विनियोगः
अस्य श्री प्रथमचरित्रस्य । ब्रह्मा ऋषिः ।
महाकाली देवता । गायत्री छन्दः । नन्दा शक्तिः ।
रक्तदन्तिका बीजम् । अग्निस्तत्त्वम् ।
ऋग्वेदः स्वरूपम् । श्रीमहाकालीप्रीत्यर्थे
प्रथमचरित्रजपे विनियोगः ।
Meaning Viniyoga (ritual application): Of this sacred first Charitra (episode), the seer (ṛṣi) is Brahmā, the deity is Mahākālī, the metre is Gāyatrī, the śakti is Nandā, the seed-syllable (bīja) is Raktadantikā, the element (tattva) is fire (Agni), and the form (svarūpa) is the Ṛgveda. This is applied in the recitation of the first Charitra for the pleasure of Śrī Mahākālī.
। ध्यानम् ।
ॐ खड्गं चक्रगदेषुचापपरिघाञ्छूलं भुशुण्डीं शिरः
शङ्खं सन्दधतीं करैस्त्रिनयनां सर्वाङ्गभूषावृताम् ।
नीलाश्मद्युतिमास्यपाददशकां सेवे महाकालिकां
यामस्तौत्स्वपिते हरौ कमलजो हन्तुं मधुं कैटभम् ॥
| dhyānam |
oṃ khaḍgaṃ cakragadeṣucāpaparighāñchūlaṃ bhuśuṇḍīṃ śiraḥ
śaṅkhaṃ sandadhatīṃ karaistrinayanāṃ sarvāṅgabhūṣāvṛtām |
nīlāśmadyutimāsyapādadaśakāṃ seve mahākālikāṃ
yāmastautsvapite harau kamalajo hantuṃ madhuṃ kaiṭabham ||
Meaning Dhyāna (meditation verse): I worship Mahākālī, who holds in her hands the sword, discus, mace, arrow, bow, iron club (parigha), spear (śūla), the bhuśuṇḍī, a severed head, and the conch; who is three-eyed and adorned on every limb with ornaments; whose radiance is like blue sapphire, and who has ten faces and ten feet — her whom the lotus-born Brahmā extolled, while Hari (Viṣṇu) slept, in order to slay Madhu and Kaiṭabha.
ॐ नमश्चण्डिकायै ॥
oṃ namaścaṇḍikāyai ||
Meaning Om. Salutations to Caṇḍikā.
ॐ ऐं मार्कण्डेय उवाच ॥ १.१॥
oṃ aiṃ mārkaṇḍeya uvāca || 1.1||
Meaning Om Aiṃ. Mārkaṇḍeya said:
सावर्णिः सूर्यतनयो यो मनुः कथ्यतेऽष्टमः ।
निशामय तदुत्पत्तिं विस्तराद्गदतो मम ॥ १.२॥
sāvarṇiḥ sūryatanayo yo manuḥ kathyate'ṣṭamaḥ |
niśāmaya tadutpattiṃ vistarādgadato mama || 1.2||
Meaning Sāvarṇi, the son of the Sun, who is spoken of as the eighth Manu — hear from me, as I relate it in detail, of his origin (how he came to that station).
महामायानुभावेन यथा मन्वन्तराधिपः ।
स बभूव महाभागः सावर्णिस्तनयो रवेः ॥ १.३॥
mahāmāyānubhāvena yathā manvantarādhipaḥ |
sa babhūva mahābhāgaḥ sāvarṇistanayo raveḥ || 1.3||
Meaning Hear how, by the power of Mahāmāyā, that greatly blessed Sāvarṇi, the son of Ravi (the Sun), became the presiding lord of a Manvantara (a cosmic age).
स्वारोचिषेऽन्तरे पूर्वं चैत्रवंशसमुद्भवः ।
सुरथो नाम राजाभूत्समस्ते क्षितिमण्डले ॥ १.४॥
svārociṣe'ntare pūrvaṃ caitravaṃśasamudbhavaḥ |
suratho nāma rājābhūtsamaste kṣitimaṇḍale || 1.4||
Meaning Formerly, in the age of Svārociṣa, there lived a king named Suratha, born of the Caitra dynasty, who ruled over the whole sphere of the earth.
तस्य पालयतः सम्यक् प्रजाः पुत्रानिवौरसान् ।
बभूवुः शत्रवो भूपाः कोलाविध्वंसिनस्तदा ॥ १.५॥
tasya pālayataḥ samyak prajāḥ putrānivaurasān |
babhūvuḥ śatravo bhūpāḥ kolāvidhvaṃsinastadā || 1.5||
Meaning While he was duly protecting his subjects as though they were his own begotten sons, there then arose enemy kings, the Kolāvidhvaṃsins (the destroyers of the Kolas).
तस्य तैरभवद् युद्धमतिप्रबलदण्डिनः ।
न्यूनैरपि स तैर्युद्धे कोलाविध्वंसिभिर्जितः ॥ १.६॥
tasya tairabhavad yuddhamatiprabaladaṇḍinaḥ |
nyūnairapi sa tairyuddhe kolāvidhvaṃsibhirjitaḥ || 1.6||
Meaning That king, though possessed of a very powerful army, had a battle with them; and although those Kolāvidhvaṃsins were fewer in number, they defeated him in the fight.
ततः स्वपुरमायातो निजदेशाधिपोऽभवत् ।
आक्रान्तः स महाभागस्तैस्तदा प्रबलारिभिः ॥ १.७॥
tataḥ svapuramāyāto nijadeśādhipo'bhavat |
ākrāntaḥ sa mahābhāgastaistadā prabalāribhiḥ || 1.7||
Meaning Then he returned to his own city and became the ruler of only his own country. That greatly blessed one was at that time hard pressed by those powerful foes.
