Lalitopākhyāna

Seven generals beginning with Balāhaka killed

@grepnavi — Sat, 24 Jan 2026 11:44:08 GMT

Hayagrīva continued:

“When they were killed, the lord of Śūnyaka became blind with fury. Heaving a deep sigh, he spoke thus to Kuṭilākṣa with his mind agitated on account of his eagerness for war”.

“O gentle commander-in-chief, sorrow has befallen us. Karaṅka and other generals who had been displaying the exploits of their arms and dispelling the pride of Devas through the magical power of Sarpiṇī, have been struck down by the magical power of that sinful deity.

We have seven generals beginning with Balāhaka. Send them to the battle-field as they have formidable power of arms.

Along with them despatch thirty akṣauhiṇīs. They are devoted to the application of Māyā. They will smash and shatter the army of Lalitā. O, they will bring victory to us. They will surely come back to me. They are born of Kīkasā. The seven brothers, chief of whom is Balāhaka, possess vehement valour and power of exploits. They are always victorious. Certainly they will attain victory in the battle-field”.

On being told thus by the demon Bhaṇḍa, Kuṭilākṣa summoned the seven efficient and proud generals, the chief of whom was Balāhaka. They were Balāhaka, Sūcīmukha, Phālamukha, Vikarṇa, Vikaṭānana, Karālākṣa and Karaṭaka. All these seven were vigorous and mighty. After bowing down to Bhaṇḍāsura, these seven brothers, the sons of Kīkasā, went out of the city. They were extremely enthusiastic about the war. They were assisted and protected by one another.

The chiefs and the soldiers in the army consisting of thirty akṣauhiṇīs followed them then, scraping the region of clouds through the numerous banners and flags.

The army was war-like and terrible. Stamping with their feet they (the soldiers) pressed down the earth. Through the columns of dust particles, they drank up every drop of ocean.

Through the sounds (beatings) of the different war-drums such as bherī, niḥsāṇas, tampoṭṭas, paṇavas and ānakas, they rendered the entire universe full of qualities of the Ether (viz. sound) at every step.

Taking the army consisting of thirty akṣauhiṇīs, the extremely proud sons of Kīkasā started as though to enter Viśva (the lord, i.e. to their death).

They were furious and hence they became red (in their face). Their armours were brightly illuminated by the suns’ disc. Their weapons and ornaments glittered. Their hairs were tied up above heads. Thus the generals moved ahead.

Formerly, these haughty demons had been despatched to suppress the seven worlds by the great demon Bhaṇḍa desirous of conquering the entire universe.

Having observed their great strength through that subjugation of the seven worlds, they were now sent by that wicked natured Daitya desirous of conquering the army of Lalitā.

They hastened to the battle ground waving weapons in their hands. With great fury they rushed towards the army of Śaktis.

With their loud shouts and shrieks they made the ten directions echo loudly. The proud Daityas (then) went to the place where the army of Goddess was present.

The army of Goddess Lalitā too was standing in readiness. It was dreadful on account of weapons. The soldiers turned towards the enemies displaying their ruthlessness by knitting their eyebrows.

Thousands of Śaktis joined the forces of Lalitā. Some had nooses, some iron clubs, others discuses, maces, sharp-edged javelins etc. Others had bows. These fierce Śaktis appeared to drink the ocean of Daityas.

The Dānavas threatened and taunted Śaktis thus and fought with them—“Come on, come on, O wicked sinful base woman! By adopting Māyā tricks, you delude only stupid fellows. We shall send you all today to the abode of the god of Death, by means of our highly terrific arrows resembling hissing serpents.”

A certain Śakti cut the neck of a leading Daitya by hitting with a sharp edged-spear. The blood gushing out from his neck flowed upwards. Numerous vultures hovered over it in a circle and perched upon it! The lustre of the umbrella of the god of death was enhanced by them.

A certain demon discharged a javelin in the course of the battle. A certain Śakti cut off his javelin with an arrow. The same arrow killed him too.

A certain Śakti riding on an elephant trained her elephant in the art of butting against mounds, on the broad chest of a wicked Daitya.

A certain Śakti suddenly struck in its forehead the elephant on which a soldier of the enemy was seated. She struck it with a sword and gave it the pleasure of heaven (i.e. killed it.)

With a discus hurled by means of her hand, a certain Śakti broke the bow of a certain Asura into two and thereby made two replicas of her eye-brows.

[Defective text] Another Śakti exterminated the enemies with sharp arrows and granted pleasure to her dagger in her own romāli (A line of hair on the abdomen above the navel i.e. the dagger was given rest).

With a blow of her mace, certain Śakti smashed the chariot wheel of her enemy and granted pleasure to her buttocks with it (i.e. scratched it with it).

With her fierce sword a certain Śakti cut off the pole of the chariot of a lordly Dānava and enhanced the pleasure of the earth.

The army of Śaktis infiltrated into the army of Daityas and the army of Daityas infiltrated into the army of Śaktis.

The close intermingling of Śaktis and the demons was like that of water and milk. During the time of fighting it confused both of them.

When the trunks and the tusks of the mad elephants of the Daityas were cut off by the swords of Śaktis they appeared like huge boars.

Thus a fight ensued which was dreadful even to the heroes. Cowards could not even remember about it within themselves. It was terrific even to terrible men. It was impassable due to the (incessant) exchange of weapons.

Balāhaka mounted on a huge vulture named Saṃhāragupta. Formerly it had risen out of fire. Its beak and other limbs were as sharp as a thunderbolt. Its staff-like shanks could be compared to the baton of Kāla (god of death). It was of fierce valour and exploit. It was of grey colour like smoke. The movement of its wings was very dreadful. After riding on this vulture, the haughty Daitya fought in various ways. When it stretched its wings they extended to half a Krośa. It stood thus shrieking and howling with terrible sounds. Opening its beak that appeared like a fire-pit, it devoured soldiers in the army.

Samhāragupta the huge vulture of cruel eyes bore Balāhaka who kept the bow well drawn in the course of the battle. Seated on the back of vulture with his body moving up and down, Balāhaka appeared like the Balāhaka cloud (at the time of dissolution) clinging to a Kūṭa mountain with wings.

The leading Daitya, Sūcīmukha mounted on his vehicle crow. The root of its wings was as sharp (hard) as needle. Riding on this he fought a hard battle.

It was elated and intoxicated. With its long beak, it resembled the peak of a mountain. It was very dreadful with its staff-like shanks having the size of the staff of the god of de ath. It was on a par with the cloud Puṣkarāvartaka. Its complexion was similar to the colour of mud. Its wings extended upto a Krośa. This crow of harsh cry mounted by Sūcīmukha smashed the great troop of Śaktis by pecking at them with its beak.

Then (the next general) Phālamukha took up a ploughshare as his weapon. Riding on a heron resembling a mountain, he shone brilliantly in the battle.

The leading Daitya named Vikarṇa, the extremely mighty general, rode on his vehicle the Bheruṇḍa bird and fought a fierce battle.

A fierce cock of extremely dreadful nature bore (the general) named Vikaṭānana who had a lustrous sharp-edged spear for his weapon in the battle.

Surveying the army of Śaktis from the front with blazing eyes, and roaring loudly, the cock moved about making the hairs on its neck stand on their ends.

The sixth general named Karālākṣa was the weightiest and the most conspicuous. His loud cry was as harsh as the sound of thunderbolt. He moved ahead with a ghost for his vehicle. He was intrepid due to his mastery of black magic practised in cremating grounds.

It was by repeating those mantras that the ghost was formerly subdued by him and brought under his control. In the battle-field the ghost carried him on his back when goblins pervaded him.

The ghost had long arms. He kept his head bent down and the feet were kept wide apart. Assuming the form of a vehicle, the ghost bore Karālākṣa.

Another commander was Karaṭaka by name. He was the crest jewel of the army of Daityas. He pounded and smashed the army of Śaktis with a vetāla (vampire) for his vehicle. The vampire had cruel ruthless eyes with a body a yojana tall. This vampire was subdued by him and brought under his control by means of mantras in the cremation ground. Directed by Daitya the vampire pounded and smashed the army of Śaktis. Sitting on the shoulders of that excellent vampire, the Dānava fought with Śaktis in various ways.

Thus, these seven evil-souled haughty Dānavas, comparable to the seven oceans, harassed and tormented the soldiers of Śaktis there.

Formerly, these seven Daityas had propitiated the sun-god by means of penance. Boon had been granted to them by the sun-god who had been pleased with their penance.

“O sons of Kīkasā, O fortunate ones, I am delighted now by your penance. Welfare unto you all. Choose your boon”.

When the sun-god said thus, the sons of Kīkasā who had become emaciated due to penance, earnestly requested for an intractable boon like this.

“O Tapana (sun-god), you must be present in the cavities of our eyes during fights. With your intense heat and refulgence you must burn our antagonists. O lord, whenever you are present within our eyes, let everything that becomes the object of our vision be motionless. Viewed by our eyes, invigorated by your presence, the soldiers of our antagonists will become incapable of wielding their weapons. When the weapons are made motionless and blocked, O lord, by our vision alone, our immobilized enemies can be killed with great facility.”

This was the boon that they acquired formerly from the sun-god. With this boon granted to them, the sons of Kīkasā moved about in that battle-field with great haughtiness.

Looked at by them when eyes had been penetrated and occupied by the sun-god, the innumerable weapons of Śaktis became immobilized and they found their zeal (in war) futile.

When the missiles and weapons were blocked and immobilized by those seven sons of Kīkasā, of great inherent strength, Śaktis could not exert themselves.

Even when they exerted themselves they were overcome much by the immobilization of their weapons. So Śaktis heaved a deep sigh and sat quiet.

Thereupon, finding a suitable opportunity, the Daityas who were directed by their masters, rose up with different kinds of weapons and smashed the army of Śaktis.

Those Śaktis who were deprived of their activity and who were prevented from using their weapons became perplexed and agitated on account of their arrows that could pierce even adamantine coats of mail.

The Śaktis whose bodies had been wounded and pierced by the numerous weapons of Daityas in the battle field appeared like the creepers of Kaṅkola with plenty of good sprouts.

All those Śaktis whose weapons were immobilized by them shrieked and wailed. Crying piteously, they resorted to Goddess Lalitā.

Then, at the bidding of the Goddess, the deity Tiraskaraṇikā (magical veil), the body-guard of Daṇḍanāthā rose up in the arena of the battle.

That Mahāmāyā (great deity of magical powers) got into an aerial chariot named Tamolipta with doors all round and assured Śaktis about freedom from fear.

The deity was dark-complexioned like tamāla tree. She wore a dark-coloured bodice (or armour). She was seated in the aerial chariot Tamolipta of dark colour, yoked with dark-coloured horses. She took up a twanging bow named Vāsantī Mohana. After roaring like a lion, she showered arrows furious like serpents.

The Daityas were unable to bear the arrows that had the form and features of black serpents, that resembled iron clubs at their lower ends and that charged with the missile Mohana.

The wicked ones, the chief of whom was Balāhaka, were being smashed and pounded by the arrows of Mahāmāyā here and there. They then became extremely furious.

Thereafter, at the bidding of Daṇḍanāthā, the deity, Mother Tiraskaraṇī discharged the great missile named Anḍha (blinding one) amidst the group of enemies.

Those seven Daityas beginning with Balāhaka, who had been haughty on account of boon granted by the sun-god were wounded by the missile Anḍha and their eyes were covered as if with piece of cloth.

Their eyes were afflicted by the blinding arrows that were discharged from the bow Mahāmohana of the goddess Tiraskaraṇikā.

All those seven became blinded. They did not look at anything. In the absence of that vision, the immobilization of weapons came to an end.

Once again those (Śaktis) raised weapons in their hands roaring like lions. With a desire to kill Daityas, they made preparations for the battle.

They kept the deity Tiraskaraṇikā of great might in front of them. Due to the use of that good (effective) means, they became extremely delighted and fought.

“O Mother Tiraskarṇikā of exalted fortune well done, well done. You have appropriately screened off these wicked-souled enemies.

You are the great medicinal herb for screening (blinding) the eyes of the wicked. This troop of Daityas has been blinded by you.

O deity, this task of the Devas has been perfectly carried out by you since you have brought a disaster among these Daityas who cannot be conquered by us.

Therefore, on hearing that it was by you alone that these seven great asuras of wicked conduct have been killed, Lalitā will derive great satisfaction.

If this is done the deity Daṇḍinī will become pleased. Mantriṇī too of exalted fortune will surely get the greatest pleasure.

Hence, you alone, do kill these seven Daityas in the arena of battle. Raising up our weapons we shall destroy the entire army of these Daityas”.

On being told thus and encouraged by those Śaktis on account of their zeal for war (that deity Tiraskaraṇikā) proceeded towards the army of Balāhaka by means of the vehicle Tamolipta.

On seeing her advancing, those seven base asuras immediately remembered the boon granted by the sun god.

Although the splendour of the sun entered their eyes, that destructive power within the eyes was overcome when the eyes had been covered by the prowess of Tiraskaraṇikā.

The great asura Balāhaka had formerly been blind due to his pride on being granted the boon as well as on account of his power of weapons. He was blind due to anger also. Now he literally became blind on account of the missile (of the deity). Therefore, the deity Antardhidevatā (i.e. Tiraskaraṇikā) dragged him by his hairs and cut him off by means of her sword.

After cutting off, with an arrow, the head of his vehicle vulture, the deity Tiraskaraṇikā proceeded towards Sūcīmukha.

After cutting off his hard head with a blow of her sharp-edged spear, she gradually killed the other five Daityas too.

The deity Antardhidevatā made a garland with the seven severed heads of the Daityas by joining one another by means of their own tresses. Wearing that garland round her neck she roared loudly.

In the height of their fury, Śaktis killed their army wholly and made many rivers of their blood flow.

What was done by mother Mahāmāyā was the greatest miracle there, due to the glorious act of covering up the eyes of generals beginning with Balāhaka.

A few who survived the killing became utterly confused and frightened. In their extreme agony, they sought shelter in the lord of Śūnyaka who himself was crying.

Those Daityas who survived began to praise Daṇḍinī and Mahāmāyā again and again. They were pleased because they were able to receive the graceful blessing glance from her.

The Śaktis who were there shook their heads in approbation saying “Well done, well done.” At every step they praised the deity Tiraskaraṇikā.

Five Asura generals slain

@grepnavi — Fri, 23 Jan 2026 17:08:24 GMT

Hayagrīva continued:

When Kuraṇḍa was thus slain by the goddess seated on the horse, the demon Bhaṇḍa said to Kuṭilākṣa once again in his eager desire for war.

“Alas! What could not have occurred even in a dream, what has never been heard before, what has not even been suspected by us in our minds—such a calamity has befallen us.

Kuraṇḍa and Durmada had been very mighty brothers. The power of this wicked fraudulent female slave (practitioner of black magic) is greater than we expected.

Now despatch five of our generals beginning with Karaṅka along with a hundred Akṣauhiṇīs to the battle-field.

They are genuinely proud of (their ability in) fighting. They are great heroes ready to give up their bodies in fighting battles. In every respect they will vanquish that vainly proud woman.”

On hearing these words of Bhaṇḍa, Kuṭilākṣa hurriedly summoned the five generals beginning with Karaṅka.

Directed by Kuṭilākṣa, they bowed down to their lord and master and appeared to be ready to enter even fire (for his sake). Blind with fury, they set out from the city.

On hearing the tumultuous and unbearable sound of their drums at the time of their departure on their march, even the elephants guarding the quarters squirmed and writhed, as they experienced a sort of shattering of their ears.

A hundred Akṣauhiṇīs of soldiers moved ahead with clusters of flags and banners fluttering, horses etc., stirred up in. excitement and elephants in their rut.

It was full of neighing horses and trumpeting elephants. The foot-soldiers shouted and screamed and the wheels of chariots creaked with a rumbling sound.

When the dust particles of the ground were raised by the rims of the wheels, they obscured the lustre of the sun. Hence, it appeared to be covered with showers of snow.

The entire universe appeared to be covered with dust. In some places, it was very noisy on account of the harsh sounds of war-drums.

The soldiers of the Daityas were overspread with the columns of dust that rose there. Hence, the number of soldiers could be conceived in the form “It is so much”.

Banners of many varieties with the emblems of fish, snake etc. fluttered in the dust columns like fishes in the great ocean.

On seeing them rushing at the army of Lalitā, all the immortal ones (Suras) became frightened apprehending breakdown and collapse of the Śaktis.

The five haughty generals, the chief of whom was Karaṅka, created in the course of their fight a huge Māyā (illusory demoness) named Sarpiṇī.

The wicked Sarpiṇī created by them was a Raṇaśāmbarī (A sorceress of war) of smoky complexion with smoke-coloured lips and breasts.

The hollow of her belly was as huge and extensive as a great ocean. She moved ahead in the battle ground frightening the minds of Śaktis.

She was like another vicious Kadru being the source of origin of many serpents of magical and illusory bodies. She had many serpents serving the purpose of ornaments.

Rolling on the ground at the front line of the generals, she made many sinuous movements and screamed in as excessively dreadful manner.

It was by means of this very same Māyā that those leading Asuras became victorious formerly. The five evil-souled Daityas beginning with Karaṅka were as if desirous of their own death.

Then began the battle between the Śaktis and the enemies of gods. They incited one another’s excessively violent fury by one another’s heroically boastful utterances.

On account of excessive confusion and perplexity, Śaktis and Dānavas could not distinguish one another. With the weapons in their hands they began to strike indiscriminately.

The fight between Śaktis and the demons gathered intensity. It became more and more dreadful. When the weapons clashed together, sparks of fire were produced. The series of arrows discharged by them were so innumerable that all the spaces between the cardinal points were hidden and covered up. The gushing stream of blood was so profuse that even elephants were carried away by the currents. Many chariots got stuck up and rendered motionless in the swampy, slushy mire of (dead bodies and) flesh. Tufts of hairs and tresses floating on the streams of blood shone like gathering mosses and other aquatic plants. It was extremely cruel, destructive and dreadful on account of the terrific lionlike roar. The dust particles increased the gathering darkness. It gave more and more satisfaction and pleasure to the demonesses. Blood flowed from the neck (and throats) of the Daityas when they were cut off by a row of soldiers armed with weapons. Then Sarpiṇī was urged by the five (generals) along with their army. She created many kinds of serpents from her own body.

Many kinds of serpents came out of the body of Sarpiṇī and moved about here and there. Some were like Takṣaka and Karkoṭaka. Some had the lustre of Vāsuki and other important serpents. Their bodies were of various sizes and colours, (and had terrible (poisonous sight)). They could burn three worlds with different kinds of poisonous breaths coming out like flames. By means of their mouths where two forked tongues moved about, they scattered various kinds of poison¹ in the army of Śaktis. The poisons were Pārada (quicksilver), Vatsanābha (A strong poison from aconite), Kālakūṭa poison of another type, Saurāṣṭra poison of very dreadful nature, Brahmaputra (a poison of another variety), Śauklikeya (more correctly Śaulkikeya, a poison that is produced in Śulkikā) and various other kinds of poison.

Very terrific serpents with two faces and smoke-coloured bodies came out of the pair of eyes of Sarpiṇī. They were extremely furious.

Crores of serpents issued forth from the ear cavity of Sarpiṇī. They had yellow colour and three hoods. Their mouths were hideous due to their fangs.

From the mouth of Sarpiṇī issued forth a number of serpents. They had blue colour throughout. They had mouths at the front as well as at the tail-end along with hoods.

Other serpents of brindled and variegated colours, with four mouths and four feet issued forth from her nostrils. They had fierce splendour.

Many dreadful red coloured serpents issued forth from her great hanging folds of skin, thick and circular breasts and the hollow cavity of navel. They held Halāhala variety of poison. They bit soldiers in the army of Śaktis. They burned everyone by means of poisonous fires. They twined round them and bound them with their noose-like bodies. They struck them with their hoods. Thus they made the army of Laliteśī utterly bewildered and confused.

Though they were split and cut frequently by the crores of weapons of Śaktis, they increased in number more and more. They then glided and crawled regaining the fullness and compactness of their original bodies. Many serpents died but others were born. At the death of one many others sprang up. Since the wicked Sarpiṇī the root cause did not perish, other serpents were produced (in plenty) on the destruction of serpents (originally) created by her.

On being burnt by the poisonous fires, the bodies of soldiers in the army of Śaktis became ruined and overwhelmed by misery. When the troops of Śaktis stood bewildered, unable to decide what should be done, on account of serpents, those five Dānavas exhibited many feats of valour.

Karaṅka occupied a chariot to which hundreds of donkeys had been yoked. He smashed and thrashed the army of Śaktis with a discus the edge of which was very sharp.

Another general of Bhaṇḍa Daitya named Vajradanta fought riding on a camel hitting and hurling adamantine arrows,

Then Vajramukha mounted a great ass and pierced and struck the troops of Śaktis by the edges of his spears.

Another powerful general of the armies named Vijradanta rode in a chariot with two vultures and began to fight with arrows.

Encouraged in the battle by those wicked generals, the hundred Akṣauhiṇīs of soldiers gathered together playfully and fell (on their enemies).

Sarpiṇī of evil activity adopted many Māyās and created crores of serpents every moment.

On seeing the army overpowered and unnerved in that manner, goddess Nakulī (Mongoose) became furious. Riding on Garuḍa, she jumped into the fray. She had the lustre of the molten gold. She was born of the palate of Lalitā. The entire realm of speech and language constituted her features. She was endowed with adamantine teeth. She despatched her army towards Sarpiṇī.

Garuḍa whose elevated shoulders were occupied by her (goddess Nakulī) and who could toss even mountains with his wings, moved ahead in the battle ground like a mobile Sumeru.

On seeing the dreadful serpents born of Māyā of Sarpiṇī, Nakulī had her eyes turned red due to anger and she opened her mouth.

Thereupon, the tips of the thirtytwo teeth of goddess Śrīnakulīdevī turned into thirty-two crores of mongooses with golden lustre.

Cutting the groups of serpents of (demoness) Sarpiṇī into pieces by means of the crushing power of their curved teeth and neutralizing their poison, golden ichneumons capable of dispelling poison wandered here and there in the course of that dreadful war.

Raising up their ears and shaking up their hairs on account of excessive fury, the elated mongooses opened their mouths and bit the serpents.

For everyone of the illusory serpents there arose an ichneumon and it cut off the body (of the serpent) with the penetrating thrust of its sharp teeth.

With their tongues resembling tender sprouts, the mongooses began licking up the two corners of their mouths that had become red due to the drops of blood exuding from the bodies of serpents. Then they jumped about and leapt in the battle.

The excessively tremulous body of the serpents while being bitten by the mongooses quivered frequently along with, the coiled hoods.

In the course of the battle, the jewels stuck on to the weighty hoods of the serpents shone even after they had been bitten to death by the groups of mongooses.

With their coiled hoods shattered and forced out by the blows of the mongooses, the serpents appeared like the flames of fires of their own great treachery [mahādroha.]²

When the magical and illusory groups of serpents were thus broken into pieces by the sets of ichneumons Sarpiṇī became excessively angry.

After fighting a great battle with her, that goddess Nakulī fixed the extremely ruthless Gāruḍa (having Garuḍa for its deity) missile to her arrow.

That Gāruḍa missile which illuminated the faces of the quarters through formidable flames entered the body of Sarpiṇī and absorbed and extinguished the Sarpamāyā.

With the destruction of the Māyā Power, Sarpiṇī got dissolved. On account of her destruction, the five excellent generals became furious.

That Sarpiṇī by means of whose strength those generals contemptuously disregarded all the Suras, was led to her death due to the prowess of mongooses (or of goddess Nakulī).

Hence, those generals became excessively furious on account of the loss of their powerful support. With a united effort, they showered goddess Nakulī by means of multitudes of weapons.

Seated on her Garuḍa chariot, that heroine of the army fought with all the five though she was alone. With great deal of dexterity she showered weapons and missiles.

She showered and wielded thousands of missiles and weapons such as spears with sharp edges, pestles and javelins. With her adamantine teeth, she bit them in their weak and vulnerable vital parts.

Thereupon, the servants of the Daitya king yelled out dreadfully piteous cries of agony, as they were tortured by the mongooses of formidable power.

Some of the mongooses with blazing fury leaped from the sky with terrible shrieks and began biting the army of their enemies.

Some were bitten in their ears; others in their noses; still others were bitten on the tops of their heads. Some of the mongooses engaged in mutilating and disfiguring activities came and bit the backs (of the demons). Those enemies of gods assailed by the mongooses fell down maimed and mutilated in their bodies, with their coats of mail broken through. Due to great fright, they cast off all their weapons.

Some mongooses entered the open mouths of the enemies. They pulled at them as if they were bodies of serpents and bit the bottoms of their tongues.

Other mongooses entered the ears of the enemies of the Devas. Ichneumons of very small size entered the different pores of their bodies.

On observing his own armies assailed and cast into wretched condition by the mongooses, Karaṅka became angry.

The other extremely powerful and dexterous generals of the army showered volleys of arrows on every ichneumon like the clouds (showering waters). The arrows issuing forth from the mighty bows of the generals of the army of the Daityas came into violent clash with the tips of the teeth of ichneumons.

Fire issued forth from the adamantine teeth of ichneumons struck and wounded by hundreds of volleys of arrows of the generals.

The army of the ichneumons was thrashed and shattered by those numerous arrows with shining tips jointly and playfully discharged by the five generals.

With their bodies shattered and broken by the crores of arrows discharged here and there by the generals the mongooses surrounded Nakulī.

Thereupon, goddess Nakulī, the sole deity of speech and language, (identical with Sarasvatī) became very furious at the retreat of the mongooses.

She fixed a great missile named Akṣīṇanākula (undiminishing (unending) mongoose) to her Śārṅga bow. The missile had faces (points) alt round and its tip was enveloped by flames of fire.

Mongooses, crores in number, issued forth from that missile. They had adamantine limbs, hairs and curved teeth. They were very swift. They had the intrinsic strength of thunderbolt. They moved ahead in a crowd. They were as terrible as numerous thunderbolts gathered together. They tore up the ground hurriedly with their adamantine claws. They appeared splendid with their eyes as lustrous as diamonds and other gems. The hissing sound they produced through their nostrils resembled that at the fall of thunderbolts. With the crores of their teeth, they pounded and crushed the army of the demons. Free from the blame of mischievousness, they displayed many kinds of exploits.

Wounded and ruined in every limb by those crores of mighty mongooses as terrible as thunderbolt, the base Dānavas began to perish.

When the whole army that consisted of a hundred Akṣauhiṇīs (at the beginning) was struck down by the groups of ichneumons of adamantine power, the excellent generals found only themselves left behind. They were seized by great fright as well as anger. Drawing their bows, they fought more vigorously.

