THE

BRAHMANDA PURANA

Translated and Annotated by

DR. G.V. TAGARE

PART IV

MOTILAL BANARSIDASS PUBLISHERS

PRIVATE LIMITED • DELHI
 First Edition: Delhi ,
1984
Reprint: Delhi ,
1999

© MOTILAL BANARSIDASS PUBLISHERS PRIVATE LIMITED

All Rights Reserved

ISBN: 8I-20&O357-4

Alsu available at:

MOTILAL BANARSIDASS
236 SriRanga, 9th Main III Block, Javanagar, Bangalore 560 Oil
41 U.A. Bungalow Road, Jawahar Nagar, Delhi 110 007
8 Mahalaxmi Chamber, Warden Road, Mumbai 400 026
120 Royapettah High Road, Mylapore, Chennai 600 004
Sanas Plaza, 1302, Baji Rao Road, Pune 411 002
8 Camac Street, Calcutta 700 017
Ashok Rajpath, Patna 800 004
Chowk, Varanasi 221 001

UNESCO COLLECTION OF REPRESENTATIVE WORKS— Indian Series.

This book has been accepted in the Indian Translation Series of the UNESCO
Collection of Representative Works, jointly sponsored by the United
Nations Educational, Scientific and Cultural Organization
( UNESCO ) and the Government of India

PRINTED IN INDIA
BY JAINENDRA PRAKASH JAIN AT SHRI JAINENDRA PRESS,
A-45 NARA1NA, PHASE I, NEW DELHI 110 028
AND PUBLISHED BY NARENDRA PRAKASH JAIN FOR
MOTILAL BANARSIDASS PUBLISHERS PRIVATE LIMITED,
BUNGALOW ROAD, DELHI 110 007
 PUBLISHERS' NOTE

The purest gems lie hidden in the bottom. of the ocean

or in the depth of rocks. One has to dive into the ocean or
delve into the rocks nnd them out. Similarly, truth lies
to
concealed in the language which with the passage of time has
become obsolete. Man has to learn that language before he
discovers that truth.
But he has neither the means nor the leisure toembark on
that course. We have, therefore, planned to help him acquire
knowledge by an easier course. Wc have started the scries of

Ancient Indian Tradition and Mythology in English Translation.

Our goal is to universalize knowledge through the most popular
international medium of expression. The publication of the
Pur an as in English translation is a step towards that goal.
 )

PREFACE
The present volume contains the Brahmdnda Purdria,

Part IV (comprising chapters 1-4 of the fourth section,

Upasathhara and 5-30 of the Lai it a Episode) in English Trans-
lation . This is the Twenty-fifth volume in the Series which
we have planned on Ancient Indian Tradition and Mythology .

The project of the Scries was envisaged and financed in

1970 by Lala Sundar Lai Jain of Messrs Motilal Banarsidass.

Hitherto twentyfour volumes of the Series (comprising English
translation of Siva, Liriga, Bhdgavata, Garuda, Ndrada, Kurma and
Brahmania Puranas) have been published and released for sale.

The present volume (Ch. 1) opens with the description

of Cosmic deluge { Upasamhara which completion
starts after the
of a Kalpa, lasts as long as the night of Brahma and dissolves

whatever had been evolved during the day of Brahma. Here, as

usual, Suta is the chief speaker who on enquiry from the sages
describes in detail the process of Abhuta-Satnplava— the annihila-
tion of the universe.

As in the other Puranas, here too, the process of evolution

as well as of involution is treated in the way of Sankhya : the
evolution starts with the disequilibrium ofGunas Sattva, : rajas
and tamas, whereas the involution u brought about by their
equilibrium. The opening chapter explains the three types of
dissolution viz Naimittika (Occasional, pertaining to Brahma),
Prdkrtika (pertaining to Prakrti) and Atyantiku (the Ultimate,
due to the dawning of perfect knowledge). Ch. 2 describes
Bhuvanakosa or the different regions of the universe and the
abodes of their residents during the period of annihilation.
In the total annihilation, only the residents of Siva-loka
escape, for they enter into lord Siva himself who being the
subtlest Anu is indestructible. The Puiana declares that the
dissolution is wrought by the supreme being through the
medium ofPrakrti. Ch. 3 describes the process ofinvolution of
Tattvas at the expiry ofa Kalpa. Ch. 4 explains the process
of Re-creation of the Universe after the period of dissolution.
 ) )

V
" i
( )

It how the world evolves through

describes the disequilibrium
of Gunas and how it is destroyed when the Gunas attain
equanimity.
The Upasamhara concludes the Brahmanda Purana. The
concluding verses of Upasamhara arc compared in the form
ofepilogues of the other Puranas —a fact which proves conclu-
sively that Brahmanda ended with the end of Upasarhhara.
the
Moreover, the four Padas— Prakriya, Anusanga, Upodghata
and Upasarhhara — cover the five main topics ofa Purana, viz.
Sarga, Pratisarga, Vamsa, Manvantara and Varhsanucaritaand
there is no scope for addition, but, as it stands, the Upasamhara
followed by the episode of A \hk (Lalitopakhyand) which proves
is \ a
intrinsically that the episode was appended Purana by
to the

the devotees of Sakti to give it the Sakta colouring. That the

Lalita story begins with a fresh benediction (marigalackra and

that it starts with the different set of interlocutors— sage Agastya
and Hayagrlva — shows that it was quite an independent work
which was added to the Brahmanda text. It may also be noted
that the Lalita episode ends abruptly, without the characteristic
mark of an epilogue.

The Episode is a comprehensive treatise. It consists of 40

chapters, ofwhich thirty are included in the present volume.
The remaining ten are included in volume 26 that is the next.
The Episode is put in the Uttarabhaga together with
Upasamhara. It is strange that the episode takes the serial
numberof chapters from Upasamhara. The U pasa mha ra consists
of four chapters, the episode which follows starts with ch. 5, that
is, in continuation of the ch. number of theUpasarhhara,
evidently to show that it was a part of Brahmanda Purana.
Moreover, the arranger of the Purana had to observe the part-
wise uniformity in the serial order of chapter numbers. To
r
illustrate, Part 1 {Puruabhaga consists o chapters 1 to 38. Part
II (Madhyabhdga) chapters 1 to 74; and part III (Uttarabhaga)
chapters 1 to 44. Thus in regard to the numbering of chapters,
the Purana maintains a partwise consistency throughout.
The scene of the episode is laid KahcT (mod. Kanjee-
in

varam, SW. of Madras), the abode of Siva and Visnu. The

town is divided into two parts : the Eastern and the Western,
called the Visnu-KancI and the Siva-Kanci. The presiding deity
 ( « )

ofSiva-KancI is lord Siva known as Ekamranatha. His consort

is KamaksT. The episode seems to have a Dravidian background
as KancI is mentioned several times.
Lalita is the Sakti of Lord siva represented by the
symbol %. Without her, Siva is Sava (a corpse). The
episode opens with the worship of Sakti and the eulogy
ofher glory (ch. 5). Gh. 6 narrates the episode of Indra
and Durvasas, how Durvasas cursed Indra for his arro-
gance when the latter dishonoured the garland of flowers
which the goddess had offered to Narada and which Narada
passed on to Indra as a mark of endearment. Ch. 7 relates to
the sins accruing from theft and drinking and illustrates how the
merit of good actions from the theft of property is distributed
among the parties concerned. It also records different types of
sins current in ancient India, permission to non- Brahmins,
both men and women to drink but prohibition to Brahmanas
even for worshipping 'mothers'. Ch. 8 relates to agamydgamana
(carnally approaching a forbidden woman) and cites the esoteric
fifteen-lettered mantra of Para Sakti for releasing sinners from
all sorts ofsins, both major and minor (mahapatakas and upa-
patakas). Ch. 9 narrates how Indra killed his preceptor Trisiras
or ViSvajit on the suspicion of his complicity with Daityas.
Mention is also made of the joint venture of Suras and Asuras
for churning the milky Ocean. Ch. 10 gives the list of jewels
that were churned out of it. Lord Visnu is said to have
assumed the form of MohinT while Siva impassioned by
her charm dropped semen giving birth to Mahasasta. The
chapter introduces the Supreme Goddess Lalita, traces her origin
and mentions the purpose of her birth, viz. the killing ofAsura
Bhanda. Chs. 1-12 recount the birth of Bhanda and the building
1

of Sonitapura for his residence. On the instructions of Narada,

Indra propitiates Para Sakti, while on the advice ofSukra
Bhanda creates disturbance in Indra's penance.
Ch. 13 is an eulogy of Lalita by Devas. SrldevI promises
to Bhanda herself. Chs 14-15 describe the marriage of
kill

Lalita and Kamesvara and their coronation. Chs. 16-18 describe

Lalita's march ofarmv against Bhanda. Ch. 19 names deities
slationed on the chariot Cakraraja, mentions the procedure of
appeals to Lalita through MantrinT. Chs 20-24 describe Deities
 ( * )

stationed on the chariot Kiricakra, record the boasting of Bhanda,

slaughter ofDurmada, Kuranda and other asura generals. Chs
_ »

25-28 record how Nitya Saktis repulsed the surprise attack of

asuras on the rear. It recounts the slaying of Bhandasura’s
sons, the exploits of Gananatha, the son of the Goddess, the
slaying ofBhanda’s brothers : Visukra and Visariga, the effects,

of missiles used by the asuras and those of the counter-missiles

used by Saktis. It mentions Saktis' drinking of wine and its

after-effects. Ch. 29 describes the discharge ofvarious missiles

and their wonderful result, the slaughter of Bhanda, the burning
of Sunyaka and the total annihilation of the asura army. Ch.
30 deals with the resurrection ofthe cupid, his subjugation of
Siva, Siva'smarriage with Parvati, the birth of Mahasena
Karttikeya who later on became the general of the army of Devas
and killed the mighty asura Taraka. The chapter ends with
the return of Mahasena Karttikeya to Srlpura to serve Lalita
goddess.

Acknowledgement of Obligations
It is our pleasant duty to put on record our sincere
thanks to Dr. R.N. Dandekar and the U N ESCO authorities for
their kind encourgement and valuable help which render this

work more useful would otherwise have been. We are

than it

extremely grateful to Dr. G.V. Tagare for his critical Introducr

tion, lucid translation and 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 who have offered suggestions for improving
the same.

— Editor
 CONTENTS
Publishers' Note
Preface vii

Abbreviations xiii

PART IV

SECTION IV : UPASAMHARA
CHAPTERS
1. Dissolution of the Universe 957
2. The city ofSiva 978
3. Dissolution of the Universe 1008
4. Re-creation ofthe Universe 1020

LALITA MAH ATM YA

5. Agastya's Pilgrimage to sacred places :

Manifestation ofVisnu 1031

6. A Dialogue between Agastya and

Hayagrlva. The Nature ofViolence etc. 1035
7. The Sins of Theft and Drinking 1042
8. Sexual Crime 1050
9. Churning ofthe ocean for Nectar 1057
10. Manifestation of MohinI 1065
11. Appearance ofAsura Bhanda 1073
12. Manifestation of Lalita 1077
13. A hymn in praise of Lalita 1084
14. Manifestation ofKamesvara 1088
15. honour of the
Festivities in

marriage of Lalita with Kamesvara 1091

16. March ofVictory along with the army 1097
17. March ofthe army ofSyamala 1100
18. March ofthe army of Lalita Paramesvar! 1105
19. Deities stationed on the Chariot Cakraraja 1107
20. Deities on the Kiricakraratha 1116
21. Boasting of Bhandasura 1125
22. Durmada and Kuranda slain 1133
23. Five Asura Generals slain 1142
 ( « i )

24. Seven generals beginning with Balahaka slain 1151

25. Flight of Visanga 1159
26. Bhandasura's sons slain 1168
27. Exploits of Gananatha 1178
28. Visukra and Visanga slain 1187
29- Slaying of Bhandasura 1197
30. Resurrection of Madana (god of love) 1211
 , . , . ,

ABBREVIATIONS

Common and self-evident abbreviations such as ch(s) —

chapter(s), p--page, pp — pages, v— verse, w— verses, Ftn —
footnote, Hist, Ind. Philo — History of Indian Philosophy are
not included in this list.

ABORI Annals of the Bhandarkar Oriental Research

Institute Poona.
AGP S. M. Ali's The Geography of Purin as, PPH,
New Delhi, 1973.

AIHT Ancient Indian Historical Tradition F. E.

Pargiter, Motilal Banarsidass (MLBD),
Delhi.

A TM
I Ancient Indian Tradition and Mythology Series,
MLBD, Delhi, 1972 onwards.
AP Agni Purina, Guru Mandal Edition (GM),
Calcutta, 1957.

Arch. S. Rep. Archaeological Survey Report

AV Atharoa Veda ,
Svadhyaya Mandal, Aundh.
Bd. P. Brahm&nda Puri/tfa MLBD, Delhi 1973.
BG Bltagavadg/ta.

Bh. P. Bhdgavata Purina , Bhagavat Vidyapccth,

Ahmed aba d
Br. Brihmana (preceded by name such as
Salapatha).

Bs. P. Bhavifya Parana , Vishnu Shastri Bapat, Wai.

Bv. P. Brahma Vaivarta Purina, GM, 1955-57.

GC Caturvarga Cintdmani by Hemadri.

CVS Carana Vyuha Sutra by S aun aka; Com. by
Mahidasa.
DB Devi Bhagavata, GM ,
1960-61.
 . , . , ,

( «V )

De or G D AM I The Geographical Dictionary of Ancient and

Mediaeval India , N. L. Dc, Orienta
Reprint, Delhi, 1971.
Dh. S. Dharma Sutra (preceded by the author's
name such as Gautama).
ERE Encyclopaedia of Religion and Ethics — Hastings.
GP Garuda Purdna , Ed. R. S. Bhattacharya
Chowkhamba, Varanasi, 1964.
GS Grhya Sutra (Preceded by the name of the
author such as Apastamba)
HD History of Dharma Sdstra by P. V. Kane,
G.O.S.
IA The Indian Antiquary .

I HQ, Die Indian Historical Quarterly

KA Kaufiliya Arthaiistra.

KP Kurma Purdna Vcnkateshwara Press Edt.

Bombay, also Kashiraj Trust Edt.,
Varanasi 1971.
LP Lihga Purdna ,
GM ,
1960; also M LBD ,
Delhi
1981.
Manu Manu Smrti .

Mbh Mahdbhdrata ,
Gita Press, Gorakhpur, VS
2014.
M KP Mdrkandeya Purdna.
MN Mahdbhdrata Ndmdnukramani, Gita Press,

Gorakhpur, VS 2016,
Mt. P. Matsya Purdna , GM ,
1954.

MW Monier Williams • Sk. English Dictionary

MLBD, Delhi, 1976.

NP Ndradiya : or ISdra da Purdna , Venkateshwar

Press, Bombay.
PGK Bharata varsiyaPracina Caritrakosay Siddheshwar
Shastri, Poona, 1968.

Pd. P. Padma Purdna , GM ,

1957-59.

PE Puranic Encyclopaedia by V. Mani, English,

MLBD, Delhi, 1975.
 . 1 .

(
xv )

J p Purina (Journal of the Kashi raj Trust),

Varanasi
PR or PR H RC Puranic Records on Hindu Rites and Customs
R. C. Hazra, Calcutta, 1948.

RV Rg Veda , Svadhyaya Mandal, Aundh

Sat. Br Satapalha Briltrnana,

sc or SMC Srnrti Candriki — De va nna Bha1 a

SEP Studies in Epics and Purinas by A. D. Pusalkar
Bharat iya Vidya Bhavan(BVB), Bombay.
Ill UTTARABHAGA
SECTION IV

L P ASA M I A R A
I P A I) A
 — —

CHAPTER ONE
Description of the Dissolution of the Universe'

1. After hearing the third Section recounted by the

intelligent Suta, the excellent sages asked him about the

fourth Pada.

The sages said :

2. "Out of tenderness and affection for us, the third

fore-gone Section has been covered by you. Describe in detail
the fourth Section called 'annihilation' (Samhdra).
3-4. Recount to us all the Manvantaras, the earlier
ones along with the others (i.e. future ones). Narrate to us the
details of all the Saptarsis (seven sages). In the present
Manvantara, mention all the partsin detail about the Creation
ofthc Great Soul. Mention everything to us in detail and in the
proper order."

Suta said :

5-6. "I shall narrate to you this Fourth Section along

with (the description of) annihilation. O excellent sages, I

shall mention everything as it is.

Listen, O Brahmanas, to this creation of Vaivasvata Manu

who is the current Manu of noble soul. Listen to his creation in
detail and in the proper order.

1. Although the title signifies the 'merger of the entire three worlds in

of a complete d ay (i.e. clay and

their constituent elements during the period
night) of Brahma (vide VV. 236,237), it contains much more material from
the description of future Manus or rather Manu-periods and the ultimate
dissolution of everything after god Brahma’s 'merger' into the 'equilibrium
of three gunas'.
The influence of Saiikhya theory of involution of the universe is obvious
under the Puranic way of description of dissolution.
958 Brahmantfa PurSya
1

7. Understand, even as I recount, the summary of the

Manvantaras along with the future seven (Manvantaras) a&
well as the dissolution of the worlds.

8. These Manvantaras have been recounted perfectly.

The subjects (i.e. creations) in the seven Manvantaras have
also been recounted. Listen to the brief description of the
future Manvantaras from me.
9. I shall mention the details of Savarna the future
Manu and son ofVivasvan (the Sun god). Understand briefly
the future (details).

The future great sages are remembered as seven

10-13.
in number. They are Galava of Kausika family, Jamadagnya
(i.e. Parasurama) ofBhargava family, Dvaipayana of Vasisfha
family, Krpa of Saradvata family, DTptiman of Atri family,
Rsyasinga of Kasyapa family and Asvatthama, the son of
Drona, of great renown, of Bharadvaja family. These are the
noble-souled seven great sages of the future.

There will be three groups of Devas named Sutapas v

Amitabhas and Sukhas. Each of these groups of Devas is
remembered as consisting of twenty Devas. I shall mention
their names separately. Understand the same with attention,
and concentration.
14-16a. The twenty Devas of the Sutapa group are :

Rtu, Tapa, Sukra, Krti, Nemi, iPrabhakara, Prabhasa,

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

aide supra I. ii. 35-150-215, Ibid chapters 36, 37, 38.
2. As stated in Bli. P. XII. 7- 15, in every Manu-Period there are five
types of officers : (1) Manu, (2) A group of seven sages, (3) A group of
gods, (4) Indra or the chief of gods, (5) Sons of Manu. There it some
variation in the details of names etc. of these officers in different Puranas.
In this Purana also the information about these office-bearers etc. is given in.

a rather confusing way

somewhat difficult to prepare a tabular
that it is

statement for each of the Manus with the names of special office-bearers of
each category under him even though the information here is more detailed
than in other Puranas like VP.
The future saptarsis (Seven great Sages) etc. mentioned in W. 10-22
belong to the 8th Manu, Savarna. Cf. VP. III. ch. 2.14-19.
The author states that 'due to the multiplicity of repetitions’, he has
curtailed details (V. 37 below.)
3.4.1.16-26 959

Masakrt (? Bhasakrt), Dharma, Tejas, Rasmi, Kratu, Virat,

Arcisman, Dyotana, Bhanu. Yasas, KTrti, Budha and Dhrti.
Thus the twenty Sutapas have been glorified with their
names.
16b- 17. The Amitabha group
twenty Devas of the
a re — Prab h u
: Vibhu, Vibhasa, Jeta (Jetr), Hanta (Hantr),
,

Ariha, Rtu, Sumati, Pramati, DTpti Samakhyata, Mahas,

Mahan, Dehl, Muni, Ina, Posta (Post* ), Sama, Satya and 1

Visruta. These are the twenty Amitabhas. They have been

duly recounted.
18-19. The twenty Devas of the Sukha group are: — Dama,
DanI, Soma, Vitta, Vaidya, Yama, Nidhi,
Rta, Homa,
Havya, H uta Dana, Deya, Data ( Datr)
, Tapas, Sama, ,

Dhruva, Sthana, Vidhana, and Niyama. These twenty

are mentioned as the groups ofDevas called Sukhas in the first
(future) Manvantara of Savarna.

20-21. They are the sons of the noble-souled Kasyapa,

the son of Marlci. In that Manvantara (the above-mentioned)
sixty Devas will be born to Kasyapa who is the present one.
Nine sons will be born to Mann Savarna.

22. They will be Virajas, ArvarTvan, Nirmoka and

others. 1 shall mention the nine sons in the other Savarna
Manvantaras.
Other Savarna Manus will be the future sons of
23.
Brahma. They are four, endowed with divine visions such as
Merusavarni etc. (or from Merusavarni).
24. They are the grandsons of Daksa, the sons of
Kriya, his daughter. They have equipped themselves with
great power of penance on the ridge of the Meru. They
have great prowess.

25. They are begot by Brahma and others as well as by

the intelligent Daksa. On passing away, they go over to
Maharloka. They will resort to Meru and become the future
Manus.
26. Those persons endowed with dignity and splendour
were formerly born in the Caksusa Manvantara. They them-
selves will be born in the future Manvantaras.
960 Brahmanfa PwSaux

27. Of those Manus who arc the grandsons of Pracctasa

Daksa, five are named Savarnas and four are born of great
sages.

28. One Savarni is the son of Samjna, born of Vivasvan

(the Sun-god). The eldest son of Samjna is lord Manu, son
of Vivasvan.
29-30. Their excellent manifestation is at the advent of
Vaivasvata Manvantara. Thus these fourteen Manus, who
cause the increase of reputation have been glorified in the Vedas,
Smrtis and Puranas. All of them are the mighty ones with great
potentiality. All of them are lords of subjects as well as those
of living beings.

31. The entire Earth including the cities and

consisting of seven continents is to be protected by those rulers
of men for the full period of a thousand Yugas.

32. Their detailed description along with that of their

progeny and power of penance will be stated. These creations
of Svayarribhuva and other Manus,, it should be known, are
fou rteen. -

33. They hold offices ofauthority in the Manvantaras

(only) once.- After the expiry of the tenure of their office they
resort to Maharloka.
34. Ofthem six have passed on and the rest
(?) are
eight in number. The lord Mann reigns by himself in the
case of the previous ones as well in the current one
,35. I shall recount those who remain along with
yet
the Devas, Sages and Danavas. O Brahmanas, shall mention I

to you all the - future ones along with the creation oftheir
progeny.

36. Their details should be known through the example

of creation of Vaivasvata Manu, because all of them are
neither inferior nor superior to Vivasvan.
37. Due to the multiplicity of repetitions, I shall not
recount the details of the future as well as past Manvantaras.
38. Hence the creations in the different families should
be understood partially for the realization of their details and
proper sequence.
3.4.1.39-54 961

39. A virtuous daughter of Daksa is well-known by the

name Suvrata. She was the most excellent ofall the daughters
and was the eldest daughter ofVIrinl.
40. The father took his daughter of Brahma. Vairaja
(i.e. Brahma), was seated there attended uponby Dharma
and Bhava.
Brahma spoke
41-44a. to Daksa who was seated near
Bhava and Dharma. This, your daughter Suvrata, will pro-
create four sons who will be splendid Manus establishing the
discipline of the. four castes.
On hearing the words of Brahma, Daksa, Dharma and
Bhava, the three ofthem along with Brahma mentally approach-
ed that girl.

Immediately that girl gave birth to four • sons similar in

appearance and form to them because they were of truthful

conception.
44b-46. Even as they were born, they were prepared for
carrying out their duties, They were endowed with splend-
our, with physical bodies produced immediately a nd capable
of experiencing and enjoying.
On them born by themselves and uttering Vedic
seeing
hymns, they (Brahma and others) became excited. They
pulled them saying "My son, My son". Meditating upon them
as born of themselves, they spoke among themselves.
47-49. "
H e shall take unto him as his son, the one who
is similar to him in physical form, who is similar to him in

physical features, size and prowess. Welfare unto you, let him
take the one who same complexion (as his son).
is of the
Certainly, the son always conforms to the form and feature of
his father. Hence, the son is equal to his father and mother in

prowess".
After arriving at this argument among themselves, all of
them took their respective sons.

50-54. After the Caksusa Manvantara had elapsed and

the Vaivasvata Manvantara had arrived, a son named Raucya
was born to Ruci, the Prajapati.

He who was begot of Bhuti as the son of Kavi, was

named Bhautya.
 962 Brahmania Purana

In the Vaivasvata Manvantara two Manus were born of

Vivasvan-.
One is well known as Vaivasvata Manu and the other
is reputed asJ§ayarna.
/ The learned lord Vaivasvata Manji should be known as
A
-tke-soiLjQf_.Saihjna. Another (fet-ivasvctta Manu is remembered
as the feon of Sjyvarna.
Those Savarna Manus, the four born of great sages, have
equipped themselves with the power of penance. They will be
persons achieving all their tasks as Manus in their respective
future Manvantaras.
55-56. Manvantara) three groups of
In the first (future

Devas will be born when Merusavarni

1

the son of Daksa, is ,

the Manu. They will be Paras, Maricigarbhas and Sudharmans.

Each group consists oftwelve Devas. Those noble-souls have
all been born in the Vaivasvata Manvantara as the sons of
Rohita, the Prajapati, the son of Daksa. They will be the
future groups of Devas.
57. Aisvara, Vaku, Varhsa, Rahu and (the othereight)
Grahas (planets) should be known as Paras. Understand the
others.
58-59, The following are the twelve Marlcis viz.—
Vajipa, Vajijit, KakudmT, Dadhikr~van, Vipakva,
Prabhuti,
Pranita, Vijaya, Madhu, Utathya and two Uttamakas (?).
shall mention the Sudharmans by name.
I Understand
them.
60-61. Varna, (?) Athagarvi*, Bhuranya, Vrajana,
Amita, Asita, Dravaketu, Jambha, Aja, Sakraka, Sunemi and
Dyutaya. The Sudharmans are glorified thus. Then their Indra
will be the future one named Adbhuta.
62-64a. This (Adbhuta) is Skanda, the son of Parvatl
(otherwise known as) Karttikeya and Pavaki. The seven sages
in the Rohita Manvantara are Medhatithi of the family of

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

1.

Meru-Savarni who is otherwise known as Daksa-Savarni. Cf. VP. III. 2. 20-23.

Our more detailed information about these
text gives categories or groups
of office-bearers than in VP.
• Ahga and ViSva as per Va. P. 100.64.
3.4.1.64-76 963

Pulastya, Vasu of the family of Kasyapa, Jyotisman of the

family of Bhrgu, Dyutiman ofthe family ofArigiras, Vasina of
the family of Vasistha, Havyavahana ofthe family of Atri and
Sutapas of the family of Pulaha.
64b-65. The following are declared as the nine sons of
the first Savarni: — Dhrtiketu, DIptiketu, Sapa, Hasta, Niramaya,
Prthusravas, Anlka, Bhuridyumna and Brhadyasas.
66-68. In the tenth recurrence of Manvantara, the
Manu will be the second Savarni
1

,
the son of Dharma. In that
future Manvantara, there will be two groups of Devas
namely Sudhamans and Viruddhas.
All them arc effulgent and they equally number a
of
hundred. The hundred Pranas mentioned by the Sages in
Purusa will be the Devas (during the reign) of the Manu, the
•son of Dharma.

69-71a. Their Indra, it is said, will be the future

learned Santi.
The seven great sages will be the Havisman of glorious
the family of Pulaha, Suklrti of the family of Bhrgu, Apomurti
of the family of Atri, Apava of the family of Vasistha, Apratima
ofthe family of Pulastya, Nabhaga of the family of Kasyapa
-and Abhimanyu of the family of Angiras.

7 b- 72.
1 It is proclaimed that the following will be
the ten sons of Manu — Suksctra, Uttamaujas,
: Bhuriscna,
VTryavan, Satanlka, Niramitra, Vr?‘sena, Jayadratha,
Bhuridyumna and Suvarcas.
73-76. In the eleventh Manvantara of the third .Savarna,
the groups of Devas will be the following three, namely
N irvanaratis, Kamagas (? Viharigama in Verse 75) and
Manojavas. These three sets of noble-souled Devatas are well-
known. Each of those groups of heaven-dwellers consists of
thirty Devas. The thirty days of the month, the poets know, as
the set of Devas named Nirvanaratis and the thirty nights are

1. Although the specific name of this second Savarni is not mentioned

here, it is Brahma-savarni. vide verse 81 below. VV. 66-81 stale the names
of groups of gods, sages etc. during this tenth Manu Period. In V. 81 this
.Manu is called Prajapatya (i.e. Brahma-savarna).
 .

964 Brahman 4a Pur day*

Viharigamas (Kamagas)'. Manojavas who had been mentioned

as the third set of Devatas will be the Muhurtas. Thus the
Devas have been recounted.
These are remembered as the future mental sons of
77.
Brahma. Their Indra is Vrsa by name. He will be the future
king of Suras.
Understand their seven sages too being recounted:
78-81.
They are Havisman oT the family of Kasyapa, Vapusman of
the family of Bhrgu, Aruni of the family of Atri, Naga of the
family of Vasistha, Pusti who should be known as belonging
to the family of Arigiras, Niscara of the family of Pulastya and
Atitejas of the family ofPulaha.
The Devas in the eleventh Manvantara (have been,
mentioned). The nine sons ofthe Savarna of Prajapatya (i.e.
Brahmasavarna) are Sarvavega, Sudharma, Devanlka,
Purovaha, Ksemadharma, Grahesu, Adarsa, Paundraka and
Ma r u

82. In the twelfth Manvantara Marni will be Rudra's

The fourth Savarna will be Rudrasavarna. Listen to
1

son.
the Devas during his Manvantara.

83-85A. The future Devas (of Manvantara) are-

this
said to be of five groups. They are Haritas, Rohitas, Sumanas,
Sukarmans and Sutaras.
The following ten are remembered as Haritas viz. Vidvan,.
Sahasrada, Parvata, Anucara, Aparhsu Manojava, Urja, Svaha,
Svadha and Tara.
85b-86. The following ten remembered as-
Devas are
Rohitas viz. Tapa, JnanT, Mrti, Varcas, Bandhu, Rasa, Raja,
Svarnapada, Pusti and Vidhi.
87. Those thirty-three Devas who have already been
mentioned, beginning with Tusita, should be known as
Sumanas.
Understand the Sukarmans: They are Suparva, Vrsabha,
Prsta, Kapi, Dyumna, Vipascit, Vikvama, Krama, Vibhrta and
Kanta. These Devas are-Sukarmans.

I. W. 82-95a state the names of Saptarsis.. Devas, etc. under the-

twelfth Manu Rudra-Savarna (-Savarni).
3.4.1.88-100 965

Understand the Sutaras: They are Varsa, Divya,

88-90,
Anjittha, Varcasvl, Dyutiman, Kavi, Subha, Havi, Krtaprapti
and Vyaprta the tenth. The Devas called Sutaras have been
glorified with their names.

91-93. The highly glorious Rtadhama should be known

as their Indra. The following are the seven, sages of great
achievement during the Manvantara of the last of seven
Savarnis viz. — Dyuti the son ofVasistha, Sutapas belonging to
the family of Atri, Tapomurti belonging to the family of
Arigiras, Tapasvl of the family of Kasyapa, Tapodhana of the
family of Pulastya, Taporati of the family ofPulaha and
Tapodhrti who is the seventh among them and should be
known as belonging to the family of Bhrgu.
94-95a. The following are the sons of the twelfth Manu
viz. — Devavan,
Upadeva, Devas re stha, Vidhuratha, Mitravan,
Mitrasena, Citrasena, Amitraha, Mitrabahu and Suvarcas.

95b-96. In the- future Raucya

Manvantara, which is
the thirteenth Manvantara, only three groups of Devas have
1

been mentioned by Svayambhu (Brahma). All those noble

souls are the mental sons of Brahma.

97-100.. Sutramans and Sudharmans, Sukarmans, these

three are mentioned as the future groups of Devas who will
imbibe Soma juice (Somapayins).

Of them, sutramans are three. They are the thirty-

the
three Devatas who should be worshipped separately by the
Yajfiikas (people who perform Yajnas). Understand that they
are to be worshipped separately by means of Ajya (ghee) and
Prfudajya mixed with
(ghee coagulated milk) alongwith
Graha-SreS/ha (the most excellent one among the planets i.e. the
Sun). The Sutramans (are also known as) Prayajyas They are .

those who take in Ajya now. The Sukarmans are also called
Anuyajyas because they arc those who consume Prfaddjya. The
Sudharmans are Upayajyas.

I. VV. 95-105 give the detailed list of Devas, Saptarsis, Manu's sons,
etc. of the thirteenth Manu called Ruci. Raucya i» the name of Manvantara
after Manu Ruci.
966 Brahmanda Puraiux

Thus the Devas have been mentioned.

101. Divaspati of great inherent prowess will become
their Indra. The sons ofthe son ofPulaha should be known as
Ruci's sons.
102-103. (The Seven Sages, in the thirteenth Manvan-
tara are as follows) Dhrtiman of the family of Angiras, Avyaya
belonging to the family of Pulastya, Tattvadarsi ofthe family
ofPulaha, Nirutsuka ofthe family of Bhrgu, Nisprakampya of
the family of Atri, Nirmoha of the family ofKasyapa and
Sutapas ofthe family ofVasistha — these are the sages in the
thirteenth Manvantara.
104-105a. Manvantara, the following
In the thirteenth
will be the sons of Manu Raucya. They will be ten (in
number). Theyare Gitra-Sena, Vicitra, Naya, Dharma, Dhrta,
Bhava, Aneka, Ksatraviddha, Surasa and Nirbhaya.
105b-107. In the fourteenth Manvantara of the Manu
Bhautya, it is said that there will be five groups of Devas. The
following five groups of Devas
namely,
are remembered
Gaksusas, Pavitras, Kanisthas, Bhrajitas and Vaca-Vrddhas.
108-109. There are seven Svaras (Notes in the Gamut
of Indian Music) beginning with Nisada. Understand them as
the Seven Gaksusas. The Saman- Mantras beginning with
seven
Brhai are the seven Kanisthas. The seven worlds are the Pavi-
tras and the seven oceans are the Bhrajitas. Understand those
A
sages asVacavrddhas those sages who were in the Manvantara
of Svayambhuva Manu.
All the Indras ofthe Manvantaras should be known as

having similar characteristics such as splendour, power of

penance, intellect, strength, Jearning and exploits.
110-114. These Indras overpower all the living beings
in three worlds by means of their qualities (irrespective of
whether the living beings are mobile or immobile. The Indras
(? or Devas) are Bhutapavadins, Madhyasthas, Bhuta-
Hrsjas,
vadins and the Bhutabhavadi ns. The three Vedas are competent
in respect to Pravddins (those who argue and expound).
The seven sages ofthe Bhautya Manvantara are Agnldhra
of the Kasyapa family, Magadha of the family of Pulastya
Agnibahu of Bhrgu family, Suci of Angiras family, Sukra of
 .

3.4.1.115-125 967

Vasisfha's family, Mukta of Pulaha's family and Svajita who is

said to be of the family of Atri.

Now enumeration of) the sons of Manu.
listen (to the

They are Uru, Guru, Gambhlra, Buddha, Suddha, Suci, Krti,

Urjasvl and Subala. These are the sons of Bhautya.
These four
115-116. Savarna Manus are the sons of
Brahma. A son ofVivasvan is (also) called Savarna Manu.
The Manus Raucya and Bhautya are considered to be
sons (or descendants) of Pulaha and Bhrgu.
1

During the reign of Bhautya the Kalpa will shortly be

completed.

Suta said:

117-120. When all the Manvantaras pass by at the end

of many Gaturyugas, when everything is annihilated it is

called Samhara. end of Manvantara all these (?)

