Vamana Purana — Chanda & Munda Discover Katyayani, Shloka 30
Chanda and Munda Discover Katyayani; Mahishasura’s Proposal and the Vishnu-Panjara Protection
स्त्रीरत्नमग्र्यं भवती च कन्या प्राप्तो ऽस्मि शैलं तव कारणेन तस्माद् भजस्वेह जगत्पतिं मां पतिस्तवार्हे ऽस्मि विभुः प्रभुश्च // वम्प्_20.29 पुलस्त्य उवाच/ इत्येवमुक्ता दितिजेन दुर्गा कात्यायनी प्राह मयस्य पुत्रम् सत्यं प्रभुर्दानवराट् पृथिव्यां सत्यं च युद्धे विजितामराश्च
strīratnamagryaṃ bhavatī ca kanyā prāpto 'smi śailaṃ tava kāraṇena tasmād bhajasveha jagatpatiṃ māṃ patistavārhe 'smi vibhuḥ prabhuśca // VamP_20.29 pulastya uvāca/ ityevamuktā ditijena durgā kātyāyanī prāha mayasya putram satyaṃ prabhurdānavarāṭ pṛthivyāṃ satyaṃ ca yuddhe vijitāmarāśca
«أنتِ أسمى جوهرة بين النساء، وأنتِ عذراء. وبسببكِ بلغتُ هذا الجبل. فاقبليني هنا—أنا ربّ العالم. إنني أهلٌ لأن أكون زوجكِ، إذ أنا قويٌّ ذو سلطانٍ وسيادة». قال بولستيا: هكذا لَمّا خاطبها الدَّيْتِيُّ المولود من دِتِي، تكلّمت دورغا كاتيايَني إلى ابنِ مايا قائلةً: «حقًّا—إنك ربٌّ مقتدر، ملكُ الدانَفَة على الأرض؛ وحقًّا أيضًا أنك في الحرب قد غلبتَ الآلهة».
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FAQs
Power and conquest are acknowledged as facts, yet they do not by themselves establish moral entitlement. The Goddess’ response (continued in the next verses) redirects the proposal into the framework of dharma—socially recognized norms (here, śulka) must be honored even by the mighty.
This is best classified under Vaṃśānucarita / narrative of lineages and their episodes (daitya-related story), rather than cosmogenesis (sarga) or dissolution (pralaya). It is an embedded dialogue within the Purāṇic narrative frame (Pulastya’s telling).
Kātyāyanī’s poised acknowledgment of daitya power symbolizes dharma’s capacity to ‘contain’ raw force. The epithet jagatpati used by the daitya is rhetorically grand, but the narrative implicitly contrasts self-proclaimed sovereignty with legitimacy grounded in right conduct.