Adhyaya 18: Akhaṇḍa-Ekādaśī Vrata and the Vaiṣṇava Protective Hymn; Prelude to the Kātyāyanī–Mahiṣāsura Narrative

Verse 1

इति श्रीवामनपुराणे सप्तदशो ऽध्यायः पुलस्त्य उवाच मासि चाश्वयुजे ब्रह्मन् यदा पद्मं जगत्पतेः नाभ्या निर्याति हि तदा देवेष्वेतान्यथो ऽभवन्

Pulastya said: “O Brahmin, in the month of Āśvayuja, when the lotus of the Lord of the universe emerges from (His) navel, then these (particular conditions/observances) come to be among the gods.”

Verse 2

कन्दर्पस्य कराग्रे तु कदम्बश्चारुदर्शनः तेन तस्य परा प्रीतिः कदम्बेन विवर्द्धते

At the very hand (or fingertip) of Kandarpa (the god of love) is the kadamba tree, lovely to behold; by it, his supreme delight increases through the kadamba.

Verse 3

यक्षाणामधिपस्यापि मणिभद्रस्य नारद वटवृक्षः समभवत् तस्मिस्तस्य यतिः सदा

O Nārada, for Maṇibhadra also—the lord of the Yakṣas—there came to be the banyan (vaṭa) tree; upon it (or in it), his ascetic/attendant is always present.

Verse 4

महेश्वरस्य हृदये धत्तूरविटपः शुभः संजातः स च शर्वस्य पतिकृत् तस्य नित्यशः

In Maheśvara’s heart an auspicious branch of dhattūra arose; and it became the beloved (dear, favored) of Śarva always.

Verse 5

ब्रह्मणो मध्यतो देहाञ्जातो मरकतप्रभः ख दरः कण्टकी श्रेयानभवद्विश्वकर्मणः

From the middle of Brahmā’s body there arose the khadira tree, shining like an emerald; (it is) thorny, and it became especially excellent for Viśvakarman.

Verse 6

गिरिजायाः करतले कुन्दसुल्मस्त्वजायत गणाधिपस्य कुम्भस्थो राजते सिन्धुवारकः

On Girijā’s palm the jasmine-bud/cluster arose; and on Gaṇādhipa, the sindhuvāra plant shines, being situated on (his) pot (kumbha).

Verse 7

यमस्य क्षिणे पार्श्वे पालाशो दक्षिणोत्तरे कृष्णोदुम्बरको रुद्राज्जातः क्षोमकरो वृषः

On Yama’s left side arose the palāśa tree; on the right (southern-northern side) the kṛṣṇa-udumbara. From Rudra was born the kṣomakara (flax/linen-yielding plant), and (from him/there arose) the bull (vṛṣa).

Verse 8

स्कन्दस्य बन्धुजीवस्तु रवेरश्वत्थ एव च कात्यायनयाः शमीजाताबिल्वो लक्ष्मायाः करे ऽभवत्

For Skanda, the bandhujīva plant (arose); for Ravi (the Sun), the aśvattha (sacred fig) indeed. From Kātyāyanī was born the śamī tree; and the bilva became (placed in) the hand of Lakṣmī.

Verse 9

नागानां पतये ब्रह्मञ्छरस्तम्बो व्यजायत वासुकेर्विस्तृते पुच्छे पृष्ठे दूर्वा सितासिता

O Brahmin, for the lord of the nāgas there arose the śara-stambha (a clump of reeds). Upon Vāsuki’s spread-out tail and back, the dūrvā grass—white and dark—(appeared/grew).

Verse 10

साध्यानां हृदये जातो वृक्षो हरितचन्दनः एवं जातेषु सर्वेषु तेन तत् रतिर्भवेत्

In the heart of the Sādhyas there arose a tree of green sandalwood. When all (such auspicious things) have thus arisen, through that, delight/attachment toward that (holy observance or sacred place) comes to be.

Verse 11

तत्र रम्ये शुभे काले या शुक्लैकादशी भवेत् तस्यां संपूजयेद् विष्णुं तेन खण्डो ऽस्य पूर्यते

There, at a delightful and auspicious time, when the bright-fortnight Ekādaśī occurs, one should worship Viṣṇu fully on that day; by that, his ‘khaṇḍa’ is filled/completed (i.e., a deficiency is made whole, or a segment of the vow is fulfilled).