At the
seven Devas of the family of Bhrgu (?), after enjoying the period
of seventyone Caturyugas while being stationed in the three
worlds (pass away too).
When the Manvantara passes by along with the Pitrs and
Manus, the entire space of the three worlds will be devoid of
support
The splendid abodes of Sthdnins (the super-human
beings presiding over various worlds) fall off on being
separated from stars, constellations and planets.
121-125. After passing away, the lord of the three worlds
goes over to Maharloka where the fourteen groups of Devas,
Ajitas and others are present. These Ajitas are long lived ones.
They are Kalpav&sins (staying alive throughout the Kalpa).
They are indeed the fourteen groups ofDevas in all the Man-
vantaras. It is reported that they go over to Janaloka along with
their followers and with their physical bodies.
When the Devas have gone over to Janaloka from Mahar-
Loka, when the Bhutddis (the Ahamkdra and other prime causes

1. VV. 106-116 state the office-bearers in the regime of the last Manu
Bhautya. Our text omits the nameoflndra of this Manvantara. VP. III. 2. 41
informs us that Suci was the Indra then. He seems to be different from
Suci, the son of this Manu (in V. 114).
 .

968 BrahmOnda Purana

of the Universe) alone remain, when all the immobile beings

have come to an end, when all the Lokasth&nas (the abodes of
worlds) beginning with Bhu and ending with Mahar have
become void and when the Devas have gone up, it is the
period when the Kalpavdsins (those who remain alive throughout
the Kalpa) attain their Sayujya (salvation).

126. After withdrawing (i.e. annihilating) gods, sages,

PTtrs Danavas (demons), god Brahma, on visualizing the
and
end ofhis day at the end of Yuga, verily puts an end to his
creation.

127. Persons who know that the day of god Brahma

terminates at the end of a thousand sets offour Yugas and that
his night ends with a thousand sots of four Yugas are called the
conversant ones with the day and night (of god-Brahma).

128. The Pratisaficara (Dissolution awd reabsorption) of

all living beings is of three types viz. Naimittika (Periodical),
Prakrtika (Pertaining to Prakrti) and the Atyantika (the ultimate
one)

129-131. The Naimittika reabsorption (of the living

beings) is the burning at the Kalpa caused by
end of the
Brahma (?) It is his Prasarhyama (withdrawal and Restraint) of
all beings. The destruction of Karanas (instruments and" means)
of the living beings during Pratisarga (Reabsorption into
Prakrti) is called Prakrta.

The dissolution due to dawning of Jnana (Perfect know-

ledge) is said to be Atyantika (the ultimate one) as it renders
causes (of Sarhsara) impossible.

At the end of his Prahura (a watch or 1 /8 part of a full

day) Brahma annihilates Devas, the residents of the three

worlds and again starts the creation. When he is desirous of
sleeping, lord Brahma annihilates the subjects.

1. After stating what happens after the day of god Brahma is over,
the author explains the three types of dissolutions viz. Naimittika (Periodical),
Prakrtika (Pertaining to Prakrti) and Atyantika (The Ultimate one, resulting
from spiritual knowledge) vide VV. 128-132.
 3.4.1.132-144 969

132. At the end of a thousand sets of Caturyugas,

•when the period of annihilation of the Yuga arrives, the
Prajapati (Lord ofthe Subjects i.e. Brahma) begins to make
the subjects abide in him reabsorb him).
1

(i.e. in

133-136a. Then a continued drought lasting for a

hundred years takes place. On account ofit, only those living

beings deficient in strength or having very little potentiality
on the surface ofthe earth become dissolved and get mingled
with the dust.
The sun up with his seven rays for his chariot. The
rises

lord with rays of unbearable heat begins to drink water by

means of his rays. As he blazes, his seventy brilliant green rays
whirl again and slowly pervade the sky.
36b- 1 40
1 The worldly fire burns wood and fuel along
.

with water (when water boils-many solids are dissolved in it).

Hence, when the sun takes up water, it is said that it blazes. The
sun is sprinkled when there is drought (i.e. when the sun blazes
water becomes vapour); when there is drought the sun has a
glow. Therefore, the sun blazes with water. Seven rays ofthe
sun that blazes in the sky sucking up water, drink water from
the great ocean. Being illuminated with that intake seven suns
are evolved. Then those rays that have become suns, burn the
four worlds in the four directions. Those fires burn up the entire
Universe.
141. With those rays, the seven suns move up and down.
They blaze burning up (everything) like the fire at the close
of the Yugas.

142. Kindled by the waters, those suns with thousands

of rays envelop the firmament and stay on, burning the Earth.
143. Being burned by their brilliant flames, the Earth
including mountains, rivers and oceans becomes bereft of
moisture andj/jscidity.
144. Being restrained by those rays ofthe Sun, that
burn brightly, that move about in a continuous series and that
have variegated colours, the Earth is enveloped entirely, beneath,
above and on all sides.

1. VV. 132-178 describe the deluge that pervades the universe after

the completion of Brahma’s day. The description is common to all Puranas.

A
jyjzy s^ituy Adkizivi / / n L t y
970 Brahmanda Purana

The multifarious fires of the sun become expanded

145.
and augmented and then mingle with one another. They then
form a single unit— a single flame.
146. It will be the destroyer of all the worlds. That fire

takes a circuitous movement and enveloping the set of four

worlds burns it up by means ofits fiery splendour.
147. When everything mobile and immobile becomes
dissolved, the Earth devoid of trees and (even) grass may seem
like the back of a tortoise.

148. Everything filled with its flames blazes like a solid

ball of fire. The entire universe appears like a frying pan.

149. Whatever be the animals and living beings-on the

surface ofthe Earth or within the great oceans become annihi-
lated and dissolved and turned into dust (ashes).

150. The continents, the mountains, the subcontinents

and the great ocean — all these will be reduced to ashes by that
universal fire, the soul of everything.

151. The kindled fire resorting to the earth 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 the mountains and planets
and annihilates the worlds.
153. Thereafter, it breaks through the Earth and dries up
Rasatala. After burning up Patala completely, it burns up the
world ofwind in the end.
154- 157a. After consuming the Earth from below it

burns the firmament above. The innumerable flames and

tongues of that Sariivartakarire rise up into thousands, millions
and trillions ofYojanas.

The excessively ignited fire burns Gandharvas, Pisacas

and Raksasas along with the great serpents. It burns entirely
the globe of Bhuloka, Bhuvarloka, Svarloka and Maharloka.
The horrible fire ofdeath'thus burns the four worlds.

1 57b- 159. When all those worlds are pervaded by the

fire above and on the sides, the terrible. Samvartaka clouds rise
3.4.1.160-173 971

up. Getting the fiery splendour transmitted to it, the entire

universe slowly assumes the form of a huge block of iron and
shines thus. Thereafter, the terrible Samvartaka clouds rise up
in They
the sky. are of the size and shape of huge herds of
elephants. They will be adorned with lightning streaks.
160. Some of them are dark in colour like the blue lotus,
some resemble the water lilies. Some appear like Vaidurya
(Lapis Lazuli). Others resemble Indranlla (blue Sapphire).
161. Other clouds appear white like conch and jasmine
flowers as well as dark like the black pigment. Some clouds
are smoke-coloured and some are yellow.
162. Some clouds have a shining lustre like the colour of
a donkey. Similarly, some resemble the colour of the lac exuda-
tion. Others appear like the Manalisila (Red Arsenic) and
other clouds have the colour of doves.
163. Some clouds resemble the glow-worm. Some are
like the red orpiment. Some resemble the wings ofthe blue jay.
Clouds like these rise up in the firmament. \.

164. Some of the clouds are ofthe size of an excellent

city. Some can be compared to herds ofelephants. Some clouds
shine like huge mountains. Some clouds appearlike an extensive
flat ground.
165. Some clouds resemble the hall ofgames. Some can
be compared to shoals offish. The clouds have different forms.
They are aweful in appearance and make terrific thundering
sound.
166-169a. Then the clouds fill the entire area of the
firmament. After that, these clouds, producing terrific rumbling
sound group themselves in seven, identifying themselves with
the- Suns, and they extinguish the fire. Then those clouds shower
rain in huge torrents. They destroy'the whole of extremely
terrific and inauspicious fire. With the waters so profusely
showered, the universe becomes filled up with it. With its
splendour attacked and subdued by the waters, the fire enters
into the waters.

169b- 173. Drenched by the shower, the fire is subdued

and destroyed. The clouds arising from those fires permeate the
entire universe with huge torrents of water-currents. Urged by
972 Brah.mB.nda Purina

the self-born Lord, they fill this universe with currents of

water. Other clouds attack the seashore with huge columns
of the downpour. A vast expanse of the ground including
mountains, continents and the intervening spaces, being (as if)
swallowed up, stand submerged in water. Then the water from
the sky falls down on the Earth. A violent wind of terrible
nature envelopes it all round in the sky. When everything
mobile and immobile becomes dissolved and destroyed in that
single terrible vast expanse of water, when thousand Catur-
yugas are completed it is said that the Kalpa has come to a
close.
174-178. When the world is covered by Ambkas (water),
learned men say that it is Ekarnava (a general inundation of the
sea). When the fire is destroyed, when everything is blinded,
nothing is observed clearly whether Earth (land) or water,
Ether orwind. AH the products of Earth and the waters of the
ocean as well as Daivyas (those of celestial origin) become entire-
ly immobilised. Without any movement they attain the state
of a single unit and are designated as Sa/i/a (water). Then that
Salila is remembered as one devoid of to and fro movement.
That water which is called Arnava (ocean) covers this
Earth. The word Bha is used in Vyapti (pervasion) and Dipti

(illumination). This water pervades the entire mass of ashes

and becomes illuminated. So it is called Ambhas.

179-181. The root ar (i.e. r) is used in the sense of

multiplicity and quickness. In that single expanse of Sea
(Ekarnava) the waters are not quick (i.e. they are stationary).
Therefore they are Naras.
When a day of Brahma consisting of a thousand Catur-
jiugas passes by, the universe becomes Ekarnava for an equal
period of time. Then all the activities of Prajapati cease.

Thus when everything mobile and immobile is dissolved

and destroyed in that single vast expanse of sea, Brahma
becomes an entity possessing thousand eyes and a thousand
feet.

1. Our author is fond of giving etymologies some of which are funny,

vide the etymologies of umb/tas ’water', sa/i/a ’water', uryuva and Nura.
3.4.1.182-196 973

182. The first Prajapati (creator) who is expressly

declared as a Person in the form of the Trayl, i.e. the three
Vedas, is one with thousand heads, thousand feet, thousand arms
•nd a gracious disposition.
183. He has the brilliant complexion of the Sun. He
is the protector of the Universe. He is unparalleled, the only one
(without a second), the first, quickly overpowerer (of the
mighty), a cosmogonic power (lit. born of a golden egg), the
Supreme Person, the great one. It is recited (in the scriptures)
that he is beyond the quality called Rajas.
184. At the end of the thousand sets of four Yugas,
when 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
the Night.
185-188. When all the subjects (creatures) of the four
types (i.e. ovoviparous, born of sweat etc.) are dissolved in him
and lie within him, the seven sages see that Noble-souled Kala
(God of Time — God These seven sages have acquired
of death) .

(divine) vision due to penance and they have reverted to the

Janaloka. They arc the noble souls beginning with Bhrgu and
their characteristic features have already been explained. They
can see with their eyes, the seven worlds beginning with Satya.
During the period of the nights of Brahma they always see
Brahma.
The seven sages see Kala who sleeps during his night.
Since he abides beyond the Kalpas he is cited as Adya (the
Primordial one).
189-190. He is the creator ofall living beings repeatedly
during the beginnings ofKalpa. Lying down thus, the Prajapati
of great splendour takes up everything and keeps it within him-
self. He, the maker ofall, stays in the waters of t he single vast
expanses of the Sea in darkness during the night.
191. When the Night comes to a close, wakes
Prajapati
up. He becomes induced with a desire to create. He then once
again applies his mind to the activity of creation.
192-196. Thus, when Prajapati becomes calm after creat-

ing everything including the worlds, when the Naimittika

(periodic or occasional) dissolution pertaining to Brahma occurs,-
 974 Brahmanda Pur Una

it is remembered that all living beings get separated from their

bodies.
When all the living beings are burnt by the rays of the
Sun, when the excellent Devas, sages and Manus (are submerg-
ed) in that watery flood, all those living beings beginning with
the Gandharvas and ending with the Pisacas, perish too.
Those that are not burned up resort toJana-Loka (world)
at the beginning ofthe Kalpa. The living beings of the lower
strata of animals and those beings, that have fallen into the
hell — all those become burned up. All of them will be rid of
their sins. As long as the universe is flooded by water, those
beings too become submerged in water.
197. When the night becomes dawn, all those living
beings are born again from Brahma of unmanifest source of
origin.
198. The Sages, the Manus and the four types of living
beings— all these are born again. It is mentioned that even,
those Siddhas do have birth and death.
199. Just as the rising and setting of the Sun in this

world happens regularly, so also (it should) be remembered

that the birth and death of all living beings are happening;
regularly.

200-203. The re-birth after the annihilation of all living

beings is called Samsdra.

After the rainfall, all the immobile beings (i.e. trees etc.)
are reborn (i.e. germinate and grow). In the same manner alt

the subjects regularly (take their origin) in every Kalpa.

Just as the. different seasons, the various characteristic
features ofthe seasons do manifest themselves in various forms
in their due order, so also are the different happenings in the

course ofthe days and nights of Brahma. All the living beings
mobile and immobile enter Brahma, the Prajapati, the lord
of Time in the process of dissolution. They come out of him
at the time of creation. He .is the great lord of great Yogic
power.
204. He is the creator of all living beings repeating the
process at the beginnings of Kalpas. The great lord is both
manifest and unmanifest. To him belongs this entire Universe.
3.4.1.205-214 975

205-207. (Partially defective Text). It is he by whom

the waters are at first -created, the waters that reach the surface
of the Earth along the path taken before. They go back again
along the same path to the heaven. Thus they go up and down,
due to the Sun. In t&e same manner, human beings go up
A
and down, due to the r auspicious and inauspicious activities.

They move about here <and there in the course of their trans-
migrations from body to body.
There are Devas, Manus, Lords ofSubjects and Siddhas
who reach heaven. It is on being evolved and created by
them that the virtuous beings take their birth (in the various
species) in accordance with their fame.
208-209. Henceforth, I shall recount the time of Abhuta-
samplava (the annihilation of all living beings). The Manvan-
taras that are yet to be, have been explained, O Brahmanas,
by me, along with the creations of subjects and also along
with the Devas. Altogether there are fourteen Manvantaras and
they extend to a period of a thousand Caturyugas.

210. When two thousand Caturyugas are completed

it is called Visesa Kalpa (? Special Kalpa). This should be
known as the day of Brahma under its calculation.
211. A matra has been made equal to a Nimesa (winking
of the eye) by a person at leisure. Fifteen winkings of
human eyes make one Kaffha.'

212. (Defective Text) (?) Nine winkings make Ksana a

or five winkings make one Ksana, Twenty winkings make one

Kastha. Three Kdsflias make one Prastha (?). Seven Prasthas
make one udaka (?). One more (i.e. Eight Prasthas) make one
Lava, * (?)

213. It should be known that thirty Lavas make one Kali,

Thirty Ka/ds make one Muhurta, Thirty Muhurtas make one day
and night. This is the position.

214. One day and night consists of more than sixhundred

Ka/as (30 x 30 = 900). These should be known in accordance
with the movements of the moon and the Sun.

1. The units of time are re-stated here to give the idea of the time of
Abhuta -samp lava.
• Prob. "Lava" meaning -A Lava consists of five Ksanas*.
 . — .

976 Brakmanda PurOno

215-216. (?) Fifteen Nimesasmake one Kasphd. Thirty

Kasjkas make one Kald. Thirty Raids make one Muhurta . (Accord-
ing to another calculation) Kald remembered
is as one tenth of
a Muhurta Forty five Kalas makewhat is termed as one Muhurta
Thus Muhurtas and Lavas are reckoned by those conversant with
measurements.
217. In manner thirteen Palas of water con-
the same
stitute a Jalaprastha according to Magadha reckoning.
218-219. Four Prasthas filled with water make one (?)
Nalikoccaya. It contains four holes totally extending to four
Each hole is as big
Atigulas. as a Masa of gold (?) During, the
days when day and night arc of equal duration two Ndlikas
(a period of twentyfour minutes) make one Muhurta. This
calculation is always in accordance with the peculiar movement
of the Sun.

220. What is mentioned as a day having more than six

hundred Kalas should be known as human day. The stellar day

comprises- ten more.

221. This is remembered as a year according to Sdvarta

calculation and this constitutes one day and night according to
divine reckoning.
222-224.Months, Ayanas (transits of the Sun) and years
should be calculated on the basis of this day. The knowledge
and terminology is based on that. The measure of the digits
is mentioned as Kald. What is mentioned as one day of Brahma
consists ofa crore, twenty lakhs and ninety thousand tiays
according to the calculation ofthc Dcvas.
225. On learning this the sages (become) surprised.
They considered it wonderful. Then they sought the knowledge
regarding the division of the number of days.

The sages said :

226. We wish to hear the measurement and calculation

according to human reckoning. Let it be brief with very few
letters and words. Human calculation alone is in accordance
with our opinion.
227. On hearing their requests, the wind-god engaged
in what is beneficial to the worlds, said succinctly as follows
3.4.1.228-239 977

He could do it because he is endowed with divine power of

vision.

228. "The night and day (of god Brahma) have been
recounted before. I shall calculate the number of days in a year
through mundane measure and mention the extent of dura-
tion at the close of a day of Brahma.
229-231. Four hundred and thirtytwo crores eight
million nine hundred and eighty thousand human years
(432808OPOO years). This is the period of extent of the period
of annihilation. It has been so calculated by the Brahmanas.
When all burnt-down
the worlds are by the seven suns
all the four types of creatures get merged in the Mahabhutas
(Great Elements).
232-236a. When the world is flooded with water, when,
everything mobile and destroyed, when the activity
is dissolved
of annihilation is concluded, when Prajapati becomes quiescent,
when there is no light, when everything is burnt down and
enveloped in the nocturnal darkness and when it is presided
over by Tsvara— that is the time when a vast expanse of Sea
comes into being. The extent of duration of the vast expanse of
Sea is as much as that of the day ofthe lord. The night is the
period when there exists the Salila (motionless water). The
period when it recedes is remembered as the daytime.

His days and nights come one after the other successively.
The day and night of the lord is remembered as Abhuta
samp lava.
236b-238. It is called Abhuta -samplava because whatever
living beings there are, whether mobile or immobile in the
entire range of the three worlds become merged in the Bhutas
( Elements).
All the subjects, of the past, present and future get
merged like this.

Divine calculation ha? been reckoned as subservient to

Parardha (the number one followed by seventeen zeroes). The
ultimate longevity is declared as extending to twice the period
(of Parardhas)

239. This much is the period of existence of Aja, the

 — '

978 Brahmanda Purana

Prajapati. At the close of existence there is the Pratisarga

(Reabsorption) ofBrahma, the Paramesthin.
240. The burning wick of the lamp becomes extinguished
by a violent gust of wind. In the same manner Brahma becomes
quiescent due to Pratisarga.
241-243. Brahma gets merged in Mahat etc., the great
Isvara, created by himself. This Mahat gets merged in Avyakta.
Thereafter, the Gunas (Sattva, Rajas and Tamas) regain their
equilibrium :

Thus Abhutasamplava has been recounted unto you by me.

This withdrawal by complete washing with water is a periodic
(Naimittika) reabsorption carried out by Brahma. It has been
briefly recounted. What eke shall I describe unto you ?

Ifany one retains this always or listens to this frequently

or glorifies this or describes this, he shall attain great spiritual
achievement.

CHAPTER TWO
The Description of the City of Siva *

Vayu said :

1. Special holy rites have been duly performed by persons

ofacute discernment and of extraordinary habits and practices,
with the residue ofwhat is consigned to the sacred fire in the
form of Homa and also with other things.
2-5. Along with the Devas, those persons stay behind as
the residents of the world called Mahar. Fourteen Manus
who cause increase in reputation have been glorified. Devas,
Sages, Manu and Pitrs of the past, present and future

1. VV. 239-243 describe what happens when the life of god Brahma
terminates.
2. Although the title ofthe chapter leads to believe that it must be a
description only of Siva-loka (the region of Siva), it is a description of
Bhuvana-koia or different regions (lokas) constituting the universe. Siva's region
comrs at the end.
 — — ,

3.4.2.6-10 979

who have been recounted, are mentioned by me as

persons of the past who had resorted to Maharloka along with
Brahmanas, Ksatriyas, Vaisyas and other virtuous persons
accompanied by the Devas. They are accompanied by
persons with Sraddha (faith and composure of mind) who
perform (holy rites etc.) in the same manner (as is expected)
and who are not arrogant. They closely adhere to the religious
rites of four castes and stages in life as ordained in the
Srutis and Smrtis. When the Manvantaras come to a close, they
retire from their authorized offices.

The Sages said :

"O Wind-god what is established there in that world

6-7.

which has been mentioned as Maharloka by you ? What thing has

been laid down there among the rites to be carried out in
very world."
The wind-god conversant with the Tattva (reality)
:spoke the (following) sweet words in accordance with the
facts :
—

Viyu said :

8. "Only fourteen Sth&nas (abodes) have been created by

sages. They are those that are called Lokas
1

the great (Worlds)

where men stay.

9. They say that Seven of them are Krtas and Seven are
Akrtas. The seven worlds beginning with Bhuh and ending with
Satya are the Krtas.
10. The Akrtas are only seven. They are the abodes that
are Prakrtas (evolved by Prakrti). These Sth&nas have been

1. VV. 8-40 describe the seven worlds viz 1. Bhur, 2. Bliuvas, 3. Svar,
4. (in details) 5. Jana, 6. Tapas and 7. Satya. These seven are called
Maliar
krtas.The location of 1-4 is (1) The earth, (2) The space between the earth
and the sun, (3) The space between the sun and Dhruva (The Polar Star)
•(4)the space between Dhruva and Jana-loka is Mahar-loka (V V. 39-40).
VV. 22-25 explain the terms jfana-loka (causing birth of people like Manu),
Tapas (Region for performers of Penance) and Satya ( = SaUamatra, - of pure
existence, the region of Brahma).

The intervening verses state who stay in each of these / okas (regions).
 " .

980 Rrahmanda Purina

created as holding fast to- the Sthdnins (Persons presiding over

the Sthanas), created along with them.
The Earth, the firmament, the heaven and what
11-12.
is remembered as Mahar— these four Sthanas are remembered as
Avarnakas (? Avaranakas : 'Sheaths of the worlds'). It is said that
they are teeming with excellent abodes and some are without
them. Those that are Naimittikas (evolved by a cause), remain,
steady till Abhiitasamplava (annihilation by merging into the
Bhutas i.e. Elements).
13. Jana, Tapa and Satya — These three worlds are
Ekintikas (exclusive ones). They remain steady till the Prasam -
yama (Ultimate Re-absorption).
14- 16a. I shall clearly recount these seven Sthanas. The
Bhurloka is the first among them. Bhuvah is remembered as the
Second. This should be known that Svar loka is the third
one. Mahah (Mahar) is remembered as the fourth one. Jana is

the fifth world. Tapah is considered as the sixth one. Satya is the
Seventh world. Beyond that there is absence of light.
—
16b- 19. Formerly, at word Bhuh
the utterance of the
the Bhurloka was evolved. When the second word Bhuvah was
uttered the firmament was evolved. When the third word
Svah was uttered the heaven manifested itself. Brahma evolved
the Universe by means of these three Vyahrtis ( Utterances)
Therefore Bhuh is the terrestrial world: the AntarikSa( firmament
is declared as Bhuvah. Svarloka is heaven. This is the conclusion
arrived at the Purana (literature) .

Agni (the fire-god) is the overlord of the Bhuta (i.e. that

which has come into existence). Hence, he is remembered as-

Bh Utapati.
Vayu
20. (the wind-god) is the overlord of Bhuvah.
Therefore Vayu (is called) Bhuvaspati. Surya (the sun-god) is

the overlord of heaven. Therefore, Surya (Sun) is called

Divaspati.

21. Due to Mahar the Maharloka

the utterance of
came into existence. The abode of the Devas whose tenure of
office has come to an end is there.
22. Jana is the fifth world. It is from it indeed that
Jonas (people) are born. (It is called) Jana because it causes
the birth of the subjects Svayambhuva (Manu) and others.
 . .

3.4.2.23-34 981

23-24. Svayambhuva and others who have been glorified

before perform penance in this Kalpa in this world. (Therefore
that world) is called Tapas Rbhu, Sanatkumara and others
have sublimated their sexual urge. Therefore, that world is

called Or there are persons

Tapas . there who have sanctified
themselves by means of penance. Therefore that world is called
Tapas .

The word Satya is that

25. of god Brahma. That is
remembered as sattamatra (Pure Existence alone). Hence,
Brahmaloka is Satyaloka. It is the Seventh world. It is very
lustrous.
26-28. All the Dcvas, Gandharvas, Apsaras, Yaksas,
Guhyakas along with the Raksasas, Bhutas (spirits, goblins),
Pisacas (Ghosts), Nagas) along with human beings— all
these reside in Svarloka, Maruts, MatariSvans (These two are
Wind-gods), Rudras and Asvinldevas are the residents of the
Earth. The persons who do not have any (permanent) abode
have the Bhuvar-loka (as their abode).
Adityas, Rbhus, Visvcdevas, Sadhyas and Pitrs arc
heaven-dwellers.
29. The sages Arigirases resort to the Bhuvarloka.Those
persons i.e. the Devas who reside in the constellations and
planets are (called) Vaimdnikas

30-31. (7) Those Sukra and ending

beginning with
with Caksusa who have already passed away resort to the
Bhurloka (?) (svar-loka). They are sanctified mutually and they
begin by means of Tanmdtras.

Mahar is the fourth among the worlds. They stay in that

world throughout the Kalpa (or those who stay throughout
the Kalpa reside in that world). Thus these worlds evolved
out of the utterances of Brahma have been recounted in their
order.
32. The worlds having Bhurloka as the first and Mahar
as the last, are proclaimed Those seven Suryas (at the
thus.
time of ultimate dissolution) burn all those worlds by means of
their flames.

33-34. Marlci, Kasyapa, Daksa, Svayambhuva, Arigiras,

Bhrgu, Pulastya, Pula ha, Kratu and others — these are all
 .

982 Brahman da Purina

Prajapatis. They remain there along with Rbhus They are

etc.

devoid of possessions and the attitude of "My-ncss". They

have sublimated their sexual urge. Rbhu, Sanatkumara and
others are the sages called Vairajas (? free from passion (or
Sons of Viraja — Prajapati)

35-37a. (Defective Text) The sixth world viz. Tapas is

the world remembered as the place causing return of all the

fourteen Manus in the course of Manvantaras including
those of Savarnas.

Then it is said that they retain in their soul their Yogic

power, the power of penance and inherent Sattva quality and
return to the sixth world on account of the reverse process
(i.e. Reabsorption and withdrawal) .

37b-39. Satya is the seventh world. It is the world for

those who never return along the path (traversed by them i.e.

those who are on the way to their dissolution, Brahmaloka with

its characteristic feature of Apratighdta. (Absence of repulsion
and hindrance) has been recounted.

Bhurloka is declared due to its measure of rotation. The

distance between the Earth and the Sun firmament
is the and
it remembered as Bhuvarloka.
is The distance between the Sun
and Dhruva is remembered as Divah the heavenly world.

40. The space between Dhruva and the Jana Loka is

called Maharloka .

All the seven worlds have been explained. I shall mention

their Siddhis-{ Spiritual achievements).

41-43. All those who reside in the Bhurloka subsist by

eating food-grains and i mbibi ng juices.
All those who are in the Bhuvarloka and Svarloka are
Somapis (imbibers of Soma juice) and Ajyapds (those who drink
ghee). Those who resort to the Maharloka and stay in that
fourth world have, it should be known, the mental achievement
•cf five characteristics.

Everything that they desire mentally is produced instantly.

These Devas worship mutually by means of all kinds of
Tajfias.
 —

3.4.2.44-57 983

44-45. These Devas are of the past, present and

future. The first and the last are indicated through the
present.

When the group of Devas goes beyond Tapas (world)

their relationship also recedes. Their Siddhi (achievement) is

mental (even when) their tenure of office ceases.

46. Their mental achievement should be known as very
pure on account of mutual interaction.
The four worlds have been recounted and the details of
Jana too, O Brahmanas, have been mentioned by me. shall I

repeat it once again for your sake."

Vdyu said :

47-48. Kasyapa, Daksa,

"Marici,
Vasistha, Arigiras
Bhrgu, Pulastya, Pulaha, Kratu and others — Formerly these
are born here mentally from god Brahma.
49-50. Thereafter, they establish the subjects and
resort to Janaloka itself. On those occasions of burning at the
end of Kalpas, when the worlds beginning with Bhuh and
ending with Mahar arc pervaded by Fire completely, the flames
of the Samvartaka fire overlap them along with the V&sanas
(impressions of activities etc.)
51. All those groups (ofDevas) Yama and others who
reside Mahar loka resort
in to Janaloka itself when the Maharloka
is ablaze and "burnt up.
52. All those who are the inhabitants of that place are
persons with subtle bodies. These (Yama and others) acquire
the same ability or equal potentiality as the inhabitants (of
Janaloka) and they are equipped with a physical form similar
to that of those persons.
53-57. They move about in the Janaloka. The Samvarta
fire sweeps over the Universe.
When the night ofBrahma whose source of. origin is the
unmanifest one, dawns, at the beginning ofthe day, they are

1. VV. 47-68, Vayu describes how gods etc. resort to Janaloka

In
when Maharloka suffers from the samvartaka fire at the end of the world.
He states how the time is endless; and how in the same process ofthe same
gods, sages etc? taking re-incarnation time continues (ad infinitum).
984 Brahmanda Purana

born as before in the same order. All those Sddhakas (Aspir-

ants after spiritual attainment) beginning with Svayambhuva
and ending with Marlci are born like that. They are Devas
and on their passing away the Yamas and others are successively
born as the younger brothers ofPrajapati. The earlier ones are
born earlier and the later ones later. In the family of the Devas
the Devatas are remembered as seven Sambhutis (Births). These
seven Sambhutis are born along with the Kalpas and they have
passed away. Three others yet remain. All of them are in the
same order (or successively) reborn.
58-61. They have these repeated rapid successive births
ten times. All these Ganas (groups) perceive transience in the
Bhdvas (all created things). Due to the force of inevit-

able future as well as that of their meritorious reputation, all

of them as well as the gods staying here resort to Vairaja.

They go to him after forsaking the worlds. Thereafter, in the
course of this period, the Tapasvins (sages) who are Nityamuktas
(eternally free i.e. those who have attained salvation) are born
in their race at the instance of Dharma. After being born here
they fill those Sthdnus (abodes).
62-63. (The Sthdnas may be concerning) the states of
Devas, Sages and human beings.

Thus all the groups ofDevas take repeated births, ten

times and when they resort to Vairaja Lokas (the regions of

Brahma), they stay there for a period of ten Upaplavas.

(Secondary dissolutions). As the Kalpas come to a close, they

stay there in the Vairajaka and again revert to Brahmaloka in
their due order of priority.

64-66a. When
Kalpa ofVairajaka (i.e. pertaining to
a

Brahma) passes by in the world of Brahma, the Vairaja (?

Brahma) allots the SthSna in the Avyakta (Unmanifest one)
Thus they (Devas etc.) in accordance with the posteriority
and priority obtaining in the "Brahmaloka resort to the
Vairajalokas after going and returning ten times.

66b-76. Thus thousands of Deva Yugas have passed by.

It is impossible to recount all details in the proper order of
sequences of those persons who have attained death in the
world of Brahma along with the sages. This is because Time is
3.4.2.77-83 985

without a beginning and it is difficult to count everything

completely. It is so. There is no doubt in it. It has been men-
tioned by me as it exists.

On hearing this statement, the sages became worried

with doubts. They said to Suta who was conversant with the
Puranas, who had great intellect and who was a disciple of
Vyasa.
77-79a. They abide in the body of Brahma from which
it is impossible to return. After reaching that world full of
meditation, they attain the Supreme of Brahman. Thereby
1

Bliss

they gain immortality.

Brahmaloka is mentioned as existing beyond and over
the Vairaja worlds at a distance of six times, (their extent). It

is the place where Brahma, the Purohita (one who has been
put incharge beforehand) stays.

79b- 83. All of them arc Pranavatmans who have

(those
fixed their souls in the mystic syllable Orhkara). They exist
with clarity and purity of intellect. After realizing the Supreme
Bliss of Brahman, they attain Amrtatva (immortality). They are
never overwhelmed by the Dvandvas (pairs of mutually confli-
cting apposites such as heat, cold, happiness and sorrow etc.).
They are devoid of three Bhayas (states of existence such as
Past, Present and Future). Those persons ofgreat spiritual
prowess and splendour are on a par with god Brahma except
his power of overlordship. They are majestic endowed with
lustre (Prabhava). Vijaya (Victory) Aiivarya (divine faculties
of omnipotence etc.), Sthiti (continuous Existence), Vair&gya
(non-attachment) and Darsana, (Vision) All those denizens of .

the world of Brahma attain the goal of non-return to Samsara

(i.e. Moksa) along with Brahma and Devas.

At the advent of Pratisancara (Re-absorption into Prakrti),

during the end of Tamas (darkness) they cease all their

activities. Those learned persons are then in an enlightened

1. VV. 77-89 descibc the condition of the persons who reach Satya
(= Brahma) This Purana supports the state of Liberation
Loka. described in
Brahma Sutras IV. 4.17-21 in that the Liberated soul has all the advantages
and specialities of Brahma except his power to create the world etc (vide
VV. 80-83).
986 Brahmunda Purana

state. They are Ksanadarsins (persons who observe the mom-

entary nature of the world). All ofthemget merged in the
Avyakta (the Unmanifest one) .

84. Thus the Devas and Sages partake of i.e. worship

the Satra (the sacrificial session in the form of) Brahman. The
Satra i.e. Brahman is eternal (Sanitaria), immortal, res-

plendent, over-existent, imperishable and immutable.

85. They are Urdhvareras (those who have sublimated
their sexual energy). They do not have anything which can
slay them again (i.e. they are deathless). Their faith evolved
J}y_rerjeated holy rites ^s indicated in the Vedantas (Upanisads
etc.).
86. There, they engage themselves in the practice of
Yogic union (with the Supreme Brahman). They worship the
highest goal. They abandon their physical body, the cause of
all sins and proceed ahead for their immortality.
87-89. They are devoid of passionate attachment. They
have conquered their anger. They are rid of delusion. They are
truthful in speech. They are calm and tranquil with their
minds in concentration. They are compassionate. They have
conquered (i.e. controlled) their sense organs. Those who
have attained the identity with the Brahman, are remembered
as pure persons above (defiling) contacts. Those Vras (heroic
persons i.e. those who realized Brahman) who have burnt their
sins by austerities unconnected with lustful desires, will attain
the worlds from which they shall not • fall off. They are
remembered as persons of immeasurable (infinite) happiness'.

This is the divine region of Brahman. It is superbly

resplendent in the most exalted firmament. After attaining it

along with Brahma, the Atnaras (Immortal beings) cease to be

A
worried and sorrowful (i.e attain the Moksa stage)".

77/e sages enquired :

90-91. "What shall be the Pardrdha ?'

What is it that is

called Para ? We wish to know this. O excellent one, mention

that to us."

VV. 90 ffgive the units of time

1". to tell about the life-span of god
Brahma. The technical terms ofnumerals in VV. 10ft- 103a are worth noting.
 . .,,

3.4.2.92-104 987

Sula replied : —
Listen from me to the reckoning of Pardrdka as well as

Para .

92. The main numbers are one, ten, hundred and

thousand. numbers till thousand should be understood. Ten
All

Sahasras (thousands) make one Ayuta.

93. One hundred thousand is mentioned as Niyuta by
learned men. Ten times a hundred thousand is called Prayuta.
94. An Ayuta often thousands is called a crore*. Ten
Kofis (crores) make one Arbuda. They know that a hundred
Kofis make one Abja.
95. Learned men say that a thousand Kofis make a Kharva.
They know that ten thousand crores make a JVikharva.
96. A hundred thousand Kofis make what is called Sanku
A thousand of thousand Kofis is called Padma.
97. A thousand thousand Kofis multiplied by ten, is called
Samudra (or Jafadhi) by persons well-versed in reckoning.
98. A hundred thousand multiplied by a thousand' Kofis
is called Autya A million multiplied by
. a thousand crores is

called Madhya
99. A Kofi multiplied by athousand crores is declared
as Parirdha. Parardha multiplied by two is called Para by the
learned men.
hundred by the name Parivrijiha and
100- 103a. They call

thousand by the word Paripadmaka. The other numbers (Each is

multiplied by ten to get the next number) are Ayuta Niyuta ,

Prayuta Arbuda , ,
Nyarbuda, Kharbuda, Kharva, JVikharva ,
Sanku
Padma ,
Samudra ,
Antya , Madhya and Parardha— Parardha multiplied
by two makes Para .

