ANCIENT INDIAN TRADITION AND

MYTHOLOGY SERIES

[VOLUMES RELEASED]

VOLUMES

IVA 1-4
LIGA 5-6
BHGAVATA 7-11
GARUDA 12-14
NRADA 15-19
KRMA 20-21
BRAHMNDA 22-26
AGNI 27-30
VARHA 31-32
BRAHMA 33-36
VYU 37-38
PAD MA 39-48
SKANDA, PARTS I-XIV, 49-62

VOLUMES U N D E R PREPARATION

SKANDA, PARTS XV-XXIII

BHAV1SYA
BRAHMAVAIVARTA
DEVBHGAVATA
KL1KA
MRKANDEYA
MATSYA
VMANA
VISNU
VTSNUDIiARMOTTARA
 THE
BRAHMNDA PURNA

Translated and Annotated by

DR. G.V. TAGARE

PART IV

M O T I L A L BANARSIDASS P U B L I S H E R S
PRIVATE LIMITED D E L H I
 First Edition: Delhi, 1984
Reprint: Delhi, 1999

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 PUBLISHERS' NOTE

T h e purest gems lie hidden in the bottom.of the ocean

or in the depth of rocks. O n e has to dive into the ocean or
delve into the rocks to nd t h e m out. Similarly, truth lies
concealed in the language which with the passage of time has
become obsolete. M a n has to learn that language before he
discovers that truth.
But he has neither the means nor the leisure to embark on
that course. We have, therefore, planned to help h i m acquire
knowledge by an easier course. We have started the scries of
Ancient Indian Tradition and Mythology in English Translation.
O u r goal is to universalize knowledge through the most popular
international medium of expression. T h e publication of the
Pur an as in English translation is a step towards that goal.
 PREFACE

T h e present volume contains the Brahmnda Pura,

Part IV (comprising chapters 1-4 of the fourth section,
Upasathhra a n d 5-30 of the Lalit Episode) in English Trans
lation. This is the Twenty-fifth volume in the Series which
we have planned on Ancient Indian Tradition and Mythology.
T h e project of the Series was envisaged a n d financed in
1970 by Lala S u n d a r Lai J a i n of Messrs Motilal Banarsidass.
Hitherto twentyfour volumes of the Series (comprising English
translation of iva, Liga, Bhgavata, Garuda, Nrada, Krma a n d
Brahmnia Purnas) have been published a n d released for sale.
T h e present volume ( C h . 1) opens with t h e description
of Cosmic deluge {Upasamhra) which starts after the completion
of a K a l p a , lasts as long as the night of B r a h m a a n d dissolves
whatever h a d been evolved d u r i n g t h e day of B r a h m a . H e r e , as
usual, S t a is the chief speaker who on enquiry from t h e sages
describes in detail t h e process of bhta-Satnplavathe annihila
tion of the universe.
As in t h e other P u r n a s , here too, the process of evolution
as well as of involution is treated in t h e way of S k h y a : the
evolution starts with the disequilibrium of G u n a s : Sattva, rajas
and tamas, whereas the involution u brought about by their
equilibrium. T h e opening chapter explains the three types of
dissolution viz Naimittika (Occasional, pertaining to B r a h m a ) ,
Prkrtika ( p e r t a i n i n g to P r a k r t i ) a n d tyantika ( t h e U l t i m a t e ,
due to the dawning of perfect knowledge). C h . 2 describes
Bhuvanakoa or the different regions of the universe a n d t h e
abodes of their residents during the period of annihilation.
In t h e total annihilation, only t h e residents of iva-loka
escape, for they enter into lord iva himself who being the
subtlest A n u is indestructible. T h e P u i n a declares t h a t the
dissolution is wrought by the supreme being t h r o u g h t h e
m e d i u m of P r a k r t i . C h . 3 describes the process of involution of
T a t t v a s at t h e expiry of a K a l p a . C h . 4 explains the process
of Re-creation of the Universe after the period of dissolution.
 v
( "i )

It describes how the world evolves through the disequilibrium

of G u n a s a n d how it is destroyed when the G u n a s attain
equanimity.
T h e U p a s a m h r a concludes the B r a h m n d a P u r n a . T h e
concluding verses of U p a s a m h r a a r e compared in the form
of epilogues of the other P u r n a s a fact which proves conclu
sively t h a t the B r a h m n d a ended with the end of Upasarhhra.
Moreover, the four P d a s P r a k r i y , Anusaga, U p o d g h t a
a n d U p a s a r h h r a c o v e r the five m a i n topics of a P u r n a , viz.
Sarga, Pratisarga, V a m a , M a n v a n t a r a and V a r h n u c a r i t a a n d
there is no scope for addition, but, as it stands, the U p a s a m h r a
is followed by the episode of \^a\hk{Lalitopkhynd) which proves
intrinsically t h a t the episode was a p p e n d e d to the P u r n a by
the devotees of akti to give it the Skta colouring. T h a t the
Lalit story begins with a fresh benediction (magalckra) and
t h a t it starts with the different set of interlocutorssage Agastya
a n d Hayagrvashows t h a t it was quite an independent work
which was added to the B r a h m n d a text. It m a y also be noted
t h a t the Lalit episode ends abruptly, without the characteristic
m a r k of an epilogue.
T h e Episode is a comprehensive treatise. It consists of 40
chapters, of which thirty are included in the present volume.
T h e remaining ten are included in volume 26 t h a t is the next.
T h e Episode is p u t in the Uttarabhga together with
U p a s a m h r a . It is strange t h a t the episode takes the serial
n u m b e r of chapters from U p a s a m h r a . T h e U p a s a m h r a consists
of four chapters, the episode which follows starts with ch. 5, t h a t
is, in continuation of the ch. n u m b e r of the U p a s a r h h r a ,
evidently to show t h a t it was a p a r t of B r a h m n d a P u r n a .
Moreover, the a r r a n g e r of the P u r n a h a d to observe the part-
wise uniformity in the serial order of c h a p t e r numbers. To
illustrate, P a r t I {Pruabhga) consists o r chapters 1 to 38. P a r t
II (Madhyabhga) chapters 1 to 74; a n d p a r t I I I (Uttarabhga)
chapters 1 to 4 4 . T h u s in regard to t h e n u m b e r i n g of chapters,
the P u r n a m a i n t a i n s a partwise consistency throughout.
T h e scene of the episode is laid in K c (mod. Kajee-
v a r a m , SW. of M a d r a s ) , the abode of iva and Visnu. T h e
town is divided into two parts : the Eastern a n d the Western,
called the Visnu-Kc a n d the iva-Kc. T h e presiding deity
 ( )

of iva-Kc is lord iva known as E k m r a n t h a . His consort

is K m k s . T h e episode seems to have a D r a v i d i a n background
as K c is mentioned several times.
L a l i t is the akti of L o r d i v a represented by t h e
symbol %. W i t h o u t her, iva is ava (a corpse). T h e
episode opens with the worship of akti a n d t h e eulogy
of h e r glory (ch. 5 ) . Gh. 6 narrates t h e episode of I n d r a
a n d Durvsas, how Durvsas cursed I n d r a for his a r r o
gance when the latter dishonoured the g a r l a n d of flowers
which the goddess h a d offered to N r a d a a n d which N r a d a
passed on to I n d r a as a m a r k of e n d e a r m e n t . C h . 7 relates to
the sins accruing from theft a n d drinking a n d illustrates how t h e
merit of good actions from the theft of property is distributed
a m o n g t h e parties concerned. It also records different types of
sins current in ancient I n d i a , permission to non-Brahmins,
b o t h m e n a n d w o m e n t o d r i n k b u t prohibition t o B r h m a n a s
even for worshipping ' m o t h e r s ' . C h . 8 relates to agamygamana
(carnally approaching a forbidden woman) and cites the esoteric
fifteen-lettered m a n t r a of P a r akti for releasing sinners from
all sorts of sins, both major a n d m i n o r ( m a h p t a k a s a n d u p a -
p t a k a s ) . C h . 9 narrates how I n d r a killed his preceptor Triiras
or Vivajit on t h e suspicion of his complicity with Daityas.
M e n t i o n is also m a d e of the joint venture of Suras a n d Asuras
for c h u r n i n g the milky O c e a n . Ch. 10 gives t h e list of jewels
t h a t were c h u r n e d out of it. L o r d Visnu is said to have
assumed the form of Mohin while iva impassioned by
her c h a r m dropped semen giving birth t o M a h s t . T h e
c h a p t e r introduces the S u p r e m e Goddess Lalit, traces h e r origin
a n d mentions t h e purpose of her birth, viz. the killing of Asura
B h a n d a . Chs. 11-12 recount the b i r t h of B h a n d a a n d t h e building
of o n i t a p u r a for his residence. On t h e instructions of N r a d a ,
I n d r a propitiates P a r akti, while on t h e advice of u k r a
B h a n d a creates disturbance in I n d r a ' s penance.
C h . 13 is an eulogy of Lalit by Devas. rdev promises
to kill B h a n d a herself. Chs 14-15 describe t h e m a r r i a g e of
L a l i t and K m e v a r a a n d their coronation. Chs. 16-18 describe
Lalit's m a r c h of a r m y against B h a n d a . C h . 19 n a m e s deities
slationed on the chariot Cakrarja, mentions the procedure of
appeals to Lalit t h r o u g h Mantrin. Chs 20-24 describe Deities
 ( * )

stationed on the chariot Kiricakra, record the boasting of B h a n d a ,

slaughter of D u r m a d a , K u r a n d a and other asura generals. Chs
25-28 record how Nity aktis repulsed the surprise attack of
asuras on the rear. It recounts the slaying of Bhandsura's
sons, the exploits of G a n a n t h a , the son of the Goddess, the
slaying of B h a n d a ' s brothers : Viukra a n d Visaga, the effects,
of missiles used by t h e asuras a n d those of the counter-missiles
used by aktis. It mentions Saktis' drinking of wine and its
after-effects. C h . 29 describes the discharge of various missiles
a n d their wonderful result, the slaughter of Bhanda, the burning
of n y a k a a n d the total annihilation of the asura army. C h .
30 deals with t h e resurrection of t h e cupid, his subjugation of
iva, Siva's m a r r i a g e w i t h Prvati, t h e b i r t h of M a h s e n a
Krttikeya who later on became the general of the a r m y of Devas
a n d killed the mighty asura T r a k a . T h e c h a p t e r ends with
the r e t u r n of M a h s e n a K r t t i k e y a to rpura to serve Lalit
goddess.

Acknowledgement of Obligations
It is o u r pleasant d u t y to p u t on record our sincere
thanks to D r . R. N. D a n d e k a r and the U N E S C O authorities for
their kind encourgement a n d valuable help which render this
work more useful t h a n it would otherwise have been. We are
extremely grateful to Dr. G.V. T a g a r e for his critical Introducr
tion, lucid translation a n d comprehensive annotations. We thank
Shri T. V Parameshwar Iyer for his valuable assistance in the
preparation of this work. We also express our gratitude
to all those persons w h o have offered suggestions for improving
the same.

Editor
 CONTENTS
v
Publishers' Note
Preface vii
Abbreviations xiii
P A R T IV
SECTION IV : UPASAMHRA
CHAPTERS

1. Dissolution of t h e Universe 957

2. T h e city of Siva 978
3. Dissolution of the Universe 1008
4. Re-creation of t h e Universe 1020

LALITA MAHATMYA
5. Agastya's Pilgrimage to sacred places :
Manifestation of Visnu 1031
6. A Dialogue between Agastya a n d
H a y a g r v a . T h e N a t u r e of Violence etc. 1035
7. T h e Sins of Theft a n d Drinking 1042
8. Sexual C r i m e 1050
9. C h u r n i n g of the ocean for N e c t a r 1057
10. Manifestation of Mohin 1065
11. A p p e a r a n c e of Asura B h a n d a 1073
12. Manifestation of Lalit 1077
13. A h y m n in praise of Lalit 1084
14. Manifestation of K m e v a r a 1088
15. Festivities in honour of the
m a r r i a g e of Lalit w i t h K m e v a r a 1091
16. M a r c h of Victory along with the a r m y 1097
17. M a r c h of the a r m y of ymal 1100
18. M a r c h of the a r m y of Lalit P a r a m e v a r 1105
19. Deities stationed on the C h a r i o t Cakrarja 1107
20. Deities on the K i r i c a k r a r a t h a 1116
21. Boasting of B h a n d s u r a 1125
22. D u r m a d a a n d K u r a n d a slain 1133
23. Five Asura Generals slain 1142
 ( i )

24. Seven generals beginning with Balhaka slain 1151

25. Flight of Visaga 1159
26. B h a n d s u r a ' s sons slain 1168
27. Exploits of G a n a n t h a 1178
28. Viukra a n d Visaga slain 1187
29. Slaying of B h a n d s u r a 1197
30. Resurrection of M a d a n a (god of love) 1211
 ABBREVIATIONS

C o m m o n a n d self-evident abbreviations such as c h ( s )

c h a p t e r (s), p p a g e , p p p a g e s , vverse, w v e r s e s , F t n
footnote, Hist. I n d . PhiloHistory of I n d i a n Philosophy a r e
not included in this list.

ABORI Annals of the Bhandarkar Oriental Research

Institute, P o o n a .
AGP S. M. Ali's The Geography of Purinas, P P H ,
New Delhi, 1973.
AIHT Ancient Indian Historical Tradition, F. E.
Pargiter, Motilal Banarsidass ( M L B D ) ,
Delhi.
AITM Ancient Indian Tradition and Mythology Series,
M L B D , Delhi, 1972 onwards.
AP Agni Purina, G u r u M a n d a l Edition ( G M ) ,
Calcutta, 1957.
Arch. S. R e p . Archaeological Survey R e p o r t .
AV Atharoa Veda, Svadhyaya M a n d a l , A u n d h .
Bd. P. Brahm&nda Purihfa, M L B D , D e l h i 1973.
BG Bhagavadglt.
Bh. P. Bhgavata Purina, Bhagavat Vidyapeeth,
Ahmedabad.
Br. Brihmana ( p r e c e d e d by name such as
alapatha).
Bs. P. Bhavifya Parana, Vishnu Shastri Bapat, W a i .
Bv. P. Brahma Vaivarta Purina, G M , 1955-57.
GC Caturvarga Cintmani by H e m d r i .
CVS Carana Vyha Stra by a u n a k a ; C o m . by
Mahidsa.
DB Devi Bhgavata, G M , 1960-61.
 ( v )

De or G D A M I The Geographical Dictionary of Ancient and

Mediaeval India, N. L. D c , O r i e n t a
R e p r i n t , Delhi, 1971.
D h . S. Dharma Stra (preceded by the a u t h o r ' s
n a m e such as G a u t a m a ) .
ERE Encyclopaedia of Religion and EthicsHastings.
GP Garuda Purna, Ed. R. S. Bhattacharya,
C h o w k h a m b a , Varanasi, 1964.
GS Grhya Stra (Preceded by t h e n a m e of t h e
a u t h o r such as pastamba)
HD History of Dharma stra by P. V. K a n e ,
G.O.S.
IA The Indian Antiquary.
IHQ, The Indian Historical Quarterly.
KA Kaufiliya Arthaiistra.
KP Krma Purna, Venkateshwara Press E d t .
Bombay, also Kashiraj Trust E d t . ,
V a r a n a s i 1971.
LP Liga Purna, G M , 1960; also M L B D , Delhi,
1981.
Manu Manu Smrti.
Mbh. Mahbhrata, Git Press, G o r a k h p u r , VS
2014.
MKP Mrkandeya Purna.
MN Mahbhrata Nmnukramani, Gt Press,
G o r a k h p u r , VS 2016,
M t . P. Matsya Purna, G M , 1954.
MW Monier Williams Sk. English Dictionary
M L B D , Delhi, 1976.
NP Nradiya : or Nrada Purna, Venkateshwar
Press, Bombay.
PGK BhratavarsiyaPrcina Caritrakoa, Siddheshwar
Shastri, Poona, 1968.
Pd. P. Padma Purna, G M , 1957-59.
PE Puranic Encyclopaedia by V. M a n i , English,
M L B D , Delhi, 1975.
 ( xv )

JP Purina ( J o u r n a l of the Kashirj Trust),

Varanasi.
PR or P R H R C Puranic Records on Hindu Rites and Customs
R. C. H a z r a , Calcutta, 1948.
RV Rg Veda, Svadhyaya M a n d a l , A u n d h
Sat. Br atapalha Brihmana,
S C or S M C Smrti CandrikiDevanna B h a t t .
SEP Studies in Epics and Purinas by A. D. Pusalkar
B h a r a t i y a Vidya B h a v a n ( B V B ) , Bombay.
Ill UTTARABHAGA

SECTION IV

UPASAMHARAPADA
 CHAPTER ONE

Description of the Dissolution of the Universe1

1. After hearing the third Section recounted by t h e
intelligent Sta, the excellent sages asked h i m a b o u t the
fourth P d a .

The sages said :

2. " O u t of tenderness a n d affection for us, the third
fore-gone Section has been covered by you. Describe in detail
the fourth Section called ' a n n i h i l a t i o n ' (Samhra).
3-4. R e c o u n t to us all the M a n v a n t a r a s , the earlier
ones along w i t h the others (i.e. future o n e s ) . N a r r a t e to us the
details of all t h e Saptarsis (seven sages). In the present
M a n v a n t a r a , mention all t h e p a r t s in detail a b o u t the Creation
o f the G r e a t S o u l . M e n t i o n everything to u s i n detail a n d i n the
proper o r d e r . "

Sta said :
5-6. "I shall n a r r a t e to you this F o u r t h Section along
with (the description of) a n n i h i l a t i o n . O excellent sages, I
shall mention e v e r y t h i n g as it is.
Listen, O Brhmanas, to this creation of Vaivasvata M a n u
w h o is the current M a n u of noble soul. Listen t o his creation in
detail a n d in t h e p r o p e r o r d e r .

1. Although the title signifies the 'merger of the entire three worlds in
their constituent elements during the period o f a complete d a y (i.e. d a y a n d
night) of Brahma (vide V V . 2 3 6 , 2 3 7 ) , it contains m u c h more material from
the description of future M a n u s or rather Manu-periods and the ultimate
dissolution of everything after g o d Brahma's 'merger' into the 'equilibrium
of three gunas'.
T h e influence of Skhya theory of involution of the universe is obvious
under the Purnic w a y of description of dissolution.
958 Brahmntfa PurSya

7. U n d e r s t a n d , even as I recount, t h e s u m m a r y of t h e
M a n v a n t a r a s along with the future seven ( M a n v a n t a r a s ) a&
well as t h e dissolution of t h e worlds.
8. T h e s e M a n v a n t a r a s have been recounted perfectly.
T h e subjects (i.e. creations) in t h e seven M a n v a n t a r a s h a v e
also been recounted. 1 Listen to t h e brief description of t h e
future M a n v a n t a r a s from m e .
9. I shall m e n t i o n t h e details of S v a r n a t h e future
M a n u a n d son of Vivasvn ( t h e Sun g o d ) . U n d e r s t a n d briefly
the future 8 (details).
10-13. T h e future great sages are r e m e m b e r e d as seven
in n u m b e r . T h e y a r e G l a v a of K a u i k a family, J m a d a g n y a
(i.e. P a r a u r m a ) of Bhrgava family, D v a i p y a n a of Vasisfha
family, K r p a of r a d v a t a family, D p t i m a n of Atri family,
Rsyarga of K a y a p a family a n d A v a t t h m , t h e son of
D r o n a , of great renown, of Bharadvja family. T h e s e are t h e
noble-souled seven g r e a t sages of t h e future.
T h e r e will be t h r e e groups of Devas n a m e d S u t a p a v
A m i t b h a s a n d Sukhas. E a c h of these groups of Devas is
remembered as consisting of twenty Devas. I shall m e n t i o n
their names separately. U n d e r s t a n d t h e same with attention,
and concentration.
14-16a. T h e twenty Devas of t h e S u t a p a g r o u p a r e :
Rtu, Tapa, ukra, K r t i , N e m i , iPrabhkara, P r a b h s a ,

1. For the general information about Manu-Periods (Manvantaras).

aide supra I. ii. 35-150-215, Ibid chapters 36, 37, 3 8 .
2. As stated in B h . P. X l I . 7 - 1 5 , in every Manu-Period there are five
types of officers : ( 1 ) M a n u , ( 2 ) A group of seven sages, (3) A group of
gods, (4) Indra or the chief of gods, (5) Sons of M a n u . T h e r e it some
variation in the details of n a m e s etc. of these officers in different Purnas.
In this Purna also the information a b o u t these office-bearers etc. is given in.
a rather confusing w a y that it is somewhat difficult to prepare a tabular
statement for e a c h of the M a n u s with the n a m e s of special office-bearers of
e a c h category under h i m even though the information h e r e is m o r e detailed
than in other Purnas like V P .
T h e future saptarsis ( S e v e n great Sages) etc. m e n t i o n e d in W. 10-22
belong to the 8th M a n u , Svarna. Cf. V P . I I I . ch. 2.14-19.
T h e author states that ' d u e to the multiplicity of repetitions', he has
curtailed details ( V . 37 b e l o w . )
3.4.1.16-26 959

M s a k r t (? B h s a k r t ) , D h a r m a , Tejas, R a m i , K r a t u , V i r t ,
A r c i s m n , D y o t a n a , B h n u , Yaas, Krti, B u d h a a n d D h r t i .
T h u s t h e twenty S u t a p a s h a v e been glorified w i t h their
names.
16b-17. T h e twenty Devas of t h e A m i t b h a g r o u p
a r e : P r a b h u , Vibhu, Vibhsa, J e t ( J e t r ) , H a n t ( H a n t r ) ,
A r i h , R t u , S u m a t i , P r a m a t i , Dpti S a m k h y t a , M a h a s ,
M a h n , Deh, M u n i , I n a , Post (Post* 1 ), S a m a , Satya a n d
Viruta. These a r e the twenty A m i t b h a s . T h e y have been
d u l y recounted.
18-19. T h e twenty Devas of t h e Sukha g r o u p a r e : D m a ,
D n , R t a , Soma, V i t t a , Vaidya, Y a m a , N i d h i , H o m a ,
Havya, H u t a , D a n a , Deya, D a t a ( D t r ) , T a p a s , a m a ,
D h r u v a , S t h n a , V i d h n a , a n d N i y a m a . These twenty
a r e m e n t i o n e d as the groups of Devas called Sukhas in t h e first
(future) M a n v a n t a r a of S v a r n a .
20-21. T h e y a r e t h e sons of t h e noble-souled K a y a p a ,
t h e son of Marci. In t h a t M a n v a n t a r a (the above-mentioned)
sixty Devas will be b o r n to K a y a p a w h o is the present one.
N i n e sons will be born to M a n u S v a r n a .
22. T h e y will be Virajas, Arvarvn, Nirmoka a n d
others. I shall m e n t i o n t h e nine sons in t h e o t h e r S v a r n a
Manvantaras.
2 3 . O t h e r S v a r n a M a n u s will be t h e future sons of
B r a h m a . T h e y a r e four, endowed with divine visions such as
M e r u s v a r n i e t c . (or from M e r u s v a r n i ) .
24. T h e y a r e t h e grandsons of D a k s a , the sons of
Kriy, his d a u g h t e r . T h e y have equipped themselves with
great power of p e n a n c e on t h e ridge of t h e M e r u . T h e y
have g r e a t prowess.
25. T h e y a r e begot by B r a h m a a n d others as well as by
t h e intelligent D a k s a . On passing away, they go over to
M a h a r l o k a . T h e y will resort to M e r u a n d become the future
Manus.
26. Those persons endowed with dignity a n d splendour
were formerly b o r n i n t h e Cksusa M a n v a n t a r a . T h e y t h e m
selves will be b o r n in t h e future M a n v a n t a r a s .
960 Brahmnfa PwSaux

27. Of those M a n u s w h o are the grandsons of Prcetasa

Daksa, five a r e n a m e d Svarnas a n d four a r e b o r n of great
sages.
28. O n e Svarni is the son of Samj, b o r n of Vivasvn
(the Sun-god). T h e eldest son of Samj is lord M a n u , son
of Vivasvn.
29-30. T h e i r excellent manifestation is at the advent of
Vaivasvata M a n v a n t a r a . T h u s these fourteen M a n u s , w h o
cause the increase of reputation have been glorified in the Vedas,
Smrtis a n d P u r n a s . All of t h e m are the mighty ones with g r e a t
potentiality. All of t h e m are lords of subjects as well as those
of living beings.
3 1 . T h e entire E a r t h including the cities and
consisting of seven continents is to be protected by those rulers
of m e n for the full period of a t h o u s a n d Yugas.
32. T h e i r detailed description along with t h a t of their
progeny a n d power of p e n a n c e will be stated. T h e s e creations
of Svyarribhuva a n d o t h e r M a n u s , . it should be known, are
fourteen. -
33. T h e y hold offices of a u t h o r i t y in t h e M a n v a n t a r a s
(only) once.- After t h e expiry of t h e t e n u r e of their office they
resort to M a h a r l o k a .
3 4 . (?) Of t h e m six have passed on a n d the rest a r e
eight in n u m b e r . T h e lord M a n u reigns by himself in the
case of the previous ones as well in the c u r r e n t o n e .
,35. I shall recount those w h o yet r e m a i n along w i t h
the Devas, Sages a n d D n a v a s . O B r h m a n a s , I shall m e n t i o n
to you all the - future ones along with the creation of their
progeny.
3 6 . T h e i r details should be known through the example
of creation of Vaivasvata M a n u , because all of them a r e
neither inferior n o r superior to Vivasvn.
37. D u e to the multiplicity of repetitions, I shall not
recount the details of the future as well as past M a n v a n t a r a s .
38. H e n c e the creations in the different families should
be understood partially for the realization of their details a n d
p r o p e r sequence.
3.4.1.39-54 961

39. A virtuous d a u g h t e r of D a k s a is well-known by t h e

n a m e Suvrat. She was the most excellent of all the d a u g h t e r s
a n d was the eldest d a u g h t e r of Vrin.
40. T h e father took his d a u g h t e r of B r a h m a . Vairja
(i.e. B r a h m a ) , was seated there a t t e n d e d u p o n by D h a r m a
a n d Bhava.
41-44a. B r a h m a spoke to Daksa w h o was seated n e a r
Bhava a n d D h a r m a . This, your d a u g h t e r S u v r a t , will p r o
create four sons w h o will be splendid M a n u s establishing t h e
discipline of the.four castes.
O n h e a r i n g the words o f B r a h m a , Daksa, D h a r m a a n d
Bhava, the t h r e e of them along with B r a h m a mentally a p p r o a c h
ed t h a t girl.
I m m e d i a t e l y t h a t girl gave b i r t h to four sons similar in
a p p e a r a n c e a n d form to t h e m because they were of truthful
conception.
44b-46. Even as they were born, they were p r e p a r e d for
carrying o u t their duties, T h e y were endowed with splend
our, w i t h physical bodies produced immediately a n d c a p a b l e
of experiencing and enjoying.
O n seeing t h e m b o r n b y themselves a n d u t t e r i n g V e d i c
hymns, they ( B r a h m a a n d others) became excited. T h e y
pulled t h e m saying " M y son, M y s o n " . M e d i t a t i n g u p o n t h e m
as b o r n of themselves, they spoke a m o n g themselves.
47-49. " H e shall t a k e u n t o h i m as his son, the one w h o
is similar to h i m in physical form, w h o is similar to h i m in
physical features, size and prowess. Welfare u n t o you, let h i m
take the one who is of the same complexion (as his s o n ) .
Certainly, the son always conforms to the form a n d feature of
his father. H e n c e , the son is e q u a l to his father a n d m o t h e r in
prowess".
After arriving at this a r g u m e n t a m o n g themselves, all of
t h e m took their respective sons.
50-54. After t h e Cksusa M a n v a n t a r a h a d elapsed a n d
the Vaivasvata M a n v a n t a r a h a d arrived, a son n a m e d R a u c y a
was b o r n to R u c i , the P r a j p a t i .
He w h o was begot of Bhti as t h e son of Kavi, w a s
n a m e d Bhautya.
 962 Brahmnia Purna

I n the Vaivasvata M a n v a n t a r a two M a n u s were b o r n o f

Vivasvn-.
O n e is well known as Vaivasvata M a n u a n d the other
is r e p u t e d as Jyarna.
/ '"" T h e learned lord Vaivasvata Manji should be known as
-tke-soiLjQf_.Saihj. A n o t h e r (fet-ivasvctta^Mnu is remembered
as the feon of Sjyvarn.
Those Svarna M a n u s , the four b o r n of great sages, have
e q u i p p e d themselves w i t h t h e power of p e n a n c e . T h e y will be
persons achieving all their tasks as M a n u s in their respective
future M a n v a n t a r a s .
55-56. In the first (future M a n v a n t a r a ) three groups of
Devas will be b o r n when M e r u s v a r n i 1 , the son of Daksa, is
t h e M a n u . T h e y will b e Paras, Marcigarbhas a n d S u d h a r m a n s .
E a c h g r o u p consists of twelve Devas. Those noble-souls h a v e
all been b o r n in the Vaivasvata M a n v a n t a r a as the sons of
R o h i t a , the Prajpati, the son of Daksa. T h e y will be the
future groups of Devas.
57. Aivara, Vku, Varha, R h u a n d (the other eight)
Grahas (planets) should be known as Paras. U n d e r s t a n d t h e
others.
58-59, T h e following are the twelve Marlcis viz.
Vjipa, Vjijit, P r a b h t i , K a k u d m , D a d h i k r ~ v a n , Vipakva,
P r a n i t a , Vijaya, M a d h u , U t a t h y a a n d two U t t a m a k a s ( ? ) .
I shall m e n t i o n the S u d h a r m a n s by n a m e . U n d e r s t a n d
them.
60-61. V a r n a , (?) Athagarvi*, Bhuranya, Vrajana,
A m i t a , Asita, D r a v a k e t u , J a m b h a , Aja, akraka, Sunemi a n d
D y u t a y a . T h e S u d h a r m a n s a r e glorified thus. T h e n their I n d r a
will be the future one n a m e d A d b h u t a .
62-64a. This (Adbhuta) is S k a n d a , the son of Prvat
(otherwise known as) K r t t i k e y a a n d Pvaki. T h e seven sages
in the R o h i t a M a n v a n t a r a are M e d h t i t h i of the family of

1. VV. 55-65 give details of the office-bearers, gods, sages etc. of

Meru-Svarni w h o is otherwise k n o w n as Daksa-Svarni. Cf. V P . I I I . 2 . 2 0 - 2 3 .
O u r text gives more detailed information about these categories or groups
of office-bearers than in V P .
Aga a n d V i v a as per V . P. 100.64.
3.4.1.64-76 963

P u l a s t y a , Vasu of the family of K a y a p a , J y o t i s m n of t h e

family of Bhrgu, D y u t i m n of the family of Agiras, V a s i n a of
t h e family of Vasistha, H a v y a v h a n a of the family of Atri a n d
S u t a p a s of t h e family of P u l a h a .
64b-65. T h e following are declared as t h e nine sons of
t h e f i r s t S v a r n i : D h r t i k e t u , Dptiketu, pa, H a s t a , N i r m a y a ,
P r t h u r a v a s , Anlka, B h r i d y u m n a a n d Brhadyaas.
66-68. In t h e t e n t h recurrence of M a n v a n t a r a , the
M a n u will be t h e second S v a r n i 1 , the son of D h a r m a . In t h a t
future M a n v a n t a r a , t h e r e will be two groups of Devas
namely Sudhmans and Viruddhas.
All of t h e m are effulgent a n d they equally n u m b e r a
h u n d r e d . T h e h u n d r e d P r n a s m e n t i o n e d b y t h e Sages i n
P u r u s a will be t h e Devas ( d u r i n g the reign) of t h e M a n u , t h e
son of D h a r m a .
69-7la. T h e i r Indra, it is said, will be t h e future
learned nti.
T h e seven great sages will be t h e glorious H a v i s m n of
t h e family of P u l a h a , Suklrti of t h e family of Bhrgu, A p o m r t i
of the family of Atri, A p a v a of t h e family of Vasistha, A p r a t i m a
of t h e family of Pulastya, N b h g a of the family of K a y a p a
-and A b h i m a n y u of the family of Agiras.
71b-72. It is p r o c l a i m e d t h a t t h e following will be
t h e t e n sons of M a n u : S u k s e t r a , U t t a m a u j a s , Bhrisena,
Vryavn, atnka, Nirmitra, Vr?asena, Jayadratha,
B h r i d y u m n a a n d Suvarcas.
73-76. In t h e eleventh M a n v a n t a r a of t h e third .Svarna,
t h e groups of Devas will be t h e following three, n a m e l y
N i r v n a r a t i s , K m a g a s (? V i h a g a m a in Verse 75) a n d
M a n o j a v a s . T h e s e three sets of noble-souled D e v a t s a r e well-
known. E a c h of those groups of heaven-dwellers consists of
thirty Devas. T h e thirty days of the m o n t h , t h e poets know, as
t h e set o f Devas n a m e d N i r v n a r a t i s a n d t h e t h i r t y nights a r e

1. Although the specific n a m e of this second Svarni is not mentioned

here, it is Brahma-svarni. vide verse 81 below. V V . 66-81 stale the n a m e s
of groups of gods, sages etc. during this tenth M a n u Period. In V. 81 this
.Manu is called Prjpatya (i.e. Brahma-svarna).
964 Brahman 4a Pur day*

V i h a g a m a s (Kmagas)'. M a n o j a v a s w h o h a d been m e n t i o n e d
as the third set of Devats will be the M u h r t a s . T h u s the
Devas have b e e n r e c o u n t e d .
77. T h e s e a r e r e m e m b e r e d as the future m e n t a l sons of
B r a h m a . T h e i r I n d r a is V r s a b y name. H e will b e the future
king of Suras.
78-81. U n d e r s t a n d their seven sages too being r e c o u n t e d :
T h e y are H a v i s m n oT the family of K a y a p a , V a p u s m n of
the family of Bhrgu, Aruni of the family of Atri, N g a of the
family of Vasistha, P u s t i who should be known as belonging
to the family of Agiras, N i c a r a of the family of Pulastya a n d
Atitejas of t h e family of P u l a h a .
T h e Devas in the eleventh M a n v a n t a r a (have been,
m e n t i o n e d ) . T h e n i n e sons of the S v a r n a of Prjpatya ( i . e .
Brahmasvarna) are Sarvavega, S u d h a r m a , Devnka,
P u r o v a h a , K s e m a d h a r m a , G r a h e s u , Adara, P a u n d r a k a a n d
Maru.
82. I n t h e twelfth M a n v a n t a r a M a r n i will b e R u d r a ' s
son. The fourth S v a r n a will be R u d r a s v a r n a . 1 Listen to
the Devas d u r i n g his M a n v a n t a r a .
83-85A. T h e future Devas (of this M a n v a n t a r a ) are-
said to be of five groups. T h e y are H a r i t a s , R o h i t a s , S u m a n a s ,
Sukarmans a n d Sutras.
T h e following ten are r e m e m b e r e d as H a r i t a s viz. Vidvn,.
Sahasrada, Parvata, A n u c a r a , Aprhu Manojava, rj, Svh,
S v a d h and T r .
85b-86. T h e following ten Devas are remembered as-
R o h i t a s viz. T a p a , J n , M r t i , Varcas, B a n d h u , Rasa, Rja,
S v a r n a p d a , Pusti a n d V i d h i .
87. Those thirty-three Devas who have already been
mentioned, beginning with T u s i t a , should be known as
Sumanas.
U n d e r s t a n d the S u k a r m a n s : T h e y are S u p a r v , V r a b h a ,
Prsta, K a p i , D y u m n a , Vipacit, Vikvama, K r a m a , V i b h r t a a n d
K n t a . These Devas are-Sukarmans.

1. VV. 82-95a state the names of Saptarsis,. D e v a s , etc. under the-

twelfth M a n u Rudra-Svarna (-Svarni).
3.4.1.88-100 965

88-90, U n d e r s t a n d the S u t r a s : T h e y a r e V a r s a , D i v y a ,
Ajittha, Varcasvl, D y u t i m n , K a v i , u b h a , H a v i , K r t a p r p t i
a n d V y p r t a the t e n t h . T h e Devas called S u t r a s h a v e b e e n
glorified w i t h their n a m e s .
91-93. T h e highly glorious R t a d h m should b e k n o w n
as their I n d r a . T h e following a r e the seven,sages of g r e a t
achievement d u r i n g the M a n v a n t a r a of the last of seven
Svarnis v i z . D y u t i the son of Vasistha, S u t a p a s belonging to
the family of Atri, T a p o m r t i belonging to the family of
Agiras, Tapasv of the family of K a y a p a , T a p o d h a n a of the
family of Pulastya, T a p o r a t i of the family of P u l a h a a n d
T a p o d h r t i w h o is the seventh a m o n g t h e m a n d should be
known as belonging to the family of Bhrgu.
94-95a. T h e following are the sons of t h e twelfth M a n u
viz.Devavn, U p a d e v a , D e v a r e s t h a , V i d h r a t h a , M i t r a v n ,
Mitrasena, Citrasen, A m i t r a h , M i t r a b h u a n d Suvarcas.
95b-96. In the- future R a u c y a M a n v a n t a r a , w h i c h is
the t h i r t e e n t h M a n v a n t a r a , 1 only three groups of Devas h a v e
been m e n t i o n e d by Svayambhu ( B r a h m a ) . All those n o b l e
souls are the m e n t a l sons of B r a h m a .
97-100.. S u t r m a n s a n d S u d h a r m a n s , S u k a r m a n s , these
three are m e n t i o n e d as the future groups of Devas w h o will
imbibe Soma juice (Somapyins).
O f t h e m , the s u t r m a n s are t h r e e . T h e y a r e the t h i r t y -
three D e v a t s w h o should be worshipped separately by t h e
Yjikas (people who perform Y a j a s ) . U n d e r s t a n d t h a t t h e y
are to be worshipped separately by m e a n s of jya ( g h e e ) a n d
Prfdjya (ghee mixed w i t h coagulated milk) alongwith
Graha-re$fha (the most excellent one a m o n g t h e planets i.e. t h e
S u n ) . T h e S u t r m a n s (are also known as) Prayjyas. T h e y a r e
those who take in Ajya now. T h e S u k a r m a n s a r e also called
Anuyjyas because they are those w h o consume Prfadjya. T h e
S u d h a r m a n s are Upayjyas.

I. V V . 95-105 give the detailed list of D e v a s , Saptarsis, M a n u ' s sons,

etc. of the thirteenth M a n u called Ruci. R a u c y a i the n a m e of M a n v a n t a r a
after M a n u R u c i .
966 Brahmnda Puriux

T h u s t h e Devas have been m e n t i o n e d .

101. Divaspati of great i n h e r e n t prowess will b e c o m e
their I n d r a . T h e sons of t h e son of P u l a h a should be known as
R u c i ' s sons.
102-103. ( T h e Seven Sages, in the t h i r t e e n t h M a n v a n
t a r a are as follows) D h r t i m n of t h e family of Agiras, Avyaya
belonging to t h e family of Pulastya, T a t t v a d a r of t h e family
of P u l a h a , N i r u t s u k a of t h e family of Bhrgu, N i s p r a k a m p y a of
t h e family of Atri, N i r m o h a of t h e family of K a y a p a a n d
S u t a p a s of t h e family of V a s i s t h a t h e s e a r e t h e sages in t h e
thirteenth Manvantara.
104-105a. I n t h e t h i r t e e n t h M a n v a n t a r a , the following
will be t h e sons of M a n u R a u c y a . T h e y will be ten (in
n u m b e r ) . T h e y a r e Gitra-Sena, Vicitra, N a y a , D h a r m a , D h r t a ,
Bhava, Aneka, K s a t r a v i d d h a , Surasa a n d N i r b h a y a .
105b-107. I n t h e fourteenth M a n v a n t a r a o f the M a n u
Bhautya, it is said t h a t t h e r e will be five groups of Devas. T h e
following five groups of Devas a r e r e m e m b e r e d namely,
Gksusas, Pavitras, K a n i s t h a s , Bhrjitas a n d Vc-Vrddhas.
108-109. T h e r e a r e seven Svaras (Notes in t h e G a m u t
of I n d i a n Music) beginning with Nisda. U n d e r s t a n d t h e m as
t h e Seven Gksusas. T h e seven S m a n - M a n t r a s beginning with
Brhat a r e t h e seven K a n i s t h a s . T h e seven worlds a r e t h e Pavi
tras a n d t h e seven oceans a r e t h e Bhrjitas. U n d e r s t a n d those
sages as V c v r d d h a s ^ t h o s e sages w h o were in t h e M a n v a n t a r a
of Svyambhuva M a n u .
All the I n d r a s of t h e M a n v a n t a r a s should be known as
h a v i n g similar characteristics such as splendour, power of
p e n a n c e , intellect, strength, Jearning a n d exploits.
110-114. These I n d r a s overpower all t h e living beings
in three worlds by m e a n s of their qualities (irrespective of
w h e t h e r t h e living beings a r e mobile or immobile. T h e I n d r a s
(? or Devas) are Bhtpavdins, Hrsjas, M a d h y a s t h a s , Bhta-
v d i n s a n d the B h t b h a v d i n s . T h e three Vedas are c o m p e t e n t
in respect to Pravdins ( t h o s e w h o a r g u e a n d e x p o u n d ) .
T h e seven sages of t h e B h a u t y a M a n v a n t a r a a r e Agnldhra
of t h e K a y a p a family, M g a d h a of t h e family of Pulastya
A g n i b h u of Bhrgu family, uci of Agiras family, ukra of
3.4.1.115-125 967

Vasisfha's family, M u k t a of P u l a h a ' s family a n d vajita w h o is

said to be of t h e family of Atri.
N o w listen ( t o t h e e n u m e r a t i o n of) the sons of M a n u .
T h e y are U r u , G u r u , G a m b h r a , B u d d h a , u d d h a , uci, K r t i ,
Urjasv a n d Subala. These a r e t h e sons of B h a u t y a .
115-116. T h e s e four S v a r n a M a n u s a r e t h e sons of
B r a h m a . A son of Vivasvn is (also) called S v a r n a M a n u .
T h e M a n u s R a u c y a a n d B h a u t y a a r e considered t o b e
sons (or descendants) of P u l a h a a n d B h r g u .
D u r i n g t h e reign of B h a u t y a 1 t h e K a l p a will shortly be
completed.

Sta said:
117-120. W h e n all t h e M a n v a n t a r a s pass by at t h e e n d
of m a n y Gaturyugas, w h e n everything is a n n i h i l a t e d it is
called Samhra. At t h e end of M a n v a n t a r a all these (?)
seven Devas of the family of Bhrgu ( ? ) , after enjoying t h e period
of seventyone C a t u r y u g a s while being stationed in t h e t h r e e
worlds (pass away t o o ) .
W h e n the M a n v a n t a r a passes by along w i t h t h e Pitrs a n d
M a n u s , the entire space of t h e three worlds will be devoid of
support.
T h e splendid abodes of Sthnins (the s u p e r - h u m a n
beings presiding over various worlds) fall off on b e i n g
separated from stars, constellations a n d planets. _______
121-125. After passing away, t h e lord of t h e t h r e e worlds
goes over to M a h a r l o k a w h e r e t h e fourteen groups of D e v a s ,
Ajitas a n d others a r e present. T h e s e Ajitas a r e long lived ones.
T h e y a r e Kalpav&sins (staying alive t h r o u g h o u t t h e K a l p a ) .
T h e y are indeed t h e fourteen groups of Devas in all t h e M a n
vantaras. It is reported t h a t they go over to J a n a l o k a along with
their followers a n d w i t h their physical bodies.
W h e n t h e Devas have gone over to J a n a l o k a from M a h a r -
Loka, w h e n t h e Bhtdis ( t h e Ahamkra a n d other p r i m e causes

1. V V . 106-116 state the office-bearers in the regime of the last M a n u

Bhautya. O u r text omits the n a m e of Indra of this M a n v a n t a r a . V P . I I I . 2 . 4 1
informs us that uci was the I n d r a t h e n . He seems to be different from
uci, the son of this M a n u (in V. 1 1 4 ) .
968 BrahmOnda Purna

of the Universe) alone r e m a i n , when all the immobile beings

h a v e come to an end, w h e n all the Lokasth&nas (the abodes of
worlds) beginning w i t h Bh and ending with Mahar have
become void a n d w h e n the Devas have gone u p , it is the
period when t h e Kalpavsins (those w h o r e m a i n alive t h r o u g h o u t
t h e K a l p a ) a t t a i n their Syujya (salvation).

126. After w i t h d r a w i n g (i.e. annihilating) gods, sages,

Ptrs a n d D n a v a s ( d e m o n s ) , god B r a h m a , on visualizing the
e n d of his d a y at t h e end of Yuga, verily puts an end to his
creation.
127. Persons w h o know t h a t t h e d a y of god B r a h m a
terminates at the end of a thousand sets of four Yugas a n d t h a t
his night ends with a thousand sots of four Yugas are called the
conversant ones w i t h t h e d a y a n d night (of g o d - B r a h m a ) .

128. T h e Pratisacara (Dissolution awd reabsorption) of

1

all living beings is of three types viz. Naimittika ( P e r i o d i c a l ) ,

Prkrtika (Pertaining to P r a k r t i ) and the tyantika ( t h e ultimate
one).
129-131. T h e Naimittika reabsorption (of the living
beings) is the b u r n i n g at the end of the K a l p a caused by
B r a h m a ( ? ) It is his Prasarhyama (withdrawal and R e s t r a i n t ) of
all beings. T h e destruction of Karanas (instruments and" means)
of the living beings d u r i n g Pratisarga (Reabsorption into
Prakrti) is called P r k r t a .
T h e dissolution d u e to dawning of J n a (Perfect know
ledge) is said to be tyantika ( t h e ultimate one) as it renders
causes (of Sarhsra) impossible.
At the e n d of his Prahura (a watch or 1 /8 p a r t of a full
day) B r a h m a annihilates Devas, the residents of the three
worlds a n d again starts the creation. W h e n he is desirous of
sleeping, lord B r a h m a annihilates the subjects.

1. After stating w h a t happens after the d a y of g o d Brahma is over,

the author explains the three types of dissolutions viz. Naimittika (Periodical),
Prkrtika (Pertaining to Prakrti) a n d tyanlika ( T h e U l t i m a t e one, resulting
from spiritual k n o w l e d g e ) v i d e V V . 128-132.
 3.4.1.132-144 969

132. At t h e e n d of a t h o u s a n d sets of Caturyugas,

when t h e period of annihilation of t h e Yuga arrives, t h e
Prajpati ( L o r d of the Subjects i.e. B r a h m a ) begins to m a k e
t h e subjects abide in h i m ( i . e . reabsorb in h i m ) . 1
133-136a. T h e n a c o n t i n u e d d r o u g h t lasting for a
h u n d r e d years takes place. On account of it, only those living
beings deficient in strength or having very little potentiality
on the surface of t h e e a r t h become dissolved a n d get mingled
with t h e dust.
T h e sun rises up with his seven rays for his chariot. T h e
lord with rays of u n b e a r a b l e h e a t begins to d r i n k water by
m e a n s of his rays. As he blazes, his seventy brilliant green rays
whirl a g a i n a n d slowly p e r v a d e t h e sky.
136b-140. T h e worldly fire burns wood a n d fuel along
w i t h water ( w h e n water boils-many solids are dissolved in i t ) .
H e n c e , w h e n the sun takes up water, it is said t h a t it blazes. T h e
sun is sprinkled w h e n there is d r o u g h t (i.e. w h e n the sun blazes
w a t e r becomes v a p o u r ) ; w h e n there is d r o u g h t t h e sun has a
glow. Therefore, the sun blazes with w a t e r . Seven rays of the
sun t h a t blazes in the sky sucking up water, d r i n k w a t e r from
t h e great ocean. Being illuminated with t h a t intake seven suns
are evolved. T h e n those rays t h a t have become suns, b u r n t h e
four worlds in the four directions. Those fires b u r n up t h e e n t i r e
Universe.
141. W i t h those rays, the seven suns move up and d o w n .
T h e y blaze b u r n i n g up (everything) like the fire at t h e close
of the Yugas.
142. K i n d l e d by the waters, those suns w i t h thousands
of rays envelop the firmament a n d stay on, b u r n i n g t h e E a r t h .
143. Being b u r n e d by their brilliant flames, t h e E a r t h
including m o u n t a i n s , rivers a n d oceans becomes bereft of
moisture andj/jscidity.
144. Being restrained by those rays of t h e Sun, t h a t
b u r n brightly, t h a t move a b o u t in a continuous series a n d t h a t
have variegated colours, the E a r t h is enveloped entirely, b e n e a t h ,
above and on all sides.

1. VV. 132-178 describe the deluge that pervades the universe after
t h e completion of Brahma's day. T h e description is c o m m o n to all Purnas.

jyjzy ^ituy Adkizivi ^ i / n L t y

970 Brahmnda Purna

145. T h e multifarious fires of t h e sun become e x p a n d e d

a n d a u g m e n t e d a n d t h e n mingle with one another. T h e y t h e n
form a single u n i t a single flame.
146. It will be t h e destroyer of all the worlds. T h a t fire
takes a circuitous m o v e m e n t a n d enveloping t h e set of four
worlds b u r n s it up by m e a n s of its fiery splendour.
147. W h e n everything mobile a n d immobile becomes
dissolved, the E a r t h devoid of trees a n d (even) grass m a y seem
like the b a c k of a tortoise.
148. Everything filled w i t h its flames blazes like a solid
ball of fire. T h e entire universe appears like a frying p a n .
149. Whatever be t h e animals a n d living beings-on t h e
surface of the E a r t h or within the great oceans b e c o m e a n n i h i
lated a n d dissolved a n d turned into dust (ashes).
150. T h e continents, t h e mountains, t h e subcontinents
and t h e great o c e a n a l l these will be reduced to ashes by t h a t
universal fire, t h e soul of everything.
151. T h e kindled fire resorting to t h e e a r t h blazes and
drinks up water from the seas, rivers, nether worlds completely
from all sides.
152. Increased in its dimensions, this enkindled Sarhvar-
taka fire, of terrible form transcends t h e m o u n t a i n s a n d planets
a n d annihilates t h e worlds.
153. Thereafter, it breaks t h r o u g h t h e E a r t h a n d dries up
R a s t a l a . After b u r n i n g up P t l a completely, it b u r n s up t h e
world of wind in t h e e n d .
154-157a. After consuming t h e E a r t h from below it
burns the f i r m a m e n t above. T h e innumerable f l a m e s a n d
tongues of t h a t Sariivartakaire rise up into thousands, millions
a n d trillions of Yojanas.
T h e excessively ignited fire b u r n s G a n d h a r v a s , Picas
and Rksasas along with t h e great serpents. It b u r n s entirely
t h e globe of Bhloka, Bhuvarloka, Svarloka a n d M a h a r l o k a .
T h e horrible fire of d e a t h ' t h u s burns the four worlds.
157b-159. W h e n all those worlds are pervaded by the
fire above a n d on the sides, the terrible. S a m v a r t a k a clouds rise
3.4.1.160-173 971

u p . G e t t i n g t h e fiery splendour transmitted to it, t h e entire

universe slowly assumes t h e form of a h u g e block of iron a n d
shines thus. Thereafter, t h e terrible S a m v a r t a k a clouds rise up
in t h e sky. T h e y are of the size a n d shape of h u g e herds of
elephants. T h e y will be a d o r n e d with lightning streaks.
160. Some of t h e m a r e d a r k in colour like t h e blue lotus,
some resemble t h e water lilies. Some a p p e a r like V a i d r y a
(Lapis L a z u l i ) . Others resemble I n d r a n l a (blue S a p p h i r e ) .
161. O t h e r clouds a p p e a r white like conch a n d j a s m i n e
flowers as well as d a r k like t h e black pigment. Some clouds
are smoke-coloured a n d some are yellow.
162. Some clouds have a shining lustre like t h e colour of
a donkey. Similarly, some resemble the colour of t h e lac exuda
tion. O t h e r s a p p e a r like t h e Manaliil ( R e d Arsenic) a n d
other clouds h a v e t h e colour of doves.
163. Some clouds resemble the glow-worm. Some are
like t h e red o r p i m e n t . Some resemble the wings of the blue j a y .
Clouds like these rise up in t h e firmament. \.
164. Some of t h e clouds are of t h e size of an excellent
city. Some can be c o m p a r e d to herds of elephants. Some clouds
shine like h u g e m o u n t a i n s . Some clouds a p p e a r like an extensive
flat ground.
165. Some clouds resemble t h e hall of games. S o m e c a n
be c o m p a r e d to shoals offish. T h e clouds have different forms.
T h e y a r e aweful in a p p e a r a n c e a n d m a k e terrific t h u n d e r i n g
sound.
166-169a. T h e n the clouds fill the entire area of t h e
firmament. After t h a t , these clouds, producing terrific r u m b l i n g
sound g r o u p themselves in seven, identifying themselves w i t h
the- Suns, a n d they extinguish the fire. T h e n those clouds shower
rain in h u g e torrents. T h e y d e s t r o y ' t h e whole of extremely
terrific a n d inauspicious fire. W i t h t h e waters so profusely
showered, the universe becomes filled up with it. W i t h its
splendour attacked a n d subdued by t h e waters, t h e fire enters
into t h e waters.
169b-173. D r e n c h e d by the shower, the fire is subdued
a n d destroyed. T h e clouds arising from those fires p e r m e a t e the
entire universe with h u g e torrents of water-currents. U r g e d by
972 Brah.mB.nda Purina

t h e self-born Lord, they fill this universe with currents of

water. O t h e r clouds a t t a c k t h e seashore with huge columns
of the d o w n p o u r . A vast expanse of t h e ground including
m o u n t a i n s , continents a n d the intervening spaces, being (as if)
swallowed u p , stand submerged in water. T h e n t h e w a t e r from
the sky falls down on the E a r t h . A violent wind of terrible
n a t u r e envelopes it all r o u n d in the sky. W h e n everything
mobile a n d immobile becomes dissolved a n d destroyed in t h a t
single terrible vast expanse of water, when thousand Catur-
yugas are completed it is said t h a t the K a l p a has come to a
close.
174-178. W h e n the world is covered by Ambhas1 ( w a t e r ) ,
learned m e n say t h a t it is Ekrnava (a general i n u n d a t i o n of the
s e a ) . W h e n t h e fire is destroyed, when everything is blinded,
n o t h i n g is observed clearly w h e t h e r E a r t h ( l a n d ) or water,
E t h e r or wind. AH the products of E a r t h and the waters of the
ocean as well as Daivyas (those of celestial origin ) become entire
ly immobilised. W i t h o u t any movement they attain the state
of a single u n i t a n d a r e designated as Salila ( w a t e r ) . T h e n t h a t
Salila is r e m e m b e r e d as one devoid of to and fro movement.
T h a t water which is called Arnava (ocean) covers this
E a r t h . T h e word Bh is used in Vypti (pervasion) a n d Dipti
(illumination). T h i s water pervades t h e entire mass of ashes
a n d becomes illuminated. So it is called Ambhas.
179-181. T h e root ar (i.e. r) is used in t h e sense of
multiplicity a n d quickness. In t h a t single expanse of Sea
(Ekrnava) t h e waters are not quick (i.e. they a r e s t a t i o n a r y ) .
Therefore they are Naras.
W h e n a d a y of B r a h m a consisting of a thousand Catur-
jiugas passes by, t h e universe becomes Ekrnava for an equal
period of time. T h e n all the activities of Prajpati cease.
T h u s w h e n everything mobile and immobile is dissolved
a n d destroyed in t h a t single vast expanse of sea, B r a h m a
becomes an entity possessing thousand eyes a n d a t h o u s a n d
feet.

1. Our author is fond of giving etymologies s o m e of w h i c h are funny,

v i d e t h e etymologies of ambhas 'water', salila 'water', aryava a n d Nara.
3.4.1.182-196 973

182. T h e first Prajpati ( c r e a t o r ) w h o is expressly

d e c l a r e d as a Person in t h e form of the T r a y , i.e. t h e three
V e d a s , is one with thousand heads, thousand feet, thousand arms
nd a gracious disposition.
183. He has t h e brilliant complexion of t h e S u n . He
is the protector of the Universe. He is unparalleled, the only o n e
(without a s e c o n d ) , t h e first, quickly overpowerer (of t h e
m i g h t y ) , a cosmogonic p o w e r (lit. b o r n of a golden e g g ) , t h e
S u p r e m e Person, the great one. It is recited (in t h e scriptures)
t h a t he is beyond the quality called Rajas.
184. At t h e end of t h e thousand sets of four Yugas,
w h e n all space is flooded with water on all sides, the lord be
comes desirous of sleep. As he does not wish for light, he creates
t h e Night.
185-188. W h e n all t h e subjects ( c r e a t u r e s ) of t h e four
types (i.e. ovoviparous, b o r n of sweat etc.) are dissolved in him
a n d lie within him, t h e seven sages see t h a t Noble-souled K l a
( G o d of T i m e G o d of d e a t h ) . These seven sages have acquired
( d i v i n e ) vision d u e to p e n a n c e a n d they have reverted to t h e
J a n a l o k a . T h e y are t h e noble souls beginning with Bhrgu a n d
their characteristic features have a l r e a d y been explained. T h e y
c a n see with their eyes, t h e seven worlds beginning with Satya.
D u r i n g the period of t h e nights of B r a h m a t h e y always see
Brahma.
T h e seven sages see K l a w h o sleeps d u r i n g his night.
Since he abides beyond t h e K a l p a s he is cited as dya ( t h e
Primordial o n e ) .
189-190. He is t h e creator of all living beings repeatedly
d u r i n g the beginnings of K a l p a . Lying d o w n thus, t h e Prajpati
of great splendour takes up everything a n d keeps it within him
self. H e , the m a k e r of all, stays in t h e waters of t h e single vast
expanses of the Sea in darkness d u r i n g t h e night.
191. W h e n t h e N i g h t comes to a close, Prajpati wakes
u p . He becomes induced with a desire to c r e a t e . He then once
a g a i n applies his m i n d to the activity of creation.
192-196. T h u s , w h e n Prajpati becomes c a l m after creat
ing everything including t h e worlds, w h e n t h e Naimittika
( p e r i o d i c or occasional) dissolution p e r t a i n i n g to B r a h m a occurs,-
 974 Brahmnda Pur Una

it is remembered t h a t all living beings get separated from their

bodies.
W h e n all the living beings are b u r n t by t h e rays of t h e
Sun, when the excellent Devas, sages a n d M a n u s ( a r e submerg
e d ) in t h a t watery flood, all those living beings beginning w i t h
t h e G a n d h a r v a s a n d e n d i n g with the Picas, perish too.
Those t h a t are n o t b u r n e d u p resort t o J a n a - L o k a (world)
at the beginning of the K a l p a . T h e living beings of the lower
strata of animals a n d those b e i n g s . t h a t have fallen into t h e
hellall those b e c o m e b u r n e d u p . All of t h e m will be rid of
their sins. As long as the universe is flooded by water, those
beings too b e c o m e submerged in water.
197. W h e n t h e night becomes dawn, all those living
beings are b o r n a g a i n from B r a h m a of unmanifest source of
origin.
198. T h e Sages, t h e M a n u s a n d the four types of living
beingsall these are born again. It is mentioned t h a t even,
those Siddhas d o h a v e b i r t h a n d d e a t h .
199. J u s t as the rising a n d setting of the Sun in this
world h a p p e n s regularly, so also (it should) be r e m e m b e r e d
t h a t t h e b i r t h a n d d e a t h of all living beings a r e happening;
regularly.
200-203. T h e re-birth after the annihilation of all living
beings is called Samsra.
After the rainfall, all the immobile beings (i.e. trees etc.)
are reborn (i.e. g e r m i n a t e a n d g r o w ) . In the same m a n n e r alt
the subjects regularly ( t a k e their origin) in every K a l p a .
J u s t as the. different seasons, t h e various characteristic
features of t h e seasons do manifest themselves in various forms
in their due order, so also are t h e different happenings in the
course of t h e days a n d nights of B r a h m a . All t h e living beings
mobile a n d immobile enter B r a h m a , the Prajpati, the lord
of T i m e in the process of dissolution. T h e y come out of him
at t h e time of creation. He .is the great lord of great Yogic
power.
204. He is t h e creator of all living beings r e p e a t i n g the
process at the beginnings of K a l p a s . T h e g r e a t lord is both
manifest a n d unmanifest. To h i m belongs this entire U n i v e r s e .
3.4.1.205-214 975

205-207. ( P a r t i a l l y defective T e x t ) . It is he by w h o m
the waters are at first -created, the waters t h a t r e a c h the surface
of the E a r t h along the p a t h taken before. T h e y go back again
a l o n g the same p a t h to the heaven. T h u s they go up a n d down,
d u e to the Sun. In t&e same m a n n e r , h u m a n beings go up
a n d down, d u e to the^r auspicious and inauspicious activities.
T h e y move a b o u t h e r e <and t h e r e in the course of their trans
migrations from body to body.
T h e r e a r e Devas, M a n u s , L o r d s of Subjects a n d Siddhas
who reach heaven. It is on being evolved a n d created by
t h e m t h a t the virtuous beings take their birth (in t h e various
species) in accordance w i t h their fame.
208-209. Henceforth, I shall recount the time of bhta-
samplava1 (the a n n i h i l a t i o n of all living b e i n g s ) . T h e M a n v a n
taras t h a t are yet to be, h a v e been explained, O B r h m a n a s ,
by m e , along with the creations of subjects a n d also along
w i t h the Devas. Altogether there are fourteen M a n v a n t a r a s a n d
they extend to a period of a thousand Caturyugas.
210. W h e n two thousand Caturyugas a r e completed
it is called Viesa K a l p a (? Special K a l p a ) . T h i s should be
known as the d a y of B r a h m a u n d e r its calculation.
2 1 1 . A mtr has b e e n m a d e e q u a l to a Nimesa (winking
of the eye) by a person at leisure. Fifteen winkings of
h u m a n eyes m a k e one Kffh.1
212. (Defective T e x t ) (?) Nine winkings m a k e a K s a n a
or five winkings m a k e o n e Ksana. T w e n t y winkings m a k e one
K s t h . T h r e e Ksfhs m a k e one Prastha ( ? ) . Seven Prasthas
m a k e one udaka ( ? ) . O n e m o r e (i.e. Eight Prasthas) m a k e one
Lava.* (?)
213. It should be k n o w n t h a t t h i r t y Lavas m a k e one Kali.
T h i r t y Kals m a k e one Muhrta. T h i r t y Muhrtas m a k e one d a y
a n d night. T h i s is the position.
214. O n e d a y a n d n i g h t consists of m o r e t h a n six h u n d r e d
Kalas ( 3 0 x 3 0 = 9 0 0 ) . T h e s e should be known in a c c o r d a n c e
w i t h the m o v e m e n t s o f t h e m o o n a n d t h e S u n .

1. T h e units of time are re-stated here to give the idea of the t i m e of

bhta-samplava.
Prob. " L a v a " m e a n i n g -A L a v a consists of five Ksanas*.
976 Brakmnda PurOno

215-216. (?) Fifteen Nimesasmake one Ksph. T h i r t y

Ksfks make one Kal. T h i r t y Kals make one Muhrta. (Accord
ing to a n o t h e r c a l c u l a t i o n ) Kal is remembered as one t e n t h of
a Muhrta. Fortyfive Kals m a k e w h a t is t e r m e d as one Muhrta.
T h u s Muhrtas a n d Lavas a r e reckoned by those conversant with
measurements.
217. In the same m a n n e r thirteen Palas of w a t e r con
stitute a Jalaprastha according to M a g a d h a reckoning.
218-219. F o u r Prasthas filled with water m a k e one (?)
Nlikoccaya. It contains four holes totally extending to four
Agulas. E a c h hole is as big as a Msa of gold (?) D u r i n g , t h e
days when day a n d n i g h t a r e of equal d u r a t i o n two Nlikas
(a period of twentyfour minutes) m a k e one Muhrta. This
calculation is always in accordance w i t h t h e peculiar movement
of the S u n .
220. W h a t is mentioned as a d a y having m o r e t h a n six
h u n d r e d Kals should be known as h u m a n day. T h e stellar d a y
comprises- ten m o r e .
2 2 1 . T h i s is remembered as a year according to Svana
calculation a n d this constitutes one d a y a n d night according to
divine reckoning.
222-224. M o n t h s , Ayanas (transits of t h e Sun) a n d years
should be calculated on t h e basis of this day. T h e knowledge
a n d terminology is based on t h a t . T h e m e a s u r e of the digits
is mentioned as Kal. W h a t is m e n t i o n e d as one day of B r a h m a
consists of a crore, twenty lakhs a n d ninety thousand tiays
according to the calculation of the Devas.
225. On learning this t h e sages (become) surprised.
T h e y considered it wonderful. T h e n they sought the knowledge
regarding t h e division of the n u m b e r of days.

The sages said :

226. We wish to h e a r the m e a s u r e m e n t a n d calculation
according to h u m a n reckoning. Let it be brief w i t h very few
letters a n d words. H u m a n calculation alone is in a c c o r d a n c e
with our opinion.
227. On h e a r i n g their requests, the wind-god engaged
in w h a t is beneficial to t h e worlds, said succinctly as follows
3.4.1.228-239 977

He could do it because he is endowed w i t h divine power of

vision.
228. " T h e night a n d day (of god Brahma) have been
r e c o u n t e d before. I shall calculate t h e n u m b e r of days in a y e a r
t h r o u g h m u n d a n e measure a n d m e n t i o n the extent of d u r a
tion at t h e close of a day of B r a h m a .
229-231. F o u r h u n d r e d a n d thirtytwo crores e i g h t
million nine h u n d r e d a n d eighty thousand h u m a n years
(432808OPOO y e a r s ) . This is the period of extent of the period
of annihilation. It has been so calculated by t h e Brhmanas.
W h e n all the worlds are burnt-down by t h e seven suns
all the four types of creatures get merged in t h e M a h b h t a s
(Great Elements).
232-236a. W h e n the world is flooded with water, when,
everything mobile is dissolved a n d destroyed, w h e n t h e activity
of a n n i h i l a t i o n is concluded, when Prajpati becomes quiescent,
when there is no light, w h e n everything is b u r n t d o w n a n d
enveloped in t h e n o c t u r n a l darkness a n d w h e n it is presided
over by v a r a t h a t is t h e time when a vast expanse of Sea
comes into being. T h e extent of d u r a t i o n of the vast expanse of
Sea is as m u c h as t h a t of t h e day of the lord. T h e night is t h e
period when there exists the Salila (motionless w a t e r ) . T h e
period when it recedes is remembered as the d a y t i m e .

His days a n d nights come one after t h e other successively.

T h e d a y a n d n i g h t of the lord is r e m e m b e r e d as Abhta
samplava.
236b-238. It is called bhta-samplava because w h a t e v e r
living beings there are, whether mobile or immobile in t h e
e n t i r e r a n g e of the three worlds become merged in t h e Bhtas
(Elements).
All t h e subjects, of t h e past, present a n d future g e t
merged like this.
Divine calculation ha? been reckoned as subservient to
Parrdha (the n u m b e r one followed by seventeen zeroes). T h e
u l t i m a t e longevity is declared as extending to twice t h e p e r i o d
(of Parrdhas)
239. T h i s m u c h is the period of existence of Aja, the
978 Brahmnda Purna

Prajpati. At t h e close of existence there is t h e Pratisarga

1
(Reabsorption) of B r a h m a , t h e P a r a m e s t h i n .
240. T h e b u r n i n g wick of the l a m p becomes extinguished
by a violent gust of wind. In t h e same m a n n e r B r a h m a becomes
quiescent d u e to Pratisarga.
241-243. B r a h m a gets merged in M a h a t etc., t h e great
Ivara, created by himself. This M a h a t gets merged in Avyakta.
Thereafter, the G u n a s (Sattva, Rajas a n d T a m a s ) regain their
equilibrium :
T h u s bhtasamplava has been recounted u n t o you by m e .
T h i s withdrawal by complete washing w i t h w a t e r is a periodic
{Naimittika) reabsorption carried out by B r a h m a . It has been
briefly recounted. W h a t e k e shall I describe u n t o you ?
If a n y one retains this always or listens to this frequently
or glorifies this or describes this, he shall a t t a i n great spiritual
achievement.

CHAPTER TWO

The Description of the City of iva*

Vyu said :
1. Special holy rites have been duly performed by persons
of acute discernment a n d of extraordinary habits a n d practices,
with t h e residue of w h a t is consigned to t h e sacred fire in the
form of Homa a n d also with other things.
2-5. Along with the Devas, those persons stay behind as
the residents of t h e world called Mahar. F o u r t e e n M a n u s
who cause increase in reputation have been glorified. Devas,
Sages, M a n u a n d Pitrs of the past, present a n d future

1. VV. 239-243 describe w h a t h a p p e n s w h e n the life of g o d Brahma

terminates.
2. Although the title of the chapter leads to believe that it must be a
description only of iva-loka (the region of i v a ) , it is a description of
Bhuvana-koia or different regions (Iokas) constituting the universe. Siva's region
c o m r s at the end.
3.4.2.6-10 979

who have been recounted, are mentioned b y m e a s

persons of t h e past w h o h a d resorted to Maharloka, along with
B r h m a n a s , Ksatriyas, Vaiyas a n d other virtuous persons
a c c o m p a n i e d b y t h e Devas. T h e y are a c c o m p a n i e d b y
persons with raddh (faith a n d composure of m i n d ) w h o
perform (holy rites etc.) in the same m a n n e r ( a s is expected)
a n d w h o a r e n o t a r r o g a n t . T h e y closely a d h e r e t o the religious
rites of four castes a n d stages in life as ordained in the
rutis a n d Smrtis. W h e n the M a n v a n t a r a s come to a close, they
retire from their authorized offices.

The Sages said :

6-7. "O Wind-god w h a t is established t h e r e in t h a t world
which has been mentioned as Maharloka by you ? W h a t t h i n g has
b e e n laid d o w n t h e r e a m o n g t h e rites t o b e carried o u t i n
very w o r l d . "
T h e wind-god conversant w i t h the Tattva (reality)
: spoke t h e (following) sweet words in a c c o r d a n c e w i t h t h e
facts :

Viyu said :
8. " O n l y fourteen Sth&nas (abodes) have b e e n c r e a t e d by
the great sages. T h e y are those t h a t a r e called Lokas 1 (Worlds)
where m e n stay.
9. T h e y say t h a t Seven of t h e m a r e Krtas a n d Seven a r e
Akrtas. T h e seven worlds beginning w i t h Bhh a n d e n d i n g with
Satya are the Krtas.
10. T h e Akrtas are only seven. T h e y are t h e abodes t h a t
a r e P r k r t a s (evolved by P r a k r t i ) . T h e s e Sth&nas h a v e been

1. V V . 8-46 describe the seven worlds viz 1. Bhr, 2. Bhuvas, 3. Svar,

4. M a h a r (in details) 5. J a n a , 6. T a p a s and 7. Satya. T h e s e seven are called
krtas. T h e location of 1-4 is ( 1 ) T h e earth, ( 2 ) T h e space between the earth
a n d the sun, ( 3 ) T h e space between the sun a n d D h r u v a ( T h e Polar S t a r )
(4) t h e space between D h r u v a a n d Jana-loka is Mahar-loka (V V. 3 9 - 4 0 ) .
V V . 22-25 explain the terms jfana-loka (causing birth of p e o p l e like M a n u ) ,
Tapas ( R e g i o n for performers of Penance) a n d Satya ( = SaUmtra, - of pure
existence, the region of B r a h m a ) .
T h e intervening verses state w h o stay in e a c h of these lokas ( r e g i o n s ) .
980 Brahmnda Purina

created as holding fast to- t h e Sthnins (Persons presiding over

the Sthnas), created along with t h e m .
11-12. T h e E a r t h , the firmament, t h e heaven and what
is r e m e m b e r e d as Maharthese four Sthnas are r e m e m b e r e d as
varnakas (? varanakas : 'Sheaths of the w o r l d s ' ) . It is said that
they are teeming with excellent abodes a n d some are without
t h e m . Those t h a t a r e Naimittikas (evolved by a c a u s e ) , remain,
steady till bhtasamplava (annihilation by merging into t h e
Bhtas i.e. E l e m e n t s ) .
13. J a n a , T a p a a n d S a t y a T h e s e three worlds are
Ekintikas (exclusive o n e s ) . T h e y r e m a i n steady till the Prasam-
yama ( U l t i m a t e R e - a b s o r p t i o n ) .
14-16a. I shall clearly recount these seven Sthnas. T h e
Bhrloka is t h e first a m o n g t h e m . Bhuvah is r e m e m b e r e d as t h e
Second. T h i s should be known t h a t Svar loka is t h e third
one. Mahah (Mahar) is r e m e m b e r e d as the fourth one. Jana is
t h e fifth world. Tapah is considered as t h e sixth one. Satya is t h e
Seventh world. Beyond t h a t there is absence of light. ~~"
16b-19. F o r m e r l y , at t h e u t t e r a n c e of the word Bhh
t h e Bhrloka was evolved. W h e n t h e second word Bhuvah was
uttered t h e firmament was evolved. W h e n the third word
Svah was uttered the heaven manifested itself. B r a h m a evolved
t h e Universe by m e a n s of these three Vyhrtis ( U t t e r a n c e s ) .
Therefore Bhh is the terrestrial world; the Antarik$a( firmament
is declared as Bhuvah. Svarloka is heaven. This is t h e conclusion
arrived at t h e P u r n a ( l i t e r a t u r e ) .
Agni (the fire-god) is t h e overlord of t h e Bhta (i.e. t h a t
which has c o m e i n t o existence). H e n c e , he is remembered as-
Bhtapati.
20. V y u (the wind-god) is t h e overlord of Bhuvah.
Therefore V y u (is called) Bhuvaspati. Srya ( t h e sun-god) is
t h e overlord of heaven. Therefore, Srya (Sun) is called
Divaspati.
2 1 . D u e to t h e u t t e r a n c e of Mahar t h e Maharloka
c a m e into existence. T h e a b o d e of t h e Devas whose tenure of
office has come to an e n d is t h e r e .
22. Jana is the fifth world. It is from it indeed t h a t
Jonas (people) are b o r n . ( I t is called) Jana because it causes
t h e b i r t h o f t h e subjects S v y a m b h u v a ( M a n u ) a n d others.
3.4.2.23-34 981

23-24. S v y a m b h u v a a n d others who have been glorified

before perform p e n a n c e in this K a l p a in this world. ( T h e r e f o r e
t h a t world) is called Tapas. R b h u , S a n a t k u m r a and others
have sublimated their sexual urge. Therefore, t h a t world is
called Tapas. Or there a r e persons t h e r e w h o have sanctified
themselves by m e a n s of p e n a n c e . Therefore t h a t world is called
Tapas.
25. T h e word Satya is t h a t of god B r a h m a . T h a t is
r e m e m b e r e d a s s a t t m t r a ( P u r e Existence a l o n e ) . H e n c e ,
B r a h m a l o k a is Satyaloka. It is the Seventh world. It is very
lustrous.
26-28. All t h e Devas, G a n d h a r v a s , Apsaras, Yaksas,
G u h y a k a s a l o n g with t h e Rksasas, Bhtas (spirits, g o b l i n s ) ,
Picas ( G h o s t s ) , N g a s ) along with h u m a n beingsall
these reside in Svarloka, M a r u t s , M t a r i v a n s ( T h e s e two a r e
Wind-gods), R u d r a s a n d Avindevas a r e t h e residents of t h e
E a r t h . T h e persons who d o not h a v e a n y ( p e r m a n e n t ) a b o d e
h a v e t h e Bhuvar-loka (as their a b o d e ) .
Adityas, Rbhus, Vivedevas, Sdhyas a n d Pitrs a r e
heaven-dwellers.
29. T h e sages Agirases resort to t h e Bhuvarloka. T h o s e
persons i.e. t h e Devas who reside in t h e constellations a n d
planets a r e (called) Vaimnikas.
30-31. (7) Those beginning with ukra a n d e n d i n g
with C k s u s a who have a l r e a d y passed away resort to t h e
Bhrloka (?) (svar-loka). T h e y a r e sanctified m u t u a l l y a n d they
begin by m e a n s of Tanmtras.
Mahar is t h e fourth a m o n g the worlds. T h e y stay in t h a t
world t h r o u g h o u t t h e K a l p a (or those who stay t h r o u g h o u t
the K a l p a reside in t h a t w o r l d ) . T h u s these worlds evolved
o u t of the utterances of B r a h m a h a v e been r e c o u n t e d in t h e i r
order.
32. T h e worlds h a v i n g Bhrloka as t h e first a n d Mahar
as t h e last, a r e proclaimed thus. Those seven Sryas ( a t t h e
time of u l t i m a t e dissolution) b u r n all those worlds by m e a n s of
their flames.
33-34. M a r c i , K a y a p a , Daksa, S v y a m b h u v a , Agiras,
Bhrgu, Pulastya, P u l a h a , K r a t u a n d o t h e r s t h e s e a r e all
982 Brahmnda Purina

Prajpatis. T h e y r e m a i n there along w i t h R b h u s etc. T h e y are

devoid of possessions a n d the a t t i t u d e of " M y - n e s s " . T h e y
have sublimated t h e i r sexual urge. R b h u , S a n a t k u m r a a n d
others a r e t h e sages called Vairjas (? free from passion (or
Sons of V i r a j a P r a j p a t i ) .
35-37a. (Defective Text) T h e sixth world viz. Tapas is
the world remembered as the place causing r e t u r n of all the
fourteen M a n u s in the course of M a n v a n t a r a s including
those of Svarnas.
T h e n it is said t h a t they retain in their soul their Yogic
power, t h e power of p e n a n c e a n d i n h e r e n t Sattva quality a n d
r e t u r n to the sixth w o r l d on a c c o u n t of the reverse process
(i.e. Reabsorption a n d withdrawal) .
37b-39. Satya is the seventh world. It is t h e world for
those w h o never r e t u r n along the p a t h (traversed by t h e m i.e.
those who a r e on the way to their dissolution, B r a h m a l o k a with
its characteristic feature of Apratighta. (Absence of repulsion
a n d h i n d r a n c e ) h a s been r e c o u n t e d .
Bhrloka is declared d u e to its m e a s u r e of rotation. T h e
d i s t a n c e between the E a r t h a n d the S u n is the firmament a n d
it is r e m e m b e r e d as Bhuvarloka. T h e distance between the Sun
a n d D h r u v a is r e m e m b e r e d as Divah the heavenly world.
40. T h e space between D h r u v a a n d the J a n a Loka i s
called Maharloka.
All the seven worlds h a v e been explained. I shall m e n t i o n
their Siddhis-(Spiritual a c h i e v e m e n t s ) .
41-43. All those w h o reside in t h e Bhrloka subsist by
e a t i n g food-grains a n d imbibing juices.
All those w h o are in the Bhuvarloka a n d Svarloka a r e
Somapis (imbibers of Soma j u i c e ) a n d jyaps (those w h o d r i n k
g h e e ) . Those who resort to the M a h a r l o k a a n d stay in t h a t
fourth world have, it should be known, the m e n t a l achievement
of five characteristics.

Everything t h a t they desire mentally is p r o d u c e d instantly.

