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दुर्गा-सप्तशती       durgā-saptaśatī - chapter-1

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मार्कण्डेय उवाच ।
सावर्णिः सूर्यतनयो यो मनुः कथ्यतेऽष्टमः ।
निशामय तदुत्पत्तिं विस्तराद् गदतो मम ॥१॥
1. mārkaṇḍeya uvāca .
sāvarṇiḥ sūryatanayo yo manuḥ kathyate'ṣṭamaḥ .
niśāmaya tadutpattiṃ vistarād gadato mama.
1. mārkaṇḍeyaḥ uvāca sāvarṇiḥ sūryatanayaḥ yaḥ manuḥ kathyate
aṣṭamaḥ niśāmaya tat utpattim vistārāt gadataḥ mama
1. Mārkaṇḍeya said: Listen to me as I narrate in detail the origin of Sāvarṇi, the son of Sūrya, who is designated as the eighth Manu.
महामायानुभावेन यथा मन्वन्तराधिपः ।
स बभूव महाभागः सावर्णिस्तनयो रवेः ॥२॥
2. mahāmāyānubhāvena yathā manvantarādhipaḥ .
sa babhūva mahābhāgaḥ sāvarṇistanayo raveḥ.
2. mahāmāyā anubhāvena yathā manvantarādhipaḥ
saḥ babhūva mahābhāgaḥ sāvarṇiḥ tanayaḥ raveḥ
2. Hear how that illustrious Sāvarṇi, the son of Ravi, became the lord of a Manvantara (manvantara) through the influence of Mahāmāyā (māyā).
स्वारोचिषेऽन्तरे पूर्वं चैत्रवंशसमुद्भवः ।
सुरथो नाम राजाभूत् समस्ते क्षितिमण्डले ॥३॥
3. svārociṣe'ntare pūrvaṃ caitravaṃśasamudbhavaḥ .
suratho nāma rājābhūt samaste kṣitimaṇḍale.
3. svārociṣe antare pūrvam caitravaṃśasamudbhavaḥ
surathaḥ nāma rājā abhūt samaste kṣitimaṇḍale
3. Formerly, during the Svārociṣa Manvantara (manvantara), there was a king named Suratha, born in the Caitra dynasty, who ruled over the entire realm of the earth.
तस्य पालयतः सम्यक् प्रजाः पुत्रानिवौरसान् ।
बभूवुः शत्रवो भूपाः कोलाविध्वंसिनस्तथा ॥४॥
4. tasya pālayataḥ samyak prajāḥ putrānivaurasān .
babhūvuḥ śatravo bhūpāḥ kolāvidhvaṃsinastathā.
4. tasya pālayataḥ samyak prajāḥ putrān iva aurusān
babhūvuḥ śatravaḥ bhūpāḥ kolāḥ vidhvaṃsinaḥ tathā
4. While he was properly protecting his subjects as if they were his own legitimate sons, enemy kings arose, as did the Kolas, who were destroyers.
तस्य तैरभवद् युद्धमतिप्रबलदण्डिनः ।
न्यूनैरपि स तैर्युद्धे कोलाविध्वंसिभिर्जितः ॥५॥
5. tasya tairabhavad yuddhamatiprabaladaṇḍinaḥ .
nyūnairapi sa tairyuddhe kolāvidhvaṃsibhirjitaḥ.
5. tasya taiḥ abhavat yuddham atiprabaladaṇḍinaḥ
nyūnaiḥ api saḥ taiḥ yuddhe kolāvidhvaṃsibhiḥ jitaḥ
5. A battle occurred for him, who possessed an extremely powerful army, against them. Even though his opponents were fewer in number, he was defeated by them, the destroyers of the Kolas, in that battle.
ततः स्वपुरमायातो निजदेशाधिपोऽभवत् ।
आक्रान्तः स महाभागस्तैस्तदा प्रबलारिभिः ॥६॥
6. tataḥ svapuramāyāto nijadeśādhipo'bhavat .
ākrāntaḥ sa mahābhāgastaistadā prabalāribhiḥ.
6. tataḥ svapuram āyātaḥ nijadeśādhipaḥ abhavat
ākrāntaḥ saḥ mahābhāgaḥ taiḥ tadā prabalāribhiḥ
6. Thereafter, having returned to his own city, he became the ruler of his own country. At that time, that greatly fortunate one was attacked by those powerful enemies.
अमात्यैर्बलिभिर्दुष्टैर्दुर्बलस्य दुरात्मभिः ।
कोषो बलञ्चापहृतं तत्रापि स्वपुरे ततः ॥७॥
7. amātyairbalibhirduṣṭairdurbalasya durātmabhiḥ .
koṣo balañcāpahṛtaṃ tatrāpi svapure tataḥ.
7. amātyaiḥ balibhiḥ duṣṭaiḥ durbalasya durātmabhiḥ
koṣaḥ balam ca apahṛtam tatra api svapure tataḥ
7. Then, even there in his own city, his treasury and army were stolen by his powerful, wicked, and evil-minded ministers, who took advantage of his weakness.
ततो मृगयाव्याजेन हृतस्वाम्यः स भुपतिः ।
एकाकी हयमारुह्य जगाम गहनं वनम् ॥८॥
8. tato mṛgayāvyājena hṛtasvāmyaḥ sa bhupatiḥ .
ekākī hayamāruhya jagāma gahanaṃ vanam.
8. tataḥ mṛgayāvyājena hṛtasvāmyaḥ saḥ bhūpatiḥ
ekākī hayam āruhya jagāma gahanam vanam
8. Then, under the pretext of hunting, his sovereignty having been taken away, that king, all alone, mounted a horse and went into a dense forest.
स तत्राश्रममद्राक्षीद् द्विजवर्यस्य मेधसः ।
प्रशान्तश्वापदाकीर्णं मुनिश्ष्योपशोभितम् ॥९॥
9. sa tatrāśramamadrākṣīd dvijavaryasya medhasaḥ .
praśāntaśvāpadākīrṇaṃ muniśṣyopaśobhitam.
9. saḥ tatra āśramam adrākṣīt dvijavaryasya medhasaḥ
praśāntaśvāpadākīrṇam muniśiṣyopaśobhitam
9. He saw there the hermitage of Medhas, the foremost among the twice-born (dvija). It was filled with peaceful wild animals and graced by the sage's (muni) disciples.
तस्थौ कञ्चित् स कालञ्च मुनिना तेन सत्कृतः ।
इतश्चैतश्च विचरंस्तस्मिन् मुनिवराश्रमे ॥१०॥
10. tasthau kañcit sa kālañca muninā tena satkṛtaḥ .
itaścaitaśca vicaraṃstasmin munivarāśrame.
10. tasthau kañcit saḥ kālam ca muninā tena satkṛtaḥ
itaḥ ca etaḥ ca vicaran tasmin munivarāśrame
10. Honored by that sage (muni), he stayed there for some time, wandering here and there within that hermitage of the excellent sage (muni).
