Adhyaya 89: The Hierarchy of the Trimūrti and the Manifestation of the Goddess Trikalā

Verse 1

एतेषां कतमो देवः परः को वा अथवा अपरः । एतद्देव ममाचक्ष्व परं कौतूहलं विभो ॥ ८९.२ ॥

Among these, which deity is supreme, and who, alternatively, is secondary or lower? O Deva, explain this to me—my curiosity is profound, O mighty one.

Verse 2

तस्याश्चर्याण्यनेकानि विविधानि वरानने । श्रृणु सर्वाणि चार्वङ्गि कथ्यमानं मयाऽनघे ॥ ८९.४ ॥

O fair-faced one, there are many and diverse marvels concerning her. O lovely-limbed one, listen to them all as I relate them, O blameless one.

Verse 3

धरन्युवाच । परमात्मा शिवः पुण्य इति केचिद् भवं विदुः । अपरे हरिमीशानमिति केचिच्चतुर्मुखम्

The Earth said: “Some know Bhava (Śiva) as the Supreme Self, as the holy principle; others say Hari as Īśāna; and some identify the Four-faced One (Brahmā).”

Verse 4

केचिल्लोष्ठांस्तु सङ्गृह्य युयुधुर्गणनायकाः । अपरे मल्लयुद्धेन युयुधुर्बलदर्पिताः । एवं गणसहस्रेण वृतो देवो महेश्वरः ॥

Some leaders of the gaṇas, gathering clods of earth, fought; others, proud of their strength, fought by wrestling. Thus the god Maheśvara stood surrounded by a thousand gaṇas.

Verse 5

यावदास्ते स्वयं देव्याः क्रीडन् देववरः स्वयम् । तावद् ब्रह्मा स्वयं देवैरुपायात् सह सत्वरः ॥

While the excellent god himself remained there, sporting with the goddess, Brahmā arrived in haste, accompanied by the gods.

Verse 6

तमागतं अथो दृष्ट्वा पूजयित्वा विधानतः । उवाच परमो देवो रुद्रो ब्रह्माणमव्ययम् ॥

Seeing him arrive, and honoring him according to proper procedure, the supreme god Rudra spoke to Brahmā, the imperishable.

Verse 7

किमागमनकृत्यं ते ब्रह्मन् ब्रूहि ममाचिरम् । किं च देवास्त्वरायुक्ता आगता मम सन्निधौ ॥

What is the purpose of your coming, O Brahman? Tell me without delay. And why have the gods, in haste, come into my presence?

Verse 8

ब्रह्मोवाच । अस्त्यन्धको महादैत्यस्तेन सर्वे दिवौकसः । अर्दिता मत्समीपं तु बुद्ध्वा मां शरणैषिणः ॥

Brahmā said: There is Andhaka, a great demon; by him all the dwellers of heaven have been afflicted. Realizing this, they came near me, seeking refuge in me.

Verse 9

ततश्चैते मया सर्वे प्रोक्ता देवा भवं प्रति । गच्छाम इति देवेश ततस्त्वेते समागताः ॥

Therefore I addressed all these gods: “Let us go to Bhava.” O Lord of the gods, for that reason they have assembled here.

Verse 10

एवमुक्त्वा स्वयं ब्रह्मा वीक्षां चक्रे पिनाकिनम् । नारायणं च मनसा सस्मार परमेश्वरम् । ततो नारायणो देवो द्वाभ्यां मध्ये व्यवस्थितः ॥

Having spoken thus, Brahmā himself looked toward the bearer of the Pināka (Śiva), and in his mind remembered Nārāyaṇa, the supreme Lord. Then the god Nārāyaṇa stood positioned between the two.

Verse 11

ततस्त्वेकीगतास्ते तु ब्रह्मविष्णुमहेश्वराः । परस्परं सूक्ष्मदृष्ट्या वीक्षां चक्रुर्मुदायुताः ॥

Then Brahmā, Viṣṇu, and Maheśvara became of one accord, and, filled with joy, they looked upon one another with subtle vision.

Verse 12

ततस्तेषां त्रिधा दृष्टिर्भूत्वैका समजायता । तस्यां दृष्ट्यां समुत्पन्ना कुमारी दिव्यरूपिणी ॥

Then their threefold vision became a single one; from that unified gaze there arose a maiden of divine form.

Verse 13

नीलोत्पलदलश्यामा नीलकुञ्चितमूर्द्धजा । सुनासा सुललाटान्ता सुवक्त्रा सुप्रतिष्ठिता ॥

She was dark like the petal of a blue lotus, with dark, curled hair; she had a well-shaped nose and a fine forehead, a beautiful face, and a poised, well-established bearing.

Verse 14

अथ तां दृष्ट्वा कन्यां तु ब्रह्मविष्णुमहेश्वराः । ऊचुः का असि शुभे ब्रूहि किं वा कार्यं विपश्चितम् ॥

Then, seeing that maiden, Brahmā, Viṣṇu, and Maheśvara said: “Who are you, O auspicious one? Tell us—what discerning purpose brings you here?”