Thus numbers upto eighteen digits have been named by

great sages for the purpose of counting. One should know these
numbers beginning with hundred.
103b- 104. The (period extending) to a. Parardha (?) years
is remembered as the period of creative activity of Brahma
during the Kalpas. A period extending as much also remains.
At the end of it he takes rest (?). Para and Parardha have been
calculated and reckoned by me.

• 10.000—10,000 (It should be DaSasahasrafiam Sahasram 10,000<- 1000.)

 . —

988 Brahmanda Puran a

105-107. Since his prowess is the greatest, his longevity

is the highest, his power of penance, strength, virtue or Dharma,
learning, fortitude, knowledge, realisation of Brahman and
faculties such as omnipotence etc. are ofthe highest magnitude,
there is no living being which is greater than Brahma. He is

established in the highest position. So he is the greatest of all

objects. The greatest Brahma has been reckoned by me (as Para).

Half of his is Purardha .

108. The countable and the uncountable are always

based on Tantras (Scientific Treatises). The countable is

observed through numbers. It is spoken ofupto Parardha.

109-110. (Defective text). When a heap is seen no
specific number is observed. That is the characteristic feature
ofthe countlessness. In sand heaps etc. unlimited number is

observed. That is also its characteristic quality. Ability to count

the sand particles is seen in fcvaras (powerful and potential
lords) equipped with divine vision which is due to their
purity. Brahma sees everything because he is well established
in knowledge.
On hearing this, all
111-113. those ascetics ofthe Naimisa
forest had their eyes bedimmed with tears of joy. Their
words due to delight. All those expounders
were choked
ofthe Vedas asked Matarisvan (the wind-god):— "O holy
lord, how far off is the world ofBrahma ? What is its extent ?

How is this calculated in Yojanas ? What is the unit ofmeasure-

ment ? How much is a Yojana as well as Krosa. We wish to

hear ofit as it is in actual reality.

114. On hearing their utterance full of humility, Matari-
svan (the Wind-god) uttered the following sweet words (ex-
plaining everything) in the proper order and in the manner
seen by him.

Vayu said :

1 1 5
1

"I shall mention this to you. Listen to what is

1. VV. 115 ff Vayu states the units ofmeasuring distance

In to deter-
mine how long was the world of Brahma (from this world). The distances
and locations of the Sun and other Planets (VV. 129-135) are imaginary
though supported in other Purana works. W. 138-145 state the distance and
locations ofthe higher worlds like Maharloka and others.
 .

3. 4. 2.1 16-125 989

desired to be expressed by me. The manifest part evolving out

of the unmanifest one is gross and it is called Mahan ( Mahat) .

116. There are ten parts of the Mahat. The gross part
is called Bhutadi (i.e. Ahamkdra or Cosmic Ego). The magnitude
of Bhutadi is more than a tenth part (?).
117-118.(Atom) is very subtle. It can be
Paramanu
mentally conceived but it cannot be seen by the eyes. What
cannot be further broken up in the world should be known as
Paramanu (atom). When the rays of the sun come through the
window, minute dust particles are seen. The learned men
Call that particle a Paramanu . It is the first in the series of
Unit! of measurement.
119-120. When eight Paramdnus join together it is said to
be of the size of the pollen dust of the lotus (Padmarajas) and
it is called Trasarenu.

The
combination of eight Trasarenus is proclaimed as
Ratharenu The combination of eight such (Ratharenus) is remem-
.

bered asBdldgra (hair-tip) by the learned men.

121. Eight Balagras make one Liksa (the egg of a louse) .

Eight Liksds make one Tuka (a louse). They call the combina-
tion of eight Yukds one Tava (a grain of barley). Eight Tavas
make one Arigula (finger- breadth).

122. Twelve Ahgulaparvans (finger-joints or finger-breadths

il called a Vitasti (a span). It should be known that twentyone
finger breadths make one Ratni (a cubit) (the distance between
the elbow and the closed fist).

Twentyfour Angulas make one

123. Hasta (cubit — the
distance between the elbow and the tip of the middle finger).
Two Ratns or forty two Angulas ,
it should be known, make one
Kisku

124-125. Learned men call ninetysix Angulas ,

a Dhanus.

It is remembered that the unit Dhanus is taken up in calculating

Gavyutis. A dhanus consists of two Danias with the fingers placed
like a tubular vessel (?) Persons who know calculation call
three hundred Dhanus units a Naha.

•From Va. P. 8^ 106 NalikS seems to be a measure but Lexicons like

MW., SKD. dp not support it. If'Nalika' is a measure, it is equated here
with a couple of Dhanu -staffs.
990 Brahmanda Parana

126. Two thousand Dhanus units make one Gavyuti. Eight

thousand Dhanus units make one Tojana.

127-128. The measurement of the distance of a Tojana is

based on this unit of Dhanus. It should be known that a thousand

of these Dhanus make the distance called SakrakoSa* (?) It has
been reckoned so by the experts in the knowledge of calculation.
Listen to the distances of worlds in the creation of Brahma
with this Yojana as the unit.
129. The sun is more than a hundred thousand Yojanas
from the surface ofthe Earth. The moon is two hundred thousand
Yojanas above the Sun.
130. The entire stellar zone shines a full hundred thousand
Yojanas above the moon.
131. The distance between the planets above the stellar

zone is two hundred thousand Yojanas. Each of these worlds

(planets) is so much above the one below.
132. The planet Budha (Mercury) moves beneath all

the stars and planets. Sukra (Venus) moves above this. Lohita
(Mars) is above that.
133-135. Above that, is Brhaspati (Jupiter) and Sanais-
cara (Saturn) is thousand Yojanas above
above that. A hundred
SanaiScara shines the entire zone ofthe Seven Sages (the Great
Bear). mentioned that a hundred thousand Yojanas above
It is

the Sages (The Great-Bear) is the son of Uttanapada namely

Dhruva who is stationed in a compact divine Vimana in the
firmament constituted by the stars. Dhruva (Pole Star) has
become a post (to which the planets are tied as it were).
136-137. The height oVthe three worlds has been explain-
ed by me in terms of Yojanas. It is presented for the people
of different castes and stages in life in the three w'orlds to per-
form Tagas to the Devas in the course of Manvantaras.
Whatever Yaga is performed in this world is remembered as the
cause of sustenance of all beings born of divine wombs.

138-141. The three worlds have been explained. Hence-

forth understand the following The where the
Maharloka
Kulpuvasins (i.e. those who stay alive throughout the Kalpa)
stay is above (the position of) Dhruva. It has been decisively

• Probably Kro&a as it is a distance of one thousand Dhanus.

 -

3.4.2.142-153 991

stated that its distance is a crore ofYojanas. Janaloka is situated

two crores ofYojanas above Maharloka. It is ,
remembered that
Daksa and other sons of Brahma stay in Jana-loka as Sadhakas
(Aspirants for spiritual attainments).
The Tapoloka is situated above Janaloka (It is the region)
where the Devas (or the Devapitrs) named Vairajas stay. They
are devoid of the effects of burning of all living beings in
the destruction of the universe. The distance between Tapoloka
and Satyaloka remembered as six times the previous
is

distances i.e. six hundred thousand Yojanas.

142-145. That Brahmaloka is called by the name Apunar-
miraka (where no death recurs i.e. there is no more return to
Saihs&ra). Those who worship Brahma stay there and they do
BOt drop down to this Samsara again.
It is remembered that the portion above Brahmaloka
within the Anda (i.e. Cosmic Egg) extends to a crore and fifty
jfiyutas (i.e. fifteen million) Yojanas. The orbit of this world,
the limit to its upward revolution and other movements, is re-

membered as fourteen crores and eleven lakhs ofYojanas.

The worlds above Dhruva have been thus explained in

terms ofYojanas in the manner heard by me.

Now I shall mention the allotment of abodes to the
living beings of the downward drift (i.e. the nether worlds).
146-150. The following are the hells' where the creatures
of terrible activities go on account of their sins They are
Raurava ,
Ghora (Rodha as per Va. P.) Sukara ,
Tala ,
Taptakumbha ,
Mahdjvdla ,
Sabala y Vimohana, Krmi, Krmibhaksa ,
Ldldbhaksa,
VUamsana Adhah-Siras, Puyavaha Rudhirandhu
, , ,
Visjakirnu, Mutrd-
klrna , Vaitaran'uKrsna, Asipatravana , Agnijvdla , Mahdghora, San da
thsa 9 Asvabhojartay Tarnas, Krsna-sutray Lofta y Abhlja y Apratisfha and
Vici and others.
151. All the Narakas are situated under the jurisdiction
of Yama. They are of Tamasa quality. Persons ofevil deeds fall

in them severally.
152-153. All these Narakas beginning with Raurava are
mentioned to be beneath the Earth. A man guilty of perjury

1. VV. 146-195 deal with seven hells, the tortures therein and the
sins that. lead to them.
992 Brahmanda Purana

and one who indulges in calumny fall into the hell Raurava. A
person who indulges in partiality when he ought
been to have
detached falls into the hell Kruragraha. One who obstructs cows*
or destroys foetus in the womb or one who sets the town on fire,
falls into Krura-graha.
The slayer of a Brahmana, one who
154. drinks liquor
and a person who steals gold sinks into the hell Sukara. A
person who kills a Ksatriya as well as one who kills a Vaisya
will fall into the hell Tala.
155-156. The following persons fall into the hell called
Taptakumbha, viz. — He who commits Brahmana-slaughter, the
defiler ofthe preceptor's bed, those by whom a king's soldier or
a horse-trader is harassed and by whom a protector of wealth
is tortured, one who sells a chaste woman and one who forsakes

a devoted follower— all these fall into Taptakumbha.

157-158. He who carnally approaches his daughter or
daughter-in-law falls into the Naraka (named) Mahajvala.
Those who sell the Vedas, those who censure the Vedas, those
who slight elders and preceptors and those who hit them with
wounding words, as well as the man who approaches a pro-
hibited woman shall pass on to the hell Sabala.
159. He who transgresses the bounds of morality and
established moral law' falls into the terrible hell of Vimoha. He
who performs sacrificial rites for causing barm to other persons
falls into the hell Kit a loll a.
160. A person inimical to gods and Brahmanas, a person
who does not honour elders and preceptors and he who con-
taminates gems and jewels goes over to the hell Krmibhaksa.
161. He who alone and by himself eats the food without
offering the same to Branmanas and friends shall pass on to
the foul-smelling hell Lalabhaksa and stay there.
162. The manufacturer of arrows, the potter, the person
who away gold coins, the person who is a professional
takes
physician and he who sets fire to a garden — all these fall into
the hell Visarhsana.

*Va. P. 101-152 read Rodha which name of a hell.

is the It means: The
killer of cows, a destroyer offoetus and one who indulges in arson (burning
of towns etc.) is consigned to the hell Rodha
 . .

3.4.2. 163- 1 73 993

163. He who takes monetary men, he who

gifts from evil

performs sacrifices on behalf of those who are ineligible and

unworthy of them, and he who maintains himself through
the stars (i.e. astrologer) — these pass on to the hell Adhomukha
( Adhahsiras)
164. A person who sells milk, liquor, salt, lac, scents,
sweet juices, gingelly seeds — and other similar articles shall fall

in the terrible hell named Puyavaha.

165-1 69a . He who binds and fastens cocks, cats, birds,
deer and goats shall also pass on to this hell.

The person who looks after goats and sheep, the buffalo-
keeper, the Cakra-Dhvajin (? Standard-bearer of troops and
realms?), the Brahmana who is a professional painter or actor,
the bird-catcher, the village-priest who conducts religious cere-
monies for people of all castes and classes, a person who sets
houses on fire, a person who administers poison, a pimp, a

person who sells Soma juice, a drunkard, a meat-eater, a butcher, \

a slaughterer of buffaloes etc., a deer-slayer, a Parxakara (a

priest who performs auspicious religious rites on other (i.e.

unprescribed) days just for profit, a spy or an informer

and a betrayer of friends— all these fall into hell Rudhiran-
dhu — so say the learned men.

1 69b- 172. There is no doubt in this t hat those who deceive

(by denying food)) to one who has occupied a seat in the row
for the purpose of taking food, will fall into the terrible hell
named Vidbhuja.
A man who habitually utters falsehood, an inauspicious
fellow who and abuses others— these sinners
reviles fall in the
awful hell named MutrakTrna.
Men who imbibe liquor and kill sharks and crocodiles
pass on to Vaitaranl.

Mad men of deranged mind, men devoid ofclean

people,
habits and activities, men who are habitually furious, men who
cause sorrow to others and roguish cheats pass on to the hell
Krsna
173. The shepherds who chop off (trees in the) foresta
are butchered by means of saws and scissors by awfully terrible
hunters of deer (when they fall) into the, hell Asipatra.
 .

994 Brahman da Purana

174. A person who gives up the life of a religious mendi-

cant (and relapses in the old bad ways of life) falls into the hell
Agnijvala. They
devoured by crows that
are have beaks of iron
and that are of dark and variegated colours.
175. A person falls into the hell called Sandarhsa due to
his failure in observing the holy rites of performance of sacrifice
(isfa) and of purta i.e. doing works of public charity (like dig-
ging of wells, construction of gardens etc.)
1 76. If the religious students under a vow of celibacy have
seminal discharge during day-dreams, if the fathers are taught
by the sons, and if the fathers are ordered about by the sons —
all of them invariably pass on to the hell Svabhojana.
177. Those who act contrarily to the rules of the castes
and stages oflife, those who perform holy rites with (uncontrol-
led) and
fury excessive exultation — all these become
(permanent) residents ofhells.
178. The awfully terrible and great hell of fiery nature
named Raurava is situated above. It is remembered that the
dreadful hell of very chilly atmosphere is beneath it.

179. Understand that the hells being described (subse-

quently) arc of this nature and order. Only seven hells are
recounted as situated beneath the Earth.
180. They are Andhatamisra and so on, the result of
all evils. Raurava is the first among them. It is Maharaurava
(very dreadful).

181. It is remembered that beneath it there is a chilly

hell named Tapa
The third one is Kalasutra. It is remembered that there
are great serpents of different kinds in it.

182. Apratistha is the fourth one. Avici is remembered

as the fifth one. Loha is remembered as the sixth among them.
Avidheya is the seventh.
r
183. The (first hell) is named Raurva because is dread- it

ful. Since it is very hot it is remembered as Dakana (Burning).

The dreadful hell ofchilly atmosphere is beneath it. It is

the base hell named Tapa .

184. It is mentioned that Kalasutra is very dreadful

because there are serpents there that cut and destroy.
3.4.2. 185-195 995

There is no steadiness in the hell Apratistha. It is remem-

bered that there is a perpetual whirling therein.
185. mentioned as very dreadful because of the
Avici is

squeezing and crushing by means of mechanical devices. Loha

is more dreadful than that because of resorting to (Srayanat)*
activities. (?)

186. Since the body is constituted in that manner it is

remembered as one that cannot be enjoyed. Absence of remedy

is the characteristic of this hell on account ofthe fact that the
sinners are subjected to pain, slaughter, fettering etc.
187. Those hells are connected (with one another) from
above as well as from below. They are remembered as devoid
of illumination. There is "excess ofmisery in all of them on
account of sin.

188-189. Raurava and Tapa) are on a par

These two (?

with the worlds above but both of them are devoid of illumina-
tion. With their bodies having dimensions to apartments on
the tops of houses (?) the Naraka-dwellers are devolved thus due
to their previous Karmans, all of a sudden. Their bodies are
capable of experiencing pain etc. It is remembered that the
excess of misery in all those hells is very severe.
190-192. The tortures that the Naraka-dwellers arc sub-
jected to are declared to be innumerable. There, the misery is

experienced by them. When their Karman is almost exhausted

they are born of animal wombs due to the residue of their
Karmans. The Devas and the Naraka-dwellers are stationed
above and below. Their physical bodies are evolved suddenly on
account of Dharma and Adharma (Merits and Sins) for the
sake of Upabhoga (experiencing happiness and sorrow). The
sorrow is experienced due to the relevant Karman.
193-195. With Devas look at
their faces bent down, the
the Naraka-dwellers stationed beneath. Similarly, the Naraka-
dwellers see all the Devas with faces bent down. Since there is

equality between these two and this conception is natural that

there is no such state as above or beneath in the sphere of
Lokaloka. This natural appellation is applicable to Lokaloka."

*Ksayapa1 in Va. P. 101.182 is also obscure. Therein Karmapam

Jcsayagat means 'watting away of Karmas'.
 — —

996 Brahmanda Purina

Then the Brahmanas engaged in the Sattra spoke toVayu

again.

The Sages said :

196-197. "Calculate the number of all living beings

residing in Lokaloka and moving about in the Universe and
mention it completely to us".
On hearing these words ofthe Sages, Maruta spoke thus: —
Vdyu said :

198- 199. 1

This fact cannot be understood even by

means of divine vision. Even if it is understood (somehow)
it cannot be calculated by means of eyes. Hence, ultimately,
O Brahmanas, no question arises due. to the fact that it
cannot be imagined or measured. Rut understand what is
reckoned and decided by Brahma.
200. Earthly worms that are procreated by means of
seminal effusion constitute a thousandth part of the number of
immobile beings.
201. All the aquatic animals together constitute a thou-
sandth part of the worms procreated by means of seminal
effusion. Let this be understood decisively.

202. It should be understood that birds constitute a

thousandth part ofthe living beings dwelling in water. All of
them belong to this world.
203. Animals, the quadrupeds of the world are equal to
a thousandth part ofthe number of birds.

204. Bipeds are reckoned as constituting a thousandth

part of the number of quadrupeds. Righteous persons are
reckoned as constituting a thousandth part ofbipeds.
205-206. A thousandth part ofthe righteous persons go tc-

heaven. Persons who get salvation are equal to a thousandth

part ofthe righteous persons in the heaven.

1. VV. 198-210 contain the Furanic notion about the population of

different kinds of species in this Brahmanda. The reply to the question of
sages in. VV. 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 are equal to those

attaining heaven.
207-210. Those evil-souled ones who are degraded and
fallen on account of their contempt for piety (dharrna pass on
to the hell Raurava. In the pitch darkness therein, they
experience heat and cold.
Obstinate and hard-hearted persons who pass on to the
regions of torture experience excessively fierce pain. The hell

Raurava, it should be known, is very hot. It is essentially

terrible and dreadful.
The hell named Andha is still more dreadful. The hell
Tapa is of chilly atmosphere.
Thus saintly persons or righteous people going to heaven
are very rare.

This number has been calculated by the self-born Lord

(Brahma). This calculation of Brahma is superhuman and
beyond all ordinary reckoning."

The Sages said :

211-212. "The following Lokas (Regions) have

been
mentioned by you viz.— Mahar, Jana, Tapa. Satya, Bhuta,
Bhavya and Bhava.
Tell us factually the magnitude and the nature of
intervening spaces between the worlds."
On hearing these words of those sages who had sublimated
their sexual urge, god Vayu who had visualized the actual state
of affairs, spoke of this factual state.

Vayu said :

Rbhu, Sanatkumara and others are enlightened

213-217.
persons. By means ofYogic power, Pratydhdra (Restraint over
the Sense Organs), meditation, and power of penance, they
directly perceive their abode that is ordinarily clear only by
means of reasoning and speculation. They have purified intellect.
They have got rid of their outer cover of ignorance. They are
devoid of Rajas (sins or the quality called Rajas). They are
excellent good men identical with Brahman. They are devoid
of old age or decline. They are endowed with the quality of
998 Brahmanda Purana

loving affection. Thus those Yogins abide in the Brahman.

They observe every thing as performed by the masters among
the sages called same
Valakhilyas (?) in the manner as is
observed by me when my physical presence was there.

The abode of Isvara cannot be comprehended by

spiritually unsuccessful persons. Since he is very subtle,
Isvara is comprehensible to the learned men only through their
super-human power.
218-221. The following ten qualities of imperishable
nature are present in Sankara viz. perfect knowledge, detach-
ment (absence of affection), divine faculties of omnipotence,
omnipresence etc. austerity, truthfulness, forbearance, fortitude
,

the state of being the seer, self-contact and the state of being the
presiding Deity.

Because of his eminence and supremacy, the lord richly

endowed with Yogic power, is engaged in blessing Brahma. He
renders him help by assuming the cosmic form. The abode of
that lord is imperishable and permanent, undisturbed and
steady. It is capable of coping with any adversity. It is the
eighth world. It is the highest one, pure intelligence and
constituted of Maya. Lord Mahesvara is Mayl (one who is the
master of Maya).
222. The destruction of Devas is mentioned as the
proof ofhis existence.
Now understand further even as I expound this in detail

and in the proper order.

223. mentioned that the world of Brahma
It is is at a

distance of thirteen crores and fifteen lakhs of Yojanas

(131500000) from the Earth.
224. It is remembered that th e Anda ofthe lord (i.e. the
Cosmic Egg) is higher up and
at a distance of one crore fifty

lakhs (15000000) ofYojanas beyond the world of Brahma.

225-227. upward range and beyond it, it is

This is the
remembered, is the end of Gati (further movement). The
Prakrits are remembered as eternal and subtle. They are called
Prakrtis because production is their characteristic sign. They
-are not well-comprehended because the Gunas are inter-
 .

3 . 4 2 228-234
.
; 999

dependent and intermixed. It is from them that the Ksetrajfia.

(the Individual soul with the designation Brahma is evolved.
He is the soul, the Adhikartr (the Superintending authority).
The thing that is immutable, that is the prime cause,
that is the state of being the presiding authority, that cannot
be produced, and that its greatest abode is the Paramdnu
(the minutest atom) . It lies embedded in the Supreme Being.
228-230. Lord Mahesvara is Aksaya (having no deterior-
ation) ,
Anuhya (one who cannot be conjectured), Amurti
(having no physical form) and yet Murtiman (having a visible
body)
His (activity is) Prddurbhdva (Manifestation), Tirobhava
(Vanishing), Sthiti (Stability) and Anugraha (Blessing).
Lord Siva who atom i.e. very subtle is Vidhi
is like the
(the fate) and he cannot be compared with others. He is
endowed with brilliance and he is the initial illuminator of
Tamos (Darkness). The golden Egg that was evolved at the
out-set as Aupasargika (A relevant adjunct) is very huge and
circular. It is evolved from Isvara.
231. The germination of the Seed is from Isvara.
Kfetrajiia (individual Soul) is accepted as the Seed. They call
Prakrti as Toni (source of origin) and that Prakrti is of the
nature ofNarayana.
232. The lord is for the purpose of creation of the
worlds. He is the support and sustenance of the worlds. The
creation of the noble-souled Lokadhdtr (Creator of the worlds)
is excellent on account of correlation of Tattvas (Primary
substances).
233. In front of the world of Brahma and beneath the
Anda Brahma, in between these two, there is a divine city
of
free from illness and unhappiness. It is Manomaya (mental in
nature) .‘

234. That is the abode of Isvara (the Supreme Lord)

when he adopts a physical body. That is the region of ISvara

1. VV. 233b-245 constitute a poetic description of the city of Siva and

VV. 249-259 describe the holy residents who dwell there. It is a Puranic
description of the types of Liberation called Salokata, Sarupata, Samipata.
 1000 Brahmanda Purana

of unmeasured prowess. The city is named Sivam. It is the

refuge for those who are afraid of re-births.

235. Its internal extent, O excellent Brahmanas, is a

hundred thousand Yojanas. It is stationed in the Earthly

zone.
236-237. The formidable external rampart-wall of gold
has the brilliance of the Sun. The city is encircled by the wall
having the splendour of the mid-day sun, the splendour that
out-shines all other brilliance. The city is equipped with four
gates made ofgold and adorned with strings of pearls. The
enclosures are well-arranged with bright golden adjuncts.

238-241. That divine city is in the firmament. It is very

beautiful. It is resonant with' the sounds of bells. In that
excellent and beautiful city, those persons who have performed
good holy rites happy future destiny, rejoice
and follow their
in different places such as in airy open grounds worthy of

sports, in the inner apartments made of silver and studded

with different kinds of jewels and gems. They enjoy themselves
in places full of banners and ensigns and richly furnished
with all desirable objects. They take delight in those places
which shine splendidly with parks and gardens. They revel in
the apartments made of gold and resembling clouds at dusk
or those made of silver and resembling the Kailasa mountain.
They rejoice on the excellent tops of splendid palaces. They are
delighted with the objects of enjoyment such as sweet sounds
etc. (They are the followers of Bhava).

242-243. On the tops of palaces the sounds of Vedic

Mantras are heard incessantly. Different kinds of auspicious
stories are narrated there. Sounds of musical instruments and
songs are heard There are Samsravas (offerings of
all round.
libations) everywhere. There are unparalleled assemblages of
people. These and similar things are present on the tops of
those palaces.

244-245. There is a splendid and auspicious palace of

thousand columns. It is made and it is studded with
ofgold
excellent matchless gems and jewels all round, with crystals
resembling the moon, with precious stones as lustrous as Lapis
 —

3.4.2.246-254 1001

Lazuli and with various other gems brilliant like the morning
sun or golden in colour or having the brilliant lustre of fire."

246. On hearing this, the ascetics and the sages of

Naimisa forest cried out. As they had some doubts, they spoke
these words to the Wind-god.

The Sages enquired :

247. "Who are those noble-souled followers of Bhava

(God Siva) who very much deserve to be blessed and who
rejoice very well in that excellent city ?"

248. On hearing the speech of the sages Vayu spoke

these words :
—
Vayu said :

"Let the fact be heard as to by whom the devotion

to the lord of the Devas has been pursued diligently.
249-250. The
immutable region of Siva,
eternal and
the status ofsharing the same world as Rudra, has been attained
by those who sought refuge in Mahesvara with single-minded
devotion, by not thinking ofanything else. Their inner soul is
sanctified by means of pure thoughts, words and deeds. They
glitter on account of their modesty and simplicity. They are
not greedy. They have perfect control over their sense-organs
•Ad they are endowed with heroism.
251. They have attained identity and similarity with
the form of Bhava, the excellent state of equality with the lord.
All of them are god of fire
Vaisvdnara-Mukhas (having the
for their mouths). They have the cosmic form and {the matted
hair.
252. They are and white-necked. They
blue-throated
have three eyes and sharp curved teeth. The crescent-moon
makes them a fine turban and they wear matted hair as
though it were a crown.
253. All those heroes have ten arms. They have the
sweet smell of the interior of a lotus. All of them shine like

the mid-day sun. All of them wear yellow robes.

254. All of them hold the Pinaka bow in their hands.

They have the white bulls as vehicles. They are endowed
1002 Brahmanda Parana

with brilliant lustre and they are bedecked in pearl necklaces.

They wear ear-rings.
255-256. TheyThey perceive everything.
are omniscient.
They are devoid of old age and death. They divide themselves
into various forms by means ofphysical bodies having superior
lustre,and they sport about with different objects of enjoyment.
They enjoy rare pleasures and have the power to move about
as they please. They arc Siddhas (persons with spiritual
attainments) who are enlightened by other Siddhas.
There are many
257-259. crores of groups of eleven
Rudras of noble souls. Mahesvara the noble-souled lord of the
Devas, the lord who
compassionate towards the devotees,
is

the lover and consort ofParvatl, rejoices along with these. do 1

not perceive any dissimilarity between those Rudras and

noble-souled Bhava. am speaking the truth to you."
I

Thus Matarisva (the Wind-god) concluded the sacred

story heard from Isvara.
260-261. After hearing this extremely holy story of
Tryambaka all those sageshaving a lustre 'similar to that of
the sun, obtained excellent delight and very good blessing.
After duly honouring Vayu of great prowess they spoke to
him.

The Sages said :

262-263. "O highly exalted and fortunate Lord

Samlrana (Wind-god), the excellent holy Aupasargika the ,

eighth abode of Isvara has been recounted to us by you. 'Its

situation and magnitude has been factually related. That great-
est region of the Supreme Soul is richly endowed with Yogic
Dharma.
264-268. The greatness of god Mahadeva cannot be
perfectly comprehended even by the Suras. Due to your
greatness, the greatness of that lord of immeasurable prowess
(has been understood by us). If at all there is delusion in his

devotees, it is only for the sake of further blessings and com-

parison. The richness and prosperity in the abode of the lord
of the Devas shines excessively. The glory of Brahma which has
been endowed upon himis superb and matchless. It (that glory)
has been placed (housed) in the abode of the Lord of the
 ——

3.4.2.269-277 100 $

Cosmic, as ifit is the bright light ofthe moon. The greatness of

the noble-souled Rudras who are equal to Mahadeva has been
related by you, (the narration of which seems as though the
nectar is oozing out of your mouth. O lord of holy rites, it has
been entirely imbibed by us along with devotion to Sarva
(God Siva). Is there anything related to the followers (of
Rudra) that has not been understood by us ?
O Prana (Life-breath), the excellent god, it behoves you
.to explain this question duly.

Suta said :

269. That lord said — "What else shall 1 explain to you?

O sages of holy rites, I shall recount whatever should be
narrated by me."

The Sages said

270-271. "The Adityas, the lions of great fury and

exploitson either side (of the lord), the Vaisvanaras, the
Bhutaganas (groups ofgoblins) and the tigers which are the
followers— what will be the state of these during the dreadful
Abhiita-Samplava (annihilation of all living beings), when
all living beings are destroyed ? Kindly tell us this exactly after
taking into account the existence of Isvara and his origin that
1

it unmanifest."

Viyu said :

272-277 .
" (It is the place) where formerly the sons of
Brahma called Kumaras viz. Sanandana, Sanaka and Sanatana
had gone. Kapila was their leader. Asuri of great fame, the
Sage Pancasikha and others like them went there. After the
lapse of some time, when cycles ofKalpas had been completed.

1. When Vayu has already described the Abhuta-sampiava (world-end)

which destroys worlds like Bhur, Bhuvah etc, sages naturally want to know
the fate ofthe residents of Siva's city at that time. The author wants to
establish the greatness of Mahesvara. He replies that they ultimately enter
in Him who is the Subtlest Anu. This shows the influence ofVaisesikas on
the author. Historical teachers of Sankhya School,
the Kapila, Asuri,
Panca£ikha are elevated like the sages Sanaka, Sanandana etc.
1004 Brahmanda Purana

when the Pralaya (Deluge) causing the end of the great Bhutas
(Elements) was imminent, many crores of Rudras approached
gracious Mahesvarl.
After forsaking the sensual enjoyments of sound etc. those
noble-souls pass on to MaheSvara, the Subtle one. With their
spiritual refulgence endowed with wisdom and perfect knowl-
edge, they enter the living beings and eschew the sensual
enjoyments of eight types of bases. With the compassion for
the living beings (elements?) they leave off their station without
excitement. Then they pass on to Mahesvara, the subtlest
atom.
278. Then they cross the river of worldly existence,
having a great whirlpool with births and deaths for its waters.
Then they perceive the greatest, undivided and indivisible.
279-280. Seven Devls (Matrs) had been glorified
including Devi (i.e. Parvatl). So also thousands oflions and
Adityas, Vaisvanaras (fire-gods), groups of goblins, and tigers

other followers. Bhava, the perfect exponent of Sarhkhya and

Yoga absorbs all of them within himself.

281. Joined with Visnu, he creates once again the seven

worlds and the five elements. Thereafter, he annihilates them
too.
282. Rudra who is of the nature of Saman and
Yajur Mantras, permeates decisively (the whole Universe)
within and without.
283-286. He is the only lord and God, O Brahmanas.
He is the cause of origin as well as the destroyer of the
universe.

Then those sages (? Kapila etc) who have a lustre

similarto that of the Sun, concentrate their minds solely on

him. They are of truthful glory. They impose the spiritual fire in

their selves. They keep their mind pure

means of good by
thoughts, words and activities with their minds exclusively
concentrated on Him. They thus attain Mahesvara. They are
engaged in holy rites and fasts. They are merciful and com-
passionate towards all living beings. Divine Yogic practice
subsequent to the practice of Tama (Restraint of Senses) etc.,
has been mastered by them. They have thus become rid of all,
3.4.2.287-295 1005

doubts. After Mahesvara by means of Supreme

attaining
devotion and refulgence endowed with perfect knowledge, they
have attained Rudrasalokya (thesame status ofliving in the
world as Rudra). They have attained the eternal and immutable
position.

287-288. He who is equipped with the regular practice

of austerities and reads this Sruti (narrative as holy as the
Vedas) recounted by Vayu attains Rudraloka, the cause of all
worlds. No matter, whether he is a Brahmana, Ksatriya
or a Vaisya (provided he is devoted to his own duties.) He’
attains the region ofRudra, the cause of all worlds.

289-290. When all created objects have receded and

they abide in the Prakrti alone, there is no possibility of direct
perception. Then everything is out of perception. Nothing is

possible to be seen at There cannot be any word to narrate

all.

it. It cannot be known. Even learned men are ignorant.

Moreover, there is no question of going and returning.

291-293. By means of an imaginative grasp and by

means of inference the following is mentioned after duly
pondering over it.
1

When the ultimate cause, the eternal

(Pradhdna) of the nature of Sat and Asat (Existent and non-
existent) stands by, therethough it cannot
is an activity in it

be pointed out, but that is due to (some inner) automatic

cause. The seven Prakrtis enter one another in this process of
re-absorption each having it two times.
The Anda (Cosmic egg) by which everything is enveloped
gets merged in w ater.
r

294. The seven continents, seven oceans, seven worlds

along withmountains — everything having water
the for its

covering becomes merged in Jyotis (the Fire-element).

295. The Taijasa (Fiery) covering gets merged in Maruta
(Wind), the Vdyavya (gaseous) covering gets merged in Akdsa
(Ether).

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

the Sarikhya (-Vedantic) way; Avyakta and Brahma are the causes of
'annihilation and extension'.
 1006 Brahmdnda Parana

296. The covering ofthe sky merges with Bhutadi (Cosmic

Ego). The Mahat (Great Principle), the characteristic feature
of which is the intellect, swallows Bhutadi (the source of
Bhutas).
297. The Unmanifest one swallows Mahat. Beyond
that there is Gmasdmya (the equilibrium of the Gunas). The
Avyakta and Brahma are thus the causes of annihilation and
extension.
298-299. They
and annihilate. Creation and
create
withdrawal are due to modification (evolution and involution).
Men of perfect knowledge who have accomplished perfor-
mance of activities, go quickly and get involved in re-absorption.
They observe perfect restraint. The Ksetrajhas (individual
souls) get united with Karanas (sense-organs).
They say
300. that the Avyakta (Unmanifest one) is

Ksetra and Brahma called Ksetrajna. Their Union

1

is is with-
out a beginning but is caused by Sddharmya (similarity of
characteristics) and Vaidharmya (dissimilarity of characteristics).
301. Thus, O Brahmanas, in the activities ofcreation,
the K$etrajna should be known. The knower of Brahman also
should be known separately, through the knowledge of Ksetra.
302. The state of being or not being the object of knowl-
edge ofthe Ksetra and Ksetrajna is remembered. Brahma should
be known as Avisaya (non-object) and Ksetra is called Visaya:
(object).
303. The Ksetra presided over by Ksetrajna, they say,,
is for the sake of Ksetrajna. Since the bodies are many, the
embodied one (soul) is remembered as manifold.
304-308. These souls arc stationed without Vyuhas.
(arrays) and Samkaras (intermingling) like the luminaries.
Since there is the experience of happiness or sorrow,,
different bodies, the multiplicity of individual souls should be
understood by the knower. When the withdrawal of these
different beings takes place, that is brought about naturally
after the lapse of a great period of time.

