Adhyaya 28: The Manifestation of Māyā as Durgā/Kātyāyanī and the Slaying of Vaitrāsura

Verse 1

प्रजापाल उवाच । कथं माया समुत्पन्ना दुर्गा कात्यायनी शुभा । आदिक्षेत्रे स्थिता सूक्ष्मा पृथग्मूर्त्ता व्यजायत ॥ २८.१ ॥

Prajāpāla said: “How did Māyā arise—she who is auspicious Durgā, also called Kātyāyanī—who, while abiding in Ādikṣetra in a subtle form, became manifest as a distinct embodied form?”

Verse 2

महातपा उवाच । आसीद् राजा पुरा राजन् सिन्धुद्वीपः प्रतापवान् । वरुणांशो महाराज सोऽरण्ये तपसि स्थितः ॥ २८.२ ॥

Mahātapā said: “Formerly, O king, there was a mighty ruler named Sindhudvīpa, renowned for his valor. He was a portion of Varuṇa, O great king, and he dwelt in the forest, established in ascetic practice.”

Verse 3

पुत्रो मे शक्रनाशाय भवेदिति नारदाधिपः । एवं कृतमतिः सोऽथ महता तपसा स्वकम् । कलेवरं स्थितो भूत्वा शोषयामास सुव्रत ॥ २८.३ ॥

With the resolve, “May my son become the destroyer of Śakra (Indra),” the lord among men fixed his intention; then, established in great austerity, he caused his own body to wither away—he, the man of firm vows.

Verse 4

प्रजापाल उवाच । कथं तस्य द्विजश्रेष्ठ शक्रेणापकृतं भवेत् । येनासौ तद्विनाशाय पुत्रमिच्छन् व्रते स्थितः ॥ २८.४ ॥

Prajāpāla said: “O best of the twice-born, how could Śakra (Indra) have acted to his detriment—by which he, desiring a son for that very destruction, remained steadfast in a vow?”

Verse 5

महातपा उवाच । सोऽन्यजन्मनि पुत्रोऽभूत् त्वष्टुर्बलभृतां वरः । अवध्यः सर्वशस्त्रेषु अपां फेनॆन नाशितः ॥ २८.५ ॥

Mahātapā said: “In another birth, he became the son of Tvaṣṭṛ, the foremost among the mighty. Though invulnerable to all weapons, he was destroyed by the foam of the waters.”

Verse 6

जलफेनेन निहतस्तस्मिँल्लयमवाप्नुयात् । पुनर्ब्रह्मान्वयाज्जातः सिन्धुद्वीपेति संज्ञितः । स तेपे परमं तीव्रं शक्रवैरमनुस्मरन् ॥ २८.६ ॥

Struck down by the foam of the waters, he passed there into dissolution (laya). Then, born again in the lineage of Brahmā, he became known as “Sindhudvīpa.” Remembering his enmity with Śakra (Indra), he undertook exceedingly intense austerities.

Verse 7

ततः कालेन महता नदी वेत्रवती शुभा । मानुषं रूपमास्थाय सालङ्कारं मनोरमम् । आजगाम यतो राजा तेपे परमकं तपः ॥ २८.७ ॥

Then, after a long time, the auspicious river Vetravatī—assuming a human form, charming and adorned—came to the place where the king was performing the highest austerity.

Verse 8

तां दृष्ट्वा रूपसंपन्नां स राजा क्रुद्धमानसः । उवाच का असि सुश्रोणि सत्यं कथय भामिनि ॥ २८.८ ॥

Seeing her, endowed with beauty, the king—his mind inflamed with anger—spoke: “Who are you, O fair-hipped one? Tell me the truth, O passionate woman.”

Verse 9

नद्युवाच । अहं जलपतेः पत्नी वरुणस्य महात्मनः । नाम्ना वेत्रवती पुण्या त्वामिच्छन्तीह मागता ॥ २८.९ ॥

The River spoke: “I am the wife of Varuṇa, the great-souled lord of waters. Known by the name Vetravatī, auspicious in nature, I have come here seeking you.”

Verse 10

साभिलाषां परस्त्रीं च भजमानां विसर्ज्जयेत् । स पापः पुरुषो ज्ञेयो ब्रह्महत्यां च विन्दति । एवं ज्ञात्वा महाराज भजमानां भजस्व माम् ॥ २८.१० ॥

One should dismiss a woman who desires one yet is another man’s wife and seeks association. Such a man is to be known as sinful, and he incurs the guilt of brahma-slaying (brahma-hatyā). Knowing thus, O great king, seek union with me—who am devoted to you.

