Chapter 1: King Suratha, the merchant, and Madhu-Kaitabha

सावर्णिः सूर्यतनयो यो मनुः कथ्यतेऽष्टमः ।
निशामय तदुत्पत्तिं विस्तराद् गदतो मम

sāvarṇiḥ sūryatanayo yo manuḥ kathyate'ṣṭamaḥ |
niśāmaya tadutpattiṃ vistarād gadato mama

Markandeya said: Savarni, son of Surya the Sun, is called the eighth Manu. Listen as I tell you at length how he came to be.

महामायानुभावेन यथा मन्वन्तराधिपः ।
स बभूव महाभागः सावर्णिस्तनयो रवेः

mahāmāyānubhāvena yathā manvantarādhipaḥ |
sa babhūva mahābhāgaḥ sāvarṇistanayo raveḥ

Hear how, by the power of Mahamaya, the Great Maya, that most fortunate Savarni, son of the Sun, became the lord of a manvantara, the age of a Manu.

स्वारोचिषेऽन्तरे पूर्वं चैत्रवंशसमुद्भवः ।
सुरथो नाम राजाभूत् समस्ते क्षितिमण्डले

svārociṣe'ntare pūrvaṃ caitravaṃśasamudbhavaḥ |
suratho nāma rājābhūt samaste kṣitimaṇḍale

Long ago, in the age of the Manu Svarochisha, there was a king named Suratha, born of the line of Chaitra, who ruled over the whole circle of the earth.

तस्य पालयतः सम्यक् प्रजाः पुत्रानिवौरसान् ।
बभूवुः शत्रवो भूपाः कोलाविध्वंसिनस्तथा

tasya pālayataḥ samyak prajāḥ putrānivaurasān |
babhūvuḥ śatravo bhūpāḥ kolāvidhvaṃsinastathā

He guarded his subjects well, as if they were his own sons. Yet kings rose against him as enemies, the destroyers of Kola.

तस्य तैरभवद् युद्धमतिप्रबलदण्डिनः ।
न्यूनैरपि स तैर्युद्धे कोलाविध्वंसिभिर्जितः

tasya tairabhavad yuddhamatiprabaladaṇḍinaḥ |
nyūnairapi sa tairyuddhe kolāvidhvaṃsibhirjitaḥ

He, wielder of a mighty rod of rule, fought a war with them. Though they were fewer in number, the Kolavidhvamsins defeated him in battle.

ततः स्वपुरमायातो निजदेशाधिपोऽभवत् ।
आक्रान्तः स महाभागस्तैस्तदा प्रबलारिभिः

tataḥ svapuramāyāto nijadeśādhipo'bhavat |
ākrāntaḥ sa mahābhāgastaistadā prabalāribhiḥ

He then returned to his own city and ruled only his own land. There too that noble king was pressed hard by those powerful foes.

अमात्यैर्बलिभिर्दुष्टैर्दुर्बलस्य दुरात्मभिः ।
कोषो बलञ्चापहृतं तत्रापि स्वपुरे ततः

amātyairbalibhirduṣṭairdurbalasya durātmabhiḥ |
koṣo balañcāpahṛtaṃ tatrāpi svapure tataḥ

Now that he was weak, his own ministers, powerful, wicked and evil-minded, seized his treasury and his army even there in his own city.

ततो मृगयाव्याजेन हृतस्वाम्यः स भूपतिः ।
एकाकी हयमारुह्य जगाम गहनं वनम्

tato mṛgayāvyājena hṛtasvāmyaḥ sa bhūpatiḥ |
ekākī hayamāruhya jagāma gahanaṃ vanam

Stripped of his lordship, the king mounted a horse alone and, on the pretext of hunting, rode away into a dense forest.

स तत्राश्रममद्राक्षीद् द्विजवर्यस्य मेधसः ।
प्रशान्तश्वापदाकीर्णं मुनिश्ष्योपशोभितम्

sa tatrāśramamadrākṣīd dvijavaryasya medhasaḥ |
praśāntaśvāpadākīrṇaṃ muniśṣyopaśobhitam

There he saw the ashrama of Medhas, foremost of the twice-born. Wild beasts lived there at peace, and the place was graced by the sage's disciples.

तस्थौ कञ्चित् स कालञ्च मुनिना तेन सत्कृतः ।
इतश्चैतश्च विचरंस्तस्मिन् मुनिवराश्रमे

tasthau kañcit sa kālañca muninā tena satkṛtaḥ |
itaścaitaśca vicaraṃstasmin munivarāśrame

Honoured by the sage, he stayed there for some time, wandering here and there within that hermitage of the best of munis.