These Devas worship m u t u a l l y by m e a n s of all kinds of
Tajas.
3.4.2.44-57 983

44-45. These Devas are of t h e past, present a n d

future. T h e f i r s t a n d t h e last are indicated through t h e
present.
W h e n t h e g r o u p of Devas goes beyond Tapas (world)
their relationship also recedes. T h e i r Siddhi (achievement) is
m e n t a l (even when) their tenure of office ceases.
4 6 . T h e i r m e n t a l achievement should be known as very
p u r e on a c c o u n t of m u t u a l interaction.
T h e four worlds h a v e been recounted a n d t h e details of
Jana too, O B r h m a n a s , h a v e been m e n t i o n e d by m e . I shall
r e p e a t it once again for your s a k e . "

Vyu said :
47-48. " M a r i c i , K a y a p a , D a k s a , Vasistha, A g i r a s
Bhrgu, Pulastya, P u l a h a , K r a t u a n d o t h e r s F o r m e r l y these
a r e b o r n here mentally from god B r a h m a .
49-50. Thereafter, they establish t h e subjects a n d
resort to Janaloka1 itself. On those occasions of b u r n i n g at t h e
end of K a l p a s , when the worlds beginning with Bhh a n d
e n d i n g with Mahar a r e p e r v a d e d by fire completely, t h e flames
of the S a m v a r t a k a fire overlap t h e m along w i t h t h e V&sans
(impressions of activities etc.)
5 1 . All those groups (of Devas) Y a m a a n d others w h o
reside in Maharloka resort to Janaloka itself w h e n t h e Maharloka
is ablaze a n d "burnt u p .
52. All those w h o are the i n h a b i t a n t s of t h a t place a r e
persons with subtle bodies. These ( Y a m a a n d others) acquire
the same ability or equal potentiality as t h e i n h a b i t a n t s (of
Janaloka) a n d they are equipped with a physical form similar
to t h a t of those persons.
53-57. T h e y move a b o u t in t h e Janaloka. T h e S a m v a r t a
fire sweeps over t h e U n i v e r s e .
W h e n the night of B r a h m a whose source of. origin is t h e
unmanifest one, dawns, at t h e beginning of t h e d a y , they a r e

1. In V V . 47-68, V y u describes how gods etc. resort to J a n a l o k a

w h e n M a h a r l o k a suffers from the samvartaka fire at the e n d of the world.
He states how the time is endless; and h o w in the s a m e process of the s a m e
g o d s , sages etc? taking re-incarnation time continues ( a d i n f i n i t u m ) .
984 Brahmnda Purna

b o r n as before in the same order. All those Sdhakas (Aspir

ants after spiritual a t t a i n m e n t ) beginning with S v y a m b h u v a
a n d ending with M a r l c i are b o r n like t h a t . T h e y are Devas
and on their passing away the Y m a s a n d others are successively
b o r n as the younger brothers of Prajpati. T h e earlier ones are
born earlier a n d the later ones later. In the family of t h e Devas
the Devats are r e m e m b e r e d as seven Sambhtis ( B i r t h s ) . These
seven Sambhtis are born along with the K a l p a s a n d they have
passed away. T h r e e others yet remain. All of t h e m are in the
same order (or successively) r e b o r n .
58-61. T h e y have these repeated rapid successive births
ten times. All these G a n a s (groups) perceive transience in the
Bhvas (all created t h i n g s ) . D u e to the force of inevit
able future as well as t h a t of their meritorious r e p u t a t i o n , all
of t h e m as well as the gods staying here resort to Vairja.
T h e y go to him after forsaking the worlds. Thereafter, in the
course of this period, t h e Tapasvins (sages) who are Nityamuktas
(eternally free i.e. those w h o have a t t a i n e d salvation) are born
in their race at t h e instance of D h a r m a . After being b o r n here
they fill those Sthnas ( a b o d e s ) .
62-63. ( T h e Sthnas m a y be concerning) the states of
Devas, Sages a n d h u m a n beings.
T h u s all t h e groups of Devas take r e p e a t e d births, ten
times a n d when they resort to Vairja Lokas ( t h e regions of
B r a h m a ) , they stay there for a period of ten Upaplavas.
(Secondary dissolutions). As the K a l p a s come to a close, they
stay t h e r e in the Vairjaka a n d again revert to B r a h m a l o k a in
their d u e order of priority.
64-66a. W h e n a K a l p a of Vairjaka (i.e. pertaining to
Brahma) passes by in t h e world of B r a h m a , the Vairja (?
B r a h m a ) allots the SthSna in the Avyakta (Unmanifest one)
T h u s they (Devas e t c . ) in accordance with the posteriority
a n d priority obtaining in the "Brahmaloka resort to the
Vairjalokas after going a n d r e t u r n i n g ten times.
66b-76. T h u s thousands of Deva Yugas h a v e passed by.
It is impossible to r e c o u n t all details in the proper order of
sequences of those persons who have a t t a i n e d d e a t h in the
world of B r a h m a along with the sages. T h i s is because T i m e is
3.4.2.77-83 985

w i t h o u t a beginning a n d it is difficult to c o u n t everything

completely. It is so. T h e r e is no d o u b t in it. It has been men
tioned by me as it exists.
On hearing this statement, t h e sages b e c a m e worried
w i t h doubts. T h e y said to S t a w h o was conversant with the
Purnas, w h o h a d great intellect and who was a disciple of
Vysa.
77-79a. T h e y abide in the body of B r a h m a from which
it is impossible to r e t u r n . After reaching t h a t world full of
m e d i t a t i o n , they a t t a i n the S u p r e m e Bliss of B r a h m a n . 1 T h e r e b y
they gain immortality.
B r a h m a l o k a is mentioned as existing beyond a n d over
the Vairja worlds at a distance of six times, (their e x t e n t ) . It
is the place where B r a h m a , the Purohita (one w h o has been
p u t incharge beforehand) stays.
79b-83. All of t h e m are Pranavtmans (those w h o have
fixed their souls in the mystic syllable O r h k r a ) . T h e y exist
with clarity a n d p u r i t y of intellect. After realizing the Supreme
Bliss of B r a h m a n , they a t t a i n Amrtatva ( i m m o r t a l i t y ) . T h e y a r e
never overwhelmed by the Dvandvas (pairs of m u t u a l l y confli
cting apposites such as heat, cold, happiness a n d sorrow e t c . ) .
T h e y are devoid of three Bhyas (states of existence such as
Past, Present a n d F u t u r e ) . Those persons of great spiritual
prowess a n d splendour are on a par w i t h god B r a h m a except
his power of overlordship. T h e y are e n d o w e d w i t h majestic
lustre ( P r a b h v a ) . Vijaya (Victory) Aiivarya ( d i v i n e faculties
of omnipotence e t c . ) , Sthiti (continuous Existence), Vair&gya
(non-attachment) and Darana, (Vision) . All those denizens of
t h e world of B r a h m a a t t a i n the goal of n o n - r e t u r n to S a m s r a
(i.e. Moksa) along w i t h B r a h m a a n d Devas.
At the a d v e n t of Pratisacara (Re-absorption into P r a k r t i ) ,
d u r i n g the e n d of T a m a s (darkness) they cease all their
activities. T h o s e learned persons are t h e n in an enlightened

1. V V . 77-89 descibc the condition of the persons w h o reach Satya

(= Brahma) Loka. T h i s Purna supports the state of Liberation described in
Brahma Sutras I V . 4.17-21 in that the Liberated soul has all t h e advantages
and specialities of Brahma except his power to create the world e t c (vide
VV. 80-83).
986 Brahmnda Purna

state. T h e y a r e Ksanadarins (persons who observe the mom

e n t a r y n a t u r e of t h e w o r l d ) . All of t h e m get merged in t h e
Avyakta ( t h e Unmanifest one) .
8 4 . T h u s t h e Devas a n d Sages p a r t a k e of i.e. worship
the Satra (the sacrificial session in the form of) B r a h m a n . T h e
Satra i.e. B r a h m a n is eternal (Sanitaria), i m m o r t a l , res
plendent, over-existent, imperishable a n d i m m u t a b l e .
85. T h e y a r e rdhvaretas (those w h o have sublimated
their sexual e n e r g y ) . T h e y do not h a v e a n y t h i n g which can
slay t h e m again (i.e. they are deathless). T h e i r faith evolved
by_rerjeated holy rites is indicated in the V e d n t a s ( U p a n i s a d s

86. T h e r e , they engage themselves in t h e practice of

Yogic union (with the S u p r e m e B r a h m a n ) . T h e y worship the
highest goal. T h e y a b a n d o n their physical body, t h e cause of
all sins a n d proceed a h e a d for their i m m o r t a l i t y .
87-89. T h e y are devoid of passionate a t t a c h m e n t . T h e y
have c o n q u e r e d their anger. T h e y are rid of delusion. T h e y are
truthful in speech. T h e y a r e c a l m a n d t r a n q u i l with their
minds i n c o n c e n t r a t i o n . T h e y a r e compassionate. T h e y have
conquered (i.e. controlled) their sense organs. Those w h o
h a v e a t t a i n e d the identity w i t h the B r a h m a n , are remembered
as p u r e persons above (defiling) contacts. Those Viras (heroic
persons i.e. those who realized B r a h m a n ) w h o h a v e b u r n t their
sins by austerities u n c o n n e c t e d with lustful desires, will a t t a i n
the worlds from w h i c h they shall not fall off. T h e y are
r e m e m b e r e d as persons of immeasurable (infinite) happiness'.
T h i s is t h e divine region of B r a h m a n . It is superbly
resplendent in the most exalted firmament. After attaining it
along w i t h B r a h m a , the Atnaras ( I m m o r t a l beings) cease to be
worried a n d sorrowful (i.e^ a t t a i n the Moksa s t a g e ) " .

The sages enquired :

90-91. " W h a t shall be t h e Parrdha ? l W h a t is it t h a t is
called Para ? We wish to know this. O excellent one, mention
that to us."

1". V V . 90 ffgive t h e units of time to tell about the life-span of g o d

Brahma. T h e technical terms of numerals in V V . 100- 103a are worth noting.
3.4.2.92-104 987

Sla replied :
Listen from me to the reckoning of Parrdka as well as
Para.
92. T h e m a i n n u m b e r s a r e one, ten, h u n d r e d a n d
t h o u s a n d . All n u m b e r s till thousand should be understood. T e n
Sahasras (thousands) m a k e one Ayuta.
93. O n e h u n d r e d thousand is mentioned as Niyuta by
learned m e n . T e n times a h u n d r e d thousand is called Prayuta.
94. An Ayuta of t e n thousands is called a c r o r e * . T e n
Kofis (crores) m a k e one Arbuda. T h e y know t h a t a h u n d r e d
Kofis m a k e one Abja.
9 5 . L e a r n e d m e n say t h a t a thousand Kofis m a k e a Kharva.
T h e y know t h a t ten thousand crores m a k e a JVikharva.
96. A h u n d r e d thousand Kofis m a k e w h a t is called aku.
A thousand of t h o u s a n d Kofis is called Padma.
97. A thousand t h o u s a n d Kofis multiplied by ten, is called
Samudra (or Jaladhi) by persons well-versed in reckoning.
98. A h u n d r e d thousand multiplied by a thousand' Kofis
is called Antya. A million m u l t i p l i e d by a thousand crores is
called Madhya.
99. A Kofi multiplied by a t h o u s a n d crores is d e c l a r e d
as Parirdha. Parardha multiplied by two is called Para by t h e
learned m e n .
100-103a. T h e y call h u n d r e d by the n a m e Parivrijiha a n d
thousand by the word Paripadmaka. T h e other n u m b e r s ( E a c h is
multiplied by t e n to get t h e next n u m b e r ) a r e Ayuta, Niyuta,
Prayuta, Arbuda, Nyarbuda, Kharbuda, Kharva, JVikharva, anku,
Padma, Samudra, Antya, Madhya a n d ParardhaParardha m u l t i p l i e d
by two makes Para.
T h u s n u m b e r s u p t o eighteen digits have been n a m e d b y
great sages for the purpose of counting. O n e should know these
n u m b e r s beginning with h u n d r e d .
103b-104. T h e ( p e r i o d extending) to a. Parardha (?) y e a r s
is remembered as the period of creative activity of B r a h m a
d u r i n g t h e K a l p a s . A period extending as m u c h also r e m a i n s .
At the end of it he takes rest ( ? ) . Para a n d Parardha have b e e n
calculated a n d reckoned b y m e .

1 0 , 0 0 0 1 0 , 0 0 0 ( I t should be DaSasahasrafim Sahasram 1 0 , 0 0 0 < - 1 0 0 0 . )

988 Brahmnda Purna

105-107. Since his prowess is t h e greatest, his longevity

is t h e highest, his power of p e n a n c e , strength, virtue or D h a r m a ,
learning, fortitude, knowledge, realisation of B r a h m a n a n d
faculties such as o m n i p o t e n c e e t c . a r e of t h e highest m a g n i t u d e ,
there is no living being which is g r e a t e r t h a n B r a h m a . He is
established in t h e highest position. So he is the greatest of all
objects.The greatest B r a h m a has b e e n reckoned by me (as Para).
H a l f of his is Parardha.
108. T h e c o u n t a b l e a n d t h e u n c o u n t a b l e are always
based on Tantras (Scientific T r e a t i s e s ) . T h e countable is
observed t h r o u g h n u m b e r s . It is spoken of u p t o Parardha.
109-110. (Defective t e x t ) . W h e n a h e a p is seen no
specific n u m b e r is observed. T h a t is t h e characteristic feature
of t h e countlessness. In sand heaps e t c . unlimited n u m b e r is
observed. T h a t is also its characteristic quality. Ability to count
t h e sand particles is seen in fcvaras (powerful a n d potential
lords) equipped with divine vision which is d u e to their
p u r i t y . B r a h m a sees everything because he is well established
in knowledge.
111-113. On h e a r i n g this, all those ascetics of t h e Naimisa
forest h a d their eyes b e d i m m e d w i t h tears of joy. T h e i r
words were choked d u e to delight. All those expounders
o f the Vedas asked M t a r i v a n (the w i n d - g o d ) : " O holy
lord, how far off is t h e world of B r a h m a ? W h a t is its extent ?
H o w is this calculated in Yojanas ? W h a t is t h e unit of measure
m e n t ? H o w m u c h is a Yojana as well as K r o a . We wish to
h e a r of it as it is in a c t u a l reality.
114. On h e a r i n g their u t t e r a n c e full of humility, M t a r i
van ( t h e Wind-god) uttered t h e following sweet words (ex
p l a i n i n g everything) i n t h e p r o p e r o r d e r a n d i n t h e m a n n e r
seen by h i m .

Vyu said :
115. 1 "I shall m e n t i o n this to y o u . Listen to w h a t is
1. In V V . 115 ff V y u states the units of measuring distance to deter
m i n e h o w l o n g was the world o f Brahma (from this world). The distances
and locations of the Sun and other Planets ( V V . 129-135) are imaginary
t h o u g h supported i n other P u r n a works. W . 138-145 state the distance and
l o c a t i o n s of the higher worlds like Maharloka a n d others.
3.4.2.116-125 989

desired to be expressed by m e . T h e manifest p a r t evolving out

of the unmanifest one is gross and it is called Mahn ( M a h a t ) .
116. T h e r e are ten parts of the Mahat. T h e gross p a r t
is called Bhtdi (i.e. Ahamkra or Cosmic E g o ) . T h e m a g n i t u d e
of Bhtdi is m o r e t h a n a t e n t h p a r t ( ? ) .
117-118. Paramnu (Atom) is very subtle. It can be
mentally conceived b u t it c a n n o t be seen by t h e eyes. W h a t
c a n n o t be further broken up in the world should be known as
Paramnu ( a t o m ) . W h e n the rays of the sun come t h r o u g h the
window, m i n u t e dust particles a r e seen. T h e learned m e n
Call t h a t particle a Paramnu. It is the first in the series of
Unit! of m e a s u r e m e n t .
119-120. W h e n eight Paramnus j o i n together it is said to
be of t h e size of t h e pollen dust of the lotus (Padmarajas) a n d
it is called Trasarenu.
T h e combination of eight Trasarenus is proclaimed as
Ratharenu. T h e c o m b i n a t i o n of eight such (Ratharenus) is remem
bered asBlgra ( h a i r - t i p ) by the learned m e n .
121. Eight Blgras m a k e one Liks (the egg of a louse) .
Eight Likss m a k e one Tk (a louse). T h e y call the combina
tion of eight Yks one Tava (a grain of b a r l e y ) . Eight Tavas
m a k e one Agula (finger-breadth).
122. Twelve Agulaparvans (finger-joints or finger-breadths
il called a Vitasti (a s p a n ) . It should be known t h a t twentyone
finger b r e a d t h s m a k e one Ratni (a cubit) ( t h e distance between
the elbow a n d the closed fist).
123. Twentyfour Agulas m a k e one Hasta (cubitthe
distance between the elbow a n d the tip of the middle finger).
T w o Ratns or forty two Agulas, it should be known, m a k e one
Kisku.
124-125. L e a r n e d m e n call ninetysix Agulas, a Dhanus.
It is remembered t h a t the unit Dhanus is taken up in calculating
Gavytis. A dhanus consists of two Danias with the fingers placed
like a t u b u l a r vessel (?) Persons who know calculation call
t h r e e hundred Dhanus units a Nalva. '

From V a . P. 8^106 NlikS seems to be a measure but L e x i c o n s like

M W . , S K D . dp n o t support it. If ' N l i k ' is a measure, it is equated here
with a c o u p l e of Dhanu-stafts.
990 Brahmnda Purna

126. T w o t h o u s a n d Dhanus units m a k e one Gavyti. E i g h t

thousand Dhanus units m a k e one Tojana.
127-128. T h e m e a s u r e m e n t of the distance of a Tojana is
based on this u n i t of Dhanus. It should be known t h a t a t h o u s a n d
of these Dhanus m a k e t h e distance called akrakoSa* (?) It has
been reckoned so by the experts in the knowledge of calculation.
Listen to the distances of worlds in the creation of B r a h m a
w i t h this Yojana as the u n i t .
129. T h e sun is more t h a n a h u n d r e d thousand Yojanas
from the surface of the E a r t h . T h e m o o n is two h u n d r e d t h o u s a n d
Yojanas above the S u n .
130. T h e entire s tellar zone shines a full h u n d r e d thousand
Yojanas above t h e m o o n .
131. T h e distance between t h e planets above the stellar
zone is two h u n d r e d thousand Yojanas. E a c h of these worlds
(planets) is so m u c h above the one below.
132. T h e planet B u d h a ( M e r c u r y ) moves b e n e a t h a l l
the stars and planets. ukra ( V e n u s ) moves above this. Lohita
(Mars) is above t h a t .
133-135. Above t h a t , is Brhaspati (Jupiter) a n d anai-
c a r a (Saturn) is above t h a t . A h u n d r e d thousand Yojanas above
anaicara shines the entire zone of the Seven Sages ( t h e G r e a t
B e a r ) . It is mentioned t h a t a h u n d r e d t h o u s a n d Yojanas a b o v e
the Sages ( T h e Great-Bear) is the son of U t t n a p d a namely
D h r u v a w h o is stationed in a compact divine Vimna in the
firmament constituted by the stars. D h r u v a (Pole S t a r ) has
become a post ( t o which the planets a r e tied as it w e r e ) .
136-137. T h e height oVthe three worlds has been explain
ed by me in terms of Yojanas. It is presented for t h e people
of different castes a n d stages in life in the three worlds to per
form Tgas to the Devas in the course of M a n v a n t a r a s .
W h a t e v e r Yga is performed in this world is remembered as the
cause of sustenance of all beings born of divine wombs.
138-141. T h e three worlds have been explained. H e n c e
forth understand the following : T h e Maharloka where the
Kalpavsins (i.e. those who stay alive t h r o u g h o u t t h e K a l p a )
stay is above (the position of) D h r u v a . It has been decisively

Probably K r o a as it is a distance of one thousand D h a n u s .

3.4.2.142-153 991

stated that its distance is a crore of Yojanas. Janaloka is situated

two crores of Yojanas above Maharloka. It is , r e m e m b e r e d t h a t
D a k s a a n d o t h e r sons of B r a h m a stay in Jana-loka as Sdhakas
(Aspirants for spiritual a t t a i n m e n t s ) .
T h e Tapoloka is situated above J a n a l o k a ( I t is the region)
w h e r e the Devas (or the Devapitrs) n a m e d Vairjas stay. T h e y
a r e devoid of the effects of b u r n i n g of all living beings in
t h e destruction of the universe. T h e distance between Tapoloka
a n d Satyaloka is r e m e m b e r e d as six times the previous
distances i.e. six h u n d r e d thousand Yojanas.
142-145. T h a t Brahmaloka is called by t h e n a m e Apunar-
miraka (where no death recurs i.e. there is no more r e t u r n to
Saihs&ra). Those who worship B r a h m a stay there a n d they do
BOt d r o p down to this Samsra again.
It is r e m e m b e r e d t h a t the portion above Brahmaloka
within the Anda (i.e. Cosmic Egg) extends to a crore and fifty
jfiyutas (i.e. fifteen million) Yojanas. T h e orbit of this world,
the limit to its u p w a r d revolution a n d other movements, is re
m e m b e r e d as fourteen crores a n d eleven lakhs of Yojanas.
T h e worlds above D h r u v a have been thus explained in
terms of Yojanas in the m a n n e r h e a r d by m e .
Now I shall m e n tio n the allotment of abodes to the
living beings of the downward drift (i.e. the n e t h e r worlds).
146-150. T h e following are t h e hells 1 where the creatures
of terrible activities go on account of their sins : T h e y are
Raurava, Ghora (Rodha as per V. P.) kara, Tla, Taptakumbha,
Mahjvdla, abala, Vimohana, Krmi, Krmibhaksa, Llbhaksa,
VUamsana, Adhah-iras, Pyavaha, Rudhirndhu, Visfkirna, Mtr-
klrna, Vaitarani,Krsna, Asipatravana, Agnijvla, Mahghora, Sanda-
tha, Avabhojarta, Tamas, Krsna-stra, Lofta, Abhija, Apratisfha a n d
Vici a n d others.
151. All the N a r a k a s a r e situated u n d e r the jurisdiction
of Y a m a . T h e y a r e of T m a s a quality. Persons of evil deeds fall
in t h e m severally.
152-153. All these N a r a k a s beginning with R a u r a v a are
m e n t i o n e d to be b e n e a t h the E a r t h . A m a n guilty of perjury

1. V V . 146-195 deal with seven hells, the tortures therein and the
sins t h a t . l e a d to t h e m .
992 Brahmnda Purna

a n d one who indulges in c a l u m n y fall into t h e hell Raurava. A

person who indulges in partiality when he ought to have b e e n
detached falls into t h e hell Krragraha. O n e w h o obstructs cows*
or destroys foetus in t h e womb or one w h o sets t h e town on fire,
falls i n t o Krra-graha.
154. T h e slayer of a B r h m a n a , one w h o drinks liquor
a n d a person who steals gold sinks into the hell kara. A
person who kills a K s a t r i y a as well as one w h o kills a Vaiya
will fall into the hell T l a .
155-156. T h e following persons fall i n t o t h e hell called
T a p t a k u m b h a , v i z . H e who commits Brhmana-slaughter, t h e
defiler of t h e preceptor's bed, those by w h o m a king's soldier or
a horse-trader is harassed and by w h o m a p r o t e c t o r of wealth
is tortured, one who sells a chaste w o m a n a n d one who forsakes
a devoted followerall these fall into T a p t a k u m b h a .
157-158. He who carnally approaches his d a u g h t e r or
daughter-in-law falls into t h e N a r a k a ( n a m e d ) Mahjvla.
Those who sell t h e Vedas, those w h o censure t h e Vedas, those
who slight elders a n d preceptors a n d those w h o hit t h e m w i t h
wounding words, as well as t h e m a n w h o approaches a pro
hibited w o m a n shall pass on to t h e hell abala.
159. He who transgresses t h e b o u n d s of m o r a l i t y a n d
established m o r a l law falls i n t o t h e terrible hell of V i m o h a . He
who performs sacrificial rites for causing b a r m to o t h e r persons
falls into t h e hell K t a l o h a .
160. A person inimical to gods a n d B r h m a n a s , a person
w h o does n o t h o n o u r elders a n d preceptors a n d he w h o con
taminates gems a n d jewels goes over to the hell K r m i b h a k s a .
161. He who a l o n e a n d by himself eats t h e food w i t h o u t
offering t h e same to Brnmanas a n d friends shall pass on to
t h e foul-smelling hell L l b h a k s a a n d stay t h e r e .
162. T h e m a n u f a c t u r e r of arrows, the potter, the person
who takes away gold coins, t h e person w h o is a professional
physician a n d he who sets fire to a g a r d e n a l l these fall into
t h e hell Viarhsana.

* V . P. 101-152 read Rodha w h i c h is the n a m e of a hell. It m e a n s : T h e

killer of cows, a destroyer of foetus a n d o n e w h o indulges in arson (burning
of towns e t c . ) is consigned to the hell Rodha
3.4.2.163-173 993

163. He w h o takes m o n e t a r y gifts from evil m e n , he w h o

performs sacrifices on behalf of those who a r e ineligible a n d
u n w o r t h y of t h e m , a n d he who m a i n t a i n s himself t h r o u g h
t h e stars ( i . e . a s t r o l o g e r ) t h e s e pass on to t h e hell A d h o m u k h a
(Adhahiras).
164. A person who sells milk, liquor, salt, lac, scents,
sweet juices, gingelly seedsand other similar articles shall fall
in t h e terrible hell n a m e d P y a v a h a .
165-169a. He w h o binds a n d fastens cocks, cats, birds,
deer a n d goats shall also pass on to this hell.
T h e person who looks after goats a n d sheep, t h e buffalo-
keeper, the Cakra-Dhvajin (? S t a n d a r d - b e a r e r of troops a n d
realms ? ) , t h e B r h m a n a who is a professional p a i n t e r or actor,
t h e bird-catcher, the village-priest w h o conducts religious cere
monies for people of all castes a n d classes, a person w h o sets
houses on fire, a person w h o administers poison, a p i m p , a
person who sells Soma juice, a d r u n k a r d , a meat-eater, a b u t c h e r , \
a slaughterer of buffaloes etc., a deer-slayer, a Parvakra (a
priest who performs auspicious religious rites on o t h e r (i.e.
unprescribed) days j u s t for profit, a spy or an informer
a n d a betrayer of friendsall these fall i n t o hell R u d h i r a n -
d h u s o say t h e learned m e n .
169b-172. T h e r e is no d o u b t in this t h a t those w h o deceive
( b y denying food)) to one who has occupied a seat in t h e row
for t h e purpose of taking food, will fall i n t o t h e terrible hell
n a m e d Vidbhuja.
A m a n w h o habitually utters falsehood, an inauspicious
fellow who reviles a n d abuses othersthese sinners fall in t h e
awful hell n a m e d M t r a k r n a .
M e n w h o imbibe liquor a n d kill sharks a n d crocodiles
pass on to V a i t a r a n .
M a d people, m e n of deranged m i n d , m e n devoid of clean
habits a n d activities, m e n w h o are habitually furious, m e n w h o
cause sorrow to others a n d roguish cheats pass on to t h e hell
Krsna.
173. T h e shepherds who c h o p off (trees in t h e ) foresta
a r e b u t c h e r e d by m e a n s of saws a n d scissors by awfully terrible
h u n t e r s of d e e r ( w h e n they fall) i n t o the, hell Asipatra.
994 Brahman da Purna

174. A person w h o gives up the life of a religious m e n d i

cant (and relapses in t h e old b a d ways of life) falls into the hell
Agnijvla. T h e y are devoured by crows t h a t have beaks of iron
and t h a t are of dark a n d variegated colours.
175. A person falls i n t o the hell called Sandarha due to
his failure in observing the holy rites of performance of sacrifice
(isfa) a n d of prta i.e. doing works of public charity (like dig
ging of wells, construction of gardens etc.)
1 76. If the religious students u n d e r a vow of celibacy have
seminal discharge d u r i n g day-dreams, if the fathers are t a u g h t
by the sons, a n d if the fathers are ordered about by the sons
all of t h e m invariably pass on to the hell vabhojana.
177. Those who act contrarily to the rules of the castes
a n d stages of life, those who perform holy rites with (uncontrol
led) fury and excessive exultationall these become
( p e r m a n e n t ) residents of hells.
178. T h e awfully terrible a n d great hell of fiery n a t u r e
n a m e d R a u r a v a is situated above. It is remembered t h a t the
dreadful hell of very chilly atmosphere is beneath it.
179. U n d e r s t a n d t h a t the hells being described (subse
quently) are of this n a t u r e a n d order. O n l y seven hells are
recounted as situated b e n e a t h the E a r t h .
180. T h e y are A n d h a t m i s r a a n d so on, the result of
all evils. R a u r a v a is the first a m o n g t h e m . It is M a h r a u r a v a
(very dreadful).
181. It is r e m e m b e r e d t h a t b e n e a t h it there is a chilly
hell n a m e d T a p a .
T h e third one is K l a s t r a . It is remembered t h a t there
a r e great serpents of different kinds in it.
182. A p r a t i s t h a is the fourth one. Avci is remembered
as t h e fifth one. Loha is r e m e m b e r e d as the sixth a m o n g them.
Avidheya is the seventh.
183. T h e (first hell) is n a m e d R a u r v a because it is dread
ful. Since it is very hot it is remembered as Dakana ( B u r n i n g ) .
T h e dreadful hell of chilly atmosphere is b e n e a t h it. It is
t h e base hell n a m e d Tapa.
184. It is mentioned t h a t K l a s t r a is very dreadful
because there a r e serpents there t h a t cut a n d destroy.
3.4.2.185-195 995

T h e r e is no steadiness in the hell A p r a t i s t h a . It is r e m e m

b e r e d t h a t there is a p e r p e t u a l whirling therein.
185. Avci is mentioned as very dreadful because of the
squeezing and crushing by means of mechanical devices. L o h a
is m o r e dreadful t h a n t h a t because of resorting to ( r a y a n a t ) *
activities. (?)
186. Since t h e body is constituted in t h a t m a n n e r it is
r e m e m b e r e d as one t h a t cannot be enjoyed. Absence of remedy
is t h e characteristic of this hell on a c c o u n t of the fact t h a t t h e
sinners a r e subjected to pain, slaughter, fettering etc.
187. Those hells are connected (with one a n o t h e r ) from
above as well as from below. T h e y are r e m e m b e r e d as devoid
of illumination. T h e r e is "excess of misery in all of t h e m on
a c c o u n t of sin.
188-189. These two (? R a u r a v a a n d T a p a ) a r e on a p a r
with t h e worlds above but b o t h of them a r e devoid of illumina
tion. W i t h their bodies having dimensions to a p a r t m e n t s on
the tops of houses (?) the Naraka-dwellers a r e devolved thus d u e
to their previous K a r m a n s , all of a sudden. T h e i r bodies a r e
c a p a b l e of experiencing pain etc. It is r e m e m b e r e d t h a t t h e
excess of misery in all those hells is very severe.
190-192. T h e tortures t h a t t h e Naraka-dwellers are sub
jected to are declared to be i n n u m e r a b l e . T h e r e , t h e misery is
experienced by t h e m . W h e n their K a r m a n is almost exhausted
they are born of a n i m a l wombs d u e to t h e residue of their
K a r m a n s . T h e Devas a n d the Naraka-dwellers are stationed
above a n d below. T h e i r physical bodies are evolved suddenly on
a c c o u n t of D h a r m a a n d A d h a r m a ( M e r i t s a n d Sins) for t h e
sake of Upabhoga (experiencing happiness a n d s o r r o w ) . T h e
sorrow is experienced due to t h e relevant K a r m a n .
193-195. W i t h their faces b e n t down, t h e Devas look at
t h e Naraka-dwellers stationed b e n e a t h . Similarly, t h e N a r a k a -
dwellers see all t h e Devas w i t h faces b e n t d o w n . Since there is
equality between these two a n d this conception is n a t u r a l t h a t
t h e r e is no such state as above or b e n e a t h in t h e sphere of
Lokloka. This n a t u r a l appellation is applicable to L o k l o k a . "

*Ksayapt in V. P. 101.182 is also obscure. T h e r e i n Karmapm

Jcsayagt m e a n s 'watting a w a y of K a r m a s ' .
996 Brahmnda Purina

T h e n the B r h m a n a s engaged in the S a t t r a spoke to V y u

again.

The Sages said :

196-197. " C a l c u l a t e the n u m b e r of all living beings
residing in Lokloka a n d moving about in the Universe a n d
m e n t i o n it completely to u s " .
On hearing these words of the Sages, M r u t a spoke t h u s :

Vyu said :
198-199. 1 T h i s fact cannot be understood even by
means of divine vision. Even if it is understood (somehow)
it c a n n o t be calculated by means of eyes. H e n c e , ultimately,
O B r h m a n a , no question arises due. to t h e fact t h a t it.
c a n n o t be imagined or measured. But u n d e r s t a n d w h a t is
reckoned a n d decided by B r a h m a .
200. E a r t h l y worms t h a t are procreated by means of
seminal effusion constitute a thousandth p a r t of the n u m b e r of
immobile beings.
2 0 1 . All t h e a q u a t i c animals together constitute a thou
sandth p a r t of the worms procreated by means of seminal
effusion. L e t this be understood decisively.
202. It should be understood t h a t birds constitute a
t h o u s a n d t h p a r t of t h e living beings dwelling in water. All of
t h e m belong to this world.
203. Animals, t h e q u a d r u p e d s of the world are equal to
a t h o u s a n d t h p a r t of the n u m b e r of birds.
204. Bipeds a r e reckoned as constituting a t h o u s a n d t h
p a r t of the n u m b e r of q u a d r u p e d s . Righteous persons are
reckoned as constituting a t h o u s a n d t h p a r t of bipeds.
205-206. A t h o u s a n d t h p a r t of the righteous persons go tc-
heaven. Persons w h o get salvation a r e e q u a l to a t h o u s a n d t h
p a r t of the righteous persons in the heaven.

1. V V . 198-210 contain the Furanic notion a b o u t the population of

different kinds of species in this Brahmnda. T h e reply to the question of
sages in. V V . 196-197 is imaginary from our point of view but people seriously
believed in these figures in Puranic times.
3.4.2,207-217 997

Persons living in the regions of torture a r e equal to those

a t t a i n i n g heaven.
207-210. Those evil-souled ones w h o a r e d e g r a d e d a n d
fallen on account of their c o n t e m p t for piety (dharma) pass on
to t h e hell R a u r a v a . In the p i t c h darkness therein, they
experience h e a t a n d cold.
O b s t i n a t e a n d hard-hearted persons who pass on to t h e
regions of t o r t u r e experience excessively fierce p a i n . T h e hell
Raurava, it should be known, is very h o t . It is essentially
terrible a n d dreadful.
T h e hell n a m e d A n d h a is still m o r e dreadful. T h e hell
T a p a is of chilly atmosphere.
T h u s saintly persons or righteous people going to h e a v e n
a r e very rare.
T h i s n u m b e r has been calculated by t h e self-born L o r d
( B r a h m a ) . This calculation of B r a h m a is s u p e r h u m a n a n d
beyond all o r d i n a r y reckoning."

The Sages said :

211-212. " T h e following Lokas ( R e g i o n s ) have b e e n
mentioned b y you v i z . M a h a r , J a n a , T a p a , Satya, B h t a ,
Bhavya a n d Bhava.
Tell us factually t h e m a g n i t u d e and the nature of
intervening spaces between t h e w o r l d s . "
On h e a r i n g these words of those sages w h o h a d sublimated
their sexual urge, god V y u who h a d visualized t h e a c t u a l s t a t e
of affairs, spoke of this factual state.

Vyu said :

213-217. R b h u , S a n a t k u m r a a n d others a r e e n l i g h t e n e d
persons. By m e a n s of Yogic power, Pratyhra ( R e s t r a i n t over
the Sense O r g a n s ) , meditation, a n d power of p e n a n c e , t h e y
directly perceive their a b o d e t h a t is ordinarily c l e a r only by
m e a n s of reasoning a n d speculation. T h e y h a v e purified intellect.
T h e y have got rid of their outer cover of ignorance. T h e y a r e
devoid of Rajas (sins or t h e quality called Rajas). T h e y a r e
excellent good m e n identical w i t h B r a h m a n . T h e y a r e devoid
of old age or decline. T h e y a r e endowed w i t h t h e quality of
998 Brahmnda Purna

loving affection. T h u s those Yogins abide in t h e B r a h m a n .

T h e y observe every t h i n g as performed by t h e masters a m o n g
t h e sages called Vlakhilyas (?) in the same m a n n e r as is
observed by me when my physical presence was there.
T h e abode of Ivara c a n n o t be comprehended by
spiritually unsuccessful persons. Since he is very subtle,
v a r a is comprehensible to the learned m e n only t h r o u g h their
s u p e r - h u m a n power.
218-221. T h e following ten qualities of imperishable
n a t u r e a r e present in a k a r a viz. perfect knowledge, detach
m e n t (absence of affection), divine faculties of omnipotence,
omnipresence etc.,austerity, truthfulness, forbearance, fortitude
t h e state of being the seer, self-contact a n d the state of being the
presiding Deity.
Because of his e m i n e n c e a n d supremacy, t h e lord richly
endowed with Yogic power, is engaged in blessing B r a h m a . He
renders h i m help by assuming the cosmic form. T h e a b o d e of
t h a t lord is imperishable a n d p e r m a n e n t , undisturbed a n d
steady. It is capable of coping w i t h a n y adversity. It is the
eighth world. It is the highest one, p u r e intelligence a n d
constituted of M y . L o r d M a h e v a r a is Myl (one who is the
master of M y ) .
222. T h e destruction of Devas is mentioned as t h e
proof of his existence.
Now u n d e r s t a n d further even as I expound this in detail
a n d in t h e p r o p e r order.
2 2 3 . It is mentioned t h a t the world of B r a h m a is at a
distance of t h i r t e e n crores a n d fifteen lakhs of Yojanas
(131500000) from the E a r t h .
224. It is r e m e m b e r e d t h a t t h e Anda of t h e lord (i.e. t h e
Cosmic Egg) is higher up at a distance of one crore a n d fifty
lakhs (15000000) of Yojanas beyond t h e world of B r a h m a .
225-227. T h i s is t h e u p w a r d r a n g e a n d b e y o n d it, it is
r e m e m b e r e d , is t h e e n d of Gati (further m o v e m e n t ) . T h e
Prakrits are r e m e m b e r e d as e t e r n a l a n d subtle. T h e y a r e called
Prakrtis because p r o d u c t i o n is their characteristic sign. T h e y
-are n o t well-comprehended because t h e Gunas a r e inter-
3.4.2;228-234 999"

d e p e n d e n t a n d intermixed. It is from t h e m t h a t t h e Ksetraja.

( t h e Individual soul with the designation B r a h m a is evolved.
He is the soul, t h e Adhikartr ( t h e Superintending a u t h o r i t y ) .
T h e thing that is i m m u t a b l e , t h a t is t h e p r i m e cause,
t h a t is t h e state of being the presiding a u t h o r i t y , t h a t cannot
be produced, and that its greatest a b o d e is the Paramnu
( t h e minutest a t o m ) . I t lies e m b e d d e d i n t h e S u p r e m e Being.
228-230. L o r d M a h e v a r a is Aksaya (having no deterior
ation) , Anhya ( o n e w h o c a n n o t be c o n j e c t u r e d ) , Amrti
(having no physical form) a n d yet Mrtimn (having a visible
body).
His (activity is) Prdurbhva ( M a n i f e s t a t i o n ) , Tirobhva
( V a n i s h i n g ) , Sthiti (Stability) a n d Anugraha (Blessing).
L o r d iva w h o is like t h e a t o m i.e. very subtle is Vidhi
( t h e fate) a n d h e c a n n o t b e c o m p a r e d w i t h others. H e i s
endowed with brilliance a n d he is t h e initial i l l u m i n a t o r of
Tamos ( D a r k n e s s ) . T h e golden Egg t h a t was evolved at t h e
out-set as Aupasargika (A relevant adjunct) is very h u g e a n d
circular. It is evolved from v a r a .
231. T h e g e r m i n a t i o n of t h e Seed is from v a r a .
Kfetraja (individual Soul) is accepted as the Seed. T h e y call
Prakrti as Toni (source of origin) a n d t h a t P r a k r t i is of t h e
n a t u r e of N r y a n a .
232. T h e lord is for t h e purpose of creation of t h e
worlds. He is the support a n d sustenance of t h e worlds. T h e
creation of the noble-souled Lokadhtr ( C r e a t o r of t h e w o r l d s )
is excellent on account of correlation of Tattvas ( P r i m a r y
substances).
233. In front of t h e world of B r a h m a a n d b e n e a t h t h e
A n d a of B r a h m a , in b e t w e e n these two, t h e r e is a divine city
free from illness a n d unhappiness. It is Manomaya ( m e n t a l in
nature) . l
234. T h a t is t h e a b o d e of v a r a (the S u p r e m e L o r d )
when he adopts a physical body. T h a t is t h e region of I v a r a

1. V V . 233b-245 constitute a poetic description of the city of i v a a n d

V V . 249-259 describe the holy residents w h o dwell there. It is a Puranic
description of the types of Liberation called Salokat, Sarpat, S a m i p a t .
 1000 Brahmnda Purna

of u n m e a s u r e d prowess. T h e city is n a m e d ivam. It is t h e

refuge for those w h o a r e afraid of re-births.
235. Its i n t e r n a l e x t e n t , O excellent B r h m a n a s , is a
h u n d r e d t h o u s a n d Yojanas. It is stationed in t h e E a r t h l y
zone.
236-237. T h e formidable external r a m p a r t - w a l l of gold
has t h e brilliance of t h e S u n . T h e city is encircled by the wall
having t h e splendour of t h e m i d - d a y sun, the splendour that
out-shines all other brilliance. T h e city is e q u i p p e d w i t h four
gates m a d e of gold a n d a d o r n e d w i t h strings of pearls. The
enclosures a r e well-arranged with b r i g h t golden adjuncts.

238-241. T h a t divine city is in t h e firmament. It is very

beautiful. It is r e s o n a n t w i t h ' t h e sounds of bells. In t h a t
excellent a n d beautiful city, those persons w h o have performed
good holy rites a n d follow their h a p p y future destiny, rejoice
in different places such as in a i r y open g r o u n d s w o r t h y of
sports, in t h e inner a p a r t m e n t s m a d e of silver a n d studded
with different kinds of jewels a n d gems. T h e y enjoy themselves
in places full of b a n n e r s a n d ensigns a n d richly furnished
w i t h all desirable objects. T h e y take delight in those places
w h i c h shine splendidly with parks a n d gardens. T h e y revel in
t h e a p a r t m e n t s m a d e of gold a n d resembling clouds at dusk
or those m a d e of silver a n d resembling the Kailsa m o u n t a i n .
T h e y rejoice on t h e excellent tops of splendid palaces. T h e y a r e
d e l i g h t e d w i t h t h e objects of enjoyment such as sweet sounds
e t c . ( T h e y a r e t h e followers of B h a v a ) .

242-243. On t h e tops of palaces t h e sounds of Vedic

M a n t r a s a r e h e a r d incessantly. Different kinds of auspicious
stories a r e n a r r a t e d t h e r e . Sounds of musical instruments a n d
songs a r e h e a r d all r o u n d . T h e r e a r e Samsravas (offerings of
libations) everywhere. T h e r e are unparalleled assemblages of
people. T h e s e a n d similar things a r e present on t h e tops of
those palaces.
244-245. T h e r e is a splendid a n d auspicious palace of
t h o u s a n d columns. It is m a d e of gold a n d it is studded w i t h
excellent matchless gems a n d jewels all r o u n d , w i t h crystals
resembling t h e m o o n , w i t h precious stones as lustrous as Lapis
3.4.2.246-254 1001

Lazuli a n d w i t h various o t h e r gems b r i l l i a n t like t h e m o r n i n g

s u n or golden in colour or h a v i n g t h e brilliant lustre of fire."
246. On h e a r i n g this, t h e ascetics a n d t h e sages of
N a i m i s a forest cried out. As they h a d some d o u b t s , they spoke
these words to t h e Wind-god.

The Sages enquired :

247. " W h o are those noble-souled followers of Bhava
( G o d iva) w h o very m u c h deserve to be blessed a n d w h o
rejoice very well in t h a t excellent city ?"
248. On h e a r i n g t h e speech of t h e sages V y u spoke
these words :

Vyu said :
" L e t t h e fact be h e a r d as to by w h o m t h e devotion
to t h e lord of t h e Devas has been pursued diligently.
249-250. T h e eternal a n d i m m u t a b l e region of iva,
t h e status of sharing t h e same world as R u d r a , has been a t t a i n e d
by those w h o sought refuge in M a h e v a r a w i t h single-minded
devotion, by n o t thinking of a n y t h i n g else. T h e i r i n n e r soul is
sanctified by m e a n s of p u r e thoughts, words a n d deeds. T h e y
glitter on a c c o u n t of their modesty a n d simplicity. T h e y are
not greedy. T h e y h a v e perfect control over their sense-organs
Ad they are endowed w i t h heroism.
2 5 1 . T h e y have a t t a i n e d identity a n d similarity with
the form of Bhava, t h e excellent state of equality w i t h t h e lord.
A l l of them a r e Vaivnara-Mukhas (having t h e god of fire
for t h e i r m o u t h s ) . T h e y h a v e t h e cosmic form a n d {the m a t t e d
hair.
252. T h e y are blue-throated a n d white-necked. T h e y
h a v e three eyes a n d s h a r p curved t e e t h . T h e crescent-moon
makes t h e m a fine t u r b a n a n d they wear m a t t e d h a i r as
t h o u g h it were a c r o w n .
253. All those heroes have ten a r m s . T h e y have t h e
sweet smell of the interior of a lotus. All of t h e m shine like
t h e mid-day sun. All of t h e m wear yellow robes.
254. All of t h e m hold t h e Pinka bow in their h a n d s .
T h e y have t h e white bulls as vehicles. T h e y a r e e n d o w e d
1002 Brahmnda Purna

w i t h brilliant lustre a n d they a r e bedecked in p e a r l necklaces.

T h e y w e a r ear-rings.
255-256. T h e y are omniscient. T h e y perceive everything.
T h e y are devoid of old age a n d d e a t h . T h e y divide themselves
i n t o various forms by m e a n s of physical bodies h a v i n g s u p e r i o r
lustre, a n d they sport a b o u t with different objects of enjoyment.
T h e y enjoy r a r e pleasures a n d have t h e p o w e r to move a b o u t
as they please. T h e y are Siddhas (persons with spiritual
attainments) w h o are enlightened b y o t h e r Siddhas.
257-259. T h e r e a r e m a n y crores of groups of eleven
R u d r a s of noble souls. M a h e v a r a t h e noble-souled lord of t h e
Devas, t h e lord w h o is compassionate towards t h e devotees,
t h e lover a n d consort of Prvat, rejoices a l o n g with these. I do
not perceive a n y dissimilarity between those R u d r a s a n d
noble-souled Bhava. I am speaking the t r u t h to y o u . "
T h u s M t a r i v ( t h e Wind-god) concluded t h e sacred
story h e a r d from I v a r a .
260-261. After h e a r i n g this extremely holy story of
T r y a m b a k a all those sages having a lustre 'similar to t h a t of
t h e sun, o b t a i n e d excellent d e l i g h t a n d very good blessing.
After duly h o n o u r i n g V y u of g r e a t prowess they spoke to
him.

The Sages said :

262-263. " O highly exalted a n d fortunate Lord
Samrana ( W i n d - g o d ) , t h e excellent holy Aupasargika, t h e
eighth a b o d e of I v a r a has been recounted to us by you. ' I t s
situation a n d m a g n i t u d e has been factually r e l a t e d . T h a t great
est region of t h e S u p r e m e Soul is richly endowed with Yogic
Dharma.
264-268. T h e greatness of god M a h d e v a c a n n o t be
perfectly c o m p r e h e n d e d even by t h e Suras. D u e to your
greatness, t h e greatness of t h a t lord of immeasurable prowess
( h a s been understood by u s ) . If at all t h e r e is delusion in his
devotees, it is only for t h e sake of further blessings a n d com
parison. T h e richness a n d prosperity in t h e a b o d e of t h e lord
of the Devas shines excessively. T h e glory of B r a h m a w h i c h h a s
been endowed u p o n h i m is superb a n d matchless. It ( t h a t glory)
h a s been placed ( h o u s e d ) in t h e a b o d e of t h e L o r d of t h e
3.4.2.269-277 100$

Cosmic, as if it is the bright light of the moon. T h e greatness of

the noble-souled R u d r a s who are equal to M a h d e v a has b e e n
related by you, ( t h e n a r r a t i o n of which seems as though the
n e c t a r is oozing out of your m o u t h . O lord of holy rites, it h a s
b e e n entirely i m b i b e d by us along with devotion to arva
( G o d i v a ) . Is there anything related to the followers (of
R u d r a ) t h a t has n o t been understood by us ?
O P r n a (Life-breath), the excellent god, it behoves you
.to explain this question duly.

Sta said :
269. T h a t lord s a i d " W h a t else shall I explain to you?
O sages of holy rites, I shall recount whatever should be
narrated by m e . "

The Sages said :

270-271. " T h e Adityas, the lions of great fury a n d
exploits on either side (of the l o r d ) , t h e Vaivnaras, t h e
B h t a g a n a s (groups of goblins) a n d t h e tigers which are t h e
followerswhat will be the state of these d u r i n g the dreadful
bhta-Samplava (annihilation of all living beings), when
all living beings are destroyed ? Kindly tell us this exactly after
taking into a c c o u n t t h e existence of I v a r a a n d his origin t h a t
it u n m a n i f e s t . " 1

Viyu said :
272-277. " ( I t is the place) w h e r e formerly t h e sons of
B r a h m a called K u m r a s viz. S a n a n d a n a , S a n a k a a n d S a n t a n a
had gone. K a p i l a was their leader. Asuri of great fame, t h e
Sage Pacaikha and others like t h e m went there. After t h e
lapse of some time, when cycles of K a l p a s h a d been c o m p l e t e d .

1. When V y u has already described the bhta-sampiava (world-end)

w h i c h destroys worlds like Bhr, Bhuvah etc, sages naturally w a n t to k n o w
the fate of the residents of Siva's city at that time. T h e author wants to
establish the greatness of Mahevara. He replies that they ultimately enter
in H i m w h o is the Subtlest Anu. T h i s shows the influence of Vaisesikas on
the author. Historical teachers of the Skhya School, Kapila, Asuri,
Pacaikha are e l e v a t e d like the sages Sanaka, S a n a n d a n a etc.
1004 Brahmnda Purna

when the Pralaya (Deluge) causing the end of t h e great Bhtas

(Elements) was i m m i n e n t , m a n y crores of R u d r a s a p p r o a c h e d
gracious M h e v a r .
After forsaking t h e sensual enjoyments of sound etc. those
noble-souls pass on to M a h e v a r a , the Subtle one. W i t h their
spiritual refulgence endowed with wisdom a n d perfect knowl
edge, they enter t h e living beings a n d eschew the sensual
enjoyments of eight types of bases. W i t h t h e compassion for
the living beings (elements?) they leave off their station without
excitement. T h e n they pass on to M a h e v a r a , the subtlest
atom.
278. T h e n they cross the river of worldly existence,
having a great whirlpool with births and deaths for its waters.
T h e n they perceive t h e greatest, undivided a n d indivisible.
279-280. Seven Devs (Mtrs) h a d been glorified
including Devi (i.e. P r v a t ) . So also thousands of lions a n d
Adityas, V a i v n a r a s (fire-gods), groups of goblins, tigers a n d
other followers. Bhava, t h e perfect exponent of Srhkhya a n d
Yoga absorbs all of t h e m within himself.
2 8 1 . J o i n e d with Visnu, he creates once again t h e seven
worlds a n d the five elements. Thereafter, he annihilates t h e m
too.
282. R u d r a w h o is of the n a t u r e of S m a n a n d
Yajur M a n t r a s , permeates decisively ( t h e whole Universe)
w i t h i n a n d without.
283-286. He is t h e only lord a n d G o d , O B r h m a n a s .
He is t h e cause of origin as well as t h e destroyer of t h e
universe.
T h e n those sages (? K a p i l a e t c ) who have a lustre
similar to t h a t of the Sun, concentrate their m i n d s solely on
h i m . T h e y are of truthful glory. T h e y impose the spiritual fire in
their selves. T h e y keep their m i n d p u r e by means of good
thoughts, words a n d activities with their m i n d s exclusively
c o n c e n t r a t e d o n H i m . T h e y thus a t t a i n M a h e v a r a . T h e y a r e
engaged in holy rites a n d fasts. T h e y a r e merciful a n d com
passionate towards all living beings. Divine Yogic practice
subsequent to t h e p r a c t i c e of Tama ( R e s t r a i n t of Senses) e t c . ,
h a s been mastered by t h e m . T h e y have thus b e c o m e rid of all,
3.4.2.287-295 1005

d o u b t s . After attaining M a h e v a r a by means of S u p r e m e

devotion a n d refulgence endowed w i t h perfect knowledge, they
have attained Rudraslokya ( t h e status of living in t h e same
world as R u d r a ) . T h e y have attained the eternal a n d i m m u t a b l e
position.
287-288. He who is equipped w i t h t h e regular practice
of austerities a n d reads this ruti (narrative as holy as t h e
Vedas) recounted by V y u attains Rudraloka, the cause of all
worlds. No m a t t e r , w h e t h e r he is a B r h m a n a , K s a t r i y a
or a Vaiya (provided he is devoted to his own duties.) H e '
a t t a i n s the region of R u d r a , the cause of all worlds.
289-290. W h e n all created objects h a v e receded a n d
t h e y abide in the P r a k r t i alone, there is no possibility of direct
perception. T h e n everything is out of p e r c e p t i o n . N o t h i n g is
possible to be seen at all. T h e r e c a n n o t be any word to n a r r a t e
it. It c a n n o t be known. E v e n learned m e n are ignorant.
Moreover, there is no question of going a n d returning.
291-293. By m e a n s of an imaginative grasp a n d by
m e a n s of inference the following is mentioned after duly
p o n d e r i n g over i t . 1 W h e n the u l t i m a t e cause, the eternal
(Pradhna) of t h e n a t u r e of Sat a n d Asat (Existent a n d non
existent) stands by, t h e r e is an activity in it t h o u g h it c a n n o t
be pointed out, b u t t h a t is d u e to (some inner) a u t o m a t i c
cause. T h e seven Prakrtis e n t e r one a n o t h e r in this process of
re-absorption e a c h having it two times.
T h e Anda (Cosmic egg) by which everything is enveloped
gets merged in w a t e r .
294. T h e seven c o n t i n e n t s , seven oceans, seven worlds
a l o n g with t h e m o u n t a i n s e v e r y t h i n g h a v i n g w a t e r for its
covering becomes merged in Jyotis (the F i r e - e l e m e n t ) .
295. T h e Taijasa (fiery) covering gets merged in Mruta
( W i n d ) , the Vyavya (gaseous) covering gets merged in ka
(Ether).

1. V V . 293-297 describe the process of involution of the universe in

the Skhya (-Vedntic) way; Avyakta and Brahma are t h e causes of
'annihilation a n d extension'.
1006 Brahmdnda Purna

296. T h e covering of t h e sky merges with Bh tdi (Cosmic

E g o ) . T h e Mahat ( G r e a t P r i n c i p l e ) , t h e characteristic feature
of which is t h e intellect, swallows Bhtdi (the source of
Bhtas).
297. T h e Unmanifest one swallows Mahat. Beyond
t h a t t h e r e is Gunasmya ( t h e equilibrium of the Gunas). T h e
Avyakta a n d Brahma a r e thus t h e causes of a n n i h i l a t i o n and
extension.
298-299. T h e y create a n d a n n i h i l a t e . Creation a n d
withdrawal are d u e to modification (evolution and i n v o l u t i o n ) .
M e n of perfect knowledge w h o have accomplished perfor
m a n c e of activities, go quickly a n d get involved in re-absorption.
T h e y observe perfect restraint. T h e Ksetrajas (individual
souls) get united with Karanas (sense-organs).
300. T h e y say t h a t the Avyakta (Unmanifest one) is
1
K s e t r a a n d B r a h m a is called K s e t r a j a . T h e i r U n i o n is with-
out a beginning b u t is caused by Sdharmya (similarity of
characteristics) and Vaidharmya (dissimilarity of characteristics).
3 0 1 . T h u s , O B r h m a n a s , in the activities of creation,
the K$etraja should be known. T h e knower of B r a h m a n also
should be known separately, t h r o u g h the knowledge of Ksetra.
302. T h e state of being or not being the object of k n o w l -
edge of the Ksetra and Ksetraja is r e m e m b e r e d . B r a h m a should
be known as Avisaya (non-object) a n d K s e t r a is called Visaya:
(object).
303. T h e Ksetra presided over by Ksetraja, they say
is for the sake of Ksetraja. Since t h e bodies are m a n y , the
embodied one (soul) is r e m e m b e r e d as manifold.
304-308. These souls are stationed without Vyhas.
(arrays) a n d Samkaras (intermingling) like the luminaries.
Since t h e r e is t h e experience of happiness or sorrow,,
different bodies, the multiplicity of individual souls should be
understood by the knower. W h e n the w i t h d r a w a l of these
different beings takes place, t h a t is b r o u g h t a b o u t n a t u r a l l y
after t h e lapse of a g r e a t period of t i m e .

1. W. 300-312 discuss the topic Ksetra and ' Ksetraja and conclude
that the self-born being brings about dissolution (of the universe) through
Prakrti.
3.4.2.309-315 1007

T h e y r e t u r n along "with the residents of Brahmaloka,

along with all those w h o have attained similarity to B r a h m a .
T h e i r a t t a c h m e n t to t h e self-born lord is steady.
D u e to their r e t u r n a n d due to the staying behind of
tmanivsins (residents of the Self i.e. Brahma's w o r l d ) , they
begin to see defects therein. T h e n , they have Vairgya (detach
m e n t ) roused up a n d it causes destruction of their residence.
309-310. TheBhojya (object, Enjoyment or food) a n d
Bhoktrtva ( t h e state of being the enjoyer) a r e m a n y . T h r o u g h -
this, they c o m p r e h e n d its n a t u t e ; the Ksetrajas have the knowl-
edge of their separateness. T h e n those residents of Brahma-
loka see the multiplicity of individuals. T h e y are beyond
cause in Prakrti. T h e y reside within themselves in the n a t u r e
of the quiescent a n d invisible form.
311-312. All the conscious a n d unconscious are p u r e
a n d free from blemishes a n d stains. T h e y are remembered as
a t t a i n i n g absolution there itself. T h e y do not come back (to
Sarhsra).
Since they are devoid of G u n a s , the Mirtmans (those
without souls i.e. the non-sentient ones) too a r e . absorbed in
Prakrti at the end in t h e opposite process.
T h u s the process of dissolution by the self-born Being
t h r o u g h Prakrti has b e e n r e c o u n t e d .
313. He who abides by the discipline a n d conduct of
life based on the castes a n d stages of life a n d listens to t h e
n a r r a t i o n of this Pratisarga (dissolution) shall a t t a i n the status
of having the same world as iva. He will be endowed w i t h
devotion a n d be free from a i l m e n t s .
314. If t h e u d r a is n o t a liquor-addict, if he is a devo
tee of Bhava (God iva) a n d if he has all sense-organs
subjugated, he will be characterised by Apratighta (absence
of h i n d r a n c e a n d resistance) a n d will be staying till the ulti
m a t e dissolution of all living beings.
315. Or he will be a t t a i n i n g the status of being the
leader of Ganas i.e. groups of Siva's a t t e n d a n t s of all-time
duration.
T h e liquor-addict rejoices alongwith the groups of Bhtas
w h o imbibe liquor.
1008 Brahmnda Purna

316. On being served a n d resorted to on the E a r t h ,

Bhava becomes t h e bestower of boons to m e n . "
T h u s Lord V y u spoke these excellent words.

CHAPTER THREE

Dissolution of the Universe

Sta continued :
1. I shall explain t h e process of dissolution at the end of
a Para (? i.e. one full d a y a n d .night) of t h e Self-born L o r d
( B r a h m a ) , when t h e period of existence of the Lord lapses.
2. D u r i n g the process of Pratyhra (dissolution) the
Avyakta ( t h e unmanifest one) sWallows t h e Vyakta ( t h e manifest
o n e t h e whole Universe) entirely in t h e same w a y as v a r a
creates the manifest U n i v e r s e which is extremely subtle.
3-4. W h e n t h e extremely dreadful destruction of every
thing beginning w i t h Dvyanuka (molecule of two atoms) a n d
ending w i t h Para ( t h e greatest thing) is i m m i n e n t at the end
of K a l p a , a n d is not visible to a n y one, at the close of
M a n v a n t a r a , of the last M a n u , at t h e end of K a l i y u g a when
everything is dissolved, it is called Samhra ( A n n i h i l a t i o n ) .
5-7. W h e n t h e great " W a s h i n g off" begins to take
p l a c e , 1 when t h e Bratyhra (lit. w i t h d r a w a l i.e. dissolution of
t h e Universe) is i m m i n e n t , when in t h e course of t h a t dissolu
tion, t h e Elements b o t h gross a n d subtle (Bhtas a n d Tan-
mtras) are a n n i h i l a t e d , w h e n Vikras (Evolutes of P r a k r t i )
beginning w i t h Mahat a n d e n d i n g w i t h Viesa are destroyed,
when the Pratisacara (Re-absorption and dissolution) caused

1. V V . 5-25 describe the process of involution of Tattvas (Tattva-

Prasamyama) after the end of K a l p a . T h u s the element Prthvi is swallowed
up by water as it (Prthvi) loses its peculiar characteristic viz. smell. T h e
process m a y be indicated thus :
T h e Element Prthvi W a r e f Fire Wind Ether (Aka)
Bhtdi B u d d h i M a h a t Guna-smya (equilibrium of Gunas, Sattva,
Rajas and T a m a s ) or Prakrti.
3.4.3.8-19 1009

by its own characteristic n a t u r e has begun to function, t h e waters

at t h e very outset swallow Gandha (smell) the quality of E a r t h .
Thereafter, t h e E a r t h from w h i c h t h e quality of smell h a s
been taken away, becomes fit for destruction.
8-9. W h e n the Gandha (smell, t h e subtle essence of the
e a r t h ) is destroyed, t h e E a r t h transforms itself into the state of
W a t e r . Waters then p e r m e a t e everything a n d move a b o u t
here a n d there. Rasa ( t a s t e ) , the quality of the waters, gets
merged w i t h Joytis (the fiery e l e m e n t ) .
10. Along with t h e destruction of Rasatanmtra ( t h e
subtle element of rasa) waters become destroyed. W h e n t h e
Rasa is taken away by the fierce fiery element, waters assume
t h e state of Jyotis ( t h e element called F i r e ) .
11. W h e n the water is swallowed, Tejas (fiery ele
m e n t ) looks a r o u n d on all sides. T h e n Agni ( T h e Fiery ele
m e n t ) pervading everywhere evaporates t h a t water.
12-13. T h e n this entire universe is g r a d u a l l y filled w i t h
flames. T h e n the flames spread on all sides, above a n d below,
V y u (the wind element) swallows up Rpa (colour o f ' f o r m )
t h e luminous quality of Jyotis. It t h e n gets merged therein like
the flame of l a m p in t h e gust of wind.
14. W h e n Rpatanmtra (form of colour, the essential
q u a l i t y of F i r e ) is destroyed the fiery element calms d o w n
bereft of its q u a l i t y of colour. T h e great element V y u t h e n
blows off a n d destroys Tejas (the fiery e l e m e n t ) .
15-16. W h e n t h e world has become devoid of light,
w h e n Tejas has merged into a n d has become identified w i t h
Vyu, Vyu resorts to its root cause with w h i c h it has connec
tion, below a n d on all sides. kSa (Ether) swallows
Spars'a (the quality of t o u c h ) , the q u a l i t y of Vyu.
17-19. T h e n Vyu calms down a n d t h e E t h e r remains
b e h i n d bare, possessing no form, no colour, no taste, no t o u c h
a n d no smell.
Filling up every thing with sounds, t h a t great ( e l e m e n t )
shines. W h e n t h a t becomes dissolved, only the E t h e r charateris-
ed by sound remains behind. I t s subtle essence, t h e Sabda-
Tanmtra t h e n covers t h e e n t i r e E t h e r a n d stands by. T h e r e
t h e Bhtdt ( t h e Cosmic E g o A h a m k r a ) swallows t h e q u a l i t y
abda.
1010 Brahmnda Purna

20-22. All the Bhtas (Elements) a n d t h e Indriyas (Sense-

Organs) become merged into Bhtdi simultaneously. T h i s
Bhtdi is of the n a t u r e oAbhim&na ( o r AhamkraCosmic E g o ) .
It is r e m e m b e r e d as being of the n a t u r e of Tamos quality.
T h e principle Mahat characterised by Buddhi (Cosmic
intellect) swallows Bhtdi. Mahn (Mahat) should be known
as A t m a n . Those who p o n d e r over.reality call it by the follow
ing synonyms viz. Sarhkalpa ( C o n c e p t i o n ) , Vyavasya (Resolu
tion, d e t e r m i n a t i o n ) , Buddhi (Intellect), Manas ( M i n d ) , Liga
( E m b l e m ) , Mahn (Great) and Aksara (Imperishable).
23-24. W h e n t h e Bhtas get merged into Gunasmya
(equilibrium of Gunas), t h e Mahat also becomes dissolved
a n d Gunasmya ( t h e equilibrium of three Gunas) abides within
its Self. T h e causes of all Bhtas get dissolved in the cause
of Prasamyama ( c o m p l e t e r e s t r a i n t ) .
T h u s there is t h e restraint ( a n d Re-absorption) of the
Tattvas (Principles) along with their causes.
25-26. This Tattvaprasarhyama ( R e - a b s o r p t i o n of the
Principles), O B r h m a n a s , is remembered as being r e c u r r e n t .
It is r e p e a t e d often.
Dharma ( v i r t u e ) , Adharma (sin), Tapas (penance), J nana
( k n o w l e d g e ) , ubha (auspiciousness) Satynrte (Truth and
falsehood), t h e states of being up or b e n e a t h , happiness a n d
sorrow, pleasure a n d displeasureall these c u r r e n t in the
worldly existence a r e r e m e m b e r e d as of the n a t u r e of Gunas.1
27. T h e auspiciousness a n d inauspiciousness of m e n of
knowledge devoid of (adherence t o ) t h e O r g a n s of Senseall
their merits a n d sins get merged into Prakrti.
28-30. T h e merits a n d demerits of t h e living beings t h a t
h a v e been stabilised in Prakrti, a r e declared to be congeni
tal to the embodied beings. T h e same merits a n d evils in dif
ferent situations join t h e soul a n d bodies. V i r t u e a n d S i n , are
merely t h e two qualities of creatures. T h e y flourish t h r o u g h
their causes along w i t h the creatures as t h o u g h t h r o u g h the
s t a t e of being t h e effect.

1. V V . 26-96 describe the nature of Gunas.

.3.4.3.31-40 1011

31-34. The sentient Gunas (i.e. Sattva etc.)

presided over by the Ksetraja (individual soul) get dissolved
at the time of Primary Creation, Secondary Creation a n d
worldly existence a n d the creatures come into contact w i t h or
get separated from each other or move a b o u t here a n d there due
to their own respective causes.
These Vrttis (functionscauses of activity) a r e threefold
according as they are of the n a t u r e of Sattva, Rajas and T a m a s .
T h e y function on being presided over a n d activised by Purusa.
T h e Sattva is of the n a t u r e of a t t a i n i n g the U p p e r
p a r t a n d T a m a s is of the n a t u r e of (falling off) to the lower
p a r t . T h e activiser of the two, in the m i d d l e is Rajas w h i c h
moves a b o u t itself repeatedly.
T h u s they function as the three qualities of the m i n d .
35. In all the worlds, a m o n g all living beings, all
activities a r e begun by h u m a n beings t h r o u g h their reliance
1
on Avidy. But t h a t should n o t be pursued by one who possesses
knowledge of reality.
36. These three courses of expedients are r e m e m b e r e d
as inauspicious a n d sinful by n a t u r e . W h e n overwhelmed w i t h
T a m a s , t h e c r e a t u r e does n o t get at t h e t r u e state of affairs.
37-38. By n o t perceiving t h e reality, he under-goes
bondage in different ways. He is b o u n d by t h e PrSkrta Bandha
(Bondage of Prakrti), by Vaikrika Bandha (Bondage of its
evolutes) a n d t h e third bondage t h r o u g h Daksinas* On
being b o u n d thus the c r e a t u r e turns r o u n d a n d r o u n d (in
worldly existence). T h u s these three bondages caused by
ignorance have been recounted.
39-40. T h e following a r e t h e defects of t h e m i n d viz.
(false) p e r c e p t i o n of eternity in w h a t is t r a n s i e n t ; perception
of happiness in what is misery, t h e knowledge t h a t w h a t is n o t
one's own is one's own a n d the decisive knowledge t h a t w h a t
is n o t p u r e is p u r e . T h o s e who h a v e these m e n t a l defects do

1. V V . 35-53 describe the nature of Ignorance ( A j n a ) . It causes

three types of bondages ( V V . 3 7 - 3 8 ) , creates different defects such as, R g a
( A t t a c h m e n t ) , D v e s a (Hatred in the mind ( V V . 39-46) a n d leads to hell
a n d birth i n lower species.
* T e c h n i c a l n a m e in S k h y a System for the 3 r d B a n d h a ( B o n d a g e )
1012 Brahmnda Purna

have t h e defects of knowledge through misapprehension. If

Rga ( a t t a c h m e n t ) a n d Dve$a ( h a t r e d ) recede, t h a t is cited as
true knowledge.
4 1 . Ajna (ignorance) is the cause of T a m a s a n d Rajas.
It has two-fold Karmans (i.e. the auspicious a n d inau
spicious) as its result. T h e resumption of the physical body
once again is the result of K a r m a n T h u s great misery begins
to function.
42. Trs (Desire) is born of ears, eyes, skin, tongue
a n d nose. This is the cause of rebirth. It is produced t h r o u g h
K a r m a (results of the acts d o n e ) .
43. A m a n with a desire is said to be a Bla (child i.e.
i m m a t u r e ) . As a result of actions committed by himself the-
individual soul moves r o u n d a n d round there itself like the oil-
pressing m a c h i n e .
44. H e n c e , it is t a u g h t t h a t Ajna (ignorance) is the
root cause of all calamities a n d misfortunes. Coming to a
decisive conclusion t h a t it is the sole enemy, one shall endeavour
to active knowledge.
45. T h r o u g h perfect knowledge, one becomes ready to
r e n o u n c e everything. T h r o u g h renunciation a n d sacrifice t h e
intellect becomes detached. T h r o u g h d e t a c h m e n t , one becomes
p u r e . H a v i n g b e c o m e pure one is liberated t h r o u g h Sattva
quality.
46. Henceforth, I shall recount Rga (attachment) t h a t
destroys living beings. In regard to one who has not
controlled himself, the c o n t a c t with the sensual objects brings
a b o u t intense a t t a c h m e n t .
47-48. W h a t is desirable a n d undesirable that which is
liked or disliked t h a t which causes unhappiness, pleasure, dis
pleasure, affliction etc., excessive distress on account of t h e
onset of misery a n d recollection of (previously experienced)
happinessall these constitute sensual a t t a c h m e n t . This is
r e m e m b e r e d as t h e cause of re-birth in the m a t e r i a l world in
the case of everyone beginning w i t h B r a h m a a n d ending with
immobile beings.
49-50. T h i s has Ajna as the precondition. H e n c e ,
one should avoid ignorance. If a n y one does n o t a c c e p t
3.4.3.51-60 1013

t h e words of sages as authority, n o r values good m a n n e r s a n d

b r e e d i n g as practised by wise m e n , if a n y one is opposed to the
discipline of four castes a n d stages of life a n d if one is
antagonistic towards wise m e n a n d scriptural i n j u n c t i o n s
t h a t is the p a t h leading to h e l l , t h a t is the cause of b i r t h in
the lower species of animals. ...
51-52. Birth a m o n g the lower creatures-is spoken of by
good people as the cause of the place of t o r m e n t a n d t o r t u r e
of three kinds.
T h e r e is obstacle everywhere in regard to t h e cause a n d
object of knowledge in the six types of Tiryagyoni ( a n i m a l
c r e a t i o n s ) . Anaiivarya (absence of divine or controlling power)
is r e m e m b e r e d as t h e obstacle.
53-55. T h u s in the case of living beings a n d others, the
TSmasi V r t t i (base p r e d i c a t i o n ) is four-fold (?). T h e m i n d is
solely d e p e n d e n t on the intrinsic strength of its Sattva because
it is observed to reveal itself in accordance with the Sattva.
Tattvas can be comprehended only after viewing t h e m ,
in a c c o r d a n c e w i t h reality. T h e multiplicity of Savas (?
living beings) a n d Ksetrajas (individual souls) is termed Nnrtha-
Darana (vision of different objects). T h e observation of multi
plicity is Jna ( k n o w l e d g e ) . Toga is said to h a v e come o u t of
Jna. Bondage is for h i m w h o is b o u n d by it a n d salvation is
for h i m w h o is free from it.
56-57. W h e n the Samsra (cycle of worldly existence
recedes, one becomes free from the Liga (subtle psychic body)
and gets released.
(?) Devoid of Sambandha ( c o n t a c t ) a n d Caitanya (con
sciousness), he remains within his own self. Even while
r e m a i n i n g w i t h i n his own self, he is c o n t a m i n a t e d by w h a t is
called diversity a n d multiplicity.
T h u s the characteristic feature of Jna a n d Moksa is
succinctly r e c o u n t e d .
58-60. T h a t Moksa (salvation) is said to be three-fold
by persons w h o see the reality.
T h e first one is t h e Separation d u e to Ajna. In t h e
second one, the Salvation is on a c c o u n t of Rga-Sarksaya-
(destruction of i n t i m a t e a t t a c h m e n t ) . T h e third one is d u e
1014 Brahmnda Purna

to Trsn&ksaya (destruction of thirst i.e. intense a t t a c h m e n t ) .

T h e cause of Salvation has thus been explained. Kaivalya
(Absolution) is d u e to Ligbhva (Absence of the m i n u t e
b o d y called Ligaarira) a n d t h r o u g h K a i v a l y a there is N i r a -
jana (pure a n d unsullied s t a t e ) , a n d t h r o u g h the unsullied
n a t u r e one becomes p u r e . T h e r e is no other leader (Neta).
Henceforth, I shall mention Vairgya (absence of a t t a c h m e n t ) by
exposing their blemishes. 1
61-62. With respect to the fivefold sense-objects whether
divine or h u m a n , one should pursue an a t t i t u d e of n o n - h a t r e d
(apradvesa) as well as of n o n - a t t a c h m e n t (anabhisvag) due to
observation of defects a n d blemishes.
O n e should avoid completely, distress, pleasure a n d sorrow.
After a d o p t i n g Vairgya (absence of a t t a c h m e n t ) in this way,
the embodied being should be free from t h e feeling of mine-ness
( t o objects in the external w o r l d ) .
63-65. O n e should p o n d e r over, by m e a n s of intellect.
T h u s : " T h i s world is n o t e t e r n a l ; it is misery ( i n c a r n a t e ) .
Thereafter, by resorting m o r e to the Sattva guna he should
sanctify his m a n n e r of carrying out his activities. O n l y a person
who has completely kept u n d e r his control all his passionate
a t t a c h m e n t s becomes capable of observing defects a n d
blemishes entirely.
T h e n at t h e time of d e p a r t u r e ( d e a t h ) 1 , t h e U$m
(bodily h e a t ) becomes virulent on a c c o u n t of DaSs
(humours of t h e b o d y in disorderly state ( p r o d u c e d occasion
ally by causes d e p e n d e n t on p a r t i c u l a r circumstances. U r g e d
by a violent gust of wind in t h e body, it pervades t h e whole
a n d obstructs t h e blemishes:
66. D u e to t h e chilliness, t h e virulently excited Vyu
(Life-breath) pierces the Centres of Prnas (vital airs) and
cuts off vulnerable parts of the body a n d rises u p .
67-69. It is t h e b r e a t h stationed in t h e a b o d e s of
vital airs of all living beings. By contraction, t h e Jna becomes
covered up a n d t h e activities also are enshrouded. T h e Jiva,
h a v i n g the navel as its stable seat, is induced by its own actions

1. V V . 61-72 t e a c h h o w to cultivate V a i r g y a ( n o n - a t t a c h m e n t ) .
3.4.3.70-75 1015

c o m m i t t e d before. It t h e n dislodges t h e Prims from t h e

e i g h t limbs a n d upsets their activities. I n t h e e n d , a b a n d o n i n g
t h e b o d y , it ceases to h a v e b r e a t h i n g activity. Being a b a n d o n e d
by the vital airs thus, t h e person is called D e a d .
70. (Defective) J u s t as, in this world, d u r i n g a d r e a m
it is observed t h a t the individual is being led here a n d there.
It is gratifying to one w h o is subjected to it b u t actually
t h e r e n o other l e a d e r * .
71-72. T h e t h i r d viz. the elimination of thirst or
covetousness is spoken as t h e characteristic of L i b e r a t i o n . It is
t h e observation of defects in five objects of sensual pleasures
such as sound a n d others. Absence of h a t r e d , a b s e n c e of
intense a t t a c h m e n t , avoidance of pleasure a n d agony ( a b o u t
objects of sensual p l e a s u r e s ) t h e s e are the desolations of
eight-fold Prakrtis ( P r i m a r y essences which evolved the whole
visible world.)

73. It should be known t h a t these Prakrtis a r e t h e eight

causes m e n t i o n e d before in d u e order. T h e y a r e those b e g i n n i n g
w i t h Avyakta the Unmanifest o n e ) a n d e n d i n g w i t h Bhtas
( E l e m e n t s ) evolved o u t of Prakrti.
7 4 * * . A isfa (or a wise m a n ) is one w h o does not come
i n t o clash with the scriptural injunctions. He is e n d o w e d w i t h
t h e disciplinary conventions a n d consists of different
castes a n d stages of life. T h e characteristic of t h e observance
of the V a r n a s a n d A r a m a s is t h a t it causes t h e a t t a i n m e n t of
godly abodes.
75. T h e eight abodes of gods a r e those b e g i n n i n g
with t h a t o f B r a h m a a n d e n d i n g with Piaca. T h e s u p e r n a t u r a l
powers beginning w i t h Anim ( S t a t e of b e i n g very m i n u t e ) are
the causes characterised as eight.

* 7 0 b is obscure, V . P. 102.92 corresponding verse reads :

rajanarti tadvadhe yas tu vett net na vidyate
' o n e w h o derives diversion in killing it ( t h e glow-worm) ceases to be a
leader.'
* * A s strvirodhinah is in plural, so yukta a n d Sif(a should also be in
plural number.
 1016 Brahmngla Purna

76-80a. ( T h e s e divine powers called Anim etc.) are

seen as t h e cause in t h e unobstructed objects of t h e sense
characterised by Sound e t c . T h e s e eight forms evolved by
P r a k r t i become a t t a c h e d to Kselrajas ( i n d i v i d u a l souls) in d u e
1
order in the forms of G u n a s .
Those who a r e endowed w i t h eyes c a n see the cloud
separately d u r i n g t h e rainy season. In the same way the Siddhas
(persons with spiritual a t t a i n m e n t s ) see the Jivas with their
divine vision, even as they take food a n d drinks, enter
different wombs a n d r u n a b o u t in a definite order (in various
directions such as) a l o n g the sides, above or below.
T h e same individual Soul is mentioned by m e a n s of four
different worlds t h a t a r e synonyms a n d so have the same
connotations viz. Jiva, Prna, Liga a n d Karana.
80b-81. T h i s is of t h e n a t u r e a n d m a g n i t u d e of Vyakta
a n d Avyakta. It enjoys everything entirely e n d i n g w i t h A v y a k t a
a n d A n u g r a h a * (? Blessing) presided over by Ksetraja. After
realizing this a n d becoming p u r e , he is liberated t h r o u g h
knowledge ( J n a . )
82-84a. W h e n t h e t r u t h is realized, t h e principle t h a t is
lost comes o u t clearly. But in the different bodies t h a t have
completely ceased to exist, t h e Karana ( i . e . I n d i v i d u a l Soul)
differs from Avyakta a n d Jnin (one w i t h k n o w l e d g e ) . O n e
w h o is completely liberated from t h e body in t h e form of
G u n a s as well as P r n a etc. does n o t take up a n o t h e r body,
j u s t as t h e sprout ( n e v e r comes out) w h e n t h e seed is b u r n t .
84b-87. A Jin (one endowed w i t h knowledge) has
t h e m i n d a n d b o d y n o t conversant w i t h t h e e n t i r e Universe.
D u e to knowledge, he js enlightened of the four Das
(situations, c o n d i t i o n s ) . He recedes w h e n stationed in Prakrti
(i.e. n a t u r a l p o s t u r e ) .
T h e y say t h a t Prakrti is real t r u t h . Vikra (Evolute) is
called u n r e a l .