सोऽचिन्तयत् तदा तत्र ममत्वाकृष्टचेतनः ।
मत्पूर्वैः पालितं पूर्वं मया हीनं पुरं हि तत् ।
मद्भृत्यैस्तैरसद्वृत्तैर्धर्मतः पाल्यते न वा ॥११॥
11. so'cintayat tadā tatra mamatvākṛṣṭacetanaḥ .
matpūrvaiḥ pālitaṃ pūrvaṃ mayā hīnaṃ puraṃ hi tat .
madbhṛtyaistairasadvṛttairdharmataḥ pālyate na vā.
11. saḥ acintayat tadā tatra mamatvākṛṣṭacetanaḥ
matpūrvaiḥ pālitam pūrvam
mayā hīnam puram hi tat matbhṛtyaiḥ
taiḥ asadvṛttaiḥ dharmataḥ pālyate na vā
11. Then and there, his mind (cetas) drawn by attachment (mamatva), he thought: "That city, formerly ruled by my ancestors and now bereft of me – is it being governed righteously (dharma) or not by those ill-behaved servants of mine?"
न जाने स प्रधानो मे शूरहस्ती सदामदः ।
मम वैरिवशं यातः कान् भोगानुपलप्स्यते ॥१२॥
12. na jāne sa pradhāno me śūrahastī sadāmadaḥ .
mama vairivaśaṃ yātaḥ kān bhogānupalapsyate.
12. na jāne saḥ pradhānaḥ me śūrahastī sadāmadaḥ
mama vairivaśam yātaḥ kān bhogān upalapsyate
12. I do not know what pleasures my chief, brave elephant, who is always in rut, will obtain now that he has fallen into the power of my enemies.
ये ममानुगता नित्यं प्रसादधनभोजनैः ।
अनुवृत्तिं ध्रुवं तेऽद्य कुर्वन्त्यन्यमहीभृताम् ॥१३॥
13. ye mamānugatā nityaṃ prasādadhanabhojanaiḥ .
anuvṛttiṃ dhruvaṃ te'dya kurvantyanyamahībhṛtām.
13. ye mama anugatāḥ nityam prasādadhana bhojanaiḥ
anuvṛttim dhruvam te adya kurvanti anyamahībhṛtām
13. Those who always followed me, sustained by my favor, wealth, and food, will certainly now offer their service to other kings.
असम्यग्व्ययशीलैस्तैः कुर्वद्भिः सततं व्ययम् ।
संचितः सोऽतिदुः खेन क्षयं कोशो गमिष्यति ॥१४॥
14. asamyagvyayaśīlaistaiḥ kurvadbhiḥ satataṃ vyayam .
saṃcitaḥ so'tiduḥ khena kṣayaṃ kośo gamiṣyati.
14. asamyak vyayaśīlaiḥ taiḥ kurvadbhiḥ satatam vyayam
saṃcitaḥ saḥ atiduḥkhena kṣayam kośaḥ gamiṣyati
14. Through them, who are prone to excessive and improper expenditure, constantly incurring expenses, the treasury that was accumulated with great difficulty will surely be depleted.
एतच्चान्यच्च सततं चिन्तयामास पार्थिवः ।
तत्र विप्राश्रमाभ्यासे वैश्यमेकं ददर्श सः ॥१५॥
15. etaccānyacca satataṃ cintayāmāsa pārthivaḥ .
tatra viprāśramābhyāse vaiśyamekaṃ dadarśa saḥ.
15. etat ca anyat ca satatam cintayāmāsa pārthivaḥ
tatra vipra āśrama abhyāse vaiśyam ekam dadarśa saḥ
15. The king constantly pondered these and other matters. There, near a hermitage (āśrama) of Brahmins, he saw a merchant.
स पृष्टस्तेन कस्त्वं भोः हेतुश्चागमनेऽत्र कः ।
सशोक इव कस्मात्त्वं दुर्मना इव लक्ष्यसे ॥१६॥
16. sa pṛṣṭastena kastvaṃ bhoḥ hetuścāgamane'tra kaḥ .
saśoka iva kasmāttvaṃ durmanā iva lakṣyase.
16. saḥ pṛṣṭaḥ tena kaḥ tvam bhoḥ hetuḥ ca āgamane atra
kaḥ saśokaḥ iva kasmāt tvam durmanāḥ iva lakṣyase
16. The king asked him (the merchant): "Who are you, sir? And what is the reason for your presence here? Why do you appear to be sorrowful and dejected?"
इत्याकर्ण्य वचस्तस्य भूपतेः प्रणयोदितम् ।
प्रत्युवाच स तं वैश्यः प्रश्रयावनतो नृपम् ॥१७॥
17. ityākarṇya vacastasya bhūpateḥ praṇayoditam .
pratyuvāca sa taṃ vaiśyaḥ praśrayāvanato nṛpam.
17. iti ākarṇya vacaḥ tasya bhūpateḥ praṇayoditam
prati uvāca saḥ tam vaiśyaḥ praśrayāvanataḥ nṛpam
17. Having heard those affectionate words from the king, the vaiśya, bowing with humility, replied to him.
वैश्य उवाच ।
समाधिर्नाम वैश्योऽहमुत्पन्नो धनिनां कुले ।
पुत्रदारैर्निरस्तश्च धनलोभादसाधुभिः ॥१८॥
18. vaiśya uvāca .
samādhirnāma vaiśyo'hamutpanno dhanināṃ kule .
putradārairnirastaśca dhanalobhādasādhubhiḥ.
18. vaiśyaḥ uvāca samādhiḥ nāma vaiśyaḥ aham utpannaḥ dhaninām
kule putradāraiḥ nirastaḥ ca dhanalobhāt asādhubhiḥ
18. The vaiśya said, "I am a vaiśya named Samādhi, born in a family of wealthy people. I have been expelled by my unrighteous sons and wife, due to their greed for wealth."
विहीनश्च धनैर्दारैः पुत्रैरादाय मे धनम् ।
वनमभ्यागतो दुः खी निरस्तश्चाप्तबन्धुभैः ॥१९॥
19. vihīnaśca dhanairdāraiḥ putrairādāya me dhanam .
vanamabhyāgato duḥ khī nirastaścāptabandhubhaiḥ.
19. vihīnaḥ ca dhanaiḥ dāraiḥ putraiḥ ādāya me dhanam
vanam abhyāgataḥ duḥkhī nirastaḥ ca āptabandhubhiḥ
19. Having been deprived of my wealth, wife, and sons, who had taken all my possessions, I, a distressed man, came to the forest, and was rejected even by my trusted relatives.
सोऽहं न वेद्मि पुत्राणां कुशलाकुशलात्मिकाम् ।
प्रवृत्तिं स्वजनानाञ्च दाराणाञ्चात्र संस्थितः ॥२०॥
20. so'haṃ na vedmi putrāṇāṃ kuśalākuśalātmikām .
pravṛttiṃ svajanānāñca dārāṇāñcātra saṃsthitaḥ.
