Devi Mahatmyam 女神颂
第一章
默根達亞(Makendeya)說:第八個天神(Manu)叫薩梵利(Savarni),是太陽神蘇利耶(Surya)之子。我要告訴你們他是如何出世的。由於摩訶摩耶(Mahamaya)的恩賜,曼瓦陀羅(Manvantara)之王成為蘇利耶之子。
從前有個叫蘇羅達(Suratha)的國王在地上統治,他愛民如子。有一次他受到敵人襲擊,要用武力攻佔他的城邦。蘇羅達跟他們戰鬥得十分激烈。但最後都被敵方那些邪惡的國王和大臣打敗,被迫離開自己的國土。他悲痛莫名,騎著馬,一直往森林走去。入了森林,他看見有座婆羅門的道院,許多門人在那裡讀經。裡面那位婆羅門的聖人還熱情地招待國王進去坐坐。
國王在道院裡坐立難安,左右徘徊。他被那種「我執」所操縱,於是想:「多悲慘啊!我統治的王國被人佔領,從前忠心於我的大臣,現在都服侍新朝。我在位的時候,子民都很高興,不知他們現在的生活過得怎樣。現在他們都要受外邦人統治。我的財富也都落入敵人之手!」國王想到這些事情,便不覺悲從中來。
在道院裡,國王看見一個吠舍(Vaisya商人階級),於是向他問道:「請告訴我你是誰?在這裡做甚麼?」那吠舍回答說:「我的名字叫沙摩地(Samadhi),本來生長在一個富貴之家。可是我被鄰居騙去了家財,之後,妻子兒女都離棄我。由於不名一文,我只好來到森林。我現在心中充滿了痛苦,也不知道妻兒子女過得怎樣,甚至他們是生是死都不知道。」國王說:「在你窮途末路的時候,妻兒子女都離開了你,那你為甚麼還要這樣眷戀他們呢?」那吠舍回答說:「王啊!你說的一點不錯,其實我也是知道的,但我能怎麼辦呢?我心裡還是愛他們啊!人的思想就是這樣,就算我的妻子兒女不好,把我驅逐,我還是愛他們的,我真的是一點辦法也沒有。」
默根達亞說:跟著國王和那位吠舍便一同前去拜見住在道院裡的聖人。他們在聖人面前跪下,然後國王虔敬的向聖人提出了如下的問題:「尊貴的聖者!我想向你請教一下,我失去了我的國土,現在已是一無所有,但我仍然對我所失去的,包括我的妻兒子女魂牽夢縈。尊貴的聖者啊!為甚麼我會這樣?而這位吠舍先生因失去了財產,便被家人離棄。可是他現在仍然日日夜夜的掛念妻子兒女。我倆都是同一類人,都是懷著極大的哀傷,也一樣的執迷不悟,聖者啊!求你用你的智慧,去除我們的無明。」
聖人說:「王啊!每一種生物都有他的智慧。有些動物日間是盲的,有些動物夜間是盲的,有些日間夜間都看得清楚,而人則只在日間才能見物。然而所有這些都擁有相同的智慧。那是甚麼智慧?為何有這樣的差別?且看那燈蛾撲火!且看人類怎樣像燈蛾撲火般追求感官的事物!兩者之間又有何區別呢?儘管智愚不同,所有生物其實都是為了填飽肚子而掙扎。他們都被操縱在摩訶摩耶的大能之下,充滿了謬見!由於摩訶摩耶的力量,這個世界才能運作。由於摩訶摩耶的力量,所有生物都受到痛苦,由於摩訶摩耶的力量,所有生物都享受悅樂,這是毫無疑問的。就算是飽學之士也被摩耶的力量支配,充滿了謬見。摩訶摩耶是宇宙的創造者,動者與不動者。如果得她歡喜,她便會給人類以永恆的救贖。摩訶摩耶是一切束縛與解脫的因由。她便是一切,她統治著所有的王!」
國王說:「尊貴的聖者啊!這位摩耶女神是誰?她是如何出世的?她竟然能造出這樣的奇蹟,我真想知道關於她的一切。」聖人說:「她是永恆的,她是最高力量的顯現,她遍及一切。關於她如何出世有好幾個故事。她是為了諸神的福祉才出世的。天地初開,摩訶毗濕奴(Mahavishnu)還在熟睡的時候,從毗濕奴的耳垢出現了兩個邪魔,叫蠻毒(Madhu)和卡塔巴(Kaitaba)。他們跑到梵天婆羅摩(Brahma)那裡去,當時婆羅摩正從毗濕奴肚臍的蓮花中出來,兩個邪魔便想趁機把婆羅摩吃掉。婆羅摩看見毗濕奴正在睡覺,再沒有誰可以幫助他脫離危難。為了使摩訶毗濕奴快些醒來,婆羅摩便向太初之母(Adimaya)禱告。這位宇宙之母是整個宇宙的支持者,是所有世界中最高的女神,是一切的創造者、持護者和毀滅者。
婆羅摩說:『女神啊!你是薩梵阿(Svaha), 薩梵特阿(Svadha)和瓦薩卡羅(Vashatkara)!你是納達(Nada),阿特馬查(Ardhamatra)和薩維奇(Savitri)!你是這個世界的支持。你獨力創造了這個宇宙。你持護著整個宇宙。你是摩訶維特亞(Mahavidya), 摩訶摩耶(Mahamaya), 摩訶默亞(Mahamedha), 摩訶斯里蒂(Mahasmriti)和摩訶穆亞(Mahamoha)![註]請喚醒毗濕奴來拯救我。你是自然之神(Prakriti),你有三種狀態(Gunus),你是繁榮昌盛,你是和平與慈悲。你有無數的武器。你是美麗又可怖的。你是偉大者之中最偉大者。女神啊!你就在每一處,我還能說甚麼呢?毗濕奴原來是可幫助我的,可是他現在睡著了。請你把他喚醒,請你把無明放在那些阿修羅(Asura)之中,因為我的生命有危險啊!』」
聖人說:「婆羅摩這樣禱告的時候,摩訶摩耶便從四面八方進入毗濕奴的身體。她張開毗濕奴的眼睛,打開他的思想,還伸展他的雙手與四肢。那位三界之中偉大的主,拿著他的武器站起來,輝煌無比。他看見面前有兩個可怕的惡魔,他們具有非常強大的力量,而且非常邪惡。而這時,這兩個惡魔正要吞吃婆羅摩。毗濕奴和他們戰鬥了五千年。這時摩訶摩耶便用她的力量使這兩個邪魔心裡迷惑,使他們陷入無明。兩個邪魔便向毗濕奴說:『毗濕奴,你可以向我們要求一個願望。』毗濕奴說:『那你們就立即被我殺死吧!』」
聖人說:「那兩個邪魔看見周圍都找不到沒有水的地方,便說:『好吧,如果在沒有水的地方,你便可以把我們殺死。』毗濕奴把他們趕到他的大腿上,那裡正好沒有水,然後用飛環把他們的頭砍掉。王啊!這便是摩訶摩耶出世的故事。跟著我還要說關於她的其他事蹟。」
第二章
聖人說:「在很久以前,天神和阿修羅之間發生了一場大戰,打了足足一百年。亞修羅方面的首領是馬希沙亞修羅(Mahisha),而天神方面的領袖是因陀羅(Indra)。可是天神卻被馬希沙亞修羅和那些羅剎魔(Rakshasas)殺得大敗,於是阿修羅成為天界的統治者。那些戰敗的天神向婆羅摩苦苦哀告,他們亦向毗濕奴和濕婆神說出同樣悲傷的話:『主啊!我們被那可怕的馬希沙亞修羅逼得退位,太陽神蘇利耶、戰神因陀羅、火神阿耆尼(Agni)、死神閻摩(Yama)、海神婆樓那(Varuna)都被打敗了。我們現在像凡人一般在地上遊蕩。我們現在來求你幫助,請毀滅那馬希沙亞修羅,我們要求取你的護蔭。』
聽了天神的說話,毗濕奴張開了他兩眉中間的眼睛,濕婆神張開他的第三眼,而婆羅摩也張開他憤怒的眼睛。從婆羅摩、毗濕奴和濕婆神的前額,放射出強烈的光芒。這些光芒聯合起來,看來像一座山那樣大。四面八方都被這光芒照亮,這光便是天界所有的精粹。那光芒顯現成一女子的形象,強而有力。閻摩的力量成為她的頭髮;毗濕奴的力量成為她的雙手;婆羅摩的力量成為她的雙腳。她身體的每部分,都是由諸神的光所造成。所有天神看見她都心生歡喜。
諸位天神都將他們最厲害的武器交給這位女神,用來對付那些阿修羅。濕婆神交給她他的三股叉(Trisula),毗濕奴交給她他的飛環(Chakra),婆樓那交給她他的神螺(Sankha),阿耆尼交給她他的飛鏢(Sakti),風神伐由交給她他的弓和箭,因陀羅交給她他的閃電(Vajra)、銅鈴(Ghanta)、大象(Airavata)等。婆羅摩交給她他的水瓶(Kamendalu),閻摩交給她他的寶劍。不同的天神給她花環、首飾、腕線、指環、兵器、斧頭、蓮花、獅子、紅寶石、珠寶、紗麗、酒碗,林林總總的天界力量和光榮。那女神大喝一聲,整個天界和大地都戰慄不已。那可怕的回聲,使三界都為之震動,海洋也動蕩不安,天堂和地獄都戰慄起來。眾天神高呼:「勝利!勝利!騎獅子的偉大戰士戰無不勝!」所有聖人都用不同的讚歌來歌頌這位女神。
那些阿修羅看見這可怕的形相走近他們,都驚慌無措。他們馬上排列陣勢,迎戰這位女神。馬希沙阿修羅帶著驚惶說:「這是甚麼啊?」他的部下都十分慌張。那女神覆蓋三界,她的弓和箭發出可怕的聲響,羅剎魔的將士因驚慌而失去了氣力。女神有一千隻手,拿著無數的神兵利器。跟著便是女神和阿修羅的大戰。戚蘇羅(Chikshura)和差魔羅(Chamara)是阿修羅方面的指揮,他們起初有數以千計的戰車。跟著另兩個阿修羅烏達伽(Udagra)和阿屍洛羅(Asiloma)一起向女神進攻,呼喚戰士把女神重重圍住。馬希沙阿修羅方面的戰車、大象、馬匹、步兵等,數量難以計算。他們兵馬之多,整個大地也容納不下,而女神方面,則只有她單獨一人騎在獅子上。
然後馬希沙阿修羅親自帶領數以萬計的大象、馬匹、武器和戰士,要將女神消滅。有的阿修羅向女神投擲飛鏢,有些投擲斧頭,有些用劍,有些用繩索。女神轉眼間便把他們消滅,就好像玩了場遊戲一樣。她向那些阿修羅擲出無數上天的武器,一瞬間整支龐大的阿修羅大軍都化為塵土,就好像烈火吞噬森林那樣。馬希沙阿修羅用他所有的武器投向女神的獅子。而女神的每一呼吸,都有無數的戰士從她的呼吸出來,把阿修羅的軍隊打得落花流水。跟著女神吹起號角,那聲音震碎許多阿修羅的心臟。女神把三股叉、飛環、金鋼杵和其他法寶,無情的擲向阿修羅。阿修羅的屍體堆積如山,血流成河。有些阿修羅被砍成兩截,有的頭臚打破,不省人事;有的粉身碎骨,有的因傷重而吐血。阿修羅的將領死傷無數,有許多沒有了眼睛。女神座下兇猛的獅子把阿修羅的大腿撕開,喝他們的血。阿修羅的將領都被殺死了。所有那些大象、馬匹、戰車都被毀碎。女神的光輝像阿修羅山上昇起的太陽,而這時眾天神均向女神灑下花朵。」
第三章
馬希沙阿修羅的戰車長奔向女神的獅子,要一舉將牠消滅。女神非常憤怒,用三股叉把阿修羅的手砍下,拋到百里之外。看見這般情境,馬希沙阿修羅方面的將領戚摩羅用他的投鎗擲向女神。但女神口中只發出「哼」(Hum)一聲,投鎗便化為灰燼。女神還飛上天空,把戚摩羅砍得身首異處。跟著烏達伽手裡捧著大樹擲向女神,女神大怒,把烏達伽打得粉身碎骨。伽羅拉(Karala)、巴薩伽拉(Bashkala)、杜達羅(Durdhara)、杜穆伽(Durmukha)、維達拉(Vidala)等將領,統統被女神送到死神閻摩那裡去。
最後馬希沙阿修羅要親身迎戰女紳。他所有部下都已經被女神殺掉,再沒有人幫助他。馬希沙阿修羅幻化成大水牛的形相,以蠻力衝向女神。他用尾巴、牛角和鐵蹄發出可怕的聲響,大地也為之震動。他萬分憤怒地奔向女神,還用他的利劍襲擊女神的獅子。那獅子盛怒起來,把馬希沙阿修羅的腿撕開。馬希沙阿修羅用尾巴一掃,海洋裡的水便飛濺開來,好像世界末日的樣子。馬希沙阿修羅的牛角一撞,雲層也被撞得向四方八面飛散。大地亦被他的鐵蹄踏開,令人驚怕。當女神要殺他的時候,馬希沙阿修羅幻化成獅子的形狀,撲向女神。同時他又變回阿修羅的形相,手裡拿著寶劍,向女神衝去。女神向馬希沙阿修羅擲出武器,馬希沙阿修羅便立刻幻化成一隻大象,奔向女神。女神的獅子撲向大象,而那阿修羅亦立即變回大水牛的形相。這時三界之母親張開她憤怒得發紅的眼睛,大吼一聲,然後說:『邪惡的阿修羅啊,叫吧!你的末日到了,我要喝乾你的血。我現在就要叫那些天神歡喜。』」
聖人說:「這樣說時,女神抓住馬希沙阿修羅的勃子,把他的腿撕開。當馬希沙阿修羅臨死的時候,他軍隊中發出『哈、哈』的聲音。眾天神都非常高興,齊聲頌讚女神的勇武和勝利。那些樂仙乾闥婆(Gandharvas)紛紛唱歌,那些仙女(Apsaras)齊齊跳舞來慶祝。
第四章
當馬希沙阿修羅被殺之後,以婆羅摩為首的諸位天神來到女神面前,說出以下的讚頌:
『你是所有世界的靈魂,你是無所不在的力量,你支持一切。偉大的女神(Ambika)啊!你受聖人及神祇的崇拜,我等向你禮拜。願你能賜福我們!婆羅摩、毗濕奴、濕婆神都不能達到你的深度。憤怒的女神(Chandika)啊!你是所有世界的母親,我等向你獻上誠心的禱告。你使善心的家庭昌盛,你使行惡的家庭貧窮,你使罪人有邪惡的心靈。女神啊!我等獻上誠心的禮拜。女神啊!我們要怎樣頌讚你呢?你是所有世界的原因,你是自然之神(Para-Prakriti),是遍在的本質。你是解脫(Moksha),你是給予解脫的知識(Vidya)。你是里克(Rik),雅尤斯(Yajus)和沙瑪(Sama)。你是苦惱的毀滅者。你是聰明才智,你是一切女神的本質。你是杜伽(Durga),你是渡過迷幻海洋的扁舟。你是哥維(Gouri)、拉希什米(Lakshmi)、莎維德麗(Sarasvati) [註]!啊!你是多麼的美麗,多麼的可怕!一切榮耀都歸於你!那些相信你的人真有福,恩典隨時都會降下。他們還想望甚麼呢?杜伽啊!你拯救你的信眾,你毀滅他們的恐懼,給他們有良好的頭腦,除去他們的貧困。女神啊,你是多麼慈悲!為了天神能在天上過美好的生活,女神啊,你用雙手毀滅了那些阿修羅!但為甚麼要花那麼多的時間呢?為甚麼不在一轉瞬間把他們毀滅?女神啊!我等一再向你禮拜!你消滅了那可怕的阿修羅,為整個世界帶來和平。請保護我們,請四面八方的保護我們。在前、在後、在左、在右、在上、在下的保護我們!』
然後那些天神用十六種不同的方式崇拜女神。女神帶著微笑說:『諸位天神,請向我求取任何的願望,我將一一成全你們。』眾天神說:『女神再沒有甚麼沒有做好的。為了我們,你殺了馬希沙亞修羅。如果你要給我們任何願望的話,那便是當我們想起你的時候,你便到來解決我們的困難,而且誰若對你唱出以上的讚歌,都會在一切方面順遂。』聖人說:「女神收了天神的祭,便說:『一切就是如此。』然後就不見了。就這樣,我把女神的光榮故事告訴過你們。它是所有世界慈愛的母親。同時她通過出生在哥維的身體,殺掉森巴(Sumbha)和尼森巴(Nisumbha)兩個邪魔,幫助那些天神,在地上重新樹立正法。現在請再聽那段故事。
第五章
在很久以前,邪魔森巴和尼森巴由於苦行,向婆羅摩求得一個願望,獲得很大的力量,他們把因陀羅從天界驅逐,當了三界的主人。他們控制了蘇利耶、閻摩、伐樓拿、阿耆尼和其他神祇的位置。他們甚至代行風神的工作,因此那些神祇再沒有事做,被逼退位。這兩個亞修羅開始騷擾三界的眾生,使每處都產生紛亂。眾神祇在心裡感到悲傷,他們於是向摩訶摩耶禱告。因為摩訶摩耶曾經答應過,如果天神有難,而他們又誠心祈求的話,她便會來幫助他們。由於這個承諾,所有神祇都退到喜瑪拉雅山,向偉大的女神毗濕奴摩耶(Vishnumaya)誠心祈禱。
諸神祈禱說:『我等向母親,偉大的女神禮拜!我等向自然之神,吉祥者一再禮拜!我等向可怖的、永恆的、純潔的、光輝的女神禮拜。我等向杜伽,那一切的本質,做出一切事情者,那美麗中最美麗者,那可怕中最可怕者一再禮拜!我等向名為毗濕奴摩耶的女神禮拜。我等向她一再禮拜,她在眾生中被稱為意識、聰明、睡眠、飢餓、暗影、力量、口渴、忍耐、種性、含羞、和平、信心、美麗、昌盛、努力、記憶、慈悲、滿足、母親、迷惑;她在眾生之中被稱為一切的持護者,我等向你禮拜!願女神能幫助我們這些無助的天神,賜福給我們!』
聖人說:「那時剛好帕娃蒂(Parvati)來到恆河作每天的沐浴。她看見眾天神在祈禱,便問他們對誰作禱告,這樣的悲傷憂慮。當她這樣問時,從她的身體便出現一個巨大的身形,告訴帕娃蒂說:『這些天神都被森巴和尼森巴打敗。他們正在向我禱告,要求我的幫助。我叫杜伽(Durga),是這個世界的力量。』由於她從帕娃蒂的身體出來,所以又叫做卡悉奇(Kaushiki)。眾天神看見摩訶摩耶來到,都萬分歡喜,向她叩拜。女神說:「眾位天神,去吧,事情交我辦好了。』那些天神於是便回去,只剩下女神坐在喜瑪拉雅山的大樹上。
這時剛好森巴和尼森巴的兩名近臣懺韃(Chanda)和悶韃(Munda)經過,在喜瑪拉雅山的森林溜躂。他們看見極其美麗的女神坐在樹上,而且十分年輕。他們立即回報主人森巴說:『主人啊!在喜瑪拉雅山有一樣美麗的事物,其美妙無人能夠形容。那裡有一位極美麗的女子,你的諸位王后和她相比,不過像些蠕蟲罷了。與她相比,你的財富不算甚麼,你的榮耀不算甚麼,你的威武不算甚麼,你的王國不算甚麼,你的光榮也不算甚麼,她比這些加起來還好。去把她帶來吧,她是真正的財富,她把整座喜瑪拉雅山照亮,她是天仙之中的寶鑽。羅剎魔王啊!你要親自去看看她。大王啊,你打敗了因陀羅,帶回大象、武器,和所有三界的財富。你帶來蘇摩(Soma)的蜜液、念珠、蓮花的花環,以金玉裝飾的羅傘。你奪去了婆羅摩的權力、婆樓那的飛索、阿耆尼的光輝!你已奪得一切,但你還是沒有得到這一切的精粹,而那精粹便是那個在喜瑪拉雅山中美麗的女子。』」
聖人說:「聽見懺韃和悶韃這樣說,森巴於是派遣大使蘇格瓦(Sugriva)向杜伽提親。蘇格瓦趕快來到喜瑪拉雅山,那貌美如仙的女子的住處,看見她正在喜瑪拉雅山的樹林中遊戲,便滿懷興奮的向她說出以下一番甜蜜的說話:『女神啊,森巴是阿修羅的王,是三界之主。我是他的特使,他派遣我前來,給你說:三界都是屬於我的,我已征服了那些神祇。我正享受所有的獻祭。三界的所有財富都是屬於我的。我是一切的天神。我征服了海神,並奪去他的財富。那些本屬於乾閥婆(Gandhrvas)、提婆(Deva)、天龍(Nagas)的財富,現在都屬於我。我知道你是天界最美麗的女子,請到我這裡來,因為我是一切財富、一切昌盛之主。你可以選擇嫁給我或我的兄弟尼森巴,他和我有同樣的財富和力量。這樣你便可以成為三界之主。請考慮一下,然後儘快答覆我。』」
聖人說:「聽了蘇格瓦的話,那位支持著三界的宇宙之母和女神向他微微一笑,說出以下一段暗藏玄機的話:『也許你是對的,森巴是三界之主,而尼森巴也一樣是,但我能怎麼辦呢?由於從前的無知,我立下一個重誓,我怎能放棄呢?我說過要是有人能在戰場上勝過我,奪去我的光榮,有誰能與我對敵的,才能成為我的丈夫。現在且讓森巴和尼森巴前來與我對敵,然後輕易地獲得這段婚配吧。』蘇格瓦說:『小女孩啊!你是發瘋了嗎?在三界之中,誰敢與森巴和尼森巴對敵?無數的天神和阿修羅都被森巴和尼森巴的力量粉碎,而你算甚麼呢?你不過是單人匹馬、弱質纖纖的女子。當可怕的因陀羅在戰陣上受到羞辱的時候,你還不過是個黃毛丫頭吧!快與我一起到森巴和尼森巴的皇宮,否則很快便會被別人拖著頭髮前去。』
女神說:『這些我都知道,我知道森巴和尼森巴很有力量,但我沒有辦法,很久以前我已立下這個愚蠢的誓言,我除了依著做別無他法。請回去告訴他們這個事實,至於他們要怎樣,那就隨他們怎樣吧。』」
第六章
聖人說:「聽了這番話,蘇格瓦憤怒起來,他回到羅剎魔王那裡,將事情加鹽加醋的說了一遍。那阿修羅王不禁怒火中燒,於是召喚將軍督馬洛贊那(Dhoomralochana)說:「督馬洛贊那啊!你馬上去找那弱不禁風的女子,扯著她的頭髮,把她拖到我的腳前。如果在乾闥婆、提婆、夜叉中有誰敢保護她,便把他們立即殺掉。』」
聖人說:「森巴一聲令下,阿修羅大軍便浩浩蕩蕩,朝著喜瑪拉雅山進發,其人數有六萬之多,而且裝備精良。督馬洛贊那在喜瑪拉雅山看見女神,便說:『快去俯伏在森巴和尼森巴的跟前,如果你不願前去,我會用手扯著你的頭髮拖你前去。』女神說:『如果你是阿修羅大軍的將領,如果你是魔王派來捉拿我的,我還可以怎麼辦?』」
聖人說:「聽了女神的話,督馬洛贊那憤怒起來,向女神衝去。女神發出「哼」(HUM)一聲,督馬洛贊那便馬上化為灰燼。女神還把箭像下雨般射向阿修羅的大軍,女神的獅子在阿修羅之中就像大火燒掉森林。女神擲出的斧頭,把阿修羅的頭臚砍掉。女神的獅子不斷對阿修羅造成傷害,還喝那死在地上的阿修羅的血。轉眼之間,阿修羅軍隊中連一個也沒有剩下來。
消息傳至阿修羅王森巴,他再也壓抑不住憤怒,咬著下唇,召喚兩名親信懺韃和悶韃,對他們說:『懺韃和悶韃啊!快帶大軍到那裡去,把那女子帶來,不可遲誤。快,快!扯著她的頭髮,把她綑上,如果不成,也要在戰場上將她殺死。如果沒有其他辦法,只好把她殺掉。但如果你們能做到,就只殺死那可怕的獅子,然後把她綑綁起來,帶來見我。一切見機行事,去吧!』
第七章
奉了阿修羅王的命令,阿修羅大軍由懺韃和悶韃率領,浩浩蕩蕩向喜瑪拉雅山進發。到達時,他們看見女神騎在獅子上,好像志得意滿的向他們微笑。他們試圖用各種方法把女神捉住。他們用弓箭、飛環和寶劍,以圖接近。女神非常憤怒,她的臉孔變得像墨一樣的黑。然後從她前額有一個可怖的女神走了出來,手上拿著各種武器。她便是迦利(Kali),她有一副嚇怕人的臉,而且有一串用羅剎魔頭臚穿成的花蔓掛在頸上。她有奇妙無比的兵器法寶拿在手上。她的出現使阿修羅將士的心都跳了出來。她的形相實在太殘酷太可怕了!以至我們也無法形容。她充滿了整個空間,她的臉將天空蓋住。從她的口噴出火焰。她的眼睛像血一般殷紅。她大聲一吼,所有阿修羅都顫慄起來。迦利衝向那些阿修羅,一下子便把成千上萬的阿修羅消滅掉。她還把阿修羅當作食物來吃,以致把所有阿修羅吃光了還不夠。她一手便抓住成千上萬的阿修羅,然後往嘴裡送。那些阿修羅軍隊的將領,那些戰車的車夫和高級的將領,統統被迦利嚼爛。一輛又一輛的戰車被送進她的嘴巴,一隻又一隻的大象被她的牙齒咬碎。她還用頭髮、用頸項把一些阿修羅捉住,有一些則被她的雙腳踢得人翻馬覆。阿修羅的弓和箭,都被迦利從容地吃掉。有一些阿修羅被她用雙手狠狠打擊,有一些被當作食物來吃,有一些則被她的寶劍所殺,有一些光是被她的目光一掃,都動彈不得。轉眼之間,整支阿修羅軍隊便完全被懺滅。
看見這可怕的情境,懺韃便奮力衝向迦利。他投出飛環、斧頭、寶劍、飛索、三股叉,和成千上萬的武器。而悶韃從四方八面向迦利射出像下雨般的弓箭,看起來好像密雲要把太陽掩蓋的樣子。看見阿修羅這些兒戲般的進攻,迦利暴怒起來,用她可怕的臉和可怕的舌頭發出雷霆的聲響。她衝向懺韃,抓住他的頭髮,用劍將他的頭臚割下。看見懺韃陣亡,悶韃帶著盛怒衝向迦利。迦利將悶韃擊倒在地,然後亦用劍割下他的頭臚。餘下的將士看見懺韃和悶韃戰死沙場,都向四面八方逃命。迦利拿著懺韃和悶韃的頭臚向杜伽說道:『我已在戰場之上斬殺懺韃和悶韃這兩頭畜生,把他們作為獻祭,而你可以親手把森巴和尼森巴殺掉。』」
聖人說:「看見懺韃和悶韃的頭臚,杜伽對迦利說:『由於你誅滅了懺韃和悶韃,此後世人將稱你為懺韃和悶韃的誅滅者(Chamundi)。』」
第八章
當森巴知道懺韃和悶韃的大軍被毀,惶恐不安。他馬上命令所有阿修羅軍隊聯合起來,對他們說:『現在我要所有軍隊,所有武器都聯合起來,向在喜瑪拉雅山的女子進攻。八十六大將帶領騎大象的戰士、八十四軍的戰車、五十營的將士,以及一百團的多馬羅剎魔(Dhoomeraksharas)聽我號令。枯拉加斯(Kulakas),盜日達斯(Daurhridas),以及謬華斯(Maurvas),加拉基也斯(Kalakeyas)的大軍立即向那女子進攻,快去!』
就這樣,可怕的森巴在憤怒中發動了大軍,足以傾覆整個宇宙!女神看見這樣龐大的軍隊,馬上鋪天蓋地的發射弓箭,她座下的獅子大吼,好像世界到了末日的樣子。除了她擲出的武器、弓箭的聲音、獅子的吼聲,還加上女神的搖鈴聲、號角聲和雷霆的聲音。聽見這些聲音,阿修羅大軍便把女神、迦利和獅子團團圍住。在這個時候,為了人類的福祉,和消滅那些阿修羅,婆羅摩、毗濕奴、濕婆神、戰神塞犍陀、因陀羅都進入了杜迦的身體,各自以不同的形相迎戰阿修羅的軍隊。
以婆羅摩的形相,杜伽騎著天鵝,手裡拿著水瓶(Kamandalu)。以濕婆神的形相,她坐在水牛之上,手裡拿著三股叉,戴著月亮和毒蛇。以塞犍陀的形相,她騎在孔雀之上,手裡拿著飛鏢。以毗濕奴的形相,她騎在大鵬鳥之上,手裡拿著神螺(Sankha)、飛環、金剛杵和戰棒。女神亦現出維羅哈(Varaha)、那羅先娜(Narasirnha)和因陀羅的形相,騎在大象之上,手裡拿著閃電,並有一千隻眼睛!然後從女神身體走出她的力量迦利,以她可怖的形相向四面八方迎敵。她召喚使者伊莎納(Ishana),對她說:『去告訴那些羅剎魔,因陀羅將統治天界,那些天神將獲得獻祭。若果那些阿修羅還想活下去,得回到魔界(Patala)。如果他們要戰鬥,儘管放馬過來,我很樂意喝他們的血。』因為伊莎納被迦利喚作信差,所以她又叫作「迦利的使差」(Sivadooti)。
聽見迦利這些驕傲的言辭,阿修羅非常生氣,他們衝向迦利,要結束她的生命。那些阿修羅向迦利四面八方的投擲出各種法寶和武器。但早有防備的迦利早向阿修羅發射像下雨般的弓箭,令他們不能使用武器和法寶。跟著迦利以她無堅不摧的力量衝向阿修羅軍隊,好像狂風掃落葉一樣,把成千上萬的軍士掃光。她手中水瓶的水一灑,便吸去了那些阿修羅的力量。一使用三股叉,死掉的阿修羅便不計其數。用閃電和飛鏢對付阿修羅,就好像大鵬鳥對付大蛇一樣。她用閃電一揮,那些阿修羅便倒在地上吐血,沒有了頭臚及四肢。女神的飛環殺了無數阿修羅的將領。以維羅哈的形相,她把阿修羅到處拖死。以那羅先娜的形相,她發出吼聲把那些羅剎魔吃掉。女神所創造的可怕的使者,摧毀了羅剎魔的軍隊,把他們踏碎吃掉。看見女神把阿修羅軍隊打得潰不成軍,阿修羅的大將拉克塔維賈(Raktabija)變得狂妄起來,他流出的每一滴血,馬上化為和他有同等力量的羅剎魔。
拉克塔維賈衝向女神因陀羅的化身,向她射出可怕的武器。女神因陀羅的化身用閃電把他的雙臂砍斷,鮮血從他的身體噴射出來,把大地弄濕。然後即時從地上站起成千上萬的羅剎魔,每一個都和他有同樣的聰明和力量。女神斬殺了多少個羅剎魔,他們的血落到地上,又生出多少個羅剎魔來。他們四方八面圍著女神。女神用閃電把拉克塔維賈的頭臚砍下,血流到地上,馬上化成成千上萬的羅剎魔,個個有同等的力量,再來與女神戰鬥。女神用金剛杵打碎拉克塔維賈的頭,他的血又再生出許多阿修羅戰士,以致整個宇宙都好像充滿了阿修羅。女神把拉克塔維賈的身體用飛環劈開,血流到地上,便化成成千上萬的羅剎魔,整個天空和大地都充滿了可怕的邪魔。眾天神看見到處都是阿修羅,均惶恐萬分,因為那些邪魔的數目不斷增長,殺之不盡。
女神看見眾天神憂心忡忡,馬上叫迦利張開她的血盤大口,伸出她那驚人的舌頭,並說:『迦利啊,當我用武器殺死那些阿修羅時,不要讓一滴血掉在地上。你要用舌頭喝光他們所有的鮮血,還要把那些以血幻化的羅剎魔吃掉,這樣便可以把他們徹底消滅。』這樣說時,女神用三股叉把拉克塔維賈撕得片片碎。迦利張開她的大口,喝掉阿修羅的鮮血。拉克塔維賈被女神刺得很痛,他發出最後的吼聲,用最後的力量襲擊女神。女神用飛環結束了他的生命,一股鮮血自他身體流出,迦利喝乾拉克塔維賈的血,並且吃掉由血幻化而成的那些羅剎魔。最後拉克塔維賈倒在地上,好像大山倒塌一樣。所有天神都興高采烈,那些天仙唱歌、跳舞,一片歡樂。」
第九章
國王說:「聖者,你說的故事多麼動聽,女神的光榮何等奇妙,拉克塔維賈也死得那麼特別。我現在希望聽聽,在阿修羅的主將拉克塔維賈死後,森巴和尼森巴會怎麼樣?」
聖人說:「知道了軍隊被毀,拉克塔維賈被殺的消息,阿修羅王兩兄弟雷霆震怒。尼森巴帶領預留的軍隊,對女神發動進攻。那些阿修羅四方八面的向女神投擲出有毒的武器,下了咒語的法寶,和無堅不催的投鎗。森巴亦帶領他龐大的軍隊來捉拿女神。他與女神所顯現的不同形相,包括迦利、華斯娜維(Vaishnavi)、羅蒂(Raudi)、婆羅密(Brahmi)、那羅先密(Narasimhi)等作戰。於是便揭開了女神與森巴及尼森巴驚天動地的一戰的序幕。那一仗打得實在漂亮,既精彩又可怕!眾天神都顫慄起來。滿天都佈滿了弓箭。女神勇敢地迎戰那些阿修羅。尼森巴手中拿著寶劍,大力砍向女神座下的獅子。女神立即用飛環把尼森巴的劍催毀。尼森巴憤怒起來,用他的飛鏢、火焰和斧頭出擊。但女神此時亦無比憤怒,她把尼森巴打傷了,尼森巴馬上躺臥在地上。
看見兄弟躺臥沙場,森巴馬上上前,要殺死女神。他坐在戰車上戰鬥,八隻手都拿滿了法寶,整個天空都被他遮蔽了。女神看見森巴迎著她而來,便吹響她的號角,使整個天空都充滿可怕的聲響。她還用弓和箭發出聲響,那獅子亦放聲大吼,四處都泛起雷霆。女神用腳大力的踢著大地和天空,那可怕的聲音大得蓋過了先前的各種聲響。濕婆多蒂(Sivadooti)和迦利十分憤怒,大力的蹦跳,發出的聲音令阿修羅心驚膽顫。女神大叫:『邪惡的阿修羅啊!不要走!不要走!站住!你們要往那裡跑呢?』眾天神大叫:『勝利!勝利!』為女神喝采的聲音充滿整個天空。那些阿修羅在女神面前不過像一些稻草,女神很快便把他們燒成灰燼。女神還用她的三股叉,刺進森巴的胸膛。那可憐的羅剎魔躺在地上,不省人事。這時,尼森巴回復了知覺,用他的飛輪、金剛杵、火焰和寶劍迎戰女神。女神一樣刺中他的胸膛,那胸膛便裂開,走出一個可怕的邪魔來。女神大笑,然後一劍把他的頭臚砍下。許多阿修羅都被獅子吃掉,有些被迦利吃掉,有些被女神切成碎片,有些則被女神婆羅摩相的水瓶鎮住,有些被維羅密(Varahi)的長鼻打爛,有些被女神毗濕奴相(Vaishnavi)的飛環切成一片片,有些被安德尼(Aindri)的閃電殺死。所有阿修羅,都被女神的其中一個面相消滅掉。」
第十章