1. W. 300-312 discuss the topic Ksetra and '

Ksetrajna and conclude
that the self-born being brings about dissolution (of the universe) through
Prakrti.
3.4.2.309-315 1007

They return along "with the residents of Brahmaloka,

along with all those who have attained similarity to Brahma.
Their attachment to the self-born lord is steady.
Due to their return and due to the staying behind of
Atmanivasins (residents of the Self i.e. Brahma's world), they
begin to see defects therein. Then, they have Vairdgya (detach-
ment) roused up and it causes destruction of their residence.
309-310. Ih cBhojya Enjoyment or food) and
(object,
Bhoktrtva (the state ofbeing the enjoyer) are many. Through-
this, they comprehend its natute; the Ksetrajfias have the knowl-
edge of their separateness. Then those residents of Brahma-
loka see the multiplicity of individuals. They are beyond
cause in Prakrti. They reside within themselves in the nature
of the quiescent and invisible form.
311-312. All the conscious and unconscious are pure
and free from blemishes and stains. They are remembered as

attaining absolution there itself. They do not come back (to

Sarhsara).
Since they are devoid of Gunas, the Mirdtmans (those
without souls i.e. the non-sentient ones) too are . absorbed in
Prakrti at the end in the opposite process.

Thus the process of dissolution by the self-born Being

through Prakrti has been recounted.
313. He who abides by the discipline and conduct of
life based on the castes and stages of life and listens to the
narration ofthis Pratisarga (dissolution) shall attain the status
ofhaving the same world as siva. He will be endowed with
devotion and be free from ailments.
f

314. If the Sudra is not a liquor-addict, if he is a devo-

tee of Bhava (God Siva) and if he has all sense-organs
subjugated, he will be characterised by Apratighata (absence
of hindrance and resistance) and will be staying till the ulti-
mate dissolution of all living beings.

315. Or he will be attaining the status of being the

leader of Ganas i.e. groups of Siva’s attendants of all-time
duration.

The liquor-addict rejoices alongwith the groups of Bhutas

who imbibe liquor.
 -

1008 Brahtnanda Parana

316. On
and resorted to on the Earth,
being served
Bhava becomes the bestower of boons to men."
Thus Lord Vayu spoke these excellent words.

CHAPTER THREE
Dissolution of the Universe

Siita continued :

1. I shall explain the process of dissolution at the end of

a Para (? i.e. one full day and .night) of the Self-born Lord
(Brahma), when the period ofexistence of the Lord lapses.
2. During the process of Pratydhdra (dissolution) the
Avyakta ( the unmanifest one) sWallows the Vyakta (the manifest
one — the whole Universe) entirely in the same way as Tsvara
creates the manifest Universe which is extremely subtle.
3-4. When the extremely dreadful destruction of every-
thing beginning with Dvyanuka (molecule of two atoms) and
ending with Para (the greatest thing) is imminent at the end
of Kalpa, and is not visible to any one, at the close of
Manvantara, of the last Manu, at the end of Kaliyuga when
everything is dissolved, it is called Samhdra (Annihilation).
5-7. When the great "Washing off' begins to take
place,
1

when the Bratydhdra (lit. withdrawal i.e. dissolution of

the Universe) imminent, when in the course of that dissolu-
is

tion, the Elements both gross and subtle (Bhutas and Tan-
mdtras) are annihilated, when \ikdras (Evolutes ofPrakrti)
beginning with Mahat and ending with Visesa are destroyed,
when the Pratisahcara (Re-absorption and dissolution) caused

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

Prasamyama) after the end of Kalpa. Thus the element Prthvi is swallowed
up by water as it (Prthvi) loses its peculiar characteristic viz. smell. The
processmay be indicated thus :

The Element Prthvi Waref Fire Wind Ether (Akasa)

Bhutadi Buddhi Mahat Guna-samya (equilibrium of Gunas, Sattva,
Rajas and Tamas) or Prakrti.
3.4.3.8-19 1009

by its own characteristic natu re has begun to function, the waters

at the very outset swallow Gandha (smell) the quality of Earth.
Thereafter, the Earth from which the quality of smell has
been taken away, becomes fit for destruction.

8-9. When the Gandha (smell, the subtle essence of the

earth) is destroyed, the Earth transforms itself into the state of
Water. Waters then permeate everything and move about
here and there. Rasa (taste), the quality of the waters, gets
merged with Joytis (the fiery element).
10. Along with the destruction of Rasatanmdtra (the
subtle element of rasa) waters become destroyed. When the
Rasa is taken away by the fierce fiery element, waters assume
the state of Jyotis (the element called Fire).
11. When the water is swallowed, Tejas (fiery ele-
ment) looks around on all sides. Then Agni (The Fiery ele-
ment) pervading everywhere evaporates that water.
12-13. Then this entire universe is gradually filled with
flames. Then the flames spread on all sides, above and below,
Vayu wind element) swallows up Rupa (colour of'form)
(the
the luminous quality of Jyotis. It then gets merged therein like
the flame of lamp in the gust of wind.
14 When Rupalanmdtra (form of colour, the essential
quality of Fire) is element calms down
destroyed the fiery
bereft of its quality of colour. The great element Vayu then
blows off and destroys Tejas (the fiery element).
15-16. When the world has become devoid of light,
when Tejas has merged into and has become identified with
Vayu, Vayu resorts to its root cause with which it has connec-
tion, below and
on all sides. AkdSa (Ether) swallows
Spars'a (the quality of touch) ,
the quality of Vayu.
17-19. Then Vayu calms down and the Ether remains
behind bare, possessing no form, no colour, no taste, no touch
and no smell.
Filling up every thing with sounds, that great (element)
shines. When that becomes dissolved, only the Ether charateris-
ed by sound remains behind. Its subtle essence, the Sabda-
Tanmdtra then covers the entire Ether and stands by. There
the Bhiitddt (the Cosmic Ego — Ahamkara) swallows the quality
sabda .
 '

1010 Brahmanda Purana

20-22. All the Bhutas (Elements) and the Indriyas (Sense-

Organs) become merged into Bhutddi simultaneously. This
Bhutddi is of the nature otAbhim&na (or Ahamkara — Cosmic Ego).
It is remembered as being of the nature of Tamos quality.
The principle Mahat characterised by Buddhi (Cosmic
intellect) Mahan (Mahat) should be known
swallows Bhutddi.
as Atman. Those who ponder over. reality call it by the follow-
ing synonyms viz. Sarhkalpa (Conception), Vyavasdya (Resolu-
tion, determination), Buddhi (Intellect), Manas (Mind), Linga
(Emblem), Mahan (Great) and Aksara (Imperishable).
23-24. When the Bhutas merged into Gunasamya
get
(equilibrium of Gunas), the Mahat also becomes dissolved
and Gunasamya (the equilibrium of three Gunas) abides within
its Self. The causes of all Bhutas get dissolved in the cause
of Prasamyama (complete restraint).

Thus there is the restraint (and Re-absorption) of the

Tattvas (Principles) along with their causes.

25-26. This Tattvaprasarhyama (Re-absorption of the

Principles), O Brahmanas, is remembered as being recurrent.
It is repeated often.
Dharma (virtue), Adharma (sin), Tapas ('penance), J nana
(knowledge), Subha (auspiciousness) Satydnrte (Truth and
falsehood), the states of being up or beneath, happiness and
sorrow, pleasure and displeasure — all these current in the
worldly existence are remembered as of the nature of Gunas.

27. The auspiciousness and inauspiciousness of men of

knowledge devoid of (adherence to) the Organs ofSense — all
their merits and sins get merged into Prakrti .

28-30. The merits and demerits of the living beings that

have been stabilised in Prakrti , are declared to be congeni-

tal to the embodied beings. The same merits and evils in dif-

ferent situations join the soul and bodies. Virtue and Sin, are
merely the two qualities of creatures. They flourish through
their causes along with the creatures as though through the
state of being the effect.

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

.3.4.3.31-40 101 I

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

presided over by the Ksetrajfia (individual soul) get dissolved
at the time of Primary Creation, Secondary Creation and
worldly existence and the creatures come into contact with or
get separated from each other or move about here and there due
to their own respective causes.
These Vrttis (functions — causes of activity) are threefold
according as they are ofthe nature of Sattva, Rajas and Tamas.
They function on being presided over and activised by Pumsa.
The Sattva is of the nature of attaining the Upper
part and Tamas is ofthe nature of (falling off) to the lower
part. The activiser of the two, in the middle is Rajas which
moves about itself repeatedly.
Thus they function as the three qualities of the mind.
35. In all the among all living beings, all
worlds,
activities are begun by human beings through their reliance
1
on Avidya. But that should not be pursued by one who possesses
knowledge of reality.
36. These three courses of expedients are remembered
as inauspicious and sinful by nature. When overwhelmed with
Tamas, the creature does not get at the true state of affairs.

37-38. By not perceiving the reality, he under-goes

bondage in different ways. He is bound by the PrSkrta Bandha
(Bondage of Prakrti), by Vaikarika Bandha (Bondage of its
evolutes) and the third bondage through Daksinas* On
being bound thus the creature turns round and round (in
worldly existence). Thus these three bondages caused by
ignorance have been recounted.
39-40. The following are the defects of the mind viz.

(false) what is transient; perception

perception of eternity in

of happiness in what is misery, the knowledge that what is not

one's own is one’s own and the decisive knowledge that what
is not pure is pure. Those who have these mental defects do

1. VV. 35-53 describe the nature of Ignorance (Ajhana). It causes

three types of bondages (VV. 37-38), creates different defects such as, Raga
(Attachment), Dvesa (Hatred in the mind (VV. 39-46) and leads to hell
and birth in lower species.
* Technical name in Sailkhya System Tor the 3rd Bandha (Bondage)
1012 Brahmanda Purana

have the defects of knowledge through misapprehension. If

Rdga (attachment) and DveSa (hatred) recede, that is cited as

true knowledge.
41. Ajndna (ignorance) is the cause of Tamas and Rajas.
It has two-fold Karmans (i.e. the auspicious and inau-
spicious) as its result. The resumption of the physical body
once again is the result of Karman — Thus great misery begins
to function.

42. Trsd (Desire) is born of ears, eyes, skin, tongue

and nose. This is the cause of rebirth. It is produced through
Karma (results of the acts done).
43. A man with a desire is said to be a Bala (child i.e.

immature). As a committed by himself

result of actions the-
individual soul moves round and round there itself like the oil-

pressing machine.
44. Hence, it is taught that Ajndna (ignorance) is the
root cause of all calamities and misfortunes. Coming to a
decisive conclusion that it is the sole enemy, one shall endeavour
to active knowledge.

45. Through perfect knowledge, becomes ready to

one
renounce everything. Through renunciation and sacrifice the
intellect becomes detached. Through detachment, one becomes
pure. Having become pure one is liberated through Sattva
quality.

46. Henceforth, 1 shall recount Rdga (attachment) that

destroys living beings. In regard to one who has not
controlled himself, the contact with the sensual objects brings
about intense attachment.
47-48. What is desirable and undesirable that which is

liked or disliked thatwhich causes unhappiness, pleasure, dis-

pleasure, affliction etc., excessive distress on account of the
onset of misery and recollection of (previously experienced)
happiness — all these constitute sensual attachment. This is

remembered as the cause of re-birth in the material world in

the case of everyone beginning with Brahma and ending with

immobile beings.

49-50. This has Ajndna as the precondition. Hence,

one should avoid ignorance. If any one does not accept
3.4.3.51-60 1013

the words of sages as authority, nor values good manners and

breeding as practised by wise men, if any one is opposed to the
discipline of four castes and stages of life and if one is

antagonistic towards wise men and scriptural injunctions —

that is the path leading to hell, — that is the cause of birth in
the lower species of animals. ...

51-52. Birth among the lower creatures-is spoken ofby

good people as the cause of the place of torment and torture
of three kinds.
There is obstacle everywhere in regard to the cause and
object of knowledge in the six types of Tiryagyoni (animal
creations). Anaiivarya (absence of divine or controlling power)
is remembered as the obstacle.

53-55. Thus in the case of living beings and others, the

TSmasi Vrtti (base predication) is four-fold (?). The mind is

solely dependent on the intrinsic strength ofits Sattva because

it is observed to reveal itself in accordance with the Sattva.

Tattvas can be comprehended only after viewing them,

in accordance with reality. The multiplicity of Salivas (?
living beings) and Ksetrajhas (individual souls) is termed Nanartha-
Darsana (vision of different objects). The observation of multi-
plicity is Juana (knowledge). Toga is said to have come out of
Juana. Bondage is for him who is bound by it and salvation is

for him who is free from it.

56-57. When the Samsdra (cycle of worldly existence

recedes, one becomes free from the Linga (subtle psychic body)
and gets released.
(?) Devoid of Sambandha (contact) and Caitanya (con-
sciousness), he remains within his own Even while
self.

remaining within his own self, he is contaminated by what is

called diversity and multiplicity.
Thus the characteristic feature of Juana and Moksa is

succinctly recounted.
58-60. That Moksa (salvation) is said to be three-fold
by persons who see the reality.
The first one is the Separation due to Ajhdna. In the
second one, the Salvation is on account of Raga-Surnksayu-
(destruction of intimate attachment). The third one is due
1014 Brahmanda Purana

to Trsn&ksaya (destruction of thirst i.e. intense attachment).

The cause of Salvation has thus been explained. Kaivalya
•(Absolution) is due to Lingabhdva (Absence of the minute
body called and through Kaivalya there is Nira-
Lingasarira)
njana (pure and unsullied state), and through the unsullied
nature one becomes pure. There is no other leader ( Neta ).
Henceforth, I shall mention Vairdgya (absence of attachment) by
exposing their blemishes. 1

61-62. With respect to the fivefold sense-objects whether

divine or human, one should pursue an attitude of non-hatred
(apradvesa) as well as of non- attachment (anabhisvanga) due to
observation of defects and blemishes.
One should avoid completely, distress, pleasure and sorrow.
After adopting Vairdgya (absence of attachment) in this way,
the embodied being should be free from the feeling ofminc-ncss
(to objects in the external world).

63-65. One should ponder over, by means of intellect.

Thus: "This world is not eternal; it is misery (incarnate).
Thereafter, by resorting more to the Sattva guna he should
sanctify his manner of carrying out his activities. Only a person
who has completely kept under his control all his passionate
attachments becomes capable of observing defects and
blemishes entirely.

Then at the time of departure (death)

1

,
the U$md
(bodily becomes
heat) virulent on account of DaSds
(humours of the body in disorderly state (produced occasion-
ally by causes dependent on particular circumstances. Urged
by a violent gust of wind in the body, it pervades the whole
and obstructs the blemishes:
66. Due to the chilliness, the virulently excited Vdyu
(Life-breath) pierces the Centres of Pranas (vital airs) and
cuts off vulnerable parts of the body and rises up.
67-69. It is the breath stationed abodes of in the
vital airs of all living beings. By contraction, the Juana becomes
covered up and the activities also are enshrouded. The Jiva,
having the navel as its stable seat, is induced by its own actions

1. VV. 61-72 teach how to cultivate Vairagya (non-attachment).

3.4.3.70-75 1015

committed before. It then dislodges the Prims from the

eight limbs and upsets their activities. In the end, abandoning
the body, it ceases to have breathing activity. Being abandoned
by the vital airs thus, the person is called Dead.

70. (Defective) Just as, in this world, during a dream

it is observed that the individual is being led here and there.
It is gratifying to one who is subjected to it but actually
there no other leader*.
71-72. The third viz. the elimination of thirst or
covetousness is spoken as the characteristic of Liberation . It is

the observation of defects in five objects of sensual pleasures

such sound and others.
as Absence of hatred, absence of
intense attachment, avoidance ofpleasure and agony (about
objects of sensual pleasures) — these are the desolations of
eight-fold Prakrtis ( Primary essences which evolved the whole
visible world.)

73. It should be known that these Prakrtis are the eight

causes mentioned before in due order. They are those beginning
with Avyakta the Unmanifest one) and ending with Bhutas
(Elements) evolved out of Prakrti.

74**. A Sisfa (or a wise man) is one who does not come
into clash with the scriptural injunctions. He is endowed with
the disciplinary conventions and consists of different
castesand stages oflife. The characteristic of the observance
of the Varnas and Asramas is that it causes the attainment of
godly abodes.

75. The eight abodes of gods are those beginning

with that ofBrahma and ending with Pisaca. The supernatural
powers beginning with Anima (State ofbeing very minute) are
the causes characterised as eight.

*70b is obscure, Va. P. 102.92 corresponding verse reads :

ranjanarti tadvadheyas tu vettd netd it a vidyate

'one who derives diversion in killing it (the glow-worm) ceases to be a

leader.'
**As Sastra virodhinah is in plural, so yukta and Sif(a should also be in

plural number.
 1016 Brahmangla Parana

76-80a. (These divine powers called Animd etc.) are

seen as the cause in the unobstructed objects of the sense
characterised by Sound etc. These eight forms evolved by
Prakrti become attached to Kselrajfias (individual souls) in due
order in the forms of Gunas.'
Those who are endowed with eyes can see the cloud
separately during the rainy season. In the same way the Siddhas
(persons with spiritual attainments) see the Jivas with their
divine vision, even as they take food and drinks, enter
different wombs and run about in a definite order (in various
directions such as) along the sides, above or below.

The same individual Soul is mentioned by means of four

different worlds that are synonyms and so have the same
connotations viz. Jiva, Prana Liriga and Karan a. ,

8 Ob -81. This is of the nature and magnitude of Vyakta

and Avyakta. It enjoys everything entirely ending with Avyakta
and Anugraha* (? Blessing) presided over by Ksetrajna. After
realizing this and becoming pure, he is liberated through
knowledge (Jfiana.)
82-84a. When the truth is realized, the principle that is

lost comes out clearly. But in the different bodies that have
completely ceased to exist, the Karana (i.e. Individual Soul)
differs from Avyakta and Jndnin (one with knowledge). One
who is completely liberated from the body in the form of
Gunas as well as Prana etc. does not take up another body,
just as the sprout (never comes out) when the seed is burnt.

84b-87. A JiiinT (one endowed with knowledge) has

the mind and body not conversant with the entire Universe.
Due to knowledge, he js enlightened of the four Dasds
(situations, conditions). He recedes when stationed in Prakrti
(i.e. natural posture).
They say that Prakrti is real truth. Vikdra (Evolute) is

called unreal.

1. W. 76-95 give a desultory treatment of Ksetra and Ksetrajna. In

the course of discussion, various terms e.g. Avyakta ,
Karana ,
Aksara Purusa,
Sadbhava , Asadbhava and others are explained.

• Va. P. 102.81a reads avyaktantagrhita 'ending with Avyakta'

 ,

3.4.3.88-95 1017

Asadbh&va (State ofbeing non-existent) should be known

usAnrta (unreal). Sadbhdva (state ofbeing existent) is called
Satya (truth or reality). This Satya (Brahman) is without name
and form. They Call Ksetrajna as one with name and form. He
is called Ksetrajna because he knows the Ksetra (field or his
body). Since Ksetrajna passes on towards the Ksetra, it is said
to be Subha (auspicious).
88. (?) Ksetrajna is remembered. Hence it is mentioned
as Ksetra by those who know it. Ksetra is seen to be without
intelligence, but Ksetrjha is always endowed with consciousness
and intelligence.
89. Those who are conversant with Ksetra know it as
Ksetra because of its impurity, defilement, destruction, Karana
(cause) Ksatatrdna (protection form wounds or loss), Bhojyatva

(worthy of being enjoyed), Visayatva (being the object of

Senses).

90. All the objects beginning with Mahat and ending

with Visesa , possess and they are characterised
variety of form
by Vikdra (change, evolute). Hencetheyare VHaksana (peculiar).
Hence, verily, the Aksara (imperishable) approaches the
Ksara (perishable).

91. It is called Ksara for the reason that it wastes away

along with the Vikdra (change ofform).
92. It is called Ksetra because it saves the person from
worldly existence and hells. It is also called so as it saves from
misery.

93. Sukha (happiness) and Duhkha (sorrow) are called

Bhojya (that which can be enjoyed) because of Ahambhava
(Egotism). It is Visaya(ob')Qci) since it is Acetana (non-sent ient).
That which has the opposite qualities is remembered as
Vibhu.

94. It is called Aksara for the following reasons too —

na ksiyate (It is not wasted), na ksarati (It does not perish).
It does not spread from Vikdra. It is not diminished (Aksina).

95. It is called Purusa because it has within the (subtle)

body. It is called Purusa also because it has Pura i.e. the body
as the place of resort.
 —

1018 Brahmanda Purana

96.
* (?) 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. There is no

sin** in him.

98-100. Due he is not a Drsya (a perceivable

to his purity,
object). Due to his state of being the Seer, he is of impartial
vision. Due to his buddhi (consciousness of being the Self) it

is never deficient. It is spontaneous (without any cause or

external stimulant. One does not lose sense (or err), by thinking
through inference, what could be grasped only by imagination.
When one perceives the knower of the nature of Direct Vision,
with all the object quiescent (Sdntartha) which cannot be
specifically pointed out among the DrSyas, and Adrsyas (Visible
and Invisible), then it is difficult to hold. It is excellent.
T h e knower cannot be seen as separate entirely.
101. The 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. Whether the Atman is one

1

, other than existent

or non-existent, (whether) it is here or elsewhere, (whether)
it is one, it is separate, (whether) it is Ksetrajna or it is Purusa,
whether it is Soul, or devoid ofSoul, whether it is sentient or
non-sentient, whether doer or non-doer, whether it is the
it is

enjoyer or one being enjoyed (object of enjoyment) that being

is the Unsullied Ksetrajna. After attaining it, they do not return
(to Samsara). It cannot be expressed inwords because of the
impossibility of its being described. It cannot be grasped by

•Va P. 102.118 reads :

purusam kathayasva'tha katham tajjnair vibhasyate

'Describe the Purusa' (If requested thus) how he will be described by
those who have realized him.'
** 'alias' (in alias fasmin na vidyalt' is emended as 'amhas'.

V. VV. 102-108 discuss the nature of Atman.

3.4.3.106-1 13 1019

means of arguments and reasoning processes. It is undefinable

because it cannot be thought of or warded entirely. The
truth and reality cannot be expressed by means of words}
it cannot be attained even by the mind.
106-108. There is neither expressibility nor non-
expressibility (in words) in regard to Ksetrajna , which is

devoid of qualities, is pure, quiescent, unsullied and undi-

minished. It is devoid of both happiness and unhappiness. It

is restrained (?) and tranquil. It is Niratmaka (? It has no

other Atman These are Samhara (withdrawal) and
for itself).
Vlstara (expansion). They are becoming manifest and unmani-
fest. Everything presided over by Ksetrajna stands manifest,
when created; 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 Adhiffkana
(Sub-stratum ?). Their mutual contact is known as being
brought about by Sddharmya and Vaidharmya (similarity and
dissimilarity. The Sarhyoga (contact) of the great Purusa is

proclaimed as beginningless.
110. As long as the period of Primary and Secondary
creations lasts, the Universe continues to exist. At the outset,
it restrains (?) everything and functions consciously for the
sake of Purusa.

This (? Prakrti) is the cause of creation and

111-113.
annihilation or it is caused by Tsvara. It has neither beginning
nor end. It approaches the universe frightening it arrogantly.
Thus, the third creation of Prakrti characterised by
causation been recounted.
has One is liberated after under-
standing the ultimate period.
Thus the three types ofdissolutions have been recounted
to you 'by me in detail and in the proper order.
What else shall I begin ?
 '

chapter four
Re-creation of the Cosmic Egg

The Sages Said *

The great narrative recounted by you has been

1-4.

heard. The highly wonderful activities of the subjects along

with the Manus, of the Devas along with the Sages, of the
Manes, Gandharvas and Bhutas (goblins, spirits), of the ghosts,
serpents and demons, of the Daityas, Danavas, birds and
Yaksas have been recounted by you. Different kinds of
religious rites have been discussed by you. The stories arc of
diverse features. The excellent narrative of births recounted
by you in charming and polished words, has rendered great
pleasure to our minds and ears, O Sauti. It delights us like
nectar.
5. After duly honouring and propitiating Suta, the great
sages engaged in Sattra asked him again about the process of
creative function :
—
6-8a. "
How does the process of creation begin to proceed
once again, O Suta, the highly intelligent one, when all
bonds have been destroyed, when there is equilibrium of
Gunas, when everything is enveloped in darkness and Tamas,
when the Vikiras (evolutes) have not been discharged, w'hen
the Atman abides in the unmanifest one, w'hen the creative
Brahma has not been started along with the objects
activity by
worthy of being enjoyed, how does creation start. Tell us
this even as we ask".

1. In the previous two 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 Purana.
Now the author explains how the creation of universe takes place after
the world-destruction.
The importance of this chapter is due to the fact that it forms the
concluding chapter of the Brahmanda Purana and as such it contains the
Phalatruti, genealogy of teachers who handed down the text of this Purana.
2. The speech of the sages shows that they have heard practically all

topics contained in the Purana. They have duly honoured him probably
in a concluding ceremony. But they w'ish to hear one point viz how the
world is re-created after destruction.
3.4.4.8-19 1021

8b-9a. On being asked thus, Lomaharsaria began to

explain the process of creation once again.
9b- 1 1 . "In this connection I shall make known to you
it

how the creative activity takes place. It should be known that

it is as it had been before.
Understand it succinctly. Inference should on the
be
basis of what is seen. I shall mention the arguments and
reasons.
The Unmanifest one (the Brahman) deep and impene-
is

trable. It is inaccessible. It is thiat from which the words recede,

along with the mind after failing to reach it.

12. The Guna (i.e. three Gunas taken collectively as one

in combination with the Vikaras (evolutes) remains in the
equilibrium. Pradhana stands by in a state wherein it has the
same Dharmas or attributes.
13-14. The Dharma and Adharma (merits and demerits
or sins) of all merged in the Unmanifest
living beings always get
one. Their Dharma (Merit) which is solely ofthe nature of
Sattva becomes sattled in Sattvaguna. Adharma (Sin) which
is solely of the nature of Tamas becomes set up in Tamas
Guna. These two abide by the Gunasamya (Equilibrium of the
Gunas) without a division.
15. All the activity ofthe Pradhana takes effect through
Buddhi (the principle Mahat). The Ksetrajfia presides over
those Gunas without Buddhi in between.

Thus it again attains them through Abhimana

16-19.
(identity by means of concepts) When it becomes necessary .

to function, the relationship of Bhojya (One worthy of being

enjoyed) and Bhoktrtva (the state of being the enjoyer) of the

two principles the Ksetra and Ksetrajfia attains them. There-
fore the unmanifest one of the nature of Guna remains in

equilibrium and on being presided over by Ksetrajfia attains

Vaisamya (upsetting of the equilibrium).' Then the Vyakta

(Manifest one) resorts to both, Ksetra and Ksetrajfia.

1. VV. 16-33 describe how the world evolves through the disequili-
brium of Gunas and how this original balance of Gunas (Gupa-samya) is

disturbed.
1022 Brahmanda Purana'

The Sattva (Guna) presided over by Ksetrajna produces

the Vikdras (evolutes) beginning with Mahat and ending with.
Viiesa (particulars viz. bhutas etc.) all together numbering;
twentyfour.
20. (?) As the Ksetrajna Pradhdna ,
and Purusa begin to
function, Adideva (the primordial Lord) is for blessing Pra-
dhana, they say.

21-23. (Defective Text). Both of them are remembered,

as subtleand beginningless. Rather they are worthy of being
produced. They have bcginningless mutual connection. Every-
thing is joined to Ksetrajna without reference to Buddhi (?).
Both of them stand by without Pratyaya (reliance) and not in
vain ( Amogha *) like the water and fish.

When they begin to function at the outset everything

takes own course. The ignorant one (Prakrti etc.)
its function,
through the Gunas named Rajas, Sattva and Tamas.

24. means of medicines named

By Gunas, a man.
becomes subdued by Rajas at the time of activity. He attains
the state of Mahat, Bhutddi, Visesa and the sense-organs.

25. If a man is of truthful conception and meditation, if

he meditates on the San-Nimittaka (the Existent one, the Cause),

to him Rajas, Sattva, Tamas and the Avyakta are of mutually
different Dharmas (Attributes).

26. People have recourse to the water** in the middle

of Ksetra (field), entirely at the beginning and at the end***(?)
Abhimdnins (those who regard objects as referring to their own
selves) are born with readily achieved instruments of activity.
27-28. All the Sattvas (? beings) take recourse (to their
births) from the Avyakta at the outset itself. All those (living

•Better 'anadyani' 'beginningless' as in Va. P. 193.23.

• •This is obviously corrupt, as water is irrelevant here. Va. P. 103.27

(a corresponding verse) reads :

***Kfctra-tajjiias tu sarvasah

ksttra-tajjnah— 'the knowers of ksetra' (body) i.e. ksetrajnaht

(individual soul)
"ksetrajnas are ever produced both at the beginning and at the end".
 .

3.4.4.29-36 1023

beings) who had been Sadhakas (spiritual aspirants) or Asadha-

kas and have become (non-quiescent along with positions and
opportunities take up activities and are born again and
again.

29. Dharma and Adharma are solely of the nature of

•quality ofeach other. They give rise to each other through boons
or blessings.

30. For the sake of a similar creation*, the JIva (Indivi-

dual Soul) undergoes a change at the beginning of creation.
The Gunas (qualities) cling on to him. Hence that appeals to
him
31. On being created again and again, the Gunas have
recourse to only those activities which they had had in the
previous creation.
32. Violent or Non-violent, gentle or cruel, righteous or
sinful, true or false— all these have recourse to him on being
evolved by him. Hence that appeals to him.

33. The and diversity in the great BKutas"

multiplicity
(Elements) in the sense-objects and in physical forms as well as
the separation of living beings — all these take place through
the Gunas.

34. Thus the Re-creation has been succinctly recounted

to you by me. I shall recount the origin of Brahma also very
1

briefly.

35. From that Avyaktay the cause, the eternal one of the
nature of Sat and Asat (the Existent and non-existent)
Mahesvara is born through Pradhana and Purusa.
Having the appellation 'Brahma', he becomes the
36.

evolver. He creates the worlds once again of the nature of

Abhimana ( Referringall objects to the Self) and Guna (Sattva
etc.)

*Su vas-lulya -prasrstyatha In Bd. P. Is obscure. Va. P. 103.31 (a corres-

ponding verse) reads :

sarve lulyah prasrsfartham «A11 are equal for the purpose of creation'.
1. VV. 34-38 describe the same bringing in Puranic deities
Mahesvara, Brahma.
Here ends the discourse by Suta.
1024 Brahmanda Purana

37. The Ahamkara (Cosmic Ego) is born of Mahat

(Cosmic Intellect) and the Bhutas (elements) are born ofit.
The Bhutas and the Indriyas (Sense-organs) are born simulta-
neously from the Atman.
38.
1
The different living beings are born from the Bhutas
(elements). It is thus that the creation begins to function.
The details thereofhave already been recounted to you
in accordance with my understanding in the manner in which
it has been heard by me. Let it be retained in memory in the

manner it has been recounted to you before."

39. On hearing thus about the origin of the worlds,

their stability and their dissolution, the ascetics of the Naimisa
foresthad their Avabhrtha (Valedictory bath) in the Sattra and
became sanctified. The sages then attained the holy world (the
heavens)
40. In the same manner you also worship duly Devatas
etc., take and become
the valedictory bath after the sacrifice
pure. At the end of life be contented (that you have done your
duty), abandon bodies, attain the rrieritorions world and
rejoice thus.
4 1. These Naimiseyas (sages of the Naimisa forest), all

those who performed Sattra, saw and touched (? all holy

objects) and went to heaven after taking the Avabhrtha bath.

42. In the same manner, O Brahmanas, you too, after

performing various Yajnas shall go at the end of your life,

O excellent Brahmanas, to Svarga (heaven).

43. Prakriya is the first section where the story is taken

up. (The other sections are) Anusanga9 Upodghata and Upascahhdra?
8
44-46. It was thus that Lord Vayu, engaged in the
welfare of worlds, recounted this Purana consisting of four

1. The sattra (sacrificial session) concluded with the conclusion of the

Purana. Just as the Naimisaranya sages took the Valedictory bath
{ avabhrtha snana) and went to heaven, the later audience of the Purana is

exhorted to take such a bath and go to heaven.

2. Review of the main sections of the Purana.
3. Vayu seems to be a member of the audience when the Purana was
narrated in the Naimisaranya sattra.
 .

3.4.4.47-57 1025

sections and honoured by the world. O excellent sages, he

recounted it to the sages after attending the Sattra in the
Naimisa forest.
understanding this creation of Pradhdnq
After perfectly ,

caused also by Isvara, along with the origin and dissolution of

living beings the intelligent person will have no occasion
overwhelmed He
1

to be by delusion. will readily achieve this

G race
47-48. The scholarly Brahmana who listens to or recites
or teaches this ancient Itihasa, rejoices in the regions of Mahen-
dra for eternal years. After attaining Sayujya (absorption,
identification) with Brahma he rejoices along with Brahma.
49. One who celebrates and proclaims the glory and
reputation ofthe renowned noble-souled Prajapatis and lords of
the Earths, attains finalemancip at ion.
50-53a. This Purana is recounted by Krsna Dvaipaya'na,
the expounder of Brahman. It is conducive to wealth, fame and
longevity. It is meritorious. It is equal in extent and value to
the Vedas.
He who proclaims and celebrates the glory of the lords of
Manvantaras as well as that of the Devatas and Sages
of abundance of wealth and splendour, becomes rid of all sins.
He shall attain great merit.
The scholar who always recites this on every holy occasion
shakes offall sins. After attaining Soarga (heaven) he becomes
capable of final emancipation.
53b-55. If anyone recites a section of this (Purana)
during a Sraddha rite to the Brahmanas, it passes on to the
Pitrs bestowing everything desirable and everlasting benefits.
This is calledPurana because it is ancient and still living
(Purd Anati). He who knows the etymological meaning of this
word gets released from all sins.

So also, in the case of men of three Varnas who study

this Itihasa.
56-57. Ifany one, after listening to this Purana, directs
his mind towards righteous activities, he rejoices in heaven

I. VV. 46-57 give the Pkala-lrtdi (merit accruing from hearing the

Purana.
1026 Brahmanda Purana

as many thousand crores of years as there are hair-pores over

his body. After attaining absorption in the Brahman, he rejoices
along with the gods.
58. This S&stra (scripture) is meritorious, sacred and
renowned. It removes all sins. Brahma handed over this
1

Purana to Matarisvan (the wind god).

59. This was acquired from him by Usanas. Brhaspati
got it from him (Usanas). Thereafter, Brhaspati narrated it to
Savitr (sun-god).
60. Savitr recounted it to Mrtyu; Mrtyu to Indra;
Indra to Vasistha and he recounted it to Sarasvata.
61. Sarasvata imparted it toTridhaman; Tridhaman to
/ _ / _
Saradvan; Saradvan to Trivista and he handed it over to
Antariksa.
62. Antariksa recounted it to Carsin and he to Tray-
yaruna. Dhananjaya got it from Trayyaruna. He handed it over
to Krtaiijaya.

63. Trnanjaya got it from Krtanjaya and he imparted it

to Bharadvaja. Bharadvaja recounted it to Gautama. He gave

it to Niryantara.

64. Niryantara taught it to Vajasrava; he gave it to

Somasusma and he handed it over to Trnabindu.
65. Trnabindu recounted it to Daksa. Daksa recounted
it to Sakti. Parasara who was in the womb heard this from
Sakti.
Jatukarnya heard
66. Holy lord this from Parasara.
Dvaipayana heard this from him. O excellent Brahmanas, it
has been then acquired by me from Dvaipayana.

67. This has been narrated to my son of unmeasured

intellect. This is the enumerative statement of all Gurus
beginning with Brahma. It has been cited.
68-70. Gurus (Spiritual preceptors) are to be earnestly
bowed to by learned men. This Purana is conducive to wealth,
renown and long-life. It is secred and capable of accomplishing

1. The genealogy of teachers who handed down the Purana unto

Sauti, the son of S u ta - This list is longer than the one given in

Introduction.
3.4.4.71-73 1027

all objects. It is destructive of sins. It should be listened to

1

along with Brahmanas. This sacred excellent Purana should not

be given to the impure and unclean, to the sinner and faithless.
It should not be given to a student unless he has served and
studied for at least a year. It should not be given to the unlet-
tered or to one who is antagonistic. It should not be given to
one who is not like one's own son.
71-73. With great mental purity, I bow down to the
primordial Brahma/ the great lord, the most excellent of all

excellent ones, the bestower of boons. He is established in

Satyaloka. He is of the nature of Yajna. He is the lord of

Devas and the creator of people. They say that the Avyakta (the
unmanifest) is his source of origin and that this Kala (Time)
and Gati (Movement) is his manifest body. Vahni (fire) is his
mouth, the Sun and the Moon are his eyes, the quarters his
ears. Vayu (the Wind god) is his vital breath. His words are

Vedas; the firmament his body, the Earth his feet and the
•stars the pores ofhis hairs. The entire sky constitutes his

head and all lores and Upanisads constitute his tail.