20. saḥ aham na vedmi putrāṇām kuśalākuśalātmikām
pravṛttim svajanānām ca dārāṇām ca atra saṃsthitaḥ
20. Therefore, I, residing here, do not know the good or bad state of affairs concerning my sons, my relatives, and my wife.
किं नु तेषां गृहे क्षेममक्षेमं किं नु साम्प्रतम् ।
कथं ते किं नु सद्वृत्ताः दुर्वृत्ताः किं नु मे सुताः ॥२१॥
21. kiṃ nu teṣāṃ gṛhe kṣemamakṣemaṃ kiṃ nu sāmpratam .
kathaṃ te kiṃ nu sadvṛttāḥ durvṛttāḥ kiṃ nu me sutāḥ.
21. kiṃ nu teṣāṃ gṛhe kṣemam akṣemam kiṃ nu sāmpratam
katham te kiṃ nu sadvṛttāḥ durvṛttāḥ kiṃ nu me sutāḥ
21. Are they well in their homes, or has misfortune befallen them now? How are my sons? Are they virtuous, or have they become ill-behaved?
राजोवाच ।
यैर्निरस्तो भवांल्लुब्धैः पुत्रदारादिभिर्धनैः ।
तेषु किं भवतः स्नेहमनुबध्नाति मानसम् ॥२२॥
22. rājovāca .
yairnirasto bhavāṃllubdhaiḥ putradārādibhirdhanaiḥ .
teṣu kiṃ bhavataḥ snehamanubadhnāti mānasam.
22. rājā uvāca yaiḥ nirastaḥ bhavān lubdhaiḥ putradārādibhiḥ
dhanaiḥ teṣu kiṃ bhavataḥ sneham anubadhnāti mānasam
22. The King said: 'How is it that your mind (mānasa) still cherishes affection (sneha) for those greedy sons, wives, and others, by whom you were rejected because of wealth?'
वैश्य उवाच ।
एवमेतद्यथा प्राह भवानस्मद्गतं वचः ।
किं करोमि न बध्नाति मम निष्ठुरतां मनः ॥२३॥
23. vaiśya uvāca .
evametadyathā prāha bhavānasmadgataṃ vacaḥ .
kiṃ karomi na badhnāti mama niṣṭhuratāṃ manaḥ.
23. vaiśya uvāca evam etat yathā prāha bhavān asmadgatam
vacaḥ kiṃ karomi na badhnāti mama niṣṭhuratām manaḥ
23. The Vaiśya said: 'What your honor has stated concerning me is indeed true. But what can I do? My mind (manas) does not embrace harshness (niṣṭhuratā).'
यैः सन्त्यज्य पितृस्नेहं धनलुब्धैर्निराकृतः ।
पतिस्वजनहार्दं च हार्दि तेष्वेव मे मनः ॥२४॥
24. yaiḥ santyajya pitṛsnehaṃ dhanalubdhairnirākṛtaḥ .
patisvajanahārdaṃ ca hārdi teṣveva me manaḥ.
24. yaiḥ santyajya pitṛsneham dhanalubdhaiḥ nirākṛtaḥ
patisvajanahārdam ca hārdi teṣu eva me manaḥ
24. Even though they, greedy for wealth, abandoned a father's love (pitṛsneha) and the natural affection for their husband and relatives, and rejected me, my mind (manas) still holds affection (hārda) for those very same people.
किमेतन्नाभिजानामि जानन्नपि महामते ।
यत्प्रेमप्रवणं चित्तं विगुणेष्वपि बन्धुषु ॥२५॥
25. kimetannābhijānāmi jānannapi mahāmate .
yatpremapravaṇaṃ cittaṃ viguṇeṣvapi bandhuṣu.
25. kim etat na abhijānāmi jānan api mahāmate yat
premapravaṇam cittam viguṇeṣu api bandhuṣu
25. O great-minded one, what is this that I do not comprehend, even though I intellectually know it? It is that my mind (citta) remains strongly inclined towards affection (prema) even for relatives who possess many faults.
तेषां कृते मे निः श्वासो दौर्मनस्यं च जायते ।
करोमि किं यन्न मनस्तेष्वप्रीतिषु निष्ठुरम् ॥२६॥
26. teṣāṃ kṛte me niḥ śvāso daurmanasyaṃ ca jāyate .
karomi kiṃ yanna manasteṣvaprītiṣu niṣṭhuram.
26. teṣām kṛte me niḥśvāsaḥ daurmanasyam ca jāyate
karomi kim yat na manaḥ teṣu aprītiṣu niṣṭhuram
26. On their account, I experience sighs and dejection. What can I do? My mind (citta) is simply not harsh towards those who are disagreeable.
मार्कण्डेय उवाच ।
ततस्तौ सहितौ विप्र तं मुनिं समुपस्थितौ ।
समाधिर्नाम वैश्योऽसौ स च पार्थिवसत्तमः ॥२७॥
27. mārkaṇḍeya uvāca .
tatastau sahitau vipra taṃ muniṃ samupasthitau .
samādhirnāma vaiśyo'sau sa ca pārthivasattamaḥ.
27. mārkaṇḍeya uvāca tataḥ tau sahitau vipra tam munim
samupasthitau samādhiḥ nāma vaiśyaḥ asau saḥ ca pārthivasattamaḥ
27. Mārkaṇḍeya said: "Then, O Brahmin, those two, together, approached that sage. One of them was the vaiśya named Samādhi, and the other was the most excellent king (pārthiva-sattama)."
कृत्वा तु तौ यथान्यायं यथार्हं तेन संविदम् ।
उपविष्टौ कथाः काश्चिच्चक्रतुर्वैश्य-पार्थिवौ ॥२८॥
28. kṛtvā tu tau yathānyāyaṃ yathārhaṃ tena saṃvidam .
upaviṣṭau kathāḥ kāściccakraturvaiśya-pārthivau.
28. kṛtvā tu tau yathānyāyam yathārham tena saṃvidam
upaviṣṭau kathāḥ kāścit cakratuḥ vaiśyapārthivau
28. Having offered him a greeting (saṃvid) that was proper (yathānyāya) and respectful (yathārha), those two, the vaiśya and the king, then sat down and engaged in some conversations.
राजौवाच ।
भगवंस्त्वामहं प्रष्टुमिच्छाम्येकं वदस्व तत् ।
दुः खाय यन्मे मनसः स्वचित्तायत्ततां विना ॥२९॥
29. rājauvāca .
bhagavaṃstvāmahaṃ praṣṭumicchāmyekaṃ vadasva tat .
duḥ khāya yanme manasaḥ svacittāyattatāṃ vinā.
29. rājā uvāca bhagavan tvām aham praṣṭum icchāmi ekam
vadasva tat duḥkhāya yat me manasaḥ svacittāyattatām vinā
29. The king said, 'O venerable one, I wish to ask you one thing; please explain it. It is that which causes my mind distress: this state of not having control over my own thoughts.'