Verse 11

एवमुक्तस्तया राजा साभिलाषोपभुक्तवान् । तस्य सद्योऽभवत् पुत्रो द्वादशार्कसमप्रभः ॥ २८.११ ॥

Thus addressed by her, the king, having engaged through desire, immediately obtained a son—radiant with a splendor equal to twelve suns.

Verse 12

वेत्रवत्युदरे जातो नाम्ना वैत्रासुरोऽभवत् । बलवानतितेजस्वी प्राग्ज्योतिषपतिर्भवत् ॥ २८.१२ ॥

Born in the region of the Vetravatī, he came to be known by the name Vaitrāsura. Endowed with great strength and extraordinary splendor, he became the lord of Prāgjyotiṣa.

Verse 13

स कालेन युवा जातो बलवान् दृढविक्रमः । महायोगेन संयुक्तो जिगायेमां वसुंधराम् ॥ २८.१३ ॥

In due course he became a youth—strong and of steadfast valor. Endowed with great yogic discipline, he overcame this Earth (Vasundharā).

Verse 14

सप्तद्वीपवतीं पश्चान्मेरुपर्वतमारोहत् । तत्रेन्द्रं प्रथमं जिग्ये पश्चादग्निं यमं ततः । निरृतिं वरुणं वायूं धनदश्चेश्वरं ततः ॥ २८.१४ ॥

Afterwards he ascended Mount Meru, set amid the seven continents. There he first overcame Indra, and thereafter Agni and Yama; then Nirṛti, Varuṇa, Vāyu, and then Dhanada (Kubera) and Īśvara.

Verse 15

इन्द्रो भग्नो गतः सोऽग्निं अग्निर्भग्नो यमं ययौ । यमो निरृतिमागच्छन्निरृतिर्वरुणं ययौ ॥ २८.१५ ॥

Indra, defeated, went to Agni; Agni, defeated, went to Yama. Yama went to Nirṛti; and Nirṛti went to Varuṇa.

Verse 16

इन्द्रादिभिरुपेतस्तु वरुणो वायुमन्वगात् । वायुर्धनपतिं त्वागात् सर्वैरिन्द्रादिभिः सह ॥ २८.१६ ॥

Accompanied by Indra and the other gods, Varuṇa then followed after Vāyu. Vāyu, together with all of them—Indra and the rest—then approached Dhanapati (Kubera).

Verse 17

धनदोऽपि स्वकं मित्रमीशं देवसमन्वितः । इयाय गदया सोऽपि दानवो बलदर्पितः । गदामादाय दुद्राव शिवलोकं प्रति प्रभो ॥ २८.१७ ॥

Dhanada (Kubera) too, together with the gods, went to his own friend, Īśa (Śiva). That Dānava also, intoxicated with pride in his strength, took up his mace and rushed toward Śiva’s world, O Lord.

Verse 18

शिवोऽप्यवध्यं तं मत्वा देवान् गुह्य ययौ पुरीम् । ब्रह्मणः सुरसिद्धाद्यैर्वन्दितां पुण्यकारिभिः ॥ २८.१८ ॥

Śiva too, deeming him invulnerable, went secretly—together with the gods—to Brahmā’s city, revered by gods, Siddhas, and others, and by those who perform meritorious deeds.

Verse 19

तत्र ब्रह्मा जगत्स्रष्टा विष्णुपादोद्भवे जले । नियामिताकाशगतो जपत्यन्तर्जले शुभे । क्षेत्रज्ञनाम गायत्रीं ततो देवा विचुक्रुशुः ॥ २८.१९ ॥

There, Brahmā—the creator of the world—abiding in the water that arose from Viṣṇu’s foot, having assumed a regulated station in the sky, recited within the auspicious waters the Gāyatrī associated with the “Knower of the Field” (kṣetrajña). Then the gods cried out.

Verse 20

त्राहि प्रजापते सर्वान् देवानृषिवरानपि । असुराद्भयमापन्नान् त्राहि त्राहीत्यचोदयन् ॥ २८.२० ॥

“Protect us, O Prajāpati—protect all the gods, and the foremost sages as well—who have fallen into fear because of the asuras.” Thus they urged him, crying, “Protect! Protect!”

Verse 21

एवमुक्तस्तदा ब्रह्मा दृष्ट्वा देवान्स्तदागतान् । चिन्तयामास देवस्य मायैयं विततं जगत् । नासुरा न सुराश्चात्र मायैयं कीदृशी मता ॥ २८.२१ ॥

Thus addressed, Brahmā then, seeing the gods who had arrived, reflected: “This world is spread out by the Lord’s māyā. Here there are neither Asuras nor Suras; what kind of māyā is this considered to be?”