Fighting with them in various ways goddess Nakulī chopped off the hard head of Karaṅka by means of her sharp edged spear,

Flying up seated on Garuḍa, she cut off with her sword the heads of the other four enemies also of whom Kākavāśita was the chief.

On seeing such an ease and active dexterity of goddess Nakulī Śyāmalāmbikā honoured that deity of great intrinsic strength who destroyed the wicked Asuras. Śyāmāmbikā granted to her the status of being her own satellite deity.

Who is not pleased and delighted when extremely good qualities are observed?

The demons who escaped death became highly frightened. They sought refuge in Nakulī.

On seeing them she kindly said to them smilingly “Do not be afraid. Go and tell your king the detailed news of the war.”

On being sent by her thus they were delighted. They became afraid once again on seeing the battle-field. They immediately fled to the city of Śūnyaka.

On hearing the news from them, Bhaṇḍa became fierce on account of anger.

vv. 30-32 give various varieties of poisons known in ancient India. They had regional varieties like saurāstra, brahmaputra, etc. ↩︎
N. 18.64 reads mahākopa ‘(fire of) great anger or rage’?—a better reading. ↩︎

Durmada and Kuraṇḍa slain

@grepnavi — Thu, 22 Jan 2026 11:23:55 GMT

The sound of the dundubhi (the great war-drum) of the leading Asuras that rose up then, became a proud response of sound to that produced by the war-drums of the army of Śrīlalitā. The three worlds shook and trembled on account of that sound that deafened the worlds, suppressed the cardinal points, and stirred up the bowels of the ocean.

The sound of the war-drums of the Daityas suppressed the cardinal points, pierced the caves of mountains and overwhelmed the extensive firmament.

The Jhallarī (a kind of drum¹) of the demons produced a loud, harsh and discordant sound resembling the proud roar of infuriated Huṃkāra of the great Man-lion (Viṣṇu).

Thereupon, crores of Daityas producing reverberating chattering noise furiously prepared themselves (to fight) against Parameśvarī (Lalitā).

One of them covered himself with a coat of mail wonderfully studded with gems and jewels of various kinds and colours. He shone like a mobile lofty Rohaṇa mountain (Adam’s peak in Ceylon).

A certain soldier shook and waved an extremely bright and glistening sword that was terrible like the Kālarātri (Night of destruction) and that had been preserved well by the weapon maker.

Stroking the tip of his spear by means of his fingers, a certain soldier mounted on a horse displayed different kinds of movement in the street.

Some soldiers rode on elephants of huge-sized bodies as though on mountains propelled and tossed about by the violent gusts of winds of portentous phenomena.

Crores of Daityas were fully equipped with coats of mail and had the following weapons and missiles in their hands.² viz: Paṭṭiśas (a spear with a sharp edge), Mudgaras (a hammer-like weapon), Bhiduras (Thunderbolts), Bhindipālas (a short javelin thrown with hand), Druhaṇas, Drughaṇas (Mallets, wooden maces), Bhuśuṇḍis (fire arms MW) Kuṭhāras (daggers), Musalas (Pestles, clubs), Gadās (Maces), Śataghnīs (bombarding instruments), Triśikhas (Three-pronged arrows), Viśikhas (Iron-tipped arrows), Ardhacakras (Arrows with crescent-shaped tips), Mahācakras (great discuses), Vakrāṅgas (arrows of crooked shapes), Uragānanas (serpent-faced arrows), Phaṇiśīrṣaprabhedas (different kinds of missiles shaped like hoods of serpents), different kinds of bows made of horns etc., batons, Kṣepaṇikaśastras (Different kinds of slings and similar devices for discharging missiles), Vajrabāṇas (adamantine arrows), Dṛṣadvaras (excellent rocks and pebbles for hurling), missiles of various sorts and shapes such as Tavamadhyas, Muṣṭimadhyas, Valalas and Khaṇḍalas, daggers of hundreds of varieties-with angular middles, fang-shaped, tips etc., nooses of diverse varieties Pāśatuṇḍas (snout-like nooses) Kākatuṇḍas (weapons-shaped like the beaks of crows), and thousands of similar weapons and missiles very dreadful and capable of destroying living beings. They rode on various animals and birds such as horses, elephants, donkeys, camels, wolves, hounds, crows etc., vultures, herons, tigers, and others on hons etc. Some rode on Śarabhas (eight-footed fabulous animals), Bheruṇḍas (a species of birds), Boars, Vyālas (savage beasts, snakes), ghosts etc. Thus seated on various vehicles they marched against Lalitā with violent fury filling up their minds.

Bhaṇḍa sent the crooked and fraudulent Dānava the chief of an army division, named Durmada, against Lalitā, along with ten Akṣauhiṇīs.

Accompanied by those exceedingly mighty soldiers of leonine strength, who appeared to be desirous of burning the entire universe, that general proceeded towards Lalitā.

Splitting and piercing the fourteen worlds by means of loud sounds of big war-drums and shout and howling along with boisterous laughs, Durmada went in her direction.

Thereafter, on being commanded by Bhaṇḍāsura, Kuṭilākṣa of great strength deployed Tālajaṅgha along with ten Akṣauhiṇīs at the Eastern entrance to the city of Śūnyaka for the sake of its protection.

At the southern entrance to the city, he empolyed a Daitya named Tālabhuja accompanied by ten Akṣauhiṇīs, for its protection.

At the western entrance to the city, he appointed the Daitya named Tālagrīva along with ten Akṣauhiṇīs for its protection.

He directed Tālaketu, the exceedingly powerful (Daitya), to be at the northern entrance to the city along with ten Akṣauhiṇīs, for the sake of its protection.

He directed ten Akṣauhiṇīs to stay in a circle along the rampart wall in the cubicles and bunks over the copings.

Thus, by means of fifty Akṣauhiṇīs of soldiers, he made due arrangements for the defence of the city of Śūnyaka and reported it to his master.

Kuṭilākṣa reported:

“O Lord, at the behest of your majesty, armies have been deployed for the defence of the city. At the outset Durmada has already been despatched towards that wicked Lalitā.

That frail woman can easily be made frustrated merely by means of our domestic servants, yet the royal convention is that proper arrangement for the defence of the city should be made.”

After saying thus to Bhaṇḍa, the ruler of the Daityas, the excessively naughty Kuṭilākṣa, accompanied by the commanding officers of different divisions of the army kept the entire army on the alert and ready to act.

A Dānava had previously been sent as a messenger by Kuṭilākṣa. In the company of an army, with tumultuous uproar, he had encircled the army of Lalitā.

With a great clatter and clutter, thousands of Daitya soldiers waved their swords and fell on the soldiers of Śakti.

Those dreadful Śaktis with boisterous laughters and shouts, fought with the Dānavas with their swords gleaming brightly.

In the course of that war between Śaktis and Dānavas, the three worlds became exceedingly agitated and heavy dust spread throughout the sky.

Intensified in the shafts of the chariots, amplified by the trumpets of elephants and scattered by the deep breaths of the horses, the dust columns rose up in the sky.

On seeing him rushing in accompanied by ten Akṣauhiṇīs, Sampatsarasvatī furiously ran towards him in the battlefield.

Horses and elephants in their rut occupied (and guided) by the Śaktis equal (in strength) to Sampatkarī thrashed and smashed the army of Dānavas.

When the noisy mutual fight gathered intensity with clattering and cluttering melee, war-drums were sounded loudly and dust columns were raised profusely. Great streams of blood of thousands of Dānavas struck down by the Śaktis began to flow here and there. Torn and cut off by the arrows, the banners rolled and wallowed scattering their emblems along with scores of umbrellas. The myriads of umbrellas that had fallen on the battle ground red with blood could be compared to the moon in the midst of red clouds at dusk.

Like the mass of flames of the kalpa fire that envelops the fine ocean, the soldiers of Daityas surrounded the army of Śaktis.

Heaps of heads of the Dānavas rolled down on the battle-field when the necks (of Dānavas) had been chopped off by the sharp edges of the brilliant weapons of the army of Śaktis.

The battle-ground became entirely filled with heads with lips bitten (and firmly pressed by the teeth), terrible with knitted eyebrows and with eyes turned red due to fury.

When the battle that terrified all worlds thus began, Śaktis who became excessively furious thrashed and smashed the army of the Daityas.

Struck down by the weapons of Śaktis and hit by the armies of goddess Sampaddevī in this manner, the Dānavas fell down senseless here and there and died there (on the battlefield).

Thereupon, Durmada the suppressor of enemies encouraged his army that had been utterly vanquished and routed, mounted a camel immediately and rushed against the army (of Śaktis).

Goaded furiously and occupied by Durmada, the longnecked camel vehicle with elevated back moved ahead (quickly).

(The Daityas) with fury in their minds followed that vicious (Durmada) who was seated on a camel. Desirous of fighting with Śaktis, he consoled the frightened Dānavas.

Like the cloud that showers the forest with water, he showered the circular military array of Sampatkarī’s forces in all quarters with arrows with their points dazzling brilliantly.

Struck and hit with many arrows by that Daitya of unbearable inherent strength, in the course of battle, the army of Sampatkarī became as though stunned and stupefied for a moment.

With her eyes reddened on account of anger, Sampadambikā rode on the elephant Raṇakolāhala and fought with him.

Her hand that appeared more beautiful when the tinkling bangles moved to and fro, drew the bowstring in the course of battle upto her ear.

Due to the dexterity and quickness with which her hand moved, no one saw the drawing (of the string) or the discharge (of the arrows). The bow was seen in a circular form only when the arrows were fixed.

The arrows discharged forth from the bow of Sampatkarī, came rapidly into contact with the sun’s (rays) in the sky and their tips shone clearly. The arrows then burned the enemies.

The fight between her (i.e. goddess) and Durmada was excessively intensified. Flames issued forth when the arrows came into clash with one another.

Darkness was caused by the arrows of Sampaddevī and the demon, discharged and scattered by them at the outset as they concealed the sun.

In the meantime, sparks and flames were ignited by the rapid clash of the arrows and they had the appearance of eddies and whirlpools.

The elephant Raṇakolāhala mounted by that lady of excellent hips (i.e. Sampadambikā) exhibited many kinds of valorous feats in the course of battle.

He (the elephant) thrashed a few Daityas with his trunk; some by kicking them with his feet; other Dānavas by hitting them with his raised up tusks as powerful as ironclubs, others with lashing blows of his tail as tough as stems of trees; other enemies with shrieks and howls, still others with the heavy pressures of his huge body; others by piercing them with his nails and some Daityas by butting upon them with his huge head. Thus the elephant of Sampaddevī displayed various feats of cleverness and bravery.

With his face reddened with wrath, Durmada hit and removed a precious gem from the crown of Sampatkarī, with a powerful and tough arrow.

Thereat, her eyes became red with anger. Durmada was hit with arrows discharged by her. Wounded by them on the chest, he gave up his ghost instantaneously.

Thereupon, the excellent soldiers in the army of Śaktis shouted uproariously. Many other excellent Dānavas, the foremost among the soldiers of Durmada were killed by them.

Those who survived death among Daityas were vanquished completely. They fled from battle-field and took refuge in the city of Śūnyaka.

On hearing that news, the lord of Dānavas became furious as though he blazed forth within himself, due to his own intrinsic mighty power. Surveying (all round) with savage eyes, he placed his hand on his sword and spoke to the chief commander of the armies, Kuṭilākṣa who was near him.

“How did that wicked woman strike down the mighty Durmada in the fight? Mischievous and grievous indeed is the way of fate. Neither among the Suras nor among the Yakṣas nor among the leading Uragas (serpents) was his powerful attack ever withstood. Even that Durmada has been killed by a feeble woman. Do indeed despatch the general named Kuraṇḍa who is proud of taking part in battles, in order to defeat that wicked woman and drag her by plaited hair violently”.

On being sent forth thus by him, Kuṭilākṣa called upon Kuraṇḍa of great strength with brawny arms, to present himself in front of the lord.

Kuraṇḍa came there and made obeisance to his master. Kuṭilākṣa said to him: “Go and ask the soldiers to be ready. You are an adept in the employment of Māyā, O Soldier, skilful in diverse wonderful tactics in war. You are equally skilful in treacherous battle. Thrash and defeat that woman.”

Thus directed by Kuṭilākṣa in the presence of his lord, king Kuraṇḍa of fierce exploits set out immediately from the city.

The dreadful Kuraṇḍa, the elder brother of Durmada, went to the battle surrounded by twenty Akṣauhiṇīs of soldiers. By means of his elephants, horses and foot-soldiers he appeared to pound and suppress the sphere of earth.

Though he was haunted by the evil spirit of grief and anger, he was steady and bold in his mind. Seated on his horse of great velocity he galloped on enveloping the extremities of cardinal points by means of dust columns.

He took up his horn-made bow and made a dreadful twanging sound. With continuous discharge of arrows, he showered the great army of Sampatkarī.

He taunted and threatened goddess Sampatkarī thus:

“O sinful woman, you have killed my younger brother Durmada who was justifiably proud of his ability in war. In vain do you possess a great haughtiness with only an iota of real valour. Look. With these iron arrows, I shall now and here despatch you to the city of Antaka (god of death). My Raṇapūtanās (Evil demonesses of battle) drink the exceedingly tasty and heartening spate of female blood of extraordinary nature gushing out from the crevasses (open wounds) of your body. O vile woman, you will now reap the fruit of sin arising out of the slaughter of the younger brother. See the prowess of my arms”.

After threatening Sampatkarī seated on an excellent elephant, he encouraged his army to attack and subjugate the army of Śaktis.

Thereupon, Caṇḍī who prepared herself to thrash and smash the army of Kuraṇḍa of great might encouraged her own army.

Getting interested in an unusually delightful battle, she (Caṇḍī) came there riding on her horse and spoke these affectionate words to her (Sampatkarī).

“Dear friend, Sampatkarī, may my words be listened to with love. Hand over the fight with this fellow to be pursued by me, resulting in good benefits. Forbear awhile. This fellow will be engaged by me in fight. You have been requested in the capacity of a friend. Do not have any hesitation in this regard.”

On hearing these words of hers, Sampaddevī of pleasant smiles, turned away her army that was about to face Kuraṇḍa.

Horses equal in velocity to the wind and appearing like the billows of the ocean of the army, were mounted by the Śaktis having a lustre similar to that of the rising sun. With their hard hoofs they frequently scraped the ground. They rushed against the army of Kuraṇḍa in a single file.

The Dānavas of haughty nature were encouraged by Kuraṇḍa. They fought with Śaktis in the army of Ambikā seated on a horse. These Śaktis were conversant with the workings of minds of horses in the course of the battle. They were skilful in the different manipulations of the bridle in order to make the horses turn back, spring etc. They could encourage the horses through signs from the tips of fingers or toes. They were equally good at guiding the horses in their different movements, in treading with their hoofs and five types-of trots and paces.

When the fight between Śaktis and demons went on like thus, (the goddess) mounted a speedy horse named Aparājita. Riding the horse, she rushed against Kuraṇḍaka of evil conduct.

Goddess Turagānanā (Horse-faced) who appeared delicate and greceful with the braid of hair moving to and fro, who was as dazzling as the digit of the autumnal moon, whose face was as beautiful as the sphere of the moon that is red at dusk, smilingly took up her jewel-set bow and showered Kuraṇḍa with series of arrows.

Arrows fitted with golden feathers were discharged by the goddess seated on the horse spread over the extremities of quarters. They pervaded ten directions.

Kuraṇḍa of fierce exploits, the elder brother of Durmada, furiously showered the goddess mounted on the horse by means of arrows issuing forth from the Śārṅga bow.

Even the horse of the goddess seated on the horse, speedily split and hit the army with its hard and dreadful hoofs. It thrashed and smashed Dānavas.

Many of the armies of that enemy fainted and swooned from far at the neighing sound of that horse whose sound resembled the portentous roar of the ocean at the time of ultimate dissolution (of the universe).

The Hayāsanā (Horse-seated goddess) moving about here and there among the troops of Daityas, released her divine weapon Pāśa (noose) of blazing appearance.

From that Pāśa crores of other Pāśas as terrible as serpents issued forth. They bound the entire army and overpowered them.

Thereupon, Kuraṇḍaka who had become furious on account of the fact that his soldiers had been bound, cut off with a single arrow the string of her jewel-set bow.

Abandoning the bow when the string had been cut off, Hayāsanā who had become very furious struck at the chest of that vicious fellow with her goad.

The life-blood of Kuraṇḍaka was quaffed by that blazing goad. Thereupon he fell down on the ground like a tree hit by thunderbolt.

Some dreadful Pūtanās issuing forth from that goad devoured the entire army along with the blood oozing out of the noose and vanished thereafter.

When Kuraṇḍa the leader of twenty Akṣauhiṇīs was killed thus, the Daityas who survived death fled quickly.

On hearing that Kuraṇḍa was struck down in the battle along with his younger brother by the armies of Śaktis, the lord of Śūnyaka heaved a deep sigh like a hissing serpent.

MW p. 429 A. ↩︎
vv. 10-19a give a list of weapons used in mediaeval India. The varieties of arrows, use of fire-arms and projectiles are note-worthy. ↩︎

Boasting of Bhaṇḍāsura

@grepnavi — Wed, 21 Jan 2026 08:46:11 GMT

Hayagrīva continued:

On hearing the loud noise of the march of Goddess Lalitā on Her campaign (against Bhaṇḍāsura), those who resided in the city of Bhaṇḍāsura, became exceedingly agitated.

The city of the wicked and evil-minded Daitya Bhaṇḍa which was on the shore of the great ocean near the mountain Mahendra had been notorious in the three worlds by the name of Śūnyaka.¹ It was the permanent residence of the elder brother of Viṣaṅga.

In that very same city extending over a hundred yojanas, the Asuras became afraid due to their nervousness (on hearing about) the invasion (lit. coming) of Śrīdevī.

That entire city of the Asuras extending over a hundred yojanas became frequently enveloped in smoke, as it were caused by portentous phenomena indicating a great calamity.²

The walls in the city of that Daitya underwent untimely cracks. Great meteors hovered round the city and fell down from the sky. Earthquake, the first and foremost among portentous phenomena occurred there in the city af Śūnyaka. The entire earth blazed forth.

The dwellers in the city of that Daitya experienced an untimely tremor in their hearts. Herons, vultures, cranes and other birds perched themselves on the tops of flagstaffs and looking at the disc of the sun, they hooted and crowed loudly. Many devils and goblins that could not be seen with the eyes, seemed to speak out harshly through ethereal voices.

In all quarters banners appeared soiled and dirty. Being smoky, they caused perplexity and bewilderment among Daityas and Rākṣasas.

Garlands and ornaments of the womenfolk of the Daityas dropped down at inopportune moments. Crying and lamenting bitterly “Alas! Alas!”, they shed profuse tears.

Mirrors, armours, flags, swords, jewels, robes and other assets became unclean and soiled frequently.

Everywhere harsh and loud sounds of goblins and evil spirits were heard—on mansions, terraces, sport-halls, upper apartments, cowpens, market places, assemblies, oblong, ponds, quadrangles, crossways, small terraces near the gateway painted turrets, army camps, fortified abodes, in Nandyāvarta houses (i.e. buildings with no gates on the west), in Vicchandakas (Multi-storeyed buildings) that had been agitated, in the frontiers and boundaries of inner apartments for the exclusive use of ladies, in Svastikas (mansions of a peculiar nature), in lying-in-chambers, on minarets and sloping roofs, in windows, rooms, abodes and barns—everywhere loud and harsh utterances of devils and goblins were heard by the crowds of people residing in the city of Daitya.

Everything became loose and scattered and dreadful. Looking at the sun, the crows began to crow in a harsh note. While they were crying shrilly like this, crores of skulls fell on the earth. Drops of blood fell down in the midst of altars. Bunches of hairs, smoke-coloured and grey, fell down all round.

On seeing these portentous phenomena on the earth, sky and heaven, the residents of the city reported to Bhaṇḍa of renowned prowess about the same.

Although the series of those portentous phenomena were intense and dreadful, Bhaṇḍa did not lose his courage. He went to the chamber of consultation and deliberation.

The leader of Daityas occupied an excellent throne that had been wonderfully studded with many gems and that appeared to be a piece of the body of Meru (i.e. golden.)

With the thick cluster of rays of the gems and jewels fitted into his shining crown, the lord of Dānavas brightened the limits of cardinal points and himself shone brilliantly.

The chamber hall-dais was a large one extending to a yojana. As he was seated on the elevated throne, his younger brothers Viśukra and Viṣaṅga served him. Their valour, heroism and physical might was formidable. They were dreadful with their powerful arms, the thorns for the three worlds.

They never disobeyed the commands of their elder brother. They enhanced his great reputation acquired by conquering the three worlds.

With their bent down heads, they pressed his footrest. After joining the palms together in reverence, they sat on the ground.

When that excellent one among the enemies of the Devas was present in the chamber of audience, all the vassal kings of Daityas came to see him.

Each of them had countless armies. Declaring their own respective names, they bowed down to Bhaṇḍa, the lord.

He honoured all those Asuras with benign look with steady pupils and remained thus for a while.

Viśukra said to his elder brother, the lord of Dānavas. His voice was like the sound of great ocean while it was being churned or that of the billows.

“O lord, the sinful evil-natured base Suras have been defeated by you. Their strength and bravery have heen destroyed by your mighty arms. They could not get any person anywhere to seek refuge. Being despondent (and desperate), they ruined themselves by falling into the fire full of blazing flames.

From that god of fire, a certain woman has cropped up. She is proud of her strength. The Devas themselves beginning with Vāsava, have created her.

It is reported that a large number of women attendants equipped with different kinds of weapons have been, encouraged to exhibit their exploits by those over-enthusiastic Devas again. Alas! the butchery of adverse fate. If a group of feeble women were to conquer us in spite of our being powerful, it can also be conjectured that a stone is split by means of sprouts. Of course this guess can only produce contemptuous joke.

Is this not ridiculous? Is this not shameful? They must be afraid of even those soldiers who will fight from the front line of our forces.

Heaven-dwellers beginning with Śakra have become cowards. The bodies of Brahmā and others have become emaciated with grief, due to my power and weapons.

What need one say of Viṣṇu? That Maheśvara too has become frightened. There is nothing to be mentioned of others. All those guardians of quarters have fled.

The proud and conceited Devas have been hit by our sharp and invisible arrows that have fallen on their limbs. Their coats of mail have been hit and pierced.

Despite the fact that we are endowed with such great valour and such powerful arms, a mere woman is rushing against us to conquer us.

Although she is merely a woman, she should never be thought of lightly. Even an insignificant enemy should not be condemned by those who are desirous of victory and confident of themselves.

Hence, servants should be despatched to drive her out. That proud and puffed up woman should be brought dragging her by her tresses.

O Lord, that wicked woman shall after sometime take up the work of a slave unto the fawn-eyed ladies staying in your harem.

Our enemies are afraid of each and every individual soldier in our armies. Indeed, the three worlds including the mobile and immobile beings 'are frightened. Further, the mind of your majesty is the ultimate authority”.

The Dānava (Viśukra) submitted thus and by doing so enchanced the fury of the Daitya Bhaṇḍa.

The exceedingly powerful Viṣaṅga who was efficient, thoughtful and prudent spoke thus to the great Daitya, his haughty elder brother.

“O Lord, O suppressor of enemies, you alone know everything that should be done. In the matter of policies there is nothing that should be mentioned to you.

Every action should be carried out after due deliberation. Careful thought is the ultimate course. If any work is pursued without thought, it will destroy one at the very root.

Spies should be carefully sent to the enemy-camp and their strong and weak positions should be understood by one who wishes to achieve victory.

A king shall have spies as his eyes. He should be of steady intellect. He should be suspicious and always cautious but behave outwardly as though he had no suspicion at all. He should keep his exchange of ideas and counsel as a secret confined to himself and his ministers. He should employ the six expedients of stratagem. Such a king attains victory and honoured position everywhere. A rasḥ and inconsiderate fellow will ruin himself quickly.

An undertaking without proper reasoning and deliberation causes loss and ruin. That carried out after due deliberation is conducive to pre-eminent victory.

Indifference or disregard in the case of enemies should not be indulged in by kings thinking them to be mere animals or women or insignificant one. It is sure that power exists in everyone.

Hiraṇyakaśipu, the lord of all living beings, was killed by a certain spirit that had assumed a body partially of a man and partially of an animal and that had manifested himself out of a pillar.

Formerly, a woman Caṇḍikā, a manifestation of Māyā, had killed Mahiṣa, Śumbha and Niśumbha in the battlefield.

In that battle many Daityas had been destroyed by her. Hence, I say that no indifference should be shown in the case of any woman.

It is Śakti (power) that is the cause of glory of victory everywhere. But we have no fear of anyone whether woman or man who might have become that seat of power.

It is the natural characteristic of the world that Śakti manifests itself everywhere. But let the activity of that evil-minded woman be found out and understood by you.

Who is she? From where did she originate? What is her habit and practice? What is her basic support? What is the extent of her strength? What is the source of assistance for her? O Lord, let this be thought over by you.”

On being told thus by Viṣaṅga (Bhaṇḍa spoke thus):—“Where is (the need for) deliberation in the case of exceedingly powerful heroes? In our army there are hundreds of generals of great inherent strength commanding Akṣauhiṇīs. They can quaff off seas and oceans. They are competent to burn down the three worlds. O (foolish fellow) indulging in tidings of misfortune, why are you needlessly afraid of women?

Everything connected with her has been observed by me through spies. A certain woman having the name Lalitā originated from fire. True to her name she is soft and delicate in features like a flower. There is no intrinsic strength, no vigour and experience or wisdom in affairs connected with war. She is indiscreet in carrying out her tasks, but she depends much on Māyā. Did she not create from herself a group of women really non-existent, due to the power of her Māyā? It is on account of this, that she exerts himself like this.

Or, as you say, we shall grant that there is a great army. But, by whom can Bhaṇḍa whose greatness surpasses that of the three worlds be defeated? Even now the heaven-dwellers are incompetent even to breathe because they are perplexed and bewildered due to the pressure of my powerful arms.

Some have hidden themselves deep in the cavities of netherworlds, some in the waters of the sea, some in the corners of the cardinal points and some among the bushes on the tops of mountains. They are excessively frightened. They have abandoned their wives, children and their assets. Those brutes have dropped down from the positions of authority. Now they are moving about in disguise. This frail woman, who is born not very long ago, does not know that I have such valour and power of arms. That is why she is haughty.

Foolish ladies do not know anything. In vain do they imagine that they are bold and adventurous. Confused in regard to right and wrong actions, they become victims of ruin.