ममत्वं गतराज्यस्य राज्याङ्गेष्वखिलेष्वपि ।
जानतोऽपि यथाज्ञस्य किमेतन्मुनिसत्तम ॥३०॥
30. mamatvaṃ gatarājyasya rājyāṅgeṣvakhileṣvapi .
jānato'pi yathājñasya kimetanmunisattama.
30. mamatvam gatarājyasya rājyāṅgeṣu akhileṣu api
jānataḥ api yathā ajñasya kim etat muni-sattama
30. O best of sages, what is this attachment that I, having lost my kingdom, still feel towards all its components, behaving like an ignorant person despite knowing better?
अयं च निकृतः पुत्रैर्दारैर्भृत्यैस्तथोज्झितः ।
स्वजनेन च सन्त्यक्तस्तेषु हार्दे तथाप्यति ॥३१॥
31. ayaṃ ca nikṛtaḥ putrairdārairbhṛtyaistathojjhitaḥ .
svajanena ca santyaktasteṣu hārde tathāpyati.
31. ayam ca nikṛtaḥ putraiḥ dāraiḥ bhṛtyaiḥ tathā ujjhitaḥ
svajanena ca santyaktaḥ teṣu hārdam tathā api ati
31. Consider this other person: he is betrayed by his sons, abandoned by his wives and servants, and forsaken by his own relatives; yet, he still harbors excessive affection for them.
एवमेष तथाहं च द्वावप्यत्यन्तदुः खितौ ।
दृष्टदोषेऽपि विषये ममत्वाकृष्टमानसौ ॥३२॥
32. evameṣa tathāhaṃ ca dvāvapyatyantaduḥ khitau .
dṛṣṭadoṣe'pi viṣaye mamatvākṛṣṭamānasau.
32. evam eṣaḥ tathā aham ca dvau api atyanta-duḥkhitau
dṛṣṭadoṣe api viṣaye mamatvāākṛṣṭamānasau
32. Thus, both that man and I are exceedingly distressed, our minds attracted by possessiveness even towards objects in which we clearly perceive defects.
तत्किमेतन्महाभाग यन्मोहो ज्ञानिनोरपि ।
ममास्य च भवत्येषा विवेकान्धस्य मूढता ॥३३॥
33. tatkimetanmahābhāga yanmoho jñāninorapi .
mamāsya ca bhavatyeṣā vivekāndhasya mūḍhatā.
33. tat kim etat mahābhāga yat mohaḥ jñāninoḥ api
mama asya ca bhavati eṣā viveka-andhasya mūḍhatā
33. O illustrious one, what is this phenomenon where even two knowledgeable individuals are affected by delusion (moha)? This bewilderment (mūḍhatā) affects both me and him, who are blind to proper discrimination (viveka).
ऋषिरुवाच ।
ज्ञानमस्ति समस्तस्य जन्तोर्विषयगोचरे ।
विषयश्च महाभाग याति चैवं पृथक् पृथक् ॥३४॥
34. ṛṣiruvāca .
jñānamasti samastasya jantorviṣayagocare .
viṣayaśca mahābhāga yāti caivaṃ pṛthak pṛthak.
34. ṛṣiḥ uvāca jñānam asti samastasya jantoḥ viṣaya-gocare
viṣayaḥ ca mahābhāga yāti ca evam pṛthak pṛthak
34. The sage said: All living beings possess knowledge (jñāna) pertaining to the objects of their senses. However, O illustrious one, these objects themselves appear differently to each one.
दिवान्धाः प्राणिनः केचिद्रात्रावन्धास्तथापरे ।
केचिद् दिवा तथा रात्रौ प्राणिनस्तुल्यदृष्टयः ॥३५॥
35. divāndhāḥ prāṇinaḥ kecidrātrāvandhāstathāpare .
kecid divā tathā rātrau prāṇinastulyadṛṣṭayaḥ.
35. divā-andhāḥ prāṇinaḥ kecit rātrau andhāḥ tathā apare
kecit divā tathā rātrau prāṇinaḥ tulya-dṛṣṭayaḥ
35. Some creatures are blind by day, and likewise others are blind by night. Still other creatures have equal vision both by day and by night.
ज्ञानिनो मनुजाः सत्यं किन्तु ते न हि केवलम् ।
यतो हि ज्ञानिनः सर्वे पशु-पक्षि-मृगादयः ॥३६॥
36. jñānino manujāḥ satyaṃ kintu te na hi kevalam .
yato hi jñāninaḥ sarve paśu-pakṣi-mṛgādayaḥ.
36. jñāninaḥ manujāḥ satyam kintu te na hi kevalam
yataḥ hi jñāninaḥ sarve paśu-pakṣi-mṛga-ādayaḥ
36. Humans are truly knowledgeable, but they are certainly not alone in this. Because, in fact, all animals (paśu), birds, wild beasts (mṛga), and others, are also knowledgeable.
ज्ञानं च तन्मनुष्याणां यत्तेषां मृगृपक्षिणाम् ।
मनुष्याणां च यत्तेषां तुल्यमन्यत्तथोभयोः ॥३७॥
37. jñānaṃ ca tanmanuṣyāṇāṃ yatteṣāṃ mṛgṛpakṣiṇām .
manuṣyāṇāṃ ca yatteṣāṃ tulyamanyattathobhayoḥ.
37. jñānam ca tat manuṣyāṇām yat teṣām mṛga-pakṣiṇām |
manuṣyāṇām ca yat teṣām tulyam anyat tathā ubhayoḥ
37. That knowledge (jñāna) which humans possess and which is also present in beasts and birds is the same. And any other knowledge (jñāna) that humans have is also similar for both (humans and animals).
ज्ञानेऽपि सति पश्यैतान् पतङ्गाञ्छावचञ्चुषु ।
कणमोक्षादृतान् मोहात्पीड्यमानानपि क्षुधा ॥३८॥
38. jñāne'pi sati paśyaitān pataṅgāñchāvacañcuṣu .
kaṇamokṣādṛtān mohātpīḍyamānānapi kṣudhā.
38. jñāne api sati paśya etān pataṅgān chāva-cañcuṣu
| kaṇa-mokṣa-ādṛtān mohāt pīḍyamānān api kṣudhā
38. Even though knowledge (jñāna) is present, behold these birds occupied with placing grains in the beaks of their young, while they themselves are tormented by hunger due to delusion (moha).
मानुषा मनुजव्याघ्र साभिलाषाः सुतान् प्रति ।
लोभात्प्रत्युपकाराय नन्वेतान् किं न पश्यसि ॥३९॥
39. mānuṣā manujavyāghra sābhilāṣāḥ sutān prati .
lobhātpratyupakārāya nanvetān kiṃ na paśyasi.
