Twelfth Skandha · Chapter 8
Sourceपराशक्तेराविर्भाववर्णनम् जनमेजय उवाच भगवन्सर्वधर्मज्ञ सर्वशास्त्रवतांवर । द्विजातीनां तु सर्वेषां शक्त्युपास्तिः श्रुतीरिता ॥ १ ॥ सन्ध्याकालत्रयेऽन्यस्मिन् काले नित्यतया विभो । तां विहाय द्विजाः कस्माद्गृह्णीयुश्चान्यदेवताः ॥ २ ॥ दृश्यन्ते वैष्णवाः केचिद्गाणपत्यास्तथापरे । कापालिकाश्चीनमार्गरता वल्कलधारिणः ॥ ३ ॥ दिगम्बरास्तथा बौद्धाश्चार्वार्का एवमादयः । दृश्यन्ते बहवो लोके वेदश्रद्धाविवर्जिताः ॥ ४ ॥ किमत्र कारणं ब्रह्मंस्तद्भवान् वक्तुमर्हति । बुद्धिमन्तः पण्डिताश्च नानातर्कविचक्षणाः ॥ ५ ॥ अपि सन्त्येव वेदेषु श्रद्धया तु विवर्जिताः । न हि कश्चित्स्वकल्याणं बुद्ध्या हातुमिहेच्छति ॥ ६ ॥ किमत्र कारणं तस्माद्वद वेदविदांवर । मणिद्वीपस्य महिमा वर्णितो भवता पुरा ॥ ७ ॥ कीदृक् तदस्ति यद्देव्याः परं स्थानं महत्तरम् । तच्चापि वद भक्ताय श्रद्दधानाय मेऽनघ ॥ ८ ॥ प्रसन्नास्तु वदन्त्येव गुरवो गुह्यमप्युत । सूत उवाच इति राज्ञो वचः श्रुत्वा भगवान् बादरायणः ॥ ९ ॥ निजगाद ततः सर्वं क्रमेणैव मुनीश्वराः । यच्छ्रुत्वा तु द्विजातीनां वेदश्रद्धा विवर्धते ॥ १० ॥ व्यास उवाच सम्यक्पृष्टं त्वया राजन् समये समयोचितम् । वुद्धिमानसि वेदेषु श्रद्धावांश्चैव लक्ष्यसे ॥ ११ ॥ पूर्वं मदोद्धता दैत्या देवैर्युद्धं तु चक्रिरे । शतवर्षं महाराज महाविस्मयकारकम् ॥ १२ ॥ नानाशस्त्रप्रहरणं नानामायाविचित्रितम् । जगत्क्षयकरं नूनं तेषां युद्धमभून्नृप ॥ १३ ॥ पराशक्तिकृपावेशाद्देवैर्दैत्या जिता युधि । भुवं स्वर्गं परित्यज्य गताः पातालवेश्मनि ॥ १४ ॥ ततः प्रहर्षिता देवाः स्वपराक्रमवर्णनम् । चक्रुः परस्परं मोहात्साभिमानाः समन्ततः ॥ १५ ॥ जयोऽस्माकं कुतो न स्यादस्माकं महिमा यतः । सर्वोत्तरः कुत्र दैत्याः पामरा निष्पराक्रमाः ॥ १६ ॥ सृष्टिस्थितिक्षयकरा वयं सर्वे यशस्विनः । अस्मदग्रे पामराणां दैत्यानां चैव का कथा ॥ १७ ॥ पराशक्तिप्रभावं ते न ज्ञात्वा मोहमागताः । तेषामनुग्रहं कर्तुं तदैव जगदम्बिका ॥ १८ ॥ प्रादुरासीत्कृपापूर्णा यक्षरूपेण भूमिप । कोटिसूर्यप्रतीकाशं चन्द्रकोटिसुशीतलम् ॥ १९ ॥ विद्युत्कोटिसमानाभं हस्तपादादिवर्जितम् । अदृष्टपूर्वं तद्दृष्ट्वा तेजः परमसुन्दरम् ॥ २० ॥ सविस्मयास्तदा प्रोचुः किमिदं किमिदं त्विति । दैत्यानां चेष्टितं किं वा माया कापि महीयसी ॥ २१ ॥ केनचिन्निर्मिता वाथ देवानां स्मयकारिणी । सम्भूय ते तदा सर्वे विचारं चक्रुरुत्तमम् ॥ २२ ॥ यक्षस्य निकटे गत्वा प्रष्टव्यं कस्त्वमित्यपि । बलाबलं ततो ज्ञात्वा कर्तव्या तु प्रतिक्रिया ॥ २३ ॥ ततो वह्निं समाहूय प्रोवाचेन्द्रः सुराधिपः । गच्छ वह्ने त्वमस्माकं यतोऽसि मुखमुत्तमम् ॥ २४ ॥ ततो गत्वा तु जानीहि किमिदं यक्षमित्यपि । सहस्राक्षवचः श्रुत्वा स्वपराक्रमगर्भितम् ॥ २५ ॥ वेगात्स निर्गतो वह्निर्ययौ यक्षस्य सन्निधौ । तदा प्रोवाच यक्षस्तं त्वं कोऽसीति हुताशनम् ॥ २६ ॥ वीर्यं च त्वयि किं यत्तद्वद सर्वं ममाग्रतः । अग्निरस्मि तथा जातवेदा अस्मीति सोऽब्रवीत् ॥ २७ ॥ सर्वस्य दहने शक्तिर्मयि विश्वस्य तिष्ठति । तदा यक्षं परं तेजस्तदग्रे निदधौ तृणम् ॥ २८ ॥ दहैनं यदि ते शक्तिर्विश्वस्य दहनेऽस्ति हि । तदा सर्वबलेनैवाकरोद्यत्नं हुताशनः ॥ २९ ॥ न शशाक तृणं दग्धुं लज्जितोऽगात्सुरान्प्रति । पृष्टे देवैस्तु वृत्तान्ते सर्वं प्रोवाच हव्यभुक् ॥ ३० ॥ वृथाभिमानो ह्यस्माकं सर्वेशत्वादिके सुराः । ततस्तु वृत्रहा वायुं समाहूयेदमब्रवीत् ॥ ३१ ॥ त्वयि प्रोतं जगत्सर्वं त्वच्चेष्टाभिस्तु चेष्टितम् । त्वं प्राणरूपः सर्वेषां सर्वशक्तिविधारकः ॥ ३२ ॥ त्वमेव गत्वा जानीहि किमिदं यक्षमित्यपि । नान्यः कोऽपि समर्थोऽस्ति ज्ञातुं यक्षं परं महः ॥ ३३ ॥ सहस्राक्षवचः श्रुत्वा गुणगौरवगुम्फितम् । साभिमानो जगामाशु यत्र यक्षं विराजते ॥ ३४ ॥ यक्षं दृष्ट्वा ततो वायुं प्रोवाच मृदुभाषया । कोऽसि त्वं त्वयि का शक्तिर्वद सर्वं ममाग्रतः ॥ ३५ ॥ ततो यक्षवचः श्रुत्वा गर्वेण मरुदब्रवीत् । मातरिश्वाहमस्मीति वायुरस्मीति चाब्रवीत् ॥ ३६ ॥ वीर्यं तु मयि सर्वस्य चालने ग्रहणेऽस्ति हि । मच्चेष्टया जगत्सर्वं सर्वव्यापारवद्भवेत् ॥ ३७ ॥ इति श्रुत्वा वायुवाणीं निजगाद परं महः । तृणमेतत्तवाग्रे यत्तच्चालय यथेप्सितम् ॥ ३८ ॥ नोचेद्गर्वं विहायैनं लज्जितो गच्छ वासवम् । श्रुत्वा यक्षवचो वायुः सर्वशक्तिसमन्वितः ॥ ३९ ॥ उद्योगमकरोत्तच्च स्वस्थानान्न चचाल ह । लज्जितोऽगाद्देवपार्श्वे हित्वा गर्वं स चानिलः ॥ ४० ॥ वृत्तान्तमवदत्सर्वं गर्वनिर्वापकारणम् । नैतञ्ज्ञातुं समर्थाः स्म मिथ्यागर्वाभिमानिनः ॥ ४१ ॥ अलौकिकं भाति यक्षं तेजः परमदारुणम् । ततः सर्वे सुरगणाः सहस्राक्षं समूचिरे ॥ ४२ ॥ देवराडसि यस्मात्त्वं यक्षं जानीहि तत्त्वतः । तत इन्द्रो महागर्वात्तद्यक्षं समुपाद्रवत् ॥ ४३ ॥ प्राद्रवच्च परं तेजो यक्षरूपं परात्परम् । अन्तर्धानं ततः प्राप तद्यक्षं वासवाग्रतः ॥ ४४ ॥ अतीव लज्जितो जातो वासवो देवराडपि । यक्षसम्भाषणाभावाल्लघुत्वं प्राप चेतसि ॥ ४५ ॥ अतः परं न गन्तव्यं मया तु सुरसंसदि । किं मया तत्र वक्तव्यं स्वलघुत्वं सुरान्प्रति ॥ ४६ ॥ देहत्यागो वरस्तस्मान्मानो हि महतां धनम् । माने नष्टे जीवितं तु मृतितुल्यं न संशयः ॥ ४७ ॥ इति निश्चित्य तत्रैव गर्वं हित्वा सुरेश्वरः । चरित्रमीदृशं यस्य तमेव शरणं गतः ॥ ४८ ॥ तस्मिन्नेव क्षणे जाता व्योमवाणी नभस्तले । मायाबीजं सहस्राक्ष जप तेन सुखी भव ॥ ४९ ॥ ततो जजाप परमं मायाबीजं परात्परम् । लक्षवर्षं निराहारो ध्यानमीलितलोचनः ॥ ५० ॥ अकस्माच्चैत्रमासीयनवम्यां मध्यगे रवौ । तदेवाविरभूत्तेजस्तस्मिन्नेव स्थले पुनः ॥ ५१ ॥ तेजोमण्डलमध्ये तु कुमारीं नवयौवनाम् । भास्वज्जपाप्रसूनाभां बालकोटिरविप्रभाम् ॥ ५२ ॥ बालशीतांशमुकुटां वस्त्रान्तर्व्यञ्जितस्तनीम् । चतुर्भिर्वरहस्तैस्तु वरपाशाङ्कुशाभयान् ॥ ५३ ॥ दधानां रमणीयाङ्गीं कोमलाङ्गलतां शिवाम् । भक्तकल्पद्रुमामम्बां नानाभूषणभूषिताम् ॥ ५४ ॥ त्रिनेत्रां मल्लिकामालाकबरीजूटशोभिताम् । चतुर्दिक्षु चतुर्वेदैर्मूर्तिमद्भिरभिष्टुताम् ॥ ५५ ॥ दन्तच्छटाभिरभितः पद्मरागीकृतक्षमाम् । प्रसन्तस्मेरवदनां कोटिकन्दर्पसुन्दराम् ॥ ५६ ॥ रक्ताम्बरपरीधानां रक्तचन्दनचर्चिताम् । उमाभिधानां पुरतो देवीं हैमवतीं शिवाम् ॥ ५७ ॥ निर्व्याजकरुणामूर्तिं सर्वकारणकारणाम् । ददर्श वासवस्तत्र प्रेमगद्गदितान्तरः ॥ ५८ ॥ प्रेमाश्रुपूर्णनयनो रोमाञ्चिततनुस्ततः । दण्डवत्प्रणनामाथ पादयोर्जगदीशितुः ॥ ५९ ॥ तुष्टाव विविधैः स्तोत्रैर्भक्तिसन्नतकन्धरः । उवाच परमप्रीतः किमिदं यक्षमित्यपि ॥ ६० ॥ प्रादुर्भूतं च कस्मात्तद्वद सर्वं सुशोभने । इति तस्य वचः श्रुत्वा प्रोवाच करुणार्णवा ॥ ६१ ॥ रूपं मदीयं ब्रह्मैतत्सर्वकारणकारणम् । मायाधिष्ठानभूतं तु सर्वसाक्षि निरामयम् ॥ ६२ ॥ सर्वे वेदा यत्पदमामनन्ति तपांसि सर्वाणि च यद्वदन्ति । यदिच्छन्तो ब्रह्मचर्यं चरन्ति तत्ते पदं संग्रहेण ब्रवीमि ॥ ६३ ॥ ओमित्येकाक्षरं ब्रह्म तदेवाहुश्च ह्रींमयम् । द्वे बीजे मम मन्त्रौ स्तो मुख्यत्वेन सुरोत्तम ॥ ६४ ॥ भागद्वयवती यस्मात्सृजामि सकलं जगत् । तत्रैकभागः सम्प्रोक्तः सच्चिदानन्दनामकः ॥ ६५ ॥ मायाप्रकृतिसंज्ञस्तु द्वितीयो भाग ईरितः । सा च माया परा शक्तिः शक्तिमत्यहमीश्वरी ॥ ६६ ॥ चन्द्रस्य चन्द्रिकेवेयं ममाभिन्नत्वमागता । साम्यावस्थात्मिका चैषा माया मम सुरोत्तम ॥ ६७ ॥ प्रलये सर्वजगतो मदभिन्नैव तिष्ठति । प्राणिकर्मपरीपाकवशतः पुनरेव हि ॥ ६८ ॥ रूपं तदेवमव्यक्तं व्यक्तीभावमुपैति च । अन्तर्मुखा तु यावस्था सा मायेत्यभिधीयते ॥ ६९ ॥ बहिर्मुखा तु या माया तमःशब्देन सोच्यते । बहिर्मुखात्तमोरूपाज्जायते सत्त्वसम्भवः ॥ ७० ॥ रजोगुणस्तदैव स्यात्सर्गादौ सुरसत्तम । गुणत्रयात्मकाः प्रोक्ता ब्रह्मविष्णुमहेश्वराः ॥ ७१ ॥ रजोगुणाधिको ब्रह्मा विष्णुः सत्त्वाधिको भवेत् । तमोगुणाधिको रुद्रः सर्वकारणरूपधृक् ॥ ७२ ॥ स्थूलदेहो भवेद्ब्रह्मा लिङ्गदेहो हरिः स्मृतः । रुद्रस्तु कारणो देहस्तुरीया त्वहमेव हि ॥ ७३ ॥ साम्यावस्था तु या प्रोक्ता सर्वान्तर्यामिरूपिणी । अत ऊर्ध्वं परं ब्रह्म मद्रूपं रूपवर्जितम् ॥ ७४ ॥ निर्गुणं सगुणं चेति द्विधा मद्रूपमुच्यते । निर्गुणं मायया हीनं सगुणं मायया युतम् ॥ ७५ ॥ साहं सर्वं जगत्सृष्ट्वा तदन्तः सम्प्रविश्य च । प्रेरयाम्यनिशं जीवं यथाकर्म यथाश्रुतम् ॥ ७६ ॥ सृष्टिस्थितितिरोधाने प्रेरयाम्यहमेव हि । ब्रह्माणं च तथा विष्णुं रुद्रं वै कारणात्मकम् ॥ ७७ ॥ मद्भयाद्वाति पवनो भीत्या सूर्यश्च गच्छति । इन्द्राग्निमृत्यवस्तद्वत्साहं सर्वोत्तमा स्मृता ॥ ७८ ॥ मत्प्रसादाद्भवद्भिस्तु जयो लब्धोऽस्ति सर्वथा । युष्मानहं नर्तयामि काष्ठपुत्तलिकोपमान् ॥ ७९ ॥ कदाचिद्देवविजयं दैत्यानां विजयं क्वचित् । स्वतन्त्रा स्वेच्छया सर्वं कुर्वे कर्मानुरोधतः ॥ ८० ॥ तां मां सर्वात्मिकां यूयं विस्मृत्य निजगर्वतः । अहङ्कारावृतात्मानो मोहमाप्ता दुरन्तकम् ॥ ८१ ॥ अनुग्रहं ततः कर्तुं युष्मद्देहादनुत्तमम् । निःसृतं सहसा तेजो मदीयं यक्षमित्यपि ॥ ८२ ॥ अतः परं सर्वभावैर्हित्वा गर्वं तु देहजम् । मामेव शरणं यात सच्चिदानन्दरूपिणीम् ॥ ८३ ॥ व्यास उवाच इत्युक्त्या च महादेवी मूलप्रकृतिरीश्वरी । अन्तर्धानं गता सद्यो भक्त्या देवैरभिष्टुता ॥ ८४ ॥ ततः सर्वे स्वगर्वं तु विहाय पदपङ्कजम् । सम्यगाराधयामासुर्भगवत्याः परात्परम् ॥ ८५ ॥ त्रिसन्ध्यं सर्वदा सर्वे गायत्रीजपतत्पराः । यज्ञभागादिभिः सर्वे देवीं नित्यं सिषेविरे ॥ ८६ ॥ एवं सत्ययुगे सर्वे गायत्रीजपतत्पराः । तारहृल्लेखयोश्चापि जपे निष्णातमानसाः ॥ ८७ ॥ न विष्णूपासना नित्या वेदेनोक्ता तु कुत्रचित् । न विष्णुदीक्षा नित्यास्ति शिवस्यापि तथैव च ॥ ८८ ॥ गायत्र्युपासना नित्या सर्ववेदैः समीरिता । यया विना त्वधःपातो ब्राह्मणस्यास्ति सर्वथा ॥ ८९ ॥ तावता कृतकृत्यत्वं नान्यापेक्षा द्विजस्य हि । गायत्रीमात्रनिष्णातो द्विजो मोक्षमवाप्नुयात् ॥ ९० ॥ कुर्यादन्यन्न वा कुर्यादिति प्राह मनुः स्वयम् । विहाय तां तु गायत्रीं विष्णूपास्तिपरायणः ॥ ९१ ॥ शिवोपास्तिरतो विप्रो नरकं याति सर्वथा । तस्मादाद्ययुगे राजन् गायत्रीजपतत्पराः । देवीपदाम्बुजरता आसन्सर्वे द्विजोत्तमाः ॥ ९२ ॥ इति श्रीमद्देवीभागवते महापुराणेऽष्टादशसाहस्र्यां सहितायां द्वादशस्कन्धे पराशक्तेराविर्भाववर्णनं नामाष्टमोऽध्यायः ॥ ८ ॥
parāśakterāvirbhāvavarṇanam janamejaya uvāca bhagavansarvadharmajña sarvaśāstravatāṃvara | dvijātīnāṃ tu sarveṣāṃ śaktyupāstiḥ śrutīritā || 1 || sandhyākālatraye'nyasmin kāle nityatayā vibho | tāṃ vihāya dvijāḥ kasmādgṛhṇīyuścānyadevatāḥ || 2 || dṛśyante vaiṣṇavāḥ kecidgāṇapatyāstathāpare | kāpālikāścīnamārgaratā valkaladhāriṇaḥ || 3 || digambarāstathā bauddhāścārvārkā evamādayaḥ | dṛśyante bahavo loke vedaśraddhāvivarjitāḥ || 4 || kimatra kāraṇaṃ brahmaṃstadbhavān vaktumarhati | buddhimantaḥ paṇḍitāśca nānātarkavicakṣaṇāḥ || 5 || api santyeva vedeṣu śraddhayā tu vivarjitāḥ | na hi kaścitsvakalyāṇaṃ buddhyā hātumihecchati || 6 || kimatra kāraṇaṃ tasmādvada vedavidāṃvara | maṇidvīpasya mahimā varṇito bhavatā purā || 7 || kīdṛk tadasti yaddevyāḥ paraṃ sthānaṃ mahattaram | taccāpi vada bhaktāya śraddadhānāya me'nagha || 8 || prasannāstu vadantyeva guravo guhyamapyuta | sūta uvāca iti rājño vacaḥ śrutvā bhagavān bādarāyaṇaḥ || 9 || nijagāda tataḥ sarvaṃ krameṇaiva munīśvarāḥ | yacchrutvā tu dvijātīnāṃ vedaśraddhā vivardhate || 10 || vyāsa uvāca samyakpṛṣṭaṃ tvayā rājan samaye samayocitam | vuddhimānasi vedeṣu śraddhāvāṃścaiva lakṣyase || 11 || pūrvaṃ madoddhatā daityā devairyuddhaṃ tu cakrire | śatavarṣaṃ mahārāja mahāvismayakārakam || 12 || nānāśastrapraharaṇaṃ nānāmāyāvicitritam | jagatkṣayakaraṃ nūnaṃ teṣāṃ yuddhamabhūnnṛpa || 13 || parāśaktikṛpāveśāddevairdaityā jitā yudhi | bhuvaṃ svargaṃ parityajya gatāḥ pātālaveśmani || 14 || tataḥ praharṣitā devāḥ svaparākramavarṇanam | cakruḥ parasparaṃ mohātsābhimānāḥ samantataḥ || 15 || jayo'smākaṃ kuto na syādasmākaṃ mahimā yataḥ | sarvottaraḥ kutra daityāḥ pāmarā niṣparākramāḥ || 16 || sṛṣṭisthitikṣayakarā vayaṃ sarve yaśasvinaḥ | asmadagre pāmarāṇāṃ daityānāṃ caiva kā kathā || 17 || parāśaktiprabhāvaṃ te na jñātvā mohamāgatāḥ | teṣāmanugrahaṃ kartuṃ tadaiva jagadambikā || 18 || prādurāsītkṛpāpūrṇā yakṣarūpeṇa bhūmipa | koṭisūryapratīkāśaṃ candrakoṭisuśītalam || 19 || vidyutkoṭisamānābhaṃ hastapādādivarjitam | adṛṣṭapūrvaṃ taddṛṣṭvā tejaḥ paramasundaram || 20 || savismayāstadā procuḥ kimidaṃ kimidaṃ tviti | daityānāṃ ceṣṭitaṃ kiṃ vā māyā kāpi mahīyasī || 21 || kenacinnirmitā vātha devānāṃ smayakāriṇī | sambhūya te tadā sarve vicāraṃ cakruruttamam || 22 || yakṣasya nikaṭe gatvā praṣṭavyaṃ kastvamityapi | balābalaṃ tato jñātvā kartavyā tu pratikriyā || 23 || tato vahniṃ samāhūya provācendraḥ surādhipaḥ | gaccha vahne tvamasmākaṃ yato'si mukhamuttamam || 24 || tato gatvā tu jānīhi kimidaṃ yakṣamityapi | sahasrākṣavacaḥ śrutvā svaparākramagarbhitam || 25 || vegātsa nirgato vahniryayau yakṣasya sannidhau | tadā provāca yakṣastaṃ tvaṃ ko'sīti hutāśanam || 26 || vīryaṃ ca tvayi kiṃ yattadvada sarvaṃ mamāgrataḥ | agnirasmi tathā jātavedā asmīti so'bravīt || 27 || sarvasya dahane śaktirmayi viśvasya tiṣṭhati | tadā yakṣaṃ paraṃ tejastadagre nidadhau tṛṇam || 28 || dahainaṃ yadi te śaktirviśvasya dahane'sti hi | tadā sarvabalenaivākarodyatnaṃ hutāśanaḥ || 29 || na śaśāka tṛṇaṃ dagdhuṃ lajjito'gātsurānprati | pṛṣṭe devaistu vṛttānte sarvaṃ provāca havyabhuk || 30 || vṛthābhimāno hyasmākaṃ sarveśatvādike surāḥ | tatastu vṛtrahā vāyuṃ samāhūyedamabravīt || 31 || tvayi protaṃ jagatsarvaṃ tvacceṣṭābhistu ceṣṭitam | tvaṃ prāṇarūpaḥ sarveṣāṃ sarvaśaktividhārakaḥ || 32 || tvameva gatvā jānīhi kimidaṃ yakṣamityapi | nānyaḥ ko'pi samartho'sti jñātuṃ yakṣaṃ paraṃ mahaḥ || 33 || sahasrākṣavacaḥ śrutvā guṇagauravagumphitam | sābhimāno jagāmāśu yatra yakṣaṃ virājate || 34 || yakṣaṃ dṛṣṭvā tato vāyuṃ provāca mṛdubhāṣayā | ko'si tvaṃ tvayi kā śaktirvada sarvaṃ mamāgrataḥ || 35 || tato yakṣavacaḥ śrutvā garveṇa marudabravīt | mātariśvāhamasmīti vāyurasmīti cābravīt || 36 || vīryaṃ tu mayi sarvasya cālane grahaṇe'sti hi | macceṣṭayā jagatsarvaṃ sarvavyāpāravadbhavet || 37 || iti śrutvā vāyuvāṇīṃ nijagāda paraṃ mahaḥ | tṛṇametattavāgre yattaccālaya yathepsitam || 38 || nocedgarvaṃ vihāyainaṃ lajjito gaccha vāsavam | śrutvā yakṣavaco vāyuḥ sarvaśaktisamanvitaḥ || 39 || udyogamakarottacca svasthānānna cacāla ha | lajjito'gāddevapārśve hitvā garvaṃ sa cānilaḥ || 40 || vṛttāntamavadatsarvaṃ garvanirvāpakāraṇam | naitañjñātuṃ samarthāḥ sma mithyāgarvābhimāninaḥ || 41 || alaukikaṃ bhāti yakṣaṃ tejaḥ paramadāruṇam | tataḥ sarve suragaṇāḥ sahasrākṣaṃ samūcire || 42 || devarāḍasi yasmāttvaṃ yakṣaṃ jānīhi tattvataḥ | tata indro mahāgarvāttadyakṣaṃ samupādravat || 43 || prādravacca paraṃ tejo yakṣarūpaṃ parātparam | antardhānaṃ tataḥ prāpa tadyakṣaṃ vāsavāgrataḥ || 44 || atīva lajjito jāto vāsavo devarāḍapi | yakṣasambhāṣaṇābhāvāllaghutvaṃ prāpa cetasi || 45 || ataḥ paraṃ na gantavyaṃ mayā tu surasaṃsadi | kiṃ mayā tatra vaktavyaṃ svalaghutvaṃ surānprati || 46 || dehatyāgo varastasmānmāno hi mahatāṃ dhanam | māne naṣṭe jīvitaṃ tu mṛtitulyaṃ na saṃśayaḥ || 47 || iti niścitya tatraiva garvaṃ hitvā sureśvaraḥ | caritramīdṛśaṃ yasya tameva śaraṇaṃ gataḥ || 48 || tasminneva kṣaṇe jātā vyomavāṇī nabhastale | māyābījaṃ sahasrākṣa japa tena sukhī bhava || 49 || tato jajāpa paramaṃ māyābījaṃ parātparam | lakṣavarṣaṃ nirāhāro dhyānamīlitalocanaḥ || 50 || akasmāccaitramāsīyanavamyāṃ madhyage ravau | tadevāvirabhūttejastasminneva sthale punaḥ || 51 || tejomaṇḍalamadhye tu kumārīṃ navayauvanām | bhāsvajjapāprasūnābhāṃ bālakoṭiraviprabhām || 52 || bālaśītāṃśamukuṭāṃ vastrāntarvyañjitastanīm | caturbhirvarahastaistu varapāśāṅkuśābhayān || 53 || dadhānāṃ ramaṇīyāṅgīṃ komalāṅgalatāṃ śivām | bhaktakalpadrumāmambāṃ nānābhūṣaṇabhūṣitām || 54 || trinetrāṃ mallikāmālākabarījūṭaśobhitām | caturdikṣu caturvedairmūrtimadbhirabhiṣṭutām || 55 || dantacchaṭābhirabhitaḥ padmarāgīkṛtakṣamām | prasantasmeravadanāṃ koṭikandarpasundarām || 56 || raktāmbaraparīdhānāṃ raktacandanacarcitām | umābhidhānāṃ purato devīṃ haimavatīṃ śivām || 57 || nirvyājakaruṇāmūrtiṃ sarvakāraṇakāraṇām | dadarśa vāsavastatra premagadgaditāntaraḥ || 58 || premāśrupūrṇanayano romāñcitatanustataḥ | daṇḍavatpraṇanāmātha pādayorjagadīśituḥ || 59 || tuṣṭāva vividhaiḥ stotrairbhaktisannatakandharaḥ | uvāca paramaprītaḥ kimidaṃ yakṣamityapi || 60 || prādurbhūtaṃ ca kasmāttadvada sarvaṃ suśobhane | iti tasya vacaḥ śrutvā provāca karuṇārṇavā || 61 || rūpaṃ madīyaṃ brahmaitatsarvakāraṇakāraṇam | māyādhiṣṭhānabhūtaṃ tu sarvasākṣi nirāmayam || 62 || sarve vedā yatpadamāmananti tapāṃsi sarvāṇi ca yadvadanti | yadicchanto brahmacaryaṃ caranti tatte padaṃ saṃgraheṇa bravīmi || 63 || omityekākṣaraṃ brahma tadevāhuśca hrīṃmayam | dve bīje mama mantrau sto mukhyatvena surottama || 64 || bhāgadvayavatī yasmātsṛjāmi sakalaṃ jagat | tatraikabhāgaḥ samproktaḥ saccidānandanāmakaḥ || 65 || māyāprakṛtisaṃjñastu dvitīyo bhāga īritaḥ | sā ca māyā parā śaktiḥ śaktimatyahamīśvarī || 66 || candrasya candrikeveyaṃ mamābhinnatvamāgatā | sāmyāvasthātmikā caiṣā māyā mama surottama || 67 || pralaye sarvajagato madabhinnaiva tiṣṭhati | prāṇikarmaparīpākavaśataḥ punareva hi || 68 || rūpaṃ tadevamavyaktaṃ vyaktībhāvamupaiti ca | antarmukhā tu yāvasthā sā māyetyabhidhīyate || 69 || bahirmukhā tu yā māyā tamaḥśabdena socyate | bahirmukhāttamorūpājjāyate sattvasambhavaḥ || 70 || rajoguṇastadaiva syātsargādau surasattama | guṇatrayātmakāḥ proktā brahmaviṣṇumaheśvarāḥ || 71 || rajoguṇādhiko brahmā viṣṇuḥ sattvādhiko bhavet | tamoguṇādhiko rudraḥ sarvakāraṇarūpadhṛk || 72 || sthūladeho bhavedbrahmā liṅgadeho hariḥ smṛtaḥ | rudrastu kāraṇo dehasturīyā tvahameva hi || 73 || sāmyāvasthā tu yā proktā sarvāntaryāmirūpiṇī | ata ūrdhvaṃ paraṃ brahma madrūpaṃ rūpavarjitam || 74 || nirguṇaṃ saguṇaṃ ceti dvidhā madrūpamucyate | nirguṇaṃ māyayā hīnaṃ saguṇaṃ māyayā yutam || 75 || sāhaṃ sarvaṃ jagatsṛṣṭvā tadantaḥ sampraviśya ca | prerayāmyaniśaṃ jīvaṃ yathākarma yathāśrutam || 76 || sṛṣṭisthititirodhāne prerayāmyahameva hi | brahmāṇaṃ ca tathā viṣṇuṃ rudraṃ vai kāraṇātmakam || 77 || madbhayādvāti pavano bhītyā sūryaśca gacchati | indrāgnimṛtyavastadvatsāhaṃ sarvottamā smṛtā || 78 || matprasādādbhavadbhistu