Or, if, after keeping her at the head, the heaven-dwellers, great serpents, Siddhas, Sādhyas vainly proud of war, Brahmā, Padmanābha (Viṣṇu), Rudra, lord of the Suras (i.e. Indra) or other guardians of the quarters, do come, I am competent enough to smash and crush them.

Or the generals in my armies who are proud and confident of their ability in war will pound and smash the enemies as though they were ripe cucumbers.

The following sons of mine are extremely mighty:—Kuṭilākṣa, Kuraṇḍa, Karaṅka, Kālavāśita, Vajradanta, Vajramukha, Vajraloma, Balāhaka, Sūcīmukha, Phalamukha, Vikaṭa, Vikaṭānana, Karālākṣa, Karkaṭa, Maḍana, Dīrghajihva, Humbaka, Halamulluñca,Karkāśa, Kalkivāhana, Pulkasa, Puṇḍraketu, Caṇḍabāhu, Kukkura, Jambukākṣa, Jṛmbhaṇa, Tīkṣṇaśṛṅga, Trikaṇṭaka, Caturgupta, Caturbāhu, Cakorākṣa, Catuḥśiras, Vajraghoṣa, Ūrdhvakeśa, Mahāmāya, Mahāhanu, Makhaśatru Makhaskandī, Siṃhaghoṣa, Śirālaka, Andhaka, Sindhunetra, Kūpaka, Kapilocana, Guhākṣa, Gaṇḍagalla, Caṇḍadharmā, Yamāntaka, Laḍuna, Paṭṭasena, Purajit, Pūrvamāraka, Śvargaśatru, Svargabala, Durgākhya (Durga), Svargakaṇṭaka, Atimāya, Bṛhanmāya, Upamāya, Ulūkajit, Puruṣeṇa, Viṣeṇa, Kuntiṣena, Parūṣaka, Malaka, Kaśūra, Maṅgala, Draghaṇa, Kollāṭa, Kujilāśva, Dāsera, Babhruvāhana, Dṛṣṭahāsa, Dṛṣṭaketu, Parikṣeptā, Apakañcuka, Mahāmaha, Mahādaṃṣṭṛa, Durgati, Svargamejaya, Ṣaṭketu, Sadvasu, Ṣaḍḍanta, Ṣaṭpriya, Duḥśaṭha, Durvinīta, Chinnakarṇa, Mūṣaka, Aṭṭahāsī, Mahāśī, Mahāśīrṣa, Madotkaṭa, Kumbhotkaca, Kumbhanāsa, Kumbhagrīva, Ghaṭodara, Aśvamedhra, Mahāṇḍa, Kumbhāṇḍa, Pūtināsika, Pūtidanta, Pūticakṣus, Pūtyāsya, Pūtimehana and others like them. They are on a par with Hiraṇyakaśipu, in bravery and Hiraṇyākṣa in great strength.

Hundreds of heroic sons have been born to each of them.

My generals are all proud and aggressive. When they are followed by my sons they will destroy all haughty and vile Devas in the battle. If anyone were to be angry even if they have thousands of excellent Akṣauhiṇīs, they will surely be reduced to ashes in the battle. What then, alas! in regard to a feeble woman?

All of them in her battle-field exhibit their magical illusory power of Māyā. But our soldiers take delight in Mahāmāyā (greater Māyā). They will make their army reduced to ashes. Hence, let not your mind be dejected by baseless and needless doubts and fears”.

After saying thus, the leading Daitya got up from the throne and said to Kuṭilākṣa, his general of very great strength:

“I say, get up. Prepare and mobilise the entire army (for battle). Post the soldiers at all the entrances all round the city of Śūnyaka. Fortify all the fortresses. Make arrangements for fixing hundreds of Kṣepaṇikās (slings and similar instruments to discharge missiles).

Arrangements should be made by ministers and priests for evil rites of black magic. Equip yourself fully with weapons and missiles. The war is imminent.

Send ahead someone from the commanders of the armies along with many divisions of soldiers. Let him be formidable and dreadful to look at. Drag that foolish woman conceited on account of the strength of the Devas, by means of her tresses after she has been defeated by that general in the course of the battle.”

After speaking thus to Kuṭilākṣa of great strength, the commander of the army in charge of three thousand soldiers, he himself went to the harem.

Then the sounds of the drums of march of victory of Śrīdevī who was rushing on as the soldiers passed over, were heard by the leading Daityas. They caused excessive earache for them.

The location is imagined to be in Orissa. There is no coasted town in Orissa which can be even linguistically connected with Śūnyaka. ↩︎
vv. 5-20 describe the evil portents in the city of Śūnyaka, Brahmanical and Jain works agree with majority of these portents and their implications, e.g. Thānāṅga Sutta 405.8, 608 for 8 Mahānimittas. Ancient Jain teachers like Bhadrabāhu Dharasena were experts in interpreting omens. ↩︎

The Deities on the Kiricakraratha

@grepnavi — Tue, 20 Jan 2026 15:07:32 GMT

Hayagrīva said:

“O intelligent one, listen to the deities stationed in the five steps of the prominent chariot Kiricakra (Boar-wheeled). Victory to those who listen to their names.

Daṇḍanāyikā (leader of the Army) was stationed on the first step named Bindu. She, the destroyer of the haughty and wicked thorns of worlds appeared to make Jayaśrī (glory of victory) dance there by means of different kinds of flames. She had torn and pierced the haughty Dānavas with the terrific blow of her snout. She appeared to be the night for the clear perception of the rays of her curved teeth resembling the crescent moon. Her creeper-like tender body was dark in complexion like the clusters of clouds in the rainy season. She was a permanent ornament to the leading chariot Kiricakra. She was the Potriṇī (Boar-formed Deity) who had made all the revolving worlds her adopted children.

Three deities viz: Jṛmbhiṇī, Mohihī and Stambhinī had occupied the second step at the same centre of that chariot. It resembled a full-blown pomegranate flower. The deities who were competent to suppress Dānavas, held the pestle, plough and liquor pot studded with many precious stones and jewels by means of their sprout-like hands where bangles set with rubies dazzled brilliantly. These deities had very sharp and dreadful eyes. They wished to burn Daitya soldiers by means of the fiery flames (emanating from the eyes) without hesitation. They continued to serve the Boar-faced goddess (Sūkarānanā).

Five deities beginning with Andhinī were stationed on the third step of the excellent leading chariot Kiricakra. They had fixed their base in the Devīyantra. They appeared to split the three worlds by means of their boisterous laughter. They appeared like the flames of fire which burns the universe at the end of the world and which had assumed the guise of woman. With their tongues lolling and licking the sides, they were desirous of lapping up the flowing blood of all the soldiers of Bhaṇḍāsura. They were dazzling in their brilliance. Thus they used to serve Daṇḍanāthā of terrific exploits, continuously.

Six deities were stationed on the fourth step of the leading chariot Kiricakra. They were Brāhmī and others excepting the fifth one (i.e. Vārāhī) and the eighth one (i.e. Caṇḍikā or Mahālakṣmī). Their bodies appeared to discharge blazing flames from the ṣaṭcakra (six mystical nerve plexuses in the body). They appeared ready to drink (i.e. to destroy) Dānavas by means of great many series of exploits. It was at the behest of Daṇḍanāthā that they resorted to that region.

Seven deities called Dhātunāthās were stationed in their respective places beneath the same step. They were Yakṣiṇī, Śaṅkhinī, Lākinī, Hākinī, Śākinī, Ḍākinī and (another) Hākinī who had the united (and combined) forms of all of them. All these demonstrated the exploits of their mighty arms. They appeared ready to drink (i.e. destroy) all living beings and the Earth. They drank and consumed the seven dhātus, essential ingredients, of the body (viz. the blood, skin, flesh, fat, bones, morrow and the semen of enemies). They had hideous faces. With their harsh leonine roars they filled ten quarters. They were called Dhātunāthās and they were the bestowers of eight Siddhis beginning with Aṇimā (minuteness).

They were experts in deluding, slaying, paralysing (stupefying), striking, swallowing, and exterminating the wicked Daityas. In regard to those who are habitually devout, they were competent to annihilate all adversities. They were called Dhātunāthās (since) they were present in all dhātus (essential secretions of the body).

They were adventurous enough to drink within half a moment all the oceans that appeared to kiss the sky by the series of waves.

They had cart-shaped teeth and terrible eyes, they were equally ready to swallow those who acted maliciously against their mistress, those who transgressed conventional rules and established practices, those who engaged themselves in mischief by injuring the followers of Vedic injunctions maliciously, those who were inimical to heroes and the wicked Daityas who spoiled and obstructed yajñas. They used to serve continuously Daṇḍanāyikā in the form of Potriṇī.

On the other side of the same step in a divine temple were stationed two deities well-known as Krodhinī and Stambhinī. They fanned with two cāmaras (chowries) as the bangles round their tender creeper-like hands moved to and fro. They were excessively proud after drinking liquor and the blood of soldiers in the army of demons. They had perpetual laughter in their faces and their eyes rolled about, continuously.

Two excellent weapons, ploughshare and pestle, assuming the form of deities, took up their residence on either side of the leading chariot Kiricakra.

They held the bodies of their own weapons at the place of their own crown. They were remembered by the Devas as the destroyers of everyone antagonistic to the universe. It was with these two weapons that Lalitā Daṇḍanāyikā would cut off and kill Dānava named Viṣaṅga, in the battle.

There was an exceedingly terrible lion well-known as Caṇḍoccaṇḍa at the same step in front of Daṇḍanāthā. The sky echoed with his roaring sound and the cardinal points were deafened by the sounds produced by it while gnashing its teeth. It had four hands and three eyes. It held trident, sword and nooses sewn and tied. Its body was brilliant. By seeing alone (and observing everything), it served Goddess Potriṇī continuously.

Eight deities beginning with Vārtālī were stationed on the sixth step of the leading chariot Kiricakra. They were renowned in the eight quarters. Their voices were as loud as the sound produced when eight mountains clashed with one another or fell over one another. Eight serpents served the purpose of their shining ornaments. Their strength and splendour was never ruined or eliminated. They had sacrificed crores of Dānavas in the fire of the prowess of their mighty arms. They used to serve Daṇḍanāthā Lalitā day and night.

Their names are also well known. O pot-born sage, listen: Vārtālī, Vārāhī, Vārāhamukhī, Andhinī, Rodhinī, Jṛmḥhiṇī, Mohinī and Stambhinī. They were competent in agitating, paralysing and exterminating enemies.

The royal vehicle of Daṇḍanāthā, a buffalo of dusky white colour, was always stationed on the left side of those deities on the same step.

Its two horns were half a krośa apart (1 krośa = 3 kilometres) and its body was a krośa long. Its body was covered with many hairs hard and sharp-edged like swords. It was dreadful with its formidable tail resembling the baton of the god of death. It had the lustre of the dark mountain of collyrium or blue antimony. It was furious, lofty and hideous. All the parts of that (buffalo) were stout and excellent like the massive mountain of antimony. Its deep and hot breath issuing forth and spreading everywhere stirred up the oceans. It seemed to laugh derisively at the buffalo of Kāla (God of death) by means of its crackling and rattling grunt. The cloud Puṣkarāvarta was scattered about by its hoofs.

On the same step but beneath were stationed Indra and others—the eight guardian deities of cardinal points. They had fixed their abodes in different ways at different places. They had come there to inform Lalitā about the fulfilment of tasks. There were Indra, the sixty-four crores of celestial damsels, Siddhas, Agni, Fire god, Sādhyas, other Viśvedevas, Viśvakarmā. Maya, mothers of exalted state and strength, Rudras, the attendants and dreadful Piśācas. The leaders of Rākṣasas and many Rākṣasas used to wail there.

Mitras, Gandharvas, who were always experts in singing and whose well-known leaders were Viśvāvasu and others; other Bhūtagaṇas (groups of goblins), Vāruṇa, Vasus, Vidyādharas, Kinnaras, Māruteśvara (wind-god), Citraratha, chariot-makers, artisans, Tumburu, Nārada, Yakṣa, Soma, Yakṣeśvara (Kubera), lord Govinda the consort of Kamalā, along with Devas, Īśāna who is terrible due to his trident and who is the devourer of the universe, Brahmā, Aśvinīputras who were efficient in the science of medicine, lord Dhanvantari and other Gaṇanāyakas (leaders of Gaṇas) who had gratified bees by means of ichor exuding from their excellent temples (were stationed there).

Ananta, Vāsuki, Takṣa, Karkoṭa, Padma, Mahāpadma, Śaṅkhapāla, Gulika, Subala—these leading serpents surrounded by crores of other serpents were stationed there. In this manner, many deities were stationed there on active duty. They had fixed their mansions all round beginning with the eastern quarter etc.

There itself on the wheel were stationed three deities: Jṛmbhiṇī, Stambhinī and Mohinī. They were the presiding deities of Northwest and resorting to that quarter they stationed themselves in the form of a wheel.

In the extremity of the same step of the resplendent chariot Kiricakra, Kṣetrapāla shone continuously serving Kiṭīśvarī. He held a skull and a mace. He had a huge body with the hair standing upright. He had dark complexion and features like the dust and moss at the bottom of Pātāla. He appeared to rend through the sphere of the cosmic egg by means of his boisterous laughter as though by means of a thunderbolt. By means of sound from his ḍamaru (a kind of drum), he split the hollow space between heaven and earth. He held in his hand a phaṇipāśa (a serpent in the form of noose) which had three hissing hoods.

Very near him was stationed the goddess’s vehicle, a lion. It was seated on this, that she began her activity when desirous of slaying Bhaṇḍāsura. The characteristics of the lion, the vehicle of the goddess of Devas, have been described before.

Beneath the same step (were stationed a thousand deities). They had lustre similar to that of Daṇḍanāthā. They were adorned with all sorts of ornaments and weapons similar to those of Daṇḍinī. They were dark in complexion. They were Boar-faced. They kept their tresses embellished with the crest by means of the digit (i.e. crescent) of the Moon. They whirled the ploughshare and the pestle with their hands frequently. They filled skulls by means of overflowing currents of blood of those who plotted against Lalitā, who wrought mischief against Śyāmā and who maliciously treated the Mistress. They wore the intestines of those who hurt and assailed their devotees.

They used to wear on their breasts garlands by a number of shaven skulls of those who protested against their own religious cults or conventional community. There was a continuous flow of blood from those heads. The deities who served Kīṭīśvarī are said to be a thousand. The names of all those deities will be mentioned in the chapter (?) on the thousand names of Daṇḍinī, O pot-born saint. Note now again here.

Then, near those boar-faced deities was stationed the vehicle of Daṇḍinī, a black antelope. It was as a conventional custom (that the antelope stood there). The (space between) the horns was a quarter of a krośa, the length of its face was a quarter of that. The length of legs was a krośa. It always used to keep its tail upright. Its belly had a white lustrous patch. By means of a loud grunting sound, it laughed derisively at the exploits of the deer that was the vehicle of wind-god. This excellent vehicle was stationed in a part of the same step.

The ocean of liquor, assuming the form of a deity, was stationed there on the same step of the leading chariot Kiricakra. It held in its hand a lump of meat, red like a ruby mountain. Its eyes rolled. It wore a garland of golden lotuses. It was embraced by Madaśakti (Deity presiding over the power of intoxication) that held a red lotus.

(Later on) whenever Daitya Bhaṇḍa became active in the battle, Śaktis had perspired profusely and became thirsty, on those occasions. Surāsindhu (Ocean of Liquor) would scatter himself in various places and dispel the fatigue of deities in the course of war. That miracle will undoubtedly take place, O sage, then when the battle (is being described). You will hear it being recounted by me joyously.

It is remembered that beneath the same step in all the eight quarters and above as well as below, ten (male deities) beginning with Hetuka had fixed their residences.

They were the excellent and great Bhairavas well-known for their profound exploits. By the enkindled splendour of their weapons, they surpassed even the sun by day.

At the end of kalpa, at the behest of Daṇḍinī they destroyed the entire universe. They were of fearful nature. Gnashing their teeth and biting the lips with them (in anger), they used to pierce and scatter the clouds with the tips of their tridents.

They were Hetuka, Tripurāri, the third one Agnibhairava, Yamajihva, Ekapāda, Kāla, Karālaka, Bhīmarūpa, Hāṭakeśa as well as the one with the name Acala. These ten well-known (Bhairavas) stayed at the extremities of the chariot Kiricakra along with ten crores of soldiers.

Thus the deities of (the chariot) Kiricakra of Daṇḍanāthā beginning with Jṛmbhiṇī and ending with Acalendra have been enumerated. They sanctify the three worlds.

There in the battle, many Dānavas would be killed by the groups of deities stationed there. Showers of blood would be drunk by them.

Thus Kiricakra the excellent chariot of Daṇḍanetrī, with diverse protective devices through the groups of deities stationed on the steps, moved ahead.

Wherever the chariot Cakrarāja went the excellent chariot Geya also went; wherever the chariot Geya (proceeded) the excellent chariot Kiricakra also accompanied it.

In the midst of thousands of the armies of Śakti, these three splendid chariots that appeared like the three worlds set in motion, proceeded on and on. It appeared as though (the mountains) Meru, Mandara and Vindhya had joined together as one unit.

There was a loud tumultuous sound in the groups of armies of Śaktis. The entire earth shook on being rent (as it were) by the creaking sound of their wheels.

There were six charioteers in the leading chariot of Lalitā, named Cakrarāja (and other chariots). They were glorified as experts in holding the bridle and keeping the staff (whip) raised. The first is Irādevī, then Tripura-bhairavī, another is Saṃhāra-bhairava, the next is Raktayoginīvallabha, the fifth is Sārasa, the next (sixth) is Cāmuṇḍā. These deities are remembered as charioteers. The charioteer of the leading chariot Geyacakra was Hasantikā. Stambhinī is remembered as the charioteer of the prominent chariot Kiricakra.

The excellent chariot of Lalitā had a height of ten yojanas. The excellent chariot Gītacakra had a height of seven yojanas.

A great umbrella studded with pearls and having an extent of ten yojanas was present only in the chariot of Laliteśānī and nowhere else (not in the other chariots).

This alone has been glorified as indicative of the imperial power of Śakti. Ordinary umbrellas were provided in the other two chariots.

Then that imperial deity Lalitā, the great goddess of all Śaktis, the sovereign Deity who had ascended the ruler-ship of a great empire advanced against demon Bhaṇḍa with, a desire to accomplish his death.

At that time the cardinal points reverberated with the sounds; the earth quaked and all the living beings became excited and agitated at the departure of Laliteśā. The divine drums (dundubhis) sounded and showers of flowers fell on everyone.

The celestial musicians viz. the Gandharvas beginning with Viśvāvasu, Tumburu and Nārada and Sarasvatī herself began to recite auspicious verses of victory along with excellent songs. Their faces beamed with delight. Hairs standing on their ends over their bodies served as ornaments. They repeatedly eulogised Laliteśvarī adding “Be victorious, be victorious”.

Delighted, proud and elated, they began to dance at every step. The seven sages beginning with Vasiṣṭha repeated hymns and verses from Ṛk, Yajur, Sāman and Atharva Vedas, increasing their good wishes for her victory and glory in the same manner as when the sacrificial fires of great purity are made to blaze forth by means of Havis offerings. Excellent persons added their benedictions of great power. Being eulogised by them and shining in her excellent chariot, Lalitā set off along with the soldiers in order to conquer the Asura Bhaṇḍa.

Deities stationed on the chariots

@grepnavi — Mon, 19 Jan 2026 06:16:44 GMT

Agastya said:

“Mention the names of those deities of manifest glory who were stationed in the steps of the leading chariot Cakrarāja. O Hayagrīva, mention all their numbers, their different splendid colours and the divine weapons too.”

Hayagrīva narrated:

“It is mentioned that ten Siddhiḍcvīs were stationed on the ninth step of the brilliant chariot. Listen to their names from me.

They were Aṇimā, Mahimā, Laghimā, Gariraā, Īśitā, Vaśitāj Prāptisiddhi the seventh one, Prākāmyasiddhi, Muktisiddhi and the next one named Sarvakāmā (Siddhi). These deities had four arms. They resembled japā flowers (China rose). They held in their hands the cintāmaṇi (philosopher’s stone), skull, trident and collyrium leading to achievement. They were full of kindness and were resorted to by Yogins.

There in the former half were the eight śaktis beginning with Brāhmī viz: Brāhmī, Māheśvarī, Kaumārī, Vaiṣṇaví, Vārāhī, Māhendrī, Cāmuṇḍā the seventh one and Mahālakṣmī the eighth one. All of them possessed only two arms. Their person is red in complexion and they wear red garments. They held skull and lotus (in their hands).

(Or) some mention the procedure for meditation in another manner. Those deities are glorified thus. They have the forms and sizes like those of Brahmā and others. They have weapons similar to those of Brahmā and others. They hold insignia and distinguishing marks of Brahmā and others.

Mudrādevīs who were stationed in the region above theirs were still greater. With their hands having the lustre of lotuses, they were engaged in expressing mudrās (mystical gestures). They resembled the flowers of pomegranate. They were charming in their yellow robes. They had four arms in two of which they held shields and swords. They had roving red eyes due to intoxication. Listen to their names from me.

They were Sarvasaṃkṣobhiṇī, Sarvavidrāviṇī, Sarvākarṣaṇakṛnmudrā, Sarvavaśaṅkarī, Sarvonmādanamudrā, Sarvamahāṅkuśāyaṣṭi, Sarvakhecarikā Mudrā, Sarvabījā, Sarvayoni the ninth one and Sarvatrikhaṇḍikā. These three namely the Siddhis, Brāhmī, and others as well as Mudrās—all these were manifest Śaktis.

They were posted in the Raktaratha (Red chariot) in order to slay the Asura Bhaṇḍa. Listen from roe to the names of those who were mentioned before as (deities) of secret names (Guptas).

These were Śaktis in the form of sixteen, digits of the moon viz: Kāmākarṣaṇikā, Buddhyākarṣaṇikā Kalā (Digit), Ahaṃkārākarṣiṇī, Śabdākarṣaṇikā Kalā, Sparśākarṣaṇikā Nityā (Eternal), Rūpakarṣaṇikā Kalā, Rasakarṣaṇikā Nityā, Gandhakarṣaṇikā Kalā, the eternal, Cittakarṣaṇikā, Dhairyakarṣaṇikā Kalā, Smṛtyākarṣaṇikā Nityā, Nāmākarṣaṇikā Kalā, Bījakarṣaṇikā Nityā, Ātmakarṣaṇikā Kalā, Amṛtākarṣaṇī Nityā and Śarīrakarṣiṇī Kalā. They were in the eighth step and are glorified by the epithet Guptās (secret ones).

They resembled the coral tree. They were charming with their smiles. They had four arms and three eyes. Their crowns shone brightly like the moon and the sun.

Holding bows and arrows, shields and swords, O pot-born sage, they got themselves ready for slaying the Asura Bhaṇḍa. They had divine refulgence.

The deities named Guptatarās stationed themselves on the seventh step of the chariot Cakraratha that had the brightness of the lamp blazing in the evening.

They were Anaṅgamadanā, Anaṅgamadanāturā, Anaṅgalekhā, Anaṅgavegā, Anaṅgāṅkuśā and the next one Anaṅgamālāṅgī. These deities had the lustre of the china rose. They held sugarcane bow, flowery arrows, boquets of flowers and lotuses. They were excessively valorous and used to abide by the commands of Lalitā. Furiously angry at Bhaṇḍāsura they stood by shining brightly.

The deities named Sampradāyas (Traditional ones) the chief among whom was Sarvasaṃkṣobhiṇī resorted to the sixth step of the leading chariot Cakraratha. The clusters of their tresses had been tied into an ornamental braid. The saffron mark on their foreheads shone brightly. They were excessively impetuous by nature. They had the lustre on a par with that of fire of death. They had bows and arrows of fire. They held swords in the form of Fire and shields named Vahnicakra. Their physical bodies were brightly illuminated. They were furious towards the leader of the Asuras. They rose up from the ashes of Kama. These exceedingly powerful deities were the Ājñāśaktis (Śaktis of behest) of Lalitā.

Their names are—Sarvasaṃkṣobhiṇī, Śarvavidrāviṇī, Sarvākarṣaṇikā Śakti, Sarvāhlāḍanikā, Sarvasammohinī Śakti, Sarvastambhanā, Śaktikā, Sarvajṛmbhaṇaśakti, Sarvonmādanaśaktikā, Sarvārthasādhikāśakti, Sarvasampattipūraṇī, Sarvamantramayī Śakti and Sarvadvandvakṣayaṅkarī. Thus the names of Sampradāyā deities have been mentioned.

Then next, the deities stationed on the fifth step are remembered as Kulottīrṇas. They were like the crystals with illuminated brilliant bodies. They held axe, noose, mace, bell and jewels. With knitted brows they were excessively furious towards the enemy of the gods.

O pot-born sage, listen to the names of these too.

They are goddess Sarvasiddhipradādevī, Sarvasampatpradā, goddess Sarvapriyaṅkarī, Sarvamaṅgalakāriṇī, Sarvakāmapradādevī, Sarvaduḥkhavimocinī, Sarvamṛtyupraśaminī, Sarvavighnanivāriṇī, Sarvāṅgasundarīdevī and Sarvasaubhāgyadāyinī. Thus the ten Devīs have been mentioned. Their minds were filled with kindness.

These were ten famous deities stationed on the fourth step, named Nigarbhayoginīs. They have been glorified as having a lustre equal to that of a pearl necklace.

They are Sarvajñā, Ṣarvaśakti, Sarvaiśvaryapradā, Sarvajñānamayīdevī, Sarvavyādhivināśinī, Sarvādhārasvarūpā, Sarvapāpaharā, Sarvānandamayī Devī, Sarvarakṣāsarūpiṇī and the tenth deity should be known as Sarvepsitaphalapradā.

All these should be known as having four arms. They held the thunderbolt, javelin, iron club and discus. They were ready to slay the Asura Bhaṇḍa.

The deities named Rahasyayoginīs were stationed on the third step of the leading chariot Cakraratha. They were well-known presiding deities of speech. Their lustre was like that of the red aśoka (Jonesia Asoka Roxb). They held bows, and arrows in their hands. Armours covered their whole bodies. They shone with lutes and books too. They were Vaśinī, Kāmeśī, Bhoginī, Vimalā, Aruṇā, Javinī, Sarveśī and Kaulinī. These eight deities are remembered as the cause of the slaughter of Daityas.

Then, three deities were stationed on the second step of the leading chariot Cakraratha. They were seated on on three (different) seats. They were endowed with eight arms in which they held bows, arrows, a drinking bowl, a citron (fruit) and dagger as well as shields, serpentine noose and a bell of loud sound. They were intoxicated due to liquor. They used to keep secrets guardedly. They were Kāmeśī, Vajreśī and the other one Bhagamālini. These three deities are remembered as ones filled with wrath towards Bhaṇḍa.