39. mānuṣā manuja-vyāghra sābhilāṣāḥ sutān prati |
lobhāt pratyupakārāya nanu etān kim na paśyasi
39. O tiger among men, do you not indeed see these humans who, driven by greed (lobha) for a return favor, desire sons?
तथापि ममतावर्ते मोहगर्ते निपातिताः ।
महामायाप्रभावेण संसारस्थितिकारिणा ॥४०॥
40. tathāpi mamatāvarte mohagarte nipātitāḥ .
mahāmāyāprabhāveṇa saṃsārasthitikāriṇā.
40. tathā api mamata-āvarte moha-garte nipātitāḥ
| mahā-māyā-prabhāveṇa saṃsāra-sthiti-kāriṇā
40. Nevertheless, they are cast down into the whirlpool of possessiveness and the pit of delusion (moha) by the power of great illusion (mahāmāyā), which is responsible for the continuity of the cycle of rebirth (saṃsāra).
तन्नात्र विस्मयः कार्यो योगनिद्रा जगत्पतेः ।
महामाया हरेश्चैतत्तथा संमोह्यते जगत् ॥४१॥
41. tannātra vismayaḥ kāryo yoganidrā jagatpateḥ .
mahāmāyā hareścaitattathā saṃmohyate jagat.
41. tat na atra vismayaḥ kāryaḥ yoganidrā jagatpateḥ
mahāmāyā hareḥ ca etat tathā saṃmohyate jagat
41. Therefore, there should be no wonder here, for this is the yogic sleep (yoganidrā) of the Lord of the universe, and the great creative power (mahāmāyā) of Hari. In this way, the world is deluded.
ज्ञानिनामपि चेतांसि देवी भगवती हि सा ।
बलादाकृष्य मोहाय महामाया प्रयच्छति ॥४२॥
42. jñānināmapi cetāṃsi devī bhagavatī hi sā .
balādākṛṣya mohāya mahāmāyā prayacchati.
42. jñāninām api cetāṃsi devī bhagavatī hi sā
balāt ākṛṣya mohāya mahāmāyā prayacchati
42. Indeed, she is the Divine Goddess (Bhagavatī). That great creative power (mahāmāyā) forcibly attracts the minds of even the wise ones and leads them to delusion.
तया विसृज्यते विश्वं जगदेतच्चराचरम् ।
सैषा प्रसन्ना वरदा नृणां भवति मुक्तये ॥४३॥
43. tayā visṛjyate viśvaṃ jagadetaccarācaram .
saiṣā prasannā varadā nṛṇāṃ bhavati muktaye.
43. tayā visṛjyate viśvam jagat etat carācaram
sā eṣā prasannā varadā nṛṇām bhavati muktaye
43. By her, this entire universe, both moving and non-moving, is created. This very Goddess, when pleased and granting boons, becomes the means for the liberation (mokṣa) of human beings.
सा विद्या परमा मुक्तेर्हेतुभूता सनातनी ।
संसारबन्धहेतुश्च सैव सर्वेश्वरेश्वरी ॥४४॥
44. sā vidyā paramā mukterhetubhūtā sanātanī .
saṃsārabandhahetuśca saiva sarveśvareśvarī.
44. sā vidyā paramā mukteḥ hetubhūtā sanātanī
saṃsārabandhahetuḥ ca sā eva sarveśvareśvarī
44. That supreme knowledge (vidyā) is the eternal cause of liberation (mokṣa). She herself is also the cause of bondage in transmigration (saṃsāra), being the sovereign ruler of all lords.
राजोवाच ।
भगवन् का हि सा देवी महामायेति यां भवान् ।
ब्रवीति कथमुत्पन्ना सा कर्मास्याश्च किं द्विज ॥४५॥
45. rājovāca .
bhagavan kā hi sā devī mahāmāyeti yāṃ bhavān .
bravīti kathamutpannā sā karmāsyāśca kiṃ dvija.
45. rājā uvāca bhagavan kā hi sā devī mahāmāyā iti yām bhavān
bravīti katham utpannā sā karma asyāḥ ca kim dvija
45. The King said, "O venerable one, who, indeed, is that goddess called Mahāmāyā (māyā) whom you speak of? How was she born? And what is her action (karma), O twice-born (dvija)?"
यत्स्वभावा च सा देवी यत्स्वरूपा यदुद्भवा ।
तत् सर्वं श्रोतुमिच्छामि त्वत्तो ब्रह्मविदां वर ॥४६॥
46. yatsvabhāvā ca sā devī yatsvarūpā yadudbhavā .
tat sarvaṃ śrotumicchāmi tvatto brahmavidāṃ vara.
46. yat svabhāvā ca sā devī yat svarūpā yat udbhavā
tat sarvam śrotum icchāmi tvattaḥ brahmavidām vara
46. And what is the intrinsic nature (svabhāva) of that goddess? What is her form? What is her origin? O best among the knowers of Brahman (brahman), I wish to hear all that from you.
ऋषिरुवाच ।
नित्यैव सा जगन्मूर्तिस्तया सर्वमिदं ततम् ।
तथापि तत्समुत्पत्तिर्बहुधा श्रुयतां मम ॥४७॥
47. ṛṣiruvāca .
nityaiva sā jaganmūrtistayā sarvamidaṃ tatam .
tathāpi tatsamutpattirbahudhā śruyatāṃ mama.
47. ṛṣiḥ uvāca nityā eva sā jaganmūrtiḥ tayā sarvam idam
tatam tathā api tat samutpattiḥ bahudhā śruyatām mama
47. The Sage said, "Indeed, she is eternal, the very embodiment of the world. By her, all this (universe) is pervaded. Nevertheless, her manifestation is spoken of by me in many ways; let it be heard."
देवानां कार्यसिद्ध्यर्थमाविर्भवति सा यदा ।
उत्पन्नेति तदा लोके सा नित्याप्यभिधीयते ॥४८॥
48. devānāṃ kāryasiddhyarthamāvirbhavati sā yadā .
utpanneti tadā loke sā nityāpyabhidhīyate.
48. devānām kāryasiddhyartham āvirbhavati sā yadā
utpannā iti tadā loke sā nityā api abhidhīyate
48. When she manifests for the accomplishment of the gods' purpose, then in the world she is spoken of as 'born,' even though she is eternal.
योगनिद्रां यदा विष्णुर्जगत्येकार्णवीकृते ।
आस्तीर्य शेषमभजत् कल्पान्ते भगवान् प्रभुः ॥४९॥
49. yoganidrāṃ yadā viṣṇurjagatyekārṇavīkṛte .
āstīrya śeṣamabhajat kalpānte bhagavān prabhuḥ.
49. yoganidrām yadā viṣṇuḥ jagati ekārṇavīkṛte
āstīrya śeṣam abhajat kalpānte bhagavān prabhuḥ
49. At the end of a cosmic cycle (kalpānta), when the world had become a single ocean, the divine Lord (bhagavān) Vishnu, entering his mystic sleep (yoganidrā), reclined upon (the serpent) Shesha, having made him his couch.