अमात्यैर्बलिभिर्दुष्टैर्दुर्बलस्य दुरात्मभिः ।
कोशो बलं चापहृतं तत्रापि स्वपुरे ततः ॥ १.८॥
amātyairbalibhirduṣṭairdurbalasya durātmabhiḥ |
kośo balaṃ cāpahṛtaṃ tatrāpi svapure tataḥ || 1.8||
Meaning Then, even there in his own city, the treasury and the army of that now-weakened king were seized away by his powerful, wicked, and evil-souled ministers.
ततो मृगयाव्याजेन हृतस्वाम्यः स भूपतिः ।
एकाकी हयमारुह्य जगाम गहनं वनम् ॥ १.९॥
tato mṛgayāvyājena hṛtasvāmyaḥ sa bhūpatiḥ |
ekākī hayamāruhya jagāma gahanaṃ vanam || 1.9||
Meaning Then that king, whose sovereignty had been taken away, under the pretext of hunting, mounted his horse and went alone into a dense forest.
स तत्राश्रममद्राक्षीद्द्विजवर्यस्य मेधसः ।
प्रशान्तश्वापदाकीर्णं मुनिशिष्योपशोभितम् ॥ १.१०॥
sa tatrāśramamadrākṣīddvijavaryasya medhasaḥ |
praśāntaśvāpadākīrṇaṃ muniśiṣyopaśobhitam || 1.10||
Meaning There he beheld the hermitage of the excellent brāhmaṇa Medhas — filled with wild beasts made peaceful (tamed), and graced by the sage's disciples.
तस्थौ कञ्चित्स कालं च मुनिना तेन सत्कृतः ।
इतश्चेतश्च विचरंस्तस्मिन् मुनिवराश्रमे ॥ १.११॥
tasthau kañcitsa kālaṃ ca muninā tena satkṛtaḥ |
itaścetaśca vicaraṃstasmin munivarāśrame || 1.11||
Meaning He stayed there for some time, honoured by that sage, and wandered here and there within the hermitage of that excellent sage.
सोऽचिन्तयत्तदा तत्र ममत्वाकृष्टमानसः ।
मत्पूर्वैः पालितं पूर्वं मया हीनं पुरं हि तत् ॥ १.१२॥
so'cintayattadā tatra mamatvākṛṣṭamānasaḥ |
matpūrvaiḥ pālitaṃ pūrvaṃ mayā hīnaṃ puraṃ hi tat || 1.12||
Meaning Then, there, his mind drawn by attachment (the sense of 'mine'), he thought: 'That city, which was formerly ruled by my forefathers and is now bereft of me —
मद्भृत्यैस्तैरसद्वृत्तैर्धर्मतः पाल्यते न वा ।
न जाने स प्रधानो मे शूरो हस्ती सदामदः ॥ १.१३॥
madbhṛtyaistairasadvṛttairdharmataḥ pālyate na vā |
na jāne sa pradhāno me śūro hastī sadāmadaḥ || 1.13||
Meaning — is it being ruled righteously by those wicked-conducted servants of mine, or not? I do not know how it fares with my chief elephant, the valiant one, ever in rut,
मम वैरिवशं यातः कान् भोगानुपलप्स्यते ।
ये ममानुगता नित्यं प्रसादधनभोजनैः ॥ १.१४॥
mama vairivaśaṃ yātaḥ kān bhogānupalapsyate |
ye mamānugatā nityaṃ prasādadhanabhojanaiḥ || 1.14||
Meaning who has fallen into my enemies' power — what comforts will he now obtain? And those who constantly attended me through my favours, wealth, and food —
अनुवृत्तिं ध्रुवं तेऽद्य कुर्वन्त्यन्यमहीभृताम् ।
असम्यग्व्ययशीलैस्तैः कुर्वद्भिः सततं व्ययम् ॥ १.१५॥
anuvṛttiṃ dhruvaṃ te'dya kurvantyanyamahībhṛtām |
asamyagvyayaśīlaistaiḥ kurvadbhiḥ satataṃ vyayam || 1.15||
Meaning they surely today render their allegiance to other kings. And through the constant spending by those (ministers) of improper, wasteful habits,
सञ्चितः सोऽतिदुःखेन क्षयं कोशो गमिष्यति ।
एतच्चान्यच्च सततं चिन्तयामास पार्थिवः ॥ १.१६॥
sañcitaḥ so'tiduḥkhena kṣayaṃ kośo gamiṣyati |
etaccānyacca satataṃ cintayāmāsa pārthivaḥ || 1.16||
Meaning that treasury, amassed with such great pains, will go to ruin.' This and much else the king pondered continually.
तत्र विप्राश्रमाभ्याशे वैश्यमेकं ददर्श सः ।
स पृष्टस्तेन कस्त्वं भो हेतुश्चागमनेऽत्र कः ॥ १.१७॥
tatra viprāśramābhyāśe vaiśyamekaṃ dadarśa saḥ |
sa pṛṣṭastena kastvaṃ bho hetuścāgamane'tra kaḥ || 1.17||
Meaning There, near the brāhmaṇa's hermitage, he saw a certain merchant (vaiśya). The king asked him: 'Who are you, sir, and what is the reason for your coming here?
सशोक इव कस्मात्त्वं दुर्मना इव लक्ष्यसे ।
इत्याकर्ण्य वचस्तस्य भूपतेः प्रणयोदितम् ॥ १.१८॥
saśoka iva kasmāttvaṃ durmanā iva lakṣyase |
ityākarṇya vacastasya bhūpateḥ praṇayoditam || 1.18||
Meaning Why do you seem as if grief-stricken, as if dejected in mind?' Having heard these words of the king, spoken with kindness,
प्रत्युवाच स तं वैश्यः प्रश्रयावनतो नृपम् ॥ १.१९॥
pratyuvāca sa taṃ vaiśyaḥ praśrayāvanato nṛpam || 1.19||
Meaning that merchant, bowing with humility, replied to the king.
