Adhyaya 27: The Slaying of Andhaka and the Manifestation of the Eight Mother-Goddesses from Divine Afflictions

Verse 1

महातपा उवाच । पूर्वमासीन्महादैत्यो बलवानन्धको भुवि । स देवान् वशमानिन्ये ब्रह्मणो वरदर्पितः ॥ २७.१ ॥

Mahātapā said: “Formerly, upon the earth, there was a great Dānava, the mighty Andhaka. Proud from the boon granted by Brahmā, he brought the gods under his control.”

Verse 2

तेनात्मवान् सुराः सर्वे त्याजिता मेरुपर्वतम् । ब्रह्माणं शरणं जग्मुरन्धकस्य भयार्दिताः ॥ २७.२ ॥

Because of him—powerful and self-possessed—all the gods were driven away from Mount Meru. Afflicted by fear of Andhaka, they went to Brahmā for refuge.

Verse 3

तानागतांस्तदा ब्रह्मा उवाच सुरसत्तमान् । किमागमनकृत्यं वो देवा ब्रूत किमास्यते ॥ २७.३ ॥

Then Brahmā addressed those eminent gods who had arrived: “What is the purpose of your coming? O devas, tell me—what matter is at hand?”

Verse 4

देवा ऊचुः । अन्धकेनार्दिताः सर्वे वयं देवा जगत्पते । त्राहि सर्वांश्चतुर्वक्त्र पितामह नमोऽस्तु ते ॥ २७.४ ॥

The gods said: “Afflicted by Andhaka, all of us gods are overcome, O Lord of the world. Protect us all, O four-faced one, O Pitāmaha; homage be to you.”

Verse 5

ब्रह्मोवाच । अन्धकान्नैव शक्तोऽहं त्रातुं वै सुरसत्तमाः । भवं शर्वं महादेवं व्रजाम शरणार्थिनः ॥ २७.५ ॥

Brahmā said: “O best among the gods, I am wholly unable to protect you from Andhaka. Let us go, as seekers of refuge, to Bhava—Śarva, the Great God (Mahādeva).”

Verse 6

किन्तु पूर्वं मया दत्तो वरस्तस्य सुरोत्तमाः । अवध्यस्त्वं हि भविता न शरीरं स्पृशेन्मही ॥ २७.६ ॥

“Yet earlier, O best of the gods, I granted him a boon: indeed, you will be invulnerable; your body shall not touch the earth.”

Verse 7

तस्यैवं बलिनस्त्वेको हन्ता रुद्रः परंतपः । तत्र गच्छामहे सर्वे कैलासनिलयं प्रभुम् ॥ २७.७ ॥

For him, thus mighty, there is but one slayer: Rudra, the subduer of foes. Therefore let us all go to the Lord whose abode is Kailāsa.

Verse 8

एवमुक्त्वा ययौ ब्रह्मा सदेवो भवसन्निधौ । तस्य संदर्शनाद् रुद्रः प्रत्युत्थानादिकाः क्रियाः । कृत्वाभ्युवाच देवेशो ब्रह्माणं भुवनेश्वरम् ॥ २७.८ ॥

Having spoken thus, Brahmā, together with the gods, went into the presence of Bhava (Śiva). On seeing him, Rudra performed the customary courtesies beginning with rising in welcome, and then the Lord of the gods addressed Brahmā, sovereign of the worlds.

Verse 9

शम्भुरुवाच । किं कार्यं देवताः सर्वा आगता मम सन्निधौ । येनाहं तत्करोम्याशु आज्ञा कार्या हि सत्वरम् ॥ २७.९ ॥

Śambhu said: “For what purpose have all the deities come into my presence? Tell me, that I may accomplish it swiftly; for a command should indeed be carried out without delay.”

Verse 10

देवा ऊचुः । रक्षस्व देव बलिनस् त्वन्धकाद् दुष्टचेतसः ॥ २७.१० ॥

The Devas said: “O God, protect us—though we are strong—from Andhaka, whose mind is wicked.”