तदा द्वावसुरौ घोरौ विख्यातौ मधुकैटभौ ।
विष्णुकर्णमलोद्भूतौ हन्तुं ब्रह्माणमुद्यतौ ॥५०॥
50. tadā dvāvasurau ghorau vikhyātau madhukaiṭabhau .
viṣṇukarṇamalodbhūtau hantuṃ brahmāṇamudyatau.
50. tadā dvau asurau ghorau vikhyātau madhukaiṭabhau
viṣṇukarṇamalodbhūtau hantum brahmāṇam udyatau
50. Then, two fierce demons, known as Madhu and Kaitabha, who had originated from the earwax of Vishnu, became intent on killing Brahma.
स नाभिकमले विष्णोः स्थितो ब्रह्मा प्रजापतिः ।
दृष्ट्वा तावसुरौ चोग्रौ प्रसुप्तं च जनार्दनम् ॥५१॥
51. sa nābhikamale viṣṇoḥ sthito brahmā prajāpatiḥ .
dṛṣṭvā tāvasurau cograu prasuptaṃ ca janārdanam.
51. sa nābhikamale viṣṇoḥ sthitaḥ brahmā prajāpatiḥ
dṛṣṭvā tau asurau ca ugrau prasuptam ca janārdanam
51. Situated in the navel-lotus of Vishnu, Brahma, the Lord of creatures (prajāpati), having seen those two fierce demons and also Janardana (Vishnu) in profound sleep...
तुष्टाव योगनिद्रां तामेकाग्रहृदयस्थितः ।
विबोधनार्थाय हरेर्हरिनेत्रकृतालयाम् ॥५२॥
52. tuṣṭāva yoganidrāṃ tāmekāgrahṛdayasthitaḥ .
vibodhanārthāya harerharinetrakṛtālayām.
52. tuṣṭāva yoganidrām tām ekāgrahṛdayasthitaḥ
vibodhanārthāya hareḥ harinetrakṛtālayām
52. With a concentrated mind (ekāgrahṛdayasthitaḥ), he praised that mystic sleep (yoganidrā), which had made its abode in the eyes of Hari (Vishnu), for the purpose of awakening Hari.
ब्रह्मोवाच ।
विश्वेश्वरीं जगद्धात्रीं स्थिति-संहारकारिणीम् ।
निद्रां भगवतीं विष्णोरतुलां तेजसः प्रभुः ॥५३॥
53. brahmovāca .
viśveśvarīṃ jagaddhātrīṃ sthiti-saṃhārakāriṇīm .
nidrāṃ bhagavatīṃ viṣṇoratulāṃ tejasaḥ prabhuḥ.
53. brahmā uvāca viśveśvarīm jagaddhātrīm sthiti saṃhāra
kāriṇīm nidrām bhagavatīm viṣṇoḥ atulām tejasaḥ prabhuḥ
53. Brahmā, the lord of splendor, spoke: (I praise) the universal sovereign, the sustainer of the world, the cause of maintenance and dissolution, the divine Sleep (nidrā) of Viṣṇu, who is incomparable.
त्वं स्वाहा त्वं स्वधा त्वं हि वषट्कारः स्वरात्मिका ।
सुधा त्वमक्षरे नित्ये त्रिधा मात्रात्मिका स्थिता ॥५४॥
54. tvaṃ svāhā tvaṃ svadhā tvaṃ hi vaṣaṭkāraḥ svarātmikā .
sudhā tvamakṣare nitye tridhā mātrātmikā sthitā.
54. tvam svāhā tvam svadhā tvam hi vaṣaṭkāraḥ svarātmikā
sudhā tvam akṣare nitye tridhā mātrātmikā sthitā
54. You are Svāhā, you are Svadhā, and you are indeed the Vaṣaṭ call, whose essence is sound. O imperishable, eternal one, you are nectar, abiding in three ways as the essence of syllables.
अर्धमात्रा स्थिता नित्या यानुच्चार्या विशेषतः ।
त्वमेव सन्ध्या सावित्री त्वं देवि जननी परा ॥५५॥
55. ardhamātrā sthitā nityā yānuccāryā viśeṣataḥ .
tvameva sandhyā sāvitrī tvaṃ devi jananī parā.
55. ardhamātrā sthitā nityā yā anuccāryā viśeṣataḥ
tvam eva sandhyā sāvitrī tvam devi jananī parā
55. You are the eternal half-mātrā, which is especially inexpressible. You alone are Sandhyā, you are Sāvitrī; O Goddess, you are the supreme mother.
त्वयैव धार्यते सर्वं त्वयैतत्सृज्यते जगत् ।
त्वयैतत्पाल्यते देवि त्वमत्स्यन्ते च सर्वदा ॥५६॥
56. tvayaiva dhāryate sarvaṃ tvayaitatsṛjyate jagat .
tvayaitatpālyate devi tvamatsyante ca sarvadā.
56. tvayā eva dhāryate sarvam tvayā etat sṛjyate jagat
tvayā etat pālyate devi tvam atsi ante ca sarvadā
56. By you alone is everything sustained. By you this world is created. By you, O Goddess, this is protected. And you always devour at the end.
विसृष्टौ सृष्टिरूपा त्वं स्थितिरूपा च पालने ।
तथा संहृतिरूपान्ते जगतोऽस्य जगन्मये ॥५७॥
57. visṛṣṭau sṛṣṭirūpā tvaṃ sthitirūpā ca pālane .
tathā saṃhṛtirūpānte jagato'sya jaganmaye.
57. visṛṣṭau sṛṣṭirūpā tvam sthitirūpā ca pālane
tathā saṃhṛtirūpā ante jagataḥ asya jaganmaye
57. O omnipresent one, you are the very form of creation when creation occurs, and the form of sustenance during preservation. Likewise, at the end, you embody the form of dissolution for this entire universe.
महाविद्या महामाया महामेधा महास्मृतिः ।
महामोहा च भवती महादेवी महेश्वरी ॥५८॥
58. mahāvidyā mahāmāyā mahāmedhā mahāsmṛtiḥ .
mahāmohā ca bhavatī mahādevī maheśvarī.
58. mahāvidyā mahāmāyā mahāmedhā mahāsmṛtiḥ
mahāmohā ca bhavatī mahādevī maheśvarī
58. You are the great knowledge, the great cosmic illusion (māyā), the immense wisdom, the profound memory, and the great delusion. You are indeed the Great Goddess, the Great Sovereign.
प्रकृतिस्त्वञ्च सर्वस्य गुणत्रयविभाविनी ।
कालरात्रिर्महारात्रिर्मोहरात्रिश्च दारुणा ॥५९॥
59. prakṛtistvañca sarvasya guṇatrayavibhāvinī .
kālarātrirmahārātrirmoharātriśca dāruṇā.
59. prakṛtiḥ tvam ca sarvasya guṇatrayavibhāvinī
kālarātriḥ mahārātriḥ moharātriḥ ca dāruṇā
59. Moreover, you are the fundamental material nature (prakṛti) of all things, manifesting the three qualities (guṇas) [sattva, rajas, tamas]. You are Kalaratri (the Night of Time), Maharatri (the Great Night), and the dreadful Night of Delusion.