Verse 22

एवं चिन्तयतस्तस्य प्रादुरासीदयोनिजा । शुक्लाम्बरधरा कन्या स्रक्किरीटोज्ज्वलानना । अष्टभिर्बाहुभिर्युक्ता दिव्यप्रहरणोद्यता ॥ २८.२२ ॥

As he thus reflected, there manifested an un-born maiden (ayonijā), clad in white garments; her face shone with garlands and a diadem, endowed with eight arms and poised with divine weapons.

Verse 23

चक्रं शङ्खं गदां पाशं खङ्गं घण्टां तथा धनुः । धारयन्ती तथा चान्यान् बद्धतूणा जलाद् बहिः ॥ २८.२३ ॥

Bearing the discus, conch, mace, noose, sword, bell, and bow—and other weapons besides—she stood outside the water with a quiver fastened on.

Verse 24

निष्चक्राम महादेवी सिंहवाहनवेगिता । युयुधे चासुरान् सर्वान् एकैव बहुधा स्थिता ॥ २८.२४ ॥

The great Goddess set forth, swift with the momentum of her lion-mount; and she fought all the Asuras—though one alone, she stood as if in many forms.

Verse 25

दिव्यं वर्षसहस्रं तु दिव्यैरस्त्रैर्महाबलम् । युद्ध्वा कालात्यये देव्याः हतो वैत्रासुरो रणे । ततः किलकिलाशब्दो देवसैन्येऽभवन्महान् ॥ २८.२५ ॥

For a thousand divine years, the mighty one fought with celestial weapons. Then, when the appointed time had passed, Vaitrāsura was slain in battle by the Goddess. After that, a great cry of jubilation arose in the army of the gods.

Verse 26

हते वैत्रासुरे भीमे तदा सर्वे दिवौकसः । प्रणेमुर्जय युद्धेति स्वयमीशः स्तुतिं जगौ ॥ २८.२६ ॥

When the formidable Vaitrāsura had been slain, all the celestial beings bowed down, proclaiming, “Victory in battle!” Thereupon the Lord himself voiced a hymn of praise.

Verse 27

महेश्वर उवाच । जयस्व देवि गायत्रे महामाये महाप्रभे । महादेवि महाभागे महासत्त्वे महोत्सवे ॥ २८.२७ ॥

Maheśvara said: “Be victorious, O Goddess Gāyatrī—O Mahāmāyā, the great power of māyā; O greatly radiant one. O Mahādevī, O greatly fortunate one, O one of great sattva and pure essence, O Mahotsava, embodiment of auspicious celebration.”

Verse 28

दिव्यगन्धानुलिप्ताङ्गि दिव्यस्रग्दामभूषिते । वेदमातर्नमस्तुभ्यं त्र्यक्षरस्ते महेश्वरि ॥ २८.२८ ॥

O Maheśvarī, whose limbs are anointed with divine fragrance and adorned with divine garlands—O Mother of the Vedas, homage to you; yours is the three-syllabled mantra.

Verse 29

त्रिलोकस्थे त्रितत्त्वस्थे त्रिवह्निस्थे त्रिशूलिनि । त्रिनेत्रे भीमवक्त्रे च भीमनेत्रे भयानके । कमलासनजे देवि सरस्वति नमोऽस्तु ते ॥ २८.२९ ॥

Salutations to you, Sarasvatī, O Goddess—abiding in the three worlds, established in the triad of tattvas, present in the three sacred fires; O bearer of the trident, three-eyed; of formidable countenance and formidable gaze, awe-inspiring; born from Brahmā seated upon the lotus—homage to you.

Verse 30

नमः पङ्कजपत्राक्षि महामायेऽमृतस्त्रवे । सर्वगे सर्वभूतेषि स्वाहाकारे स्वधेऽम्बिके ॥ २८.३० ॥

Homage to you, lotus-leaf-eyed one; O Mahāmāyā, stream of amṛta, the nectar of immortality. O all-pervading one, present in all beings; O Ambikā, whose form is the utterance “svāhā,” and who is also “svadhā.”

Verse 31

सम्पूर्णे पूर्णचन्द्राभे भास्वराङ्गे भवोद्भवे । महाविद्ये महावेद्ये महादैत्यविनाशिनि । महाबुद्ध्युद्भवे देवि वीतशोके किरातिनि ॥ २८.३१ ॥

O Goddess—complete and full, radiant like the full moon, luminous-bodied, arisen from bhava, the principle of becoming. O Mahāvidyā, O Mahāvedya, the great object of knowledge, destroyer of mighty daityas; O source of great intelligence, O Devi free from sorrow, O Kirātinī—homage to you.