1. W. 76-95 give a desultory treatment of Ksetra a n d Ksetraja. In

the course of discussion, various terms e.g. Avyakta, Karana, Aksara Purusa,
Sadbhva, Asadbhva and others are explained.
V. P. 102.81a reads avyaktntagrhita ' e n d i n g w i t h Avyakta'
3.4.3.88-95 1017

Asadbh&va ( S t a t e of b e i n g non-existent) should be k n o w n

usAnrta ( u n r e a l ) . Sadbhva (state of b e i n g existent) is called
Satya ( t r u t h or r e a l i t y ) . T h i s Satya (Brahman) is w i t h o u t n a m e
a n d form. T h e y Call Ksetraja as one with n a m e a n d form. He
is called Ksetraja because he knows the Ksetra (field or his
b o d y ) . Since Ksetraja passes on towards t h e Ksetra, it is said
to be ubha ( a u s p i c i o u s ) .
88. (?) Ksetraja is r e m e m b e r e d . H e n c e it is mentioned
as Ksetra by those w h o know it. Ksetra is seen to be w i t h o u t
intelligence, b u t Ksetrja is always endowed with consciousness
a n d intelligence.
89. T h o s e who are conversant w i t h Ksetra, know it as
Ksetra because of its impurity, defilement, destruction, Karana
(cause) Ksatatrna (protection form wounds or loss), Bhojyatva
( w o r t h y of b e i n g enjoyed), Visayatva (being the object of
Senses).
90. All t h e objects beginning w i t h Mahat a n d ending
w i t h Viesa, possess variety of form a n d they a r e characterised
by Vikra ( c h a n g e , evolute). H e n c e t h e y are Vilaksana ( p e c u l i a r ) .
Hence, verily, t h e Aksara (imperishable) a p p r o a c h e s t h e
Ksara ( p e r i s h a b l e ) .
9 1 . It is called Ksara for t h e reason t h a t it wastes away
along with t h e Vikra ( c h a n g e of f o r m ) .
92. It is called Ksetra because it saves the person from
worldly existence a n d hells. It is also called so as it saves from
misery.
93. Sukha (happiness) a n d Duhkha (sorrow) a r e called
Bhojya ( t h a t which can be enjoyed) because of Ahambhva
( E g o t i s m ) . It is Visaya(object) since it is Acetana ( n o n - s e n t i e n t ) .
T h a t w h i c h has t h e opposite qualities is r e m e m b e r e d as
Vibhu.
94. It is called Aksara for t h e following reasons t o o
na ksiyate ( I t is n o t w a s t e d ) , na ksarati ( I t does n o t p e r i s h ) .
It does not spread from Vikra. It is n o t diminished (Aksina).
95. It is called Purusa because it h a s w i t h i n t h e (subtle)
b o d y . It is called Purusa also because it has Pura i.e. t h e b o d y
as t h e place of resort.
1018 Brahmnda Purna

9 6 . * (?) If it is said by an ignorant person like this

'Describe the person'. He is described (as follows). * He is pure.
He shines unsullied. He is the knower. He is devoid of
ignorance.
97. He is other than what could be called existent and
non-existent, bound and liberated, mobile and stable. As he is
devoid of any cause he cannot be pointed out. T h e r e is no
sin** in him.
98-100. D u e to his purity, he is not a Drya (a perceivable
object). D u e to his state of being the Seer, he is of impartial
vision. D u e to his buddhi (consciousness of being the Self) it
is never deficient. It is spontaneous (without any cause or
external stimulant. O n e does not lose sense (or err), by thinking
through inference, what could be grasped only by imagination.
W h e n one perceives the knower of the nature of D i r e c t Vision,
with all the object quiescent (ntrtha) which cannot be
specifically pointed out among the DrSyas, and Adrsyas (Visible
and I n v i s i b l e ) , then it is difficult to hold. It is excellent.
T h e knower cannot be seen as separate entirely.
101. T h e seer in the nature and capacity of the cause
restrains himself by means of his own self. He remains within
his own self, in the cause, in the Prakrti.
102-105. W h e t h e r the A t m a n is one1, other than existent
or non-existent, (whether) it is here or elsewhere, (whether)
it is one, it is separate, (whether) it is Ksetraja or it is Purusa,
whether it is Soul, or devoid of Soul, whether it is sentient or
non-sentient, whether it is doer or non-doer, whether it is the
enjoyer or one being enjoyed (object of enjoyment) that being
is the Unsullied Ksetraja. After attaining it, they do not return
(to Samsra). It cannot be expressed in words because of the
impossibility of its being described. It cannot be grasped by

V P. 102.118 reads :
purusam kathayasv'tha k a t h a m tajjair vibhsyate
'Describe the Purusa' (If requested thus) how he will be described by
those who have realized him.'
**'ahas' (in 'ahas tasmin na vidyalt' is emended as 'amhas'.
V. V V . 102-108 discuss the nature of Atman.
3.4.3.106-113 1019

m e a n s of arguments a n d reasoning processes. It is undefinable

because it c a n n o t be thought of or warded entirely. T h e
t r u t h a n d reality c a n n o t be expressed by m e a n s of words}
it c a n n o t be a t t a i n e d even by the m i n d .
106-108. T h e r e is neither expressibility n o r n o n -
expressibility (in words) in regard to Ksetraja, which is
devoid of qualities, is pure, quiescent, unsullied a n d u n d i -
minished. It is devoid of b o t h happiness a n d unhappiness. It
is restrained (?) and tranquil. It is Nirtmaka (? It has no
other A t m a n for itself). These are Samhra (withdrawal) a n d
Vistra ( e x p a n s i o n ) . T h e y are becoming manifest a n d u n m a n i
fest. Everything presided over by Ksetraja stands manifest,
w h e n c r e a t e d ; or, it becomes unmanifest) when it is swallow-
ed. Again it begins to function in creation.
109. At its end, it consciously resorts to the Adhiffkna
(Sub-stratum ? ) . T h e i r m u t u a l c o n t a c t is known as being
b r o u g h t a b o u t by Sdharmya a n d Vaidharmya (similarity a n d
dissimilarity. T h e Sarhyoga ( c o n t a c t ) of t h e g r e a t P u r u s a is
proclaimed as beginningless.
110. As long as t h e period of P r i m a r y a n d Secondary
creations lasts, t h e Universe continues to exist. At t h e outset,
it restrains (?) everything a n d functions consciously for t h e
sake of P u r u s a .
111-113. This (? Prakrti) is t h e cause of creation a n d
a n n i h i l a t i o n or it is caused by v a r a . It has n e i t h e r beginning
nor e n d . It approaches t h e universe frightening it arrogantly.
T h u s , t h e third creation of Prakrti characterised by
causation has been recounted. O n e is liberated after u n d e r
s t a n d i n g t h e u l t i m a t e period.
T h u s the three types of dissolutions have been r e c o u n t e d
to you 'by me in detail a n d in the p r o p e r order.
W h a t else shall begin ?
 chapter four

Re-creation of the Cosmic Egg1

The Sages Said :*

1-4. T h e g r e a t n a r r a t i v e recounted by you has been
h e a r d . T h e highly wonderful activities of t h e subjects along
with t h e M a n u s , of t h e D e v a s along w i t h t h e Sages, of t h e
M a n e s , G a n d h a r v a s a n d Bhtas (goblins, spirits), of t h e ghosts,
serpents a n d demons, of t h e Daityas, D n a v a s , birds a n d
Yksas h a v e been r e c o u n t e d by you. Different kinds of
religious rites have b e e n discussed by you. T h e stories are of
diverse features. T h e excellent n a r r a t i v e of births r e c o u n t e d
by you in c h a r m i n g a n d polished words, h a s r e n d e r e d great
pleasure to o u r m i n d s a n d ears, O Sauti. It delights us like
nectar.
5 . After d u l y h o n o u r i n g a n d p r o p i t i a t i n g S t a , t h e great
sages engaged in S a t t r a asked h i m a g a i n a b o u t t h e process of
creative function :
6-8a. " H o w does t h e process of creation begin to proceed
o n c e again, O S t a , t h e highly intelligent one, w h e n all
b o n d s have b e e n destroyed, w h e n t h e r e is equilibrium of
G u n a s , w h e n everything is enveloped in darkness a n d T a m a s ,
w h e n t h e Vikiras (evolutes) h a v e not been discharged, when
t h e A t m a n abides i n t h e unmanifest one, w h e n t h e creative
activity by B r a h m a h a s n o t been started along w i t h t h e objects
w o r t h y of being enjoyed, how does c r e a t i o n start. Tell us
this even as we a s k " .

1. In the previous t w o chapters the three typej of dissolutions of the

world are described rather desultorily in a Puranic way. The description
of dissolution forms an important characteristic (Lakfana) of a Purna.
N o w the author explains how the creation of universe takes place after
the world-destruction.
T h e importance of this chapter is due to the fact that it forms the
c o n c l u d i n g chapter of the B r a h m n d a Purna and as s u c h it contains the
Phalatruti, genealogy of teachers w h o h a n d e d d o w n the text of this Purna.
2. T h e speech of the sages shows that they h a v e heard practically all
topics contained in the Purna. T h e y have duly honoured him probably
in a concluding ceremony. But they wish to hear o n e point viz h o w the
w o r l d is re-created after destruction.
3.4.4.8-19 1021

8b-9a. On being asked thus, L o m a h a r s a a began to

explain the process of creation once again.
9b-l 1. " I n this connection I shall m a k e it known to you
how the creative activity takes place. It should be known t h a t
it is as it h a d been before.
U n d e r s t a n d it succinctly. Inference should be on the
basis of w h a t is seen. I shall m e n t i o n the arguments a n d
reasons.
T h e Unmanifest one (the B r a h m a n ) is d e e p a n d impene
trable. It is inaccessible. It is thiat from which t h e words r e c e d e .
a l o n g with the m i n d after failing to r e a c h it.
12. T h e G u n a (i.e. three G u n a s taken collectively as one
in c o m b i n a t i o n w i t h the Vikras (evolutes) remains in t h e
equilibrium. P r a d h n a stands by in a state wherein it has the
same D h a r m a s o r attributes.
13-14. T h e D h a r m a a n d A d h a r m a (merits a n d d e m e r i t s
or sins) of all living beings always get merged in the Unmanifest
one. T h e i r D h a r m a ( M e r i t ) which is solely of t h e n a t u r e of
S a t t v a becomes sattled in S a t t v a g u n a . A d h a r m a (Sin) w h i c h
is solely of t h e n a t u r e of T a m a s becomes set up in T a m a s
G u n a . These two a b i d e by t h e Gunasmya (Equilibrium of the
G u n a s ) w i t h o u t a division.
15. All the activity of t h e P r a d h n a takes effect t h r o u g h
B u d d h i (the principle Mahat). T h e Ksetraja presides over
those G u n a s without Buddhi in between.
16-19. T h u s it a g a i n attains t h e m t h r o u g h Abhimna
(identity by m e a n s of c o n c e p t s ) . W h e n it becomes necessary
to function, t h e relationship of Bhojya ( O n e worthy of being
enjoyed) a n d Bhoktrtva ( t h e state of being t h e enjoyer) of t h e
two principles the Ksetra a n d Ksetraja attains them. T h e r e -
fore the unmanifest one of the n a t u r e of G u n a remains in
equilibrium a n d on being presided over by Ksetraja attains
1
Vaisamya (upsetting of the e q u i l i b r i u m ) . T h e n the Vyakta
(Manifest one) resorts to b o t h , Ksetra a n d Ksetraja.

1. V V . 16-33 describe h o w the world evolves through the disequili-

brium of Gunas and h o w this original balance of Gunas (Gupa-smya) is
disturbed.
1022 Brahmnda Purna'

T h e Sattva ( G u n a ) presided over by Ksetraja produces

the Vikras (evolutes) beginning w i t h Mahat and e n d i n g with.
Viiesa ( p a r t i c u l a r s viz. bhtas etc.) all together numbering;
twentyfour.
20. (?) As t h e Ksetraja, Pradhna a n d Purusa begin to
function, Adideva ( t h e primordial L o r d ) is for blessing P r a
d h n a , they say.
21-23. (Defective T e x t ) . Both of them are remembered,
as subtle a n d beginningless. R a t h e r they are worthy of being
produced. T h e y have beginningless m u t u a l connection. Every
thing is joined to Ksetraja without reference to Buddhi (?).
Both of them stand by w i t h o u t Pratyaya (reliance) a n d not in
vain (Amogha*) like the w a t e r and fish.
W h e n they begin to function at the outset everything
takes its own course. T h e ignorant one (Prakrti etc.) function,
through t h e G u n a s n a m e d Rajas, Sattva a n d T a m a s .
24. By means of medicines named G u n a s , a man.
becomes subdued by Rajas at the time of activity. He attains
the state of Mahat, Bhtdi, Viesa a n d t h e sense-organs.
25. If a m a n is of truthful conception a n d meditation, if
he meditates on t h e San-Nimittaka ( t h e Existent one, t h e C a u s e ) ,
to h i m Rajas, Sattva, T a m a s a n d t h e Avyakta a r e of mutually
different D h a r m a s (Attributes).
26. People have recourse to t h e w a t e r * * in t h e middle
of Ksetra (field), entirely at the beginning a n d at t h e e n d * * * ( ? )
Abhimnins (those w h o regard objects as referring to their o w n
selves) are born with readily achieved instruments of activity.
27-28. All the Sattvas (? beings) take recourse ( t o their
births) from the Avyakta at the outset itself. All those (living

Better 'andyani' 'beginningless' as in V. P. 193.23.

This is obviously corrupt, as water is irrelevant here. V. P. 103.27
(a corresponding verse) reads :
***Kfetra-tajjs tu sarvaah
ksttra-tajjh'the knowers of ksetra' (body) i.e. ksetrajaht
(individual soul)
"ksetrajas are ever produced both at the beginning a n d at the e n d " .
3.4.4.29-36 1023

beings) w h o h a d been Sdhakas (spiritual aspirants) or Asdha-

kas a n d have b e c o m e (non-quiescent along with positions a n d
opportunities take u p activities a n d are b o r n a g a i n a n d
again.
29. D h a r m a a n d A d h a r m a are solely of t h e n a t u r e of
quality of e a c h o t h e r . T h e y give rise to each other through boons
o r blessings.
30. F o r the sake of a similar c r e a t i o n * , the J v a ( I n d i v i
d u a l Soul) undergoes a c h a n g e at t h e beginning of creation.
T h e G u n a s (qualities) cling on to h i m . H e n c e t h a t appeals to
him.
31. O n being created a g a i n a n d again, the G u n a s have
recourse to only those activities which they h a d h a d in the
previous creation.
32. Violent or Non-violent, gentle or cruel, righteous or
sinful, true or falseall these have recourse to h i m on being
evolved by h i m . H e n c e t h a t appeals to h i m .
33. T h e multiplicity a n d diversity in t h e great BKutas"
(Elements) in t h e sense-objects a n d in physical forms as well as
t h e separation of living beingsall these take place through
the Gunas.
34. T h u s t h e Re-creation has been succinctly recounted
to you by m e . I shall r e c o u n t the origin of B r a h m a also very
briefly. 1
35. F r o m t h a t Avyakta, t h e cause, t h e e t e r n a l one of t h e
nature of Sat a n d Asat ( t h e Existent a n d non-existent)
M a h e v a r a is b o r n t h r o u g h P r a d h n a a n d Purusa.
36. H a v i n g t h e appellation ' B r a h m a ' , he becomes t h e
evolver. He creates the worlds once again of t h e n a t u r e of
Abhimna ( R e f e r r i n g a l l objects to t h e Self) a n d G u n a (Sattva
etc.)

*Savas-tulya-prasrstyatha in Bd. P. is obscure. V . P. 103.31 (a corres

p o n d i n g verse) reads :
sarve tulyh prasrsfrtham A11 are e q u a l for the purpose of creation'.
1. V V . 34-38 describe the same bringing in Purnic deities
M a h e v a r a , Brahma.
H e r e ends the discourse by S t a .
1024 Brahmnda Purna

37. T h e Ahamkra (Cosmic E g o ) is b o r n of Mahat

(Cosmic Intellect) a n d t h e Bhtas (elements) a r e b o r n of it.
T h e Bhtas a n d the Indriyas (Sense-organs) are b o r n simulta
neously from t h e A t m a n .
38. T h e different living beings a r e b o r n from the Bhtas
( e l e m e n t s ) . It is thus t h a t the creation begins to function.
T h e details thereof h a v e already been recounted to you
in accordance with my understanding in the m a n n e r in which
it has been heard by m e . Let it be retained in m e m o r y in the
m a n n e r it has been recounted to you before."
39. On h e a r i n g thus a b o u t the origin of the worlds,
their stability a n d their dissolution, t h e ascetics of t h e N a i m i s a
forest h a d their Avabhrtha (Valedictory b a t h ) in the Sattra a n d
became sanctified. T h e sages t h e n a t t a i n e d the holy world (the
heavens)1
40. In the same m a n n e r you also worship duly Devats
etc., take the valedictory b a t h after t h e sacrifice a n d become
p u r e . At the end of life be c o n t e n t e d ( t h a t you h a v e d o n e your
duty), abandon bodies, a t t a i n t h e rrieritorions world a n d
rejoice thus.
4 1 . These Naimiseyas (sages of t h e N a i m i s a forest), all
those w h o performed Sattra, saw a n d touched (? all holy
objects) a n d went to heaven after taking t h e Avabhrtha b a t h .
42. In the same m a n n e r , O B r h m a n a s , you too, after
performing various Yajas shall go at t h e end of your life,
O excellent B r h m a n a s , to Svarga ( h e a v e n ) .
4 3 . Prakriy is t h e first section where t h e story is taken
u p . ( T h e o t h e r sections a r e ) Anusaga, Upodghta a n d Upascahhra?
44-46. It was thus t h a t Lord V y u , 8 engaged in t h e
welfare of worlds, recounted this P u r n a consisting of four

1. T h e sattra (sacrificial session) concluded w i t h the conclusion of the

Purna. Just as the N a i m i s r a n y a sages took the Valedictory bath
{avabhrtha snna) and w e n t to heaven, the later audience of the Purna is
e x h o r t e d to take s u c h a b a t h a n d go to h e a v e n .
2. R e v i e w o f the m a i n sections o f the Purna.
3. V y u seems t o b e a m e m b e r o f the a u d i e n c e w h e n the Purna was
narrated in the N a i m i s r a n y a sattra.
3.4.4.47-57 1025

sections a n d h o n o u r e d by the world. O excellent sages, he

recounted it to t h e sages after a t t e n d i n g t h e S a t t r a in t h e
N a i m i s a forest.
After perfectly u n d e r s t a n d i n g this creation of Pradhnq,
caused also by I v a r a , along w i t h t h e origin a n d dissolution of
living beings t h e intelligent person will h a v e no occasion
to be overwhelmed by delusion. 1 He will readily achieve this
Grace.
47-48. T h e scholarly B r h m a n a w h o listens t o o r recites
or teaches this ancient Itihsa, rejoices in t h e regions of M a h e n -
d r a for eternal years. After a t t a i n i n g Syujya ( a b s o r p t i o n ,
identification) w i t h B r a h m a he rejoices along w i t h B r a h m a .
49. O n e w h o celebrates a n d proclaims t h e glory a n d
r e p u t a t i o n of t h e renowned noble-souled Prajpatis a n d lords of
the Earths, attains final emancipation.
50-53a. T h i s P u r n a is r e c o u n t e d by K r s n a Dvaipya'na,
t h e e x p o u n d e r of B r a h m a n . It is conducive to w e a l t h , fame a n d
longevity. It is meritorious. It is e q u a l in extent a n d value to
t h e Vedas.
He w h o proclaims a n d celebrates t h e glory of t h e lords of
M a n v a n t a r a s as well as t h a t of t h e D e v a t s a n d Sages
of a b u n d a n c e of w e a l t h a n d splendour, becomes rid of all sins.
H e shall a t t a i n g r e a t merit.
T h e scholar w h o always recites this on every holy occasion
shakes off all sins. After a t t a i n i n g Soarga (heaven) he becomes
c a p a b l e of final e m a n c i p a t i o n .
53b-55. If anyone recites a section of this ( P u r n a )
d u r i n g a r d d h a rite to t h e B r h m a n a s , it passes on to t h e
Pitrs bestowing everything desirable a n d everlasting benefits.
T h i s is called P u r n a because it is a n c i e n t a n d still living
(Pur Anati). He w h o knows t h e etymological m e a n i n g of this
word gets released from all sins.
So also, in t h e case of m e n of t h r e e V a r n a s w h o s t u d y
this I t i h s a .
56-57. If a n y one, after listening to this P u r n a , directs
his m i n d towards righteous activities, he rejoices in h e a v e n

1. V V . 4 6 - 5 7 g i v e t h e Pkala-lrtdi ( m e r i t accruing from hearing the

Purna.
1026 Brahmnda Purna

as m a n y thousand crores of years as there are hair-pores over

his body. After attaining absorption in the B r a h m a n , he rejoices
along with the gods.
58. This &stra (scripture) is meritorious, sacred a n d
renowned. It removes all sins. B r a h m a h a n d e d over this
1
P u r n a t o M t a r i v a n ( t h e wind g o d ) .
59. This was acquired from him by U a n a s . Brhaspati
got it from h i m ( U a n a s ) . Thereafter, Brhaspati n a r r a t e d it to
Savitr (sun-god).
60. Savitr recounted it to M r t y u ; M r t y u to I n d r a ;
I n d r a to Vasistha a n d he recounted it to Srasvata.
6 1 . Srasvata i m p a r t e d i t t o T r i d h m a n ; T r i d h m a n t o
a r a d v n ; a r a d v n to Trivista a n d he h a n d e d it over to
Antariksa.
62. Antariksa recounted it to Carsin a n d he to Tray-
y r u n a . D h a n a j a y a got it from T r a y y r u n a . He h a n d e d it over
to Krtajaya.
63. T r n a j a y a got it from K r t a j a y a a n d he imparted it
to Bharadvja. Bharadvja recounted it to G a u t a m a . He gave
it to N i r y a n t a r a .
64. N i r y a n t a r a t a u g h t it to Vjarava; he gave it to
S o m a u s m a and he h a n d e d it over to T r n a b i n d u .
65. T r n a b i n d u recounted it to D a k s a . Daksa recounted
it to akti. P a r a r a w h o was in the w o m b h e a r d this from
akti.
66. J t u k a r n y a heard this from P a r a r a . Holy lord
D v a i p y a n a heard this from him. O excellent B r h m a n a s , it
has been then acquired by me from D v a i p y a n a .
67. T h i s has been n a r r a t e d to my son of unmeasured
intellect. T h i s is the enumerative statement of all Gurus
beginning with B r a h m a . It has been cited.
68-70. Gurus (Spiritual preceptors) are to be earnestly
bowed to by learned m e n . T h i s P u r n a is conducive to wealth,
renown a n d long-life. It is secred a n d capable of accomplishing

1. The genealogy of teachers w h o handed d o w n the Purna unto

Sauti, the son of Sta. T h i s list is longer than the o n e g i v e n in
Introduction.
3.4.4.71-73 1027

a l l objects. It is destructive of sins. It should be listened to

along with B r h m a n a s . This sacred excellent P u r n a should n o t
be given to the i m p u r e and unclean, to the sinner a n d faithless.
It should not be given to a student unless he has served a n d
s t u d i e d for at least a year. It should not be given to the unlet
tered or to one who is antagonistic. It should n o t be given to
1
one who is not like one's own son.
71-73. W i t h great m e n t a l purity, I b o w down to t h e
2
p r i m o r d i a l B r a h m a , the great lord, the most excellent of all
excellent ones, the bestower of boons. He is established in
Satyaloka. He is of the n a t u r e of Yaja. He is the lord of
Devas a n d the creator of people. T h e y say t h a t t h e Avyakta ( t h e
unmanifest) is his source of origin a n d t h a t this Kla ( T i m e )
a n d Gati ( M o v e m e n t ) is his manifest body. Vahni (fire) is his
m o u t h , the S u n a n d the M o o n a r e his eyes, the quarters his
ears. V y u ( t h e W i n d god) is his vital b r e a t h . His words a r e
V e d a s ; the firmament his body, the E a r t h his feet a n d t h e
stars the pores of his hairs. T h e entire sky constitutes his
head a n d all lores a n d U p a n i s a d s constitute his tail.

1. Usual qualifications of the listener to the Purna. T h e s e are

-common to all h o l y scriptures.
2. T h e usual concluding solutation to the Primordial P u r u s a .
LALITA MAHATMYA
 CHAPTER FIVE

Agastya's Pilgrimage to sacred places: Manifestation of Visnu

O b e i s a n c e to r G a n e a : T h e episode of goddess r
L a l i t is n o w b e i n g commenced i 1
1. O b e i s a n c e u n t o you, O sole m o t h e r of t h e U n i v e r s e ,
t h e m o t h e r w h o has four a r m s , is a d o r n e d with t h e digit of t h e
m o o n (on her f o r e h e a d ) , whose breasts a r e p l u m p a n d full, w h o
has b e e n r e n d e r e d red by t h e red saffron a n d w h o holds a w h i t e
lotus, a sugarcane, a noose, a goad, flowers a n d arrows in t h e
hands. w

2. L e t t h e eternal Reality, a beautiful female D e i t y oi

lovely form, be gracious for our welfare for e v e r t h e D e i t y
from w h o m learned m e n acquire t h e third Purusrtha viz. :
K&ma i.e. all their desires a n d whose splendour is s u p r e m e .
3-4. T h e divine sage n a m e d Agastya, w h o h a d mastered
the Vedas a n d V e d g a s , w h o was conversant w i t h t h e
essence of ( t h e established doctrines) of all schools of philosophy
(Darianas) a n d whose soul experienced the j o y of Bliss of
B r a h m a n , moved round pilgrim-spots and shrines of wonderful
miracles, m o u n t a i n s , forests, i m p o r t a n t (sacred) rivers a n d all
countries.
5. In those different places, he saw all creatures enveloped
in t h e darkness of ignorance a n d devoted to t h e satisfaction of
t h e urges of h u n g e r a n d sexual desire. H e n c e , he t h o u g h t wor
riedly a b o u t t h e m .
6. Even as he was p o n d e r i n g over thus in t h e course of
his travel r o u n d t h e E a r t h , he h a p p e n e d to r e a c h t h e excellent
2
a n d highly meritorious city of K c .

1. As stated in Introduction Sr Lalitopkhyna is an Appendixan

a p o c r y p h a l p a r t o f the B r a h m n d a Purna (Bd. P.) It starts with a fresh
set of Magalcarana versesa prayer of ri Lalit, the m a i n divinity of this
Upkhyna a n d has a different set of interlocutors viz. Sage Agastya and
H a y a g r i v a ( a partial incarnation o f g o d V i s n u a s another s a g e ) .
2. Conjeveram, 4 3 miles S W o f Madras. T h e eastern portion of t h e
t o w n is Vismi-Kc a n d the western is iva-Kci. T h e chief deity of iva-
1032 Brahmnda Purna

7. T h e r e t h e wise sage worshipped iva installed in

t h e shrine of E k m r a , t h e lord of V r a n a aila as well as god
dess K m k s , t h e destroyer of sins a n d defects of t h e K a l i
Age.
8. J a n r d a n a (god Visnu) was delighted by t h e long-
t e r m p e n a n c e of t h e intelligent sage w h o constantly engaged
himself in d e e p t h o u g h t s for t h e welfare of t h e world a n d
w h o m e l t e d w i t h p i t y (for t h e w o r l d ) .
9-10. Assuming t h e Hayagrva ( H o r s e - h e a d e d ) form t h e
lord manifested himself in front of the sage. T h e person of t h e
L o r d was constituted of p u r e cit (consciousness), w i t h his arms
brightly shining with a conch, a discus, a rosary of beads a n d
a book. It filled t h e e n t i r e universe w i t h its lustre of immeasur
able brilliance.
11. O n seeing h i m , t h e sage was f i l l e d w i t h delight.
H e frequently b o w e d d o w n with great h u m i l i t y a n d eulogised
t h e lord of t h e universe.
12. T h e n t h e lord o f t h e universe said, " I a m pleased
with y o u r p e n a n c e . O excellent B r h m a n a , welfare u n t o you.
Choose y o u r b o o n . "
13-14. Asked t h u s by t h e lord, t h e excellent sage s a i d
" O L o r d , i f y o u a r e delighted w i t h m e , i t behoves y o u t o tell
m e how a n d b y w h a t m e a n s c a n t h e i g n o r a n t a n d v u l g a r
creatures g e t r e l e a s e d " .
O n being asked b y t h e B r h m a n a t h u s , J a n r d a n a t h e lord
of Devas said :
15-17. " T h i s same question was p u t t o m e formerly b y
iva. T h e same question was asked thereafter by god B r a h m a .
T h e n it was p u t by Durvsas as subsequently by you. L e t my
advice a n d directive be popularised a m o n g t h e people of all
worlds by t h e noble-souled persons like you, t h e teachers of
all living beings. T h i s is my b o o n .
18. I am t h e p r i m e cause of living beings, t h e original
creator a n d t h e lord. I am t h e cause of creation, sustenance
a n d dissolution of everything.

K c i is iva called Ekmrantha and his consort is Kmk?i. T h e story

seems to h a v e a Oravidian background as K c i a n d t h e south appear n o w
and then.
Lalit-mhitmya 5.19-27 1033

19-22. I am T r i m r t i ( t h e T r i n i t y ) . I transcend t h e
three G u n a s . I am devoid of G u n a s as well as am t h e substra
t u m of G u n a s . I sport as I wish. I am t h e soul of all living
beings. I am of the n a t u r e of P r a d h n a a n d P u r u s a . Even as
I, O B r h m a n a , continued the assumption of the Cosmic form
it was split i n t o forms n a m e l y P r a d h n a a n d P u r u s a . My form
as P r a d h n a is of the n a t u r e of all G u n a s a n d the worlds.
T h e o t h e r form which is beyond all G u n a s , is t h e G r e a t
o n e . It is greater t h a n the greatest. On knowing these two
aspects of those two forms thus, o n e is liberated from
Sarhsra.
23. At t h e e n d w h e n t h e effects of evil actions perish
on account of austerities continued for a long t i m e as well as
1
t h r o u g h Tamas a n d Niyamas* (Restraints a n d holy observances)
a n d Tygas ( r e n u n c i a t i o n of t h i n g s ) , Salvation is immediately
attained.
24. T h a t form which is endowed w i t h G u n a s is a t t a i n e d
by means of identity with these G u n a s . T h e other one which is
the Cosmic form is acquired as a result of good actions a n d
their enjoyment.
25. W h a t is obtained by good actions is obtained by
r e n u n c i a t i o n a n d generosity t o o . Of those two, O ascetic, Tyga
( r e n u n c i a t i o n a n d generosity) is very difficult to be practised
by all.
26. T h e means t h a t is easy of access a n d free from loss
a n d decay is t h a t based on Sat a n d Asat ( G o o d a n d evil)
Karmans.
27. T h e Jina (knowledge) that is acquired by means of
t h e G u n a present in one's own self, w h e t h e r it is Sat or Asat a n d
by means of unity of souls, bestows all iddhis.

1. T h e moral observances viz. Non-violence, T r u t h , Non-stealing,

Celibacy, Possession-lessness. S o m e Smrtis enumerate ten Tamas. Tamas are
obligatory.
2. T h e restraints, Yogastra I I . 32 e n u m e r a t e the following : auca
(cleanliness), santosa (contentment), tapas (austerities), svdhyiya (study
of the V e d a s ) and ivara-Prayidhna (complete submission to God), as
Niyamas. T h e r e is variation b o t h in the number and restraints under
N i y a m a s ' . c f . K P . I I . 11-20-29.
1034 Brahmnda Purna

28. M e r e l y by meditating on t h a t form, the sins a n d

evils of those m e n w h o commit heinous crimes a n d those w h o
a r e outside t h e pale of three Varnas, turn i n t o meritorious
deeds.
29. T h e r e is no d o u b t indeed t h a t those who worship
t h e supreme akti (power) in accordance w i t h the injunctions
or otherwise are liberated souls. T h e y ( d o not suffer due) to
worldly existence.
30. By worshipping a n d propitiating her ( t h e ParSakti)
a n d a so by means of the power of m e d i t a t i o n a n d Yogic
practice, L o r d iva became t h e leader of all Siddhas a n d also
b e c a m e t h e lord, half of whose body has the female akti form.
31-34. O t h e r Devas too with god B r a h m a ( t h e lotus-
b o r n lord) as their leader have become Siddhas d u e to the
power of m e d i t a t i o n on her.
H e n c e , in regard to the entire world, nowhere can t h e r e
be a simultaneous a t t a i n m e n t of worldly enjoyment a n d salva
tion without the p r o p i t i a t i o n of Goddess T r i p u r .
Y o u shall a t t a i n liberation by keeping your m i n d a n d
vital air fixed in her, by performing worship u n t o her, by
directing all desires u n t o h e r a n d by performing all holy rites
with the soul identified w i t h her.
T h i s esoteric doctrine has been recounted, O excellent
sage, by m e , because I have been pleased with your p e n a n c e .
F u r t h e r , it is recounted with a desire for the welfare of all.
M a y Devas, sages, Siddhas, h u m a n beings a n d others
a t t a i n Siddhi (spiritual achievement) greater t h a n the
greatest, by acquiring (this d o c t r i n e ) t h r o u g h your lotus
like m o u t h " .
35. On h e a r i n g these words of Hayagrlva, the lord wield
ing rga bow, (sage Agastya) bowed down to him a n d
spoke these words to V i s n u (slayer of M a d h u ) .
36. "O Lord ! It behoves you to recount to me of w h a t
sort is t h a t form t h a t has been mentioned by you before, w h a t
is its power a n d of w h a t ' t y p e are its sports.

Hayagriva said :
37. T h i s divine sage Hayagriva is another p a r t i a l (in-
Lalit-mihtmya 5.386.6 1035

c a r n a t i o n ) of m i n e . W h a t e v e r you wish to h e a r he deserves to

relate t o y o u . "
38. After saying this a n d c o m m a n d i n g sage H a y a g r i v a
(like-wise) H a r i , t h e lord of t h e universe, vanished in front of
t h e p o t - b o r n sage Agastya.
39. Thereafter, ascetic Agastya w h o was struck with
w o n d e r a n d whose hair were standing on their e n d ( d u e to
surprise a n d emotion) went back to his rama ( h e r m i t a g e )
along w i t h sage H a y a g r i v a .

CHAPTER SIX

A Dialogue between Agastya and Hayagriva : The Nature of

Violence, etc.

1. T h e n Agastya m a d e H a y n a n a ( H a y a g r i v a ) sit on a
wonderful seat a n d a p p r o a c h i n g h i m , spoke these w o r d s :
2. "O holy lord conversant with all religious activities,
the most excellent one a m o n g those w h o know all logically
established doctrines (siddhntas), seeing people like you is a
c o n t r i b u t o r y cause for t h e prosperity of t h e world.
3. M e n t i o n in details to us all these things, n a m e l y t h e
manifestation of t h e g r e a t goddess, h e r other forms a n d t h e
most i m p o r t a n t ones of h e r sporting activities a n d p a s t i m e s . "

Hayagriva said :
4-5. ( T h e G o d d e s s ) is beginningless. S h e is t h e s u p p o r t
of everything. Sat a n d Asat K a r m a n s a r e her forms. She c a n be
perceived only t h r o u g h m e d i t a t i o n . M e d i t a t i o n a n d vidys
(lores) are h e r limbs H e a r t is h e r base. She becomes manifest
on a t t a i n i n g t h e oneness of souls on the g r o u n d of c o n t i n u e d
performance of holy rites.
6. At t h e outset, akti manifested herself t h r o u g h t h e
profound m e d i t a t i o n of god B r a h m a . T h a t akti is wellknown
by t h e n a m e of Prakrti. She is t h e bestower of S i d d h i desired,
b y t h e Devas.
1036 Brahmnda Purna

7-9. T h e second form a p p e a r e d when t h e c h u r n i n g for

t h e sake of N e c t a r was being carried out. T h a t form fascinated
Sarva ( i v a ) . I t c a n n o t b e c o m p r e h e n d e d b y t h e m i n d o r
expressed t h r o u g h words. On seeing it, even a (god iva)
b e c a m e c h a r m e d a n d e n c h a n t e d a l t h o u g h he is omniscient.
W h e n prohibited by h e r , he left off Prvat all of a sudden a n d
he indulged in sexual intercourse w i t h h e r (i.e. M o h i n ) .
He begot of her ( t h e son) Sst, t h e suppressor of Asuras.

Agastya said :
10. Alas, h o w was it t h a t the chastiser of t h e god of
Love, t h e lord of all Bhtas (goblins a n d living beings),
t h e lord who has all t h e senses u n d e r his control, was e n c h a n t
ed a n d fascinated by t h e goddess ( M o h i n ) a n d how he
procreated a son ?

Hayagriva said :.1

11. Formerly, t h e overlord of the city of i m m o r t a l
ones, the lord endowed with prosperity a n d glory of victory,
(ruled over and) protected t h e three worlds including
Devas, Asuras a n d h u m a n beings.
12. M o u n t i n g on his lordly elephant t h a t was like the
peak of Kailsa, he moved a b o u t in all worlds ( d u l y )
h o n o u r e d a n d respected by everyone. K n o w i n g t h a t he (Indra)
was elated, the i m m u t a b l e lord of Bhavn called Durvsas a n d
sent him to his ( I n d r a ' s ) presence.
13. T h e sage D u r v s assumed t h e guise of an insane
person. He wore a piece of skin of an antelope a n d held a
staff in his h a n d . His b o d y was rendered greyish on account of
dust. He walked along the p a t h of Vidydharas (i.e. t h e sky).
14. In t h e m e a n t i m e a certain V i d y d h a r a lady of very
beautiful form c a m e in front of h i m by chance.
15. After p r o p i t i a t i n g t h e great goddess Ambik by
m e a n s of a p e n a n c e for a long d u r a t i o n , she b e c a m e delighted
in her m i n d on receiving a g a r l a n d h a n d e d over to h e r by
t h e goddess.

1. V V . 11-31 describe sage Durvs's curse to Indra for his arrogance.

Lalita-mhtmya 6.16-28 1037

16. On seeing t h a t Fawn-eyed lady, the leading sage

iked : " W h e r e are you going, O timorous lady ? W h e n c e was
this got by you ?"
17. After bowing down to t h e noble-souled sage, she
s a i d h u m b l y " I t has been given, O B r h m a n a , by t h e goddess
w h o was pleased with my long-term p e n a n c e . "
18. On h e a r i n g her words, he asked for t h a t excellent
g a r l a n d . She became delighted on being requested thus a n d
i m m e d i a t e l y she gave it to the noble-souled sage.
19. Saying, " l a m delighted a n d c o n t e n t e d " , h e quickly
Received it with b o t h t h e h a n d s . He t h e n placed it on his own
with devotion a n d very gladly spoke to her.
20-21. ' ' W h a t is not accessible to B r a h m a a n d others has
been fortunately o b t a i n e d by me. Let your devotion to the
lotus-like feet of t h e goddess be splendid a n d profound. You
will have a splendid form a n d figure, O gentle lady, you m a y
go happily."
Becoming satisfied, she bowed down her h e a d before h i m
nd went away in t h e m a n n e r she h a d come.
22-24. After sending her off, he once again resumed his
walk along the p a t h of V id y d h a r a s (i.e. firmament). He took
up a lute from the h a n d s of a V i d y d h a r a girl. He took divine
g a r l a n d s , unguents a n d ornaments (from other V i d y d h a r a
gfcU). He wore t h e m at some places while he held t h e m up at
4ther places. ( H e burst o u t ) singing in some places a n d was
laughing at other places.
T h u s sporting a b o u t as he pleased, t h e sage went to the
place where P u r a n d a r a ( I n d r a ) was present. T h e sage h a n d e d
over the g a r l a n d kept in his h a n d s to akra ( I n d r a ) .
25. T h e lord of the Devas took the garland a n d placed
it on the shoulder of the elephant. T h e e l e p h a n t took it a n d
threw it on the ground.
26-28. O n seeing t h e garland h u r l e d down o n t o t h e
g r o u n d , the ascetic spoke a n g r i l y " T h e g a r l a n d h a n d e d over
to you by me was not worn on the head by you. It has
been slighted a n d dishonoured by you w h o have become arrog
ant on account of t h e lordship of the three worlds. I n d e e d , w h a t
b worn by the great goddess is invariably honoured a n d
1038 Brahmnda Purna

worshipped b y B r a h m a a n d others. T h e entire world r u l e d

over by you including Devas, Asuras and h u m a n beings shall
become ugly a n d devoid of splendour on a c c o u n t of my c u r s e . "
29. After cursing h i m thus, a l t h o u g h he was h o n o u r e d
and worshipped by I n d r a w h o b e c a m e h u m b l e , t h e sage,
O B r h m a n a , w e n t on silently remembering t h e future duties.
30. Thereafter his ( I n d r a ' s ) glory of victory went over to
Bali t h e D a i t y a , Nityar ( t h e eternal glory) passed on to
Vsudeva the eternal Purusa.
3 1 . I n d r a w e n t b a c k to his city a c c o m p a n i e d by all
Devas. He lost all his splendour a n d magnificence. W i t h a
dejected m i n d , t h e lord of Devas t h o u g h t a b o u t his state.
32. Seeing ill omens in t h e city of the i m m o r t a l ones, he
sent for B r h a s p a t i a n d spoke these w o r d s : 1
33. "O holy lord, conversant with all holy rites, efficient
one with the knowledge of the affairs of t h e three units of
time (i.e. past, present a n d f u t u r e ) , inauspicious omens, which
were never seen before, a r e being observed.
34. W h a t will be t h e effects of these ? W h a t is t h e
remedy ?"
On hearing these words of Devendra, B r h a s p a t i in reply
uttered t h e s e words splendid a n d associated w i t h piety a n d of
meaningful purpose.
35. " N o action (committed by m a n , O king, can perish
even in h u n d r e d crores of K a l p a s unless a t o n e m e n t is performed
or t h e resul^ is e x p e r i e n c e d . "

Indra said '

36. " O f w h a t n a t u r e is K a r m a n (Action) ? Of w h a t
n a t u r e is a t o n e m e n t ? O holy B r h m a n a , I wish to h e a r every
thing. Explain t o m e i n d e t a i l . "

Brhaspati said :
37. Five types of actions c o m m i t t e d by a king, they say,
constitute a sin, viz. : (violence) killing, stealing, drinking a n d
sexual intercourse w i t h o t h e r women.

1. V V . 32ff g i v e a discussion b e t w e e n Indra and Brhaspati regarding

the nature of K a r m a . T h e nature of v i o l e n c e (Hims) is discussed in this
chapter.
Lalit-m&hitmya 6.38-46 1039

38-39. B r h m a n a s , Ksatriyas, Vaiyas a n d dras, the

q u a d r u p e d s such as cows, horses, asses a n d camels, oviparous
beings, a q u a t i c beings, animals of the lowest strata a n d the
boneless creatures (i.e. reptiles), these are in this order, t e n
t h o u s a n d , t h o u s a n d , h u n d r e d , ten, t e n , ten, f i v e , three, o n e a n d
half in n u m b e r . *
40. In t h e m a t t e r mentioned, one can point out sin in
t h e case of B r h m a n a s , Ksatriyas, Vaiyas a n d w o m e n . Expia
tion is for t h e father, m o t h e r , preceptor, m a s t e r a n d sons.**
4 1 . A sin c o m m i t t e d at the behest of a preceptor is signi
ficant w h e n the c o m m a n d is d i s r e g a r d e d * * * (transgressed).
A king m a y kill one B r h m a n a for the purpose of s u p p o r t
ing ten B r h m a n a s .
42. Or a B r h m a n a shall kill a B r h m a n a for the
purpose of supporting a h u n d r e d B r h m a n a s .
O n e shall punish a Vaiya for t h e sake of five theologians
or philosophers.
4 3 . For the sake o f t e n Vaiyas, o n e shall punish one or
( m o r e ) Vaiyas. Similarly, for t h e sake of a h u n d r e d Vaiyas
o n e shall punish one B r h m a n a .
44. F o r the sake of a thousand dras, o n e shall p u n i s h
a B r h m a n a ; for the sake of h u n d r e d a n d fifty Sdras, one
hall punish one d r a .
45. O n e shall eschew three-fourths (of property)
for the sake of kinsmen a n d friends : h a l f for the sake of wives
and sons a n d n o t h i n g for the sake of oneself.
4 6 . If a person kills a B r h m a n a or a K s a t r i y a or a
Vaiya or a cow or a horse or a n y t h i n g else in case he or it

*idam in V. 39 is meaningless. T h e o t h e r ( N ) edition reads :

nuprvydd agham bhavet / 2.39
' T h e sin will accrue in t h e aforesaid order'.
Two crucial misprint* h a v e rendered the verse absurd. In 4 0 A
instead of pdpam (adiet) read 'pdam' (diiet) meaning 'one-fourth of
a t o n e m e n t should be prescribed for B r h m a n a e t c . '
40b. ( P u t r n m ) caiva nifkrtih is obscure.
N. reads naiva nifkrtih, ' T h e r e is no expiation at all in the c a s e of e t c .
* * * N . 2.40 read* atdhakam for arthakam
' T h e sin is h a l f in transgressing the preceptor's order*.
1040 Brahmnda Purna

were to a t t a c k h i m with an intention of killing him, he is not

affected by its sinful effects.
47. T h e sin in killing and the merit in saving the
following, O excellent one among the Suras, increases ten times
t h e preceding one in the case of each succeeding o n e o n e ' s
own wife, son, brother a n d kinsman.
48. Good m e n say t h a t the a t o n e m e n t for t h e slaughter
of the king, the B r h m a n a proficient in the Vedas, a pious
m a n practising penance a n d holy rites, a n d one w h o is conver
sant with the Vedas as well as V e d n t a is once, twice, fifty
times a n d ten thousand times.
49. If ways a n d means of p r o t e c t i n g t h e m a r e provided
for a n d liberal gifts are distributed a m o n g t h e m , they say t h a t
the merits gradually increase in t h e case of succeeding one
as mentioned before. In the case of visiting or bowing d o w n
to t h e m or serving people similar to t h e m (the result is also
similar).
50. F o r t h e sake of gods a n d B r h m a n a s , the king shall
always kill lions, tigers a n d other animals t h a t cause h a r m to
the p e o p l e . 1
5 1 . In cases of emergency, even for one's own sake,
o n e m a y kill a n d eat animals fit for sacrifice.
52. O n e shall n o t cook food solely for one's own sake.
O n e shall n o t cook animals solely for one's own sake. By
cooking for the sake of gods a n d B r h m a n a s , one is not affect
ed by sins.
53-54. F o r m e r l y , goddess M y w i t h an inclination
for enlivening the universe created Devas, Asuras a n d
h u m a n beings as well as fourteen types of animals for the
sake of protecting t h e m . After prescribing Yajas a n d injunc-
tions regarding t h e m she spoke to t h e m .
55-56. "O m e n , perform sacrifices u n t o Devas with
these animals in accordance with these injunctions. Those who
m a k e sacrificial offerings become sanctified and nourished by
the Yajas. He w h o does not continue this regular system a n d

1 . W . 50-7 state circumstances under w h i c h violence to life i s

condonable.
Lalit-mhtmya 6.57-67 1041

routine thus evolved, shall become indigent a n d worthy of

being cast i n t o hell in the course of every b i r t h .
57. F o r the sake of gods a n d manes, for guests a n d
preceptors as well as on t h e arrival of a g r e a t m a n , a twice-
b o r n person m a y kill animals w o r t h y of being used for sacrifice.
58. If in an emergency a B r h m a n a eats the m e a t of
an a n i m a l w o r t h y of being sacrificed, he is not b l a m e w o r t h y
or sinful. Rites ordained should be performed a n d activities
forbidden should be avoided.
59. Formerly, there was a great sacrifice u n t o t h e
Devas performed by Yuvanva. T h e r e was dispute a n d
q u a r r e l a m o n g t h e Devas ( w h e n each s a i d ) , " T h i s i s m i n e " ,
"This is m i n e " .
60. T h e r e u p o n , B r a h m a , the grand-father of all t h e
worlds, divided t h e animals a n d h u m a n beings a n d allotted
t h e m to Devas severally.
6 1 . T h e r e a t , the g r e a t akti assisted by the groups of
Bhtas (goblins) b e c a m e furious. T h e n B r a h m a equipped w i t h
tactful policies, said to h e r .
62. On seeing (the goddess) a p p e a r i n g in front, B r a h m a
b e c a m e afraid of t h e goblins. He bowed down with p a l m s
joined i n reverence a n d repeatedly said " B e p l e a s e d " . H e
then continued:
63. " S i n c e you have a p p e a r e d in front of m e , I am c o n
tented a n d blessed. All these activities auspicious as well as
inauspicious have been created by you.
64. rutis a n d Smrtis have been composed by you a l o n e .
It is by you alone t h a t all t h e subsidiary sacrifices in a
great K r a t u have b e e n a r r a n g e d a n d ordained b u t t h r o u g h
me.
65. M a y all those animals, O great goddess, allotted
severally to t h e Devas be your own. L e t t h e m be for the satis
faction of Bhtas (goblins, a n d o t h e r living b e i n g s ) . "
66. After saying this, P i t m a h a ( g o d B r a h m a ) vanished
from their presence. He performed g r e a t K r a t u s in a c c o r d a n c e
w i t h t h e injunction laid down by h e r .
67. He performed t h e sacrifice for t h e g r e a t akti after
killing a n i m a l s fit for sacrifice. T h e different divisions of t h e
1042 Brahmnda Purna

s a m e are not recounted here because they have been m e n t i o n

ed in the Vedas.
68. Excepting a B r h m a n a the women a n d the dras
m a y accept m e a t . In cases of emergency even a B r h m a n a m a y
c o n s u m e it w i t h the permission of t h e preceptor.
69. ( T h e M a n t r a s to be uttered)
" T h i s P i n d a (mass of flesh) originates from iva. It has
very m u c h a t t a i n e d the state of iva. U n d e r s t a n d , O sacrificial
a n i m a l , you are not Aiiva (inauspicious). You are Sacchiva
(good a n d auspicious).
70. Ia is the m a k e r of t h e entire universe, its source of
origin a n d dissolution. Since R u d r a is superior to the universe,
you, O sacrificial a n i m a l , are R u d r a " .
7 1 . O n e is n o t smeared with sins a n d defects if one
slaughters a horse, cow, elephant, camel, buffalo etc. (by
u t t e r i n g this M a n t r a ) w h e t h e r it is for his own sake or for the
sake of others. .
72-73. (Similarly, one is not defiled by killing) serpents,
mice, hogs a n d scorpions causing h a r m to our domestic life.
T h i s is something (like a sacrifice) in the case of those who
carry on a house-holder's life a n d who desire t h e benefits of a
holy r i t e . In t h e case of others who have achieved the power
of great m e d i t a t i o n a n d will a n d whose splendour is very
auspicious, it shall bestow t h e benefit of /;fprta (sacrifice
a n d charitable activities).
W h a t they wish for c a n be achieved by means of Japas,
Homos, Arcans (worships) a n d other things.

CHAPTER SEVEN
The Sins of Theft and Drinking*
Indra said :
1. "O holy lord, t h e characteristic of violence has been
entirely recounted. W h a t is t h e characteristic feature of s t e a l t h ?
Tell me in detail".
* N . continues the 2 n d chapter. H e n c e the 1st verse here is 2 . 7 0 in N.
Our text teems to h a v e deleted N. 2.77 and 7 9 .
Lalit-mhtmya 7.2-10 1043

Brhaspati said :
2-3. " K i l l i n g of a n i m a l kind is a greater sin t h a n ordi
n a r y sins. A sin still greater t h a n this is the m u r d e r of one w h o
has sought shelter a n d has trusted you. Even if one kills
(a m e m b e r of) the lowest a n d the last of all castes, a l t h o u g h
he m a y be a great sinner b u t has trusted (himself to you)
one t h e n incurs a sin greater t h a n B r h m a n a slaughter. O n e
has no m e a n s of a t o n e m e n t for the same sin.
4. T h e r e is no expiation at all for the sin of stealing
w e a l t h a n d p r o p e r t y of a poor m a n , of a person w h o has
earned it with very great h a r d s h i p , of a m a n w h o has realized
B r a h m a n a n d of a person w h o has a large family consisting of
his wife a n d children a n d who wishes to sustain himself
with it.
5. T h e theft of the property of a person w h o has trusted
you is a greater sin. O n e should never steal the wealth of a
p o o r m a n w h e t h e r he has trusted you or not.
6. Therefore, one w h o unhesitatingly kills the thief of
gold, gems a.nd jewels of twice-born ones a n d deities (in
temples) acquires the fruit of a horse-sacrifice.
7. On account of theft ( i n regard to the p r o p e r t y )
of the preceptor, deity, B r h m a n a , one's o w n friend, son a n d
others, the sin accruing in this order is ten times t h e preceding
one.
8. T h e person who steals wealth from a C n d l a , a
S d r a , a Vaiya, a K s a t r i y a a n d a B r h m a n a is defiled by sins
ten times m o r e dreadful in e a c h case t h a n the previous one.

The story of Kirdta Dvijavarman1

9. In this context they cite t h e following t r a d i t i o n a l
legend. It is a g r e a t e r secret t h a n all other secrets. It is destruc
tive of all sins.
10. Formerly, there was b o r n in the city of K c i a thief
n a m e d Vajra. All the people in t h a t beautiful excellent city were
endowed with riches. All of them were h a p p y persons

1. T h e story illustrates h o w the fruit i.e. merit of g o o d actions from

theft of property it distributed a m o n g t h e parties concerned.
 1044 Brahmnda Purna

devoid of illness. T h e y h a d perfect control over their sense-

organs. T h e y were endowed with gracious s y m p a t h y (for
others).
11. In this city flourishing exceedingly w i t h all sorts of
riches, t h a t thief starting with a small a m o u n t a n d proceeding
a h e a d little by little amassed a great deal of money.
12-13. He d u g a pit in the j u n g l e a n d greedily deposited
wealth t h e r e i n . A c e r t a i n K i r t a (forester) saw h i m hiding
it. In t h e m i d d l e of night, w h e n he ( V a j r a ) h a d gone far
away, t h e K i r t a c a m e t h e r e a n d removed one-tenth of
stolen wealth w i t h o u t being noticed by Vajra. He went along
his way b e a r i n g t h e b u r d e n of firewood.
14. V a j r a w h o was covetous of w e a l t h covered the pit
w i t h a rock and filled it with m u d a n d sand w i t h great l a b o u r .
Thereafter, he went back to the city.
15. G e t t i n g m o r e a n d m o r e wealth, he thus deposited it
u n d e r the g r o u n d . After reaching h o m e ; t h e delighted K i r t a
said to* his wife.
16. "As I was going a b o u t g a t h e r i n g firewood, O timo-
/ T b u s w o m a n , this w e a l t h was acquired by me at a lonely place
/ on t h e way. O lady seeking wealth, keep this safe."
I 17. On h e a r i n g it, she took w e a l t h a n d placed it
within. T h i n k i n g a b o u t various things she spoke thus to her
husband.
18. T h e B r h m a n a who passes by my house everyday
saw me a n d said : " E r e long you will be very f o r t u n a t e " .
19. If one (you) were amidst t h e w o m e n of the first
four castes one would r a t h e r be a king's beloved. But Laksm,
t h e goddess of wealth, does not stay for a long time amongst
Bhillas, K i r t a s a n d C n d l a s as well as in t h e family of a
ailsa (Musician, actor, d a n c e r ) . T h i s is d u e to the curse of
sage Vlmki.
20. Still in t h e case of one blessed by merits, t h e cause
of g r e a t fortune, his s t a t e m e n t c a n never be in vain, as seen
before.
2 1 . O r , only t h a t w e a l t h which is acquired with very-
great difficulty by m e a n s of one's own efforts stays with one-
for a long t i m e . All else goes away in course of time.
Lalit-mhtmya 7.22-33 1045

22. O n e should utilize for sacred activities t h a t w e a l t h

which comes to h i m by c h a n c e . H e n c e build a n d dig splendid
tanks, wells etc. with this a m o u n t . "
23-24. On hearing these words of hers, urged by his o w n
future fortune, he looked for a level ground with plenty of
w a t e r in different localities.
.Afterwards, he built a t a n k w i t h perennial supply of w a t e r
in t h e eastern region. T h e water was free from impurities a n d
the t a n k was one t h a t could be completed only by spending a
big a m o u n t of w e a l t h .
2 5 . W h e n t h e entire wealth was spent o n w o r k m e n a n d
t h e artisans a n d he still saw the work incomplete, he b e c a m e
worried a n d anxious.
26-28. ( H e t h o u g h t t h u s ) " U n k n o w n to h i m I shall
follow t h a t thief n a m e d Vajra. I n d e e d m u c h wealth has been kept
u n d e r t h e g r o u n d by h i m . L i t t l e by little I shall ultimately
remove m u c h w e a l t h " . After m e n t a l l y deciding thus, he follow
ed h i m without being observed by h i m . F e t c h i n g wealth in t h a t
m a n n e r h e c o m p l e t e d t h e b u n d with t h a t ( m o n e y ) . I n t h e m i d d l e
(of t h e tank) t h e r e was t h e p a l a t i a l t e m p l e of lord r g i n
( V i s n u ) s u r r o u n d e d b y w a t e r (constructed b y h i m ) .
29. T h a t t a n k b e c a m e a very splendid a n d h u g e reser
voir of w a t e r t h a t never dried u p . In the m i d d l e of the b u n d ,
he built a big shrine of a k a r a .
30. T h e forest t h a t h a d been infested w i t h m a n y wild
beasts was d e n u d e d . T h e r e b y h e p r e p a r e d m a n y excellent f i e l d s
of very great value.
31-33. T h e fields were divided. Some were d e d i c a t e d to
t h e Deities a n d others were d o n a t e d t o B r h m a n a s . H e invited
m a n y B r h m a n a s o f w h o m t h e leader w a s D e v a v r a t a . H e m a d e
t h e m pleased by m e a n s of gold a n d clothes a n d spoke these
words :
" W h e r e (i.e. w h a t a lot of difference t h e r e is) am I a
K i r t a n a m e d V r a d a t t a selling firewood ? W h e r e is t h e con
struction of t h e great b u n d ? W h e r e is t h e b u i l d i n g up of a
g r e a t shrine ? W h e r e is t h e a l l o t m e n t of fields a n d abodes of
B r h m a n a s ? It was only due to y o u r kindness, O excellent
B r h m a n a s t h a t everything has been a c h i e v e d . "
1046 Brahmnda Purna

34-37. Accepting t h a t offer, the B r h m a n a s , t h e leader

of w h o m was D e v a v r a t a , who b e c a m e contented, n a m e d t h a t
K i r t a as Dvijavarm. Those noble-souled B r h m a n a s of
great prowess n a m e d his wife ilavati. F o r t h e sake of protecting
t h e m , t h e K i r t a of great self-control took up his residence
t h e r e itself along w i t h his wife a n d Kinsmen.

Delighting all B r h m a n a s , he n a m e d t h e city Deva-

r t a p u r a after t h e n a m e of t h e priest.
38-39. Thereafter, falling within t h e power of the pass
age of T i m e , Dvijavarm died a n d t h e messengers of Y a m a ,
B r a h m a , V i s n u a n d R u d r a assembled there. A war broke out
a m i d them, a n d i t could b e compared only t o t h e w a r
between Devas a n d Asuras. I n the m e a n t i m e sage N r a d a
c a m e there a n d said :

40-41. " D o n o t f i g h t a m o n g yourselves. Listen t o m y

-words. It was by m e a n s of theft t h a t this K i r t a constructed
t h e Bund sometime back. He shall be transformed to a gaseous
state a n d move a b o u t alone till t h e d e a t h of the owner of
wealth (i.e. V a j r a ) . As for h i m (i.e. V a j r a ) since he has taken
away wealth from m a n y (he too shall move a b o u t in a gaseous
s t a t e ) until all o f t h e m d i e . "

42. On h e a r i n g the words of N r a d a , all t h e messengers

w e n t back. Dvijavarm assumed a gaseous state a n d moved
a b o u t in space for a' p e r i o d of twelve years.
4 3 . T h e sage said to his wife"You have n o t committed
a n y defect or sin. W i t h the meritorious acts committed by you,
go to the region of B r a h m a from this w o r l d . "
44. On seeing h e r h u s b a n d transformed to a gaseous
s t a t e she did n o t relish t h e idea of going t o ) t h e a b o d e of
B r a h m a . A t t a i n i n g t h e state of complete indifference to worldly
affairs, she spoke thus to t h e sage.
45-46. " I shall never go to the a b o d e of Brahma without
m y h u s b a n d . I shall stay here itself till m y husband regains
his body. Thereafter, I shall pursue the same goal as my
husband. O r , is there a n y act of atonement and expiation
to be performed by me or by hina ?"
Lalit-mhtmya 7.47-59 1047

47-50. O n h e a r i n g her words thus t h e ascetic w a s

pleased a n d he said : " Y o u r b o d y t h a t is c a p a b l e of experien
cing j o y a n d sorrow c a n perform rites too. An a t o n e m e n t c a n
be h a d t h r o u g h my influence. I shall m e n t i o n it to you. Before
taking a n y food one m u s t have his holy d i p in t h e great Tirtha
everyday. After devotedly worshipping iva along with A m b i k
h e must m e d i t a t e o n M a h e a n a ( g o d iva) in-his h e a r t a n d
t h e n r e p e a t t h e M a n t r a called atarudra Manu.1 ( I n t h e course
of this period) he shall have only roots, fruits a n d bulbous roots
for food. By r e p e a t i n g this M a n t r a one t h o u s a n d a n d eight
times even the slayer of a B r h m a n a becomes liberated from
sins. T h e r e is no d o u b t at all t h a t he will be liberated from all
o t h e r sins as w e l L "
5 1 . After c o m m a n d i n g h e r t h u s t h e ascetic i m p a r t e d
R u d r d h y y a t o h e r . After blessing t h a t w o m a n thus, h e
vanished t h e r e itself.
52. For t h e sake of doing s o m e t h i n g pleasing to h e r
h u s b a n d , she performed rites of m e d i t a t i o n a n d the repeti
tion of the g r e a t M a n t r a s . L i b e r a t e d from t h e sin of theft, he
regained his physical body.
53-55. Thereafter, t h e thief n a m e d Vajra m e t w i t h his-
d e a t h . O t h e r s too t o w h o m t h e w e a l t h stolen b y h i m belonged
passed away^ Y a m a called t h e m together a n d said t h u s :
" S i n has been c o m m i t t e d by you. Luckily some meritori
ous deeds also have been performed. W h a t is t h e fruit t h a t y o u
wish to experience first of t h e auspicious activities ?
56. O n h e a r i n g his words t h u s , V a j r a a n d others s a i d :
" A t t h e outset t h e fruit of meritorious deeds shall be
enjoyed. Afterwards t h a t of the sins shall be e x p e r i e n c e d . "
57-59. Y a m a said once again. All of you go to
heaven immediately, on the strength of this (meritorious d e e d
of D v i j a v a r m ) along with your wives, sons a n d friends." T h e y
got into an excellent aerial chariot w i t h D v i j a v a r m as t h e i r
l e a d e r a n d guide. Endowed w i t h t h e r e l e v a n t benefits, t h e y
w e n t speedily to h e a v e n .

1. N a m e of a celebrated h y m n in V j . Sarhhit X V I . 1-66. But how-

w a s t h e K i r t a l a d y regarded eligible for r e p e a t i n g V e d i c M a n t r a s ?
1048 Brahmnda Purna

Accompanied by his wife Dvijavarm passed beyond all

worlds a n d a t t a i n e d G n a p a t y a ( t h e state o f being t h e
c o m m a n d e r of t h e G a n a s - A t t e n d a n t s of i v a ) . E v e n t o d a y he
rejoices in K a i l s a . "

Indra said :
60. O highly intelligent one, m e n t i o n t h e divisions a n d
the comparative merits of construction of bunds a n d other
meritorious deeds. It is conducive to t h e increase of m e r i t . "

Brhaspati said :
61-62. " D v i j a v a r m of g r e a t r e p u t a t i o n ( a t t a i n e d every
t h i n g ) after acquiring half of the meritorious deeds. Vajra
acquired a half of t h e r e m a i n d e r . O t h e r s were endowed with a
f u r t h e m o i e t y of w h a t still r e m a i n e d .
Action is c o m m i t t e d by one in four waysby the m i n d ,
by t h e speech, by t h e casual m o v e m e n t of t h e body a n d by the
wilful activity of t h e b o d y . These perish d u e to t h e expiatory
rites performed by t h e very same parts of t h e body.

Indra said :
6 3 . " W h a t is the n a t u r e of Asava ? ( L i q u o r ) . W h a t is
its defect ? W h a t is its merit ? W h a t type of cooked food is
defective ? M e n t i o n this in detail to m e . " 1

Brhaspati said :
64. T h e different types of intoxicating beverages are as
follows : Paiffika ( m a d e from flour or r i c e ) , Tlaja (from t h e
d a t e palm) Kaira (coconut p a l m - j u i c e ) , Mdhka (made from
honey or M a d h k a flowers), G u d a s a m b h a v a (prepared from
molasses). In regard to sinful n a t u r e t h e later ones m e n t i o n e d
above are half as dreadful as t h e earlier ones.
65. sava can be used as a beverage by t h e three castes
beginning with the Ksatriyas. Excepting a B r h m a n a lady,

1. Liquor-drinking is a great sin (Mahppa). T h e remaining

c h a p t e r deals incidently w i t h different types of wines in ancient India, the
permission t o non-Brahmin m e n a n d w o m e n t o drink a n d strict prohibition
for B r h m a n a s e v e n w h i l e w o r s h i p p i n g ' M o t h e r s ' ( Affr-goddesses).
Lalit-mhtmya 7.66-75 1049

all w o m e n can d r i n k liquors beginning with t h e third one

i.e. Kaira (coconut p a l m juice, a n d p r e p a r e d from honey a n d
molasses).
66-67. A widow, a virgin a n d a w o m a n in her m o n t h l y
period shall avoid drinking liquor. If a w o m a n drinks liquor
o u t of covetousness a n d not in the c o m p a n y of h e r h u s b a n d ,
she is called U n m d i n (a m a d w o m a n ) . O n e should avoid
h e r like a C n d l a w o m a n .
68. T h e r a t i o of d r i n k i n g liquors in the case of four
castes beginning with the Brhmanas shall be ten to eight or
six to four. In the case of women it shall be half of the above.
If they d r i n k in the c o m p a n y of their husbands it shall be
one-fourth of the above.
69-71. After drinking liquor out of delusion, a Brh
m a n a should perform Krcchracndryana expiation. Or he shall
repeat Gyatr M a n t r a o r J t a v e d a s a M a n t r a t e n thousand
times. If a m a n repeats A m b i k h r d a y a M a n t r a he shall
become p u r e . A Ksatriya a m o n g the three castes shall be
purified by r e p e a t i n g those M a n t r a s half the n u m b e r of times.
In the case of women the n u m b e r of repetitions shall be one-
fourth or they c a n get t h e same done t h r o u g h B r h m a n a s .
O n e should r e p e a t the M a n t r a s a thousand times u n d e r water
a n d become purified thereby.
72. Laksm, Sarasvat, Gaur, C a n d i k , T r i p u r , A m b i k
Vaisnav, Bhairav, K l a n d M h e n d r are the M o t h e r s .
73. T h e r e a r e other akti goddesses. In worshipping
t h e m the liquor p r e p a r e d from honey is a p p r o v e d of. A
B r h m a n a who has mastered the V e d g a s shall perform
worship without wine.
74. Those w h o are u n a t t a c h e d to worldly objects a t t a i n
t h e greatest goal t h r o u g h their power (i.e. t h e power of
M o t h e r s ) . T h e y shall eat only w h a t is dedicated a n d offered
to t h e m first. W i t h o u t thinking a b o u t other deities they must
be m e d i t a t e d u p o n . T h e y must identify themselves with
Mothers.
75. T h i s r e m e m b r a n c e of the fact of the supreme power
(par-akti) is prescribed as the expiation for all sins com
m i t t e d either knowingly or unknowingly.
1050 Brahmnda Purna

76. T h e base fellow w h o drinks liquor without worship

ping P a r akti shall stay in hell called R a u r a v a for a
period calculated at t h e r a t e of a year for every d r o p so-
consumed.
77. He who drinks liquor with a desire for enjoying
pleasures is the vilest of m e n . Excepting a fall from preci
pitous rock or i m m o l a t i o n into t h e fire, there is no other means
of a t o n e m e n t for h i m .
78-79. A B r h m a n a should n o t drink liquor out of
delusion or for t h e sake of friendship or because of passionate
addiction.
A B r h m a n a shall be purified of sinful defects d u e
to the blessings of great m e n , by r e p e n t a n c e of one's own
action, by worshipping Parakti, by t h e observance of Y a m a s '
a n d N i y a m a s , by m e a n s of Krcchracndryana expiatory rites
calculated on t h e basis of t h e n u m b e r of days (on which the
sin is c o m m i t t e d ) . If t h e sin is c o m m i t t e d consciously t h e
expiation shall be twice as m u c h .

CHAPTER EIGHT*
Narration of sexual Crimes.

Indra said :
1. W h a t is Agamygamana ? (carnally a p p r o a c h i n g a
forbidden w o m a n ) . W h a t is its defect ? W h a t is t h e m e a n s of
expiation ? O n o b l e sage, it behoves you to explain this in
detail t o m e .

Brhaspati said :
2. O n e ' s own m o t h e r , sister, wife of t h e preceptor a n d
the wife of one's m a t e r n a l u n c l e i f one carnally approaches
a n y of these, there is no m e a n s of expiation (for this s i n ) .

This is chapter 3 i n N .
Lalita-mhatmya 8.3-12 1051

3. T h e sin in carnally a p p r o a c h i n g one's sister is t h e

same as in the case of contact with one's mother. T h e same is
t h e result in contacting t h e wife of the preceptor. And the pre
ceptors are of various types.
4. Beginning with Brahmopadea (i.e. imparting t h e
Gyatr M a n t r a ) a n d ending with (the exposition) of the V e d n t a
philosophy, if everything is taught by one person alone, he is
called Mahagu.ru (Great p r e c e p t o r ) .
5. If Brahmopadefa is imparted by one and the Vedas
a n d stras are i m p a r t e d by a n o t h e r or a n u m b e r of o t h e r
persons, the former should be known as crya a n d each of
the latter a DeSika.
6. If one carnally approaches the G u r u ' s wife, it is t h e
r u i n of his soul. If t h e wife of Acrya is defiled, o n e should
perform Krcchra a n d Atikrcchra rites for twelve years, each of
t h e m lasting for six years.
7-8. If a beloved of t h e m a t e r n a l uncle is a p p r o a c h e d ,
one should perform Krcchra rite for six years. If a B r h m a n a
a p p r o a c h e s a young w o m a n of his own caste, he should observe
fast for t h r e e nights a n d perform a h u n d r e d Prnymas. If t h e
w o m a n of his caste is a h a r l o t he becomes p u r e (by observing
fast) for three n i g h t s . *
9-10. ( H e becomes p u r e ) in five days after the c o n t a c t
with a K s a t r i y a w o m a n a n d in seven days after t h e c o n t a c t
with a Vaiya w o m a n . If one approaches a n y of the w o m e n
of oilmongers, K i r t a s , fishermen, labourers etc., t h e purity c a n
be regained in twelve days or by worshipping Dhariakti ( t h e
akti of E a r t h ) . If a B r h m a n a approaches a dra or a
G n d l a w o m a n by mistake, he can become p u r e in a year.
11. Ds (a slave, harlot) is of four types : D e v a d s ,
Brahmads, S v a t a n t r * * (independent) a n d Sdradsik.
T h e first two are on a p a r with a K s a t r i y a w o m a n .
12. T h e o t h e r w o m a n is equal to a prostitute and t h e
next one like a w o m a n of the lowest caste. If a B r h m a n a , out

* N. reads dvirtrt 'for t w o nights.'

**(svads'personal Dsi' in N.
1052 Brahmnda Purna

of delusion approaches his woman-slave, he shall acquire sin

in t h e m a t t e r u n d e r reference.
13-14. If a n y one indulges in sexual contact with his
own wife d u r i n g the period of menstruation, he should perform
t h e Prjpatya rite. If she is a n o t h e r m a n ' s wife, t h e observance
of t h e rite shall be twice as m u c h . If she is a K s a t r i y a w o m a n ,
it shall be four times as m u c h . If she is a Vaiya w o m a n , it shall
be eight times. If she is a d r a w o m a n , it shall be sixteen
times as m u c h . If she is of a mixed caste, it ( t h e expiation)
shall be thirtytwo times. If she is a harlot, t h e expiation is
t h e same as in the case of a d r a w o m a n .
15. If a person, out of delusion, desires to cohabit with
his wife d u r i n g her m o n t h l y course, he shall become purified
(after t h e act) only by taking b a t h , wearing n e w clothes a n d
performing expiatory rites m e n t i o n e d before.
16. After fasting for the r e m a i n i n g p a r t of t h e day, he
should take b a t h a n d perform religious rites. In the
case of sexual contact with o t h e r women also, everything
should be performed similarly.
17. If a person cohabits with a virgin w i t h o u t the legiti
m a t e m a r i t a l rites, b u t w i t h t h e permission of her parents, he
shall become purified by observing fast for three nights. F u r t h e r ,
he must m a r r y only t h a t girl.
18. If a n y o n e cohabits w i t h a virgin given in m a r r i a g e
to a n o t h e r , he becomes purified after a q u a r t e r of the day. * If
a n y o n e c a r n a l l y approaches a virgin w i t h t h e permission of her
p a r e n t s he becomes purified in half a d a y . * *
19. If a person with t h e knowledge of his parents co
h a b i t s w i t h a girl for a m o n t h even when she is a virgin, he

The T e x t N. shows that our text has m i x e d up s o m e lines. T h e N. text

reads differently :
Kanygant pitroranujftay srdham tridinena viiudhyati j
'A person g o i n g to a girl given to another but with the permission of
the parents, b e c o m e s purified in three days'.
* * I n N. this line is preceded by the line :
ekena sagatm jhatv yo'nyasmai pratiyacchati
T h e person w h o has full knowledge that his daughter goes with a
-certain person a n d still gives her in marriage to another should be known as
.a Vrsala ( d r a ) and be e x c o m m u n i c a t e d in all religious rites.'
Lalit-mhtmya 8.20-32 1053

should be known as a vrsala ( d r a ) excommunicated in all

religious r i t e s . *
20. If a w o m a n is m a r r i e d by one b u t a n o t h e r m a n
cohabits w i t h h e r with t h e knowledge of t h e parents, a n d if
t h e second m a n dies, t h e w o m a n does not become a widow. She
can g o over t o the f i r s t m a n .
2 1 . But she must get blessings of B r h m a n a s a n d
perform m a r i t a l rites. Rites of r e n u n c i a t i o n * (?) should be
performed. So also t h e rites laid down in rutis, Smrtis etc.
22. If a w o m a n is at first m a r r i e d to a person b u t she
is given to a n o t h e r by h e r father on t h e d e a t h of t h a t m a n ,
he then becomes a m e r e tool in the h a n d s of t h a t m a n desirous
Of enjoyment of pleasures. She is not worthy of taking p a r t in
a n y holy r i t e .
2 3 . T h e entire universe consisting of t h e mobile a n d
immobile beings, b e g i n n i n g with B r a h m a a n d ending with an
a n t , is said to be evolved o u t of t h e five elements a n d is endow
ed w i t h four instincts.
24-27. T h e y ( t h e instincts) a r e concerned with food,
c o p u l a t i o n , sleep and fear. T h e y exist for ever. (Partially defec
tive t e x t ) . W i t h o u t food t h e creature c a n n o t exist b u t food
incites passion. H e n c e , passion is difficult to avoid, in t h e case
of living beings. T h e creator of t h e universe m a d e it in the
forms of m a n a n d w o m a n a n d t h r o u g h C u p i d (God of love
a n d passion) caused t h e activity of t h e n a t u r e of creation,
sustenance a n d destruction. If C u p i d is active, t h e whole
universe is active a n d if he recedes it gets dissolved.
Listen, I shall now m e n t i o n t h e secret m e a n s whereby
those w h o a r e n o t endowed with knowledge a n d intellect c a n
a t t a i n salvation by m e a n s of activity alone.
28-32. ( M a n t r a ) " V s u d e v a is identical with every
thing. He is t h e a n c i e n t P u r u s a . T h i s L a k s m i is t h e original
P r a k r t i , t h e m o t h e r of t h e entire universe. F o r t h e satisfaction
of five elements in e a c h c h u r n i n g sexual intercourse is
being carried o u t . " If the sexual indulgence is after r e p e a t i n g

* N . reads : tay karmni " s h e should be m a d e to perform rites pres

cribed in. rutis a n d Smrtis.
 1054 Brahmnda Purina

this M a n t r a , b o t h of them become persons of holy rites.

T h e r e is no sin in their case.
This is in regard to those who have the power of p e n a n c e .
In the case of o r d i n a r y persons, downfall alone is in s t o r e .
F u r t h e r , this is in t h e case of one's own wife. Since fate is m o r e
powerful t h a n they ( ? )
If t h e hearts of b o t h have m u t u a l identity, since t h e
minds of b o t h melt w i t h devotion to t h e goddess, there is no
sin in their case too, if the act is not committed on p r o h i b i t e d
days.
33-34. ( M a n t r a ) " T h i s is A m b , the m o t h e r of the u n i
verse. This m a n is Sadiva. F o r the pleasure of twenty-
five principles, it is being c h u r n e d n o w " . If t h e churning is
carried out with this M a n t r a , b o t h of them b e c o m e meritorious
in their deeds, d u e to the power of this M a n t r a . T h e r e is no
sin in their case.
35. Listen to this, O D e v e n d r a . T h i s is t h e greatest
secret. It is t h e destroyer of all sins simultaneously.
36. O n e should be endowed with devotion a n d faith.
After taking b a t h he should stand u n d e r w a t e r . Thereafter, he
shall r e p e a t PacadaSiksari M a n t r a 1
a thousand a n d eight
times.
37. By propitiating parakti, one gets liberated from all'
sins. T h e r e b y t h e sins c o m m i t t e d in the course of t e n million
Kalpas perish. He gets rid of all calamities a n d obtains alL
ambitions."
Discussion about prohibited things :
Indra requested :2
38. " O Holy lord, conversant with all holy rites a n d
pious activities, O holy sage, engaged in the welfare of all living

1. T h e esoteric fifteen-lettered mantra of Parakti is: Ha Sa Ka La

Hrim Ha Sa Ka Ha La Hrim Sa Ka La Hr.
2. T h e r e m a i n i n g chapter discusses the last M a h p t a k a viz associa
tion w i t h those w h o h a v e c o m m i t t e d o n e o f the M a h p t a k a s . A s i n the c a s e
o f incest, Smrtis like Manu XI. 181, Yj III 261 e t c . h a v e prescribed
different p e n a n c e s for such sinners but there is no u n a n i m i t y a m o n g t h e m .
Laliti-mh&tmya 8.39-49 1055

beings, it behoves you to r e c o u n t the special features of t h e sin

due to contact.

Brhaspati said :
39. " T h e sin d u e to c o n t a c t is mentioned to be of four
k i n d s : Kart (the p e r p e t r a t o r ) is t h e most i m p o r t a n t one. T h e
o t h e r s in d u e order a r e Sahakrt ( c o l l a b o r a t o r ) , Nimitta
(instigator) a n d Anumata (abettor) .
40. T h e in of these shall be t h u s : t h a t of the l a t t e r is
o n e - t e n t h of t h e preceding o n e . O n e ' s p u r i t y is in accordance
w i t h t h e m a n n e r m e n t i o n e d before.
41-43a. T h e sin of t h e people selling the following things 1
becomes reduced to t h e t e n t h from t h e earlier to t h e later in
t h e o r d e r in which they a r e mentioned :
L i q u o r , t h e flesh of an a n i m a l killed with a poisoned
w e a p o n , g u m resin, mushroom, onion, garlic, wrightia
antidysenteria, a gourd called M a h k a u t a k , fruit of Momordica
Monadelpha, fungus ( M u s h r o o m of coloured variety), a d r u g
called Hastin, a p l a n t called iulambik Ficus Religiosa, t h e
e g g p l a n t (the fruit o f ) , t h e clearing n u t p l a n t , t h e wood apple,
jasmine.
43b-45. T h e sin of taking food supplied by these
p e o p l e becomes reduced to t h e t e n t h from t h e earlier to the later
in t h e o r d e r in which they are m e n t i o n e d , viz. : O n e w h o sells
(plots or buildings) forming p a r t of a city or a village, t h e
( i m p l e m e n t s etc.) of a Vaiya, t h e articles presented to prosti
tutes, a servant, a citizen, a person staying in a r e m o t e village,
a person of b a d r e p u t e , a physician, a forest dweller, a aivite,
a p i m p , a person w h o sells cooked food, a person w h o m a i n
tains himself by dealing in weapons, a recluse a n d a person w h o
censures V e d i c c o n d u c t of life.
46-49. If one independently takes in an edible fried in
oil, one shall point out the sin m e n t i o n e d therein. He shall
point out t h a t t h e thing seen by t h e m a l o n e a n d e a t e n by
t h e m is free from sin.*

1. V V . 4 1 - 4 5 . list t h e prohibited things for sale.

2. W . 46-59 throw light on complex social situation i n ancient
I n d i a a n d t h e superstition o f pollution b y sight.
1056 Brahmnda Purna

If one eats w i t h o u t b e i n g seen by others edibles fried

in oil and cooked food belonging to B r h m a n a s , K s a t r i y a s ,
Vaiyas a n d dras t h e sin shall be one-fourth (?)
If a B r h m a n a eats t h e food p r e p a r e d by his female slave
a n d seen by her, t h e sin is half. If t h e cooked food is seen by
a Vey ( h a r l o t ) t h e sin is three-fourths. T h e cooked food of
a cowherd, except t h e four milk p r o d u c t s , shall be on a p a r
with t h a t of a d r a w o m a n . T h e cooked food p r e p a r e d in oil
or ghee or mixed with jaggery taken from a Vaiya does not
become denied.
50-52. A fallen B r h m a n a w o m a n is on a p a r with a
Vaiya w o m a n . T h e r e is no h a r m if t h e food is seen by her. If
a B r h m a n a eats t h e food of a Bruoa ( B r h m a n a - i m p o s t o r , a
p r e t e n d e r ) h e shall perform a h u n d r e d P r n y m a s . O r h e
shall repeat Drupadd M a n t r a (AV. 6.115.2-3) t h r e e times
u n d e r water. Or he shall r e p e a t Idarft Visnu etc. ( R V . 1-22-17)
or Tryambakam etc. ( R V . 7-59-12) u n d e r water. By observing
fast for a night, he shall become free from sin.
53-54. O r h e shall r e p e a t t h e A n n a s k t a o r t h e M a n t r a
Bhrgurvai vruni. ( T a i t U p . I I I - l . l ) a n d sprinkle water over
t h e food r e p e a t i n g t h e P v a m n i k a M a n t r a s . H e shall then
r e p e a t t h e verse Brahmrpanam etc. (Bhagavad GUS I V . 24)
observing holy rites. By observing fast for a night, he shall
become p u r e .
5 5 . If a w o m a n eats t h e food of a Bruva etc., she shall
feed B r h m a n a s for a d a y . If a B r h m a n a takes their food in
an emergency, he is n o t defiled thereby.
56. If a person takes food inspired seven times by t h e
m a n t r a Idarh Visnu etc. ( R V . 1-22-17) a n d m e d i t a t e s over it
w i t h the idea " I a m H e " , h e shall n o t become defiled.
57. O r h e shall m e d i t a t e o n Sakara, r e p e a t t h e M a n t r a
Tryambakam etc. (RV. 7-59-12) a n d m e d i t a t e over it with t h e
idea " I a m H e " , h e does not become defiled.
58-59. Listen, O D e v e n d r a , to these secret words of
m i n e . O n e shall m e d i t a t e u p o n goddess P a r akti, repeat Pa-
cadaksari M a n t r a a n d take food after d e d i c a t i n g t h e same
to her. If he repeats this everyday, t h a t B r h m a n a will never
h a v e t h e sin from t h e defect of food. He need not be afraid
of poverty.
Lalit-mhtmya 8.609.3 1057

60-61. He need not fear sickness nor enemies. If he

repeats t h e M a n t r a , h e shall a t t a i n salvation. Everywhere a n d
at all times he shall meet w i t h auspiciousness.
T h u s , O akra, the details regarding sins have been
explained to y o u . So also means of a t o n e m e n t for t h e m . W h a t
else do you wish to h e a r ?