त्वं श्रीस्त्वमीश्वरी त्वं ह्रीस्त्वं बुद्धिर्बोधलक्षणा ।
लज्जा पुष्टिस्तथा तुष्टिस्त्वं शान्तिः क्षान्तिरेव च ॥६०॥
60. tvaṃ śrīstvamīśvarī tvaṃ hrīstvaṃ buddhirbodhalakṣaṇā .
lajjā puṣṭistathā tuṣṭistvaṃ śāntiḥ kṣāntireva ca.
60. tvam śrīḥ tvam īśvarī tvam hrīḥ tvam buddhiḥ bodhalakṣaṇā
lajjā puṣṭiḥ tathā tuṣṭiḥ tvam śāntiḥ kṣāntiḥ eva ca
60. You are prosperity (Śrī), you are the sovereign ruler (Īśvarī), you are modesty (Hrī), you are the intellect (buddhi) marked by true knowledge. You are also modesty (Lajjā), nourishment (Puṣṭi), and contentment (Tuṣṭi). Furthermore, you are indeed peace (Śānti) and forgiveness (Kṣānti).
खडिगनी शूलिनी घोरा गदिनी चक्रिणी तथा ।
शङ्खिनी चापिनी बाण-भुशुण्डी परिघायुधा ॥६१॥
61. khaḍiganī śūlinī ghorā gadinī cakriṇī tathā .
śaṅkhinī cāpinī bāṇa-bhuśuṇḍī parighāyudhā.
61. khaḍginī śūlinī ghorā gadinī cakriṇī tathā
śaṅkhinī cāpinī bāṇa-bhuśuṇḍī-parighāyudhā
61. She is fearsome, bearing a sword, a trident, a mace, and a discus. She also carries a conch, a bow, arrows, a bhuśuṇḍī (a type of firearm), and a parigha (a heavy club) as her weapons.
सौम्या सौम्यतराशेष-सौम्येभ्यस्त्वतिसुन्दरी ।
परापराणां परमा त्वमेव परमेश्वरी ॥६२॥
62. saumyā saumyatarāśeṣa-saumyebhyastvatisundarī .
parāparāṇāṃ paramā tvameva parameśvarī.
62. saumyā saumyatarā aśeṣa-saumyebhyaḥ tu atisundarī
parāparāṇām paramā tvam eva parameśvarī
62. You are gentle, more gentle than all gentle beings, and exceedingly beautiful. You alone are the supreme goddess, the highest of all, both superior and inferior.
यच्च किञ्चित् क्वचिद्वस्तु सदसद्वाखिलात्मिके ।
तस्य सर्वस्य या शिक्तिः सा त्वं किं स्तूयते तदा ॥६३॥
63. yacca kiñcit kvacidvastu sadasadvākhilātmike .
tasya sarvasya yā śiktiḥ sā tvaṃ kiṃ stūyate tadā.
63. yat ca kiñcit kvacit vastu sat asat vā akhilātmike
tasya sarvasya yā śaktiḥ sā tvam kim stūyate tadā
63. O All-Pervading One (akhilātmikā)! Whatever exists anywhere, whether manifest or unmanifest, you are the very power (śakti) of all that. Therefore, how can you truly be praised?
यया त्वया जगत्स्त्रष्टा जगत्पात्यत्ति यो जगत् ।
सोऽपि निद्रावशं नीतः कस्त्वां स्तोतुमिहेश्वरः ॥६४॥
64. yayā tvayā jagatstraṣṭā jagatpātyatti yo jagat .
so'pi nidrāvaśaṃ nītaḥ kastvāṃ stotumiheśvaraḥ.
64. yayā tvayā jagat-sraṣṭā jagat pāti atti yaḥ jagat
saḥ api nidrā-vaśam nītaḥ kaḥ tvām stotum iha īśvaraḥ
64. O Goddess, by you, the creator of the universe (Brahmā), the preserver who sustains the universe (Viṣṇu), and the one who ultimately consumes it (Śiva) - even Viṣṇu himself is brought under the sway of sleep (nidrā). Therefore, what god (īśvara) here is truly capable of praising you?
विष्णुः शरीरग्रहणमहामीशान एव च ।
कारितास्ते यतोऽतस्त्वां कः स्तोतुं शक्तिमान् भवेत् ॥६५॥
65. viṣṇuḥ śarīragrahaṇamahāmīśāna eva ca .
kāritāste yato'tastvāṃ kaḥ stotuṃ śaktimān bhavet.
65. viṣṇuḥ śarīragrahaṇamahāmīśānaḥ eva ca kāritāḥ
te yataḥ ataḥ tvām kaḥ stotuṃ śaktimān bhavet
65. Even Vishnu, the great Lord who takes on various forms, and Shiva (īśāna) himself, are caused to act by you. Therefore, who could possibly be capable of praising you?
सा त्वमित्थं प्रभावैः स्वैरुदारैर्देवि संस्तुता ।
मोहयैतौ दुराधर्षावसुरो मधुकैटभौ ॥६६॥
66. sā tvamitthaṃ prabhāvaiḥ svairudārairdevi saṃstutā .
mohayaitau durādharṣāvasuro madhukaiṭabhau.
66. sā tvam ittham prabhāvaiḥ svaiḥ udāraiḥ devi saṃstutā
mohaya etau durādharṣau asurau madhukaiṭabhau
66. O Goddess (devi), you, thus highly praised by your own noble powers, please delude these two formidable asuras, Madhu and Kaiṭabha.
प्रबोधञ्च जगत्स्वामी नीयतामच्युतो लघु ।
बोधश्च क्रियतामस्य हन्तुमेतौ महासुरौ ॥६७॥
67. prabodhañca jagatsvāmī nīyatāmacyuto laghu .
bodhaśca kriyatāmasya hantumetau mahāsurau.
67. prabodham ca jagatsvāmī nīyatām acyutaḥ laghu
bodhaḥ ca kriyatām asya hantum etau mahāsurau
67. And let the Lord of the world, Acyuta (Vishnu), be quickly brought to awakening. Let the consciousness (bodha) be created in him so that he may slay these two great asuras.
ऋषिरुवाच ।
एवं स्तुता तदा देवी तामसी तत्र वेधसा ।
विष्णोः प्रबोधनार्थाय निहन्तुं मधुकैटभौ ॥६८॥
68. ṛṣiruvāca .
evaṃ stutā tadā devī tāmasī tatra vedhasā .
viṣṇoḥ prabodhanārthāya nihantuṃ madhukaiṭabhau.
68. ṛṣiḥ uvāca evam stutā tadā devī tāmasī tatra vedhasā
viṣṇoḥ prabodhanārthāya nihantuṃ madhukaiṭabhau
68. The sage said: Thus, the Tamasi (tāmasī) aspect of the Goddess (devi) was then praised by Brahmā (vedhasā) there for the purpose of awakening Vishnu and slaying Madhu and Kaiṭabha.