सोऽचिन्तयत् तदा तत्र ममत्वाकृष्टचेतनः ।
मत्पूर्वैः पालितं पूर्वं मया हीनं पुरं हि तत् ।
मद्भृत्यैस्तैरसद्वृत्तैर्धर्मतः पाल्यते न वा

so'cintayat tadā tatra mamatvākṛṣṭacetanaḥ |
matpūrvaiḥ pālitaṃ pūrvaṃ mayā hīnaṃ puraṃ hi tat |
madbhṛtyaistairasadvṛttairdharmataḥ pālyate na vā

There, his mind dragged by the sense of 'mine', he brooded: 'The city my forefathers ruled, and which I have now lost, is it being ruled rightly by those servants of mine, men of bad conduct, or not?'

न जाने स प्रधानो मे शूरहस्ती सदामदः ।
मम वैरिवशं यातः कान् भोगानुपलप्स्यते

na jāne sa pradhāno me śūrahastī sadāmadaḥ |
mama vairivaśaṃ yātaḥ kān bhogānupalapsyate

'I do not know what fare my chief war elephant, that brave beast always in rut, will get now that he has passed into my enemies' hands.'

ये ममानुगता नित्यं प्रसादधनभोजनैः ।
अनुवृत्तिं ध्रुवं तेऽद्य कुर्वन्त्यन्यमहीभृताम्

ye mamānugatā nityaṃ prasādadhanabhojanaiḥ |
anuvṛttiṃ dhruvaṃ te'dya kurvantyanyamahībhṛtām

'Those who always followed me, fed by my favour, wealth and food, are now surely serving other kings.'

असम्यग्व्ययशीलैस्तैः कुर्वद्भिः सततं व्ययम् ।
संचितः सोऽतिदुः खेन क्षयं कोशो गमिष्यति

asamyagvyayaśīlaistaiḥ kurvadbhiḥ satataṃ vyayam |
saṃcitaḥ so'tiduḥ khena kṣayaṃ kośo gamiṣyati

'The treasury I gathered with great pains will be drained by those spendthrifts who keep on spending without care.'

एतच्चान्यच्च सततं चिन्तयामास पार्थिवः ।
तत्र विप्राश्रमाभ्यासे वैश्यमेकं ददर्श सः

etaccānyacca satataṃ cintayāmāsa pārthivaḥ |
tatra viprāśramābhyāse vaiśyamekaṃ dadarśa saḥ

The king kept thinking of these things and others. Then, near the Brahmin's ashrama, he saw a vaishya, a merchant.

स पृष्टस्तेन कस्त्वं भोः हेतुश्चागमनेऽत्र कः ।
सशोक इव कस्मात्त्वं दुर्मना इव लक्ष्यसे

sa pṛṣṭastena kastvaṃ bhoḥ hetuścāgamane'tra kaḥ |
saśoka iva kasmāttvaṃ durmanā iva lakṣyase

The king asked him: 'Who are you, sir, and why have you come here? You seem full of sorrow and heavy of heart. Why is that?'

इत्याकर्ण्य वचस्तस्य भूपतेः प्रणयोदितम् ।
प्रत्युवाच स तं वैश्यः प्रश्रयावनतो नृपम्

ityākarṇya vacastasya bhūpateḥ praṇayoditam |
pratyuvāca sa taṃ vaiśyaḥ praśrayāvanato nṛpam

Hearing these words spoken by the king with kindness, the merchant bowed humbly and answered him.

समाधिर्नाम वैश्योऽहमुत्पन्नो धनिनां कुले ।
पुत्रदारैर्निरस्तश्च धनलोभादसाधुभिः

samādhirnāma vaiśyo'hamutpanno dhanināṃ kule |
putradārairnirastaśca dhanalobhādasādhubhiḥ

The merchant said: I am a vaishya named Samadhi, born in a wealthy family. My wicked sons and wife, greedy for my wealth, have cast me out.

विहीनश्च धनैर्दारैः पुत्रैरादाय मे धनम् ।
वनमभ्यागतो दुः खी निरस्तश्चाप्तबन्धुभैः

vihīnaśca dhanairdāraiḥ putrairādāya me dhanam |
vanamabhyāgato duḥ khī nirastaścāptabandhubhaiḥ

My sons and wife took my wealth and left me without it. Driven out by my trusted kin, I have come to the forest in sorrow.