वैश्य उवाच ॥ १.२०॥
vaiśya uvāca || 1.20||
Meaning The merchant said:
समाधिर्नाम वैश्योऽहमुत्पन्नो धनिनां कुले ॥ १.२१॥
samādhirnāma vaiśyo'hamutpanno dhanināṃ kule || 1.21||
Meaning 'I am a merchant named Samādhi, born in a family of wealthy people.
पुत्रदारैर्निरस्तश्च धनलोभादसाधुभिः ।
विहीनश्च धनैर्दारैः पुत्रैरादाय मे धनम् ॥ १.२२॥
putradārairnirastaśca dhanalobhādasādhubhiḥ |
vihīnaśca dhanairdāraiḥ putrairādāya me dhanam || 1.22||
Meaning I have been cast out by my sons and wife, turned wicked through greed for wealth; having taken away my wealth, my sons have left me bereft of riches and of wife.
वनमभ्यागतो दुःखी निरस्तश्चाप्तबन्धुभिः ।
सोऽहं न वेद्मि पुत्राणां कुशलाकुशलात्मिकाम् ॥ १.२३॥
vanamabhyāgato duḥkhī nirastaścāptabandhubhiḥ |
so'haṃ na vedmi putrāṇāṃ kuśalākuśalātmikām || 1.23||
Meaning Sorrowful, cast out even by my trusted kinsmen, I have come to the forest. In this state I do not know the news, good or ill, of my sons,
प्रवृत्तिं स्वजनानां च दाराणां चात्र संस्थितः ।
किं नु तेषां गृहे क्षेममक्षेमं किं नु साम्प्रतम् ॥ १.२४॥
pravṛttiṃ svajanānāṃ ca dārāṇāṃ cātra saṃsthitaḥ |
kiṃ nu teṣāṃ gṛhe kṣemamakṣemaṃ kiṃ nu sāmpratam || 1.24||
Meaning nor the tidings of my kinsmen and my wife, while dwelling here. Is there welfare in their home at present, or misfortune?
कथं ते किं नु सद्वृत्ता दुर्वृत्ताः किं नु मे सुताः ॥ १.२५॥
kathaṃ te kiṃ nu sadvṛttā durvṛttāḥ kiṃ nu me sutāḥ || 1.25||
Meaning How are they? Are my sons of good conduct, or of bad?'
राजोवाच ॥ १.२६॥
rājovāca || 1.26||
यैर्निरस्तो भवाँल्लुब्धैः पुत्रदारादिभिर्धनैः ॥ १.२७॥
yairnirasto bhavām̐llubdhaiḥ putradārādibhirdhanaiḥ || 1.27||
Meaning 'Those greedy sons, wife, and others, who cast you out for the sake of wealth —
तेषु किं भवतः स्नेहमनुबध्नाति मानसम् ॥ १.२८॥
teṣu kiṃ bhavataḥ snehamanubadhnāti mānasam || 1.28||
Meaning why does your mind still bind itself with affection toward them?'
वैश्य उवाच ॥ १.२९॥
vaiśya uvāca || 1.29||
Meaning The merchant said:
एवमेतद्यथा प्राह भवानस्मद्गतं वचः ॥ १.३०॥
evametadyathā prāha bhavānasmadgataṃ vacaḥ || 1.30||
Meaning 'It is exactly so, just as you have spoken these words concerning me.
किं करोमि न बध्नाति मम निष्ठुरतां मनः ।
यैः सन्त्यज्य पितृस्नेहं धनलुब्धैर्निराकृतः ॥ १.३१॥
kiṃ karomi na badhnāti mama niṣṭhuratāṃ manaḥ |
yaiḥ santyajya pitṛsnehaṃ dhanalubdhairnirākṛtaḥ || 1.31||
Meaning But what can I do? My mind will not take up harshness. Those greedy ones who, casting off affection for their father, drove me out —
पतिस्वजनहार्दं च हार्दितेष्वेव मे मनः ।
किमेतन्नाभिजानामि जानन्नपि महामते ॥ १.३२॥
patisvajanahārdaṃ ca hārditeṣveva me manaḥ |
kimetannābhijānāmi jānannapi mahāmate || 1.32||
Meaning toward them — as husband and kinsman — my heart's tenderness stays fixed upon them alone; my mind is drawn to them. O most wise one, what is this? Though I know (the truth), I cannot comprehend it.
यत्प्रेमप्रवणं चित्तं विगुणेष्वपि बन्धुषु ।
तेषां कृते मे निःश्वासो दौर्मनस्यं च जायते ॥ १.३३॥
yatpremapravaṇaṃ cittaṃ viguṇeṣvapi bandhuṣu |
teṣāṃ kṛte me niḥśvāso daurmanasyaṃ ca jāyate || 1.33||
Meaning My mind is bent with love even toward these worthless kinsmen; for their sake there arise in me sighs and despondency.
करोमि किं यन्न मनस्तेष्वप्रीतिषु निष्ठुरम् ॥ १.३४॥
karomi kiṃ yanna manasteṣvaprītiṣu niṣṭhuram || 1.34||
Meaning What can I do, since my mind does not grow hard toward them, unloving as they are toward me?'
मार्कण्डेय उवाच ॥ १.३५॥
mārkaṇḍeya uvāca || 1.35||
ततस्तौ सहितौ विप्र तं मुनिं समुपस्थितौ ॥ १.३६॥
tatastau sahitau vipra taṃ muniṃ samupasthitau || 1.36||
Meaning Then, O brāhmaṇa, the two of them together approached that sage.