नेत्रास्यनासिका-बाहु-हृदयेभ्यस्तथोरसः ।
निर्गम्य दर्शने तस्थौ ब्रह्मणोऽव्यक्तजन्मनः ॥६९॥
69. netrāsyanāsikā-bāhu-hṛdayebhyastathorasaḥ .
nirgamya darśane tasthau brahmaṇo'vyaktajanmanaḥ.
69. netrāsyanāsikā-bāhu-hṛdayebhyaḥ tathā urasaḥ
nirgamya darśane tasthau brahmaṇaḥ avyaktajanmanaḥ
69. He emerged from the eyes, mouth, nose, arms, heart, and also from the chest, and stood before Brahmā (brahman), whose birth is unmanifest.
उत्तस्थौ च जगन्नाथस्तया मुक्तो जनार्दनः ।
एकार्णवेऽहिशयनात्ततः स ददृशे च तौ ॥७०॥
70. uttasthau ca jagannāthastayā mukto janārdanaḥ .
ekārṇave'hiśayanāttataḥ sa dadṛśe ca tau.
70. uttasthau ca jagannāthaḥ tayā muktaḥ janārdanaḥ
ekārṇave ahiśayanāt tataḥ saḥ dadṛśe ca tau
70. And Janardana (Viṣṇu), the Lord of the universe, freed by her, arose from his serpent bed in the primordial ocean. Then he saw those two.
मधुकैटभौ दुरात्मानावतिवीर्यपराक्रमौ ।
क्रोधरक्तेक्षणावत्तुं ब्रह्माणं जनितोद्यमौ ॥७१॥
71. madhukaiṭabhau durātmānāvativīryaparākramau .
krodharaktekṣaṇāvattuṃ brahmāṇaṃ janitodyamau.
71. madhukaiṭabhau durātmānau ativīryaparākramau
krodharaktekṣaṇau attum brahmāṇam janitodyamau
71. Madhu and Kaitabha, who were wicked, exceedingly powerful and valorous, and whose eyes were red with anger, were intent on devouring Brahmā (brahman).
समुत्थाय ततस्ताभ्यां युयुधे भगवान् हरिः ।
पञ्चवर्षसहस्राणि बाहुप्रहरणो विभुः ॥७२॥
72. samutthāya tatastābhyāṃ yuyudhe bhagavān hariḥ .
pañcavarṣasahasrāṇi bāhupraharaṇo vibhuḥ.
72. samutthāya tataḥ tābhyām yuyudhe bhagavān
hariḥ pañcavarṣasahasrāṇi bāhupraharaṇaḥ vibhuḥ
72. Then, having arisen, the glorious Lord Hari (Viṣṇu), the all-pervading one, fought with those two (demons), using his arms as weapons, for five thousand years.
तावप्यतिबलोन्मत्तौ महामायाविमोहितौ ।
उक्तवन्तौ वरोऽस्मत्तो व्रियतामिति केशवम् ॥७३॥
73. tāvapyatibalonmattau mahāmāyāvimohitau .
uktavantau varo'smatto vriyatāmiti keśavam.
73. tau api atibalonmattau mahāmāyāvimohitau
uktavantau varaḥ asmattaḥ vriyatām iti keśavam
73. Even those two, extremely powerful and arrogant, though deluded by the great illusion (māyā), said to Keśava, "Choose a boon from us."
भगवानुवाच ।
भवेतामद्य मे तुष्टौ मम वध्यावुभावपि ।
किमन्येन वरेणात्र एतावद्धि वृतं मम ॥७४॥
74. bhagavānuvāca .
bhavetāmadya me tuṣṭau mama vadhyāvubhāvapi .
kimanyena vareṇātra etāvaddhi vṛtaṃ mama.
74. bhagavān uvāca bhavetām adya me tuṣṭau mama vadhyau
ubhau api kim anyena vareṇa atra etāvat hi vṛtam mama
74. The Lord said, "Today, you two shall become pleasing to me. Both of you are destined to be slain by me. What is the use of any other boon here? Indeed, this is what I choose."
ऋषिरुवाच ।
वञ्चिताभ्यामिति तदा सर्वमापोमयं जगत् ।
विलोक्यं ताभ्यां गदितो भगवान् कमलेक्षणः ॥७५॥
75. ṛṣiruvāca .
vañcitābhyāmiti tadā sarvamāpomayaṃ jagat .
vilokyaṃ tābhyāṃ gadito bhagavān kamalekṣaṇaḥ.
75. ṛṣiḥ uvāca vañcitābhyām iti tadā sarvam āpomayam
jagat vilokyam tābhyām gaditaḥ bhagavān kamalekṣaṇaḥ
75. The sage said, "Then, having observed that the entire world consisted only of water, they spoke to the lotus-eyed Lord (Bhagavān), saying, 'We have been deceived!'"
आवां जहि न यत्रोर्वी सलिलेन परिप्लुता ।
प्रीतौ स्वस्तव युद्धेन श्लाघ्यस्त्वं मृत्युरावयोः ॥७६॥
76. āvāṃ jahi na yatrorvī salilena pariplutā .
prītau svastava yuddhena ślāghyastvaṃ mṛtyurāvayoḥ.
76. āvām jahi na yatra urvī salilena pariplutā prītau
svaḥ tava yuddhena ślāghyaḥ tvam mṛtyuḥ āvayoḥ
76. "Slay us where the earth is not submerged in water. We are pleased by your battle; you are indeed a praiseworthy death for us two."
ऋषिरुवाच ।
तथेत्युक्त्वा भगवता शङ्ख-चक्र-गदाभृता ।
कृत्वा चक्रेण वै च्छिन्ने जघने शिरसी तयोः ॥७७॥
77. ṛṣiruvāca .
tathetyuktvā bhagavatā śaṅkha-cakra-gadābhṛtā .
kṛtvā cakreṇa vai cchinne jaghane śirasī tayoḥ.
77. ṛṣiḥ uvāca tathā iti uktvā bhagavatā śaṅkha-cakra-gadā-bhṛtā
kṛtvā cakreṇa vai chinne jaghane śirasī tayoḥ
77. The sage said: Having assented, the Blessed Lord, who held the conch, discus, and mace, then severed their heads and loins with His discus.
एवमेषा समुत्पन्ना ब्रह्मणा संस्तुता स्वयम् ।
प्रभावमस्या देव्यास्तु भूयः शृणु वदामि ते ॥७८॥
78. evameṣā samutpannā brahmaṇā saṃstutā svayam .
prabhāvamasyā devyāstu bhūyaḥ śṛṇu vadāmi te.
78. evam eṣā samutpannā brahmaṇā saṃstutā svayam
prabhāvam asyāḥ devyāḥ tu bhūyaḥ śṛṇu vadāmi te
78. The sage said: Thus, she was born, and Brahmā himself praised her. Now, listen further as I recount to you the glory of this goddess.

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