Verse 12

पुष्षैः पुत्रैः फलैर्वापि गन्धवर्णरस्न्वितैः ओषधीभिश्च मुख्याभिर्यावत्स्याच्छरदागमः

With flowers, with sons (or: with offerings connected to progeny), or with fruits endowed with fragrance, color, and taste—and also with choice medicinal herbs—(one should continue the rite) until the coming of autumn.

Verse 13

घृतं तिला ब्रीहियवा हिरण्यकन्कादि यत् मणिमुक्ताप्रवालानि वस्त्राणि विविधानि च

For that worship, one should offer ghee, sesame, rice and barley, gold and ornaments and the like, jewels—pearls and corals—and various kinds of garments as well.

Verse 14

रसानि स्वादुकट्वम्लकषायलवणानि च तिक्तानि च निवेद्यानि तान्यखण्डानि यानि हि

One should offer (as naivedya) the tastes—sweet, pungent, sour, astringent, salty, and bitter—indeed, those offerings should be unbroken/whole.

Verse 15

तत्पूजार्थं प्रदातव्यं केशवाय महात्मने यदा संवत्सरं पूर्णमखण्डं भवते गृहे

For the sake of that worship, one should give (these offerings) to the great-souled Keśava, when a full year has been completed and the observance in the household has remained unbroken.

Verse 16

कृतोपवासो देवर्षे द्वितीये ऽहनि संयतः स्नानेन तेन स्नायीत येनाखण्डं हि वत्सरम्

O divine seer, having undertaken a fast, disciplined on the second day, one should bathe with that bath by which (the merit of) an unbroken full year is obtained.

Verse 17

सिद्धार्तकैस्तिलैर्वापि तेनैवोद्वर्तनं स्मृतम् हविषा पद्मनाभस्य स्नानमेव समाचरेत् होमे तदेव गदितं दाने शक्तिर्निजा द्विज

With siddhārtaka (mustard) and/or sesame, that very (substance) is prescribed for the body-scrub (udvartana). One should perform the bath for Padmanābha with haviṣ (a pure offering substance). The same is said regarding homa; and in giving (dāna), one should act according to one’s own capacity, O twice-born.

Verse 18

पूजयेताथ कुसुमैः पादादारभ्य केशवम् धूपयेद् विविधं धूपं येन स्याद् वत्सरं परम्

Then one should worship Keśava with flowers, beginning from (His) feet; and one should offer various kinds of incense, by which a supreme (merit of a) year is attained.

Verse 19

हिरण्यरत्नवासोभिः पूजयेत जगद् गुरुम् रागखाण्डवचोष्याणि हविष्याणि निवेदयेत्

One should worship the Guru of the world with gold, jewels, and garments, and should present as offerings the havis—(foods such as) rāga, khāṇḍava, and coṣyāṇa.

Verse 20

ततः संपूज्य देवेशं पद्मनाभं जगद् गुरुम् विज्ञापयेन्मुनिश्रेष्ठ मन्त्रेणानेन सुव्रत

Then, having duly worshiped the Lord of gods—Padmanābha, the Guru of the world—one should address (make a formal supplication to) him with the following mantra, O best of sages, O you of good vows.

Verse 21

नमो ऽस्तु ते पद्मनाभ पद्माधव महाद्युते धर्मार्थकाममोक्षणि त्वखण्डानि भवन्तु मे

Obeisance to you, O Padmanābha, O Padmādhava, O greatly radiant one. May dharma, artha, kāma, and mokṣa be unbroken (unhindered/undiminished) for me.

Verse 22

विकासिपद्मपत्राक्ष यथाखण्डोसि सर्वतः तेन सत्येन धर्माद्य अखण्डाः सन्तु केशव

O Keśava, lotus-petal-eyed (with eyes like a blossoming lotus-leaf), as You are wholly unbroken in every way—by that truth, may dharma and the rest (the aims of life) be unbroken (complete) for me.

Verse 23

एवं संवत्सरं पूर्णं सोपवासो जितेन्द्रियः अघण्डं पारयेद् ब्रह्मन् व्रतं वै सर्ववस्तुषु

Thus, having completed a full year—fasting and with the senses conquered—one should conclude (perform the pāraṇa of) the unbroken vow, O Brahman, in respect of all requisites/observances.