सोऽहं न वेद्मि पुत्राणां कुशलाकुशलात्मिकाम् ।
प्रवृत्तिं स्वजनानाञ्च दाराणाञ्चात्र संस्थितः

so'haṃ na vedmi putrāṇāṃ kuśalākuśalātmikām |
pravṛttiṃ svajanānāñca dārāṇāñcātra saṃsthitaḥ

Living here, I know nothing of how my sons fare, whether well or ill, nor any news of my kinsmen and my wife.

किं नु तेषां गृहे क्षेममक्षेमं किं नु साम्प्रतम् ।
कथं ते किं नु सद्वृत्ताः दुर्वृत्ताः किं नु मे सुताः

kiṃ nu teṣāṃ gṛhe kṣemamakṣemaṃ kiṃ nu sāmpratam |
kathaṃ te kiṃ nu sadvṛttāḥ durvṛttāḥ kiṃ nu me sutāḥ

Is all well in their home now, or not? How are they? Are my sons living rightly, or have they fallen into wrong ways?

राजोवाच
यैर्निरस्तो भवांल्लुब्धैः पुत्रदारादिभिर्धनैः ।
तेषु किं भवतः स्नेहमनुबध्नाति मानसम्

rājovāca
yairnirasto bhavāṃllubdhaiḥ putradārādibhirdhanaiḥ |
teṣu kiṃ bhavataḥ snehamanubadhnāti mānasam

The king said: Why does your heart still cling with love to those greedy ones, your sons, wife and others, who drove you out for the sake of wealth?

एवमेतद्यथा प्राह भवानस्मद्गतं वचः ।
किं करोमि न बध्नाति मम निष्ठुरतां मनः

evametadyathā prāha bhavānasmadgataṃ vacaḥ |
kiṃ karomi na badhnāti mama niṣṭhuratāṃ manaḥ

The merchant said: What you say about me is just so. But what can I do? My mind will not harden against them.

यैः सन्त्यज्य पितृस्नेहं धनलुब्धैर्निराकृतः ।
पतिस्वजनहार्दं च हार्दि तेष्वेव मे मनः

yaiḥ santyajya pitṛsnehaṃ dhanalubdhairnirākṛtaḥ |
patisvajanahārdaṃ ca hārdi teṣveva me manaḥ

They cast aside a father's love and drove me out in their greed for money. Yet my heart is fixed on them alone, with the affection of a husband and kinsman.

किमेतन्नाभिजानामि जानन्नपि महामते ।
यत्प्रेमप्रवणं चित्तं विगुणेष्वपि बन्धुषु

kimetannābhijānāmi jānannapi mahāmate |
yatpremapravaṇaṃ cittaṃ viguṇeṣvapi bandhuṣu

O wise one, I know it and yet cannot understand it: how is it that my mind leans in love toward kin who have no virtue?

तेषां कृते मे निः श्वासो दौर्मनस्यं च जायते ।
करोमि किं यन्न मनस्तेष्वप्रीतिषु निष्ठुरम्

teṣāṃ kṛte me niḥ śvāso daurmanasyaṃ ca jāyate |
karomi kiṃ yanna manasteṣvaprītiṣu niṣṭhuram

For their sake I sigh and grow heavy of heart. What can I do, when my mind will not turn hard toward those who have no love for me?

ततस्तौ सहितौ विप्र तं मुनिं समुपस्थितौ ।
समाधिर्नाम वैश्योऽसौ स च पार्थिवसत्तमः

tatastau sahitau vipra taṃ muniṃ samupasthitau |
samādhirnāma vaiśyo'sau sa ca pārthivasattamaḥ

Markandeya said: Then, O Brahmin, the two together, the merchant named Samadhi and that best of kings, approached the sage.

कृत्वा तु तौ यथान्यायं यथार्हं तेन संविदम् ।
उपविष्टौ कथाः काश्चिच्चक्रतुर्वैश्य-पार्थिवौ

kṛtvā tu tau yathānyāyaṃ yathārhaṃ tena saṃvidam |
upaviṣṭau kathāḥ kāściccakraturvaiśya-pārthivau

After greeting him in proper form, as befitted him, the merchant and the king sat down and spoke with him on certain matters.

राजौवाच
भगवंस्त्वामहं प्रष्टुमिच्छाम्येकं वदस्व तत् ।
दुः खाय यन्मे मनसः स्वचित्तायत्ततां विना

rājauvāca
bhagavaṃstvāmahaṃ praṣṭumicchāmyekaṃ vadasva tat |
duḥ khāya yanme manasaḥ svacittāyattatāṃ vinā

The king said: Revered one, I wish to ask you one thing; please tell me. It gives my mind pain, because my mind is not under my own control.