聖人說:「尼森巴被殺死了,而森巴則躺臥地上,他不能接受這樣的恥辱,大聲向女神說:『杜迦,你不要驕傲,你打勝只是因為有許多神祇的幫助。』女神說:『我是世上唯一者,除我以外還有誰?你仔細看看,所有這些與你戰鬥的神祇其實都只是我。現在你再看清楚。』杜伽說這話時,所有那些神祇的形相都返回杜迦的身體,剩下來的的的而且確只有杜伽一個。女神於是說:「我是具有大能、無所不在的,可化成許多個化身,但亦可收攝為只有我一個。』」
聖人說:「說罷,森巴從地上站起來,再與杜伽決一死戰。那一仗是打得最激烈的。森巴就像燈蛾撲火般衝向杜伽。整個世界也不知勝負會怎樣,全都希望快點看見這一戰的結果。無論森巴發出三界中任何一種武器,女神都用她的力量把它們消滅。就好像一場遊戲一樣。杜伽用「哼」聲的力量,把它們吞噬,並燒成灰燼。森巴拿起他的弓和箭、飛鏢、寶劍和投鎗。女神把他的戰車、馬匹和車夫一腳踏碎。森巴倒在地上,找不到戰車、馬匹和車夫,便拿著可怕的武器衝向女神。女神用弓箭把它毀碎。跟著森巴舉起鐵拳,要打杜伽的頭。森巴打中杜伽的胸口,女神則用金剛杵打中森巴的胸膛。森巴倒在地上,不省人事。恢復了知覺以後,森巴再站起來,然後飛上天空,向女神投下各種武器。這時女神也飛上空中,與森巴交戰,把他打回地上。那些修道者和天神看見這樣的場面都驚歎不已。最後女神用三股叉刺中森巴的胸膛,把他分為兩邊,結束了他的生命。森巴倒在地上,連大地和海洋也為之震動。
那羅剎魔被殺以後,天空睛朗起來,眾天神皆大歡喜,整個世界都充滿歡樂的氣氛,乾闥婆都唱起歌來。至於仙女們則開心雀躍,跳起舞來。樹木也發出歡笑,河流則流動暢快,海面平靜無波,火也快樂地燃燒。空氣變得清新,大地沒有了重擔,風也愉快地吹,大陽則光明燦爛。
第十一章
看見阿修羅最後都被消滅,眾天神都心生歡喜,他們的願望都得到滿足,於是便來到女神面前,向她說出以下的頌讚:
『女神啊!你是邪惡的毀滅者!願你歡喜。所有世界的母親啊!宇宙最高的主宰!請保護我們,保護這個世界!你是這個宇宙的支持。你顯現為這個世界!你是水,你是各種元素,你是毗濕奴摩耶,你是束縛和解脫的原因。所有知識都是你的形相,母親啊,所有女子就是你的化身。所有這些都由你充滿,你是男子之中的聰明。女神啊!你是天堂和解脫的給予者。你是時間、空間和因果。你是失望的人的護蔭者!女神啊!我們向你致敬!你毀滅所有煩惱,信徒都要求你的護蔭。女神啊!我等向你致敬!』
『你是女神的婆羅摩相,拿著水瓶,坐在天鵝之上!你是女神的濕婆神相,拿著三股叉,戴著月亮和大蟒,坐在水牛之上!你是女神的戰神相,拿著飛鏢,坐在孔雀之上!你是女神的毗濕奴相,拿著神螺、飛環、金剛杵和各種偉大的武器!女神啊!請心生歡喜,我等向你禮拜!你是女神的因陀羅相,拿著閃電,坐在大象之上!女神啊,我等向你禮拜!你是可怕的那羅先娜(Narasirnha)和那有可怕象齒的維羅哈(Varaha)。女神啊,我等向你禮拜!你有不同的形相,像迦利和濕婆多蒂(Sivadooti),你的臉孔可怕!女神啊,我等向你禮拜!你是拉希什米(Lashmi)、你是迦利、你是莎維德麗(Sawasvati)!請保護我們。你是杜伽,你是女神,我等向你禮拜!願你那曾殺掉懺韃、悶韃、森巴、尼森巴和其他羅剎魔的三股叉、飛環、銅鈴、號角、寶劍,能保護我們。女神啊,我等向你禮拜!』
『女神啊!你毀滅了所有可怕的疾病,你心生歡喜時,便給予所有願望。那些求你護蔭的,再沒有甚麼渴望,他們確實找到了最好的護蔭。女神啊!哪裡有邪惡的力量,哪裡有羅剎魔,哪裡有不正義的力量,你便顯現出來,把他們消滅。女神啊!請心生歡喜,保護我們!願這個世界的罪惡能很快減少。女神啊!請憐憫我等在你蓮足下的天神。』
女神說:『我是願望的賜予者。諸位天神啊,你們可向我求取任何願望,我都會一一成全你們。』眾天神說:『女神啊!你已做了一切要做的,我們只願大家的敵人都被消滅。』
女神說:『在第二十八達柏羅(Dvapara)期,在維瓦斯瓦達(Vaivasvata Manvantara),我會在納達歌柏(Nandagopa)家,耶守達(Yasoda)的子宮出世,再次殺死森巴和尼森巴,因為那時他們會出生在維達亞(Vindhya)山,成為我的敵人。我會住在維達亞山,再次毀滅他們。我會以可怕的形相再次殺死那兩個邪惡的羅剎魔。我會吃他們的肉,喝他們的血。我的牙齒會因此而變成紅色,因而天神和人類都稱我為「那紅齒的」(Raktadantika)。』
『同時,如果哪裡有飢荒,如果哪裡大地沒有雨水,我便會應聖人的呼喚而來。我會降世來減輕他們的痛苦。我會以一千隻眼睛來看顧他們,因此他們稱我為「千眼者」(Satakshee)。』
『我會用整個世界的玉米和食物填飽他們的肚子,因此我亦被稱為「給予玉米者」(Sakambharee)。』『我還會殺掉一個叫杜伽瑪(Dugrama)的女邪魔,因此我亦被稱為杜伽女神(Durgadevi)。』
『我會再次在喜瑪拉雅山現出可怕的形相,把那些羅剎魔吃掉,保護那些求道的人,同此我會被稱為「可怖者」(Bheemadevi)。』
『當那個叫阿溫那(Aruna)的羅剎魔在世上折磨民眾時,我會以一隻可怕的蜜蜂的形相毀滅他,因此我亦以蜜蜂(Bhramaree)的形相受人崇拜。』
『就是這樣,如果哪裡有災難,哪裡出現邪魔,我都會顯現出來,為世界帶來和平。』
第十二章
女神繼續說:『誰若唱起我的讚歌,向我禱告,我都會照顧他的福祉,救他脫離所有不幸。誰若歌唱我消滅蠻毒、卡塔巴、森巴和尼森巴的光榮事蹟,誰若聽聞我這些光榮的故事,都會沒有災難。他們不會陷於貧困,他們不用害怕敵人,也不用害怕國王。他們不用害怕各種武器、大火和大水。因此我的故事要向每一個人傳誦。每一個人都要聽見,這是一項極大的祝福。通過我摩訶摩耶的力量,眾多的罪惡都會消除,所有三種苦行都會因歌唱我的光榮而平伏。無論誰歌唱我的光榮,或對我誠心崇拜,我便隨時隨地顯現。在春天的季節,要誠心對我作崇拜,因為這對我是十分重要的。在崇拜的時候,要虔敬地講述我的故事。他們便會得享富貴與平安。那些國王會在戰爭中勝利,打敗他們的敵人。在每一處都會受到祝福和得享和平。那些唱誦我光榮的家庭會得到平安和富足。那些保護我信眾的人,我會為他消滅所有疾病和憂慮。我的信眾不會發惡夢,不會被妖魔鬼怪所傷。只是誦讀我光榮的故事,所有不幸都會完結。我的光榮是一切。對我以鮮花、檀香作過崇拜之後,要豐厚地供養那些婆羅門,要用我的口訣作火祭,然後損出財產作慈善用途。作我的崇拜時,應該充滿歡樂,供養那些婆羅門。這樣,我便會對信眾心生歡喜。』
『我的力量能毀滅所有疾病,帶來健康,保護每一個人及帶來和平。我的出生和事蹟從前是由婆羅摩和仙人來歌唱的,如果由你們來唱,便會帶來健康、和平、喜樂和信心。只要想起我,那個人便能通過各種障礙及苦惱。因我的力量,所有敵人、猛獸都不敢走近我的信眾。』
聖人說:「這樣說罷,女神便立即消失。於是眾天神便再次統治天界,享受祭祀,像往昔那樣快樂。所有阿修羅,看見他們已被征服,都逃回魔界去,過著不安和可憐的生活。」
「王啊!女神就是這樣顯現自己,維持地上的正法,保護她的信眾。她使整個世界陷於迷惑,同時作為母親,操縱著整個世界。王啊!整個世界都充滿這偉大女神的力量。那個偉大的力量創造了整個宇宙,而她亦變成世上一切煩惱和快樂的根源。」
第十三章
聖人說:「我已向你們說了女神光榮的故事。她是真正的知識,亦即是毗濕奴的女神力量的智慧原理,但作為摩耶女神,她也是無明,即一切無知的原理,而她亦是高於兩者的。由於她的力量,國王和這位吠舍才會陷入迷惑,就像她使其他許多人陷入迷惑一樣。王啊!快去求取摩耶女神的護蔭,她是快樂的給予者,她也同時給予信眾天堂和解脫。」
默根達亞說:聽了聖人這番話,蘇羅達王心生感動,他立即跑到森林裡,作嚴厲的苦行。而那位吠舍亦跑到河邊去,不斷的念誦女神的經典。他們都想看見女神,取回他們失去的國家和財富。他們用河裡的泥捏成一個女神的形象,然後用十六種方式來向女神作崇拜。他們都禁食,全神貫注在女神的光榮之上。他們這樣厲行苦行三年之後,女神便很滿意,向他們顯現,並說:「王啊!你要求甚麼,儘管告訴我,我對你十分喜悅,我會答應給你一切。」
默根達亞說:國王於是向女神求得一個願望,就是得回被敵人奪去的國土。但那個吠舍除了向女神求取智慧以外,便不再要求甚麼。
女神說:「王啊!幾天之後,你便會得回你的國土,你會戰勝你的敵人,並且快樂地統治這片土地。你死了以後,你會生在太陽神蘇利耶之家,成為第八個神人,叫薩梵利。吠舍啊!因你要求我給你智慧,你會獲得智慧。」
默根達亞說:就這樣,女神給他們兩人完成了願望,然後便消失了。由於女神所賜的願望,蘇羅達王便生在太陽神蘇利耶之家,成為第八個神人,叫薩梵利。
於此便結束了杜伽女神、摩訶摩耶和宇宙之母的故事。
Devi Mahatmyam
This great story, in praise of the Mother, the Great Goddess, commences by telling of a sorrowful king who paces about with unseeing eyes. He represents us all as he poses the fundamental questions: ‘who am I; what is the purpose of this existence,’ for he has lost his apparent direction as a ruler since his kingdom has been lost.
Although he is in a forest hermitage, a refuge, he does not even notice the peaceful animals and pleasant gardens. He sees instead his lost kingdom. He remembers his wonderful war-elephant. Was anyone taking proper care of him, he wondered.
He sighs to think of his subjects being ill-treated by those treacherous men who had usurped his kingdom.
The story begins prosaically enough but states that this is also an account of how this king evolved spiritually to become the legendary Manu Savarni, the presiding sage of the eighth Mantavara (a part of a cycle of creation).
That noble king, Suratha, had ruled over his prosperous land like a benevolent father until a conspiracy of jealous kings had attacked his kingdom and reduced it to a single city. Even there he had been undermined by treacherous ministers. He had escaped assassination, pretending he was going hunting; he had ridden away into the forest wilderness, until he found refuge in this peaceful ashram of the Rishi Medhas.
King Suratha was so full of grief. He could not rest. One day as he wandered, unseeing among the gardens and trees he discovered another man sitting by the path. This richly dressed man looked despondent.
The king asked the stranger tenderly: ‘who are you sir? I feel that you have a heavy heart. What brings you here to this quiet place?’
The merchant stood up. He bowed and thanked the king for his kind attention as he introduced himself. His name was Samadhi. They sat together and told each other of their losses. The merchant had been cruelly thrown out of his own home by a disloyal wife and greedy sons.
‘But, O king, I cannot stop worrying about their welfare. I love them all, and fear for their souls, that they should have acted so wickedly.’
The king’s voice was gentle and soothing:
‘It seems strange, don’t you feel, that you grieve and worry for these people when they have been so unfeeling towards you?’
The merchant responded. ‘O king, even as you were speaking the same thought occurred to me. I wonder what binds us so deeply to our fates when we are helpless to alter these situations.’
‘Since our fates have brought us here,’ the King said, ‘let us seek the advice of the great Rishi Medhas on the matter.
They rose together and with purposeful steps they approached the Rishi’s dwelling place.
The king and the merchant each bowed respectfully to touch the feet of the ancient sage, Medhas. He gestured invitingly. When they were seated his kind eyes looked enquiringly and the king spoke for both of them saying:
‘Beloved Teacher I just want to know one thing: this problem obsesses my mind, but my intellect cannot resolve it: I am still obsessed about my kingdom and all the business of ruler-ship. I know this is foolish, yet I cannot help behaving like an ignorant person. Why is this, O best of Munis?
And here, too, is this man thrown out by his household as worthless, and yet he still feels such affection towards them.
So we are both very unhappy; our minds always drawn by self-centered thoughts to these matters, even ‘though we see it is foolishness. How can we be so deluded and yet still aware of that? How can we both be so lacking in discrimination that we indulge in this state of despair?’
The Rishi said:
‘The understanding of all creatures is relative to their field of perception. Some are blind by day and some by night. All are limited. Mankind is certainly not any more aware than the deer, the birds or others. All creatures are compassionate beings.
O King, as you sit mourning, can’t you see the birds busy feeding their young although they themselves are hungry? Just like you, they are bound to their offspring, expecting loyalty in return.
This delusion is the power of Mahamaya which binds all creatures throughout their lives. This illusion makes them believe their existence is permanent. This power is the Great Goddess, the Devi who actually sustains all beings, both those that move and those which do not. She even causes the contemplative sleep of Lord Vishnu at the end of the Golden Age.
She, the adorable goddess, is truly called Mahamaya: the Great Illusion. By her this whole universe is created. When she is pleased, she blesses mankind and brings them to their final emancipation.
She is the knowledge supreme; she is the eternal cause of ultimate liberation, as well as the cause of the bondage of this worldly existence. Why then should you be amazed that she can hurl all creatures into delusion? She is the supreme knowledge. She is the sovereign of all Gods.’
The King said:
‘Respected sir, who is that Devi you call Mahamaya? How did she come into being? How was she born? What is her nature? That one who is mightier than the gods, what form does she take? O great sage, tell me everything. I wish to hear everything about her origins.’
The Rishi said:
‘This whole universe is the embodiment of her. By her it was stretched forth and she pervades it all. She is eternal.
Listen, I will tell you of the many times she manifests to fulfill the desire of the gods. At these times she appears to come into in the world, although she is in fact eternal.
At the end of the Golden Age, when the adorable, splendid Lord Vishnu reclines on his beloved Serpent-couch, Shesha, she actually becomes his divine sleep. Therefore she is called Yoga Nidra.
While Lord Vishnu was sleeping, two terrible Asuras, the infamous Madhu and Kaitabha, hid in his ears and sprang out to kill Lord Brahma.
Lord Brahma, the father of all, was seated in the lotus of sleeping Vishnu’s navel; as he watched those two ferocious Asuras, he prayed to Yoga Nidra, she who is highest in the heart of Vishnu. He desired her to awaken Hari and to open his eyes.
The glorious lord Brahma praised her as the Creator, Sustainer and Destroyer, as the Ruler of all, as the cause of sleep, and as the unequalled, adored consort of Vishnu. Thus, Lord Brahma said:
‘O you who are the invocations svaha, svadha and vashatkara,
You are truly the embodiment of the very sacrifice itself.
You are the imperishable divine nectar which sustains the gods.
Your form is eternally three measures and half a measure,
continual, uninterrupted and unchangeable.
You are the ancient Savitri hymn, and the supreme Mother of the devas.
By you this world is sustained. By you it is protected.
By you it is hurled to destruction and in the end it is consumed by you.
You create all that exists. You reside in everything that exists.
You protect everything which you have brought into existence.
The whole of creation is yours: it is your whim.
You are the supreme knowledge and also the great illusion
You are also the highest contemplation and the complete recollection.
You are the awful terror and the supreme blessing.
You are the great Devi as well as the great Asuri.
‘O you who are the primordial force:
creating everything, you manifest yourself as the three gunas.
You are the dark night of periodic dissolution, you are the great night of final dissolution
and you are the terrible night of delusion.
You are the goddess of auspiciousness.
You are the ruler.
You are joy and gladness.
You are intelligence and the highest consciousness.
You are bashfulness, prosperity, contentment, tranquility and forgiveness.
You wield the sword, club, discus, conch, bow and arrows and the iron mace.
You are the exceedingly beautiful and terrifying conqueror.
You are gentle and moonlike, as well as the precise annihilator.
Terrible and beautiful, cool and moist, transcending highest and lowest
You are indeed the supreme Ishvari.
O Devi how can I praise you?
Wherever anything exists
an inseparable part of its soul is that which empowers.
That power is yourself.
O Devi how can I praise you?
By you indeed, even he who creates and protects all the worlds
Even he who is sovereign of all things that move
Even he of the highest nobility, by you has been put to sleep.
Even the very forms which Shiva, Vishnu and myself assume
Even these are your creation.