Verse 24

अस्मिंश्चीर्णे व्रतं व्यक्तं परितुष्यन्ति देवताः धर्मार्थकाममोक्षाद्यास्त्वक्षयाः संभवन्ति हि

When this vow is clearly and properly observed, the deities become pleased; and dharma, artha, kāma, mokṣa and the like indeed arise as imperishable (enduring results).

Verse 25

एतानि ते मयोक्तानि व्रतान्युक्तानि कामिभिः प्रक्ष्याम्यधुना त्वेतद्वैष्णवं पञ्जरं शुभम्

“These vows (vratas) have been told to you by me, as prescribed for those who desire (their aims). Now I shall teach you this auspicious Vaiṣṇava ‘pañjara’ (protective enclosure/prayer).”

Verse 26

नमो नमस्ते गोविन्द चक्रं गृह्य सुदर्शनम् प्राच्यां रक्षस्व मां विष्णो त्वामाहं शरणं गतः

“Homage, homage to you, Govinda. Taking up the Sudarśana discus, protect me in the eastern direction. O Viṣṇu, I have taken refuge in you.”

Verse 27

गदां कौमोदकीं गृह्य पद्मनाभामितद्युते याम्यां रक्षस्व मां विष्णो त्वमाहं शरणं गतः

“Taking up the mace Kaumodakī, O Padmanābha of immeasurable splendor, protect me in the southern direction. O Viṣṇu, I have taken refuge in you.”

Verse 28

हलमादाय सौनन्दं नमस्ते पुरषोत्तम प्रतीच्यां रक्ष मे विष्णो भवन्तं शरणं गतः

Taking up the plough named Saunanda, salutations to you, O Puruṣottama. In the western direction protect me, O Viṣṇu; I have come to you for refuge.

Verse 29

मुसलं शातनं गृह्य पुण्डरीकाक्ष रक्ष माम उत्तरस्यां जगन्नाथ भवन्तं शरणं गतः

Taking up the mace named Śātana, O Lotus-eyed one, protect me. In the northern direction, O Jagannātha, I have come to you for refuge.

Verse 30

शार्ङ्गमादाय च धनुरस्त्रं नारायणं हरे नमस्ते रक्ष रक्षघ्न ऐशान्यां शरणं गतः

Taking up Śārṅga—the bow-weapon—salutations to you, O Nārāyaṇa, O Hari. O slayer of (those who threaten) protection, protect [me] in the north-east (aiśānya) direction; I have taken refuge.

Verse 31

पाञ्चजन्यं महाशङ्खमन्तर्बोध्यं च पङ्कजम् प्रगृहय् रक्ष मां विष्णो आग्नेय्यां यज्ञसूकर

Taking up the great conch Pāñcajanya and the lotus, protect me, O Viṣṇu, in the southeast (āgneya direction), O sacrificial Boar (Yajña-sūkara).

Verse 32

चर्म सूर्यशतं गृह्य खङ्गं चन्द्रमसं तथा नैरृत्यां मां च रक्षस्व दिव्यमूर्ते नृकेसरिन्

Taking up the shield like a hundred suns and the sword like the moon as well, protect me in the southwest (nairṛtya direction), O divine-formed Nṛkeśarin (Man-Lion).

Verse 33

वैजयन्तीं प्रगृह्य त्वं श्रीवत्सं कण्ठभूषणम् वायव्यां रक्ष मां देव अश्वशीर्ष नमो ऽस्तु ते

Holding the Vaijayantī garland and the Śrīvatsa mark that adorns the throat, protect me in the northwest (vāyavya direction), O God—O Horse-headed one (Aśvaśīrṣa), homage to you.

Verse 34

वैनतेयं समारुह्य अन्तरिक्षे जनार्दन मां त्वं रक्षाजित सदा नमस्ते त्वपराजति

O Janārdana, mounting Vainateya (Garuḍa) in the sky, protect me always, O Unconquered One. Salutations to You, O Invincible One.