ममत्वं गतराज्यस्य राज्याङ्गेष्वखिलेष्वपि ।
जानतोऽपि यथाज्ञस्य किमेतन्मुनिसत्तम

mamatvaṃ gatarājyasya rājyāṅgeṣvakhileṣvapi |
jānato'pi yathājñasya kimetanmunisattama

I have lost my kingdom, yet I still feel 'mine' toward all its parts. I know better, yet I am like one who does not know. What is this, best of sages?

अयं च निकृतः पुत्रैर्दारैर्भृत्यैस्तथोज्झितः ।
स्वजनेन च सन्त्यक्तस्तेषु हार्दे तथाप्यति

ayaṃ ca nikṛtaḥ putrairdārairbhṛtyaistathojjhitaḥ |
svajanena ca santyaktasteṣu hārde tathāpyati

And this man has been wronged by his sons, abandoned by his wife and servants, and forsaken by his own people. Still he feels great affection for them.

एवमेष तथाहं च द्वावप्यत्यन्तदुः खितौ ।
दृष्टदोषेऽपि विषये ममत्वाकृष्टमानसौ

evameṣa tathāhaṃ ca dvāvapyatyantaduḥ khitau |
dṛṣṭadoṣe'pi viṣaye mamatvākṛṣṭamānasau

So he and I are both in great sorrow. Though we have seen the flaw in these objects, our minds are still drawn to them by the sense of 'mine'.

तत्किमेतन्महाभाग यन्मोहो ज्ञानिनोरपि ।
ममास्य च भवत्येषा विवेकान्धस्य मूढता

tatkimetanmahābhāga yanmoho jñāninorapi |
mamāsya ca bhavatyeṣā vivekāndhasya mūḍhatā

What is this, noble one, that delusion grips us though we know? In me and in him alike, this blindness of discrimination is a kind of folly.

ज्ञानमस्ति समस्तस्य जन्तोर्विषयगोचरे ।
विषयश्च महाभाग याति चैवं पृथक्-पृथक्

jñānamasti samastasya jantorviṣayagocare |
viṣayaśca mahābhāga yāti caivaṃ pṛthak-pṛthak

The Rishi said: Every creature has knowledge of the things the senses reach. But, noble one, those objects present themselves differently to different beings.

दिवान्धाः प्राणिनः केचिद् रात्रावन्धास्तथापरे ।
केचिद् दिवा तथा रात्रौ प्राणिनस्तुल्यदृष्टयः

divāndhāḥ prāṇinaḥ kecid rātrāvandhāstathāpare |
kecid divā tathā rātrau prāṇinastulyadṛṣṭayaḥ

Some creatures are blind by day, others blind by night, and some see equally well by day and by night.

ज्ञानिनो मनुजाः सत्यं किन्तु ते न हि केवलम् ।
यतो हि ज्ञानिनः सर्वे पशु-पक्षि-मृगादयः

jñānino manujāḥ satyaṃ kintu te na hi kevalam |
yato hi jñāninaḥ sarve paśu-pakṣi-mṛgādayaḥ

Men are indeed knowing, but not they alone. Cattle, birds, deer and all other creatures know as well.

ज्ञानं च तन्मनुष्याणां यत् तेषां मृगृपक्षिणाम् ।
मनुष्याणां च यत्तेषां तुल्यमन्यत् तथोभयोः

jñānaṃ ca tanmanuṣyāṇāṃ yat teṣāṃ mṛgṛpakṣiṇām |
manuṣyāṇāṃ ca yatteṣāṃ tulyamanyat tathobhayoḥ

The knowledge men have, the deer and birds have too, and what they have, men have. In other respects also the two are much alike.

ज्ञानेऽपि सति पश्यैतान् पतङ्गाञ्छावचञ्चुषु ।
कणमोक्षादृतान् मोहात्पीड्यमानानपि क्षुधा

jñāne'pi sati paśyaitān pataṅgāñchāvacañcuṣu |
kaṇamokṣādṛtān mohātpīḍyamānānapi kṣudhā

See these birds: though they have knowledge, out of attachment they drop grain into their chicks' beaks, even while they themselves are pinched by hunger.

मानुषा मनुजव्याघ्र साभिलाषाः सुतान् प्रति ।
लोभात् प्रत्युपकाराय नन्वेतान् किं न पश्यसि

mānuṣā manujavyāghra sābhilāṣāḥ sutān prati |
lobhāt pratyupakārāya nanvetān kiṃ na paśyasi

Tiger among men, do you not see that people long for sons out of greed, hoping for a return of their care?