समाधिर्नाम वैश्योऽसौ स च पार्थिवसत्तमः ।
कृत्वा तु तौ यथान्यायं यथार्हं तेन संविदम् ॥ १.३७॥
samādhirnāma vaiśyo'sau sa ca pārthivasattamaḥ |
kṛtvā tu tau yathānyāyaṃ yathārhaṃ tena saṃvidam || 1.37||
Meaning That merchant named Samādhi and that best of kings — the two, having exchanged with him (the sage) proper and fitting salutations according to custom,
उपविष्टौ कथाः काश्चिच्चक्रतुर्वैश्यपार्थिवौ ॥ १.३८॥
upaviṣṭau kathāḥ kāściccakraturvaiśyapārthivau || 1.38||
Meaning being seated, the merchant and the king held some conversation.
राजोवाच ॥ १.३९॥
rājovāca || 1.39||
भगवंस्त्वामहं प्रष्टुमिच्छाम्येकं वदस्व तत् ॥ १.४०॥
bhagavaṃstvāmahaṃ praṣṭumicchāmyekaṃ vadasva tat || 1.40||
Meaning 'O revered one, I wish to ask you one thing; please tell me that.
दुःखाय यन्मे मनसः स्वचित्तायत्ततां विना ।
ममत्वं गतराज्यस्य राज्याङ्गेष्वखिलेष्वपि ॥ १.४१॥
duḥkhāya yanme manasaḥ svacittāyattatāṃ vinā |
mamatvaṃ gatarājyasya rājyāṅgeṣvakhileṣvapi || 1.41||
Meaning That which brings sorrow to my mind, arising without my mind being under my own will's control — the sense of 'mine' that I still feel toward all the limbs of the kingdom, though my kingdom is lost —
जानतोऽपि यथाज्ञस्य किमेतन्मुनिसत्तम ।
अयं च निकृतः पुत्रैर्दारैर्भृत्यैस्तथोज्झितः ॥ १.४२॥
jānato'pi yathājñasya kimetanmunisattama |
ayaṃ ca nikṛtaḥ putrairdārairbhṛtyaistathojjhitaḥ || 1.42||
Meaning O best of sages, why do I behave like one ignorant, though I know better? What is this? And this man too, wronged by his sons and forsaken by wife and servants,
स्वजनेन च सन्त्यक्तस्तेषु हार्दी तथाप्यति ।
एवमेष तथाहं च द्वावप्यत्यन्तदुःखितौ ॥ १.४३॥
svajanena ca santyaktasteṣu hārdī tathāpyati |
evameṣa tathāhaṃ ca dvāvapyatyantaduḥkhitau || 1.43||
Meaning and abandoned by his own kinsmen, is yet exceedingly affectionate toward them. Thus both he and I are utterly grief-stricken,
दृष्टदोषेऽपि विषये ममत्वाकृष्टमानसौ ।
तत्किमेतन्महाभाग यन्मोहो ज्ञानिनोरपि ॥ १.४४॥
dṛṣṭadoṣe'pi viṣaye mamatvākṛṣṭamānasau |
tatkimetanmahābhāga yanmoho jñāninorapi || 1.44||
Meaning our minds drawn by attachment even though the fault in these objects has been clearly seen. What then is this, O greatly blessed one, that delusion comes even to us who are discerning?
ममास्य च भवत्येषा विवेकान्धस्य मूढता ॥ १.४५॥
mamāsya ca bhavatyeṣā vivekāndhasya mūḍhatā || 1.45||
Meaning This foolishness besets both me and him, who are (thus) blinded to discernment.'
ऋषिरुवाच ॥ १.४६॥
ṛṣiruvāca || 1.46||
ज्ञानमस्ति समस्तस्य जन्तोर्विषयगोचरे ॥ १.४७॥
jñānamasti samastasya jantorviṣayagocare || 1.47||
Meaning 'Every creature has knowledge concerning the range of sense-objects.
विषयाश्च महाभाग यान्ति चैवं पृथक्पृथक् ।
दिवान्धाः प्राणिनः केचिद्रात्रावन्धास्तथापरे ॥ १.४८॥
viṣayāśca mahābhāga yānti caivaṃ pṛthakpṛthak |
divāndhāḥ prāṇinaḥ kecidrātrāvandhāstathāpare || 1.48||
Meaning And the sense-objects, O greatly blessed one, are apprehended thus, each variously. Some beings are blind by day, and others blind by night,
केचिद्दिवा तथा रात्रौ प्राणिनस्तुल्यदृष्टयः ।
ज्ञानिनो मनुजाः सत्यं किं तु ते न हि केवलम् ॥ १.४९॥
keciddivā tathā rātrau prāṇinastulyadṛṣṭayaḥ |
jñānino manujāḥ satyaṃ kiṃ tu te na hi kevalam || 1.49||
Meaning and some have equal sight both by day and by night. Humans are endowed with knowledge — true; but they are not the only ones,
यतो हि ज्ञानिनः सर्वे पशुपक्षिमृगादयः ।
ज्ञानं च तन्मनुष्याणां यत्तेषां मृगपक्षिणाम् ॥ १.५०॥
yato hi jñāninaḥ sarve paśupakṣimṛgādayaḥ |
jñānaṃ ca tanmanuṣyāṇāṃ yatteṣāṃ mṛgapakṣiṇām || 1.50||
Meaning for all — beasts, birds, deer, and the rest — possess knowledge. And the knowledge that humans have (of food and the like) is the very same that those animals and birds have too.