Who then can praise you who are the power of us all?
We all entreat you now, O Devi! Use your immense powers:
Bewitch these two unassailable Asuras: Madhu and Kaitabha.’
Then, the Rishi said:
‘This is how the Dark Goddess was praised and invoked by Lord Brahma to awaken Lord Vishnu so that he would slay Madhu and Kaitabha.
Then, in the sight of Lord Brahma of inscrutable birth, the Devi withdrew herself from Lord Vishnu’s eyes, nose and limbs and emerged from his innermost heart and breast.
She arose to stand detached from Janardana, the World Protector, as he lay on his ocean serpent.
So then Lord Vishnu woke up to see those two audacious Asuras standing there.
He looked at those two evil, greedy Asuras, their eyes all red with anger, as they boldly prepared to attack and kill Lord Brahma.
Then adorable Lord Hari became warlike. He arose, grasped them with his immense arms and wrestled with them for a thousand years.
Although they were extremely powerful, eventually Madhu and Kaitabha became confused. Deluded as they were by Mahamaya, they said to the long-haired God:
‘Ask a boon from us.’
To which the Lord replied:
‘There is only one choice to be made. You may both be slain here by me today.’
They looked around and saw the whole world covered in water and in their delusion they asked the lotus–eyed God to slay them on a place not covered by water.
‘So be it’ said the Lord who wields the conch, the discus and the mace.
Then he held both of them on his hip and cut off their heads with his discus. This is what happened when she, who is the self-created cause of everything, arose as she was praised and invoked by Lord Brahma. Listen, I will tell you more of her achievements.’
Chapter Two
The Rishi said:
Once upon a time, when Mahishasura was lord of the asuras and Indra was lord of the devas they fought a war for a hundred years until the asuras won. Then Mahishasura took Indra’s place as lord of the heavens.
The defeated devas, led by Brahma, approached Shiva and Vishnu. There were thirty gods including Surya, Indra, Agni, Anila, Vayu, Chandramas, Varuna and Yama. They all described in detail how the evil Maishasura had thrown them out of heaven. He had taken their rightful places, forcing them to wander the Earth like mortals. The immortals asked the lords shiva and Vishnu to protect them from the wicked conduct of their enemies.
As they heard the devas’ story Vishnu and Shiva became furious. Heavy frowns bent their brows. Then that anger burst forth as a great light from Brahma, from Shiva and from all the other lords and devas. From Vishnu and from Indra, too; from each of them a powerful light glowed. Then this great energy, which came from the assembled gods, merged and became one extremely bright light. Like a blazing mountain peak, that light spread across the sky illuminating the ten directions.
That combined light from the devas manifest in the form of a woman whose splendour filled the three worlds.
The light from unconquerable Lord Shiva became her face; from the light of Yama her hair came; from Vishnu’s light her arms; by Soma’s light her breasts; her waist by Indra’s light, by Varuna’s light her legs; and by Earth her buttocks and hips.
From Brahma’s light came her feet and by the Sun her toes were made. The Vashus’ light became her fingers and Kubera’s light her nose. Prajapati’s light became her teeth and her three eyes came from the light of Narayana. Her womb came from Agni’s light and the two Sandhyas gave her eyebrows. Her ears came from the light of Vayu. So it was that from these lights of so many devas the auspicious Devi became visible.
Then, as they gazed at her, those gods who’d been so oppressed were suddenly filled with joy.
From his trident Pinaka, Lord Shiva then drew forth and presented her trident. Lord Krishna gave her a discus which he brought forth from his own discus. Varuna presented a conch and Agni gave a spear. Indra gave a thunderbolt drawn from his own thunderbolt. The Marutas presented her bow and arrows while Indra drew her bell from his elephants bell. From his staff Lord Yama drew her staff. The lord of the Oceans gave her a noose. Her necklace and water pot came from Lord Brahma. Surya’s rays illumined the pores of her skin. Kala, the lord of time bestowed a pure shield and a shining sword. The Milk Ocean brought her a necklace of finest pearl; two everlasting robes; a glorious jewelled crown and earrings; bracelets for her upper-arms and fore-arms; pure anklets and a fabulous necklace.
Jewelled rings covered all her fingers and a crescent moon adorned her hair. Vishvakarma gave her many missiles, a pure axe and impenetrable armour. From the Ocean came garlands of unfading lotus flowers to adorn her head and breast and a lotus to carry in her hand.
The mountain Himavan adorned her with jewels and gave her a lion to ride. Kubera, the lord of wealth gave her a chalice filled with ambrosia. Her jewelled serpent necklace was given her by Shesha the lord of serpents who balances the three worlds. The other gods also adorned her and gave more armaments.
Then the Devi laughed again and again: such long, high, terrifying peals of laughter, so loud, so unrestrained, that it caused the earth and sky and all of the waters to tremble. Every part of the world and its oceans shook with agitation at that roaring sound. The gods were filled with gladness and they shouted: ‘Victory to her, the Lion-rider.’All the sages also praised her, bowing in devotion.
Alarmed at such total commotion in the three worlds, all the wicked asuras rushed out brandishing their weapons.
‘Hah! What is this?” shouted the enraged Mahishasura. Then, as the asuras all charged towards that terrifying challenge of the Devi, Mahishasura saw her standing there, her splendour pervading the three worlds; her footsteps causing the Earth to bend; her crown engraving its mark on the heavens.
The twang of her bowstring agitated all of the corners of hell. Her thousand arms filled the four quarters. She is all–pervading.
Thus she commenced her battle with those enemies of the gods. Swords and daggers clashed and whirled. So many missiles were discharged the whole sky was ablaze.
There were four great divisions of Mahishasura’s armies. They were led by the generals Chikshura and Chamera with their myriads of chariots. Udagra brought his sixty thousand chariots. Mahahanu had ten million chariots. Asiloma brought fifteen million to battle. Baskala had six million. Ugra–darshana and Parivarita came with thousands of elephants and horses and ten million chariots to fight. Bidala also fought surrounded by five hundred crores of chariots. And many, many more asuras came with tusked elephants and fiery steeds to fight with the Devi in that battle.
Then, Mahishasura, surrounded by thousands of crores of horses, chariots and elephants, using javelins and cleavers, staves and maces and spears, commenced to battle with the Devi.
They hurled nooses and clubs at her. Some attack her with swords. But she easily snared their arrows and missiles with her noose, extending her many arms she playfully amused herself. With her sword and discus she severed their weapons effortlessly while she showered them with arrows.
All the Gods and Sages watched and sang her praises as the weapons of the Devi pierced the bodies of Asuras sending them crazy with pain.
She rode her angry lion. He shook his mane as he stalked among the armies of Asuras. They fell like trees in a forest fire.
Delighted, Ambika loosed sighs of satisfaction in the battle. Each breath instantly created hundreds and thousands of ganas who arose to join her in the battle wreaking destruction on the enemy with their axes and halberks and tridents.
Her ganas were filled with energy by the power of the Devi. They blew conches while some played mrdangams and tabors. It now became a mighty martial festival.
The Devi killed asuras by the hundreds with showers of spears, as well as with her trident her club and her sword. Hundreds more were thrown down, stunned by the sound of her bell. Some were bound by her noose and dragged to the ground. Some she split into two with her sword. Some lay on the ground crushed by her mace. Her club hammered others so severely they vomited blood. Some fell to the ground pierced in the breast by her trident.
Her arrows fell like torrents on those enemies of the devas. In such dense masses they were quickly slaughtered, quickly cut to pieces. The arms of some were severed, necks were broken. Some were torn in half. Heads rolled on the ground.
Some great asuras fell as their legs were cut off. Others were cut clean down the middle by her sword. Some fell and rose again, headless trunks, still fighting, swords in hand, dancing to the rhythm of the drums and trumpets.
Then some asuras shouted: ‘Stop! Stop!’ at the Devi.
Soon the earth was thickly covered with an impassable tangle: a mass of elephants, horses, asuras and broken chariots. Rivers of blood flowed among them. Ambika destroyed the whole army as quickly as fire destroys wood and straw. Her lion roared as he stalked among them shaking his mane and seeking the few still breathing. And the devas, watching the triumph of the Devi, showered her with flowers in their gratitude.
Chapter Three
Seeing the Mother Ambika slay that whole army, the enraged asura general, Chikshura advanced. He rained arrows on her like clouds of rain on Mount Meru. She cut his masses of arrows easily with her own arrows, killed his horses and charioteer, split his bow and his tall banner and pierced his limbs even as they held his shattered bow. He snatched up his sword and shield and rushed at her, striking the lion on the head and slashing at her left arm.
O King! That sword disintegrated when it touched her arm. So he grasped his pike, red-eyed with rage, he flung it at her.
Bhadrakali, the great Devi, saw that pike coming at her like a blazing comet. She hurled her pike and shattered his to fragments and the demon with it.
When that mighty general was slain, another general, Chamara, charged up on his elephant. He hurled his spear at Ambika who gave a disparaging hoot and struck it down lusterless. Seeing his broken spear fall Chamara angrily flung a pike at her.
She split it with arrows. Then the lion leapt onto the forehead of the elephant and attacked that demon Chamara. They both fought fiercely as they fell from the elephant. Then the lion sprang up to the sky and came down severing Chamara’s head with a blow of his paw.
Udgara was killed in the battle by the Devi using stones and trees and other missiles. And Karala she killed with her teeth, fists and palms.
And the angry Goddess ground Uddhata to powder with blows of her club. Vaskala she killed with a dart and Tamra and Andhaka with arrows.
The supreme three-eyed Goddess slew Ugrasya and Ugravirya and Mahahanu all with her trident. With her sword she struck Vidala’s head clean down from his body. Durdhara and Durmukha she sent to Yama’s abode with her arrows.
Now, as his army was being utterly destroyed, the asura Mahisha assumed his buffalo form and attacked the troops of the Devi terrifying them. Some he attacked with blows of his muzzle. Others he stamped with his hooves. Some were lashed by his tail and some slashed by his horns. Some he laid low on the face of the earth by the impetuous rush of his onslaught. Some were blasted by his breath or his bellowing or his wheeling career. Having laid low her army, Mahishasura rushed to attack the Devi’s lion. This enraged Ambika.
Mahishasura, was fearless. He pounded the surface of the Earth with his hooves. In his rage he tossed the mountains aloft with his horns and he bellowed. Crushed by his impetuous wheeling, the Earth crumbled to pieces. The sea, lashed by his tail, overflowed in every direction. Clouds, pierced by his swaying horns were rent to fragments; hundreds of mountains rained down from the sky, cast up by the blast of his breath,
Seeing the great Asura swollen with rage as he rushed on, Chandika let loose her fury in order to slay him. She flung her noose and bound him fast. Then as he was bound, he suddenly stopped being a buffalo and became a lion.
While Ambika beheaded that lion Mahishasura emerged as a man with a sword. Swiftly, her arrows pierced the man and his sword and his shield.
Then he changed into a huge elephant and roared as he grabbed her lion with his trunk. But, as he pulled, she severed that trunk with her sword. Again, he became a buffalo, shaking everything in the three worlds.
The Mother Chandika became really angry. Her eyes grew red and she laughed as she quaffed a divine drink again and again.
He was puffed up with his frenzy and strength and hurled mountains against Chandika with his horns as he roared. With showers of arrows she shivered those mountains to atoms, her face flushed as she drank, tersely saying :
‘Roar, roar on for a brief moment, O you fool, while I finish this wine. Soon the gods will be roaring right here when you are slain by me!’
The Rishi said:
As she spoke she leapt up and landed on that asura, pinning him down by her foot on his neck, she speared him. Caught by her foot, Mahishasura’s real form began to emerge from his buffalo mouth. Chandika then struck off his head with her great sword. Then all his demonic army was destroyed, wailing with fear, while the gods rose up in joyous exaltation.
The gods and rishis praised the Devi while the gandharva chiefs sang and apsaras danced for joy.
The Rishi said:
When that ferocious, evil army had been destroyed by the Goddess, Indra and the host of Devas bowed reverently, their bodies glowed; their hair bristled with excitement as they praised her:
‘We bow to the Goddess Ambika whose body expresses the collective power of the hosts of gods.
To her who evolved the whole world by her power, she who is all–pervading, may she bless us with auspiciousness.
She is Chandika whose peerless majesty and strength cannot even be described by the adorable Lords Brahma, Shiva and Vishnu.
May she protect the entire cosmos and turn Her mind to the destruction of grief and fear.
O Devi, we bow to you who abide in the houses of virtuous people in the form of Shri: the Goddess of prosperity.
In the houses of the wicked you are the Goddess Alakshmi, causing destitution.
You are intelligence in the hearts of the wise, faith in the hearts of the true, and modesty in noble souls. O Goddess, protect the universe!
O Devi, your form transcends the mind. How can we describe you? How can we speak of your great might in destroying demons? How can we tell of your skill in the battles when you overwhelmed the enemies of the gods?
You are the cause of all the worlds. The three gunas have their origin in you but you have none of their defects. Even Shiva, Vishnu and others cannot comprehend you. All beings come to you for refuge. This whole world is formed from an infinitesimal portion of yourself. Verily you are the sublime primordial Nature, which can never change.
O Devi, your complete divinity is expressed as ‘Svaha’, giving satisfaction to all the gods in the sacrificial fires.
You are also the ‘Svadha’ who satisfies the ancestral beings.
Therefore people chant you as Svaha and Svadha in ceremonies.
You are the one who gives final liberation by performing great and inconceivable penances.
You are the power which enables seers desiring moksha to restrain their senses and be cleansed of impurities.
You are the soul of sound. You are the vessel which contains the pure Rik and Yajur and Saman hymns, whose chanting is adorned by the OM. You are Bhagavati, the adorable one, embodying the Vedas.
You are the sustenance of all living things.
You are the supreme destroyer of the suffering of all the worlds.
You are wisdom by which the essence of the scriptures may be understood.
You are Durga, the boat that takes mankind across the ocean of worldly illusion.
You have no desires.
You are Shri who abides in the heart of Vishnu, the enemy of the demon Kaitabha.
You are Gauri the giver of light and truth who has fixed her dwelling in Shiva who wears the moon on his forehead.
Your lovely face was gently smiling, pure, like the rays of the full moon, beautiful, like the splendor of finest gold.
It is utterly astonishing that, after seeing your beauty, Mahisha-asura struck at your face in anger!
And how strange, O Devi, that when he saw your face grow angry with terrible frowns and rosy as the rising moon, Mahisha asura did not instantly drop dead. For who can survive the sight of the enraged Destroyer?
O Devi! Be pleased with us! You are the supreme Mother of all life.
When angered you instantly destroy the asura families for the welfare of the world. We saw this when the vast army of Mahisha asura was brought to its end.
You always prosper those who are pleasing to you, they are esteemed by others, they become prosperous and famous and their good deeds never cease, their households are extensive, contented and loving.
By your grace, O Devi, the blessed ones daily perform righteous actions with devotion and by this they attain heaven.
O Goddess! You are definitely the only giver of the fruits of action in the three worlds.
O Durga! When you are called to mind in difficult times you remove terror from all creatures. When remembered by the self-aware you bestow deeper enlightenment. Who beside you dares to dispel poverty, grief and fear? Who else is always kind-hearted to everyone?
You destroy the unrighteous to bring happiness to the world, O Devi. And although their wickedness could keep the Asuras in hell for ages, yet, you think of their welfare by killing them in battle that they may reach heaven.
You kill the enemies of the gods with weapons rather than burning them to ashes with your gaze. By your weapons’ touch, even the wickedest may be purified and ascend, such kindness you show them.
Only by watching your face which resembles the cooling light of the moon, only this protected the eyes of the asuras from the piercing flash of your sword or spear point.
O Goddess, your disposition subdues the conduct of the wicked.
This beautiful nature of yours is incomparable and beyond thought.
Your supreme power destroys those who challenged the valor of the Gods. Yet you have shown such compassion even to those enemies.
Your prowess is beyond compare. Where else can be found such beauty which strikes terror in the enemies?
In all the three worlds, only in you are found such a compassionate heart and invincible battle skill, O Devi, bestower of boons.
You have saved the three worlds by destroying the enemies. Killing them in battle you have led them to heaven. You have vanquished our fear of the frenzied demons. We bow in reverence to you.
O Great Devi, protect us with your spear. O Ambika, protect us with your sword, by the sound of your bell, by the twang of your bowstring! O Chandika, guard us in all four directions with your spear. O Ishvari, protect us and this Earth with those kindly gentle forms as well as with those extremely terrifying forms with which you move about in the three worlds. O Ambika, guard us on every side with your sword, spear, mace and whatever weapons your tender hands hold.’
The Rishi said:
This praise was offered to the supporter of the worlds as they worshipped her with offerings of celestial flowers from Nandana and with perfumes and precious ointment, and all of them offered heavenly incense with deep devotion.
Smiling sweetly, the Devi spoke to the prostrate Gods: ‘Your hymns of praise are so beautiful: whatever you may ask I will be pleased to do.’
The Gods said: ‘O Great Goddess! Since you have slain our enemy Mahisha asura, nothing remains to be done. Yet we pray that whenever we think of you, you will remove our difficulties at that time.
O Mother of purest countenance, any mortal who praises you with these hymns, may you bless him with prosperity, O Ambika, as you have blessed us.’
The Rishi said:
O King, after the Gods appealed to her for the sake of the World and themselves, Bhadrakali replied: ‘So it will be,’ and vanished.
So now, O King, I have told you about the Devi who desires the prosperity of the three worlds, how she manifest from the bodies of the Gods long, long ago. Listen again. I will tell you how she came as Gauri to slay the wicked demons; Shumbha and Nishumbha, for the protection of the three worlds.
I will tell you exactly what happened.
Chapter Five.
The Rishi said:
Once upon a time, two asuras, Shumbha and Nishumbha, assumed leadership of the three worlds. They took the offerings intended for Indra and arrogated to themselves the roles of Surya, Chandramas, Kubera, Yama, Vayu, Varuna and Agni.
Expelled from their rightful place and authority, the devas all thought of the invincible Goddess and her promise: ‘Whenever in distress you call me to mind I will end those calamities at that very instant.’
So the Gods went to that lord of mountains, Himavat, and began to recite hymns of praise to Shri Vishnumaya who is the illusive power of Shri Vishnu.
The Devas said: “Salutations to the Devi, the Mahadevi. Salutations to the eternal auspiscious one, to that one who is the Primordial Cause, she who is the sustaining power, we utterly surrender to her.
We bow and surrender to Raudra who is ferocious and who, as Gauri, is the support of the universe.
We surrender to that one who is tender as the moonlight, who bestows happiness, we reverence her continually.
We bow to Kalyani who enables us to perfect ourselves.
We bow to Lakshmi who prospers us.
We bow to Sharvarni who is the arbiter of kings.
Reverence to Durga, we surrender to her who is inaccessible and who enables us to cross the ocean of illusion,
We bow to her who is the foundation of the world, who is the awareness and discrimination, to her whose complexion is blue-black like smoke.
We surrender and bow again and again to that goddess who is most gentle and most terrible, to her who destroys the enemies of truth to preserve the world order.
To the Goddess who is proclaimed as the illusive power of Lord Vishnu, which exists in all beings, we bow again and again.
We bow to the Devi who abides in all beings in the form of consciousness, we bow and surrender to her.
We bow and surrender to her who is intelligence
To her who is sleep
To her who is hunger
To her who is reflection, shadow, in all beings
We bow to her who is the strength, the energy, the power in all beings.
We bow to her who is desire, who is thirst.
We bow to her who is forgiveness and patience.
We bow to her who is the particular genus, or class, or species of all beings
We bow to the Devi who is modesty in all beings.
We bow to her who is peace, who is tranquility in all beings.
To her who is faith, we bow.
To that Devi who dwells in all beings as lustre and loveliness, we bow.
We bow to the Devi who dwells in all beings as good fortune.
We bow to the Devi who dwells in all beings as activity.
To her who dwells in all beings as memory, we bow.
To her who dwells in all beings as kindness, as mercy, as compassion, we bow.
We bow to her who is satisfaction, the contentment in all beings.
We bow to the Devi who resides in all beings as Mother.
We bow to that Devi who abides in all beings as delusion and error.
To the all-pervading Devi who protects the sense organs in all creatures and rules all creatures continually, we surrender, bowing again and again.
All reverence to her. She alone pervades the entire world as consciousness. We prostrate ourselves again and again.
As in olden times when invoked by the Gods to fulfill their desires, that one who is adored every day by the Lord of the Gods, may she, that Ishvari who is the source of auspiciousness, accomplish our deliverance.
We the Devas who are tormented now by Asuras, we bow to that one who instantly destroys calamities, to her we surrender ourselves in devotion.”
The Rishi said:
O King, while the gods were praising and worshipping her, Parvati came to bathe in the waters of the Ganga. The Goddess with beautifully arched eyebrows asked:‘Whose praise is being hymned here?’
Then an auspicious goddess sprang forth from the treasure-house of her body and replied:‘For me this hymn is uttered by the assembly of gods who have been defeated in war and exiled by Shumbha and Nishumbha.’
As Ambika manifested from the pores of Parvati’s body she is glorified as Kausiki in the three worlds.
Then Parvati also became black and came to be known as Kalika and took her abode in the Himalaya.
Then Chanda and Munda, two servants of Shumbha and Nishumbha happened to see that Ambika (Kausiki) looking extremely beautiful. They reported to Shumbha: ‘O great king there is an exceedingly beautiful woman whose queenly beauty is illuminating the Himalaya. No-one has ever seen such sublime loveliness anywhere. Find out who that goddess is and take possession of her, O Lord of Asuras. She is a gem among women, with exquisitely beautiful limbs which illuminate the four directions with their lustre. There she stands, O King of Demons. You deserve to see her.
Lord! Whatever precious stones, jewels, elephants, horses and so on are in the three worlds, all now decorate your house. O King, you have obtained the precious elephant Airavat, also the fabulous tree Parijata, as well as the wonderful horse Ucchaishrava, which was Indra’s. Here in the courtyard stands the gem-studded chariot drawn by swans. It was brought here from Brahma the Progenitor. Here is the treasure Mahapadma from Kubera and the unfading lotus garland Kinjalkini, the gift from the ocean. Varuna’s umbrella, which showers gold, now stands in your house with the superb chariot that once belonged to Prajapati.
Lord, you have snatched Utkrantida, the missile of Yama by which he gives exit to all creatures. Your brother now possesses the noose of the ocean King. Nishumbha also has all the gems from the ocean while you have the two fire-proof garments from Agni.
O Demon king, as all these gems have been given you why not also seize this jewel among women?’
The Rishi said:
After listening to all this from Chanda and Munda, Shumbha sent out the mighty demon Sugriva as his messenger to the Devi. He said: ‘Go and convey my invitation to her in a gentle way so that she will be affectionate toward me.’
Going over to the lovely mountain seat of the Goddess, the messenger spoke in a sweet, soothing tone, saying: ‘O Devi, I am the messenger of Shumbha, lord of the demons and sovereign of the three worlds. He has vanquished all his foes among asuras and even the gods were unable to resist him. He sent me here to your presence. Listen to what he says, his message is this: ‘All the three worlds are mine. Even the Gods obey me. I eat all the offerings which once were theirs. All the finest jewels of the three worlds are now mine. Even Indra’s elephant, Airavata, I now have. With salutations the Gods have even offered me the glorious horses called Ucchaihsravas which arose at the churning of the milk ocean.
O magnificent lady! All the other objects which belonged to the gods or gandhavas or nagas, all are now in my possession. We regard you, O Devi, as the jewel among womankind. Therefore, come to us, we who are the connoisseurs of gems. Come to me or to my powerful younger brother Nishumbha, O Lady of the quick side-glances, you are indeed a sparkling jewel. By marrying me you will gain incomparable wealth. Think of the advantage and become my wife.’
The Rishi said:
When this was said, the adorable Goddess Durga who sustains and protects the universe, smiled thoughtfully and said:
‘What you say is true, no doubt. Shumbha is indeed sovereign of the three worlds together with Nishumbha. But how may I nullify my former vow? Please listen to this vow I once made in ignorance: I once declared I would only marry one who could be my equal in strength, one who could defeat me in battle and remove my pride, only he could be my husband.
So let Shumbha come here, or Nishumbha the great asura, let him vanquish me without delay and gently take my hand in marriage.’
The messenger said: ‘O Devi! This is arrogance! Do not talk this way to me! Name a single god from the three worlds who is capable of standing against Shumbha and Nishumbha! In fact all the gods were unable to face even the other asuras in battle. So how could you, a single woman do this on your own? If Indra and all the other godheads united could not defeat Shumbha, how will you, a woman, dare to face him? It would be better that you heed my message and go to Shumbha and Nishumbha yourself. Otherwise you will suffer the humiliation of being dragged there by the hair.’
The Devi said: ‘It is true. Shumbha is strong. Nishumbha is very heroic. But what can I do? In my ignorance I made my vow earlier. You go back to the asura lord and tell him politely what I have said then he may do whatever he pleases.’
Chapter Six
The Rishi said:
The messenger heard the Devi’s words with growing anger. He returned to the Demon King and reported them in detail. Then Shumbha in turn was angered. He summoned Dhumralochana, one of his generals: ‘O Dhumralochana! Go with your troops and fetch her here immediately dragging her by the hair. Anyone who tries to rescue her is to be killed at once even if he is a god or a yaksha or only a gandharva!’
The Rishi said:
At this command Dhumralochana immediately responded with his sixty thousand troops. Seeing the Devi seated on the snowy mountain, he shouted: ‘Come at once to Shumbha and Nishumbha’s presence! If you won’t come sweetly I will take you by the hair and force you to come.’
The Goddess replies: ‘But you are so strong, surrounded by your mighty army and protected by the lord of demons, why threaten me? What harm do you fear? What can I possibly do?’
The Rishi said:
Thus challenged, the asura Dhumralochana rushed at her. Then Ambika reduced him to ashes just by saying ‘Hum’
This outraged the demon troops. They released showers of arrows, javelins and axes on Ambika.
The lion, vehicle of the Goddess rose in anger and shook his mane. He roared violently as he fell upon the army of wicked asuras. Some he slaughtered with blows from the fore-paw, some with his jaws and others by his hind legs. He disemboweled some with his claws and beheaded others with a cuff of his forepaws.
He severed heads and arms from some and shook his mane as he drank the blood of others.
In an instant that whole army was destroyed by that high-spirited lion that bears the Devi. He was exceedingly angry.
When Shumbha the asura lord heard that Dhumralochana was slain by the Devi and all his army slaughtered by her lion, he was furious. His lower lip quivered as he ordered two mighty Asuras, Chanda and Munda: ‘Ho Chanda! Ho Munda! Take multitudes of troops. Go and capture her. Bring her at once by the hair or bind her. Failing that, let the troops strike her with their weapons. Kill the lion and seize that Ambika. When she is wounded, bind her and bring her straight here!’