They had the same greatness and grandeur as that of Lalitā and they had the same refulgence. They are glorified as one’s most beloved Śrīdevī.

Then next, fifteen imperishable deities are mentioned as having fixed up their residences all round on the Ānandamahāpīṭha (the great seat of Bliss), on the step in the middle of the chariot.

They are also eternal in the form of Kāla (Time). They had stationed themselves after pervading the universe. Their bows indicated their agitation and fury against Bhaṇḍāsura and other Daityas.

They had their forms and persons on a par with those of the Goddess; their weapons too were like those of the Goddess. It is for rendering help to all the worlds that they exist in every yuga.

O pot-born sage, comprehend fully from me their names. They are:—Kāmeśī, Bhagamālā, Nityaklinnā, Bheruṇḍā, Vahnivāsinī, Mahāvajreśvari, Druti, Tvaritādevī, the ninth one Kulasundarī, Nityā, Nīlapatākā, Vijayā, Sarvamaṅgalā, Jvālāmālinikā and Citrā. Thus the fifteen deities have been recounted.

Accompanied by these deities whose attention was solely on rendering service, goddess Parameśvarī set off in order to conquer the wicked Bhaṇḍāsura.

Seven steps are mentioned in the excellent chariot (named) Gīticakra (Geyacakra also. See verse 63.) [see notes on The chariot of Mantriṇīnāthā] that belonged to Mantrināthā and that had great wheels. There listen to those deities of the Devī.

Saṅgītayoginī is mentioned as the most beloved deity of Śrīdevī. Her abode was a seat in the middle of the step in the chariot Geyacakra. The same first step was the place of residence of Mantriṇī.

Then the deities stationed on the second step in the excellent chariot Geyacakra were Rati, Prīti and Manojā with lutes and bows in their hands. They were dark-complexioned like the tamāla (a tree with very dark leaves). They were competent to exterminate Dānavas.

The deities of the arrows of the god of Love were stationed on the third step. They were five viz: Drāviṇī, Śoṣiṇī, Bandhinī, Mohinī and Unmādinī. All these five had resplendent bows in their hands. There on the same step were stationed five gods too beneath the deities. They were Kāmarāja, Kandarpa, Manmatha, Makaradhvaja and the fifth one Manobhava. All these were capable of enchanting the three worlds. Marks on their foreheads with kāstūrī (musk) shone brilliantly. They glittered with pearls. Their entire body was covered with armour. They had the lustre of flowers of palāśa (Butea frondosa). They are called Pañcakāmas (Five Kāmas or gods of Love). They eagerly sought the killing of Bhaṇḍāsura.

The deities mentioned before, the chief of whom was Brāhmī and the eighth one was Caṇḍikā (instead of Mahālakṣmī as in vv.7 and 8 above) stationed on the fourth step of the leading chariot Geyacakra. There in the same step but beneath them were Lakṣmī, Sarasvatī, Rati, Prīti, Kīrti, Śānti, Puṣṭi and Tuṣṭi. These Śaktis are mentioned as Kumārīs (Virgins), O pot-born sage. Their eyes were red due to anger. They held kuntas (lances, spears) and discus in order to kill Daitya of great strength.

There were sixteen other deities beginning with Vāmā. They were stationed on the fifth step of that prominent chariot Gīticakra. Listen to their names from me—Vāmā, Jyeṣṭhā, Raudrī, Śānti, Śraddhā, Sarasvatī, Śrībhūśakti, Lakṣmī Sṛṣṭi, Mohinī, Pramāthinī, Āśvasinī, Vīci, Vidyunmālinī, Surānandā and Nāgabuddhikā.

They had the lustre of ruby. They were eagerly desirous of agitating the entire universe. At every step, they made elaborate preparations for the great battle. They were covered with adamantine armours. Others were engaged in loud boisterous laughs. They held various weapons and missiles such as the thunderbolt, batons, Śataghnīs and Bhuśuṇḍikās.

Then those stationed on the sixth step of the leading chariot Gīti (i.e. Gīticakra) were the Bhairavas beginning with Asitāṅga. They were dreadful due to their weapons. They held the trident and the drinking bowl. They were blue-complexioned. They were—Asitāṅga, Ruru, Caṇḍa, Krodha, Unmattabhairava, Kapālī, Bhīṣaṇa and Saṃhāra—these were the eight Bhaiṛavas.

Then, stationed on the seventh step of the leading chariot Gīti were Mātaṅgī, Siddhalakṣmī, Mahāmātaṅgikā and Mahatī, Siddhalakṣmī repeated again. They were red-complexioned. They held bows and arrows.

Beneath the same step were stationed Gaṇapa (the heads of Gaṇas, Kṣetrapālas), Kṣetrapa, Durgāmbā and Baṭuka with weapons in their hands. There itself, beneath the step were stationed Lakṣmī, Sarasvatī, and the treasures Śaṅkha and Padma—all of them held weapons in their hands. They were furious with Bhaṇḍa of fierce valour and exploits, the enemy of the entire world.

The ten leaders of the quarters beginning with Śakra and ending with Viṣṇu were stationed in the same step but beneath, in the forms of Śaktis. They held thunderbolt, spear, kāladaṇḍa (staff of Kāla), a sword, a noose, a flag, a mace, a trident, the missile of darbha grass and the discus. They devoutly served Mantrināthā always in order to destroy the Asura followers, the wicked unbelievers, of Bhaṇḍa, thorns for the whole of the universe.

The protectors of the cardinal points resorted to the Gīticakra because they were eager to remind and inform Lalitā (about the task of slaying Bhaṇḍa) through the support of Mantrināthā. All the submissions (and petitions of request) of all Devas to Mahādevī yielded results if they were submitted through Mantriṇī. Petitions to a queen submitted through the important ones result in the acquisition of fruit by the servants. Otherwise, how could they even approach Śrīdevī whose refulgence was blazing forth and whose prowess was invincible.

Because she was the deity of the lore of Music, she was the most beloved one of Śrīdevī. In the case of fulfilment of tasks she never transgresses what is mentioned by her. In the Śakti empire of Śrīdevī, the deity Mantriṇī was powerful enough to do, undo and alter all activities or to refrain from doing anything. Hence, all protectors of the quarters, desirous of victory of Śrīdevī continued to serve Mantriṇī who was her chief Aide.

Thus, the names of all deities stationed in the steps of excellent chariot named Cakrarāja of Lalitādevī have been completely recounted. Her divine weapons for the purpose of slaying Bhaṇḍāsura have also been mentioned. The deities on the steps of Geyacakra have also been mentioned.

Those men who listen to these names of all deities, shall be liberated from all sins. They shall be victorious.

The victorious march of the army of Lalitā Parameśvarī

@grepnavi — Sun, 18 Jan 2026 12:44:08 GMT

Lalitā moved ahead with the intention of waging war. She was assisted by Rājanāyikā. The goad (in Her hand) blazed forth. She held a noose which appeared like a serpent. Her bangles made a pleasing tinkling sound as She held the sugarcane bow and a set of five flowery arrows, shining brightly.

She scattered a cascade of radiance from Her person in all directions. It was ṃore dazzlingly red than a thousand suns. Radiating the lustre of Her face in all directions, She made the sky appear as though filled with moons.

She was radiant with the circular white umbrella (held above Her) which gained the friendship of the sphere of the moon (i.e. resembled it). It (the umbrella) had an extent of ten yojanas which pervaded the three worlds and which was studded with spotlessly pure white pearls.

She was fanned by the groups of female attendants the chief of whom were Vijayā and others, with a set of four cāmaras (chowries) that was rendered splendid by means of jewels and precious stones and that was as lovely as the cluster of lotuses or the spreading waves of lustre of fresh moonlight.

She was endowed with a spotlessly pure refulgence. She indicated Her sole suzerainty by means of Her Śakti (power, weapon javelin). All the sections of Her army were embellished by means of hundreds of imperial insignia. Her wealth and grandeur were being eulogised by the vocal as well as instrumental music of the celestial deities.

She (justifiably) assumed and adopted the honour and pride of the imperial wealth that filled up the cavities of the three worlds with troops of Śaktis (the various deities assisting goddess). The pride could not be expressed in words, nor could it be comprehended by means of intellect. It could not be defined clearly by stating “It is like this or that”. It could not be compared with anything else. She shed benign glances on the faces of all excellent Suras, the chiefs of whom were Brahmā, Īśa, Viṣṇu and Vṛṣā (Indra) as they uttered prayers continuously, offered their services with a spirit of eagerness and vying with one another with palms joined together and kept close to their diadems. She at once randered [rendered?] the three worlds perfectly luminous by the refulgence arising from the five flowery arrows that shone brightly.

Auspicious shower of fried grains scattered by groups of celestial damsels having a refulgence like the streak of lightning, indicated their hope and wish for Her victory.

She was being ever served at Her feet by Kāmeśvarī and others of lovely and desirable lustre, who were very charming in their martial dress and accountrements, who were eternal and who obscured the sun (i.e. surpassed the sun) by means of lustre of their glistening weapons.

In the course of Her martial activity, She drove Her chariot that had the excellent name Śrīcakra, that scraped the clusters of clouds high above by means of flagstaffs more than ten yojanas in height, and that was equipped with the power of continuously making roaring and rumbling sounds.

In that war (i.e. preparations for war) She had the tawny colour as She was robed in such a garment free from impurities. She glittered with charming splendour. Lalitā moved ahead with an intention for waging war as She was being eulogised by the gods through twenty-five epithets of great value (like precious stones), and which were exceedingly competent to subdue sins of the whole world.”

Agastya said:

“O Hayagrīva of great intellect, give me that elixir of life gratifying and regaling my ears through the twenty-five names of Lalitā Parameśānī.”

Hayagrīva said:

The twenty-five¹ names are Siṃhāsanā, Śrīlalitā, Mahārājñī, Parāṅkuśā, Cāpinī, Tripurā, Mahātripura-Sundarī, Sundarī, Cakranāthā, Saṃrājñī, Cakriṇī, Cakreśvarī, Mahādevī, Kāmeśī, Parameśvarī, Kāmarājapriyā, Kāmakoṭigā, Cakravartinī, Mahāvidyā, Śivānaṅgavallabhā, Sarvapāṭalā, Kulanāthā, Āmnāyanāthā, Sarvāmnāyanivāsinī and Śṛṅgāranāyikā. Those who eulogise Lalitā Parameśvarī of great dignity through these twenty-five names, will attain good fortune, the eight siddhis and great reputation. Thus, Lalitā, the Divine Mother, who was furious with Bhaṇḍāsura, moved ahead deploying the great army of elaborate preparation and great impetuosity.

The author seems fond of presenting series of epithets like garlands. He gave twelve epithets of Daṇḍanāthā (Potriṇī) (supra 17.18-20), sixteen of Śyāmā or Śyāmalā Mantriṇī (supra 17.33-35). Here in vv. 14-19 he strings together twenty-five epithets of Lalitā. ↩︎

The march of the army of Śyāmalā

@grepnavi — Sat, 17 Jan 2026 08:11:54 GMT

Hayagrīva said:

“At the time when Daṇḍanāthā set out, the sky shone as though adorned with innumerable moons, due to the numerous umbrellas of white lustre.

The darkness that gathered together densely under the white umbrellas rubbing and clashing against one another, became dispelled by the lustre of jewels fitted to their handles.

In the army of Kroḍamukhī (Boarfaced Śakti), hundred varieties of Tālavṛntas (fans made of palm-leaves) proceeded ahead enveloping the faces of quarters, by means of the blazing lustre of diamonds (set in the fans).

The dreadful (Bhairavas) such as Caṇḍadaṇḍa and others proceeded ahead running in the Vanguard of the army of Daṇḍanāthā. They had tridents in their hands. Their tawny-coloured matted hair rendered the quarters brightly illuminated as though, by means of lightning. By the fiery flames of their arrows, they wished to burn the hosts of Daityas.

Many soldiers with the faces of boars proceeded ahead. They had the same size, shape and ornaments as the goddess Potrīmukhī (Boar-faced). In their hands they had the same weapons as those of hers. Their vehicles too were the same. From their sharp curved teeth smoke and flames of fire issued forth covering up the whole of the sky. They were dark in complexion like the tamāla tree (Xanthochymus pictorius). They were tawny-coloured and had eyes of ruthless features. They rode on thousands of buffaloes.

After getting down from the excellent chariot (drawn by) a group of elephants, Śrī Daṇḍanāthā (Daṇḍa-Nāyikā) mounted a great lion, her own vehicle, well known by the name Vajraghoṣa. It shook the thick cluster of its manes. It kept its mouth wide open. It had hideous features and large eyes. The quarters were deafened by means of harsh sound produced by the gnashing of its curved teeth.

It appeared to grind the terrestrial sphere by means of its claws which were as hard as skulls and the outer shell of the primordial tortoise and which sank down as far as the Pātāla. It was three yojanas in height. It shook its tail to and fro with great rapidity. Daṇḍanāyikā mounted this leonine vehicle and marched ahead.

As she betook herself to the task of slaying the Asuras with blazing fire of fury, the three worlds including the mobile and immobile beings, experienced excessive excitement and alarm.

Frightened in their hearts, all the groups of heaven-dwellers in the firmament thought thus—“Will this Potriṇī (Boar-faced deity) burn down now itself the entire universe by means of her fiery anger? Will she split the earth into two by striking it with her club? Or will she agitate and stir up the oceans by means of her weapon plough.

They fled far off hurriedly and in great fear and saw the goddess. With their palms joined in reverence the Devas made obeisance to her by repeating the twelve names and glorifying her in the firmament.”

Agastya said:

“O holy lord Hayagrīva, of excessive intelligence, what are the twelve names of that deity? Tell me. I am extremely eager to hear them.”

Hayagrīva said:

“Listen to the twelve names of that goddess, O potborn sage, on hearing which she will become pleased. They are Pañcamī, Daṇḍanāthā, Saṅketā, Samayeśvarī, Samayasaṅketā Vārāhī, Potriṇī, Vārtālī, Mahāsenā, Ājñā, Cakreśvarī and Arighnī. These are the twelve names mentioned by me O sage. If a man stays within the adamantine cage of twelve names, he will never meet with misery in difficult situations.

By means of these names Devas stationed in the firmament eulogised Saṅketā many times. For the purpose of blessing them, she moved ahead once again.

Then the sounds of trumpets were heard in the firmament indicating the starting of Saṅketayoginī who touched the feet of Mantranāthā.

Then marched out the army of Śaktis who mostly had the ornaments expressive of the sentiment of love, who were of dark complexion like tigresses and who held vīṇās in their hands.

Some began to dance and sing with the sweet notes of excited cuckoo. Some played on musical instruments such as lutes, flutes and drums. Their paces were regular and graceful. The dark-complexioned Śaktis moved ahead delighting the people of the entire universe. Some rode on peacocks. A few had swans as their vehicles. Some rode on mongooses. A few seated themselves on cuckoos. Some were stationed in covered palanquins. All of them were of dark complexioned features.

Some rode on horses. Some were intoxicated by honey from kaḍamba (Curcuma aromatica) flowers; keeping Mantranāthā at the head, they moved ahead.

Mantranāyikā of dark complexion like the cloud, passed through these and other Śaktis. She was seated in a great chariot fitted with lofty flagstaffs. Her armour had the colour of the rising sun. Pride and inebriation had made her eyes roving. Small drops of sweat had made her lotus-like face charming. Her eyebrows appeared to dance gracefully as she repeatedly glanced at the entire army of Śaktis, that was excessively elated and haughty. A triangular umbrella made of peacock feathers rose high above her proclaiming (her importance). Among them, other Śaktis did not have any scope of rising up glittering and refulgent.

The heaven-dwellers eulogised her by means of sixteen names. O Pot-born sage, listen to those sixteen names.

Saṅgītayoginī, Śyāmalā, Mantranāyikā, Mantriṇī, Saciveśī, Pradhāneśī, Śukapriyā, Vīṇāvatī, Vaiṇikī, Mudriṇī, Priyakapriyā, Nīpapriyā, Kadambeśī, Kadambavanavāsinī and Sadāmadā. These are the sixteen names, O Pot-born sage. If any embodied person eulogises Saciveśānī even for once by-means of these names, the entire unit of the three worlds will undoubtedly stay in his control.

Wherever Mantrināthā casts her glance, the army of enemies will readily and undoubtedly fall down there.

As long as there is the discourse on the kingdom of Lalitāparameśānī and on the Śaktis as well, that will be the bestower of victory everywhere.

From the young parrot held in the hand of Saṅgītayoginī, Dhanurveda (Science of archery) issued forth holding up a bow kept in readiness.

The hero possessed four arms, three heads and three eyes. He devoutly bowed down to Pradhāneśī and spoke thus.

O goddess Mantrināyikā, you are preparing for the fight with Bhaṇḍa, the leader of the Asuras. Hence, I should render all assistance to you.

O mother of all worlds, this great bow is known by the name of Citrajīva. It is competent to exterminate all Dānavas. Accept it.

Here are two quivers with everlasting supply of arrows. They are wonderfully embellished with gold. Accept them for the purpose of destroying Daityas as well as for blessing me.”

After saying this, Dhanurveda devoutly bent down his head and handed over the bow and quivers which Priya-kapriyā accepted.

Taking up the great bow Citrajīva, (the great goddess) Śukapriyā played on the string repeatedly and produced a twanging sound.

The universe was filled with the twanging sound of the bow of Saṅgītayoginī along with the fulfilment of inental and visual delight of the heaven-dwellers.

She had two attendants named Yantriṇī and Tantriṇī. Holding the parrot and the lute, they attended upon her instantaneously.

Holding the exceedingly charming bow, Ghanaśyāmā (the deity of cloud-like dark complexion) produced the twanging sound on its string increasing its loudness with the tinkling sound of her bangles moving to and fro.

Gītayoginī embellished with the bow Citrajīva shone like a row of clouds with the clusters of kadamba flowers for umbrella and bow. An arrow shone in her right hand. It was as sharp as the piercing glance of Kālī. It was as dreadful as a dancing serpent.

When the goddess seated herself in the chariot with wheels worthy of being sung about, (a number of other deities) served her from behind. Those goddesses too had dark splendour like her. They held arrows and bows. Their number ran upto a thousand akṣauhiṇīs. They had great velocity but were languid with intoxication. With their rumbling and rustling sound, they filled all quarters.

March of Victory along with the army

@grepnavi — Fri, 16 Jan 2026 19:47:02 GMT

Hayagrīva continued:

“Then Lalitā, the Great Goddess, the mother of worlds, set out in order to conquer Bhaṇḍa Daitya, a thorn unto the three worlds.

She gathered together the seven oceans in the form of a mardala (drum). The soldiers filled the sky with tremendously loud sound of the drum.

Many other instruments equally produced loud reports. They were of different types of drums¹ viz. mṛdaṅgas, murajas, paṭaha, ḍhakkā (a double drum), līṅgaṇas, selukas, cymbals like jhallarīs and rāndhas², small drums of different shapes like huḍukas (drums producing huḍuk sound), huṇḍukas, ghaṭas, big drums like ānakas, paṇavas, gomukhas, ardhacandrikās, yavamadhyas, muṣṭimadhyas, mardalas, diṇḍimas, jharjharas, bharītas, those of the types of liṅgyas and āliṅgyas, uddhakas, etadaṇḍas, niḥsāṇas, barbaras, huṃkāras, kākatuṇḍas and other instruments of music. When the preparation for the battle started these musical instruments were sounded by the soldiers of Śakti.

A deity named Sampatkarī rose out of the goad, a missile of Lalitā Parameśānī. She moved on along with the other Śaktis.

Sampadīśvarī (i.e. deity Sampatkarī) was reddish in colour like the midday sun. She was served by many crores of rows of elephants, horses and chariots.

She mounted an elephant named Kaṇakolāhala. It was in a state of excitement, huge in size like a mountain. It appeared to relish a fierce battle.

A great army shouting fiercely followed her, hitting the thick clouds by the fluttering clusters of banners and emblems.

The horripilation of that deity Sampannāthā, hemmed firmly within her stout breasts, shone like her desire within her heart for an elaborate preparation for war.

A vibrant thin-bladed sword held in her hand shone dreadfully like the terrifying knitting of eyebrows of Kālanātha (God of death).

Excellent elephants, crores and crores in number, followed her like huge mountains blown by the portentous whirl-winds.

Then (the deity) Atitvaritavikrānti³ (extremaly speedy like horse gallop) born of the lustrous weapon, noose of Goddess Śrī Lalitā moved ahead, steated [seated] on a horse.

Along with her, an army consisting mainly of horses moved ahead digging and tearing the surface of the ground by means of their hoofs as though by means of hoes. Their neighing sound reverberated.

Different kinds of well-bred horses having various auspicious marks followed her.⁴ They were (designated according to their land such as) Vanāyujas, Kāmbojas, Pāradas, Sindhudeśajas, Ṭaṅkaṇas, Parvatīyas (of mountainous regions), Pārasīkas, Ghaṭṭadharas (of great stirring ability), Daradas, Kālavandijas, Vālmīkodbhūtas, Yāvanodbhūtas and Gāndharvas. There were horses of eastern territories, Kairātas, those born of frontier lands etc. They were well trained. They used to bear the riders properly. They had good speed. They were of steady minds. They could particularly comprehend the minds of their masters. They could withstand the rigours of great battles. They had many good characteristics. They had control over anger and fatigue. They had been trained well in the five different kinds of paces⁵. They were modest. They could gallop well. They had the auspicious marks (by means of curly hairs etc.) such as Phalaśukti, Śvetaśukti, Devapadma (divine lotus), Devamaṇi (divine gem), Devasvastika (divine symbol of svastika), Svastikaśukti, Gaḍura (a kind of humplike bend) and Puṣpagaṇḍikā (smooth and flowery neck). The horses had all these auspicious marks and characteristics that could bestow victory and kingdom. They had the velocity of the wind.

The Great Goddess rode on a horse named Aparājita. It was exceedingly refulgent and it moved (fast). It had tall (and stately) figure. The bridle glistened in its mouth. Thick clusters of manes fell on either side and shone. It used to shake its bushy tail when the clouds were scattered all round. It shone brilliantly with the jewels and tinkling bells tied to its shanks. It appeared to produce loud sounds of musical instruments by fiercely stamping the ground with its hoofs. In order to achieve increasing victory, it appeared to sound the musical, instrument viz. the earthly zone. Very frequently, it exhibited different kinds of (trotting and galloping) movements. When the chowries shook on either side, it appeared to possess wings, too. Its trappings and harness were very pleasant and fascinating. Clusters of bells adorned it beautifully. The sound of these bells and trappings appeared to be its huṃkāra (a roar of defiance) against the Asuras. The Great Goddess mounted this horse and proceeded ahead.

With Her four hands She held the noose, the goad, the cane and the bridle of the horse. Her exploits shone splendidly.

She resembled the midday sun with blazing splendour of the girdle spreading everywhere. Seated on the horse, She moved up and down as though causing the horse to dance.

The loud sound of the war-drums of Śrīdaṇḍanāthā (the lady in command of the horse Army or cavalry) at the time of setting out, resembled the rambling sound of the agitated sea and deafened the entire universe.

A few Śaktis rose up with arms wonderfully hard as rocks. They pierced the ten quarters with terrible adamantine arrows.

A few fierce Śaktis of Śrīdaṇḍanāthā kept watch over the vanguard of the army (of Śrīdaṇḍanāthā). With swords and shields they leapt and sprang about.

Śaktis with canes in their hands tossed and struck them hundreds of times to avoid the jamming of soldiers. They moved about here and there.

The Śaktis moved in front holding aloft tall banners and flags marked with pictures of buffaloes, deer and lions.

Thousands of Śaktis held the white umbrella of Śrī Daṇḍanāthā with their lustrous hands and moved ahead.

vv. 3-6 give a ist of musical instruments of the mediaeval period. Many of these are seen in the frescos and panels of cave-temple at Ajanta, Ellora, etc. Out of these niḥsāṇa is a sanskritisation of a Persian word. In Marathi historical records they are called ‘Niśāṇ’. ↩︎
Here N. reads jhallarī-saṅgha—A group of cymbals. ‘Jhariharas and carṣarītālas of the types of liṅgya and aliṅgya’—N. XI.5. ↩︎
The goddess in charge of cavalry (of women, as these are śaktis) is significantly named “(a śakti capable of) extremely speedy horse-gallop”. ↩︎
vv. 16-22 enumerate the different breeds of horses and the regions from which they came. ↩︎
Such as Āskandita etc. see Mallinātha’s comm. on Śiśupālavadha—v.60. ↩︎

Festivities in honour of the marriage of Lalitā with Kāmeśvara

@grepnavi — Thu, 15 Jan 2026 23:07:46 GMT

Hayagrīva continued:

On hearing those words, the Goddess with a tender smile over her lotus-like face spoke to the Suras, the leaders among whom were Brahmā and Viṣṇu.

“O Devas, I am always independent. My conduct of life and my sports and pastimes are in accordance with my own wishes and whims. My husband shall be one whose conduct of life is befitting mine.”

After promising—“Let it be so” along with all Devas, Pitāmaha (grandfather i.e. Brahmā) spoke to the Great Goddess, the following words containing dharma and artha (two goals in life).

“The marriage between a woman and a man is of four types.¹ (i) bought (i.e. contracted) for a particular period (kālakrītā), (ii) bought as a slave (krayakrītā), (iii) given in marriage by the parents (pitṛdattā) and (iv) joined (married) of her own will (as in a love-gandharva-marriage)—(svayaṃyutā).

It is a harlot who is called kālakrītā (bought for a fixed period). The slave will be kṣayakrītā (bought for a price). The yuktā (she who is joined) shall be one who is married according to the Gandharva rite (i.e. when the woman and man love each other spontaneously). It is the bhāryā (wedded wife) who is given in marriage by the father.

The yuktā will have common characteristics (with her man). The bhāryā would have been under the control of her father.

It is from the non-dualistic supreme Brahman which is devoid of the state of being existent or non-existent and which is of the nature of Cit (Consciousness) of Ānanda (Bliss), that Prakṛti was born, You were that Brahman and you alone were that Prakṛti.

You are beginningless immanence in everything. You are of the nature of kārya (effect) and kāraṇa (cause). It is you whom Sanaka and other yogins seek.

They praise you alone as the five-formed Brahman (Pañcabrahma-Svarūpiṇī) namely you are Sadrūpā (having the form of the existent), Asadrūpā (having the form of the nonexistent), Karmarūpā (having the form of karman), Vyaktodayātmikā (of the nature of manifest outcome) and Avyaktodayātmikā (of the nature of unmanifest outcome).

You alone create the universe at the outset. You alone protect it instantly. Resort to some Puruṣa with a desire to bless the world.”

