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Fifth Skandha · Chapter 12

Chapter 12

Unit 99 of 318Fifth Skandha · Chapter 12Fifth Skandha · Chapter 121 source entries

Fifth Skandha · Chapter 12

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व्यास उवाच तन्निशम्य वचस्तस्य ताम्रस्य जगदम्बिका । मेघगम्भीरया वाचा हसन्ती तमुवाच ह ॥ १ ॥ देव्युवाच गच्छ ताम्र पतिं ब्रूहि मुमूर्षुं मन्दचेतसम् । महिषं चातिकामार्तं मूढं ज्ञानविवर्जितम् ॥ २ ॥ यथा ते महिषी माता प्रौढा यवसभक्षिणी । नाहं तथा शृङ्गवती लम्बपुच्छा महोदरी ॥ ३ ॥ न कामयेऽहं देवेशं नैव विष्णुं न शङ्करम् । धनदं वरुणं नैव ब्रह्माणं न च पावकम् ॥ ४ ॥ एतान्देवगणान्हित्वा पशुं केन गुणेन वै । वृणोम्यहं वृथा लोके गर्हणा मे भवेदिति ॥ ५ ॥ नाहं पतिंवरा नारी वर्तते मे पतिः प्रभुः । सर्वकर्ता सर्वसाक्षी ह्यकर्ता निःस्पृहः स्थिरः ॥ ६ ॥ निर्गुणो निर्ममोऽनन्तो निरालम्बो निराश्रयः । सर्वज्ञः सर्वगः साक्षी पूर्णः पूर्णाशयः शिवः ॥ ७ ॥ सर्वावासक्षमः शान्तः सर्वदृक्सर्वभावनः । तं त्यक्त्वा महिषं मन्दं कथं सेवितुमुत्सहे ॥ ८ ॥ प्रबुध्य युध्यतां कामं करोमि यमवाहनम् । अथवा मनुजानां वै करिष्ये जलवाहकम् ॥ ९ ॥ जीवितेच्छास्ति चेत्पाप गच्छ पातालमाशु वै । समस्तैर्दानवैर्युक्तस्त्वन्यथा हन्मि सङ्गरे ॥ १० ॥ कामं सदृशयोर्योगः संसारे सुखदो भवेत् । अन्यथा दुःखदो भूयादज्ञानाद्यदि कल्पितः ॥ ११ ॥ मूर्खस्त्वमसि यद्‌ ब्रूषे पतिं मे भज भामिनि । क्वाहं क्व महिषः शृङ्गी सम्बन्धः कीदृशो द्वयोः ॥ १२ ॥ गच्छ युध्यस्व वा कामं हनिष्येऽहं सबान्धवम् । यज्ञभागं देवलोकं नोचेत्त्यक्त्वा सुखी भव ॥ १३ ॥ व्यास उवाच इत्युक्त्वा सा तदा देवी जगर्ज भृशमद्‌भुतम् । कल्पान्तसदृशं नादं चक्रे दैत्यभयावहम् ॥ १४ ॥ चकम्पे वसुधा चेलुस्तेन शब्देन भूधराः । गर्भाश्च दैत्यपत्‍नीनां सस्रंसुर्गर्जितस्वनात् ॥ १५ ॥ ताम्रः श्रुत्वा च तं शब्दं भयत्रस्तमनास्तदा । पलायनं ततः कृत्वा जगाम महिषान्तिकम् ॥ १६ ॥ नगरे तस्य ये दैत्यास्तेऽपि चिन्तामवाप्नुवन् । बधिरीकृतकर्णाश्च पलायनपरा नृप ॥ १७ ॥ तदा क्रोधेन सिंहोऽपि ननाद भृशमुत्सटः । तेन नादेन दैतेया भयं जग्मुरपि स्फुटम् ॥ १८ ॥ ताम्रं समागतं दृष्ट्वा हयारिरपि मोहितः । चिन्तयामास सचिवैः किं कर्तव्यमतः परम् ॥ १९ ॥ दुर्गग्रहो वा कर्तव्यो युद्धं निर्गत्य वा पुनः । पलायने कृते श्रेयो भवेद्वा दानवोत्तमाः ॥ २० ॥ बुद्धिमन्तो दुराधर्षाः सर्वशास्त्रविशारदाः । मन्त्रः खलु प्रकर्तव्यः सुगुप्तः कार्यसिद्धये ॥ २१ ॥ मन्त्रमूलं स्मृतं राज्यं यदि स स्यात्सुरक्षितः । मन्त्रिभिश्च सदाचारैर्विधेयः सर्वथा बुधैः ॥ २२ ॥ मन्त्रभेदे विनाशः स्याद्‌राज्यस्य भूपतेस्तथा । तस्माद्‌भेदभयाद्‌ गुप्तः कर्तव्यो भूतिमिच्छता ॥ २३ ॥ तदत्र मन्त्रिभिर्वाच्यं वचनं हेतुमद्धितम् । कालदेशानुसारेण विचिन्त्य नीतिनिर्णयम् ॥ २४ ॥ या योषात्र समायाता प्रबला देवनिर्मिता । एकाकिनी निरालम्बा कारणं तद्विचिन्त्यताम् ॥ २५ ॥ युद्धं प्रार्थयते बाला किमाश्चर्यमतः परम् । श्रेयोऽत्र विपरीतं वा को वेत्ति भुवनत्रये ॥ २६ ॥ न बहूनां जयोऽप्यस्ति नैकस्य च पराजयः । दैवाधीनौ सदा ज्ञेयौ युद्धे जयपराजयौ ॥ २७ ॥ उपायवादिनः प्राहुर्दैवं किं केन वीक्षितम् । अदृष्टमिति यन्नाम प्रवदन्ति मनीषिणः ॥ २८ ॥ तत्सत्त्वेऽपि प्रमाणं किं कातराशावलम्बनम् । न समर्थजनानां हि दैवं कुत्रापि लक्ष्यते ॥ २९ ॥ उद्यमो दैवमेतौ हि शूरकातरयोर्मतम् । विचिन्त्याद्य धिया सर्वं कर्तव्यं कार्यमादरात् ॥ ३० ॥ व्यास उवाच इति राज्ञो वचः श्रुत्वा हेतुगर्भं महायशाः । बिडालाख्यो महाराजमित्युवाच कृताञ्जलिः ॥ ३१ ॥ राजन्नेषा विशालाक्षी ज्ञातव्या यत्‍नतः पुनः । किमर्थमिह सम्प्राप्ता कुतः कस्य परिग्रहः ॥ ३२ ॥ मरणं ते परिज्ञाय स्त्रिया सर्वात्मना सुरैः । प्रेषिता पद्मपत्राक्षी समुत्पाद्य स्वतेजसा ॥ ३३ ॥ तेऽपि छन्नाः स्थिताः खेऽत्र सर्वे युद्धदिदृक्षवः । समयेऽस्याः सहायास्ते भविष्यन्ति युयुत्सवः ॥ ३४ ॥ पुरतः कामिनीं कृत्वा ते वै विष्णुपुरोगमाः । वधिष्यन्ति च नः सर्वान्सा त्वां युद्धे हनिष्यति ॥ ३५ ॥ एतच्चिकीर्षितं तेषां मया ज्ञातं नराधिप । भवितव्यस्य न ज्ञानं वर्तते मम सर्वथा ॥ ३६ ॥ योद्धव्यं न त्वयाद्येति नाहं वक्तुं क्षमः प्रभो । प्रमाणं त्वं महाराज कार्येऽत्र देवनिर्मिते ॥ ३७ ॥ तदर्थेऽस्माभिरनिशं मर्तव्यं कार्यगौरवात् । विहर्तव्यं त्वया सार्धमेष धर्मोऽनुजीविनाम् ॥ ३८ ॥ विचारोऽत्र महानस्ति यदेका कामिनी नृप । युद्धं प्रार्थयतेऽस्माभिः ससैन्यैर्बलदर्पितैः ॥ ३९ ॥ दुर्मुख उवाच राजन् युद्धे जयो नोऽद्य भविता वेद्म्यहं किल । पलायनं न कर्तव्यं यशोहानिकरं नृणाम् ॥ ४० ॥ इन्द्रादीनां संयुगेऽपि न कृतं यज्जुगुप्सितम् । एकाकिनीं स्त्रियं प्राप्य को हि कुर्यात्पलायनम् ॥ ४१ ॥ तस्माद्युद्धं प्रकर्तव्यं मरणं वा रणे जयः । यद्‌भावि तद्‌भवत्येव कात्र चिन्ता विपश्यतः ॥ ४२ ॥ मरणेऽत्र यशःप्राप्तिर्जीवने च तथा सुखम् । उभयं मनसा कृत्वा कर्तव्यं युद्धमद्य वै ॥ ४३ ॥ पलायने यशोहानिर्मरणं चायुषः क्षये । तस्माच्छोको न कर्तव्यो जीविते मरणे वृथा ॥ ४४ ॥ व्यास उवाच दुर्मुखस्य वचः श्रुत्वा बाष्कलो वाक्यमब्रवीत् । प्रणतः प्राञ्जलिर्भूत्वा राजानं वाक्यकोविदः ॥ ४५ ॥ बाष्कल उवाच राजंश्चिन्ता न कर्तव्या कार्येऽस्मिन्कातरप्रिये । अहमेको हनिष्यामि चण्डीं चञ्चललोचनाम् ॥ ४६ ॥ उत्साहस्तु प्रकर्तव्यः स्थायीभावो रसस्य च । भयानको भवेद्वैरी वीरस्य नृपसत्तम ॥ ४७ ॥ तस्मात्त्यक्त्वा भयं भूप करिष्ये युद्धमद्‌भुतम् । नयिष्यामि नरेन्द्राहं चण्डिकां यमसादनम् ॥ ४८ ॥ न बिभेमि यमादिन्द्रात्कुबेराद्वरुणादपि । वायोर्वह्नेस्तथा विष्णोः शङ्कराच्छशिनो रवेः ॥ ४९ ॥ एकाकिनी तथा नारी किं पुनर्मदगर्विता । अहं तां निहनिष्यामि विशिखैश्च शिलाशितैः ॥ ५० ॥ पश्य बाहुबलं मेऽद्य विहरस्व यथासुखम् । भवतात्र न गन्तव्यं संग्रामेऽप्यनया समम् ॥ ५१ ॥ व्यास उवाच एवं ब्रुवति राजेन्द्रं बाष्कले मदगर्विते । प्रणम्य नृपतिं तत्र दुर्धरो वाक्यमब्रवीत् ॥ ५२ ॥ दुर्धर उवाच महिषाहं विजेष्यामि देवीं देवविनिर्मिताम् । अष्टादशभुजां रम्यां कारणाच्च समागताम् ॥ ५३ ॥ राजन् भीषयितुं त्वां वै मायैषा निर्मिता सुरैः । विभीषिकेयं विज्ञाय त्यज मोहं मनोगतम् ॥ ५४ ॥ राजनीतिरियं राजन् मन्त्रिकृत्यं तथा शृणु । सात्त्विका राजसाः केचित्तामसाश्च तथापरे ॥ ५५ ॥ मन्त्रिणस्त्रिविधा लोके भवन्ति दानवाधिप । सात्त्विकाः प्रभुकार्याणि साधयन्ति स्वशक्तिभिः ॥ ५६ ॥ आत्मकृत्यं प्रकुर्वन्ति स्वामिकार्याविरोधतः । एकचित्ता धर्मपरा मन्त्रशास्त्रविशारदाः ॥ ५७ ॥ राजसा भिन्नचित्ताश्च स्वकार्यनिरताः सदा । कदाचित्स्वामिकार्यं ते प्रकुर्वन्ति यदृच्छया ॥ ५८ ॥ तामसा लोभनिरताः स्वकार्यनिरताः सदा । प्रभुकार्यं विनाश्यैव स्वकार्यं साधयन्ति ते ॥ ५९ ॥ समये ते विभिद्यन्ते परैस्तु परिवञ्चिताः । स्वच्छिद्रं शत्रुपक्षीयान्निर्दिशन्ति गृहस्थिताः ॥ ६० ॥ कार्यभेदकरा नित्यं कोशगुप्तासिवत्सदा । संग्रामेऽथ समुत्पन्ने भीषयन्ति प्रभुं सदा ॥ ६१ ॥ विश्वासस्तु न कर्तव्यस्तेषां राजन् कदाचन । विश्वासे कार्यहानिः स्यान्मन्त्रहानिः सदैव हि ॥ ६२ ॥ खलाः किं किं न कुर्वन्ति विश्वस्ता लोभतत्पराः । तामसाः पापनिरता बुद्धिहीनाः शठास्तथा ॥ ६३ ॥ तस्मात्कार्यं करिष्यामि गत्वाहं रणमस्तके । चिन्ता त्वया न कर्तव्या सर्वथा नृपसत्तम ॥ ६४ ॥ गृहीत्वा तां दुराचारामागमिष्यामि सत्वरः । पश्य मेऽद्य बलं धैर्यं प्रभुकार्यं स्वशक्तितः ॥ ६५ ॥