तथापि ममतावर्ते मोहगर्ते निपातिताः ।
महामायाप्रभावेण संसारस्थितिकारिणा

tathāpi mamatāvarte mohagarte nipātitāḥ |
mahāmāyāprabhāveṇa saṃsārasthitikāriṇā

Even so, they are flung into the whirlpool of 'mine' and the pit of delusion by the power of Mahamaya, who keeps the world of samsara in being.

तन्नात्र विस्मयः कार्यो योगनिद्रा जगत्पतेः ।
महामाया हरेश्चैतत् तथा संमोह्यते जगत्

tannātra vismayaḥ kāryo yoganidrā jagatpateḥ |
mahāmāyā hareścaitat tathā saṃmohyate jagat

So there is no cause for wonder here. She is the Yoganidra, the yogic sleep, of Hari, lord of the world. She is Mahamaya, and by her the world is deluded.

ज्ञानिनामपि चेतांसि देवी भगवती हि सा ।
बलादाकृष्य मोहाय महामाया प्रयच्छति

jñānināmapi cetāṃsi devī bhagavatī hi sā |
balādākṛṣya mohāya mahāmāyā prayacchati

That Devi, the Bhagavati Mahamaya, seizes even the minds of the wise by force and hands them over to delusion.

तया विसृज्यते विश्वं जगदेतच्चराचरम् ।
सैषा प्रसन्ना वरदा नृणां भवति मुक्तये

tayā visṛjyate viśvaṃ jagadetaccarācaram |
saiṣā prasannā varadā nṛṇāṃ bhavati muktaye

By her this whole universe, moving and unmoving, is brought forth. When she is pleased, she grants boons and becomes the cause of liberation for men.

सा विद्या परमा मुक्तेर्हेतुभूता सनातनी ।
संसारबन्धहेतुश्च सैव सर्वेश्वरेश्वरी

sā vidyā paramā mukterhetubhūtā sanātanī |
saṃsārabandhahetuśca saiva sarveśvareśvarī

She is the supreme Vidya, the eternal knowledge that brings liberation. She is also the cause of bondage in samsara. She is the sovereign of all sovereigns.

राजोवाच
भगवन् ! का हि सा देवी महामायेति यां भवान् ।
ब्रवीति कथमुत्पन्ना सा कर्मास्याश्च किं द्विज

rājovāca
bhagavan ! kā hi sā devī mahāmāyeti yāṃ bhavān |
bravīti kathamutpannā sā karmāsyāśca kiṃ dvija

The king said: Revered one, who is this Devi you call Mahamaya? How did she come forth, and what are her deeds, O twice-born?

यत्स्वभावा च सा देवी यत्स्वरूपा यदुद्भवा ।
तत् सर्वं श्रोतुमिच्छामि त्वत्तो ब्रह्मविदां वर

yatsvabhāvā ca sā devī yatsvarūpā yadudbhavā |
tat sarvaṃ śrotumicchāmi tvatto brahmavidāṃ vara

Best of the knowers of Brahman, I wish to hear from you all of it: her nature, her form, and how she arose.

नित्यैव सा जगन्मूर्तिस्तया सर्वमिदं ततम् ।
तथापि तत्समुत्पत्तिर्बहुधा श्रुयतां मम

nityaiva sā jaganmūrtistayā sarvamidaṃ tatam |
tathāpi tatsamutpattirbahudhā śruyatāṃ mama

The Rishi said: She is eternal, and the world is her form; all this is pervaded by her. Even so, she manifests in many ways. Hear it from me.

देवानां कार्यसिद्ध्यर्थमाविर्भवति सा यदा ।
उत्पन्नेति तदा लोके सा नित्याप्यभिधीयते

devānāṃ kāryasiddhyarthamāvirbhavati sā yadā |
utpanneti tadā loke sā nityāpyabhidhīyate

When she appears to accomplish the work of the devas, then in the world she is said to be born, though she is eternal.

योगनिद्रां यदा विष्णुर्जगत्येकार्णवीकृते ।
आस्तीर्य शेषमभजत् कल्पान्ते भगवान् प्रभुः

yoganidrāṃ yadā viṣṇurjagatyekārṇavīkṛte |
āstīrya śeṣamabhajat kalpānte bhagavān prabhuḥ

At the end of a kalpa, when the world had become one vast ocean, Bhagwan Vishnu, the Lord, spread Shesha as his bed and entered Yoganidra.