On being entreated thus by Brahmā and all Suras, the Goddess lifted up a garland and hurled it on to the sky with her hand.

The garland hurled by her rendered the region of the firmament splendid and fell down on the neck of Kāmeśvara.

Then the Devas beginning with Brahmā and Viṣṇu rejoiced. On being wafted by gentle breezes, the clouds made showers of flowers.

Then Brahmā said to Lord Janārdana—“O Hari, the marriage of these two Blessed ones should be performed in accordance with the religious injunctions.

The auspicious hour obtained by the Devas is conducive to the welfare of the entire universe. The Great Goddess is similar in form to you. Further, you are her brother. It behoves you to give this auspicious lady to Kāmaśiva”.

On hearing his words, Trivikrama (Viṣṇu) the lord of Devas affectionately gave Her in marriage to Śaṅkara in accordance with the injunction.²

The primordial lord Ādikeśava (Viṣṇu) celebrated the auspicious (marital) function of Siva and Śivā³, formally by offering water (to indicate the kanyādāna) in the presence of chief ones among gods, sages and pitṛs as well as of Gandharvas, celestial damsels and of all tribes of Devas. Brahmā and the Suras offered them presents:

Brahmā gave them, a sugarcane bow of imperishable nature and adamantine strength. Hari gave them the immutable and unfading flowery weapon (arrows).

Varuṇa the lord of aquatic beings gave them Nāgapāśa (the serpentine noose). Viśvakarmā, the lord of subjects gave them goad.

Agni (the fire-god) gave a crown. The Moon and the Sun gave them two large ear-rings. The Ratnākara (Ocean-god) himself gave an ornament fully studded with the nine precious stones.

The ruler of Suras gave them an everlasting honey-vessel. Then Kubera gave a necklace full of cintāmaṇis (philosopher’s stones).

The consort of Lakṣmī (Viṣṇu) gave them an umbrella that was an insignia of imperial power. The rivers Gaṅgā and Yamunā gave them two chowries shining brilliantly like the moon.

The eight Vasus, Rudras, Ādityas, Aśvinīdevas, guardians of the quarters, Maruts, Sādhyas, Gandharvas and the lords of Pramathas were delighted and they presented them their respective weapons.

They gave them chariots, horses, and elephants of great velocity and strength, camels free from sickness, and horses devoid of hunger and thirst. They gave them (such animals) of adamantine shape and strength along with weapons and other requisites.

Then they made elaborate arrangements for the auspicious imperial coronation of Śiva and Śivā.⁴ Brahmā then made an aerial chariot named Kusumākara. It had never-fading flower garlands. It was impregnable to weapons. It could go as it pleased in heaven, in firmament or over the land. It was richly furnished.

Its fragrance was pleasing to the mind and very auspicious. Merely by inhaling it, delusion, sickness, hunger and agony would perish instantaneously.

He seated that divine couple in that aerial chariot which was rendered charming by means of chowries, fans, umbrellas and flagstaffs.

The Goddess went out of the royal palace, being served eagerly by the groups of Suras with the sounds of musical instruments of different kinds such as lute, flute, drum etc.

By means of Her own brilliance the Goddess, desirous of sports, brightened the streets along which she passed. Thousands of celestial damsels and other young ladies stood on the tops of every mansion with the lājās (fried grains) and akṣatas (unbroken rice grains) in their hands and showered the Goddess with them.

She slowly went round the different streets delighted with vocal songs and notes of lutes, flutes etc. for the sake of auspicious purposes.

After getting down from the excellent aerial chariot She accepted the nīrājana rites (i.e. ceremonial waving of the lights) performed by the celestial damsels and entered the great Assembly chamber.

Accompanied by Śambhu, She occupied the throne. Omniscient that She was, She understood what the noble people assembled there desired mentally. With the cast of Her benign, glance, She fulfilled all those desires.

On observing this activity of the Goddess, Brahmā the grandfather of the worlds gave Her the epithets of Kāmākṣī and Kāmeśvarī.

At Her bidding, a miraculous cloud showered on that city excessively valuable articles and divine ornaments.

In every house of the city of the Goddess, cintāmaṇi (philosopher’s stone), kalpa (desire-yielding tree), Kamalā (Goddess Lakṣmī) and Kāmadhenus (wish-yielding cows) stood for the purpose of the victory of the Goddess.

(All the citizens) were equipped with all desirable objects. They were delighted for ever. Leaving off all other activities and qualities, they attended upon the Goddess to whom their service appealed much. Brahmā, Hari, Mahādeva, Vāsava (Indra), all other lords of the cardinal points, all the groups of Devas, Nārada and other celestial sages, Sanaka and other Yogins, Manu and other great sages, Vasiṣṭha and other ascetics, Gandharvas, Apsarasas, Yakṣas and all other communities of demi-gods as well as all those people who used to live in Heaven, Earth and Firmament without suffering obstacles and difficulties—all of them began to live in that city without any hindrance or suffering.

The Goddess who loved all of them did not go away anywhere else from the people. With great love she delighted them always. In the great earthly world of the scholarly king, the queen was liked by all. She milked (i.e. bestowed) everything desired by the residents of the entire face of the earth. Thus Kāmaśaṅkara accompanied by Ambikā ruled as the sole emperor of the three worlds for ten thousand years which passed by like a moment.

Thereafter once, the holy lord, sage Nārada came there, bowed down to the Supreme Power (Parā Śakti) and submitted humbly.

“O Great Goddess, You are the supreme Brahman, You are the highest majestic lustre; You constitute the concepts like sad-bhāva (existence), asadbhāva (non-existence), alternative ideas and comprehensions.

It is for the prosperity of the Universe that You have manifested yourself. All Your activity O Kalyāṇi (Auspicious Deity) is for the protection of the good, for the destruction of the wicked and for of the prosperity of good people.

This demon Bhaṇḍa, O Goddess, harasses the three worlds. He can be subdued by You alone. It is impossible for all other gods.

The gods have stayed here for a long time engaged in serving You. At Your behest, they will go to their respective cities.

Whatever had been inauspicious and void hitherto—may that be full of affluence and richness.”

On being requested and reminded thus by Nārada, the Goddess despatched the immortal ones to their respective abodes and regions.

After honouring them duly, Ambikā despatched Brahmā, Hari, Śambhu, Vāsava and other lords of cardinal points.

Although they were allowed to go, the Suras thought that it was an offence to abandon completely. They continued to serve Śiva and Śivā the primordial parents. They served them by means of their parts (and partial incarnations).

This narrative is conducive to longevity. It is the cause of all auspicious things—the narrative of manifestation of Mahādevī and Her coronation.

The scholar who gets up early in the morning and recites this with faith and devotion shall become increasingly rich and one endowed with the power of speech flowing like nectar.

Nothing inauspicious can befall that intelligent one. He will attain immense glory as well as equality and even superiority over others.

His prosperity and magnificence shall be unshakeable. At every step he will have welfare. He will never have anything to fear. He shall be brilliant and vigorous.

He will be free from sufferings of three kinds. He will be filled with puruṣārthas (the objectives of human beings). He who meditates on the Goddess (seated) on the throne, everyday during the three sandhyās (dawn, dusk and noon), shall become the most excellent one among jāpakas (who perform japa or repetition of holy names etc.). Within six months he will attain great fortune.

vv. 4-7 show a later development, as all the eight forms of marriage of the Smṛti period are not mentioned and terms used such as kālakrītā etc. are also different. ↩︎
This is beautifully represented in one of the panels in Minākṣī Temple, Madurai. There the god is called Sundareśvara (Śiva). ↩︎
Our text is cryptic, N. reads: devarṣi-pitṛ-mukhyānāṃ gandharvāpsarasāṃ tathā / sarvāsāṃ deva-jātīnāṃ sānnidhye jala-pūrvakam // X.18. This reading is accepted in translation here. ↩︎
vv. 26-54 describe the coronation of Lalitā and Kāmeśvara. ↩︎

Manifestation of Kāmeśvara

@grepnavi — Wed, 14 Jan 2026 15:28:44 GMT

Note: The Āgamas regard ‘Parama-Śiva’ and his Śakti (Potency) called Lalitā here as superior to the trinity of the lower grade viz. Brahmā, Viṣṇu and Śiva. From philosophical standpoint there is no difference between Power and Master of the Power (Śakti and Śaktimān). When the Supreme Power (Parā Śakti) Lalitā is born, Her consort (the Śaktimān) Parama Śiva must manifest. Here he has done so and is designated as Kāmeśvara due to his most beautiful form.

Hayagrīva said:

At the same time, Brahmā, the grandfather of worlds, desirous of seeing the Goddess of Devas, came there along with great sages.¹

Then there arrived Viṣṇu seated on the son of Vinatā (i.e. Garuḍa). Śiva too, seated on his bull, came there to see the universal Goddess.

Nārada and other celestial sages came in a group to the supreme Goddess. Then came the groups of celestial damsels to see that great Deity.

Viśvāvasu and other Gandharvas as well as Yakṣas came there.

Then, on being commanded by Brahmā, Viśvakarmā, the lord, built a divine city there on a par with (Amarāvatī). The city of the immortal ones.

Then the goddess Durgā, the presiding deity of all mantras, and Śyāmā the presiding deity of all lores, approached Ambikā.

Brāhmī and other (divine) mothers came there surrounded by their respective groups of goblins. Aṇimā and other Siddhis (spiritual achievements) and crores of Yoginīs came there; Bhairavas, Kṣetrapālas, Mahāśāstā the leader of the Gaṇas (groups of attendants), Mahāgaṇeśvara (i.e. Vināyaka), Skanda, Baṭuka and Vīrabhadra came there and they bowed to the great Goddess and eulogised her.

The city was beautiful with its ramparts, arched gateways and multistoreyed buildings. It had big stables, pens etc. to house horses, elephants and chariots. It looked splendid with many royal pathways and roads. There were charming abodes of sāmantas (barons and lords), ministers, twice-born castes, Vetālas, man-servants and maid-servants. The centrally situated royal palace was divine and was beautified with gateways and minarets. It had many halls. It was rendered splendid by means of Assembly chambers. There was a great hall of thrones. It was studded with the nine kinds of precious stones and it appeared bright and beautiful. In the middle there was a divine throne made of cintāmaṇi (wish-yielding) stone. It was self-luminous, unparalleled and similar to the rising sun. After scrutinizing all these, Brahmā the grandfather of the worlds, thought thus:

“Even if he happens to be ignorant and puerile, the person who presides over this city shall excel the worlds, due to the power and influence of this city.

A woman alone does not deserve to rule over a kingdom. A man too without a woman (does not so deserve it). The Śruti says that one should crown a man who has the characteristics of a great person, who has an auspicious preceptor and who is united in wedlock to a woman who is agreeable and suitable to him.

This lady shines like the embodiment of presiding deity of the sentiment of love. Excepting Śaṅkara, no one else in the three worlds can be Her bridegroom.

He has matted hairs and wears a garland of skulls. He has an uneven three numbers of eyes and holds a skull in his hand. Though fair in complexion he is of stained (black) neck. He smears ashes all over his body. Bones from the cremation ground constitute his jewels. Will that extremely auspicious lady choose him who is the abode of everything inauspicious?”

Even as god Brahmā was thinking thus, Maheśvara (Śiva) appeared in front of him assuming a form that fascinated the whole universe. He had a divine personality endowed with handsome features of ten million Kandarpas (God of Love) i.e. he was ten million times more beautiful than Kandarpa, dressed in divine robes, and wore divine garlands and was besmeared with heavenly scents and unguents. He was adorned with crown, necklaces, bracelets, earrings etc. He thus appeared in front of Brahmā, assuming a form fascinating the world.

Brahmā, the grandfather of the worlds, embraced that youthful hero having a charming body and named him Kāmeśvara.

Coming to the decision, “This is a befitting bridegroom for that supreme Śakti.” all of them went to Her accompanied by him.

Brahmā, Viṣṇu and Maheśvara eulogised Parā Śakti. On seeing that fawn-eyed goddess the youthful Nīlalohita (Śiva) became overwhelmed with love and forgot his activities.

On seeing him who appeared like Smara (god of Love) who had regained his physical body, that lady of tender form was also overpowered by the god of love. She considered him (entirely) befitting Herself. Being excited and afflicted by love, both of them eagerly gazed at each other. Though learned and self-controlled and specially conversant with all emotional feelings they behaved in a manner that their conduct was not comprehended by others. They were agitated and unhappy in their minds for a short while.

Then Brahmā spoke to the Great Goddess, the sole heroine (ruler) of the world:—“These Devas, sages and groups of Gandharvas and Apsarases wish to see you the goddess in the battlefield along with your beloved husband, O Goddess who is befitting and loveable to you? Who is that blessed man? For the purpose of protecting the worlds resort to the supreme Puruṣa. Be the queen of this city. Be installed in this excellent throne. You will be ceremoniously crowned by the exalted, sinless divine sages.

We wish to see you seated in the throne along with your husband. We wish to see you equipped with the emblems and insignia of imperial power, bedecked in all jewels.

vv. 1-8 tell us that Lalitā is a Supreme Deity, all lesser gods, divinities, Siddhis etc. come to pay obeisance to her. ↩︎

A hymn in praise of Lalitā

@grepnavi — Tue, 13 Jan 2026 09:11:09 GMT

The Devas prayed:¹

“Be victorious O goddess, the Mother of the universe. Be victorious, O goddess, greater than the greatest. Be victorious, O abode of weal and prosperity. Be victorious, O soul of the art of Love.

O Kālī of beautiful eyes; be victorious. O Kāmākṣī (one of lovely and loveable eyes), O beautiful one, be victorious. Be victorious, O goddess worthy of being propitiated by all the Suras. O Kāmeśī, goddess of love, bestower of honour, be victorious.

Be victorious, O goddess, the embodiment of Brahman, the soul of elegance and beauty of Brahman, O Nārāyaṇī, O Supreme one, be victorious, O goddess, the bestower of delight on all the worlds.

Be victorious, O beloved of Śrīkaṇṭha (Śiva). Be victorious, O Mother Śrīlalitā. Be victorious, O goddess, the conqueror of glory, O bestower of abundant riches and prosperity of victory.

Obeisance to the Cause of that which is born and is yet to be born, Cause of Iṣṭāpūrta (holy and charitable rites), Obeisance to that protectress of three worlds, O goddess who art greater than the greatest.

Hail to the goddess identical with (all units of time such as) kalāmuhūrta, kāṣṭhā, days, months, seasons and years. Obeisance to the goddess with thousand heads;² O goddess with thousand eyes and faces.

Bow to you appearing splendid with a thousand lotus-like hands and fed, O goddess, minuter than atom, greater than the greatest.

O mother who art greater than the greatest, more brilliant than the most brilliant, the (nether-world) Atala³ constitutes your feet and Vitala, your knees.

Rasātala is the region of your waist. Dharaṇī (Earth) is your belly. Bhuvarloka is your heart and the world Svar (heaven) is your face.

The Moon, Sun and Fire are your eyes, O Ambikā and the quarters (cardinal points) are your arms. The winds are your breaths and the Vedas your words.

Creation and formation of the worlds is your sport. Śiva, the very embodiment of Cīt (Supreme Consciousness) is our companion; the Bliss of the Sat (Existent, Supreme Being) is your diet and your residence is in the hearts of good people.

The Bhuvanas (worlds) constitute your forms visible as well as invisible. The clouds are your tresses and the stars your flowers.

Dharma etc. are your arms. Adharma etc. constitute your weapons. Yamas and niyamas constitute the nails of your hands and feet.

The utterances of svāhā and svadhā that enliven the worlds constitute your breasts. The prāṇāyāma (breath-control) is your nose and Sarasvatī (the goddess of speech) your tongue.

The pratyāhāra rite is your sense-organs and meditation is the excellent intellect. The power of dhāraṇā is your mind and state of trance is your heart.

The trees are the hair on your body. The dawn is your robe. The past, present and future constitute your physical form.

The mother of the universe is yajñarūpā (whose form constitutes the yajña), viśvarūpā (having the universe for her form) and the sanctifier of all. It is she who, due to her mercy and kindness, creates at the outset the entire subjects.

Though she abides in the heart of all, she is invisible to the worlds. She is of the nature of fascination. It is she who, out of her sports, creates distinctions between names and forms. She stays presiding over them but is not attached to them. She is the bestower of wealth and love. Obeisance to that great goddess. Repeated obeisance to the omnipotent goddess.

Obeisance, obeisance to that great goddess at whose-behest fire, sun, moon and winds function and so do also the elements beginning with the earth.

Repeated obeisance to that goddess who, at the beginning of the (period of) creation, created Brahmā, the primordial creator, the first bestower of plenty and who sustained him herself single-handed.

Obeisance, obeisance to that goddess by whom the earth is held up, who is incomprehensible and immeasurable too, by whom the ether is supported and in whom the sun rises.

Obeisance, obeisance to that goddess where the entire universe takes its origin, where it rests soundly and wherein at the proper time it gets merged.

Obeisance, obeisance to you of the rajas nature as the origin. Obeisance, obeisance to you of the sattva nature for the sustenance. Obeisance, obeisance to you of the tamas nature as the destroyer. Obeisance, obeisance to you of the nature of Śiva when devoid of guṇas.

Obeisance, obeisance ter you, who are the sote mother of the universe. Obeisance, obeisance to you the sole father of the universe. Obeisance, obeisance to you, identical with all forms and Tantras (rituals and rites). Obeisance, obeisance to you, O goddess in the form of all Tantras.

Obeisance, obeisance to you, O chief preceptor unto the worlds. Repeated obeisance to you, to the magnificence of all types of utterances. Obeisance to Lakṣmī, the sole goddess of pleasure. Obeisance, obeisance to the omnipotent one, O consort of god Śambhu.

O mother, how can I describe your excellent prowess and influence. It is without beginning, middle or end. It is not constituted of five elements. It cannot be expressed by words or comprehended by mind. Its magnificence and power cannot be inferred. It is formless. It is without dvandvas (mutually opposed pairs). It cannot be perceived by the eyes.

Be gracious unto us, O goddess of the universe. Be pleased, O goddess saluted by the universe. Be pleased, O goddess of learning, of the form of the Vedas. Be pleased, O Māyāmayī (one equipped with the magical power of delusion), O Mantravigrahā (who are the embodiment of mantras). Be pleased, O goddess of everything, O Omniformed one.”

After eulogising the great goddess thus, all Devas including Vāsava (Indra) bowed down, to her again and again and hurriedly sought refuge in her.

On seeing Vāsava bowing down, that Goddess became delighted. The bestower of boons on all embodied souls She asked him to request for any boon he liked.

Indra requested:

O goddess of welfare, if you are pleased, save our lives. We have approached you seeking refuge. Due to the harassment of Daitya king, our life has become unbearable.”

Śrīdevī replied:

“I shall myself defeat Bhaṇḍa, born of Daitya race. I shall eagerly grant you three worlds including the mobile and immobile beings.

Let all the groups of Devas be joyous and free from fear. The men who eulogise me devoutly by means of this hymn shall be blessed with virtue, glory and fame for ever. They will be richly endowed with learning and humility. They will have long life free from sickness. Due to my blessing, let them be endowed with sons, friends and wives.”

Obtaining the boon thus, Devas as well as Devendra of great strength attained the greatest pleasure, on looking at her frequently.

The use of a string or series of epithets as a prayer of a deity is as old as the Yajurveda in the ‘Black’ portion of which we have Rudrādhyāya (Tai. Saṃ. IV.5) and in the ‘White’ portion the Śata-rudriya (Vāj. Sam. 18). The tradition was continued in Purāṇas and we have ‘a thousand epithets of Viṣṇu’ in the Mbh. Anu. ch. 149. Here though not a thousand names, we have a series of epithets glorifying Goddess Lalitā and hailing Her victory and equating Her with the Almighty or Parabrahman (vv. 1-29). There is a separate sahasra-nāma of Lalitā with an erudic commentary of Bhāskara-rāya alias Bhāsurānanda. ↩︎
Here Goddess Lalitā is equated with Puruṣa in Puruṣa-Sūkta (RV.X.90). ↩︎
vv. 8-10 describe how the different worlds—the nether-worlds and the higher worlds constitute the body of Goddess Lalitā. ↩︎

Manifestation of Lalitā

@grepnavi — Mon, 12 Jan 2026 20:51:38 GMT

Hayagrīva said:

Since he (Bhaṇḍa) was born of the fire of anger of Rudra, the mighty Bhaṇḍa became a Dānava of dreadful nature.

Then Śukra, the extremely refulgent preceptor of the Daityas, came to him. Hundreds of very powerful Daityas too came to him.

Urged by the son of Bhṛgu (i.e. Śukra), Bhaṇḍa called Maya, the original architect and engineer and artisan of the race of Daityas, and spoke these meaningful words:

“It was at Śoṇitapura’¹ that all leading Daityas stayed before and ruled the three worlds. Go there and re-build the city.”

On hearing those words, the architect went to that great city and by means of his imaginative mind and power of vision, rebuilt the city to make it resemble the city of the Devas.

He (Bhaṇḍa) was crowned by Śukra and the mighty Daityas. Due to that great glory, he shone with great refulgence.

Bhaṇḍa wore on his head the crown that shone like the rising sun and that was placed (on his head) by the son of Bhṛgu. Formerly, it had been given to Hiraṇyakaśipu by Brahmā. It was lively and indestructible. It had been worn by many Daitya rulers.

Two lively camaras (i.e. chowries) were used by him as his insignia. They resembled the moon. They had been made by Brahmā. Neither sickness nor miseries could assail one by resorting to them.

He (Śukra) presented him an umbrella formerly made by Brahmā himself. People seated in its shade were never affected by even crores of missiles.

(The preceptor) gave him a bow named Vijaya and a conch called ‘the killer of enemies’. He gave him other very valuable ornaments too.

He presented him an everlasting throne dazzling like the sun. Seated on the throne and bedecked in all ornaments he became magnificently brilliant like a gem that had been whetted.

He had eight mighty Daityas (as his assistants), viz: Indraśatru, Amitraghna, Vidyunmāli, Vibhīṣaṇa, Ugrakarmā, Ugradhanvā, Vijaya and Śruti-Pāraga.

He had four beautiful wives, viz: Sumohinī, Kumudinī, Citrāṅgī and Sundarī.

All the Devas including Vāsava (Indra) who understood the (exigencies of the) time served him. He had thousands of chariots, horses, elephants and foot-soldiers.

Noble ones with huge bodies, they were very proud of their victory. All the Dānavas followed the directives of the son of Bhṛgu (i.e. Śukra).

They worshipped god Mahādeva abiding by the injunctions (cult?) of Śiva, The Dānavas possessed sons, grandsons and ample wealth. Yajñas were being performed all round in every household.

Ṛg, Yajus and Sāman mantras were frequently chanted in all the houses of Daityas. Mīmāṃsā, Nyāya and other systems of philosophy too were studied in every house.

The Devas accepted havya offerings in the yajñas of the Daityas too as in the case of important hermitages of sages and Brāhmaṇas.

Even as Bhaṇḍa carried on all these activities with great pride in his victory, sixty thousand years elapsed like half of a moment.

On seeing the Daitya increasing in power of penance and physical strength and Indra deteriorating in prowess, the consort of Kamalā (i.e. Viṣṇu) all on a sudden created a Māyā that enchanted the worlds. Janārdana, the lord of the Devas, told that Māyā:

“Fascinating and deluding all living beings by your own power do roam about as you please. No one will find you out.

Go hence immediately and enchant Bhaṇḍa, the leader of Daityas. Ere long, you will enjoy all worldly pleasures.”

After receiving this boon, Māyā bowed to Janārdana and requested for a few of the chief celestial damsels for assistance.

On being requested by her, the lord sent some celestial damsels. Accompanied by those ladies, chief of whom was Viśvācī, that fawn-eyed lady (i.e. Māyā) went to the excellent shore of Mānasa² lake where brilliant trees grew up.

It was there that the leader of the Daityas was sporting about in the company of his women. There, at the root of a campaka tree, the fawn-eyed woman took up her residence and began to sing in sweet notes.

Then the leader of the Daityas came there surrounded by his mighty ministers. He heard the note of the lute and saw the excellent lady.

On seeing that lady beautiful in every limb like another streak of lightning, he fell into the deep abysm named Cupid of an illusory nature.

His ministers too became deeply affected by Kama (lord of love) in their hearts.

On being requested continuously by the leader of Daityas and those (ministers also), the Māyā lady as well as her assistant damsels instantly promised them adequate pleasure.

On attaining those ladies, the chief of whom was Mohinī, they derived the greatest pleasure because (ordinarily) they could not be obtained even by aśvamedha and other great yajñas.

They forgot the Vedas and lord Umāpati (Śiva) too. They forsook yajñas and other auspicious rites.

Their priest too was struck down by contemptuous disregard. Thus ten thousand years passed by as though it were a mere muhūrta (48 minutes).

When the Daityas were thus deluded, O Brāhmaṇa, the Devas including Vāsava, became liberated from torment. They derived great pleasure.

Once, sage Nārada came there and saw Devendra seated in his throne and surrounded by all Devas.

After bowing down to that noble sage sinning brillliantly like fire, the lord of Devas stood up in reverence with palms joined together and spoke these words:

“O holy lord, conversant with all sacred rites, the most excellent one among, those who know the Para and Apara (the greatest thing and the lesser ones), you visit only such places as you wish to bless.

The cause of your arrival is the (future) of the splendid fortune in store for us. Listening to your nectar-like words very pleasant to the ears, O lord of sages, I shall cross all miseries and become blessed.”

Nārada said:

Bhaṇḍa the leader of the Daityas has become enchanted by Viṣṇu’s Māyā. If liberated from her, he is likely to burn all the three worlds like another fire.

He is superior to you in regard to refulgence and power of magical delusion. It is necessary that the refulgence of this super-strong Daitya should be removed.

Without propitiating goddess Parā śakti, O Vāsava, it is impossible to achieve it by means of other types of austerities even in hundreds of crores of kalpas.

Prior to the rise of the enemy, O ignorant one, propitiate the Deity. On being propitiated the goddess will bring about your welfare.”

On being urged and enlightened thus by him, Śakra, the lord of the groups of Devas, duly honoured the sage.

Accompanied by all the Devas, he made due preparations for penance and went to the slopes of the Himavān.

Along with all the gods, he performed the great worship of Parāśakti on the bank of Bhāgīrathī that was brilliant with flowers in everyone of the seasons. Even since then, that place bestowing all sorts of accomplishments came to be known by the name Indraprastha.³

In accordance with the procedure advised by the son of Brahmā, they performed the excellent and great worship of the goddess. They were engaged in japa (repetition of the holy names and mantras) and meditation. They were steadfast in the severe penance without turning their mind or attention to anything else. Thus ten thousand years and ten days passed by.