vyāsa uvāca tanniśamya vacastasya tāmrasya jagadambikā | meghagambhīrayā vācā hasantī tamuvāca ha || 1 || devyuvāca gaccha tāmra patiṃ brūhi mumūrṣuṃ mandacetasam | mahiṣaṃ cātikāmārtaṃ mūḍhaṃ jñānavivarjitam || 2 || yathā te mahiṣī mātā prauḍhā yavasabhakṣiṇī | nāhaṃ tathā śṛṅgavatī lambapucchā mahodarī || 3 || na kāmaye'haṃ deveśaṃ naiva viṣṇuṃ na śaṅkaram | dhanadaṃ varuṇaṃ naiva brahmāṇaṃ na ca pāvakam || 4 || etāndevagaṇānhitvā paśuṃ kena guṇena vai | vṛṇomyahaṃ vṛthā loke garhaṇā me bhavediti || 5 || nāhaṃ patiṃvarā nārī vartate me patiḥ prabhuḥ | sarvakartā sarvasākṣī hyakartā niḥspṛhaḥ sthiraḥ || 6 || nirguṇo nirmamo'nanto nirālambo nirāśrayaḥ | sarvajñaḥ sarvagaḥ sākṣī pūrṇaḥ pūrṇāśayaḥ śivaḥ || 7 || sarvāvāsakṣamaḥ śāntaḥ sarvadṛksarvabhāvanaḥ | taṃ tyaktvā mahiṣaṃ mandaṃ kathaṃ sevitumutsahe || 8 || prabudhya yudhyatāṃ kāmaṃ karomi yamavāhanam | athavā manujānāṃ vai kariṣye jalavāhakam || 9 || jīvitecchāsti cetpāpa gaccha pātālamāśu vai | samastairdānavairyuktastvanyathā hanmi saṅgare || 10 || kāmaṃ sadṛśayoryogaḥ saṃsāre sukhado bhavet | anyathā duḥkhado bhūyādajñānādyadi kalpitaḥ || 11 || mūrkhastvamasi yad‌ brūṣe patiṃ me bhaja bhāmini | kvāhaṃ kva mahiṣaḥ śṛṅgī sambandhaḥ kīdṛśo dvayoḥ || 12 || gaccha yudhyasva vā kāmaṃ haniṣye'haṃ sabāndhavam | yajñabhāgaṃ devalokaṃ nocettyaktvā sukhī bhava || 13 || vyāsa uvāca ityuktvā sā tadā devī jagarja bhṛśamad‌bhutam | kalpāntasadṛśaṃ nādaṃ cakre daityabhayāvaham || 14 || cakampe vasudhā celustena śabdena bhūdharāḥ | garbhāśca daityapat‍nīnāṃ sasraṃsurgarjitasvanāt || 15 || tāmraḥ śrutvā ca taṃ śabdaṃ bhayatrastamanāstadā | palāyanaṃ tataḥ kṛtvā jagāma mahiṣāntikam || 16 || nagare tasya ye daityāste'pi cintāmavāpnuvan | badhirīkṛtakarṇāśca palāyanaparā nṛpa || 17 || tadā krodhena siṃho'pi nanāda bhṛśamutsaṭaḥ | tena nādena daiteyā bhayaṃ jagmurapi sphuṭam || 18 || tāmraṃ samāgataṃ dṛṣṭvā hayārirapi mohitaḥ | cintayāmāsa sacivaiḥ kiṃ kartavyamataḥ param || 19 || durgagraho vā kartavyo yuddhaṃ nirgatya vā punaḥ | palāyane kṛte śreyo bhavedvā dānavottamāḥ || 20 || buddhimanto durādharṣāḥ sarvaśāstraviśāradāḥ | mantraḥ khalu prakartavyaḥ suguptaḥ kāryasiddhaye || 21 || mantramūlaṃ smṛtaṃ rājyaṃ yadi sa syātsurakṣitaḥ | mantribhiśca sadācārairvidheyaḥ sarvathā budhaiḥ || 22 || mantrabhede vināśaḥ syād‌rājyasya bhūpatestathā | tasmād‌bhedabhayād‌ guptaḥ kartavyo bhūtimicchatā || 23 || tadatra mantribhirvācyaṃ vacanaṃ hetumaddhitam | kāladeśānusāreṇa vicintya nītinirṇayam || 24 || yā yoṣātra samāyātā prabalā devanirmitā | ekākinī nirālambā kāraṇaṃ tadvicintyatām || 25 || yuddhaṃ prārthayate bālā kimāścaryamataḥ param | śreyo'tra viparītaṃ vā ko vetti bhuvanatraye || 26 || na bahūnāṃ jayo'pyasti naikasya ca parājayaḥ | daivādhīnau sadā jñeyau yuddhe jayaparājayau || 27 || upāyavādinaḥ prāhurdaivaṃ kiṃ kena vīkṣitam | adṛṣṭamiti yannāma pravadanti manīṣiṇaḥ || 28 || tatsattve'pi pramāṇaṃ kiṃ kātarāśāvalambanam | na samarthajanānāṃ hi daivaṃ kutrāpi lakṣyate || 29 || udyamo daivametau hi śūrakātarayormatam | vicintyādya dhiyā sarvaṃ kartavyaṃ kāryamādarāt || 30 || vyāsa uvāca iti rājño vacaḥ śrutvā hetugarbhaṃ mahāyaśāḥ | biḍālākhyo mahārājamityuvāca kṛtāñjaliḥ || 31 || rājanneṣā viśālākṣī jñātavyā yat‍nataḥ punaḥ | kimarthamiha samprāptā kutaḥ kasya parigrahaḥ || 32 || maraṇaṃ te parijñāya striyā sarvātmanā suraiḥ | preṣitā padmapatrākṣī