तदा द्वावसुरौ घोरौ विख्यातौ मधुकैटभौ ।
विष्णुकर्णमलोद्भूतौ हन्तुं ब्रह्माणमुद्यतौ

tadā dvāvasurau ghorau vikhyātau madhukaiṭabhau |
viṣṇukarṇamalodbhūtau hantuṃ brahmāṇamudyatau

Then two dreadful asuras, the famed Madhu and Kaitabha, born from the wax of Vishnu's ears, rose up to kill Brahma.

स नाभिकमले विष्णोः स्थितो ब्रह्मा प्रजापतिः ।
दृष्ट्वा तावसुरौ चोग्रौ प्रसुप्तं च जनार्दनम्

sa nābhikamale viṣṇoḥ sthito brahmā prajāpatiḥ |
dṛṣṭvā tāvasurau cograu prasuptaṃ ca janārdanam

Brahma, the Prajapati, seated in the lotus of Vishnu's navel, saw those two fierce asuras, and Janardana fast asleep.

तुष्टाव योगनिद्रां तामेकाग्रहृदयस्थितः ।
विबोधनार्थाय हरेर्हरिनेत्रकृतालयाम्

tuṣṭāva yoganidrāṃ tāmekāgrahṛdayasthitaḥ |
vibodhanārthāya harerharinetrakṛtālayām

With his heart fixed on one point, he praised Yoganidra, who had made her dwelling in Hari's eyes, so that Hari might awaken.

ब्रह्मोवाच
विश्वेश्वरीं जगद्धात्रीं स्थिति-संहारकारिणीम् ।
निद्रां भगवतीं विष्णोरतुलां तेजसः प्रभुः

brahmovāca
viśveśvarīṃ jagaddhātrīṃ sthiti-saṃhārakāriṇīm |
nidrāṃ bhagavatīṃ viṣṇoratulāṃ tejasaḥ prabhuḥ

Brahma said: The lord of radiance praised the Bhagavati, sovereign of the universe and its nurse, who sustains and dissolves it, the matchless Sleep of Vishnu.

त्वं स्वाहा त्वं स्वधा त्वं हि वषट्कारः स्वरात्मिका ।
सुधा त्वमक्षरे नित्ये त्रिधा मात्रात्मिका स्थिता

tvaṃ svāhā tvaṃ svadhā tvaṃ hi vaṣaṭkāraḥ svarātmikā |
sudhā tvamakṣare nitye tridhā mātrātmikā sthitā

You are Svaha and Svadha, the offering-calls to the devas and the ancestors. You are Vashatkara, and your self is sound. You are the nectar; in the eternal syllable Om you abide as its three measures.

अर्धमात्रा स्थिता नित्या यानुच्चार्या विशेषतः ।
त्वमेव सन्ध्या सावित्री त्वं देवि जननी परा

ardhamātrā sthitā nityā yānuccāryā viśeṣataḥ |
tvameva sandhyā sāvitrī tvaṃ devi jananī parā

You are also the eternal half-measure beyond them, which cannot be uttered. You are Sandhya and Savitri; O Devi, you are the supreme Mother.

त्वयैव धार्यते सर्वं त्वयैतत्सृज्यते जगत् ।
त्वयैतत्पाल्यते देवि त्वमत्स्यन्ते च सर्वदा

tvayaiva dhāryate sarvaṃ tvayaitatsṛjyate jagat |
tvayaitatpālyate devi tvamatsyante ca sarvadā

By you all is upheld; by you this world is created. By you, O Devi, it is protected, and at the end you always consume it.

विसृष्टौ सृष्टिरूपा त्वं स्थितिरूपा च पालने ।
तथा संहृतिरूपान्ते जगतोऽस्य जगन्मये

visṛṣṭau sṛṣṭirūpā tvaṃ sthitirūpā ca pālane |
tathā saṃhṛtirūpānte jagato'sya jaganmaye

You who are the world itself: at its creation you take the form of creation, in its keeping the form of sustenance, and at its end the form of dissolution.

महाविद्या महामाया महामेधा महास्मृतिः ।
महामोहा च भवती महादेवी महेश्वरी

mahāvidyā mahāmāyā mahāmedhā mahāsmṛtiḥ |
mahāmohā ca bhavatī mahādevī maheśvarī

You are the great knowledge and the great Maya, great intellect and great memory, great delusion too; you are the great Devi and the great sovereign.