Chapter Seven
The Rishi said:
Then, as commanded, the Asuras Chanda and Munda marched forth with their army, all four battalions with weapons raised and ready. Soon, at the peak of the golden mountain, they saw the Devi, serenely composed, mounted on her lion, She smiled as she saw them approaching. At the sight of her some rushed to capture her while others flourished their swords or bent their bows. At this Ambika grew furious and in her anger her face became dark as ink.
From the fierce frown of her forehead, suddenly, the Goddess Kali emerged holding a sword and a noose. She was truly terrifying. She had a strange staff with a skull on top. Her garland was made of skulls; her clothing of tiger skins and she was appallingly emaciated with a huge mouth and great tongue lolling out. Her eyes were deep sunk and reddened. She filled the sky with her roars.
Falling impetuously on the Asura army she devoured those hosts of foes. With one hand she snatched up elephants; drivers; rear-men and warriors, bells and all, and flung them into her mouth. In the same way she threws soldiers; horses; chariots and drivers into her mouth and ground them horribly with her teeth. One she seized by the hair, another by the neck. One was killed by the weight of her foot and another crushed against her body.
They hurled weapons at her. She caught these in her mouth and furiously crunched them with her teeth. In this way she destroyed that whole host of evil-natured asuras. They were beaten and crushed. Many were killed by her sword. Some she beat with her Khatvanga – her skull topped staff. Others met their death, ground by the edge of her teeth.
Seeing the whole demon army destroyed in a trice by that appalling, terrible Kali, Chanda rushed at her while Munda gave cover with showers of arrows and discuses all over that Goddess with the terrible eyes. Then those discuses entered her mouth like so many suns consumed by cloud.
At this the Goddess Kali roared frightfully. In her dreadful mouth, so difficult to look at, ferocious teeth gleamed. She laughed in terrible rage. Then, mounting her great lion, she rushed at Chanda, seized him by his hair as she uttered the frightful ‘Hum’ and severed his head with her sword.
Seeing Chanda brought down, Munda also rushed at her. She felled him with her scimitar in fury.
Then the remainder of the army fled in panic, scattering in all directions at the sight of mighty Chanda and Munda destroyed.
Carrying the heads of the slain Chanda and Munda, Kali approached Chandika and, laughed as she said with passion:
‘Here I bring you two great beasts in the battle sacrifice. You yourself shall now kill Shumbha and Nishumbha.’
The Rishi said:
Then lovely Chandika looked at the two mighty demons’ heads and joked: ‘Since you have now brought Chanda and Munda you will become famous in all the world as ‘Chamunda’.’
Chapter Eight
The Rishi said:
After the daitya Chanda was slain and Munda was felled and so many battalions destroyed, then the demon king, the mighty Shumbha, his mind overcome with anger, commanded the marshalling of his entire army of demons.
‘Let the eighty-six companies of troops march forth with weapons at the ready and the eighty four Kambus march with their elephant forces. Let the fifty bravest Asura clans go forth. Let the hundred families of Dhaumras go forth at my command. Let the Kalakas, the Daurhritas, the Mauryas and the Kalakeyas march out at my order, equipped for battle.’
After issuing orders, the ferocious Demon King Shumbha marched out with his thousands of forces.
Then Chandika saw that terrible army advance. She twanged her bowstring. The sound vibrated all the space between Earth and Heaven.
Then, O King, the lion gave a mighty roar and Ambika magnified those roars by clanging her bell. Kali opened wide her terrible mouth and filled the quarters with the sound ‘Hum.’ She overwhelmed the noises of the bowstring, the lion and the bell. The angry demon army heard that tremendous sound from all directions. They encircled those goddesses, Chandika and Kali and the lion.
O King! Then, the shaktis of all the gods, of Indra, Brahma, Isha, Vishnu and Kartikeya, all came out in their true forms to join the Goddess Chandika in destroying the enemies of the gods. They came with the same weapons and vehicles as the gods from whom they had emerged.
Brahma’s shakti, called Brahmani, came in her chariot drawn by swans. She carries a rosary and a water-pot. Maheshvari came riding an ox, holding her trident. She wears bracelets of great serpents and a crescent moon adorns her forehead. Ambika-Kaumari rides on a peacock. She carries a spear to slay demons. Vaishnavi rides on Garuda. She carries her conch, discus, mace, bow and sword. Sri Hari’s shakti advanced in the form of a boar. She is Varahi. Likewise, Narasimhi came, in lion-form, like Narasimha, scattering constellations of stars with a toss of her mane. Then the thousand-eyed Indrani came, seated on the king of elephants, wielding her thunderbolt weapon.
Then Lord Shiva, surrounded by all these shaktis, requested Chandika to slay the demons to please him: ‘O Chandika, delight me by slaying these demons at once.’
Immediately, the energy of Chandika emerged from her body in the form of a ferocious, very powerful shakti, making a noise like a hundred jackals.
This invincible goddess, Aparjita, said to Shiva of the dark matted locks: ‘Go, my Lord, as my ambassador to Shumbha and Nishumbha. Tell those two excessively proud demons, and all the others assembled for war, that they must restore Indra as sovereign of the three worlds so that the gods may again eat the fruit of sacrificial offerings. Say to them: ‘If you wish to continue living you must go back to hell. But, if you are still arrogant about your strength, and you still want to fight, then come on. Let my jackals feast their fill on your flesh.’ As she appointed Lord Shiva himself as messenger, she became known as Shivaduti after that.
The demons were so furious when Lord Shiva, the lord of destruction told them her message that they at once marched to where Katyayani stood. Enraged, they showered volleys of arrows, javelins and other weapons on the goddess. She raised her huge bow and easily cut through their missiles of arrows, spears, darts and axes.
Then Kali roaming in the forefront of the battle, tore them with her pike and crushed with her skull-topped staff as she stalked about. Brahmani sprinkled water from her Kamandalu and drained the enemies’ vigor. Maheshvari slew those daityas with her trident; Vaishnavi with her discus; Kaumari with her javelin.
Aindri hurled her thunderbolt down on them, tearing daityas and danavas to pieces. They fell to earth in hundreds, pouring streams of blood.
The boar-headed goddess Varahi shattered the enemy with blows of her snout. She wounded many, tearing their breast with her tusks. Other asuras were felled by her discus.
Narasimhi the lion-headed goddess roamed through the battle, filling the sky with her roars. She tore the asuras with her claws and devoured them.
Many asuras, dazed by the fierce, loud laughter of Shivaduti, fell down and were eaten by her. The combined power of the angry Mothers was so terrible to behold that the demon army fled in disorder.
Then, the great and furious Raktabija, seeing the rout of his troops, strode into battle. Whenever a drop of his blood fell, another demon exactly like him appeared on the earth. With his mace he fought against the Shakti of Indra while Aindri fought him with her thunderbolt. Hit by the thunderbolt, his blood gushed out. Immediately fresh combatants just like him sprang up beside him. However many drops of blood that fell, so many persons of his strength and courage came into being. These ferocious warriors hurled dreadful weapons at the mothers. Again and again the thunderbolt struck his head and the blood that flowed brought forth thousands of Raktabijas.
Vaishnavi struck with her discus and Aindri beat him with her mace. Each cut of Vaishnavi’s discus produced thousands of great demons. The world became full of them. Kaumari struck with her spear, Varahi with her sword, Maheshvari with her trident. And that great demon Raktabija, full of anger, struck each of the Mothers with his club. But the streams of blood pouring from him where he was hit by the spears, swords and clubs only brought countless hundreds more like him into being. The whole world became covered in demons. The gods all were terrified.
Chandika laughed to see this and said: ‘Quick, Kali, open your mouth wide and catch the blood and the demons coming from this great asura. Roam the battlefield and devour these fresh demons. When his blood drains he will meet his doom. As you quickly eat these the anger will be gone and no more demons will be born.’
Then Chandika struck him with her pike. Kali caught his blood in her mouth. He struck Chandika with his club but it caused her no pain. Blood flowed from his many wounds and Kali caught it all in her mouth. She also devoured the asuras who sprang from that blood.
The goddess hit him with all her weapons; dart, thunderbolt, arrows, sword and spears and Chamunda drank all the blood.
And so it was, O King, that finally he fell on the earth, stricken by a multitude of weapons and bloodless. Then the gods were filled with joy and the mothers, filled with blood, danced ecstatically.
Chapter Nine
The king said:
The story you have just related about the Devi slaying Raktabija was wonderful. Now I want to hear about Shumbha and Nishumbha – how did they react to the death of Raktabija?
The Rishi said:
After Raktabija was slain and the other demons had been killed, Shumbha and Nishumbha were filled with rage. Having seen his great soldiers killed, the asura Nishumbha rushed forward with his battalion. Surrounding and following him the army of asuras came angrily biting their lips as they advanced to slay the Goddess. And Shumbha, full of rage after fighting the Mothers, also advanced surrounded by his troops.
The desperate combat between the Goddess and Shumbha and Nishumbha looked like two thunderclouds raining violent showers of arrows on her. Chandika cut through those arrows with her own shower of arrows and wounded both demon kings limbs with her weapons.
Nishumbha grasped a sharp scimitar and glittering shield. He struck the head of the lion, that noble beast that carried the Goddess.
When her steed was struck the Devi quickly split his sword with a sharp arrow and destroyed his lovely shield which had been decorated with eight moons. With his shield broken and sword split, Nishumbha hurled his spear which she split with her discus as it approached.
Then Nishumbha, blazing with anger, grabbed his dart This also she smashed with her fist. He flung his club. She shivered it to ashes with her trident. Then, as the demon advanced, battle-axe in hand, she felled him to the ground with a multitude of arrows. Seeing his mighty brother Nishumbha felled by the Goddess, Shumbha was outraged. He strode forward to kill the Mother Ambika. As he stood on his chariot, his eight arms upraised with splendid weapons, he seemed to fill the entire sky. The Devi watched his approach and blew her conch. She twanged her bowstring making an unbearable sound. She filled all directions with the ringing of her bell which un-nerved the demon hosts. The lion gave a roar which penetrated the ten regions of the sky and destroyed the pride of the demon’s elephants.
Then Kali sprang into the sky and came down, slapping the earth with both hands. This boom drowned all of those other sounds.
Shivaduti gave an ominous loud laugh. The demons trembled and Shumbha flew into a terrible rage. Ambika said:’Stand still, evil one.’
The devas all shouted: ‘Victory to you.’
Shumbha came on hurling his flaming spear, terrible, like a mountain of fire. She extinguished this with her meteor.
O King! The terrible roar of the lion filled the inter-space between the three worlds. But the dreadful thunderclaps of the Devi smothered even that!
The Devi and the demon each split the hundreds of fiery arrows of the other. Then Chandika grew angry and hit him with her trident. He fell to the ground in a faint. Then Nishumbha recovered his senses and grasped a bow. He struck the Devi and Kali and the lion with his arrows. That danuja lord, the son of Diti, extended his ten thousand arms and covered Chandika with a myriad of discuses.
Then the great Goddess Durga, destroyer of all difficulties, became angry and split those discuses and arrows with her own arrows. Nishumbha then took up his mace and, surrounded by his army, rushed at Chandika to kill her. Even as he came she clove his club with a sharp sword. He grabbed a pike. As Nishumbha came at her with his dart she pierced him in the heart with her swift pike. From his pierced heart another valiant warrior emerged saying: ‘Stop!’
Laughing vigorously the Devi cut off his head as he was speaking. He fell down dead. The lion then devoured the asuras whose necks he had crushed. Kali and Shivaduti devoured others.
Many great asuras were killed by Kaumari with her spear. Others were frightened away by Brahmani sprinkling vibrated water.
Some were felled by Maheshvari with her trident. Others were smashed by the snout of Varahi. Some were cut to pieces by her discus. Aindri killed some with the thunderbolt from her palms. Some did away with themselves, some fled the battlefield. Others were eaten by Kali, Shivaduti and the lion.
Chapter Ten
The Rishi said:
Many great asuras were killed by Kaumari with her spear. Others were frightened away by Brahmani sprinkling vibrated water.
Some were felled by Maheshvari with her trident. Others were smashed by the snout of Varahi. Some were cut to pieces by her discus. Aindri killed some with the thunderbolt from her palms. Some did away with themselves, some fled the battlefield. Others were eaten by Kali, Shivaduti and the lion.
Chapter Ten
The Rishi said:
As Shumbha saw his brother Nishumbha, dear to him as life itself, now dead and his army slaughtered, he spoke angrily: ‘O Durga! You have become arrogant, proud of your success! Don’t boast here. There is no reason to look so haughty. You depend on these others for your strength!’
The Devi said: ‘O vile creature! I am all alone in the world of movement. Who else is there beside me? These goddesses are manifestations of my powers. See! They dwell within me alone!’
Then Brahmani and all the others were absorbed into her body. Ambika was all alone.
The Devi said: ‘All these forms projected here are my attributes. I have now withdrawn them. I stand alone on the battlefield.
So come on! Let’s fight!’
The Rishi said:
Then, while devas and asuras watched, a dreadful battle between the Devi and Shumbha began. They fought without quarter, hurling deadly missiles and showering arrows in a fight which frightened all the worlds. The demon lord broke the divine weapons which the Devi hurled in hundreds. The mighty weapons he employed she, Parameshwari, easily smashed with a forceful sound of ‘Hum.’
Then the Demon covered the Devi with hundreds of arrows. In her wrath she split his bow with her arrows. His bow broken, he used a pike. That too she cut with her discus as he still held it. Then he, the supreme lord of the demons, took up his sword and his brilliant shield adorned with a hundred moons. He charged.
Chandika split his sword as he came. Her arrows also pierced his bright shield. His steeds were slain, his charioteer gone. The daitya grasped his fearsome mace, ready to kill Ambika. Her arrows split the mace. Shumbha raised his fist and rushed at her. He struck at her heart. She hit his chest with her open palm. He fell, wounded, to the earth. Immediately he rose again and seized her as he flew into the sky. Chandika fought him there; unsupported.
The Siddhas and Munis watched the fight with shock and dismay. Such fierce close combat had never been seen before. After a long time Ambika lifted him up. She whirled him around, and then she threw him down to earth.
Then that evil asura, Shumbha, raised his fist and rushed at her for the kill. This time the Devi met him with a dart which pierced his chest. He fell lifeless to the ground, shaking the entire earth and its oceans, mountains and islands. At the death of the wicked demon the whole world rejoiced. The sky cleared. Peace was restored. The clouds and meteors, which had foretold danger, now were gone. The rivers flowed in their courses again when Shumbha was destroyed.
The hearts of the gods were filled with joy. The gandharvas resumed their songs. Others played instruments. Nymphs danced, gentle breezes blew, the sun glowed, and sacred fires blazed peacefully. All disturbing sounds were silenced everywhere.
Chapter Eleven
The Rishi said:
When the great demon was killed by the Devi all the gods, led by Agni, sang the praise of Katyayani. Their shining faces filled the universe with radiant light:
‘O Devi, you who remove the sufferings of your devotees, be pleased with us.
O Mother of all the world, be gracious.
O Queen of the universe: protect the universe.
O Devi you rule everything that moves and everything that is immovable. You alone are the foundation of everything. You stand in the form of the Earth. All this universe gets satisfaction from you in the form of water.
You have limitless courage. You are the Vishnu Shakti. You are the ultimate power of Maya, the seed-source of the universe.
By your power all this universe has been thrown into illusion, O Devi, if you become pleased you become the cause of liberation of all Creation.
All sciences are part of you. The feminine power of all women is from you.
By you alone, O Great Mother, by you alone this world is filled.
How can we sing your praise when you are beyond praise? All the sublime words are deficient.
O Devi, you are the power which resides in all beings to give them Self-realization, to give the bliss of moksha. How then can we find words to describe your glory?
You dwell as intelligence in every heart to bestow heaven and the ultimate freedom. O Narayani, we bow to you!
We bow to you O Narayani, who, in the form of minutes and other divisions of time, brings about change in all things and, ultimately, the destruction of the universe.
O three-eyed Devi, giver of auspiciousness and prosperity, O Narayani, you are our only refuge, we surrender to you.
We bow to you O Narayani. You are the power of creation, sustentation and destruction, eternally. You are the cause of the three Gunas and also beyond them. You are the supreme path of salvation.
You give refuge to the dejected and distressed. You also absorb all that distresses your devotees. O Narayani, we bow to you.
You, who ride in the heavenly chariot drawn by swans, when you take the form of Brahmani, you sprinkle water steeped in Kusha grass. O Narayani, we bow to you.
We bow to you O Narayani, you who have the form of Maheshvari when, holding your trident, you ride the great bull. You are adorned with the moon and a serpent.
O you who are sin-less, you take the form of Kaumari, wielding great power in your spear, accompanied by cocks and peacocks. O Narayani, we bow to you.
O you who, in the form of Vaishnavi, hold the great conch, discus, mace and bow, be pleased with us O Narayani.
We bow to you O Narayani, when in the form of Varahi, you grasp the huge discus and support the Earth on your tusks.
In the fierce form of Narasimha you protect the three worlds, killing the demons. O Narayani, we bow to you.
As Aindri, you hold the thunderbolt. Crowned with a diadem, dazzling with your thousand eyes you took Vrita’s life.
O Narayani we bow, we bow to you who slew the mighty hosts of daityas when you became Shivaduti of terrible appearance and roaring voice.
In your form as Chamunda with the garland of skulls, with your wide mouth and fearsome teeth, you killed the demon Munda. O Narayani, we bow to you.
O Narayani, reverence to you, you are nourishment, modesty, prosperity, wisdom, faith.
You are the sweet libation and the sacrificial ladle.
You are the great night, the great illusion, we bow to you.
We bow to you O Narayani, you are Sarasvati the source of understanding, beautiful, dark-bodied, and intuitive. Be pleased with us.
O Queen of all, you reside in every being. You are the power that enlivens every being.
In the form of Durga you cross the sea of terrible calamities to rescue us. We bow to you.
May this benevolent face of yours, adorned with three eyes, protect us from all terror. O Katyayani we bow to you.
The slicing edge of your flame-forged trident kills all demons. It guards us from fear. O Bhadrakali we bow to you.
O Devi! That bell of yours fills the world with its ringing. It destroys the vigor of the demon hosts. May it save us from error, like a mother’s voice.
O Candika! That sword you wield in your bright hands has brought our salvation, smeared as it was with the fat and blood of the demons. We bow to you.
When pleased you destroy all disease.
When angry you frustrate impure desires.
Those who seek you are always protected. Indeed, others seek refuge in them.
O Ambika, you manifest your many forms as you worked this great slaughter. What other goddess is capable of this?
You are the light which reveals the wisdom of the Vedas, of the sciences and of the ancient sayings.But in the dark pit of the selfish mind you cause the universe to reel terribly.
Wherever rakshasas dwell, and virulent, poisonous nagas, where devils dwell and venomous snakes exist; where enemies and hosts of robbers are, there you stand, even in volcanoes under water, there you stand to protect the world.
O Queen of the universe you protect and hold the universe. You are the very Self of the universe. You are the Goddess adored by the Lord of the universe. Those who submit to you in devotion also become themselves the refuge of the universe.
O Goddess! Be gracious and protect us always as you have done just now by this slaughter of asuras. Destroy the sins of all the worlds, protect us from the calamities which spring from the maturing of evil conditions.
We surrender before you, be gracious O Goddess. You alone can remove the agony of the world. You are the one to be worshipped by the three worlds. Please bestow boons to the worlds.’
The Devi Said: ‘O Devas, I am ready: ask a boon. Whatever you wish for the world, I will grant it.’
The Devas said: ‘O Queen of all, as you have now destroyed our enemies, we pray you, please destroy all the troubles of the three worlds.’
The Devi said:
‘When the twenty-eighth Age has arrived, during the period of Vaivasvata Manu-antara, the Demons Shumbha and Nishimbha will be born as two different demons. Then I shall come out of the womb of Yashoda, in the house of Nanda-gopa, dwelling in the Vindhya Mountain I will destroy the demons.
I shall incarnate again on Earth in a ferocious form to slay the danavas who descend from the Viprachitti demon. And when I chew those fierce asuras , my teeth will become red as pomegranate flowers. Therefore the gods in heaven and the men on earth shall praise me as Rakta-dantika when they pray.
And again, when a hundred year drought will occur I will come: mind-borne on the prayers of the saints. I shall not be born of a womb, but will behold the munis with a hundred eyes. Then mankind shall praise me as Shatakshi, the Hundred-eyed, and I shall nourish the world with life-sustaining foliage which shall grow from my cosmic body, until the rains set in. I shall be known then as Shambhari and shall slay the great demon called Durgama.
Then I shall be known as the goddess Durga, when I again assume that terrible form on the mountain Himalaya, and shall eat the rakshasas for the sake of the devoted munis. They shall bow and humbly praise me as Durga-devi.
When the demon Aruna shall create havoc in the three worlds I will be known as Bhima-devi in my bee-like form as a swarm I shall slay that asura.
Then everywhere people will praise me as Bhramari whenever demons disturb them and I will incarnate and kill their enemies.
Chapter twelve
The Goddess said:
And whoever, with full attention, regularly praises me with these hymns, I will quiet every trouble for him.
And when this story is told of the slaying of Madhu and Kaitabha, of the destruction of the asura Mahisha, and the slaughter of Shumbha and Nishumbha, then both those who sing it and those who listen with devotion to this story of my sublime majesty on the eighth, ninth and fourteenth days of the lunar fortnight; to them no trouble shall come nor any calamities from wrong doing, nor poverty, nor separation from loved ones. They shall not experience fear from enemies, from robbers or rulers, from fire or flood or any weapon.
Therefore this poem of my majesty must be recited and listened to with full attention and sincere devotion, for it is the supreme source of blessings.
May this poem of my glories now quell all epidemics and calamities of mind, body and spirit.
The place of my sanctuary, where this poem is chanted constantly, will always be my dwelling place. I will never forsake that place.
On all occasions of auspicious worship, when offerings are made to the Earth, and at the fire ceremony, all this story of my actions must be told and heard. I will accept with kindliness the offerings made on these occasions both by the people who know the protocols and by those who do not know but who are sincere devotees.
During the annual, Autumn ceremony when my worship is performed, anyone who listens with faith to this poem of my majesty, will be delivered by my grace from any troubles and be blessed with children, riches and sustenance.
Listening to my glorification brings blessings of fearlessness and heroic deeds. Enemies are vanquished and prosperity accrues. Families are joyful.
On every occasion whether at peaceful ceremony or at times when the planets foretell misfortune or to dispel nightmares; this poem may be chanted, and then those difficulties are dispelled. It produces peace in children who have become disturbed and heals rifts between people when friendships are split. It absolutely weakens all evildoers. Devils, ghosts and demons are destroyed by its chanting.
This complete praise of me brings the devotee very close to me.
And by offerings of animals, flowers, welcoming drinks, incenses and lamps, by feeding wise men, by fire ceremonies, by daily sprinkling holy water and all other offerings – the blessings which come from all these will come to my devotee who only listens once to this recitation with love for me. They will have perfect health and protection.
This celebration of my manifestations and description of my battles frees men from foes and from fear itself.
And these hymns composed by Rishis and the praise composed by Brahma himself bestow pure thoughts.
Anyone caught in a forest fire or in a lonely place or in water or endangered by robbers or wild animals or imprisoned or tossed in a tempest at sea or surrounded in battle by terrible weapons, if they remember this story of my power their troubles will vanish.
The Rishi said:
As the beloved Chandika finished speaking she vanished from the sight of the adoring gods. Then the gods, now free of fear, were able to resume their proper roles and enjoy their share of the offerings.Since the fierce demons Shumbha and Nishumbha were now destroyed all other demons fled back to hell. Thus, O King, the adorable Devi, although she is eternal, incarnates again and again to safeguard the world. By her this whole universe is put under delusion and it is she who creates it all, when entreated she bestows pure knowledge, when gratified, she grants prosperity.
O King! By her, by Mahakali who is the great destroying goddess at the end of time, by her the whole cosmos is pervaded.
At the proper time she is indeed Maha Mari the great destroyer. She is also the unborn who becomes this Creation when it is time for renewed creation. She is the eternal being who sustains created beings at the time of stability.
She is Laxmi at the time of prosperity, bestowing blessings in the homes of mankind. When she is absent, she is Alaxmi, the cause of destitution in times of misfortune.
When praised and worshipped with flowers and incense, she bestows children and complete consciousness.
Chapter 13
The Rishi said:
O King! I have told you this sublime poem of the Devi Mahatmya. The Goddess maintains and supports the world by her majestic power.
She is the illusive power of the adorable Lord Vishnu and by her alone is knowledge attained.
By her power you and this Merchant and other discriminating men are deluded. They have been deluded in the past and will become deluded.
O King! Go to her for refuge, she is the supreme ruler. She is the one who when worshipped bestows enjoyment and heaven and final liberation.
Markandeya said to his disciple Bhaguri:
O Great Sage, the king Suratha, who had been so despondent because of his great attachment to his lost kingdom, and the merchant, both bowed reverently before the great Rishi who was famous for his austerity and they immediately prepared to follow his example. They settled on the bank of a river and began to practice penances, reciting the Devi Sukta in order to evoke Amba. They made a clay image of the Devi on the sands of the river and worshipped her with flowers and incense, with fire and water. They ate sparingly and sometimes fasted. Always keeping their attention on her, they offered sacrifices sprinkled with their own blood. After three years of this continual worship, Chandika, the support of the world, was pleased with them and manifest in person to speak with them.
The Devi said: ‘Whatever you ask O King, and you also, the delight of your family, receive all that from me. I am well pleased and bestow every blessing on you both.’
Markandeya said:
The king chose a kingdom which would never perish, and in this life his own kingdom where his enemies would be vanquished.
Then the wise merchant, whose mind had become detached from the world, chose that knowledge which removes attachment of ‘mine’ and ‘I’.
The Devi said:’O King, after slaying your foes you shall regain your kingdom in a few days and it shall last as long as you live. And when you die you shall be given another birth from the Deva Vivasvat, (the Sun), and shall be a Manu on the earth, called ‘Savarni.’ And, O best of merchants, I grant you the boon you have desired of me. Supreme knowledge shall be yours: your self – realization.’
Markandeya said:
Having thus granted them both the boon that each desired, the Devi vanished while they were singing her praise. Suratha was then reborn as the son of Surya and Savarna. Thus he became Savarni the eighth Manu.
OM tvameva sakshat, Shri Mahalakshmi, Mahasarasvati, Mahakali Trigunat Mika Kundalini sakshat, Shri Adi Shakti Mataji, Shri Nirmala Devi, namoh namah.
OM tvameva sakshat, Shri Kalki sakshat, Shri Adi Shakti Mataji Shri Nirmala Devi namoh namah.
OM tvameva sakshat Shri Kalki sakshat, Shri Sahasrara Svamini, Moksha Pradayini sakshat, Shri Nirmala Devi, namoh namah.