मनुष्याणां च यत्तेषां तुल्यमन्यत्तथोभयोः ।
ज्ञानेऽपि सति पश्यैतान् पतङ्गाञ्छावचञ्चुषु ॥ १.५१॥
manuṣyāṇāṃ ca yatteṣāṃ tulyamanyattathobhayoḥ |
jñāne'pi sati paśyaitān pataṅgāñchāvacañcuṣu || 1.51||
Meaning What humans have and what those creatures have is alike, and other things too are common to both. Though possessed of knowledge, behold these birds — who, into the beaks of their young,
कणमोक्षादृतान् मोहात्पीड्यमानानपि क्षुधा ।
मानुषा मनुजव्याघ्र साभिलाषाः सुतान् प्रति ॥ १.५२॥
kaṇamokṣādṛtān mohātpīḍyamānānapi kṣudhā |
mānuṣā manujavyāghra sābhilāṣāḥ sutān prati || 1.52||
Meaning out of delusion, are intent on dropping grains, though themselves tormented by hunger. Human beings too, O tiger among men, full of longing toward their children,
लोभात् प्रत्युपकाराय नन्वेतान् किं न पश्यसि ।
तथापि ममतावर्त्ते मोहगर्ते निपातिताः ॥ १.५३॥
lobhāt pratyupakārāya nanvetān kiṃ na paśyasi |
tathāpi mamatāvartte mohagarte nipātitāḥ || 1.53||
Meaning out of greed, for the sake of a return favour (do the same) — do you not see them? Yet they are all cast into the whirlpool of attachment, the pit of delusion,
महामायाप्रभावेण संसारस्थितिकारिणा ।
तन्नात्र विस्मयः कार्यो योगनिद्रा जगत्पतेः ॥ १.५४॥
mahāmāyāprabhāveṇa saṃsārasthitikāriṇā |
tannātra vismayaḥ kāryo yoganidrā jagatpateḥ || 1.54||
Meaning by the power of Mahāmāyā, who sustains the existence of the world. Therefore no wonder should be felt at this. She is the Yoganidrā (yogic sleep) of the Lord of the world (Viṣṇu).
महामाया हरेश्चैषा तया सम्मोह्यते जगत् ।
ज्ञानिनामपि चेतांसि देवी भगवती हि सा ॥ १.५५॥
mahāmāyā hareścaiṣā tayā sammohyate jagat |
jñānināmapi cetāṃsi devī bhagavatī hi sā || 1.55||
Meaning This is the Mahāmāyā of Hari (Viṣṇu); by her the world is deluded. She, indeed, the divine Goddess Bhagavatī, (draws away) even the minds of the wise,
बलादाकृष्य मोहाय महामाया प्रयच्छति ।
तया विसृज्यते विश्वं जगदेतच्चराचरम् ॥ १.५६॥
balādākṛṣya mohāya mahāmāyā prayacchati |
tayā visṛjyate viśvaṃ jagadetaccarācaram || 1.56||
Meaning forcibly, and delivers them unto delusion. By her is this entire universe, moving and unmoving, brought forth.
सैषा प्रसन्ना वरदा नृणां भवति मुक्तये ।
सा विद्या परमा मुक्तेर्हेतुभूता सनातनी ॥ १.५७॥
saiṣā prasannā varadā nṛṇāṃ bhavati muktaye |
sā vidyā paramā mukterhetubhūtā sanātanī || 1.57||
Meaning She, when pleased, becomes the bestower of boons unto men, for their liberation. She is the supreme, eternal knowledge, the cause of release,
संसारबन्धहेतुश्च सैव सर्वेश्वरेश्वरी ॥ १.५८॥
saṃsārabandhahetuśca saiva sarveśvareśvarī || 1.58||
Meaning and she alone is the cause of bondage in worldly existence; she is the sovereign mistress of all lords.'
राजोवाच ॥ १.५९॥
rājovāca || 1.59||
भगवन् का हि सा देवी महामायेति यां भवान् ॥ १.६०॥
bhagavan kā hi sā devī mahāmāyeti yāṃ bhavān || 1.60||
Meaning 'O revered one, who indeed is that Goddess whom you call Mahāmāyā?
ब्रवीति कथमुत्पन्ना सा कर्मास्याश्च किं द्विज ।
यत्प्रभावा च सा देवी यत्स्वरूपा यदुद्भवा ॥ १.६१॥
bravīti kathamutpannā sā karmāsyāśca kiṃ dvija |
yatprabhāvā ca sā devī yatsvarūpā yadudbhavā || 1.61||
Meaning O brāhmaṇa, how was she born, and what is her work? What is that Goddess's power, what her nature, and what her origin?
तत्सर्वं श्रोतुमिच्छामि त्वत्तो ब्रह्मविदां वर ॥ १.६२॥
tatsarvaṃ śrotumicchāmi tvatto brahmavidāṃ vara || 1.62||
Meaning All that I wish to hear from you, O best of the knowers of Brahman.'
ऋषिरुवाच ॥ १.६३॥
ṛṣiruvāca || 1.63||
नित्यैव सा जगन्मूर्तिस्तया सर्वमिदं ततम् ॥ १.६४॥
nityaiva sā jaganmūrtistayā sarvamidaṃ tatam || 1.64||
Meaning 'She is verily eternal, having the world as her very form; by her all this (universe) is pervaded.