Verse 32

त्वं नीतिस्त्वं महाभागे त्वं गीत्स्त्वं गौस्त्वमक्षरम् । त्वं धीस्त्वं श्रीस्त्वमोङ्कारस्तत्त्वे चापि परिस्थिता । सर्वसत्त्वाहिते देवि नमस्ते परमेश्वरि ॥ २८.३२ ॥

O greatly fortunate one, you are nīti (righteous conduct); you are gīḥ (sacred speech); you are the cow; you are akṣara (the imperishable). You are dhī (insight), you are śrī (prosperity); you are the syllable Oṃ, and you are also established in tattva (the principle of reality). O Goddess intent on the welfare of all beings, salutations to you, O Supreme Lady.

Verse 33

इत्येवं संस्तुता देवी भवेन परमेष्ठिना । देवैरपि जयेत्युच्चैरित्युक्ता परमेश्वरी ॥ २८.३३ ॥

Thus praised in this manner by Bhava and by Parameṣṭhin, the Supreme Goddess, Parameśvarī, was also addressed by the gods, who loudly exclaimed, “Jaya—Victory!”

Verse 34

यावदास्ते चतुर्वक्त्रस्तावदन्तर्जलाद्बहिः । निश्चक्राम ततो देवीं कृतकृत्यां ददर्श सः ॥ २८.३४ ॥

So long as the four-faced one remained there, during that time he came out from within the waters. Then he beheld the Goddess, her purpose fulfilled.

Verse 35

तां दृष्ट्वा देवकार्यं च सिद्धं मत्वा पितामहः । भविष्यं कार्यमुद्दिश्य ततो वचनमब्रवीत् ॥ २८.३५ ॥

Having seen her, and judging that the gods’ task had been accomplished, Pitāmaha (the Grandsire) then, with the future task in view, spoke these words.

Verse 36

ब्रह्मोवाच । इयं देवी वरारोहा यातु शैलं हिमोद्भवम् । तत्र यूयं सुराः सर्वे गत्वा नन्दत माचिरम् ॥ २८.३६ ॥

Brahmā said: “Let this Goddess, the fair-hipped one (varārohā), go to the mountain born of snow, the Himālaya. There, may all of you gods go and rejoice without delay.”

Verse 37

नवम्यां च सदा पूज्या इयं देवी समाधिना । वरदा सर्वलोकानां भविष्यति न संशयः ॥ २८.३७ ॥

On the ninth lunar day (Navamī) as well, this Goddess should always be worshipped with steadfast, concentrated samādhi; she will become a bestower of boons for all worlds—of this there is no doubt.

Verse 38

नवम्यां यश्च पिष्टाशी भविष्यति हि मानवः । नारी वा तस्य सम्पन्नं भविष्यति मनोगतम् ॥ २८.३८ ॥

Indeed, the person who on Navamī subsists on pounded grain will obtain a woman (a wife/partner), and what is desired in the mind will come to fruition.

Verse 39

यश्च सायं तथा प्रातरिदं स्तोत्रं पठिष्यति । त्वयेरितं महादेव तस्य देव्याः समं भवान् ॥ २८.३९ ॥

And whoever recites this hymn in the evening and likewise in the morning—O Mahādeva, as proclaimed by you—for that person you will be present together with the Goddess.

Verse 40

वरदो देव सर्वास्वापत्स्वप्युद्धरस्‍व तम् । एवमुक्त्वा भवं ब्रह्मा पुनर्देवीं स चाब्रवीत् ॥ २८.४० ॥

“O boon-granting deity, even amid every kind of adversity, rescue him.” Having spoken thus to Bhava (Śiva), Brahmā then addressed the Goddess again.

Verse 41

त्वया देवि महत्कार्यं कर्तव्यं चान्यदस्ति नः । भविष्यं महिषाख्यस्य असुरस्य विनाशनम् ॥ २८.४१ ॥

O Goddess, a great task must be accomplished by you; there is nothing else for us. What lies ahead is the destruction of the asura called Mahiṣa.

Verse 42

एवमुक्त्वा ततो ब्रह्मा सर्वे देवाश्च पार्थिव । यथागतं ततो जग्मुर्देवीं स्थाप्य हि मे गिरौ । संस्थाप्य नन्दिता यस्मात् तस्मान्नन्दाऽभवत् तु सा ॥ २८.४२ ॥

Having spoken thus, then Brahmā—and all the gods as well, O King—departed, returning as they had come, after installing the Goddess upon my mountain. Since, after being established (sthāpitā), she was gladdened (nanditā), therefore she indeed came to be known as “Nandā.”

Verse 43

यश्चेदं शृणुयाज्जन्म देव्याः यश्च स्वयं पठेत् । सर्वपापविनिर्मुक्तः परं निर्वाणमृच्छति ॥ २८.४३ ॥

Whoever hears this account of the Goddess’s birth, and whoever recites it personally—freed from all wrongdoing—attains the highest nirvāṇa, the final release.