CHAPTER NINE

Churning of the ocean for Nectar

Indra submitted '.

1. O holy lord, conversant w i t h all types of holy duties,
the foremost a m o n g those w h o know t h e (events of the) three
units of time (i.e. past, present a n d f u t u r e ) ; sinful activities
a n d the m e a n s of remedy, thereof have been perfectly r e c o u n t e d
b y you.
2. W h a t is t h a t K a r m a n of m i n e , as a result of which
this m i s h a p has befallen me ? x W h a t is t h e m e a n s of a t o n e m e n t
for t h e same ? M e n t i o n this, O most excellent one a m o n g tho.se
w h o speak fluently.

Brhaspati explained :
3. It is traditionally r e m e m b e r e d t h a t t h e n * D a n u
was b o r n of D i t i a n d K y a p a a n d a d a u g h t e r called R p a v a t
1. T h e story of I n d r a killing his preceptor Triiras or Vivajit on the
s u s p i c i o n o f his c o m p l i c i t y with D a i t y a s and the c o n s e q u e n t pursuit by
B r a h m a - h a t y (the sin of B r h m a n a murder) a n d L o r d N r y a n a ' s division,
of I n d r a ' s sin of B r a h m a h a t y a m o n g w o m e n , trees a n d t h e earth is found
in Mbh. Udyoga 9-3-4; nti 342.32-34 a n d 41 a n d Udyoga 9 . 4 3 southern
recension a n d other P u r n a s .
Our text reads 'tato'But N. reads suto 'a son'. Smriah in V. 3a in our
text a n d suto i n N . m e a n s both. T h e texts presume that D a n u i s the n a m e of
a m a n a n d K a y a p a was his father. MM. di 65.12 clearly states that
D a n u w a s the daughter o f D a k s a a n d she w a s g i v e n i n marriage t o K y a p a .
T h a t is K y a p a was the husband a n d not the father of D a n u . O t h e r Purnas
endorse M b h . If Smxtah in V. 3a is e m e n d e d as Smrt the verse m e a n s : 'A
beautiful girl remembered b y t h e n a m e D a n u was born t o Diti a n d K y a p a .
1058 Brahmnda Purna

was also b o r n w h o m the father ( K y a p a ) gave to D h t (in

marriage).
4. An excessively brilliant son Vivarpa was b o r n to
her. He was always devoted to N r y a n a . He was a master of
t h e Vedas a n d V e d g a s .
5. T h e n t h e lord of D a i t y a s chose t h e son of Bhrgu
( i . e . ukra) as his priest. You were a p p o i n t e d here in t h e
kingdom of the Devas as Vsava.
6. Prior to this w h e n you were in S u d h a r m (the
Assembly Hall of D e v a s ) , a certain question was p u t by you in
t h e presence of sages.
7. " W h i c h is better, worldly existence or pilgrimage ?
W h a t is its excellence ? Be pleased to bless me w i t h a decisive
answer."
8-9. All of t h e m began to answer b u t before t h a t , as fate
would have it, the following answer was given by me quickly.
" P i l g r i m a g e is far m o r e excellent t h a n worldly existence."
O n hearing t h a t the sages b e c a m e furious a n d cursed m e .
10. " G o immediately t o K a r m a b h m i , " L a n d o f holy
r i t e s " i.e. B h r a t a (India) along w i t h your sons limited in
n u m b e r d u e to p o v e r t y . " On being cursed t h u s by those infuriat
ed sages, I b e c a m e dejected. I entered t h e city of K c .
11-12. On seeing t h e city devoid of a priest, you b e c a m e
worried in m i n d along with t h e Devas. For the sake of priest
hood, Vivarpa was respectfully e n t r e a t e d by you. Vivarpa,
the most excellent one a m o n g persons engaged in austerities,
t h e sister's son of D n a v a s , b e c a m e t h e priest of Devas.
13. T h e priest of great power of p e n a n c e did n o t have
a n y excessive e n m i t y towards D a i t y a s . At t h a t t i m e the
lord of Daityas a n d Vsava b e c a m e equally powerful.
14. T h e n once O king, you b e c a m e very furious a n d
desired to kill the n e p h e w of t h e lord of D n a v a s . W i t h t h a t
desire you h a s t e n e d to t h e forest w h e r e he was practising
penance.
15-16. He was seated t h e r e along w i t h t h e sages. He
a p p e a r e d like a m o u n t a i n w i t h t h r e e p e a k s . * By reciting t h e

Vivarpa h a d three h e a d s a n d was h e n c e called Triiras.

Zalitd-mhtmya 9.17-27 1059

V e d i c M a n t r a s h e caused t h e quarters t o reverberate. H e was

c o m p l e t e l y engrossed in t h e Bliss of B r a h m a n y o u considered
t h a t (killing h i m ) will be for t h e welfare of all living beings.
W i t h t h e favour of I a , all his heads were simultaneously
c h o p p e d off by you.
17-18. On a c q u i r i n g t h a t sin, you were afflicted frequent
ly. You w e n t to a cave in t h e M e r u a n d stayed t h e r e for m a n y
years. On h e a r i n g t h e words of sages, B r a h m a c a m e to
know a b o u t t h e d e a t h of his son. Being distressed d u e to t h e
grief over t h e d e a t h of his son, he b e c a m e a n g r y a n d cursed
you.
19-20. " D u e t o m y curse m a y Vsava b e c o m e i m m e d i a t e
ly devoid of splendour a n d g l o r y . "
Devas t h e n b e c a m e leaderless a n d bewildered. T h e y
were harassed by t h e D a i t y a s . Separated from y o u a n d m e ,
fthey fled to t h e a b o d e of B r a h m a . After m a k i n g obeisance to
h i m , they reported h i m everything t h a t h a d h a p p e n e d .
2 1 . T h e r e u p o n , t h e self-born lord (god B r a h m a ) b e g a n
to p o n d e r over t h e r e m e d y for t h a t sin. But he was n o t able to
f i n d a n y such remedy.
22-24. T h e r e a t , surrounded by t h e Devas, he a p p r o a c h e d
N r y a n a . After bowing down t o h i m a n d eulogising h i m t h e
four-faced L o r d s u b m i t t e d to h i m t h e relevant facts.
After reflecting very m u c h , t h e lord of t h e world ( N r
y a n a ) , w i t h great sympathy, split t h e sin into t h r e e p a r t s a n d
assigned t h e m to three different places viz. w o m e n , E a r t h a n d
T r e e s . H e g r a n t e d boons too t o t h e m .
25-26. T h e boon t h e n g r a n t e d to t h e women was in contact
w i t h h u s b a n d s a n d acquisition of sons in all seasons ( o r
m e n s t r u a t i o n p e r i o d ) . T h a t granted to t h e trees of every type,
was the ability to grow once again w h e n c u t .
M a d h u s d a n a bestowed the boon of ability to fill up
d u g o u t places of t h e E a r t h . T h e sin began to function in t h e m
as menses in t h e case of women, exudation of sap in t h e case of
trees a n d b a r r e n spot w i t h saline soil in t h e case of t h e E a r t h .
27. You, I n d r a c a m e out of t h a t cave a n d b e c a m e t h e
l e a d e r of the Devas. You acquired t h e wealth a n d glory of
k i n g d o m d u e to t h e favour of P a r m e s t h i n .
1060 Brahmnda Purna

28-29. Pacified by him, D h t spoke to J a n r d a n a " M y

curse will not be in vain. Let it take effect after t h e lapse of
some t i m e " ( O H a r i N ) .
On h e a r i n g the words of t h e sage of u n m e a s u r e d splen
dour, the lord b e c a m e delighted. Conversant with the shape
of future events he went away silently.
30. Till this t i m e you were ruling over t h e three worlds-
a n d being a r r o g a n t on account of your glory a n d suzerainty,
you caused h a r m to t h e K a i l s a m o u n t a i n .
3 1 . Sage D u r v s , the holy lord, was sent by t h e omnis
cient Lord iva. Desirous of suppressing your haughtiness sage
Durvs cursed you.
32. T h e result of b o t h the curses has b e e n the same. See,
the three worlds h a v e b e c o m e devoid of glory a n d brilliance.
3 3 . Tajas are not being performed n o r Dnas (charitable
gifts) are being distributed. O Vsava, there is neither raffia
(Restraint on the sense-organs) nor Niyama ( H o l y observance
of vows e t c . ) . Penance a n d austerities are not found anywhere.
34. All t h e B r h m a n a s a r e devoid of glory a n d splendour.
T h e i r minds are overpowered by covetousness. T h e y a r e devoid
of inherent strength a n d deficient in c o u r a g e . All of t h e m h a v e
become m o r e or less Atheists.
3 5 . T h e e a r t h has lost all its essential j u i c e a n d h e r b a l
products. It is b e c o m i n g m o r e a n d m o r e feeble a n d powerless.
T h e sun has a d i m a n d grey d i s c ; t h e m o o n is bereft of its
lustre.
3 6 . T h e fire-god is lacking in lustre, his form being
adversely affected by wind a n d dust. T h e spaces of quarters,
a r e not b r i g h t a n d t h e sky is not clear.
37. Devas a r e weak. T h e y a p p e a r entirely different.
T h e three worlds including mobile a n d immobile beings a r e
on the verge of r u i n . "

Hayagriva said :
38. " E v e n as Brhaspati a n d M a h e n d r a were conversing
thus, M a l a k a a n d o t h e r great Daityas a t t a c k e d Svargaloka
(Heaven).
Lalit-mh&tmya 9.39-50 1061

39. H a u g h t y on a c c o u n t of their physical strength, t h e y

c h o p p e d off all trees in t h e whole of N a n d a n a park. T h e y
h i t a n d b e a t t h e gardeners with different weapons.
40. T h e y smashed down t h e r a m p a r t wall a n d rushed
i n t h e city. T h e y t h r a s h e d a n d t o r t u r e d t h e Suras staying
in their palaces.
4 1 . Particularly, they a b d u c t e d t h e gem-like ( b e a u t i
ful) celestial Damsels. T h e r e u p o n , t h e Devas w h o were com
pletely afflicted cried loudly.
42. On h e a r i n g such a noisy t u m u l t , Vsava left his seat
a n d b e g a n fleeing followed by all Devas.
4 3 . After r e a c h i n g t h e a b o d e of B r a h m a , V r s (i.e.
I n d r a ) w i t h gloomy face recounted factually t h e entire activity
of t h e D a i t y a s .
44. On h e a r i n g it, B r a h m a t h e creator of t h e worlds
glanced a t H a r i h a y a ( I n d r a ) whose splendour a n d lustre h a d
b e e n destroyed a n d w h o h a d b e e n a c c o m p a n i e d b y all
Devas a n d said this to t h e m .
4 5 . " O I n d r a , d o seek refuge i n M u k u n d a along w i t h all
Devas. T h a t destroyer o f D a i t y a s will b r i n g a b o u t y o u r
welfare."
46. After saying this, B r a h m a himself, t h e g r a n d f a t h e r
of t h e worlds, went to t h e ocean of M i l k a c c o m p a n i e d by h i m
as well as Devas.
47. T h e n B r a h m a a n d o t h e r Devas eulogised L o r d
J a n r d a n a , t h e great r u l e r of t h e worlds w i t h excellent
words.
4 8 . T h e n t h e delighted lord Vsudeva, t h e e t e r n a l l o r d
w h o is eager to protect the universe, told Devas.

Sri Bhagavn said :

49. " I shall perfectly b r i n g a b o u t a n increase i n y o u r
case by m e a n s of my brilliance alone. W h a t is b e i n g suggested
b y m e m a y b e carried out b y you all.
5 0 . Cast down i n t o t h e o c e a n of Milk all types of m e d i
cinal herbs. G e t i n t o a n alliance w i t h those Asuras a n d d o
everything in collaboration w i t h t h e m .
1062 Brahmnda Purna
1
5 1 . M a k e t h e M a n d a r a m o u n t a i n your c h u r n i n g r o d a n d
V s u k i your c h u r n i n g r o p e . I shall stand n e a r to help you, O
S u r a s . M a y t h e c h u r n i n g for t h e N e c t a r b e carried o u t .
52. All D n a v a s should be addressed in a concilia
tory m a n n e r " O f course t h e benefit (of c h u r n i n g the ocean) is
c o m m o n t o you a n d t o u s " .
5 3 . All of you will become strong a n d immortal by
drinking n e c t a r t h a t jvill come out when t h e ocean of milk
is b e i n g c h u r n e d .
54. I shall m a n a g e everything in such a m a n n e r t h a t t h e
D a i t y a s will only exert themselves b u t will n o t get any p a r t of
Nectar".
55-56. All those Suras w h o were advised thus by
rvsudeva m a d e an alliance w i t h the Daityas of matchless
power.
T h e Suras and t h e Asuras b r o u g h t various kinds of herbs
a n d cast t h e m i n t o t h e ocean o f Milk. T h e y m a d e t h e M a n d a r a
m o u n t a i n which was spotlessly p u r e r t h a n t h e m o o n , their
c h u r n i n g rod a n d Vsuki t h e c h u r n i n g rope. W i t h very great
effort they began to c h u r n t h e o c e a n .
57. T h e gods were allotted places near t h e tail of
Vsuki. T h e sons of D i t i were employed by auri ( V i s n u ) at
t h e p o r t i o n of t h e h e a d .
58. Although t h e Daityas were very powerful, they
b e c a m e pale a n d devoid of brilliance when their bodies were
scorched a n d singed by t h e fiery breaths of t h a t ( s e r p e n t ) .
5 9 . T h e Suras w h o were pulling at t h e portion of the tail
w e r e rendered robust a n d devoid of fatigue t h r o u g h a favour
a b l e gust of wind i n d u c e d , b y Visnu.
6 0 . In t h e m i d d l e of the ocean of Milk, t h e exceedingly
lustrous lord in t h e form of p r i m o r d i a l Tortoise b e c a m e t h e
basis a n d support o f t h e M a n d a r a m o u n t a i n t h a t was r o t a t i n g
therein.

1. T h e story of c h u r n i n g the milk-ocean for nectar appears in Mbh.

di. 18, V R I . 4 5 , Bh. P . V I I I 6 , 7 a n d other Purnas all affirming pro-
s u r a role o f V i s n u . T h i s P u r n a i s n o e x c e p t i o n a s can b e seen from VV.
49r54. T h e episode reflects against t h e greatness o f V i s n u .
Lalit-mhtmya 9.61-71 1063

61. M d h a v a pulled Vsuki speedily from t h e midst o f

all Devas by assuming a separate form a n d from t h e midst of
D a i t y a s by assuming a n o t h e r form.
62-65. In t h e form of B r a h m a (KSrmaTortoise, in N)
h e s u p p o r t e d the m o u n t a i n t h a t h a d occupied the ocean. I n
a n o t h e r form, t h a t of the divine sage (i.e. N r y a n a ) , he
enlivened Devas and rendered t h e m m o r e powerful a n d
robust frequently w i t h great brilliance.
By m e a n s of a n o t h e r splendour a n d r a d i a n c e t h a t c o u l d
w i t h s t a n d use of force, t h e o m n i p o t e n t J a n r d a n a revived t h e
serpent.
W h e n t h e ocean of Milk continued to be c h u r n e d by t h e
Devas a n d D n a v a s , S u r a b h i ( t h e D i v i n e Cow) , h o n o u r e d by
the Suras c a m e up in front of t h e m . At t h a t time, O ascetic,,
t h e Devas a n d Daityas a t t a i n e d great joy.
66-69. W h e n t h e o c e a n of Milk was once a g a i n c h u r n e d
b y t h e Devas a n d D n a v a s , goddess V r u n w i t h t r e m u l o u s
eyes on account of inebriety, rose up even as t h e S i d d h a s in t h e
firmament b e g a n to t h i n k " W h a t is t h i s " ? She smilingly stood
in front of t h e Asuras.
T h e Daityas did not accept her. Therefore, t h e y b e c a m e
Asuras. T h e y were given the appellation Asura in t h e sense
" T h o s e w h o d o not h a v e Sur ( l i q u o r ) " . 1
T h e r e u p o n , she stood in front of Devas. On t h e direction
given by P a r a m e s t h i n ( B r a h m a ) Devas joyously accepted h e r .
In view of the fact t h a t they accepted Sur, they b e c a m e
glorified by the appellation S u r a .
70. W h e n the c h u r n i n g proceeded a h e a d , Prijta, t h e
great tree, appeared in front of t h e m rendering t h e region a r o u n d
fragrant by means of its sweet smell.
71. T h e intelligent groups of celestial damsels, of exces
sively beautiful forms, O divine sage, a p p e a r e d in front of
t h e m , captivating the minds of all people.

1. A p o p u l a r e t y m o l o g y : A-sura (Non-wine-imbibers). Originally

it is derived from ^as'to t h r o w ' w h o threw o u t g o d s . B u t in Vedic it is.
used with V a r u n a and as an adj. it means 'divine', 'Supreme Spirit'
( M W 1 2 1 - 1 ) . T h e A-sura is a later formation c o m e to be s u p p o r t e d by-
s u c h P u r n a episodes a s i n V V . 6 6 - 6 9 .
1064 Brahmnda Purna

72. T h e n t h e m o o n of cool rays rose u p . M a h e v a r a took

it u p . T h e different kinds of poison rose u p . T h e species of
N g a s accepted t h e m .
73. T h e n the g e m n a m e d K a u s t u b h a c a m e u p . J a n r
d a n a took it. Thereafter, t h e great medicinal herb n a m e d Vijay
( H e m p ) , t h a t caused intoxication t h r o u g h t h e smell of its
leaves, was b o r n . B h a i r a v a accepted it.
74. T h e n , dressed in divine robes lord D h a n v a n t a r i ,
himself stood up holding a pot filled w i t h N e c t a r in his h a n d .
75. T h e n , O storehouse of austerities, Devas, Daityas
a n d sages all r o u n d b e c a m e delighted a n d c o n t e n t e d .
76. T h e n , from t h a t great ocean of Milk, goddess r,
t h e bestower of boons, c a m e up holding a lotus in h e r h a n d a n d
seated in a full blown lotus.
77. T h e n w i t h a contented h e a r t , all sages eulogised
t h e g r e a t goddess Sr by m e a n s of Srskta*. T h e G a n d h a r v a s
s a n g well.

78. All t h e groups of celestial damsels, t h e leader of

w h o m was Vivc, d a n c e d . T h e G a g a n d other sacred
rivers a p p r o a c h e d h e r for t h e purpose of h e r b a t h .
79. T a k i n g up t h e w a t e r kept in a sacrificial vessel (gold
vessel in N . ) t h e eight elephants (supporters) of t h e quarters
b a t h e d goddess r occupying t h e lotus.
80. T h e ocean of Milk in an embodied form gave h e r a
lotus g a r l a n d . T h e excellent a n d valuable Tulas t h a t was b o r n
t h e n identified itself w i t h H a r i .
8 1 . V i v a k a r m b e q u e a t h e d h e r all divine o r n a m e n t s .
W e a r i n g divine g a r l a n d s a n d robes a n d a d o r n e d w i t h divine
o r n a m e n t s , R a m proceeded towards t h e region of t h e chest of
V i s n u even as all were w a t c h i n g h e r .
8 2 . Tulas was h e l d by V i s n u of g r e a t potentiality.
Goddess Laksm w i t h t h e region of t h e chest of Visnu as h e r

*A supplementary (kkila) Skta after R V . rv\ iv. 3 4 .

Lalit-mhtmya 10.1-5 1065

a b o d e , t h e great goddess of all the worlds, looked at t h e Devas

1
w i t h eyes as if melting w i t h compassion.

CHAPTER TEN

Manifestation of Mohini :

Hayagriva said :
1. T h e n , on being accepted a n d assisted by lord Visnu
of great might, t h e exceedingly courageous Devas w i t h M a h e n -
d r a ns their leader, b e c a m e highly delighted.
2. M a l a k a and other Daityas h a d become adversely
disposed towards Visnu, so they were a b a n d o n e d by r (the
goddess of glory and f o r t u n e ) . H e n c e , they were extremely
dejected.
3. So t h e Daityas snatched away t h e golden vessel t h a t
c o n t a i n e d t h e excellent essence of n e c t a r a n d t h a t h a d been held
in his h a n d s by D h a n v a n t a r i . T h e r e a t a violent dispute arose
between t h e Asuras a n d Devas.
4. In t h e m e a n t i m e , Visnu, the sole protector of all t h e
worlds, earnestly p r o p i t i a t e d L a l i t 2 whose form was in u n i o n
w i t h his own.
5. On seeing t h e dreadful battle between t h e Suras a n d
Asuras, B r a h m a went back to his own region a n d a m b h u
r e m a i n e d in Kailsa.

1. T h e list o f ' J e w e l s ' t h a t were churned up from the milky ocean

a n d their order of c o m i n g o u t differs in other Purnas. For example, the
Bh. P. V I I I . 8 gives the following order a n d list of t h e 'jewels' : 1. Surabhi
(the divine c o w ) , 2. Uccaihravas (a horse), 3. Airvata (an elephant),
4. Kaustubha (a j e w e l ) , 5. Prijta (a flowering t r e e ) , 6. Apsaras
( D i v i n e damsels) 7 . Laksmi (a goddess), 8 . V r u n i ( t h e wine-deity)
9. D h a n v a n t a r i ( w i t h a jar of A m r t a ) , the B h g a v a t a list d o e s not include
Gandra, V i s a (poison absorbed by Ngas) and Vijay ( H e m p ) given in
o u r text.
2. T h i s b e i n g t h e glorious story o f L a l i t , V i s n u is shown to have
propitiated Lalit t o assume t h e e n c h a n t i n g form o f M o h i n i . No other
P u r n a m e n t i o n s this.
1066 Brahmnda Purn

6 . Vrs ( I n d r a ) fought w i t h M a l a k a , t h e leader o f t h e

Daityas. All t h e Suras fought w i t h Asuras.
7. T h e lord ( V i s n u ) , t h e leader of Yogins, p r o p i t i a t e d
Mhevar. By m e d i t a t i n g solely on h e r , he became identical in
form w i t h h e r .
8. She fascinated a n d e n c h a n t e d everyone. She was the
very heroine i n c a r n a t e of the sentiment of love. She was richly-
clad in a seductively c h a r m i n g dress a n d she was bedecked w i t h
all o r n a m e n t s .
9. After stopping t h e terrific battle between t h e S u r a s
a n d Asuras, she e n c h a n t e d t h e Daityas w i t h h e r smile a n d
said :
10. " E n o u g h of fighting. Of w h a t avail a r e t h e weapons,
t h a t t e a r a n d pierce t h e vulnerable points ? Of w h a t avail a r e
vain a n d harsh utterances t h a t cause p a r c h e d t h r o a t s ?
11. I myself shall be t h e i m p a r t i a l M e d i a t o r between you
a n d t h e heaven-dwellers. Both you a n d these Devas h a v e
worked strenuously in this enterprise.
12. I shall distribute this wonderful n e c t a r equally
a m o n g all of you. T h e excellent vessel of n e c t a r should be
h a n d e d over t o m e " .
13. On h e a r i n g those words of hers, t h e Daityas were
deluded by h e r utterances. Foolishly they gave t h e vessel of
nectar to her.
14. T h a t lady of exquisite b e a u t y t h a t could fascinate
the entire universe, m a d e separate rows of seats for t h e Suras
a n d Asuras.
15. S t a n d i n g in between t h e two rows she spoke to t h e
Suras a n d Asuras"All of you be quiet. Everything will
b e given b y m e i n d u e o r d e r " .
16. All of t h e m unanimously accepted h e r s t a t e m e n t .
T h a t lady powerful e n o u g h to d e l u d e the entire world, began
to d e s t r i b u t e .
17. She m a d e clinking sounds w i t h h e r golden ladle.
T h e auspicious bangles jingled a n d tinkled. E q u i p p e d w i t h
beautiful o r n a m e n t s , she shone like t h e m o s t exquisite of all
fine arts.
Lalit-mhtmya 10.18-29 1067

18. In h e r beautiful left h a n d t h a t resembled a lotus, t h e

p o t of n e c t a r shone brilliantly. At t h e outset, she served t h e
n e c t a r in t h e row of the Devas by means of her ladle.
19. Even as she was serving thus in d u e order, Sairihi-
keya ( R h u ) who was sitting in t h e middle (of t h e row of
Devas) was pointed o u t to her by the m o o n a n d t h e sun. She
cut h i m off with the h a n d holding t h e ladle. His h e a d a l o n e
t h a t h a d consumed the n e c t a r went over to the sky.
20. Even after seeing it, t h e Asuras w h o were deluded
r e m a i n e d quiet. In this m a n n e r , she distributed the entire
q u a n t i t y of nectar a m o n g the Devas. She placed t h e vessel in
front of the Asuras and vanished.
2 1 . On seeing the e m p t y vessel, all t h e Daityas a n d
D n a v a s b e c a m e excessively furious. T h e y desired to fight t o o .
22. I n d r a a n d all o t h e r Suras h a d become stronger d u e
to their imbibing the n e c t a r . W i t h their weapons they fought
the weaker Asuras.
23. On being hit a n d pierced by t h e excellent S u r a s ,
h u n d r e d s of leading D n a v a s went to the ends of quarters a n d
m a n y went to the P t l a .
24. T h e lord of t h e Devas w h o was glanced at (favour
ably) by the goddess r, conquered t h e D a i t y a n a m e d M a l a k a
a n d got back his own glory.
25. After regaining his t h r o n e , M a h e n d r a , t h e c o n q u e r o r
of demons, protected the t h r e e worlds as before, duly a t t e n d e d
by the Suras.
26. As before, all t h e Devas r o a m e d a b o u t as they pleased
w i t h o u t fear, in the three worlds consisting of mobile a n d i m
mobile beings. T h e y were delighted in their minds for ever.
27. After observing these activities of M o h i n , sage
N r a d a , who was surprised very m u c h a n d w h o used t o m o v e
a b o u t as he pleased, went to Kailsa.
28. He was p e r m i t t e d by N a n d i n to go in. He bowed
down t o P a r a m e v a r a (god iva). O n being d u l y received b y
t h a t lord, he was gratified a n d he took his seat.
29. W h e n t h e sage w h o h a b i t u a l l y sported a b o u t as he
pleased, was seated, t h e great lord, t h e consort of P r v a t , f a i r
in complexion like crystal, asked h i m .
1068 Brahmnda Purna

30. " O holy lord conversant with everything t h a t has

taken place, O divine sage w h o have sanctified t h e seat you
occupy, O sage fond of provoking quarrels, w h a t about the
tidings there of the heaven-dwellers ?
3 1 . W h o has won, the p a r t y of Suras or t h a t of Asuras ?
W h a t is t h e news regarding t h e N e c t a r ? W h a t is being d o n e by
Visnu?"
32. On being asked thus by M a h e a , t h e excellent sage
N r a d a who was extremely delighted a n d surprised spoke.

Nrada said :
33. " O lord, you know everything because you a r e
omniscient. Still, everything will be reported by me now, since
I have been asked by you.
34. W h e n such a terrible battle took place between t h e
Daityas and the heaven-dwellers, A d i n r y a n a of glorious
brilliance assumed t h e form of M o h i n i .
35. O n seeing t h a t lady wearing grand splendid o r n a
m e n t s , t h e very e m b o d i m e n t of t h e sentiment of Love a n d
R o m a n t i c feelings, t h e Suras a n d Asuras desisted from their
active fighting.
36. T h e Daityas w h o were deluded b y h e r M y , were
requested (to h a n d back) the vessel of n e c t a r . I m m e d i a t e l y they
gave it to her a n d m a d e her t h e a r b i t r a t o r .
37. After receiving it with a c a p t i v a t i n g smile, t h a t
goddess distributed t h e entire q u a n t i t y of n e c t a r a m o n g the
Devas.
38. N o t being able to see her because she h a d vanished
a n d finding t h e vessel (of n e c t a r ) e m p t y , t h e Daityas b e c a m e
furious. T h e y with their faces blazing (flushed) with anger, rose
once again to fight.
39. Since they h a d imbibed n e c t a r , t h e i m m o r t a l ones
b e c a m e m o r e powerful w i t h excessive exploits. Defeated by t h e m
a n d almost d e s t r o y e d b y t h e m , t h e g r e a t Daityas went down
to Ptla."
40-41. O n h e a r i n g a b o u t this episode, t h e i m m u t a b l e
lord of Bhavn h u r r i e d l y sent away N r a d a . Musing constantly
o n w h a t h e ( N r a d a ) r e p o r t e d t o h i m a n d being wonderstruck,
h e , a c c o m p a n i e d b y P r v a t i , b u t u n k n o w n t o all his atten-
Lalit-mhtmya 10.42-52 1069

d a n t s ( P r a m a t h a s ) a n d (even) t o N a n d i n , S k a n d a a n d Vin-
yaka, a p p r o a c h e d Visnu.
42. On seeing Lord $iva a c c o m p a n i e d by his consort
riding his vehicle (the bull) a r r i v e d at t h e shore of the (milky)
o c e a n , Visnu got up from his seat, the body o* the serpent
(esa) a n d c a m e over to h i m .
43-44. After getting down from his vehicle, a stood
t h e r e a c c o m p a n i e d b y Prvat. O n seeing h i m Acyuta, Vistara-
ravas, (i.e. Visnu) hastened to h i m . He received h i m d u l y w i t h
m a t e r i a l s of welcome a n d worship. W i t h great joy a n d love, h e .
e m b r a c e d the consort of Bhavni very closely a n d asked h i m
t h e purpose of his visit.
45-46. M h d e v a requested h i m " Q lord P u r u s o t t a m a ,
O glorious L o r d a n d master of great Yogic p r a c t i c e , show me
t h a t beautiful form of excellent magnificence, c h a r m i n g in
every respect, which h a d b e e n assumed by y o u t h e form t h a t
bewitched a n d fascinated everyone, a n d which surpassed the
power of the m i n d ( i m a g i n a t i o n ) a n d of speech ( b e i n g beyond
description).
47. I wish to see t h a t form of yours which is t h e
presiding deity of t h e sentiment of love. It should, by all
means, be seen by m e . I n d e e d , you are like t h e divine cow t h a t
yields everything t h a t is s o u g h t . "
48-49. O n being repeatedly requested thus b y M a h d e v a ,
H a r i t h e lord a n d master of g r e a t yogic practice, m e d i t a t e d with
singleminded devotion o n t h a t (supreme d e i t y ) , b y m e d i t a t i n g
on w h o m t h a t matchlessly miraculous form h a d been obtained
by h i m ( b e f o r e ) . Smiling a little, he s a i d , " B e it s o " a n d then
vanished.
50. arva repeatedly sent his glances all r o u n d . T h e n he
saw a beautiful g a r d e n in a c e r t a i n place, t h e like of which h a d
never been seen before.
5 1 . T h e bees were d r i n k i n g honey a n d amusing t h e m
selves a m o n g rows a n d rows of full blown blossoms. T h e quarters
were r e n d e r e d fragrant by t h e sweet smell from bunches of
Campaka (Michelia Campaka) flowers.
52. Cuckoos were revelling a n d fluttering (by imbibing)
t h e liquor-like n e c t a r from bunches of m a n g o blossoms. Peacocks
1070 Brahmnda Purna

were engaged in d a n c i n g sports a m o n g s t u m p s of Aoka

trees.
5 3 . T h e h u m m i n g sound of the swarms of bees a p p e a r e d
to be superior to the note of lutes. T h e g a r d e n shone
brilliantly on a c c o u n t of Ptal ( T r u m p e t flowers) red in
colour a n d having excessive fragrance.
54. It h a d an elegant c h a r m with t h e clusters of t h e
f l o w e r s o f T a m l a (xanthochymus p i c t o r i u s ) , T l a ( p a l m tree)
a n d H i n t l a (Phoenix) a p p e a r i n g like a g a r l a n d . It was well-
decorated by m e a n s of unsplit splendour a n d magnificence
of lotus blossoms in t h e ponds along t h e b o r d e r s .
55. It a b o u n d e d in full blown flowers a n d beautiful
sprouts moving gracefully in the gentle breeze. It was rendered
fragrant by t h e continued flow of sweet smell of flowers t h e r e i n
t h a t excelled even t h e flowers of heavenly tree S a n t n a .
56. A beautiful w o m a n was seen at t h e foot of a P r i j t a
tree, there in t h a t g a r d e n full of flowers a n d pleasing to
the minds of all p e o p l e .
57. She was reddish fair in complexion like t h e rising
sun. She was p r o u d of h e r fresh youthfulness. (Defective t e x t ) .
H e r feet, nails a n d lips were excellent and ruby-coloured.
58. By profuse application of the splendid red dye a n d
lac, h e r feet were blood-red in colour. She was very c h a r m i n g
w i t h lotus-like feet a d o r n e d w i t h anklets p r o d u c i n g sweet
tinkling notes.
59. H e r shanks were c a p a b l e of suppressing t h e p r i d e
of t h e quiver of t h e h e r o A n a g a ( L o r d of L o v e ) . She shone
charmingly w i t h her thighs resembling t h e t r u n k of an e l e p h a n t
as well as t h e stem of a p l a n t a i n tree in complexion ( a s well
as s h a p e ) .
60. H e r excellent buttocks were covered with a soft glossy
silk of very fine texture a n d pink colour. She was very b r i l l i a n t
in a p p e a r a n c e w i t h big hips a n d loins.
6.1. A Golden girdle studded w i t h freshly cut r u b y
stones heightened h e r b e a u t y . F r o m her navel of deep, depression
resembling a d e e p e d d y , t h e beautiful lustre of h e r Trivali (skin
in three folds considered to be a symbol of b e a u t y ) rose up-
like waves.
 Lalit-mhtmya 10.62-71 1071

62- H u n d r e d s of pearl necklaces covered h e r breasts

resembling buds about to burst open a n d moved a b o u t as if in
swing. H e r frail waist was pressed down by her weighty and
excessively p l u m p breasts.
63. She h a d arms tender like t h e irsa (Acacia Sirissa)
flowers. She was bedecked in bangles and bracelets. In h e r
fingers she h a d rings. H e r neck was beautiful like t h e well
polished conch-shell.
64-65. H e r chin was curved a n d shone like a m i r r o r .
H e r lips were red in colour. H e r b r i g h t shining white teeth
were set in beautiful rows. T h e y resembled the moon. T h e y
h a d the lustre of j a s m i n e b u d . She appeared to reveal a n d
r a d i a t e m o o n l i g h t . She shone with nose-rings 1 with big pearls.
66. H e r braid of hair tied up neatly a n d adorned with
t h e i n n e r petals of K e t a k a flowers shone well. H e r eyes were
long and fascinating. H e r forehead resembled half the disc
of the M o o n . H e r beautiful forelocks were neatly arranged.
67. H e r ears were a d o r n e d with earings studded with
rubies beautifying t h e tips of the ears. T h e betel leaf p r e p a r a
tion t h a t she was chewing was rendered fragrant by scented
j u i c e , c a m p h o r a n d musk.
68. H e r face was as sweet as the disc of beautiful
a u t u m n a l m o o n ; t h e m a r k o n h e r forehead m a d e o f Kastr
(musk) shone gorgeously. She h a d beautiful tresses of h a i r
thickly grown a n d bluish black in colour.
69-71. T h e saffron powder applied on t h e p a r t i n g line
in the m i d d l e of t h e h e a d increased h e r lustre. H e r o r n a m e n t
Uttamsa (a chaplet-like o r n a m e n t w o r n on t h e crown of the
h e a d ) shone like the digit of t h e m o o n . H e r eyes were
tremulous w i t h excessive r a p t u r e . She was in extremely
r o m a n t i c a n d a m o r o u s guise bedecked in all sorts of o r n a m e n t s .
On seeing t h a t lady engaged in playing w i t h her ball w i t h t h e
jewels (jewelled o r n a m e n t s like bangles etc) swinging to a n d

1. T h e m e n t i o n of nose-ring shows that this work (Lalitcpkhyina)

must b e later t h a n the 10th cent. A . D . (P. K . G o d e h a d a d d u c e d a d e q u a t e
e v i d e n c e to prove t h i s ) . Rock-cut temples a n d frescos of pre-10th cent,
period d o n o t s h o w nose-rings.
1072 Brahmnda Purna

fro, Ivara (iva) immediately left U m a n d r a n after t h a t

lady.
72. O n seeing h e r beloved h u s b a n d r u n n i n g thus, U m
was very m u c h shaken by surprise. She censured herself a n d
her beauty, overwhelmed with s h a m e a n d envy, she stood
there silently with t h e h e a d b e n t d o w n .
73. iva c a u g h t Jier somehow a n d e m b r a c e d h e r
frequently. Shaking h i n i off repeatedly, she too r a n far away.
74. Seizing h e r once again, a who was completely
u n d e r t h e influence of t h e god of Love embraced her impetu
ously. His semen d r o p p e d d o w n t h e n .
75. M a h s t , t h e lord of great strength, was b o r n
therefrom. He was c a p a b l e of dispelling t h e arrogance of
m a n y crores of leading Daityas.
76. D u e to t h e c o n t a c t w i t h t h e d r o p s of t h a t semen, O
suppressor of V i n d h y a m o u n t a i n , the e a r t h assumed t h e colour
of silver a n d gold instantly at different places.
77. Similarly t h a t deity Vivamohin (the enchantress
of t h e universe) vanished. T u r n i n g b a c k in t h e company of
Gaur, Giria (iva) too went to his m o u n t a i n .
78. I shall tell you a wonderful t h i n g , O h u s b a n d of
Lopmudr.. Listen, this has been in my h e a r t . It has never
b e e n revealed to a n y o n e .
79. Formerly, t h e r e was a d e m o n n a m e d B h a n d a s u r a .
He was t h e leader of all Daityas. He h a d harassed Devas
formerly in various ways as he pleased, since he was very
clever.
80. F r o m his right shoulder he c r e a t e d a D a i t y a n a m e d
Viukra who was c a p a b l e of protecting his species. He was on a
p a r w i t h ukra a n d conversant w i t h all t h o u g h t s .
8 1 . He created Visga of defiled crest from his left
shoulder. Bhanda, t h e D n a v a , created a sister too n a m e d
Dmin.
82. In t h e c o m p a n y of his brothers of fierce valour, this
d e m o n killed all his enemies. W i t h increased heroism a n d
prowess he hit a n d h u r t t h e entire cosmos.
83. O n seeing h i m enkindled i n spirit a n d splendour,
B r a h m a , Visnu a n d M a h e a began t o f l e e immediately. T h e y
stayed in their respective abodes p e r m a n e n t l y .
Lalit-mhatmya 10.8411.5 1073

84. At t h e very same time, stupefied on being thrashed

by his arms, the groups of heaven-dwellers found themselves
i n c a p a b l e of even b r e a t h i n g .
85-86. U t t e r l y bewildered a n d frightened some of t h e m
hid themselves d e e p within the n e t h e r worlds; some in t h e
waters of t h e o c e a n ; some in the corners of different
quarters a n d some in bushes (on the tops) of m o u n t a i n s . T h e y
a b a n d o n e d their wives, women-folk a n d children. T h e R b h u s
(i.e. Devas) lost their offices of power. T h e y began to r o a m
a b o u t in disguise.
87. B h a n d a considered everyone no better t h a n a b l a d e
of grassevery one n a m e l y Yaksas, great serpents, Siddhas
a n d Sdhyas, a l t h o u g h they were highly a r r o g a n t of their
ability t o f i g h t . H e did not m i n d even B r a h m a , P a d m a -
n b h a (Visnu) a n d R u d r a as well as I n d r a , t h e wielder. of
t h u n d e r b o l t . T h u s B h a n d a ruled over all the worlds.
88-90. It was to kill B h a n d a s u r a a n d to protect t h e
t h r e e worlds, O sage, t h a t the third form (of t h e goddess.) rose
up from the fire of great sacrifice. T h e y called t h e goddess of
this form Lalit a n d P a r d e v a t ( t h e s u p r e m e D e i t y ) . H e r
four a r m s a r e a d o r n e d w i t h PSa ( n o o s e ) , Akua ( g o a d ) ,
Dhanus ( b o w ) a n d the highest akti, having her form identical
with the supreme B r a h m a n . A d e p t in c o n d u c t i n g warfare, s h e
killed B h a n d a the leading D a i t y a in a b a t d e .

CHAPTER ELEVEN
The Appearance of Demon Bhanda

Agastya said :
1. " H o w was B h a n d a s u r a b o r n ? H o w did T r i p u r m b i k
originate ? H o w did she smash h i m in b a t t l e ? M e n t i o n
everything i n d e t a i l ? "

Hayagriva said :
2-5. After leaving Dksyan a n d destroying h e r father's
Y a j a , iva b e c a m e engrossed in t h e Self, t h e essence of bliss
 1074 Brahmnda Purna

a n d knowledge, a n d observed his own spirit by means of his

Self. He entered the region on the border of the H i m a v n on
the banks of G a g , where he was attended u p o n by the
sages. He b e c a m e characterised by the quality of being indif
ferent to the m u t u a l l y opposed pairs (Dvandvas). T h a t lady of
resolute determination propitiated akara for a long time.
After a b a n d o n i n g her body (i.e. as D k s y a n ) , she took rebirth
as the d a u g h t e r of H i m a l a y a .
6. T h e lord cupid of m o u n t a i n s heard from N r a d a t h a t
his d a u g h t e r h a d been R u d r n . H e n c e , he placed h e r n e a r
iva for the sake of serving h i m .
7. In the m e a n t i m e , the Devas were harassed by T r a k a . 1
On being advised by god B r a h m a , they called cupid (the god
of Love) a n d said thus :
8. " A t the beginning of the p e r i o d of creation, lord
B r a h m a began procreating all subjects; But he never h a d
pleasure or satisfaction in his m i n d . He performed penance
for a long time mentally, verbally a n d physically.
9. T h e r e u p o n , the delighted Lord Visnu the bestower
of boons u n t o all embodied beings a p p e a r e d there accom
panied by-Laksm. He asked B r a h m a to choose a n y boon as he
liked.

Brahma said :

10. "O lord, if you a r e pleased, let it be that I shall

be able to create this entire universe consisting of mobile a n d
immobile beings, without a n y strain. Let me be able to create,
everything t h r o u g h your g r a c e " .
11. On being implored thus by B r a h m a , the lord glanced
at Mahlaksm. I n d e e d , it was at t h a t time that you manifested
yourself, assuming a form t h a t could e n c h a n t the universe.

1. An Asura chief. ( P E , p. 786) on the basis of s o m e Purnas s t a t e s

that he got a b o o n from i v a 'that n o n e other than a son born to iva
should be able to kill him'. O u r texi here ( V V . 16-17) attributes t h e
granting of the boon to g o d Brahma. iva w a s a w i d o w e r then and he must '
be persuaded to marry to beget a son for killing Traksura. H e n c e , the
deputation of Cupid the god of Love resulting in Kama's being burnt
as narrated in t h e s u b s e q u e n t story.
Laliti-mhtmya 11.12-24 1075

12. F o r serving you as weapons, t h e flower-arrows a n d

t h e sugarcane bow were given to you. T h e delighted H a r i
g r a n t e d you invincibility a n d t h e state of being always a
Victor.
13. T h i s (Brahma) creates living beings t h r o u g h the cause
i.e. one's own Karman (past a c t i o n ) , you shall be t h e witness
t h r o u g h your own folk (aides). M a y y o u thus enjoy pleasure.
14. O Cupid, B r a h m a to whom boons h a v e been
g r a n t e d , places the b u r d e n on you a n d realizes m e n t a l
satisfaction a n d remains care-free even today.
15-17. Y o u r strength a n d vigour will never be ineffective,
your valorous exploit c a n never be futile. T h o u g h gentle a n d
tender, your flowery weapons can never be in vain.
T h e r e is a D n a v a n a m e d T r a k a to w h o m B r a h m a had
g r a n t e d boons. He harasses all the worlds. Particularly he
torments us. He has no cause to fear except from Siva's son.
18. Excepting you no one else can even say a n y t h i n g
on this great task. This task can be achieved by you by means
of your own h a n d s , a n d not through anyone else.
19. Accompanied by Gaur, a n d surrounded by t h e
sages, iva is n o w staying in the beautiful region of H i m c a l a .
He is engrossed in the supreme Being.
20. U r g e h i m on to Gaur. His son will t h e n be b o r n .
Save us, O m i g h t y one, by performing this task t h a t can be
easily a c c o m p l i s h e d . "
2 1 . O n being e n t r e a t e d b y the Devas thus, a n d being
r e p e a t e d l y eulogised, the Cupid proceeded towards the
ridge of t h e H i m a v n for the sake of his own destruction (as it
h a p p e n e d later o n ) .
22. T h e lord of Love with his w e a p o n of flowery
arrows raised, saw I n a seated there w i t h his eyes closed a n d
engrossed in propitiating something.
2 3 . I n t h e m e a n t i m e the d a u g h t e r o f t h e H i m a v n ,
equipped with wonderful personality c a m e t h e r e w i t h a desire
to serve a n d p r o p i t i a t e iva.
24. T h e excessively powerful lord of Love, S m a r a saw
-there, Girij (Prvat) engaged in serving god a m b h u after
1076 Brahminia Purna

a p p r o a c h i n g h i m with sweet scents, flowers a n d other materials

of offerings.
25. Invisible to all living beings, he stood firmly not
very far from h i m ( i v a ) . W i t h his excellent flowery arrows he
pierced M a h e v a r a .
26. On being hit by those arrows Siva b e c a m e one
whose consciousness was completely p e r m e a t e d by t h e god of
love. Forgetting all his duties, he glanced at G a u r , w h o was
standing by h i m .
27. R e g a i n i n g his fortitude a n d m e n t a l steadiness, he
b e g a n t o think w h a t i t was ( t h a t h a d upset h i m . ) T h e n h e
saw in front of h i m the cupid, t h e lord of love, w i t h flowers
for his w e a p o n standing in readiness to a t t a c k .
28. On seeing him, t h e trident-bearing lord iva wlm
was c o m p e t e n t to b u r n t h e three worlds, opened his third eye
a n d b u r n e d t h e shark-bannered lord C u p i d .
29. On being slighted thus by iva, d a u g h t e r of the
m o u n t a i n b e c a m e dejected. Thereafter, w i t h t h e permission
of h e r parents, she went to t h e forest for performing
penance.
30. On seeing the ashes of the C u p i d , C i t r a k a r m ,
the lord of G a n a s , m a d e a m a n of wonderful form by m e a n s of
those ashes.
3 1 . R u d r a saw in front of h i m t h a t person of wonderful
form. Instantaneously he c a m e to life as t h o u g h K a m a
h a d become embodied once a g a i n . He was excessively
powerful a n d highly refulgent with the lustre e q u a l to t h a t of
the m i d d a y sun.
32. C i t r a k a r m e m b r a c e d him joyously w i t h his arms
a n d said, " O son, eulogise M a h d e v a . I n d e e d h e i s t h e
bestower of achievement of all o b j e c t s . "
33. After saying this, t h a t person of immeasurable
intellect t a u g h t h i m the M a n t r a Satarudriya. T h e boy bowed
to R u d r a one h u n d r e d times repeating the Satarudriya.
34. T h e n t h e delighted lord M a h d e v a w i t h Bull as his
b a n n e r , asked h i m t o choose a n y boon h e liked. T h e boy t h e n
chose t h e b o o n .
Lalit-mhlmya 11.3512.5 10.77

35. " H a l f of the power of my antagonist will be u n i t e d

w i t h my strength. Let my arrows make his i m p o r t a n t
missiles a n d weapons f u t i l e . "
36. After promising h i m " B e it s o " a n d p o n d e r i n g
over something, the lord g r a n t e d h i m t h e power to rule t h e
k i n g d o m for sixty t h o u s a n d years.
37. O n observing this c o n d u c t t h e c r e a t o r said " B h a n d ,
b h a n d " 1 Therefore, h e i s being called B h a n d a i n worlds.
38. After g r a n t i n g this boon to h i m a n d bestowing on
h i m missiles a n d weapons, t h e lord vanished t h e r e itself
s u r r o u n d e d by all groups of sages (?)

CHAPTER TWELVE

Manifestation of Lalit

Hayagriva said :
1. Since he ( B h a n d a ) was b o r n of t h e fire of a n g e r of
R u d r a , t h e m i g h t y B h a n d a b e c a m e a D n a v a of dreadful
nature.
2. T h e n ukra, t h e extremely refulgent p r e c e p t o r of t h e
Daityas, c a m e to h i m . H u n d r e d s of very powerful D a i t y a s too
came to him.
3. U r g e d by t h e son of B h r g u ( i . e . u k r a ) , B h a n d a called
M a y a , t h e original architect a n d engineer a n d artisan o f t h e
race o f Daityas, a n d spoke these meaningful words :
4 . " I t was a t S o n i t a p u r a ' 2 t h a t all leading D a i t y a s stayed
before a n d ruled t h e three worlds. G o t h e r e a n d re-build t h e
city."
5 . O n h e a r i n g those words, t h e architect w e n t t o t h a t
great city a n d by m e a n s of bis imaginative m i n d a n d p o w e r

1. y/bhand'to be fortunate'. Probably 'bhanditi' w a s a blessing.

2. Although Assamese c l a i m Tejpur as ancient Sonitapura, the
c l a i m o f S o n i t a p u r a o n t h e bank o f K e d r - G a g o r Mandkini about six
m i l e s from U s m a f h i n K u m a u n appears m o r e a c c e p t a b l e D e , p . 189.
1078 Brahmnda Putna

of vision, rebuilt t h e city to m a k e it resemble t h e city of t h e

Devas.
6. He ( B h a n d a ) was crowned by ukra a n d the mighty
Daityas. D u e to t h a t great glory, he shone w i t h great
refulgence.
7. B h a n d a wore on his head the crown t h a t shone
like t h e rising sun a n d t h a t was placed (on his h e a d ) by t h e
son of Bhrgu. F o r m e r l y , it h a d been given to H i r a n y a - K a i p u
b y B r a h m a . I t was lively and indestructible. I t h a d been
w o r n b y m a n y D a i t y a rulers.
8. T w o lively C m a r a s (i.e. chowries) were used by h i m
as his insignia. T h e y resembled t h e m o o n . T h e y h a d been m a d e
by B r a h m a . N e i t h e r sickness nor miseries could assail one by
resorting to t h e m .
9. He (ukra) presented h i m an umbrella formerly
m a d e by B r a h m a himself. People seated in its shade were never
affected by even crores of missiles.
10. ( T h e p r e c e p t o r ) gave him a bow n a m e d Vijaya a n d
a conch called ' t h e killer of enemies'. He gave h i m other very
valuable o r n a m e n t s too.
11. H e presented h i m a n everlasting t h r o n e dazzling
like t h e sun. Seated on t h e throne a n d bedecked in all o r n a m e n t s
he b e c a m e magnificently brilliant like a gem t h a t h a d been
whetted.
12. He h a d eight m i g h t y Daityas (as his assistants),
viz.: Indraatru, Amitraghna, V i d y u n m l i , Vibhsana,
U g r a k a r m , U g r a d h a n v , Vijaya a n d ruti-Praga.
13. He h a d four beautiful wives, viz.: Sumohin,
K u m u d i n , Citrgx a n d Sundar.
14. All the Devas including Vsava (Indra) who
understood t h e (exigencies of t h e ) time served h i m . He h a d
thousands of chariots, horses, elephants a n d foot-soldiers.
15. N o b l e ones w i t h huge bodies, they were very p r o u d
of their victory. All t h e D n a v a s followed the directives of the
son of Bhrgu (i.e. u k r a ) .
16. T h e y worshipped god M a h d e v a abiding by t h e
injunctions (cult ?) of iva, T h e D n a v a s possessed sons, grand-
Lalit-mhimya 12.17-27 1079<

sons a n d a m p l e wealth. Yajas were being performed all r o u n d

in every household.
17. R g . , Yajus a n d S m a n M a n t r a s were frequently
c h a n t e d in all the houses of Daityas. Mmrhs, N y y a a n d
other systems of philosophy too were studied in every house.
18. T h e Devas accepted H a v y a offerings in the Yajas
of the Daityas too as in the case of i m p o r t a n t hermitages of
sages a n d B r h m a n a s .
19. Even as B h a n d a carried on all these activities with
great pride in his victory, sixty thousand years elapsed like
half of a m o m e n t .
20-21. On seeing the D a i t y a increasing in power of
p e n a n c e a n d physical strength a n d I n d r a deteriorating in
prowess, the consort of K a m a l (i.e. V i s n u ) all on a sudden
created a M y that e n c h a n t e d the worlds. J a n r d a n a , t h e lord
of the Devas, told that M y :
22. " F a s c i n a t i n g a n d deluding all living beings by your
own power do r o a m a b o u t as you please. No one will find you
out.
23. G o hence immediately a n d e n c h a n t B h a n d a , the
leader of Daityas. Ere long, you will enjoy all worldly p l e a s u r e s . "
24. After receiving this boon, Maya bowed to J a n r d a n a
a n d requested for a few of the chief celestial damsels for
assistance.
25. On being requested by her, the lord sent some
celestial damsels. Accompanied by those ladies, chief of
w h o m was Vivc, t h a t fawn-eyed lady (i.e. M y ) went to
t h e excellent shore of M n a s a 1 lake where brilliant trees
grew u p .
26. It was there t h a t the leader of the Daityas was
sporting about in the company of his w o m e n . T h e r e , at t h e
root of a C a m p a k a tree, the fawn-eyed w o m a n took up h e r
residence a n d began to sing in sweet notes.
27. T h e n the leader of t h e Daityas c a m e there surrounded

1. T h e purna-writer h a d little idea that there are no trees n e a r

M n a s a lake. It is a p o e t i c vision of t h e lake.
1080 Brahmnda Purna

by his m i g h t y ministers. He h e a r d the note of the lute a n d

saw t h e excellent lady.
28. On seeing t h a t lady beautiful in every limb like
a n o t h e r streak of lightning, he fell i n t o the deep abysm n a m e d
C u p i d o f a n illusory n a t u r e .
29. His ministers too b e c a m e deeply affected by K a m a
( l o r d of Love) in t h e i r hearts.
30. On being requested continuously by the leader of
Daityas a n d those (ministers also), the M y lady as
well as h e r assistant damsels instantly promised t h e m a d e q u a t e
pleasure.
3 1 . On a t t a i n i n g those ladies, the chief of w h o m was
Mohin, t h e y derived t h e greatest pleasure because (ordinarily)
they could n o t be o b t a i n e d even by Avamedha a n d other great
Yajas.
32. T h e y forgot the Vedas a n d lord U m p a t i (Siva)
too. T h e y forsook Yajas a n d other auspicious rites.
3 3 . T h e i r priest too was struck down by contemptuous
disregard. T h u s ten thousand years passed by as t h o u g h it
were a m e r e M u h r t a ( 4 8 m i n u t e s ) .
34. W h e n t h e Daityas were thus deluded, O B r h m a n a ,
the Devas i n c l u d i n g Vsava, became liberated from t o r m e n t .
T h e y derived great pleasure.
35. O n c e , sage N r a d a c a m e there a n d saw Devendra
seated in his throne a n d surrounded by all Devas.
36. After bowing d o w n to t h a t noble sage shining
brillliantly like fire, t h e lord of Devas stood up in reverence
with palms joined together a n d spoke these words :
37. "O holy lord, conversant with all sacred rites, the
most excellent one a m o n g . those .who know the Para a n d
Apara (the greatest thing a n d the lesser o n e s ) , you visit only
such places as you wish to bless.
38. T h e cause of your arrival is t h e (future) of the
splendid fortune in store for us. Listening to your nectar-like
words very pleasant to the ears, O lord of sages, I shall cross
all miseries a n d become blessed."

Nrada said :
39. B h a n d a t h e leader of the Daityas has become
Lalita-mhtmya 12.40-50 1081

e n c h a n t e d by Visnu's M y . If liberated from h e r , he is likely

to b u r n all t h e t h r e e worlds like a n o t h e r fire.
40. He is superior to you in regard to refulgence a n d
power of magical delusion. It is necessary t h a t t h e refulgence
of this super-strong D a i t y a should be removed.
4 1 . W i t h o u t propitiating goddess P a r a akti, O Vsava, it
is impossible to achieve it by means of o t h e r types of austerities
even in h u n d r e d s of crores of K a l p a s .
4 2 . P r i o r to the rise of the enemy, O ignorant one,
p r o p i t i a t e t h e Deity. O n being p r o p i t i a t e d t h e goddess will
b r i n g a b o u t your welfare."
43. O n being urged a n d enlightened thus b y him, akra,
the lord of t h e groups of Devas, duly honoured t h e sage.
Accompanied by all t h e Devas, he m a d e d u e prepa
rations for p e n a n c e a n d went to the slopes of t h e H i m a v n .
44. Along with all the gods, he performed the great
worship of P a r a k t i on the b a n k of BhgrathI t h a t was
brilliant w i t h flowers in everyone of the seasons. Even since
t h e n , t h a t place bestowing all sorts of accomplishments c a m e
to be known by the n a m e I n d r a p r a s t h a . 1
45-46. In accordance with the procedure advised by the
son of B r a h m a , they performed the excellent a n d great worship
of the goddess. T h e y were engaged in Japa (repetition of t h e
holy names a n d m a n t r a s ) and meditation. T h e y were steadfast
in the severe p e n a n c e w i t h o u t t u r n i n g their m i n d or a t t e n t i o n
to a n y t h i n g else. T h u s ten thousand years a n d ten days passed
by.
47. On seeing the Asuras deluded, the highly intelli
gent priest, t h e son of Bhrgu, approached B h a n d a s u r a a n d
spoke thus.
48. " I t is relying on you alone, O leading king, t h a t the
excellent Dnavas always sport a n d r o a m a b o u t as they please
in t h r e e worlds without a n y fear.
49-50. H a r i always kills everyone belonging to your
t r i b e . It was by h i m t h a t this M y was created whereby you

1. T h i s is n o t t h e site of old D e l h i . T h e l o c a t i o n of this Indraprastha

is u n t r a c e d .
1082 Brahm&nda Purna

too have been deluded. On seeing you e n c h a n t e d a n d fascinated

I n d r a , w h o is always eager to seek loopholes a n d v u l n e r a b l e
points, is performing a great p e n a n c e to defeat you all.
5 1 . If the m o t h e r of the Universe is pleased t h e victory
shall be his alone. A b a n d o n this lady created by M y . Go to
t h e H i m a l a y a m o u n t a i n accompanied by y o u r ministers a n d
create hindrances in the p e n a n c e of your e n e m i e s . "
52. On being told thus by his preceptor, t h e d e m o n
B h a n d a left his excellent couch. Inviting t h e elderly ministers,
he told t h e m everything as it h a d h a p p e n e d .
53-55. On hearing it a n d after critically examining it,
r u t a v a r m said to the king: " K i n g d o m was g r a n t e d to you
by iva for a period of sixty thousand years. M o r e period t h a n
t h a t , O heroic one, has passed by. It is impossible to redeem'
t h e period g r a n t e d by iva. It is impossible to find a n o t h e r
remedy for this w i t h o u t worshipping h i m ( i v a ) . W h e t h e r it is
misery or happiness, t h e result has to be experienced at t h e
proper t i m e " .
56-57. T h e n t h e d e m o n n a m e d B h m a k a r m said, " T h e
enemy should not be neglected. If obstacles are p u t in t h e holy
rites of the e n e m y by us in accordance w i t h our power, t h e
victory will be yours. T h e V i d y (magical a r t ) t h a t takes a w a y
half the strength of the enemy in the b a t t l e has been g r a n t e d
to you, O g r e a t king, by iva himself. H e n c e , the victory will
be your own, f o r e v e r " .
58. B h a n d a t h e leader of t h e D n a v a s agreed to his
suggestion. Starting along w i t h the armies he w e n t to t h e vaHey
of the H i m a v n .
59. On seeing D n a v a s eager to create obstacles in
t h e p e n a n c e of god, the m o t h e r of the universe m a d e a huge
lustrous r a m p a r t wall in front of t h e m t h a t could not be
crossed.
60. On seeing it, t h e leading D n a v a was surprised a n d
thought t h u s " W h a t i s this?" T h e infuriated D n a v a t h e n
shattered it with a very powerful missile.
6 1 . Again it a p p e a r e d in front of h i m , one t h a t could not
be crossed by any of t h e D n a v a s . T h e bold d e m o n t h e n
shattered it by m e a n s of the Vyavya (having t h e wind as t h e
presiding deity) missile a n d then roared.
Lalita-mhtmya 12.62-74 1083

62. Again a n d a g a i n it was reduced to ashes a n d a g a i n

a n d again it rose u p . T h e leader of the Daityas b e c a m e
despondent on seeing this a n d went back to his city.
63. On seeing t h e M o t h e r of t h e Universe a n d noticing
the lustrous r a m p a r t , t h e Devas trembled with fear a b a n d o n
i n g all their holy rites.
64. T h e r e u p o n , a k r a said to t h e m " I t was the leader
of t h e Daityas w h o h a d come here. It is impossible to defeat
h i m even if all of us join together.
65-66. Even if we flee, there is no place of refuge for us
a n y w h e r e . H e n c e , we shall make a sacrificial pit one Yojana in
b r e a d t h . Let it be splendid a n d d u g perfectly well. We shall
prepare the sacrificial fire in a c c o r d a n c e with t h e injunction of
a M a h y g a . O Suras, we shall then worship the greatest S a k t i
by means of Mahmmsa (great flesh i.e. h u m a n flesh).
67. We shall become B r a h m a n or we will be able to
enjoy h e a v e n . " On being told thus, the Devas with I n d r a
as their leader duly performed H o m a by c h o p p i n g off t h e flesh
to the c h a n t i n g of M a n t r a s .
68-69. W h e n all t h e flesh of t h e victim h a d been d r o p p e d
into the holy fire including feet and h a n d s a n d w h e n Devas were
desirous of offering the entire body, an excellent h u g e mass of
brilliant lustre a p p e a r e d in front of t h e m .
70-73. F r o m its m i d d l e rose up a r a d i a n t circular halo of
the shape of a wheel. T h e Devas including Vsava saw
M a h d e v in its m i d d l e . She h a d the lustre of t h e rising sun.
She was t h e enlivener of the entire universe. She was-
t h e e m b o d i m e n t of B r a h m a , Visnu a n d iva. She was the.
very limit of t h e essence of beauty. She a p p e a r e d to be the
ocean of the juice of Bliss. She resembled the Jap ( C h i n a
rose) flower. She wore robes of the colour of flowers of
p o m e g r a n a t e . She was a d o r n e d by all kinds of ornaments. She
was the very a b o d e of the sole sentiment of Love. W i t h the
waves of gracious m e r c y wafting along t h e tips, h e r glance-
was (as cool as) t h e moonlight. In her hands the noose, goad,
sugarcane-bow with five arrows were shining.
74. On seeing the great goddess all Devas, including
V s a v a ( I n d r a ) became delighted i n their minds a n d t h e y
 1084 Brahmdnda Purna

bowed down again a n d again to the goddess, t h e i m m a n e n t

soul of e v e r y t h i n g .
75. On being glanced at by her, all of t h e m instantly
b e c a m e liberated from ailments. T h e i r limbs b e c a m e tougher
a n d stronger with the deficiencies remedied. T h e y b e c a m e
mighty with a d a m a n t i n e bodies. T h e y eulogised t h e great goddess
Ambik, the bestower of all objects.

CHAPTER THIRTEEN

A Hymn in Praise of Lalit

The Devas prayed i1

1. " B e victorious O goddess, the M o t h e r of the unTvereT
Be victorious, O goddess, greater t h a n the greatest. Bo victorious,
O abode of weal a n d prosperity. Be victorious, O soul of t h e
a r t of Love.
2. O K l of beautiful eyes; be victorious. O K m k s
( one of lovely a n d loveable eyes), O beautiful one, be victorious.
Be victorious, O goddess w o r t h y of being propitiated by all
t h e Suras. O Kme, goddess of love, bestower of h o n o u r , be
victorious.
3. Be victorious, Q goddess, the e m b o d i m e n t of B r a h m a n ,
t h e soul of elegance a n d beauty of B r a h m a n , O N r y a n , O
S u p r e m e one, be victorious, O goddess, t h e bestower of
delight on all the worlds.

1. T h e use of a string or series of epithets as a prayer of a deity is

as old as the Yajurveda in the 'Black' portion of w h i c h we h a v e Rudrdhyya
(Tai. Sara. IV.5.) a n d in the 'White' portion the Sata-rudriya (Vj. Sam.
Ch. 1 8 ) . T h e tradition was continued i n Purnas a n d w e h a v e ' a thousand
epithets o f V i s n u ' in the M b h . A n u . ch. 149. Here though not a thousand
n a m e s , we h a v e a series of epithets glorifying Lalit a n d hailing h e r victory
and e q u a t i n g h e r w i t h the A l m i g h t y o r P a r a b r a h m a n ( V V 1-29).
T h e r e is a separate sahasra-nma of Lalit with an erudic c o m m e n t a r y
of Bhskara-rya alias Bhsurnanda.
Lalit-mihtmya 13.4-13 1085

4. Be victorious, O beloved of Srkantha ( i v a ) .

Be victorious, O M o t h e r rlalit. Be victorious, O goddess, t h e
c o n q u e r o r of glory, O bestower of a b u n d a n t riches a n d
prosperity of victory.
5. Obeisance to t h e Cause of t h a t which is born a n d is
yet to be born, Cause of I s t p r t a (holy a n d c h a r i t a b l e r i t e s ) ,
Obeisance to t h a t protectress of t h r e e worlds, O goddess
w h o a r t greater t h a n t h e greatest.
6. H a i l to t h e goddess identical w i t h (all units of time
such as) K a l m u h r t a , K s t h , days, m o n t h s , seasons a n d '
years. O b e i s a n c e to t h e goddess w i t h t h o u s a n d h e a d s ; 1 O
goddess w i t h t h o u s a n d eyes a n d faces.
7. Bow to you a p p e a r i n g splendid with a thousand
lotus-like h a n d s a n d feet, O goddess, m i n u t e r t h a n Atom, greater
t h a n t h e greatest.
8. O m o t h e r w h o a r t greater t h a n t h e greatest, m o r e
brilliant t h a n t h e most brilliant, the (nether-world) A t a l a '
constitutes your feet a n d V i t a l a , your knees.
9. R a s t a l a is t h e region of your waist. D h a r a n i ( E a r t h )
is your belly. Bhuvarloka is your h e a r t a n d t h e world Svar
( h e a v e n ) is your face.
10. T h e M o o n , Sun a n d Fire a r e your eyes, O A m b i k
a n d t h e q u a r t e r s ( c a r d i n a l points) a r e your a r m s . T h e winds
a r e your breaths a n d t h e V e d a s your,words.
11. Creation a n d formation of t h e worlds is your sport.
Siva, t h e very e m b o d i m e n t of Cit ( S u p r e m e Consciousness) is
o u r c o m p a n i o n ; t h e Bliss of t h e Sat (Existent, S u p r e m e Being).
is your diet a n d your residence is in t h e hearts of good p e o p l e .
12. T h e Bhuvanas (Worlds) constitute your forms visible
as well as invisible. T h e clouds a r e your tresses a n d the stars
your flowers.
13. Dharma etc. a r e your a r m s . Adharma e t c . constitute
your weapons. Tamas a n d Niyamas constitute t h e nails of y o u r
h a n d s a n d feet.

1. H e r e L a l i t is e q u a t e d w i t h P u r u s a in Purusa-Skta (RV.X.90),
2. V V . 8-10 describe h o w t h e different worlds t h e nether-worlds
a n d t h e higher worlds constitute the b o d y of Lalit.
1086 Brahminda Purina

14. T h e utterances of Svh a n d Svadh t h a t enliven t h e

worlds constitute your breasts. T h e PrSnyma (Breath-control)
is your nose a n d Sarasvati (the goddess of speech) your t o n g u e .
15. T h e Pratyhra rite is your sense-organs a n d
m e d i t a t i o n is the excellent intellect. T h e power of Dhran is
your m i n d a n d state of t r a n c e is your h e a r t .
16. T h e trees are the h a i r on your body. T h e d a w n is
your robe. T h e past, present a n d future constitute y o u r
physical form.
17. T h e m o t h e r of the universe is Tajarp (whose form
constitutes the Taja), Vivarpa ( h a v i n g the universe for h e r
form) a n d the sanctifier of all. It is she w h o , d u e to h e r
mercy a n d kindness, creates at the outset t h e entire subjects.
18-19. T h o u g h she abides in the h e a r t of all, she is.
invisible to the worlds. She is of t h e n a t u r e of fascination. It
is she who, out of h e r sports, creates distinctions between
names a n d forms. She stays presiding over t h e m b u t is n o t
a t t a c h e d to t h e m . She is the bestower of w e a l t h a n d love.
Obeisance t o t h a t g r e a t goddess. R e p e a t e d obeisance t o t h e
o m n i p o t e n t goddess.
20. Obeisance, obeisance to t h a t great goddess at whose
behest fire, sun, m o o n a n d winds function a n d so do a l s o
t h e elements b e g i n n i n g w i t h the e a r t h .
2 1 . R e p e a t e d obeisance t o t h a t goddess who, a t t h e
beginning of t h e (period of) creation, created B r a h m a ,
the primordial creator, t h e first bestower of plenty a n d w h o
sustained h i m herself single-handed.
22. Obeisance, obeisance t o t h a t goddess b y w h o m t h e
e a r t h is held u p , w h o is incomprehensible a n d immeasurable
too, by w h o m t h e E t h e r is supported a n d in w h o m the s u n
rises.
23. Obeisance, obeisance to t h a t goddess where the
entire universe takes its origin, where it rests soundly a n d
wherein at t h e p r o p e r time it gets merged.
24. Obeisance, Obeisance to you of the Rajas, n a t u r e as
the origin. Obeisance, obeisance to you of t h e Sattva n a t u r e
for t h e sustenance. Obeisance, obeisance to you of t h e
Tamas n a t u r e as the destroyer. Obeisance, obeisance to you of
t h e n a t u r e of iva w h e n devoid of G u n a s .
Lalit-mihatmya 13.25-32 1087

2 5 . Obeisance, obeisance to" you, w h o a r e the sole

m o t h e r of the universe. Obeisance, obeisance to you the sole
father of the universe. Obeisance, obeisance to you, identical
w i t h all forms a n d Tantras ( R i t u a l s a n d rites). Obeisance,
obeisance to you, O goddess in the form of all Tantras ( Talismans
a n d mystical d i a g r a m s .
26. O b e i s a n c e , obeisance to you, O chief p r e c e p t o r
u n t o t h e worlds. R e p e a t e d obeisance to you, to t h e m a g n i
ficence of all types of utterances. Obeisance to Laksm, t h e
sole goddess of pleasure. Obeisance, obeisance to the o m n i p o t e n t
one, O consort of god a m b h u .
27. O m o t h e r , h o w c a n I describe y o u r excellent prowess
a n d influence. It is w i t h o u t beginning, m i d d l e or e n d . It is
not constituted of five elements. It c a n n o t be expressed by
words or c o m p r e h e n d e d by mind. I t s magnificence a n d
p o w e r c a n n o t be inferred. It is formless. It is w i t h o u t
Dvandvas ( m u t u a l l y opposed p a i r s ) . It c a n n o t be perceived by
t h e eyes.
28. Be gracious u n t o us, O goddess of t h e universe. Be
pleased, O goddess saluted by t h e universe. Be pleased, O
goddess of learning, of t h e form of t h e Vedas. Be pleased, O
M y m a y ( o n e e q u i p p e d w i t h t h e magical power of d e l u s i o n ) ,
O Mantravigrah ( w h o a r e t h e e m b o d i m e n t of M a n t r a s ) . Be
pleased, O goddess of everything, O O m n i f o r m e d o n e . "
29. After eulogising the great goddess t h u s , all Devas
including Vsava ( I n d r a ) bowed d o w n t o h e r a g a i n a n d a g a i n
a n d h u r r i e d l y sought refuge in h e r .
30. On seeing Vsava bowing d o w n , t h a t goddess
b e c a m e delighted. T h e bestower of boons on all embodied
souls she asked h i m to request for a n y b o o n he liked.

Indra requested :
3 1 . " ( D e f e c t i v e T e x t ) O goddess of welfare, if you a r e
pleased, save o u r lives. We h a v e a p p r o a c h e d you seeking refuge.
D u e to t h e h a r a s s m e n t of D a i t y a king, our life has become
unbearable."

rldevi replied :
32. "I shall myself defeat Bhanda, b o r a of Daitya
1088 Brahmnda Purina

r a c e . I shall eagerly g r a n t you t h r e e worlds including t h e

mobile a n d immobile beings.
33-36. Let all t h e groups of Devas be joyous a n d free
from fear. T h e m e n w h o eulogise me devoutly by m e a n s of this
h y m n shall be blessed w i t h virtue, glory a n d fame for ever.
T h e y will be richly endowed w i t h learning a n d humility. T h e y
will have long life free from sickness. D u e to my blessing,
let t h e m be endowed w i t h sons, friends a n d wives."
O b t a i n i n g t h e b o o n t h u s , Devas as well as D e v e n d r a
of g r e a t strength a t t a i n e d the greatest pleasure, on looking at
her frequently.

CHAPTER FOURTEEN

Manifestation of Kamevara1

Hayagriva said :
1. At t h e same time, B r a h m a , t h e grandfather of
worlds, desirous of seeing t h e goddess of Devas, c a m e there
along with great sages.*
2. T h e n t h e r e arrived Visnu seated on t h e son of V i n a t a
(i.e. G a r u d a ) . iva too, seated on his Bull, c a m e there to
see t h e universal goddess.
3. N r a d a a n d o t h e r celestial sages c a m e in a g r o u p to
t h e supreme Goddess. T h e n c a m e t h e groups of celestial damsels
to see t h a t great Deity.

1. The Agamas regard 'Parama-iva* and his akti (Potency)

called Lalit here as superior to the trinity of the lower grade viz.
Brahma, Visnu and iva. From philosophical standpoint there is no
difference between Power and Master of the Power (akti and aktimn).
When the Supreme Power (Pari akti) Lalit is born, her consort (the
aktimn) Parama iva must manifest. Here he has done so and is designated
as Kmevara due to his most beautiful form.
2. W. 1-8 tell us that Lalit is a Supreme Deity, all lesser gods,
divinities, Siddhis etc. come to pay obeisance to her.
Lalit-mhtmya 14.4-15 1089

4-8. Vivvasu a n d other G a n d h a r v a s as well as

Yaksas c a m e there.
T h e n , o n being c o m m a n d e d b y B r a h m a , Vivakarm,
the lord, built a divine city t h e r e o n a p a r with ( A m a r v a t i ) .
t h e city of t h e i m m o r t a l ones.
T h e n t h e goddess D u r g , the presiding deity of all
M a n t r a s , a n d S y m t h e presiding deity of all lores, approach
ed A m b i k .
B r h m a n d other (divine) m o t h e r s c a m e there surround
ed by their respective groups of goblins. Anim a n d o t h e r
Siddhis (spiritual achievements) a n d crores of Yogins c a m e
there; Bhairavas, Ksetraplas, Mahst the leader
of the Ganas ( g r o u p s of a t t e n d a n t s ) , M a h g a n e v a r a (i.e.
V i n y a k a ) , S k a n d a , Batuka a n d V r a b h a d r a c a m e there a n d
they bowed to the g r e a t goddess a n d eulogised h e r .
9-13. T h e city was beautiful w i t h its r a m p a r t s , a r c h e d
gateways a n d multistoreyed buildings. It h a d big stables,
pens e t c . to house horses, elephants a n d chariots. It looked
splendid with m a n y r o y a l ' pathways a n d roads. T h e r e ' were
c h a r m i n g abodes of S m a n t a s (barons a n d lords), ministers,
twice-born castes, Vetlas, man-servants a n d maid-servants.
T h e centrally situated royal p a l a c e was divine a n d was b e a u t i
f i e d with gateways a n d minarets. I t h a d m a n y halls. I t was
rendered splendid by means of Assembly c h a m b e r s . T h e r e was
a great hall of thrones. It was studded w i t h t h e nine kinds of
precious stones a n d i t a p p e a r e d bright a n d beautiful. I n t h e
middle there was a divine t h r o n e m a d e of G i n t m a n i (wish-
yielding) stone. It was self-luminous, unparalleled a n d similar
to t h e rising sun. After scrutinizing all these, B r a h m a t h e
g r a n d f a t h e r of t h e worlds, t h o u g h t thus :
14. " E v e n if he h a p p e n s to be ignorant a n d puerile, t h e
person w h o presides over this city shall excel t h e worlds, d u e
to the power a n d influence of this city.
15. A w o m a n alone does n o t deserve to rule over a
k i n g d o m . A m a n too without a w o m a n (does n o t so deserve
i t ) . T h e ruti says t h a t one should c r o w n a m a n w h o has the
characteristics of a great person, who has an auspicious precep
tor a n d w h o is united in wedlock to a w o m a n w h o is agree
able a n d suitable to h i m .
1090 Brahmnda Purna

16. This lady shines like t h e e m b o d i m e n t of presiding

deity of the sentiment of love. Excepting a k a r a , no one else
in t h e three worlds can be her bridegroom.
17-20. He has m a t t e d hairs and wears a garland of
skulls. He has an uneven three n u m b e r s of eyes a n d holds a
skull in his h a n d . T h o u g h fair in complexion he is of
stained (black) neck. He smears ashes all over his body. Bones
from the c r e m a t i o n ground constitute his jewels. Will t h a t
extremely auspicious lady choose h i m who is the a b o d e of
everything inauspicious ? "
Even as god B r a h m a was thinking thus, M a h e v a r a (iva)
appeared in front of h i m assuming a form t h a t fascinated t h e
whole universe. He h a d a divine personality endowed with
h a n d s o m e features of ten million K a n d a r p a s ( G o d of Love) i.e.
he was ten million times m o r e beautiful t h a n K a n d a r p a ) ,
dressed in divine robes, a n d wore divine garlands a n d was be
smeared with heavenly scents a n d unguents. He was a d o r n e d
w i t h crown, necklaces, bracelets, earrings etc. He thus a p p e a r
ed in front of B r a h m a , assuming a form fascinating the world.
2 1 . B r a h m a , t h e grandfather of the worlds, embraced
t h a t youthful h e r o h a v i n g a c h a r m i n g body a n d n a m e d h i m
Kmevara.
22. C o m i n g to t h e decision, " T h i s is a befitting bride
groom for t h a t supreme a k t i . " all of t h e m went to her
accompanied b y h i m .
2 3 . B r a h m a , Visnu a n d M a h e v a r a eulogised P a r
akti. On seeing t h a t fawn-eyed goddess t h e youthful Nlalohita
(Siva) b e c a m e overwhelmed with love a n d forgot his
activities.
24-25. On seeing h i m w h o a p p e a r e d like S m a r a (god of
Love) w h o h a d regained his physical body, t h a t lady of tender
form was also overpowered by the god of love. She considered
h i m (entirely) befitting herself. Being excited a n d afflicted by
love, b o t h of t h e m eagerly gazed at e a c h o t h e r . Though
l e a r n e d a n d self-controlled a n d specially conversant with all
emotional feelings they behaved in a m a n n e r t h a t t h e i r
conduct was n o t c o m p r e h e n d e d b y others. T h e y were a g i t a t e d
a n d u n h a p p y in their m i n d s for a short while.
Lalit-mhitmya 14.2615.4 1091

26-29. T h e n B r a h m a spoke to t h e great goddess, t h e

sole heroine ( r u l e r ) of t h e world : " T h e s e Devas, sages a n d
g r o u p s of G a n d h a r v a s a n d Apsarases wish to see you the goddess
in t h e battlefield along w i t h your beloved h u s b a n d , O Goddess
who is befitting a n d loveable to you ? W h o is t h a t blessed m a n ?
F o r the p u r p o s e of protecting the worlds resort to t h e supreme
P u r u s a . Be t h e queen of this city. Be installed in this excellent
t h r o n e . You will be ceremoniously crowned by the exalted,
sinless divine sages.
We wish to see you seated in t h e t h r o n e along w i t h y o u r
.husband. We wish to see you e q u i p p e d w i t h the emblems
a n d insignia of imperial power, bedecked in all jewels.