Verse 35

विशालाक्षं समारुह्य रक्ष मां त्वं रसातले अकूपार नमस्तुभ्यं महामोह नमो ऽस्तु ते

Mounting the wide-eyed (Garuḍa), protect me in Rasātala (the nether region). O Boundless One, salutations to You; O Great Deluder (who bewilders the wicked), may salutations be to You.

Verse 36

करशीर्षाङ्घ्रर्वेषु तथाष्टबाहुपञ्जरम् कृत्वा रक्षस्व मां देव नमस्ते पुरुषोत्तम

Having formed (around me) a protective enclosure of hands, head, and feet, and likewise a cage of eight arms—protect me, O God. Salutations to You, O Puruṣottama.

Verse 37

एतदुक्तं भगवता वैष्णवं पञ्जरं महत् पुरा रक्षार्थमीशेन कात्यायन्या द्विजोत्तम

“This great Vaiṣṇava ‘protective cage’ (armor-mantra) was formerly taught by the Lord for the sake of protection, O best of twice-born, to Kātyāyanī.”

Verse 38

नाशयामास सा यत्र दानवं महिषासुरम् नमरं रक्तबीजं च तथान्यान् सुरकण्टकान्

“There (by that means/thereupon) she destroyed the dānava Mahiṣāsura, Namara, and Raktabīja, and also other ‘thorns to the gods’.”

Verse 39

नारद उवाच कासौ कात्यायानी नाम यचा जघ्ने महिषासुरम् नमरं रक्तबीजं च तथान्यान् कुरकण्टकान्

“Nārada said: Who is she called Kātyāyanī—she who slew Mahiṣāsura, Namara, and Raktabīja, and also other (enemy) ‘thorns’?”

Verse 40

कश्चसौ महिषो नाम कुले जातश्च कस्य सः कश्चासौ रक्तबीजाख्यो नमरः कस्य चात्मजः एतद्विस्तरतस्तात यथावद् वक्तुमर्हसिः

“Who is this one named Mahiṣa—of what lineage was he born, and whose (son) is he? And who is that demon called Raktabīja—whose son is he? Explain this to me in detail, dear sir, as it truly happened.”

Verse 41

पुलस्त्य उवाच/ श्रूयतां संप्रवक्ष्यामि कथां पापप्रणाशिनीम् सर्वदा वरदा दुर्गा येयं कात्यायनी मुने

Pulastya said: “Listen; I shall now narrate a sin-destroying account. This Durgā—ever a giver of boons—is (indeed) Kātyāyanī, O sage.”

Verse 42

पुरासुरवरौ रौद्रौ जगत्क्षोभकरावुभौ रम्भश्चैव करम्भश् च द्वावास्तां सुमाबलौ

“In former times there were two foremost asuras, fierce in nature—both agitators of the world: Rambha and Karambha, two of exceedingly great strength.”

Verse 43

तावपुत्रौ च देवर्षे पुत्रार्थं तेपतुस्तपः बहून् वर्षगणान् दैत्यौ स्थितौ पञ्चनदे जले

O divine seer, those two sons performed austerity for the sake of obtaining sons. For many multitudes of years, the two Daityas remained stationed in the waters at Pañcanada.

Verse 44

तत्रैको जलमध्यस्थो द्वितीयो ऽप्यग्निपञ्चमी करम्भश्चैव रम्भश्च यक्षं मालपटं प्रति

There, one remained standing in the midst of the water, while the second observed the ‘fire-(austerity)’ (agnipañcamī). And (they were) Karambha and Rambha, (directed) against the Yakṣa named Mālapaṭa.

Verse 45

एकं मिमग्नं सलिले ग्राहरूपेण वासवः चरणाभ्यां समादाय निजघान यथेच्छया

Indra (Vāsava), assuming the form of a crocodile, seized one who was submerged in the water; taking him by the feet, he struck him down as he pleased.

Verse 46

ततो भ्रातरि नष्टे च रम्भः कोपपरिप्लुतः वह्नौ स्वशीर्षं संक्षिद्य होतुमैच्चन् महाबलः

Then, when his brother was lost (killed), Rambha—overwhelmed by anger—cut off his own head into the fire, wishing to offer it (as an oblation), he of great strength.

Verse 47

ततः प्रगृह्य केशेषु खङ्गं च रविसप्रभम् छेत्तुकामो निजं शीर्षं वह्निना प्रतिषेधितः

Then, grasping (him) by the hair, and taking a sword radiant like the sun, he wished to cut off his own head—but was restrained/forbidden by the Fire (Vahni).