Verse 11

यावदेवं सुराः सर्वे शंसन्ति परमेष्ठिनः । तावत् सैन्येन महता तत्रैवान्धक आययौ ॥ २७.११ ॥

While all the gods were thus praising Parameṣṭhin, the Supreme Ordainer, in that very interval Andhaka arrived there, accompanied by a great army.

Verse 12

बलेन चतुरङ्गेण हन्तुकामो भवं मृधे । तस्य भार्यां गिरिसुतां हर्तुमिच्छन् ससाधनः ॥ २७.१२ ॥

With the strength of a fourfold army, he desired to slay Bhava in battle; and, equipped with the necessary means, he sought to abduct Bhava’s wife, the mountain-born daughter.

Verse 13

तं दृष्ट्वा सहसाऽऽयान्तं देवशक्रप्रहारिणम् । सन्नह्य सहसा देवा रुद्रस्यानुचरा भवन् ॥ २७.१३ ॥

Seeing him suddenly approaching—one who had struck down the god Indra—those gods, swiftly arming themselves, became attendants in Rudra’s following.

Verse 14

रुद्रोऽपि वासुकिं ध्यात्वा तक्षकं च धनञ्जयम् । वलयं कटिसूत्रं च चकार परमेश्वरः ॥ २७.१४ ॥

Rudra as well, having contemplated Vāsuki, and also Takṣaka and Dhanañjaya, the Supreme Lord fashioned a bracelet and a waist-cord.

Verse 15

नीलनामाच दैत्येन्द्रो हस्ती भूत्वा भवान्तिकम् । आगतस्त्वरितः शक्रहस्तीवोद्धतरूपवान् ॥ २७.१५ ॥

Nīla, lord of the Daityas, became an elephant and swiftly came near you, assuming a form like Indra’s elephant Airāvata, with an uplifted and majestic bearing.

Verse 16

स ज्ञातो नन्दिना दैत्यो वीरभद्राय दर्शितः । वीरभद्रोऽपि सिंहेन रूपेणाहत्य च द्रुतम् ॥ २७.१६ ॥

That Daitya was recognized by Nandin and pointed out to Vīrabhadra. Vīrabhadra, swiftly striking him down, then assumed the form of a lion.

Verse 17

तस्य कृत्तिं विदार्याशु करिणस्त्वञ्जनप्रभाम् । रुद्रायार्पितवान् सोऽपि तमेवाम्बरमाकरोत् । ततः प्रभृति रुद्रोऽपि गजचर्मपटोऽभवत् ॥ २७.१७ ॥

Quickly tearing off the elephant’s hide, dark as añjana (collyrium), he offered it to Rudra; and Rudra made that very hide into His garment. From that time onward, Rudra became one who wears an elephant-hide cloak.

Verse 18

गजचर्मपटो भूत्वा भुजङ्गाभरणोज्ज्वलः । आदाय त्रिशिखं भीमं सगणोऽन्धकमन्वयात् ॥ २७.१८ ॥

Clad in an elephant-hide garment, radiant with serpent-ornaments, He took up the fearsome three-pointed trident and, together with His gaṇas, pursued Andhaka.

Verse 19

ततः प्रवृत्ते युद्धे च देवदानवयोर्महत् । इन्द्राद्या लोकपालास्तु स्कन्दः सेनापतिस्तथा । सर्वे देवगणाश्चान्ये युयुधुः समरे तदा ॥ २७.१९ ॥

Then, when the great battle between the gods and the Dānavas began, Indra and the other guardians of the worlds, with Skanda as commander of the host, and indeed all the other companies of the gods fought at that time in the conflict.

Verse 20

तं दृष्ट्वा नारदाऽ युद्धं ययौ नारायणं प्रति । शशंस च महद्युद्धं कैलासे दानवैः सह ॥ २७.२० ॥

Having seen that battle, Nārada went to Nārāyaṇa and reported the great conflict at Kailāsa, fought together with the Dānavas.