CHAPTER FIFTEEN

Festivities in Honour of the Marriage

of Lalit with KmeSvara

Hayagriva continued :
1. On h e a r i n g those words, t h e goddess with a t e n d e r
smile over h e r lotus-like face spoke to t h e Suras, t h e leaders
a m o n g w h o m were B r a h m a a n d Visnu.
2 . " O Devas, I a m always i n d e p e n d e n t . M y c o n d u c t o f
life a n d my sports a n d pastimes a r e in a c c o r d a n c e w i t h my
own wishes a n d whims. My h u s b a n d shall be one whose c o n d u c t
of life is befitting m i n e . "
3. After p r o m i s i n g " L e t it be s o " along with all
Devas, P i t m a h a (grandfather i.e. B r a h m a ) spoke to t h e great
goddess, t h e following words c o n t a i n i n g D h a r m a a n d A r t h a
( t w o goals in l i f e ) .
4. " T h e m a r r i a g e between a w o m a n a n d a m a n is of
four types. 1

1. V V . 4-7 s h o w a later development, as all t h e e i g h t forms of

m a r r i a g e of the Smrti P e r i o d [are n o t mentioned and terms used such as
Kilakriti e t c . are also different.
 1092 Brahmnda Purna

( i ) Bought (i.e. contracted) for a p a r t i c u l a r p e r i o d

(Klakrit).
(ii) Bought as a slave (Krayakrita)
(iii) Given in m a r r i a g e by the parents (Pitrdatt).
(iv) J o i n e d ( m a r r i e d ) of h e r own will (as in a Love-
G a n d h a r v a - m a r r i a g e ) (Svayamyut).
5. It is a h a r l o t who is called Klakrit (Bought for a
fixed p e r i o d ) . T h e slave will be K r a y a k r i t a (Bought for a p r i c e ) .
T h e Tukt (she w h o is j o i n e d ) shall be o n e w h o is m a r r i e d
according t o t h e G a n d h a r v a rite (i.e. when t h e w o m a n a n d
m a n love e a c h other spontaneously). It is the Bhry (wedded
wife) w h o is given in m a r r i a g e by the father.
6-7. T h e Yukt will have c o m m o n characteristics ( w i t h
her M a n ) . T h e Bhry would have been u n d e r the control o f
her father.
It is from t h e non-dualistic supreme B r a h m a n which is
devoid of t h e state of being existent or non-existent a n d which
is of t h e n a t u r e of Cit (Consciousness) of nanda (Bliss), t h a t
Prakrti was b o r n . You were t h a t B r a h m a n a n d you alone were
that Prakrti.
8. You are beginningless i m m a n e n c e in everything.
You a r e of the n a t u r e of Krya (effect) a n d Karana ( c a u s e ) .
It is you w h o m S a n a k a a n d o t h e r Yogins seek.
9. T h e y praise you alone as the five-formed B r a h m a n
(Pacabrahma-Svarpini) namely you are Sadrp (having the
form of the E x i s t e n t ) , Asadrp (having the form of the non
existent) , Karmarp ( h a v i n g the form of K a r m a n ) , Vyaktodayt-
mik (of the n a t u r e of manifest o u t c o m e ) a n d Avyaktodaytmik
(of the n a t u r e of unmanifest o u t c o m e ) .
10. You alone create the universe at the outset. You
alone protect it instantly. Resort to some P u r u s a with a
desire to bless the w o r l d . "
11. On being entreated thus by B r a h m a a n d all
Suras, the Goddess lifted up a garland a n d hurled it on to the
sky w i t h h e r h a n d .
12. T h e g a r l a n d ' h u r l e d by h e r rendered t h e region of
the firmament splendid a n d fell down on t h e neck of
Kmevara.
Lalit-mhtmya 15.13-22 1093

13. T h e n t h e Devas beginning w i t h B r a h t n a n d V i s n u

rejoiced. On being wafted by gentle breezes, t h e clouds m a d e
showers of flowers.
14. T h e n B r a h m a said t o Lord J a n r d a n a " O H a r i ,
t h e m a r r i a g e of these two Blessed ones should be performed in
a c c o r d a n c e w i t h t h e religious injunctions.
15-18. T h e auspicious h o u r o b t a i n e d by t h e Devas is
conducive to the welfare of the entire universe. T h e great
goddess is similar in form to you. F u r t h e r , you are her b r o t h e r .
It behoves you to give this auspicious lady to K m a i v a " .
O n h e a r i n g his words, T r i v i k r a m a ( V i s n u ) t h e lord o f
Devas affectionately gave her in m a r r i a g e to a k a r a
1
in a c c o r d a n c e with t h e injunction.
T h e Primordial lord Adikeava ( V i s n u ) celebrated t h e
auspicious ( m a r i t a l ) function of iva a n d i v * , formally by
offering w a t e r ( t o i n d i c a t e the Kanydna) in t h e presence of
chief ones a m o n g gods, sages a n d pitrs as well as of G a n d h a r -
vas, celestial damsels a n d of all tribes of Devas. B r a h m a a n d
t h e Suras offered t h e m presents :
19. B r a h m a gave t h e m , a sugarcane bow of imperishable
n a t u r e a n d a d a m a n t i n e strength. H a r i . gave t h e m t h e i m m u t
able a n d unfading f l o w e r y weapon ( a r r o w s ) .
20. V a r u n a the lord of a q u a t i c beings gave t h e m
Nigapa ( t h e serpentine noose). Vivakarm, the lord of
subjects gave t h e m goad.
2 1 . Agni ( t h e f i r e - g o d ) gave a crown. T h e M o o n a n d
t h e S u n gave t h e m two large ear-rings. T h e R a t n k a r a ( O c e a n -
god) himself gave an o r n a m e n t fully studded w i t h the n i n e
precious stones.
22. T h e ruler of Suras gave t h e m an everlasting
honey-vessel. T h e n K u b e r a gave a necklace full of C i n t m a n i s
(Philosopher's stones).

Our text is cryptic, N. reads :

divaTfi-pitr-mukhynm Gandharvipsarasrh tath /
Sarvsm dtva-jtSnm snnidhye jala-prvakam jj X . 1 8
T h i s reading is a c c e p t e d in translation here.
1. T h i s is beautifully represented in o n e of the panels in Minksi
T e m p l e , M a d u r a i . T h e r e the g o d i s called S u n d a r e v a r a ( i v a ) .
1094 Brahmnd* Purna

23. T h e consort of Laksm (Visnu) gave t h e m an

u m b r e l l a t h a t was an insignia of imperial power. T h e rivers
G a g a n d Y a m u n a gave t h e m two chowries shining brilliantly
like t h e m o o n .
24. T h e eight Vasus, R u d r a s , Adityas, Avindevas,
guardians of t h e quarters, M a r u t s , Sdhyas, G a n d h a r v a s a n d
t h e lords o f P r a m a t h a s were delighted a n d they presented t h e m
their respective w e a p o n s .
25. T h e y gave t h e m chariots, horses, a n d elephants of
g r e a t velocity a n d strength, camels free from sickness, a n d
horses devoid of h u n g e r a n d thirst. T h e y gave t h e m (such
a n i m a l s ) of a d a m a n t i n e shape a n d strength along with weapons
a n d o t h e r requisites.
26-27. T h e n they m a d e elaborate a r r a n g e m e n t s for
t h e auspicious imperial coronation of iva and iv.1
B r a h m a t h e n m a d e a n aerial chariot n a m e d K u s u m k a r a . I t
h a d never-fading f l o w e r garlands. I t was i m p r e g n a b l e t o
w e a p o n s . It could go as it pleased in heaven, in firmament or
over the l a n d . It was richly furnished.
2 8 . Its fragrance was pleasing to the m i n d , a n d very
auspicious. Merely by inhaling it, delusion, sickness, h u n g e r
a n d agony would perish instantaneously.
29-32. H e seated t h a t divine couple i n t h a t aerial c h a r i o t
w h i c h was r e n d e r e d c h a r m i n g by m e a n s of chowries, fans,
umbrellas a n d f l a g s t a f f ' s .
T h e goddess went o u t of t h e royal p a l a c e , being served
eagerly by the groups of Suras w i t h t h e sounds of musical
i n s t r u m e n t s of different kinds such as lute, flute, d r u m e t c .
By m e a n s of h e r own brilliance t h e goddess, desirous of
sports, brightened t h e streets along which she passed. T h o u s a n d s
of celestial damsels a n d other y o u n g ladies stood on t h e tops of
every m a n s i o n with the Lj&s (fried grains) a n d Aksatas ( u n
b r o k e n rice grains) in their h a n d s a n d showered t h e goddess
with them.
She slowly w e n t r o u n d t h e different streets delighted with
vocal songs a n d notes of lutes, flutes etc. for the sake of auspi
cious purposes.

1. VV. 26-54 describe the coronation of Lalit and K&mevara.

Lalit-mh&tmya 15.33-46 1095-

33. After getting d o w n from t h e excellent a e r i a l chariot

she accepted the N r j a n a rites (i.e. ceremonial waving of t h e
lights) performed by the celestial damsels and e n t e r e d t h e great
Assembly c h a m b e r .
34. Accompanied by a m b h u , she occupied t h e t h r o n e .
Omniscient t h a t she was, she understood what the noble people
assembled there desired m e n t a l l y . W i t h the cast of her b e n i g n
g l a n c e , she fulfilled all those desires.
35. On observing this activity of t h e goddess, B r a h m a
t h e g r a n d f a t h e r of t h e worlds gave her t h e epithets of K m k s
and Kmevar.
36. At her. bidding, a miraculous cloud showered on t h a t
city excessively valuable articles and divine o r n a m e n t s .
37. In every house of the city of t h e goddess, C i n t m a n i
(Philosopher's s t o n e ) , Kalpa (desire-yielding t r e e ) , K a m a l
(Goddess Laksm) a n d K m a d h e n u s (wish-yielding cows) stood
for t h e purpose of t h e victory of t h e goddess.
38-42. (All the citizens) were equipped w i t h all desir
able objects. T h e y were delighted forever. L e a v i n g off all other
activities a n d qualities, they a t t e n d e d u p o n t h e goddess to
w h o m their service appealed m u c h . B r a h m a , H a r i , M a h d e v a ,
Vsava ( I n d r a ) , all other lords of the c a r d i n a l points, all
the groups of Devas, N r a d a a n d o t h e r celestial sages,,
S a n a k a a n d other Yogins, M a n u and other g r e a t sages, Vasistha
a n d o t h e r ascetics, G a n d h a r v a s , Apsarasas, Yaksas a n d all o t h e r
communities of demi-gods as well as all those people w h o
used to live in Heaven, Earth and Firmament without
suffering obstacles a n d difficultiesall of t h e m began to live in
t h a t city w i t h o u t a n y h i n d r a n c e or suffering
43-45. T h e goddess who loved all of t h e m did n o t go
away anywhere else from t h e people. W i t h g r e a t love she
delighted t h e m always. In the great earthly world of t h e scholar
ly king, t h e q u e e n was liked by all. She milked (i.e. bestowed)
everything desired by the residents of t h e e n t i r e face of t h e
e a r t h . T h u s K m a a k a r a accompanied by Ambik ruled as
t h e sole e m p e r o r of t h e t h r e e worlds for ten t h o u s a n d years
w h i c h passed by like a m o m e n t .
4 6 . Thereafter once, the holy lord, sage N r a d a c a m e
1096 Brahminda Purna

there, bowed down to t h e S u p r e m e Power (Para Sakti) and

submitted humbly.
47. " O great goddess, you a r e t h e s u p r e m e B r a h m a n ,
you a r e t h e highest majestic lustre; you constitute the concepts
like sad-bhva (existence), a s a d b h v a ( n o n - e x i s t e n c e ) , alterna
tive ideas a n d comprehensions.
4 8 . It is for t h e prosperity of t h e Universe t h a t you h a v e
manifested yourself. All your activity O K a l y a n i (Auspicious
D e i t y ) is for t h e protection of the good, for t h e destruction
of t h e wicked a n d for of t h e prosperity of good people.
49. T h i s d e m o n B h a n d a , O goddess, harasses t h e t h r e e
worlds. He c a n be s u b d u e d by you a l o n e . It is impossible for
all o t h e r gods.
50. T h e gods h a v e stayed h e r e for a long t i m e engaged
in serving you. At y o u r behest, they will go to their respective
cities.
5 1 . W h a t e v e r h a d been inauspicious a n d void h i t h e r t o
m a y t h a t be full of affluence a n d r i c h n e s s . "
O n being requested a n d r e m i n d e d thus b y N r a d a , t h e
goddess despatched t h e i m m o r t a l ones to their respective
abodes a n d regions.
52. After h o n o u r i n g t h e m duly, A m b i k despatched
B r a h m a , H a r i , a m b h u , Vsava a n d other lords o f c a r d i n a l
points.
53. Although they were allowed to go, t h e Suras thought
t h a t it was an offence to a b a n d o n completely. T h e y continued
to serve iva a n d Siv t h e primordial p a r e n t s . T h e y served t h e m
b y means o f their p a r t s ( a n d p a r t i a l i n c a r n a t i o n s ) .
54. T h i s n a r r a t i v e is conducive to longevity. It is t h e
cause of all auspicious t h i n g s t h e n a r r a t i v e of manifestation
of M a h d e v a n d h e r coronation.
55. T h e scholar w h o gets u p early i n t h e m o r n i n g a n d
recites this w i t h faith a n d devotion shall b e c o m e increasingly
r i c h a n d one endowed with the power of speech flowing like
nectar.
56. N o t h i n g inauspicious c a n befall t h a t intelligent
one. He will a t t a i n immense glory as well as equality a n d even
superiority over o t h e r s .
Lalit-mOhtmya 15.5716.6 1097

5 7 . His prosperity a n d magnificence shall be unshake-

a b l e . At every step he will have welfare. He will never h a v e
a n y t h i n g to fear. He shall be brilliant a n d vigorous.
58-59. He will be free from sufferings of three kinds. He
will be filled with Purusrthas (the objectives of h u m a n
b e i n g s ) . H e w h o meditates o n the goddess (seated) o n t h e
t h r o n e , everyday d u r i n g the three Sandhy&s (dawn, dusk a n d
n o o n ) , shall b e c o m e t h e most excellent o n e a m o n g J p a k a s
(who perform J a p a or repetition of holy names e t c . ) . W i t h i n
six m o n t h s he will a t t a i n g r e a t fortune.

CHAPTER SIXTEEN

March of Victory along with the army

Hayagriva continued :
1. " T h e n Lalit, t h e great goddess, the m o t h e r of worlds,
set o u t in order to conquer B h a n d a D a i t y a , a t h o r n u n t o t h e
three worlds.
2. She g a t h e r e d together the seven oceans in the form
of a Mardala ( d r u m ) .
T h e soldiers filled the sky with tremendously loud sound
of the d r u m .
3-6. M a n y other instruments equally p r o d u c e d loud
reports. T h e y were of different types of d r u m s 1 viz. Mrdagas,
Murajas, Pafaka, Dhakk (A double d r u m ) , Liganas (?) Selukas,
Cymbals like J h a l l a r s a n d Rndhas*, small d r u m s of different
shapes like Huiukas ( d r u m s p r o d u c i n g Huauk s o u n d ) , Hunxjukas,
Ghafas, big d r u m s like nakas, Panavas, Gomukhas, Ardhacandriks,

1. V V . 3-6 g i v e a ist of musical instruments of the m e d i a e v a l period.

M a n y of these are seen in the frescos and panels of cave-temple at Ajanta,
Ellora, etc. O u t of these Nihsna is a Sanskritisation of a Persian word. In
Marathi historical records they are c a l l e d ' N i n ' .
Here N. reads Jhattari-saghaA group of cymbals. 'Jhariharas and
carszrtlas of the types of Ligya and Aligya*N. X I . 5 .
1098 Brahmnda Purna

Tavamadhyas, Musfimadhyas, Mardalas, Dindimas, J h a r j h a r a s ,

Bharitas, those of t h e types of Ligyas a n d ligyas, Uddhakas,
Etadan4as, JVihsnas, Barbaras, Humkras, Kkaturtdas a n d other
instruments of music. W h e n t h e p r e p a r a t i o n for the battle
started these musical instruments were sounded by the soldiers
of akti.
7. A deity n a m e d S a m p a t k a r rose out of the goad, a
missile of L a l i t P a r a m e n . She moved on along w i t h t h e
o t h e r aktis.
8. Sampadlvar (i.e. deity S a m p a t k a r ) was reddish in
colour like t h e m i d d a y sun. She was served by m a n y crores of
rows of elephants, horses a n d chariots.
9. She m o u n t e d an elephant n a m e d K a n a k o l h a l a . It,
was in a state of excitement, huge in size like a m o u n t a i n . It
a p p e a r e d to relish a fierce b a t t l e .
10. A great a r m y shouting fiercely followed her, hitting
the thick clouds by the fluttering clusters of b a n n e r s a n d
emblems.
11. T h e horripilation o f t h a t deity S a m p a n n t h , h e m
m e d firmly within h e r stout breasts, shone like her desire within
h e r h e a r t for an elaborate p r e p a r a t i o n for war.
12. A v i b r a n t thin-bladed sword held in her h a n d shone
dreadfully like the terrifying knitting of eyebrows of K l a -
ntha (God of death).
13. Excellent elephants, crores a n d crores in n u m b e r ,
followed h e r like h u g e m o u n t a i n s blown by the portentous
whirl-winds.
14. T h e n ( t h e d e i t y ) Atitvaritavikrnti1 ( E x t r e m a l y speedy
like Horse g a U P ) b o r n of the lustrous weapon, noose of goddess
r L a l i t moved a h e a d , steated on a horse.
15. Along w i t h her, an a r m y consisting mainly of horses
moved a h e a d digging a n d tearing the surface of the ground by
means of their hoofs as though by means of hoes.
T h e i r neighing sound reverberated.

1, T h e goddess in c h a r g e of cavalry ( o f w o m e n , as these are aktis)

is significantly named *'(a akti c a p a b l e of) extremely speedy horse-
gallop".
LaUt-tnhlmya 16.16-28 1099

16-22. Different kinds of well-bred horses having various

1
auspicious marks followed her. T h e y were (designated accord
ing to their land such as) Vanyujas, K m b o j a s , P r a d a s ,
Sindhudeajas, T a k a n a s , Parvatyas (of m o u n t a i n o u s regions),
Praskas, G h a t t a d h a r a s (of great stirring ability), D a r a d a s ,
Klavandijas, Vlmikodbhtas, Y v a n o d b h t a s a n d G n d h a r -
vas. T h e r e were horses of eastern territories, K a i r t a s , those,
b o r n of frontier lands etc. T h e y were well trained. T h e y used
to b e a r t h e riders properly. T h e y had good speed. T h e y were of
steady minds. T h e y could particularly c o m p r e h e n d t h e m i n d s
of their masters. T h e y could withstand the rigours of great
battles. T h e y h a d m a n y good characteristics. T h e y h a d control
over anger a n d fatigue. T h e y had been trained well in the five
different kinds of p a c e s * . T h e y were modest. T h e y could gallop
well. T h e y h a d the auspicious marks ( b y means of curly hairs
e t c . ) such as Phalaukti, velafukti, Devapadma (Divine l o t u s ) ,
Devamani (Divinegem),Devasvastika (Divinesymbol of svastika),
Svastikaukti, Gadura (a kind of humplike bend) a n d Puspagan-
diki (smooth a n d flowery n e c k ) . T h e horses had all these auspi
cious marks a n d characteristics t h a t could bestow victory a n d
k i n g d o m . T h e y h a d the velocity of the w i n d .
23-28. T h e great goddess rode on a horse n a m e d
Aparjita. It was exceedingly refulgent a n d it moved (fast). It
h a d tall ( a n d stately) figure. T h e bridle glistened in its m o u t h .
Thick clusters of manes fell on either side a n d shone. It used
to shake its bushy tail w h e n t h e clouds were scattered all r o u n d .
It shone brilliantly with t h e jewels a n d tinkling bells tied to its
shanks. It a p p e a r e d to produce loud sounds of musical i n s t r u
ments by fiercely stamping the ground w i t h its hoofs. In o r d e r
to achieve increasing victory, it a p p e a r e d to sound the musical
i n s t r u m e n t viz. the E a r t h l y zone. Very frequently, it exhibited
different kinds of ( t r o t t i n g a n d galloping) movements. W h e n
the chowries shook on either side, it a p p e a r e d to possess wings.
too. Its trappings a n d harness were very pleasant a n d fascinating..
Clusters of bells a d o r n e d it beautifully. T h e sound of these

1. V V . 16-22 enumerate the- different breeds of horses a n d the-

r e g i o n s from w h i c h they c a m e .
Such as skaruKta etc, see Mallintha's c o m m . on SiiupAlaoadhaV.60.
 1100 Brahmnda Purna

bells a n d trappings a p p e a r e d to be its Humkra (a roar of

defiance) against t h e Asuras. T h e great goddess m o u n t e d this
horse a n d proceeded a h e a d .
29. W i t h h e r four h a n d s she held t h e noose, t h e goad,
t h e cane a n d t h e bridle of t h e horse. H e r exploits shone
splendidly.
30. S h e resembled t h e m i d d a y sun with blazing splendour
of t h e girdle spreading everywhere. Seated on t h e horse, she
moved u p a n d down a s though causing t h e horse t o d a n c e .
3 1 . T h e loud sound of t h e W a r - d r u m s of r d a n d a n t h
( t h e lady in c o m m a n d of t h e horse A r m y or cavalry) at the^
time of setting out, resembled the r u m b l i n g sound of t h e agitat
ed sea a n d deafened t h e e n t i r e universe.
32. A few aktis rose up w i t h a r m s wonderfully h a r d as
rocks. T h e y pierced t h e t e n quarters with terrible a d a m a n t i n e
arrows.
33. A few fierce aktis of r d a n d a n t h kept w a t c h over
the v a n g u a r d o f t h e a r m y (of r d a n d a n t h ) . W i t h swords a n d
shields they leapt a n d s p r a n g a b o u t .
34. aktis with canes in their h a n d s tossed a n d struck
t h e m h u n d r e d s of times to avoid t h e j a m m i n g of soldiers.
T h e y moved a b o u t h e r e a n d t h e r e .
35. T h e aktis m o v e d in front holding aloft tall b a n n e r s
a n d flags m a r k e d w i t h pictures of buffaloes, d e e r a n d lions.
36. T h o u s a n d s of aktis held t h e w h i t e u m b r e l l a of r
D a n d a n t h with t h e i r lustrous hands a n d moved a h e a d .

CHAPTER SEVENTEEN 1
The March of the Army of ymal

Hayagriva said :
1. " A t the time w h e n D a n d a n t h set out, t h e sky shone
as t h o u g h a d o r n e d w i t h i n n u m e r a b l e moons, d u e to t h e
n u m e r o u s umbrellas of white lustre.

1. It is not understood w h y our text has m o r e t h a n t w o separate

c h a p t e r s for describing t h e m a r c h o f Lalit's army. T h e text N . i n o n e ( l 1th)
chapter has described the m a r c h of the total a r m y in 108 verses.
Lalita-m&h&tmya 17.2-12 1101

2 . T h e darkness t h a t g a t h e r e d together densely u n d e r

the white umbrellas r u b b i n g a n d clashing against .one another,
b e c a m e dispelled by the lustre of jewels fitted to their
handles.
3. In the a r m y of K r o d a m u k h (Boarfaced a k t i ) ,
h u n d r e d varieties of Tlavrntas (fans m a d e of palm-leaves)
proceeded a h e a d enveloping the faces of q u a r t e r s , by means
of t h e blazing lustre of d i a m o n d s (set in the fans).
4-5. T h e dreadful (Bhairavas) such as C a n d a - d a n d a a n d
others proceeded a h e a d r u n n i n g in the V a n g u a r d of the a r m y
of D a n d a n t h . T h e y h a d tridents in their h a n d s . T h e i r tawny-
coloured m a t t e d hair rendered the quarters brightly illuminated
as though, by means of lightning. By the fiery flames of their
arrows, they wished to b u r n the hosts of Daityas.
6-8a. M a n y soldiers w i t h the faces of Boars p r o c e e d e d
a h e a d . T h e y h a d t h e same size, s h a p e a n d o r n a m e n t s as the
goddess Potrmukh (Boarfaced). In their h a n d s t h e y h a d the
s a m e weapons as those of hers. T h e i r vehicles too were the same.
F r o m their s h a r p curved t e e t h smoke a n d flames of fire issued
forth covering up the whole of t h e sky. T h e y w e r e d a r k in com
plexion like the T a m l a tree ( x a n t h o c h y m u s p i c t o r i u s ) . T h e y
were tawny-coloured a n d h a d eyes of ruthless features. T h e y
r o d e on thousands of buffaloes.
8b-12. After getting d o w n from the excellent c h a r i o t
(drawn by) a g r o u p of elephants, r D a n d a n t h "(Danda-
N y i k ) m o u n t e d a g r e a t lion, her own vehicle, well known by
t h e n a m e Vajraghosa. It shook the thick cluster of its manes. It
kept its m o u t h wide o p e n . I t h a d hideous features a n d large
eyes. T h e q u a r t e r s were deafened by m e a n s of harsh sound
p r o d u c e d by t h e gnashing of its curved teeth.
It a p p e a r e d to g r i n d * the terrestrial sphere by m e a n s of
its claws w h i c h were as h a r d as skulls a n d t h e o u t e r shell of the
p r i m o r d i a l Tortoise a n d w h i c h sank d o w n as far as t h e P t l a .
It was three Yojanas in height. It shook its tail to a n d fro w i t h
g r e a t rapidity.

Our text reads (pibantam b u t N. reads piksantam probably a back-

formation from Pkt. Piftha. T h e root is untraced in M W .
 1102 Brahmnda Purna

D a n d a n y i k m o u n t e d this leonine vehicle and m a r c h e d

ahead.
13. As she betook herself to the task of slaying the Asuras
with blazing fire of fury, the three worlds including the mobile
a n d immobile beings, experienced excessive excitement a n d
alarm.
14-15. Frightened in their hearts, all the groups of
heaven-dwellers in t h e firmament t h o u g h t t h u s " W i l l this
Potrin (Boar-faced deity) b u r n down now itself the entire
universe by means of h e r fiery anger ? Will she split the e a r t h
into two by striking it with her c l u b ? Or will she agitate a n d
stir up the oceans by means of her w e a p o n plough.
16. T h e y fled far off hurriedly a n d in great fear a n d
saw the goddess. W i t h their palms joined in reverence t h e
Devas m a d e obeisance to her by r e p e a t i n g the twelve n a m e s
a n d glorifying h e r in the firmament."

Agastya said :
17. "O holy lord H a y a g r i v a , of excessive intelligence,
w h a t are the twelve names of t h a t deity ? Tell m e . I am
extremely eager t o h e a r t h e m . "

Hayagriva said :
18-20. " L i s t e n to t h e twelve n a m e s of t h a t goddess, O
p o t b o r n sage, on h e a r i n g which she will become pleased. T h e y
a r e Pacam, D a n d a n t h , Saket, Samayevar, Samayasaket
Vrh, Potrin, Vrtl, M a h s e n , Aj, Cakrevar a n d
Arighn. These a r e the twelve names mentioned by me O
sage. If a m a n stays within the a d a m a n t i n e cage of twelve
names, he will n e v e r meet w i t h misery in difficult situations.
2 1 . By means of these n a m e s Devas stationed in the
firmament eulogised Saket m a n y times. For the purpose of
blessing t h e m , she moved a h e a d once a g a i n .
22. T h e n t h e sounds'of t r u m p e t s were h e a r d in the firma
m e n t indicating t h e starting of Saketayogini w h o touched the
feet of M a n t r a n t h .
2 3 . T h e n m a r c h e d out t h e a r m y o f aktis w h o mostly
h a d t h e o r n a m e n t s expressive of t h e s e n t i m e n t of Love, w h o
Lalit-mAhtmya 17.24-37 1103

were of dark complexion like tigresses a n d w h o held Vns

in their h a n d s .
24-26. Some began to d a n c e a n d sing with the sweet
notes of excited cuckoo. Some played on musical instruments
such as lutes, flutes a n d d r u m s . T h e i r paces were regular a n d
graceful. T h e dark-complexioned aktis moved a h e a d delighting
the people of the entire universe. Some rode on peacocks. A
few h a d swans as their vehicles. Some rode on mongooses. A
few seated themselves on cuckoos. Some were stationed in
covered palanquins. All of t h e m were of d a r k complexioned
features.
27. Some rode on horses. Some were intoxicated by
h o n e y from K a d a m b a ( C u r c u m a Aromatica) flowers; keeping
M a n t r a n t h at the head, they moved a h e a d .
28-31. M a n t r a n y i k of dark complexion like the cloud,
passed t h r o u g h these a n d other aktis. She was seated in a
great chariot fitted with lofty flagstaff's. H e r a r m o u r h a d the
colour of the rising sun. Pride and inebriation h a d m a d e her
eyes roving. Small drops of sweat h a d m a d e her lotus-like face
c h a r m i n g . H e r eyebrows a p p e a r e d to d a n c e gracefully as she
repeatedly glanced at the entire a r m y of aktis, t h a t was
excessively elated a n d h a u g h t y . A triangular umbrella m a d e
of peacock feathers rose high above her proclaiming (her impor
t a n c e ). A m o n g t h e m , o t h e r aktis d i d not have any scope of
rising up glittering a n d refulgent.
32. T h e heaven-dwellers eulogised her by means of
sixteen names. O Pot-born sage, listen to those sixteen names.
33-35. Sagitayogin, ymal, M a n t r a n y i k , M a n t r i n ,
Sacivel, Pradhne, ukapriy, Vinvat, Vainikl, M u d r i n ,
Priyakapriy, Npapriy, K a d a m b e , K a d a m b a v a n a v s i n a n d
S a d m a d . These are the sixteen names; O Pot-born sage. If
a n y embodied person eulogises Saciven even for once by
means of these names, the entire u n i t of the three worlds will
u n d o u b t e d l y stay in his control.
36. Wherever M a n t r i n t h casts h e r glance, the a r m y of
enemies will readily a n d u n d o u b t e d l y fall down there.
37. As long as there is the discourse on the kingdom of
L a l i t p a r a m e n a n d on t h e aktis as well, t h a t will be t h e
bestower of victory everywhere.
 1104 Brahmnda Purina

38. F r o m t h e y o u n g p a r r o t held in t h e h a n d of Sagta-

yogin, D h a n u r v e d a (Science of archery) issued forth holding
up a bow kept in readiness.
39. T h e h e r o possessed four a r m s , three heads a n d three
eyes. He devoutly bowed down to Pradhne a n d spoke thus.
40. O goddess M a n t r i n y i k , you a r e p r e p a r i n g for t h e
fight with B h a n d a , t h e leader of t h e Asuras. H e n c e , I should
render all assistance to you.
4 1 . O m o t h e r of all worlds, this g r e a t bow is known
by the n a m e of Citrajva. It is c o m p e t e n t to e x t e r m i n a t e all
D n a v a s . Accept it.
42. H e r e are two quivers with everlasting supply of
arrows. T h e y a r e wonderfully embellished with gold. Accept
t h e m for j h e purpose of destroying Daityas as well as for blessing
me."
4 3 . After saying this, D h a n u r v e d a devoutly b e n t down
his h e a d a n d h a n d e d over t h e bow a n d quivers which Priya-
kapriy accepted.
44. T a k i n g up t h e great bow Citrajva, (the great
goddess) ukapriy played on t h e string repeatedly a n d produced
a twanging sound.
4 5 . T h e universe was filled with t h e twanging sound of
the bow of Sagtayogin along with t h e fulfilment of m e n t a l
a n d visual delight of t h e heaven-dwellers.
46. She h a d two a t t e n d a n t s n a m e d Yantrin a n d T a n t r i n .
H o l d i n g t h e p a r r o t a n d t h e lute, they a t t e n d e d u p o n h e r
instantaneously.
47. H o l d i n g t h e exceedingly c h a r m i n g bow, G h a n a y m
( t h e deity of cloud-like d a r k c o m p l e x i o n ) p r o d u c e d t h e twang
ing sound on its string increasing its loudness with the tinkling
sound of h e r bangles moving to a n d fro.
4 8 . Gtayogin embellished with t h e bow Citrajva shone
like a row of clouds with t h e clusters of K a d a m b a flowers for
u m b r e l l a a n d bow.
49. An a r r o w shone in h e r right h a n d . It was as s h a r p
as t h e piercing glance of K l . It was as dreadful as a dancing
serpent.
Lalit-mhtmya 17.5018.5 1105

50-51. W h e n the goddess seated herself in t h e chariot

w
i t h wheels worthy of being sung a b o u t , (a n u m b e r of o t h e r
deities) served h e r from behind. Those goddesses too h a d d a r k
splendour like her. T h e y held arrows a n d bows. T h e i r number,
r a n u p t o a t h o u s a n d Aksauhins. T h e y h a d great velocity b u t
were languid with intoxication. W i t h their r u m b l i n g a n d rustl
ing sound, they filled all q u a r t e r s .

CHAPTER EIGHTEEN

The Victorious March of the Army of Lalit Paramevari

1-12. L a l i t moved a h e a d with the intention of w a g i n g

war.
1. She was assisted by R j a n y i k . T h e goad (in
h e r h a n d ) blazed forth., She held a noose which a p p e a r e d
like a serpent. H e r bangles m a d e a pleasing tinkling sound as
she held t h e sugarcane bow a n d a set of five flowery arrows,
shining brightly.
2. She scattered a cascade of r a d i a n c e from her person
in all directions. It was m o r e dazzlingly red t h a n a t h o u s a n d
suns. R a d i a t i n g t h e lustre of h e r face in all directions, she m a d e
t h e sky a p p e a r as t h o u g h filled w i t h m o o n s .
3. She was r a d i a n t with t h e circular white umbrella
(held above her) w h i c h gained t h e friendship of t h e sphere of
t h e m o o n ( i . e . resembled i t ) . I t (the u m b r e l l a ) h a d a n extent
of ten Yojanas w h i c h pervaded t h e t h r e e worlds a n d w h i c h
Was studded with spotlessly p u r e white pearls.
4. She was fanned by t h e groups of female a t t e n d a n t s
t h e chief of w h o m were Vijaya a n d others,, with a set of four
Cmaras (Chowries) t h a t was rendered splendid by m e a n s of
jewels a n d precious stones a n d t h a t was as lovely as t h e cluster
of lotuses or t h e spreading waves of lustre of fresh moonlight.
5. She was e n d o w e d w i t h a spodessly p u r e refulgence.
She i n d i c a t e d h e r sole suzerainty by m e a n s of h e r akti (power,
w e a p o n j a v e l i n ) . All t h e sections of h e r a r m y were embellished
1106 Brahmnda Purna

b y m e a n s o f h u n d r e d s o f imperial insignia. H e r W e a l t h a n d
g r a n d e u r were b e i n g eulogised by t h e vocal as well as instru
m e n t a l music of the celestial deities.
6-8. She (justifiably) assumed and a d o p t e d t h e h o n o u r
a n d pride of the imperial wealth t h a t filled up the cavities of t h e
three worlds with troops of aktis (the various deities assisting
goddess). T h e p r i d e could not be expressed in words, n o r
could it be c o m p r e h e n d e d by means of intellect. It could
not be defined clearly by stating " I t is like this or t h a t " . It
could not be compared with a n y t h i n g else. She shed benign
glances on the faces of all excellent Suras, the chiefs of w h o m
were B r a h m a , Ia, Vsnu a n d Vrs ( I n d r a ) as they uttered
prayers continuously, offered their services with a spirit of
eagerness a n d vying with one a n o t h e r with palms joined
together a n d kept close to their diadems. She at once r a n d e r e d
the t h r e e worlds perfectly luminous by the refulgence arising
from t h e five flowery arrows t h a t shone brightly.

9-1 l a . Auspicious shower of fried grains scattered by

g r o u p s of celestial damsels having a refulgence like t h e streak
of lightning, i n d i c a t e d their h o p e and wish for h e r victory.
She was being ever served at her feet by Kmevar a n d
o t h e r s of lovely a n d desirable lustre, w h o were very c h a r m i n g
in their m a r t i a l dress a n d a c c o u n t r e m e n t s , w h o were eternal
a n d w h o obscured t h e sun (i.e. surpassed the s u n ) by means
of lustre of their glistening weapons.
In t h e course of h e r m a r t i a l activity, she drove her
c h a r i o t t h a t h a d t h e excellent n a m e rcakra, t h a t scraped
t h e clusters of clouds h i g h above by m e a n s :of flagstaffs m o r e
t h a n ten Yojanas in height, a n d t h a t was e q u i p p e d with t h e
power of continuously m a k i n g roaring a n d r u m b l i n g sounds.
l l b - 1 2 . I n t h a t w a r (i.e. preparations for war) she h a d
t h e t a w n y colour as she was robed in such a g a r m e n t free from
impurities. She glittered with c h a r m i n g splendour. Lalit
moved a h e a d w i t h an i n t e n t i o n for waging w a r as she was being
eulogised by t h e gods t h r o u g h twentyfive epithets of great
value (like precious stones), a n d w h i c h were exceedingly
c o m p e t e n t to s u b d u e sins of t h e whole w o r l d . "
 Lalit-mhtmya 18.1319.2 1107

Agastya said :
13. "O Hayagrva of great intellect, give me t h a t elixir
of life gratifying a n d regaling my ears t h r o u g h the twentyfive
n a m e s of L a l i t P a r a m e n . "

Hayagriva said :
14-19. T h e twenty-five 1 names a r e Sirhhsan, rlalit,
M a h r j , P a r k u a , Cpin, T r i p u r , M a h t r i p u r a - S u n d a r ,
Sundar, C a k r a n t h , Samrj, Cakrin, Cakrevar, M a h d e v ,
K m e , Paramevar, K m a r j a p r i y , K m a k o t i g , C a k r a v a r -
tini, M a h v i d y , Sivnagavallabh, S a r v a p t a l , K u l a n t h ,
Amnyanth, Sarvmnyanivsin a n d r g r a n y i k . Those
w h o eulogise Lalit Paramevar of great dignity t h r o u g h these
twentyfive n a m e s , will a t t a i n good fortune, the eight Siddhis
a n d great r e p u t a t i o n . T h u s , Lalit, the Divine M o t h e r , w h o
was furious with Bhandsura, moved a h e a d deploying t h e great
a r m y of elaborate p r e p a r a t i o n and great impetuosity.

CHAPTER NINETEEN

Deities stationed on the ChariotsCakrar&ja2

Agastya said :
1-2. " M e n t i o n the n a m e s of those deities of manifest
glory w h o were stationed in the steps of the leading c h a r i o t
C a k r a r j a . O Hayagrva, m e n t i o n all their n u m b e r s , their
different splendid colours a n d t h e divine weapons t o o . "

1. The author seems fond of presenting series of epithets like

garlands. He g a v e twelve epithets of D a n d a n t h ( P o t r i n i ) (supra 17.18-20)
sixteen of y m or y m a l Mantrin (supra 17.33-35). H e r e in V V . 14-19
he strings together twentyfive epithets of L a l i t .
2. T h e struggle b e t w e e n Lalit a n d Bhandsura is a s y m b o l i c descrip
t i o n of the struggle b e t w e e n g o o d a n d evil forces. Thus the description of
the chariot of L a l i t is equally symbolic. F o r the c o n v e n i e n c e of, readers
we draw t h e o u t l i n e of steps etc. of her chariot.
1108 Brahmnda Purna

Hayagriva narrated :
3. " I t is m e n t i o n e d t h a t ten Siddhidevs were stationed
on t h e n i n t h step of t h e brilliant chariot. Listen to their n a m e s
from m e .
4-6. T h e y were A n i m , M a h i m , L a g h i m , G a r i m ,
i t , Vait, Prptisiddhi t h e seventh one, Prkmyasiddhi,
Muktisiddhi a n d t h e next one n a m e d S a r v a k m ( S i d d h i ) .
T h e s e deities h a d four a r m s . T h e y resembled J a p f l o w e r s
( C h i n a r o s e ) . T h e y held in their h a n d s t h e C i n t m a n i
(Philosopher's s t o n e ) , skull, t r i d e n t a n d collyrium leading
to achievement. T h e y were full of kindness a n d were resorted
to by Yogins.
7-8. T h e r e in t h e former half were t h e eight aktis
beginning with B r h m viz.: E r h m , M h e v a r , K a u m r ,
Vaisnavi, V r h i , M h e n d r i , C m u n d t h e seventh one a n d

( C o n t i n u e d from the previous p a g e )

Cakra-Rja
The Chariot of Lalit
nanda-
Mah-ptha
I ' Around this great seat of Bliss of L a l i t are stationed 15 Eternal
step deities of the form of time (Kla-rpa)They are on par
with Lalit [vide V V . 54-60]
II 3 deities viz. K m e , Vajrei a n d B h a g a m l i n i the m o s t beloved of
step Lalit a n d c o m p a r a b l e t o her i n grandeur etc. [vide W . 49b-53]
III 8 Rahasya-yogin d e i t i e s D e s t r o y e r s of Asuras.
step [ v i d e V V . 46-49a]
IV 10 Nigarbha-yagini deities. T h e y are b e n e v o l e n t giving protection,
s t e p d e l i g h t etc. t o all [vide V V . 4 1 - 4 5 }
V 10 Kulottrn deities. Auspicious a n d kind-hearted, p o w e r s such as.
step Sarva-siddhi-prad [vide V V . 35-40]
VI 12 Sampradya deities or j-aktis Fiery e l e m e n t p r e d o m i n a t e s as
step t h e y rose from the ashes of K a m a . [vide V V J 2 8 - 3 4 ]
VII 6 Gupta-tar deities like A n a g a - m a d a n etc. T h e i r n a m e s s h o w t h a t
step Eroticism was their forte [vide W . 24-27]
VIII T h e aktis are Gupta 'secret* Jvide V V . 17-23}
step 16 digits of t h e M o o n . T h e y are also called 'Nity' Eternal aktis
1 0 M u d r devs [ v i d e W . 3-16]
10 siddhi-devis like A n i m etc. (ii) 8 aktis like B r h m i
known as " M a t r s "
IX All aktis i n the I X s t e p are Prakafa ( M a n i f e s t ) a k t i s .
step
 Lalit-mhtmya 19.9-23 1109

M a h l a k s m t h e eighth one. All of t h e m possessed only t w o

a r m s . T h e i r person is red in complexion a n d they w e a r r e d
g a r m e n t s . T h e y held skull a n d lotus ( i n their h a n d s ) .
9-12. ( O r ) some m e n t i o n t h e p r o c e d u r e for m e d i t a t i o n
in a n o t h e r m a n n e r . Those deities a r e glorified t h u s . T h e y h a v e
the forms a n d sizes like those of B r a h m a a n d others. T h e y h a v e
weapons similar to those of B r a h m a a n d others. T h e y h o l d
insignia a n d distinguishing marks of B r a h m a a n d others.
Mudrdevis w h o were stationed in t h e region above theirs
were still greater. W i t h their h a n d s h a v i n g t h e lustre of lotuses,
they were engaged in expressing Mudrs ( M y s t i c a l Gestures).
T h e y resembled t h e flowers of p o m e g r a n a t e . T h e y were
c h a r m i n g in their yellow robes. T h e y h a d four a r m s in two of
which t h e y held shields a n d swords. T h e y h a d roving red
eyes d u e to intoxication. Listen to their n a m e s from m e .

13-15. They were SarvasamksobhinI, Sarvavidrvin,

S a r v k a r s a n a k r n m u d r , Sarvavaakar, S a r v o n m d a n a m u d r ,
S a r v a m a h k u y a s t i , Sarvakhecarik Mudr, Sarvabj,
Sarvayoni t h e n i n t h one a n d Sarvatrikhandik. T h e s e three
n a m e l y t h e Siddhis, Brhm, a n d others as well as M u d r s
all these w e r e manifest aktis.

16. T h e y were posted in t h e Raktaratha (Red c h a r i o t )

in order to slay t h e Asura B h a n d a . Listen from me to t h e n a m e s
of those w h o were m e n t i o n e d before as (deities) of secret n a m e s
{Guptas).
17-21. These were aktis in t h e form of sixteea
digits of the m o o n viz. : K m k a r s a n i k , B u d d h y k a r s a n i k
K a l ( D i g i t ) , A h a m k r k a r s i n , a b d k a r s a n i k K a l , Spar-
karsanik N i t y ( E t e r n a l ) , R p a k a r s a n i k K a l , Rasakarsa-
nik N i t y , G a n d h a k a r s a n i k K a l , t h e e t e r n a l , C i t t a k a r s a -
nik, D h a i r y a k a r s a n i k K a l , Smrtykarsanik Nity, N m -
k a r s a n i k K a l , Bjakarsanik N i t y , Atmakarsanik K a l ,
A m r t k a r s a n N i t y a n d Sarlrakarsin K a l . T h e y were i n t h e
eighth step a n d a r e glorified by t h e epithet Guptas (secret o n e s ) .

22-23. T h e y resembled t h e coral tree. T h e y were c h a r m

ing w i t h their smiles. T h e y h a d four a r m s a n d t h r e e eyes.
T h e i r crowns shone brightly like t h e m o o n a n d t h e s u n .
1110 Brahmnd'a Purna

H o l d i n g bows a n d arrows, shields a n d swords, O Pot-

born sage, they got themselves r e a d y for slaying the Asura
B h a n d a . T h e y h a d divine refulgence.
24. T h e deities n a m e d Guptatars stationed them
selves on the seventh step of the chariot C a k r a r a t h a t h a t h a d
the brightness of the l a m p blazing in the evening.
25-27. T h e y were A n a g a m a d a n , A n a g a m a d a n t u r ,
Anagalekh, Anagaveg, A n a g k u a n d the next one
A n a g a m l g . These deities h a d the lustre of the C h i n a Rose.
T h e y held sugarcane bow, flowery arrows, boquets of flowers
a n d lotuses. T h e y were excessively valorous a n d used to a b i d e
by the c o m m a n d s of L a l i t . Furiously angry at B h a n d a s u r a
they stood by shining brightly.
28-31. T h e deities n a m e d S a m p r a d y a s ( T r a d i t i o n a l
ones) the chief a m o n g w h o m was Sarvasamksobhin resorted to
the sixth step of the leading chariot C a k r a r a t h a . T h e clusters
of their tresses h a d been tied into an o r n a m e n t a l b r a i d . T h e
saffron m a r k on their foreheads shone brightly. T h e y were
excessively impetuous by n a t u r e . T h e y h a d the lustre on a p a r
with t h a t of fire of d e a t h . T h e y h a d bows a n d arrows of fire.
T h e y held swords in t h e form of Fire a n d shields n a m e d
Vahnicakra. T h e i r physical bodies were brightly illuminated.
T h e y were furious towards the leader of the Asuras. T h e y rose
up from the ashes of K a m a . These exceedingly powerful
deities were the Ajaktis (aktis of behest) of Lalit.
32-34. T h e i r names areSarvasamksobhin, arvavidr-
vin, Sarvkarsanik akti, Sarvhldanik, Sarvasammohin
akti, S a r v a s t a m b h a n , aktik, Sarvajrmbhanaakti, Sarvonm-
danaaktik, Sarvrthasdhikakti, Sarvasampattipran,
S a r v a m a n t r a m a y akti a n d Sarvadvandvaksayakar. T h u s the
names of S a m p r a d y deities have b e e n m e n t i o n e d .
35-37. T h e n next, the deities stationed on t h e fifth step
a r e r e m e m b e r e d as K u l o t t r n a s . T h e y were like t h e crystals
with illuminated brilliant bodies. T h e y held axe, noose, m a c e ,
bell a n d jewels. W i t h knitted brows they were excessively
furious towards the e n e m y of the gods.
O Pot-born sage, listen to the names of these too.
38-40. T h e y are goddess Sarvasiddhipraddev,
Sarvasampatprad, goddess Sarvapriyakar, S a r v a m a g a l a -
Lalit-mhtmya 19.41-54 111*

karin, S a r v a k m a p r a d d e v , Sarvaduhkhavimocin, Sarvamr-

tyupraamin, Sarvavighnanivrin, Sarvgasundardev a n d
Sarvasaubhgyadyin. T h u s the t e n D e v s have b e e n m e n t i o n e d .
T h e i r m i n d s were filled with kindness.
41-44. T h e s e were ten famous deities stationed on t h e
fourth step, n a m e d Nigarbhayoginls. T h e y have been glorified
as h a v i n g a lustre e q u a l to t h a t of a p e a r l necklace.
They are Sarvaj, Sarvaakti, Sarvaivaryaprad,
Sarvajnamaydev, Sarvavydhivinin, Sarvdhrasvarp,,
S a r v a p p a h a r , S a r v n a n d a m a y Devi, Sarvarakssarpin a n d
t h e t e n t h deity should be k n o w n as S a r v e p s i t a p h a l a p r a d .
4 5 . All these should be k n o w n as h a v i n g four a r m s .
T h e y held the t h u n d e r b o l t , javelin, iron club a n d discus.
T h e y were r e a d y to slay the Asura B h a n d a .
46-49a. T h e deities n a m e d Rahasyayogins were stationed
on the third step of the leading chariot C a k r a r a t h a . T h e y were
wellknown presiding . deities of speech. T h e i r lustre was like
t h a t of the red Aoka (Jonesia Asoka Roxb). T h e y held bows,
a n d arrows in their h a n d s . Armours covered their whole
bodies. T h e y shone with lutes a n d books too. T h e y were
Vaini, K m e , Bhogin, V i m a l , A r u n , Javin, Sarve:
a n d K a u l i n . These eight deities a r e r e m e m b e r e d as t h e cause
of the slaughter of D a i t y a s .
49b-52. T h e n , t h r e e deities were stationed on t h e second
step of the leading chariot C a k r a r a t h a . T h e y were seated on.
on t h r e e (different) seats. T h e y were endowed w i t h eight a r m s
in which they held bows, arrows, a d r i n k i n g bowl, a citron,
(fruit) a n d dagger as well as shields, serpentine noose a n d a
bell of loud sound, T h e y were intoxicated d u e to liquor. T h e y
used to keep secrets guardedly. T h e y were K m e , Vajre
a n d t h e other one Bhagamlin. These t h r e e deities a r e
r e m e m b e r e d as ones filled with w r a t h towards B h a n d a .
5 3 . T h e y h a d t h e same greatness a n d g r a n d e u r a s t h a t o f
L a l i t a n d they h a d the same refulgence. T h e y a r e glorified as
one's most beloved rdev.
54. T h e n next, fifteen imperishable deities are m e n t i o n e d
as having fixed up their residences all r o u n d on t h e n a n d a -
m a h p j h a ( t h e great seat of Bliss), on t h e step in t h e middle:
of the chariot.
1112 Brahmnda Purna

55. T h e y a r e also e t e r n a l i n t h e form o f K l a ( T i m e ) .

T h e y h a d stationed themselves after p e r v a d i n g t h e universe.
T h e i r bows i n d i c a t e d their a g i t a t i o n a n d fury against
B h a n d a s u r a a n d o t h e r Daityas.
56-59. T h e y h a d t h e i r forms a n d persons on a p a r w i t h
those of t h e G o d d e s s ; their weapons too were like those of t h e
Goddess. It is for r e n d e r i n g h e l p to all t h e worlds t h a t they
exist in every Yuga.
O Pot-born sage, c o m p r e h e n d fully from me t h e i r n a m e s :
T h e y a r e : K m e , B h a g a m l , Nityaklinn, Bherund,
Vahnivsin, M a h v a j r e v a r i , D r u t i , Tvaritdev, t h e n i n t h
o n e K u l a s u n d a r , N i t y , N l a p a t k , Vijaya, S a r v a m a g a l ,
J v l m l i n i k a n d G i t r . T h u s t h e f i f t e e n deities have been
recounted.
60. A c c o m p a n i e d by these deities whose a t t e n t i o n was
solely on r e n d e r i n g service, goddess P a r a m e v a r set off in
o r d e r t o c o n q u e r t h e wicked B h a n d a s u r a .
6 1 . Seven steps a r e mentioned i n t h e excellent chariot
( n a m e d ) Giticakra1 (Geyacakra also. See verse 63) t h a t belonged
t o M a n t r i n t h a n d t h a t h a d g r e a t wheels. T h e r e listen t o
those deities of t h e Devi.

1. T h e following is t h e outline of the Geya Cakra or Glti-Cakra ( c h a r i o t

of Mantrinfnth
Geya (giti) Cakra
I ( t ) Mantrini ( i i ) Sagita-Yogini T h e administrative h e a d a n d s e c o n d
step t o Lalit o n l y [vide W . 61-63]
II Rati, Priti and M a n o j ( 3 deities) [vide W . 63-64]
step
III 5 deities of arrows of Kama e.g. Drvini, So?lni
step
5 k m a d e v a s b e l o w these deities e.g. Kmarja, K a n d a r p a
[vide W . 65-69a]
IV 8 aktis or Mtr devats (mentioned in W 7-8 a b o v e )
step
8 virgin deities like Laksmi, Sarasvati, R a t i e t c .
[vide W 69b-72a]
V 16 deities like V m , J y e s t h e t c well-armed well-armoured ready
jep t o f i g h t ( v i d e W . 7 2 b 76)

7 f
veW*
Lalita-mhtmya 19.62-72 1113

62. Sagtayogin is m e n t i o n e d as t h e most beloved

deity of rldev. H e r a b o d e was a seat in t h e m i d d l e of t h e
step in the c h a r i o t G e y a c a k r a .
63-64. T h e same first step was t h e place of residence of
M a n trim.
T h e n t h e deities stationed o n t h e second step i n t h e
excellent c h a r i o t G e y a c a k r a w e r e R a t i , Prti a n d M a n o j w i t h
lutes a n d bows i n their h a n d s . T h e y were dark-complexioned
like t h e T a m l a (a tree w i t h very d a r k leaves). T h e y were
competent to exterminate Dnavas.

65-69a. T h e deities of.the arrows of t h e god of Love were

stationed on t h e t h i r d step. T h e y were five viz.: D r v i n i , osin,
Bandhin, M o h i n a n d U n m d i n . All these f i v e h a d resplendent
bows in their h a n d s . T h e r e on t h e same step were stationed five
gods too b e n e a t h the deities. T h e y were K m a r j a , K a n d a r p a ,
M a n m a t h a , M a k a r a d h v a j a a n d the f i f t h one M a n o b h a v a . All
these w e r e c a p a b l e of e n c h a n t i n g the three worlds. M a r k s on
their foreheads w i t h K a s t r i ( M u s k ) shone brilliantly. T h e y
glittered w i t h pearls. T h e i r entire b o d y was covered w i t h
a r m o u r . T h e y h a d t h e lustre of flowers of P a l a ( B u t e a
F r o n d o s a ) . T h e y a r e called P a c a k m a s (Five K m a s o r gods
of L o v e ) . T h e y eagerly sought t h e killing of B h a n d s u r a .

69b-72a. T h e deities m e n t i o n e d before, t h e chief of

w h o m was B r h m a n d t h e eighth one was C a n d i k (instead
of M a h l a k s m as in vv. 7 a n d 8 above) stationed on t h e fourth
step of t h e leading chariot G e y a c a k r a . T h e r e in the same step
b u t b e n e a t h t h e m were Laksm, Sarasvat, R a t i , Piiti, Krti,
nti, P u s t i a n d T u s t i . These aktis a r e m e n t i o n e d a s K u m r s

( C o n t i n u e d from t h e previous p a g e )

VI 8 Bhairavas such as A s i t g a , R u r u etc.

step (vide V V . 7 7 - 7 9 a )
VII 5 deities l i k e M t a g i , S i d d h a l a k s m i
step

3 G a n a p a s or Ksetraplaj like K s e t r a p a

2 goddesses Lafcsmi, Sarasvatl 2 T r e a s u r e s a k h a , P a d m a

10 aktis of t h e dikpl&s (guardians of quarters)

1114 Brahmnda Purna

( V i r g i n s ) , O Pot-born sage. T h e i r eyes were red d u e to a n g e r .

T h e y held Kuntas (Lances, spears) a n d discus in o r d e r to kill
D a i t y a of g r e a t strength.
72b-76. T h e r e were sixteen other deities beginning w i t h
V m . T h e y were stationed on the fifth step of t h a t p r o m i n e n t
chariot Gticakra. Listen to their names from m e V m ,
J y e s t h , R a u d r , nti, r a d d h , Sarasvat, rbhakti, L a k s m
Srsti, Mohin, P r a m t h i n , Avasin, Vci, Vidyunmlin,
Surnand and Ngabuddhik.
T h e y h a d t h e lustre of ruby. T h e y were eagerly desirous
of agitating t h e entire universe. At every step, they m a d e
elaborate p r e p a r a t i o n s for t h e great b a t t l e * . T h e y were covered
w i t h a d a m a n t i n e a r m o u r s . Others w e r e engaged i n l o u d
boisterous laughs. T h e y held various weapons a n d missiles such
as t h e thunderbolt, batons, ataghns a n d Bhuundiks.
77-79a. T h e n those stationed on t h e sixth step of t h e
leading c h a r i o t Gti (i.e. G t i c a k r a ) were t h e Bhairavas
beginning w i t h Asitga. T h e y were dreadful d u e t o t h e i r
weapons. T h e y held t h e t r i d e n t a n d t h e drinking bowl. T h e y
were blue-complexioned. T h e y wereAsitga, R u r u , G a n d a ,
K r o d h a , U n m a t t a b h a i r a v a , Kapl, Bhsana a n d S a r h h r a
these were t h e eight Bhairavas.
79b-80. T h e n , stationed on t h e seventh step of t h e
leading chariot Gti were M t a g , Siddhalaksm, M a h m t a -
gik a n d M a h a t , Siddhalaksm r e p e a t e d again. T h e y were red-
complexioned. T h e y held bows a n d arrows.
81-86a. Beneath t h e same step were stationed G a n a p a
(the heads of Ganas, Ksetraplas), Ksetrapa, Durgmb and
Btuka w i t h weapons in their h a n d s . T h e r e itself, b e n e a t h t h e
step were stationed Laksm, Sarasvat, a n d the treasures
a k h a a n d P a d m a a l l of t h e m held weapons in t h e i r h a n d s .
T h e y were furious w i t h B h a n d a of fierce valour a n d exploits,
t h e e n e m y of t h e entire world.
T h e ten leaders of t h e quarters beginning .with akra
a n d e n d i n g w i t h Visnu were stationed in t h e same step b u t
b e n e a t h , in the forms of aktis. T h e y held t h u n d e r b o l t , spear,
K l a d a n d a (staff of K l a ) , a sword, a noose, a flag, a

*N.xii.77 reads correctly : Mah-samara-sannha.

Lalit-mhtmya 19.86-95 1115

m a c e , a trident, the missile of D a r b h a grass a n d t h e discus.

T h e y devoutly served M a n t r i n t h always in order to destroy
t h e Asura followers, the wicked unbelievers, of Bhanda, thorns
for t h e whole of the universe.
86b-90a. T h e protectors of the c a r d i n a l points resorted
to t h e Gticakra because they were eager to r e m i n d a n d inform
L a l i t ( a b o u t t h e task of slaying B h a n d a ) t h r o u g h the support
of M a n t r i n t h . All the submissions (and petitions of request)
of all Devas to M a h d e v yielded results if they were
submitted t h r o u g h M a n t r i n . 1
Petitions to a queen submitted t h r o u g h the i m p o r t a n t
ones result in the acquisition of fruit by the servants.
Otherwise, how could they even a p p r o a c h rdev whose
refulgence was blazing forth a n d whose prowess' was invincible.
90b-92. Because she was t h e deity of the lore of
Music, she was the most beloved one of rdev. In t h e case
of fulfilment of tasks she never transgresses w h a t is m e n t i o n e d
by her. In the akti empire of rdev, t h e deity Mantrin' was
powerful e n o u g h to d o , u n d o a n d alter all activities or to
refrain from doing anything. H e n c e , all protectors of the
q u a r t e r s , desirous of victory of Srdev c o n t i n u e d to serve
M a n t r i n who was h e r chief Aide.
93.95. T h u s , the names of all deities stationed in t h e
steps of excellent chariot named Gakrarja of Lalitdev
have been completely recounted.
H e r divine weapons for the purpose of slaying B h a n d
sura have also been mentioned.
T h e deities on the steps of G e y a c a k r a have also b e e n
mentioned.
T h o s e m e n who listen to these names of all deities-
shall be liberated from all sins. T h e y shall be victorious.

1. Procedure of appeals etc. to Lalit a n d the functions of M a n t r i n

1116 Brahmnda Purna

CHAPTER TWENTY

The Deities on the Kiricakraratha

Hayagriva said :
1. "O intelligent one, listen to t h e deities stationed in
t h e five steps of the p r o m i n e n t c h a r i o t Kiricakra1 (Boar-wheeled).
Victory to those w h o listen to their n a m e s .
2-5. D a n d a n y i k ( l e a d e r of t h e Army) was stationed
on t h e first step n a m e d Bindu. She, the destroyer of the h a u g h t y
a n d wicked t h o r n s of worlds a p p e a r e d to m a k e Jayairi
(glory of victory) d a n c e there by m e a n s of different kinds of
flames. She h a d t o r n a n d pierced the h a u g h t y D n a v a s with

1. T h i s is a description of t h e chariot of the commander-in-chief,

D a n d a - n t h , the boar-faced deity ( P o t r i n i ) . T h e chariot has five steps, but
t h e distribution of deities etc. is rather confused. M a y be d u e to s o m e
t e x t u a l confusion. W h a t e v e r is precise is recorded in the following outline.

Seat of Potrijfi

1 Centre of the C h a r i o t B i n d u ( V i d e V V . 2-5)

Step
JI Centre of the Chariot : 3 deitiesJrmbhini, M o h i n i , Stambhini
Step [ V i d e V V . 6-8]
III 5 deities such as Andhin [ V i d e V V . 9-12a]
Step
IV 6 deities out of Mtrs, Mothers with exception of Candida or
Step M a h l a k s m i , Vrhi, six are stationed here.
Prob. 7 deities D h t u n t h s e.g. Yaksin, a k h i n i so called as these
IV deities c o n s u m e 7 dhtus of the body, bestowers of eight siddhis.
Step Other side of the s t e p : 2 chowrie-bearing deities A n d D a n d a n t h ' s
Lion. ( V i d e V V . 12b-33)
VI v.l. states that this chariot has 5 steps but without specifically
Step m e n t i o n i n g t h e V s t e p , this is called the 6 t h s t e p in the text.
Prob. 8 deities e.g. Vrtli, V r h i etc are stationed here. On their left
Dandanth's buffalo.
V B e l o w t h e m 8 guardians of quarters, gods, demi-gods, N g a s etc. are
Step stationed ( V i d e W . 3 4 - 5 5 )
On the wheel 3 deities : Jrmbhini, Stambhini, M o h i n i [ T h e same
deities as on the II step of this kiri-cakra-ratha vide W 6-8 above
a n d Ksetrapla a t t h e extremity o f this step. B e l o w the V I S t e p :
1 0 0 0 deities a n d 1 0 Bhairavas [Vide W. 56-86]
 Lalit-mihtmya 20.6-14 1117

t h e terrific blow of her snout. She a p p e a r e d to be t h e n i g h t for

t h e clear perception of the rays of h e r curved t e e t h resembling
t h e crescent m o o n . H e r creeper-like tender body was dark in
complexion like t h e clusters of clouds in t h e r a i n y season. S h e
was a p e r m a n e n t o r n a m e n t to t h e leading chariot K i r i c a k r a .
S h e was the Potrini (Boar-formed Deity) who h a d m a d e all t h e
revolving worlds her a d o p t e d children.
6-8. T h r e e deities viz. : Jrmbhinl, Mohihi a n d Stambhini
h a d occupied the second step at t h e same centre of t h a t
chariot. It resembled a full-blown p o m e g r a n a t e flower.
T h e deities w h o were c o m p e t e n t t o suppress D n a v a s , h e l d
t h e pestle, plough a n d liquor p o t studded with m a n y
precious stones and jewels by means of their sprout-like h a n d s
w h e r e bangles set with rubies dazzled brilliantly. These deities
h a d very s h a r p a n d dreadful eyes. T h e y wished to b u r n
D a i t y a soldiers by m e a n s of the fiery flames (emanating from
t h e eyes) without hesitation. T h e y continued to serve the Boar-
faced goddess ( S k a r n a n ) .

9-12a. Five deities beginning w i t h Andhin were station

ed on t h e t h i r d step of t h e excellent leading chariot K i r i c a k r a .
T h e y h a d fixed t h e i r base in t h e Devlyantra. T h e y a p p e a r e d to
split the three worlds by m e a n s of their boisterous laughter.
T h e y a p p e a r e d like t h e flames of fire w h i c h b u r n s the u n i
verse at the end of the world a n d which h a d assumed t h e guise
of w o m a n . W i t h their tongues lolling a n d licking t h e sides,
they were desirous of l a p p i n g up t h e flowing blood of all t h e
soldiers of B h a n d s u r a . T h e y were dazzling in their brilliance.
T h u s they used to serve D a n ^ a r f t h of terrific exploits,
continuously.
12 b-14. Six deities were stationed on t h e fourth step of
t h e leading chariot K i r i c a k r a . T h e y w e r e Brhm a n d others
excepting the fifth one (i.e. Vrhi) a n d t h e e i g h t h o n e ( L e .
C a n d i k or M a h l a k s m ) . T h e i r bodies a p p e a r e d to dis
charge blazing flames from t h e Safcakra (six mystical nerve
plexuses i n t h e b o d y ) . T h e y a p p e a r e d r e a d y t o d r i n k (i.e. t o
destroy) D n a v a s by m e a n s of g r e a t m a n y series of exploits.
It was at t h e behest of D a n d a n t h t h a t they resorted to t h a t
region.
1118 Brahmnda Putnec

15-19a. Seven deities called Dhtunths were stationed

in their respective places beneath t h e same step. T h e y were
Yaksin, akhin, Lkin, Hkin, kin, Dkin and ( a n o t h e r )
Hkin who h a d the united ( a n d c o m b i n e d ) forms of all of
t h e m . All these d e m o n s t r a t e d the exploits of their mighty arms.
T h e y a p p e a r e d ready to drink (i.e. destroy) all living beings
a n d the E a r t h . T h e y d r a n k a n d consumed the seven Dhtus,
essential ingredients, of the b o d y (viz. the b l o o d ) , skin,
flesh, fat, bones, m o r r o w and the semen of enemies.
T h e y h a d hideous faces. W i t h their harsh leonine roars they
filled ten quarters. T h e y were called Dhtunths and they
were the bestowers of eight Siddhis beginning with Anim
(minuteness).
19b-21a. T h e y were experts in deluding, slaying, p a r a
lysing (stupefying), striking, swallowing, a n d exterminating
the wicked Daityas. In regard to those w h o are habitually
devout, they were c o m p e t e n t to annihilate all adversities. T h e y
were called Dhtunths (since) they were present in all
Dhtus (essential secretions of the b o d y ) .
21b-22a. T h e y were adventurous enough to drink within
half a m o m e n t all the oceans t h a t a p p e a r e d to kiss the sky by
t h e series of waves.
22b-24. T h e y h a d cart-shaped t e e t h a n d terrible eyes.
T h e y were equally ready to swallow those w h o acted mali
ciously against their mistress, those w h o transgressed convention
al rules a n d established practices, those w h o engaged themselves
in mischief by injuring the followers of V e d i c injunctions
maliciously, those who were inimical to heroes a n d the Wicked
Daityas w h o spoiled a n d obstructed Yajas. T h e y used to serve
continuously D a n d a n y i k in the form of Potrini.
25-26, On the other side of the same step in a divine
temple were stationed two deities well-known as Krodhini and.
Stambhini. T h e y fanned w i t h two Cmaras (Chowries) as t h e
bangles r o u n d their tender creeper-like h a n d s moved to a n d
fro. T h e y were excessively p r o u d after drinking liquor a n d t h e
blood <f soldiers in the a r m y of demons. T h e y h a d
perpetual laughter in their faces a n d their eyes rolled about,
continuously.
Lalita-mhatmya 20.27-43 1119

27-30. T w o excellent weapons, ploughshare a n d pestle,

assuming the form of deities, took up their residence on
either side of the leading chariot K i r i c a k r a .
T h e y held the bodies of their own weapons at the place
of their own crown. T h e y were r e m e m b e r e d by the Devas as
the destroyers of everyone antagonistic to the universe. It was
with these two weapons t h a t Lalit D a n d a n y i k would cut off
a n d kill D n a v a n a m e d Visaga, in the battle.
31-33. T h e r e was an exceedingly terrible lion well-
known as C a n d o c c a n d a at the same step in front of D a n d a n t h .
T h e sky echoed with his roaring sound a n d the cardinal points
were deafened by the sounds produced by it while gnashing
its teeth. It h a d four h a n d s and three eyes. It held trident,
sword and nooses sewn a n d tied. Its body was brilliant. By
seeing alone ( a n d observing everything), it served Goddess
Potrini continuously.
34-36. Eight deities beginning with Vrtl were station
ed on the sixth step of the leading chariot Kiricakra. T h e y
were renowned in the eight quarters. T h e i r voices were as loud
as the sound produced when eight mountains clashed with
o n e a n o t h e r or fell over one a n o t h e r . Eight serpents served the
purpose of their shining o r n a m e n t s . T h e i r strength and splend
o u r was never ruined or eliminated. T h e y h a d sacrificed crores
of Dnavas in the fire of the prowess of their mighty arms.
T h e y used to serve D a n d a n t h Lalit day a n d night.
37-38. T h e i r names are also well known. O Pot-born
sage, Listen :
Vrtl, Vrh, V r h a m u k h , Andhin, Rodhin,
J r m b h i n , M o h i n a n d S t a m b h i n . ' T h e y were competent i n
agitating, paralysing a n d exterminating enemies.
39. T h e royal vehicle of D a n d a n t h , a buffalo of dusky
white colour, was always stationed on the left side of those
deities on the same step.
40-43. Its two horns were half a Kroa a p a r t (1 K r o a =
3 kilometres) a n d its body was a Kroa long. Its body was
covered with m a n y hairs h a r d a n d sharp-edged like swords. It
was dreadful w i t h its formidable tail resembling the b a t o n of t h e
g o d of d e a t h . It h a d t h e lustre of t h e d a r k m o u n t a i n of colly-
r i u m or blue antimony. It was furious, lofty a n d hideous. All
 1120 Brahmnda Purna

t h e p a r t s of t h a t (buffalo) were stout a n d excellent like the

massive m o u n t a i n of a n t i m o n y . Its d e e p a n d h o t b r e a t h issuing
forth a n d spreading everywhere stirred up the oceans. It seemed
to laugh derisively at the buffalo of K l a ( G o d of d e a t h ) by
means of its crackling a n d rattling g r u n t . T h e cloud Puskar-
v a r t a was scattered about by its hoofs.
44-47. On the same step b u t b e n e a t h were stationed
I n d r a and o t h e r s t h e eight g u a r d i a n deities of cardinal
points. T h e y h a d fixed their abodes in different ways at differ
ent places. T h e y h a d come there to inform Lalit a b o u t the
fulfilment of tasks. T h e r e were I n d r a , the sixtyfour crores
of celestial damsels, Siddhas, Agni, Fire god, Sdhyas,
o t h e r Vivedevas, Vivakarm, M a y a , mothers of exalted
state a n d strength, R u d r a s , the a t t e n d a n t s a n d dreadful Picas.
T h e leaders of Rksasas a n d m a n y Rksasas used to wail
there.

48-53a. M i t r a s , G a n d h a r v a s , w h o were always experts

in singing a n d whose wellknown leaders were Vivvasu a n d
o t h e r s ; other Bhtaganas (groups of goblins), V r u n a ,
Vasus, V i d y d h a r a s , K i n n a r a s , Mrutevara (wind-god),
C i t r a r a t h a , chariot-makers, artisans, T u m b u r u , N r a d a , Yaksa,
Soma, Yaksevara ( K u b e r a ) , lord Govinda the consort of
K a m a l , along w i t h Devas, a n a w h o is terrible d u e
to his trident a n d who is the devourer of t h e universe, B r a h m a ,
Avinputras w h o were efficient in t h e science of Medicine,
lord D h a n v a n t a r i a n d o t h e r G a n a n y a k a s (leaders of Ganas)
who h a d gratified bees by m e a n s of ichor exuding from their
excellent temples (were stationed t h e r e ) .
53b-55. A n a n t a , Vsuki, T a k s a , Karkofa, P a d m a ,
M a h p a d m a , a k h a p l a , Gulika, S u b a l a t h e s e leading ser
pents surrounded by crores of other serpents were stationed
there. In this m a n n e r , m a n y deities were stationed there on
active d u t y . T h e y h a d fixed their mansions all r o u n d beginning
w i t h the eastern q u a r t e r etc.

56-60. T h e r e itself on t h e wheel were stationed

t h r e e deities : J r m b h i n i , S t a m b h i n i a n d M o h i n . T h e y were t h e
presiding deities of Northwest a n d resorting to t h a t q u a r t e r
they stationed themselves in the form of a wheel.
Lalit-mhtmya 20.61-72 1121

I n t h e extremity o f t h e same step o f t h e resplendent

chariot K i r i c a k r a , K s e t r a p l a shone continuously serving
Kitvar. He held a skull a n d a m a c e . He h a d a huge b o d y
w i t h t h e h a i r standing u p r i g h t . He h a d d a r k complexion and
features like the dust a n d moss at t h e b o t t o m of P t l a . He
a p p e a r e d to rend t h r o u g h t h e sphere of t h e cosmic egg by
m e a n s of his boisterous laughter as t h o u g h by means of a
t h u n d e r b o l t . By means of sound from his Damani (a kind of
d r u m ) , he split t h e hollow space between heaven a n d
e a r t h . He held in his h a n d a Phanipa (A serpent in t h e
form of noose) which h a d three hissing hoods.
6 1 . Very near h i m was stationed t h e goddess's vehicle,
a lion. It was seated on this, t h a t she began h e r activity w h e n
desirous of slaying Bhandsura.
62-65. T h e characteristics of t h e lion, the Vehicle of
the goddess of Devas, have been described before.
Beneath the same step (were stationed a t h o u s a n d deities).
T h e y h a d lustre similar to t h a t of D a n d a n t h . T h e y were
a d o r n e d w i t h all sorts of o r n a m e n t s a n d weapons similar to
those of D a n d i n . T h e y were d a r k in complexion. T h e y were
Boar-faced. T h e y kept their tresses embellished w i t h t h e crest
by means of t h e digit ( i . e . crescent) of t h e M o o n . T h e y whirled
t h e p l o u g h s h a r e a n d the pestle w i t h their h a n d s frequently.
T h e y filled skulls by means of overflowing currents of blood of
those w h o plotted against Lalit, who w r o u g h t mischief against
y m a n d w h o maliciously treated t h e Mistress. T h e y wore
t h e intestines of those who h u r t a n d assailed their devotees.
66-68. T h e y used to wear on their breasts garlands
by a n u m b e r of shaven skulls of those who protested
against their own religious cults or conventional com
m u n i t y . T h e r e was a continuous flow of blood from those heads.
T h e deities w h o served Ktvar a r e said to be a thousand. T h e
n a m e s of all those deities will be mentioned in t h e c h a p t e r (?)
on t h e thousand n a m e s of D a n d i n , O Pot-born saint. N o t e n o w
again here.

69-72a. T h e n , n e a r those boar-faced deities was station

ed t h e vehicle of D a n d i n , a black antelope. It was as a conven
t i o n a l c u s t o m ( t h a t the a n t e l o p e stood t h e r e ) . T h e ( s p a c e
 1122 Brahmnda Purna

b e t w e e n ) t h e horns was a q u a r t e r of a Kroa, the length of its

face was a q u a r t e r of t h a t . T h e length of legs was a Kroa.
It always used to keep its tail upright. Its belly h a d a white
lustrous p a t c h . By m e a n s of a loud grunting sound, it laughed
derisively at the exploits of the deer t h a t was t h e vehicle of
wind-god. This excellent vehicle was stationed in a p a r t of the
same step.
72b-74. T h e ocean of liquor, assuming t h e form of a
deity, was stationed there on the same step of the leading
chariot Kiricakra. It held in its h a n d a l u m p of m e a t , red like
a ruby m o u n t a i n . Its eyes rolled. It wore a g a r l a n d of golden
lotuses. It was e m b r a c e d by M a d a a k t i (Deity presiding over
t h e power of intoxication) t h a t held a red lotus.
75-77. ( L a t e r on) whenever D a i t y a B h a n d a b e c a m e
active in the b a t t l e , aktis h a d perspired profusely a n d
b e c a m e thirsty, on those occasions. Sursindhu ( O c e a n of
L i q u o r ) would scatter himself in various places a n d dispel t h e
fatigue of deities in the course of war. T h a t miracle will
u n d o u b t e d l y take place, O sage, then when the b a t t l e (is being
d e s c r i b e d ) . You will h e a r it being recounted by me joyously.
78. It is r e m e m b e r e d t h a t b e n e a t h the same step in all
t h e eight quarters a n d above as well as below, ten (male
deities) beginning with H e t u k a h a d fixed their residences.
79. T h e y were t h e excellent a n d great Bhairavas
wellknown for their profound exploits. By t h e enkindled
splendour of their weapons, they surpassed even the sun by
day.
80-83. At t h e end of K a l p a , at the behest of D a n d i n
they destroyed the entire universe. T h e y were of fearful n a t u r e .
G n a s h i n g their t e e t h a n d biting t h e lips with t h e m (in a n g e r ) ,
they used to pierce a n d scatter t h e clouds with the tips of
their tridents.
T h e y were H e t u k a , T r i p u r r i , t h e third one Agnibhairava,
Yamajihva, E k a p d a , K l a , K a r l a k a , B h m a r p a , H t a k e a
as well as t h e one w i t h t h e n a m e Acala. These ten well-known
(Bhairavas) stayed at t h e extremities of the chariot K i r i c a k r a
a l o n g with ten crores of soldiers.
84. T h u s the deities of ( t h e c h a r i o t ) K i r i c a k r a of
D a n d a n t h beginning w i t h J r m b h i n i a n d ending w i t h
 Lalit-mhtmya 20.85-96 1123

Acalendra have been enumerated. T h e y sanctify t h e three

worlds.
85. T h e r e in the battle, m a n y D n a v a s would be killed
by the groups of deities stationed t h e r e . Showers of blood would
be d r u n k by t h e m .
86. T h u s Kiricakra the excellent chariot of D a n d a n e t r ,
with diverse protective devices t h r o u g h t h e groups of deities
stationed on the steps, moved ahead.
87. Wherever the chariot Cakrarja went the excellent
chariot Goya also w e n t ; wherever t h e chariot Geya ( p r o
ceeded) the excellent chariot K i r i c a k r a also a c c o m p a n i e d it.
88. In the midst of thousands of the armies of akti,
these three splendid chariots t h a t a p p e a r e d like t h e t h r e e
worlds set in motion, proceeded on a n d on.
89. It a p p e a r e d as though ( t h e m o u n t a i n s ) M e r u ,
M a n d a r a a n d V i n d h y a h a d joined together a s one u n i t .
T h e r e was a loud t u m u l t u o u s sound in the groups of
armies of aktis. T h e entire earth shook on being rent (as
it w e r e ) by the creaking sound of their wheels.
90-94a.* T h e r e were six charioteers in the leading chariot
of Lalit, n a m e d Cakrarja ( a n d other c h a r i o t s ) . T h e y were
glorified as experts in holding the bridle a n d keeping the staff
(whip) raised. T h e first is Irdev, t h e n T r i p u r a - b h a i r a v ,
a n o t h e r is S a m h r a - b h a i r a v a , the next is Raktayogini-
vallabha, the fifth is Srasa, the next (sixth) is C m u n d .
These deities are remembered as charioteers. T h e c h a r i o t e e r of
t h e leading chariot G e y a c a k r a was H a s a n t i k . S t a m b h i n is
r e m e m b e r e d as the charioteer of the p r o m i n e n t chariot
Kiricakra.
94b-95. T h e excellent chariot of Lalit h a d a height of
ten Yojanas. T h e excellent chariot G t a c a k r a h a d a height of
seven Yojanas.
96. A great u m b r e l l a studded with pearls and having
an e x t e n t of ten Yojanas was present only in t h e chariot of
Laliten a n d nowhere else ( n o t in t h e o t h e r c h a r i o t s ) .

The lines are j u m b l e a up in print. I follow the text N w h i c h is

consistent.
1124 Brahmnda Purna

97. This alone has been glorified as indicative of t h e

imperial p o w e r of akti. O r d i n a r y umbrellas were provided
in t h e other two chariots.