Verse 48

उक्तश्च मा दैत्यवर नाशयात्मानमात्मना दुस्तरा परवध्यापि स्ववध्याप्यतिदुस्तरा

And he was told: ‘O best of Daityas, do not destroy yourself by yourself. (Death) is hard to cross/overcome; even if one may be slain by another, to slay oneself is exceedingly difficult (and grievous).’

Verse 49

यच्च प्रार्थयसे वीर तद्ददामि यथेप्सितम् मा म्रियस्व मृतस्येह नष्टा भवति वै कथा

“Whatever you request, O hero, that I shall grant as you desire. Do not die; for if one dies here, the matter (the account/pledge) is indeed lost.”

Verse 50

ततो ऽब्रवीद् वचो रम्भो वरं चेन्मे ददासि हि त्रैलोक्यविजयी पुत्रः स्यान्मे त्वत्तेजसाधिकः

“Then Rambhā spoke these words: ‘If indeed you grant me a boon, let there be for me a son who conquers the three worlds, exceeding even your splendor/power.’”

Verse 51

अजेयो दैवतैः सर्वैः पुभिर्दैत्यैश्च पावक महाबलो वायुरिव कामरूपी कृतास्त्रवित्

“(Let him be) unconquerable by all the gods and by the male Daityas as well, O Pāvaka (Fire); of great strength like the wind, able to assume forms at will, and skilled in the use of weapons.”

Verse 52

तं प्रोवाच कविर्ब्रह्मन् बाञमेवं भविष्यति यस्यां चित्तं समालम्बि करिष्यसि ततः सुतः

Kavi said to him: “O brāhmaṇa, the matter will indeed be thus. From the woman on whom you will fix your mind, you shall thereafter obtain a son.”

Verse 53

इत्येवमुक्तो देवेन वह्निना दानवो ययौ द्रष्टुं मालवटं यक्षं यक्षैश्च परिवारितम्

Thus addressed by the god Vahni (Fire), the Dānava went to see the Yakṣa Mālavaṭa, who was surrounded by Yakṣas.

Verse 54

तेषां पद्मनिधिस्तत्र वसते नान्यचेतनः गजश्च महिषाश्चाश्वा गावो ऽजाविपरिप्लुताः

Among them, the Padma-nidhi dwelt there, intent on nothing else. And there were elephants, buffaloes, horses, cows, goats and sheep in great abundance.

Verse 55

तान् दृष्ट्वैव तदा चक्रे भावं दानवपार्थिवः महिष्यां रूपयुक्तायां त्रिहायण्यां तपोधन

Seeing her, the Daitya king at once became enamored of the queen, who was endowed with beauty and was three years of age, O treasure of austerities.

Verse 56

सा समागाच्च दैत्यैन्द्रं कामयन्ती तरस्विनी स चापि गमनं चक्रे भवितव्यप्रचोदितः

She, eager with desire, swiftly approached the lord of Daityas; and he too went (to her), impelled by what was destined to happen.

Verse 57

तस्यां समभवद् गर्भस्तां प्रगृह्याथ दानवः पातालं प्रविवेशाथ ततः स्वभवनं गतः

In her, a pregnancy arose. Then the Danava, taking her along, entered Pātāla; thereafter he went to his own residence.

Verse 58

दृष्टश्च दानवैः सर्वैः परित्यक्तश्च बन्धुभिः अकार्यकारकेत्येवं भृयो मालवटं गतः

He was seen by all the Dānavas, and he was abandoned by his kinsmen; thus, being repeatedly branded as ‘a doer of what ought not be done,’ he went to Mālavaṭa.

Verse 59

सापि तेनैव पतिना महिषी चारुदर्शना समं जगाम तत् पुण्यं यक्षमण्डलमुत्तमम्

She too—the beautiful queen—went together with that very husband to that supremely excellent and meritorious Yakṣa domain.

Verse 60

ततस्तु वसतस्तस्य श्यामा सा सुषुवे मुने अजीजनत् सुतं शुभ्रं महिषं कामरूपिणम्

Then, while he was dwelling there, Śyāmā gave birth, O sage; she bore a splendid son—an extraordinary buffalo (being) able to assume forms at will.