प्रकृतिस्त्वञ्च सर्वस्य गुणत्रयविभाविनी ।
कालरात्रिर्महारात्रिर्मोहरात्रिश्च दारुणा

prakṛtistvañca sarvasya guṇatrayavibhāvinī |
kālarātrirmahārātrirmoharātriśca dāruṇā

You are Prakriti, the source of all, who brings forth the three gunas. You are Kalaratri, the night of death; Maharatri, the great night of dissolution; and the dreadful Moharatri, the night of delusion.

त्वं श्रीस्त्वमीश्वरी त्वं ह्रीस्त्वं बुद्धिर्बोधलक्षणा ।
लज्जा पुष्टिस्तथा तुष्टिस्त्वं शान्तिः क्षान्तिरेव च

tvaṃ śrīstvamīśvarī tvaṃ hrīstvaṃ buddhirbodhalakṣaṇā |
lajjā puṣṭistathā tuṣṭistvaṃ śāntiḥ kṣāntireva ca

You are Shri, the Ishvari, and Hri, modesty. You are buddhi, whose mark is understanding. You are shame, nourishment and contentment, peace and forbearance.

खडिगनी शूलिनी घोरा गदिनी चक्रिणी तथा ।
शङ्खिनी चापिनी बाण-भुशुण्डी परिघायुधा

khaḍiganī śūlinī ghorā gadinī cakriṇī tathā |
śaṅkhinī cāpinī bāṇa-bhuśuṇḍī parighāyudhā

Terrible one, you bear the sword and the trident, the mace and the discus, the conch and the bow, arrows, the bhushundi and the iron club.

सौम्या सौम्यतराशेष-सौम्येभ्यस्त्वतिसुन्दरी ।
परापराणां परमा त्वमेव परमेश्वरी

saumyā saumyatarāśeṣa-saumyebhyastvatisundarī |
parāparāṇāṃ paramā tvameva parameśvarī

You are gentle, gentler than all gentle things, and beautiful beyond them all. You are higher than the high and the low; you alone are the supreme Ishvari.

यच्च किञ्चित् क्वचिद्वस्तु सदसद्वाखिलात्मिके ।
तस्य सर्वस्य या शिक्तिः सा त्वं किं स्तूयते तदा

yacca kiñcit kvacidvastu sadasadvākhilātmike |
tasya sarvasya yā śiktiḥ sā tvaṃ kiṃ stūyate tadā

Whatever thing exists anywhere, real or unreal, you are its Shakti, its power, O soul of all. How then can you be praised?

यया त्वया जगत्स्त्रष्टा जगत्पात्यत्ति यो जगत् ।
सोऽपि निद्रावशं नीतः कस्त्वां स्तोतुमिहेश्वरः

yayā tvayā jagatstraṣṭā jagatpātyatti yo jagat |
so'pi nidrāvaśaṃ nītaḥ kastvāṃ stotumiheśvaraḥ

You have put to sleep even him who creates, guards and devours the world. Who here is able to praise you?

विष्णुः शरीरग्रहणमहामीशान एव च ।
कारितास्ते यतोऽतस्त्वां कः स्तोतुं शक्तिमान् भवेत्

viṣṇuḥ śarīragrahaṇamahāmīśāna eva ca |
kāritāste yato'tastvāṃ kaḥ stotuṃ śaktimān bhavet

You have made Vishnu, myself and Ishana, Shiva, take on bodies. So who could be capable of praising you?

सा त्वमित्थं प्रभावैः स्वैरुदारैर्देवि संस्तुता ।
मोहयैतौ दुराधर्षावसुरो मधुकैटभौ

sā tvamitthaṃ prabhāvaiḥ svairudārairdevi saṃstutā |
mohayaitau durādharṣāvasuro madhukaiṭabhau

O Devi, praised thus for your own noble powers, bewilder these two unassailable asuras, Madhu and Kaitabha.

प्रबोधञ्च जगत्स्वामी नीयतामच्युतो लघु ।
बोधश्च क्रियतामस्य हन्तुमेतौ महासुरौ

prabodhañca jagatsvāmī nīyatāmacyuto laghu |
bodhaśca kriyatāmasya hantumetau mahāsurau

Let Achyuta, the lord of the world, be woken quickly, and let him be roused to slay these two great asuras.

एवं स्तुता तदा देवी तामसी तत्र वेधसा ।
विष्णोः प्रबोधनार्थाय निहन्तुं मधुकैटभौ

evaṃ stutā tadā devī tāmasī tatra vedhasā |
viṣṇoḥ prabodhanārthāya nihantuṃ madhukaiṭabhau

The Rishi said: Thus praised by Brahma, the creator, the Devi of tamas, the dark power of sleep, came forth there to awaken Vishnu and to bring about the death of Madhu and Kaitabha.