samutpādya svatejasā || 33 || te'pi channāḥ sthitāḥ khe'tra sarve yuddhadidṛkṣavaḥ | samaye'syāḥ sahāyāste bhaviṣyanti yuyutsavaḥ || 34 || purataḥ kāminīṃ kṛtvā te vai viṣṇupurogamāḥ | vadhiṣyanti ca naḥ sarvānsā tvāṃ yuddhe haniṣyati || 35 || etaccikīrṣitaṃ teṣāṃ mayā jñātaṃ narādhipa | bhavitavyasya na jñānaṃ vartate mama sarvathā || 36 || yoddhavyaṃ na tvayādyeti nāhaṃ vaktuṃ kṣamaḥ prabho | pramāṇaṃ tvaṃ mahārāja kārye'tra devanirmite || 37 || tadarthe'smābhiraniśaṃ martavyaṃ kāryagauravāt | vihartavyaṃ tvayā sārdhameṣa dharmo'nujīvinām || 38 || vicāro'tra mahānasti yadekā kāminī nṛpa | yuddhaṃ prārthayate'smābhiḥ sasainyairbaladarpitaiḥ || 39 || durmukha uvāca rājan yuddhe jayo no'dya bhavitā vedmyahaṃ kila | palāyanaṃ na kartavyaṃ yaśohānikaraṃ nṛṇām || 40 || indrādīnāṃ saṃyuge'pi na kṛtaṃ yajjugupsitam | ekākinīṃ striyaṃ prāpya ko hi kuryātpalāyanam || 41 || tasmādyuddhaṃ prakartavyaṃ maraṇaṃ vā raṇe jayaḥ | yad‌bhāvi tad‌bhavatyeva kātra cintā vipaśyataḥ || 42 || maraṇe'tra yaśaḥprāptirjīvane ca tathā sukham | ubhayaṃ manasā kṛtvā kartavyaṃ yuddhamadya vai || 43 || palāyane yaśohānirmaraṇaṃ cāyuṣaḥ kṣaye | tasmācchoko na kartavyo jīvite maraṇe vṛthā || 44 || vyāsa uvāca durmukhasya vacaḥ śrutvā bāṣkalo vākyamabravīt | praṇataḥ prāñjalirbhūtvā rājānaṃ vākyakovidaḥ || 45 || bāṣkala uvāca rājaṃścintā na kartavyā kārye'sminkātarapriye | ahameko haniṣyāmi caṇḍīṃ cañcalalocanām || 46 || utsāhastu prakartavyaḥ sthāyībhāvo rasasya ca | bhayānako bhavedvairī vīrasya nṛpasattama || 47 || tasmāttyaktvā bhayaṃ bhūpa kariṣye yuddhamad‌bhutam | nayiṣyāmi narendrāhaṃ caṇḍikāṃ yamasādanam || 48 || na bibhemi yamādindrātkuberādvaruṇādapi | vāyorvahnestathā viṣṇoḥ śaṅkarācchaśino raveḥ || 49 || ekākinī tathā nārī kiṃ punarmadagarvitā | ahaṃ tāṃ nihaniṣyāmi viśikhaiśca śilāśitaiḥ || 50 || paśya bāhubalaṃ me'dya viharasva yathāsukham | bhavatātra na gantavyaṃ saṃgrāme'pyanayā samam || 51 || vyāsa uvāca evaṃ bruvati rājendraṃ bāṣkale madagarvite | praṇamya nṛpatiṃ tatra durdharo vākyamabravīt || 52 || durdhara uvāca mahiṣāhaṃ vijeṣyāmi devīṃ devavinirmitām | aṣṭādaśabhujāṃ ramyāṃ kāraṇācca samāgatām || 53 || rājan bhīṣayituṃ tvāṃ vai māyaiṣā nirmitā suraiḥ | vibhīṣikeyaṃ vijñāya tyaja mohaṃ manogatam || 54 || rājanītiriyaṃ rājan mantrikṛtyaṃ tathā śṛṇu | sāttvikā rājasāḥ kecittāmasāśca tathāpare || 55 || mantriṇastrividhā loke bhavanti dānavādhipa | sāttvikāḥ prabhukāryāṇi sādhayanti svaśaktibhiḥ || 56 || ātmakṛtyaṃ prakurvanti svāmikāryāvirodhataḥ | ekacittā dharmaparā mantraśāstraviśāradāḥ || 57 || rājasā bhinnacittāśca svakāryaniratāḥ sadā | kadācitsvāmikāryaṃ te prakurvanti yadṛcchayā || 58 || tāmasā lobhaniratāḥ svakāryaniratāḥ sadā | prabhukāryaṃ vināśyaiva svakāryaṃ sādhayanti te || 59 || samaye te vibhidyante paraistu parivañcitāḥ | svacchidraṃ śatrupakṣīyānnirdiśanti gṛhasthitāḥ || 60 || kāryabhedakarā nityaṃ kośaguptāsivatsadā | saṃgrāme'tha samutpanne bhīṣayanti prabhuṃ sadā || 61 || viśvāsastu na kartavyasteṣāṃ rājan kadācana | viśvāse kāryahāniḥ syānmantrahāniḥ sadaiva hi || 62 || khalāḥ kiṃ kiṃ na kurvanti viśvastā lobhatatparāḥ | tāmasāḥ pāpaniratā buddhihīnāḥ śaṭhāstathā || 63 || tasmātkāryaṃ kariṣyāmi gatvāhaṃ raṇamastake | cintā tvayā na kartavyā sarvathā nṛpasattama || 64 || gṛhītvā tāṃ durācārāmāgamiṣyāmi satvaraḥ | paśya me'dya balaṃ dhairyaṃ prabhukāryaṃ svaśaktitaḥ || 65 ||