Verse 61

एतामृतुमतीं जातां महिषो ऽन्यो ददर्श ह सा चाभ्यगाद् दितिवरं रक्षन्ती शीलमात्मनः

Another buffalo saw her when she had become ṛtumatī (in season). While safeguarding her own chastity, she approached the best of the sons of Diti (a Daitya).

Verse 62

तमुन्नामितनासं च महिषं वीक्ष्य दानवः खङ्ग निष्कृष्य तरसा महिषं समुपाद्रवत्

Seeing that buffalo with its snout raised, the Dānava swiftly drew his sword and rushed at the buffalo.

Verse 64

तेनापि दैत्यस्तीक्ष्णाभ्यां शृङ्गाभ्यां हृदि ताडितः निर्भिन्नहृदयो भूमौ निपपात ममार च / 18.63 मृते भर्तरि सा श्यामा यक्षाणां शरणं गता रक्षिता गुह्यकैः साध्वी निवार्य महिषं ततः

He (the buffalo) struck the Daitya in the chest with his two sharp horns. With his heart pierced, the Daitya fell to the ground and died. When her husband had died, that dark-complexioned woman sought refuge among the Yakṣas; the sādhvī was protected by the Guhyakas, who then restrained the buffalo.

Verse 65

ततो निवारितो यक्षैर्हयारिर्मदनातुरः निपपात सरो दिव्यं ततो दैत्यैऽभवन्मृतः

Then Hayāri, checked by the Yakṣas and afflicted by frenzy, fell into the divine lake; thereupon that Daitya met his death.

Verse 66

नमरो नाम विख्यातो महाबलपराक्रमः यक्षानाश्रित्य तस्थौ स कालयन् श्वापदान् मुन्

A (Daitya) named Namara, renowned for great strength and valor, took his stand relying on the Yakṣas, devouring the wild beasts, O sage.

Verse 67

स च दैत्येश्वरो यक्षैर्मालवटपुरस्सरैः चितामारोपितः सा च श्यामा तं चारुहत् पतिम्

And that lord of the Daityas was placed upon the funeral pyre by the Yakṣas and the leaders of Mālavaṭa; and Śyāmā too mounted the pyre with her husband.

Verse 68

ततो ऽग्निमध्यादुत्तस्थौ पुरुषो रौद्रदर्शनः व्यद्रावयत् स तान् यक्षान् खङ्गपाणिर्भयङ्करः

Then, from the midst of the fire, a man of terrifying, Rudra-like appearance arose. Sword in hand and dreadful, he put those Yakṣas to flight.

Verse 69

ततो हतास्तु महिषाः सर्व एव महात्मना ऋते संरक्षितारं हि महिषं रम्भनन्दनम्

Then all the buffalo(-demons) were slain by that great-souled one—except the buffalo named Rambha’s son, who was kept protected.

Verse 70

स नामतः स्मृतो दैत्यो रक्तबीजो महामुन् यो ऽजयत् सर्वतो देवान् सेन्द्ररुद्रार्कमारुतान्

That Daitya is remembered by name as Raktabīja, O great sage—he who conquered the gods on all sides, including Indra, Rudra, the Sun, and the Wind.

Verse 71

एवं प्रभावा दनुपुङ्गवास्ते तेजो ऽधिकस्तत्र बभौ हयारिः राज्ये ऽभिषिक्तश्च महासुरेन्द्रैर्विनिर्जितैः शम्बरतारकाद्यैः

Thus, by their power those foremost among the Danu-born (Daityas) prevailed; there the might of Hayāri (Indra, the foe of the demon Hayagrīva) shone as superior. And he was consecrated to kingship by the great lords of the Asuras—Śambara, Tāraka, and others—who had been conquered.

Verse 72

अशक्नुवद्भिः सहितैश्च देवैः सलोकपालैः सहुताशभास्करैः स्थानानि त्यक्तानि शशीन्द्रभास्करैर्धर्मश्च दूरे प्रतियोजितश्च

The Devas, unable (to resist), together with the Lokapālas, and even with Agni and the Sun, abandoned their stations. The Moon, Indra, and the Sun (too) forsook their places, and Dharma was driven far away.