1. Usual qualifications of the listener to the Purana. These are

-common to all holy scriptures.
2. The usual concluding solutation lo the Primordial Purusa.
LALITA MAH ATM YA
 CHAPTER FIVE
Agastya s Pilgrimage to sacred places: Manifestation of Visnu

Obeisance to Sri Gancsa : The episode of goddess Sri

Lalita now being commenced V
is

1. Obeisance unto you, O sole mother of the Universe,

the mother who has four arms, is adorned with the digit of the
moon (on her forehead), whose breasts are plump and full, who
has been rendered red by the red saffron and who holds a white
lotus, a sugarcane, a noose, a goad, flowers and arrows in the
hands. w

2. Let the eternal Reality, a beautiful female Deity oi

lovely form, be gracious for our welfare for ever— the Deity
from whom learned men acquire the third Purusdrtha viz.

K&ma i.e. all their desires and whose splendour

supreme. is

3-4. The divine sage named Agastya, who had mastered

the Vedas and Vedarigas, who was conversant with the
essence of (the established doctrines) of all schools of philosophy
(Darianas) and
whose soul experienced the joy of Bliss of
Brahman, moved round pilgrim-spots and shrines of wonderful
miracles, mountains, forests, important (sacred) rivers and all
countries.
5. In those different places, hesawall creatures enveloped
in the darkness of ignorance and devoted to the satisfaction of
the urges of hunger a nd sexual desire. Hence, he thought wor-
riedly about them.
6. Even as he was pondering over thus in the course of
his travel round the Earth, he happened to reach the excellent
2
and highly meritorious city of Kancl.

1. As stated in Introduction SrT Lalitopakhyana is an Appendix — an

apocryphal part— of the Brahmanda Purana (Bd. P.) It starts with a fresh
set of Mangalacarana verses — a prayer of Sri Lalita, the main divinity of this

Upakhydna and has a different set of interlocutors viz. Sage Agastya and
Hayagriva (a partial incarnation of god Visnu as another sage).
2. Conjeveram, 43 miles SW of Madras. The eastern portion of the
town is Vismi-KahcT and the western is Siva-Kanci. The chief deity of Siva-
1032 Brahntanda Purana

There the wise sage worshipped Siva installed in

7.

the shrine of Ekamra, the lord ofVarana Saila as well as god-

dess KamaksI, the destroyer of sins and defects of the Kali
Age.
Janardana (god Visnu) was delighted by the long-
8.

term penance of the intelligent sage who constantly engaged

himself in deep thoughts for the welfare of the world and
who melted with pity (for the world).
9-10. Assumingthe Hayagrlva (Horse-headed) form the
lord manifested himself in front of the sage. The person of the
Lord was constituted ofpure cit (consciousness), with his arms
brightly shining with a conch, a discus, a rosary of beads and
a book. It filled the entire universe with its lustre of immeasur-
able brilliance.
11. On seeing him, the sage was filled with delight.
He frequently bowed down with great humility and eulogised
the lord ofthe universe.
12. Then the lord ofthe universe said, "1 am pleased
with your penance. O excellent Brahmana, welfare unto you.
Choose your boon."
13-14. Asked thus by the lord, the excellent sage said —
"O Lord, ifyou are delighted with me, it behoves you to tell
me how and by what means can the ignorant and vulgar
creatures get released".
On being asked by the Brahmana thus, Janardana the lord
of Devas said :

15-17. "This same question was put to me formerly by

Siva. The same question was asked thereafter by god Brahma.
Then it was put by Durvasas as subsequently by you. Let my
advice and directive be popularised among the people of all

worlds by the noble-souled persons like you, the teachers of

all living beings. This is my boon.
18. I am the prime cause ofliving beings, the original
creator and the lord. I am the cause of creation, sustenance
and dissolution of everything.

Kanci is Siva called Ekamranatha and his consort is Karaak?i. The story
seems to have a Oravidian background as Kanci and the south appear now
and then.
Lalita -mahitmya 5.19-27 1033

19-22. I am Trimurti (the Trinity). 1 transcend the

three Gunas. I am devoid of Gunas as well as am the substra-
tum of Gunas. I sport as 1 wish. I am the soul of all living
beings. I am ofthe nature Even asof Pradhana and Purusa.
I, 0 Brahmana, continued the assumption of the Cosmic form
it was split into forms namely Pradhana and Purusa. My form
as Pradhana is of the nature of all Gunas and the worlds.
The other form which is beyond all Gunas, is the Great
one. It is greater than the greatest. On knowing these two
aspects of those two forms thus, one is liberated from
Sarhsara.
23. At the end when the effects of evil actions perish
on account of austerities continued for a long time as well as
through Tanias' and Niyamas* (Restraints and holy observances)
and Tyagas (renunciation ofthings), Salvation is immediately
attained.
24. endowed with Gunas is attained
That form which is

by means ofidentitv with these Gunas. The other one which is

the Cosmic form is acquired as a result of good actions and
their enjoyment.
25. What is obtained by good actions is obtained by
renunciation and generosity too. Of those two, O ascetic, Tyaga
(renunciation and generosity) is very difficult to be practised
by all.

26. The means that is easy of access and free from loss

and decay is that based on Sat and Asat (Good and evil)

Karmans.
27. The Jfiina (knowledge) that is acquired by means of
the Guna present in one's own self, whether it is Sat or Asat and
by means of unity of souls, bestows all Siddhis.

1. The moral observances viz. Non-violence, Truth, Non-stealing,

Celibacy, Possession-lessness. Some Smrtis enumerate ten Tanias. Tanias are
obligatory.
2. The restraints, Yogasutra II. 32 enumerate the following : Sauca
(cleanliness), santosa (contentment), tapas (austerities), svadhyiya (study
of the Vedas) and livara-Prayidhdna (complete submission to God), as
Niyamas. There is variation both in the number and restraints under
• Niyamas'.cf.KP. II. 11-20-29.
1034 Erahmanda Purana

28. Merely by meditating on that form, the sins and

evils of those men who commit heinous crimes and those who
are outside the pale of three Varnas, turn into meritorious
deeds.
There is no doubt indeed that those who worship
29.
the supreme Sakti (power) in accordance with the injunctions
or otherwise are liberated souls. They (do not suffer due) to
worldly existence.
30. By worshipping and propitiating her (the ParaSakti)
and means of the power of meditation and Yogic
a so by
practice, Lord Siva became the leader of all Siddhas and also
became the lord, half of whose body has the female Sakti form.
31-34. Other Devas too with god Brahma (the lotus-
born lord) as their leader have become Siddhas due to the
power ofmeditation on her.
Hence, in regard to the entire world, nowhere can there
be a simultaneous attainment of worldly enjoyment and salva-
tion without the propitiation of Goddess Tripura.
You shall attain liberation by keeping your mind and
vital air fixed in her, by performing worship unto her, by
directing all desires unto her and by performing all holy rites

with the soul identified with her.

This esoteric doctrine has been recounted, 0 excellent
sage, byme, because I have been pleased with your penance.
Further, it is recounted with a desire for the welfare of all.
May Devas, sages, Siddhas, human beings and others
attain Siddhi (spiritual achievement) greater than the
greatest, by acquiring (this doctrine) through your lotus-
like mouth".
35. On hearing these words of Hayagrlva, the lord wield-
ing Sarnga bow, (sage Agastya) bowed down to him and
spoke these words to Visnu (slayer of Madhu).

36. "O Lord ! It behoves you to recount to me of what

sort is that form that has been mentioned by you before, what
is its power and of what'type are its sports.

Hayagriva said :

37. This divine sage Hayagriva is another partial (in-

Lalita-mihatmya 5.38 6.6 1035

carnation) ofmine. Whatever you wish to hear he deserves to

relate to you."
38. After saying this and commanding sage Hayagriva
(like-wise) Hari, the lord of the universe, vanished in front of

the pot-born sage Agastya.

39. Thereafter, ascetic Agastya who was struck with
wonder and whose hair were standing on their end (due to
surprise and emotion) went back to his Asrama (hermitage)
along with sage Hayagriva.

CHAPTER SIX

A Dialogue between Agastya and Hayagriva : The Nature of

Violence , etc.

1. Then Agastya made Hayanana (Hayagriva) sit on a

wonderful seat and approaching him, spoke these words:

2. "O holy lord conversant with all religious activities,

the most excellent one among those who know all logically
established doctrines (siddhdntas) , seeing people like you is a

contributory cause for the prosperity ofthe world.

3. Mention in details to us all these things, namely — the

manifestation ofthe great goddess, her other forms and the
most important ones ofher sporting activities and pastimes."

Hayagriva said :

4-5. (TheGoddess) is beginningless. She is the support

of everything. Sat and Karmans are her forms. She can be
perceived only through and vidyas
meditation. Meditation
(lores) are her limbs Heart is her base. She becomes manifest
on attaining the oneness of souls on the ground of continued
performance of holy rites.
6. At the outset, Sakti manifested herself through the
profound meditation ofgod Brahma. That Sakti is wellknown
by the name of Prakrti. She is the bestower of Siddhi desired,
by the Devas.
1036 Brahnumda Parana

7-9. The second form appeared when the churning for

the sake of Nectar was being carried That form fascinated

out.
Sarva (Siva). cannot be It comprehended by the mind or
expressed through words. On seeing it, even Isa (god Siva)
became charmed and enchanted although he is omniscient.
When prohibited by her, he left offParvatl all of a sudden and
he indulged in sexual intercourse with her (i.e. MohinI).

He begot ofher (the son) Sasta, the suppressor of Asuras.

Agastya said :

10. Alas, how was it that the chastiser of the god of

Love, the lord of all Bhutas (goblins and living beings),
the lord who has all the senses under his control, was enchant-
ed and fascinated by the goddess (MohinI) and how he
procreated a son ?

Hayagriva said

11. Formerly, the overlord of the city of immortal

ones, the lord endowed with prosperity and glory of victory,
(ruled over and) protected the three worlds including
Devas, Asuras and human beings.

12. Mounting on his lordly elephant that was like the

peak of Kailasa, he moved about in all worlds (duly)
honoured and respected by everyone. Knowing that he (Indra)
was elated, the immutable lord of BhavanT called Durvasas and
sent him to his ( I ndra's) presence.

13. The sage Durvasa assumed the guise of an insane

person. He wore a piece of and held a
skin of an antelope
staff in his hand. His body was rendered greyish on account of
dust. He walked along the path of Vidyadharas (i.e. the sky).

14. meantime a certain Vidyadhara

In the lady of very
beautiful form came in front of him by chance.
15. After propitiating the great Ambika by
goddess
means penance for a long
of a duration, she became delighted
in her mind on receiving a garland handed over to her by
the goddess.

1. VV. 11-31 describe sage Durvasa's curse to Indra for his arrogance.
Lalita -mahatmya 6.16-28 1037

16. On seeing that Fawn-eyed lady, the leading sage

•iked : "Where are you going, O timorous lady ? Whence was
this got by you ?"

17. bowing down to the noble-souled sage, she

After
said humbly — "It
has been given, OBrahmana, by the goddess
who was pleased with my long-term penance."
18. On hearing her words, he asked for that excellent
garland. She became delighted on being requested thus and
immediately she gave it to the noblc-soulcd sage.

19. Saying, "lam delighted and contented", he quickly

Received it with both the hands. He then placed it on his own
with devotion and very gladly spoke to her.
20-21. "What is not accessible to Brahma and others has
been fortunately obtained by me. Let your devotion to the
lotus-like feet of the goddess be splendid and profound. You
will have a splendid form and figure, O gentle lady, you may
go happily."
Becoming satisfied, bowed down her head
she before him
•nd went away in the manner she had come.
22-24. After sending her oft* he once again resumed his

walk along the path of Vidyadharas (i.e. firmament). He took

up a lute from the hands of Vidyadhara girl. He took divine
a

garlands, unguents and ornaments (from other Vidyadhara

gfcU). He wore them at some places while he held them up at
4ther places. (He burst out) singing in some places and was
laughing at other places.
Thus sporting about as he pleased, the sage went to the
place where Purandara (Indra) was present. The sage handed
over the garland kept in his hands to Sakra (Indra).
25. The lord of the Devas took the garland and placed
on the shoulder of the
it elephant. The elephant took it and
threw it on the ground.
26-28. On seeing the garlanddown on to the
hurled
ground, the ascetic spoke angrily— "The garland handed over
to you by me was not worn on the head by you. It has
• been slighted and dishonoured by you who have become arrog-
ant on account ofthe lordship of the three worlds. Indeed, what
b worn by the great goddess is invariably honoured and
1038 Brahmanda Purana

worshipped by Brahma and others. The entire world ruled

over by you including Devas, Asuras and human beings shall
become ugly and devoid of splendour on account of my curse."
29. After cursing him thus, although he was honoured
and worshipped by Indra who became humble, the sage,
O Brahmana, went on silently remembering the future duties.
30. Thereafter his (Indra's) glory of victory went over to
Bali the Daitya, NityasrI (the eternal glory) passed on to
Vasudeva the eternal Purusa.
3 1. Indra went back to his city accompanied by all

Devas. He lost all his splendour and magnificence. With a

dejected mind, the lord of Devas thought about his state.

32. Seeing ill omens in the city of the immortal ones, he

sent for Brhaspati and spoke these words:
1

33. "O holy lord, conversant with all holy rites, efficient
one with the knowledge of the affairs of the three units of
time (i.e. past, present and future), inauspicious omens, which
were never seen before, are being observed.
34. What will be the effects of these ? What is the
remedy ?"

On hearing these words ofDevendra, Brhaspati in reply

uttered these words splendid and associated with piety and of
meaningful purpose.
35. "No (committed by man, O king, can perish
action
even in hundred crores of Kalpas unless atonement is performed
or the resul A is experienced."

'•
Indra said

36."Ofwhat nature is Karman (Action) ? Of what

nature is atonement ? O holy Brahmana, wish to hear every- I

thing. Explain to me in detail."

Brhaspati said :

37. Five types of actions committed by a king, they say,

constitute a sin, viz. : (violence) killing, stealing, drinking and
sexual intercourse with other women.

1. VV. 32ff give a discussion between Indra and Brhaspati regarding

the nature of Karma. The nature of violence (Hirnsa) is discussed in this
chapter.
 )

Lalita-m&hitmya 6.38-46 1039

38-39. Brahmanas, Ksatriyas, Vaisyas and Sudras, the

quadrupeds such as cows, horses, asses and camels, oviparous
beings, aquatic beings, animals of the lowest strata and the
boneless creatures (i.e. reptiles), these are in this order, ten
thousand, thousand, hundred, ten, ten, ten, five, three, one and
half in number.*
40. In the matter mentioned, one can point out sin in
the case of Brahmanas, Ksatriyas, Vaisyas and women. Expia-
tion is for the father, mother, preceptor, master and sons.**
41. A sin committed at the behest of a preceptor is signi-
ficant when the command is disregarded*** (transgressed).
A king may kill one Brahmana for the purpose of support-
ing ten Brahmanas.
42. Or a Brahmana shall kill a Brahmana for the
purpose of supporting a hundred Brahmanas.
One shall punish a Vaisya for the sake of five theologians
or philosophers.
43. For the sake often Vaisyas, one shall punish one or
(more) Vaisyas. Similarly, for the sake ofa hundred Vaisyas
one shall punish one Brahmana.
44. For the sake ofa thousand Sudras, one shall punish
a Brahmana; for the sake of hundred and fifty Sudras, one
•hall punish one Sudra.
45. One shall eschew three-fourths (of property)
for the sake of kinsmen and friends : half for the sake of wives
and sons and nothing for the sake of oneself.

46. If a person kills a Brahmana or a Ksatriya or a

VaiSya or a cow or a horse or anything else in case he or it

*idaiti in V. 39 is meaningless. The other (N) edition reads :

dnupurvydd agham bhavet / 2.39

'The sin will accrue in the aforesaid order'.
• *Two crucial misprint* have rendered the verse absurd. In 40A
instead of pdparn (adiset) read 'padam* (ddiiet meaning 'one-fourth of
atonement should be prescribed for Brahmana etc.'
40b. (Putranam) caiva nifkrtih is obscure.
N. reads naiva nifkrtih , 'There is no expiation at all in the case of etc.
***N. 2.40 read* atdhakam for arthakam
'The sin is half in transgressing the preceptor's order*.
1040 Brahmanda Parana

were to attack him with an intention of killing him, he is not

affected by its sinful effects.

47. The sin in killing and the merit in saving the

following, O excellent one among the Suras, increases ten times
the preceding one in the case of each succeeding one — one's
own wife, and kinsman.
son, brother
48. Good men say that the atonement for the slaughter
ofthe king, the Brahmana proficient in the Vedas, a pious
man practising penance and holy rites, and one who is conver-
sant with the Vedas as well as Vedanta is once, twice, fifty
times and ten thousand times.
49. Ifways and means of protecting them are provided
for and liberal gifts are distributed among them, they say that
the merits gradually increase in the case of succeeding one
as mentioned before, in the case of visiting or bowing down
to them or serving people similar to them (the result is also
similar).
50. For the sake of gods and Brahmanas, the king shall
always kill lions, tigers and other animals that cause harm to
1

the people.

51. In cases of emergency, even for one's own sake,

one may kill and eat animals fit for sacrifice.

52. One shall not cook food solely for one’s own sake.
One shall not cook animals solely for one's own sake. By
cooking for the sake of gods and Brahmanas, one is not affect-
ed by sins.

53-54. Formerly, goddess Maya with an inclination

for enlivening the universe created Devas, Asuras and
human beings as well as fourteen types of animals for the
sake ofprotecting them. After prescribing Yajnas and injunc-
tions regarding them she spoke to them.
55-56. "O men, perform sacrifices unto Devas with
these animals in accordance with these injunctions. Those who
make sacrificial offerings become sanctified and nourished by
the Yajnas. He who does not continue this regular system and

1. W. 50-7a state circumstances under which violence to life is

condonablc.
Lalita -mahatmya 6.57-67 1041

routine thus evolved, shall become indigent and worthy of

being cast into hell in the course of every birth.
57. For the sake of gods and manes, for guests and
preceptors as well as on the arrival of a great man, a twice-
born person may kill animals worthy ofbeing used for sacrifice.

58. Ifin an emergency meat of

a Brahmana eats the
an animal worthy ofbeing sacrificed, he is not blameworthy
or sinful. Rites ordained should be performed and activities
forbidden should be avoided.
59. Formerly, there was a great sacrifice unto the
Devas performed by Yuvanasva. There was dispute and
quarrel among the Devas (when each said), "This is mine",
"This mine".
is

60. Thereupon, Brahma, the grand-father of all the

worlds, divided the animals and human beings and allotted
them to Devas severally.
61. Thereat, the great Sakti assisted by the groups of
Bhutas (goblins) became furious. Then Brahma equipped with
tactful policies, said to her.

62. On seeing (the goddess) appearing in front, Brahma

became afraid of the goblins. Fie bowed down with palms
joined in reverence and repeatedly said "Be pleased". He
then continued:
63. "Since you have appeared in front of me, I am con-
tented and blessed. All these activities auspicious as well as
inauspicious have been created by you.

64. Srutis and Smrtis have been composed byyou alone.

It is you alone that all the subsidiary sacrifices in a
by
great Kratu have been arranged and ordained but through
me.
65. May all those animals, O great goddess, allotted
severally to theDevas be your own. Let them be for the satis-

faction of Bhutas (goblins, and other living beings)."

66. After saying this, Pitamaha (god Brahma) vanished

from their presence. He performed great Kratus in accordance
with the injunction laid down by her.
67. He performed the sacrifice for the great Sakti after
killing animals fit for sacrifice. The different divisions ofthe
 *

1042 Brahmanda Purana

same are not recounted here because they have been mention-
ed in the Vedas.
68. Excepting a Brahmana the women and the Sudras
may accept meat. In cases of emergency even a Brahmana may
consume it with the permission of the preceptor.
69. (The Mantras to be uttered)
"This Pinda (mass of flesh) originates from Siva. It has
very much attained the state ofSiva. Understand, O sacrificial

animal, you are not Aiiva (inauspicious). You are Sacchiva

(good and auspicious).
70. maker of the entire universe, its source of
Isa is the
origin and dissolution. Since Rudra is superior to the universe,
you, O sacrificial animal, are Rudra".
71. One is not smeared with sins and defects if one
slaughters a horse, cow, elephant, camel, buffalo etc. (by
uttering this Mantra) whether it is for his own sake or for the
sake of others. .

72-73. (Similarly, one is not defiled by killing) serpents,

mice, hogs and scorpions causing harm to our domestic life.

This is something (like a sacrifice) in the case of those who

carry on a house-holder's life and who desire the benefits of a

holy rite. In the case of others who have achieved the power
of great meditation and will and whose splendour is very
auspicious, it shall bestow the benefit of jjapurta (sacrifice

and charitable activities).

What they wish for can be achieved by means of Japas,

Homos, Arcands (worships) and other things.

CHAPTER SEVEN
The Sins of Tit eft and Drinking
Indra said :

1. "O holy lord, the characteristic of violence has been

entirely recounted. What is the characteristic feature of stealth?
Tell me in detail".

*N. continues the 2nd chapter. Hence the 1st verse here is 2.70 in N.
Our text teems to have deleted N. 2.77 and 79.
Lalita -muhutmya 7.2-10 1043

Brhaspati said :

2-3. "Killing of animal kind is a greater sin than ordi-

nary sins. A sin still greater than this is the murder of one who
has sought shelter and has trusted you. Even if one kills
(a member of) the lowest and the last of all castes, although
he may be a great sinner but has trusted (himself to you)
•one then incurs a sin greater than Brahmana slaughter. One
has nomeans of atonement for the same sin.
4. There is no expiation at all for the sin of stealing
wealth and property of a poor man, of a person who has
earned it with very great hardship, ofa man who has realized
Brahman and ofa person who has a large family consisting of
his wife and children and who wishes to sustain himself
with it.

5. The theft of the property ofa person who has trusted

you is a greater sin. One should never steal the wealth of a
poor man whether he has trusted you or not.
6. Therefore, one who unhesitatingly kills the thief of
gold, gems a.nd jewels of twice-born ones and deities (in

temples) acquires the fruit ofa horse-sacrifice.

7. On account of theft (in regard to the property)
•cfthe preceptor, deity, Brahmana, one's own friend, son and
others, the sin accruing in this order is ten times the preceding
one.
8. The person who steals wealth from a Candala, a
Sudra, a Vaisya, a Ksatriya and a Brahmana is defiled by sins
ten times more dreadful in each case than the previous one.

The story of Kirdta Dvijavarman

9. In this context they cite the following traditional

legend. It is a greater secret than all other secrets. It is destruc-
tive of all sins.

10. Formerly, there was born in the city ofKanci a thief

named Vajra. All the people in that beautiful excellent city were
endowed with riches. All of them were happy persons

1. The story illustrates how the fruit i.e. merit of good actions from
theft of property it distributed among the parties concerned.
 . .

1044 Brahmanda Purana

devoid of They had perfect control over their sense-

illness.

organs. They were endowed with gracious sympathy (for

others)
11. In this city flourishing exceedingly with all sorts of
riches, that thief starting with a small amount
and proceeding
ahead little by little amassed a great deal of money.

12-13. He dug a pit in thejungle and greedily deposited

wealth therein. A certain Kirata (forester) saw him hiding
it. In the middle of night, when he (Vajra) had gone far

away, the Kirata came there and removed one-tenth of

stolen wealth without being noticed by Vajra. He went along
his way bearing the burden of firewood.
14. Vajra who was covetous ofwealth covered the pit
with a rock and filled it with mud and sand with great labour.
Thereafter, he went back to the city.

15. Getting more and more wealth, he thus deposited it

under the ground. After reaching home; the delighted Kirata

said to* his wife.
16. "As I was going about gathering firewood, O timo-
/Tbus woman, this wealth was acquired by me at a lonely place
/ on the way. O lady seeking wealth, keep this safe."
I 17. On hearing it, she took wealth and placed it

within. Thinking about various things she spoke thus to her

husband
18. The Brahmana who passes by my house everyday
saw me and said :
— "Ere long you will be very fortunate".
19. If one (you) were amidst the women of the first

four castes one would rather be a king's beloved. But LaksmI,

the goddess ofwealth, does not stay for a long time amongst
Bhillas, Kiratas and Candalas as well as in the family of a

Sailusa (Musician, actor, da ncer) . This is due to the curse of

sage Valmlki.
20. Still in the case of one blessed by merits, the cause
ofgrcat fortune, his statement can never be in vain, as seen
before.
21. Or, only that wealth which is acquired with very-

great difficulty by means of one's own efforts stays with one-

for a long time. All else goes away in course of time.
 .

Lulitu - mahatmya 7.22-33 1045

22. One should utilize for sacred activities that wealth

which comes to him by chance. Hence build and dig splendid
tanks, wells etc. with this amount."
23-24. On hearing these words of hers, urged by his own
future fortune, he looked for a level ground with plenty of
water in different localities.

.Afterwards, he built a tank with perennial supply ofwater

in the eastern region. The water was from impurities and
free
the tank was one that could be completed only by spending a
big amount ofwealth.
25. When the entire wealth was spent on workmen and
the artisans and he still saw the work incomplete, he became
worried and anxious.
26-28. (He thought thus) — " Unknown to him shall I

follow that thief named Vajra. Indeed much wealth has been kept
under the ground by him. Little by little I shall ultimately
remove much wealth". After mentally deciding thus, he follow-
ed him without being observed by him. Fetching wealth in that
manner he completedthe bund with that (money). In the middle
(of the tank) there was the palatialtemple of lord Sarngin
(Visnu) surrounded by water (constructed by h m ) i

29. That tank became a very splendid and huge reser-

voir ofwater that never dried up. In the middle of the bund,
he built a big shrine of Sankara.
30. The had been infested with many wild
forest that
beasts was denuded. Thereby he prepared many excellent fields
of very great value.

31-33. The fields were divided. Some were dedicated to

He invited
the Deities and others were donated to Brahmanas.
many Brahmanas of whom the leader wasDevavrata. He made
them pleased by means of gold and clothes and spoke these
words :

"Where (i.e. what a lot of difference there is) am a I

Kirata named VTradatta selling firewood ? Where is the con-

struction of the great bund ? Where is the building up of a
great shrine ? Where is the allotment of fields and abodes of
Brahmanas ? It was only due to your kindness, O excellent
Brahmanas that everything has been achieved."
1046 Brahmanda Purana

34-37. Accepting that offer, the Brahmanas, the leader

of whom was Devavrata, who became contented, named that
Kirata as Dvijavarma. Those noble-souled Brahmanas of
great prowess named his wife Silavati. For the sake of protecting
them, the Kirata of great self-control took up his residence
there itself along with his wife and Kinsmen.

Delighting all Brahmanas, he named the city Deva-

ratapura after the name of the priest.

38-39. Thereafter, falling within the power of the pass-

age ofTime, Dvijavarma died and the messengers of Yama,
Brahma, Visnu and Rudra assembled there. A war broke out
amid them, and it could be compared only to the war
between Devas and Asuras. In the meantime sage Narada
came there and said :

40-41. "Do not fight among yourselves. Listen to my

-words. It was by means of theft that this Kirata constructed
the Bund sometime back. He shall be transformed to a gaseous
state and move about alone till the death of the owner of
•wealth (i.e. Vajra). As for him (i.e. Vajra) since he has taken
away wealth from many (he too shall move about in a gaseous
state) until all ofthem die."

42. On hearing the words ofNarada, all the messengers

went back. Dvijavarma assumed a gaseous state and moved
about in space for a' period of twelve years.

43. The sage said to his wife — "You have not committed
any defect or sin. With the meritorious acts committed by you,
go to the region of Brahma from this world."

44. On seeing her husband transformed to a gaseous

state she did not relish the idea ofgoing to) the abode of
Brahma. Attaining the state ofcomplete indifference to worldly
affairs, she spoke thus to the sage.

45-46. " I shall never go to the abode of Brahma without

my husband. I husband regains
shall stay here itself till my
his body. Thereafter, I shall pursue the same goal as my
husband. Or, is there a ny act of atonement and expiation
to be performed by me or by hina ?"
Lalita -mahatmya 7 .41-59 1047

47-50. On hearing words thus the ascetic was

her
pleased and he said : "Your body that is capable of experien-
cing joy and sorrow can perform rites too. An atonement can
be had through my influence. 1 shall mention it to you. Before
taking any food one must have his holy dip in the great Tirtha

everyday. After devotedly worshipping Siva along withAmbika

he must meditate Mahesana (god
on Siva) in-his heart and
then repeat the Mantra called Satarudra Matiu.' (In the course
of this period) he shall have only roots, fruits and bulbous roots
for food. By repeating this Mantra one thousand and eight
times even the slayer of a Brahmana becomes liberated from
sins. There no doubt
is at all that he will be liberated from all

other sins as wel L"

5 1. After commanding her thus the ascetic imparted
Rudradhyaya to her. After blessing that woman thus, he
vanished there itself.

52. For the sake of doing something pleasing to her

husband, she performed rites of meditation and the repeti-
tion ofthe great Mantras. Liberated from the sin of theft, he
regained his physical body.
53-55. Thereafter, the thief met with his- named Vajra
death. Others too to whom the wealth stolen by him belonged
passed away A Yama called them together and said thus — :

"Sin has been committed by you. Luckily some meritori-

ous deeds also have been performed. What is the fruit that you
wish to experience First of the auspicious activities ?

56. On hearing his words thus, Vajra and others said: —

"At the outset the fruit of meritorious deeds shall be
enjoyed. Afterwards that ofthe sins shall be experienced."
57-59. Yama said once again. All of you go to
heaven immediately, on the strength of this (meritorious deed
of Dvijavarma) along with your wives, sons and friends." They
got into an excellent aerial chariot with Dvijavarma as their
leader and guide. Endowed with the relevant benefits, they
went speedily to heaven.

1. Name of a celebrated hymn in Vaj. Sarhhita XVI. 1-66. But how-

was the Kirata lady regarded eligible for repeating Vedic Mantras ?
1048 Brahmanda Purana

Accompanied by his wife Dvijavarma passed beyond all

worlds and attained Ganapatya (the state of being the
commander of the Ganas-Attendants of Siva). Even today he
rejoices in Kailasa."

Indra said :

60. O highly intelligent one, mention the divisions and

the comparative merits of construction of bunds and other
meritorious deeds. It is conducive to the increase ofmerit."

Brhaspati said :

61-62. "Dvijavarma ofgreat reputation (attained every-

thing) after acquiring half of the meritorious deeds. Vajra
acquired a halfofthe remainder. Others were endowed with a

fu rther moiety of what remained.

still

Action is committed by one in four ways — by the mind,

by the speech, by the casual movement of the body and by the
wilful activity of the These perish due to the expiatory
body.
rites performed by the very same parts of the body.

Indra said :

"What is the nature of Asava ?

63. (Liquor). What is

its defect ? What is its merit ? What type of cooked food is

defective ? Mention this in detail to me."

1

Brhaspati said :

64. The different types of intoxicating beverages are as

follows : Paiffika (made from flour or rice), Talaja (from the
date palm) Kaira (coconut palm -juice), Mddhuka (made from
honey or Madhuka flowers), Gudasambhava (prepared from
molasses). In regard to sinful nature the later ones mentioned
above are half as dreadful as the earlier ones.
65. Asava can be used as a beverage by the three castes
beginning with the Ksatriyas. Excepting a Brahmana lady,

1. Liquor-drinking is a great sin (Mahapapa). The remaining

chapter deals incidently with different types of wines in ancient India, the
permission to non-Brahmin men and women to drink and strict prohibition
for Brahmanas even while worshipping ’Mothers' ( Afafr-goddesses).
La lita -mahatmya 7.66-75 1049

all women can drink liquors beginning with the third one
i.e. Kaira (coconut palm juice, and prepared from honey and
molasses).
66-67. A widow, a virgin and a woman in her monthly
period shall avoid drinking liquor. If a woman drinks liquor
out of covetousness and not in the company of her husband,
she is called UnmadinI (a mad woman). One should avoid
her like a Candala woman.
68. The ratio of drinking liquors in the case of four
castes beginning with the Brahmanas shall be ten to eight or
six to four. In the case ofwomen it shall be half of the above.
If they drink in the company of their husbands it shall be
one-fourth of the above.
69-71. After drinking liquor out of delusion, a Brah-
ma na should perform Krcchracandrayana expiation. Or he shall
repeat Gayatrl Mantra Mantra
or Jatavcdasa ten thousand
times. If a man repeats Ambikahrdaya Mantra he shall
become pure. A Ksatriya among the three castes shall be
purified by repeating those Mantras half the number of times.
In the case of women the number of repetitions shall be one-
fourth or they can get same done through Brahmanas.
the
One should repeat the Mantras a thousand times under water
and become purified thereby.
72. LaksmI, Sarasvatl, GaurT, Candika, Tripura, Ambika
Vaisnavl, Bhairavl, Kali and MahendrI are the Mothers.
73. There are other Sakti goddesses. In worshipping
them the liquor prepared from honey is approved of. A
Brahmana who has mastered the Vedarigas shall perform
worship without wine.
Those who are unattached to worldly objects attain
74.

the greatest goal through their power (i.e. the power of

Mothers). They shall eat only what is dedicated and offered
to them first. Without thinking about other deities they must
be meditated upon. They must identify themselves with
M others.
75. This remembrance of the fact ofthe supreme power
(para-Sakti) is prescribed as the expiation for all sins com-
mitted cither knowingly or unknowingly.
1050 Brahmanda Purana

76. The base fellow who drinks liquor without worship-

ping Para Sakti shall stay in hell called Raurava for a

period calculated at the rate of a year for every drop so-

consumed.
77. He who drinks liquor with a desire for enjoying
pleasures is men. Excepting a
the vilest of fall from preci-
pitous rock or immolation into the fire, there is no other means
of atonement for him.
78-79. A Brahmana should not drink liquor out of
delusion or for the sake of friendship or because of passionate
addiction.
A Brahmana shall be purified of sinful defects due
to the blessings of great men, by repentance of one's own
action, by worshipping Parasakti, by the observance of Yamas'
and Niya mas, by means of Krcchracandrdyana expiatory rites

calculated on the basis of the number of days (on which the

sin is committed). If the sin is committed consciously the
expiation shall be twice as much.

CHAPTER EIGHT*
Narration of sexual Crimes.

Indru said :

1. What is Agamyugamana ? (carnally approaching a

forbidden woman). What is its defect ? What is the means of

expiation ? O noble sage, it behoves you to explain this in

detail to me.

Brhaspati said :

2. One's own mother, sister, wife of the preceptor and

the wife of one's maternal uncle — if one carnally approaches
any ofthese, there is no means ofexpiation (for this sin).

This is chapter 3 inN.

Lalita-mahatmya 8.3-12 1051

3. The sin in carnally approaching one’s sister is the

same as in the case of contact with one's mother. The same is

the result in contacting the wife of the preceptor. And the pre-
ceptors are of various types.

4. Beginning with Brahmopadesu (i.e. imparting the

Gayatrl Mantra) and ending with (the exposition) of the Vedanta
philosophy, if everything is taught by one person alone, he is

called Maftazu.ru (Great preceptor).

5. I i Brahmopadefa is imparted by one and the Vedas

•
_
and Sastras are imparted by another or a number of other
persons, the former should be known as Acarya and each of
the latter a DeSika.

6. If one carnally approaches the Guru's wife, it is the

ruin ofhis soul. Ifthe wife of Acarya is defiled, one should
perform Krcchra and Atikrcchra rites for twelve years, each of
them lasting for six years.