नेत्रास्य-नासिका-बाहु-हृदयेभ्यस्तथोरसः ।
निर्गम्य दर्शने तस्थौ ब्रह्मणोऽव्यक्तजन्मनः

netrāsya-nāsikā-bāhu-hṛdayebhyastathorasaḥ |
nirgamya darśane tasthau brahmaṇo'vyaktajanmanaḥ

She came out of his eyes, mouth, nose, arms, heart and chest, and stood in the sight of Brahma, whose birth is from the Unmanifest.

उत्तस्थौ च जगन्नाथस्तया मुक्तो जनार्दनः ।
एकार्णवेऽहिशयनात् ततः स ददृशे च तौ

uttasthau ca jagannāthastayā mukto janārdanaḥ |
ekārṇave'hiśayanāt tataḥ sa dadṛśe ca tau

Released by her, Janardana, lord of the world, rose from his serpent bed on the single ocean, and then he saw the two.

मधुकैटभौ दुरात्मानावतिवीर्यपराक्रमौ ।
क्रोधरक्तेक्षणावत्तुं ब्रह्माणं जनितोद्यमौ

madhukaiṭabhau durātmānāvativīryaparākramau |
krodharaktekṣaṇāvattuṃ brahmāṇaṃ janitodyamau

He saw Madhu and Kaitabha, evil-minded, of great strength and valour, their eyes red with anger, set on devouring Brahma.

समुत्थाय ततस्ताभ्यां युयुधे भगवान् हरिः ।
पञ्चवर्षसहस्राणि बाहुप्रहरणो विभुः

samutthāya tatastābhyāṃ yuyudhe bhagavān hariḥ |
pañcavarṣasahasrāṇi bāhupraharaṇo vibhuḥ

Rising up, Bhagwan Hari, the all-pervading, fought with the two for five thousand years, using his arms alone as weapons.

तावप्यतिबलोन्मत्तौ महामायाविमोहितौ ।
उक्तवन्तौ वरोऽस्मत्तो व्रियतामिति केशवम्

tāvapyatibalonmattau mahāmāyāvimohitau |
uktavantau varo'smatto vriyatāmiti keśavam

Drunk with their great strength and bewildered by Mahamaya, the two said to Keshava: 'Choose a boon from us.'

भवेतामद्य मे तुष्टौ मम वध्यावुभावपि ।
किमन्येन वरेणात्र एतावद्धि वृतं मम

bhavetāmadya me tuṣṭau mama vadhyāvubhāvapi |
kimanyena vareṇātra etāvaddhi vṛtaṃ mama

The Bhagavan said: If you are pleased with me, then let both of you be slain by me today. What need of any other boon? This alone is my choice.

वञ्चिताभ्यामिति तदा सर्वमापोमयं जगत् ।
विलोक्यं ताभ्यां गदितो भगवान् कमलेक्षणः

vañcitābhyāmiti tadā sarvamāpomayaṃ jagat |
vilokyaṃ tābhyāṃ gadito bhagavān kamalekṣaṇaḥ

The Rishi said: Tricked in this way, the two looked about and saw the whole world covered in water. Then they spoke to the lotus-eyed Bhagavan.

आवां जहि न यत्रोर्वी सलिलेन परिप्लुता ।
प्रीतौ स्वस्तव युद्धेन श्लाघ्यस्त्वं मृत्युरावयोः

āvāṃ jahi na yatrorvī salilena pariplutā |
prītau svastava yuddhena ślāghyastvaṃ mṛtyurāvayoḥ

'Slay us where the earth is not flooded with water. We are pleased with your fighting; to die at your hands is an honour for us.'

तथेत्युक्त्वा भगवता शङ्ख-चक्र-गदाभृता ।
कृत्वा चक्रेण वै च्छिन्ने जघने शिरसी तयोः

tathetyuktvā bhagavatā śaṅkha-cakra-gadābhṛtā |
kṛtvā cakreṇa vai cchinne jaghane śirasī tayoḥ

The Rishi said: Saying 'So be it', the Bhagavan who bears conch, discus and mace laid them on his thighs and cut off their two heads with his discus.

एवमेषा समुत्पन्ना ब्रह्मणा संस्तुता स्वयम् ।
प्रभावमस्या देव्यास्तु भूयः शृणु वदामि ते

evameṣā samutpannā brahmaṇā saṃstutā svayam |
prabhāvamasyā devyāstu bhūyaḥ śṛṇu vadāmi te

Thus did this Devi appear, praised by Brahma himself. Now listen again; I will tell you more of this Devi's power.