by Bibek Debroy
‘“‘The goddess replied, “O large number of gods! I will confer a boon. Ask for the boon that is in your minds. For the sake of the welfare of the universe, I will grant whatever you ask for.”
‘“‘The gods said, “O one who is the lord of everything! Let it be such that all the impediments in the three worlds are pacified. You should act so that all our enemies are destroyed.”
‘“‘The goddess replied, “When the twenty-eighth yuga 855 of Vaivasvata manvantara arrives, there will be two other great asuras named Shumbha and Nishumbha. At that time, I will reside on the slopes of the Vindhya mountains. Born through Yashoda’s womb in Nanda’s lineage, I will then destroy them. After that, I will again descend on earth in an extremely fierce form and destroy the danavas born in Viprachitti’s lineage. I will devour the fierce danavas born in Viprachitti’s lineage. Like the flower of a pomegranate, my teeth will turn red. Therefore, the gods in heaven and men in the mortal world will praise me and speak of me as Raktadantika. 856 Thereafter, for one hundred years, it will not shower down from the clouds. Praised by the sages, I will appear on earth, but will not be born from a womb. Since I will glance at the sages with one hundred eyes, men will use the word Shatakshi 857 to chant about me. At that time, I will sustain all the worlds with vegetables that will grow from my body. O gods! When it does not rain, those vegetables will sustain life. At that time, I will be famous on earth under the name of Shakambhari. 858 At that time, I will slay the giant asura known as Durgama. Therefore, I will be famous under the name of the goddess Durga. Next, I will assume a terrible form in the Himalayas, to devour the rakshasas and save the sages. At that time, all the sages will respectfully lower their bodies and praise me. I will be famous under the name of the goddess Bhima. 859 Later, the asura known as Arunaksha will create great obstructions in the three worlds. For the welfare of the three worlds, I will assume the form of a bee and with innumerable other bees, will slay him. All the worlds will then praise me under the name of Bhramari. 860 In this way, whenever danavas cause impediments, I will descend on earth and destroy the enemy.”’”’
Chapter 89
‘“‘The goddess continued, “If a man controls himself and praises me through this hymn, there is no doubt that I will always remove all his impediments. This is an account of the destruction of Madhu and Kaitabha, the slaying of Mahishasura and the death of Shumbha and Nishumbha. With single-minded attention, this should be chanted on the eighth, ninth and fourteenth lunar tithis. If a person devotedly satisfies me through this excellent mahatmya, no evildoer will be able to do the slightest bit of evil to him. Nor will he suffer from any calamity. He will not face penury, or separation from those he loves. He will face no fear from enemies, bandits or kings. Nor will there be any fear from weapons, fire or water. Therefore, this mahatmya of mine must be read with a controlled mind. If one desires great benedictions, one must always listen to it with supreme devotion. This mahatmya of mine pacifies all the evil portents, great epidemics and the three kinds of calamities. 861 If this is properly read in a place, that becomes my abode and I never leave it. My presence there is assured. At the time of offering sacrifices, performing worship, tending to fire rites, or during great festivals—at all these, my conduct must be recited and heard. Knowingly or inadvertently, if a person offers sacrifices to me, worships me, or renders fire rites to me, I accept it happily. During the great annual festival at autumn, if a person faithfully listens to my mahatmya, he is freed from all impediments, he becomes the possessor of riches and grain. There is no doubt that such a man receives my favours. If a man listens to my mahatmya, or separately to the auspicious account of my origin and valour in battle, he conquers fear. His enemies head towards destruction and he obtains