Verse 21

तच्छ्रुत्वा चक्रमादाय गरुडस्थो जनार्दनः । तमेव देशमागत्य युयुधे दानवैः सह ॥ २७.२१ ॥

Hearing that, Janārdana, seated upon Garuḍa, took up the discus; arriving at that very place, he fought against the Dānavas.

Verse 22

आगत्य च ततो देवा हरिणाप्यायिता रणे । विषण्णवदनाः सर्वे पलायनपरा अभवन् ॥ २७.२२ ॥

Then the gods arrived; though revitalized by Hari in the battle, all of them, their faces downcast, became intent on flight.

Verse 23

तत्र भग्नेषु देवेषु स्वयं रुद्रोऽन्धकं ययौ । तत्र तेन महद्युद्धमभवल्लोमहर्षणम् ॥ २७.२३ ॥

When the gods were routed there, Rudra himself advanced against Andhaka. There a great battle took place with him, hair-raising in its intensity.

Verse 24

तत्र देवोऽप्यसौ दैत्यं त्रिशूलेनाहनद् भृशम् । तस्याहतस्य यद् रक्तमपतद् भूतले किल । तत्रान्धका असंख्याता बभूवुरपरे भृशम् ॥ २७.२४ ॥

There, that god too struck the demon fiercely with a trident. It is said that whatever blood of the wounded one fell upon the earth, in that very place countless Andhakas came into being again, in great numbers.

Verse 25

तद् दृष्ट्वा महदाश्चर्यं रुद्रो शूलेऽन्धकं मृधे । गृहीत्वा त्रिशिखाग्रेण ननर्त परमेश्वरः ॥ २७.२५ ॥

Seeing that great marvel, Rudra in the battle seized Andhaka and impaled him upon the trident, on the tip of its three-pronged head; then Parameśvara, the Supreme Lord, performed a triumphant dance.

Verse 26

असृग्धारातुषारैस्तु शूलप्रोतस्य चासकृत् । अनारतं समुत्तस्थुस्ततो रुद्रो रुषान्वितः ॥ २७.२७ ॥

But from the one impaled upon the trident, streams of blood—like showers of frost—rose again and again without cease; then Rudra rose up, filled with wrath.

Verse 27

तस्य क्रोधेन महता मुखाज्ज्वाला विनिर्ययौ । तद्रूपधारिणी देवी यां तां योगेश्वरीं विदुः ॥ २७.२८ ॥

From his great wrath, a flame burst forth from his mouth. The Goddess who assumed that very form is known as Yogeśvarī, the Sovereign of Yoga.

Verse 28

स्वरूपधारिणी चान्या विष्णुनापि विनिर्मिता । ब्रह्मणा कार्तिकेयेन इन्द्रेण च यमेन च । वराहेण च देवेन विष्णुना परमेष्ठिना ॥ २७.२९ ॥

Another female figure, assuming a manifest form, was also fashioned by Viṣṇu; likewise by Brahmā, by Kārtikeya, by Indra, and by Yama; and by the god Varāha, and by Viṣṇu, the supreme Parameṣṭhin.

Verse 29

पातालोद्धरणं रूपं तस्या देव्या विनिर्ममे । माहेश्वरी च राजेन्द्र इत्येता अष्टमारतः ॥ २७.३० ॥

He fashioned for that Goddess a form suited to the raising up from Pātāla, the netherworld. And she is also called Māheśvarī, O king; thus, in proper sequence, this is the eighth.

Verse 30

कारणं तानि यत्प्रोक्तं क्षेत्रज्ञेनावधारणम् । शरीराद् देवतानां तु तदिदं कीर्तितं मया ॥ २७.३१ ॥

The reason for those points has been stated: it is the ascertainment made by the Knower of the Field (kṣetrajña). And regarding the deities’ relation to the body, this has thus been explained by me.