98-99a. T h e n t h a t imperial deity Lalit, t h e g r e a t goddess

of all aktis, t h e sovereign Deity w h o h a d ascended t h e ruler-
ship of a g r e a t e m p i r e a d v a n c e d against d e m o n B h a n d a w i t h
a desire to accomplish his d e a t h .
99b-100. At t h a t t i m e t h e c a r d i n a l points reverberat
ed w i t h t h e s o u n d s ; t h e e a r t h q u a k e d a n d all the living
beings b e c a m e excited a n d a g i t a t e d a t t h e d e p a r t u r e o f
Lalite. T h e divine d r u m s ( D u n d u b h i s ) sounded a n d showers
of flowers fell on everyone.

101-106. T h e celestial musicians viz. t h e G a n d h a r v a s

beginning w i t h Vivvasu, T u m b u r u a n d N r a d a a n d Saras
vat herself b e g a n to recite auspicious verses of victory along
w i t h excellent songs. T h e i r faces b e a m e d w i t h delight. H a i r s
s t a n d i n g on their ends over their bodies served as o r n a m e n t s .
T h e y r e p e a t e d l y eulogised Lalitevar a d d i n g " B e victorious,
be victorious".
Delighted, p r o u d a n d elated, they b e g a n t o d a n c e a t
every step. T h e seven sages beginning w i t h V a s i s t h a r e p e a t e d
h y m n s a n d verses from R k , Yajur, S m a n a n d A t h a r v a V e d a s
increasing t h e i r good wishes for h e r victory a n d glory in t h e
same m a n n e r as w h e n t h e sacrificial fires of g r e a t p u r i t y a r e
m a d e to blaze forth by m e a n s of Havis offerings. Excellent
persons a d d e d t h e i r b e n e d i c t i o n s of great power. Being e u l o
gised by t h e m a n d shining in h e r excellent c h a r i o t , L a l i t set
off a l o n g w i t h the soldiers in order to c o n q u e r t h e A s u r a
Bhanda.
 Lalita-mh&tmya 21.1-13 1125

CHAPTER TWENTYONE
Boasting of Bhandasura

Hayagriva continued :
1. On h e a r i n g t h e loud noise of t h e m a r c h of goddess
Lalit on h e r c a m p a i g n (against B h a n d a s u r a ) , those w h o
resided in the city of B h a n d a s u r a , b e c a m e exceedingly agitated.
2-3. T h e city of the wicked a n d evil-minded D a i t y a
B h a n d a w h i c h was on the shore of the great ocean n e a r the
m o u n t a i n M a h e n d r a h a d b e e n notorious i n the three worlds
b y t h e n a m e o f n y a k a . 1 I t was the p e r m a n e n t residence o f
the elder b r o t h e r of Visaga.
4. In t h a t very same city e x t e n d i n g over a h u n d r e d
Yojanas, t h e Asuras b e c a m e afraid d u e to their nervousness
(on h e a r i n g about) the invasion (lit. coming) of rtdev.
5. T h a t entire city of the Asuras e x t e n d i n g over a
h u n d r e d Yojanas b e c a m e frequently enveloped in smoke, as it
were caused by p o r t e n t o u s p h e n o m e n a indicating a great
calamity.2
6. T h e walls in the city of t h a t D a i t y a u n d e r w e n t u n
timely cracks. G r e a t meteors hovered r o u n d the city a n d fell
d o w n from the sky.
7. E a r t h q u a k e , the first a n d foremost a m o n g p o r t e n t o u s
p h e n o m e n a occurred t h e r e in the city af nyaka. T h e e n t i r e
e a r t h b l a z e d forth.
8-13a. T h e dwellers in the city of t h a t D a i t y a experienc
e d a n u n t i m e l y tremor i n their h e a r t s . H e r o n s , vultures, cranes
a n d o t h e r birds p e r c h e d themselves on the tops of flagstaffs
a n d looking at t h e disc of the sun, they hooted a n d crowed
loudly. M a n y devils a n d goblins t h a t could n o t be seen w i t h
t h e eyes, seemed to speak out harshly t h r o u g h e t h e r e a l voices.

1. T h e l o c a t i o n is i m a g i n e d to be in Orissa. T h e r e is no coasted town

i n Orissa w h i c h c a n b e e v e n linguistically c o n n e c t e d w i t h Snyaka.
2. VV. 5-20 describe the evil portents in t h e city of nyaka,.
Brahmanical a h d J a i n works a g r e e w i t h majority of these p o r t e n t s a n d their
implications, e.g. Thnhga Sutta 405.8, 6 0 8 for 8 Mahnimittas. Ancient
J a i n teachers like B h a d c a b h u D h a r a s e n a were experts in interpreting,
omens.
1126 Brahmnda Purnu

In all quarters b a n n e r s a p p e a r e d soiled a n d dirty.

Being smoky, they caused perplexity a n d bewilderment
a m o n g Daityas a n d Rksasas.
G a r l a n d s a n d o r n a m e n t s of the womenfolk of t h e
D a i t y a s d r o p p e d down a t i n o p p o r t u n e m o m e n t s . Crying a n d
l a m e n t i n g bitterly " A l a s ! Alas ! " , they shed profuse tears.
M i r r o r s , armours, flags, swords, jewels, robes a n d other
assets b e c a m e u n c l e a n a n d soiled frequently.
13b-l7. Everywhere h a r s h a n d loud sounds of goblins
a n d evil spirits were h e a r d o n mansions, terraces, sport-halls,
u p p e r a p a r t m e n t s , cowpens, m a r k e t places, assemblies, oblong,
ponds,, q u a d r a n g l e s , crossways, small terraces n e a r t h e g a t e w a y
p a i n t e d turrets, a r m y c a m p s , fortified abodes, in Nahdyvarta
houses (i.e. buildings w i t h no gates on the w e s t ) , in Vicchanda~
kas (Multi-storeyed buildings) t h a t h a d been a g i t a t e d , in t h e
frontiers a n d boundaries of i n n e r a p a r t m e n t s for t h e exclusive
use of ladies, in Svastikas (mansions of a peculiar n a t u r e ) , in
lying-in-chambers, on m i n a r e t s a n d sloping roofs, in windows,
rooms, abodes a n d b a r n s e v e r y w h e r e loud a n d h a r s h utter
ances of devils a n d goblins were h e a r d by t h e crowds of people
residing in the city of Daitya.
18-20. Everything b e c a m e loose a n d scattered a n d
dreadful. Looking at the sun, the crows began to crow in a
harsh n o t e . While they were crying shrilly like this, crores of
skulls fell on t h e e a r t h . D r o p s of blood fell d o w n in t h e midst
of altars. Bunches of hairs, smoke-coloured a n d grey, fell down
all r o u n d .
On seeing these p o r t e n t o u s p h e n o m e n a on t h e e a r t h , sky
a n d heaven, t h e residents of t h e city r e p o r t e d to B h a n d a of
renowned prowess a b o u t the same.
2 1 . A l t h o u g h t h e series of those p o r t e n t o u s p h e n o m e n a
were intense a n d dreadful, B h a n d a did n o t lose his courage. He
w e n t to t h e c h a m b e r of consultation a n d deliberation.
22. T h e leader of Daityas occupied an excellent
t h r o n e t h a t h a d been wonderfully studded with m a n y gems
a n d t h a t a p p e a r e d to be a piece of the b o d y of M e r u (i.e.
golden).
2 3 . W i t h t h e thick cluster of rays of t h e gems a n d jewels
fitted i n t o his shining crown, t h e lord of D n a v a s b r i g h t e n -
Lalit-mhtmya 21.24-37 1127

ed t h e limits of cardinal points a n d himself shone

brilliantly.
24-25. T h e c h a m b e r hall-dais was a large one extending
to a Yojana. As he was seated on t h e elevated t h r o n e , his
younger brothers Viukra a n d Visaga served h i m . T h e i r
valour, heroism a n d physical m i g h t was formidable. T h e y
were dreadful w i t h their powerful arms, the t h o r n s for t h e
three worlds.
26. T h e y never disobeyed the c o m m a n d s of their elder
b r o t h e r . T h e y e n h a n c e d his great r e p u t a t i o n acquired b y
c o n q u e r i n g the three worlds.
27. W i t h their b e n t down heads, they pressed his foot-
rest. After joining t h e palms together in reverence, they sat on
the ground.
28. W h e n t h a t excellent one a m o n g t h e enemies of t h e
Devas was present in t h e c h a m b e r of a u d i e n c e , all t h e vassal
kings of D a i t y a s c a m e to see h i m .
29. E a c h of t h e m h a d countless armies. D e c l a r i n g t h e i r
own respective n a m e s , they bowed down to B h a n d a , the lord.
30. He h o n o u r e d all those Asuras w i t h benign look
with steady pupils a n d remained t h u s for a while.
3 1 . Viukra said to his elder b r o t h e r , t h e lord of
D n a v a s . His voice was like the sound of g r e a t ocean w h i l e
it was being c h u r n e d or t h a t of t h e billows.
32-33. ' ' O lord, t h e sinful evil-natured base Suras h a v e
b e e n defeated b y you. T h e i r strength a n d b r a v e r y h a v e h e e n
destroyed by your m i g h t y a r m s . T h e y could n o t get any person
anywhere to seek refuge. Being d e s p o n d e n t (and d e s p e r a t e ) ,
they r u i n e d themselves by falling i n t o the fire full of b l a z i n g
flames.
34. F r o m t h a t god of fire, a certain w o m a n has c r o p p
ed u p . She is p r o u d of h e r strength. T h e Devas themselves
beginning with Vsava, have created h e r .
35-37. It is reported t h a t a large n u m b e r of women
a t t e n d a n t s equipped with different kinds of weapons have b e e n
encouraged to exhibit their exploits by those overenthusiastic
Devas again. Alas ! t h e butchery of adverse fate. If a g r o u p
of feeble w o m e n were to c o n q u e r us in spite of o u r being power
ful, it c a n also be conjectured t h a t a stone is split by m e a n s of
1128 Brahm&nda Parana

sprouts. Of course this guess can only p r o d u c e c o n t e m p t u o u s

joke.
38. Is this n o t ridiculous ? Is this not shameful ? T h e y
m u s t be afraid of even those soldiers who will fight from t h e
front line of o u r forces.
39. Heaven-dwellers beginning with akra h a v e become
cowards. T h e bodies of B r a h m a a n d others h a v e b e c o m e e m a
ciated w i t h grief, d u e to my power a n d weapons.
40. W h a t need one say of Visnu ? T h a t M a h e v a r a too
has b e c o m e frightened. T h e r e is n o t h i n g to be m e n t i o n e d of
others. All those g u a r d i a n s of quarters h a v e fled.
4 1 . T h e p r o u d a n d conceited Devas h a v e b e e n hit b y
o u r s h a r p a n d invisible arrows t h a t have fallen on t h e i r limbs.
T h e i r coats of m a i l h a v e been hit a n d pierced.
42. Despite t h e fact t h a t we a r e e n d o w e d with such
great valour a n d such powerful arms, a m e r e w o m a n is rush
ing against us to c o n q u e r us.
4 3 . Although she is merely a w o m a n , she should never
be thought of lightly. E v e n an insignificant e n e m y should n o t
be c o n d e m n e d by those who a r e desirous of victory a n d confi
d e n t of themselves.
44. H e n c e , servants should be d e s p a t c h e d to drive h e r
o u t . T h a t p r o u d a n d puffed u p w o m a n should b e b r o u g h t
dragging her by h e r tresses.
4 5 . O L o r d , t h a t wicked w o m a n shall after sometime
take up the work of a slave u n t o t h e fawn-eyed ladies staying
in your h a r e m .
46. O u r enemies are afraid of each a n d every individual
soldier in o u r armies. I n d e e d , t h e t h r e e worlds including t h e
mobile a n d i m m o b i l e beings 'are frightened.
47. F u r t h e r , t h e m i n d of your majesty is t h e ultimate
authority".
T h e D n a v a ( V i u k r a ) submitted thus a n d by doing so
e n c h a n c e d t h e fury of t h e D a i t y a B h a n d a .
4 8 . T h e exceedingly powerful Visaga who was efficient,
thoughtful a n d p r u d e n t spoke thus to t h e g r e a t D a i t y a , his
h a u g h t y elder b r o t h e r .
49. "O L o r d , O suppressor of enemies, you alone k n o w
Lalita-mhtmya 21.50-60 1129

everything t h a t should be d o n e . In t h e m a t t e r of policies t h e r e

is n o t h i n g t h a t should be m e n t i o n e d to you.
50. Every action should be carried out after d u e delibe
r a t i o n . Careful t h o u g h t is the u l t i m a t e course. If a n y work is
p u r s u e d w i t h o u t t h o u g h t , it will destroy one at t h e very root.
5 1 . Spies should be carefully sent to the e n e m y - c a m p
a n d their strong a n d weak positions should be u n d e r s t o o d by
one w h o wishes to achieve victory.
52-53. A king shall have spies as his eyes. He should be
of steady intellect. He should be suspicious a n d always cautious
b u t behave outwardly a s t h o u g h h e h a d n o suspicion a t all. H e
should keep his exchange of ideas a n d counsel as a secret
confined to himself a n d his ministers. He should e m p l o y t h e
six expedients of s t r a t a g e m . Such a king attains victory a n d
h o n o u r e d position everywhere. A rash a n d inconsiderate fellow
will r u i n himself quickly.
54. An u n d e r t a k i n g w i t h o u t p r o p e r reasoning a n d
-deliberation causes loss and r u i n . T h a t carried o u t after d u e
deliberation is conducive to pre-eminent victory.
55. Indifference or disregard in the case of enemies
should n o t be indulged in by kings t h i n k i n g t h e m to be m e r e
animals or w o m e n or insignificant o n e . It is sure t h a t power
exists in everyone.
56. H i r a n y a k a i p u , t h e lord of all living beings, was
killed by a certain spirit t h a t h a d assumed a body
partially of a m a n a n d partially of an a n i m a l a n d t h a t h a d
manifested himself o u t of a pillar.
57. Formerly, a w o m a n C a n d i k , a manifestation of
M y , h a d killed M a h i s a , u m b h a a n d N i u m b h a i n t h e
battlefield.
58. I n t h a t b a t t l e m a n y Daityas h a d b e e n destroyed
by her. H e n c e , I say t h a t no indifference should be shown in
t h e case of a n y w o m a n .
59. It is akti ( p o w e r ) t h a t is the cause of glory of
victory everywhere. But we h a v e no fear of a n y o n e w h e t h e r
w o m a n or m a n w h o m i g h t h a v e b e c o m e t h a t seat of power.
60. It is the n a t u r a l characteristic of t h e world t h a t
akti manifests itself, everywhere. But let t h e activity of t h a t
evil-minded w o m a n b e found out a n d understood b y you.
1130 Brahmnda Purna

6 1 . W h o is she ? F r o m where did she originate? W h a t is

her h a b i t a n d practice? W h a t is her basic support ? W h a t is the
extent of h e r strength? W h a t is the source of assistance for her ?
O Lord, let this be t h o u g h t over by y o u . "
62-63. On being told thus by Visaga ( B h a n d a spoke
thus) : " W h e r e is ( t h e need for) deliberation in t h e case of
exceedingly powerful heroes ? In our a r m y there are hundreds
of generals of g r e a t i n h e r e n t strength c o m m a n d i n g Aksauhins.
T h e y can quaff off seas a n d oceans. T h e y a r e competent to
b u r n down t h e t h r e e worlds. O (foolish fellow) indulging in
tidings of misfortune, w h y a r e you needlessly afraid of
women ?
64-69. Everything connected with her has been observed
by me t h r o u g h spies. A certain w o m a n having t h e n a m e L a l i t
originated from fire. T r u e to h e r n a m e she is soft a n d delicate
in features like a flower. T h e r e is no intrinsic strength, no vigour
a n d experience or wisdom in affairs connected with w a r . She
is indiscreet in c a r r y i n g o u t h e r tasks, but" she depends m u c h
on M y . D i d she n o t c r e a t e from herself a g r o u p of w o m e n
really non-existent, d u e to t h e power of h e r M y ? It is on
a c c o u n t of this, t h a t she exerts himself like this.
O r , as you say, we shall g r a n t t h a t t h e r e is a g r e a t a r m y .
But, b y w h o m c a n B h a n d a whose greatness surpasses t h a t o f
t h e t h r e e worlds be defeated? Even n o w t h e heaven-dwellers
a r e i n c o m p e t e n t even to b r e a t h e because they a r e perplexed
a n d bewildered d u e to the pressure of my powerful a r m s .
70-72. S o m e h a v e h i d d e n themselves d e e p in t h e
cavities of netherworlds, some in the waters of t h e sea,
some in t h e corners of the c a r d i n a l points a n d some a m o n g
t h e bushes on the tops of m o u n t a i n s . T h e y a r e excessively
frightened. T h e y have a b a n d o n e d their wives, children a n d
their assets. T h o s e b r u t e s have d r o p p e d down from the
positions of a u t h o r i t y . Now they a r e m o v i n g a b o u t in disguise.
T h i s frail w o m a n , w h o is b o r n not very long ago, does n o t know
t h a t I h a v e such v a l o u r a n d power of a r m s . T h a t is why she
is h a u g h t y .
73. Foolish ladies do n o t know a n y t h i n g . In vain do
t h e y imagine t h a t they a r e bold a n d a d v e n t u r o u s . Confused i n
Laliti-mihtmya 21.74-92 1131

r e g a r d t o right a n d w r o n g actions, they become victims o f

ruin.
74-75. O r , if, after keeping h e r at the h e a d , the heaven-
dwellers, great serpents, Siddhas, Sdhyas vainly p r o u d of
war, B r a h m a , P a d m a n b h a (Visnu), R u d r a , lord of the
Suras (i.e. I n d r a ) or other guardians of the quarters, do come,
I am c o m p e t e n t e n o u g h to smash a n d crush t h e m .
76. Or t h e generals in my armies who a r e p r o u d a n d
confident of their ability in w a r will pound a n d smash t h e
enemies as t h o u g h they were ripe cucumbers.
77-90. T h e following sons of m i n e are extremely m i g h t y :
Kutilksa, K u r a n d a , K a r a k a , Klavita, V a j r a d a n t a , Vajra-
m u k h a , Vajraloma, Balhaka, Scmukha, P h a l a m u k h a , Vikata,
V i k a t n a n a , K a r l k s a , K a r k a t a , M a d a n a , Dlrghajihva, H u m b a -
ka, H a l a m u l l u c a , K a r k a , K a l k i v h a n a , Pulkasa, P u n d r a k e t u ,
C a n d a b h u , K u k k u r a , J a m b u k k s a , J r m b h a n a , Tksnarga,
T r i k a n t a k a , C a t u r g u p t a , G a t u r b h u , Cakorksa, Catuhiras,
Vajraghosa, U r d h v a k e a ^ M a h m y a , M a h h a n u , M a k h a a t r u
M a k h a s k a n d , Sirhhaghosa, irlaka, A n d h a k a , S i n d h u n e t r a ,
Kpaka, Kapilocana, Guhaksa, Gandagalla, Candadharm,
Y a m n t a k a , L a d u n a , Pattasena, Purajit, P r v a m r a k a , varga-
atru, Svargabala, Durgkhya (Durga), Svargakantaka,
A t i m y a , B r h a n m y a , U p a m y a , Ulkajit, P u r u s e n a , Visena,
Kuntisena, Parsaka, Malaka, Kara, Magala, Draghana,
K o l l t a , Kujilva, Dsera, Babhriivhana, Drstahsa, D r s t a -
ketu, P a r i k s e p t , A p a k a c u k a , M a h m a h a , Mahdamstra,
D u r g a t i , Svargamejaya, Satketu, Sadvasu, S a d d a n t a , Satpriya,
D u h a t h a , D u r v i n t a , G h i n n a k a r n a , M s a k a , Attahasi, M a h ,
Mahrsa, Madotkata, Kumbhotkaca, Kumbhansa, Kumbha-
grva, G h a t o d a r a , Aivame4hra, Mahanda, Kumbhnda,
Ptinsika, P t i d a n t a , Pticaksus, Ptysya, P t i m e h a n a a n d
others 'like t h e m . T h e y a r e on a p a r w i t h H i r a n y a k a i p u , in
bravery a n d H i r a n y k s a in great strength.
91-92. H u n d r e d s of heroic sons have been b o r a to e a c h
of t h e m .
M y generals a r e all p r o u d a n d aggressive. W h e n they a r e
followed by my sons they will destroy all h a u g h t y a n d vile
Devas in the battle. If a n y o n e Were t o be angry even if t h e y
h a v e thousands of excellent Aksauhinis, they will surely be
1132 Brahmnda Purina

reduced to ashes in t h e b a t t l e . W h a t t h e n , alas ! in regard to a

feeble w o m a n ?
9 3 . All of t h e m in h e r battle-field exhibit their m a g i
cal illusory power of M y . B u t o u r soldiers take delight in
Mahmy (greater M y ) . T h e y will m a k e t h e i r a r m y
r e d u c e d to ashes.
94-95. H e n c e , let not your m i n d be dejected by baseless
a n d needless d o u b t s a n d fears".
After saying thus, t h e leading D a i t y a got up from t h e
throne a n d said to Kutilksa, his general of very g r e a t s t r e n g t h :
" I say, get u p . P r e p a r e a n d mobilise the entire a r m y (for
battle).
96. Post t h e soldiers at all t h e e n t r a n c e s all r o u n d t h e
city of nyaka. Fortify all the.fortresses. M a k e a r r a n g e m e n t s
for fixing h u n d r e d s of K s e p a n i k s (slings a n d similar instru
m e n t s to discharge missiles).
97. Arrangements should b e m a d e b y ministers a n d
priests for evil rites of Black magic. E q u i p yourself fully w i t h
weapons a n d missiles. T h e w a r is i m m i n e n t .
9 8 . Send a h e a d someone from t h e c o m m a n d e r s of t h e
armies along w i t h m a n y divisions of soldiers. L e t h i m be
formidable a n d dreadful to look a t .
99-101. D r a g t h a t foolish w o m a n conceited on a c c o u n t
of t h e strength of t h e Devas, by m e a n s of h e r tresses after she
has been defeated by t h a t general in t h e course of t h e b a t t l e . "
After speaking thus to Kutilksa of great strength, t h e c o m m a n
d e r of t h e a r m y in c h a r g e of three thousand soldiers, he h i m
self went to t h e h a r e m .
T h e n t h e sounds of t h e d r u m s of m a r c h of victory of
rdev who was rushing on as t h e soldiers passed over, were
h e a r d by t h e leading D a i t y a s . T h e y caused excessive e a r a c h e
for t h e m .
Lalit-mhitmya 22.1-19 1133

CHAPTER TWENTYTWO

Durmada and Kuranda slain

1-2. T h e sound of t h e D u n d u b h i ( t h e great w a r - d r u m )

of the leading Asuras t h a t rose up t h e n , became a p r o u d res
ponse of s o u n d to t h a t p r o d u c e d by the war-drums of t h e a r m y
of rlalit. T h e three worlds shook a n d trembled on account
of t h a t sound t h a t deafened the worlds, suppressed the cardinal
points, a n d stirred up the bowels of the ocean.
3. T h e sound of the war-drums of the Daityas suppressed
t h e c a r d i n a l points, pierced the caves of m o u n t a i n s a n d over
whelmed the extensive firmament.
4. T h e j h a l l a r l (a kind of d r u m * ) of t h e demons pro
d u c e d a loud, harsh and discordant sound resembling the p r o u d
r o a r of infuriated Huthkra of the great Man-lion ( V i s n u ) .
5. T h e r e u p o n , crores of Daityas p r o d u c i n g reverberating
c h a t t e r i n g noise furiously p r e p a r e d themselves ( t o fight)
against Paramevar ( L a l i t ) .
6. O n e of t h e m covered himself with a coat of mail
wonderfully studded with gems a n d jewels of various kinds a n d
colours. He shone like a mobile lofty R o h a n a m o u n t a i n ( A d a m ' s
peak in C e y l o n ) .
7. A certain soldier shook arid waved an extremely
bright and glistening sword t h a t w a s j e r r i b l e like the Klartri
( N i g h t of destruction) a n d t h a t h a d been preserved well by the
w e a p o n maker.
8. Stroking the tip of his spear by means of his fingers,
a certain soldier m o u n t e d on a horse'displayed different kinds
of movement in t h e street.
9. Some soldiers rode on elephants of huge-sized bodies
as t h o u g h on m o u n t a i n s propelled a n d tossed about by t h e
violent gusts of winds of p o r t e n t o u s p h e n o m e n a .
10-19a. Crores of Daityas were fully equipped w i t h
coats of mail a n d h a d t h e following weapons a n d missiles in
their h a n d s . 1 viz. : Paffias (a spear w i t h a sharp edge)

* M W p. 429A
1. W . 10-19a give a list o f w e a p o n s used in mediaeval India. T h e
varieties of arrows, use of fire-arms and projectiles are note-worthy.
 Brahmnda Purna

Mudgaras (a hammer-like w e a p o n ) , Bhiduras ( T h u n d e r b o l t s ) ,

Bhindiplas (a short javelin thrown with h a n d ) , Druhanasf
JDrughanas (Mallets, wooden m a c e s ) , Bhuundis (fire arms MW)
Kufhras ( d a g g e r s ) , Musalas (Pestles, clubs), Gads (Maces)
ataghnis (bombarding i n s t r u m e n t s ) , TriSikhas (Three-pronged
arrows), Viikhas ( I r o n - t i p p e d a r r o w s ) , Ardhacakras ( A r r o w s
with crescent-shaped tips), Mahcakras (great discuses), Vakr-
gas (arrows of crooked s h a p e s ) , Uragnanas (serpent-faced
arrows), Phaniirjaprabhedas (different kinds of missiles shaped
like hoods of serpents), different kinds of bows m a d e of h o r n *
etc., batons, KsepanikaSastras (Different kinds of slings and
similar devices for discharging missiles), Vajrabnas ( a d a m a n t i n e
arrows), Drsadvaras (excellent rocks a n d pebbles for hurling)
missiles of various sorts a n d shapes such as Tavamadhyas, Musfi-
madhyas, Valalas a n d Khantfalas, daggers of h u u i d f e o T o f v a r i e t i e s '
w i t h a n g u l a F middles, fang-shaped, tips etc., no6seT"of diverse
varieties Patuna'as (snout-like nooses) Kkatuna'as ( w e a p o n s
shaped like the beaks of c r o w s ) , a n d thousands of similar
weapons a n d missiles very dreadful a n d capable of destroying
living beings. T h e y rode on various animals a n d birds such as
horses, elephants, donkeys, camels, wolves, hounds, crows etc.,
vultures, herons, tigers, a n d others on lions e t c . Some r o d e
on arabhas (eight-footed fabulous a n i m a l s ) , Bherundas
(a species of b i r d s ) , Boars, Vy&las (savage beasts, snakes), ghosts
e t c . T h u s seated on various vehicles they m a r c h e d against
L a l i t with violent fury filling up t h e i r m i n d s .
19b. B h a n d a sent t h e crooked a n d fraudulent D n a v a
the chief of an a r m y division, n a m e d D u r m a d a , against Lalit,.
along with ten Aksauhins.
20. A c c o m p a n i e d by those exceedingly m i g h t y soldiers
of leonine strength, who a p p e a r e d to be desirous of b u r n i n g
the entire universe, t h a t general proceeded towards Lalit.
2 1 . Splitting a n d piercing t h e fourteen worlds by m e a n s
of loud sounds of big war-drums a n d shouting a n d howling
along w i t h boisterous laughs, D u r m a d a w e n t in h e r direction.
22. Thereafter, on being c o m m a n d e d by B h a n d a s u r a ,
Kutilksa of g r e a t strength deployed T l a j a g h a along w i t h
t e n Aksauhins at t h e Eastern e n t r a n c e to t h e city of n y a k a
for t h e sake of its protection.
Lalit-mahtmya 22.23-33 1135

23. At the southern e n t r a n c e to the city, he empolyed a

D a i t y a n a m e d T l a b h u j a a c c o m p a n i e d by ten Aksauhins, for
its protection.
24. At the western e n t r a n c e to the city, he appointed
t h e D a i t y a n a m e d Tlagrva along with ten Aksauhins for its
protection.
25. He directed T l a k e t u , the exceedingly powerful
( D a i t y a ) , to be at the n o r t h e r n entrance to the city along w i t h
t e n Aksauhinls, for the sake of its protection.
26. He directed ten Aksauhins to stay in a circle along
t h e r a m p a r t wall in the cubicles a n d bunks over the copings.
27. T h u s , by means of fifty Aksauhins of soldiers, he
m a d e d u e a r r a n g e m e n t s for the defence of the city of n y a k a
a n d reported it to his master.

Kutilksa reported :
2 8 . "O Lord, at the behest of your Majesty, armies
have been deployed for the defence of the city. At the outset
D u r m a d a has already b e e n despatched towards t h a t wicked
Lalit. .
29. T h a t frail w o m a n c a n easily be m a d e frustrated
merely by means of our domestic servants, yet the royal con
vention is t h a t p r o p e r a r r a n g e m e n t for the defence of the city
should be m a d e . "
30. After saying thus to B h a n d a , the ruler of the
D a i t y a s , the excessively h a u g h t y Kutilksa, accompanied by
the c o m m a n d i n g officers of different divisions of the a r m y
kept the entire a r m y on the alert^and r e a d y to a c t .
3 1 . A D n a v a h a d previously been sent as a messenger*
b y Kutilksa. I n t h e c o m p a n y o f a n a r m y , with t u m u l t u o u s
u p r o a r , h e h a d encircled t h e a r m y o f Lalit.
32. W i t h a g r e a t clatter a n d clutter, thousands of
D a i t y a soldiers waved their swords a n d fell on t h e soldiers of
akti.
3 3 . T h o s e dreadful aktis with boisterous laughters a n d
shouts, fought w i t h t h e D n a v a s w i t h their swords gleaming
brightly.

*For dia N. reads yastu ' T h e D n a v a w h o was despatched previously'.

1136 Brahmnda Purna

34. I n t h e course o f t h a t w a r between aktis a n d

D n a v a s , t h e three worlds b e c a m e exceedingly agitated a n d
heavy dust spread t h r o u g h o u t t h e sky.
35. Intensified in t h e shafts of t h e chariots, amplified
by t h e t r u m p e t s of elephants a n d scattered by t h e d e e p
b r e a t h s of t h e horses, t h e dust columns rose up in t h e sky.
36. On seeing h i m rushing in a c c o m p a n i e d by ten
Aksauhins, Sampatsarasvat furiously r a n towards h i m in t h e
battlefield.
37. Horses a n d e l e p h a n t s in their r u t occupied (and
g u i d e d ) by t h e aktis equal (in strength) to S a m p a t k a r
t h r a s h e d a n d smashed t h e a r m y o f D n a v a s .
38-41. W h e n t h e noisy m u t u a l f i g h t gathered intensity
w i t h clattering a n d cluttering melee, war-drums were sounded
loudly a n d dust columns were raised profusely. G r e a t streams
of blood of thousands of D n a v a s struck down by the aktis
b e g a n to flow here a n d t h e r e . T o r n a n d cut off by t h e arrows,
t h e b a n n e r s rolled a n d wallowed scattering their emblems
along w i t h scores of umbrellas. T h e m y r i a d s of umbrellas t h a t
h a d fallen on t h e b a t t l e g r o u n d red w i t h blood could be com
p a r e d to the m o o n in t h e midst of r e d clouds at dusk.
42. Like t h e mass of flames of t h e K a l p a fire t h a t enve
lops t h e fine ocean, t h e soldiers of D a i t y a s surrounded t h e
a r m y of aktis.
43. H e a p s of heads of t h e D n a v a s rolled down on t h e
battle-field w h e n the necks (of Dnavas) h a d been chopped off
by t h e s h a r p edges of t h e brilliant weapons of the army of
aktis.
44. T h e battle-ground b e c a m e entirely f i l l e d with heads
w i t h lips bitten ( a n d firmly pressed by t h e t e e t h ) , terrible
w i t h knitted eyebrows a n d w i t h eyes t u r n e d red d u e to fury.
45. W h e n the b a t t l e t h a t terrified all worlds t h u s
b e g a n , aktis w h o b e c a m e excessively furious thrashed a n d
smashed t h e a r m y of the Daityas.
46. Struck d o w n by t h e w e a p o n s of aktis a n d h i t
by t h e armies of goddess Sampaddev in this m a n n e r , t h e
D n a v a s fell d o w n senseless here a n d t h e r e a n d died there
( o n t h e battlefield).
Lalit-mhtrnya 22.47-58 1137

47. T h e r e u p o n , D u r m a d a t h e suppressor o f enemies

encouraged his a r m y t h a t h a d b e e n utterly vanquished a n d
r o u t e d , m o u n t e d a c a m e l i m m e d i a t e l y a n d rushed against t h e
a r m y (of a k t i s ) .
48. G o a d e d furiously a n d occupied b y D u r m a d a , t h e
longnecked c a m e l vehicle w i t h elevated back moved a h e a d
(quickly).
49. ( T h e D a i t y a s ) with fury in their m i n d s followed
t h a t vicious ( D u r m a d a ) w h o was seated on a c a m e l . Desirous
of fighting w i t h aktis, he consoled t h e frightened D n a v a s .
50. Like t h e cloud t h a t showers t h e forest with water,
he showered t h e circular military a r r a y of S a m p a t k a r ' s forces
in all q u a r t e r s w i t h arrows w i t h their points dazzling
brilliantly.
5 1 . Struck a n d h i t w i t h m a n y arrows b y t h a t D a i t y a
of u n b e a r a b l e i n h e r e n t strength, in t h e course of b a t t l e ,
t h e a r m y o f S a m p a t k a r b e c a m e a s t h o u g h s t u n n e d a n d stupe
fied for a m o m e n t .
52. W i t h h e r eyes r e d d e n e d on a c c o u n t of a n g e r ,
S a m p a d a m b i k r o d e o n t h e e l e p h a n t R a n a k o l h a l a a n d fought
with him.
53-55, H e r h a n d t h a t a p p e a r e d m o r e beautiful w h e n t h e
tinkling bangles m o v e d to a n d fro, drew t h e bowstring in t h e
course of b a t t l e u p t o her ear.
D u e t o t h e dexterity a n d quickness w i t h which h e r
h a n d m o v e d , no one saw t h e d r a w i n g (of t h e string) or t h e
discharge (of t h e a r r o w s ) . T h e bow was seen in a circular
form only w h e n t h e arrows were fixed.
T h e arrows discharged forth from t h e b o w of S a m p a t k a r ,
c a m e r a p i d l y i n t o c o n t a c t w i t h t h e sun's (rays) in t h e sky a n d
their tips shone clearly. T h e arrows t h e n b u r n e d t h e enemies.
56. T h e f i g h t between her (i.e. goddess) a n d D u r m a d a
was excessively intensified. Flames issued forth w h e n t h e arrows
c a m e i n t o clash w i t h one a n o t h e r .
57. Darkness was caused by t h e arrows of S a m p a d d e v
a n d t h e d e m o n , discharged a n d scattered b y t h e m a t the outset
as they concealed t h e sun.
58. I n t h e m e a n t i m e , sparks a n d f l a m e s were ignited b y
1138 Brahmnda Purna

t h e rapid clash of t h e arrows and they h a d t h e a p p e a r a n c e of

eddies a n d whirlpools.
59.' T h e e l e p h a n t R a n a k o l h a l a m o u n t e d b y t h a t lady
of excellent hips (i.e. S a m p a d a m b i k ) exhibited m a n y kinds
of valorous feats in the course of b a t t l e .
60-62. He (the elephant) thrashed a few D a i t y a s w i t h
his t r u n k ; some by kicking t h e m with his feet; other D n a v a s
by hitting t h e m with his raised up tusks as powerful as ironclubs,
others with lashing blows of his tail as tough as stems of trees;
other enemies with shrieks a n d howls, still others w i t h t h e
h e a v y pressures of his huge b o d y ; others by piercing t h e m with
his nails a n d some D a i t y a s by b u t t i n g u p o n t h e m w i t h his huge
h e a d . T h u s t h e e l e p h a n t of Sampaddev displayed various
feats of cleverness a n d bravery.
6 3 . W i t h his face reddened with w r a t h , D u r m a d a h i t
a n d removed a precious gem from t h e crown of S a m p a t k a r ,
w i t h a powerful a n d tough arrow.
64. T h e r e a t , h e r eyes became red with a n g e r . D u r m a d a
was hit with arrows discharged by her. W o u n d e d by t h e m on
t h e chest, he gave up his ghost instantaneously.
65. T h e r e u p o n , t h e excellent soldiers in the a r m y of
aktis shouted uproariously. M a n y other excellent D n a v a s ,
t h e foremost a m o n g t h e soldiers of D u r m a d a were killed by
them.
66. Those w h o survived d e a t h a m o n g D a i t y a s were
vanquished completely. T h e y fled from battle-field a n d took
refuge in the city of nyaka.
67-68. On h e a r i n g t h a t news, the lord of D n a v a s
b e c a m e furious as t h o u g h he blazed forth w i t h i n himself,
d u e to his own intrinsic mighty power. Surveying (all
round) with savage eyes, he placed his h a n d on his sword a n d
spoke to t h e chief c o m m a n d e r of the armies, K u t i l k s a who
was n e a r h i m .
69-71. " H o w d i d t h a t wicked w o m a n strike d o w n t h e
m i g h t y D u r m a d a in t h e fight ? Mischievous a n d grievous
indeed is t h e w a y of fate. N e i t h e r a m o n g t h e Suras nor
a m o n g t h e Yaksas n o r a m o n g t h e leading Uragas (serpents)
was his powerful attack ever withstood. E v e n t h a t D u r m a d a
Lalit-mhtmya 22.72-83 1139

has been killed by a feeble w o m a n . Do i n d e e d d e s p a t c h the

general n a m e d K u r a n d a who is p r o u d of taking p a r t in battles,
i n order t o defeat t h a t wicked w o m a n a n d d r a g h e r b y plaited
hair violently".
72. Oh being sent forth thus by h i m , K u t i l k s a called
u p o n K u r a n d a of great strength with brawny arms, to present
himself in front of t h e lord.
73-74. K u r a n d a c a m e there a n d m a d e obeisance to his
master. K u t i l k s a said to h i m : " G o a n d ask the soldiers to be
ready.
You a r e an a d e p t in the e m p l o y m e n t of M y , O Soldier,
skilful in diverse wonderful tactics in war. You a r e equally
skilful in treacherous battle. T h r a s h a n d defeat t h a t w o m a n . "
75. T h u s directed by Kutilksa in the presence of his
lord, king K u r a n d a of fierce exploits set out immediately
from t h e city.
76. T h e dreadful K u r a n d a , the elder b r o t h e r of D u r m a d a ,
went to the battle surrounded by twenty Aksauhins of soldiers.
By m e a n s of his elephants, horses a n d foot-soldiers he a p p e a r e d
to p o u n d a n d suppress the sphere of e a r t h .
77. T h o u g h he was h a u n t e d by the evil spirit of grief
a n d anger, he was steady a n d bold in his m i n d . Seated on his
horse of g r e a t velocity he galloped on enveloping t h e extremities
of c a r d i n a l points by m e a n s of dust columns.
78. He took up his h o r n - m a d e bow a n d m a d e a dreadful
twanging sound. W i t h continuous discharge of arrows, he
showered the great a r m y of S a m p a t k a r .
79-83. He taunted and threatened goddess Sampatkar
thus:
" O sinful w o m a n , you have killed m y y o u n g e r b r o t h e r
D u r m a d a who was justifiably p r o u d of his ability in w a r . In
vain do you possess a g r e a t haughtiness with only an iota of
real valour. Look. W i t h these i r o n arrows, I shall n o w a n d
h e r e d e s p a t c h you to t h e city of Antaka (god of d e a t h ) . My
Ranaptans (Evil demonesses of b a t t l e ) d r i n k t h e exceedingly
tasty a n d h e a r t e n i n g spate of female blood of e x t r a o r d i n a r y
n a t u r e gushing out from t h e crevasses ( o p e n wounds) of your
body.
1140 Brakmnda Purna

O vile w o m a n , you will n o w reap t h e fruit of sin

arising o u t of t h e slaughter of t h e younger b r o t h e r . See the
prowess of my arms".
After t h r e a t e n i n g S a m p a t k a r seated on an excellent
elephant, h e encouraged his a r m y t o a t t a c k a n d subjugate t h e
a r m y of Saktis.
84. T h e r e u p o n , C a n d who p r e p a r e d herself to thrash
a n d smash t h e a r m y of K u r a n d a of great m i g h t encouraged her
own a r m y .
85. G e t t i n g interested in an unusually delightful battle,,
she ( C a n d ) c a m e there riding on her horse a n d spoke these
affectionate words to h e r ( S a m p a t k a r ) . _
86. " D e a r friend, Sampatkar, m a y my words be listened'
to with love. H a n d over t h e fight w i t h this fellow to be pursued
by m e , resulting in good benefits.
87. F o r b e a r awhile. This fellow will be engaged by me
in fight. You have b e e n requested in t h e c a p a c i t y of a friend.
D o not have a n y hesitation i n this r e g a r d . "
88. On h e a r i n g these words of hers, S a m p a d d e v of
pleasant smiles, t u r n e d away h e r a r m y t h a t was a b o u t to face
Kuranda.
89-90. Horses e q u a l in velocity to t h e wind a n d a p p e a r
ing like the billows of t h e ocean of t h e a r m y , were m o u n t e d by
the aktis having a lustre similar to t h a t of t h e rising sun.
W i t h their h a r d hoofs they frequently scraped t h e g r o u n d .
T h e y rushed against t h e a r m y of K u r a n d a in a single file.
91-93. T h e D n a v a s of h a u g h t y n a t u r e were encouraged
by K u r a n d a . T h e y fought w i t h aktis in the a r m y of
Ambik seated on a horse. T h e s e aktis were conversant w i t h
t h e workings of minds of horses in t h e course of t h e b a t t l e .
T h e y were skilful in the different m a n i p u l a t i o n s of t h e b r i d l e
in order to m a k e t h e horses t u r n back, spring etc. T h e y could
encourage t h e horses t h r o u g h signs from t h e tips of fingers or
toes. T h e y were equally good at guiding t h e horses in their
different m o v e m e n t s , in t r e a d i n g w i t h their hoofs a n d five types
of trots a n d paces.
94. W h e n t h e fight between aktis a n d demons
w e n t on like thus, ( t h e goddess) m o u n t e d a speedy horse-
Laliti-mahitmya 22.95-106 1141

n a m e d Aparjita. R i d i n g the horse, she rushed against

K u r a n d a k a of evil c o n d u c t .
95-96. Goddess T u r a g n a n (Horse-faced) w h o a p p e a r e d
delicate a n d greceful w i t h t h e b r a i d of h a i r moving to a n d
fro, w h o was as dazzling as t h e digit of t h e a u t u m n a l m o o n ,
whose face was as beautiful as t h e sphere of t h e m o o n t h a t is
red at dusk, smilingly took up h e r jewel-set bow a n d showered
K u r a n d a w i t h series of arrows.
97. Arrows fitted w i t h golden feathers were discharged
by t h e goddess seated on t h e horse spread over t h e extremities
of q u a r t e r s . T h e y p e r v a d e d ten directions.
98. K u r a n d a of fierce exploits, t h e elder b r o t h e r of
D u r m a d a , furiously showered t h e goddess m o u n t e d on t h e
horse by m e a n s of arrows issuing forth from t h e rga bow.
99. E v e n t h e horse of t h e goddess seated on t h e horse,
speedily split a n d h i t the a r m y w i t h its h a r d a n d dreadful hoofs.
I t t h r a s h e d a n d smashed D n a v a s .
100. M a n y of t h e armies of t h a t e n e m y fainted a n d
swooned from far at t h e neighing sound of t h a t horse whose
sound resembled t h e p o r t e n t o u s r o a r o f t h e ocean a t t h e time
of u l t i m a t e dissolution ( o f the universe).
101. T h e Haysan (Horse-seated goddess ) moving a b o u t
here a n d t h e r e a m o n g t h e troops of Daityas, released her
divine w e a p o n Pa (noose) of b l a z i n g a p p e a r a n c e .
102. F r o m t h a t Pa crores of o t h e r Pas as terrible
as serpents issued forth. T h e y b o u n d t h e entire a r m y a n d
overpowered t h e m .
103. T h e r e u p o n , K u r a n d a k a w h o h a d b e c o m e furious on
a c c o u n t of the fact t h a t his soldiers h a d b e e n b o u n d , c u t off
with a single a r r o w the string of h e r jewel-set bow.
104. A b a n d o n i n g t h e bow when t h e string h a d been cut
off, H a y s a n w h o h a d become very furious struck at t h e chest
of t h a t vicious fellow w i t h h e r goad.
105. T h e life-blood of K u r a n d a k a was quaffed by t h a t
b l a z i n g goad. T h e r e u p o n he fell down on t h e g r o u n d like a
tree h i t b y t h u n d e r b o l t .
106. Some dreadful P t a n s issuing forth from t h a t
1142 Brahmnda Purna

goad devoured the e n t i r e a r m y along with t h e blood oozing

out of the noose a n d vanished thereafter.
107. W h e n K u r a n d a t h e leader of t w e n t y Aksauhins
was killed thus, t h e D a i t y a s w h o survived d e a t h fled quickly.
108. On h e a r i n g t h a t K u r a n d a was struck down in t h e
b a t t l e along with his younger b r o t h e r by t h e armies of
aktis, the lord of nyaka heaved a d e e p sigh like a hissing
serpent.

CHAPTER TWENTYTHREE

Five Asura Generals Slain

Hayagriva continued :
1. W h e n K u r a n d a was thus slain by t h e goddess seated
on the horse, t h e d e m o n B h a n d a said to K u t i l k s a once again
in his eager desire for war.
2. "Alas ! W h a t could n o t have occurred even in a
d r e a m , w h a t has never been h e a r d before, w h a t has not even
been suspected by us in o u r m i n d s s u c h a calamity has befallen
us.
3 . K u r a n d a a n d D u r m a d a h a d been very m i g h t y b r o t h e r s .
T h e power of this wicked fraudulent female slave (practitioner
of black m a g i c ) is g r e a t e r t h a n we expected.
4. N o w despatch five of our generals b e g i n n i n g with
K a r a k a along w i t h a h u n d r e d Aksauhins to t h e battle-field.
5. T h e y a r e genuinely proud-of ( t h e i r ability in) fighting.
T h e y are g r e a t heroes r e a d y to give up their bodies in fighting
battles. In every respect they will v a n q u i s h t h a t vainly p r o u d
woman."
6. On h e a r i n g these words of B h a n d a , K u t i l k s a
hurriedly s u m m o n e d the f i v e generals beginning w i t h K a r a k a .
7. D i r e c t e d by K u t i l k s a , they bowed d o w n to t h e i r lord
a n d master a n d a p p e a r e d to be ready to enter even fire (for his
s a k e ) . Blind w i t h fury, t h e y set o u t from t h e city.
Lalita-mhtmya 28.8-20 1143

8 . O n h e a r i n g t h e t u m u l t u o u s a n d u n b e a r a b l e sound o f
their d r u m s at the time of their d e p a r t u r e on t h e i r m a r c h , even
the elephants g u a r d i n g t h e q u a r t e r s squirmed a n d w r i t h e d , a s
they experienced a sort of shattering of t h e i r ears.
9-10. A h u n d r e d Aksauhinls of soldiers m o v e d a h e a d
with clusters of flags a n d b a n n e r s fluttering, horses etc., stirred
up in. excitement a n d elephants in their r u t .
It was full of neighing horses a n d t r u m p e t i n g e l e p h a n t s .
T h e foot-soldiers shouted a n d screamed a n d t h e wheels of
chariots creaked w i t h a r u m b l i n g sound.
11. W h e n t h e dust particles of t h e g r o u n d were raised
by t h e rims of the wheels, they obscured t h e lustre of t h e
sun. H e n c e , it a p p e a r e d to be covered with showers of snow.
12. T h e e n t i r e universe a p p e a r e d to be covered w i t h
dust. In some places, it was very noisy on a c c o u n t of t h e harsh
sounds of w a r - d r u m s .
13. T h e soldiers of the D a i t y a s were overspread w i t h
t h e columns of dust t h a t rose t h e r e . H e n c e , t h e n u m b e r of
soldiers could be conceived in t h e form " I t is so m u c h " .
14. Banners of m a n y varieties w i t h t h e e m b l e m s of fish,
snake etc. fluttered in t h e d u s t c o l u m n s like fishes in t h e great
ocean.
15. On seeing t h e m rushing at t h e a r m y of L a l i t a , all
t h e i m m o r t a l ones (Suras) b e c a m e frightened a p p r e h e n d i n g
b r e a k d o w n a n d collapse o f t h e aktis.
16. T h e five h a u g h t y generals, t h e chief of w h o m was
K a a k a , created in t h e course of their fight a h u g e M y
(illusory demoness) n a m e d Sarpin.
17. T h e wicked Sarpin c r e a t e d by t h e m was a Rana-
mbari (A sorceress of war) of smoky complexion w i t h smoke-
coloured lips a n d breasts.
18. T h e hollow of her belly was as h u g e a n d extensive
as a great ocean. She m o v e d a h e a d in t h e b a t t l e g r o u n d
frightening t h e m i n d s of aktis.
19. She was like a n o t h e r vicious K a d r u being t h e source
of origin of m a n y serpents of m a g i c a l a n d illusory bodies. She
h a d m a n y serpents serving t h e purpose of o r n a m e n t s .
20. R o l l i n g on t h e ground at t h e front line of the:
 1144 Brahmnda Purina

generals, she m a d e m a n y sinuous m o v e m e n t s a n d screamed i n

as excessively dreadful m a n n e r .
2 1 . I t was b y m e a n s o f this very same M y t h a t those
leading Asuras b e c a m e victorious formerly. T h e five evil-
souled Daityas beginning w i t h K a r a k a w e r e as if desirous of
their own d e a t h .
22. T h e n b e g a n t h e b a t t l e between t h e aktis a n d t h e
enemies of gods. T h e y incited one a n o t h e r ' s excessively violent
fury by one a n o t h e r ' s heroically boastful u t t e r a n c e s .
23. On a c c o u n t of excessive confusion a n d perplexity,
aktis a n d D n a v a s could n o t distinguish o n e another.
W i t h t h e w e a p o n s i n t h e i r h a n d s they b e g a n t o strike
indiscriminately.
24-28. T h e f i g h t between aktis a n d t h e demons
gathered intensity. I t b e c a m e m o r e a n d m o r e dreadful. W h e n
t h e weapons clashed together, sparks of fire were p r o d u c e d .
. T h e series of arrows discharged by t h e m were so i n n u m e r a b l e
t h a t all t h e spaces b e t w e e n t h e c a r d i n a l points were h i d d e n
a n d covered u p . T h e gushing s t r e a m of blood was so profuse
t h a t even e l e p h a n t s were c a r r i e d away b y t h e currents. M a n y
chariots got stuck up a n d r e n d e r e d motionless in t h e swampy,
slushy mire of (dead bodies a n d ) flesh. Tufts of hairs a n d tresses
floating on t h e streams of blood shone like g a t h e r i n g mosses
and o t h e r a q u a t i c p l a n t s . I t was extremely cruel, destructive
a n d dreadful on a c c o u n t of t h e terrific lionlike r o a r . T h e dust
particles increased t h e gathering darkness. I t gave m o r e a n d m o r e
satisfaction a n d pleasure to t h e demonesses. Blood flowed from
t h e neck (and throats) of t h e Daityas w h e n they were c u t off by
a row of soldiers a r m e d w i t h w e a p o n s . T h e n Sarpini was u r g e d
b y t h e f i v e (generals) along w i t h their a r m y . She c r e a t e d m a n y
kinds of serpents from h e r own body.
29-32. M a n y kinds of serpents c a m e out of the b o d y of
Sarpini a n d m o v e d a b o u t h e r e a n d t h e r e . Some were like
T a k s a k a a n d K a r k o t a k a . Some h a d t h e lustre o f Vsuki a n d
o t h e r i m p o r t a n t serpents. T h e i r bodies were of various sizes
a n d colours, ( a n d h a d terrible (poisonous s i g h t ) . T h e y could
b u r n t h r e e worlds w i t h different kinds oi poisonous b r e a t h s
coming o u t like flames. By m e a n s of their m o u t h s where t w o
forked tongues m o v e d a b o u t , they s c a t t e r e d various kinds of
Lalita-Mh&tmya 23.33-43 1145
1
p o i s o n in t h e a r m y of aktis. T h e poisons were Prada
(quicksilver), VatsanAbha (A strong poison from a c o n i t e ) ,
JClakfa poison of a n o t h e r type, Saursfra poison of very dreadful
n a t u r e , Brahmaputra (a poison of a n o t h e r v a r i e t y ) , auklikeya
( m o r e correctly aulkikeya, a poison t h a t is p r o d u c e d in ulkik)
a n d various o t h e r kinds of poison.
33. V e r y terrific serpents w i t h t w o faces a n d smoke-
coloured bodies c a m e out of t h e p a i r of eyes of Sarpini. T h e y
w e r e extremely furious.
34. Crores of serpents issued forth from t h e ear cavity
of Sarpini. T h e y h a d yellow colour a n d t h r e e h o o d s . T h e i r
m o u t h s were hideous d u e to their fangs.
35- F r o m t h e m o u t h of Sarpini issued forth a n u m b e r
o f serpents. T h e y h a d b l u e colour t h r o u g h o u t . T h e y h a d m o u t h s
at t h e front as well as at t h e tail-end along w i t h hoods.
36. O t h e r serpents of b r i n d l e d a n d variegated colours,
w i t h four m o u t h s a n d four feet issued forth from h e r nostrils.
T h e y h a d f i e r c e splendour.
37-39. M a n y dreadful red coloured serpents issued forth
from h e r g r e a t h a n g i n g folds of skin, thick a n d circular breasts
a n d t h e hollow cavity of navel. T h e y held Halhala variety of
poison. T h e y b i t soldiers i n t h e a r m y o f aktis. T h e y b u r n e d
everyone by m e a n s of poisonous fires. T h e y twined r o u n d
t h e m a n d b o u n d t h e m w i t h their noose-like bodies. T h e y struck
t h e m w i t h their h o o d s . T h u s they m a d e t h e a r m y o f Lalite
u t t e r l y bewildered a n d confused.
40-43a. T h o u g h they were split a n d cut frequently by
t h e crores of w e a p o n s of aktis, t h e y increased in n u m b e r
more and more. T h e y t h e n glided a n d crawled re
gaining t h e fullness a n d compactness of their original b o d i e s .
M a n y serpents d i e d b u t others were b o r n . A t t h e d e a t h o f o n e
m a n y others sprang u p . Since t h e wicked Sarpini t h e r o o t
cause did n o t perish, other serpents were p r o d u c e d (in p l e n t y )
on t h e destruction of serpents (originally) c r e a t e d by her.

1. W . 30-32 g i v e various varieties o f poisons k n o w n i n a n c i e n t I n d i a .

T h e y h a d regional varieties like Sauras{ra, Brahmaputra, e t c .
1146 Brahmnda Pur&na

43b-48a. O n being b u r n t b y the poisonous f i r e s , t h e

bodies of soldiers in t h e a r m y of aktis b e c a m e ruined a n d
overwhelmed by misery. W h e n t h e troops of aktis stood
bewildered, u n a b l e to decide w h a t should be done, on
a c c o u n t of serpents, those five D n a v a s exhibited m a n y feats
of valour.
K a r a k a occupied a chariot to which h u n d r e d s of donkeys
h a d been yoked. H e smashed a n d thrashed t h e a r m y o f
aktis w i t h a discus t h e edge of w h i c h was very s h a r p .
A n o t h e r general o f B h a n d a D a i t y a n a m e d V a j r a d a n t a
fought riding on a camel h i t t i n g a n d h u r l i n g a d a m a n t i n e
arrows,
T h e n V a j r a m u k h a m o u n t e d a g r e a t ass a n d pierced
a n d struck t h e troops of aktis by t h e edges of his spears.
48b-50. A n o t h e r powerful general of t h e armies n a m e d
V i j r a d a n t a rode in a chariot w i t h two vultures a n d began to
fight w i t h arrows.
Encouraged in t h e battle by those wicked . generals, t h e
h u n d r e d Aksauhins of soldiers gathered together playfully a n d
fell (on t h e i r e n e m i e s ) .
Sarpini of evil activity a d o p t e d m a n y M y s a n d created
crores of serpents every m o m e n t .
51-53. O n seeing t h e a r m y overpowered a n d u n n e r v e d
in t h a t m a n n e r , goddess N a k u l (Mongoose) b e c a m e furious.
R i d i n g o n G a r u d a , she j u m p e d into t h e f r a y . She h a d t h e
lustre of t h e m o l t e n gold. She was b o r n of t h e p a l a t e of
L a l i t . T h e entire r e a l m o f speech a n d language constituted
h e r features. S h e was endowed with a d a m a n t i n e teeth. She
despatched h e r a r m y towards Sarpini.
54. G a r u d a whose elevated shoulders were occupied by
h e r (goddess Nakul) a n d w h o could toss even m o u n t a i n s w i t h
his wings, moved a h e a d in t h e b a t t l e g r o u n d like a m o b i l e
Sumeru.
5 5 . O n seeing t h e dreadful serpents b o r n o f M y o f
Sarpini, Nakul h a d h e r eyes t u r n e d r e d d u e to a n g e r a n d she
opened her mouth.
Lalit-mhtmya 23.56-66 1147

56. T h e r e u p o n , the tips of t h e thirtytwo teeth of goddess

nnakuldev t u r n e d into thirtytwo crores of mongooses w i t h
golden lustre.
57. C u t t i n g t h e groups of serpents of (demoness) Sarpini
into pieces by means of the crushing power of their curved
teeth a n d n e u t r a l i z i n g their poison, golden ichneumons capable
of dispelling poison wandered here a n d there in the course of
t h a t dreadful w a r .
58. Raising up their ears a n d shaking u p their
hairs on a c c o u n t of excessive fury, t h e elated mongooses opened
their m o u t h s a n d bit t h e serpents.
59. F o r everyone of the illusory serpents there arose an
i c h n e u m o n a n d it cut off the b o d y (of t h e serpent) w i t h t h e
p e n e t r a t i n g thrust of its sharp teeth.
60. W i t h their tongues resembling t e n d e r sprouts, t h e
mongooses b e g a n licking up the two corners of their m o u t h s
t h a t h a d b e c o m e red d u e to the drops of blood exuding from
t h e bodies o f serpents. T h e n they j u m p e d a b o u t a n d leapt i n
the battle.
61. T h e excessively tremulous b o d y of t h e serpents w h i l e
b e i n g b i t t e n by the mongooses quivered frequently along w i t h
t h e coiled hoods.
62. In t h e course of t h e battle, t h e jewels stuck on to t h e
weighty hoods of t h e serpents shone even after they h a d b e e n
b i t t e n to d e a t h by the groups of mongooses.
6 3 . W i t h their coiled hoods shattered a n d forced o u t b y
t h e blows of t h e mongooses, t h e serpents a p p e a r e d like t h e flames
of fires of their own great treachery (mahdroha.)*
64. W h e n the magical a n d illusory groups of s e r p e n t s
were thus b r o k e n i n t o pieces by the sets of ichneumons S a r p i n i
b e c a m e excessively angry.
65. After fighting a g r e a t b a t t l e with h e r , t h a t goddess.
Nakul fixed the extremely ruthless G&rua'a ( h a v i n g G a r u d a for
its d e i t y ) missile to h e r arrow.
66. T h a t G r u d a missile which i l l u m i n a t e d the faces o f

*N. 18.64 reads mahkopa ('fire of) great anger or rage' ?a better
reading
 1148 Brakmnda PurOna

t h e quarters through formidable flames e n t e r e d t h e b o d y of

Sarpini a n d absorbed a n d extinguished the Sarpamy.
67. W i t h t h e destruction of t h e M y Power, Sarpini got
dissolved. On account of her destruction, t h e five excellent
generals b e c a m e furious.
68. T h a t Sarpini by m e a n s of whose strength those gene
rals contemptuously disregarded all t h e Suras, was led to h e r
d e a t h d u e to t h e prowess of mongooses (or of goddess N a k u l ) .
69. H e n c e , those generals b e c a m e excessively furious on
account of t h e loss of their powerful support. W i t h a united
effort, they showered goddess Nakul by m e a n s of m u l t i t u d e s of
weapons.
70. Seated on her G a r u d a chariot, t h a t heroine of t h e
a r m y fought with all t h e five t h o u g h she was alone. W i t h g r e a t
d e a l of dexterity she showered weapons a n d missiles.
7 1 . She showered a n d wielded t h o u s a n d s of missiles a n d
w e a p o n s such as spears w i t h s h a r p edges, pestles a n d javelins.
W i t h h e r a d a m a n t i n e teeth, she bit t h e m in their weak a n d
vulnerable vital p a r t s .
72. T h e r e u p o n , t h e servants of t h e D a i t y a k i n g yelled
o u t dreadfully piteous cries of agony, as they were t o r t u r e d by
the mongooses of formidable power.
73. Some of t h e mongooses with blazing fury leaped from
t h e sky with terrible shrieks a n d b e g a n biting t h e a r m y of their
enemies.
74-75. Some were b i t t e n in their e a r s ; others in their
n o s e s ; still others were b i t t e n on t h e tops of their heads. Some
of the mongooses engaged in m u t i l a t i n g a n d disfiguring activities
c a m e a n d bit t h e backs (of the d e m o n s ) . T h o s e enemies of gods
assailed by the mongooses fell down m a i m e d a n d m u t i l a t e d in
their bodies, w i t h their coats of m a i l broken t h r o u g h . D u e to
g r e a t fright, they cast off all their weapons.
76. Some mongooses entered t h e o p e n m o u t h s of t h e
enemies. T h e y pulled at t h e m as if they were bodies of serpents
a n d bit the b o t t o m s of their tongues.
77. O t h e r mongooses entered t h e ears of t h e enemies of
t h e Devas. I c h n e u m o n s of very small size entered the different
p o r e s of t h e i r bodies.
Lalit-mhtmya 2.3.78-87 1149

78. On observing his own armies assailed a n d cast i n t o

w r e t c h e d condition b y t h e mongooses, K a r a k a became
angry.
79-80. T h e other e x t r e m e l y powerful a n d dexterous
generals of t h e a r m y showered volleys of arrows on every
i c h n e u m o n like t h e clouds (showering w a t e r s ) . T h e arrows
issuing forth from t h e m i g h t y bows of the generals of t h e a r m y
of t h e D a i t y a s c a m e into violent clash w i t h t h e tips of the t e e t h
of ichneumons.
81-82. F i r e issued forth from the a d a m a n t i n e t e e t h of
i c h n e u m o n s struck a n d w o u n d e d by h u n d r e d s of volleys of
a r r o w s of t h e generals.
T h e a r m y o f t h e i c h n e u m o n s was t h r a s h e d a n d shattered
by those n u m e r o u s arrows w i t h shining tips j o i n t l y a n d play
fully discharged by t h e five generals.
W i t h their bodies shattered a n d broken by the crores of
arrows discharged h e r e a n d there by t h e generals t h e mongooses
s u r r o u n d e d Nakul.
83. T h e r e u p o n , goddess Nakul, t h e sole deity of speech
a n d language, (identical w i t h Sarasvat) b e c a m e very furious
at t h e r e t r e a t of t h e mongooses.
84. She fixed a g r e a t missile n a m e d Aksinanakula ( u n d i -
minishing ( u n e n d i n g mongoose) to h e r r g a bow. T h e missile
h a d faces ( p o i n t s ) alt r o u n d a n d , its tip was enveloped by
flames of fire.
85-88. Mongooses, crores in n u m b e r , issued forth from
t h a t missile. T h e y h a d a d a m a n t i n e limbs, hairs a n d curved
teeth. T h e y were very swift. T h e y Had the intrinsic strength of
t h u n d e r b o l t . T h e y m o v e d a h e a d in a crowd. T h e y were as
terrible as n u m e r o u s t h u n d e r b o l t s gathered together. T h e y tore
u p t h e g r o u n d h u r r i e d l y with their a d a m a n t i n e claws. T h e y
a p p e a r e d splendid w i t h their eyes as lustrous as d i a m o n d s a n d
o t h e r gems. T h e hissing sound they p r o d u c e d t h r o u g h their
nostrils resembled t h a t at t h e fall of t h u n d e r b o l t s . W i t h t h e
crores of their t e e t h , t h e y p o u n d e d a n d crushed t h e a r m y of t h e
d e m o n s . Free from t h e b l a m e of mischievousness, they displayed
m a n y kinds of exploits.
89. W o u n d e d a n d r u i n e d in every limb by those crores
 1150 Brahminda Purna

of mighty mongooses as terrible as t h u n d e r b o l t , t h e base D n a

vas began to perish.
90-91. W h e n the whole a r m y t h a t consisted of a h u n d r e d
Aksauhinls (at t h e beginning) was struck down by t h e groups of
ichneumons of a d a m a n t i n e power, t h e excellent generals found
only themselves left behind. T h e y were seized by g r e a t fright
as well as anger. D & w i n g their bows, t h e y fought m o r e
vigorously.
92. Fighting witll t h e m in various ways goddess Nakul
chopped off t h e h a r d h e a d of K a r a k a by m e a n s of h e r s h a r p
edged spear.
93. Flying up seated on G a r u d a , she cut off w i t h h e r
sword t h e h e a d s of t h e other four enemies alsd'of w h o m K k a v .
ita was the chief.
94-95. On seeing such an ease a n d active dexterity of
goddess Nakul y m a l m b i k h o n o u r e d t h a t deity of g r e a t
intrinsic strength w h o destroyed t h e wicked Asuras. ymm-
bik g r a n t e d to h e r t h e status of b e i n g h e r own satellite deity.
96. W h o is n o t pleased a n d delighted w h e n extremely
good qualities a r e observed?
T h e d e m o n s w h o escaped d e a t h b e c a m e highly frigh
tened. T h e y sought refuge in Nakul.
97-99. On seeing t h e m she kindly said to t h e m smilingly
" D o n o t b e afraid. G o a n d tell y o u r king t h e detailed news o f
the w a r . "
O n being sent b y h e r t h u s they were delighted. T h e y
b e c a m e afraid once a g a i n on seeing t h e battle-field. T h e y i m
mediately fled to t h e city of n y a k a .

O n hearing t h e news from t h e m , B h a n d a b e c a m e f i e r c e o n

a c c o u n t of a n g e r .
Lalit-mhtmya 24.1-13 1151

CHAPTER TVVENTYFOUR
Seven generals beginning with Balhaka killed

Hayagriva continued :
1. " W h e n they were killed, the lord of n y a k a b e c a m e
b l i n d w i t h fury. H e a v i n g a d e e p sigh, he spoke t h u s to K u t i
lksa w i t h his m i n d agitated on account of his eagerness for
war".
2-3. " O gentle commander-in-chief; Sorrow has befallen
u s . K a r a k a a n d o t h e r generals w h o h a d been displaying
t h e exploits of their a r m s a n d dispelling t h e pride of
Devas t h r o u g h the magical power of Sarpini, have been struck
down by t h e magical power of t h a t sinful deity.
4. We have seven generals beginning w i t h Balhaka.
Send t h e m to the battle-field as they have formidable power
of arms.
5-7. Along with t h e m despatch thirty Aksauhins.
T h e y a r e devoted to the application of M y . T h e y will
smash a n d shatter the a r m y of Lalit. O, they will bring
victory to us. T h e y will surely come back to m e . T h e y are
b o r n of Kkas. T h e seven brothers, chief of w h o m is Balhaka,
possess vehement valour a n d power of exploits. T h e y a r e
always victorious. Certainly they will a t t a i n victory in t h e battle
field".
8-11. O n being told t h u s b y t h e d e m o n B h a n d a , K u t i
lksa s u m m o n e d t h e seven efficient a n d p r o u d generals, t h e chief
of w h o m was Balhaka. T h e y were Balhaka, S c m u k h a , Phla-
m u k h a , V i k a r n a , V i k a t n a n a , K a r l k s a a n d K a r a t a k a . All
these seven were vigorous a n d mighty. After bowing down to
B h a n d a s u r a , these seven brothers, t h e sons of Kkas, went out
of the city. T h e y were extremely enthusiastic a b o u t t h e war.
T h e y were assisted a n d p r o t e c t e d b y one a n o t h e r .
12. T h e chiefs and t h e soldiers in t h e a r m y consisting of
t h i r t y Aksauhins followed t h e m t h e n , scraping the region of
clouds t h r o u g h t h e n u m e r o u s b a n n e r s a n d flags.
13. T h e a r m y was war-like a n d terrible. S t a m p i n g w i t h
t h e i r feet they ( t h e soldiers) pressed down the e a r t h . T h r o u g h
t h e columns of dust particles, they d r a n k up every d r o p of
ocean.
1152 Brahmnda Purn'a

14. T h r o u g h t h e sounds (beatings) of t h e different war-

d r u m s such as Bher, Nihsnas, T a m p o t t a s , P a n a v a s and Anakas,
they rendered the entire universe full of qualities of t h e
E t h e r (viz. sound) at every step.
15. T a k i n g the a r m y consisting of thirty Aksauhins, t h e
extremely p r o u d sons of Kkas started as t h o u g h to enter Viva
( t h e lord, i.e. to their d e a t h ) .
16. T h e y were furious a n d h e n c e t h e y b e c a m e red ( i n
their face). T h e i r a r m o u r s were brightly illuminated by the suns'
disc. T h e i r weapons a n d o r n a m e n t s glittered. T h e i r hairs were
tied up above heads. T h u s the generals moved a h e a d .
17-18. Formerly, these h a u g h t y demons h a d been des
p a t c h e d to suppress the seven worlds by the great d e m o n B h a n d a
desirous of c o n q u e r i n g the entire universe.
H a v i n g observed their g r e a t strength t h r o u g h t h a t sub
j u g a t i o n of the seven worlds, they were now sent by t h a t wicked
n a t u r e d D a i t y a desirous of conquering the a r m y of Lalit.
19. T h e y hastened to the b a t t l e ground waving
weapons in their h a n d s . W i t h great fury they rushed towards
the a r m y of aktis.
20. W i t h their loud shouts a n d shrieks they m a d e t h e
ten directions echo loudly. T h e p r o u d Daityas ( t h e n ) w e n t
to the place where t h e a r m y of goddess was present.
2 1 . T h e a r m y of goddess L a l i t too was standing in readi
ness. It was dreadful on account of weapons. T h e soldiers
t u r n e d towards the enemies displaying their ruthlessness by
knitting their eyebrows.
22-23. T h o u s a n d s of Saktis joined the forces of L a l i t .
Some h a d nooses, some iron clubs, others discuses, maces,
sharp-edged javelins etc. O t h e r s h a d bows. T h e s e fierce aktis
a p p e a r e d to d r i n k the ocean of D a i t y a s .
24-25. T h e D n a v a s t h r e a t e n e d a n d t a u n t e d aktis
thus and fought w i t h t h e m " C o m e on, come on, O wicked
sinful base w o m a n ! By a d o p t i n g M y tricks, you delude only
stupid fellows. W e shall send y o u a u today t o t h e abode o f the
god of D e a t h , by means of o u r highly terrific arrows resembling
hissing s e r p e n t s . "
26-27. A certain akti cut t h e neck of a leading D a i t y a
by h i t t i n g with a sharp edged-spear. T h e blood gushing out
Lalit-mOktmya 24.28-41 1153

from his neck flowed upwards. N u m e r o u s vultures hovered over

it in a circle a n d perched u p o n it ! T h e lustre of t h e u m b r e l l a
of t h e god of d e a t h was e n h a n c e d by t h e m .
2 8 . A c e r t a i n d e m o n discharged a javelin in t h e course
of t h e b a t t l e . A certain akti cut off his javelin w i t h an a r r o w .
T h e same a r r o w killed h i m too.
29. A certain akti riding on an elephant trained h e r
e l e p h a n t in t h e art of b u t t i n g against mounds, on the b r o a d
chest of a wicked D a i t y a .
30. A certain akti suddenly struck in its forehead t h e
e l e p h a n t on which a soldier of t h e enemy was seated. She
struck it with a sword a n d gave it t h e pleasure of heaven ( i . e .
killed it.)
3 1 . W i t h a discus hurled by means of her h a n d , a c e r t a i n
akti broke the bow of a certain Asura into two a n d thereby
m a d e two replicas of h e r eye-brows.
32. (Defective t e x t ) A n o t h e r Sakti exterminated t h e
enemies w i t h s h a r p arrows a n d granted pleasure to her dagger
in h e r own Romli (A line of h a i r on t h e a b d o m e n a b o v e
the navel (i.e. the dagger was given r e s t ) .
33. W i t h a blow of h e r m a c e , certain akti smashed t h e
chariot wheel of h e r enemy a n d g r a n t e d pleasure to h e r b u t
tocks w i t h it (i.e. scratched it with i t ) .
34. W i t h her fierce sword a certain Sakti cut off t h e pole,
of t h e chariot of a lordly D n a v a a n d e n h a n c e d the pleasure of
the e a r t h .
35. T h e a r m y of Saktis infiltrated i n t o t h e a r m y of
Daityas a n d t h e a r m y of Daityas infiltrated i n t o the a r m y of
aktis.
36. T h e close intermingling of aktis and t h e demons
was like t h a t of w a t e r a n d milk. D u r i n g the time of fighting it
confused b o t h of t h e m .
37. W h e n t h e trunks a n d the tusks o f t h e m a d elephants
of t h e Daityas were cut off by t h e swords of aktis they
a p p e a r e d like h u g e boars.
38-41. T h u s a fight ensued which was dreadful even to
t h e heroes. Cowards could not even r e m e m b e r a b o u t it w i t h i n
1154 Brahminda Purna

themselves. It was terrific even to terrible men. It was impass

a b l e due to t h e (incessant) exchange of weapons.
Balhaka m o u n t e d on a h u g e vulture n a m e d Sarhhra-
g u p t a . F o r m e r l y it h a d risen out of fire. Its beak a n d o t h e r limbs
were as sharp as a t h u n d e r b o l t . Its staff-like shanks could be
c o m p a r e d to the b a t o n of K l a (god of D e a t h ) . It was of fierce
valour and exploit. It was of grey colour like smoke. T h e move
m e n t of its wings was very dreadful. After r i d i n g on this
vulture, t h e h a u g h t y D a i t y a fought in various ways. W h e n it
stretched its wings they extended to half a K r o a . It stood thus
shrieking a n d howling w i t h terrible sounds. O p e n i n g its beak
t h a t appeared like a fire-pit, it devoured soldiers in t h e
army.
42. S a m h r a g u p t a the huge vulture of cruel eyes bore
Balhaka w h o k e p t the bow well d r a w n in the course of t h e
battle.
4 3 . Seated on t h e back of v u l t u r e w i t h his b o d y
moving up a n d down, Balhaka appeared like t h e Balhaka
cloud ( a t t h e time of dissolution) clinging to a K t a m o u n t a i n
w i t h wings.
44. T h e l e a d i n g Daitya, S c m u k h a m o u n t e d on his
vehicle crow. T h e root of its wings was as s h a r p ( h a r d ) as
needle. R i d i n g on this he fought a hard battle.
45-47. It was elated a n d intoxicated. W i t h its long beak,
it resembled t h e peak of a m o u n t a i n . It was very dreadful with
its staff-like shanks having the size of the staff of t h e god of
d e a t h . It was on a p a r with the cloud P u s k a r v a r t a k a . Its com
plexion was similar to the colour of m u d . Its wings extended
u p t o a K r o a . This crow of harsh cry m o u n t e d by S c m u k h a
smashed the great troop of aktis by pecking at t h e m with
its beak.
48. T h e n (the next general) P h l a m u k h a took up a
ploughshare as his w e a p o n . R i d i n g on a h e r o n resembling a
m o u n t a i n , he shone brilliantly in t h e b a t t l e .
49. T h e leading D a i t y a n a m e d Vikarna, the extremely
mighty general, rode on his vehicle t h e B h e r u n d a bird a n d
fought a fierce b a t t l e .
50. A fierce cock of extremely dreadful n a t u r e b o r e ( t h e
Lalit-m&htmya 24.51-61 1155

general) n a m e d V i k a t n a n a w h o h a d a lustrous sharp-edged

spear for his w e a p o n in the b a t t l e .
5 1 . Surveying the a r m y of aktis from t h e front with
blazing eyes, a n d roaring loudly, t h e cock m o v e d about mak
ing the hairs on its neck stand on their ends.
52. T h e sixth general n a m e d K a r l k s a was t h e weight
iest and t h e most conspicuous. His loud cry was as harsh as the
sound of t h u n d e r b o l t . He moved a h e a d with a ghost for his
vehicle.
He was intrepid d u e to his mastery of black magic p r a c t i
sed in c r e m a t i n g grounds.
53-54. It was by repeating those M a n t r a s t h a t the ghost
was formerly s u b d u e d by h i m a n d b r o u g h t u n d e r his control.
In t h e battle-field the ghost' carried h i m on his back w h e n
goblins p e r v a d e d h i m .
T h e ghost h a d long a r m s . H e kept his h e a d b e n t down
a n d the feet were kept wide a p a r t . Assuming the form of a
vehicle, t h e ghost bore K a r l k s a .
55-57. Another c o m m a n d e r was K a r a t a k a b y n a m e . H e
was t h e crest jewel of t h e a r m y of Daityas. He p o u n d e d a n d
smashed the a r m y of aktis with a Vetdla (vampire) for his
vehicle. T h e v a m p i r e h a d cruel ruthless eyes with a body a
Yojana tall. T h i s v a m p i r e was subdued by h i m a n d b r o u g h t
u n d e r his control by means of M a n t r a s in t h e c r e m a t i o n g r o u n d .
D i r e c t e d b y D a i t y a t h e v a m p i r e p o u n d e d a n d smashed t h e
a r m y of aktis.
Sitting on t h e shoulders of t h a t excellent v a m p i r e , the
D n a v a fought with aktis in various ways.
58. T h u s , these seven evil-souled h a u g h t y D n a v a s ,
c o m p a r a b l e to t h e seven oceans, harassed a n d t o r m e n t e d t h e
soldiers of aktis there.
59. Formerly, these seven Daityas h a d p r o p i t i a t e d t h e
sun-god by means of p e n a n c e . Boon h a d b e e n g r a n t e d to t h e m
by the sun-god w h o h a d been pleased w i t h their p e n a n c e .
60-61. "O sons of Kkas, O fortunate ones, I am
d e l i g h t e d n o w b y y o u r p e n a n c e . Welfare u n t o you all. Choose
your boon".
1156 Brahm&nda Purina.