Verse 15

त्रिवर्णा च कुमारी सा कृष्णशुक्ला च पीतिका । उवाच भवतां दृष्टेर्योगाज्जाता अस्मि सत्तमाः । किं मां न वेत्थ सुष्रोणीं स्वशक्तिं परमेश्वरीम् ॥

That maiden was three-colored—dark, white, and yellowish. She said: “O best of beings, I have arisen from the power of your vision. Do you not recognize me, the fair-hipped one—your own supreme Śakti, the Sovereign Goddess?”

Verse 16

ततो ब्रह्मादयस्ते च तस्या अस्तुष्टा वरं ददुः । नाम्ना असि त्रिकला देवी पाहि विश्वं च सर्वदा ॥

Then Brahmā and the others, pleased with her, granted a boon: “By name you are Trikalā, O Goddess; protect the universe at all times.”

Verse 17

अपराण्यपि नामानि भविष्यन्ति तवानघे । गुणोत्थानि महाभागे सर्वसिद्धिकराणि च ॥

Moreover, O faultless one, you will have other names as well—arising from your qualities, O greatly fortunate one, and bringing about every accomplishment (siddhi).

Verse 18

अन्यच्च कारणं देवि त्रिवर्णा असि वरानने । मूर्तित्रयं त्रिभिर्वर्णैः कुरु देवि स्वकं द्रुतम् ॥

And there is another reason, O Goddess, O lovely-faced one: since you are three-colored, quickly fashion your own threefold embodiment through the three colors.

Verse 19

एवमुक्ता तदा देवैरकरोत् त्रिविधां तनुम् । सितां रक्तां तथा कृष्णां त्रिमूर्तित्वं जगाम ह ॥

Thus addressed then by the gods, she made her body threefold—white, red, and black—and attained the state of being triple-formed (trimūrti).

Verse 20

या सा ब्राह्मी शुभा मूर्त्तिस्तया सृजति वै प्रजाः । सौम्यरूपेण सुष्रोणी ब्रह्मसृष्ट्या विधानतः ॥

That auspicious Brāhmī form—by that she indeed creates beings. In a gentle appearance, the fair-hipped one carries out creation in accordance with Brahmā’s ordinance.

Verse 21

या सा रक्तेन वर्णेन सुरूपा तनुमध्यमा । शङ्खचक्रधरा देवी वैष्णवी सा कला स्मृता । सा पाति सकलं विश्वं विष्णुमायेति कीर्त्यते ॥

She who, with the red color, is well-formed and slender-waisted—bearing conch and discus—she is remembered as the Vaiṣṇavī portion (kalā). She protects the entire universe and is celebrated as ‘Viṣṇu’s Māyā.’

Verse 22

या सा कृष्णेन वर्णेन रौद्री मूर्त्तिस्त्रिशूलिनी । दंष्ट्राकरालिनी देवी सा संहरति वै जगत् ॥

She who is of dark color—the Raudrī form, bearing a trident—the goddess with fearsome fangs: she indeed dissolves (withdraws) the world.

Verse 23

श्रीवराह उवाच । परो नारायणो देवस्तस्माज्जातश्चतुर्मुखः । तस्माद् रुद्रोऽभवद् देवि स च सर्वज्ञतां गतः ॥

Śrī Varāha said: “The supreme deity is Nārāyaṇa; from him the four-faced one (Brahmā) was born. From him Rudra came to be, O Goddess, and he attained omniscience.”

Verse 24

या सृष्टिर्ब्रह्मणो देवी श्वेतवर्णा विभावरी । सा कुमारी महाभागा विपुलाब्जदलेक्षणा । सद्यो ब्रह्माणमामन्त्र्य तत्रैवान्तरधीयत ॥

That goddess—Sṛṣṭi, born of Brahmā—white-hued and radiant, a maiden of great fortune with eyes like broad lotus-petals, at once addressed Brahmā and, right there, vanished from sight.

Verse 25

साऽन्तर्हिता ययौ देवी वरदा श्वेतपर्वतम् । तपस्तप्तुं महत्तीव्रं सर्वगत्वमभीप्सती ॥

Having become hidden, the goddess—bestower of boons—went to Śvetaparvata to undertake great and intense tapas (austerity), desiring omnipresence, that is, unrestricted mobility.

Verse 26

या वैष्णवी कुमारी तु साप्यनुज्ञाय केशवम् । मन्दराद्रिं ययौ तप्तुं तपः परमदुष्चरम् ॥

And that maiden who was Vaiṣṇavī, having obtained Keśava’s assent, went to Mandarādri to perform tapas of the highest and most arduous kind.

Verse 27

या सा कृष्णा विशालाक्षी रौद्री दंष्ट्राकरालिनी । सा नीलपर्वतवरं तपश्चर्तुं ययौ शुभा ॥

She who was dark-hued, wide-eyed, fierce as Raudrī, terrifying with protruding fangs—she, auspicious nonetheless—went to the excellent Nīlaparvata to practice tapas (austerity).

Verse 28

अथ कालेन महता प्रजाः स्रष्टुं प्रजापतिः । आरब्धवान् तदा तस्य ववृधे सृजतो बलम् ॥

Then, after a long time, Prajāpati began to create living beings; and at that time, as he created, his power increased.