7-8. If a beloved of the maternal uncle is approached,

one should perform Krcchra rite for six years. If a Brahmana
approaches a young woman ofhis own caste, he should observe
fast for three nights and perform a hundred Prandyamas. If the

woman of his caste is a harlot he becomes pure (by observing

fast) for three nights.*

9-10. (He becomes pure) in five days after the contact

with a Ksatriya woman and in seven days after the contact
with a Vai£ya woman. If one approaches any of the women
of oilmongers, Kiratas, fishermen, labourers etc., the purity can
be regained in twelve days or by worshipping Dhardiakti (the
Sakti of Brahmana approaches
Earth). If a a Sudra or a

Gandala woman by mistake, he can become pure in a year.

11. Dasi (a slave, harlot) is of four types : DevadasI,

BrahmadasI, Svatantra** (independent) and Sudradasika.
The first two are on a par with a Ksatriya woman.
12. The other woman is equal to a prostitute and the
next one like a woman of the lowest caste. If a Brahmana, out

* N. reads dviratrat 'for two nights.'

**(svadasT— 'personal Dasi' in N.
1052 Brahmanda Puratta

ofdelusion approaches his woman-slave, he shall acquire sin

in the matter under reference.

13-14. Ifany one indulges in sexual contact with his
own wife during the period of menstruation, he should perform
the Prajapatya rite. If she is another man's wife, the observance
of the rite shall be twice as much. If she is a Ksatriya woman,
it shall be four times as much. If she is a Vaisya woman, it shall
be eight times. If she is a Sudra woman, it shall be sixteen
times as much. Ifshe is of a mixed caste, it (the expiation)
shall be thirtytwo times. If she is a harlot, the expiation is

the same as in the case ofa Sudra woman.

15. Ifa person, out ofdelusion, desires to cohabit with
his wife during her monthly course, become purified he shall

(after the act) only by taking bath, wearing new clothes and
performing expiatory rites mentioned before.
16. After fasting for the remaining part of the day, he
should take bath and perform religious rites. In the
case of sexual contact with other women also, everything
should be performed similarly.
17. Ifa person cohabits with a virgin without the legiti-

mate marital rites, but with the permission of her parents, he

shall become purified by observing fast for three nights. Further,
he must marry only that girl.
18. If any one cohabits with a virgin given in marriage
to another, he becomes purified after a quarter of the day.* If

anyone carnally approaches a virgin with the permission of her

parents he becomes purified in halfa day.**
19. Ifa person with the knowledge of his parents co-
habits with a girl for a month even when she is a virgin, he

•The Text N. shows that our text has mixed up some lines. The N. text
reads differently :

Ka/iyaganra pitroranujfiayd sardham tridineua j viiudhyati

'A person going to a girl given to another but with the permission of
the parents, becomes purified in three days'.
**In N. this line is preceded by the line :

ekena am jhatvd
sarigal yo'nyasmai pratiyacchati
The person who has full knowledge that his daughter goes with a
-certain person and still gives her in marriage to another should be known as
.a Vrsala (Sudra) and be excommunicated in all religious rites.'
Lalita-mahatmya 8.20-32 1053

should be known as a vrsala (Sudra) excommunicated in all

religious rites.*

20. If a woman is married by one but another man

cohabits with her with the knowledge of the parents, and if

the second man dies, the woman does not become a widow. She
can go over to the first man.
21. But she must get blessings of Brahmanas and
perform marital rites. Rites of renunciation* (?) should be
performed. So also the rites laid down in Srutis, Smrtis etc.

22. Ifa woman is at first married to a person but she

is given to another by her father on the death of that man,
•lie then becomes a mere tool in l he hands of that man desirous
Ofenjoyment of pleasures. She is not worthy of taking part in
any holy rite.
23. The entire universe and consisting of the mobile
immobile beings, beginning with Brahma and ending with an
ant, is said to be evolved out of the five elements and is endow-
ed with four instincts.

24-27. They (the instincts) are concerned with food,

copulation, sleep and fear. They exist forever. (Partially defec-
tive text). Without food the creature cannot exist but food
incites passion. Hence, passion is difficult to avoid, in the case
of living beings. The creator of the universe made it in the

forms of man and woman and through Cupid (God of love

and passion) caused the activity of the nature of creation,
sustenance and destruction. If Cupid is active, the whole
universe is active and if he recedes it gets dissolved.

Listen, I shall now mention the secret means whereby

those who are not endowed with knowledge and intellect can
attain salvation by means ofactivity alone.
28-32. (Mantra) — "Vasudcva is identical with every
thing. He is the ancient Purusa. This Laksmi is the original
Prakrti, the mother of the entire universe. For the satisfaction
of five elements in each churning sexual intercourse is

being carried out." If the sexual indulgence is after repeating

*N. reads : taya karmani "she should be made to perform rites pres-
cribed in. Srutis and Smrtis.
 "

1054 Brahmanda Purina

this Mantra, both of them become persons of holy rites.

There is no sin in their case.

This is in regard to those who have the power of penance.

In the case of ordinary persons, downfall alone is in store.
Further, this is in the case ofone’s own wife. Since fate is more
powerful than they (?)
If the hearts of both have mutual identity, since the
minds of both melt with devotion to the goddess, there is no
sin in their case too, if the act is not committed on prohibited
days.

33-34. ( Mantra) —"This is A mb a, the mother of the uni-

verse. This man is Sadasiva. For the pleasure of twenty-
five principles, churned now". If the churning is
it is being
carried out with this Mantra, both of them become meritorious
in their deeds, due to the power ofthis Mantra. There is no
sin in their case.

35. Listen to this, O Devendra. This is the greatest

secret. It is the destroyer of all sins simultaneously.
36. One endowed with devotion and faith.
should be
After taking bath he should stand under water. Thereafter, he
shall repeat PahcadaSiksari Mantra a thousand and eight
'

times.

By propitiating parasakti, one gets liberated from all*

37.
sins. Thereby the sins committed in the course of ten million
Kalpas perish. He gets rid of all calamities and obtains alL
ambitions.
Discussion about prohibited things :

Indra requested

38. "O Holy lord, conversant with all holy rites and
pious activities, O holy sage, engaged in the welfare of all living

1. The esoteric fifteen-lettered mantra of Parasakti is: Ha Sa Ka La

Hrirn Ha Sa Ka Ha La Hrim Sa Ka La Hrt.
2. The remaining chapter discusses the last Maliapataka viz associa-
tion with those who have committed one of the Mahapatakas. As in the case
ofincest, Smrtis like Manu XI. 181, Yaj III 261 etc. have prescribed
different penances for such sinners but there is no unanimity among them.
 .

Laliti-muh&tmya 8.39-49 1055

beings, it behoves you to recount the special features of the sin

due to contact

Brhaspati said
j :
1

39. "The sin due to contact is mentioned to be offour

kinds: Kartd (the perpetrator) is the most important one. The
others in due order are Sahakrt (collaborator), Nimitta
(instigator) and Anumatu (abettor) .

40. The sin of these shall be thus: that of the latter is

one-tenth of the preceding one. One's purity is in accordance

with the manner mentioned before.
41-43a. The sin ofthepeople selling the following things
becomes reduced to the tenth from the earlier to the later in
the order in which they are mentioned •

Liquor, the flesh of an animal killed with a poisoned

weapon, gum resin, mushroom, onion, garlic, wrightia

antidysenteria, a gourd called Mahakausltakl, fruit of Momordica

Monadelpha ,
fungus (Mushroom of coloured variety), a drug
called HastinT, a plant called Sisulambika Ficus Reiigiosa, the
egg plant (the fruit of), the clearing nut plant, the wood apple,
jasmine.
43b-45. The sin of taking food supplied by these
people becomes reduced to the tenth from the earlier to the later
in the order in which they are mentioned, viz. : One who sells

(plots or buildings) forming part of a city or a village, the

(implements etc.) ofa Vaisya, the articles presented to prosti-
tutes, a servant, a citizen, a person staying in a remote village,
a person of bad repute, a physician, a forest dweller, a Saivite,
a pimp, a person who sells cooked food, a person who main-
tains himselfby dealing in weapons, a recluse and a person who
censures Vedic conduct oflife.

46-49. one independently takes

If in an edible fried in

oil, one shall point out the sin mentioned therein. He shall
point out that the thing seen by them alone and eaten by
them is free from sin.*

1. VV. 41-45. list the prohibited things for sale.

2. W. 46-59 throw light on complex social situation in ancient

India and the superstition of pollution by sight.
1056 Bruhmundu Purana

If one eats without being seen by others edibles fried

in oiland cooked food belonging to Brahmanas, Ksatriyas,
Vaisyas and Sudras the sin shall be one-fourth (?)
If a Brahmana eats the food prepared by his female slave

and seen by her, the sin is half. If the cooked food is seen by
a Vesya (harlot) the sin is three-fourths. The cooked food of
a cowherd, except the four milk products, shall be on a par
with that ofa Sudra woman. The cooked food prepared in oil

or ghee or mixed with jaggery taken from a Vaisya does not

become denied.
50-52. A
Brahmana woman is on a par with
fallen a

Vaisya woman. There is no harm ifthe food is seen by her. If

a Brahmana eats the food of a Bruoa Brahmana-impostor, ( a

pretender) he shall perform a hundred Pranayamas. Or he

shall repeat Drupaddd Mantra (AV. 6.115.2-3) three times
under water. Or he shall repeat Idarft Visnu etc. (RV. 1-22-17)

or Tryambakam etc. (RV. 7-59-12) underwater. By observing

fast for a night, he shall become free from sin.

53-54. Or he Annasukta or the Mantra

shall repeat the

Bhrgurvai vdruni. (Tait Up. III-l.l) and sprinkle water over

the food repeating the Pavamanika Mantras. He shall then
repeat the verse Brahmdrpanam etc. (Bhagavad GUS IV. 24)
observing holy rites. By observing fast for a night, he shall
become pure.
55. If a woman eats the food of a Bruva etc., she shall
feed Brahmanas for a day. If a Brahmana takes their food in
an emergency, he is not defiled thereby.
56. Ifa person takes food inspired seven times by the
mantra ldarh Visnu etc. (RV. 1-22-17) and meditates over it

with the idea "I am He", he shall not become defiled.

57. Or he shall meditate on Sankara, repeat the Mantra

Tryambakam etc. (RV. 7-59-12) and meditate over it with the
idea "I am He", he does not become defiled.
58-59. O Devendra, to these secret words of
Listen,
mine. One shall meditate upon goddess Para Sakti, repeat Pan-
cadasaksari Mantra and take food after dedicating the same
to her. Ifhe repeats this everyday, that Brahmana will never
have the sin from the defect of food. He need not be afraid
of poverty.
Lalita-mahatmya 8.60 — 9.3 1057

He need not fear sickness nor enemies. If he

60-61.
repeats the Mantra, he shall attain salvation. Everywhere and
at all times he shall meet with auspiciousness.
Thus, O Sakra, the details regarding sins have been
explained to you. So also means of atonement for them. What
else do you wish to hear ?

1.

CHAPTER NINE
Churning of the ocean for Nectar

Indra submitted

O holy lord, conversant with all types of holy duties,

the foremost among those who know the (events of the) three
units of time (i.e. past, present and future); sinful activities

and the means of remedy, thereofhave been perfectly recounted

by you.
2. What is that Karman ofmine, as a result of which
this mishap has befallen me ? x What is the means of atonement
for the same ? Mention this, O most excellent one among tho.se
who speak fluently.

Brhaspati explained :

3. It is traditionally remembered that then* Danu

was born ofDiti and KaSyapa and a daughter called Rupavatl
1. The story of Indra killing liis preceptor TriSiras or ViSvajit on the
suspicion ofhis complicity with Daityas and the consequent pursuit by
Brahma-hatya (the sin ofBrahmana murder) and Lord Naravana’s division,
of Indra's sin of Brahniahatya among women, trees and the earth is found
inMbh. Udyoga 9-3-4; Sdnti 342.32-34 and 41 and Udyoga 9.43 southern
recension and other Puranas.
•Our text reads iato — But
'
N. reads suto 'a son’. Smriah in V. 3a in our
text and suto in N. means both. The texts presume that Danu is the name of
a man and Kasyapa was his father. MM. Adi 65.12 clearly states that
Danu was the daughter of Daksa and she was given in marriage to Ka£yapa.
That is Kasyapa was the husband and not the father nfDanu. Other Puranas
endorse Mbh. If Smxtah in V. 3a is emended as Smrtd the verse means : ’A
beautiful girl remembered by the name Danu was born to Diti and KaSyapa.
 .

1058 Rrahmanda Parana

was also born whom the father (Kasyapa) gave to Dhata (in

marriage)
4. An excessively brilliant son Visvarupa was born to
her. He was always devoted to Narayana. He was a master of
the Vedas and Vcdarigas.
5. Then the lord of Daityas chose the son of Bhrgu
(i.e. Sukra) as his priest. You were appointed here in the
kingdom ofthe Devas as Vasava.
6. Prior to this when you were in Sudharma (the
Assembly Hall of Devas), a certain question was put by you in

the presence of sages.

7. "Which is better, worldly existence or pilgrimage ?

What is its excellence ? Be pleased to bless me with a decisive

answer."
8-9. All ofthem began to answer but before that, as fate

would have it, the following answer was given by me quickly.

"Pilgrimage more excellent than worldly existence.”
is far

On hearing that the sages became furious and cursed me.

10. " Go immediately to Karmabhumi, "Land of holy
rites" i.e. Bharata (India) along with your sons limited in

number due to poverty." On being cursed thus by those infuriat-

ed sages, became dejected.
I entered the city ofKand. I

11-12. On seeing the city devoid of a priest, you became

worried in mind along with the Devas. For the sake of priest-
hood, Visvarupa was respectfully entreated by you. Visvarupa,
the most excellent one among persons engaged in austerities,
the sister’s son of Danavas, became the priest of Devas.
13. The priest of great power of penance did not have
any excessive enmity towards Daityas. At that time the
lord ofDaityas and Vasava became equally powerful.

14. Then once O king, you became very furious and

desired to kill the nephew of the lord of Danavas. With that
desire you hastened to the forest where he was practising
penance.
15-16. He was seated there along with the sages. He
appeared like a mountain with three peaks.* By reciting the

Visvarupa had three heads and was hence called Trisiras.

Zalitd-mahatmya 9.17-27 1059

Vcdic Mantras he caused the quarters to reverberate. He was

completely engrossed in the Bliss of Brahman — you considered
that (killing him) will be for the welfare of all living beings.
With the favour of Isa, all his heads were simultaneously
chopped off by you.
17-18. On acquiring that sin, you were afflicted frequent-
ly. You went to a cave in the Meru and stayed there for many
years. On hearing the words of sages, Brahma came to
know about the death ofhis son. Being distressed due to the
grief over the death of his son, he became angry and cursed
you.
19-20. "Due to my curse may Vasava become immediate-
ly devoid ofsplendour and glory."
Devas then became leaderless and bewildered. They
were harassed by the Daityas. Separated from you and me,
fthey fled to the abode of Brahma. making obeisance to
After
him, they reported him everything that had happened.
21. Thereupon, the self-born lord (god Brahma) began
to ponder over the remedy for that sin. But he was not able to
find any such remedy.
22-24. Thereat, surrounded by the Devas, he approached
Narayana. After bowing down to him and eulogising him the
four-faced Lord submitted to him the relevant facts.

After reflecting very much, the lord of the world (Nara-

yana), withgreat sympathy, split the sin into three parts and
assignedthem to three different places viz. women, Earth and
Trees. He granted boons too to them.
25-26. The boon then granted to the women was in contact
with husbands and acquisition of sons in all seasons (or
menstruation period). That granted to the trees ofevery type,
was the ability to grow once again when cut.

Madhusudana bestowed the boon of ability to fill up

dugout places of the Earth. The sin began to function in them
as menses in the case ofwomen, exudation ofsap in the case of
trees and barren spot with saline soil in the case ofthe Earth.
27. You, Indra came out of that cave and became the
leader ofthe Devas. You acquired the wealth and glory of
kingdom due to the favour of Parmesthin.
 1060 Brahmanda Purana

28-29. Pacified by him, Dhata spoke to J anardana — "My

curse will not be in vain. Let it take effect after the lapse of
some time" (O Hari— N).
On hearing the words of the sage of unmeasured splen-
dour, the lord became delighted. Conversant with the shape
of future events he went away silently.
30. Till this time you were ruling over the three worlds-
and being arrogant on account of your glory and suzerainty,
you caused harm to the Kailasa mountain.
3 1. Sage Durvasa, the holy lord, was sent by the omnis-
cientLord Siva. Desirous of suppressing your haughtiness sage
Durvasa cursed you.
32. The resull of both the curses has been the same. See,
the three worlds have become devoid ofglory and brilliance.

33. Tajfias are not being performed nor Dunas (charitable

gifts) are being distributed. O Vasava, there is neither raffia

(Restraint on the sense-organs) nor Niyama (Holy observance

of vows etc.). Penance and austerities are not found anywhere.

34. All the Brahmanas are devoid of glory and splendour.

Their minds are overpowered by covetousness. They are devoid
of inherent strength and deficient in courage. All of them have
become more or less Atheists.

35. The earth has lost all its essential juice and herbal
products. It is becoming more and more feeble and powerless.
The sun has a dim and grey disc; the moon is bereft ofits
lustre.

36. The fire-god is lacking in lustre, his form being

adversely affected by wind and dust. The spaces of quarters,
are not bright and the sky is not clear.

37. Devas are They appear entirely different.

weak.
The three worlds including mobile and immobile beings are
on the verge of ruin."

Hayagriva said :

"Even as Brhaspati and Mahendra were conversing

38.
thus, Malaka and other great Da it y as attacked Svargaloka
(Heaven).
Lalila - mah&tmya 9.39-50 1061

39. Haughty on account of their physical strength, they

chopped off all trees in the whole of Nandana park. They
hit and beat the gardeners with different weapons.
40. They smashed down the rampart wall and rushed
in the city. They thrashed and tortured the Suras staying
in their palaces.

41. Particularly, they abducted the gem-like (beauti-

ful) celestial Damsels. Thereupon, the Devas who were com-
pletely afflicted cried loudly.

42. On hearing such a noisy tumult. Vasava left his seat

and began fleeing followed by all Devas.
43. After reaching the abode of Brahma, Vrsa (i.e.

Indra) with gloomy face recounted factually the entire activity

of the Daityas.
44. On hearing it, Brahma the creator of the worlds
glanced Harihaya
at (Indra) whose splendour and lustre had
been destroyed and who had been accompanied by all

Devas and said this to them.

45. "O Indra, do seek refuge inMukunda alongwith all

Devas. That destroyer of Daityas will bring about your

welfare."

46. After saying this, Brahma himself, the grandfather

ofthe worlds, went to the ocean of Milk accompanied by him
as well as Devas.
47. Then Brahma and other Devas eulogised Lord
Janardana, the great ruler of the worlds with excellent
words.
48. Then the delighted lord Vasudeva, the eternal lord
who is eager to protect the universe, told Devas.

Sri Bhagavan said :

49. "I shall perfectly bring about an increase in your

case by means of my brilliance alone. What is being suggested
by me may be carried out by you all.

50. Cast down into the ocean of Milk all types of medi-
cinal herbs. Get into an alliance with those Asuras and do
everything in collaboration with them.
 .

1062 Brahmanda Purana

51. Make
Mandara mountain yourchurningrod and
the
1

Vasuki your churning rope. shall stand near to help you,

I O
Suras. May the churning for the Nectar be carried out.

52. Danavas should be addressed in a concilia-

All
tory manner "Of course the benefit (of churning the ocean) is
common to you and to us".
53. All of you will become strong and immortal by
•drinking nectar that jvill come out when the ocean of milk
is being churned.
54. I shall manage everything in such a manner that the
Daityas will only exert themselves but will not get any part of
Nectar".
55-56. All those Suras who were advised thus by
• Srlvasudeva made an alliance with the Daityas of matchless
power.
The Suras and the Asuras brought various kinds of herbs
and cast them into the ocean of Milk. They made the Mandara
mountain which was spotlessly purer than the moon, their
churning rod and Vasuki the churning rope. With very great
effort they began to churn the ocean.
57. The gods were allotted places near the tail of
Vasuki. The sons ofDiti were employed by Sauri (Visnu) at

the portion ofthe head.

Although
58. the Daityas were very powerful, they
became pale and devoid ofbrilliance when their bodies were
scorched and singed by the fiery breaths of that (serpent).
59. The Suras who were pulling at the portion of the tail

were rendered robust and devoid of fatigue through a favour-

able gust of wind induced. by Visnu.
60. In the middle ofthe ocean of Milk, the exceedingly
lustrous lord in the form of primordial Tortoise became the
basis and support ofthe Mandara mountain that was rotating
therein

1. The story of churning the milk-ocean for nectar appears in Mbh.

Adi. 18, VR 1.45, Bh. P. VIII 6,7 and other Puranas all affirming pro-
sura role of Visnu. This Purana is no exception as can be seen from VV.
49r54. The episode reflects against the greatness of Visnu.
Lalita-mahatmya 9.61-71 1063

61. Madhava pulled Vasuki speedily from the midst of

all Devas by assuming a separate form and from the midst of
Daityas by assuming another form.
62-65. In the form of Brahma (KSrrtia— Tortoise, in N)
he supported the mountain that had occupied the ocean. In
another form, that of the divine sage (i.e. Narayana), he
enlivened Devas and rendered them more powerful and
robust frequently with great brilliance.
By means of another splendour and radiance that could
withstand use of force, the omnipotent Janardana revived the
serpent.
When churned by the
the ocean of Milk continued to be
Devas and Danavas, Surabhi (the Divine Cow) honoured by ,

the Suras came up in front of them. At that time, O ascetic,,

the Devas and Daityas attained great joy.
66-69. When the ocean of Milk was once again churned
by the Devas and Danavas, goddess tremulous VarunI with
eyes on account of inebriety, rose up even as the Siddhas in the
firmament began to think — " What is this"? She smilingly stood
in front of the Asuras.

The Daityas did not accept her. Therefore, they became

Asuras. They were given the appellation Asura in the sense
"Those who do not have Sura (liquor)". 1

Thereupon, she stood in front of Devas. On the direction

given by Paramesthin (Brahma) Devas joyously accepted her.
In view of the fact that they accepted Sura, they became
glorified by the appellation Sura.
70. When the churning proceeded ahead, Parijata, the
great tree, appeared in front of them rendering the region around
fragrant by means of its sweet smell.
71. The intelligent groups of celestial damsels, of exces-
sively beautiful forms, O divine sage, appeared in front of
them, captivating the minds of all people.

1. A popular etymology : A-sura (Non-wine-imbibers). Originally

it is derived from A
as — 'to throw' — who threw out gods. But in Vedic it is.

used with Varuna and as an adj. it means * divine', 'Supreme Spirit'

(MW 121-1). The A-sura is a later formation come to be supported by-

such Purana episodes as in VV. 00-09.
 )

1064 Brahmamla Parana

72. Then the moon of cool rays rose up. Mahesvara took
it up. The different kinds of poison rose up. The species of

Nagas accepted them.

73. Then the gem named Kaustubha came up. Janar-
dana took it. Thereafter, the great medicinal herb named Vijaya
(Hemp), that caused intoxication through the smell of its

leaves, was born. Bhairava accepted it.

74. Then, dressed in divine robes lord Dhanvantari,

himself stood up holding a pot filled with Nectar in his hand.
75. Then, O storehouse of austerities, Devas, Daityas
and sages all round became delighted and contented.
76. Then, from that great ocean of Milk, goddess Sri,

the bestower of boons, came up holding a lotus in her hand and

seated in a full blown lotus.

77. Then with a contented heart, all sages eulogised

the great goddess Sn by means of Srisukta*. The Gandharvas
sang well.

78. All the groups of celestial damsels, the leader of

whom was VisvacI, danced. The Gariga and other sacred
rivers approached her for the purpose of her bath.

79. Taking up the water kept in a sacrificial vessel (gold

vessel in N.) the eight elephants (supporters) ofthe quarters
bathed goddess Sri occupying the lotus.

80. The ocean of Milk in an embodied form gave her a

lotus garland. The excellent and valuable TulasI that was born
then identified itselfwith Hari.

Visvakarma bequeathed her all divine ornaments.

81.
Wearing divine garlands and robes and adorned with divine
ornaments, Rama proceeded towardsthe region ofthe chest of
Visnu even as all were watching her.

82. TulasI was held by Visnu of great potentiality.

Goddess LaksmI with the region ofthe chest of Visnu as her

*A supplementary (kkila Sukta after RV. rv\ iv. 34.

Lalitu -mahatmya 10.1-5 1065

abode, the great goddess of all the worlds, looked at the Devas
with eyes as melting with compassion.
1

if

CHAPTER TEN
Manifestation of Mohini :

Hayagriva said :

1. Then, on being accepted and assisted by lord Visnu

of great might, the exceedingly courageous Devas with Mahen-
dra ns their leader, became highly delighted.
2. Malaka and other Daityas hadbecome adversely
disposed towards Visnu, so they were abandoned by SrT (the
goddess of glory and fortune). Hence, they were extremely
dejected.
3. So the Daityas snatched away the golden vessel that
contained the excellent essence of nectar and that had been held
in his hands by Dhanvantari. Thereat a violent dispute arose
between the Asuras and Devas.
4. In the meantime, Visnu, the sole protector ofall the
2

worlds, earnestly propitiated Lalita whose form was in union

with his own.
5. On seeing the dreadful battle between the Suras and
Asuras, Brahma went back to his own region and Sambhu
remained in Kailasa.

1. The list of' Je wcls’that were churned up from the milky ocean
and their order of coming out differs in other Puranas. For example, the
Bh. P. VIII. 8 gives the following orderand list of the 'jewels' : I. Surabhi
(the divine cow), 2. Uccaihsravas (ahorse), 3. Airavata (an elephant),
4. Kaustubha (a jewel), 5. Parijata (a flowering tree), 6. Apsaras
(Divine damsels) 7. Laksmi (a goddess), 8. Varuni (the wine-deity)
9. Dhanvantari (with ajar of Amrta), the Bhagavata list does not include
Gandra, Visa (poison absorbed by Nagas) and Vijaya (Hemp) given in
our lext.
2. This being the glorious story of Lalita, Visnu is shown to have
propitiated Lalita to assume the enchanting form of Mohini. No other
Purana mentions this.
1066 Brahmanda Puran

6. Vrsa (Indra) fought with Malaka, the leader of the

Daityas. All the Suras fought with Asuras.
7. The lord (Visnu), the leader of Yogins, propitiated
MahesvarT. By meditating solely on her, he became identical in
form with her.
8. She fascinated and enchanted everyone. She was the
very heroine incarnate of the sentiment of love. She was richly-

clad in a seductively charming dress and she was bedecked with

all ornaments.
9. After stopping the terrific battle between the Suras
and Asuras, she enchanted the Daityas with her smile and
said :

10. "Enough of fighting. Of what avail are the weapons,

that tear and pierce the vulnerable points ? Of what avail are
vain and harsh utterances that cause parched throats ?

11. I myself shall be the impartial Mediator between you

and the heaven-dwellers. Both you and these Devas have
worked strenuously in this enterprise.

12. 1 shall distribute this wonderful nectar equally

among all of you. The excellent vessel of nectar should be
handed over to me”.
13. On hearing those words of hers, the Daityas were
deluded by her utterances. Foolishly they gave the vessel of
nectar to her.
14. That lady of exquisite beauty that could fascinate
the entire universe, made separate rows of seats for the Suras
and Asuras.
15. Standing in between the two rows she spoke to the
Suras and Asuras — "All of you be quiet. Everything will

be given by me in due order".

16. All them unanimously accepted her statement.
of
That lady powerful enough to delude the entire world, began
to destribute.

17. She made clinking sounds with her golden ladle.

The auspicious bangles jingled and tinkled. Equipped with
beautiful ornaments, she shone like the most exquisite of all

fine arts.
Lalita -mahatmya 10.18-29 1067

18. In her beautiful left hand that resembled a lotus, the

pot of nectar shone bri lliantly. At the outset, she served the
nectar in the row of the Devas by means of her ladle.
Even as she was serving thus in due order,
19. Sairrihi-
kcya (Rahu) who was sitting in the middle (of the row of
Devas) was pointed out to her by the moon and the sun. She
cut him offwith the hand holding the ladle. His head alone
that had consumed the nectar went over to the sky.
20. Even after seeing it, the Asuras who were deluded
remained quiet. In this manner, she distributed the entire
quantity of nectar among the Devas. She placed the vessel in
front of the Asuras and vanished.
2 1. On seeing the empty vessel, all the Daityas and
Danavas became excessively furious. They desired to fight too.
22. Indra and all other Suras had become stronger due
to their imbibing the nectar. With their weapons they fought
the weaker Asuras.
23. On being hit and pierced by the excellent Suras,
hundreds of leading Danavas went to the ends of quarters and
many went to the Patala.
24. The lord of the Devas who was glanced at (favour-
ably) by the goddess Sr!, conquered the Daitya named Malaka
and got back his own glory.
25. After regaining his throne, Mahendra, the conqueror
of demons, protected the three worlds as before, duly attended
by the Suras.
26. As before, all the Devas roamed about as they pleased
without fear, in the three worlds consisting of mobile and im-
mobile beings. They were delighted in their minds for ever.

27. After observing these activities of MohinT, sage

Narada, who was surprised very much and who used to move
about as he pleased, went to Kailasa.
28. He was permitted by Nandin to go in. He bowed
down to Paramesvara (god Siva). On being duly received by
that lord, he was gratified and he took his seat.
29. When the sage who habitually sported about as he
pleased, was seated, the great lord, the consort of Parvatl, fair
in complexion like crystal, asked him.
 "

1068 Brahmanda Purana

30. "O holy lord conversant with everything that has

taken place, O divine sage who have sanctified the seat you
occupy, O sage fond of provoking quarrels, what about the
tidings there of the heaven-dwellers ?

3 1. Who has won, the party of Suras or that of Asuras ?

What is the news regarding the Nectar? What is being done by

V i s nu ?

On being asked thus by Mahesa, the excellent

32. sage
Narada who was extremely delighted and surprised spoke.

Ndrada said :

33. "O lord, you know everything you are

because
omniscient. Still, everything will be reported by me now, since
I have been asked by you.
34. When such a terrible battle took place between the
Daityas and the heaven-dwellers, Adinarayana of glorious
brilliance assumed the form of Mohini.
35. On seeing that lady wearing grand splendid orna-
ments, the very embodiment of the sentiment of Love and
Romantic feelings, the Suras and Asuras desisted from their
active fighting.
36. The Daityas who were deluded by her Maya, were
requested (to hand back) the vessel of nectar. Immediately they

gave it to her and made her the arbitrator.

37. After receiving it with a captivating smile, that
goddess distributed the entire quantity of nectar among the
Devas.
38. Not being able to see her because she had vanished
and finding the vessel (of nectar) empty, the Daityas became
furious. They with their faces blazing (flushed) with anger, rose
once again to fight.
39. Since they had immortal ones
imbibed nectar, the
became more powerful with excessive exploits. Defeated by them
and almost destroyed by them, the great Daityas went down
to Pat a la."
40-41. On hearing about this episode, the immutable
lord ofBhavanI hurriedly sent away Narada. Musing constantly
on what he (Narada) reported to him and being wonderstruck,
he, accompanied by Parvati, but unknown to all his atten-
Lalita -mahatmya 10.42-52 1069

danls (Pramathas) and (even) to Nandin, Skanda and Vina-

yaka, approached Visnu.
42. On seeing Lord Siva accompanied by his consort
riding his vehicle (the bull) arrived at the shore of the (milky)
ocean, Visnu got up from his seat, the body o* the serpent
(Sesa) and came over to him.
43-44. After getting down from his vehicle, Isa stood
there accompanied by Parvatl. On
him Acyuta, Vistara-seeing
sravas, (i.e. Visnu) hastened to him. He received him duly with
materials of welcome and worship. With greatjoy and love, he
embraced the consort of Bhavani very closely and asked him
the purpose of his visit.

45-46. M a had eva requested him — "Q lord Purusottama,

O glorious Lord and master of great Yogic practice, show me
that beautiful form of excellent magnificence, charming in
every respect, which had been assumed by you — the form that
bewitched and fascinated everyone, and which surpassed the
power of the mind (imagination) and of speech (being beyond
description).

47. I wish to see that form of yours which is the

presiding deity of the sentiment of love. It should, by all

means, be seen by me. Indeed, you are like the divine cow that
yields everything that is sought."
48-49. On being repeatedly requested thus by Mahadeva,
Hari the lord and master of great yogic practice, meditated with
singleminded devotion on that (supreme deity), by meditating
on whom that matchlessly miraculous form had been obtained
by him (before). Smiling a little, he said,— "Be it so" and then
vanished.
50. Sarva repeatedly sent his glances all round. Then he
saw a beautiful garden in a cerlain place, the like ofwhich had
never been seen before.
5 1.The bees were drinking honey and amusing them-
selves among rows and rows of full blown blossoms. The quarters
were rendered fragrant by the sweet smell from bunches of
Campaka (Michelia Campaka) flowers.
52. Cuckoos were revelling and fluttering (by imbibing)
the liquor-like nectar from bunches of mango blossoms. Peacocks
 1070 Brahntanda Purana

were engaged in dancing sports among stumps of Asoka

trees.

53. The humming sound of the swarms of bees appeared

to be superior to the note of lutes. The garden shone
brilliantly on account of PatalT (Trumpet flowers) red in

colour and having excessive fragrance.

54. It had an elegant charm with the clusters of the
flowers ofTa mala (xanthochymus pictorius) ,
Ta la (palm tree)
and Hintala (Phoenix) appearing like a garland. It was well-
decorated by means of unsplit splendour and magnificence
of lotus blossoms in the ponds along the borders.
55. It abounded in full blown flowers and beautiful
sprouts moving gracefully in the gentle breeze. It was rendered
fragrant by the continued flow of sweet smell of flowers therein
that excelled even the flowers of heavenly tree Santana.
56. A beautiful woman w'as seen at the foot of a Parijata
tree, there in that garden full of flowers and pleasing to
the minds of all people.
57. She was reddish fair in complexion like the rising
sun. She was proud of her fresh youthfulness. (Defective text).
Her feet, nails and lips were excellent and ruby-coloured.
58. and
By profuse application of the splendid red dye
lac, her feet were blood-red in colour. She was very charming
with lotus-like feet adorned with anklets producing sweet
tinkling notes.
59. Her shanks were capable of suppressing the pride
of the quiver of the hero Anahga (Lord of Love). She shone
charmingly with her thighs resembling the trunk of an elephant
as well as the stem of a plantain tree in complexion (as well
as shape).
60. Her excellent buttocks were covered with a soft glossy
silk of very fine texture and pink colour. She was very brilliant
in appearance with big hips and loins.

6.1. A Golden girdle studded with freshly cut ruby

stones heightened herbeauty. From her navel ofdeep, depression
resembling deep eddy, the beautiful lustre ofher Trivali (skin
a

in three folds considered to be a symbol ofbeauty) rose up-

like waves.
Lalita-mahatmya 10 62-71 1071

62- Hundreds of pearl necklaces covered her breasts

resembling buds about to burst open and moved about as if in

swing. Her frail waist was pressed down by her weighty and
excessively plump breasts.
63. She had arms tender like the Sirlsa (Acacia Sirissa)

flowers. She was bedecked in bangles and bracelets. In her

fingers she had rings. Her neck was beautiful like the well
polished conch-shell.
64-65. Her chin was curved and shone like a mirror.
Her lips were red in colour. Her bright shining white teeth
were set in beautiful rows. They resembled the moon. They
had the lustre of jasmine bud. She appeared to reveal and
radiate moonlight. She shone with nose-rings' with big pearls.
Her braid of hair tied up neatly and adorned with
66.
the inner petals of Ketaka flowers shone well. Her eyes were
long and fascinating. Her forehead resembled half the disc
of the Moon. Her beautiful forelocks were neatly arranged.
67. Her ears were adorned with earings studded with
rubies beautifying the tips of the ears. The betel leaf prepara-
tion that she was chewing was rendered fragrant by scented
juice, camphor and musk.
Her face was as sweet as the disc of beautiful
68.
autumnal moon; the mark on her forehead made ofKasturl
(musk) shone gorgeously. She had beautiful tresses of hair
thickly grown and bluish black in colour.