W h e n the sun-god said thus, t h e sons of KIkas w h o h a d

become e m a c i a t e d d u e t o p e n a n c e , earnestly requested for a n
i n t r a c t a b l e b o o n like this.
62-65. " O T a p a n a (sun-god), you must b e present i n
t h e cavities of our eyes d u r i n g fights. W i t h your intense h e a t
a n d refulgence you m u s t b u r n our antagonists. O lord, when
ever you are present w i t h i n o u r eyes, let everything t h a t be
comes the object of o u r vision be motionless. Viewed by our
eyes, invigorated by your presence, t h e soldiers of our a n t a g o
nists will become i n c a p a b l e of wielding their weapons. W h e n t h e
weapons are m a d e motionless a n d blocked, O lord, by our
vision alone, o u r immobilized enemies can be killed w i t h great
facility."
66. T h i s was t h e boon t h a t they acquired formerly from
t h e sun-god. W i t h this boon g r a n t e d to t h e m , t h e sons of
Kkas moved a b o u t in t h a t battle-field with g r e a t haughtiness.
67. Looked at by t h e m when eyes h a d been p e n e t r a t e d
a n d occupied by the sungod, t h e i n n u m e r a b l e weapons of
aktis b e c a m e immobilized a n d they found their zeal (in w a r )
futile.
6 8 . W h e n t h e missiles a n d w e a p o n s were blocked a n d
immobilized by those seven sons of Kkas, of great i n h e r e n t
strength, Saktis could n o t exert themselves.
69. E v e n w h e n they exerted themselves they were over
come m u c h by t h e immobilization of their weapons. So
aktis h e a v e d a d e e p sigh a n d sat quiet.
70. T h e r e u p o n , finding a suitable opportunity, t h e
D a i t y a s w h o were directed by their masters, rose up with
different kinds of weapons a n d smashed t h e a r m y of aktis.
71. T h o s e Saktis w h o were deprived of their activity a n d
w h o were p r e v e n t e d from using their weapons b e c a m e perplexed
a n d agitated on a c c o u n t of their arrows t h a t could pierce
even a d a m a n t i n e coats of mail.
72. T h e Saktis whose bodies h a d been wounded a n d
pierced by t h e n u m e r o u s weapons of Daityas in t h e b a t t l e
field a p p e a r e d like t h e creepers of K a k o l a with plenty of good
sprouts.
Lalit-mhtmya 24.74-84 1157

73. All those Saktis whose weapons were immobilized

by t h e m shrieked a n d wailed. Crying piteously, t h e y resorted
to goddess L a l i t .
74. T h e n , at the b i d d i n g of t h e goddess, t h e deity T i r a s -
k a r a n i k ( M a g i c a l veil), t h e body-guard of D a n d a n t h rose
up in t h e a r e n a of t h e b a t t l e .
75. T h a t M a h m y ( g r e a t deity of magical powers)
got i n t o an aerial chariot n a m e d T a m o l i p t a w i t h doors all
r o u n d a n d assured aktis a b o u t freedom from fear.
76-77. T h e deity was dark-complexioned l^ke T a m l a
t r e e . She wore a dark-coloured bodice (or a r m o u r ) . She was
seated in t h e aerial c h a r i o t T a m o l i p t a of d a r k colour, yoked
w i t h dark-coloured horses. She took up a twanging bow n a m e d
Vsant M o h a n a . After roaring like a lion, she showered arrows
furious like serpents.
78. T h e Daityas were unable t o b e a r t h e arrows t h a t
h a d t h e form a n d features of black serpents, t h a t resembled
i r o n clubs at their lower ends a n d t h a t c h a r g e d w i t h t h e missile
Mohana.
79. T h e wicked ones, t h e chief of w h o m was B a l h a k a ,
were being smashed a n d p o u n d e d by t h e arrows of M a h m y
h e r e a n d t h e r e . T h e y t h e n b e c a m e extremely furious.
80. Thereafter, at t h e b i d d i n g of D a n d a n t h , the deity,
M o t h e r Tiraskaran discharged the g r e a t missile n a m e d Andha
( B l i n d i n g o n e ) amidst t h e g r o u p of enemies.
8 1 . Those seven Daityas beginning w i t h B a l h a k a , w h o
h a d b e e n h a u g h t y o n a c c o u n t o f b o o n g r a n t e d b y the sun-
god w e r e w o u n d e d by t h e missile A n d h a a n d their eyes were
covered as if w i t h piece of cloth.
82. T h e i r eyes were afflicted by t h e b l i n d i n g arrows t h a t
were discharged from t h e bow M a h m o h a n a of t h e goddess
Tiraskaranik.
83. All those seven became blinded. T h e y did n o t look
at a n y t h i n g . In t h e absence of t h a t vision, t h e immobilization
of weapons c a m e to an e n d .
84. O n c e again those (aktis) raised weapons in t h e i r
h a n d s roaring like lions. W i t h a desire to kill Daityas, t h e y
m a d e p r e p a r a t i o n s for t h e b a t t l e .
 1158 Brahmnda Purina

85. T h e y kept the deity T i r a s k a r a n i k of great might in

front of t h e m . D u e to t h e use of t h a t good (effective) means,
they became extremely delighted a n d fought.
86. " O M o t h e r T i r a s k a r n i k o f exalted fortune well done,
"well d o n e . You have a p p r o p r i a t e l y screened off these wicked-
souled enemies.
87. You a r e t h e great medicinal h e r b for screening
( b l i n d i n g ) t h e eyes of the wicked. T h i s t r o o p of Daityas has
been blinded by you.
88. O deity, this task of t h e Devas has b e e n perfectly
carried out by you since you have b r o u g h t a disaster a m o n g
these Daityas w h o c a n n o t be conquered by us.
89. Therefore, on hearing t h a t it was by you alone t h a t
these seven great asuras of wicked c o n d u c t have been killed,
L a l i t will derive great satisfaction.
90. If this is d o n e the deity D a n d i n will become pleased.
M a n t r i n too of exalted fortune will surely get the greatest
pleasure.
9 1 . H e n c e , you alone, do kill these seven Daityas in t h e
a r e n a of battle. Raising up our weapons we shall destroy the
entire a r m y of these D a i t y a s " .
92. Oh being told thus a n d encouraged by those aktis on
a c c o u n t of their zeal for w a r ( t h a t deity T i r a s k a r a n i k )
proceeded towards t h e a r m y of Balhaka by means of t h e
vehicle T a m o l i p t a .
93. On seeing h e r advancing, those seven base Asuras
i m m e d i a t e l y r e m e m b e r e d t h e boon granted by t h e sun god.
94. Although t h e splendour of t h e sun e n t e r e d t h e i r eyes,
t h a t destructive power within t h e eyes was overcome w h e n t h e
eyes h a d been covered by the prowess of Tiraskaranik.
95. T h e g r e a t asura B a l h a k a h a d formerly been blind
d u e to his p r i d e on being g r a n t e d t h e boon as well as on
a c c o u n t of his power of weapons. He was blind d u e to anger
also. N o w he literally b e c a m e blind on account of the missile
(of t h e d e i t y ) . Therefore, t h e deity Antardhidevata (i.e. Tiras
k a r a n i k ) dragged h i m by his hairs a n d c u t h i m off by m e a n s of
Jier sword.
96. After c u t t i n g off, with an a r r o w , t h e h e a d of his
Lalita-mhtmya 24.9725.1 1159

vehicle vulture, the deity T i r a s k a r a n i k proceeded towards

Scmukha.
97. After cutting off his h a r d head w i t h a blow of h e r
sharp-edged spear, she gradually killed the o t h e r five Daityas
too.
9 8 . T h e deity A n t a r d h i d e v a t m a d e a g a r l a n d w i t h t h e
seven severed heads of the Daityas by joining one a n o t h e r by
m e a n s of their own tresses. W e a r i n g t h a t g a r l a n d r o u n d h e r
neck she r o a r e d loudly.
99. In the height of their fury, aktis killed their
a r m y wholly a n d m a d e m a n y rivers of their blood flow.
100. W h a t was d o n e by m o t h e r M a h m y was t h e
greatest miracle t h e r e , d u e to the glorious act of covering up
t h e eyes of generals beginning with Balhaka.
101. A few w h o survived the killing b e c a m e u t t e r l y con
fused a n d frightened. In their extreme agony, t h e y sought shel
t e r in t h e lord of n y a k a w h o himself was crying.
102. T h o s e Daityas w h o survived b e g a n to praise
D a n ^ i n a n d M a h m y again a n d again. T h e y were pleased
because they were able to receive t h e graceful blessing glance
from her.
103. T h e aktis w h o were t h e r e shook their heads in
a p p r o b a t i o n saying " W e l l done, well d o n e . " At every step they
praised the deity Tiraskaranik.

CHAPTER TWENTYFIVE
Flight of Visaga1

Hayagriva continued :
1. " T h e r e a f t e r , on h e a r i n g the killing of those (Daityas)
though they h a d the power of P e n a n c e , B h a n d a , the great
Asura, sighed deeply like the Lord of Black serpents.

1. T h i s chapter describes h o w N i t y aktis repulsed the surprise

a t t a c k o n t h e rear o f t h e army b y d e m o n s under V i s a g a , under cover o f
darkness.
1160 Brahmnda Purna

2. Desirous of victory in t h e b a t t l e , B h a n d a of fierce

haughtiness, called his b r o t h e r s a n d took counsel w i t h t h e m in
a solitary place.
3. T h e crown prince too in the c o m p a n y of Visaga, the
younger b r o t h e r , m a d e obeisance t o B h a n d a s u r a a n d went t o
the counsel c h a m b e r in anger.
4. W i t h his m i n d turbulently agitated ( t h e lord of
D a i t y a s ) held consultations w i t h his very trustworthy ministers
beginning w i t h Kutilksa r e g a r d i n g the conquest of Lalit.

Bhanda said:
5. " A l a s ! the downfall of D a i t y a s (enemies of the
Suras) is i m m i n e n t . Powerful fate has begun to be indifferent
now.
6. T h e heaven-dwellers used to r u n away even at t h e
very m e n t i o n of the n a m e s of my servants. T h i s adverse
calamity has befallen such great m e n as we were.
7. Durdht (wicked fate) a n d the inevitable future
convert a strong m a n i n t o a e u n u c h , a rich m a n i n t o a p o o r
m a n a n d a m a n of longevity i n t o one w i t h o u t long life.
8. W h e r e ( h o w powerful) is the intrinsic strength of o u r
arms? W h e r e is w o m a n , the wicked L a l i t ? T h i s cruel decision
has been arrived at by F a t e suddenly a n d unexpectedly.
9. T h e generals who h a d become excessively aggressive
on a c c o u n t of Maya of Sarpini, have been struck d o w n in
the b a t t l e ground by h e r whose heroism is of e x t r a o r d i n a r y
nature.
10. If a w o m a n w h o possesses unrestricted p r i d e thus
a n d w h o makes use of M y strikes at us, fie u p o n o u r strength
e a r n e d by t h e use of powerful arms."
11. My tongue feels a s h a m e d to ( h a v e b e e n compelled
to) speak of this context. Should a w o m a n of wicked pride
suppress a n d smash my a r m y ?
12-13. H e n c e , in this connection, let e n d e a v o u r b e m a d e
for c u t t i n g off h e r roots. H e r activity has been understood by
m e t h r o u g h spies. T h a t Woman of great strength stays b e h i n d
all t h e armies. T h e a r m y consisting of horses, elephants, chariots
etc. is moving in front.
Lalita-mhtmya 25.14-29 1161

14. I n this very o p p o r t u n e m o m e n t m a k e a n a r r a n g e

m e n t for someone to attack her from the rear. P e r h a p s Visaga
m a y be c o m p e t e n t enough to carry out this task of a t t a c k i n g her
from t h e r e a r .
15. L e t fifteen generals w h o h a d p r o u d l y served in m a n y
battles a n d w h o a r e genuinely p r o u d of their rich experience as
veterans, go along with h i m w i t h earnest desire for war.
16. She h a s n o t m a n y a t t e n d a n t s in the back. She is
p e r h a p s g u a r d e d by a few. F o r t h a t very s a m e reason, she
c a n easily be taken captive.
17. H e n c e , O Visaga, m a k e an e l a b o r a t e p r e p a r a t i o n
^and be aggressively p r o u d of it. C a r r y o u t t h e a t t a c k from t h e
r e a r , very cautiously a n d secretly.
18. O n l y a limited n u m b e r of soldiers n e e d a c c o m p a n y
y o u . But let some valorous generals p r o u d of their conquest
of t h e g u a r d i a n s of c a r d i n a l points come w i t h you fully
equipped.
19. L e t fifteen Aksauhins of soldiers proceed a h e a d
{ i n t h e usual m a n n e r ) . But in a disguise, you p o u n c e u p o n
t h a t wicked w o m a n a n d kill h e r .
20-25a. She alone is t h e greatest root cause of all
aktis. If she is e x t e r m i n a t e d a l o n g w i t h t h e roots t h e entire
t r o o p of aktis will perish like t h e cluster of leaves of a lotus
in t h e w a t e r w h e n t h e bulbous r o o t at t h e b o t t o m is c u t
off.
A brilliant c h a r i o t is moving on b e h i n d all o t h e r c h a r i o t s .
T h e b o d y of. t h a t c h a r i o t is t e n Yojanas in height. A great
u m b r e l l a studded w i t h pearls shines above all. It carries in it
four Cmaras frequently moved to a n d fro. Its lofty flag staffs
scrape t h e region of clouds. T h a t wicked fawn-eyed w o m a n
is c o m i n g in t h a t c h a r i o t . After finding h e r o u t by m e a n s of
these signs, you quietly p o u n c e u p o n h e r . Defeat t h a t w o m a n
o f evil c o n d u c t . D r a g h e r b y t h e tresses a n d smash h e r .
25b-29. W h e n t h e a r m y of g r e a t intrinsic s t r e n g t h has
proceeded a h e a d , t h a t w o m a n g u a r d e d b y only w o m e n will
soon come u n d e r your control.
Listen to t h e n a m e s of generals w h o shall assist y o u
a n d whose d u t y it is to h e l p you in t h e war, w i t h o u t a n y
lethargy.
 1162 Brahmnda Purna

T h e f i r s t o n e i s M a d a n a k a b y n a m e . Drghajihva i s t h e
second. T h e n t h e following :
H u m b a k a , H u l u m u l l a , K a l k a a , (v.l. K a r k a a ) , K a l k i -
v h a n a , Pulkasa, P u n d r a k e t u , C a n d a b h u , K u k k u r a , J a m b u -
kksa, J r m b h a n a Tksnarga, T r i k a n t a k a , C a n d r a g u p t a , (v.l.
C a t u r g u p t a in S u p r a 2 1 . 8 0 ) . These are t h e fifteen generals
mentioned.
30. T h e s e generals of g r e a t strength, beginning w i t h
M a d a n a , will come w i t h you. E a c h of t h e m will have an
Aksauhin ( o f a r m y ) w i t h h i m .
3 1 . C a r r y o u t this a t t a c k from t h e r e a r b y doing
everything in closely g u a r d e d secret, so t h a t t h e e n e m y ' s c a m p
does n o t u n d e r s t a n d y o u r m o v e m e n t .
32. I n this m a t t e r you a d o p t t h e m a t u r i t y (of experience)
of g r e a t m e n . O V i s a g a , y o u will a t t a i n excellent v i c t o r y " .
3 3 . After t h e w o r k of d e l i b e r a t i o n was t h u s completed,
Dnava Bhanda with m a n y wicked ministers d e s p a t c h e d
Visaga well g u a r d e d b y t h e generals.
34. T h e n , w h e n t h e y o u n g e r b r o t h e r o f t h e crowned
prince b e g a n a n a t t e m p t t o a t t a c k from t h e r e a r o n r
L a l i t Devi, t h e s u n c a m e t o t h e m o u n t a i n o f setting.
3 5 . W h e n t h e first d a y of t h e w a r was over, t h e first
d a y t h a t was terrifying to all t h e worlds, darkness set in w i t h
a desire to drive it o u t . 1
36. A dense darkness t h a t h a d smoke-like colour like
t h a t h a d t h e lustre of t h e b o d y of a wild Boar a n d t h a t h a d
t h e splendour of t h e b l u e t h r o a t of a peacock spread every
where.
37-42a. It was as if rolled into a l u m p a m o n g t h e b u s h e s ;
i t seemed t o r u n t h r o u g h t h e j o i n t s ; i t a p p e a r e d t o come o u t
from t h o u s a n d s of crevices of t h e e a r t h ; it a p p e a r e d to come
o u t densely from t h e caves of m o u n t a i n s ; whenever at a n y
p l a c e t h e light of l a m p s spread it a p p e a r e d to a c t like a c o w a r d ;
it was given s u p p o r t as it w e r e in t h e lustre of t h e blue lotus
on t h e ears of w o m e n ; it seemed to have combined together
in t h e m a t u r e e l e p h a n t s ' of t h e q u a r t e r s as well as in c o l l y r i u m ;
it a p p e a r e d to h a v e secured t h e friendship of t h e shining
v e r d a n t m e a d o w s ; it a p p e a r e d to have t h e loving e m b r a c e of
1. H e r e e n d s the first d a y of the battle.
Lalit-mhtmya 25.42-54 1163

glittering swords; it a p p e a r e d to have secretly p e n e t r a t e d t h e

thickly grown trees of the forest. G r a d u a l l y t h e dense darkness
increased a n d spread everywhere. T h e entire universe was
enveloped by darkness t h a t a p p e a r e d to have t h e lustre of t h e
b l u e bodice a n d jacket of the w o m a n (in t h e from of) night.
42b-46a. To t h e wicked Asuras, t h e n i g h t time (is
favourable as it) contributes their increase in strength, as t h e i r
skill in t h e use of M y is e n h a n c e d in it.
W h e n t h e assemblage of darkness increases like the
s p l e n d o u r of polished swords, the a r m y was deployed ( i n t o
a c t i o n by t h e highly powerful V i s a g a ) .
T h e generals b e g i n n i n g w i t h D a m a n a p u t o n dark-
coloured coats of mail. T h e y wore dark-coloured t u r b a n s . All
their e q u i p m e n t s were dark-coloured. It seemed as if they
b e c a m e one w i t h dense darkness. T h e y went b e h i n d V i s a g a
after he h a d m a d e obeisance to the elder b r o t h e r .
46b-50a. He was desirous of c o n q u e r i n g M a h e v a r
( t h e g r e a t goddess). He p u t on round his chest t h e a r m o u r
n a m e d M e g h a d a m b a r a k a . His dress a n d a c c o u t r e m e n t were
f i t t e d for t h e n o c t u r n a l b a t t l e . I n t h e s a m e m a n n e r , t h e entire
a r m y too h a d dark-coloured .armour a n d other things.
N o D u n d u b h i was sounded. T h e r o a r i n g r u m b l i n g sound
of t h e Mardala was not h e a r d . T h e sound of Panavas, nakas
a n d Bheris did n o t rise u p . Enveloped in darkness, they
proceeded a h e a d with concealed movements t h a t could n o t
b e seen b y t h e enemies. T h e y h a d t a k e n their swords out o f
their scabbards.
50b-54. T h r o u g h the n o r t h e r n p a t h they surrounded t h e
a r m y of L a l i t t h a t was proceeding towards t h e west. T h e y
t h e n resorted to the eastern p a r t . T h e y proceeded a h e a d slowly
a n d cautiously at every step without m a k i n g a n y noise even in
b r e a t h i n g . T a k i n g their steps very slowly, they went back once
a g a i n in t h e direction of the city. T h e r e they p o i n t e d out the
a r m y of Lalit to their own p e o p l e who asked a b o u t it. F o r
t h e purpose of a t t a c k i n g t h e rear, Dnavas returned
quietly w i t h t h e a r m o u r s covering their bodies. T h e y saw t h e
lofty chariot Cakrarja t h a t resembled t h e m o u n t a i n s M e r u
a n d M a n d a r a a n d was surrounded by t h e excessively refulgent
aktis.
1164 Brahmnda Purna

55-56. T h e r e ( h e saw) t h e goddess in t h e excellent

chariot staying u n d e r t h e umbrella studded w i t h pearls. She
resembled a t h o u s a n d suns ( i n refulgence). She was seated
facing t h e west. She was being served by K m e v a r a n d o t h e r
" N i t y " deities w h o h a d t h e same affluence as she herself,
t h r o u g h pleasant conversations and other pastimes in t h e i r
excellent chariot.
57-58. She was eagerly a n d joyously looking at t h e
g r e a t a r m y proceeding a h e a d . Visaga considered t h a t lady
w h o h a d been p r e p a r i n g for an extra-ordinary b a t t l e in such
circumstances (as mentioned before) as t h e goddess herself.
T h a t wicked-souled D a i t y a a t t a c k e d t h e r e a r o f t h a t leading
C h a r i o t with his soldiers.
59. I t was t h e r e t h a t t h e encircling a r m y o f aktis
beginning w i t h A n i m ( p o t e n c y of assuming m i n u t e form)
a n d h u n d r e d s of soldiers beginning w i t h A n i m m a d e a great
t u m u l t u o u s sound.
60-65. T h e D n a v a s of great inherent s t r e n g t h started
w a r in diverse ways smashing (the a r m y of Lalit) by
m e a n s of sharp-edged spears, h a m m e r s , javelins h u r l e d with
h a n d s , Bhuuna'is (a sort of missile) a n d t h r o u g h spears
n a m e d aktis t h e blows from w h i c h were as ruthless as those
of t h u n d e r b o l t . T h e g r o u p of Saktis seated in t h a t chariot
b e c a m e suddenly excited a n d a g i t a t e d w h e n t h e i r enthusiasm
for t h e b a t t l e was suddenly upset, w h e n t h e i r bodies were
afflicted by adverse circumstances. By t h a t t i m e t h e d e m o n s
h a d come a n d occupied t h e n i n t h step of t h e leading chariot
C a k r a n t h a . W i t h invisible weapons called Vipfas they b e g a n
to split a n d tear.
T h e t r o o p of aktis was caught in a difficult situation.
T h e i r vulnerable points were w o u n d e d w h e n t h e a r m o u r s were
h i t a n d split by t h e arrows of D n a v a s whose forms were
h i d d e n by darkness a n d whose weapons a n d coats of m a i l were
invisible. H e n c e t h e t r o o p of aktis l a m e n t e d before Lalit.- A
g r e a t fear beset t h e m as before.
66-68. O n h e a r i n g a b o u t this, L a l i t b e c a m e furious. I n
t h e m e a n t i m e B h a n d a w h o was fierce as well as efficient in
secret m a n o e u v r e s , sent K u t i l k s a of great prowess a l o n g w i t h
Lalit-mhitmya 25.69-79 1165

t e n Aksauhins of soldiers to t h e battle-field for destroying t h e

a r m y of Lalit. K u t i l k s a fought a great b a t t l e in such a w a y
t h a t t h e a r m y p r o c e e d i n g a h e a d could n o t r e t u r n o n h e a r i n g
t h e t u m u l t u o u s sound from b e h i n d .
69-70. T h u s , t h e b a t t l e was two-sided b o t h i n t h e r e a r
as well as in front. T h e r e was a g r e a t chaotic a n d t u m u l
t u o u s sound i n t t h e array o f aktis. T h e D a i t y a s w h o a r e
powerful at n i g h t were enveloped in darkness a n d were highly
h a u g h t y , b r o u g h t about a g r e a t d e a l of disorder in t h e c a m p of
t h e goddess.
7 1 . Crores a n d crores of enemies (of D n a v a s ) fell
d o w n after being g i r t a n d b o u n d b y evil-souled V i s a g a ,
t h e generals beginning w i t h M a d a n a ( D a m a n a ) a n d t h e
excellent soldiers,
72. T h e chariot C a k r a r j a encircled by t h e volleys* of
a r r o w s a n d ( h u n d r e d s of o t h e r ) missiles of Daityas shone
like a lordly m o u n t a i n s u r r o u n d e d by flights of cranes.
73. An a r r o w discharged by t h e vicious-souled Visaga
w h o h a d occupied t h e lowest step (of t h e c h a r i o t ) shattered
t h e royal fan of t h e goddess.
74. W h e n t h e troops of aktis b e c a m e bewildered by
this accidental m i s h a p , t h e Nity deities, t h e chief of w h o m
was K m e v a r b e c a m e excessively furious.
75. On observing t h e lotus-like, face of Srdev m a r k e d
by the brows knitted slightly, t h e N i t y deities b e c a m e greatly
worried a n d exerted themselves all t h e m o r e .
76. These N i t y deities were K l a s v a r p i n s (having
time units for their f o r m s ) . E v e r / o n e of t h e m h a d a T i t h i
( L u n a r d a y ) for h e r physical form. On seeing t h e fury of t h e
empress, they exerted themselves for t h e fight.
77. T h e y bowed to t h e goddess t h e great queen of g r e a t
dignity a n d magnificence. W i t h their voice choked on a c c o u n t
of their eagerness for fighting t h a t h a d risen in t h e m suddenly
they spoke.
78-79. Tithinity deities said :
"O Empress, O goddess of t h e Devas, cowardly a n d
vicious Daityas eagerly devoted t o M y a n d deceit a r e
p r e p a n g t o a t t a c k your a r m y sent a h e a d a n d g u a r d e d well
1166 Brahmnda Purna

b y g r e a t aktis beginning w i t h D a n d i n , M a n t r a n t h a n d
others. B y a t t a c k i n g from t h e r e a r they a r e pressing h a r d t h e
excellent chariot.
80. H e n c e , we shall suppress t h e p r i d e of t h e enemies
of gods w h o have concealed their bodies b e h i n d darkness.
J u s t observe it for a few m o m e n t s .
8 1 . T h e r e a r e two N i t y deities : one Vahnivsin, the
o t h e r J v l m l i n . I n the b a t t l e with t h e light kindled b y
t h e m b o t h , D a i t y a s will be clearly seen by us.
82. After suppressing t h e p r i d e of these Daityas
engaged in a t t a c k i n g from t h e rear*, we shall i m m e d i a t e l y r e t u r n
to serve t h e lotus-like feet of ( Y o u r H i g h n e s s ) . C o m m a n d u s ,
O g r e a t queen for t h e suppression of vicious fellows".
83-84. W h e n this was s u b m i t t e d by t h e N i t y deities,
she said, " L e t i t b e s o " . T h e n the deity N i t y n a m e d
K m e v a r bowed to goddess L a l i t . It was she w h o
was sent by t h e m to kill those Daityas of evil c o n d u c t w h o
were b e n t u p o n fraudulentine w a r . She assumed a face
reddened d u e to anger a n d blazing like t h e rising sun. She
kept h e r bow r e a d y d r a w n a n d said.
8 5 . " O sinful fellows, stop. You a r e engaged i n frau
d u l e n t w a r after getting t h e help of darkness. I shall cut y o u
off".
86. She t a u n t e d t h e m t h u s . After e x t r a c t i n g arrows
from the quiver, she stepped d o w n (from t h e last rung) while
h e r m o v e m e n t faltered a little d u e to a n g e r .
87. O t h e r Nity deities too moved on, such as Bhagaml
a n d others. T h e y h a d bows i n their h a n d s . T h e y too got d o w n
from t h e step.
88. T h e N i t y deities J v l m l i n a n d Vahnivsin got
ready for the b a t t l e . T h e y brightened t h e b a t t l e field by means
of their refulgence.
89. W h e n t h e a r e a of t h e b a t t l e was thus illuminated, t h e
wicked D n a v s b e c a m e excessively furious as their bodies
could be seen clearly.
90. Those fifteen N i t y deities beginning w i t h K m e v a r i
Lalit-m&htmya 25.91-102 1167

w i t h weapons in their h a n d s a n d r o a r i n g like lions smashed

Daityas easily as t h o u g h in a play.
9 1 . T h e r e in the battle-field a great t u m u l t u o u s sound
arose as t h o u g h t h e waves of the ocean were lashing at the
shores, when it was stirred by the M a n d a r a m o u n t a i n (while
c h u r n i n g for A m r t a ) .
92. Those N i t y deities drew their Prnakodandas
(life-breath-bow). W i t h their a r m s w h e r e bangles were m o v i n g
to a n d fro they c o m m e n c e d a dreadful w a r .
93. T h e b a t t l e t h u s went on for three Ymas ( w a t c h e s ;
o n e Y m a - t h r e e h o u r s ) . T h e Aksauhins were killed b y the
s h a r p arrows of N i t y deities.
94-97. At first with h e r arrows K m e killed t h e
the wicked D a m a n a ( M a d a n a ) . B h a g a m l tore u p the
general Drghajihva. T h e deities Nityaklinn a n d B h e r u n d
killed H u m b e k a a n d H u l u m a l l a k a (v.l. H a l a m u l l u c a supra
I I I . i v . 2 2 - 7 9 ) . V a h n i v s killed Kaklasa (v.l. Karkas'a) with
her s h a r p arrows. W i t h her arrows Mahvajrevar split up
K e k i v h a n a (v.l. K a l k i v h a n a ) . Sivadt sent Pulkasa to the
a b o d e of Y a m a (god of D e a t h ) . T v a r i t tore asunder P u n d r a -
ketu with m i g h t y arms. T h e N i t y deity K u l a s u n d a r killed
Caruiabhu and Kukkura.
98. N l a p a t k a n d Vijaya proud of their victory m a d e
a sacrificial offering of J a m b h a n a in the battle-field. T h e Nity
deity S a r v a m a g a l i k c h o p p e d off T k s n a r g a . T h e N i t y
deity J v l m l i n killed the terrible T r i k a r n a k a ( i . e .
Trikantaka).
99-101. Citr killed G a n d r a g u p t a (v.l. C a t u r g u p t a ) of
g r e a t evil conduct.
W h e n all t h e wicked generals h a d b e e n killed, Visaga
b e c a m e extremely angry. T h e powerful D a i t y a moved a h e a d .
W h e n only two ghatis r e m a i n e d of the last Yama of the night
for two G h a t i k s t h a t vicious fellow fought with the Nitys.
In view of t h e impossibility of victory he wished to r u n
away.
102. Visaga's a r m o u r was split by the s h a r p arrows
issuing from the bow d r a w n by the h a n d of Kmevar. He
1168 Brdhmnda Purna

b e c a m e bewildered in his m i n d very m u c h . H e fled along w i t h

t h e soldiers w,ho survived killing.
103. T h i s wicked D n a v a was n o t killed by t h e m because
he was to be killed only by D a n d a n t h ' s arrow, the refulgence
of which was like t h a t of t h e staff of K l a .
104. W h e n the wicked V i s a g a , t h e b r o t h e r of B h a n d a
f l e d , t h e night too d a w n e d . All t h e c a r d i n a l p o i n t s b e c a m e
bright.
105. " I t is not p r o p e r to chase a w a r r i o r w h o flees from
the battle-field". T h i n k i n g thus, t h e N i t y deities refrained
from fighting at t h a t time.
106. T h e N i t y deities w h o were p r o u d of their victory
a n d whose bodies w e r e d r e n c h e d in blood oozing from t h e
wounds m a d e by t h e weapons of D a i t y a s , bowed down to
goddess rlalit.
107-109. T h u s a great terrifying battle took place then$
a t night. O n h e a r i n g t h e news the g r e a t q u e e n looked a t t h e
forms of N i t y deities w o u n d e d by t h e weapons. She
glanced at t h e m w i t h h e r merciful side-glance. By t h a t m e r e
glance all t h e wounds were healed. L a l i t b e c a m e pleased w i t h
t h e exploits of N i t y deities.

CHAPTER TWENTYSLX

Bhandsura's Sons Slain

Hayagriva said :
1. " E v e n t h e m i g h t y K u t i l k s a w h o was a c c o m p a n i e d
by an a r m y of t e n Aksauhins was u t t e r l y defeated in t h e
b a t t l e b y t h e s h a r p arrows o f D a n d a n t h a n d h e f l e d from
t h e field. T h e a r m y consisting of ten Aksauhins was destroyed
by her at night.
2. On h e a r i n g this news B h a n d a b e c a m e bewildered.
O n h e a r i n g a b o u t t h e fraudulent b a t t l e o f t h e wicked
d e m o n s d u r i n g t h e night, M a n t r i n a n d D a n d a n t h b e c a m e
dejected.
Lalit-mhtmya 26.3-16 1169

3. "Alas a great c a l a m i t y h a d befallen the goddess

through D a i t y a s . Shallow-minded t h a t we were we h a d
gone very far a h e a d .
4. P r o p e r defence of p r o m i n e n t chariot M a h c a k r a
h a d not b e e n provided for t h r o u g h soldiers'. Availing of this
o p p o r t u n i t y , d a m a g e has been effected by the wicked demons
d u r i n g t h e night.
5-6. We must reflect on this p o i n t " W h a t h a p p e n e d
there? W a s the b a t t l e fought by our lady? Did the other aktis
fight with the great Asuras? W h a t should be d o n e now? W h a t
does the great goddess t h i n k ? "
7. On being agitated by these doubts a n d fears, D a n d a
n t h a n d others proceeded towards Lalit, keeping M a n t r i n
in front of t h e m .
8. W h e n the n i g h t d a w n e d , all those h o n o u r e d generals
of t h e troops of aktis c a m e a n d stood a r o u n d the l e a d i n g
chariot.
9. M a n t r i n a n d D a n d a n y i k got down from . their
vehicles, placed the a r m y b e n e a t h a n d they themselves ascended
the c h a r i o t (of the goddess).
10-11. By means of h u r r i e d paces, they climbed up
those n i n e steps. T h e y were ( d u l y h o n o u r e d ) a n d informed
by aktis stationed on the different steps. M a n t r i n a n d
D a n d a n y i k a p p r o a c h e d ths great queen. W i t h the eight
limbs touching the ground (i.e. by p r o s t r a t i n g before t h e
goddess), they s u b m i t t e d t o t h e goddess thus :
12. "O Ambik, we h e a r d t h a t a great c a l a m i t y took
p l a c e . H a r m has b e e n caused b y the wicked Daityas b y
a fraudulent b a t t l e .
13. T h a t vicious fellow of evil c o n d u c t is afraid of an
o p e n b a t t l e . He desires to achieve victory by deceitful mans.
14. F o r t u n a t e l y , the arrows etc- of the vicious demons
h a v e not t o u c h e d t h e person of our lady. H e n c e he is alive.
15. O great queen, it is by seeking the sole support of
your majesty's feet t h a t all of us live a n d achieve w h a t we
desire.
16. H e n c e , it is our d u t y to defend the person of Y o u r
Majesty. T h e p r o m i n e n t Daityas a r e experts in t h e use of
1170 Brahmnda Pur&na

M y . In this connection let t h e deliberations and consultations

b e held.
17. T h e base D n a v a s beginning with B h a n d a should
be defeated d u r i n g t h e period of their misery. (Henceforth)
they shall not be able to carry on fraudulent war n o r shall
they p e n e t r a t e this a r m y .
18. For t h a t purpose an enormous c a m p h u n d r e d Yojanas
in extent should be built on the southern side of the m o u n t a i n
Mahendra.
19-22. Let a r a m p a r t of blazing fire be m a d e for
defence. For suppressing the haughtiness of t h e enemy, let
t h e intervening space of o u r c a m p site be m a d e a h u n d r e d
Yojanas in length. T h e gate of the r a m p a r t wall of fire
should be in the south because nyaka the city of the
enemies is situated in the southern region. M a n y a t t e n d a n t s
should be employed at the e n t r a n c e . T h e y should be a r m e d a n d
be ready to stop those who go in or come out. O n l y those who
a r e always active, w h o are ready to forego sleep a n d w h o are
never idle should be engaged.
23-24. In case it is a r r a n g e d in this m a n n e r , the frau
d u l e n t attack designed to be carried o u t by o u r enemies, t h e
wicked (demons), will be impossible. T h e y c a n n o t m a k e a major
surprise attack during untimely hours such as dusks, mid-nights
etc., If not, the evil-minded Daityas who a d o p t m a n y M y -
tactics will strike t h e entire g r e a t a r m y like robbers who p l u n d e r
everything before our eyes".
25. After h e a r i n g these words of M a n t r i n a n d D a n d a
n t h , Lalit spoke thus, shedding pearls, as it were, by m e a n s
of the white sparkles of t h e teeth.
26. " T h i s counsel of your is the result of a very good
deliberation a n d a fine intelligence. T h i s is the p a t h of shrewd
a n d wise people. This is t h e ancient a n d e t e r n a l policy.
27. It is only after making proper a r r a n g e m e n t for the
defence of one's own a r m y by adopting strong measures t h a t
t h e offensive against t h e enemy's forces should be u n d e r t a k e n
by the leading persons who wish to a t t a i n v i c t o r y . "
28. After saying thus to M a n t r i n and D a n d a n t h t h a t
goddess L a l i t called the- N i t y deity J v l m l i n i a n d spoke
hus.
Lalit-mhtmya 26.29-40 1171

29. "O d e a r one, y o u have t h e form of fire. Y o u r fea

tures are fiery flames. Let the defence of this g r e a t a r m y be
provided for by you.
30. After encircling t h e g r o u n d to the extent of a h u n d r e d
Yojanas assume the form of a fiery flame t h i r t y Yojanas in
height.
31. Leaving an opening of a Yojana r e t a i n y o u r blazing
body elsewhere. H a v i n g adopted the n a t u r e of a fiery flame
protect the entire a r m y " .
32. After saying this to the N i t y deity J v l m l i n i k ,
Lalit the goddess a t t e m p t e d to proceed to the n o r t h e r n region
of the M a h e n d r a .
33. T h a t Nity deity who h a d t h e eternal features of
blazing fiery flames a n d who presided over t h e Caturdai
(fourteenth) L u n a r d a y said " S o b e i t " a n d bowed down t o
her.
34. As directed by h e r a l o n e before, t h e region of
ground having the M a h e n d r a m o u n t a i n to its n o r t h (see verse
18) was encircled (by the N i t y deity who) blazed in the form
of a fiery enclosure.
35-36. ( T h e Nity deity) h a d the features of a garland
of fiery flames or the Ketak flowers forming a circle in the
sky.
By entering t h e enormously spacious enclosure, t h e a r m y
of D a n d a n t h , the a r m y of M a n t r i n t h a n d t h e large a r m y
of other great aktis also became liberated from fatigue a n d
shone well.
37-40. D a n d i n i placed t h e leading c h a r i o t Rjacakra-
r a t h a in t h e middle. She placed her own chariot on t h e left
side. On t h e right side she placed t h e chariot of y m a l . On
the back she p l a c e d Sampad and in the front H a y s a n . After
placing (different persons) all r o u n d G a k r a r j a r a t h a , she
stationed a t t h e e n t r a n c e the deity n a m e d S t a m b h i n i w h o
a p p e a r e d fierce with a blazing staff for h e r w e a p o n a n d w h o
was accompanied by twenty Aksauhins of soldiers. T h i s deity
of D a n d a n t h is well known as Vighnadev also.
After a r r a n g i n g for t h e complete defence of the c a m p ,
w h e n the sun h a d risen well up in t h e sky, t h e deity Potrini
resorted to w a r once again.
 1172 Brahmnda Purna.

4 1 . T h e r e u p o n , m a k i n g a g r e a t d e a l of t u m u l t u o u s shout
a n d u p r o a r , t h e g r e a t a r m y of aktis set o u t from t h e fiery
enclosure t h r o u g h t h e opening.
42. O n h e a r i n g t h a t t h e interior o f t h e c a m p o f L a l i t
h a d been well g u a r d e d thus, B h a n d a , t h e ferocious D n a v a ,
felt t h e fever of g r e a t i n d i g n a t i o n all over again.
43-45. H e h a d consultation once again w i t h Kutilksa
a n d others, w i t h V i s a g a a n d Viukra as well as with his own
sons. In order to carry on t h e battle in one extensive onslaught,
t h a t fierce D n a v a B h a n d a called his sons G a t u r b h u a n d others
w h o resembled t h e four oceans a n d w h o were efficient in all
activities connected with w a r . Blazing w i t h fierce fury, he sent
t h e m to t h e b a t t l e front.
4 6 . His sons t h i r t y in n u m b e r , were mighty, with huge-
bodies. I shall m e n t i o n t h e i r n a m e s , O Pot-born sage, listen.
47-50. T h e y w e r e C a t u r b h u , Cakorksa, t h e third one
Catuiras, Vajraghosa, r d h v a k e a , M a h k y a ( M a h m y a
i n I I I . iv. 2 1 . 18), M a h h a n u , M a k h a a t r u , M a k h a s k a n d ,
Simhaghosa, S i r l a k a * , L d u n a , P a t t a s e n a , Purjit, P r v a -
m r a k a , Svargaatru, Svargabala, D u r g k h y a ( i . e . one n a m e d
D u r g a ) , S v a r g a k a n t a k a , Atimya, B r h a n m y a a n d t h e powerful
Upamya.
T h e s e were t h e h a u g h t y evil-minded sons of Daitya,.
B h a n d a . T h e y h a d vigorous physical bodies a n d heroism on a
p a r w i t h t h e i r father.
5 1 . After coming they devoutly saluted the feet of B h a n d a .
Glancing at t h e m w i t h delighted eyes, t h a t D n a v a t h e destro
yer of his own family, spoke these words gravely.
52. " O ! m y sons, w h o c a n b e equal t o you o n t h e
E a r t h ? It is w i t h your help alone t h a t t h e universe was former
l y conquered b y m e .
53. In t h e course of the b a t d e , y o u h a v e furiously pulled
t h e tresses of (devas such as) akra, Agni, Y a m a , N i r r t i a n d
Varuna.

Eight names are omitted here (3.4.21.82) they are Andhaka,

Sindhuhetra, Kpaka, Kpilocana, Guhk?a, Gandagalla (Gandavella),.
Candadharma, Yamntaka.
Lalit-mhtmya 26.54-64 117$

54. You know ( h o w to wield) all kinds of missiles a n d

weapons. But, even w h e n you all a r e wakeful a n d alert, t h i s
deprivation has befallen o u r family.
55. A certain way-ward a n d n a u g h t y w o m a n , who
employs M y tactics a n d who is foolishly p r o u d a b o u t ( h e r
capacity for) fighting a n d is accompanied by m a n y women on
a p a r with herself, is harassing us.
56. Therefore, you should certainly b r i n g h e r u n d e r
your control in t h e course of b a t t l e . She should be c a p t u r e d
alive by you w h o a r e e q u i p p e d with blazing weapons.
57. T h e r e is impropriety in sending y o u all against o n e
w o m a n despite t h e fact t h a t you a r e blind w i t h i m m e a s u r a b l e
fury. Still this is h o w fate works.
58. Please e n d u r e this one t h i n g c o n t r a r y to your heroism
and glory".
After saying thus, B h a n d a , the leading D a i t y a , despatched
t h e m to t h e battlefield. In o r d e r to assist t h e m he sent two-
h u n d r e d Aksauhins of soldiers too.
59. Being t h e Tilakas (the sacred m a r k on t h e forehead)
on t h e face of (the lady in t h e form of) t h e a r m y consisting of
two h u n d r e d Aksauhins, they ( t h e sons of B h a n d a ) went o u t
from t h e i r a b o d e with arms in their h a n d s a n d their brows well-
k n i t t e d in a n g e r a n d frown.
60. At t h e d e p a r t u r e of t h e sons of B h a n d a t h e e a r t h
q u a k e d . T h e r e were m a n y evil portentous p h e n o m e n a . T h e
universe b e c a m e excessively frightened.
6 1 . As t h e princes went along t h e streets in their vehicles,
t h e elderly w o m e n of the city showered those princes of great
s t r e n g t h with fried grains.
62. T h e b a r d s a n d t h e panegyrists eulogised the princes.
T h e ladies of t h e city performed t h e rite of ceremonious
waving of lights as a m a r k of good wishes at every door.
6 3 . W h e n they set off, t h e e a r t h a p p e a r e d as t h o u g h it
was being split; it seemed as t h o u g h the sky was being d r a g g e d
a n d it looked as though t h e sea was being c h u r n e d up a n d
revolving.
64. T a k i n g with t h e m an a r m y consisting of two h u n d r e d
1174 Brahmnda Purna

Aksauhins of soldiers, t h e sons of B h a n d a set out from the city

with faces r e n d e r e d cruel on a c c o u n t of eyebrows raised in
anger.
65-67. T h e y boastingly said to one a n o t h e r " I n the
course of t h e battle we shall devour the armies of aktis
in a m o m e n t . W i t h sharp arrows we shall reduce their
weapons to powder. W i t h our v e h e m e n t violence a n d velocity,
we shall suppress t h e enclosure of fiery r a m p a r t wall. We shall
quickly arrest a n d c a p t u r e t h a t vainly p r o u d a n d foolish L a l i t " .
T h e y swaggered thus to one a n o t h e r by loudly proclaiming
heroic boasts. T h e sons of B h a n d a thus a p p r o a c h e d t h e enclo
sure of fiery r a m p a r t .
68. Blinded by youthfulness a n d a r r o g a n c e , with their
power of vision all b u t restrained and with eyebrows lifted up
crookedly, t h e y m a d e loud noise like t h e r o a r of a lion.
69. It seemed as if t h e whole cosmic egg was being split
by it, because it h a d great impetuosity a n d the velocity of the
terrible t h u n d e r i n g of clouds at t h e time of world-dissolu
tion.
70. T h e o u t c o m e of this loud sound t h a t h a d not been
experienced before excited a n d stirred up the ears a n d the
minds of Saktis.
7 1 . After coming they m a d e a great u p r o a r t h r o u g h their
soldiers a n d discharged different weapons t h a t increased the
splendour of aerial chariots.
72. On h e a r i n g t h a t the sons of D a i t y a B h a n d a the
chief of w h o m was G a t u r b h u h a d c o m e for t h e purpose of
fighting, Bl (the d a u g h t e r of Lalit) showed interest in it.
1
73-77a. She was the d a u g h t e r of L a l i t Dev. She always
stayed n e a r t h e goddess. She was w o r t h y of being wor
shipped by all aktis. She was an a d e p t in m a r t i a l feats
a n d exploits. H e r form a n d features were like those of L a l i t .
She was always like a nine y e a r old girl yet she was a great

1. T h i s means it w a s after a b o u t nine or ten years after Lalit's

marriage that she undertook the c a m p a i g n a g a i n s t Bhandasura. A sort of
poetic b a l a n c e is effected by m a t c h i n g the daughter of L a l i t against the
sons of Bhandasura in the battle.
Lalit-mhatmya 26.77-88 1175-

m i n e of all lores. H e r b o d y was like t h e rising sun. H e r cree

per-like slender body was in complexion. She was p e r p e t u a l l y
present n e a r t h e foot-rest of t h e great queen. She was at it were
t h e vital b r e a t h of the goddess moving externally. She was her
fourth eye. She b e c a m e furious a n d t h o u g h t t h u s : " I shall
immediately kill those sons of B h a n d a who h a v e come h e r e " .
After m a k i n g u p h e r m i n d thus, B l m b submitted t o t h e
great queen.
77b-80. " M o t h e r , t h e sons of B h a n d a , t h e g r e a t D a i t y a ,
h a v e c o m e to fight. I wish to fight w i t h t h e m . I am interested
in this because I am a y o u n g girl. My a r m s t h r o b w i t h an
itching sensation for w a r . T h i s is my playful activity. It should
n o t be curbed by y o u r orders of prohibition. I n d e e d I am
a girl loving toys a n d playful pastimes. By this play of
fighting for a m o m e n t , I shall become delighted m e n t a l l y . "
On being requested thus the goddess replied to K u m r i k .
81-83. " D e a r child, your limbs are very t e n d e r a n d soft.
You a r e only nine years old. This is your first step a n d per
formance. Y o u r training in warfare is fresh a n d recent. Y o u
a r e m y only d a u g h t e r . W i t h o u t you, m y b r e a t h i n g activity
does n o t go on even for a m o m e n t . Y o u a r e my very vital
b r e a t h . D o n o t g o i n for the great war. W e have D a n d i n ,
M a n t r i n a n d crores of o t h e r aktis for fighting. D e a r child, w h y
d o y o u c o m m i t this b l u n d e r ? "
84-85. Although prevented thus by r Lalitdev, t h e
girl was overcome by adolescent curiosity. She requested once
a g a i n for permission to fight. On observing her stead-fast
decision, rlalit, t h e m o t h e r , g r a n t e d h e r permission after
closely clasping h e r in h e r a r m s .
86. She took off one of h e r a r m o u r s a n d gave it to h e r .
F r o m h e r weapons she gave h e r t h e requisite w e a p o n s a n d
sent h e r off.
87. K u m r i k (the virgin goddess) got i n t o t h e covered
p a l a n q u i n t h a t h a d been extracted b y t h e g r e a t q u e e n from t h e
staff of her bow a n d to which h u n d r e d s of swans were yoked
for d r a w i n g .
88. W h e n she ( t h e girl) was set out for t h e battle, the
1176 Brahmnda Purina

deities stationed on all t h e steps bowed d o w n to her with p a l m s

j o i n e d in reverence a n d held their swords erect.
89 .Being saluted by t h e m , she got d o w n from t h e excel
lent chariot G a k r a r j a r a t h a a n d entered t h e a r m y stationed a t
the bottom.
90. On seeing t h e girl red-faced in fury coming o n ,
M a n t r i n a n d D a n d a n t h were frightened. T h e y said these
words :
91-93. " W h y , O princess, have you actively engaged
yourself in battle? W h y are you suddenly despatched to t h e
w a r front by t h e g r e a t queen herself? W h e n t h e soldiers are
present a n d ready, this is n o t proper. Since you, O girl, a r e
t h e personified life of rdev, recede from your enthusiastic
p a r t i c i p a t i o n i n war. W e a r e m a k i n g obeisance t o y o u " .
T h o u g h earnestly requested by them, she moved on stead
fast in h e r decision.
94. M a n t r i n a n d D a n d a n y i k were immensely surprised.
T h e y went along with h e r on either side in order to g u a r d h e r .
95. Followed by b o t h of t h e m along w i t h p l e n t y of sol
diers, K u m r i k w e n t o u t t h r o u g h t h e o p e n i n g i n t h e f i e r y
enclosure.
96. Seated in her covered p a l a n q u i n , she accepted a n d
acknowledged t h e series of palms j o i n e d in reverence by way of
obeisance of t h e armies of aktis along w i t h their
leaders.
97-98. T h a t virgin, t h e suppressor of enemies, rushed at
t h e wicked sons of B h a n d a . She h a d no p r i v a t e a n d local a r m y .
T h e entire a r m y o f L a l i t b e c a m e her own a r m y . T h e n com
m e n c e d t h e w a r w h e r e haughtiness a n d feats of exploits were
displayed.
99-100. T h e Virgin showered volleys of arrows on t h e
leading Daityas. T h e f i g h t t h a t t h e d a u g h t e r o f t h e great q u e e n
fought w i t h t h e sons of Asura B h a n d a was a t h i n g covet-
able to b o t h Suras a n d Asuras. On seeing t h a t n i n e year old
girl discharging volleys of arrows seated within the p a l a n q u i n ,
D a i t y a princes b e c a m e surprised very m u c h .
101. T h e female a t t e n d a n t s moving u p a n d down every
m o m e n t informed t h e g r e a t q u e e n a b o u t the magnificent fight
c a r r i e d on by t h e girl.
Lalit-mhtmya 26.102-117 1177

102. M a n t r i n a n d D a n d a n t h r e m a i n e d there as silent

onlookers b u t they never left her in t h e course of t h e b a t t l e .
103. T h o u g h t h e virgin h a d only one single physical
form she a p p e a r e d differently to each one of those sons of
D a i t y a like a series of reflections of t h e sun.
104-107. H e r face was red w i t h anger like t h e r e d lotus.
"With fire-crested arrows she h i t a n d pierced t h e vulnerable
a n d vital parts of their bodies. Along w i t h the different kinds of
shouts of " W e l l d o n e " of the heaven-dwellers w h o stood watch
i n g i n t h e f i r m a m e n t , M a n t r i n a n d D a n d a n t h too gave
expression to t h e i r surprise. Being praised t h u s by these, t h e
active a n d agile virgin w e n t on fighting. By discharging m i r a
culous missiles a n d counter missiles, she h i t a n d injured all of
t h e m a n d exhibited h e r strength d u r i n g t h e second d a y o f the
battle.
108. By discharging t h e N r y a n a missile, t h e d a u g h t e r
of t h e g r e a t queen r e d u c e d t h e a r m y consisting of two h u n d r e d
Aksauhins to ashes within a. trice.
109. By. t h e destruction of t h e Aksauhins within a
short w h i l e , they b e c a m e furious. D r a w i n g their big bows
fully, t h e y r u s h e d in a b o d y w i t h ease.
110. T h e r e u p o n , a t u m u l t u o u s a n d c h a o t i c sound rose
from t h e midst of aktis a n d the heaven-dwellers. T h a t
virgin t h e n d i s c h a r g e d t h i r t y arrows simultaneously.
111. T h e h e a d s of all t h i r t y sons of B h a n d a were
struck d o w n by t h e t h i r t y arrows w i t h crescent-shaped tips,
discharged b y h e r w i t h g r e a t dexterity.
112. W h e n the sons of B h a n d a a t t a i n e d t h e a b o d e of
t h e god of d e a t h thus, those celestials s t a n d i n g in t h e sky
were surprised very m u c h . T h e y showered flowers.
113. T h a t d a u g h t e r of t h e g r e a t q u e e n w h o h a d killed
t h e armies of Asuras was very joyfully e m b r a c e d by
Mantrin and Dandanth.
114. W i t h shouts of 'well d o n e ' p r o c l a i m i n g h e r victory
a n d increasing in t h e i r brilliance, d u e to h e r feats of exploits,
t h e d a n c i n g aktis m a d e uproarious sounds exciting t h e
t h r e e worlds.
115-117. T h e leading generals of aktis w i t h D a n d -
1178 Brahmnda Purina

a n t h a t t h e h e a d o f t h e m all, w e n t u p i n order t o r e p o r t t h a t
wonderful performance to t h e g r e a t q u e e n .
On h e a r i n g about t h e praises of the excellent work of the
a r m s of h e r d a u g h t e r , submitted by t h e m , goddess Lalitmbik
derived great pleasure.
T h e e n t i r e t r o o p of aktis became excessively surprised
at h e r exploits never observed before a m o n g D e v a s .

CHAPTER TWENTYSEVEN

The Exploits of GananStka1

Hayagriva narrated :
1. W h e n t h e sons were killed, t h a t leader of t h e D a i t y a s
t h o u g h t t h a t t h e r u i n of t h e whole family h a d set in. He w a s
over-whelmed w i t h t h e fire of grief a n d l a m e n t e d .
2. " A l a s my sons, of liberal qualities. O my sons devot
ed solely to m e . O my sons instilling n e c t a r into my eyes.
Alas ! my sons, t h e cause of my flourishing family.
3. You were eager to break t h e pride of all excellent
Suras, O my sons ! Y o u were like t h e god of love e n c h a n t i n g
t h e m i n d s of all damsels of Suras.
4 . D o reply u n t o m e ! D o b o u n c e into a n d d a n c e i n m y
l a p . W h y have you forsaken this your father now ? W h y have
you gone in search of happiness (elsewhere) ?
5. O my sons, w i t h o u t you, my kingdoms do n o t a p p e a r
splendid. My abodes a r e e m p t y a n d void ! My royal council-
c h a m b e r is void w i t h o u t y o u ;

T h i s chapter shows t h a t t h e belief in the elephant-headed g o d Ganea

as the destroyer of difficulties or i m p e d i m e n t s in an undertaking was current
at the t i m e of the author of this Mhtmya and people used to worship
g o d G a n e a first e v e n in formal worship of other deities. T h i s super-position
or priority of G a n e a worship is attributed to the b o o n of Lalit as a reward
o f his exploits i n the c a m p a i g n against Bhandsura ( V . 1 0 4 ) .
Lalit-mhtmya 27.6-17 1179

6. O dejected ones (?), how were you all wholly killed ?

H o w did t h a t wicked w o m a n a b r u p t l y kill in the battle all of
you, t h e prowess of whose mighty a r m s could not be challenged
a n d w h o a r e , as it were, the sprouts of my family ?
7-9. All my happiness is ruined ! Hereafter, as the family
has decayed, adventuresome n a t u r e a n d happiness too h a v e
decayed. It was t h r o u g h the merits of my previous births
that I o b t a i n e d you all. But today you all have been
destroyed. So I too am ruined. Alas ! my sons, I am
d o o m e d . I am caught in adversity ! I am u n f o r t u n a t e , O my
sons ! "
T h u s he l a m e n t e d , shedding profuse tears o u t of grief.
W i t h his tresses left dishevelled, he began to grumble a n d
b a b b l e . W i t h a broken h e a r t , he fell i n t o a swoon a n d d r o p p e d
down from his royal seat.
10. Viukra, Visaga a n d K u t i l k s a consoled B h a n d a ,
in t h e assembly c h a m b e r ( b y emphasizing) on t h e crooked
workings of fate.

Viukra said : /
11. "O lord, have you become a victim of sorrow like
an o r d i n a r y u n c u l t u r e d fellow ? You are l a m e n t i n g over y o u r
sons w h o h a v e courted d e a t h in the g r e a t b a t t l e .
12. This is the righteous a n d eternal p a t h laid d o w n in
t h e case of heroes; if they m e e t with deserved d e a t h , t h e i r
d e a t h in t h e b a t t l e should not be bewailed.
13. But it is this alone t h a t torments t h e m i n d like a
painful d a r t for destruction, t h a t a w o m a n comes suddenly a n d
kills excellent soldiers in t h e b a t t l e " .
14. W h e n this was addressed by t h a t D a i t y a , t h e sorrow
for his sons was eschewed by B h a n d a a n d an anger like t h e
fierce fire of D e a t h was assumed by h i m .
15. He suddenly drew his Yama-like fierce sword from
its s c a b b a r d . K e e p i n g his p a i r of eyes distended, he shone
brilliantly w i t h his splendour.
16-17. " N o w itself I shall h a c k down t h a t wicked w o m a n
to pieces with this sword and shall strenuously leap i n t o the
b a t t l e along with my k i n s m e n " s a y i n g t h u s in faltering words
d u e to anger, he began to hiss like a serpent.
 1180 Brahmnda Purna

He stood u p , shook his sword a n d moved on like a person

excessively intoxicated.
18. All t h e leading D n a v a s b e c a m e bewildered. T h e y
restrained h i m a n d u t t e r e d these scathing words against Lalit,
d u e to great anger.
19. " F o r t h a t purpose, O lord, this flurried agitation
need not be evinced by you. We shall carry on w a r e n t h u
siastically along w i t h our army.
20. At your slightest behest we are c a p a b l e of subjugat
ing a n d suppressing t h e entire universe violently. W h a t then,
with regard to t h a t stupid w o m a n ?
2 1 . Shall we quaff of t h e seven oceans? Or shall we
smash t h e m o u n t a i n s to smithereens ? Or shall we twin
t h e three worlds upside down ?
22. Shall we massacre all Suras ? Shall we split their
abodes ? Shall we crush a n d p o u n d the guardians of
quarters ? Give us permission a n d c o m m a n d us, O highly
intelligent o n e " .
2 3 . After h e a r i n g this u t t e r a n c e full of haughtiness a n d
pride, t h e furious D a i t y a spoke these words with his eyes turned-
red d u e to w r a t h .
24. "O Viukra, you go to the c a m p of t h e enemy with
your body concealed by means of M y a n d operate the great
Tantra (mystical d i a g r a m ) J ayavighna"1
25. On hearing his words Viukra w e n t towards the
a r m y of L a l i t in great fury, with his body concealed by m e a n s
of My.
26. E v e n as he was getting ready to go, t h e sun set
m a k i n g the faces of c a r d i n a l points red by the collection
-of rays diffused in all directions.
27. Sandhya (Dusk) was full of Anurga (Love, red c o l o u r ) .
She followed t h e sun as he went away (i.e. s e t ) . She a p p e a r e d

1. T h e eight deities presiding over the Y a n t r a w h i c h brings or creates

difficulties in getting success (Jaya-vighna) are the personifications of tenden
c i e s w h i c h create disaffection among people and demoralise the army
(vide V V . 3 6 - 3 9 ) . T h e adverse effects of the Yantra are described in VV.
4 3 - 5 2 . T h e Yantra m a y b e symbolic o f the f i f t h - c o l u m n i s t s o r the enemy-
a g e n t s of the ancient period. The belief in such destructive black magic
dates from t h e days of Atharvaveda.
Lalit-mhtmya 27.28-39 1181

to be eager to indulge in sexual dalliance in the bowers of t h e

n e t h e r world.
28. As t h e sun d r o p p e d i n t o the western ocean with great
r a p i d i t y , w a t e r rose up in a great splash d u e to the c o n t a c t
w i t h his body. T h e d r o p s of water so raised shone as stars in
t h e sky.
29. T h e n a dense darkness as black as collyrium set i n .
It a p p e a r e d to m a k e his S a v a r n a (a m a n of the same caste,
having t h e same colour) t h e evil-minded sword meaningful
(i.e. purposeful).
30. Seated in his m a g i c a l chariot a n d concealed a n d
enveloped in thick gloom, the rogue reached the c a m p of
L a l i t in an invisible form.
3 1 . After going t h e r e , the evil-minded D a i t y a saw t h e
circular fiery enclosure extending to a h u n d r e d Yojanas a n d
blazing brilliantly.
32. He went r o u n d t h e enclosure and o b t a i n i n g an
o p p o r t u n i t y c a m e n e a r t h e s o u t h e r n d o o r . T h e h a u g h t y fellow
t h o u g h t for a m o m e n t .
33. T h e r e , a t t h e e n t r a n c e , h e saw g u a r d s w h o h a d
g r e a t i n h e r e n t strength, w h o were cautious a n d alert, w h o held
weapons in their h a n d s , w h o were seated in t h e i r respective
vehicles a n d w h o h a d p u t on coats of m a i l .
34-35. T h e y were Saktis, t h e chief of w h o m was
S t a m b h i n i a n d w h o were e q u i p p e d with twenty Aksauhins.
T h e y h a d b e e n engaged b y D a n d a n t h for g u a r d i n g the
e n t r a n c e always.
On seeing them, Viukra w^s very m u c h surprised.
After p o n d e r i n g for a long time, he stood outside t h e enclosure
a n d p r e p a r e d t h e mystical d i a g r a m i n a n a m u l a t e .
36-39. He wrote (inscribed) t h e excellent Tantra in a
h u g e rocky slab a Gavyti (i.e. 3 kilometres) in length a n d t h e
same in width. In t h e eight directions he d r e w t h e figures of
eight tridents with t h e Samhrksara (syllables signifying
D e a t h or killing) on t h e t o p . T h e Tantra ( a m u l e t ) h a d eight
presiding deities n a m e l y Alas, Krpan, Din, Nitandr, Pramilik
Klib, Git a n d Ahamkr. He j o i n e d these eight deities over t h e
eight tridents. V i u k r a w h o was an expert in M y , infused
t h e Tantra w i t h a Mantra.
1182 Brahmnda Purna:

40. He performed t h e worship of Yantra a n d offered

goats etc. as oblation. In t h e course of b a t t l e , (?) t h a t
Asura h u r l e d t h e Tantra into t h e e n e m y c a m p .
4 1 . In the course of t h e battle ( t h a t Yantra) hurled by
t h a t wicked-souled D a i t y a w h o was standing outside the
rampart-wall crossed the r a m p a r t a n d fell into the c a m p .
42. As an adverse effect of t h a t Yantra, t h e aktis
stationed within the c a m p b e c a m e dejected in their minds.
T h e y set aside weapons a n d a d o p t e d t h e a t t i t u d e of
renouncing everything.
43-52. " W h a t is to be d o n e by killing Asuras?
E n o u g h of this clash of weapons with o t h e r weapons. W h a t is
t h e benefit achieved by victory? Injury to living beings yields
sin.
Is this for t h e sake of Devas ? W h a t shall befall us
then? It is futile to m a k e a t u m u l t u o u s sound. Excepting this
there is no other benefit from warlike activities. W h o is our
mistress and great queen? A n d w h o is this D a n d a n y i k ? W h o
is t h a t M a n t r i n of d a r k complexion ( y m ) ? W h e n c e is our
state of being servants a n d only one lady is t h e Mistress? W h a t ,
then is the g r e a t benefit t h a t is enjoyed ? No purpose is served
by weapons t h a t pierce t h r o u g h t h e vital parts of the enemy.
Let this war that brings a b o u t wounds in the body a n d loss of
weapons to us come to a close. It is sure t h a t d e a t h will befall
us in the course of b a t t l e . O u r lives t h e n become fruitless.
T h e r e will surely be d e a t h in battle. W h a t a t r u e perception
is this ? T h e r e is no benefit to be obtained t h r o u g h enthusiasm.
Sleep alone is conducive to pleasure. N o t h i n g else yields m e n t a l
rest so m u c h as tasya (Idleness). Even if the queen knows us
to be like this, w h a t will t h a t queen do? H e r very status as
a queen has been collectively conceded to her by us. T h a t being
so, if she is a b a n d o n e d by us, h e r strength becomes destroyed.
If she is without power, w h a t p u n i s h m e n t c a n she m e t e ? "
In this m a n n e r , aktis left off all their p r e p a r a t i o n s
for w a r a n d cast away their weapons. O v e r w h e l m e d by sleep,
they a p p e a r e d to be reeling a n d movjng unsteadily at t h e
entrance.
53. T h e r e was dullness a n d a p a t h y everywhere. There
Lalit-mhtmya 27.54-66 1183

w a s great laziness (and delay) in their activities. T h e whole of

t h e g r e a t c a m p of aktis b e c a m e slack.
54-56. T h a t D n a v a was desirous of harassing a n d
t o r m e n t i n g t h e whole of t h a t c a m p after m a k i n g aktis
dejected in m i n d as a result of t h e g r e a t Y a n t r a called
Jqyavighna. W h e n it h a d passed m i d n i g h t on t h e second d a y
of war, he went out of t h e city once a g a i n surrounded by
thirty Aksauhins of soldiers. Viukra, the D a i t y a , c a m e to the
c a m p of t h e e n e m y once again.
57. T h e n the sounds of his war d r u m were h e a r d . Still
those aktis were devoid of a n y activity in the c a m p .
5 8 . In view of their exalted glorious state M a n t r i n a n d
D a n d a n t h were n o t adversely affected by t h e Vighnayantra.
T h e y b e c a m e worried a b o u t t h e effect on t h e aktis.
59-60. " A l a s ! A g r e a t d a n g e r a n d c a l a m i t y has befallen
us. W h a t is t h a t the adverse effect of which has m a d e our
soldiers devoid of alertness a n d exertions? T h e y h a v e set aside
their w e a p o n s . T h e y h a v e lost their t u r b u l e n c e . Sleep a n d
lethargy have m a d e t h e m reel a n d heave. T h e y d o not m i n d
our exhortations. They d o not worship the supreme
goddess. Indifference is extensively practised by t h e m . T h e s e
aktis h a v e b e c o m e d i s i n t e r e s t e d . "
61. Thus Mantrin and D a n d a n t h in their great
a n x i e t y climbed up t h e Cakrasyandana chariot a n d spoke to t h e
great q u e e n .

Mantrini said :
62. " O goddess, w h a t i s this a b e r r a t i o n d u e to? T h e
aktis have ceased to be active. O g r e a t queen, they do n o t
p a y heed to y o u r c o m m a n d s w h i c h t h e entire universe abides
by.
63-66. T h e y a r e d e t a c h e d from one a n o t h e r . T h e y h a v e
t u r n e d their faces from all activities. T h e y keep grim aspect in
their sleepy drowsiness a n d lethargy. T h e y m a k e vulgar state
m e n t s " W h o i s this D a n d i n i ? W h o i s M a n t r i n ? W h o i s t h e
great queen? Of w h a t avail is w a r ? Of w h a t n a t u r e is i t ? " T h e s e
a r e the n u m e r o u s t a u n t i n g r e m a r k s they m a k e . I n the m e a n
time t h e exceedingly powerful e n e m y has c o m e piercing
e a r t h a n d heaven with t h e terrific sounds of w a r d r u m s .
 1184 Brahmnda Pur ana

W h a t is relevent in this context, O g r e a t q u e e n , m a y kindly be

taken u p " .
After saying this, M a n t r i n bowed down along w i t h
Dandin.
67. T h e r e u p o n , goddess L a l i t glanced at the face of
K m e v a r a , she then laughed displaying a row of extremely red
teeth.
68. In t h e mass of lustre of her smile, a certain god
became visible. His face h a d the features of an elephant. I c h o r
was oozing from t h e m i d d l e of his t e m p l e . 1
69-71. T h e mass of m a t t e d h a i r of his h e a d a p p e a r e d
like a mass of P t a l ( t h e tree b e a r i n g t r u m p e t ) flowers. He
held the crescent m o o n ( o n his h e a d ) . I n his ten h a n d s h e
held citron fruit, m a c e , sugargane-bow, t r i d e n t ( t h a t h a d a
fine f o r m ) , lotus, noose, (a b l u e l o t u s ) , b u n c h of (rice) g r a i n
t h a t grants boons, t h e goad, a n d a jewelset p o t . He h a d a
pot-belly. H e was moon-crested. H e h a d a p l e a s a n t r u m b l i n g
sound. He was embraced by Siddhilaksmi. He bowed down to
Mahevar.
72. After being blessed by her, t h e great elephant-faced
lord of t h e G a n a s quickly set off from t h e r e to shatter t h e
great Yantra called Jayavighna.
73. T h e elephant-faced lord moving a b o u t w i t h i n
enclosure saw Jayavighna t h e a m u l e t secretly fixed some
where.
74. By h i t t i n g w i t h his tusks t h a t p r o d u c e d dreadful noise
very difficult to bear, t h a t lord r e d u c e d t h e h u g e slab of
Jayavighna to p o w d e r instantaneously.
75. Along w i t h t h e wicked deities posted t h e r e , he
r e d u c e d t h a t Yantra to p o w d e r a n d cast it off in a i r .
76. T h e r e u p o n , aktis got rid of their lethargy.
M a k i n g a t u m u l t u o u s u p r o a r , they p r e p a r e d themselves for
carrying o n f i g h t w i t h w e a p o n s i n t h e i r a r m s .

1. T h e birth of G a n e a from t h e l a u g h of Lalit (as against from

P r v a t l ) i s a n attempt t o e n h a n c e the greatness o f Lalit. T h e six forms of
G a n a n t h a s or V i g h n a n y a k a s (the 'masters' of vighnat impediments) given,
in V V . 77-82 e m p h a s i z e the auspicious powers of these deities.
Lalit-mhStmya 27.77-93 1183

77-82. T h e elephant-faced lord, w i t h u n i m p e d e d vigorous

r o a r issuing forth from his throat, h a d in the n i g h t destroyed
the Jayayantra created by him. On h e a r i n g this news, B h a n d a
b e c a m e greatly agitated.
T h a t elephant-faced lord created numerous other elephant-
faced heroes similar to himself in features. F r o m the m i d d l e
of their temples ichor was oozing out. T h e fragrance thereof
caused t h e fluttering movements of big black bees. Their
h u m m i n g sound appeared to be the song of praise of those
heroes. W h e n they threw the filaments of p o m e g r a n t e flowers
h e r e a n d there, the splendour of their h a n d s increased.
T h e y 1 were ever ready to drink up playfully, all t h e
oceans. T h e y were served by the aktis, the chief of w h o m was
R d d h i . moda was their leader. T h e six V i g h n a n y a k a s were
moda, Pramoda, Sumukha, Durmukha, Afighna a n d Vighnakart.
T h e y were the presiding deities of H e r a m b a s n u m b e r i n g seven
crores.
83. Coming out of t h e enclosure of fiery r a m p a r t - w a l l
those elephant-faced heroes moved ahead for assisting
M a h g a n a p a t i i n the b a t t l e .
84-86. T h e y m a d e u p r o a r i o u s sounds t h r o u g h their
wrathful humkras a n d clashed with the D n a v a s . W i t h their
hissing Phtkra sound they deafened the worlds.
T h e g r o u p of armies of all the G a n a s rushed at the
armies of Daityas. T h e leader of G a n a s split D n a v a s
by means of sharp arrows. T h e n G a n a n t h a fought with
Viukra of great prowess, when h a u g h t y humkras intercepted
the twanging sounds of bows.
87-93a. K n i t t i n g his brows, Viukra bit his own exces
sively red lips a n d then fought w i t h h i m . T h e quarters a n d
their inter-spaces became agitated by means of various sounds
such as t h e sounds p r o d u c e d when weapons c a m e into clash
w i t h one a n o t h e r , the humkras of t h e Daityas, the sounds of
hoofs of horses of Daityas, t h a t resembled t h e sounds
p r o d u c e d by a n u m b e r of spades^ o p e r a t e d together, t h e
t r u m p e t i n g sounds of leading elephants, the cries of agony d u e
to fear, the neighing sound of a n u m b e r of horses, t h e creaking
sounds of the wheels of chariots, the t w a n g i n g sounds of
bows, t h e c h a t t e r i n g sounds of troops, the loud sounds o
1186 Brahmnda Parana

t h e hissing arrows, n u m e r o u s heroic utterances of t h e soldiers,

boisterous laughs of great kings, lion-like roars e t c . T h u s t h e
intensified b a t t l e w e n t on increasing.
T h e evil-souled Viukra h a d thirty Aksauhins of soldiers.
T h e G a n a n t h a s of g r e a t heroism fought with e a c h one of
them.
93b-97. T h o u s a n d s of elephant-faced heroes who
h a d issued from t h e m o u t h of G a n a n t h a , frightened the a r m y
of Daityas. T h e y encircled t h e m by means of their trunks
a n d pierced their vital p a r t s with t h e tusks. T h e y enraged t h e m
by the fanning movements of their ears c o m p a r a b l e to t h e clouds
Puskarvartakas at the end of a K a l p a . T h e y scattered flags
a n d b a n n e r s t h r o u g h the d e e p b r e a t h s of their nostrils. T h e y
p o u n d e d t h e m with their chests as lustrous as h a r d as t h e
rocky declivity of m o u n t a i n s . T h e y crushed a n d pressed t h e m
b y hitting a n d s t a m p i n g t h e m w i t h their feet. T h e y struck
t h e m with their stout bellies. T h e y pierced t h e m with tridents.
T h e y chopped t h e m by h i t t i n g with discuses. T h e y frightened
t h e armies w i t h the loud sounds of conches. W i t h great enterprises
they reduced t h e entire a r m y to powder.
98. T h e n (Viukra) b e c a m e highly furious. S t a n d i n g in
front of his a r m y , he sent a Gajsura (An Asura in t h e form
o f a n e l e p h a n t ) against t h e lord.
99. G a n e v a r a fought with the Gajadaitya ( D e m o n in
t h e form of an e l e p h a n t ) of wicked n a t u r e who r o a r e d like a
ferocious lion a n d who was accompanied by seven Aksauhins
of soldiers.
1 0 0 . O n observing t h e power o f Gajsura decreasing
a n d t h a t of ( G a n e v a r a ) increasing, Viukra fled from t h e
battle-field.
101. Alone a n d single-handed t h a t l e a d e r ofheroes with
a mouse for his vehicle m o v e d a b o u t (in the battle-field) a n d
smashed Gajsura along w i t h his seven Aksauhins of soldiers.
102. After Gajsura h a d been killed a n d Viukra h a d fled,
M a h g a n a p a t i went to t h e presence of Lalit from t h e battle
field.
103. T h a t n i g h t w h i c h was a Klartri ( n i g h t of night
m a r e ) for the D a i t y a s , c a m e to a close. L a l i t b e c a m e
d e l i g h t e d a t his exploits.
Lalit-mihtmya 27.10428.10 1187

104. Highly pleased the great q u e e n g r a n t e d the

following b o o n to G a n e v a r a viz.: the right of being worshipped
before t h e worship of all o t h e r deities.

CHAPTER TWENTYEIGHT

Viukra and Visaga Slain

Hayagrlva said :
1. On h e a r i n g t h a t his brother, the great D a i t y a , had
been vanquished in the battle, and t h a t his a r m y was slaughter-
ed, B h a n d a , the Daitya, b e c a m e extremely distressed w i t h
great anxiety.
2. Bhanda, the D a i t y a , sent b o t h of his brothers together
to the battle along with all t h e soldiers.
3 . T h e two Daityas, V i s a g a a n d Viukra b e c a m e
excessively angry a n d directed by B h a n d a , the D a i t y a , they
strained themselves to the utmost.
4. An a r m y t h a t shook the three worlds followed
Viukra, the crown prince of great strength, a c c o m p a n i e d by
his younger brother.
5. T h e crown prince s u r r o u n d e d by four hundred
Aksauhinls of soldiers increased in great vigour.
6-8. T e n h a u g h t y nephews beginning w i t h Ulkajit, born
of D h m i n , the sister of B h a n d a , swaggered on a c c o u n t of
their valour. T h e y h a d been trained in t h e use of weapons by
Bhanda, their great uncle. As generals, they started on m a k i n g
ten directions reverberate on account of loud twanging
sounds of their bows. These nephews increased the pleasure of
b o t h the m a t e r n a l uncles (on account of these a c t i v i t i e s ) .
9. T h e y h a d their several vehicles w h i c h they got in
full of p r i d e . T h e y kept their weighty bows ready d r a w n a n d
followed Viukra.
10. V i u k r a reached the battle-field riding on his
elephant. He was fully rendered splendid w i t h the u m b r e l l a a n d
1188 Brahmnda Purna

chowries t h a t constituted the symbol of glory of t h e status

of being t h e Crown P r i n c e .
1 1 . T h e r e u p o n , surrounded b y the a r m y m a k i n g a n
uproarious t u m u l t u o u s sounds, Viukra roared terrifically like
a lion.
12. aktis were excited within their hearts on
account of their agitation. Proudly a n d excitedly, they went
o u t of enclosure of fiery r a m p a r t - w a l l in rows.
13. By their physical splendour, they a p p e a r e d to m a k e
the sky full of lightning streaks. T h e circle of firmament
was rendered enveloped with red lotuses, as they lifted up t h e i r
faces eager to carry on battle.
14-18a. T h e n t h e younger brothers of B h a n d a , very,
ferocious in fighting, h a d come (to t h e battle-field). M a n t r i n
a n d D a n d a n y i k c a m e to fight, seated in their excellent
chariots Kiri-cakra as well as J e y a c a k r a ( G e y a c a k r a ) the
crest-jewel of all chariots. T h e y came there simultaneously with
the circular (royal u m b r e l l a held aloft a n d being fanned by
chowries. T h e i r great victory was being sung by the dancing
celestial damsels. T h e y set out to carry on war. At the
b i d d i n g of Lalit, an a r m y of a h u n d r e d Aksauhins h a d been
placed by b o t h of t h e m for the purpose of protecting the
glorious C a k r a r a t h a r j a . Excepting this a r m y , t h e entire-
r e m a i n i n g divisions of the a r m y set o u t eagerly for the b a t t l e .
18b-20a. Seated in h e r chariot, D a n d a n t h went a h e a d .
W i t h only a single finger of one h a n d , she was whirling her
weapons of ploughshare a n d with t h e o t h e r h a n d she was
brandishing t h e pestle frequently. H e r lotus-like face resembling
t h e snout of a b o a r , shone with the sparkling digit of the m o o n
as its crest-jewel. In the battle, she was (genuinely) p r o u d of
h e r exploits. She was striking the e n e m y from the front.
20b-25. ( M a n t r i n ) seated in the chariot Geyacakra
followed her. Highly p r o u d as she was, she filled t h e universe
w i t h the sound of her bow. H e r tresses were b r a i d e d a n d t h e
m o o n shone like a t e n d e r blossom placed within it. T h r e e eyes
( ' T h e third e y e ' i n N . ) shone (in her forehead) with t h e
lustre of a sacred m a r k of saffron. H e r h a n d s resembling lotus
were m a d e more beautiful with bangles studded with jewels..
Lalita-mhtmya 28.26-34 1189

She was whirling an arrow d r a w n from the quiver. D a n c i n g

celestial sages were excited w i t h great delight. T h e y felicitated
h e r with n e c t a r i n e words of blessings like " B e victorious. Be
e x a l t e d " . By means of the (creaking) sounds p r o d u c e d by
friction of t h e rims of wheels of t h e leading c h a r i o t
Geyacakra, she tore up (as it were) the surface of the E a r t h
along w i t h the hearts of Daityas.
By means of musical compositions t h a t surpassed every
thing else in the world a n d t h a t e n c h a n t e d t h e minds of t h e
entire universe, m a n y celestial ladies sang h e r glory.
26. Eight thousand Aksauhins of soldiers, h a u g h t y of
their ability to wage war, led by her, resembled t h e limitless
ocean at the close of a K a l p a .
27. A m o n g the multitudes of troops of her aktis,
some h a d the refulgence of gold, some resembled the p o m e
g r a n a t e flowers a n d some h a d t h e lustre of clouds.
2 8 . O t h e r s were saffron-complexioned. A few were pink-
coloured like the P t a l ( T r u m p e t ) flowers; some h a d robes
(shining) like t h e crystal m o u n t a i n a n d some w e r e pleasingly
t e n d e r a n d beautiful t h o u g h d a r k in colour.
29-3la. O t h e r s h a d the lustre of d i a m o n d s ; some others
were c o m p a r a b l e to emeralds. Some displayed t h e i r bodily
lustre wielding different kinds of weapons including t h e five
arrows (of c u p i d ) opposed to one a n o t h e r a n d mingled w i t h
hundred-edged thunderbolts.
T h u s i n n u m e r a b l e aktis moved on.
31b-33. O Pot-born sage, warlike p r e p a r a t i o n s a n d equip
m e n t s of M a n t r i n were similar to those of D a n d a n t h .
M a n y things in D a n d i n were of the same n a t u r e as in t h e
great q u e e n , such as o r n a m e n t s , dress etc., the characteristics
of prowess a n d influence, possession of good qualities, according
of p r o t e c t i o n to those w h o seek refuge, ability to kill D a i t y a s ,
w o r t h y of being worshipped by all a n d o t h e r powers. O n e t h i n g
specially to be m e n t i o n e d in the case of D a n d i n was t h e signet
ring of o r d e r held in her h a n d as a symbol of ministership
g r a n t e d by the great queen.
34. W h e n the armies o f M a n t r i n a n d D a n d a n t h
moved on thus, t h e e a r t h reached a breaking point d u e to t h e i r
b u r d e n a n d it heaved like a swing.
1190 Brahmnda Purna

35. T h e r e u p o n , a chaotic a n d uproarious b a t t l e ensued.

It caused h o r r i p i l a t i o n . T h e waters of t h e seven oceans t u r n e d
into a slushy moss by t h e dust particles t h a t rose u p .
36. T h e cavalry fought w i t h those on horse-back. T h o s e
riding in t h e chariots fought with those stationed in chariots.
T h e elephant-riders fought with those w h o r o d e on e l e p h a n t s .
T h e infantry fought with swords.
37. In the course of t h e battle D a n d a n t h fought w i t h
Visaga. D r a w i n g h e r jewel-studded bow, ym fought with
Viukra.
38. A v r d h ( D e i t y seated on a horse) powerfully
fought with Ulkajit. W i t h a great desire for fighting, S a m p a -
d c a m e into clash with the D e m o n Purusena.
39. T h e deity Nakuli challenged a n d c a m e i n t o a clash
with Kuntisena.
40. U n m a t t a b h a i r a v fought w i t h M a l a d a . L a g h u y m
fought w i t h K u r a .
4 1 . Svapne waged w a r with the leading D a i t y a n a m e d
M a g a l a . Vgvdin clashed w i t h D r a g h a n a i n t h e battle.
42. C a n d a k l fought with the wicked K o l t a . T h e
h u n d r e d Aksauhins of deities fought w i t h the Aksauhins
of t h e Daityas. H i g h l y furious b o t h the armies fought a great
b a t t l e mutually.
43-44. As the fight went on, Viukra, t h e wicked D n a v a ,
observed the a r m y of aktis increasing in power a n d his
own a r m y decreasing in power. O v e r w h e l m e d w i t h great
indignation, he drew his heavy bow a n d discharged Trsstra1
(the missile of thirst) over t h e a r m y of aktis.
4 5 . T h e whole a r m y was afflicted by that (missile) as
brilliant as the flames of a forest-fire.
On the t h i r d d a y of the battle, w h e n only a Y m a ( a b o u t
t h r e e hours) h a d passed since sun-rise, aktis b e c a m e
afflicted a n d over-powered by the T r s s t r a (missile of thirst)
discharged by Viukra.