默根達亞(Makendeya)說:第八個天神(Manu)叫薩梵利(Savarni),是太陽神蘇利耶(Surya)之子。我要告訴你們他是如何出世的。由於摩訶摩耶(Mahamaya)的恩賜,曼瓦陀羅(Manvantara)之王成為蘇利耶之子。
從前有個叫蘇羅達(Suratha)的國王在地上統治,他愛民如子。有一次他受到敵人襲擊,要用武力攻佔他的城邦。蘇羅達跟他們戰鬥得十分激烈。但最後都被敵方那些邪惡的國王和大臣打敗,被迫離開自己的國土。他悲痛莫名,騎著馬,一直往森林走去。入了森林,他看見有座婆羅門的道院,許多門人在那裡讀經。裡面那位婆羅門的聖人還熱情地招待國王進去坐坐。
國王在道院裡坐立難安,左右徘徊。他被那種「我執」所操縱,於是想:「多悲慘啊!我統治的王國被人佔領,從前忠心於我的大臣,現在都服侍新朝。我在位的時候,子民都很高興,不知他們現在的生活過得怎樣。現在他們都要受外邦人統治。我的財富也都落入敵人之手!」國王想到這些事情,便不覺悲從中來。
在道院裡,國王看見一個吠舍(Vaisya商人階級),於是向他問道:「請告訴我你是誰?在這裡做甚麼?」那吠舍回答說:「我的名字叫沙摩地(Samadhi),本來生長在一個富貴之家。可是我被鄰居騙去了家財,之後,妻子兒女都離棄我。由於不名一文,我只好來到森林。我現在心中充滿了痛苦,也不知道妻兒子女過得怎樣,甚至他們是生是死都不知道。」國王說:「在你窮途末路的時候,妻兒子女都離開了你,那你為甚麼還要這樣眷戀他們呢?」那吠舍回答說:「王啊!你說的一點不錯,其實我也是知道的,但我能怎麼辦呢?我心裡還是愛他們啊!人的思想就是這樣,就算我的妻子兒女不好,把我驅逐,我還是愛他們的,我真的是一點辦法也沒有。」
默根達亞說:跟著國王和那位吠舍便一同前去拜見住在道院裡的聖人。他們在聖人面前跪下,然後國王虔敬的向聖人提出了如下的問題:「尊貴的聖者!我想向你請教一下,我失去了我的國土,現在已是一無所有,但我仍然對我所失去的,包括我的妻兒子女魂牽夢縈。尊貴的聖者啊!為甚麼我會這樣?而這位吠舍先生因失去了財產,便被家人離棄。可是他現在仍然日日夜夜的掛念妻子兒女。我倆都是同一類人,都是懷著極大的哀傷,也一樣的執迷不悟,聖者啊!求你用你的智慧,去除我們的無明。」
聖人說:「王啊!每一種生物都有他的智慧。有些動物日間是盲的,有些動物夜間是盲的,有些日間夜間都看得清楚,而人則只在日間才能見物。然而所有這些都擁有相同的智慧。那是甚麼智慧?為何有這樣的差別?且看那燈蛾撲火!且看人類怎樣像燈蛾撲火般追求感官的事物!兩者之間又有何區別呢?儘管智愚不同,所有生物其實都是為了填飽肚子而掙扎。他們都被操縱在摩訶摩耶的大能之下,充滿了謬見!由於摩訶摩耶的力量,這個世界才能運作。由於摩訶摩耶的力量,所有生物都受到痛苦,由於摩訶摩耶的力量,所有生物都享受悅樂,這是毫無疑問的。就算是飽學之士也被摩耶的力量支配,充滿了謬見。摩訶摩耶是宇宙的創造者,動者與不動者。如果得她歡喜,她便會給人類以永恆的救贖。摩訶摩耶是一切束縛與解脫的因由。她便是一切,她統治著所有的王!」
國王說:「尊貴的聖者啊!這位摩耶女神是誰?她是如何出世的?她竟然能造出這樣的奇蹟,我真想知道關於她的一切。」聖人說:「她是永恆的,她是最高力量的顯現,她遍及一切。關於她如何出世有好幾個故事。她是為了諸神的福祉才出世的。天地初開,摩訶毗濕奴(Mahavishnu)還在熟睡的時候,從毗濕奴的耳垢出現了兩個邪魔,叫蠻毒(Madhu)和卡塔巴(Kaitaba)。他們跑到梵天婆羅摩(Brahma)那裡去,當時婆羅摩正從毗濕奴肚臍的蓮花中出來,兩個邪魔便想趁機把婆羅摩吃掉。婆羅摩看見毗濕奴正在睡覺,再沒有誰可以幫助他脫離危難。為了使摩訶毗濕奴快些醒來,婆羅摩便向太初之母(Adimaya)禱告。這位宇宙之母是整個宇宙的支持者,是所有世界中最高的女神,是一切的創造者、持護者和毀滅者。
婆羅摩說:『女神啊!你是薩梵阿(Svaha), 薩梵特阿(Svadha)和瓦薩卡羅(Vashatkara)!你是納達(Nada),阿特馬查(Ardhamatra)和薩維奇(Savitri)!你是這個世界的支持。你獨力創造了這個宇宙。你持護著整個宇宙。你是摩訶維特亞(Mahavidya), 摩訶摩耶(Mahamaya), 摩訶默亞(Mahamedha), 摩訶斯里蒂(Mahasmriti)和摩訶穆亞(Mahamoha)![註]請喚醒毗濕奴來拯救我。你是自然之神(Prakriti),你有三種狀態(Gunus),你是繁榮昌盛,你是和平與慈悲。你有無數的武器。你是美麗又可怖的。你是偉大者之中最偉大者。女神啊!你就在每一處,我還能說甚麼呢?毗濕奴原來是可幫助我的,可是他現在睡著了。請你把他喚醒,請你把無明放在那些阿修羅(Asura)之中,因為我的生命有危險啊!』」
聖人說:「婆羅摩這樣禱告的時候,摩訶摩耶便從四面八方進入毗濕奴的身體。她張開毗濕奴的眼睛,打開他的思想,還伸展他的雙手與四肢。那位三界之中偉大的主,拿著他的武器站起來,輝煌無比。他看見面前有兩個可怕的惡魔,他們具有非常強大的力量,而且非常邪惡。而這時,這兩個惡魔正要吞吃婆羅摩。毗濕奴和他們戰鬥了五千年。這時摩訶摩耶便用她的力量使這兩個邪魔心裡迷惑,使他們陷入無明。兩個邪魔便向毗濕奴說:『毗濕奴,你可以向我們要求一個願望。』毗濕奴說:『那你們就立即被我殺死吧!』」
聖人說:「那兩個邪魔看見周圍都找不到沒有水的地方,便說:『好吧,如果在沒有水的地方,你便可以把我們殺死。』毗濕奴把他們趕到他的大腿上,那裡正好沒有水,然後用飛環把他們的頭砍掉。王啊!這便是摩訶摩耶出世的故事。跟著我還要說關於她的其他事蹟。」
第二章
聖人說:「在很久以前,天神和阿修羅之間發生了一場大戰,打了足足一百年。亞修羅方面的首領是馬希沙亞修羅(Mahisha),而天神方面的領袖是因陀羅(Indra)。可是天神卻被馬希沙亞修羅和那些羅剎魔(Rakshasas)殺得大敗,於是阿修羅成為天界的統治者。那些戰敗的天神向婆羅摩苦苦哀告,他們亦向毗濕奴和濕婆神說出同樣悲傷的話:『主啊!我們被那可怕的馬希沙亞修羅逼得退位,太陽神蘇利耶、戰神因陀羅、火神阿耆尼(Agni)、死神閻摩(Yama)、海神婆樓那(Varuna)都被打敗了。我們現在像凡人一般在地上遊蕩。我們現在來求你幫助,請毀滅那馬希沙亞修羅,我們要求取你的護蔭。』
聽了天神的說話,毗濕奴張開了他兩眉中間的眼睛,濕婆神張開他的第三眼,而婆羅摩也張開他憤怒的眼睛。從婆羅摩、毗濕奴和濕婆神的前額,放射出強烈的光芒。這些光芒聯合起來,看來像一座山那樣大。四面八方都被這光芒照亮,這光便是天界所有的精粹。那光芒顯現成一女子的形象,強而有力。閻摩的力量成為她的頭髮;毗濕奴的力量成為她的雙手;婆羅摩的力量成為她的雙腳。她身體的每部分,都是由諸神的光所造成。所有天神看見她都心生歡喜。
諸位天神都將他們最厲害的武器交給這位女神,用來對付那些阿修羅。濕婆神交給她他的三股叉(Trisula),毗濕奴交給她他的飛環(Chakra),婆樓那交給她他的神螺(Sankha),阿耆尼交給她他的飛鏢(Sakti),風神伐由交給她他的弓和箭,因陀羅交給她他的閃電(Vajra)、銅鈴(Ghanta)、大象(Airavata)等。婆羅摩交給她他的水瓶(Kamendalu),閻摩交給她他的寶劍。不同的天神給她花環、首飾、腕線、指環、兵器、斧頭、蓮花、獅子、紅寶石、珠寶、紗麗、酒碗,林林總總的天界力量和光榮。那女神大喝一聲,整個天界和大地都戰慄不已。那可怕的回聲,使三界都為之震動,海洋也動蕩不安,天堂和地獄都戰慄起來。眾天神高呼:「勝利!勝利!騎獅子的偉大戰士戰無不勝!」所有聖人都用不同的讚歌來歌頌這位女神。
那些阿修羅看見這可怕的形相走近他們,都驚慌無措。他們馬上排列陣勢,迎戰這位女神。馬希沙阿修羅帶著驚惶說:「這是甚麼啊?」他的部下都十分慌張。那女神覆蓋三界,她的弓和箭發出可怕的聲響,羅剎魔的將士因驚慌而失去了氣力。女神有一千隻手,拿著無數的神兵利器。跟著便是女神和阿修羅的大戰。戚蘇羅(Chikshura)和差魔羅(Chamara)是阿修羅方面的指揮,他們起初有數以千計的戰車。跟著另兩個阿修羅烏達伽(Udagra)和阿屍洛羅(Asiloma)一起向女神進攻,呼喚戰士把女神重重圍住。馬希沙阿修羅方面的戰車、大象、馬匹、步兵等,數量難以計算。他們兵馬之多,整個大地也容納不下,而女神方面,則只有她單獨一人騎在獅子上。
然後馬希沙阿修羅親自帶領數以萬計的大象、馬匹、武器和戰士,要將女神消滅。有的阿修羅向女神投擲飛鏢,有些投擲斧頭,有些用劍,有些用繩索。女神轉眼間便把他們消滅,就好像玩了場遊戲一樣。她向那些阿修羅擲出無數上天的武器,一瞬間整支龐大的阿修羅大軍都化為塵土,就好像烈火吞噬森林那樣。馬希沙阿修羅用他所有的武器投向女神的獅子。而女神的每一呼吸,都有無數的戰士從她的呼吸出來,把阿修羅的軍隊打得落花流水。跟著女神吹起號角,那聲音震碎許多阿修羅的心臟。女神把三股叉、飛環、金鋼杵和其他法寶,無情的擲向阿修羅。阿修羅的屍體堆積如山,血流成河。有些阿修羅被砍成兩截,有的頭臚打破,不省人事;有的粉身碎骨,有的因傷重而吐血。阿修羅的將領死傷無數,有許多沒有了眼睛。女神座下兇猛的獅子把阿修羅的大腿撕開,喝他們的血。阿修羅的將領都被殺死了。所有那些大象、馬匹、戰車都被毀碎。女神的光輝像阿修羅山上昇起的太陽,而這時眾天神均向女神灑下花朵。」
第三章
馬希沙阿修羅的戰車長奔向女神的獅子,要一舉將牠消滅。女神非常憤怒,用三股叉把阿修羅的手砍下,拋到百里之外。看見這般情境,馬希沙阿修羅方面的將領戚摩羅用他的投鎗擲向女神。但女神口中只發出「哼」(Hum)一聲,投鎗便化為灰燼。女神還飛上天空,把戚摩羅砍得身首異處。跟著烏達伽手裡捧著大樹擲向女神,女神大怒,把烏達伽打得粉身碎骨。伽羅拉(Karala)、巴薩伽拉(Bashkala)、杜達羅(Durdhara)、杜穆伽(Durmukha)、維達拉(Vidala)等將領,統統被女神送到死神閻摩那裡去。
最後馬希沙阿修羅要親身迎戰女紳。他所有部下都已經被女神殺掉,再沒有人幫助他。馬希沙阿修羅幻化成大水牛的形相,以蠻力衝向女神。他用尾巴、牛角和鐵蹄發出可怕的聲響,大地也為之震動。他萬分憤怒地奔向女神,還用他的利劍襲擊女神的獅子。那獅子盛怒起來,把馬希沙阿修羅的腿撕開。馬希沙阿修羅用尾巴一掃,海洋裡的水便飛濺開來,好像世界末日的樣子。馬希沙阿修羅的牛角一撞,雲層也被撞得向四方八面飛散。大地亦被他的鐵蹄踏開,令人驚怕。當女神要殺他的時候,馬希沙阿修羅幻化成獅子的形狀,撲向女神。同時他又變回阿修羅的形相,手裡拿著寶劍,向女神衝去。女神向馬希沙阿修羅擲出武器,馬希沙阿修羅便立刻幻化成一隻大象,奔向女神。女神的獅子撲向大象,而那阿修羅亦立即變回大水牛的形相。這時三界之母親張開她憤怒得發紅的眼睛,大吼一聲,然後說:『邪惡的阿修羅啊,叫吧!你的末日到了,我要喝乾你的血。我現在就要叫那些天神歡喜。』」
聖人說:「這樣說時,女神抓住馬希沙阿修羅的勃子,把他的腿撕開。當馬希沙阿修羅臨死的時候,他軍隊中發出『哈、哈』的聲音。眾天神都非常高興,齊聲頌讚女神的勇武和勝利。那些樂仙乾闥婆(Gandharvas)紛紛唱歌,那些仙女(Apsaras)齊齊跳舞來慶祝。
第四章
當馬希沙阿修羅被殺之後,以婆羅摩為首的諸位天神來到女神面前,說出以下的讚頌:
『你是所有世界的靈魂,你是無所不在的力量,你支持一切。偉大的女神(Ambika)啊!你受聖人及神祇的崇拜,我等向你禮拜。願你能賜福我們!婆羅摩、毗濕奴、濕婆神都不能達到你的深度。憤怒的女神(Chandika)啊!你是所有世界的母親,我等向你獻上誠心的禱告。你使善心的家庭昌盛,你使行惡的家庭貧窮,你使罪人有邪惡的心靈。女神啊!我等獻上誠心的禮拜。女神啊!我們要怎樣頌讚你呢?你是所有世界的原因,你是自然之神(Para-Prakriti),是遍在的本質。你是解脫(Moksha),你是給予解脫的知識(Vidya)。你是里克(Rik),雅尤斯(Yajus)和沙瑪(Sama)。你是苦惱的毀滅者。你是聰明才智,你是一切女神的本質。你是杜伽(Durga),你是渡過迷幻海洋的扁舟。你是哥維(Gouri)、拉希什米(Lakshmi)、莎維德麗(Sarasvati) [註]!啊!你是多麼的美麗,多麼的可怕!一切榮耀都歸於你!那些相信你的人真有福,恩典隨時都會降下。他們還想望甚麼呢?杜伽啊!你拯救你的信眾,你毀滅他們的恐懼,給他們有良好的頭腦,除去他們的貧困。女神啊,你是多麼慈悲!為了天神能在天上過美好的生活,女神啊,你用雙手毀滅了那些阿修羅!但為甚麼要花那麼多的時間呢?為甚麼不在一轉瞬間把他們毀滅?女神啊!我等一再向你禮拜!你消滅了那可怕的阿修羅,為整個世界帶來和平。請保護我們,請四面八方的保護我們。在前、在後、在左、在右、在上、在下的保護我們!』
然後那些天神用十六種不同的方式崇拜女神。女神帶著微笑說:『諸位天神,請向我求取任何的願望,我將一一成全你們。』眾天神說:『女神再沒有甚麼沒有做好的。為了我們,你殺了馬希沙亞修羅。如果你要給我們任何願望的話,那便是當我們想起你的時候,你便到來解決我們的困難,而且誰若對你唱出以上的讚歌,都會在一切方面順遂。』聖人說:「女神收了天神的祭,便說:『一切就是如此。』然後就不見了。就這樣,我把女神的光榮故事告訴過你們。它是所有世界慈愛的母親。同時她通過出生在哥維的身體,殺掉森巴(Sumbha)和尼森巴(Nisumbha)兩個邪魔,幫助那些天神,在地上重新樹立正法。現在請再聽那段故事。
第五章
在很久以前,邪魔森巴和尼森巴由於苦行,向婆羅摩求得一個願望,獲得很大的力量,他們把因陀羅從天界驅逐,當了三界的主人。他們控制了蘇利耶、閻摩、伐樓拿、阿耆尼和其他神祇的位置。他們甚至代行風神的工作,因此那些神祇再沒有事做,被逼退位。這兩個亞修羅開始騷擾三界的眾生,使每處都產生紛亂。眾神祇在心裡感到悲傷,他們於是向摩訶摩耶禱告。因為摩訶摩耶曾經答應過,如果天神有難,而他們又誠心祈求的話,她便會來幫助他們。由於這個承諾,所有神祇都退到喜瑪拉雅山,向偉大的女神毗濕奴摩耶(Vishnumaya)誠心祈禱。
諸神祈禱說:『我等向母親,偉大的女神禮拜!我等向自然之神,吉祥者一再禮拜!我等向可怖的、永恆的、純潔的、光輝的女神禮拜。我等向杜伽,那一切的本質,做出一切事情者,那美麗中最美麗者,那可怕中最可怕者一再禮拜!我等向名為毗濕奴摩耶的女神禮拜。我等向她一再禮拜,她在眾生中被稱為意識、聰明、睡眠、飢餓、暗影、力量、口渴、忍耐、種性、含羞、和平、信心、美麗、昌盛、努力、記憶、慈悲、滿足、母親、迷惑;她在眾生之中被稱為一切的持護者,我等向你禮拜!願女神能幫助我們這些無助的天神,賜福給我們!』
聖人說:「那時剛好帕娃蒂(Parvati)來到恆河作每天的沐浴。她看見眾天神在祈禱,便問他們對誰作禱告,這樣的悲傷憂慮。當她這樣問時,從她的身體便出現一個巨大的身形,告訴帕娃蒂說:『這些天神都被森巴和尼森巴打敗。他們正在向我禱告,要求我的幫助。我叫杜伽(Durga),是這個世界的力量。』由於她從帕娃蒂的身體出來,所以又叫做卡悉奇(Kaushiki)。眾天神看見摩訶摩耶來到,都萬分歡喜,向她叩拜。女神說:「眾位天神,去吧,事情交我辦好了。』那些天神於是便回去,只剩下女神坐在喜瑪拉雅山的大樹上。
這時剛好森巴和尼森巴的兩名近臣懺韃(Chanda)和悶韃(Munda)經過,在喜瑪拉雅山的森林溜躂。他們看見極其美麗的女神坐在樹上,而且十分年輕。他們立即回報主人森巴說:『主人啊!在喜瑪拉雅山有一樣美麗的事物,其美妙無人能夠形容。那裡有一位極美麗的女子,你的諸位王后和她相比,不過像些蠕蟲罷了。與她相比,你的財富不算甚麼,你的榮耀不算甚麼,你的威武不算甚麼,你的王國不算甚麼,你的光榮也不算甚麼,她比這些加起來還好。去把她帶來吧,她是真正的財富,她把整座喜瑪拉雅山照亮,她是天仙之中的寶鑽。羅剎魔王啊!你要親自去看看她。大王啊,你打敗了因陀羅,帶回大象、武器,和所有三界的財富。你帶來蘇摩(Soma)的蜜液、念珠、蓮花的花環,以金玉裝飾的羅傘。你奪去了婆羅摩的權力、婆樓那的飛索、阿耆尼的光輝!你已奪得一切,但你還是沒有得到這一切的精粹,而那精粹便是那個在喜瑪拉雅山中美麗的女子。』」
聖人說:「聽見懺韃和悶韃這樣說,森巴於是派遣大使蘇格瓦(Sugriva)向杜伽提親。蘇格瓦趕快來到喜瑪拉雅山,那貌美如仙的女子的住處,看見她正在喜瑪拉雅山的樹林中遊戲,便滿懷興奮的向她說出以下一番甜蜜的說話:『女神啊,森巴是阿修羅的王,是三界之主。我是他的特使,他派遣我前來,給你說:三界都是屬於我的,我已征服了那些神祇。我正享受所有的獻祭。三界的所有財富都是屬於我的。我是一切的天神。我征服了海神,並奪去他的財富。那些本屬於乾閥婆(Gandhrvas)、提婆(Deva)、天龍(Nagas)的財富,現在都屬於我。我知道你是天界最美麗的女子,請到我這裡來,因為我是一切財富、一切昌盛之主。你可以選擇嫁給我或我的兄弟尼森巴,他和我有同樣的財富和力量。這樣你便可以成為三界之主。請考慮一下,然後儘快答覆我。』」
聖人說:「聽了蘇格瓦的話,那位支持著三界的宇宙之母和女神向他微微一笑,說出以下一段暗藏玄機的話:『也許你是對的,森巴是三界之主,而尼森巴也一樣是,但我能怎麼辦呢?由於從前的無知,我立下一個重誓,我怎能放棄呢?我說過要是有人能在戰場上勝過我,奪去我的光榮,有誰能與我對敵的,才能成為我的丈夫。現在且讓森巴和尼森巴前來與我對敵,然後輕易地獲得這段婚配吧。』蘇格瓦說:『小女孩啊!你是發瘋了嗎?在三界之中,誰敢與森巴和尼森巴對敵?無數的天神和阿修羅都被森巴和尼森巴的力量粉碎,而你算甚麼呢?你不過是單人匹馬、弱質纖纖的女子。當可怕的因陀羅在戰陣上受到羞辱的時候,你還不過是個黃毛丫頭吧!快與我一起到森巴和尼森巴的皇宮,否則很快便會被別人拖著頭髮前去。』
女神說:『這些我都知道,我知道森巴和尼森巴很有力量,但我沒有辦法,很久以前我已立下這個愚蠢的誓言,我除了依著做別無他法。請回去告訴他們這個事實,至於他們要怎樣,那就隨他們怎樣吧。』」
第六章
聖人說:「聽了這番話,蘇格瓦憤怒起來,他回到羅剎魔王那裡,將事情加鹽加醋的說了一遍。那阿修羅王不禁怒火中燒,於是召喚將軍督馬洛贊那(Dhoomralochana)說:「督馬洛贊那啊!你馬上去找那弱不禁風的女子,扯著她的頭髮,把她拖到我的腳前。如果在乾闥婆、提婆、夜叉中有誰敢保護她,便把他們立即殺掉。』」
聖人說:「森巴一聲令下,阿修羅大軍便浩浩蕩蕩,朝著喜瑪拉雅山進發,其人數有六萬之多,而且裝備精良。督馬洛贊那在喜瑪拉雅山看見女神,便說:『快去俯伏在森巴和尼森巴的跟前,如果你不願前去,我會用手扯著你的頭髮拖你前去。』女神說:『如果你是阿修羅大軍的將領,如果你是魔王派來捉拿我的,我還可以怎麼辦?』」
聖人說:「聽了女神的話,督馬洛贊那憤怒起來,向女神衝去。女神發出「哼」(HUM)一聲,督馬洛贊那便馬上化為灰燼。女神還把箭像下雨般射向阿修羅的大軍,女神的獅子在阿修羅之中就像大火燒掉森林。女神擲出的斧頭,把阿修羅的頭臚砍掉。女神的獅子不斷對阿修羅造成傷害,還喝那死在地上的阿修羅的血。轉眼之間,阿修羅軍隊中連一個也沒有剩下來。
消息傳至阿修羅王森巴,他再也壓抑不住憤怒,咬著下唇,召喚兩名親信懺韃和悶韃,對他們說:『懺韃和悶韃啊!快帶大軍到那裡去,把那女子帶來,不可遲誤。快,快!扯著她的頭髮,把她綑上,如果不成,也要在戰場上將她殺死。如果沒有其他辦法,只好把她殺掉。但如果你們能做到,就只殺死那可怕的獅子,然後把她綑綁起來,帶來見我。一切見機行事,去吧!』
第七章
奉了阿修羅王的命令,阿修羅大軍由懺韃和悶韃率領,浩浩蕩蕩向喜瑪拉雅山進發。到達時,他們看見女神騎在獅子上,好像志得意滿的向他們微笑。他們試圖用各種方法把女神捉住。他們用弓箭、飛環和寶劍,以圖接近。女神非常憤怒,她的臉孔變得像墨一樣的黑。然後從她前額有一個可怖的女神走了出來,手上拿著各種武器。她便是迦利(Kali),她有一副嚇怕人的臉,而且有一串用羅剎魔頭臚穿成的花蔓掛在頸上。她有奇妙無比的兵器法寶拿在手上。她的出現使阿修羅將士的心都跳了出來。她的形相實在太殘酷太可怕了!以至我們也無法形容。她充滿了整個空間,她的臉將天空蓋住。從她的口噴出火焰。她的眼睛像血一般殷紅。她大聲一吼,所有阿修羅都顫慄起來。迦利衝向那些阿修羅,一下子便把成千上萬的阿修羅消滅掉。她還把阿修羅當作食物來吃,以致把所有阿修羅吃光了還不夠。她一手便抓住成千上萬的阿修羅,然後往嘴裡送。那些阿修羅軍隊的將領,那些戰車的車夫和高級的將領,統統被迦利嚼爛。一輛又一輛的戰車被送進她的嘴巴,一隻又一隻的大象被她的牙齒咬碎。她還用頭髮、用頸項把一些阿修羅捉住,有一些則被她的雙腳踢得人翻馬覆。阿修羅的弓和箭,都被迦利從容地吃掉。有一些阿修羅被她用雙手狠狠打擊,有一些被當作食物來吃,有一些則被她的寶劍所殺,有一些光是被她的目光一掃,都動彈不得。轉眼之間,整支阿修羅軍隊便完全被懺滅。
看見這可怕的情境,懺韃便奮力衝向迦利。他投出飛環、斧頭、寶劍、飛索、三股叉,和成千上萬的武器。而悶韃從四方八面向迦利射出像下雨般的弓箭,看起來好像密雲要把太陽掩蓋的樣子。看見阿修羅這些兒戲般的進攻,迦利暴怒起來,用她可怕的臉和可怕的舌頭發出雷霆的聲響。她衝向懺韃,抓住他的頭髮,用劍將他的頭臚割下。看見懺韃陣亡,悶韃帶著盛怒衝向迦利。迦利將悶韃擊倒在地,然後亦用劍割下他的頭臚。餘下的將士看見懺韃和悶韃戰死沙場,都向四面八方逃命。迦利拿著懺韃和悶韃的頭臚向杜伽說道:『我已在戰場之上斬殺懺韃和悶韃這兩頭畜生,把他們作為獻祭,而你可以親手把森巴和尼森巴殺掉。』」
聖人說:「看見懺韃和悶韃的頭臚,杜伽對迦利說:『由於你誅滅了懺韃和悶韃,此後世人將稱你為懺韃和悶韃的誅滅者(Chamundi)。』」
第八章
當森巴知道懺韃和悶韃的大軍被毀,惶恐不安。他馬上命令所有阿修羅軍隊聯合起來,對他們說:『現在我要所有軍隊,所有武器都聯合起來,向在喜瑪拉雅山的女子進攻。八十六大將帶領騎大象的戰士、八十四軍的戰車、五十營的將士,以及一百團的多馬羅剎魔(Dhoomeraksharas)聽我號令。枯拉加斯(Kulakas),盜日達斯(Daurhridas),以及謬華斯(Maurvas),加拉基也斯(Kalakeyas)的大軍立即向那女子進攻,快去!』
就這樣,可怕的森巴在憤怒中發動了大軍,足以傾覆整個宇宙!女神看見這樣龐大的軍隊,馬上鋪天蓋地的發射弓箭,她座下的獅子大吼,好像世界到了末日的樣子。除了她擲出的武器、弓箭的聲音、獅子的吼聲,還加上女神的搖鈴聲、號角聲和雷霆的聲音。聽見這些聲音,阿修羅大軍便把女神、迦利和獅子團團圍住。在這個時候,為了人類的福祉,和消滅那些阿修羅,婆羅摩、毗濕奴、濕婆神、戰神塞犍陀、因陀羅都進入了杜迦的身體,各自以不同的形相迎戰阿修羅的軍隊。
以婆羅摩的形相,杜伽騎著天鵝,手裡拿著水瓶(Kamandalu)。以濕婆神的形相,她坐在水牛之上,手裡拿著三股叉,戴著月亮和毒蛇。以塞犍陀的形相,她騎在孔雀之上,手裡拿著飛鏢。以毗濕奴的形相,她騎在大鵬鳥之上,手裡拿著神螺(Sankha)、飛環、金剛杵和戰棒。女神亦現出維羅哈(Varaha)、那羅先娜(Narasirnha)和因陀羅的形相,騎在大象之上,手裡拿著閃電,並有一千隻眼睛!然後從女神身體走出她的力量迦利,以她可怖的形相向四面八方迎敵。她召喚使者伊莎納(Ishana),對她說:『去告訴那些羅剎魔,因陀羅將統治天界,那些天神將獲得獻祭。若果那些阿修羅還想活下去,得回到魔界(Patala)。如果他們要戰鬥,儘管放馬過來,我很樂意喝他們的血。』因為伊莎納被迦利喚作信差,所以她又叫作「迦利的使差」(Sivadooti)。
聽見迦利這些驕傲的言辭,阿修羅非常生氣,他們衝向迦利,要結束她的生命。那些阿修羅向迦利四面八方的投擲出各種法寶和武器。但早有防備的迦利早向阿修羅發射像下雨般的弓箭,令他們不能使用武器和法寶。跟著迦利以她無堅不摧的力量衝向阿修羅軍隊,好像狂風掃落葉一樣,把成千上萬的軍士掃光。她手中水瓶的水一灑,便吸去了那些阿修羅的力量。一使用三股叉,死掉的阿修羅便不計其數。用閃電和飛鏢對付阿修羅,就好像大鵬鳥對付大蛇一樣。她用閃電一揮,那些阿修羅便倒在地上吐血,沒有了頭臚及四肢。女神的飛環殺了無數阿修羅的將領。以維羅哈的形相,她把阿修羅到處拖死。以那羅先娜的形相,她發出吼聲把那些羅剎魔吃掉。女神所創造的可怕的使者,摧毀了羅剎魔的軍隊,把他們踏碎吃掉。看見女神把阿修羅軍隊打得潰不成軍,阿修羅的大將拉克塔維賈(Raktabija)變得狂妄起來,他流出的每一滴血,馬上化為和他有同等力量的羅剎魔。
拉克塔維賈衝向女神因陀羅的化身,向她射出可怕的武器。女神因陀羅的化身用閃電把他的雙臂砍斷,鮮血從他的身體噴射出來,把大地弄濕。然後即時從地上站起成千上萬的羅剎魔,每一個都和他有同樣的聰明和力量。女神斬殺了多少個羅剎魔,他們的血落到地上,又生出多少個羅剎魔來。他們四方八面圍著女神。女神用閃電把拉克塔維賈的頭臚砍下,血流到地上,馬上化成成千上萬的羅剎魔,個個有同等的力量,再來與女神戰鬥。女神用金剛杵打碎拉克塔維賈的頭,他的血又再生出許多阿修羅戰士,以致整個宇宙都好像充滿了阿修羅。女神把拉克塔維賈的身體用飛環劈開,血流到地上,便化成成千上萬的羅剎魔,整個天空和大地都充滿了可怕的邪魔。眾天神看見到處都是阿修羅,均惶恐萬分,因為那些邪魔的數目不斷增長,殺之不盡。
女神看見眾天神憂心忡忡,馬上叫迦利張開她的血盤大口,伸出她那驚人的舌頭,並說:『迦利啊,當我用武器殺死那些阿修羅時,不要讓一滴血掉在地上。你要用舌頭喝光他們所有的鮮血,還要把那些以血幻化的羅剎魔吃掉,這樣便可以把他們徹底消滅。』這樣說時,女神用三股叉把拉克塔維賈撕得片片碎。迦利張開她的大口,喝掉阿修羅的鮮血。拉克塔維賈被女神刺得很痛,他發出最後的吼聲,用最後的力量襲擊女神。女神用飛環結束了他的生命,一股鮮血自他身體流出,迦利喝乾拉克塔維賈的血,並且吃掉由血幻化而成的那些羅剎魔。最後拉克塔維賈倒在地上,好像大山倒塌一樣。所有天神都興高采烈,那些天仙唱歌、跳舞,一片歡樂。」
第九章
國王說:「聖者,你說的故事多麼動聽,女神的光榮何等奇妙,拉克塔維賈也死得那麼特別。我現在希望聽聽,在阿修羅的主將拉克塔維賈死後,森巴和尼森巴會怎麼樣?」
聖人說:「知道了軍隊被毀,拉克塔維賈被殺的消息,阿修羅王兩兄弟雷霆震怒。尼森巴帶領預留的軍隊,對女神發動進攻。那些阿修羅四方八面的向女神投擲出有毒的武器,下了咒語的法寶,和無堅不催的投鎗。森巴亦帶領他龐大的軍隊來捉拿女神。他與女神所顯現的不同形相,包括迦利、華斯娜維(Vaishnavi)、羅蒂(Raudi)、婆羅密(Brahmi)、那羅先密(Narasimhi)等作戰。於是便揭開了女神與森巴及尼森巴驚天動地的一戰的序幕。那一仗打得實在漂亮,既精彩又可怕!眾天神都顫慄起來。滿天都佈滿了弓箭。女神勇敢地迎戰那些阿修羅。尼森巴手中拿著寶劍,大力砍向女神座下的獅子。女神立即用飛環把尼森巴的劍催毀。尼森巴憤怒起來,用他的飛鏢、火焰和斧頭出擊。但女神此時亦無比憤怒,她把尼森巴打傷了,尼森巴馬上躺臥在地上。
看見兄弟躺臥沙場,森巴馬上上前,要殺死女神。他坐在戰車上戰鬥,八隻手都拿滿了法寶,整個天空都被他遮蔽了。女神看見森巴迎著她而來,便吹響她的號角,使整個天空都充滿可怕的聲響。她還用弓和箭發出聲響,那獅子亦放聲大吼,四處都泛起雷霆。女神用腳大力的踢著大地和天空,那可怕的聲音大得蓋過了先前的各種聲響。濕婆多蒂(Sivadooti)和迦利十分憤怒,大力的蹦跳,發出的聲音令阿修羅心驚膽顫。女神大叫:『邪惡的阿修羅啊!不要走!不要走!站住!你們要往那裡跑呢?』眾天神大叫:『勝利!勝利!』為女神喝采的聲音充滿整個天空。那些阿修羅在女神面前不過像一些稻草,女神很快便把他們燒成灰燼。女神還用她的三股叉,刺進森巴的胸膛。那可憐的羅剎魔躺在地上,不省人事。這時,尼森巴回復了知覺,用他的飛輪、金剛杵、火焰和寶劍迎戰女神。女神一樣刺中他的胸膛,那胸膛便裂開,走出一個可怕的邪魔來。女神大笑,然後一劍把他的頭臚砍下。許多阿修羅都被獅子吃掉,有些被迦利吃掉,有些被女神切成碎片,有些則被女神婆羅摩相的水瓶鎮住,有些被維羅密(Varahi)的長鼻打爛,有些被女神毗濕奴相(Vaishnavi)的飛環切成一片片,有些被安德尼(Aindri)的閃電殺死。所有阿修羅,都被女神的其中一個面相消滅掉。」
第十章