On seeing the Asuras deluded, the highly intelligent priest, the son of Bhṛgu, approached Bhaṇḍāsura and spoke thus.

“It is relying on you alone, O leading king, that the excellent Dānavas always sport and roam about as they please in three worlds without any fear.

Han always kills everyone belonging to your tribe. It was by him that this Māyā was created whereby you too have been deluded. On seeing you enchanted and fascinated Indra, who is always eager to seek loopholes and vulnerable points, is performing a great penance to defeat you all.

If the mother of the Universe is pleased the victory shall be his alone. Abandon this lady created by Māyā. Go to the Himālaya mountain accompanied by your ministers and create hindrances in the penance of your enemies.”

On being told thus by his preceptor, the demon Bhaṇḍa left his excellent couch. Inviting the elderly ministers, he told them everything as it had happened.

On hearing it and after critically examining it, Śrutavarmā said to the king: “Kingdom was granted to you by Śiva for a period of sixty thousand years. More period than that, O heroic one, has passed by. It is impossible to redeem the period granted by Śiva. It is impossible to find another remedy for this without worshipping him (Śiva). Whether it is misery or happiness, the result has to be experienced at the proper time”.

Then the demon named Bhīmakarmā said, “The enemy should not be neglected. If obstacles are put in the holy rites of the enemy by us in accordance with our power, the victory will be yours. The Vidyā (magical art) that takes away half the strength of the enemy in the battle has been granted to you, O great king, by Śiva himself. Hence, the victory will be your own, forever”.

Bhaṇḍa the leader of the Dānavas agreed to his suggestion. Starting along with the armies he went to the valley of the Himavān.

On seeing Dānavas eager to create obstacles in the penance of god, the mother of the universe made a huge lustrous rampart wall in front of them that could not be crossed.

On seeing it, the leading Dānava was surprised and thought thus—“What is this?” The infuriated Dānava then shattered it with a very powerful missile.

Again it appeared in front of him, one that could not be crossed by any of the Dānavas. The bold demon then shattered it by means of the Vāyavya (having the wind as the presiding deity) missile and then roared.

Again and again it was reduced to ashes and again and again it rose up. The leader of the Daityas became despondent on seeing this and went back to his city.

On seeing the Mother of the Universe and noticing the lustrous rampart, the Devas trembled with fear abandoning all their holy rites.

Thereupon, Śakra said to them—“It was the leader of the Daityas who had come here. It is impossible to defeat him even if all of us join together.

Even if we flee, there is no place of refuge for us anywhere. Hence, we shall make a sacrificial pit one yojana in breadth. Let it be splendid and dug perfectly well. We shall prepare the sacrificial fire in accordance with the injunction of a mahāyāga. O Suras, we shall then worship the greatest Śakti by means of mahāmāṃsa (great flesh i.e. human flesh).

We shall become Brahman or we will be able to enjoy heaven.” On being told thus, the Devas with Indra as their leader duly performed homa by chopping off the flesh, to the chanting of mantras.

When all the flesh of the victim had been dropped into the holy fire including feet and hands and when Devas were desirous of offering the entire body, an excellent huge mass of brilliant lustre appeared in front of them.

From its middle rose up a radiant circular halo of the shape of a wheel. The Devas including Vāsava saw Mahādevī in its middle. She had the lustre of the rising sun. She was the enlivener of the entire universe. She was the embodiment of Brahmā, Viṣṇu and Śiva. She was the very limit of the essence of beauty. She appeared to be the ocean of the juice of Bliss. She resembled the japā (China rose) flower. She wore robes of the colour of flowers of pomegranate. She was adorned by all kinds of ornaments. She was the very abode of the sole sentiment of love. With the waves of gracious mercy wafting along the tips, her glance-was (as cool as) the moonlight. In her hands the noose, goad, sugarcane-bow with five arrows were shining.

On seeing the great goddess all Devas, including Vāsava (Indra) became delighted in their minds and they bowed down again and again to the goddess, the immanent soul of everything.

On being glanced at by her, all of them instantly became liberated from ailments. Their limbs became tougher and stronger with the deficiencies remedied. They became mighty with adamantine bodies. They eulogised the great goddess Ambikā, the bestower of all objects.

Although Assamese claim Tejpur as ancient Śoṇitapura, the claim of Śoṇitapura on the bank of Kedār-Gaṅgā or Mandākinī about six miles from Uṣāmaṭh in Kumaun appears more acceptable—De, p.189. ↩︎
The Purāṇa-writer had little idea that there are no trees near Mānasa lake. It is a poetic vision of the lake. ↩︎
This is not the site of old Delhi. The location of this Indraprastha is untraced. ↩︎

The appearance of demon Bhaṇḍa

@grepnavi — Sun, 11 Jan 2026 22:07:46 GMT

Agastya said:

“How was Bhaṇḍāsura born? How did Tripurāmbikā originate? How did She smash him in battle? Mention everything in detail?”

Hayagrīva said:

After leaving Dākṣāyaṇī and destroying her father’s yajña, Śiva became engrossed in the Self, the essence of bliss and knowledge, and observed his own spirit by means of his Self. He entered the region on the border of the Himavān on the banks of Gaṅgā, where he was attended upon by the sages. He became characterised by the quality of being indifferent to the mutually opposed pairs (Dvandvas). That lady of resolute determination propitiated Śaṅkara for a long time. After abandoning her body (i.e. as Dākṣāyaṇī), she took rebirth as the daughter of Himālaya.

The lord eupid of mountains heard from Nārada that his daughter had been Rudrāṇī. Hence, he placed her near Śiva for the sake of serving him.

In the meantime, the Devas were harassed by Tāraka.¹ On being advised by god Brahmā, they called cupid (the god of love) and said thus:

“At the beginning of the period of creation, lord Brahmā began procreating all subjects but he never had pleasure or satisfaction in his mind. He performed penance for a long time mentally, verbally and physically.

Thereupon, the delighted Lord Viṣṇu the bestower of boons unto all embodied beings appeared there accompanied by Lakṣmī. He asked Brahmā to choose any boon as he liked.

Brahmā said:

“O lord, if you are pleased, let it be that I shall be able to create this entire universe consisting of mobile and immobile beings, without any strain. Let me be able to create, everything through your grace”.

On being implored thus by Brahmā, the lord glanced at Mahālakṣmī. Indeed, it was at that time that you manifested yourself, assuming a form that could enchant the universe.

For serving you as weapons, the flower-arrows and the sugarcane bow were given to you. The delighted Hari granted you invincibility and the state of being always a Victor.

This (Brahmā) creates living beings through the cause i.e. one’s own Karman (past action), you shall be the witness through your own folk (aides). May you thus enjoy pleasure.

O Cupid, Brahmā to whom boons have been granted, places the burden on you and realizes mental satisfaction and remains care-free even today.

Your strength and vigour will never be ineffective, your valorous exploit can never be futile. Though gentle and tender, your flowery weapons can never be in vain.

There is a Dānava named Tāraka to whom Brahmā had granted boons. He harasses all the worlds. Particularly he torments us. He has no cause to fear except from Śiva’s son.

Excepting you no one else can even say anything on this great task. This task can be achieved by you by means of your own hands, and not through anyone else.

Accompanied by Gaurī, and surrounded by the sages, Śiva is now staying in the beautiful region of Himācala. He is engrossed in the supreme Being.

Urge him on to Gaurī. His son will then be born. Save us, O mighty one, by performing this task that can be easily accomplished.”

On being entreated by the Devas thus, and being repeatedly eulogised, the Cupid proceeded towards the ridge of the Himavān for the sake of his own destruction (as it happened later on).

The lord of love with his weapon of flowery arrows raised, saw Īśāna seated there with his eyes closed and engrossed in propitiating something.

In the meantime the daughter of the Himavān, equipped with wonderful personality came there with a desire to serve and propitiate Śiva.

The excessively powerful lord of Love, Smara saw there, Girijā (Pārvatī) engaged in serving god Śambhu after approaching him with sweet scents, flowers and other materials of offerings.

Invisible to all living beings, he stood firmly not very far from him (Śiva). With his excellent flowery arrows he pierced Maheśvara.

On being hit by those arrows Śiva became one whose consciousness was completely permeated by the god of love. Forgetting all his duties, he glanced at Gaurī, who was standing by him.

Regaining his fortitude and mental steadiness, he began to think what it was (that had upset him.) Then he saw in front of him the cupid, the lord of love, with flowers for his weapon standing in readiness to attack.

On seeing him, the trident-bearing Lord Śiva who was competent to burn the three worlds, opened his third eye and burned the shark-bannered lord Cupid.

On being slighted thus by Śiva, daughter of the mountain became dejected. Thereafter, with the permission of her parents, she went to the forest for performing penance.

On seeing the ashes of the Cupid, Citrakarmā, the lord of Gaṇas, made a man of wonderful form by means of those ashes.

Rudra saw in front of him that person of wonderful form. Instantaneously he came to life as though Kāma had become embodied once again. He was excessively powerful and highly refulgent with the lustre equal to that of the midday sun.

Citrakarmā embraced him joyously with his arms and said, “O son, eulogise Mahādeva. Indeed he is the bestower of achievement of all objects.”

After saying this, that person of immeasurable intellect taught him the mantra Śatarudriya. The boy bowed to Rudra one hundred times repeating the Śatarudriya.

Then the delighted lord Mahādeva with bull as his banner, asked him to choose any boon he liked. The boy then chose the boon.

“Half of the power of my antagonist will be united with my strength. Let my arrows make his important missiles and weapons futile.”

After promising him “Be it so” and pondering over something, the lord granted him the power to rule the kingdom for sixty thousand years.

On observing this conduct the creator said “Bhaṇḍ, bhaṇḍ”² Therefore, he is being called Bhaṇḍa in worlds.

After granting this boon to him and bestowing on him missiles and weapons, the Lord vanished there itself surrounded by all groups of sages (?)

An Asura chief. (PE, p. 786) on the basis of some Purāṇas states that he got a boon from Śiva ‘that none other than a son born to Śiva should be able to kill him’. Our text here (vv. 16-17) attributes the granting of the boon to god Brahmā. Śiva was a widower then and he must be persuaded to marry to beget a son for killing Tārakāsura. Hence, the deputation of Cupid the god of love resulting in Kāma’s being burnt as narrated in the subsequent story. ↩︎
√bhaṇḍ—‘to be fortunate’. Probably ‘bhaṇḍītī’ was a blessing. ↩︎

Manifestation of Mohinī

@grepnavi — Sat, 10 Jan 2026 09:53:05 GMT

Hayagrīva said:

Then, on being accepted and assisted by lord Viṣṇu of great might, the exceedingly courageous Devas with Mahendra as their leader, became highly delighted.

Malaka and other Daityas had become adversely disposed towards Viṣṇu, so they were abandoned by Śrī (the goddess of glory and fortune). Hence, they were extremely dejected.

So the Daityas snatched away the golden vessel that contained the excellent essence of nectar and that had been held in his hands by Dhanvantari. Thereat a violent dispute arose between the Asuras and Devas.

In the meantime, Viṣṇu, the sole protector of all the worlds, earnestly propitiated Lalitā¹ whose form was in union with his own.

On seeing the dreadful battle between the Suras and Asuras, Brahmā went back to his own region and Śambhu remained in Kailāsa.

Vṛṣā (Indra) fought with Malaka, the leader of the Daityas. All the Suras fought with Asuras.

The lord (Viṣṇu), the leader of Yogins, propitiated Māheśvarī. By meditating solely on her, he became identical in form with her.

She fascinated and enchanted everyone. She was the very heroine incarnate of the sentiment of love. She was richly clad in a seductively charming dress and she was bedecked with all ornaments.

After stopping the terrific battle between the Suras and Asuras, she enchanted the Daityas with her smile and said:

“Enough of fighting. Of what avail are the weapons that tear and pierce the vulnerable points? Of what avail are vain and harsh utterances that cause parched throats?

I myself shall be the impartial Mediator between you and the heaven-dwellers. Both you and these Devas have worked strenuously in this enterprise.

I shall distribute this wonderful nectar equally among all of you. The excellent vessel of nectar should be handed over to me”.

On hearing those words of hers, the Daityas were deluded by her utterances. Foolishly they gave the vessel of nectar to her.

That lady of exquisite beauty that could fascinate the entire universe, made separate rows of seats for the Suras and Asuras.

Standing in between the two rows she spoke to the Suras and Asuras—“All of you be quiet. Everything will be given by me in due order”.

All of them unanimously accepted her statement. That lady powerful enough to delude the entire world, began to destribute.

She made clinking sounds with her golden ladle. The auspicious bangles jingled and tinkled. Equipped with beautiful ornaments, she shone like the most exquisite of all fine arts.

In her beautiful left hand that resembled a lotus, the pot of nectar shone brilliantly. At the outset, she served the nectar in the row of the Devas by means of her ladle.

Even as she was serving thus in due order, Saiṃhikeya (Rāhu) who was sitting in the middle (of the row of Devas) was pointed out to her by the moon and the sun. She cut him off with the hand holding the ladle. His head alone that had consumed the nectar went over to the sky.

Even after seeing it, the Asuras who were deluded remained quiet. In this manner, she distributed the entire quantity of nectar among the Devas. She placed the vessel in front of the Asuras and vanished.

On seeing the empty vessel, all the Daityas and Dānavas became excessively furious. They desired to fight too.

Indra and all other Suras had become stronger due to their imbibing the nectar. With their weapons they fought the weaker Asuras.

On being hit and pierced by the excellent Suras, hundreds of leading Dānavas went to the ends of quarters and many went to the Pātāla.

The lord of the Devas who was glanced at (favourably) by the goddess Śrī, conquered the Daitya named Malaka and got back his own glory.

After regaining his throne, Mahendra, the conqueror of demons, protected the three worlds as before, duly attended by the Suras.

As before, all the Devas roamed about as they pleased without fear, in the three worlds consisting of mobile and immobile beings. They were delighted in their minds for ever.

After observing these activities of Mohinī, sage Nārada, who was surprised very much and who used to move about as he pleased, went to Kailāsa.

He was permitted by Nandin to go in. He bowed down to Parameśvara (Lord Śiva). On being duly received by that lord, he was gratified and he took his seat.

When the sage who habitually sported about as he pleased, was seated, the great lord, the consort of Pārvatī, fair in complexion like crystal, asked him.

“O holy lord conversant with everything that has taken place, O divine sage who have sanctified the seat you occupy, O sage fond of provoking quarrels, what about the tidings there of the heaven-dwellers?

Who has won, the party of Suras or that of Asuras? What is the news regarding the Nectar? What is being done by Viṣṇu?”

On being asked thus by Maheśa, the excellent sage Nārada who was extremely delighted and surprised spoke.

Nārada said:

“O lord, you know everything because you are omniscient. Still, everything will be reported by me now, since I have been asked by you.

When such a terrible battle took place between the Daityas and the heaven-dwellers, Ādinārāyaṇa of glorious brilliance assumed the form of Mohinī.

On seeing that lady wearing grand splendid ornaments, the very embodiment of the sentiment of Love and Romantic feelings, the Suras and Asuras desisted from their active fighting.

The Daityas who were deluded by her Māyā, were requested (to hand back) the vessel of nectar. Immediately they gave it to her and made her the arbitrator.

After receiving it with a captivating smile, that goddess distributed the entire quantity of nectar among the Devas.

Not being able to see her because she had vanished and finding the vessel (of nectar) empty, the Daityas became furious. They with their faces blazing (flushed) with anger, rose once again to fight.

Since they had imbibed nectar, the immortal ones became more powerful with excessive exploits. Defeated by them and almost destroyed by them, the great Daityas went down to Pātāla.”

On hearing about this episode, the immutable lord of Bhavānī hurriedly sent away Nārada. Musing constantly on what he (Nārada) reported to him and being wonderstruck, he, accompanied by Pārvatī, but unknown to all his attendants (pramathas) and (even) to Nandin, Skanda and Vināyaka, approached Viṣṇu.

On seeing Lord Śiva accompanied by his consort riding his vehicle (the bull) arrived at the shore of the (milky) ocean, Viṣṇu got up from his seat, the body(?) the serpent (Śeṣa) and came over to him.

After getting down from his vehicle, Īśa stood there accompanied by Pārvatī. On seeing him Acyuta, Viṣṭaraśravas, (i.e. Viṣṇu) hastened to him. He received him duly with materials of welcome and worship. With great joy and love, he embraced the consort of Bhavānī very closely and asked him the purpose of his visit.

Māhādeva requested him—“O lord Puruṣottama, O glorious Lord and master of great Yogic practice, show me that beautiful form of excellent magnificence, charming in every respect, which had been assumed by you—the form that bewitched and fascinated everyone, and which surpassed the power of the mind (imagination) and of speech (being beyond description).

I wish to see that form of yours which is the presiding deity of the sentiment of love. It should, by all means, be seen by me. Indeed, you are like the divine cow that yields everything that is sought.”

On being repeatedly requested thus by Mahādeva, Hari the lord and master of great yogic practice, meditated with single-minded devotion on that (supreme deity), by meditating on whom that matchlessly miraculous form had been obtained by him (before). Smiling a little, he said,—“Be it so” and then vanished.

Śarva repeatedly sent his glances all round. Then he saw a beautiful garden in a certain place, the like of which had never been seen before.

The bees were drinking honey and amusing themselves among rows and rows of full blown blossoms. The quarters were rendered fragrant by the sweet smell from bunches of campaka (Michelia champaka) flowers.

Cuckoos were revelling and fluttering (by imbibing) the liquor-like nectar from bunches of mango blossoms. Peacocks were engaged in dancing sports among stumps of aśoka trees.

The humming sound of the swarms of bees appeared to be superior to the note of lutes. The garden shone brilliantly on account of pāṭalī (trumpet flowers) red in colour and having excessive fragrance.

It had an elegant charm with the clusters of the flowers of tamāla (Xanthochymus pictorius), tāla (palm tree) and hintāla (phoenix) appearing like a garland. It was welldecorated by means of unsplit splendour and magnificence of lotus blossoms in the ponds along the borders.

It abounded in full blown flowers and beautiful sprouts moving gracefully in the gentle breeze. It was rendered fragrant by the continued flow of sweet smell of flowers therein, that excelled even the flowers of heavenly tree santāna.

A beautiful woman was seen at the foot of a pārijāta tree, there in that garden full of flowers and pleasing to the minds of all people.

She was reddish fair in complexion like the rising sun. She was proud of her fresh youthfulness. [Defective text]. Her feet, nails and lips were excellent and ruby-coloured.

By profuse application of the splendid red dye and lac, her feet were blood-red in colour. She was very charming; with lotus-like feet adorned with anklets producing sweet tinkling notes.

Her shanks were capable of suppressing the pride of the quiver of the hero Anaṅga (Lord of Love). She shone charmingly with her thighs resembling the trunk of an elephant as well as the stern of a plantain tree in complexion (as well as shape).

Her excellent buttocks were covered with a soft glossy silk of very fine texture and pink colour. She was very brilliant in appearance with big hips and loins.

A golden girdle studded with freshly cut ruby stones heightened her beauty. From her navel of deep depression resembling a deep eddy, the beautiful lustre of her trivalī (skin in three folds considered to be a symbol of beauty) rose up like waves.

Hundreds of pearl necklaces covered her breasts resembling buds about to burst open and moved about as if in swing. Her frail waist was pressed down by her weighty and excessively plump breasts.

She had arms tender like the śirīṣa (Acacia sirissa) flowers. She was bedecked in bangles and bracelets. In her fingers she had rings. Her neck was beautiful like the well polished conch-shell.

Her chin was curved and shone like a mirror. Her lips were red in colour. Her bright shining white teeth were set in beautiful rows. They resembled the moon. They had the lustre of jasmine bud. She appeared to reveal and radiate moonlight. She shone with nose-rings with big pearls.

Her braid of hair tied up neatly and adorned with the inner petals of ketaka flowers shone well. Her eyes were long and fascinating. Her forehead resembled half the disc of the Moon. Her beautiful forelocks were neatly arranged.

Her ears were adorned with ear-rings studded with rubies beautifying the tips of the ears. The betel leaf preparation that she was chewing was rendered fragrant by scented juice, camphor and musk.

Her face was as sweet as the disc of beautiful autumnal moon; the mark on her forehead made of kastūrī (musk) shone gorgeously. She had beautiful tresses of hair thickly grown and bluish black in colour.

The saffron powder applied on the parting line in the middle of the head increased her lustre. Her ornament uttaṃsa (a chap let-like ornament worn on the crown of the head) shone like the digit of the moon. Her eyes were tremulous with excessive rapture. She was in extremely romantic and amorous guise bedecked in all sorts of ornaments. On seeing that lady engaged in playing with her ball with the jewels (jewelled ornaments like bangles etc.) swinging to and fro, Īśvara (Śiva) immediately left Umā and ran after that lady.

On seeing her beloved husband running thus, Umā was very much shaken by surprise. She censured herself and her beauty, overwhelmed with shame and envy, she stood there silently with the head bent down.

Śiva caught her somehow and embraced her frequently. Shaking him off repeatedly, she too ran far away.

Seizing her once again, Īśa who was completely under the influence of the god of love embraced her impetuously. His semen dropped down then.

Mahāśāstā, the lord of great strength, was born therefrom. He was capable of dispelling the arrogance of many crores of leading Daityas.

Due to the contact with the drops of that semen, O suppressor of Vindhya mountain, the earth assumed the colour of silver and gold instantly at different places.

Similarly that deity Viśvamohinī (the enchantress of the universe) vanished. Turning back in the company of Gaurī, Giriśa (Śiva) too went to his mountain.

I shall tell you a wonderful thing, O husband of Lopāmudrā. Listen, this has been in my heart. It has never been revealed to anyone.

Formerly, there was a demon named Bhaṇḍāsura. He was the leader of all Daityas. He had harassed Devas formerly in various ways as he pleased, since he was very clever.

From his right shoulder he created a Daitya named Viśukra who was capable of protecting his species. He was on a par with Śukra and conversant with all thoughts.

He created Viṣāṅga of defiled crest from his left shoulder. Bhaṇḍa, the Dānava, created a sister too named Dūminī.

In the company of his brothers of fierce valour, this demon killed all his enemies. With increased heroism and prowess he hit and hurt the entire cosmos.

On seeing him enkindled in spirit and splendour, Brahmā, Viṣṇu and Maheśa began to flee immediately. They stayed in their respective abodes permanently.

At the very same time, stupefied on being thrashed by his arms, the groups of heaven-dwellers found themselves incapable of even breathing.

Utterly bewildered and frightened some of them hid themselves deep within the nether worlds; some in the waters of the ocean; some in the corners of different quarters and some in bushes (on the tops) of mountains. They abandoned their wives, women-folk and children. The Ṛbhus (i.e. Devas) lost their offices of power. They began to roam about in disguise.

Bhaṇḍa considered everyone no better than a blade of grass—every one namely Yakṣas, great serpents, Siddhas and Sādhyas, although they were highly arrogant of their ability to fight. He did not mind even Brahmā, Padmanābha (Viṣṇu) and Rudra as well as Indra, the wielder of thunderbolt. Thus Bhaṇḍa ruled over all the worlds.

It was to kill Bhaṇḍāsura and to protect the three worlds, O sage, that the third form (of the goddess.) rose up from the fire of great sacrifice. They called the goddess of this form Lalitā and Parā devatā (the supreme Deity). Her four arms are adorned with pāśa (noose), aṅkuśa (goad), dhanu (bow) and the highest śakti, having her form identical with the supreme Brahman. Adept in conducting warfare, She killed Bhaṇḍa the leading Daitya in a battle.

This being the glorious story of Lalitā, Viṣṇu is shown to have propitiated Lalitā to assume the enchanting form of Mohinī. No other Purāna mentions this. ↩︎

Churning of the Ocean for Nectar

@grepnavi — Fri, 09 Jan 2026 13:11:43 GMT

Indra submitted:

O holy lord, conversant with all types of holy duties, the foremost among those who know the (events of the) three units of time (i.e. past, present and future); sinful activities and the means of remedy thereof have been perfectly recounted by you.

What is that Karman of mine, as a result of which this mishap has befallen me?¹ What is the means of atonement for the same? Mention this, O most excellent one among those who speak fluently.

Bṛhaspati explained:

It is traditionally remembered that then² Danu was born of Diti and Kāśyapa and a daughter called Rūpavatī was also born whom the father (Kāśyapa) gave to Dhātā (in marriage).

An excessively brilliant son Viśvarūpa was born to her. He was always devoted to Nārāyaṇa. He was a master of the Vedas and Vedāṅgas.

Then the lord of Daityas chose the son of Bhṛgu (i.e. Śukra) as his priest. You were appointed here in the kingdom of the Devas as Vāsava.

Prior to this when you were in Sudharmā (the Assembly Hall of Devas), a certain question was put by you in the presence of sages.

“Which is better, worldly existence or pilgrimage? What is its excellence? Be pleased to bless me with a decisive answer.”

All of them began to answer but before that, as fate would have it, the following answer was given by me quickly.

“Pilgrimage is far more excellent than worldly existence.” On hearing that the sages became furious and cursed me.

“Go immediately to Karmabhūmi, “Land of holy rites” i.e. Bharata (India) along with your sons limited in number due to poverty.” On being cursed thus by those infuriated sages, I became dejected. I entered the city of Kāñcī.

On seeing the city devoid of a priest, you became worried in mind along with the Devas. For the sake of priesthood, Viśvarūpa was respectfully entreated by you. Viśvarūpa, the most excellent one among persons engaged in austerities, the sister’s son of Dānavas, became the priest of Devas.

The priest of great power of penance did not have any excessive enmity towards Daityas. At that time the lord of Daityas and Vāsava became equally powerful.

Then once O king, you became very furious and desired to kill the nephew of the lord of Dānavas. With that desire you hastened to the forest where he was practising penance.

He was seated there along with the sages. He appeared like a mountain with three peaks.³ By reciting the Vedic mantras he caused the quarters to reverberate. He was completely engrossed in the Bliss of Brahman—you considered that (killing him) will be for the welfare of all living beings. With the favour of Īśa, all his heads were simultaneously chopped off by you.

On acquiring that sin, you were afflicted frequently. You went to a cave in the Meru and stayed there for many years. On hearing the words of sages, Brahmā came to know about the death of his son. Being distressed due to the grief over the death of his son, he became angry and cursed you.

“Due to my curse may Vāsava become immediately devoid of splendour and glory.”

Devas then became leaderless and bewildered. They were harassed by the Daityas. Separated from you and me, they fled to the abode of Brahmā. After making obeisance to him, they reported him everything that had happened.