तथापि तत्समुत्पत्तिर्बहुधा श्रूयतां मम ।
देवानां कार्यसिद्ध्यर्थमाविर्भवति सा यदा ॥ १.६५॥
tathāpi tatsamutpattirbahudhā śrūyatāṃ mama |
devānāṃ kāryasiddhyarthamāvirbhavati sā yadā || 1.65||
Meaning Nevertheless, hear from me of her manifestation in its many forms. When she becomes manifest for the accomplishment of the gods' purpose,
उत्पन्नेति तदा लोके सा नित्याप्यभिधीयते ।
योगनिद्रां यदा विष्णुर्जगत्येकार्णवीकृते ॥ १.६६॥
utpanneti tadā loke sā nityāpyabhidhīyate |
yoganidrāṃ yadā viṣṇurjagatyekārṇavīkṛte || 1.66||
Meaning then, though she is eternal, she is spoken of in the world as 'born.' When the whole world had become a single ocean, and Viṣṇu (took to) yogic sleep —
आस्तीर्य शेषमभजत् कल्पान्ते भगवान् प्रभुः ।
तदा द्वावसुरौ घोरौ विख्यातौ मधुकैटभौ ॥ १.६७॥
āstīrya śeṣamabhajat kalpānte bhagavān prabhuḥ |
tadā dvāvasurau ghorau vikhyātau madhukaiṭabhau || 1.67||
Meaning at the end of the aeon (kalpa), the Lord Bhagavān, spreading out Śeṣa (the serpent as his couch), reclined in yogic sleep. Then two terrible, renowned demons, Madhu and Kaiṭabha,
विष्णुकर्णमलोद्भूतौ हन्तुं ब्रह्माणमुद्यतौ ।
स नाभिकमले विष्णोः स्थितो ब्रह्मा प्रजापतिः ॥ १.६८॥
viṣṇukarṇamalodbhūtau hantuṃ brahmāṇamudyatau |
sa nābhikamale viṣṇoḥ sthito brahmā prajāpatiḥ || 1.68||
Meaning sprung from the ear-wax of Viṣṇu, rose up to slay Brahmā. Brahmā, the lord of creatures, seated upon the lotus that grew from Viṣṇu's navel,
दृष्ट्वा तावसुरौ चोग्रौ प्रसुप्तं च जनार्दनम् ।
तुष्टाव योगनिद्रां तामेकाग्रहृदयः स्थितः ॥ १.६९॥
dṛṣṭvā tāvasurau cograu prasuptaṃ ca janārdanam |
tuṣṭāva yoganidrāṃ tāmekāgrahṛdayaḥ sthitaḥ || 1.69||
Meaning seeing those two fierce demons and Janārdana (Viṣṇu) fast asleep, and standing with one-pointed heart, praised that Yoganidrā —
विबोधनार्थाय हरेर्हरिनेत्रकृतालयाम् ।
विश्वेश्वरीं जगद्धात्रीं स्थितिसंहारकारिणीम् ॥ १.७०॥
vibodhanārthāya harerharinetrakṛtālayām |
viśveśvarīṃ jagaddhātrīṃ sthitisaṃhārakāriṇīm || 1.70||
Meaning in order to awaken Hari — praising her who has made her abode in the eyes of Hari, the Mistress of the universe, the Nurse of the world, the doer of preservation and dissolution;
निद्रां भगवतीं विष्णोरतुलां तेजसः प्रभुः ॥ १.७१॥
nidrāṃ bhagavatīṃ viṣṇoratulāṃ tejasaḥ prabhuḥ || 1.71||
Meaning the Lord (Brahmā praised) that incomparable, resplendent divine Sleep (Nidrā) of Viṣṇu.
ब्रह्मोवाच ॥ १.७२॥
brahmovāca || 1.72||
त्वं स्वाहा त्वं स्वधा त्वं हि वषट्कारः स्वरात्मिका ॥ १.७३॥
tvaṃ svāhā tvaṃ svadhā tvaṃ hi vaṣaṭkāraḥ svarātmikā || 1.73||
Meaning 'You are Svāhā, you are Svadhā, you indeed are the Vaṣaṭkāra; the very sound (of sacred utterance) is your nature.
सुधा त्वमक्षरे नित्ये त्रिधा मात्रात्मिका स्थिता ।
अर्धमात्रा स्थिता नित्या यानुच्चार्याविशेषतः ॥ १.७४॥
sudhā tvamakṣare nitye tridhā mātrātmikā sthitā |
ardhamātrā sthitā nityā yānuccāryāviśeṣataḥ || 1.74||
Meaning You are the nectar (Sudhā) within the imperishable, eternal (syllable Om); you abide threefold as the three morae (mātrās), and you abide also as the eternal half-mora, which cannot be distinctly uttered.
त्वमेव सन्ध्या सावित्री त्वं देवि जननी परा ।
त्वयैतद्धार्यते विश्वं त्वयैतत् सृज्यते जगत् ॥ १.७५॥
tvameva sandhyā sāvitrī tvaṃ devi jananī parā |
tvayaitaddhāryate viśvaṃ tvayaitat sṛjyate jagat || 1.75||
Meaning You alone are Sandhyā and Sāvitrī; you, O Goddess, are the supreme Mother. By you is this universe upheld, by you is this world created.
त्वयैतत् पाल्यते देवि त्वमत्स्यन्ते च सर्वदा ।
विसृष्टौ सृष्टिरूपा त्वं स्थितिरूपा च पालने ॥ १.७६॥
tvayaitat pālyate devi tvamatsyante ca sarvadā |
visṛṣṭau sṛṣṭirūpā tvaṃ sthitirūpā ca pālane || 1.76||
Meaning By you, O Goddess, is this world protected, and you it is who always devour it at the end. At the time of creation you are in the form of creation, in protection you are in the form of maintenance,
तथा संहृतिरूपान्ते जगतोऽस्य जगन्मये ।
महाविद्या महामाया महामेधा महास्मृतिः ॥ १.७७॥
tathā saṃhṛtirūpānte jagato'sya jaganmaye |
mahāvidyā mahāmāyā mahāmedhā mahāsmṛtiḥ || 1.77||
Meaning and likewise, at the world's end, you are in the form of dissolution, O you who are made of the world. You are the Great Knowledge, the Great Illusion, the Great Intellect, the Great Memory,
महामोहा च भवती महादेवी महेश्वरी ।
प्रकृतिस्त्वं च सर्वस्य गुणत्रयविभाविनी ॥ १.७८॥
mahāmohā ca bhavatī mahādevī maheśvarī |
prakṛtistvaṃ ca sarvasya guṇatrayavibhāvinī || 1.78||
Meaning and the Great Delusion; you are the Great Goddess, the Great Ruler. You are the Prakṛti (primordial nature) of all, giving rise to the three guṇas (qualities).