English translation

1. Vyasa said The World-Mother, hearing Tamra’s words, spoke laughing a little and with a deep voice like that of a rumbling thunder cloud.

2-13. The Devi spoke “O Tamra! Go and say to your Lord Mahisa who, it seems, is stupid, whose end is nigh, who has become very passionate, and who is void of knowledge what is proper and what is improper. I am not like your grown up mother, the she-buffalo, having horns, eating grass, with a long tail and a big-belly. I do not like to have Visnu, the god S’ankara, Brahma, Kuvera, Varuna, or Fire. How then can I select a beast? If I do so, I will be an object of much censure amongst the several worlds. I am not desirous of any more husband; my Husband is existing; though He is the Lord of all. Witness of All, yet He is not the Actor; He is without any desires and He is calm and tranquil. He, the S’iva, is devoid of any Prakritic qualities, without any attachment, the Great Infinite, without anyone to rely on, without any refuge, omniscient, omnipresent, the Great Witness, the Full, and the seat of the Full, the Auspicious. He is the abode of all, capable to do all, the peaceful, capable to create everything and He is seeing everywhere. How can I then leave Him and try to serve the dull, stupid Mahisa? Let him come and fight with this understanding that he will be defeated and be made the conveyance of Yama, the God of Death or the carrier of water of the human beings. And if that impious heretic desire to live, let him fly at once to Patala with all his demon comrades; else I will slay him in battle. See! The combination of similar substances leads to happiness; and if out of ignorance, the connection takes place between things entirely different in their natures, it becomes at once the source of all pains and troubles. You are a thorough illiterate when you ask me to worship your lord; do you not see me endowed