聖人說:「尼森巴被殺死了,而森巴則躺臥地上,他不能接受這樣的恥辱,大聲向女神說:『杜迦,你不要驕傲,你打勝只是因為有許多神祇的幫助。』女神說:『我是世上唯一者,除我以外還有誰?你仔細看看,所有這些與你戰鬥的神祇其實都只是我。現在你再看清楚。』杜伽說這話時,所有那些神祇的形相都返回杜迦的身體,剩下來的的的而且確只有杜伽一個。女神於是說:「我是具有大能、無所不在的,可化成許多個化身,但亦可收攝為只有我一個。』」
聖人說:「說罷,森巴從地上站起來,再與杜伽決一死戰。那一仗是打得最激烈的。森巴就像燈蛾撲火般衝向杜伽。整個世界也不知勝負會怎樣,全都希望快點看見這一戰的結果。無論森巴發出三界中任何一種武器,女神都用她的力量把它們消滅。就好像一場遊戲一樣。杜伽用「哼」聲的力量,把它們吞噬,並燒成灰燼。森巴拿起他的弓和箭、飛鏢、寶劍和投鎗。女神把他的戰車、馬匹和車夫一腳踏碎。森巴倒在地上,找不到戰車、馬匹和車夫,便拿著可怕的武器衝向女神。女神用弓箭把它毀碎。跟著森巴舉起鐵拳,要打杜伽的頭。森巴打中杜伽的胸口,女神則用金剛杵打中森巴的胸膛。森巴倒在地上,不省人事。恢復了知覺以後,森巴再站起來,然後飛上天空,向女神投下各種武器。這時女神也飛上空中,與森巴交戰,把他打回地上。那些修道者和天神看見這樣的場面都驚歎不已。最後女神用三股叉刺中森巴的胸膛,把他分為兩邊,結束了他的生命。森巴倒在地上,連大地和海洋也為之震動。
那羅剎魔被殺以後,天空睛朗起來,眾天神皆大歡喜,整個世界都充滿歡樂的氣氛,乾闥婆都唱起歌來。至於仙女們則開心雀躍,跳起舞來。樹木也發出歡笑,河流則流動暢快,海面平靜無波,火也快樂地燃燒。空氣變得清新,大地沒有了重擔,風也愉快地吹,大陽則光明燦爛。
第十一章
看見阿修羅最後都被消滅,眾天神都心生歡喜,他們的願望都得到滿足,於是便來到女神面前,向她說出以下的頌讚:
『女神啊!你是邪惡的毀滅者!願你歡喜。所有世界的母親啊!宇宙最高的主宰!請保護我們,保護這個世界!你是這個宇宙的支持。你顯現為這個世界!你是水,你是各種元素,你是毗濕奴摩耶,你是束縛和解脫的原因。所有知識都是你的形相,母親啊,所有女子就是你的化身。所有這些都由你充滿,你是男子之中的聰明。女神啊!你是天堂和解脫的給予者。你是時間、空間和因果。你是失望的人的護蔭者!女神啊!我們向你致敬!你毀滅所有煩惱,信徒都要求你的護蔭。女神啊!我等向你致敬!』
『你是女神的婆羅摩相,拿著水瓶,坐在天鵝之上!你是女神的濕婆神相,拿著三股叉,戴著月亮和大蟒,坐在水牛之上!你是女神的戰神相,拿著飛鏢,坐在孔雀之上!你是女神的毗濕奴相,拿著神螺、飛環、金剛杵和各種偉大的武器!女神啊!請心生歡喜,我等向你禮拜!你是女神的因陀羅相,拿著閃電,坐在大象之上!女神啊,我等向你禮拜!你是可怕的那羅先娜(Narasirnha)和那有可怕象齒的維羅哈(Varaha)。女神啊,我等向你禮拜!你有不同的形相,像迦利和濕婆多蒂(Sivadooti),你的臉孔可怕!女神啊,我等向你禮拜!你是拉希什米(Lashmi)、你是迦利、你是莎維德麗(Sawasvati)!請保護我們。你是杜伽,你是女神,我等向你禮拜!願你那曾殺掉懺韃、悶韃、森巴、尼森巴和其他羅剎魔的三股叉、飛環、銅鈴、號角、寶劍,能保護我們。女神啊,我等向你禮拜!』
『女神啊!你毀滅了所有可怕的疾病,你心生歡喜時,便給予所有願望。那些求你護蔭的,再沒有甚麼渴望,他們確實找到了最好的護蔭。女神啊!哪裡有邪惡的力量,哪裡有羅剎魔,哪裡有不正義的力量,你便顯現出來,把他們消滅。女神啊!請心生歡喜,保護我們!願這個世界的罪惡能很快減少。女神啊!請憐憫我等在你蓮足下的天神。』
女神說:『我是願望的賜予者。諸位天神啊,你們可向我求取任何願望,我都會一一成全你們。』眾天神說:『女神啊!你已做了一切要做的,我們只願大家的敵人都被消滅。』
女神說:『在第二十八達柏羅(Dvapara)期,在維瓦斯瓦達(Vaivasvata Manvantara),我會在納達歌柏(Nandagopa)家,耶守達(Yasoda)的子宮出世,再次殺死森巴和尼森巴,因為那時他們會出生在維達亞(Vindhya)山,成為我的敵人。我會住在維達亞山,再次毀滅他們。我會以可怕的形相再次殺死那兩個邪惡的羅剎魔。我會吃他們的肉,喝他們的血。我的牙齒會因此而變成紅色,因而天神和人類都稱我為「那紅齒的」(Raktadantika)。』
『同時,如果哪裡有飢荒,如果哪裡大地沒有雨水,我便會應聖人的呼喚而來。我會降世來減輕他們的痛苦。我會以一千隻眼睛來看顧他們,因此他們稱我為「千眼者」(Satakshee)。』
『我會用整個世界的玉米和食物填飽他們的肚子,因此我亦被稱為「給予玉米者」(Sakambharee)。』『我還會殺掉一個叫杜伽瑪(Dugrama)的女邪魔,因此我亦被稱為杜伽女神(Durgadevi)。』
『我會再次在喜瑪拉雅山現出可怕的形相,把那些羅剎魔吃掉,保護那些求道的人,同此我會被稱為「可怖者」(Bheemadevi)。』
『當那個叫阿溫那(Aruna)的羅剎魔在世上折磨民眾時,我會以一隻可怕的蜜蜂的形相毀滅他,因此我亦以蜜蜂(Bhramaree)的形相受人崇拜。』
『就是這樣,如果哪裡有災難,哪裡出現邪魔,我都會顯現出來,為世界帶來和平。』
第十二章
女神繼續說:『誰若唱起我的讚歌,向我禱告,我都會照顧他的福祉,救他脫離所有不幸。誰若歌唱我消滅蠻毒、卡塔巴、森巴和尼森巴的光榮事蹟,誰若聽聞我這些光榮的故事,都會沒有災難。他們不會陷於貧困,他們不用害怕敵人,也不用害怕國王。他們不用害怕各種武器、大火和大水。因此我的故事要向每一個人傳誦。每一個人都要聽見,這是一項極大的祝福。通過我摩訶摩耶的力量,眾多的罪惡都會消除,所有三種苦行都會因歌唱我的光榮而平伏。無論誰歌唱我的光榮,或對我誠心崇拜,我便隨時隨地顯現。在春天的季節,要誠心對我作崇拜,因為這對我是十分重要的。在崇拜的時候,要虔敬地講述我的故事。他們便會得享富貴與平安。那些國王會在戰爭中勝利,打敗他們的敵人。在每一處都會受到祝福和得享和平。那些唱誦我光榮的家庭會得到平安和富足。那些保護我信眾的人,我會為他消滅所有疾病和憂慮。我的信眾不會發惡夢,不會被妖魔鬼怪所傷。只是誦讀我光榮的故事,所有不幸都會完結。我的光榮是一切。對我以鮮花、檀香作過崇拜之後,要豐厚地供養那些婆羅門,要用我的口訣作火祭,然後損出財產作慈善用途。作我的崇拜時,應該充滿歡樂,供養那些婆羅門。這樣,我便會對信眾心生歡喜。』
『我的力量能毀滅所有疾病,帶來健康,保護每一個人及帶來和平。我的出生和事蹟從前是由婆羅摩和仙人來歌唱的,如果由你們來唱,便會帶來健康、和平、喜樂和信心。只要想起我,那個人便能通過各種障礙及苦惱。因我的力量,所有敵人、猛獸都不敢走近我的信眾。』
聖人說:「這樣說罷,女神便立即消失。於是眾天神便再次統治天界,享受祭祀,像往昔那樣快樂。所有阿修羅,看見他們已被征服,都逃回魔界去,過著不安和可憐的生活。」
「王啊!女神就是這樣顯現自己,維持地上的正法,保護她的信眾。她使整個世界陷於迷惑,同時作為母親,操縱著整個世界。王啊!整個世界都充滿這偉大女神的力量。那個偉大的力量創造了整個宇宙,而她亦變成世上一切煩惱和快樂的根源。」
第十三章
聖人說:「我已向你們說了女神光榮的故事。她是真正的知識,亦即是毗濕奴的女神力量的智慧原理,但作為摩耶女神,她也是無明,即一切無知的原理,而她亦是高於兩者的。由於她的力量,國王和這位吠舍才會陷入迷惑,就像她使其他許多人陷入迷惑一樣。王啊!快去求取摩耶女神的護蔭,她是快樂的給予者,她也同時給予信眾天堂和解脫。」
默根達亞說:聽了聖人這番話,蘇羅達王心生感動,他立即跑到森林裡,作嚴厲的苦行。而那位吠舍亦跑到河邊去,不斷的念誦女神的經典。他們都想看見女神,取回他們失去的國家和財富。他們用河裡的泥捏成一個女神的形象,然後用十六種方式來向女神作崇拜。他們都禁食,全神貫注在女神的光榮之上。他們這樣厲行苦行三年之後,女神便很滿意,向他們顯現,並說:「王啊!你要求甚麼,儘管告訴我,我對你十分喜悅,我會答應給你一切。」
默根達亞說:國王於是向女神求得一個願望,就是得回被敵人奪去的國土。但那個吠舍除了向女神求取智慧以外,便不再要求甚麼。
女神說:「王啊!幾天之後,你便會得回你的國土,你會戰勝你的敵人,並且快樂地統治這片土地。你死了以後,你會生在太陽神蘇利耶之家,成為第八個神人,叫薩梵利。吠舍啊!因你要求我給你智慧,你會獲得智慧。」
默根達亞說:就這樣,女神給他們兩人完成了願望,然後便消失了。由於女神所賜的願望,蘇羅達王便生在太陽神蘇利耶之家,成為第八個神人,叫薩梵利。
於此便結束了杜伽女神、摩訶摩耶和宇宙之母的故事。
Devi Mahatmyam
This great story, in praise of the Mother, the Great Goddess, commences by telling of a sorrowful king who paces about with unseeing eyes. He represents us all as he poses the fundamental questions: ‘who am I; what is the purpose of this existence,’ for he has lost his apparent direction as a ruler since his kingdom has been lost.
Although he is in a forest hermitage, a refuge, he does not even notice the peaceful animals and pleasant gardens. He sees instead his lost kingdom. He remembers his wonderful war-elephant. Was anyone taking proper care of him, he wondered.
He sighs to think of his subjects being ill-treated by those treacherous men who had usurped his kingdom.
The story begins prosaically enough but states that this is also an account of how this king evolved spiritually to become the legendary Manu Savarni, the presiding sage of the eighth Mantavara (a part of a cycle of creation).
That noble king, Suratha, had ruled over his prosperous land like a benevolent father until a conspiracy of jealous kings had attacked his kingdom and reduced it to a single city. Even there he had been undermined by treacherous ministers. He had escaped assassination, pretending he was going hunting; he had ridden away into the forest wilderness, until he found refuge in this peaceful ashram of the Rishi Medhas.
King Suratha was so full of grief. He could not rest. One day as he wandered, unseeing among the gardens and trees he discovered another man sitting by the path. This richly dressed man looked despondent.
The king asked the stranger tenderly: ‘who are you sir? I feel that you have a heavy heart. What brings you here to this quiet place?’
The merchant stood up. He bowed and thanked the king for his kind attention as he introduced himself. His name was Samadhi. They sat together and told each other of their losses. The merchant had been cruelly thrown out of his own home by a disloyal wife and greedy sons.
‘But, O king, I cannot stop worrying about their welfare. I love them all, and fear for their souls, that they should have acted so wickedly.’
The king’s voice was gentle and soothing:
‘It seems strange, don’t you feel, that you grieve and worry for these people when they have been so unfeeling towards you?’
The merchant responded. ‘O king, even as you were speaking the same thought occurred to me. I wonder what binds us so deeply to our fates when we are helpless to alter these situations.’
‘Since our fates have brought us here,’ the King said, ‘let us seek the advice of the great Rishi Medhas on the matter.
They rose together and with purposeful steps they approached the Rishi’s dwelling place.
The king and the merchant each bowed respectfully to touch the feet of the ancient sage, Medhas. He gestured invitingly. When they were seated his kind eyes looked enquiringly and the king spoke for both of them saying:
‘Beloved Teacher I just want to know one thing: this problem obsesses my mind, but my intellect cannot resolve it: I am still obsessed about my kingdom and all the business of ruler-ship. I know this is foolish, yet I cannot help behaving like an ignorant person. Why is this, O best of Munis?
And here, too, is this man thrown out by his household as worthless, and yet he still feels such affection towards them.
So we are both very unhappy; our minds always drawn by self-centered thoughts to these matters, even ‘though we see it is foolishness. How can we be so deluded and yet still aware of that? How can we both be so lacking in discrimination that we indulge in this state of despair?’
The Rishi said:
‘The understanding of all creatures is relative to their field of perception. Some are blind by day and some by night. All are limited. Mankind is certainly not any more aware than the deer, the birds or others. All creatures are compassionate beings.
O King, as you sit mourning, can’t you see the birds busy feeding their young although they themselves are hungry? Just like you, they are bound to their offspring, expecting loyalty in return.
This delusion is the power of Mahamaya which binds all creatures throughout their lives. This illusion makes them believe their existence is permanent. This power is the Great Goddess, the Devi who actually sustains all beings, both those that move and those which do not. She even causes the contemplative sleep of Lord Vishnu at the end of the Golden Age.
She, the adorable goddess, is truly called Mahamaya: the Great Illusion. By her this whole universe is created. When she is pleased, she blesses mankind and brings them to their final emancipation.
She is the knowledge supreme; she is the eternal cause of ultimate liberation, as well as the cause of the bondage of this worldly existence. Why then should you be amazed that she can hurl all creatures into delusion? She is the supreme knowledge. She is the sovereign of all Gods.’
The King said:
‘Respected sir, who is that Devi you call Mahamaya? How did she come into being? How was she born? What is her nature? That one who is mightier than the gods, what form does she take? O great sage, tell me everything. I wish to hear everything about her origins.’
The Rishi said:
‘This whole universe is the embodiment of her. By her it was stretched forth and she pervades it all. She is eternal.
Listen, I will tell you of the many times she manifests to fulfill the desire of the gods. At these times she appears to come into in the world, although she is in fact eternal.
At the end of the Golden Age, when the adorable, splendid Lord Vishnu reclines on his beloved Serpent-couch, Shesha, she actually becomes his divine sleep. Therefore she is called Yoga Nidra.
While Lord Vishnu was sleeping, two terrible Asuras, the infamous Madhu and Kaitabha, hid in his ears and sprang out to kill Lord Brahma.
Lord Brahma, the father of all, was seated in the lotus of sleeping Vishnu’s navel; as he watched those two ferocious Asuras, he prayed to Yoga Nidra, she who is highest in the heart of Vishnu. He desired her to awaken Hari and to open his eyes.
The glorious lord Brahma praised her as the Creator, Sustainer and Destroyer, as the Ruler of all, as the cause of sleep, and as the unequalled, adored consort of Vishnu. Thus, Lord Brahma said:
‘O you who are the invocations svaha, svadha and vashatkara,
You are truly the embodiment of the very sacrifice itself.
You are the imperishable divine nectar which sustains the gods.
Your form is eternally three measures and half a measure,
continual, uninterrupted and unchangeable.
You are the ancient Savitri hymn, and the supreme Mother of the devas.
By you this world is sustained. By you it is protected.
By you it is hurled to destruction and in the end it is consumed by you.
You create all that exists. You reside in everything that exists.
You protect everything which you have brought into existence.
The whole of creation is yours: it is your whim.
You are the supreme knowledge and also the great illusion
You are also the highest contemplation and the complete recollection.
You are the awful terror and the supreme blessing.
You are the great Devi as well as the great Asuri.
‘O you who are the primordial force:
creating everything, you manifest yourself as the three gunas.
You are the dark night of periodic dissolution, you are the great night of final dissolution
and you are the terrible night of delusion.
You are the goddess of auspiciousness.
You are the ruler.
You are joy and gladness.
You are intelligence and the highest consciousness.
You are bashfulness, prosperity, contentment, tranquility and forgiveness.
You wield the sword, club, discus, conch, bow and arrows and the iron mace.
You are the exceedingly beautiful and terrifying conqueror.
You are gentle and moonlike, as well as the precise annihilator.
Terrible and beautiful, cool and moist, transcending highest and lowest
You are indeed the supreme Ishvari.
O Devi how can I praise you?
Wherever anything exists
an inseparable part of its soul is that which empowers.
That power is yourself.
O Devi how can I praise you?
By you indeed, even he who creates and protects all the worlds
Even he who is sovereign of all things that move
Even he of the highest nobility, by you has been put to sleep.
Even the very forms which Shiva, Vishnu and myself assume
Even these are your creation.
Who then can praise you who are the power of us all?
We all entreat you now, O Devi! Use your immense powers:
Bewitch these two unassailable Asuras: Madhu and Kaitabha.’
Then, the Rishi said:
‘This is how the Dark Goddess was praised and invoked by Lord Brahma to awaken Lord Vishnu so that he would slay Madhu and Kaitabha.
Then, in the sight of Lord Brahma of inscrutable birth, the Devi withdrew herself from Lord Vishnu’s eyes, nose and limbs and emerged from his innermost heart and breast.
She arose to stand detached from Janardana, the World Protector, as he lay on his ocean serpent.
So then Lord Vishnu woke up to see those two audacious Asuras standing there.
He looked at those two evil, greedy Asuras, their eyes all red with anger, as they boldly prepared to attack and kill Lord Brahma.
Then adorable Lord Hari became warlike. He arose, grasped them with his immense arms and wrestled with them for a thousand years.
Although they were extremely powerful, eventually Madhu and Kaitabha became confused. Deluded as they were by Mahamaya, they said to the long-haired God:
‘Ask a boon from us.’
To which the Lord replied:
‘There is only one choice to be made. You may both be slain here by me today.’
They looked around and saw the whole world covered in water and in their delusion they asked the lotus–eyed God to slay them on a place not covered by water.
‘So be it’ said the Lord who wields the conch, the discus and the mace.
Then he held both of them on his hip and cut off their heads with his discus. This is what happened when she, who is the self-created cause of everything, arose as she was praised and invoked by Lord Brahma. Listen, I will tell you more of her achievements.’
Chapter Two
The Rishi said:
Once upon a time, when Mahishasura was lord of the asuras and Indra was lord of the devas they fought a war for a hundred years until the asuras won. Then Mahishasura took Indra’s place as lord of the heavens.
The defeated devas, led by Brahma, approached Shiva and Vishnu. There were thirty gods including Surya, Indra, Agni, Anila, Vayu, Chandramas, Varuna and Yama. They all described in detail how the evil Maishasura had thrown them out of heaven. He had taken their rightful places, forcing them to wander the Earth like mortals. The immortals asked the lords shiva and Vishnu to protect them from the wicked conduct of their enemies.
As they heard the devas’ story Vishnu and Shiva became furious. Heavy frowns bent their brows. Then that anger burst forth as a great light from Brahma, from Shiva and from all the other lords and devas. From Vishnu and from Indra, too; from each of them a powerful light glowed. Then this great energy, which came from the assembled gods, merged and became one extremely bright light. Like a blazing mountain peak, that light spread across the sky illuminating the ten directions.
That combined light from the devas manifest in the form of a woman whose splendour filled the three worlds.
The light from unconquerable Lord Shiva became her face; from the light of Yama her hair came; from Vishnu’s light her arms; by Soma’s light her breasts; her waist by Indra’s light, by Varuna’s light her legs; and by Earth her buttocks and hips.
From Brahma’s light came her feet and by the Sun her toes were made. The Vashus’ light became her fingers and Kubera’s light her nose. Prajapati’s light became her teeth and her three eyes came from the light of Narayana. Her womb came from Agni’s light and the two Sandhyas gave her eyebrows. Her ears came from the light of Vayu. So it was that from these lights of so many devas the auspicious Devi became visible.
Then, as they gazed at her, those gods who’d been so oppressed were suddenly filled with joy.
From his trident Pinaka, Lord Shiva then drew forth and presented her trident. Lord Krishna gave her a discus which he brought forth from his own discus. Varuna presented a conch and Agni gave a spear. Indra gave a thunderbolt drawn from his own thunderbolt. The Marutas presented her bow and arrows while Indra drew her bell from his elephants bell. From his staff Lord Yama drew her staff. The lord of the Oceans gave her a noose. Her necklace and water pot came from Lord Brahma. Surya’s rays illumined the pores of her skin. Kala, the lord of time bestowed a pure shield and a shining sword. The Milk Ocean brought her a necklace of finest pearl; two everlasting robes; a glorious jewelled crown and earrings; bracelets for her upper-arms and fore-arms; pure anklets and a fabulous necklace.
Jewelled rings covered all her fingers and a crescent moon adorned her hair. Vishvakarma gave her many missiles, a pure axe and impenetrable armour. From the Ocean came garlands of unfading lotus flowers to adorn her head and breast and a lotus to carry in her hand.
The mountain Himavan adorned her with jewels and gave her a lion to ride. Kubera, the lord of wealth gave her a chalice filled with ambrosia. Her jewelled serpent necklace was given her by Shesha the lord of serpents who balances the three worlds. The other gods also adorned her and gave more armaments.
Then the Devi laughed again and again: such long, high, terrifying peals of laughter, so loud, so unrestrained, that it caused the earth and sky and all of the waters to tremble. Every part of the world and its oceans shook with agitation at that roaring sound. The gods were filled with gladness and they shouted: ‘Victory to her, the Lion-rider.’All the sages also praised her, bowing in devotion.
Alarmed at such total commotion in the three worlds, all the wicked asuras rushed out brandishing their weapons.
‘Hah! What is this?” shouted the enraged Mahishasura. Then, as the asuras all charged towards that terrifying challenge of the Devi, Mahishasura saw her standing there, her splendour pervading the three worlds; her footsteps causing the Earth to bend; her crown engraving its mark on the heavens.
The twang of her bowstring agitated all of the corners of hell. Her thousand arms filled the four quarters. She is all–pervading.
Thus she commenced her battle with those enemies of the gods. Swords and daggers clashed and whirled. So many missiles were discharged the whole sky was ablaze.
There were four great divisions of Mahishasura’s armies. They were led by the generals Chikshura and Chamera with their myriads of chariots. Udagra brought his sixty thousand chariots. Mahahanu had ten million chariots. Asiloma brought fifteen million to battle. Baskala had six million. Ugra–darshana and Parivarita came with thousands of elephants and horses and ten million chariots to fight. Bidala also fought surrounded by five hundred crores of chariots. And many, many more asuras came with tusked elephants and fiery steeds to fight with the Devi in that battle.
Then, Mahishasura, surrounded by thousands of crores of horses, chariots and elephants, using javelins and cleavers, staves and maces and spears, commenced to battle with the Devi.
They hurled nooses and clubs at her. Some attack her with swords. But she easily snared their arrows and missiles with her noose, extending her many arms she playfully amused herself. With her sword and discus she severed their weapons effortlessly while she showered them with arrows.
All the Gods and Sages watched and sang her praises as the weapons of the Devi pierced the bodies of Asuras sending them crazy with pain.
She rode her angry lion. He shook his mane as he stalked among the armies of Asuras. They fell like trees in a forest fire.
Delighted, Ambika loosed sighs of satisfaction in the battle. Each breath instantly created hundreds and thousands of ganas who arose to join her in the battle wreaking destruction on the enemy with their axes and halberks and tridents.
Her ganas were filled with energy by the power of the Devi. They blew conches while some played mrdangams and tabors. It now became a mighty martial festival.
The Devi killed asuras by the hundreds with showers of spears, as well as with her trident her club and her sword. Hundreds more were thrown down, stunned by the sound of her bell. Some were bound by her noose and dragged to the ground. Some she split into two with her sword. Some lay on the ground crushed by her mace. Her club hammered others so severely they vomited blood. Some fell to the ground pierced in the breast by her trident.
Her arrows fell like torrents on those enemies of the devas. In such dense masses they were quickly slaughtered, quickly cut to pieces. The arms of some were severed, necks were broken. Some were torn in half. Heads rolled on the ground.
Some great asuras fell as their legs were cut off. Others were cut clean down the middle by her sword. Some fell and rose again, headless trunks, still fighting, swords in hand, dancing to the rhythm of the drums and trumpets.
Then some asuras shouted: ‘Stop! Stop!’ at the Devi.
Soon the earth was thickly covered with an impassable tangle: a mass of elephants, horses, asuras and broken chariots. Rivers of blood flowed among them. Ambika destroyed the whole army as quickly as fire destroys wood and straw. Her lion roared as he stalked among them shaking his mane and seeking the few still breathing. And the devas, watching the triumph of the Devi, showered her with flowers in their gratitude.
Chapter Three
Seeing the Mother Ambika slay that whole army, the enraged asura general, Chikshura advanced. He rained arrows on her like clouds of rain on Mount Meru. She cut his masses of arrows easily with her own arrows, killed his horses and charioteer, split his bow and his tall banner and pierced his limbs even as they held his shattered bow. He snatched up his sword and shield and rushed at her, striking the lion on the head and slashing at her left arm.
O King! That sword disintegrated when it touched her arm. So he grasped his pike, red-eyed with rage, he flung it at her.
Bhadrakali, the great Devi, saw that pike coming at her like a blazing comet. She hurled her pike and shattered his to fragments and the demon with it.
When that mighty general was slain, another general, Chamara, charged up on his elephant. He hurled his spear at Ambika who gave a disparaging hoot and struck it down lusterless. Seeing his broken spear fall Chamara angrily flung a pike at her.
She split it with arrows. Then the lion leapt onto the forehead of the elephant and attacked that demon Chamara. They both fought fiercely as they fell from the elephant. Then the lion sprang up to the sky and came down severing Chamara’s head with a blow of his paw.
Udgara was killed in the battle by the Devi using stones and trees and other missiles. And Karala she killed with her teeth, fists and palms.
And the angry Goddess ground Uddhata to powder with blows of her club. Vaskala she killed with a dart and Tamra and Andhaka with arrows.
The supreme three-eyed Goddess slew Ugrasya and Ugravirya and Mahahanu all with her trident. With her sword she struck Vidala’s head clean down from his body. Durdhara and Durmukha she sent to Yama’s abode with her arrows.
Now, as his army was being utterly destroyed, the asura Mahisha assumed his buffalo form and attacked the troops of the Devi terrifying them. Some he attacked with blows of his muzzle. Others he stamped with his hooves. Some were lashed by his tail and some slashed by his horns. Some he laid low on the face of the earth by the impetuous rush of his onslaught. Some were blasted by his breath or his bellowing or his wheeling career. Having laid low her army, Mahishasura rushed to attack the Devi’s lion. This enraged Ambika.
Mahishasura, was fearless. He pounded the surface of the Earth with his hooves. In his rage he tossed the mountains aloft with his horns and he bellowed. Crushed by his impetuous wheeling, the Earth crumbled to pieces. The sea, lashed by his tail, overflowed in every direction. Clouds, pierced by his swaying horns were rent to fragments; hundreds of mountains rained down from the sky, cast up by the blast of his breath,
Seeing the great Asura swollen with rage as he rushed on, Chandika let loose her fury in order to slay him. She flung her noose and bound him fast. Then as he was bound, he suddenly stopped being a buffalo and became a lion.
While Ambika beheaded that lion Mahishasura emerged as a man with a sword. Swiftly, her arrows pierced the man and his sword and his shield.
Then he changed into a huge elephant and roared as he grabbed her lion with his trunk. But, as he pulled, she severed that trunk with her sword. Again, he became a buffalo, shaking everything in the three worlds.
The Mother Chandika became really angry. Her eyes grew red and she laughed as she quaffed a divine drink again and again.
He was puffed up with his frenzy and strength and hurled mountains against Chandika with his horns as he roared. With showers of arrows she shivered those mountains to atoms, her face flushed as she drank, tersely saying :
‘Roar, roar on for a brief moment, O you fool, while I finish this wine. Soon the gods will be roaring right here when you are slain by me!’
The Rishi said:
As she spoke she leapt up and landed on that asura, pinning him down by her foot on his neck, she speared him. Caught by her foot, Mahishasura’s real form began to emerge from his buffalo mouth. Chandika then struck off his head with her great sword. Then all his demonic army was destroyed, wailing with fear, while the gods rose up in joyous exaltation.
The gods and rishis praised the Devi while the gandharva chiefs sang and apsaras danced for joy.
The Rishi said:
When that ferocious, evil army had been destroyed by the Goddess, Indra and the host of Devas bowed reverently, their bodies glowed; their hair bristled with excitement as they praised her:
‘We bow to the Goddess Ambika whose body expresses the collective power of the hosts of gods.
To her who evolved the whole world by her power, she who is all–pervading, may she bless us with auspiciousness.
She is Chandika whose peerless majesty and strength cannot even be described by the adorable Lords Brahma, Shiva and Vishnu.
May she protect the entire cosmos and turn Her mind to the destruction of grief and fear.
O Devi, we bow to you who abide in the houses of virtuous people in the form of Shri: the Goddess of prosperity.
In the houses of the wicked you are the Goddess Alakshmi, causing destitution.
You are intelligence in the hearts of the wise, faith in the hearts of the true, and modesty in noble souls. O Goddess, protect the universe!
O Devi, your form transcends the mind. How can we describe you? How can we speak of your great might in destroying demons? How can we tell of your skill in the battles when you overwhelmed the enemies of the gods?
You are the cause of all the worlds. The three gunas have their origin in you but you have none of their defects. Even Shiva, Vishnu and others cannot comprehend you. All beings come to you for refuge. This whole world is formed from an infinitesimal portion of yourself. Verily you are the sublime primordial Nature, which can never change.
O Devi, your complete divinity is expressed as ‘Svaha’, giving satisfaction to all the gods in the sacrificial fires.
You are also the ‘Svadha’ who satisfies the ancestral beings.
Therefore people chant you as Svaha and Svadha in ceremonies.
You are the one who gives final liberation by performing great and inconceivable penances.
You are the power which enables seers desiring moksha to restrain their senses and be cleansed of impurities.
You are the soul of sound. You are the vessel which contains the pure Rik and Yajur and Saman hymns, whose chanting is adorned by the OM. You are Bhagavati, the adorable one, embodying the Vedas.
You are the sustenance of all living things.
You are the supreme destroyer of the suffering of all the worlds.
You are wisdom by which the essence of the scriptures may be understood.
You are Durga, the boat that takes mankind across the ocean of worldly illusion.
You have no desires.
You are Shri who abides in the heart of Vishnu, the enemy of the demon Kaitabha.
You are Gauri the giver of light and truth who has fixed her dwelling in Shiva who wears the moon on his forehead.
Your lovely face was gently smiling, pure, like the rays of the full moon, beautiful, like the splendor of finest gold.
It is utterly astonishing that, after seeing your beauty, Mahisha-asura struck at your face in anger!
And how strange, O Devi, that when he saw your face grow angry with terrible frowns and rosy as the rising moon, Mahisha asura did not instantly drop dead. For who can survive the sight of the enraged Destroyer?
O Devi! Be pleased with us! You are the supreme Mother of all life.
When angered you instantly destroy the asura families for the welfare of the world. We saw this when the vast army of Mahisha asura was brought to its end.
You always prosper those who are pleasing to you, they are esteemed by others, they become prosperous and famous and their good deeds never cease, their households are extensive, contented and loving.
By your grace, O Devi, the blessed ones daily perform righteous actions with devotion and by this they attain heaven.
O Goddess! You are definitely the only giver of the fruits of action in the three worlds.
O Durga! When you are called to mind in difficult times you remove terror from all creatures. When remembered by the self-aware you bestow deeper enlightenment. Who beside you dares to dispel poverty, grief and fear? Who else is always kind-hearted to everyone?
You destroy the unrighteous to bring happiness to the world, O Devi. And although their wickedness could keep the Asuras in hell for ages, yet, you think of their welfare by killing them in battle that they may reach heaven.
You kill the enemies of the gods with weapons rather than burning them to ashes with your gaze. By your weapons’ touch, even the wickedest may be purified and ascend, such kindness you show them.
Only by watching your face which resembles the cooling light of the moon, only this protected the eyes of the asuras from the piercing flash of your sword or spear point.
O Goddess, your disposition subdues the conduct of the wicked.
This beautiful nature of yours is incomparable and beyond thought.
Your supreme power destroys those who challenged the valor of the Gods. Yet you have shown such compassion even to those enemies.
Your prowess is beyond compare. Where else can be found such beauty which strikes terror in the enemies?
In all the three worlds, only in you are found such a compassionate heart and invincible battle skill, O Devi, bestower of boons.
You have saved the three worlds by destroying the enemies. Killing them in battle you have led them to heaven. You have vanquished our fear of the frenzied demons. We bow in reverence to you.
O Great Devi, protect us with your spear. O Ambika, protect us with your sword, by the sound of your bell, by the twang of your bowstring! O Chandika, guard us in all four directions with your spear. O Ishvari, protect us and this Earth with those kindly gentle forms as well as with those extremely terrifying forms with which you move about in the three worlds. O Ambika, guard us on every side with your sword, spear, mace and whatever weapons your tender hands hold.’
The Rishi said:
This praise was offered to the supporter of the worlds as they worshipped her with offerings of celestial flowers from Nandana and with perfumes and precious ointment, and all of them offered heavenly incense with deep devotion.
Smiling sweetly, the Devi spoke to the prostrate Gods: ‘Your hymns of praise are so beautiful: whatever you may ask I will be pleased to do.’
The Gods said: ‘O Great Goddess! Since you have slain our enemy Mahisha asura, nothing remains to be done. Yet we pray that whenever we think of you, you will remove our difficulties at that time.
O Mother of purest countenance, any mortal who praises you with these hymns, may you bless him with prosperity, O Ambika, as you have blessed us.’
The Rishi said:
O King, after the Gods appealed to her for the sake of the World and themselves, Bhadrakali replied: ‘So it will be,’ and vanished.
So now, O King, I have told you about the Devi who desires the prosperity of the three worlds, how she manifest from the bodies of the Gods long, long ago. Listen again. I will tell you how she came as Gauri to slay the wicked demons; Shumbha and Nishumbha, for the protection of the three worlds.
I will tell you exactly what happened.
Chapter Five.
The Rishi said:
Once upon a time, two asuras, Shumbha and Nishumbha, assumed leadership of the three worlds. They took the offerings intended for Indra and arrogated to themselves the roles of Surya, Chandramas, Kubera, Yama, Vayu, Varuna and Agni.
Expelled from their rightful place and authority, the devas all thought of the invincible Goddess and her promise: ‘Whenever in distress you call me to mind I will end those calamities at that very instant.’
So the Gods went to that lord of mountains, Himavat, and began to recite hymns of praise to Shri Vishnumaya who is the illusive power of Shri Vishnu.
The Devas said: “Salutations to the Devi, the Mahadevi. Salutations to the eternal auspiscious one, to that one who is the Primordial Cause, she who is the sustaining power, we utterly surrender to her.
We bow and surrender to Raudra who is ferocious and who, as Gauri, is the support of the universe.
We surrender to that one who is tender as the moonlight, who bestows happiness, we reverence her continually.
We bow to Kalyani who enables us to perfect ourselves.
We bow to Lakshmi who prospers us.
We bow to Sharvarni who is the arbiter of kings.
Reverence to Durga, we surrender to her who is inaccessible and who enables us to cross the ocean of illusion,
We bow to her who is the foundation of the world, who is the awareness and discrimination, to her whose complexion is blue-black like smoke.
We surrender and bow again and again to that goddess who is most gentle and most terrible, to her who destroys the enemies of truth to preserve the world order.
To the Goddess who is proclaimed as the illusive power of Lord Vishnu, which exists in all beings, we bow again and again.
We bow to the Devi who abides in all beings in the form of consciousness, we bow and surrender to her.
We bow and surrender to her who is intelligence
To her who is sleep
To her who is hunger
To her who is reflection, shadow, in all beings
We bow to her who is the strength, the energy, the power in all beings.
We bow to her who is desire, who is thirst.
We bow to her who is forgiveness and patience.
We bow to her who is the particular genus, or class, or species of all beings
We bow to the Devi who is modesty in all beings.
We bow to her who is peace, who is tranquility in all beings.
To her who is faith, we bow.
To that Devi who dwells in all beings as lustre and loveliness, we bow.
We bow to the Devi who dwells in all beings as good fortune.
We bow to the Devi who dwells in all beings as activity.
To her who dwells in all beings as memory, we bow.
To her who dwells in all beings as kindness, as mercy, as compassion, we bow.
We bow to her who is satisfaction, the contentment in all beings.
We bow to the Devi who resides in all beings as Mother.
We bow to that Devi who abides in all beings as delusion and error.
To the all-pervading Devi who protects the sense organs in all creatures and rules all creatures continually, we surrender, bowing again and again.
All reverence to her. She alone pervades the entire world as consciousness. We prostrate ourselves again and again.
As in olden times when invoked by the Gods to fulfill their desires, that one who is adored every day by the Lord of the Gods, may she, that Ishvari who is the source of auspiciousness, accomplish our deliverance.
We the Devas who are tormented now by Asuras, we bow to that one who instantly destroys calamities, to her we surrender ourselves in devotion.”
The Rishi said:
O King, while the gods were praising and worshipping her, Parvati came to bathe in the waters of the Ganga. The Goddess with beautifully arched eyebrows asked:‘Whose praise is being hymned here?’
Then an auspicious goddess sprang forth from the treasure-house of her body and replied:‘For me this hymn is uttered by the assembly of gods who have been defeated in war and exiled by Shumbha and Nishumbha.’
As Ambika manifested from the pores of Parvati’s body she is glorified as Kausiki in the three worlds.
Then Parvati also became black and came to be known as Kalika and took her abode in the Himalaya.
Then Chanda and Munda, two servants of Shumbha and Nishumbha happened to see that Ambika (Kausiki) looking extremely beautiful. They reported to Shumbha: ‘O great king there is an exceedingly beautiful woman whose queenly beauty is illuminating the Himalaya. No-one has ever seen such sublime loveliness anywhere. Find out who that goddess is and take possession of her, O Lord of Asuras. She is a gem among women, with exquisitely beautiful limbs which illuminate the four directions with their lustre. There she stands, O King of Demons. You deserve to see her.
Lord! Whatever precious stones, jewels, elephants, horses and so on are in the three worlds, all now decorate your house. O King, you have obtained the precious elephant Airavat, also the fabulous tree Parijata, as well as the wonderful horse Ucchaishrava, which was Indra’s. Here in the courtyard stands the gem-studded chariot drawn by swans. It was brought here from Brahma the Progenitor. Here is the treasure Mahapadma from Kubera and the unfading lotus garland Kinjalkini, the gift from the ocean. Varuna’s umbrella, which showers gold, now stands in your house with the superb chariot that once belonged to Prajapati.
Lord, you have snatched Utkrantida, the missile of Yama by which he gives exit to all creatures. Your brother now possesses the noose of the ocean King. Nishumbha also has all the gems from the ocean while you have the two fire-proof garments from Agni.
O Demon king, as all these gems have been given you why not also seize this jewel among women?’
The Rishi said:
After listening to all this from Chanda and Munda, Shumbha sent out the mighty demon Sugriva as his messenger to the Devi. He said: ‘Go and convey my invitation to her in a gentle way so that she will be affectionate toward me.’
Going over to the lovely mountain seat of the Goddess, the messenger spoke in a sweet, soothing tone, saying: ‘O Devi, I am the messenger of Shumbha, lord of the demons and sovereign of the three worlds. He has vanquished all his foes among asuras and even the gods were unable to resist him. He sent me here to your presence. Listen to what he says, his message is this: ‘All the three worlds are mine. Even the Gods obey me. I eat all the offerings which once were theirs. All the finest jewels of the three worlds are now mine. Even Indra’s elephant, Airavata, I now have. With salutations the Gods have even offered me the glorious horses called Ucchaihsravas which arose at the churning of the milk ocean.
O magnificent lady! All the other objects which belonged to the gods or gandhavas or nagas, all are now in my possession. We regard you, O Devi, as the jewel among womankind. Therefore, come to us, we who are the connoisseurs of gems. Come to me or to my powerful younger brother Nishumbha, O Lady of the quick side-glances, you are indeed a sparkling jewel. By marrying me you will gain incomparable wealth. Think of the advantage and become my wife.’
The Rishi said:
When this was said, the adorable Goddess Durga who sustains and protects the universe, smiled thoughtfully and said:
‘What you say is true, no doubt. Shumbha is indeed sovereign of the three worlds together with Nishumbha. But how may I nullify my former vow? Please listen to this vow I once made in ignorance: I once declared I would only marry one who could be my equal in strength, one who could defeat me in battle and remove my pride, only he could be my husband.
So let Shumbha come here, or Nishumbha the great asura, let him vanquish me without delay and gently take my hand in marriage.’
The messenger said: ‘O Devi! This is arrogance! Do not talk this way to me! Name a single god from the three worlds who is capable of standing against Shumbha and Nishumbha! In fact all the gods were unable to face even the other asuras in battle. So how could you, a single woman do this on your own? If Indra and all the other godheads united could not defeat Shumbha, how will you, a woman, dare to face him? It would be better that you heed my message and go to Shumbha and Nishumbha yourself. Otherwise you will suffer the humiliation of being dragged there by the hair.’
The Devi said: ‘It is true. Shumbha is strong. Nishumbha is very heroic. But what can I do? In my ignorance I made my vow earlier. You go back to the asura lord and tell him politely what I have said then he may do whatever he pleases.’
Chapter Six
The Rishi said:
The messenger heard the Devi’s words with growing anger. He returned to the Demon King and reported them in detail. Then Shumbha in turn was angered. He summoned Dhumralochana, one of his generals: ‘O Dhumralochana! Go with your troops and fetch her here immediately dragging her by the hair. Anyone who tries to rescue her is to be killed at once even if he is a god or a yaksha or only a gandharva!’
The Rishi said:
At this command Dhumralochana immediately responded with his sixty thousand troops. Seeing the Devi seated on the snowy mountain, he shouted: ‘Come at once to Shumbha and Nishumbha’s presence! If you won’t come sweetly I will take you by the hair and force you to come.’
The Goddess replies: ‘But you are so strong, surrounded by your mighty army and protected by the lord of demons, why threaten me? What harm do you fear? What can I possibly do?’
The Rishi said:
Thus challenged, the asura Dhumralochana rushed at her. Then Ambika reduced him to ashes just by saying ‘Hum’
This outraged the demon troops. They released showers of arrows, javelins and axes on Ambika.
The lion, vehicle of the Goddess rose in anger and shook his mane. He roared violently as he fell upon the army of wicked asuras. Some he slaughtered with blows from the fore-paw, some with his jaws and others by his hind legs. He disemboweled some with his claws and beheaded others with a cuff of his forepaws.
He severed heads and arms from some and shook his mane as he drank the blood of others.
In an instant that whole army was destroyed by that high-spirited lion that bears the Devi. He was exceedingly angry.
When Shumbha the asura lord heard that Dhumralochana was slain by the Devi and all his army slaughtered by her lion, he was furious. His lower lip quivered as he ordered two mighty Asuras, Chanda and Munda: ‘Ho Chanda! Ho Munda! Take multitudes of troops. Go and capture her. Bring her at once by the hair or bind her. Failing that, let the troops strike her with their weapons. Kill the lion and seize that Ambika. When she is wounded, bind her and bring her straight here!’