benefit. If a man listens to my mahatmya, his lineage is delighted. Whenever there are rites to ensure peace, when nightmares are seen and when there is terrible oppression from the planets, let my mahatmya be heard. Evil portents and the terrible suffering due to planets will be pacified. Men who see nightmares will see happy dreams instead. This brings peace to children who have been grasped by demons that seize children. When men suffer from conflict and dissension, it brings about excellent friendly relations. When it is read, there is the destruction of all the evildoers, rakshasas, bhutas and pishachas. Their great strength is destroyed. Everything in my mahatmya gives a person the right to be near me. There are ways to please me through offering excellent animals, flowers, arghya, incense, fragrances and lamps, by feeding brahmanas, offering oblations, sprinkling water day and night and giving many kinds of objects of pleasure throughout the year. But all this good merit can be obtained by listening to my conduct. Hearing about this destroys all sins and grants freedom from disease. Reciting the account of my origin, my conduct in battle and the destruction of the wicked daityas, protects all beings. A man who hears this does not suffer from any fear caused by the enemy. The praises uttered by you, the praises uttered by the brahmana rishis and the praises uttered by Brahma grant an auspicious destination. If a man remembers my conduct, he is freed from hardships—in forests and desolate regions, when surrounded by a forest conflagration, when surrounded by bandits in a lonely spot, when seized by enemies, when followed in the forest by lions, tigers and wild elephants, when a king is angry and has commanded that the man be killed or bound, when his boat is in a large ocean and is whirled around by a storm, when extremely fierce weapons descend in the course of a battle and when he is severely afflicted by pain from all manner of dreadful obstructions. When he remembers my conduct, because of my powers, lions and others, bandits and enemies flee a long distance away.”’
‘“The rishi said, ‘The illustrious Chandi, terrible in her valour, said this. While the gods looked on, she instantly vanished. The gods were freed from fear and regained their former rights. With their enemies slain, they enjoyed their shares of the sacrifices. The daityas were killed by the goddess in battle. The immensely fierce Shumbha was unmatched in valour and had brought destruction to the world. Nishumbha was immensely valiant. Both of them went to Patala. O lord of the earth! In this way, the illustrious goddess repeatedly manifests herself to protect the world. She is the one who confounds the universe. She is the one from whom the universe originates. When entreated, she grants vijnana. When satisfied, she confers prosperity. O lord of men! She pervades the entire brahmanda. 862 She is Mahakali. At the time of the great destruction, she is the great epidemic. She is the great epidemic at the time of destruction. 863 She is the origin of creation. She is without birth. She is the eternal one who ensures the preservation of beings when the time for that arrives. At the appropriate time, she resides in the homes of men in the form of Lakshmi and bestows prosperity. When she is not present, she is in the form of Alakshmi and brings about destruction. When she is praised and worshipped with flowers, fragrances, incense and other things, she bestows wealth, sons, inclination towards dharma and an auspicious end.’”’
Chapter 90
‘“The rishi said, ‘O lord of the earth! I have thus described the excellent Devi Mahatmya to you. It is through such powers that the goddess holds up the universe. She is the illustrious Vishnu’s maya and acts so as to grant knowledge. However, she also confounds you, this vaishya and others who are discriminating. When they are confounded, they confound others too. O great king! Therefore, go and seek refuge with Parameshvari. When she is worshipped, she grants men objects of pleasure, heaven and emancipation.’”