1. T h e author's i n g e n u i t y in converting vices, virtues, physical and

mental handicaps into Astras " m i s s i l e s " appears n o w a n d then. It reached
its c l i m a x in Bhandsura's fight with Lalit, Infra c h . 2 9 . H e r e this Astra is
c a p a b l e of making the w h o l e army thirsty. Its effect is described in V V . 4 5 - 5 3 .
Lalita-mhtmya 28.46-57 1191

46-47. An a c u t e fever of thirst raged a m i d s t aktis.

I t stirred u p a n d agitated the sense organs. I t m a d e the root
of the p a l a t e p a r c h e d . It rendered the e a r cavities rough a n d
arid. It caused feebleness a n d fatigue all over t h e body. It
caused their bodies fall flat on the g r o u n d w i t h the weapons
d r o p p i n g off one by one.
48. T h e a r m y of aktis was excessively afflicted by a
thirst t h a t m a d e t h e m inactive in the battles a n d destroyed
their enthusiasm. On seeing this, M a n t r i n a n d Potrin b e c a m e
extremely anxious.
49-52. Seated in her chariot ( M a n t r i n said to D a n d a n
t h w h o was also seated in h e r c h a r i o t a n d w h o was suspicious
a n d afraid of great c a l a m i t y . She w a n t e d her to find a r e m e d y
for t h e same. She said " D e a r friend Potrin, this missile of
thirst of the wicked fellow weakens a n d impairs o u r a r m y . Alas !
the adverse activity of fate ! T h e b a t t l e has been a b a n d o n e d by
the troops of aktis, the roots of whose p a l a t e s h a v e b e e n
p a r c h e d u p , whose refulgence has been dispelled a n d whose
weapons have been d r o p p e d down. N o n e of t h e m is fighting
nor even holding the w e a p o n . D e a r friend, they a r e i n c a p a b l e
of even speaking since the (roots of their) palates have been
dried u p . W h a t will M a h e v a r say on h e a r i n g a b o u t this
miserable plight of ours. Injurious disservice has been done by
the Daityas. L e t t h e r e m e d y be t h o u g h t of.
5 3 . A m o n g the sixteen thousand Aksauhins, d e a r
Potrin, there is not even a single akti who is not afflicted by
thirst.
54. On seeing this o p p o r t u n i t y when the a r m y has cast
off its weapons, the D n a v a s , ever eager to strike at weak a n d
vulnerable points, are alas ! striking a n d killing by m e a n s of
arrows.
55-56. In this m a t t e r some means of activising t h e m in
war must be devised by you a n d m e . T h e r e is an o c e a n of cold
w a t e r in one of the steps of your chariot. C o m m a n d h i m to-
dispel the thirst of all aktis. T h e thirst of these c a n n o t be
q u e n c h e d by m e a n s of small quantities of w a t e r or other
beverages.
57. T h a t Madirsindhu (ocean of liquor) alone will
satisfy the troops of aktis. C o m m a n d t h a t noble-souled one
1192 Brahmnda Purna

w h o is capable of encouraging t h e m to fight, w h o can dispel

their entire thirst a n d w h o c a n e n h a n c e their g r e a t s t r e n g t h . "

58. W h e n this was advised, D a n d a n t h was delighted

by t h e suggestion of a good means. T h e d e i t y called Sura-
sindhu (ocean of l i q u o r ) c o m m a n d e d h i m t h u s on t h e battle
field.
59-63. T h e golden-coloured ocean of liquor was languid
w i t h intoxication a n d with reddened eyes. H e was adorned
with garlands. H e saluted D a n d a n t h a n d stood r e a d y t o
carry out h e r behests. He divided himself into various units of
various colours. Some were of pale red h u e like t h e youthful
(i.e. m i d d a y ) s u n . Some were dark-coloured like Tapiccha ( I n d i a n
c i n n a m o n ) , Some were white in colour. T h e king of oceans
split into m a n y units by t h e w i n d , showered crores of sweet
currents (of liquor) as thick as t r u n k s of elephants. T h e ocean
fell in t h e midst of the a r m y of aktis, being p o u r e d d o w n
by the B a l h a k a clouds at the close of a K a l p a , beginning w i t h
Puskarvartaka.

64. T h e ocean of liquor showered those (beverages), by

t h e mere fragrance of which even the d e a d m a n m i g h t rise up
perfectly well a n d t h e weak ones would become very strong.

65. Quaffing those series of liquor torrents surpassing

Parrdha (1 followed by 17 zeroes) in n u m b e r , by m e a n s of
their m o u t h s distressed by thirst, aktis rose u p .

66-67. By m e a n s of volleys of thousands of arrows de-

terously discharged, K a d a m b a v a n a v s i n (Resident of K a d a m b a
F o r e s t ) , the deity of wonderfully miraculous performances
built a great r a m p a r t wall all r o u n d t h e a r m y (of aktis) lest
the shower of l i q u o r should fall amidst Daityas.

68-70. By this action all Devas b e c a m e surprised. In

the midst of t h e b a t t l e aktis d r a n k p l e n t y of liquor of various
kinds capable of increasing strength a n d enthusiasm. T h e y
d r a n k it as they pleased selecting t h e liquor of p a r t i c u l a r
taste they liked. On t h e t h i r d d a y of t h e b a t t l e , till the end of
t h e second P r a h a r a ( i . e . till m i d d a y ) ( o r , for a period of two
Lalit-mhtmya 28.71-78 1193

P r a h a r a s i.e. for six hours) t h e ocean of liquor showered t o r r e n t s

1
of liquor continuously.
71-76. T h e oceans of liquors showered torrents of liquors
of various kinds 2 , such as G a u d (spirit distilled from molasses),
Paist (spirit distilled from m e a l ) , M d h v l (liquor m a d e from
h o n e y ) , t h e excellent K d a m b a r (spirit distilled from K a d a m b a
flowers (Nauclea C a d a m b a , ) H a i n t l (spirit from t h e p a l m of
t h e variety, H i n t l a (elatepaludosa) L g a l e y a (spirit from t h e
p a l m of t h e variety L g a l a (Mithonia superba) m a n y varieties
of p a l m - m a d e spirits, divine liquors m a d e from t h e K a l p a t r e e .
Liquors coming from various countries, liquors w i t h good taste,
fragrance, liquors with pleasant odour, liquors r e n d e r e d
sweet smelling by means of Bakula flowers ( M i m u s o p s E l e n g i ) ,
liquors sparkling w i t h foams a n d bubbles, liquors m a d e pleas
ing by m e a n s of Bakula flowers ( M i m u s o p s E l e n g i ) , liquors
sparkling w i t h foams and bubbles, liquors w i t h a pleasing sound
when t h e foams rise, liquors with all types of tastes such as
Katuka (pungent), Kasya (astringent), Madhura (sweet), Tikta
( b i t t e r ) , Isadmla (slightly s o u r ) , Katvmla ( p u n g e n t a n d s o u r ) ,
Madhurmla (sweet a n d s o u r ) , liquors w i t h diverse colours,
liquors of slimy n a t u r e , Chedinis (? those t h a t pierce a n d t e a r ) ;
liquors dispelling the p a i n of wounds of weapons, liquors
t h a t bring a b o u t union in a broken bone, cool liquors t h a t
dispel vertigo a n d giddiness while fighting. L i q u o r s light a n d
lukewarm a n d different varieties of liquors t h a t dispel distress
a n d bestow victory. T h e Madirrnava ( o c e a n of liquor) showered
different kinds of liquors in torrents.
77. E a c h one of t h e Y o g i n s (i.e. aktis) joyously d r a n k
t h e t o r r e n t of liquor as big as the t r u n k of A i r v a t a e l e p h a n t
u n i n t e r r u p t e d l y for the period of one full Yma. (3 h o u r s ) .
78. aktis went on d r i n k i n g liquor joyously w i t h
their eyes closed. T h e i r faces were supine a n d m o v i n g to a n d
fro with lolling tongues.

1. T h e battle seems to h a v e c o m e to a standstill for s o m e t i m e while

aktis were drinking wine. T h e period is recorded in V. 70 a n d 77 a n d
effects of drinking in V V . 82-84, 96-97.
2. Varieties of w i n e in ancient India.
1194 Brahmnda Parana

79. After p r o p i t i a t i n g t h e m by m e a n s of torrents of

liquors of various kinds in this m a n n e r , the ocean of liquor
assumed a divine form a n d c a m e there.
80. H e a p p r o a c h e d D a n d a n t h a n d after bowing t o her
spoke these words in a p l e a s a n t a n d majestic tone.
8 1 . " L o o k , O great q u e e n , O deity, the leader of D a n d a -
m a n d a l ( M u l t i t u d e s of t r o o p s ) , t h e a r m y of aktis t h a t
h a d been stupefied before h a d been revived and gladdened by
me.
82. Some of t h e m a r e d a n c i n g and singing with their
girdles a n d waistbands tinkling sweetly. Some of t h e m a r e
clapping their h a n d s in front of those w h o d a n c e .
83. Some are laughing (boisterously) w i t h their beauti
ful breasts shaking a n d bouncing. A few of t h e m lean on o n e
a n o t h e r ' s bodies w i t h t h e laziness a n d slackness d u e to delight.
84. Some begin to swagger as girdles a n d g a r m e n t s
begin to slip d o w n from their hips. Some h a v e got up r e a d y
for fighting b u t without any weapon. T h e y simply shake a n d
shiver".
85. On seeing aktis thus pointed out by the ocean
of liquor, D a n d i n was extremely satisfied a n d she said to him.
86. "I am gratified, O ocean of liquor. A good h e l p a n d
assistance has b e e n r e n d e r e d by you. T h i s is a work on behalf
of the Devas. It has b e e n achieved w i t h o u t a n y h i n d r a n c e .
87. D u e to my favour henceforth, in the age of
D v p a r a you will be extremely worthy of being used by
Yjflikas (priests who perform sacrifices) in t h e i r sacrifices like
t h e drinking of s o m a . 1
88-89. All t h e deities will drink you after you have b e e n
sanctified by m e a n s of M a n t r a s in the course of sacrifice.
After drinking you, purified by the M a n t r a s , let the people
a t t a i n Siddhi (spiritual a c h i e v e m e n t ) , Rddhi ( p r o s p e r i t y ) ,
strength, heavenly bliss a n d salvation. All these great people
will d r i n k y o u v i z . : M a h e v a r , M a h d e v a , Baladeva, Bhr-
gava, D a t t t r e y a , V i d h i a n d V i s n u .

1. Soma-j\i\ce is e q u a t e d w i t h w i n e and the use of Soma in sacrifices is

attributed to the wine-ocean's provision of w i n e to aktis in this battle vide
VV. 87-89.
Lalit-mhtmya 28.90-101 1195

90-93. On being worshipped in the course of Yga,

you will bestow all kinds of S i d d h i s . "
After gratifying the ocean of liquor by g r a n t i n g boons
thus D a n d i n urged M a n t r i n for fighting once again a n d asked
h e r to hasten it.
Again the fight between aktis and Dnavas was
resumed. T h e loud a n d boisterous l a u g h t e r of joy pierced the
eight cardinal points a n d m o u n t a i n s . Intoxicated d u e to the
fresh wine a n d w i t h their eyes rendered red, aktis fell
u p o n the troops of Daityas in a body a n d sportively.
94. aktis h a d the refulgence of b e a m i n g p r i d e .
T w o things connected w i t h t h e m shone on a c c o u n t of t w o
o t h e r t h i n g s t h e eyes sparkled on account of redness d u e to
inebriation a n d the weapons d u e to the blood of D a i t y a s .
95. T h e war between aktis and demons was so-
t u m u l t u o u s t h a t it was as if the god of d e a t h himself began to-
a n n i h i l a t e the subjects u n d a u n t e d .
96-97. D u e to inebriation, aktis were stumbling in
their steps. T h e i r eyes h a d become r e d d e n e d . T h e y were u t t e r
ing heroic words though theysyllables faltered n o w a n d t h e n .
T h e y were proud of their ability to wage war. All t h e i r limbs
a n d eyes b e c a m e delighted with hairs standing on their ends
like the b u d s i n t h e K a d a m b a p l a n t (Nauclea C a n d a m b a ) t h a t
a p p e a r simultaneously. These aktis annihilated t h e armies of
t h e crown Prince.
98. D a n d i n shattered a h u n d r e d Aksauhins; M a n t r i n
annihilated a h u n d r e d a n d fifty Aksauhins.
99. A v r d h a n d others w i t h their eyes red d u e to
i n e b r i a t i o n (collectively) led a h u n d r e d a n d fifty Aksauhins
to the,mansion of god of D e a t h .
100. In t h e course of t h e b a t t l e , t h e deity Turagrohin
smashed a n d shattered Ulkajit with the excessively sharp goad
a n d m a d e h i m a guest in the other world (i.e. killed h i m ) .
101. S a m p a t k a r a n d others, generals of the divi
sions of t h e a r m y of aktis, checked a n d restrained. o t h e r s
the chief of w h o m was Purusena (?) a n d ultimately tore t h e m
up.
1196 Brahmnda Purna

102. W h e n t h e sun set, t h e entire a r m y h a d b e e n killed.

T h e r e u p o n , ymal b e c a m e excessively angry a n d fought w i t h
Viukra.
103. By discharging missiles and counter missiles
M a n t r i n displayed a g r e a t deal of war-like activity dreadful
even t o t h e heaven-dwellers a n d c o n t i n u e d t h e w a r .
104-106a. O n e by one she cut off a n d split t h e keen a n d
s h a r p weapons of Viukra of great prowess. She cut his flagstaff,
charioteer, bowstring, t h e staff of t h e bow etc. by m e a n s of
arrows. W i t h t h e miraculous missile n a m e d Brahmairas t h a t h a d
t h e brilliance a n d splendour of t h e sparkling fire she shattered
Viukra. He fell d o w n w i t h his b o d y g r o u n d to powder.
106b-107. D a n d a n t h w h o was extremely p r o u d of
h e r ability fought w i t h Visaga, the great D a i t y a . She hit h i m
w i t h a dreadful iron c l u b . T h a t wicked D n a v a raised w i t h his
h a n d a m a c e resembling t h e staff of K l a a n d fought an
extremely dreadful b a t t l e .
108-110. Engaged in fighting with maces, they shattered
e a c h o t h e r ' s limbs. T h e i r dreadful a n d boisterous laughter
reverberated (in t h e battle-field). T h e y went r o u n d a n d r o u n d
( e v e r y w h e r e ) . T h e y displayed different kinds of strategic move
ments. T h e y h e a v e d from side to side. T h e y encircled e a c h
o t h e r quickly. By striking e a c h other by m e a n s of batons a n d
rods, they stupefied e a c h other frequently. Both of them were
equally p r o u d a n d keenly observed t h e weak a n d vulnerable
points i n a t t a c k i n g e a c h other. T h e i r g a r m e n t s were stirred u p
w h e n t h e great iron club a n d the tip of t h e rod came into a
clash. T h u s b o t h of t h e m equally unassailable fought w i t h one
another.
111. She fought with h i m till mid-night. D a n d a n
yik w h o b e c a m e very furious began to strike at Visaga.
112 ^ She dragged h e r enemy with the ploughshare t h a t
pierced a n d w e n t d e e p into his h e a d . Potrin struck a h a r d
blow with her ironclub.
113. On a c c o u n t of t h e blow from t h e iron club, t h e great
Asura h a d to a b a n d o n his vital airs. W i t h his body shattered
i n t o a h u n d r e d pieces he fell on t h e g r o u n d .
Laliti-mhtmya 28.11429.7 1197

114. After c o m p l e t i n g t h e great task thus, M a n t r i n a n d

D a n d a n y i k spent t h e r e m a i n i n g p a r t o f t h e n i g h t there
itself in t h e direction of t h e c a m p .

CHAPTER TWENTYNINE
Slaying of Bhandsura
Agastya said :
1. O highly intelligent sage Hayagrva, t h e strength of
M a n t r i n has been described. T h e slaying of Visaga by D a n d a
n t h i n b a t t l e h a s b e e n described.
2. I wish to h e a r a b o u t t h e exploits of rdev ; n the
course of t h e b a t t l e . After seeing t h e m i s h a p of his b r o t h e r ,
w h a t did B h a n d a do, d u e to t h e grief thereof?
3. H o w far was he enthusiastic in fighting the b a t t l e ?
W i t h w h o m did he fight ? After his brothers a n d sons were
killed w h o were his allies a n d followers?

Hayagriva said :
4. Listen to this, O highly intelligent one. T h e narrative
of L a l i t is destructive of all sins. It is holy a n d it yields
qualities, (i.e. siddhis like) A n i m (minuteness) etc.
5. D u r i n g t h e equinoctial periods as well as d u r i n g
t h e transits of t h e sun, on holy occasions a n d d u r i n g the five
P a r v a n * days, it bestows Siddhis a h d ' g l o r y . It destroys all sins.
6 . O n h e a r i n g t h a t t h e r e i n t h e b a t t l e his brothers h a d
b e e n killed, B h a n d a was overwhelmed w i t h great grief. He
b e g a n to l a m e n t loudly.
7. W i t h his hairs dishevelled a n d scattered, he fell on
t h e g r o u n d in a swoon. He d i d n o t get a n y consolation. He
b e c a m e emaciated d u e to t h e sorrow for his b r o t h e r .
*viz. : the 8 t h and 14th Tithi per fortnight. T h e Full moon and the
n e w moon days. A n d the sun's passage from one r (sign of zodiac) to
Another.
(V.P.IH.11.118)
 1198 Brahmnda Purina

8 . Again a n d a g a i n h e w e n t o n l a m e n t i n g . O n b e i n g
pacified repeatedly by K u t i l k s a , he got rid of his sorrow a n d
b e c a m e very furious.
9-11. His forehead a p p e a r e d ruthlessly dreadful because
the brows were vibrating. His eyes b e c a m e red like glowing
coal. He sighed a n d b r e a t h e d like a hissing black serpent. He
began to hold his sword again a n d a g a i n in his h a n d a n d shook
it ( t h r e a t e n i n g l y ) . Suddenly he said to Kutilksa the chief of
the entire army. O u t of anger, he b e g a n to p r o d u c e H u r h k r a
sound. Like the cloud at t h e time of dissolution, he began to
roar.
12-13. " M y brothers a n d sons were killed in b a t t l e by
t h a t wicked w o m a n w i t h t h e help of My,, I shall p u t out t h e
great fire of sorrow, for my brothers and.jsons w i t h the liquid
blood coming o u t of t h e t h r o a t of t h a t wajtton w o m a n .
14-18. G o , O K u t i l k s a , get t h e a r m y r e a d y " .
After saying this he wore on his che*t a h u g e a n d thick
coat of m a i l capable of withstanding the i m p a c t of vajra. On
his back he tied two quivers. He whirled t h e bow w h e n the
excessive twanging sound of t h e string was as h a r d as the deep
b r e a t h . Furious like t h e fire at t h e destruction of the world, he
^rushed out of his city.
T h e r e were altogether forty excellent generals including
T l a j a g h a a n d others posted at the eastern gate w h o were four
in n u m b e r , w h o h a d held all kinds of weapons, w h o wore coats
of mail a n d w h o were h a u g h t y ; the thirtyfive generals included
Kutilksa w h o was t h e lord of all armies a n d who was
very furious and. lastly B h a n d a himself.
19-20. T h e i r weapons flashed. T h e i r hairs shone brightly.
W i t h brilliant coats of mail, they m a r c h e d out. T h e r e were two
thousand Aksauhinis with eightyfive forming the l a t t e r half
( R e a r g u a r d ) . T h i s a r m y . followed B h a n d a in o r d e r to
suppress t h e enemy sportingly a n d collectively w h e n B h a n d a
sura went out fully a c c o m p a n i e d by his a r m y , only women
remained b e h i n d in t h e city of n y a k a .
2 1 . T h e lord of Daityas w h o was a g r e a t chariot-fighter
a n d h a u g h t y in war, m o u n t e d his excellent chariot called
Abhila to which a t h o u s a n d lions were yoked.
Lalit-mhtmya 29.22-33 1199

22. He hastened w i t h great lustre like t h e fire of

world-destruction whose flames blazed. T h e n a m e of his sword
w a s G h t a k a . It h a d the same shape as the C a n d r a h s a sword.
23. W h e n the armies moved here and there, dust columns
w e r e raised. Being u n a b l e to bear their b u r d e n , it appeared as
t h o u g h the e a r t h went t o t h e heaven.
24. Some of t h e m who could not be contained on the
e a r t h moved a h e a d along the p a t h of the sky. Some mighty
warriors moved on riding on t h e shoulders of some.
2 5 . Neither in the cordinal points nor on the sphere of
t h e e a r t h nor in the sky could they be contained. T h e y moved
on w i t h very great difficulty as t h o u g h they were addicted by
t h e close c o n t a c t of one a n o t h e r .
26. Since the pressure was very great, m a n y of the sol
diers were crushed a n d ground i n t o powder by the wheels of
c h a r i o t s . Some were t r a m p l e d b e n e a t h the feet of elephants as
they fell on the g r o u n d .
27. A loud r o a r resembling t h e rumbling sound of the
c l o u d was given o u t by h i m w h o was moving on along with all
the soldiers.
28. T h e universe b e c a m e torn asunder by t h a t exces
sively h a r s h leonine r o a r coming o u t of t h e m o u t h of B h a n d a ,
the Daitya.
29. T h e oceans b e c a m e dried u p . T h e m o o n a n d the
sun fled. T h e stars fell d o w n from the sky. T h e e a r t h b e g a n
to heave to a n d fro.
30. T h e elephants of t h e c a r d i n a l points b e c a m e frighten
e d . T h e heaven-dwellers swooned. T h e c a m p o f the aktis
b e c a m e excited on a c c o u n t of a sudden a n d u n e x p e c t e d fear.
3 1 . In the t m i d d l e of t h e b a t t l e , aktis held their
vital b r e a t h s w i t h very g r e a t difficulty. T h e y took up o n c e
a g a i n their weapons t h a t h a d b e e n d r o p p e d d o w n w i t h fear
before.
32-33. T h e c i r c u l a r enclosure o f f i e r y r a m p a r t t h a t
h a d been calmed d o w n before rose up in flames once a g a i n .
On a c c o u n t o f t h e leonine r o a r o f t h e leading D a i t y a ,
t h e twanging sounds of t h e bows of a r m y generals and
t h e shrieks a n d sounds of warriors, universe b e c a m e
1200 Brahmnda Purna

filled up with sound. Goddess L a l i t decidedly inferred t h a t

t h e D a i t y a B h a n d a h a d stirred out a n d so she u n d e r t o o k to
fight herself.

34. Considering t h a t t h e g r e a t f i g h t w i t h t h e D a i t y a
B h a n d a , of vicious c o n d u c t , was n o t possible for t h e o t h e r
aktis she herself took up t h e task.
35-38. H e r gloriously splendid great c h a r i o t n a m e d
Cakra-rjaratha moved a h e a d . T h e four V e d a s were its four
g r e a t wheels. 1 T h e four P u r u s r t h a s ( t h e four a i m s in life i.e.
Dharma ( v i r t u e ) , Artha ( w e a l t h ) , Kama (love), a n d Moksa
(liberation from samsra) were ilS g r e a t horses. Bliss was t h e
flag fitted to it. It h a d nine steps. T h e deities stationed
on t h e nine steps kept their heavy oows r e a d y d r a w n . T h e y h a d
m o r e t h a n a P a r a r d h a (1 followed by 17 zeroes) of a t t e n d a n t s .
T h e chariot was defended from all directions by these w h o
were stationed on all steps. It was ten Yojanas in height
a n d t h e side of t h e base was four Yojanas. T h u s the leading
chariot Cakrarja of t h e g r e a t queen shone r e m a r k a b l y as it
moved on.

39-41. W h e n it (cakra-rja-ratha) moved a h e a d , t h e

other chariots w i t h y m a n d D a n d a n t h also moved on.
T h e chariot Geyacakra went a h e a d a n d K i r i c a k r a was i n t h e
rear. T h e vehicles of t h e o t h e r ktis were Parrdhas in n u m b e r .
T h e y were man-lions, camels, donkeys, pythons, deer, birds,
horses, elephants, Bherundas, a r a b h a s , tigers, V t a m r g a s
(swift antelopes) etc. a n d other a n i m a l s also b e c a m e her
vehicles.
42. aktis who repeatedly e n d e a v o u r e d to kill B h a n d a
a n d his Asura followers were of multifbrmed n a t u r e . Although
the opening of t h e circular fiery r a m p a r t extended to a Y o j a n a
in length, it was n o t sufficient for t h e o u t w a r d m a r c h of t h e
army.
4 3 . Desirous of an easy exit for all t h e armies, t h e
N i t y deity n a m e d J v l m l i n i k enlarged the opening further.

1. As observed in N o t e 1 on Ch. 19, the chariot of Lalit symbolizes

V e d i c religion; the Vedas, Purusrthas etc. are parts of her chariot.
Lalit-mhtmya 29.44-54 1201

4 4 . T h e n t h e gloriously splendid m o t h e r of t h e worlds,

t h e g r e a t q u e e n of excessive valour a n d exploits, w e n t out of t h e
fiery city t h r o u g h t h e excellent opening.
45. T h e divine D u n d u b h i s ( w a r d r u m s ) sounded. Showers
of flowers fell d o w n . T h e great royal u m b r e l l a set with pearls
was seen shining brilliantly in the firmament.
46. Pleasingly clear omens indicating t h e glory of victory
occurred in t h e a r m y of Lalit. Portentous ill-omens occurred
in the a r m y of enemies.
47-48. T h e r e u p o n , t h e battle between t h e two armies
started. As the volleys of arrows spread everywhere, a dense
darkness settled above t h e m . As herds of e l e p h a n t s were being
killed t h e drops of blood flowing from t h e m carried a w a y t h e
(severed) heads by which t h e white u m b r e l l a s of t h e D a i t y a s
were concealed.
49. N e i t h e r t h e q u a r t e r s n o r t h e sky, n e i t h e r the
m o u n t a i n s n o r t h e earth, n o t h i n g was seen. O n l y t h e dust
column was seen increasing in size.
50-54. As t h e two armies fought with e a t h o t h e r a river
of blood flowed. 1 T h e d a n c i n g headless bodies a p p e a r e d like
t h e p l a n t s a n d trees on t h e banks, on either side. T h o u s a n d s
of tresses of t h e Daityas a p p e a r e d like t h e t e n d e r shoots of
Saivla ( M o s s ) . T h e circular w h i t e umbrellas shone like t h e
white lotuses. T h e series of feet of elephants c u t by t h e wheels
of chariots or by discuses (of the heroes) a p p e a r e d like
tortoises. T h e necks a n d cheeks of t h e great D a i t y a s killed
by aktis a p p e a r e d like t h e rocky slabs. W h e n t h e chowries fell
d o w n w i t h their handles cut off, they a p p e a r e d like t h e foam
( i n t h a t river of b l o o d ) . Broken swords of keen edges
a p p e a r e d like t h e dense thickets of creepers on t h e banks. T h e
river of blood a p p e a r e d to be sparkling w i t h p e a r l caskets on
a c c o u n t of t h e series of eyes of t h e D a i t y a heroes. H u n d r e d s
of vehicles of D a i t y a s a p p e a r e d like h u n d r e d s of fishes a n d
crocodiles. T h u s river of blood flowed.

1. It is a good picture of the battlefieldoccurring in details in the

War-Parvans of the M b h . and repeated elsewhere in this text also.
1202 Brahmnda Purna

55. On t h e fourth d a y of the b a t t l e , beginning in the

m o r n i n g a n d e x t e n d i n g to two Praharas (six hours) t h e terrible
b a t t l e between t h e t w o armies ensued causing fear even to t h e
god of D e a t h .
56-58. Thereafter a terrible b a t t l e ensued between ri-
lalitdev a n d B h a n d a . It caused a great d e a l of uproarious
t u m u l t in t h e different quarters d u e to the excitement of th&
discharge of missiles a n d counter missiles. It was extremely
terrific on account of H u m k r a - s (hissing sounds of defiance)
of t h e soldiers a n d t h e twanging sounds of bow-strings as
well as due to dreadful arrows which were taken out from
quivers, discharged from excellent bows a n d which were
c a p a b l e of taking away lives.
On account of h e r dexterity t h e movements of her
lotus-like h a n d s while discharging the arrows were not at all
perceived in d e t a i l . Listen, O Pot-born sage, listen, I shall
describe everything t h a t h a p p e n e d in the battle.
59. W h e n one arrow was fitted to the b o w a n d discharged
it b e c a m e ten w h e n leaving t h e bow, h u n d r e d while moving
t h r o u g h space, t h o u s a n d while falling a m i d s t t h e a r m y of
D a i t y a s a n d w h e n they c a m e into c o n t a c t with t h e bodies of
D a i t y a s they developed i n t o crores.
60-61. By m e a n s of g r e a t arrows t h e great q u e e n caused
very dense darkness, pierced h e a v e n a n d e a r t h and pierced
i n t o t h e vital p a r t s of t h e terrible Daityas.
W i t h his eyes t u r n e d red on account of anger, Dnava
B h a n d a showered volleys of arrows on goddess L a l i t .
1
62. He discharged a great missile n a m e d Andhatmisraka

1. As stated elsewhere this battle symbolizes t h e struggle between

good a n d evil forces. T h e missiles also signify evil forces u s e d ' b y B h a n d a a n d
good forces c o u n t e r e d by Lalit. I g i v e .below the list of so-called Astros
discharged by B h a n d a a n d d e s t r o y e d by Lalit with a counter ( g o o d ) force.
Astros used by Bhanda and Lalit
VV. 62-138
Bhanda Lalit
1. Andha-Tmisraka Mahtarani
(great darkness) (the great sun)
2. Pkhapaa Gyatr
(Heresy)
Lalit-mhtmya 29.63-67 1203

(the g r e a t d a r k n e s s ) . M h e v a r dispelled it by t h e a r r o w
n a m e d Mahtarani ( t h e great sun) .
6 3 . B h a n d a t h e g r e a t hero discharged the missile
Pkkandstra (Heresy) in t h e course of b a t t l e . For dispelling
it, t h e m o t h e r of t h e universe discharged t h e missile of
Gay atri.
64. B h a n d a discharged the missile Andhstra (Blindness)
t h a t was destructive of t h e vision of aktis. T h e m o t h e r
subdued it by means of t h e great- missile Caksus-matt (Endow
m e n t with eyes.)
65. In the course of great b a t t l e , B h a n d a discharged
the missile n a m e d Saktina ( D e s t r u c t i o n of Saktis. ( T h e
goodess) dispelled its p r i d e by the missile of Vivvasu.
66. B h a n d a , the extremely infuriated D n a v a discharged
t h e missile Antakstra ( w i t h A n t a k a t h e god of d e a t h as t h e
presiding d e i t y ) . T h e goddess destroyed its power by t h e
missile of Mahmrtyujaya (with lord iva t h e c o n q u e r o r of
the god of d e a t h as t h e presiding lord)
67. B h a n d a discharged the missile n a m e d Sarvastrasmrti-
nia. (Destruction of the m e m o r y of all missiles). Cakre

continued from previous page

3. Andhstra Caksusmatt
(Blindness) (Possession of eye-sight)
4. aktina Viivvasu
(Destruction of aktis)
5. Antaka Mah-Mrtyujaya
(god of D e a t h ) ( L o r d iva, conquerer o f d e a t h )
6. Sarvstra-smrtina Dhran
( D e s t r u c t i o n of memory of
Astras) ( R e t e n t i o n of m e m o r y )
7. Bhaya (Fear)
8. Mahirogas Indrstra
(great diseases) Vaifnava (created Acyuta, A n a n t a
and Govindaburnt disease by
'9. Ayur-niana Humkra
(Destructive of L o n g e v i t y ) Kla-samkarsin
10. Mahsurstra (Death-controller)
(creating great Asuras) Durg
like M a d h u , K a i t a b h a etc. (Demon-killing goddess)
Jl. Mkstra w i t h her original w e a p o n s .
(causing dumbness) Mahvgvdini
( T h e highly e l o q u e n t one)
1204 Brahmnda Parana

destroyed its power by m e a n s of t h e missile Dhran ( R e t e n t i o n

in memory).
68. B h a n d a discharged the missile of Bhaya (fear) t h a t
m a d e all aktis afraid. J a g a d a m b i k ( t h e m o t h e r of the
worlds) discharged t h e missile of Indra t h a t bestowed freedom
from fear.
69. T h e D n a v a discharged the missile of Mahrogas
( g r e a t diseases) a m o n g the armies of Saktis. T h e r e u p o n
p u l m o n a r y consumption a n d thousands of other diseases began
t o ravage.
70. In o r d e r to achieve their eradication a n d prevention,
Lalit, t h e great goddess, discharged the great missile of the
great M a n t r a of the t h r e e names (of Lord V i s n u ) .
7 1 . Acyuta, A n a n t a a n d Govinda rose u p from t h e
missile. By their H u r h k r a alone they b u r n e d those diseases and
gave (relief a n d ) delight, (to t h e Saktis) .
72. T h e y bowed down to M a h e n . T h e y were
employed ( b y h e r ) to suppress sickness of h e r devotees in all
the t h r e e worlds. T h e y w e n t t o their own region.
73. B h a n d a , the Dnava, discharged t h e missile
yumana (Destructive of longevity). T h e q u e e n discharged
the missile in the form of Klasankarsani ( D e a t h c o n t r o l l i n g ) .
74-79. B h a n d a , the D n a v a , discharged the dreadfully
powerful missile of Mahsurstra. T h e r e u p o n , thousands of
(Asuras) very powerful with huge bodies rose up from
t h e missile; such a s : Madhu, Kaitabha, Mahisa,
Dhmralocana, the Asuras beginning with Canda,
M u n d a , Ciksura, C m a r a , R a k t a b j a , u m b h a , N i u m b h a ,
the K l a k e y a s of g r e a t strength, others too such Asuras
n a m e d D h m r a e t c . rqse from the missile w i t h t h e i r h a r d
a n d powerful weapons, all those excellent D n a v a s smashed
a n d crushed the a r m y of aktis. T h e y shrieked a n d howled
dreadfully.
aktis, crushed a n d c r u m b l e d by the Daityas, cried
aloud " H , H " (Alas), a n d sought r e f u g e ' i n L a l i t
immediately saying " p r o t e c t u s " . T h e r e u p o n , Devi b e c a m e
furious. In h e r fury, she burst i n t o a boisterous l a u g h t e r of
challenge.
 Lalit-mah&tmya 29.80-90 1205

80. T h e r e u p o n arose a glorious deity n a m e d D u r g . S h e

h a d a cosmic form evolved by t h e refulgence of all
Devas.
81-84. She wielded a n d wore t h e following w e a p o n s a n d
o r n a m e n t s viz. t h e t r i d e n t given by lin ( L o r d i v a ) , t h e
discus given by C a k r i n (Lord V i s n u ) , t h e c o n c h given by
V a r u n a , akti (Javelin) given b y t h e Firegod, t h e bow a n d
t h e p a i r of inexhaustible quivers given by M a r u t s in t h e
course of t h e g r e a t w a r , t h e t h u n d e r b o l t given by I n d r a , a
goblet given by D h a n a d a ( K u b e r a ) , t h e g r e a t staff J C l a d a n d a ,
t h e noose given by P a d h a r a ( V a r u n a ) , a w a t e r p o t given by
B r a h m a , a bell given by Airvata, t h e sword a n d t h e shield
given b y M r t y u , t h e necklace given b y t h e ocean a n d t h e
o r n a m e n t s given by V i v a k a r m a n .
85-86. W i t h h e r gloriously splendid limbs having r a y
as brilliant a n d sparkling as a row of t h o u s a n d - r a y e d suns she
m a d e all weapons gleam a n d glitter.
She a p p e a r e d splendid with other equipments and
a c c o u t r e m e n t s given by others. T h u s riding on h e r vehicle lion,
N r y a n i (goddess D u r g ) carried o n w a r .
87-88. D n a v a s such as M a h i s a a n d others were
struck down by h e r . She carried on w a r in t h e same way
as formerly as explained in Candiksaptaati*, dispelling t h e
haughtiness of M a h i s a a n d others. After c o m p l e t i n g t h a t
difficult task she bowed d o w n before Lalit.
89. T h e wicked D n a v a discharged t h e missile Mkstra
( t h a t of d u m b n e s s ) a m o n g t h e armies of aktis. T h e m o t h e r
of t h e universe discharged t h e missile n a m e d Mahvgvdini
(the great and eloquent o n e ) .
90. 1 I n t h e course o f b a t t l e t h e h a u g h t y a n d ferocious

The work is popularly k n o w n as Saptaiat. It is, however, not men

tioned before in this Purna t h o u g h the author states : "as formerly-
explained".
1. F r o m V. 90 onwards Bhanda used an Astra for c o u n t e r a c t i n g
w h i c h G o d V i s n u h a d t o incarnate. H e r e the N i n e Aoatras o f V i s n u as we
k n o w t h e m t o d a y are g i v e n a n d n o t the ones i n the body of the Bd. P.
(such as D a t t t r e y a e t c ) .
1206 Brahmnda Purna

D n a v a B h a n d a (discharged missiles a n d ) created base Asuras

w h o stole away the Vedas, t h e fund of lores.
91-92. Those ( A s u r a s ) were t u r n e d a w a y by t h e great
queen, by the nail of t h u m b of h e r r i g h t h a n d .
Bhanda, t h e extremely heroic D a i t y a , discharged
Amavstra (missile of ocean) in t h e course of t h e b a t t l e .
T h e r e a t t h e a r m y of aktis sank down in a flood of u n
controllable waters. T h e n t h e p r i m o r d i a l tortoise extending to
a Yojana in l e n g t h was b o r n from t h e nail of t h e index finger
of the right h a n d of rl-Lalitdev.
93. T h e aktis w h o were s u p p o r t e d by h i m by m e a n s of
t h a t huge skull-like shell of large a r e a b e c a m e delighted. T h e y
discarded t h e i r fear of the Sgara (sea) missile.

continued from previous page

O n e more point a b o u t the Avatras of V i s n u is that they arise from the
nails of the fingers of Lalit i n d i c a t i n g the greatness of Lalit as c o m p a r e d
with V i s n u .
Bhanda Lalit
(uses the opponent for w h o m (Incarnation of Visnu)
V i s n u incarnated)
1. Veda-stealing d e m o n The fish-incarnation is implied
out of the nail of right hand
thumb.
2. Arnavstra Tortoise-incarnation supported
aktis on its back
3. Hiranyksa D i v i n e Boar ( V a r h a )
H e killed H i r a n y k s a
4. Hiranyakaipu Man-Lion (Tore to pieces
Hiranyakaipu
5. Balndra (Bali) Vmana

6. Sahasrrjuna Paraurma
K a d a n d a R m a , son o f
7. Paulastya ( R v a n a )
Daaratha
8. Rjsura (A great n u m b e r of Caturvyha (Vsudeva, Sakarsana,
d e m o n s were born as kings P r a d y u m n a a n d Aniruddha)
9. Kali missile Kalki
( B u d d h a is not mentioned h e r e )
10. Mah-Moha mbhava
( g r e a t delusion)
T h e n b y discharging the N r y a n a , Pupata a n d Mahkmevara
missiles, the great goddess killed all t h e soldiers of Bhanda, his 40 Generals,
a n d finally the Asura B h a n d a himself.
Lalit-mhtmya 29.94-106 1207

94. T h e lord t h e n quaffed t h e e n t i r e q u a n t i t y of w a t e r

i n t h e ocean.
T h e n t h e wicked D n a v a discharged the g r e a t missile of
Hiranyksa.
95-96. F r o m it thousands of Hiranyksas were b o r n w i t h
clubs a s their weapons. O n being h u r t a n d killed b y t h e m , t h e
armies of t h e aktis b e c a m e a g i t a t e d d u e to g r e a t fright in t h e
course o f war. T h e y b e c a m e scattered h e r e a n d t h e r e .
T h e r e u p o n , a h u g e white Boar rose up from t h e nail of the
m i d d l e finger of t h e right h a n d of r L a l i t . It was like t h e
Kailsa mountain.
97. Crores a n d crores of those H i r a n y k s a s were utterly
a n n i h i l a t e d w h e n they w e r e smashed a n d crushed as well as
torn a s u n d e r by t h a t snouted Boar as h a r d as a d a m a n t .
98-100. T h e r e u p o n , B h a n d a k n i t t e d his eyebrows d u e to
g r e a t anger. H i r a n y a s (Hiranyakaipus) crores in n u m b e r were
b o r n from his eyebrows. T h e y were as brilliant as t h e blazing
sun. T h e i r w e a p o n s too were refulgent a n d brilliant. T h e y
smashed a n d crushed the a r m y of aktis as well as P r a h l d a w h o
was as it were t h e greatest Bliss of the' aktis. It was he w h o
b e c a m e a boy. He was afflicted by H i r a n y a a n d so sought
refuge i n L a l i t . T h e queen b e c a m e merciful t o w a r d s h i m .
101-104. T h e n in o r d e r to p r o t e c t P r a h l d a w h o was in
t h e form of Bliss of aktis, t h e g r e a t goddess shook t h e tip
of t h e ring finger of h e r riglit h a n d . F r o m it arose J a n r d a n a
with t h e face of a lion a n d the body of a m a n b e n e a t h t h e
neck. He shook t h e thick cluster of m a n e s . H i s three eyes
shone. Claws were his weapons. He h a d t h e forms of K l a a n d
R u d r a . H e m a d e shouts o f dreadful boisterous laughs. H e h a d
thousand staff-like h a n d s . He was r e a d y to obey t h e c o m m a n d s
of L a l i t . W i t h i n a m o m e n t , by m e a n s of his claws as h a r d as
t h u n d e r b o l t , h e tore u p all t h e H i r a n y a k a i p u s w h o originated
from t h e eyebrows of B h a n d a .
105. B h a n d a , t h e g r e a t Asura, t h e n d i s c h a r g e d against t h e
goddess L a l i t t h e extremely dreadful missile Balndra t h a t was
destructive of all deities.
106. F o r destroying t h e p r i d e of t h a t missile, h u n d r e d s
of V m a n a s c a m e out from t h e highly powerful t i p of t h e
1208 Brahmnda Parana

small finger of the right h a n d of the great q u e e n .

107-108. T h e y increased in size every m o m e n t . T h e y
were very m i g h t y w i t h nooses in their h a n d s . T h e y were b o r n
of the tip of small finger of t h e right h a n d of t h e wife of
K m e a . (i.e. L a l i t ) . T h e y were highly enthusiastic a n d they
ha.d h u g e bodies. T h e y tied w i t h nooses all t h e Balndras b o r n
of t h a t missile. T h u s they destroyed t h a t missile too.
109. I n t h e course o f b a t t l e , B h a n d a , t h e D a i t y a ,
discharged H a i h a y a missile. F r o m t h a t were b o r n thousands a n d
crores of Arjunas w i t h thousand h a n d s .
110-111. Arising from t h e nail of the t h u m b of the left
h a n d of r L a l i t a n d blazing w i t h anger, R m a of Bhrgu
family m a d e t h e r o a r i n g sound of a lion. He tore up these
fellows by t h e sharp edge of his axe. W i t h i n a m o m e n t he
destroyed these Arjunas n u m b e r i n g thousands.
112-113. T h e r e u p o n , t h e infuriated D a i t y a B h a n d a
m a d e a hissing huriikra sound o u t of anger. F r o m t h a t
H u m k r a rose ( R v a n a ) w i t h his sword C a n d r a h s a . H e was
s u r r o u n d e d by Rksasa-armies n u m b e r i n g a thousand
Aksauhins. T a k i n g his younger b r o t h e r K u m b h a k a r n a a n d his
son M e g h a n d a w i t h h i m , he smashed the a r m y of aktis to
a large e x t e n t .
114-116. T h e r e u p o n , from the nail of the index finger
of t h e left h a n d of r L a l i t was b o r n K o d a n d a r m a accom
p a n i e d b y L a k s m a n a . M a t t e d hair constituted his crown. O n
his back he h a d tied up his quiver by means of creepers. He was
d a r k i n complexion like the blue lotus. H e repeatedly m a d e
the twanging sound from his. bow.
By means of divine missiles, he destroyed the Rksasa
a r m y in a m o m e n t . He crushed P a u l a s t y a (i.e. R v a n a ) and
his b r o t h e r K u m b h a k a r n a . L a k s m a n a killed M a g h a n d a t h e
great h e r o .
117-118. D n a v a Bhanda, then discharged the
extremely terrible missile of Dvivida. F r o m it w e r e b o r n m a n y
monkeys w i t h reddish-brown eyes. On a c c o u n t of a n g e r t h e i r
faces b e c a m e extremely copper-coloured. Every one of t h e m was
Lalita-mhatmya 29.119-133 1209

on a p a r w i t h H a n u m n . T h e y destroyed the a r m y of aktis.

T h e y p r o d u c e d h a r s h a n d cruel Krethkras (shrill s o u n d s ) .
119-120. T h e n from t h e nail of t h e m i d d l e finger of t h e
left h a n d of r L a l i t issued forth T l k a w i t h eyes r e d like
mid-day, his m i d d l e eye r e d d u e to a n g e r . He h a d tied a blue
g a r m e n t o n his body. H e was a s p u r e a s t h e K a i l s a m o u n t a i n .
He destroyed all those monkeys b o r n of D v i v i d a missile.
121-125. T h e m i g h t y d e m o n discharged t h e g r e a t missile
n a m e d Rjsura. F r o m t h a t missile m a n y d e m o n i a c kings c a m e
o u t such as iupla, D a n t a v a k t r a , lva, t h e king of K i
P a u n d r a k a Vsudeva, R u k m , D i m b h a k a , H a m s a k a , a m b a r a ,
P r a l a m b a , Asura, Bna Karsa, t h e wrestler Cnra,
M u s t i k a , U t p a l a e k h a r a , Arista, D h e n u k a Ke, K l i y a , the
twin-Arjunas (Terminalia Arjuna) Ptan, akata (cart),
T r n v a r t a a n d o t h e r Asuras, the great h e r o n a m e d N a r a k a ,
t h e Asura M u r w h o h a d the form of Visnu e t c . M a n y of t h e m
rose up along w i t h these armies w i t h weapons in their arms.
126-129. In order to destroy all of t h e m t h e e t e r n a l
lord (Visnu) originated from the r i n g finger of t h e lotus-like
left h a n d of rdev. He m a d e a Caturvyha ( g r o u p of four
deities). T h e y b e c a m e four distinct Beings viz.: Vsudeva,
S a m k a r s a n a , P r a d y u m n a a n d A n i r u d d h a . All o f t h e m h a d
weapons lifted u p . T h e y destroyed all those g r e a t Asuras w h o
were in t h e guise of kings of evil c o n d u c t . T h e y h a d been
functioning like a b u r d e n on t h e E a r t h .
130. W h e n they were destroyed, Asura B h a n d a b e c a m e
highly furious. He discharged the dreadful Kali missile t h a t
caused violation a n d transgression of v i r t u e .
131-132. T h e r e u p o n , from t h e K a l i missile were b o r n
kings A n d h r a s a n d P u n d r a s , Kirtas, abaras, Hnas a n d
Yavanas who h a d sinful activities. T h e y were t h e trans
gressors of Vedic injunctions. T h e y were inimical to virtuous
activities. T h e y killed living beings. T h e y upset the disciplines
of four castes a n d stages of life a n d b r o u g h t a b o u t m i x t u r e
of castes. T h e y h a d dirty limbs. T h e y smashed a n d t o r t u r e d
t h e armies of L a l i t a n d aktis again a n d again.
133. T h e r e u p o n , J a n r d a n a n a m e d K a l k i was b o r n of
t h e n a i l of small finger of sparkling lotus-like left h a n d of r
Lalit.
 1210 Brahmnda Purna

134-136. He was riding on a horse. His glory was b r i g h t

a n d brilliant. H e m a d e a n Affahsa (boisterous laugh of
challenging) by his sound resembling the blow of thunder
bolt, t h e K i r t a s swooned a n d died. aktis were delighted.
T h e leaders of t e n Avatras ( I n c a r n a t i o n s ) completed this
difficult task, b o w e d down to L a l i t and stood by with palms
j o i n e d in reverence. T h e y h a d been engaged by m o t h e r Lalit
to defend virtue a n d piety in every K a l p a t h r o u g h t h e births of
Fish e t c . T h e y t h e n s t a r t e d for V a i k u n t h a .
137. W h e n all t h e miraculous missiles were thus
destroyed, t h e evil-minded (Asuras) discharged t h e missile of
Mahmoha ( g r e a t delusion a n d fainting). T h e aktis. swooned
on a c c o u n t of t h a t .
138. By discharging t h e Smbhava missile (that of L o r d
(iva) t h e m o t h e r split up t h e M a h m o h a missile. As t h e great
b a t t l e took place t h u s with t h e continuous flow of missiles a n d
counter missiles t h e sun, t h e lord of rays was a b o u t to reach the
western m o u n t a i n (the m o u n t a i n of setting).
139. T h e n by m e a n s of N r y a n a missile t h e goddess
L a l i t m b i k r e d u c e d all Aksauhins to ashes, in t h e course of
the battle.
140. T h e n by t h e Pupata missile which h a d the lustre
of t h e enkindled fire of Destruction of t h e world t h e great q u e e n
smashed a n d crushed forty generals.
141-142. T h e only one left out was t h e g r e a t Asura
B h a n d a . All t h e kinsmen of t h e wicked fellow h a d already
beed killed. He blazed w i t h fury. He was a great d e m o n of
m u c h i n h e r e n t strength a n d fierce valour. He h a d caused a
great havoc in t h e entire universe.
T h e m o t h e r Lalit, t h e great goddess killed h i m by m e a n s
of Mahkme'ara missile t h a t h a d the splendour of a thousand
suns.
143-144. His city n y a k a was over-run by t h e flames
of t h a t missile. Suddenly it was completely b u r n e d down along
with w o m e n a n d children, cowpens, riches a n d granaries. O n l y
the b a r e g r o u n d r e m a i n e d . D u e to destruction of B h a n d a
t h e t h r e e worlds d a n c e d w i t h delight.
145. After carrying out this task of the Devas, K m e v a r
whose conduct was never blame-worthy, w h o was t h e o r n a -
Lalit-mAhtmya 29.14630.1 1211

m e n t a l glory of the chariot rcakrarjaratha, who was t h e

m o t h e r of the three worlds, who was equipped with all shining
assets a n d who was endowed with the glory of victory, shone
brilliantly.
146. All her soldiers h a d been subjected to fatigue on
account of their work in the battle-field (viz. fighting). T h e y
h a d been b u r n e d by the fire of powerful arrows of B h a n d a ,
the Asura. W h e n the sun set, Sri D e v a t whose prowess was
well-renowned b r o u g h t t h e m t o her c a m p .
147. O leading ascetic, if a n y o n e reads even once ( t h e
narrative) of the slaying of B h a n d a , the D n a v a , carried o u t
thus by L a l i t m b , all his sorrows will be destroyed. He will be
master of all eight Siddhis. Both worldly enjoyment a n d
salvation a r e within his reach.
148. Those m e n who read this narrative on holy days
will a t t a i n flourishing excellent fortune. This n a r r a t i v e of
Lalit's valour is destructive of all sins. It is sacred a n d condu
cive to the a t t a i n m e n t of all Siddhis.

CHAPTER THIRTY

1
Resurrection of Madana (God of Love)

Agastya said :
1. O Hayagrva, O highly intelligent one, t h e excellent
narrative has been h e a r d . T h e excellant valour of goddess
L a l i t h a s been described by you.

1. Bhandsura w a s created out of the ashes of M a d a n a w h e n he was.

burnt d o w n by g o d akara. N o w Bhandsura is killed by Lalit. Madana
h a d then no body to exist. At this time Traksura w a s a growing m e n a c e .
According to his boon, only Siva's son c o u l d kill h i m . i v a w a s a widower
engrossed in penance. Formerly, attempt to t e m p t i v a h a d failed. So M a d a n a
must be given a body and be deputed to tempt i v a . R a t i was appealing, so
g o d s presented R a t i to Lalit. O u t of compassion she revived her husband.
H e was blessed by Lalit and was sent to iva. T h i s time Siva was subju
gated. He married Prvati and g o t a son Skanda.
1212 Brahmnda Purna

2. On account of flawless a n d meritorious anecdotes

of the goddess, I have become extremely delighted, O H a y a
griva, T h e g r e a t power of M a n t r i n a n d D a n d a n t h also has
been heard.
3. After t h e night of the fourth day of t h e b a t t l e h a d
dawned, O Hayagriva, w h a t did Ambik do after t h e b a t t l e
was over?
Hayagriva said :
4. Listen, O Pot-born Sage, O intelligent one, to w h a t
h a d been d o n e b y J a g a d a m b after D n a v a , B h a n d a , h a d
been killed.
5. W i t h h e r eyes immersed in n e c t a r (as it w e r e ) , she
repeatedly delighted t h e entire a r m y of aktis harassed a n d
bruised by h u n d r e d s of weapons of D a i t y a s .
6. By the c u r r e n t of nectarine glances of the supreme
goddess L a l i t , a k t i s got rid of their fatigue d u e to h e r w a r .
T h e y b e c a m e delighted i n their m i n d s .
7 . I n t h e m e a n t i m e , Devas w i t h B r a h m a a n d Visnu
as their leaders, b e c a m e gratified d u e to the smashing
of B h a n d a a n d they a p p r o a c h e d t h e goddess to serve h e r .
8-10. B r a h m a , Visnu, R u d r a , Devas beginning with
I n d r a , Adityas, Vasus, R u d r a s , M a r u t s , S d h y a d e i t i e s ,
Siddhas, K i m p u r u s a s , Yaksas, N i r r t i a n d other night-wanderers,
P r a h l d a a n d o t h e r great Daityas a n d t h e residents of t h e
entire cosmic egg c a m e there a n d gladly eulogised t h e great
goddess seated on the t h r o n e . 1

Brahma and others said :

11. Obeisance, obeisance to y o u , O s u p r e m e lady of
t h e universe; salutes to you O goddess Tripur, Hail
to you, O destroyer of B h a n d a t h e great Asura. Obeisance
to you, O K m e v a r , Vmakei (one having beautiful
tresses).
12. O C i n t m a n i (wish-yielding j e w e l ) , O goddess
e x p e r t in bestowing w h a t is anxiously t h o u g h t of, O unimagin-

1. D e v a s have c o m e in deputation to plead Rati's case. As usual

Lalit must be propitiated by singing a string of her e p i t h e t s a g l o w i n g
tribute to her. H e n c e her epithets in V V . 11-30.
Lalit-mhHttnya 30.13-18 1213

able deity, O cluster of waves in t h e form of Cit (consciousness),

O deity w i t h g a r m e n t s of diverse colours, O M o t h e r of t h e
universe of variegated forms, O deity n a m e d C i t r , O e t e r n a l
o n e , O bestower of pleasure, Obeisance to you.
13. O bestower of salvation, O deity w i t h t h e crescent
m o o n as crest-jewel, O deity of sweet smiles, O lady
discussing administrative policies with Mudrevar, O
d e i t y fond of Mdras (mystical gestures), O deity, obeisance,
obeisance t o you.
14. O destroyer of the cruel god of d e a t h , O lady w i t h
t e n d e r body, O lady taking up t h e b o d y of K a l i while in fury,
O deity w i t h t h e face of a Boar, O deity w h o has protected
a l l troops a n d armies, O deity clasping to your own bosom
t h e fear of all (i.e. one w h o dispels their fears), obeisance to
you.
15. O dark-complexioned deity with six a t t e n d a n t deities,
O goddess w o r t h y of b e i n g sought by t h e words of V e d a s
a l o n g with t h e i r six ancillary subjects, O deity stationed in t h e
six mystical cakras in t h e body, e q u i p p e d with Sadrmis (viz. :
oka (grief), Moha ( d e l u s i o n ) , Jar ( o l d a g e ) , Mrtyu ( d e a t h ) ,
Ksut (hunger) a n d Pips (thirst) or six plaits in the tresses,
0 S a d b h a v a r p (the four types of living beings, Avidy a n d
t h e supreme spirithaving these six as her forms), O Lalit,
1 bow to you. -~
16. O Kama (Lovely goddess), O iv, O deity identi
cal w i t h t h e chief e t e r n a l things, O deity e q u i p p e d w i t h
lustre, O deity w i t h large eyes resembling petals of lotus, O
bestower of desires, O K m i n i (lovable o n e ) , O deity w o r t h y
of being desired by S a m b h u in t h e guise of K m e v a r a , O p r e
siding deity of all a r t s , salute to you.
17. O deity first one a m o n g divine penances, O deity
h a v i n g forms of groups of cities, O divine being, O deity as
lustrous as a thousand suns, O refulgent one, O deity e n d u e d
w i t h s y m p a t h y , O consort of t h e overlord of Devas, obeisance
t o you.
18. O deity w o r t h y of being always served by t h e eight
Siddhis beginning w i t h Anim ( M i n u t e n e s s ) , O deity residing
in Sadiva's own shining conch, O c u l t u r e d one, O deity w i t h
1214 Brahmnda Purna

feet which aire the sole refuge of good people a n d w h i c h

are worthy of being worshipped, O M o t h e r of t h e world,
obeisance, obeisance to you.
19. O deity w o r t h y of being served by t h e Mtrs
(Mothers) t h e chief a m o n g w h o m is Brhm, O deity beloved
of B r a h m a n , O deity w h o severs the (worldly) b o n d a g e of o n e
who has realised B r a h m a n , O royal Swan (swimming) in.
the n e c t a r i n e c u r r e n t of B r a h m a n , O goddess of B r a h m a , O
rlalit, bow to you.
20. O deity served by t h e Mudrs (Mystical gestures
by m e a n s of fingers) t h e chief of t h e m being Samksobhin, O
destroyer of worldly existence, O deity h a v i n g features of
worldly sports, O deity with eyes resembling lotuses, p e r p e t u a l
obeisance to you, O Lalit, O presiding deity, O eternal one,
O deity a t t r a c t i n g h e r lord t h r o u g h t h e sixteen digits, O presid
ing deity w o r t h y of b e i n g served by t h e P r a m a t h a s .
2 1 . O e t e r n a l one, O deity w i t h merciful activities-
devoid of fear, O lady w i t h black forelocks of hairs, Obeisance,
Obeisance to you.
O deity w o r t h y of b e i n g p e r p e t u a l l y served by t h e h a u g h t y
lady a t t e n d a n t s of A n a g a (cupid) beginning w i t h A n a g a -
p u s p a ; O destroyer of everything inauspicious a n d ugly, O deity
w i t h groups of letters for h e r form, O L a l i t who h a s k i l l e d
all enemies, obeisance to you.
22. O deity w i t h extremely i l l u m i n a t e d form of great
mobility, s u r r o u n d e d by fourteen series of flames, t h e chief of
w h o m being Samksobhi. O deity possessed of your own spirit,
O deity endowed w i t h graceful b e a u t y , O deity t h e resort of
everything splendid, O deity w i t h auspicious feet, O b e i s a n c e
to you.
23. O deity worthy of being saluted by aktis, Siddhas
a n d others including arva, O deity whose lotus-like feet have
been c o m p r e h e n d e d by Sarvaja (iva), O deity surpassing
everything, O omnipresent deity, O bestower of all types of
Siddhis (spiritual a t t a i n m e n t s ) , O r Lalit, obeisance be to
you.
24. O deity t h e r e a l m a r o u n d w h o m is resorted to by
those deities w h o were b o r n at t h e outset from Sarvaja as well.
Laltta-mktmya 30.25-30 1215

as by other deities too, O deity t h e fulfiller of desires of all

Devas, O m o t h e r of t h e e n t i r e world, protect us.
25. I salute you t h e deity with a n u m b e r of super
h u m a n powers of speech such as Vaini (Bringing others u n d e r
control) etc., O deity having (a chariot) as your vehicle ( t h e
chariot) t h a t has t h e increasing splendour of its wheels; O
deity w i t h tresses as d a r k as clouds, O ocean of speech, O
bestower of boons, O beautiful one, protect t h e universe.
2 6 r O Empress e n d o w e d with arrows a n d other divine
weapons, O deity acting like a forest-fire ( i n b u r n i n g d o w n )
t h e forest-like a r m y of B h a n d a , the Asura, O ocean of refulge
n c e t h a t blazes brightly, O deity w h o is being served all r o u n d ,
O b e i s a n c e to you.
27. O Kme, O Vajre (goddess of t h u n d e r b o l t ) , O
Bhage (goddess of exalted s p l e n d o u r ) , O deity without form,
O virgin, O K a l , O deity powerful e n o u g h to wipe off even
god of d e a t h , O deity who reduced t h e a r m y of Daityas
only as a legend (i.e. completely destroyed them) ; O K m e a -
k n t (beloved of K m e v a r a (Lord iva), O Kamal,
obeisance to you.
28. O deity stationed on Bindu ( M y s t i c a l point in t h e
mystical d i a g r a m ) ; O deity having the soul form of t h e digit
of the Bindu, O deity identical w i t h Bindu, O deity t h a t has
increasingly cherished t h e illumination of Cit (consciousness),
O deity with the necklace swinging to a n d fro on the big
breasts resembling ( t h e b u d s of) lotuses; O L a l i t of growing
prowess, obeisance to you.
29. O deity w i t h p e r p e t u a l residence on t h e lap of
K m e v a r a , O deity identical with K l a ( T i m e ) , O goddess
taking pity on o t h e r s ; O deity with t h e form of Kl, t h a t
rises up at t h e close of K a l p a , O deity t h e bestower of
desires, O deity identical w i t h t h e wish-yielding creeper K a l p a -
lat, salute to you.
30. O deity a c c o m p a n i e d by V r u n ( V a r u n a ' s wife as
a t t e n d a n t ) ; O deity as cool as the moon w i t h a b u n d a n t n e c t a -
Tine rays, O deity h a v i n g eyes like those of a fawn, O deity
naving t h e face resembling t h e lotus, O deity t h e p e r p e t u a l
sole base of t h e essence of agreeable loveliness, O presiding
 1216 Brahmnda Purna

goddess of all lores, obeisance to you.

3 1 . B h a n d a a n d other fierce Asuras who h a d become a
nuisance a n d source of vexation to t h e entire universe have been
killed in b a t t l e by your prowess, because you were born of
Cidagni (fire of spiritual consciousness) having been caused to
manifest yourself by r a m b h u n t h a .
32. After assuming fresh forms a n d bodies. (or
after making all our bodies fresh) by m e a n s of currents of
a b u n d a n t n e c t a r of mercifulness, O beautiful deity worthy of
being attained by c u l t u r e d people *, t h e entire world has been
resuscitated and rendered full of joy.
33-34. L o r d iva is in the form of the second flow of
refulgence of r S a m b h u n t h a of great a n d noble heart. He is
detached because he h a s been staying p e r m a n e n t l y (v.l. perform
ing penance) in t h e h e r m i t a g e of S t h n u . He has discarded all
sensual enjoyments on account of bereavement from Sat.
We were engaged in an a t t e m p t to join him with the girl U m
w h o has taken b i r t h in t h e family of t h e lord of the m o u n t a i n
H i m a l a y a . T h u s ( i n this connection) w e h a d persuaded t h e
cupid to go n e a r t h a t lord who was engaged in a severe
penance.
35. M a d a n a was burned with t h e fire in his forehead
because he was angry t h a t there was an obstacle in his detached
.state a n d pursuance of p e n a n c e . T h e r e u p o n , M a d a n a was
reduced to ashes a n d it was from these ashes t h a t B h a n d a s u r a
was b o r n .
36. Thereafter, t h a t evil-minded wicked fellow very
h a u g h t y a b o u t his ability to fight in war, was killed by you.
N o w K a m a has become Atanu (bodiless) for o u r sake. H e n c e
you kindly do resuscitate K a m a immediately.
37. T h i s R a t i is dejected d u e to her bereavement from
h e r h u s b a n d . She has a t t a i n e d the ungraceful a n d inauspicious
state of widowhood. O r L a l i t , she will b e c o m e blessed with
a lord a n d h u s b a n d if t h e u n i o n w i t h K a m a is b r o u g h t a b o u t
b y you.
38. As before, t h e moon-crested lord m a y become e n c h a n t
ed by t h e m i n d b o r n god of love u n i t e d w i t h her. Ia will ere

Not obtainable to frightened fellows i.e. Sabh-\-Alabhye,

Lalit-mhtmya 30.39-47 1217

long m a r r y t h a t (girl) Prvat who h a d served h i m m u c h for a

long t i m e .
39. By their union K u m r a ( S k a n d a ) , t h e leader of all
the armies of Devas will be b o r n . It is t h r o u g h t h a t hero,
alone t h a t the king of demons n a m e d T r a k a should be defeat
ed a n d driven away. 1
40. He is a friend of Bhanda, t h e D a i t y a of vicious soul.
He is a veritable c o m e t (an ominous calamity) u n t o t h e t h r e e
worlds. If he is killed in b a t t l e by t h e son of rkantha, (iva)
really it will be a re-establishment of o u r vital b r e a t h s once
again.
4 1 . H e n c e , O M o t h e r T r i p u r , dispel the misery of
widowhood of R a t i whose tresses have become dishevelled (by
n o t b e i n g c o m b e d ) . (You can d o this) b y resuscitating t h e
excellent h e r o M a n m a t h a who is c a p a b l e of removing t h e
affected pride of the people.
42. O deity w i t h the designation T r i p u r , this helpless
widow whose body has become very e m a c i a t e d on account of
the d e a t h of her h u s b a n d takes refuge in you a n d bows down to
you. H e n c e , please direct a digit of your compassionate glance
towards h e r " .

Hayagriva said :
4 3 . After eulogising M a h e n thus, t h e excellent Devas
beginning w i t h B r a h m a showed her R a t i w h o h a d become
u n t i d y a n d emaciated on a c c o u n t of grief.
44. T h a t R a t i who h a d a b a n d o n e d all h e r o r n a m e n t s
on a c c o u n t of widowhood, whose face was covered w i t h flow
of tears, whose tresses h a d become scattered, a n d whose colour
h a d become greyish on account of dust particles, bowed down
to Jagadamb.
45-47. On seeing her, the great goddess b e c a m e compas
sionate. T h e n from her benign side-glance M a n m a t h a was
r e b o r n . He h a d a smiling lotus-like face. He was m o r e h a n d
some t h a n in his previous body. He b e c a m e (as if) highly
intoxicated (excited) w i t h joy. H e h a d only two h a n d s . H e h a d

1. Gods wanted to kill Traka for w h i c h akara must be tempted to

marry. T h e pleading for R a t i is in their o w n interest.
1218 Brahmnda Purna

all kinds of ornaments. Flowers were his bow a n d arrows. By

his gentle glance he delighted R a t i his wife as even in t h e
previous birth. T h e gentle lady R a t i found herself immersed
in t h e g r e a t ocean of bliss. On seeing h e r husband, she b e c a m e
exultant w i t h joy.
4 8 . On knowing t h a t b o t h of t h e m h a d their minds
filled with devotion a n d t h a t their inner souls h a d great bliss,
t h e lotus-like face of the great queen b e a m e d with smile. Look
ing at R a t i who h a d kept her h e a d bent down d u e to shyness,
she spoke to Symal thus :
49. "O ymal, let her take b a t h a n d let her be
adorned with girdle a n d other ornaments. Let her wear gar
ments too as before, a n d then be b r o u g h t here q u i c k l y " .
50-52. T a k i n g h e r behests with great humility, ym
did every t h i n g as directed. ( T h e goddess) got t h e auspicious
rite of m a r r i a g e of t h e pair performed by Vasistha a n d
other Brahminical sages in accordance with the injunctions
regarding m a r r i a g e . T h e celebration included dances and
songs of all t h e celestial damsels.
On seeing this the sages, ascetics a n d gods I n d r a and
others praised L a l i t Ambik saying " W e l l d o n e , Well done !"
T h e y t h e n eulogised h e r .
53-54. M a k i n g showers of flowers, all of t h e m b e c a m e
delighted in their m i n d s . Both of t h e m bowed d o w n to Lalite-
vari with great devotion after coming to her side a n d stood
there with their p a l m s joined in reverence. T h e n the hero
K a n d a r p a bowed down to Mahevar. W i t h devotion filling his
mind, he appealed to her in the following words.
55. " O m o t h e r Lalit, the physical b o d y o f m i n e which
h a d been b u r n e d by t h e eye of a has been restored to me
d u e to t h e grace of your b e n i g n side-glance.
56. I am your son. I am y o u r slave, employ me a n y w h e r e
in any t a s k " .
On being told thus P a r m e n spoke to t h e shark-
emblemed deity (i.e. c u p i d ) .

ri Devi said :
57. " O d e a r one b o r n o f the m i n d (i.e. c u p i d ) , come
o n . You have n o t h i n g to be afraid of. O cupid, w i t h no h i n d -
Lalit-mhtmya 30.58-67 1219

r a n e e t o y o u r a r r o w , e n c h a n t a n d fascinate t h e entire universe,

d u e t o m y favour.
58-60. T h e courage of v a r a will be upset w h e n y o u r
a r r o w s fall o n h i m . I m m e d i a t e l y h e will m a r r y G a u r , t h e
d a u g h t e r of t h e lord of M o u n t a i n H i m a l a y a . T h o u s a n d s of
-crores of K m a s will be b o r n of you, d u e to my favour. T h e y
will p e n e t r a t e everyone's body a n d bestow excellent sexual
p l e a s u r e . O n a c c o u n t o f his n o n - a t t a c h e d n a t u r e Ia m a y
get angry. E v e n t h e n h e will n o t b e c o m p e t e n t t o b u r n down
y o u r physical body.
61-63. Be the e n c h a n t e r of all living beings w i t h your
invisible physical form. Afraid of separation from his wife
he (Bhava) * will give her. half of his body. W i t h his m i n d
struck by your arrows, he will b e c o m e a g i t a t e d in his m i n d .
F r o m today onwards, O K a n d a r p a , on a c c o u n t of my
g r e a t favour those who censure you or those w h o are averse to
you will definitely become emasculated a n d u n m a n l y in every
birth.
Destroy sinners of vicious souls a n d those w h o t o r t u r e
a n d harass my devotees by m a k i n g t h e m fall for forbidden
women.
64. If people's m i n d is eager for my worship a n d if they
respect my devotees, see t h a t you e n a b l e t h e m to h a v e t h e
pleasure of love by a r r a n g i n g for t h e fulfilment of all their
desires."
65. These were t h e words of behest of r L a l i t Dev.
T h e cupid received the c o m m a n d of the goddess h u m b l y a n d
said " L e t it be s o " . W i t h p a l m s joined in reverence, he set o u t
from t h a t place.
66. F r o m all the hair-pores of t h e lord of Love arose
m a n y M a d a n a s whose features were splendid a n d w h o could
e n c h a n t t h e entire universe.
67. After fascinating a n d e n c h a n t i n g t h e entire sphere
o f t h e world t h r o u g h t h e m , t h e cupid w e n t once a g a i n t o
t h e h e r m i t a g e of S t h n u with the desire to c o n q u e r the moon-
crested lord.

Bhava ( i v a ) the enchanter o n e w i t h his body not visible to all living

beings.
 1220 Brahmnda Purna

68-70. He was a c c o m p a n i e d by his friend V a s a n t a (the

season-spring), his general, the m o o n with cool rays, a n d his
bosom friends a n d associates (sexual desire) a n d the g e n t l e
breeze of low speed. He was a c c o m p a n i e d by t h e K h a l sound
( T r u m p e t s a n d drums) of t h e chirping cooing sound of t h e
cuckoos. He was richly e n d o w e d w i t h t h e sentiment of lover's
heroism. His b o d y was closely e m b r a c e d by R a t i . He shook his
victorious bow. As t h e l e a d e r of all heroes, he c a m e face of
face with t h e enemy of t h e c u p i d i.e. Lord iva. He stood
t h e r e fearlessly.
71. He struck w i t h his arrows, t h e moon-crested lord w h o
was engaged in p e n a n c e .
T h e r e u p o n , t h e moon-crested lord struck by t h e volleys of
K a n d a r p a ' s arrows got r i d of his a t t i t u d e of n o n - a t t a c h m e n t .
H e a b a n d o n e d t h e difficult rite o f p e n a n c e . 1
72-74. H e a b a n d o n e d all regular observances. H e
a b a n d o n e d his m e n t a l courage. He b e c a m e sick w i t h , love by
frequently m e d i t a t i n g u p o n P r v a t . H i s cheeks b e c a m e p a l e .
He heaved deep sighs. T e a r s c a m e o u t of his eyes. He was
agonized by pangs of s e p a r a t i o n a n d loss of courage. He
recollected again a n d a g a i n the d a u g h t e r of t h e lord of t h e
m o u n t a i n w h o h a d been seen b y h i m before. Neither the digit
of t h e M o o n on his h e a d n o r G a g was c a p a b l e of
dispelling t h e scorching sensation in the b o d y of t h e trident-
b e a r i n g lord as it was being heated by t h e fiery arrows of t h e
cupid.
75. He frequently rolled in t h e flowery bed b r o u g h t by
t h e circle of his G a n a s ( a t t e n d a n t s ) t h e chief a m o n g w h o m were
N a n d i n , Bhrgi a n d M a h k l a .
76. S u p p o r t e d by t h e h a n d of N a n d i n he w e n t on from
one flowery bed to a n o t h e r flowery bed a n d m o v e d resflessly
on it a g a i n a n d again.
77. N e i t h e r on t h e flowery bed n o r in t h e n e c t a r exuding
from t h e crescent M o o n nor in t h e snowy cold waters (of
G a g ) did t h e h e a t of fever of his b o d y c o m e d o w n .

1. T h e Love-lorn c o n d i t i o n of i v a like an ordinary person is described

i n W . 71-84. I t i s the author's s p e c i a l contribution not found i n other
Purnas.
 Lalit-mh&tmya 30.78-88 1221

78-80. Desirous of suppressing t h e fiery flames of love

of his b o d y , iva occupied t h e rocky slabs of frozen snow. He
b e g a n to d r a w t h e figure of t h e d a u g h t e r of t h e lord of t h e
m o u n t a i n on picture slabs w i t h his nails. But looking at
it, it increased further his own pangs of love. After d r a w i n g h e r
picture in t h e posture of standing h u m b l y w i t h stooping h e a d
a n d body on account of bashfulness a n d looking up by m e a n s
of side-glances alone, he placed t h a t p i c t u r e slab on his limbs
w h e r e h e h a d horripilation. T h e deity o f u n e v e n n u m b e r
of eyes (i.e. iva) suffered m u c h on a c c o u n t of g r e a t
i m a g i n a r y connections ( w i t h h e r ) great sexual e m o t i o n a n d
further distress from love-god.
81-83. He saw her alone everywhere. He directed his
m i n d only towards her. H e conversed with h e r alone f i x i n g h e r
form in front by m e a n s of his own m a d delirium. His h e a r t
b e c a m e identified with hers, his m i n d w i t h h e r m i n d , he con
sidered h e r as his u l t i m a t e goal. He spent days a n d nights by
h e r nectar-like anecdotes. He was always engaged in describing
her c o n d u c t . He was eager to see h e r form. He b e c a m e a
g a r d e n e r w r e a t h i n g imaginary garlands of pleasurable enjoy
m e n t s with h e r . Identifying himself w i t h h e r , iva b e c a m e
extremely distressed.
84. On observing t h a t this p a i n of passion could not be
treated otherwise, D h r j a t i exerted himself very m u c h for
t h e sake of m a r r i a g e .
85. After e n c h a n t i n g t h e lord t h u s at t h e behest of
Lalit, K a n d a r p a t o r m e n t e d t h e d a u g h t e r of t h e lord of t h e
m o u n t a i n b y m e a n s ofhis arrows. 1
86-88. H e r petal-like lips b e c a m e d r i e d up by t h e
h o t winds of h e r b r e a t h s rendered soiled by the fiery
flames ' of separation. H e r cheeks b e c a m e very pale. She d i d
not experience a n y steady relish either in food or in h e r b e d or
even in sleep. She was continuously sprinkled w i t h cooling
devices by thousands of h e r a t t e n d a n t s . Again a n d a g a i n
she was distressed and agonized. She could n o t suppress t h e
p a i n from t h e great fire of love.

1. Prvat's fascination for iva is t h e subject of Klidsa's beautiful

epic Kumrasambhava.
1222 Brahmnda Purna

89. Scorched a n d distressed by the fire of separation,

Prvat could n o t sleep at all. By the feverish distress of h e r
b o d y she e n h a n c e d the sorrow of her father.
90. On observing t h a t his d a u g h t e r ' s pangs of separation
from iva were irremediably severe, the lord of m o u n t a i n s felt
great sorrow.
9 1 . She was t h e n urged by her father t h u s " O gentle
lady, you do p r o p i t i a t e lord M a h e v a r a by m e a n s of penance
a n d a t t a i n h i m as your h u s b a n d " .
92. F o r securing her husband, Prvat performed a very
severe p e n a n c e on the peak of the m o u n t a i n H i m a l a y a , n a m e d
Gaurikhara.

9 3 . She practised a dreadfully severe p e n a n c e by stay

ing in water d u r i n g the winter a n d by standing in the middle
of fires w i t h the eyes fixed on t h e sun d u r i n g the s u m m e r .
94. Gratified by t h a t p e n a n c e iva g r a n t e d his proxi
m i t y to her. He accepted her as his wife in accordance with
the religious injunctions regarding m a r r i a g e ceremony.
95. T h e n after requesting for her h a n d t h r o u g h the
seven sages at the outset, he married the lotus-eyed d a u g h t e r ,
on being offered by the lord of the m o u n t a i n .
96. Engaged in amorous dalliance w i t h h e r for a long
time, M a h e v a r a stayed in the a b o d e of his father-in-law in the
city of O s a d h i p r a s t h a .
97. Thereafter, he came back to Kailsa along with all
t h e P r a m a t h a s ( a t t e n d a n t s ) . H e b r o u g h t Prvat there a n d
thereby m a d e the lord of t h e m o u n t a i n (all the m o r e )
pleased.
98-101. He c o u n t i n u e d to sport with h e r on Kailsa,
M a n d a r a , V i n d h y d r i , Hemaaila, M a l a y a , P r i y t r a k a a n d
in various o t h e r places. T h e r e b y M a h e v a r a derived great
pleasure. He discharged a powerful semen into h e r . She
was u n a b l e to b e a r . She cast it off on the e a r t h . T h e e a r t h cast
in i n t o the fire. He cast it a m o n g the K r t t i k s . T h e y discharg
ed it i n t o t h e waters of G a g . T h e river deposited it in
t h e forest of Sara reeds. M a h s e n a the great h e r o of six faces
Lalit-mhtmya 30.102-107 1223

was b o r n t h e r e . Nursed by G a g t h e son of Dhrjati

1
(iva) g r e w u p .
102. D a y by day, he grew up into a highly valorous
h e r o . He was t r a i n e d by his father a n d he acquired all lores.
103. On being p e r m i t t e d by his father he b e c a m e t h e
general of t h e a r m y of t h e Devas. He killed T r a k a along w i t h
Dnavas.
104. T h e r e u p o n , he m a r r i e d Devasen offered by
a k r a w h o was highly pleased when t h e leading D a i t y a T r a k a
was slain.
105. T h a t glorious d a u g h t e r of akra n a m e d D e v a s e n
became excessively delighted on securing S k a n d a as h e r
husband.
106. After n e a t l y accomplishing the task of D e v a s
thus, t h e god of love who e n c h a n t e d t h e entire sphere of t h e
universe went t o r p u r a a g a i n .
107. T h e r e in t h e holy city of r n a g a r a 2 he w e n t to t h a t
place, where L a l i t Paramevar stayed for the sake of t h e pros
p e r i t y o f t h e worlds. H e w e n t t h e r e i n order t o serve h e r .

1. T h e story of Skanda's birth, his killing of T r a k a a n d his marriage

with D e v a s e n are recorded in M b h and other Purnas. T h u s in Mbh Ami
83.68-82 86.5-14 we are told h o w he w a s born a n d the causes of the differ
ent epithets given to him. For his different mothers v i d e Mbh Vana 2 3 0 . 6 , 1 5 .
H i s killing T r a k a (Mbh Salya 4 6 . 7 3 - 7 5 ) . H i s marriage with D e v a s e n
(Mbh. Vana ch. 2 2 9 ) . But in Maharashtra, p e o p l e b e l i e v e that Skanda has
taken a v o w not to see a w o m a n a n d has uttered a standing curse that a
w o m a n trying to see h i m will be a widow for seven births. S u b r a h m a n y a
(i.e. S k a n d a ) in S o u t h I n d i a is a married g o d .
2. Like every g o d great or small, S k a n d a is said to h a v e settled at
rinagar to serve Lalit, an a t t e m p t to e n h a n c e Lalit's g l o r y .