Chapter Seven
The Rishi said:
Then, as commanded, the Asuras Chanda and Munda marched forth with their army, all four battalions with weapons raised and ready. Soon, at the peak of the golden mountain, they saw the Devi, serenely composed, mounted on her lion, She smiled as she saw them approaching. At the sight of her some rushed to capture her while others flourished their swords or bent their bows. At this Ambika grew furious and in her anger her face became dark as ink.
From the fierce frown of her forehead, suddenly, the Goddess Kali emerged holding a sword and a noose. She was truly terrifying. She had a strange staff with a skull on top. Her garland was made of skulls; her clothing of tiger skins and she was appallingly emaciated with a huge mouth and great tongue lolling out. Her eyes were deep sunk and reddened. She filled the sky with her roars.
Falling impetuously on the Asura army she devoured those hosts of foes. With one hand she snatched up elephants; drivers; rear-men and warriors, bells and all, and flung them into her mouth. In the same way she threws soldiers; horses; chariots and drivers into her mouth and ground them horribly with her teeth. One she seized by the hair, another by the neck. One was killed by the weight of her foot and another crushed against her body.
They hurled weapons at her. She caught these in her mouth and furiously crunched them with her teeth. In this way she destroyed that whole host of evil-natured asuras. They were beaten and crushed. Many were killed by her sword. Some she beat with her Khatvanga – her skull topped staff. Others met their death, ground by the edge of her teeth.
Seeing the whole demon army destroyed in a trice by that appalling, terrible Kali, Chanda rushed at her while Munda gave cover with showers of arrows and discuses all over that Goddess with the terrible eyes. Then those discuses entered her mouth like so many suns consumed by cloud.
At this the Goddess Kali roared frightfully. In her dreadful mouth, so difficult to look at, ferocious teeth gleamed. She laughed in terrible rage. Then, mounting her great lion, she rushed at Chanda, seized him by his hair as she uttered the frightful ‘Hum’ and severed his head with her sword.
Seeing Chanda brought down, Munda also rushed at her. She felled him with her scimitar in fury.
Then the remainder of the army fled in panic, scattering in all directions at the sight of mighty Chanda and Munda destroyed.
Carrying the heads of the slain Chanda and Munda, Kali approached Chandika and, laughed as she said with passion:
‘Here I bring you two great beasts in the battle sacrifice. You yourself shall now kill Shumbha and Nishumbha.’
The Rishi said:
Then lovely Chandika looked at the two mighty demons’ heads and joked: ‘Since you have now brought Chanda and Munda you will become famous in all the world as ‘Chamunda’.’
Chapter Eight
The Rishi said:
After the daitya Chanda was slain and Munda was felled and so many battalions destroyed, then the demon king, the mighty Shumbha, his mind overcome with anger, commanded the marshalling of his entire army of demons.
‘Let the eighty-six companies of troops march forth with weapons at the ready and the eighty four Kambus march with their elephant forces. Let the fifty bravest Asura clans go forth. Let the hundred families of Dhaumras go forth at my command. Let the Kalakas, the Daurhritas, the Mauryas and the Kalakeyas march out at my order, equipped for battle.’
After issuing orders, the ferocious Demon King Shumbha marched out with his thousands of forces.
Then Chandika saw that terrible army advance. She twanged her bowstring. The sound vibrated all the space between Earth and Heaven.
Then, O King, the lion gave a mighty roar and Ambika magnified those roars by clanging her bell. Kali opened wide her terrible mouth and filled the quarters with the sound ‘Hum.’ She overwhelmed the noises of the bowstring, the lion and the bell. The angry demon army heard that tremendous sound from all directions. They encircled those goddesses, Chandika and Kali and the lion.
O King! Then, the shaktis of all the gods, of Indra, Brahma, Isha, Vishnu and Kartikeya, all came out in their true forms to join the Goddess Chandika in destroying the enemies of the gods. They came with the same weapons and vehicles as the gods from whom they had emerged.
Brahma’s shakti, called Brahmani, came in her chariot drawn by swans. She carries a rosary and a water-pot. Maheshvari came riding an ox, holding her trident. She wears bracelets of great serpents and a crescent moon adorns her forehead. Ambika-Kaumari rides on a peacock. She carries a spear to slay demons. Vaishnavi rides on Garuda. She carries her conch, discus, mace, bow and sword. Sri Hari’s shakti advanced in the form of a boar. She is Varahi. Likewise, Narasimhi came, in lion-form, like Narasimha, scattering constellations of stars with a toss of her mane. Then the thousand-eyed Indrani came, seated on the king of elephants, wielding her thunderbolt weapon.
Then Lord Shiva, surrounded by all these shaktis, requested Chandika to slay the demons to please him: ‘O Chandika, delight me by slaying these demons at once.’
Immediately, the energy of Chandika emerged from her body in the form of a ferocious, very powerful shakti, making a noise like a hundred jackals.
This invincible goddess, Aparjita, said to Shiva of the dark matted locks: ‘Go, my Lord, as my ambassador to Shumbha and Nishumbha. Tell those two excessively proud demons, and all the others assembled for war, that they must restore Indra as sovereign of the three worlds so that the gods may again eat the fruit of sacrificial offerings. Say to them: ‘If you wish to continue living you must go back to hell. But, if you are still arrogant about your strength, and you still want to fight, then come on. Let my jackals feast their fill on your flesh.’ As she appointed Lord Shiva himself as messenger, she became known as Shivaduti after that.
The demons were so furious when Lord Shiva, the lord of destruction told them her message that they at once marched to where Katyayani stood. Enraged, they showered volleys of arrows, javelins and other weapons on the goddess. She raised her huge bow and easily cut through their missiles of arrows, spears, darts and axes.
Then Kali roaming in the forefront of the battle, tore them with her pike and crushed with her skull-topped staff as she stalked about. Brahmani sprinkled water from her Kamandalu and drained the enemies’ vigor. Maheshvari slew those daityas with her trident; Vaishnavi with her discus; Kaumari with her javelin.
Aindri hurled her thunderbolt down on them, tearing daityas and danavas to pieces. They fell to earth in hundreds, pouring streams of blood.
The boar-headed goddess Varahi shattered the enemy with blows of her snout. She wounded many, tearing their breast with her tusks. Other asuras were felled by her discus.
Narasimhi the lion-headed goddess roamed through the battle, filling the sky with her roars. She tore the asuras with her claws and devoured them.
Many asuras, dazed by the fierce, loud laughter of Shivaduti, fell down and were eaten by her. The combined power of the angry Mothers was so terrible to behold that the demon army fled in disorder.
Then, the great and furious Raktabija, seeing the rout of his troops, strode into battle. Whenever a drop of his blood fell, another demon exactly like him appeared on the earth. With his mace he fought against the Shakti of Indra while Aindri fought him with her thunderbolt. Hit by the thunderbolt, his blood gushed out. Immediately fresh combatants just like him sprang up beside him. However many drops of blood that fell, so many persons of his strength and courage came into being. These ferocious warriors hurled dreadful weapons at the mothers. Again and again the thunderbolt struck his head and the blood that flowed brought forth thousands of Raktabijas.
Vaishnavi struck with her discus and Aindri beat him with her mace. Each cut of Vaishnavi’s discus produced thousands of great demons. The world became full of them. Kaumari struck with her spear, Varahi with her sword, Maheshvari with her trident. And that great demon Raktabija, full of anger, struck each of the Mothers with his club. But the streams of blood pouring from him where he was hit by the spears, swords and clubs only brought countless hundreds more like him into being. The whole world became covered in demons. The gods all were terrified.
Chandika laughed to see this and said: ‘Quick, Kali, open your mouth wide and catch the blood and the demons coming from this great asura. Roam the battlefield and devour these fresh demons. When his blood drains he will meet his doom. As you quickly eat these the anger will be gone and no more demons will be born.’
Then Chandika struck him with her pike. Kali caught his blood in her mouth. He struck Chandika with his club but it caused her no pain. Blood flowed from his many wounds and Kali caught it all in her mouth. She also devoured the asuras who sprang from that blood.
The goddess hit him with all her weapons; dart, thunderbolt, arrows, sword and spears and Chamunda drank all the blood.
And so it was, O King, that finally he fell on the earth, stricken by a multitude of weapons and bloodless. Then the gods were filled with joy and the mothers, filled with blood, danced ecstatically.
Chapter Nine
The king said:
The story you have just related about the Devi slaying Raktabija was wonderful. Now I want to hear about Shumbha and Nishumbha – how did they react to the death of Raktabija?
The Rishi said:
After Raktabija was slain and the other demons had been killed, Shumbha and Nishumbha were filled with rage. Having seen his great soldiers killed, the asura Nishumbha rushed forward with his battalion. Surrounding and following him the army of asuras came angrily biting their lips as they advanced to slay the Goddess. And Shumbha, full of rage after fighting the Mothers, also advanced surrounded by his troops.
The desperate combat between the Goddess and Shumbha and Nishumbha looked like two thunderclouds raining violent showers of arrows on her. Chandika cut through those arrows with her own shower of arrows and wounded both demon kings limbs with her weapons.
Nishumbha grasped a sharp scimitar and glittering shield. He struck the head of the lion, that noble beast that carried the Goddess.
When her steed was struck the Devi quickly split his sword with a sharp arrow and destroyed his lovely shield which had been decorated with eight moons. With his shield broken and sword split, Nishumbha hurled his spear which she split with her discus as it approached.
Then Nishumbha, blazing with anger, grabbed his dart This also she smashed with her fist. He flung his club. She shivered it to ashes with her trident. Then, as the demon advanced, battle-axe in hand, she felled him to the ground with a multitude of arrows. Seeing his mighty brother Nishumbha felled by the Goddess, Shumbha was outraged. He strode forward to kill the Mother Ambika. As he stood on his chariot, his eight arms upraised with splendid weapons, he seemed to fill the entire sky. The Devi watched his approach and blew her conch. She twanged her bowstring making an unbearable sound. She filled all directions with the ringing of her bell which un-nerved the demon hosts. The lion gave a roar which penetrated the ten regions of the sky and destroyed the pride of the demon’s elephants.
Then Kali sprang into the sky and came down, slapping the earth with both hands. This boom drowned all of those other sounds.
Shivaduti gave an ominous loud laugh. The demons trembled and Shumbha flew into a terrible rage. Ambika said:’Stand still, evil one.’
The devas all shouted: ‘Victory to you.’
Shumbha came on hurling his flaming spear, terrible, like a mountain of fire. She extinguished this with her meteor.
O King! The terrible roar of the lion filled the inter-space between the three worlds. But the dreadful thunderclaps of the Devi smothered even that!
The Devi and the demon each split the hundreds of fiery arrows of the other. Then Chandika grew angry and hit him with her trident. He fell to the ground in a faint. Then Nishumbha recovered his senses and grasped a bow. He struck the Devi and Kali and the lion with his arrows. That danuja lord, the son of Diti, extended his ten thousand arms and covered Chandika with a myriad of discuses.
Then the great Goddess Durga, destroyer of all difficulties, became angry and split those discuses and arrows with her own arrows. Nishumbha then took up his mace and, surrounded by his army, rushed at Chandika to kill her. Even as he came she clove his club with a sharp sword. He grabbed a pike. As Nishumbha came at her with his dart she pierced him in the heart with her swift pike. From his pierced heart another valiant warrior emerged saying: ‘Stop!’
Laughing vigorously the Devi cut off his head as he was speaking. He fell down dead. The lion then devoured the asuras whose necks he had crushed. Kali and Shivaduti devoured others.
Many great asuras were killed by Kaumari with her spear. Others were frightened away by Brahmani sprinkling vibrated water.
Some were felled by Maheshvari with her trident. Others were smashed by the snout of Varahi. Some were cut to pieces by her discus. Aindri killed some with the thunderbolt from her palms. Some did away with themselves, some fled the battlefield. Others were eaten by Kali, Shivaduti and the lion.
Chapter Ten
The Rishi said:
Many great asuras were killed by Kaumari with her spear. Others were frightened away by Brahmani sprinkling vibrated water.
Some were felled by Maheshvari with her trident. Others were smashed by the snout of Varahi. Some were cut to pieces by her discus. Aindri killed some with the thunderbolt from her palms. Some did away with themselves, some fled the battlefield. Others were eaten by Kali, Shivaduti and the lion.
Chapter Ten
The Rishi said:
As Shumbha saw his brother Nishumbha, dear to him as life itself, now dead and his army slaughtered, he spoke angrily: ‘O Durga! You have become arrogant, proud of your success! Don’t boast here. There is no reason to look so haughty. You depend on these others for your strength!’
The Devi said: ‘O vile creature! I am all alone in the world of movement. Who else is there beside me? These goddesses are manifestations of my powers. See! They dwell within me alone!’
Then Brahmani and all the others were absorbed into her body. Ambika was all alone.
The Devi said: ‘All these forms projected here are my attributes. I have now withdrawn them. I stand alone on the battlefield.
So come on! Let’s fight!’
The Rishi said:
Then, while devas and asuras watched, a dreadful battle between the Devi and Shumbha began. They fought without quarter, hurling deadly missiles and showering arrows in a fight which frightened all the worlds. The demon lord broke the divine weapons which the Devi hurled in hundreds. The mighty weapons he employed she, Parameshwari, easily smashed with a forceful sound of ‘Hum.’
Then the Demon covered the Devi with hundreds of arrows. In her wrath she split his bow with her arrows. His bow broken, he used a pike. That too she cut with her discus as he still held it. Then he, the supreme lord of the demons, took up his sword and his brilliant shield adorned with a hundred moons. He charged.
Chandika split his sword as he came. Her arrows also pierced his bright shield. His steeds were slain, his charioteer gone. The daitya grasped his fearsome mace, ready to kill Ambika. Her arrows split the mace. Shumbha raised his fist and rushed at her. He struck at her heart. She hit his chest with her open palm. He fell, wounded, to the earth. Immediately he rose again and seized her as he flew into the sky. Chandika fought him there; unsupported.
The Siddhas and Munis watched the fight with shock and dismay. Such fierce close combat had never been seen before. After a long time Ambika lifted him up. She whirled him around, and then she threw him down to earth.
Then that evil asura, Shumbha, raised his fist and rushed at her for the kill. This time the Devi met him with a dart which pierced his chest. He fell lifeless to the ground, shaking the entire earth and its oceans, mountains and islands. At the death of the wicked demon the whole world rejoiced. The sky cleared. Peace was restored. The clouds and meteors, which had foretold danger, now were gone. The rivers flowed in their courses again when Shumbha was destroyed.
The hearts of the gods were filled with joy. The gandharvas resumed their songs. Others played instruments. Nymphs danced, gentle breezes blew, the sun glowed, and sacred fires blazed peacefully. All disturbing sounds were silenced everywhere.
Chapter Eleven
The Rishi said:
When the great demon was killed by the Devi all the gods, led by Agni, sang the praise of Katyayani. Their shining faces filled the universe with radiant light:
‘O Devi, you who remove the sufferings of your devotees, be pleased with us.
O Mother of all the world, be gracious.
O Queen of the universe: protect the universe.
O Devi you rule everything that moves and everything that is immovable. You alone are the foundation of everything. You stand in the form of the Earth. All this universe gets satisfaction from you in the form of water.
You have limitless courage. You are the Vishnu Shakti. You are the ultimate power of Maya, the seed-source of the universe.
By your power all this universe has been thrown into illusion, O Devi, if you become pleased you become the cause of liberation of all Creation.
All sciences are part of you. The feminine power of all women is from you.
By you alone, O Great Mother, by you alone this world is filled.
How can we sing your praise when you are beyond praise? All the sublime words are deficient.
O Devi, you are the power which resides in all beings to give them Self-realization, to give the bliss of moksha. How then can we find words to describe your glory?
You dwell as intelligence in every heart to bestow heaven and the ultimate freedom. O Narayani, we bow to you!
We bow to you O Narayani, who, in the form of minutes and other divisions of time, brings about change in all things and, ultimately, the destruction of the universe.
O three-eyed Devi, giver of auspiciousness and prosperity, O Narayani, you are our only refuge, we surrender to you.
We bow to you O Narayani. You are the power of creation, sustentation and destruction, eternally. You are the cause of the three Gunas and also beyond them. You are the supreme path of salvation.
You give refuge to the dejected and distressed. You also absorb all that distresses your devotees. O Narayani, we bow to you.
You, who ride in the heavenly chariot drawn by swans, when you take the form of Brahmani, you sprinkle water steeped in Kusha grass. O Narayani, we bow to you.
We bow to you O Narayani, you who have the form of Maheshvari when, holding your trident, you ride the great bull. You are adorned with the moon and a serpent.
O you who are sin-less, you take the form of Kaumari, wielding great power in your spear, accompanied by cocks and peacocks. O Narayani, we bow to you.
O you who, in the form of Vaishnavi, hold the great conch, discus, mace and bow, be pleased with us O Narayani.
We bow to you O Narayani, when in the form of Varahi, you grasp the huge discus and support the Earth on your tusks.
In the fierce form of Narasimha you protect the three worlds, killing the demons. O Narayani, we bow to you.
As Aindri, you hold the thunderbolt. Crowned with a diadem, dazzling with your thousand eyes you took Vrita’s life.
O Narayani we bow, we bow to you who slew the mighty hosts of daityas when you became Shivaduti of terrible appearance and roaring voice.
In your form as Chamunda with the garland of skulls, with your wide mouth and fearsome teeth, you killed the demon Munda. O Narayani, we bow to you.
O Narayani, reverence to you, you are nourishment, modesty, prosperity, wisdom, faith.
You are the sweet libation and the sacrificial ladle.
You are the great night, the great illusion, we bow to you.
We bow to you O Narayani, you are Sarasvati the source of understanding, beautiful, dark-bodied, and intuitive. Be pleased with us.
O Queen of all, you reside in every being. You are the power that enlivens every being.
In the form of Durga you cross the sea of terrible calamities to rescue us. We bow to you.
May this benevolent face of yours, adorned with three eyes, protect us from all terror. O Katyayani we bow to you.
The slicing edge of your flame-forged trident kills all demons. It guards us from fear. O Bhadrakali we bow to you.
O Devi! That bell of yours fills the world with its ringing. It destroys the vigor of the demon hosts. May it save us from error, like a mother’s voice.
O Candika! That sword you wield in your bright hands has brought our salvation, smeared as it was with the fat and blood of the demons. We bow to you.
When pleased you destroy all disease.
When angry you frustrate impure desires.
Those who seek you are always protected. Indeed, others seek refuge in them.
O Ambika, you manifest your many forms as you worked this great slaughter. What other goddess is capable of this?
You are the light which reveals the wisdom of the Vedas, of the sciences and of the ancient sayings.But in the dark pit of the selfish mind you cause the universe to reel terribly.
Wherever rakshasas dwell, and virulent, poisonous nagas, where devils dwell and venomous snakes exist; where enemies and hosts of robbers are, there you stand, even in volcanoes under water, there you stand to protect the world.
O Queen of the universe you protect and hold the universe. You are the very Self of the universe. You are the Goddess adored by the Lord of the universe. Those who submit to you in devotion also become themselves the refuge of the universe.
O Goddess! Be gracious and protect us always as you have done just now by this slaughter of asuras. Destroy the sins of all the worlds, protect us from the calamities which spring from the maturing of evil conditions.
We surrender before you, be gracious O Goddess. You alone can remove the agony of the world. You are the one to be worshipped by the three worlds. Please bestow boons to the worlds.’
The Devi Said: ‘O Devas, I am ready: ask a boon. Whatever you wish for the world, I will grant it.’
The Devas said: ‘O Queen of all, as you have now destroyed our enemies, we pray you, please destroy all the troubles of the three worlds.’
The Devi said:
‘When the twenty-eighth Age has arrived, during the period of Vaivasvata Manu-antara, the Demons Shumbha and Nishimbha will be born as two different demons. Then I shall come out of the womb of Yashoda, in the house of Nanda-gopa, dwelling in the Vindhya Mountain I will destroy the demons.
I shall incarnate again on Earth in a ferocious form to slay the danavas who descend from the Viprachitti demon. And when I chew those fierce asuras , my teeth will become red as pomegranate flowers. Therefore the gods in heaven and the men on earth shall praise me as Rakta-dantika when they pray.
And again, when a hundred year drought will occur I will come: mind-borne on the prayers of the saints. I shall not be born of a womb, but will behold the munis with a hundred eyes. Then mankind shall praise me as Shatakshi, the Hundred-eyed, and I shall nourish the world with life-sustaining foliage which shall grow from my cosmic body, until the rains set in. I shall be known then as Shambhari and shall slay the great demon called Durgama.
Then I shall be known as the goddess Durga, when I again assume that terrible form on the mountain Himalaya, and shall eat the rakshasas for the sake of the devoted munis. They shall bow and humbly praise me as Durga-devi.
When the demon Aruna shall create havoc in the three worlds I will be known as Bhima-devi in my bee-like form as a swarm I shall slay that asura.
Then everywhere people will praise me as Bhramari whenever demons disturb them and I will incarnate and kill their enemies.
Chapter twelve
The Goddess said:
And whoever, with full attention, regularly praises me with these hymns, I will quiet every trouble for him.
And when this story is told of the slaying of Madhu and Kaitabha, of the destruction of the asura Mahisha, and the slaughter of Shumbha and Nishumbha, then both those who sing it and those who listen with devotion to this story of my sublime majesty on the eighth, ninth and fourteenth days of the lunar fortnight; to them no trouble shall come nor any calamities from wrong doing, nor poverty, nor separation from loved ones. They shall not experience fear from enemies, from robbers or rulers, from fire or flood or any weapon.
Therefore this poem of my majesty must be recited and listened to with full attention and sincere devotion, for it is the supreme source of blessings.
May this poem of my glories now quell all epidemics and calamities of mind, body and spirit.
The place of my sanctuary, where this poem is chanted constantly, will always be my dwelling place. I will never forsake that place.
On all occasions of auspicious worship, when offerings are made to the Earth, and at the fire ceremony, all this story of my actions must be told and heard. I will accept with kindliness the offerings made on these occasions both by the people who know the protocols and by those who do not know but who are sincere devotees.
During the annual, Autumn ceremony when my worship is performed, anyone who listens with faith to this poem of my majesty, will be delivered by my grace from any troubles and be blessed with children, riches and sustenance.
Listening to my glorification brings blessings of fearlessness and heroic deeds. Enemies are vanquished and prosperity accrues. Families are joyful.
On every occasion whether at peaceful ceremony or at times when the planets foretell misfortune or to dispel nightmares; this poem may be chanted, and then those difficulties are dispelled. It produces peace in children who have become disturbed and heals rifts between people when friendships are split. It absolutely weakens all evildoers. Devils, ghosts and demons are destroyed by its chanting.
This complete praise of me brings the devotee very close to me.
And by offerings of animals, flowers, welcoming drinks, incenses and lamps, by feeding wise men, by fire ceremonies, by daily sprinkling holy water and all other offerings – the blessings which come from all these will come to my devotee who only listens once to this recitation with love for me. They will have perfect health and protection.
This celebration of my manifestations and description of my battles frees men from foes and from fear itself.
And these hymns composed by Rishis and the praise composed by Brahma himself bestow pure thoughts.
Anyone caught in a forest fire or in a lonely place or in water or endangered by robbers or wild animals or imprisoned or tossed in a tempest at sea or surrounded in battle by terrible weapons, if they remember this story of my power their troubles will vanish.
The Rishi said:
As the beloved Chandika finished speaking she vanished from the sight of the adoring gods. Then the gods, now free of fear, were able to resume their proper roles and enjoy their share of the offerings.Since the fierce demons Shumbha and Nishumbha were now destroyed all other demons fled back to hell. Thus, O King, the adorable Devi, although she is eternal, incarnates again and again to safeguard the world. By her this whole universe is put under delusion and it is she who creates it all, when entreated she bestows pure knowledge, when gratified, she grants prosperity.
O King! By her, by Mahakali who is the great destroying goddess at the end of time, by her the whole cosmos is pervaded.
At the proper time she is indeed Maha Mari the great destroyer. She is also the unborn who becomes this Creation when it is time for renewed creation. She is the eternal being who sustains created beings at the time of stability.
She is Laxmi at the time of prosperity, bestowing blessings in the homes of mankind. When she is absent, she is Alaxmi, the cause of destitution in times of misfortune.
When praised and worshipped with flowers and incense, she bestows children and complete consciousness.
Chapter 13
The Rishi said:
O King! I have told you this sublime poem of the Devi Mahatmya. The Goddess maintains and supports the world by her majestic power.
She is the illusive power of the adorable Lord Vishnu and by her alone is knowledge attained.
By her power you and this Merchant and other discriminating men are deluded. They have been deluded in the past and will become deluded.
O King! Go to her for refuge, she is the supreme ruler. She is the one who when worshipped bestows enjoyment and heaven and final liberation.
Markandeya said to his disciple Bhaguri:
O Great Sage, the king Suratha, who had been so despondent because of his great attachment to his lost kingdom, and the merchant, both bowed reverently before the great Rishi who was famous for his austerity and they immediately prepared to follow his example. They settled on the bank of a river and began to practice penances, reciting the Devi Sukta in order to evoke Amba. They made a clay image of the Devi on the sands of the river and worshipped her with flowers and incense, with fire and water. They ate sparingly and sometimes fasted. Always keeping their attention on her, they offered sacrifices sprinkled with their own blood. After three years of this continual worship, Chandika, the support of the world, was pleased with them and manifest in person to speak with them.
The Devi said: ‘Whatever you ask O King, and you also, the delight of your family, receive all that from me. I am well pleased and bestow every blessing on you both.’
Markandeya said:
The king chose a kingdom which would never perish, and in this life his own kingdom where his enemies would be vanquished.
Then the wise merchant, whose mind had become detached from the world, chose that knowledge which removes attachment of ‘mine’ and ‘I’.
The Devi said:’O King, after slaying your foes you shall regain your kingdom in a few days and it shall last as long as you live. And when you die you shall be given another birth from the Deva Vivasvat, (the Sun), and shall be a Manu on the earth, called ‘Savarni.’ And, O best of merchants, I grant you the boon you have desired of me. Supreme knowledge shall be yours: your self – realization.’
Markandeya said:
Having thus granted them both the boon that each desired, the Devi vanished while they were singing her praise. Suratha was then reborn as the son of Surya and Savarna. Thus he became Savarni the eighth Manu.
OM tvameva sakshat, Shri Mahalakshmi, Mahasarasvati, Mahakali Trigunat Mika Kundalini sakshat, Shri Adi Shakti Mataji, Shri Nirmala Devi, namoh namah.
OM tvameva sakshat, Shri Kalki sakshat, Shri Adi Shakti Mataji Shri Nirmala Devi namoh namah.
OM tvameva sakshat Shri Kalki sakshat, Shri Sahasrara Svamini, Moksha Pradayini sakshat, Shri Nirmala Devi, namoh namah.
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