with exquisite beauty? and what is your Mahisa? A buffalo with horns; how can then creation become possible between us? Better fly away or fight if you like; I will kill you and your friends, and if you leave the region of Heavens and the share of Yajha, then you will become happy.”

14-30. Vyasa said O King! Thus saying, the Devi howled and roared so loudly that it appeared strange and it caused a great terror to the Danavas who took it as the great dissolution of the universe at the end of a Kalpa. The earth and the mountains trembled; the wives of the Danavas, had miscarriages at that terrific noise. Tamra hearing that sound was terrified; his mind became unsteady and he at once fled to Mahisa. O King! The Danavas present in the city became deaf; thy fled and became very anxious and were absorbed in the thought whence and how that sound came. The lion, too, enraged and, raising up its manes, roared so loud that the Daityas became very much terrified. Mahisa, too, became confounded to see Tamra returning; he then held a council with his ministers what ought to be done next? Mahisasura said “O best of the Danavas! Shall we now take our shelter within the forts? Or shall we go out and fight? Or will it be favourable to us if we fly away? You all are intelligent and versed in all the S’astras and unconquerable by your foes; therefore ought you all to consult over the the matter in utmost privacy for our success at the present moment. The root of Kingdom lies in the council in the secret place (cabinet) and Statesmanship; if this counsel be kept well preserved in secrecy, then that Kingdom is also kept entire; therefore it is highly incumbent that the plan be kept in strictest confidence amongst the good and virtuous ministers. If the plan be out, then destruction comes both to the King and his Kingdom; hence the plan must be kept secret by those wanting glory, lest it be taken advantage of and rendered ineffective by other persons. O Ministers! Now declare, taking due consideration of time and place, after duly discussing and ascertaining what is the best course to adopt, what would be beneficial and full of reason and

intelligence. First find out the cause why this powerful woman, created by the Devas has come here alone and helpless? That woman is challenging us to fight. What more wonder can there be than this? Who can say in the three worlds what the result will be, whether it will be good or otherwise? Victory comes not to many persons nor defeat comes to a single individual; therefore victory or defeat lies at the hands of the Luck and Destiny. Those who plead for place, policy, statesmanship, they say what is Fate? Is there anyone who has seen Fate? (Adrista) No one has seen His appearance. It may be argued that there may exist such a thing as Fate; to which it might be replied, what proofs are there for such an existence? Thus the weak persons alone hold it out as their only hope; nowhere are seen energetic persons who can fulfil their ends by their own efforts, by those who enrol themselves under Fate. Therefore “effort,” “energy” are the words of the heroes and “Fate” is the word of the cowards. You should all consider today these subjects fully and intelligently and then decide what are we to do?”

31-39. Vyasa said Thus hearing the King, the famous Vidalaksa with folded hands spoke thus O King! First it should be definitely ascertained whose wife is she, this woman possessing large eyes? Whence and for what purpose has she come here; next what ought to be done should be decided. It seems to me that the Devas, knowing that your death will ensue from the hands of a woman, have created very carefully this lotus-eyed woman out of their own essences. And they are lying in wait, unknown to anybody in the celestial space with a desire to see the battle but really to fight with you. In due time, they will undoubtedly help this woman. When the war will ensue, Visnu and the other Devas will put this woman in front and slay us all. Whereas this Devi will slay you. This is their earnest desire. O King! I have come to know this beforehand; but what will be the actual result I cannot say. I cannot say also whether it is advisable for You to fight now; therefore it would be better if you consider yourself well on this matter of the gods and do accordingly.