Verse 31

कामः क्रोधस्तथा लोभो मदो मोहः अथ पञ्चमः । मात्सर्यं षष्ठमित्याहुः पैशुन्यं सप्तमं तथा । असूया चाष्टमी ज्ञेया इत्येता अष्टमातरः ॥ २७.३२ ॥

Desire (kāma), anger (krodha), and likewise greed (lobha); intoxication of pride (mada) and delusion (moha) as the fifth; envy (mātsarya) is declared the sixth, and slander (paiśunya) the seventh; and fault-finding malice (asūyā) is to be known as the eighth—these are said to be the eight “mothers” (root-generators).

Verse 32

कामं योगेश्वरीं विद्धि क्रोधो माहेश्वरीं तथा । लोभस्तु वैष्णवी प्रोक्ता ब्रह्माणी मद एव च ॥ २७.३३ ॥

Know desire (kāma) as belonging to Yogeśvarī; likewise anger (krodha) as belonging to Māheśvarī. Greed (lobha) is taught as Vaiṣṇavī, and intoxication/pride (mada) indeed as Brahmāṇī.

Verse 33

मोहः स्वयम्भूः कौमारी मात्सर्यं चेन्द्रजं विदुः । यमदण्डधरा देवी पैशुन्यं स्वयमेव च । असूया च वराहाख्या इत्येताः परिकीर्तिताः ॥ २७.३४ ॥

Delusion (moha) is said to be self-born and (also) associated with Kaumārī; jealousy (mātsarya) is known to arise from Indra. The goddess who bears Yama’s staff (yama-daṇḍa-dharā) is connected with slander (paiśunya), and this too is self-generated; and asūyā is called “Varāhā”. Thus these are enumerated.

Verse 34

कामादिगण एषोऽयं शरीरे परिकीर्तितः । जग्राह मूर्त्तिं तु यथा तथा ते कीर्तितं मया ॥ २७.३५ ॥

This group beginning with desire (kāma) has thus been described as existing within the body. And in the manner in which it assumes a form (mūrti), so has it been explained to you by me.

Verse 35

एताभिर्देवताभिश्च तस्य रक्तेऽतिशोषिते । क्षयं गताऽसुरी माया स च सिद्धोऽन्धकोऽभवत् ॥ एतत्ते सर्वमाख्यातमात्मविद्यामृतं मया ॥ २७.३६ ॥

And when his blood had been excessively dried up by these deities, the asuric power of illusion came to ruin; and he—Andhaka—became perfected, a siddha. All this I have fully related to you as the “nectar of self-knowledge” (ātma-vidyā).

Verse 36

य एतच्छृणुयान्नित्यं मातॄणामुद्भवं शुभम् । तस्य ताः सर्वतो रक्षां कुर्वन्त्यनुदिनं नृप ॥ २७.३७ ॥

O king, whoever regularly listens to this auspicious account of the origin of the Mothers (Mātṛs)—they, day after day, provide protection for that person on all sides.

Verse 37

यश्चैतत् पठते जन्म मातॄणां पुरुषोत्तम । स धन्यः सर्वदा लोके शिवलोकं च गच्छति ॥ २७.३८ ॥

And whoever recites this account of the birth of the Mothers, O Puruṣottama—he is ever regarded as blessed in the world, and he also goes to Śiva’s realm.

Verse 38

तासां च ब्रह्मणा दत्ता अष्टमी तिथिरुत्तमा । एताः सम्पूजयेद् भक्त्या बिल्वाहारो नरः सदा । तस्य ताः परितुष्टास्तु क्षेमारोग्यं ददन्ति च ॥ २७.३९ ॥

And for them, Brahmā granted the eighth lunar day (aṣṭamī) as an excellent tithi. A man should always worship them with devotion, sustaining himself on bilva (bael) as his food. When they are fully satisfied with him, they also bestow well-being and freedom from illness.

Verse 39

इतरेऽप्यन्धकाः सर्वे चक्रेण परमेष्ठिना । नारायणेन निहतास्तत्र येऽन्ये समुत्थिताः ॥

All the other Andhakas too were slain there by Nārāyaṇa—the supreme Lord—by means of the discus, as were those others who rose up to fight.