Verse 29

यदा न ववृधे तस्य ब्रह्मणो मानसि प्रजा । तदा दध्यौ किमेतन्मे न तथा वर्ध्धते प्रजा ॥

But when Brahmā’s mental progeny did not increase, he reflected: “What is this in my case, that the progeny does not grow as it should?”

Verse 30

ततो ब्रह्मा हृदा दध्यौ योगाभ्यासेन सुव्रते । चिन्तयन् बुबुधे देवस्तां कन्यां श्वेतपर्वते । तपश्चरन्तीं सुमहत् तपसा दग्धकिल्बिषाम् ॥

Then Brahmā contemplated within his heart through yogic practice, O you of noble vow; and, thinking, the god became aware of that maiden on Śvetaparvata, practicing very great austerity, her impurities burned away by tapas.

Verse 31

ततो ब्रह्मा ययौ तत्र यत्र सा कमलेक्षणा । तपश्चरति तां दृष्ट्वा वाक्यमेतदुवाच ह ॥

Then Brahmā went to that place where the lotus-eyed maiden was practicing austerity; seeing her, he spoke these words.

Verse 32

ब्रह्मोवाच । किं तपः क्रियते भद्रे कार्यमावेक्ष्य शोभते । तुष्टोऽस्मि ते विशालाक्षि वरं किं ते ददाम्यहम् ॥

Brahmā said: “For what purpose is this austerity being performed, O gracious one? When the intended aim is considered, the undertaking is fitting. I am pleased with you, O wide-eyed one—what boon shall I grant you?”

Verse 33

सृष्टिरुवाच । भगवन्नेकदेशस्था नोत्सहे स्थातुमञ्जसा । अतोऽर्थं त्वां वरं याचे सर्वगत्वमभीप्सती ॥

Sṛṣṭi said: “O Blessed One, confined to a single place, I cannot remain at ease. Therefore I ask you for a boon—desiring sarvagatatva, the capacity to move everywhere, to be present in all places.”

Verse 34

एवमुक्ता तदा तेन सृष्टिः सा कमलेक्षणा । तस्य ह्यङ्के लयं प्राप्ता सा देवी पद्मलोचना । तस्मादारभ्य कालात् तु ब्राह्मी सृष्टिर्व्यवर्धत ॥

Thus addressed by him, that Creation—lotus-eyed—entered dissolution upon his lap; that Goddess, the lotus-eyed one. From that time onward, the Brahmā-born creation increased and expanded.

Verse 35

ब्रह्मणो मानसाः सप्त तेषामन्ये तपोधनाः । तेषामन्ये ततस्त्वन्ये चतुर्द्धा भूतसंग्रहः । सस्थानुजङ्गमानां च सृष्टिः सर्वत्र संस्थिता ॥

From Brahmā came seven mind-born sons; among them some were rich in ascetic power. From them, and then from others, the assemblage of beings became fourfold; and the creation of both stationary and moving life was established everywhere.

Verse 36

यत्किञ्चिद् वाङ्मयं लोके जगत्स्थावरजङ्गमम् । तत्सर्वं स्थापितं सृष्ट्या भूतं भव्यं च सर्वदा ॥

Whatever exists in the world as articulated expression (vāṅmaya)—the universe of the stationary and the moving—has all been set in place by creation, as what has been and what will be, at all times.

Verse 37

कैलासशिखरे रम्ये नानाधातुविचित्रिते । वसत्यनुदिनं देवः शूलपाणिस्त्रिलोचनः ॥

On the lovely summit of Kailāsa, variegated with many minerals, the God—three-eyed, bearing the trident (śūla)—dwells day after day.

Verse 38

सैकस्मिन् दिवसे देवः सर्वभूतनमस्कृतः । गणैः परिवृतो गौर्या महानासीৎ पिनाकधृक् ॥

On a certain day, the God—revered by all beings—was present in great majesty, surrounded by his gaṇas and by Gaurī; he, the bearer of the sacred bow Pināka.

Verse 39

तत्र सिंहमुखाः केचिद् गणाः नर्दन्ति सिंहवत् । अपरे हस्तिवक्त्राश्च हयवक्त्रास्तथापरे ॥

There, some gaṇas with lion faces roar like lions; others have elephant faces, and others again have horse faces.

Verse 40

अपरे शिंशुमारास्या अपरे सूकराननाः । अपरेऽश्वामुखा रौद्रा खरास्याजाननास्तथा । छागमत्स्याननाः क्रूरा ह्यनन्ताः शस्त्रपाणयः ॥

Others have the faces of śiṃśumāra (dolphins), others the faces of boars; others are fierce, with horse faces; likewise with donkey faces and goat faces. Some have fish faces—cruel in appearance—indeed countless, with weapons in their hands.

Verse 41

केचिद् गायन्ति नृत्यन्ति धावन्ति स्फोटयन्ति च । हसन्ति किलकिलायन्ति गर्जन्ति च महाबलाः ॥

Some sing and dance; they run about and clap or make cracking sounds as well. They laugh, cry out with shrill calls, and roar—those of great strength.