jayo labdho'sti sarvathā | yuṣmānahaṃ nartayāmi kāṣṭhaputtalikopamān || 79 || kadāciddevavijayaṃ daityānāṃ vijayaṃ kvacit | svatantrā svecchayā sarvaṃ kurve karmānurodhataḥ || 80 || tāṃ māṃ sarvātmikāṃ yūyaṃ vismṛtya nijagarvataḥ | ahaṅkārāvṛtātmāno mohamāptā durantakam || 81 || anugrahaṃ tataḥ kartuṃ yuṣmaddehādanuttamam | niḥsṛtaṃ sahasā tejo madīyaṃ yakṣamityapi || 82 || ataḥ paraṃ sarvabhāvairhitvā garvaṃ tu dehajam | māmeva śaraṇaṃ yāta saccidānandarūpiṇīm || 83 || vyāsa uvāca ityuktyā ca mahādevī mūlaprakṛtirīśvarī | antardhānaṃ gatā sadyo bhaktyā devairabhiṣṭutā || 84 || tataḥ sarve svagarvaṃ tu vihāya padapaṅkajam | samyagārādhayāmāsurbhagavatyāḥ parātparam || 85 || trisandhyaṃ sarvadā sarve gāyatrījapatatparāḥ | yajñabhāgādibhiḥ sarve devīṃ nityaṃ siṣevire || 86 || evaṃ satyayuge sarve gāyatrījapatatparāḥ | tārahṛllekhayoścāpi jape niṣṇātamānasāḥ || 87 || na viṣṇūpāsanā nityā vedenoktā tu kutracit | na viṣṇudīkṣā nityāsti śivasyāpi tathaiva ca || 88 || gāyatryupāsanā nityā sarvavedaiḥ samīritā | yayā vinā tvadhaḥpāto brāhmaṇasyāsti sarvathā || 89 || tāvatā kṛtakṛtyatvaṃ nānyāpekṣā dvijasya hi | gāyatrīmātraniṣṇāto dvijo mokṣamavāpnuyāt || 90 || kuryādanyanna vā kuryāditi prāha manuḥ svayam | vihāya tāṃ tu gāyatrīṃ viṣṇūpāstiparāyaṇaḥ || 91 || śivopāstirato vipro narakaṃ yāti sarvathā | tasmādādyayuge rājan gāyatrījapatatparāḥ | devīpadāmbujaratā āsansarve dvijottamāḥ || 92 || iti śrīmaddevībhāgavate mahāpurāṇe'ṣṭādaśasāhasryāṃ sahitāyāṃ dvādaśaskandhe parāśakterāvirbhāvavarṇanaṃ nāmāṣṭamo'dhyāyaḥ || 8 ||
English translation
1-8. Janamejaya spoke to Veda Vyasa O Bhagavan! Thou art the knower of all the Dharmas and Thou art the chief, the crown of the Pundits, knowing all the S’astras. Now I ask Thee how is it that the twice-born have ceased to worship the Highest S’akti, the Gayatri and they now worship the other Devatas, on the face of the distinct command in the S’rutis that the worship of the Gayatri is nitya, that is, daily to be done at all times, especially during the three Sandhya times, by all those that are twice-born?
In this world some are the devotees of Visnu, some, the followers of Ganapati, some are Kapalikas, some follow the doctrines prevalent in China; some are the followers of Buddha or Charvaka; some of them again wear the barks of trees and others roam naked. So various persons are seen having no trace of faith in the Vedas.
O Brahmana! What is the real cause underlying secretly here in this! Kindly mention this to me. Again there are seen many men, well versed in various metaphysics and logic, our B.A.s and M.A.s but then, again, they have no faith in the Vedas. How is this? Nobody wants anything ominous to him consciously. But how is it that these so-called learned men are fully aware and yet they are wonderfully void of any trace of faith in the Vedas? Kindly mention the cause underlying this, O Thou! The foremost of the knowers of the Vedas.
There is, again, another question Thou hadst described before the glories of Manidvipa, the highest and the best place of the Devi. Now I want to hear how is that Dvipa greater than the great. Satisfy this
servant of thine by describing these. If the Guru be pleased, he reveals even the greatest and the highest esoteric secret to his disciple.