‘Markandeya continued, “Hearing his words, King Suratha bowed down before the immensely fortunate rishi who was firm in his vows. He had been distressed because of his sense of ‘mine’ and because he had been deprived of his kingdom. O great sage! He immediately went off to perform austerities, and so did the vaishya. So as to see Amba, the vaishya tormented himself through austerities along the banks of a river and meditated on the supreme hymn to the goddess. On the banks of the river, the two of them fashioned an earthen image of the goddess. Having done this, they rendered he
r offerings of flowers, incense, fire and water oblations. They fasted, controlled themselves and fixed their minds on her. They rendered her offerings sprinkled with blood drawn from their own bodies. In this way, they controlled their atmans and worshipped her for three years. After this, Chandika, who holds up the universe, was satisfied and manifested herself before them. The goddess said, ‘O king! O delight of the lineage! 864 I am satisfied with you. Therefore, through my favours, you will get everything that you wish for.’ In his next life, the king asked for a kingdom that would not be destroyed. In this life, he asked that he might be able to use force to kill the enemy and get his own kingdom back. The vaishya’s mind was detached and he asked for jnana, so that he might possess the wisdom to get rid of notions of ‘me’ and ‘mine’, the causes of deviation and attachment. The goddess replied, ‘O lord of men! You will get back your own kingdom within a few days. That will happen after you have slain all your enemies. When you die, you will be born through the god Vivasvat. Your name will be Savarnika and you will be a Manu on earth. O noble vaishya! I will grant you the boon you have desired. I will grant you success in obtaining jnana.’ Thus, the goddess granted them the boons they wished for. She was devotedly worshipped by them and immediately vanished. In this way, Suratha, bull among kshatriyas, obtained a boon from the goddess. Having been born through Surya, he will be Savarni Manu.”’ 865
Chapter 91
‘Markandeya said, “I have described Savarnika manvantara completely to you. I have also told you about Devi Mahatmya, the killing of Mahishasura, the origin of the goddess and the matris in the great battle, the origin and existence of the goddess Chamunda, the greatness of Shivaduti, the slaying of Shumbha and Nishumbha and the killing of Raktabija. O tiger among sages! After this, hear about another Savarnika. Datta’s son will be Savarni and he will be the ninth Manu. I will tell you about the gods, sages and kings during this Manu. The gods will be the Paras, the Marichibhargas and the Sudharmans. Each of these three categories will have twelve subcategories. Their Indra will be the immensely strong Sahasraksha. 866 Right now, he is the six-faced Kartikeya, Vahni’s son. During the manvantara of that Manu, he will be the Shakra, under the name of Adbhuta. The saptarshis will be Medhatithi, Vasu, Satya, Jyotishmat, Dyutimat, Sabala and Havyavahana. The sons of the king will be Dhrishtaketu, Barhaketu, Khadgahasta, Niramaya, Prithushrava, Archishmat, Bhuridyumna and Brihadbhaya. These sons of Datta will be the kings.
‘“O brahmana! Now hear about another manvantara and Manu—the tenth. In this manvantara, the intelligent Brahma’s sons, Sukhasinas, Niruddhas and Dviprakaras are said to be the gods. During this future Manu, the number of gods will be one hundred. 867 Since the number of sons will be one hundred, the number of gods will also be one hundred. With all the qualities appropriate for Indra, Shanti will be the Indra then. Listen to the names of these who will be saptarshis then—Apomurti, Havishmat, Sukriti, Satya, Nabhaga, Apratima and Vasishtha as the seventh. Sukshetra, Uttamouja, the valiant Bhurishena, Shatanika, Vrishabha, Anamitra, Jayadratha, Bhuridyumna and Suparva—these will be the Manu’s sons.
‘“Now hear about the future manvantara of Dharma’s son, Savarni. There will be three categories—Vihangamas, Kamagas and Nirmanapatis. 868 Each of these categories, will have thirty within it. The Nirmanapatis will preside over months, seasons and days. The Vihangamas will preside over nights and the Kamagas will preside over muhurtas. The Indra will be Vrishakhya, famous for his valour. The saptarshis during this manvantara will be Havishmat, Varishtha, the rishi Aruni, Nishchara, Anagha, the great sage Vishti and Agniteja as the seventh. The sons who will be kings will be Sarvatraga, Susharma, Devanika, Purudvaha, Hemadhanva and Dridhayu.
‘“Rudra’s son, known as Savarni, will be the Manu when the twelfth manvantara arrives. Hear about the gods and sages then. The five categories of gods will be Sudharmans, Sumanasas, Haritas, Rohitas and Suvarnas. Each will have ten subcategories. It should be known that the immensely strong Ritadhama will be the Indra. He will possess all the qualities befitting Indra. Hear about the saptarshis—Dyuti, Tapasvi, Sutapa, Tapomurti, Taponidhi, Taporati and Tapodhriti as the seventh. The sons who will be kings will be Devavan, Upadeva, Devashreshtha, Viduratha, Mitravan and Mitravinda.