कालरात्रिर्महारात्रिर्मोहरात्रिश्च दारुणा ।
त्वं श्रीस्त्वमीश्वरी त्वं ह्रीस्त्वं बुद्धिर्बोधलक्षणा ॥ १.७९॥
kālarātrirmahārātrirmoharātriśca dāruṇā |
tvaṃ śrīstvamīśvarī tvaṃ hrīstvaṃ buddhirbodhalakṣaṇā || 1.79||
Meaning You are the Night of Time (Kālarātri), the Great Night, and the terrible Night of Delusion. You are Śrī (fortune), you are the sovereign Īśvarī, you are Hrī (modesty), you are the intellect marked by (spiritual) awakening.
लज्जा पुष्टिस्तथा तुष्टिस्त्वं शान्तिः क्षान्तिरेव च ।
खड्गिनी शूलिनी घोरा गदिनी चक्रिणी तथा ॥ १.८०॥
lajjā puṣṭistathā tuṣṭistvaṃ śāntiḥ kṣāntireva ca |
khaḍginī śūlinī ghorā gadinī cakriṇī tathā || 1.80||
Meaning You are modesty, nourishment, and contentment; you are also peace and forbearance. You are the fearsome one who bears the sword, the spear, the mace, and the discus;
शङ्खिनी चापिनी बाणभुशुण्डीपरिघायुधा ।
सौम्या सौम्यतराशेषसौम्येभ्यस्त्वतिसुन्दरी ॥ १.८१॥
śaṅkhinī cāpinī bāṇabhuśuṇḍīparighāyudhā |
saumyā saumyatarāśeṣasaumyebhyastvatisundarī || 1.81||
Meaning you bear the conch and the bow, and have for weapons the arrow, the bhuśuṇḍī, and the iron club. You are gentle, gentler than the gentle, and more beautiful than all things beautiful.
परापराणां परमा त्वमेव परमेश्वरी ।
यच्च किञ्चित्क्वचिद्वस्तु सदसद्वाखिलात्मिके ॥ १.८२॥
parāparāṇāṃ paramā tvameva parameśvarī |
yacca kiñcitkvacidvastu sadasadvākhilātmike || 1.82||
Meaning You alone are the Supreme of the high and the low, the Supreme Sovereign. O Self of all, whatever thing exists anywhere, whether real or unreal,
तस्य सर्वस्य या शक्तिः सा त्वं किं स्तूयसे मया ।
यया त्वया जगत्स्रष्टा जगत्पात्यत्ति यो जगत् ॥ १.८३॥
Meaning the power of all that — that you are. How, then, can you be praised by me? When by you the creator of the world, the protector of the world, and he who devours the world —
सोऽपि निद्रावशं नीतः कस्त्वां स्तोतुमिहेश्वरः ।
विष्णुः शरीरग्रहणमहमीशान एव च ॥ १.८४॥
so'pi nidrāvaśaṃ nītaḥ kastvāṃ stotumiheśvaraḥ |
viṣṇuḥ śarīragrahaṇamahamīśāna eva ca || 1.84||
Meaning he too has been brought under sleep's control — who here, as a lord, is able to praise you? Viṣṇu, and I, and Īśāna (Śiva) — our taking of bodily form
कारितास्ते यतोऽतस्त्वां कः स्तोतुं शक्तिमान् भवेत् ।
सा त्वमित्थं प्रभावैः स्वैरुदारैर्देवि संस्तुता ॥ १.८५॥
kāritāste yato'tastvāṃ kaḥ stotuṃ śaktimān bhavet |
sā tvamitthaṃ prabhāvaiḥ svairudārairdevi saṃstutā || 1.85||
Meaning has been brought about by you; therefore, who could be capable of praising you? O Goddess, you who are thus extolled by your own noble powers,
मोहयैतौ दुराधर्षावसुरौ मधुकैटभौ ।
प्रबोधं च जगत्स्वामी नीयतामच्युतो लघु ॥ १.८६॥
mohayaitau durādharṣāvasurau madhukaiṭabhau |
prabodhaṃ ca jagatsvāmī nīyatāmacyuto laghu || 1.86||
Meaning delude these invincible demons, Madhu and Kaiṭabha, and let the Lord of the world, the imperishable Acyuta (Viṣṇu), be quickly brought to awakening;
बोधश्च क्रियतामस्य हन्तुमेतौ महासुरौ ॥ १.८७॥
bodhaśca kriyatāmasya hantumetau mahāsurau || 1.87||
Meaning and let his awakening be brought about, so that he may slay these two great demons.'