9-10. Suta spoke Hearing the words of the King Janamejaya, the Bhagavan Veda Vyasa began to answer the questions in due order. The hearing of this increases the faith of the twice-born in the Vedas
11-30. Vyasa said Well has this been asked by you, O King! in due time and in an appropriate moment. You are intelligent and it seems that you have got the faith in the Vedas. I now answer. Listen. In ancient days, the Asuras, maddened with pride, fought against the Devas for one hundred years. The war was very extraordinary and remarkable. In this great war various weapons were used, variegated with numerous Mayas or ingenious devices. It tended to destroy the whole world. By the mercy of the Highest and the Most Exalted S’akti, the Daityas were overcome by the Devas in that Great War. And they quitted the Heavens and the Earth and went to the nether regions, the Patala. The Devas were all delighted and began to dwell on their own prowesses and became proud. They began to say “Why shall not victory be ours. Why are not our glories great? We are by far the best! Where are the Daityas? They are devils, powerless. We are the causes of creation, preservation and destruction. We all are glorious! Oh! What can be said before us in favour of the Asuras, the devils?” Thus, not knowing the Highest S’akti, the Devas were deluded. At this moment, seeing this plight of the Devas, the World Mother took pity on the Devas and, to favour them, O King! She appeared before them in the form of the Most Worshipful, the Great Holy Light. It was resplendent like ten million Suns, and cool as well like ten million Moons. It was brilliant and dazzling like ten million lightning flashes, without hands and feet, and exceedingly beautiful! Never was this witnessed before! Seeing this Extraordinary Beautiful Lovely Light, the Devas were taken aback;
they spoke amongst themselves, thus “What is this! What is this!
Is this the work of the Daityas or some other great Maya (Mayic) played by them or is it the work of another for creating the surprise of the Devas!” O King! Then they all assembled together and decided to approach towards that Adorable Light and to ask It what It was. They, then, would determine its strength and decide what to do afterwards. Thus, coming to this ultimate conclusion, Indra called Agni and said “O Agni! You are the mouth-piece of the Devas. Therefore do you go first and ascertain distinctly what this Light is.” Hearing thus the words of Indra, Agni, elated by his own prowess, set out immediately from the place and went to that Light. Seeing Agni coming, the Light addressed him thus “Who are you? What is your strength? State this before Me.” At this Agni replied “I am Agni. All the yajhas, ordained in the Vedas are performed through me. The power of burning everything in this universe resides in me.” Then that adorable Light took up a straw of grass and said “O Agni! If you can burn everything in this universe, then do you burn this trifling straw.” Agni tried his best to burn the straw but he could not burn it. He got ashamed and fast went back to the Devas. Asked by the Devas, Agni told them everything and said “O Devas! Know verily that the pride cherished by us that we are supreme, is entirely false.”
31-50. Indra then asked Vayu (wind) and said “O Vayu! You are dwelling in this universe, through and through; by your efforts, all are moving; therefore you are the Prana of all; it is possible that all forces are concentrated within you. Go and ascertain what is this Light? Verily I do not see any other person here than you who can ascertain this great adorable Light.” Hearing these commendable words of Indra, Vayu felt himself elated and went at once to that place where was that Light. Seeing the Vayu, the Light, the Yaksa, the demi-god, the Spirit asked in a gentle language “Who are you? What strength is there in you? Speak out all these to me.” At this, Vayu spoke arrogantly, “I am Matarisvan, I am Vayu; about my
strength, I can move anything and I hold everything. It is through the strength of mine, that this universe is, and is alive and brisk with movements and works.” That Highest Mass of Light then replied “O Vayu! Move this straw that lies before you, and if you cannot, quit your pride and go back to Indra ashamed.” At this Vayu tried all his might but, alas! He could not move the straw a bit from that place!
Vayu then gave up his pride and returned to the Devas and spoke to them all about the Yaksa (a sort of demi-god, a ghost). O Devas! Our pride is vain; in no way can we be able to ascertain the nature of that Light. It seems that that Holy Light, adorable by all, is extraordinary. Then all the Devas spoke with one voice to Indra
“When You are the King of the Devas, better go yourself and ascertain the reality of Its Nature.” Indra, then, with great pride, went himself to the Light; the Light, too, began to disappear gradually from the place, and ultimately vanished from Indra’s sight. When Indra found that he could not even speak to That Light, he became greatly ashamed and began to conceive of his own nothingness. He thought thus “I won’t go back to the Devas. What shall I say to them? Never will I disclose to them my inferiority; one is better to die than do this. One’s self-honour is the only treasure of the great and honourable. If honour is gone, what use, then, is there in living?” O King! Then Indra, the Lord of Devas, quitted his pride and took refuge unto That Great Light which exhibited, ere long, such a glorious character. At this moment, a celestial voice was heard from the Heavens “O Indra! Go on now and do the japam, the reciting of the Maya Vija Mantra, the basic Mantra of Maya. All your troubles will, then, be over.” Hearing this celestial voice, Indra began to repeat the Maya Vija, the Seed Mantra of Maya, with rapt concentration and without any food.
51-61. Then on the ninth lunar day of the month of Chaitra when the Sun entered the meridian, suddenly there appeared in that place a Great Mass of Light as was seen before. Indra saw, then, within that Mass of Light, a Virgin Form in full youth. The lustre from Her body was like that of ten million Rising Suns; and the colour was rosy red like a full-blown Java flower. On Her forehead was shining the digit of the Moon; Her breasts were full, and, though veiled under the cloth, they looked very beautiful. She was holding noose and a goad in Her two hands and Her other two hands indicated signs of favour and fearlessness.
Her body was decked with various ornaments and it looked auspicious and exceedingly lovely; nowhere can be seen a woman beautiful like Her. She was like a Kalpa Vriksa (celestial tree yielding all desires); she was three eyed and Her braid of hair was encircled with Malati garlands. She was praised on Her four sides by the Four Vedas, Incarnate, in their respective Forms. The brilliancy of Her teeth shed lustre on the ground as if ornamented with Padmaraga jewels. Her face looked smiling. Her clothing was red and Her body was covered with sandalpaste. She was the Cause of all causes. Oh! She was all Full of Mercy. O King Janamejaya! Thus Indra saw, then, the Lima Parvati MahesVari Bhagavati and the hairs of his body stood on ends with ecstasy. His eyes were filled with tears of love and deep devotion and he immediately fell prostrate before the feet of the Devi. Indra sang various hymns to Her and praised Her. He became very glad and asked Her, “O Fair One! Art Thou that Great Mass of Light? If this be, kindly state the cause of Thy appearance.” O King! Hearing this, the Bhagavati replied.