Thereupon, the self-born lord (god Brahmā) began to ponder over the remedy for that sin. But he was not able to find any such remedy.

Thereat, surrounded by the Devas, he approached Nārāyaṇa. After bowing down to him and eulogising him the four-faced Lord submitted to him the relevant facts.

After reflecting very much, the lord of the world (Nārāyaṇa), with great sympathy, split the sin into three parts and assigned them to three different places viz. women, Earth and trees. He granted boons too to them.

The boon then granted to the women was in contact with husbands and acquisition of sons in all seasons (or menstruation period). That granted to the trees of every type, was the ability to grow once again when cut.

Madhusūdana bestowed the boon of ability to fill up dugout places of the Earth. The sin began to function in them as menses in the case of women, exudation of sap in the case of trees and barren spot with saline soil in the case of the Earth.

You, Indra, came out of that cave and became the leader of the Devas. You acquired the wealth and glory of kingdom due to the favour of Parmeṣṭhin.

Pacified by him, Dhātā spoke to Janārḍana—“My curse will not be in vain. Let it take effect after the lapse of some time”.

On hearing the words of the sage of unmeasured splendour, the lord became delighted. Conversant with the shape of future events he went away silently.

Till this time you were ruling over the three worlds and being arrogant on account of your glory and suzerainty, you caused harm to the Kailāsa mountain.

Sage Durvāsā, the holy lord, was sent by the omniscient Lord Śiva. Desirous of suppressing your haughtiness sage Durvāsā cursed you.

The result of both the curses has been the same. See, the three worlds have become devoid of glory and brilliance.

Yajñas are not being perforated nor dānas (charitable gifts) are being distributed. O Vāsava, there is neither yama (restraint on the sense-organs) nor niyama (holy observance of vows etc.). Penance and austerities are not found anywhere.

All the Brāhmaṇas are devoid of glory and splendour. Their minds are overpowered by covetousness. They are devoid of inherent strength and deficient in courage. All of them have become more or less atheists.

The earth has lost all its essential juice and herbal products. It is becoming more and more feeble and powerless. The sun has a dim and grey disc; the moon is bereft of its lustre.

The fire-god is lacking in lustre, his form being adversely affected by wind and dust. The spaces of quarters, are not bright and the sky is not clear.

Devas are weak. They appear entirely different. The three worlds including mobile and immobile beings are on the verge of ruin.”

Hayagrīva said:

“Even as Bṛhaspati and Mahendra were conversing thus, Malaka and other great Daityas attacked Svargaloka (Heaven).

Haughty on account of their physical strength, they chopped off all trees in the whole of Nandana park. They hit and beat the gardeners with different weapons.

They smashed down the rampart wall and rushed in the city. They thrashed and tortured the Suras staying in their palaces.

Particularly, they abducted the gem-like (beautiful) celestial Damsels. Thereupon, the Devas who were completely afflicted cried loudly.

On hearing such a noisy tumult, Vāsava left his seat and began fleeing followed by all Devas.

After reaching the abode of Brahmā, Vṛṣā (i.e. Indra) with gloomy face recounted factually the entire activity of the Daityas.

On hearing it, Brahmā the creator of the worlds glanced at Harihaya (Indra) whose splendour and lustre had been destroyed and who had been accompanied by all Devas and said this to them.

“O Indra, do seek refuge in Mukunda along with all Devas. That destroyer of Daityas will bring about your welfare.”

After saying this, Brahmā himself, the grandfather of the worlds, went to the Ocean of milk accompanied by him as well as Devas.

Then Brahmā and other Devas eulogised Lord Janārdana, the great ruler of the worlds with excellent words.

Then the delighted lord Vāsudeva, the eternal lord who is eager to protect the universe, told Devas.

Śrī Bhagavān said:

“I shall perfectly bring about an increase in your case by means of my brilliance alone. What is being suggested by me may be carried out by you all.

Cast down into the Ocean of milk all types of medicinal herbs. Get into an alliance with those Asuras and do everything in collaboration with them.

Make the Mandara mountain your churning rod⁴ and Vāsuki your churning rope. I shall stand near to help you, O Suras. May the churning for the Nectar be carried out.

All Dānavas should be addressed in a conciliatory manner “Of course the benefit (of churning the ocean) is common to you and to us”.

All of you will become strong and immortal by drinking nectar that will come out when the Ocean of milk is being churned.

I shall manage everything in such a manner that the Daityas will only exert themselves but will not get any part of Nectar”.

All those Suras who were advised thus by Śrīvāsudeva made an alliance with the Daityas of matchless power.

The Suras and the Asuras brought various kinds of herbs and cast them into the Ocean of milk. They made the Manḍara mountain which was spotlessly purer than the moon, their churning rod and Vāsuki the churning rope. With very great effort they began to churn the ocean.

The gods were allotted places near the tail of Vāsuki. The sons of Diti were employed by Śauri (Viṣṇu) at the portion of the head.

Although the Daityas were very powerful, they became pale and devoid of brilliance when their bodies were scorched and singed by the fiery breaths of that (serpent).

The Suras who were pulling at the portion of the tail were rendered robust and devoid of fatigue through a favourable gust of wind induced by Viṣṇu.

In the middle of the Ocean of milk, the exceedingly lustrous lord in the form of primordial Tortoise became the basis and support of the Mandara mountain that was rotating therein.

Mādhava pulled Vāsuki speedily from the midst of all Devas by assuming a separate form and from the midst of Daityas by assuming another form.

In the form of Brahmā (Kūrma—Tortoise, in N) he supported the mountain that had occupied the ocean. In another form, that of the divine sage (i.e. Nārāyaṇa), he enlivened Devas and rendered them more powerful and robust frequently with great brilliance.

By means of another splendour and radiance that could withstand use of force, the omnipotent Janārdana revived the serpent.

When the Ocean of milk continued to be churned by the Devas and Dānavas, Surabhi (the Divine Cow), honoured by the Suras came up in front of them. At that time, O ascetic, the Devas and Daityas attained great joy.

When the ocean of Milk was once again churned by the Devas and Dānavas, goddess Vāruṇī with tremulous eyes on account of inebriety, rose up even as the Siddhas in the firmament began to think—“What is this”? She smilingly stood in front of the Asuras.

The Daityas did not accept her. Therefore, they became Asuras. They were given the appellation Asura in the sense “Those who do not have Surā (liquor)”.⁵

Thereupon, she stood in front of Devas. On the direction given by Parameṣṭhin (Brahmā) Devas joyously accepted her. In view of the fact that they accepted Surā, they became glorified by the appellation Sura.

When the churning proceeded ahead, Pārijāta, the great tree, appeared in front of them rendering the region around fragrant by means of its sweet smell.

The intelligent groups of celestial damsels, of excessively beautiful forms, O divine sage, appeared in front of them, captivatng the minds of all people.

Then the moon of cool rays rose up. Maheśvara took it up. The different kinds of poison rose up. The species of Nāgas accepted them.

Then the gem named Kaustubha came up. Janārdana took it. Thereafter, the great medicinal herb named Vijayā (hemp), that caused intoxication through the smell of its leaves, was born. Bhairava accepted it.

Then, dressed in divine robes lord Dhanvantari, himself stood up holding a pot filled with nectar in his hand.

Then, O storehouse of austerities, Devas, Daityas and sages all round became delighted and contented.

Then, from that great Ocean of milk, goddess Śrī, the bestower of boons, came up holding a lotus in her hand and seated in a full blown lotus.

Then with a contented heart, all sages eulogised the great goddess Śrī by means of Śrīsūkta⁶. The Gandharvas sang well.

All the groups of celestial damsels, the leader of whom was Viśvācī, danced. The Gaṅgā and other sacred rivers approached her for the purpose of her bath.

Taking up the water kept in a sacrificial vessel (gold vessel in N.) the eight elephants (supporters) of the quarters bathed goddess Śrī occupying the lotus.

The Ocean of milk in an embodied form gave her a lotus garland. The excellent and valuable Tulasī that was born then identified itself with Hari.

Viśvakarmā bequeathed her all divine ornaments. Wearing divine garlands and robes and adorned with divine ornaments, Ramā proceeded towards the region of the chest of Viṣṇu even as all were watching her.

Tulasī was held by Viṣṇu of great potentiality. Goddess Lakṣmī with the region of the chest of Viṣṇu as her abode, the great goddess of all the worlds, looked at the Devas with eyes as if melting with compassion.⁷

The story of Indra killing his preceptor Triśiras or Viśvajit on the suspicion of his complicity with Daityas and the consequent pursuit by Brahma-hatyā (the sin of Brāhmaṇa murder) and Lord Nārāyaṇa’s division of Indra’s sin of Brahmahatyā among women, trees and the earth is found in Mbh. Udyoga 9-3-4; Śānti 342.32-34 and 41 and Udyoga 9.43 southern recension and other Purāṇas. ↩︎
Our text reads ‘tato’—But N. reads ‘suto’—‘a son’. Smṛtaḥ in v.3a in our text and suto in N. means both. The texts presume that Danu is the name of a man and Kaśyapa was his father. Mbh. Ādi 65.12 clearly states that Danu was the daughter of Dakṣa and she was given in marriage to Kāśyapa. That is Kāśyapa was the husband and not the father of Danu. Other Purāṇas endorse Mbh. If smṛtaḥ in v.3a is emended as smṛtā the verse means: ‘A beautiful girl remembered by the name Danu was born to Diti and Kāśyapa. ↩︎
Viśvarūpa had three heads and was hence called Triśiras. ↩︎
The story of churning the milk-ocean for nectar appears in Mbh. Ādi. 18, VR 1.45, Bh. P. VIII 6, 7 and other Purāṇas all affirming pro-sura role of Viṣṇu. This Purāṇa is no exception as can be seen from vv. 49-54. The episode reflects against the greatness of Viṣṇu. ↩︎
A popular etymology: A-sura (non-wine-imbibers). Originally it is derived from ^as—‘to throw’—who threw out gods. But in Vedic it is used with Varuṇa and as an adj. it means ‘divine’, ‘Supreme Spirit’ (MW 121-1). The A-sura is a later formation come to be supported by such Purāṇa episodes as in vv. 66-69. ↩︎
A supplementary (khila) Sūkta after RV.IV.iv.34. ↩︎
The list of ‘jewels’ that were churned up from the milky ocean and their order of coming out differs in other Purāṇas. For example, the Bh. P. VIII.8 gives the following order and list of the ‘jewels’: 1. Surabhi (the divine cow), 2. Uccaiḥśravas (a horse), 3. Airāvata (an elephant), 4. Kaustubha (a jewel), 5. Pārijāta (a flowering tree), 6. Apsaras (Divine damsels) 7. Lakṣmī (a goddess), 8. Vāruṇi (the wine-deity) 9. Dhanvantari (with a jar of amṛta), the Bhāgavata list does not include Candra, Viṣa (poison absorbed by Nāgas) and Vijayā (hemp) given in our text. ↩︎

Narration of sexual crimes

@grepnavi — Thu, 08 Jan 2026 07:47:01 GMT

Indra said:

What is agamyāgamana? (carnally approaching a forbidden woman). What is its defect? What is the means of expiation? O noble sage, it behoves you to explain this in detail to me.

Bṛhaspati said:

One’s own mother, sister, wife of the preceptor and the wife of one’s maternal uncle—if one carnally approaches any of these, there is no means of expiation (for this sin).

The sin in carnally approaching one’s sister is the same as in the case of contact with one’s mother. The same is the result in contacting the wife of the preceptor. And the preceptors are of various types.

Beginning with brahmopadeśa (i.e. imparting the Gāyatrī mantra) and ending with (the exposition) of the Vedanta philosophy, if everything is taught by one person alone, he is called mahāguru (great preceptor).

If brahmopadeśa is imparted by one and the Vedas and Śāstras arc imparted by another or a number of other persons, the former should be known as ācārya and each of the latter a deśika.

If one carnally approaches the guru’s wife, it is the ruin of his soul. If the wife of ācārya is defiled, one should perform kṛcchra and atikṛcchra rites for twelve years, each of them lasting for six years.

If a beloved of the maternal uncle is approached, one should perform kṛcchra rite for six years. If a Brāhmaṇa approaches a young woman of his own caste, he should observe fast for three nights and perform a hundred prāṇāyāmas. If the woman of his caste is a harlot he becomes pure (by observing fast) for three nights.¹

(He becomes pure) in five days after the contact with a Kṣatriya woman and in seven days after the contact with a Vaiśya woman. If one approaches any of the women of oilmongers, kirātas, fishermen, labourers etc., the purity can be regained in twelve days or by worshipping Dharāśakti (the Śakti of Earth). If a Brāhmaṇa approaches a Śūdra or a Cāṇḍāla woman by mistake, he can become pure in a year.

Dāsī (a slave, harlot) is of four types: Devadāsī, Brahmadāsī, Svatantrā² (independent) and Śūdradāsikā. The first two are on a par with a Kṣatriya woman.

The other woman is equal to a prostitute and the next one like a woman of the lowest caste. If a Brāhmaṇa, out of delusion approaches his woman-slave, he shall acquire sin in the matter under reference.

If any one indulges in sexual contact with his own wife during the period of menstruation, he should perform the prājāpatya rite. If she is another man’s wife, the observance of the rite shall be twice as much. If she is a Kṣatriya woman, it shall be four times as much. If she is a Vaiśya woman, it shall be eight times. If she is a Śūdra woman, it shall be sixteen times as much. If she is of a mixed caste, it (the expiation) shall be thirty-two times. If she is a harlot, the expiation is the same as in the case of a Śūdra woman.

If a person, out of delusion, desires to cohabit with his wife during her monthly course, he shall become purified (after the act) only by taking bath, wearing new clothes and performing expiatory rites mentioned before.

After fasting for the remaining part of the day, he should take bath and perform religious rites. In the case of sexual contact with other women also, everything should be performed similarly.

If a person cohabits with a virgin without the legitimate marital rites, but with the permission of her parents, he shall become purified by observing fast for three nights. Further, he must marry only that girl.

If any one cohabits with a virgin given in marriage to another, he becomes purified after a quarter of the day.³ If anyone carnally approaches a virgin with the permission of her parents he becomes purified in half a day.⁴

If a person with the knowledge of his parents cohabits with a girl for a month even when she is a virgin, he should be known as a Vṛṣala (Śūdra) excommunicated in all religious rites.

If a woman is married by one but another man cohabits with her with the knowledge of the parents, and if the second man dies, the woman does not become a widow. She can go over to the first man.

But she must get blessings of Brāhmaṇas and perform marital rites. Rites of renunciation⁵ (?) should be performed so also the rites laid down in Śrutis, Smṛtis, etc.

If a woman is at first married to a person but she is given to another by her father on the death of that man, she then becomes a mere tool in the hands of that man desirous of enjoyment of pleasures. She is not worthy of taking part in any holy rite.

The entire universe consisting of the mobile and immobile beings, beginning with Brahmā and ending with an ant, is said to be evolved out of the five elements and is endowed with four instincts.

They (the instincts) are concerned with food, copulation, sleep and fear. They exist for ever. [partially defective text]. Without food the creature cannot exist but food incites passion. Hence, passion is difficult to avoid, in the case of living beings. The creator of the universe made it in the forms of man and woman and through Cupid (God of love and passion) caused the activity of the nature of creation, sustenance and destruction. If Cupid is active, the whole universe is active and if he recedes it gets dissolved.

Listen, I shall now mention the secret means whereby those who are not endowed with knowledge and intellect can attain salvation by means of activity alone.

(mantra)—“Vāsudeva is identical with every thing. He is the ancient Puruṣa. This Lakṣmī is the original Prakṛti, the mother of the entire universe. For the satisfaction of five elements in each churning sexual intercourse is being carried out.” If the sexual indulgence is after repeating this mantra, both of them become persons of holy rites. There is no sin in their case.

This is in regard to those who have the power of penance. In the case of ordinary persons, downfall alone is in store. Further, this is in the case of one’s own wife. Since fate is more powerful than they (?)

If the hearts of both have mutual identity, since the minds of both melt with devotion to the goddess, there is no sin in their case too, if the act is not committed on prohibited days.

(mantra)—“This is Ambā, the mother of the universe. This man is Sadāśiva. For the pleasure of twenty-five principles, it is being churned now”. If the churning is carried out with this mantra, both of them become meritorious in their deeds, due to the power of this mantra. There is no-sin in their case.

Listen to this, O Devendra. This is the greatest secret. It is the destroyer of all sins simultaneously.

One should be endowed with devotion and faith. After taking bath he should stand under water. Thereafter, he shall repeat pañcadaśākṣarī⁶ mantra a thousand and eight times.

By propitiating Parāśakti, one gets liberated from all sins. Thereby the sins committed in the course of ten million kalpas perish. He gets rid of all calamities and obtains all ambitions.”

Discussion about prohibited things:

Indra requested:⁷

“O Holy lord, conversant with all holy rites and pious activities, O holy sage, engaged in the welfare of all livings beings, it behoves you to recount the special features of the sin due to contact.

Bṛhaspati said:

“The sin due to contact is mentioned to be of four kinds: kartā (the perpetrator) is the most important one. The others in due order are sahokṛt (collaborator), nimitta (instigator) and anumata (abettor).

The sin of these shall be thus: that of the latter is one-tenth of the preceding one. One’s purity is in accordance with the manner mentioned before.

The sin of the people selling the following things⁸ becomes reduced to the tenth from the earlier to the later in the order in which they are mentioned:—

Liquor, the flesh of an animal killed with a poisoned weapon, gum resin, mushroom, onion, garlic, kuṭaja (Wrightia antidysenterica), a gourd called mahākauśītakī, fruit of Momordica monadelpha, fungus (mushroom of coloured variety), a drug called hastinī, a plant called śiśulambikā (Ficus Religiosa), the egg plant (the fruit of), the clearing nut plant, the wood apple, jasmine.

The sin of taking food supplied by these people becomes reduced to the tenth from the earlier to the later in the order in which they are mentioned, viz: One who sells (plots or buildings) forming part of a city or a village, the (implements etc.) of a Vaiśya, the articles presented to prostitutes, a servant, a citizen, a person staying in a remote village, a person of bad repute, a physician, a forest dweller, a Śaivite, a pimp, a person who sells cooked food, a person who maintains himself by dealing in weapons, a recluse and a person who censures Vedic conduct of life.

If one independently takes in an edible fried in oil, one shall point out the sin mentioned therein. He shall point out that the thing seen by them alone and eaten by them is free from sin.⁹

If one eats without being seen by others edibles fried in oil and cooked food belonging to Brāhmaṇas, Kṣatriyas, Vaiśyas and Śūdras the sin shall be one-fourth (?)

If a Brāhmaṇa eats the food prepared by his female slave and seen by her, the sin is half. If the cooked food is seen by a Veśyā (harlot) the sin is three-fourths. The cooked food of a cowherd, except the four milk products, shall be on a par with that of a Śūdra woman. The cooked food prepared in oil or ghee or mixed with jaggery taken from a Vaiśya does not become defiled.

A fallen Brāhmaṇa woman is on a par with a Vaiśya woman. There is no harm if the food is seen by her. If a Brāhmaṇa eats the food of a Bruva (Brāhmaṇa-impostor, a pretender) he shall perform a hundred prāṇāyāmas. Or he shall repeat Drupadād Mantra (AV. 6.115.2-3) three times under water. Or he shall repeat Idaṃ Viṣṇu etc. (RV. 1-22-17) or Tryambakam etc. (RV. 7-59-12) under water. By observing fast for a night, he shall become free from sin.

Or he shall repeat the Annasūkta or the Mantra Bhṛgurvai vāruṇi (Tait Up. III-1.1) and sprinkle water over the food repeating the Pāvamānika Mantras. He shall then repeat the verse Brahmārpaṇam etc. (Bhagavad Gītā IV.24) observing holy rites. By observing fast for a night, he shall become pure.

If a woman eats the food of a Bruva etc., she shall feed Brāhmaṇas for a day. If a Brāhmaṇa takes their food in an emergency, he is not defiled thereby.

If a person takes food inspired seven times by the mantra Idaṃ Viṣṇu etc. (RV. 1-22-17) and meditates over it with the idea “I am He”, he shall not become defiled.

Or he shall meditate on Śaṅkara, repeat the Mantra Tryambakam etc. (RV. 7-59-12) and meditate over it with the idea “I am He”, he does not become defiled.

Listen, O Devendra, to these secret words of mine. One shall meditate upon goddess Parāśakti, repeat Pañcadaśākṣarī Mantra and take food after dedicating the same to her. If he repeats this everyday, that Brāhmaṇa will never have the sin from the defect of food. He need not be afraid of poverty.

He need not fear sickness nor enemies. If he repeats the Mantra, he shall attain salvation. Everywhere and at all times he shall meet with auspiciousness.

Thus, O Śakra, the details regarding sins have been explained to you. So also means of atonement for them. What else do you wish to hear?

N. reads dvirātrāt ‘for two nights.’ ↩︎
svadāsī—‘personal Dāsī’ in N. ↩︎
The text N. shows that our text has mixed up some lines. The N. text reads differently: kanyāgantā pitroranujñayā sārdhaṃ tridinena viśudhyati: “A person going to a girl given to another but with the permission of the parents, becomes purified in three days”. ↩︎
In N. this line is preceded by the line: ekena saṅgatām jñātvā yo’nyasmai pratiyacchati: The person who has full knowledge that his daughter goes with a certain person and still gives her in marriage to another should be known as a Vṛṣala (Śūdra) and be excommunicated in all religious rites. ↩︎
N. reads: tayā karmāṇi: she should be made to perform rites prescribed in Śrutis and Smṛtis. ↩︎
The esoteric fifteen-lettered mantra of Parāśakti is: Ha Sa Ka La Hrīṃ Ha Sa Ka Ha La Hriṃ Sa Ka La Hrīṃ. ↩︎
The remaining chapter discusses the last mahāpātaka viz association with those who have committed one of the mahāpātakas. As in the case of incest, Smṛtis like Manu XI.181, Yāj.III.261, etc. have prescribed different penances for such sinners but there is no unanimity among them. ↩︎
vv. 41-45 list the prohibited things for sale. ↩︎
vv. 46-59 throw light on complex social situation in ancient India and the superstition of pollution by sight. ↩︎

The sins of theft and drinking liquor

@grepnavi — Wed, 07 Jan 2026 21:03:22 GMT

Indra said:

“O holy lord, the characteristic of violence has been entirely recounted. What is the characteristic feature of stealth? Tell me in detail”.

Bṛhaspati said:

“Killing of animal kind is a greater sin than ordinary sins. A sin still greater than this is the murder of one who has sought shelter and has trusted you. Even if one kills (a member of) the lowest and the last of all castes, although he may be a great sinner but has trusted (himself to you) one then incurs a sin greater than Brāhmaṇa slaughter. One has no means of atonement for the same sin.

There is no expiation at all for the sin of stealing wealth and property of a poor man, of a person who has earned it with very great hardship, of a man who has realized Brahman and of a person who has a large family consisting of his wife and children and who wishes to sustain himself with it.

The theft of the property of a person who has trusted you is a greater sin. One should never steal the wealth of a poor man whether he has trusted you or not.

Therefore, one who unhesitatingly kills the thief of gold, gems and jewels of twice-born ones and deities (in temples) acquires the fruit of a horse-sacrifice.

On account of theft (in regard to the property) of the preceptor, deity, Brāhmaṇa, one’s own friend, son and others, the sin accruing in this order is ten times the preceding one.

The person who steals wealth from a Cāṇḍāla, a Śūdra, a Vaiśya, a Kṣatriya and a Bṛāhmaṇa is defiled by sins ten times more dreadful in each case than the previous one.

The story of Kirāta Dvijavarman¹

In this context they cite the following traditional legend. It is a greater secret than all other secrets. It is destructive of all sins.

Formerly, there was born in the city of Kāñcī a thief named Vajra. All the people in that beautiful excellent city were endowed with riches. All of them were happy persons devoid of illness. They had perfect control over their sense-organs. They were endowed with gracious sympathy (for others).

In this city flourishing exceedingly with all sorts of riches, that thief starting with a small amount and proceeding ahead little by little amassed a great deal of money.

He dug a pit in the jungle and greedily deposited wealth therein. A certain Kirāta (forester) saw him hiding it. In the middle of night, when he (Vajra) had gone far away, the Kirāta came there and removed one-tenth of stolen wealth without being noticed by Vajra. He went along his way bearing the burden of firewood.

Vajra who was covetous of wealth covered the pit with a rock and filled it with mud and sand with great labour. Thereafter, he went back to the city.

Getting more and more wealth, he thus deposited it under the ground. After reaching home, the delighted Kirāta said to his wife.

“As I was going about gathering firewood, O timorous woman, this wealth was acquired by me at a lonely place on the way. O lady seeking wealth, keep this safe.”

On hearing it, she took wealth and placed it within. Thinking about various things she spoke thus to her husband.

The Brāhmaṇa who passes by my house everyday-saw me and said:—“Ere long you will be very fortunate”.

If one (you) were amidst the women of the first four castes one would rather be a king’s beloved. But Lakṣmī, the goddess of wealth, does not stay for a long time amongst Bhillas, Kirātas and Cāṇḍālas as well as in the family of a Śailūṣa (musician, actor, dancer). This is due to the curse of sage Vālmīki.

Still in the case of one blessed by merits, the cause of great fortune, his statement can never be in vain, as seen, before.

On only that wealth which is acquired with very-great difficulty by means of one’s own efforts stays with one for a long time. All else goes away in course of time.

One should utilize for sacred activities that wealth which comes to him by chance. Hence build and dig splendid tanks, wells, etc. with this amount.”

On hearing these words of hers, urged by his own future fortune, he looked for a level ground with plenty of water in different localities.

Afterwards, he built a tank with perennial supply of water in the eastern region. The water was free from impurities and the tank was one that could be completed only by spending a big amount of wealth.

When the entire wealth was spent on workmen and the artisans and he still saw the work incomplete, he became worried and anxious.

(He thought thus)—“Unknown to him I shall follow that thief named Vajra. Indeed much wealth has been kept under the ground by him. Little by little I shall ultimately remove much wealth”. After mentally deciding thus, he followed him without being observed by him. Fetching wealth in that manner he completed the bund with that (money). In the middle (of the tank) there was the palatial temple of lord Śārṅgin (Viṣṇu) surrounded by water (constructed by him).

That tank became a very splendid and huge reservoir of water that never dried up. In the middle of the bund, he built a big shrine of Śaṅkara.

The forest that had been infested with many wild beasts was denuded. Thereby he prepared many excellent fields of very great value.