ऋषिरुवाच ॥ १.८८॥
ṛṣiruvāca || 1.88||
एवं स्तुता तदा देवी तामसी तत्र वेधसा ॥ १.८९॥
evaṃ stutā tadā devī tāmasī tatra vedhasā || 1.89||
Meaning Thus praised there by Vedhas (Brahmā, the creator), the Goddess of the tamasic quality (Yoganidrā)
विष्णोः प्रबोधनार्थाय निहन्तुं मधुकैटभौ ।
नेत्रास्यनासिकाबाहुहृदयेभ्यस्तथोरसः ॥ १.९०॥
viṣṇoḥ prabodhanārthāya nihantuṃ madhukaiṭabhau |
netrāsyanāsikābāhuhṛdayebhyastathorasaḥ || 1.90||
Meaning — in order to awaken Viṣṇu and to slay Madhu and Kaiṭabha — issued forth from his eyes, mouth, nostrils, arms, heart, and breast,
निर्गम्य दर्शने तस्थौ ब्रह्मणोऽव्यक्तजन्मनः ।
उत्तस्थौ च जगन्नाथस्तया मुक्तो जनार्दनः ॥ १.९१॥
nirgamya darśane tasthau brahmaṇo'vyaktajanmanaḥ |
uttasthau ca jagannāthastayā mukto janārdanaḥ || 1.91||
Meaning and stood before the sight of Brahmā, who is of unmanifest birth. And the Lord of the world, Janārdana, released by her, arose,
एकार्णवेऽहिशयनात्ततः स ददृशे च तौ ।
मधुकैटभौ दुरात्मानावतिवीर्यपराक्रमौ ॥ १.९२॥
ekārṇave'hiśayanāttataḥ sa dadṛśe ca tau |
madhukaiṭabhau durātmānāvativīryaparākramau || 1.92||
Meaning up from his serpent-couch upon the single ocean. Then he beheld those two, Madhu and Kaiṭabha, evil-souled, of exceeding valour and might,
क्रोधरक्तेक्षणावत्तुं ब्रह्माणं जनितोद्यमौ ।
समुत्थाय ततस्ताभ्यां युयुधे भगवान् हरिः ॥ १.९३॥
krodharaktekṣaṇāvattuṃ brahmāṇaṃ janitodyamau |
samutthāya tatastābhyāṃ yuyudhe bhagavān hariḥ || 1.93||
Meaning their eyes red with wrath, striving to devour Brahmā. Then, rising up, the Lord Hari fought with the two of them,
पञ्चवर्षसहस्राणि बाहुप्रहरणो विभुः ।
तावप्यतिबलोन्मत्तौ महामायाविमोहितौ ॥ १.९४॥
pañcavarṣasahasrāṇi bāhupraharaṇo vibhuḥ |
tāvapyatibalonmattau mahāmāyāvimohitau || 1.94||
Meaning the all-pervading Lord fighting for five thousand years with the weapons of his arms. And those two, frenzied with overwhelming strength and deluded by Mahāmāyā,
उक्तवन्तौ वरोऽस्मत्तो व्रियतामिति केशवम् ॥ १.९५॥
uktavantau varo'smatto vriyatāmiti keśavam || 1.95||
Meaning said to Keśava (Viṣṇu): 'Choose a boon from us!'
श्रीभगवानुवाच ॥ १.९६॥
śrībhagavānuvāca || 1.96||
Meaning The Blessed Lord said:
भवेतामद्य मे तुष्टौ मम वध्यावुभावपि ॥ १.९७॥
bhavetāmadya me tuṣṭau mama vadhyāvubhāvapi || 1.97||
Meaning 'If the two of you are pleased with me today, then let both of you be slain by me.
किमन्येन वरेणात्र एतावद्धि वृतं मया ॥ १.९८॥
kimanyena vareṇātra etāvaddhi vṛtaṃ mayā || 1.98||
Meaning What need is there here of any other boon? This much alone have I chosen.'
ऋषिरुवाच ॥ १.९९॥
ṛṣiruvāca || 1.99||
वञ्चिताभ्यामिति तदा सर्वमापोमयं जगत् ॥ १.१००॥
vañcitābhyāmiti tadā sarvamāpomayaṃ jagat || 1.100||
Meaning Being thus outwitted, the two then, seeing the whole world to be all water,
विलोक्य ताभ्यां गदितो भगवान् कमलेक्षणः ।
आवां जहि न यत्रोर्वी सलिलेन परिप्लुता ॥ १.१०१॥
vilokya tābhyāṃ gadito bhagavān kamalekṣaṇaḥ |
āvāṃ jahi na yatrorvī salilena pariplutā || 1.101||
Meaning spoke to the lotus-eyed Lord (Viṣṇu): 'Slay us two where the earth is not flooded with water.'
ऋषिरुवाच ॥ १.१०२॥
ṛṣiruvāca || 1.102||
तथेत्युक्त्वा भगवता शङ्खचक्रगदाभृता ।
कृत्वा चक्रेण वै छिन्ने जघने शिरसी तयोः ॥ १.१०३॥
tathetyuktvā bhagavatā śaṅkhacakragadābhṛtā |
kṛtvā cakreṇa vai chinne jaghane śirasī tayoḥ || 1.103||
Meaning Saying 'So be it,' the Lord, bearer of conch, discus, and mace, placed the two upon his thighs and, with his discus, cut off the heads of them both.
एवमेषा समुत्पन्ना ब्रह्मणा संस्तुता स्वयम् ।
प्रभावमस्या देव्यास्तु भूयः शृणु वदामि ते ॥ १.१०४॥
evameṣā samutpannā brahmaṇā saṃstutā svayam |
prabhāvamasyā devyāstu bhūyaḥ śaृṇu vadāmi te || 1.104||
Meaning Thus this Goddess arose, extolled by Brahmā himself. Now hear further, as I tell you, of the glory of this Goddess.
। ऐं ॐ ।
उवाच १४, अर्धश्लोकाः २४, श्लोकाः ६६, एवमादितः ॥ १०४॥
| aiṃ oṃ |
uvāca 14, ardhaślokāḥ 24, ślokāḥ 66, evamāditaḥ || 104||
Meaning (A closing count of the chapter —) Aiṃ Om. In this (first chapter) the speaker-introduction lines ('uvāca') number fourteen, the half-verses twenty-four, and the full verses sixty-six; thus, from the beginning, one hundred and four in all.