62-83. This My Form is Brahma, the Cause of all causes, the Seat of Maya, the Witness of all, infallible and free from all defects or blemishes. What all the Vedas and Upanisadas try to establish, what ought to be obtained, as declared by all the rules of austerity, and for
which the Brahmanas practise Brahmacharyam, I am all that. I have told you about that Brahma, of the nature of the Great Holy Light.
The sages declare that That Brahman is revealed by “Om” and “Hrim”, the two Vijas (mystic syllables) that are My two first and foremost Mantras wherein I remain hidden. I create this universe with My two parts (in My two aspects); therefore My Vija mantra is two. “Om” Vija is denominated as Sachchidananda (everlasting existence, intelligence and bliss) and “Hrim” Vija is Maya Prakriti, the Undifferentiated Consciousness, made manifest. Know, then. That Maya as the Highest S’akti and know Me as that Omnipotent Goddess at present revealed before your eyes. As moonlight is not different from the Moon, so this Maya S’akti in the state of equilibrium is not different from Me. (The powerful man and the power he wields are not different. They are verily one and the same.) During Pralaya (the Great Latency period), this Maya lies latent in Me, without there being any difference. Again at the time of creation, this Maya appears as the fructification of the Karmas of the Jivas. When this Maya is potential and exists latent in Me, when Maya is Antarmukhi, it is called Unmanifested and when the Maya becomes Kinetic, when the Maya is Bahirmukhi, when She is in an active Kinetic state, it is said to be Manifested. There is no origin or beginning of this Maya. Maya is of the nature of Brahma in a state of equilibrium. But, during the beginning of the creation. Her form consisting of the several Gunas appears, when Maya is Bahir Mukhi, She becomes Tamas, in Her Unmanifested state. O Indra! For this reason Her state of abstraction, and becoming introspective, this is Her Antarmukhi state; it is known as Maya and Her looking outward is Her Bahirmukhi state; it is denominated by Tamas and the other gunas. From this comes Sattva and then Rajas and Brahma, Visnu and Mahes’a are of the nature of the three gunas. Brahma has the Rajo guna in Him preponderating; in Visnu, the Sattva guna preponderates and in Mahes’a, the Cause of all Causes, is said to reside the Tamo guna. Brahma is known as of the Gross Body;
Visnu is known as of the Subtle Body; and Rudra is known as of the Causal Body and I am known as Turiya, transcending the Gunas.
This Tunya Form of Mine is called the state of equilibrium of the Gunas. It is the Inner Controller of all. Beyond this there is another state of Mine which is called the Formless Brahma (Brahman having no Forms). Know, verily, that my Forms are two, as they are with or without attributes (Saguna or Nirguna). That which is beyond Maya and the Mayic qualities is called Nirguna (without Prakritic attributes) and that which is within Maya is called Saguna. O Indra! After creating this universe, I enter within that as the Inner Controller of all and it is I that impel all the JTvas always to their due efforts and actions. Know, verily, that It is I that engage Brahma, Visnu and Rudra, the causes of the several works of creation, preservation and destruction of this universe (they are performing their functions by My Command).
Through the terror from Me the wind blows; through my terror, the Sun moves in the sky; through My terror, Indra, Agni, and Yama do their respective duties. I am the Best and Superior to all. All fear Me. Through My Grace you have obtained victory in the battle. Know, verily, that it is I that make you all dance like inert wooden dolls as My mere instruments. You are merely My functions. I am the Integral Whole. I give sometimes victory to you and sometimes victory to the Daityas; Yea, I do everything as I will, keeping My independence duly and, according to the Karmas, justly.
Oh! You all, have forgotten me though your pride and sheer nonsense. You have been carried deep into dire delusion by your vain egoism. And know now that to favour you, this My Adorable Light has issued suddenly. Hence forth banish ever from your heart all your vain boastings and idle pratings. Take refuge wholly unto Me with all your head, heart and soul, unto My Sachchidananda Form and be safe. (At times the Devas forget and so fall into troubles).
84-93. Vyasa said Thus saying, the Mula Pakriti, the Great Devi, the Goddess of the Universe, vanished from their sight. The Devas,
on the other hand, began to praise Her then and there, with rapt devotion. Since that day, all the Devas quitted their pride and engaged themselves in worshipping the Devi devotedly. They worshipped the Gayatri Devi daily during the three Sandhya times and performed various Yajhas and thus they worshipped Bhagavati daily. Thus, in the Satya Yuga, everybody engaged themselves in repeating the Mantra Gayatri and worshipped the Goddess indwelling in the Pranava and Hrimkara. So, See now for yourself, that the worship of Visnu or S’iva or initiation in the Visnu Mantra or in the S’iva Mantra are not mentioned anywhere in the Vedas as to be done always and for ever. They are done for a while and not required any more when the objects are fulfilled; only the worship of Gayatri is always compulsory, to be done at all times, as mentioned in the Vedas. O King!
If a Brahmana does not worship the Gayatri, know, then, for certain, that in every way, he is sure to go down lower and lower. There is no doubt in this. A Brahmin is not to wait, no never, to do any other thing; he will have all his desires fulfilled if he worships only the Devi Gayatri. Bhagavan Manu says that a Brahmin, whether he does any other thing or not, can be saved if he worships only the Divine Mother Gayatri. (This worshipping the Gayatri is the highest, greatest, and most difficult of all the works in this universe). If any devotee of S’iva or Visnu or of any other Deity worships his desired Deity without repeating the Gayatri, he is sure to suffer the torments of hell. (But this age of Kali deludes the people and draws away their minds from reciting this Gayatri save a few of them.) O King! For this reason, in the Satya Yuga, all the Brahmanas kept themselves fully engaged in worshipping the Gayatri and the lotus feet of the Devi Bhagavati.
Here ends the Eighth Chapter in the Twelfth Book on the appearance of the Highest S’akti in the Mahapuranam S’ri Mad Devi Bhagavatam of 18,000 verses by Maharsi Veda Vyasa.
Complete chapter-aligned witnesses. Sanskrit Wikisource page 31983, revision 140384 (2018-03-01T01:06:25Z). 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/bk12ch08.htm. Historic spelling and transliteration are lightly normalized; no verse-by-verse alignment is asserted.