‘“For the thirteenth era, the Manu will be Rouchya. I will tell you about the gods, the saptarshis and the kings. Listen. O supreme among sages! All the gods then will be the Sudharmans, Sukarmans and Susharmans. The immensely strong and immensely valiant Divaspati will be their Indra. Listen. I will tell you about the future saptarshis—Dhritiman, Avyaya, Tattvadarshi, Nirutsaka, Nirmoha, Sutapa and Nishprakampa as the seventh. The sons will be Chitrasena, Vichitra, Niyati, Nirbhaya, Dridha, Sunetra, Kshatrabuddhi and Suvrata.”’
Chapter 92
‘Markandeya said, “In earlier times, Ruchi Prajapati was without a sense of ‘mine’ and without a sense of ahamkara. He roamed around the earth, sleeping wherever he was when the sun set. He did not have a sacrificial fire. He did not have a house. He ate at day and he possessed no hermitage. He was free from any attachment. On seeing him in that state, his ancestors spoke to the sage. The ancestors said, ‘O child! Why are you not going through the auspicious act of taking a wife? This is the cause behind heaven and emancipation. Without a wife, everything is a bond. By rendering what they deserve to all the gods, ancestors, rishis and guests and acting accordingly, a householder obtains all the worlds. By uttering “Svaha”, one offers to the gods. By uttering “Svadha”, one offers to the ancestors. One shares and gives food to living beings and guests. You are bound by a debt due to the gods. You are bound by a debt due to us. From one day to another day, you are also accumulating a debt to humans and living beings. You have not had sons. You have not satisfied the gods and the ancestors. Nor have you satisfied living beings. Behaving in this foolish way, how do you wish to attain a desirable end? O son! We think that you will suffer hardships in this world. After death, you will suffer hardships in hell and in another birth.’ Ruchi replied, ‘Marriage leads to great misery. It is a sin that leads to one’s downfall. That is the reason I have not taken a wife so far. One must control one’s atman by restraining one’s eyes from roaming around. It cannot be that marriage is the cause for emancipation. The atman is smeared by the mire of “mine”. Every day, a person who has not married uses the water of his consciousness to cleanse it. That is the best. There is the mire of karma that has resulted from many births. Controlling the senses, the learned use the water of good wishes to cleanse the atman.’ The ancestors said, ‘It is logical that one should restrain the senses and cleanse the atman. O son! However, will the path you are following lead to emancipation? Gifts donated without any motive destroy anything inauspicious. In that way, earlier karma, good or bad, can only be exhausted by enjoying the fruits. O child! Men must exhaust the consequences of auspicious and inauspicious deeds by enduring the resultant happiness and misery. This is the way the wise cleanse their atmans and prevent any bondage. Without this sense of discrimination, one gets smeared by the mire of sin.’ Ruchi replied, ‘O ancestors! The Vedas have interpreted the path of karma as one characterized by ignorance. That being the case, why do you want to yoke me to the path of karma?’ The ancestors said, ‘It is indeed true that karma results from ignorance. There is nothing false in these words. But there is also no doubt that karma is the cause behind the acquisition of knowledge. If a man does not undertake what he is supposed to do, because he thinks such restraint is virtuous, there is no emancipation for him. On the contrary, this leads to his downfall. You think that you are cleansing your atman. But simultaneously, you are getting smeared with sin because you are not undertaking what you are supposed to do. Just as poison causes injury to men, so does wrong perception of knowledge. The undertaking of ordained action does not lead to bondage. O child! Therefore, follow the norms and act so as to take a wife. Because the customary rites have not been undertaken, let your birth not be unsuccessful.’ Ruchi replied, ‘I am old now. Which fa
ther will bestow a wife on me? That apart, I am poor. It will be extremely difficult for me to get a wife.’ The ancestors said, ‘O child! If you do not accept and honour our words, there is no doubt that our downfall, and your downfall too, is ensured.’ O excellent sage! Having said this, while he looked on, the ancestors suddenly vanished, like a lamp that has been snuffed out by the wind.”’