69-71. The
powder applied on the parting line
saffron
in the middle of the head increased her lustre. Her ornament

Uttamsa (a chaplet-like ornament worn on the crown of the

head) shone like the digit of the moon. Her eyes were
tremulous with excessive rapture. She was in extremely
romantic and amorous guise bedecked in all sorts ofornaments.
On seeing that lady engaged in playing with her ball with the
jewels (jewelled ornaments like bangles etc) swinging to and

1. The mention of nose-ring shows that this work (Lalitcpakhyina)

must be later than the 10th cent. A.D. (P. K. Gode had adduced adequate
evidence to prove this). Rock-cut temples and frescos of pre-lOth cent,
period do not show nose-rings.
1072 Brahmanda Purana

fro, Isvara (Siva) immediately left Uma and ran after that
lady.
72. On seeing her beloved husband running thus, Uma
was very much shaken by surprise. She censured herself and
her beauty, overwhelmed with shame and envy, she stood
there silently with the head bent down.
73. Siva caught Jier somehow and embraced her
frequently. Shaking hini off repeatedly, she too ran far away.
74. Seizing once again, Isa who was completely
her
under the influence of the god of Love embraced her impetu-
ously. His semen dropped down then.
75. Mahasasta, the lord of great strength, was born
therefrom. He was capable of dispelling the arrogance of
many crores ofleading Daityas.
76. Due to the contact with the drops of that semen, O
suppressor of Vindhya mountain, the earth assumed the colour
of silver and gold instantly at different places.
77. Similarly that deity Visvamohin! (the enchantress
of the universe) vanished. Turning back in the company of
GaurT, Girisa (Siva) too went to his mountain.
78. I shall tell you a wonderful thing, O husband of
Lopamudra.. Listen, this has been in my heart. It has never
been revealed to anyone.
79. Formerly, there was a demon named Bhandasura.
He was the leader of all Daityas. He had harassed Devas
formerly in various ways as he pleased, since he was very
clever.

From his right shoulder he created a Daitya named

80.

Visukra who was capable ofprotecting his species. He was on a

par with Sukra and conversant with all thoughts.
81. He created Visariga of defiled crest from his left

shoulder. Bhanda, the Danava, created a sister too named

Duminl.
82. In the company of his brothers of fierce valour, this
demon killed all his enemies. With increased heroism and
prowess he hit and hurt the entire cosmos.
83. On
him enkindled
seeing in spirit and splendour,
Brahma, Visnu and Mahesa began to flee immediately. They
stayed in their respective abodes permanently.
Lalita-mahatmya 10.84—1 1.5 1073

84. At the very same time, stupefied on being thrashed

by his arms, the groups of heaven-dwellers found themselves
incapable of even breathing.
85-86. Utterly bewildered and frightened some of them
hid themselves deep within the nether worlds; some in the
waters of the ocean; some in the corners of different
quarters and some in bushes (on the tops) of mountains. They
abandoned their wives, women-folk and children. The Rbhus
(i.e. Devas) lost their offices of power. They began to roam
about in disguise.

87. Bhanda considered everyone no better than a blade

of grass— every one namely Yaksas, great serpents, Siddhas
and Sadhyas, although they were highly arrogant of their
ability to fight. He did not mind even Brahma, Padma-
nabha (Visnu) and Rudra as well as Indra, the wielder. of
thunderbolt. Thus Bhanda ruled over all the worlds.
88-90. It was to kill Bhandasura and to protect the
three worlds, O sage, that the third form (of the goddess.) rose
up from the fire of great sacrifice. They called the goddess of
this form and Para devata (the supreme Deity). Her
Lalita
four arms are adorned with PSsa (noose), Arikusa (goad),
Dhanus (bow) and the highest Sakti, having her form identical
with the supreme Brahman. Adept in conducting warfare, she
killed Bhanda the leading Daitya in a batde.

CHAPTER ELEVEN
The Appearance of Demon Bhanda

Agastya said : —
1. "How was Bhandasura born? How did Tripurambika
originate ? How did she smash him in battle ? Mention
everything in detail?"

Hayagriva said :

2-5. After leaving DaksayanI and destroying her father's

Yajfia, Siva became engrossed in the Self, the essence ofbliss
 1074 Brahmanda Purana

and knowledge, and observed his own spirit by means of his

Self. He entered the region on the border of the Himavan on

the banks of Gariga, where he was attended upon by the
sages. He became characterised by the quality of being indif-
ferent to the mutually opposed pairs (Dvandvas). That lady of
resolute determination propitiated Sankara for a long time.
After abandoning her body (i.e. as DaksayanI), she took rebirth
as the daughter of Himalaya.
6. The ofmountains heard from Narada that
lord cupid
his daughter had been Rudranl. Hence, he placed her near
Siva for the sake of serving him.
meantime, the Devas were harassed byTaraka.
1

7. In the
On being advised by god Brahma, they called cupid (the god
of Love) and said thus :

8. "At the beginning of the period of creation, lord

Brahma began procreating all subjects; But he never had
pleasure or satisfaction in his mind. He performed penance
for a long time mentally, verbally and physically.

Thereupon, the delighted Lord Visnu the hestower

9.

ofboons unto all embodied beings appeared there accom-

panied by-Laksml. He asked Brahma to choose any boon as he
liked.

Brahma said :

10. "O lord, ifyou are pleased, let it be that I shall

be able to create this entire universe consisting of mobile and
immobile beings, without any strain. Let me be able to create,
everything through your grace".

11. On being implored thus by Brahma, the lord glanced

at MahalaksmI. Indeed, it was at that time that you manifested
yourself, assuming a form that could enchant the universe.

1. An Asura chief. (PE, p. 786) on the basis of some Puranas states

(hat he gut a boon from Siva *tliat none other Ilian a son born to Siva
should be able to kill him'. Our (VV. 16-17) attributes the
text here
granting of the boon to god Brahma. Siva was a widower then and he must
be persuaded to marry to beget a son for killing Tarakasura. Hence, the
deputation of Cupid the god of Love resulting in Kama's being burnt
as narrated in the subsequent story.
Laliti -mahatmya 11.12-24 1075

12. For serving you as weapons, the flower-arrows and

the sugarcane bow were given to you. The delighted Hari
granted you invincibility and the state of being always a
Victor.
13. This (Brahma) creates living beings through the cause
i.e. own Karman (past action), you shall be
one's the witness
through your own folk (aides). May you thus enjoy pleasure.

14. O Cupid, Brahma to whom boons have been

granted, places the burden on you and realizes mental
•satisfaction and remains care-free even today.
15-17. Your strength and vigour will never be ineffective,
your valorous exploit can never be futile. Though gentle and
tender, your flowery weapons can never be in vain.
There is a Danava named Taraka to whom Brahma had
granted 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 anything
on this great task. This task can be achieved by you by means
of your own hands, and not through anyone else.

19. Accompanied by GaurT, and surrounded by the

sages, Siva is now staying in the beautiful region ofHimacala.
He is engrossed in the supreme Being.

20. Urge him on to GaurT. His son will then be born.

Save us, O mighty one, by performing this task that can be
easily accomplished."
21. On being entreated by the Devas thus, and being
repeatedly eulogised, the Cupid proceeded towards the
ridge of the Himavan for the sake of his own destruction (as it

happened later on).

22. The lord of Love with his weapon of flowery

arrows raised, saw Isana seated there with his eyes closed and
engrossed in propitiating something.

23. In the meantime the daughter of the Himavan,

•equipped with wonderful personality came there with a desire
to serve and propitiate Siva.

24. The excessively powerful lord of Love, Smara saw

-there, Girija (ParvatT) engaged in serving god Sambhu after
1076 Brahminia Purana

approaching him with sweet scents, flowers and other materials

of offerings.

25. Invisible to all living beings, he stood firmly not

very far from him (Siva). With his excellent flowery arrows he
pierced Mahesvara.
26. On being hit by those arrows Siva became one
whose consciousness was completely permeated by the god of
love. Forgetting all his duties, he glanced at Gaurl, who was
standing by him.

27. Regaining his fortitude and mental steadiness, he

began to think what it was (that had upset him.) Then he
saw in front of him the cupid, the lord of love, with flowers
for his weapon standing in readiness to attack.

28. On seeing him, the trident-bearing lord Siva wlm

was competent burn the three worlds, opened
to his third eye
and burned the shark-bannered lord Cupid.
On being slighted thus by
29. Siva, daughter of the
mountain became dejected. Thereafter, with the permission
of her parents, she went to the forest for performing
penance.
30. On seeing the ashes of the Cupid, Citrakarma,
the lord of Ganas, made a man ofwonderful form by means of
those ashes.

3 1. Rudra saw in front of him that person of wonderful

form. Instantaneously he came to life as though Kama
had become embodied once again. He was excessively
powerful and highly refulgent with the lustre equal to that of
the midday sun.
Citrakarma embraced him joyously with his arms
32.
and said, "O son, eulogise Mahadeva. Indeed he is the
bestower of achievement of all objects."
33. After saying this, that person of immeasurable
intellect him the Mantra Satarudriya.
taught The boy bowed
to Rudra one hundred times repeating the Satarudriya .

34. Then the delighted lord Mahadeva with Bull as his

banner, asked him to choose any boon he liked. The boy then
chose the boon.
 .

Laliw-mahalmya 1 1.35 — 12.5 10.77

"Halfofthe power of my antagonist will be united

35.
with my strength. Let my arrows make his important
missiles and weapons futile."
36. After promising him "Be it so" and pondering
over something, the lord granted him the power to rule the
kingdom for sixty thousand years.
37. On observing this conduct the creator said "Bhand,
bhand" Therefore, he is being called Bhanda in worlds.
1

38. After granting this boon to him and bestowing on

him missiles and weapons, the lord vanished there itself
surrounded by all groups of sages (?)

CHAPTER TWELVE
Manifestation of Lalita

Hayagriva said :

1. Since he (Bhanda) was born of the fire of anger of

Rudra, the mighty Bhanda became a Danava of dreadful
nature
2. Then Sukra, the extremely refulgent preceptor of the
Daityas, came to him. Hundreds of very powerful Daityas too
came to him.

3.Urged by the son of Bhrgu(i.e. Sukra), Bhanda called

Maya, the original architect and engineer and artisan of the
race of Daityas, and spoke these meaningful words :

2
4. "It was at Sonitapura' that all leading Daityas stayed
before and ruled the three worlds. Go there and re-build the
city."
5. On hearing those words, the architect went to that
great city and by means ofbis imaginative mind and power

1. y/bhand — 'to be fortunate'. Probably 'blianditi' was a blessing.

2. Assamese claim Tejpur as ancient Sonitapura,
Although the
claim of Sonitapura on the bank of Kedar-Gaiiga or Mandakini about six
miles from Usama fh in Kumaun appears more acceptable — De, p. 189.
 .

1078 Brahmanda Putana

ofvision, rebuilt the city to make it resemble the city of the

Devas.
6. He (Bhanda) was crowned by Sukra and the mighty
Daityas. Due to that great glory, he shone with great
refulgence.
7. Bhanda wore on his head the crown that shone
like the rising sun and that was placed (on his head) by the
son ofBhrgu. Formerly, had been given to H iranya- Kasipu
it

by Brahma. It was lively and indestructible. It had been

worn by many Daitya rulers.

8. Two lively Camaras (i.e. chowries) were used by him

as his insignia. They resembled the moon. They had been made
by Brahma. Neither sickness nor miseries could assail one by
resorting to them
9. He (Sukra) presented him an umbrella formerly
made by Brahma himself. People seated in its shade were never
affected by even crores of missiles.

10. (The preceptor) gave him bow named Vijaya and

a

a conch called 'the killer ofenemies'. He gave him other very

valuable ornaments too.
11. He presented him an everlasting throne dazzling
like the sun. Seated on the throne and bedecked in all ornaments
he became magnificently brilliant like a gem that had been
whetted.
12. He had eight mighty Daityas (as his assistants),
viz.: Amitraghna,
Indrasatru, Vidyunmali, Vibhlsana,
Ugrakarma, Ugradhanva, Vijaya and Sruti- Paraga.
13. He had four beautiful wives, viz.: Sumohinl,
KumudinI, Citrarigx and SundarT.
14. All the Devas including Vasava (Indra) who
understood the (exigencies of the) time served him. He had
thousands of chariots, horses, elephants and foot-soldiers.
15. Noble ones with huge bodies, they were very proud
•of their victory. All the Danavas followed the directives of the
son ofBhrgu (i.e. Sukra).
16. They worshipped god Mahadeva abiding by the
injunctions (cult ?) of Siva, The Danavas possessed sons, grand-
Lalita - mahaimya 12.17-27 1079<

sons and ample wealth. Yajnas were being performed all round
in every household.
17. Rg., Yajus and Saman
Mantras were frequently
chanted in all the houses of Daityas. Mlmarhsa, Nyaya and
other systems ofphilosophy too were studied in every house.

18. The Devas accepted Havya offerings in the Yajnas

of the Daityas too as in the case of important hermitages of
sages and Brahmanas.
19. Even as Bhanda carried on all these activities with
great pride in his victory, sixty thousand years elapsed like

halfof a moment.
20-21. On seeing the Daitya increasing in power of
penance and physical strength and Indra deteriorating in
prowess, the consort of Kamala (i.e. Visnu) all on a sudden
created a Maya that enchanted the worlds. Janardana, the lord
ofthe Devas, told that Maya :

22. "Fascinating and deluding all living beings by your

own power do roam about as you please. No one will find you
out.
23. Go hence immediately and enchant Bhanda, the
leader of Daityas. Ere long, you will enjoy all worldly pleasures.”
24. After receiving this boon. Maya bowed to Janardana
and 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
whom was VisvacT, that fawn-eyed lady (i.e. Maya) went to
the excellent shore of Manasa 1

lake where brilliant trees

grew up.
26. It was there that the leader of the Daityas was
sporting about in the company of his women. There, at the
root of a Campaka tree, the fawn-eyed woman took up her
residence and began to sing in sweet notes.
27. Then the leader ofthe Daityas came there surrounded

1. The purana-writer had little idea that there are no trees near
Manasa lake. It is a poetic vision of the lake.
1080 Brahmanda Purana

by his mighty ministers. He heard the note of the lute and

saw the excellent lady.
28. On seeing that lady beautiful in every limb like

another streak of lightning, he fell into the deep abysm named

Cupid of an illusory nature.
29. His ministers too became deeply affected by Kama
(lord of Love) in theirhearts.
30. On being requested continuously by the leader of
Daityas and those (ministers also), the Maya lady as
well as her assistant damsels instantly promised them adequate
pleasure.
31. On attaining those ladies, the chief of whom was
MohinT. they derived the greatest pleasure because (ordinarily)
they could not be obtained even by Asvamedha and other great
Yajnas.
32. They forgot the Vedas and lord Umapati (Siva)
too. They forsook Yajnas and other auspicious rites.

33. Their priest too was struck down by contemptuous

disregard. Thus ten thousand years passed by as though it

were a mere Muhurta (48 minutes).

34. When the Daityas were thus deluded, O Brahmana,
the Devas including Vasava, became liberated from torment.
They derived great pleasure.
35. Once, sage Narada came there and saw Devendra
seated in his throne and surrounded by all Devas.
36. After bowing down to that noble sage shining
brillliantly like fire, the lord of Devas stood up in reverence
with palms joined together and spoke these words :

37. ’
O holy lord, conversant with all sacred rites, the
most excellent one among, those .who know the Para and
Apara (the greatest thing and the lesser ones), you visit only
such places as you wish to bless.

38. The cause of your arrival is the (future) of the

splendid fortune in store for us. Listening to your nectar-like
words very pleasant to the ears, O lord of sages, 1 shall cross
all miseries and become blessed."

Narada said :

39. Bhanda the leader of the Daityas has become

Lalita-mahatmya 12 40-50 . 1081

enchanted by Visnu's Maya. If liberated from her, he is likely

to burn all the three worlds like another fire.

40. He is superior to you in regard to refulgence and

power of magical delusion. It is necessary that the refulgence
of this super-strong Daitya should be removed.
41. Without propitiating goddess Para sakti, 0 Vasava, it

is impossible to achieve it by means of other types of austerities

even in hundreds of crores ofKalpas.
42. Prior to the rise of the enemy, O ignorant one,
propitiate the Deity. On being propitiated the goddess will
bring about your welfare."
43. On being urged and enlightened thus by him, Sakra,
the lord of the groups of Devas, duly honoured the sage.
Accompanied by all the Devas, he made due prepa-
rations for penance and went to the slopes of the Himavan.
44. Along with all the gods, he performed the great
worship of Parasakti on the bank of Bhaglrathl that was
brilliant with flowers in everyone of the Even since
seasons.
then, that place bestowing all sorts of accomplishments came
to be known by the name Indraprastha. 1

45-46. accordance with the procedure advised by the

In
son of Brahma, they performed the excellent and great worship
of the goddess. They were engaged in Japa (repetition of the
holy names and mantras) and meditation. They were steadfast
in the severe penance without turning their mind or attention
to anything else. Thus ten thousand years and ten days passed
by.

47. On seeing the Asuras deluded, the highly intelli-

gent priest, the son of Bhrgu. approached Bhandasura and

spoke thus.
48. "It is relying on you alone, O leading king, that the
excellent Danavas always sport and roam about as they please
in three worlds without any fear.

49-50. Hari always kills everyone belonging to your

tribe. It was by him that this Maya was created whereby you

1. This is not the site ofold Delhi. The location of this Indraprastha
is untraced.
1082 Brahm&ndu Puran a

too have been deluded. On seeing you enchanted and fascinated

Indra, who is always eager to seek loopholes and vulnerable
points, is performing a great penance to defeat you all.

5 1. Ifthe mother ofthe Universe is pleased the victory

shall be his alone. Abandon this lady created by Maya. Go to
the Himalaya mountain accompanied by your ministers and
create hindrances in the penance ofyour enemies."
52. On being told thus by his preceptor, the demon
Bhanda left his excellent couch. Inviting the elderly ministers,
he told them everything as it had happened.
53-55. On hearing it and after critically examining it,

Srulavarma said to the king: "Kingdom was granted to you

by Siva fora period of sixty thousand years. More period than
that, O heroic one, has passed by. It is impossible to redeem'
the period granted by Siva. It is impossible to find another
remedy for this without worshipping him (Siva). Whether it is

misery or happiness, the result has to be experienced at the

proper time".
56-57. Then the demon named Bhlmakarma said, "The
enemy should not be neglected. If obstacles are put in the holy
rites of the enemy by accordance with our power, the
us in

victory will be yours. The Vidya (magical art) that takes away
halfthe strength of the enemy in the battle has been granted
to you, O great king, by siva himself. Hence, the victory will
be your own, forever".
58. Bhanda the leader of the Danavas agreed to his
suggestion. Starting along with the armies he w'ent to the vaHey
of the Himavan.
59. On
Danavas eager to create obstacles in
seeing
the penance of god, the mother of the universe made a huge
lustrous rampart wall in front of them that could not be
crossed.
60. On seeing it, the leading Danava was surprised and
thought thus — "What is this?" The infuriated Danava then
shattered it with a very powerful missile.
6 1. Again it appeared in front of him. one that could not
be crossed by any of the Danavas. The bold demon then
shattered it by means of the Vdyavya (having the wind as the
presiding deity) missile and then roared.
Lalita-mahiitmya 1 2.62-74 1083

62. Again and again it was reduced to ashes and again

and again it rose up. The leader of the Daityas became
despondent on seeing this and went back to his city.
63. On seeing the Mother ofthe Universe and noticing
the lustrous rampart, the Devas trembled with fear abandon-
ing all their holy rites.
64.Thereupon, Sakra said to them — "It was the leader
of the Daityas who had come here. It is impossible to defeat
him even if all of us join together.
65-66. Even if we flee, there is no place of refuge for us
anywhere. Hence, we shall make a sacrificial pit one Yojana in
breadth. Let it be splendid and dug perfectly well. We shall
prepare the sacrificial fire in accordance with the injunction of
a Mahayaga. O Suras, we shall then worship the greatest Sakti

by means o f Mahdmdmsa (great flesh i.e. human flesh).

67. We shall become Brahman we will be able to
or
enjoy heaven." On being told thus, the Devas with Indra
as their leader duly performed Homa by chopping off the flesh
to the chanting of Mantras.

68-69. When all the flesh ofthe victim had been dropped
into the holy fire and hands and when Devas were
including feet

desirous of offering the entire body, an excellent huge mass of

brilliant lustre appeared in front ofthem.

70-73. From
middle rose up a radiant circular halo of
its

the shape of a wheel. The Devas including Vasava saw

MahadevI in its middle. She had the lustre of the rising sun.
She was the enlivener of the entire universe. She was-
the embodiment of Brahma,
and Siva. She was the.
Visnu
very limit ofthe essence of beauty. She appeared to be the
ocean of the juice of Bliss. She resembled the Japa (China
rose) She wore
flower. robes of the colour of flowers of
pomegranate. She was adorned by all kinds of ornaments. She
was the very abode of the sole sentiment of Love. With the
waves of gracious mercy wafting along the tips, her glance-
was (as cool as) the moonlight. In her hands the noose, goad,
sugarcane-bow with five arrows were shining.
74. On seeing the great goddess all Devas, including
Vasava (Indra) became delighted in their minds and they
 1084 Brahmdnda Purana

bowed down again and again to the goddess, the immanent

soul of everything.
75. On them instantly
being glanced at by her, all of
became liberated from ailments. Their limbs became tougher
and stronger with the deficiencies remedied. They became
mighty with adamantine bodies. They eulogised the great goddess
Ambika, the bestower of all objects.

CHAPTER THIRTEEN
A Hymn in Praise of Lalitd

The Devos prayed T

1. "Be victorious O goddess, the Mother of the unTverseT
Be victorious, O goddess, greater than the greatest. Bo victorious,
O abode ofweal and prosperity. Be victorious, O soul of the
art of Love.

2. O Kali ofbeautiful eyes; be victorious. O KamaksT

(one oflovely and loveable eyes), O beautiful one, be victorious.
Be victorious, O goddess worthy of being propitiated by all

the Suras. O KameST, goddess of love, bestower of honour, be

victorious.
3. Be victorious, Q goddess, the embodiment of Brahman,
the soul of elegance and beauty of Brahman. O NarayanI, O
Supreme one, be victorious, O goddess, the bestower of
delight on all the worlds.

1. The 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 which we have Rudrddhyaya

(Tai. Sara. IV. 5.) and in the 'White' portion the Sata-rudriya (Vaj. Sara.
Ch. 18). The tradition was continued we have’a thousand
in Puranas and
epithets ofVisnu' in the Mbh. Anu. ch. 149. Here though not a thousand
names, we have a series of epithets glorifying Lalita and hailing her victory
and equating her with the Almighty or Parahrahman (VV 1-29).
There is a separate sahasra-nama of Lalita with an erudic commentary
of Bhaskara-raya alias Bhasurananda.
Lalita -mihatmya 13.4-13 1085

4. Be victorious, O beloved of Srlkantha (Siva).

Be victorious, O Mother Srllalita. Be victorious, O goddess, the
1

conqueror of glory, O bestower of abundant riches and

prosperity of victory.
5. Obeisance to the Cause ofthat which is born and is
yet to be born, Cause of Istapurta (holy and charitable rites),
Obeisance to that protectress of three worlds, O goddess
who art greater than the greatest.
6. Hail to the goddess identical with (all units of time
such as) Kalamuhurta, Kastha, days, months, seasons and’
years.Obeisance to the goddess with thousand heads; O
goddess with thousand eyes and faces.
7. Bow to you appearing splendid with a thousand
lotus-like hands and feet, Ogoddess, minuter than Atom, greater
than the greatest.
8. O mother who art greater than the greatest, more
brilliant than the most brilliant, the (nether-world) Atala'
constitutes your feet andVitala, your knees.
9. Rasatala is the region ofyour waist. Dharani (Earth)
is your belly. Bhuvarloka is your heart and the world Svar
(heaven) is your face.

10. The Moon, Sun and Fire are your eyes, O Ambika
and the quarters (cardinal points) are your arms. The winds
are your breaths and the Vedas your, words.
11. Creation and formation of the worlds is your sport.
Siva, the very embodiment of Cit (Supreme Consciousness) is

our companion; the Bliss of the Sat ( Existent, Supreme Being),

is your diet and your residence is in the hearts of good people.
12. The Bhuvanas (Worlds) constitute your forms visible
as well as invisible. The clouds are your tresses and the stars
you r flowers.
Dharma etc. are your arms. Adharma
13. etc. constitute
your weapons. Tarnas and Niyamas constitute the nails of your
hands and feet.

1. Here Lalita is equated with Purusa in Purusa-Sukta (RV.X.90),

2. VV. 8-10 describe how the different worlds— the nether-worlds
and the higher worlds constitute the body of Lalita.
1086 Brahminda Purina

The utterances of Svaha and Svadhd that enliven the

14.

worlds constitute your breasts. The PrSndyama (Breath-control)

is your nose and Sarasvati (the goddess ofspeech) your tongue.
15. The Pratydhdra rite is your sense-organs and
meditation is the excellent intellect. The power of Dhdrand is

your mind and state oftrance is your heart.

The trees are
16. the hair on your body. The dawn is

your robe. The past, present and future constitute your

physical form.
17. The mother of the universe is Tajnarupd (whose form
constitutes the Tajfia), Visvarupa (having the universe for her
form) and the sanctifier of all. It is she who, due to her
mercy and kindness, creates at the outset the entire subjects.
18-19. Though she abides in the heart of all, she is.

invisible to the worlds. She is of the nature of fascination. It

is she who, out of her sports, creates distinctions between

names and forms. She stays presiding over them but is not
attached to them. She is the bestower ofwealth and love.
Obeisance to that great goddess. Repeated obeisance to the
omnipotent goddess.
20. Obeisance, obeisance to that great goddess at whose
behest fire, sun, moon and winds function and so do also
the elements beginning with the earth.
21. Repeated obeisance to that goddess who, at the
beginning of the (period of) creation, Brahma,
created
the primordial creator, the first bestower of plenty and who
sustained him herself single-handed.
22. Obeisance, obeisance to that goddess by whom the
earth is held up, who is incomprehensible and immeasurable
too, by whom the Ether is supported and in whom the sun
rises.

23. Obeisance, obeisance to that goddess where the

entire universe takes its origin, where it rests soundly and
wherein at the proper time it gets merged.
24. Obeisance. Obeisance to you of the Rajas, nature as
the origin. Obeisance, obeisance to you of the Sattva nature
for the sustenance. Obeisance, obeisance to you of the
Tanias nature as the destroyer. Obeisance, obeisance to you of
the nature of Siva when devoid of Gunas.
 "

Lalita -mihatmya 13.25-32 1087

25. Obeisance, obeisance to" you, who are the sole

mother of the universe. Obeisance, obeisance to you the sole
father ofthe universe. Obeisance, obeisance to you, identical
with all forms and Tantras (Rituals and rites). Obeisance,
obeisance to you, O goddess in the form of all Tantras ( Talismans
and mystical diagrams.
26. Obeisance, obeisance to you, O chief preceptor
unto the worlds. Repeated obeisance to you, to the magni-
ficence of all types of utterances. Obeisance to LaksmT, the
sole goddess ofpleasure. Obeisance, obeisance to the omnipotent
one, O consort of god Sambhu.
27. O mother, how can I describe your excellent prowess
and influence. It is without beginning, middle or end. It is

not constituted of five elements. It cannot be expressed by

words or comprehended by mind. Its magnificence and
power cannot be inferred. It is formless. It is without
Dvandvas (mutually opposed pairs). It cannot be perceived by
the eyes.
28. Be gracious unto us, O goddess ofthe universe. Be
pleased, O goddess saluted by the universe. Be pleased, O
goddess of learning, of the form of the Vedas. Be pleased, O
Mayamayl (one equipped with the magical pow'er of delusion),
O Mantravigrahd (who are the embodiment of Mantras). Be
pleased, O goddess of everything, OOmniformed one."
29. After eulogising the great goddess thus, all Devas
including Vasava (Indra) bowed down to her again and again
and hurriedly sought refuge in her.
30. On seeing down,Vasava
that bowing
goddess
became delighted. The bestower of boons on all embodied
souls she asked him to request for any boon he liked.

Indra requested :

31. "(Defective Text) O goddess of welfare, if you are

pleased, save our lives. We have approached you seeking refuge.
Due to the harassment of Daitya king, our life has become
unbearable.

Srldevi replied :

32. "I shall myself defeat Bhanda, bora of Daitya

1088 Brahmanda Purina

race. I shall eagerly grant you three worlds including the

mobile and immobile beings.
33-36. Let all the groups ofDevas be joyous and free

from fear. The men who eulogise me devoutly by means of this

hymn shall be blessed with virtue, glory and fame for ever.
They will endowed with learning and humility. They
be richly
will have long life free from sickness. Due to my blessing,
let them be endowed with sons, friends and wives."
Obtaining the boon thus, Devas as well as Devendra
of great strength attained the greatest pleasure, on looking at

her frequently.

CHAPTER FOURTEEN
Manifestation of Kamesvara'

Hayagriva said :

1. At the same time, Brahma, the grandfather of

worlds, desirous of seeing the goddess of Devas, came there
along with great sages.*
2. Then there arrived Visnu seated on the son ofVinata
(i.e. Garuda). Siva too, seated on his Bull, came there to
see the universal goddess.
Narada and other celestial sages came in a group to
3.

the supreme Goddess. Then came the groups of celestial damsels

to see that great Deity.

/ /

1. The Again as regard 'Parama-Siva* and his Sakti (Potency)

called Lalita here as superior to the trinity of the lower grade viz.
Brahma, Visnu and Siva. From philosophical standpoint there is no
difference between Power and Master of the Pow er (Sakti and Saktimdn).
When the Supreme Power (Pari Sakti) Lalita is born, her consort (the
Saktimdn) Parama Siva must manifest. Here he has done so and is designated
as Kamesvara due to his most beautiful form.

2. W. 1-8 tell us that Lalita is a Supreme Deity, all lesser gods,

divinities, Siddhis etc. come to pay obeisance to her.
Lalita-mahatmya 14.4-15 1089

4-8. Visvavasu and other Gandharvas as well as

Yaksas came there.
Then, on being commanded by Brahma, Visvakarma,
the lord, built a divine city thereon a par with (Amaravati).
the city of the immortal ones.
Then the goddess Durga, the presiding deity of all

Mantras, and Syama the presiding deity of all lores, approach-

ed Ambika.
Brahml and other mothers came there surround-
(divine)
ed by their respective groups of goblins. Animd and other
Siddhis (spiritual achievements) and crores of Yoginls came
there; Bhairavas, Mahasasta
Ksetrapalas,the leader
of the Ganas (groups of attendants), Mahaganesvara (i.e.
Vinayaka), Skanda, Batuka and Virabhadra came there and
they bowed to the great goddess and eulogised her.
9-13. The city was beautiful with its ramparts, arched
gateways and multistoreyed buildings. It had big stables,
pens etc. to house horses, elephants and chariots. It looked
splendid with many royal' pathways and roads. There were '

charming abodes of Samantas (barons and lords), ministers,

twice-born castes, Vetalas, man-servants and maid-servants.
The centrally situated royal palace was divine and was beauti-
fied with gateways and minarets. It had many halls. It was

rendered splendid by means of Assembly chambers. There was

a great hall of thrones. It was studded with the nine kinds of
precious stones and it appeared bright and beautiful. In the
middle there was a divine throne made ofGintamani (wish-
yielding) stone. It was self-luminous, unparalleled and similar
to the rising sun. After scrutinizing all these, Brahma the
grandfather of the worlds, thought thus :

14. "Even ifhe happens to be ignorant and puerile, the

person who presides over this city shall excel the worlds, due
to the power and influence of this city.

15. A woman alone does not deserve to rule over a

kingdom. A man too without a woman (does not so deserve
it). The Sruti says that one should crown a man who has the
characteristics ofa great person, who has an auspicious precep-
tor and who is united in wedlock to a woman who is agree-
able and suitable to him.
1090 Brahmanda Parana

16. This lady shines like the embodiment of presiding

deity of the sentiment oflove. Excepting Sankara, no one else

in the three worlds can be her bridegroom.

17-20. He
matted hairs and wears a garland of
has
skulls. He has an uneven three numbers of eyes and holds a
skull in his hand. Though fair in complexion he is of
stained (black) neck. He smears ashes all over his body. Bones
from the cremation ground constitute his jewels. Will that
extremely auspicious lady choose him who is the abode of
everything inauspicious ?”

Even as god Brahma was thinking thus, Mahesvara (Siva)

appeared in front ofhim assuming a form that fascinated the
whole universe. He had a divine personality endowed with
handsome features often million Kandarpas (God of Love) i.e.
he was ten million times more Kandarpa),
beautiful than
dressed in divine robes, and wore divine garlands and was be-
smeared with heavenly scents and unguents. He was adorned
with crown, necklaces, bracelets, earrings etc. He thus appear-
ed in front of Brahma, assuming a form fascinating the world.

21.Brahma, the grandfather of the worlds, embraced

that youthful hero having a charming body and named him
Kamesvara.
22. Coming to the decision, "This is a befitting bride-
groom for that supreme Sakti." all of them went to her
accompanied by him.
23. Brahma, Visnu and Mahesvara eulogised Para
Sakti. On seeing that fawn-eyed goddess the youthful Nllalohita
(Siva) became overwhelmed with love and forgot his

activities.

24-25. On seeing him who appeared like Smara (god of

Love) who had regained his physical body, that lady oftender
form was also overpowered by the god oflove. She considered
him (entirely) befitting herself. Being excited and afflicted by
love, both of them eagerly gazed at each other. Though
learned and self-controlled and specially conversant with all

emotional feelings they behaved in a manner that their

conduct was not comprehended by others. They were agitated
and unhappy in their minds for a short while.
lalita-mahitmya 14.26—15.4 1091

26-29. Then Brahma spoke to the great goddess, the

sole heroine (ruler) ofthe world and :
— "These Devas, sages
groups of Gandharvas and Apsarases wish to see you the goddess
in the battlefield along with your beloved husband, O Goddess

who is and loveable to you ? Who is that blessed man ?

befitting
For the purpose of protecting the worlds resort to the supreme
Purusa. Be the queen of this city. Be installed in this excellent
throne. You will be ceremoniously crowned by the exalted,
sinless divine sages.
We wish to see you seated in the throne along with your
.husband. We wish to see you equipped with the emblems
and insignia of imperial power, bedecked in all jewels.

CHAPTER FIFTEEN
Festivities in Honour of the Marriage
of Lalita with KiimeSvara

Hayagriva continued :

1. On hearing those words, the goddess with a tender

smile over her lotus-like face spoke to the Suras, the leaders
among whom were Brahma and Visnu.
2. "O Devas, am always independent. My conduct of
I

life and my sports and pastimes are in accordance with my

own wishes and whims. My husband shall be one whose conduct
of life is mine."
befitting
3. After promising — " Let it be so" along with all
Devas, Pitamaha (grandfather i.e. Brahma) spoke to the great
goddess, the following words containing Dharma and Artha
(two goals in life).

4. "The marriage between a woman and a man is of

1

four types.

1. VV. 4-7 show a later development, as all the eight forms of

marriage ofthe Smrti Period [are not mentioned and terms used such as
Kilakrili etc. are also different.
 )

1092 Brahmanda Purana

(i) Bought (i.e. contracted) for a particular period

(Kalakrita).

(ii) Bought as a slave (Krayakrita)

(iii) Given in marriage by the parents (Pitrdattd).

(iv) Joined (married) of her own will (as in a Love-

Gandharva-marriagc) — (Svayamyutd),

5. It is a harlot who is called Kalakrita (Bought for a

fixed period). The slave will be Krayakrita (Bought for a price).
The Tuktd (she who is joined) shall be one who is married
according to the Gandharva rite (i.e. when the woman and
man love each other spontaneously). It is the Bhdryd (wedded
wife) who is given in marriage by the father.