Our duty, the duty of your servants lies in this That we should sacrifice at any moment our lives for the preservation of your prestige and to enjoy with you whenever you are enjoying. But, O King! It is extremely advisable to ponder over this very carefully when we see that this woman, though alone, is challenging us to fight who are armed with powerful soldiers.

40-44. Durmukha said O King! I know for certain, that we will not get victory in this battle; still we ought not to show our backs; for that would lead us to sheer disgrace. Even in our encounter with Indra and other Devas, we did nothing hateful and blameable; then how can any of us fly away when we come face to face with a helpless woman? Therefore fight we must; that is certain; let whatever happen. What is inevitable, must come to pass. Thus considered, what need we care for the result? If we die in the battle, we will get name and fame; if we be victorious, we will get happiness. Thus thinking both the cases, we must fight today. Death is inevitable when our longevity expires; our prestige will suffer if we fly away; therefore we ought not to spend uselessly our time in thus expressing our vain regret for life or for death.

45-51. Vyasa said O King! Hearing thus the Durmukha’s words, Vaskala, the eloquent speaker, thus spoke to the king, with clasped hands and his head bowed down. O King! You need not think thus in agony with this unpleasant affair; alone I will kill that Chandika, of unsteady eyes. O Best of kings! To be always prompt and energetic indicates that one is steady in one’s heroic valour; to consider one’s enemy as dreadful is contrary to above; so we ought now to take recourse to heroic valour. O King! Therefore I will discard fear altogether and fight out valiantly; I will no doubt, send Chandika in the battlefield to the abode of Death. I fear not Yama, nor Indra, nor Kuvera, nor Vayu nor Agni, nor Visnu, nor S’ankara, nor Moon nor Sun; I do not fear any of them; what fear can I, then, entertain of that

vain arrogant woman, who has got none to support her. I will kill Her with these arrows, sharpened on stones. You can see today the prowess of my arms and enjoy peace; you will not have to go to battle anymore to fight with Her.

52-65. Vyasa said O King! Vaskala having said thus to the lord Mahisa in a haughty spirit, Durdhara bowed down and said thus O Lord of the earth! Let the purpose be whatsoever, with which the beautiful Devi with eighteen hands, the creation of the gods, may come hither, I will vanquish Her. O King! I think, it is simply to terrify you, as the Suras have thus created this Maya woman; therefore, do you forsake your delusion by knowing this merely as a scare. O King! Such is the statesmanship; now hear about the workings of the ministers. Ministers in this world are of three kinds (1) Sattvik; (2) Rajasik and (3) Tamasik. Those ministers in whom the Sattva quality is predominant, they perform their Master’s duties according to their own strength. The Sattvik Mantris (ministers) are well versed in their Mantra S’astras (the policies and statesmanship), virtuous and one- pointed in their thoughts, they never do any injury to their king and they fulfil their own purposes. The Rajasik Mantris are of different sorts; they are always after their own interests; at times, whenever they like, they do the State duties. The Tamasik Mantris always look of their own interests out of their greedy nature; they serve their ends even by ruining the regal interests. It is the Tamasik Mantris that are influenced by the bribes from the enemies, become separated at their hearts from their own masters and give out the secrets to the enemies, while staying in their homes. They always advise alienation policy like the sword ensheathed in a scabbard; and when the time of war comes, they always frighten their masters. Therefore, O King! Never put your trust on ministers; if you do so, they will always hinder you in your actions and counsels; what harm cannot be done by those ministers that are treacherous, greedy, deceitful and void of any intelligence and always addicted to vicious acts, when they are trusted! Therefore, O King! I will go myself to the battle and serve

your purpose; you need not be at all anxious in this matter. I will soon bring before you that vicious woman; I will do your actions by my own strength and powers. Let you be calm; and look at my strength, fortitude and valour.

Here ends the Twelfth Chapter of the Fifth Book on the holding of counsel by Mahisasura in S’ri Mad Devi Bhagavatam the Maha Puranam, of 18,000 Slokas by Maharsi Veda Vyasa.

Complete chapter-aligned witnesses. Sanskrit Wikisource page 24411, revision 74844 (2016-07-21T23:40:08Z). English is Swami Vijñanananda’s complete 1921–23 public-domain translation, controlled against the archival OCR and its chapter page at https://sacred-texts.com/hin/db/bk05ch12.htm. Historic spelling and transliteration are lightly normalized; no verse-by-verse alignment is asserted.