The fields were divided. Some were dedicated to the Deities and others were donated to Brāhmaṇas. He invited many Brāhmaṇas of whom the leader was Devavrata. He made them pleased by means of gold and clothes and spoke these words:

“Where (i.e. what a lot of difference there is) am I a Kirāta named Vīradatta selling firewood? Where is the construction of the great bund? Where is the building up of a great shrine? Where is the allotment of fields and abodes of Brāhmaṇas? It was only due to your kindness, O excellent Brāhmaṇas that everything has been achieved.”

Accepting that offer, the Brāhmaṇas, the leader of whom was Devavrata, who became contented, named that Kirāta as Dvijavarmā. Those noble-souled Brāhmaṇas of great prowess named his wife Śīlavatī. For the sake of protecting them, the Kirāta of great self-control took up his residence there itself along with his wife and Kinsmen.

Delighting all Brāhmaṇas, he named the city Devarātapura after the name of the priest.

Thereafter, falling within the power of the passage of time, Dvijavarmā died and the messengers of Yama, Brahmā, Viṣṇu and Rudra assembled there. A war broke out amid them, and it could be compared only to the war between Devas and Asuras. In the meantime sage Nārada came there and said:

“Do not fight among yourselves. Listen to my words. It was by means of theft that this Kirāta constructed the bund sometime back. He shall be transformed to a gaseous state and move about alone till the death of the owner of wealth (i.e. Vajra). As for him (i.e. Vajra) since he has taken away wealth from many (he too shall move about in a gaseous state) until all of them die.”

On hearing the words of Nārada, all the messengers went back. Dvijavarmā assumed a gaseous state and moved about in space for a period of twelve years.

The sage said to his wife—“You have not committed any defect or sin. With the meritorious acts committed by you, go to the region of Brahmā from this world.”

On seeing her husband transformed to a gaseous state she did not relish the idea of going to the abode of Brahmā. Attaining the state of complete indifference to worldly affairs, she spoke thus to the sage.

“I shall never go to the abode of Brahmā without my husband. I shall stay here itself till my husband regains his body. Thereafter, I shall pursue the same goal as my husband. Or, is there any act of atonement and expiation to be performed by me or by him?”

On hearing her words thus the ascetic was pleased and he said: “Your body that is capable of experiencing joy and sorrow can perform rites too. An atonement can be had through my influence. I shall mention it to you. Before taking any food one must have his holy dip in the great tīrtha everyday. After devotedly worshipping Śiva along with Ambikā he must meditate on Maheśāna (god Śiva) in his heart and then repeat the mantra called Śatarudra.² (In the course of this period) he shall have only roots, fruits and bulbous roots for food. By repeating this mantra one thousand and eight times even the slayer of a Brāhmaṇa becomes liberated from sins. There is no doubt at all that he will be liberated from all other sins as well.”

After commanding her thus the ascetic imparted Rudrādhyāya to her. After blessing that woman thus, he vanished there itself.

For the sake of doing something pleasing to her husband, she performed rites of meditation and the repetition of the great mantras. Liberated from the sin of theft, he regained his physical body.

Thereafter, the thief named Vajra met with his death. Others too to whom the wealth stolen by him belonged passed away. Yama called them together and said thus:—

“Sin has been committed by you. Luckily some meritorious deeds also have been performed. What is the fruit that you wish to experience first of the auspicious activities?

On hearing his words thus, Vajra and others said:—

“At the outset the fruit of meritorious deeds shall be enjoyed. Afterwards that of the sins shall be experienced.”

Yama said once again. All of you go to heaven immediately, on the strength of this (meritorious deed of Dvijavarmā) along with your wives, sons and friends.” They got into an excellent aerial chariot with Dvijavarmā as their leader and guide. Endowed with the relevant benefits, they went speedily to heaven.

Accompanied by his wife Dvijavarmā passed beyond all worlds and attained Gāṇapatya (the state of being the commander of the Gaṇas—Attendants of Śiva). Even today he rejoices in Kailāsa.”

Indra said:

O highly intelligent one, mention the divisions and the comparative merits of construction of bunds and other meritorious deeds. It is conducive to the increase of merit.”

Bṛhaspaii said:

“Dvijavarmā of great reputation (attained everything) after acquiring half of the meritorious deeds. Vajra acquired a half of the remainder. Others were endowed with a further moiety of what still remained.

Action is committed by one in four ways—by the mind, by the speech, by the casual movement of the body and by the wilful activity of the body. These perish due to the expiatory rites performed by the very same parts of the body.

Indra said:

“What is the nature of āsava? (liquor). What is its defect? What is its merit? What type of cooked food is defective? Mention this in detail to me.”³

Bṛhaspati said:

The different types of intoxicating beverages are as follows: paiṣṭika (made from flour or rice), tālaja (from the date palm), kaira (coconut palm-juice), mādhūka (made from honey or madhūka flowers), guḍasambhava (prepared from molasses). In regard to sinful nature the later ones mentioned above are half as dreadful as the earlier ones.

Āsava can be used as a beverage by the three castes beginning with the Kṣatriyas. Excepting a Brāhmaṇa lady, all women can drink liquors beginning with the third one i.e. kaira (coconut palm juice, and prepared from honey and molasses).

A widow, a virgin and a woman in her monthly period shall avoid drinking liquor. If a woman drinks liquor out of covetousness and not in the company of her husband, she is called (unmādinī) (a mad woman). One should avoid her like a Cāṇḍāla woman.

The ratio of drinking liquors in the case of four castes beginning with the Brāhmaṇas shall be ten to eight or six to four. In the case of women it shall be half of the above. If they drink in the company of their husbands it shall be one-fourth of the above.

After drinking liquor out of delusion, a Brāhmaṇa should perform kṛcchracāndrāyaṇa expiation. Or he shall repeat Gāyatrī mantra or Jātavedasa mantra ten thousand times. If a man repeats Ambikāhṛdaya mantra he shall become pure. A Kṣatriya among the three castes shall be purified by repeating those mantras half the number of times. In the case of women the number of repetitions shall be one-fourth or they can get the same done through Brāhmaṇas. One should repeat the mantras a thousand times under water and become purified thereby.

Lakṣmī, Sarasvatī, Gaurī, Caṇḍikā, Tripurā, Ambikā, Vaiṣṇavī, Bhairavī, Kālī and Māhendrī are the Mothers.

There are other Śakti goddesses. In worshipping them the liquor prepared from honey is approved of. A Brāhmaṇa who has mastered the Vedāṅgas shall perform worship without wine.

Those who are unattached to worldly objects attain the greatest goal through their power (i.e. the power of Mothers). They shall eat only what is dedicated and offered to them first. Without thinking about other deities they must be meditated upon. They must identify themselves with Mothers.

This remembrance of the fact of the supreme power (Parā-Śakti) is prescribed as the expiation for all sins committed either knowingly or unknowingly.

The base fellow who drinks liquor without worshipping Parā Śakti shall stay in hell called Raurava for a period calculated at the rate of a year for every drop so-consumed.

He who drinks liquor with a desire for enjoying pleasures is the vilest of men. Excepting a fall from precipitous rock or immolation into the fire, there is no other means of atonement for him.

A Brāhmaṇa should not drink liquor out of delusion or for the sake of friendship or because of passionate addiction.

A Brāhmaṇa shall be purified of sinful defects due to the blessings of great men, by repentance of one’s own action, by worshipping Parāśakti, by the observance of yamas and niyamas, by means of kṛcchracāṇḍrāyaṇa expiatory rites calculated on the basis of the number of days (on which the sin is committed). If the sin is committed consciously the expiation shall be twice as much.

The story illustrates how the fruit i.e. merit of good actions from theft of property is distributed among the parties concerned. ↩︎
Name of a celebrated hymn in Vāj. Saṃhitā XVI. 1-66. ↩︎
Liquor-drinking is a great sin (mahāpāpa). The remaining chapter deals incidently with different types of wines in ancient India, the permission to non-Brahmin men and women to drink and strict prohibition for Brāhmaṇas even while worshipping ‘Mothers’ (Mātṛ-goddesses). ↩︎

Dialogue between Agastya and Hayagrīva

@grepnavi — Tue, 06 Jan 2026 12:37:05 GMT

Then Agastya made Hayānana (Hayagrīva) sit on a wonderful seat and approaching him, spoke these words:

“O holy lord conversant with all religious activities, the most excellent one among those who know all logically-established doctrines (siddhāntas), seeing people like you is a contributory cause for the prosperity of the world.

Mention in details to us all these things, namely—the manifestation of the great goddess, her other forms and the most important ones of her sporting activities and pastimes.”

Hayagrīva said:

(The Goddess) is beginningless. She is the support of everything. Sat and asat karmans are her forms. She can be perceived only through meditation. Meditation and vidyās (lores) are her limbs. Heart is her base. She becomes manifest on attaining the oneness of souls on the ground of continued performance of holy rites.

At the outset, Śakti manifested herself through the profound meditation of god Brahmā. That Śakti is well-known by the name of Prakṛti. She is the bestower of siddhi desired by the Devas.

The second form appeared when the churning for the sake of Nectar was being carried out. That form fascinated Śarva (Śiva). It cannot be comprehended by the mind or expressed through words. On seeing it, even Īśa (god Śiva) became charmed and enchanted although he is omniscient. When prohibited by her, he left off Pārvatī all of a sudden and he indulged in sexual intercourse with her (i.e. Mohinī). He begot of her (the son) Śāstā, the suppressor of Asuras.

Agastya said:

Alas, how was it that the chastiser of the god of Love, the lord of all Bhūtas (goblins and living beings), the lord who has all the senses under his control, was enchanted and fascinated by the goddess (Mohinī) and how he procreated a son?

Hayagrīva said:¹

Formerly, the overlord of the city of immortal ones, the lord endowed with prosperity and glory of victory, (ruled over and) protected the three worlds including Devas, Asuras and human beings.

Mounting on his lordly elephant that was like the peak of Kailāsa, he moved about in all worlds (duly) honoured and respected by everyone. Knowing that he (Indra) was elated, the immutable lord of Bhavānī called Durvāsas and sent him to his (Indra’s) presence.

The sage Durvāsā assumed the guise of an insane person. He wore a piece of skin of an antelope and held a staff in his hand. His body was rendered greyish on account of dust. He walked along the path of Vidyādharas (i.e. the sky).

In the meantime a certain Vidyādhara lady of very beautiful form came in front of him by chance.

After propitiating the great goddess Ambikā by means of a penance for a long duration, she became delighted in her mind on receiving a garland handed over to her by the goddess.

On seeing that fawn-eyed lady, the leading sage asked: “Where are you going, O timorous lady? Whence was this got by you?”

After bowing down to the noble-souled sage, she said humbly—“It has been given, O Brāhmaṇa, by the goddess who was pleased with my long-term penance.”

On hearing her words, he asked for that excellent garland. She became delighted on being requested thus and immediately she gave it to the noble-souled sage.

Saying, “I am delighted and contented”, he quickly received it with both the hands. He then placed it on his own head with devotion and very gladly spoke to her.

“What is not accessible to Brahmā and others has been fortunately obtained by me. Let your devotion to the lotus-like feet of the goddess be splendid and profound. You will have a splendid form and figure, O gentle lady, you may go happily.”

Becoming satisfied, she bowed down her head before him and went away in the manner she had come.

After sending her off, he once again resumed his walk along the path of Vidyādharas (i.e. firmament). He took up a lute from the hands of a Vidyādhara girl. He took divine garlands, unguents and ornaments (from other Vidyādhara girls). He wore them at some places while he held them up at other places. (He burst out) singing in some places and was laughing at other places.

Thus sporting about as he pleased, the sage went to the place where Purandara (Indra) was present. The sage handed over the garland kept in his hands to Śakra (Indra).

The lord of the Devas took the garland and placed it on the shoulder of the elephant. The elephant took it and threw it on the ground.

On seeing the garland hurled down on to the ground, the ascetic spoke angrily—“The garland handed over to you by me was not worn on the head by you. It has been slighted and dishonoured by you who have become arrogant on account of the lordship of the three worlds. Indeed, what is worn by the great goddess is invariably honoured and worshipped by Brahmā and others. The entire world ruled over by you including Devas, Asuras and human beings shall become ugly and devoid of splendour on account of my curse.”

After cursing him thus, although he was honoured and worshipped by Indra who became humble, the sage, O Brāhmaṇa, went on silently remembering the future duties.

Thereafter his (Indra’s) glory of victory went over to Bali the Daitya, Nityaśrī (the eternal glory) passed on to Vāsudeva the eternal Puruṣa.

Indra went back to his city accompanied by all Devas. He lost all his splendour and magnificence. With a dejected mind, the lord of Devas thought about his state.

Seeing ill omens in the city of the immortal ones, he sent for Bṛhaspati and spoke these words:²

“O holy lord, conversant with all holy rites, efficient one with the knowledge of the affairs of the three units of time (i.e. past, present and future), inauspicious omens, which, were never seen before, are being observed.

What will be the effects of these? What is the remedy?”

On hearing these words of Devendra, Bṛhaspati in reply uttered these words splendid and associated with piety and of meaningful purpose,

“No action (committed by man), O king, can perish even in hundred crores of kalpas unless atonement is performed or the result is experienced.”

Indra said:

“Of what nature is Karman (Action)? Of what nature is atonement? O holy Brāhmaṇa, I wish to hear everything. Explain to me in detail.”

Bṛhaspati said:

Five types of actions committed by a king, they say constitute a sin, viz: (violence) killing, stealing, drinking and sexual intercourse with other women.

Brāhmaṇas, Kṣatriyas, Vaiśyas and Śūdras, the quadrupeds such as cows, horses, asses and carriels, oviparous beings, aquatic beings, animals of the lowest strata and the boneless creatures (i.e. reptiles), these are in this order, ten thousand, thousand, hundred, ten, ten, ten, five, three, one and half in number.³

In the matter mentioned, one can point out sin in the case of Brāhmaṇas, Kṣatriyas, Vaiśyas and women. Expiation is for the father, mother, preceptor, master and sons.⁴

A sin committed at the behest of a preceptor is significant when the command is disregarded⁵ (transgressed). A king may kill one Brāhmaṇa for the purpose of supporting ten Brāhmaṇas.

Or a Brāhmaṇa shall kill a Brāhmaṇa for the purpose of supporting a hundred Brāhmaṇas. One shall punish a Vaiśya for the sake of five theologians or philosophers.

For the sake of ten Vaiśyas, one shall punish one or (more) Vaiśyas. Similarly, for the sake of a hundred Vaiśyas one shall punish one Brāhmaṇa.

For the sake of a thousand Śūdras, one shall punish a Brāhmaṇa; for the sake of hundred and fifty Śūdras, one shall punish one Śūdra.

One shall eschew three-fourths (of property) for the sake of kinsmen and friends: half for the sake of wives and sons and nothing for the sake of oneself.

If a person kills a Brāhmaṇa or a Kṣatriya or a Vaiśya or a cow or a horse or anything else in case he or it were to attack him with an intention of killing him, he is not affected by its sinful effects.

The sin in killing and the merit in saving the following, O excellent one among the Suras, increases ten times the preceding one in the case of each succeeding one—one’s own wife, son, brother and kinsman.

Good men say that the atonement for the slaughter of the king, the Brāhmaṇa proficient in the Vedas, a pious man practising penance and holy rites, and one who is conversant with the Vedas as well as Vedānta is once, twice, fifty times and ten thousand times.

If ways and means of protecting them are provided for and liberal gifts are distributed among them, they say that the merits gradually increase in the case of succeeding one as mentioned before. In the case of visiting or bowing down to them or serving people similar to them (the result is also similar).

For the sake of gods and Brāhmaṇas, the king shall always kill lions, tigers and other animals that cause harm to the people.⁶

In cases of emergency, even for one’s own sake, one may kill and eat animals fit for sacrifice.

One shall not cook food solely for one’s own sake. One shall not cook animals solely for one’s own sake. By cooking for the sake of gods and Brāhmaṇas, one is not affected by sins.

Formerly, goddess Māyā with an inclination for enlivening the universe created Devas, Asuras and human beings as well as fourteen types of animals for the sake of protecting them. After prescribing yajñas and injunctions regarding them she spoke to them.

“O men, perform sacrifices unto Devas with these animals in accordance with these injunctions. Those who make sacrificial offerings become sanctified and nourished by the yajñas. He who does not continue this regular system and routine thus evolved, shall become indigent and worthy of being cast into hell in the course of every birth.

For the sake of gods and manes, for guests and preceptors as well as on the arrival of a great man, a twice-born person may kill animals worthy of being used for sacrifice.

If in an emergency a Brāhmaṇa eats the meat of an animal worthy of being sacrificed, he is not blameworthy or sinful. Rites ordained should be performed and activities forbidden should be avoided.

Formerly, there was a great sacrifice unto the Devas performed by Yuvanāśva. There was dispute and quarrel among the Devas (when each said), “This is mine”, “This is mine”.

Thereupon, Brahmā, the grand-father of all the worlds, divided the animals and human beings and allotted them to Devas severally.

Thereat, the great Śakti assisted by the groups of Bhūtas (goblins) became furious. Then Brahmā equipped with tactful policies, said to her.

On seeing (the goddess) appearing in front, Brahmā became afraid of the goblins. He bowed down with palms joined in reverence and repeatedly said “Be pleased”. He then continued:

“Since you have appeared in front of me, I am contented and blessed. All these activities auspicious as well as inauspicious have been created by you.

Śrutis and Smṛtis have been composed by you alone. It is by you alone that all the subsidiary sacrifices in a great Kratu have been arranged and ordained but through me.

May all those animals, O great goddess, allotted severally to the Devas be your own. Let them be for the satisfaction of Bhūtas (goblins, and other living beings).”

After saying this, Pitāmaha (god Brahmā) vanished from their presence. He performed great kratus in accordance with the injunction laid down by her.

He performed the sacrifice for the great Śakti after killing animals fit for sacrifice. The different divisions of the same are not recounted here because they have been mentioned in the Vedas.

Excepting a Brāhmaṇa the women and the Śūdras may accept meat. In cases of emergency even a Brāhmaṇa may consume it with the permission of the preceptor.

(The Mantras to be uttered)

“This Piṇḍa (mass of flesh) originates from Śiva. It has very much attained the state of Śiva. Understand, O sacrificial animal, you are not Aśīva (inauspicious). You arc Sacchiva (good and auspicious).

Īśa is the maker of the entire universe, its source of origin and dissolution. Since Rudra is superior to the universe, you, O sacrificial animal, are Rudra”.

One is not smeared with sins and defects if one slaughters a horse, cow, elephant, camel, buffalo etc. (by uttering this mantra.) whether it is for his own sake or for the sake of others,

(Similarly, one is not defiled by killing) serpents, mice, hogs and scorpions causing harm to our domestic life. This is something (like a sacrifice) in the case of those who carry on a house-holder’s life and who desire the benefits of a holy rite. In the case of others who have achieved the power of great meditation and will and whose splendour is very-auspicious, it shall bestow the benefit of Iṣṭāpūrta (sacrifice and charitable activities). What they wish for can be achieved by means of japas, homas, arcanās (worships) and other things.

vv. 11-31 describe sage Durvāsā’s curse to Indra for his arrogance. ↩︎
vv. 32ff give a discussion between Indra and Bṛhaspati regarding the nature of karma. The nature of violence (hiṃsā) is discussed in this chapter. ↩︎
idam in v. 39 is meaningless. The other (N) edition reads: ānupūrvyād agham bhavet: 2.39 “The sin will accrue in the aforesaid order”. ↩︎
Two crucial misprints have rendered the verse absurd. In 40A instead of pāpam (ādiśet) read ‘pādam’ (ādiśet) meaning ‘one-fourth of atonement should be prescribed for Brāhmaṇa etc.’ 40b. (putrāṇāṃ) caiva niṣkṛtiḥ is obscure. N. reads naiva niṣkṛtiḥ, ‘There is no expiation at all in the case of etc. ↩︎
N. 2.40 reads ardhakam for arthakam. “The sin is half in transgressing the preceptor’s order”. ↩︎
vv. 50-75 state circumstances under which violence to life is condonable. ↩︎

Agastya’s pilgrimage to sacred places

@grepnavi — Mon, 05 Jan 2026 11:10:43 GMT

Obeisance to Śrī Gaṇeśa!

The episode of Goddess Śrī Lalitā is now being commenced:

Obeisance unto you, O sole mother of the Universe, the mother who has four arms, is adorned with the digit of the moon (on her forehead), whose breasts are plump and full, who has been rendered red by the red saffron and who holds a white lotus, a sugarcane, a noose, a goad, flowers and arrows in the hands.

Let the eternal Reality, a beautiful female Deity of lovely form, be gracious for our welfare for ever—the Deity from whom learned men acquire the third puruṣārtha viz: Kāma i.e. all their desires and whose splendour is supreme.

The divine sage named Agastya, who had mastered the Vedas and Vedāṅgas, who was conversant with the essence of (the established doctrines) of all schools of philosophy (Darśanas) and whose soul experienced the joy of Bliss of Brahman, moved round pilgrim-spots and shrines of wonderful miracles, mountains, forests, important (sacred) rivers and all countries.

In those different places, he saw all creatures enveloped in the darkness of ignorance and devoted to the satisfaction of the urges of hunger and sexual desire. Hence, he thought worriedly about them.

Even as he was pondering over thus in the course of his travel round the Earth, he happened to reach the excellent and highly meritorious city of Kāñcī.¹

There the wise sage worshipped Śiva installed in the shrine of Ekāmra, the lord of Vāraṇa Śaila as well as Goddess Kāmākṣī, the destroyer of sins and defects of the Kali Age.

Janārdana (god Viṣṇu) was delighted by the longterm penance of the intelligent sage who constantly engaged himself in deep thoughts for the welfare of the world and who melted with pity (for the world).

Assuming the Hayagrīva (Horse-headed) form the lord manifested himself in front of the sage. The person of the Lord was constituted of pure cit (consciousness), with his arms brightly shining with a conch, a discus, a rosary of beads and a book. It filled the entire universe with its lustre of immeasurable brilliance.

On seeing him, the sage was filled with delight. He frequently bowed down with great humility and eulogised the lord of the universe.

Then the lord of the universe said, “I am pleased with your penance. O excellent Brāhmaṇa, welfare unto you. Choose your boon.”

Asked thus by the lord, the excellent sage said—“O Lord, if you are delighted with me, it behoves you to tell me how and by what means can the ignorant and vulgar creatures get released”.

On being asked by the Brāhmaṇa thus, Janārdana the lord of Devas said:

“This same question was put to me formerly by Śiva. The same question was asked thereafter by god Brahmā. Then it was put by Durvāsas as subsequently by you. Let my advice and directive be popularised among the people of all worlds by the noble-souled persons like you, the teachers of all living beings. This is my boon.

I am the prime cause of living beings, the original creator and the lord. I am the cause of creation, sustenance and dissolution of everything.

I am Trimūrti (the Trinity). I transcend the three guṇas. I am devoid of guṇas as well as am the substratum of guṇas. I sport as I wish. I am the soul of all living beings. I am of the nature of Pradhāna and Puruṣa. Even as I, O Brāhmaṇa, continued the assumption of the Cosmic form it was split into forms namely Pradhāna and Puruṣa. My form as Praḍhāna is of the nature of all guṇas and the worlds. The other form which is beyond all guṇas, is the Great one. It is greater than the greatest. On knowing these two aspects of those two forms thus, one is liberated from saṃsāra.

At the end when the effects of evil actions perish on account of austerities continued for a long time as well as through yamas² and niyamas³ (restraints and holy observances) and tyāgas (renunciation of things), Salvation is immediately attained.

That form which is endowed with guṇas is attained by means of identity with these guṇas. The other one which is the Cosmic form is acquired as a result of good actions and their enjoyment.

What is obtained by good actions is obtaṃed by renunciation and generosity too. Of those two, O ascetic, tyāga (renunciation and generosity) is very difficult to be practised by all.

The means that is easy of access and free from loss and decay is that based on sat and asat (good and evil) karmans.

The jñāna (knowledge) that is acquired by means of the guṇa present in one’s own self, whether it is sat or asat and by means of unity of souls, bestows all siddhis.

Merely by meditating on that form, the sins and evils of those men who commit heinous crimes and those who are outside the pale of three varṇas, turn into meritorious-deeds.

There is no doubt indeed that those who worship the supreme Śakti (power) in accordance with the injunctions or otherwise are liberated souls. They (do not suffer due) to worldly existence.

By worshipping and propitiating her (the Parāśakti) and a so by means of the power of meditation and Yogic practice, Lord Śiva became the leader of all Siddhas and also became the lord, half of whose body has the female Śakti form.

Other Devas too with god Brahmā (the lotus-born lord) as their leader have become Siddhas due to the power of meditation on her.

Hence, in regard to the entire world, nowhere can there be a simultaneous attainment of worldly enjoyment and salvation without the propitiation of Goddess Tripurā.

You shall attain liberation by keeping your mind and vital air fixed in her, by performing worship unto her, by directing all desires unto her and by performing all holy rites with the soul identified with her.

This esoteric doctrine has been recounted, O excellent sage, by me, because I have been pleased with your penance. Further, it is recounted with a desire for the welfare of all.

May Devas, Sages, Siddhas, human beings and others attain siddhi (spiritual achievement) greater than the greatest, by acquiring (this doctrine) through your lotus-like mouth”.

On hearing these words of Hayagrīva, the lord wielding Śārṅga bow, (sage Agastya) bowed down to him and spoke these words to Viṣṇu (slayer of Madhu).

“O Lord! It behoves you to recount to me of what sort is that form that has been mentioned by you before, what is its power and of what-type are its sports.

Hayagrīva said:

This divine sage Hayagrīva is another partial (incarnation) of mine. Whatever you wish to hear he deserves to relate to you.”

After saying this and commanding sage Hayagrīva (like-wise) Hari, the lord of the universe, vanished in front of the pot-born sage Agastya.

Thereafter, ascetic Agastya who was struck with wonder and whose hair were standing on their end (due to surprise and emotion) went back to his āśrama (hermitage) along with sage Hayagrīva.

Conjeveram, 43 miles South-West of Madras. The eastern portion of the town is Viṣṇu-Kāñcī and the western is Śiva-Kāñcī. The chief deity of Śiva-Kāñcī is Śiva called Ekāmranātha and his consort is Kāmākṣī. The story seems to have a Dravidian background as Kāñcī and the south appear now and then. ↩︎
The moral observances viz. non-violence, truth, non-stealing, celibacy, possession-lessness. Some Smṛtis enumerate ten yamas. Yamas are obligatory. ↩︎
The restraints, Yogasūtra II. 32 enumerate the following: śauca (cleanliness), santoṣa (contentment), tapas (austerities), svādhyāya (study of the Vedas) and īśvara-praṇidhāna (complete submission to God), as niyamas. There is variation both in the number and restraints under ‘niyamas’. cf. KP. II.11.20-29. ↩︎