The Yukta will have common characteristics (with

6-7.

her Man). The Bharya would have been under the control of
her father.
It is from the non-dualistic supreme Brahman which is

devoid ofthe state of being existent or non-existent and which

is ofthe nature of Cit (Consciousness) of Ananda (Bliss), that
Prakrti was born. You were that Brahman and you alone were
that Prakrti.
8. You are beginningless immanence in everything.
You are of the nature of Kdrya (effect) and Karana (cause).
It is you whom Sanaka and other Yogins seek.

9. They praise you alone as the five-formed Brahman

(Pancabrahma-S varupini namely you are Sadrupd (having the
form ofthe Existent), Asadrupd (having the form of the non-
existent) ,
Karmarupd (having the form of Karman), Vyaktodayat-
mikd (ofthe nature of manifest outcome) and Avyaktodayatmikd
(ofthe nature of unmanifest outcome).
10. You alone create the universe at the outset. You
alone protect it instantly. Resort to some Purusa with a

desire to bless the world."

11 . On being entreated thus by Brahma and all
Suras, the Goddess lifted up a garland and hurled it on to the
sky with her hand.
12. The garland '
hurled by her rendered the region of
the firmament splendid and fell down on the neck of
Kamesvara.
Lalita - mahutmya 15 . 13-22 1093

13. Then the Devas beginning withBrahtna and Visnu

rejoiced. On being wafted by gentle breezes, the clouds made
showers of flowers.
14. Then Brahma said to Lord J a na r dana — "O Hari,
the marriage of these two Blessed ones should be performed in

accordance with the religious injunctions.

15-18. The auspicious hour obtained by the Devas is

conducive to the welfare of the entire universe. The great

goddess is similar in form to you. Further, you are her brother.
It behoves you to give this auspicious lady to Kamasiva".
On hearing his words, Trivikrama (Visnu) the lord of
Devas affectionately gave her in marriage to Sankara
accordance with the injunction.
1

in

The Primordial lord Adikesava (Visnu) celebrated the

auspicious (marital) function of Siva and Siva*, formally by
offering water (to indicate the Kanyaddna) in the presence of
chief ones among gods, sages and pitrs as well asofGandhar-
vas, celestial damsels and of all tribes of Devas. Brahma and
the Suras offeredthem presents :

19. Brahma gave them, a sugarcane bow of imperishable

nature and adamantine strength. Hari. gave them the immut-
able and unfading flowery weapon (arrows).
20. Varuna the lord of aquatic beings gave them
Nigapdsa (the serpentine noose). Visvakarma, the lord of
subjects gave them goad.

21. Agni (the fire-god) gave a crown. The Moon and

the Sun gave them two large ear-rings. TheRatnakara (Ocean-
god) himself gave an ornament fully studded with the nine
precious stones.
22. The ruler of Suras gave them an everlasting
honey-vessel. Then Kubera gave a necklace full of Cintamanis
(Philosopher's stones).

•Our text is cryptic, N. reads :

divaTJi-pitr-mukhydnam Gandharvipsarasdrh tatha /

Sarvdsam dtva-jdtSnam sannidhyejala-purvakam jj X.18
This reading is accepted in translation here.
1. This is beautifully represented in one of the panels in Minaksi
Temple, Madurai. There the god is called Sundaresvara (Siva).
1094 Brahman d* Puratia

23. The consort of LaksmI (Visnu) gave them an

umbrella that was an insignia of imperial power. The rivers
Gariga and Yamuna gave them two chowries shining brilliantly
like the moon.
24. The eight Vasus, Rudras, Adityas, AsvinTdevas,
guardians of the quarters, Maruts, Sadhyas, Gandharvas and
the lords ofPramathas were delighted and they presented them
their respective weapons.
25. They gave them chariots, horses, and elephants of
great velocity and strength, camels free from sickness, and
horses devoid of hunger and them (such
thirst. They gave
animals) of adamantine shape and strength along with weapons
and other requisites.
26-27. Then they made elaborate arrangements for
the auspicious imperial coronation of Siva and siva.
Brahma then made an aerial chariot named Kusumakara. It

had never-fading flower garlands. It was impregnable to

weapons. It could go as it pleased in heaven, in firmament or
over the land. It was richly furnished.
28. Its fragrance was pleasing to the mind, and very
auspicious. Merely by inhaling it, delusion, sickness, hunger
and agony would perish instantaneously.
29-32. He seated that divine couple in that aerial chariot
which was rendered charming by means of chowries, fans,
umbrellas and flagstaff's.
The goddess went out of the royal palace, being served
eagerly by the groups of Suras with the sounds of musical
instruments ofdifferent kinds such as lute, flute, drum etc.
By means of her own brilliance the goddess, desirous of
sports, brightened the streets along which she passed. Thousands
of celestial damsels and other young ladies stood on the tops of
every mansion with the Laj&s (fried grains) and Aksatas (un-
broken rice grains) in their hands and showered the goddess
with them.
She slowly went round the different streets delighted with
vocal songs and notes of lutes, flutes etc. for the sake of auspi-
cious purposes.

1. W. 26-54 describe the coronation of I^alita and K&mesvara.

Lalita-mah&tmya 15.33-46 1095-

33. After getting down from the excellent aerial chariot

she accepted the NTrajana rites (i.e. ceremonial waving of the
lights) performed by the celestial damsels and entered the great
Assembly chamber.
34. Accompanied by Sambhu, she occupied the throne.
Omniscient that she was, she understood what the noble people
assembled there desired mentally. With the cast of her benign
glance, she fulfilled all those desires.

35. On observing this activity of the goddess, Brahma

the grandfather of the worlds gave her the epithets of KamaksT
and Kamesvarl.
36. At her. bidding, a miraculous cloud showered on that
city excessively valuable articles and divine ornaments.
37. In every house of the city of the goddess, Cintamani
(Philosopher's stone), Kalpa (desire-yielding tree), Kamala
(Goddess LaksmI) and Kamadhenus (wish-yielding cows) stood
for the purpose of the victory of the goddess.

38-42. (All the citizens) were equipped with all desir-

able objects. They were delighted forever. Leaving off all other
activities and qualities, upon the goddess to
they attended
whom their service appealed much. Brahma, Hari, Mahadcva,
Vasava (Indra), all other lords of the cardinal points, all

the groups of Devas, Narada and other celestial sages,,

Sanaka and other Yogins, Mann and other great sages, Vasistha
and other ascetics, Gandharvas, Apsarasas, Yaksas and all other
communities of demi-gods as well as all those people who
used to live in Heaven, Earth and Firmament without
suffering obstacles and difficulties — all of them began to live in
that city without any hindrance or suffering

43-45. The goddess who loved all of them did not go

away anywhere else from the people. With great love she
delighted them always. In the great earthly world ofthe scholar-
ly king, the queen was liked by all. She milked (i.e. bestowed)
everything desired by the residents of the entire face of the
earth. Thus Kamasankara accompanied by Ambika ruled as
the sole emperor ofthe three worlds for ten thousand years
which passed by like a moment.
46. Thereafter once, the holy lord, sage Narada came
1096 Brahminda Purana

there, bowed down to the Supreme Power (Para Sakti) and

submitted humbly.
47. "O great goddess, you are the supreme Brahman,
you are the highest majestic lustre; you constitute the concepts
like sad-bhdva (existence), asadbhava (non-existence), alterna-
tive ideas and comprehensions.
48. It is for the prosperity of the Universe that you have
manifested yourself. All your activity O Kalyani (Auspicious
Deity) is for the protection of the good, for the destruction
of the wicked and for of the prosperity of good people.
49 . This demon Bhanda, O goddess, harasses the three
worlds. He can be subdued by you alone. It is impossible for

all other gods.

50. The gods have stayed here for a long time engaged
in serving you. At your behest, they will go to their respective
cities.

Whatever had been inauspicious and void hitherto —

5 1.

may that be full of affluence and richness."

On being requested and reminded thus by Narada, the
goddess despatched the immortal ones to their respective
abodes and regions.
52. honouring them duly, Ambika despatched
After
Brahma, Hari, Sambhu, Vasava and other lords of cardinal
points.
53. Although they were allowed to go, the Suras thought
that it was an offence to abandon completely. They continued
to serve Siva and Siva the primordial parents. They served them
by means oftheir parts (and partial incarnations).
54. This narrative is conducive to longevity. It is the
cause ofall auspicious things — the narrative of manifestation
ofMahadevI and her coronation.
55. The scholar who gets up early in the morning and
recites this with faith and devotion shall become increasingly
rich and one endowed with the power of speech flowing like

nectar.
56. Nothing inauspicious can befall that intelligent
one. He will attain immense glory as well as equality and even
superiority over others.
Lalita-mOhatmya 15.57—16.6 1097

57. His prosperity and magnificence shall be unshake-

able. At every step he will have welfare. He will never have
anything to fear. He shall be brilliant and vigorous.
58-59. He will be free from sufferings of three kinds. He
will be filled with Purusdrthas (the objectives of human
beings). He who meditates on the goddess (seated) on the
throne, everyday during the three Sandhy&s (dawn, dusk and
noon), shall become the most excellent one among Japakas
(who perform Japa or repetition of holy names etc.). Within
six months he will attain great fortune.

CHAPTER SIXTEEN
March of Victory along with the army

Hayagriva continued :

1. "Then Lalita, the great goddess, the mother ofworlds,

set out in order to conquer Bhanda Daitya, a thorn unto the
three worlds.
2. She gathered together the seven oceans in the form
of a Mardala (drum).
The soldiers filled the sky with tremendously loud sound
of the drum.
3-6. Many other instruments equally produced loud
reports. They were drums' viz. Mrdangas
of different types of ,

Murajas, Pafaka Dhakka (A double drum), Linganas (?) Selukas,

y

Cymbals like Jhallarls and Rundhas * small drums of different

shapes like Huiukas (drums producing Huauk sound), Hunxjukas ,

Cihafas, big drums like Anakas, Panavas , Gomukhas, Ardhacandrikds,

1. VV. 3-6 give a ist of musical instruments of the mediaeval period.

Many of these are seen in the frescos and panels of cave-temple at Ajanta,
Ellora, etc. Out of these Nihsana is a Sanskritisation of a Persian word. In
Marathi historical records they are called 'Nisan'.
•Here N. reads Jhattari-sangha group —A
of cymbals. 'Jhariharas and
carszrTtalas of the types of Lirigya and Alirigya*— N. XI. 5.
1098 Brahmanda Purana

Tavamadhyas, Musfim adhyas, Marda!as, Dindimas, Jharj haras,

Bhuritas ,
those of the types of LiAgyas and Alirigyas, Uddhukus,
Eta da n 4a s, JVihsanas, Barbaras ,
Humkdras , Kakaturtdas and other
instruments of music. When the preparation for the battle
started these musical instruments were sounded by the soldiers
of Sakti.
7. A deity named Sampatkarl rose out of the goad, a

missile of Lalita Paramesanl. She moved on along with the

other Saktis.
8. Sampadlsvar! (i.e. deity Sampatkarl) was reddish in
colour like the midday sun. She was served by many crores of
rows of elephants, horses and chariots.
9. She mounted an elephant named Kanakolahala . It,

was in a state of excitement, huge in size like a mountain. It

appeared to relish a fierce battle.

10. A great army shouting fiercely followed her, hitting
the thick clouds by the fluttering clusters of banners and
emblems.
11. The horripilation of that deity Sampannatha, hem-
med firmly within her stout breasts, shone like her desire within
her heart for an elaborate preparation for war.
12. A vibrant thin-bladed sword held in her hand shone
dreadfully like the terrifying knitting of eyebrows of Kala-
natha (God ofdeath).
13. Excellent elephants, crores and crores in number,
followed her like huge mountains blown by the portentous
whirl-winds.
14. Then (the deity) Atitvaritavikrdnti' (Extremaly speedy
a
like Horse g U°P) born ofthe lustrous weapon, noose of goddess
Sri Lalita moved ahead, steated on a horse.
15. Along with her, an army consisting mainly of horses
moved ahead digging and tearing the surface of the ground by
means of their hoofs as though by means of hoes.
Their neighing sound reverberated.

1, The goddess in charge of cavalry (of women, as these are Saktis)

is significantly named *'(a Sakti capable of) extremely speedy horse-
gallop".
La Utu -tnahalmya 16.16-28 1099

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

They were (designated
1

auspicious marks followed her. accord-

ing to their land such as) Vanayujas, Kambojas, Paradas,
Sindhudesajas, Tankanas, Parvatlyas (of mountainous regions),
Paraslkas, Ghattadharas (of great stirring ability), Daradas,
Kalavandijas, Valmikodbhutas, Yavanodbhutas and Gandhar-
vas. There were horses ofeastern territories, Kairatas, those,
born offrontier lands etc. They were well trained. They used
to bear the riders properly. They had good speed. They were of
steady minds. They could particularly comprehend the minds
of their masters. They could withstand the rigours of great
battles. They had many good characteristics. They had control
over anger and fatigue. They had been trained well in the five
different kinds of paces*. They were modest. They could gallop
well. They had the auspicious marks (by means of curly hairs
etc.) such as Phalasukti, Svelafukti, Devapadma (Divine lotus),
Devamani (Divinzgem), Devasvastika (Divinesymbol of svastika),
Svastikasukti ,
Gadura (a kind of humplike bend) and Puspagan-
diki (smooth and flowery neck). The horses had all these auspi-
cious marks and characteristics that could bestow victory and
kingdom. They had the velocity of the wind.
23-28. The great goddess rode on a horse named
Aparajita. It was exceedingly refulgent and it moved (fast). It

had tall (and stately) figure. The bridle glistened in its mouth.
Thick clusters of manes fell on either side and shone. It used
to shake its bushy tail when the clouds were scattered all round.
It shone brilliantly with thejewels and tinkling bells tied to its

shanks. It appeared to produce loud sounds of musical instru-

ments by fiercely stamping the ground with its hoofs. In order
to achieve increasing victory, it appeared to sound the musical
instrument viz. the Earthly zone. Very frequently, it exhibited
different kinds of (trotting movements. W hen
and galloping)
the chowries shook on either side, it appeared to possess wings,
too. Its trappings and harness were very pleasant and fascinating..
Clusters ofbells adorned it beautifully. The sound of these

1. VV. 10-22
enumerate the- different breeds of horses and the-
regions from which they came.
• Such as AskaruKta etc, see Mallina tha’s conuu. on SiiupAlaoadha—M .60.
 1 100 Brahmanda Purana

bells and trappings appeared to be its Humkara (a roar of

defiance) against the Asuras. The great goddess mounted this
horse and proceeded ahead.
29. With her four hands she held the noose, the goad,
the cane and the bridle of the horse. Her exploits shone
splendidly.
She resembled the midday sun with blazing splendour
30.
of the girdle spreading everywhere. Seated on the horse, she
moved up and down as though causing the horse to dance.
3 1. The loud sound of the War-drums of Srldandanatha
(the lady in command of the horse Army or cavalry) at the''

time of setting out , resembled the rumbling sound ofthe agitat-

ed sea and deafened the entire universe.
32. A few Saktis rose up with arms wonderfully hard as
rocks. They pierced the ten quarters with terrible adamantine
arrows.
33. A few fierce Saktis of Srldandanatha kept watch over
the vanguard ofthe army (of Srldandanatha) . With swords and
shields they leapt and sprang about.
34. Saktis with canes in their hands tossed and struck
them hundreds of times to avoid the jamming of soldiers.
They moved about here and there.
35. The Saktis moved in front holding aloft tall banners
and flags marked with pictures ofbuffaloes, deer and lions.
36. Thousands of Saktis held the white umbrella of Sri
Dandanatha with their lustrous hands and moved ahead.

CHAPTER SEVENTEEN 1

The March of the Army ofSydmald

Hayagriva said :

1. "At the time when Dandanatha set out, the sky shone
as though adorned with innumerable moons, due to the
numerous umbrellas of white lustre.

1. It is not understood why our text has more than two separate
chapters for describing the march ofLalita's army. The text N. in one(l 1th)
•chapter has described the march ofthe total army in 108 verses.
 a

Lolita -m&h&tmy 17.2-12 1101

2. The darkness that gathered together densely under

the white umbrellas rubbing and clashing against .one another,
became dispelled by the lustre of jewels fitted to their
handles.
3. In KrodamukhT (Boarfaced Sakti),
the army of
hundred varieties of Talavrntas (fans made of palm-leaves)
proceeded ahead enveloping the faces of quarters, by means
of the blazing lustre of diamonds (set in the fans).
4-5. The dreadful (Bhairavas) such as Canda-danda and
others proceeded ahead running in the Vanguard of the army
of Dandanatha. They had tridents in their hands. Their tawny-
coloured matted hair rendered the quarters brightly illuminated
as though, by means of lightning. By the fiery flames of their
arrows, they wished to burn the hosts of Daityas.

6-8a. Many soldiers with the faces of Boars proceeded

ahead. They had the same size, shape and ornaments as the
goddess PotrlmukhI (Boarfaced). In their hands they had the
same weapons as those of hers. Their vehicles too were the same.
From their sharp curved teeth smoke and flames of fire issued
forth They were dark in com-
covering up the whole of the sky.

plexion like the Tamala tree (xanthochymus pictorius). They

were tawny-coloured and had eyes of ruthless features. They
rode on thousands of buffaloes.
8b- 1 2 . After getting down from the excellent chariot
(drawn by) a group of elephants, Sri Dandanatha "( Danda-
Nayika) mounted a great lion, her own vehicle, well known by
the name Vajraghosa. It shook the thick cluster of its manes. It
kept its mouth wide open. It had hideous features and large
eyes. The quarters were deafened by means of harsh sound
produced by the gnashing of its curved teeth.
It appeared to grind* the terrestrial sphere by means of
its claws which were as hard as skulls and the outer shell of the
primordial Tortoise and which sank down as far as the Patala.
It was three Yojanas in height. It shook its tail to and fro with
great rapidity.

• Our text reads (pibantam but IN. reads piksantam probably a back-
formation from Pkt. Piftha. The root is untraced in MW.
 .

1102 Brahmanda Purana

Dandanayika mounted this leonine vehicle and marched

ahead
13. As she betook herself to the task of slaying the Asuras
with blazing fire of fury, the three worlds including the mobile
and immobile beings, experienced excessive excitement and
alarm.
14-15. Frightened in their hearts, all the groups of
heaven-dwellers in the firmament thought thus — "Will this
Potrini (Boar-faced deity) burn down now itself the entire
universe by means ofher
anger? Will she split the earth
fiery
into two by striking it with her club? Or will she agitate and
stir up the oceans by means ofher weapon plough.

16. They tied far off hurriedly and in great fear and
saw the goddess. With their palms joined in reverence the
Devas made obeisance to her by repeating the twelve names
and glorifying her in the firmament."

Agastya said :

17. "O holy lord Hayagriva, of excessive intelligence,

what are the twelve names of that deity ? Tell me. 1 am
extremely eager to hear them."

Hayagriva said :

18-20. "Listen to the twelve names of that goddess, O

potborn sage, on hearing which she will become pleased. They
are PancamI, Dandanatha, Sanketa, Samayesvarl, Samayasanketa
Varahl, Potrini, Vartall, Mahasena, Ajna, Cakresvarl and
ArighnI. These are the twelve names mentioned by me O
sage. If a man stays within the adamantine cage of twelve
names, he will never meet with misery in difficult situations.
21. By means of these names Devas stationed in the
firmament eulogised Sanketa many times. For the purpose of
blessing them, she moved ahead once again.
22. Then the so unds'of t umpets were heard in the firma-
r

ment indicating the starting of Sanketayogini who touched the

feet of Mantranatha.

23. Then marched out the army of who mostly

Saktis
had the ornaments expressive ofthe sentiment ofLove, who
Lalita-mAhatmya 17.24-37 1103

were of dark complexion like tigresses and who held VTnas

in their hands.
24-26. Some began to dance and sing with the sweet
notes of excited cuckoo. Some played on musical instruments
such as lutes, flutes and drums. Their paces were regular and
graceful. The dark-complexioned Saktis moved ahead delighting
the people of the entire universe. Some rode on peacocks. A
few had swans as their vehicles. Some rode on mongooses. A
few seated themselves on cuckoos. Some were stationed in
covered palanquins. All of them were of dark complexioned
features.
27. Some rode on horses. Some were intoxicated by
honey from Kadamba (Curcuma Aromatica) flowers; keeping
Mantranatha at the head, they moved ahead.
28-31. Mantranayika of dark complexion like the cloud,
passed through these and other Saktis. She was seated in a
great chariot fitted with lofty flagstaff's. Her armour had the
colour of the rising sun. Pride and inebriation had made her
eyes roving. Small drops of sweat had made her lotus-like face
charming. Her eyebrows appeared to dance gracefully as she
repeatedly glanced at the entire army of Saktis, that was
excessively elated and haughty. A triangular umbrella made
of peacock feathers rose high above her proclaiming (her impor-
tance). Among them, other Saktis did not have any scope of
rising up glittering and refulgent.

32. The heaven-dwellers eulogised her by means of

sixteen names. O Pot-born sage, listen to those sixteen names.
33-35. SahgitayoginI, Syamala, Mantranayika, MantrinI,
Sacivesl, PradhanesT, Sukapriya, Vinavatl, Vainikl, MudrinT,
KadambesI,
Priyakapriya, NIpapriya, Kadambavanavasin! and
Sadamada. These are the sixteen names; O Pot-born sage. If
any embodied person eulogises SacivcsanT even for once by
means of these names, the entire unit of the three worlds will
undoubtedly stay in his control.
36. Wherever Mantrinatha casts her glance, the army of
enemies will readily and undoubtedly fall down there.
37. As long as there is the discourse on the kingdom of
LalitaparamesanI and on the Saktis as well, that will be the
bestower of victory everywhere.
 1104 Brahmanda Purina

From the young parrot held in the hand of Sariglta-

38.
yoginl, Dhanurveda (Science of archery) issued forth holding
up a bow kept in readiness.
39. The hero possessed four arms, three heads and three
eyes. He devoutly bowed down to PradhaneSI and spoke thus.

40. O goddess Mantrinayika, you are preparing for the

fight with Bhanda, the lcadcrofthc Asuras. Hence, I should
render all assistance to you.

4 1. O mother of all worlds, this great bow is known

by the name ofCitrajlva. It is competent to exterminate all

Danavas. Accept it.

42. Here are two quivers with everlasting supply of

arrows. They are wonderfully embellished with gold. Accept
them for jhe purpose of destroying Daityas as well as for blessing

me."
43. Dhanurveda devoutly bent down
After saying this,
his head and handed over the bow and quivers which Priya-
kapriya accepted.
44. Taking up the great bow Citrajlva, (the great
goddess) Sukapriya played on the string repeatedly and produced
a twanging sound.
45. The universe was filled with the twanging sound of
the bow of SangTtayoginI along with the fulfilment of mental
and visual delight of the heaven-dwellers.

Shehad two attendants named Yantrinland TantrinT.

46.
Holding the parrot and the lute, they attended upon her
instantaneously.

Holding the exceedingly charming bow, Ghanasyama

47.
(the deity ofcloud-like dark complexion) produced the twang-
ing sound on its string increasing its loudness with the tinkling
sound of her bangles moving to and fro.
48. GItayoginI embellished with the bow Citrajlva shone
row of clouds with the
like a clusters of Kadamba flowers for
umbrella and bow.
49. An arrow shone in her right hand. It was as sharp
as the piercing glance of Kali. It was as dreadful as a dancing
serpent.
Lalita-mahatmya 17.50 — 18.5 1105

50-51. When the goddess seated herself in the chariot

’
i t h wheels worthy of being sung about, (a number of other
deities) served her from behind. Those goddesses too had dark
splendour They held arrows and bows. Their number,
like her.

ran upto a thousand Aksauhinls. They had great velocity but

were languid with intoxication. With their rumbling and rustl-
ing sound, they filled all quarters.

1.

CHAPTER EIGHTEEN
The Victorious March of the Army of Lalita Paramesvari

1-12. Lalita moved ahead with the intention of waging

war.
She was assisted by Rajanayika. The goad (in

her hand) blazed forth., She held a noose which appeared

like a serpent. Her bangles made a pleasing tinkling sound as
she held the sugarcane bow and a set of five flowery arrows,
shining brightly.
2. She scattered a cascade of radiance from her person
in all directions. It was more dazzlingly red than a thousand
suns. Radiating the lustre ofher face in all directions, she made
the sky appear as though filled with moons.

3. She was radiant with the circular white umbrella

(held above her) which gained the friendship of the sphere of
the moon (i.e. resembled it). It (the umbrella) had an extent
of ten Yojanas which pervaded the three worlds and which
Was studded with spotlessly pure white pearls.
4. She was fanned by the groups of female attendants
the chief of whom were Vijaya and others,, with a set of four
Camaras (Chowries) that w'as rendered splendid by means of
jewels and precious stones and that was as lovely as the cluster
of lotuses or the spreading waves of lustre of fresh moonlight.

5. She was endowed with a spodessly pure refulgence.

She indicated her sole suzerainty by means of her Sakti (power,
weapon javelin). All the sections of her army were embellished
1106 Brahmanda Puran a

by means of hundreds of imperial insignia. Her Wealth and

grandeur were being eulogised by the vocal as well as instru-

mental music of the celestial deities.

6-8. She (justifiably) assumed and adopted the honour
and pride of the imperial wealth that filled up the cavities of the
three worlds with troops of Saktis (the various deities assisting
goddess). The pride could not be expressed in words, nor
could it be comprehended by means of intellect. It could
not be defined clearly by stating "It is like this or that". It

could not be compared with anything else. She shed benign

glances on the faces of all excellent Suras, the chiefs of whom
were Brahma, Isa, Vrsnu and Vrsa (Indra) as they uttered
prayers continuously, offered their services with a spirit of
eagerness and vying with one another with palms joined
together and kept close to their diadems. She at once randered
the three worlds perfectly luminous by the refulgence arising
from the five flowery arrows that shone brightly.

9-1 la. Auspicious shower of fried grains scattered by

groups of celestial damsels having a refulgence like the streak
of lightning, indicated their hope and wish for her victory.

She was being ever served at her feet by Kamesvar! and

others of lovely and desirable lustre, who were very charming
in their martial dress and account rements, who were eternal
and who obscured the sun (i.e. surpassed the sun) by means
of lustre of their glistening weapons.

In the course of her martial activity, she drove her

chariot that had the excellent name Srlcakra, that scraped
the clusters of clouds high above by means :of flagstaffs more
than ten Yojanas and that was equipped with the
in height,

power of continuously making roaring and rumbling sounds.

lib- 12. In that war (i.e. preparations for war) she had
the tawny colour as she was robed in such a garment free from
impurities. She glittered with charming splendour. Lalita
moved ahead with an intention for waging waras she was being
eulogised by the gods through twentyfive epithets of great
value (like precious stones), and which were exceedingly
competent to subdue sins ofthe whole world."
 a

Lalita-mahatmya 18.13—19.2 1107

Agastya said :

"O Hayagrlva of great intellect, give me that elixir

13.

of life gratifying and regaling my ears through the twentyfive

names ofLalita Paramesanl."

Hayagriva said :

14-19. The twenty-five

1

names are Sirhhasana, Srllalita,

Maharajnl, Pararikusa, CapinI, Tripura, Mahatripura-SundarT,
SundarT, Cakranatha, Samrajnl, CakrinT, CakresvarT, MahadevT,
KamesI, ParamesvarT, Kamarajapriya, Kamakotiga, Cakravar-
tini, Mahavidya, Sivanangavallabha, Sarvapatala, Kulanatha,
Amnavanatha, SarvamnayanivasinI and Srngaranayika. Those
who eulogise Lalita ParamesvarT of great dignity through these
twentyfive names, will attain good fortune, the eight Siddhis
and great reputation. Thus. Lalita, the Divine Mother, who
was furious with Bhandasura, moved ahead deploying the great
army of elaborate preparation and great impetuosity.

CHAPTER NINETEEN
2
Deities stationed on the Chariots— Cakrar &j

Agastya said :

1-2. "Mention the names of those deities of manifest

glory who were stationed in the steps of the leading chariot
Cakraraja. O Hayagrlva, mention
numbers, their
all their
different splendid colours and the divine weapons too."

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

garlands. He gave twelve epithets ofDandanatha (Potrini) (supra 17.18-20)
sixteen ofSyama or Syamala Mantrin! (supra 17.33-35). Here in VV. 14-19
he strings together twentyfive epithets of Lalita.
2. The struggle between Lalita and Bhandasura Is a symbolic descrip-
tion of the struggle between good and evil forces. Thus the description of
the chariot ofLalita is equally symbolic. For the convenience of, readers
•we draw the outline of steps etc. of her chariot.
 1108 Brahmanda Puratia

Hayagriva narrated :

3. "It is mentioned that ten Siddhidevls were stationed

on the ninth step of the brilliant chariot. Listen to their names
from me.
4-6. They were Anima, Laghima, Garima, Mahima,
Tsita, Vasita, Praptisiddhi the seventh one, Prakamyasiddhi,

Muktisiddhi and the next one named Sarvakama (Siddhi).

These deities had four arms. They resembled Japa flowers
(China rose). They held in their hands the Cintamani
(Philosopher's stone), skull, trident and collyrium leading
to achievement. They were full of kindness and were resorted
to by Yogins.

There in the former half were the eight Saktis

7-8.

beginning with Brahml viz.: Erahml, MahesvarT, KaumarT,

Vaisnavi, Varahi, Mahendri, Camunda the seventh one and

(Continued from the previous page)

Cakra-Rdja
The Chariot of La/itd

Anatida-
Mahd-pTtha
I
•' Around this great seat of Bliss of Lalita are stationed 15 Eternal
step deities of the form of time (Kala-rupa) — They are on par
with Lalita [vide VV. 54-60]
II 3 deities viz. KamesI, Vajresi and Bhagamalini the most beloved of
step Lalita and comparable to her in grandeur etc. [vide W. 49b-53]
III 8 Rahasya-yogini deities — Destroyers of Asuras.
step [vide VV. 46-49a]
IV 10 iXigarbha-yagini deities. They are benevolent giving protection,
step delight etc. to all [vide VV. 41-45}
V 10 Kulottirna deities. Auspicious and kind-hearted, powers such as.
step Sarva-siddhi-prada [vide VV. 35-40J
VI 12 Sampraddya deities or Ajild-saktis Fiery element predominates as
step they rose from the ashes of Kama. [vide VVJ28-34|
VII 6 Gupta-tara deities like Anariga-madana etc. Their names show that
step Eroticism was their forte [vide W. 24-271
VIII The Saktis are Gupta secret* Jvide VV. 17-23}
step 16 digits of the Moon. They are also called 'Nityd' Eternal Saktis
lOMudradevls [vide W. 3-16]
10 siddhi-devis like Anima etc. (ii) 8 Saktis like Brahmi
known as "Matrs"
IX All Saktis in the IX step are Prakafa (Manifest) Saktis.
step
 Lalita-mahatmya 19.9-23 1 109

MahalaksmI the eighth one. All them possessed only two

of
arms. Their person is red in complexion and they wear red
garments. They held skull and lotus (in their hands).
9-12. (Or) some mention the procedure for meditation
in another manner. Those They have
deities are glorified thus.
the forms and sizes like those of Brahma and others. They have
weapons similarto those of Brahma and others. They hold
insignia and distinguishing marks of Brahma and others.

Mudrddevis who were stationed in the region above theirs

were still greater. With their hands having the lustre of lotuses,
they were engaged in expressing Madras (Mystical Gestures).
They resembled the flowers of pomegranate. They were
charming in their yellow robes. They had four arms in two of
which they held shields and swords. They had roving red
eyes due to intoxication. Listen to their names from me.

13-15. They were SarvasamksobhinI ,

SarvavidravinI,
Sarvakarsanakrnmudra, Sarvavasarikarl, Sarvonmadanamudra.
Sarvamaharikusayasti, Sarvakhecarika Mudra, Sarvablja.
Sarvayoni the ninthone and Sarvatrikhandika. These three
namely the Siddhis, Brahml, and others as well as Mudras —
all these were manifest Saktis.

16. They were posted in the Raktaratha (Red chariot)

in order to slay the Asura Bhanda. Listen from me to the names
of those who were mentioned before as (deities) of secret names
{Guptas).

17-21. These were Saktis in the form of sixteea

digits ofthe moon viz. : Kamakarsanika Buddhyakarsanika
,

Kala (Digit), Ahamkarakarsinl, Sabdakarsanika Kala, Spar-

sakarsanika N itya (Eternal), Rtipakarsanika Kala, Rasakarsa-
nika Nitya, Gandhakarsanika Kala, the eternal, Cittakarsa-
nika, Dhairyakarsanika Kala, Smrtyakarsanika Nitya, Nama-
karsanika Kala, BTjakarsanika Nitya, Atmakarsanika Kala,
AmrtakarsanT Nitya and SarlrakarsinT Kala. They were in the
eighth step and are glorified by the epithet Guptas (secret ones).

22-23. They resembled the coral tree. They were charm-

ing with their smiles. They had four arms and three eyes.
Their crowns shone brightly like the moon and the sun.
1110 Brahmand'a Purana

Holding bows and arrows, shields and swords, O Pot-

born sage, they got themselves ready for slaying the Asura
Bhanda. They had divine refulgence.
24. The deities named Guplalaras stationed them-
selves on the seventh step of the chariot Cakraratha that had
the brightness of the lamp blazing in the evening.
25-27. They were Anangamadana, Anangamadanatura,
Anarigalekha ,
Anarigavega, Anarigarikusa and the next one
Anangamalarigl. These deities had the lustre of the China Rose.
They held sugarcane bow, flowery arrows, boquets of flowers
and lotuses. They were excessively valorous and used to abide
by the commands of Lalita. Furiously angry at Bhandasura
they stood by shining brightly.
28-31. The deities named Sampradayas (Traditional
ones) the chief a mo ng whom was Sarvasamksobhin! resorted to
the sixth step of the leading chariot Cakraratha. The clusters
of their tresses had been tied into an ornamental braid. The
saffron mark on their foreheads shone brightly. They were
excessively impetuous by nature. They had the lustre on a par
with that of fire of death. They had bows and arrows of fire.
They held swords in the form of Fire and shields named
Vahnicakra. Their physical bodies were brightly illuminated.
They were furious towards the leader of the Asuras. They rose
up from the ashes of Kama. These exceedingly powerful
deities were the Ajnasaktis (Saktis of behest) of Lalita.
32-34. Their names are — Sarvasamksobhin!, Sarvavidra-
vinl, Sarvakarsanika Sakti, Sarvahladanika, Sarvasammohin!
Sakti, Sarvastambhana, Saktika, SarvajrmbhanaSakti, Sarvonma-
danasaktika, Sarvarthasadhikasakti, SarvasampattipuranI,
Sarvamantramayl sakti and Sarvadvandvaksayahkarl. Thus the
names of Sampradava deities have been mentioned.
35-37. Then next, the deities stationed on the fifth step
are remembered as Kulottlrnas. They were like the crystals
with illuminated brilliant bodies. They held axe, noose, mace,
bell and jewels. With knitted brows they were excessively
furious towards the enemy of the gods.
O Pot-born sage, listen to the names of these too.
38-40. They are goddess SarvasiddhipradadevI,
Sarvasampatprada, goddess Sarvapriyankarl, Sarvamarigala-
 ,

*
Lalitu -mahatmya 19.41-54 111

karinl, SarvakamapradadevI, SarvaduhkhavimocinI, Sarvamr-

tyuprasamin!, SarvavighnanivarinI, SarvangasundarldevI and
Sarvasaubhagyadayinl. Thus the tenDevIs have been mentioned.
Their minds were filled with kindness.
41-44. These were ten famous deities stationed on the
fourth step, named Nigarbhayoginls. They have been glorified
as having a lustre equal to that ofa pearl necklace.
They are Sarvajna, Sarvasakti, Sarvaisvaryaprada,
Sarvajnanamayldevl, SarvavyadhivinasinI, Sarvadharasvarupa ,

Sarvapapahara ,
Sarvanandamayl Devi, SarvaraksasarupinT and
the tenth deity should be known as Sarvepsitaphalaprada.
45. All these should be known as having four arms.
They held the thunderbolt, javelin, iron club and discus.
They were ready to slay the Asura Bhanda.
46-49a. The deities na med Rahasyayoginls were stationed
on the third step ofthe leading chariot Cakraratha. They were
wellknown presiding . deities of speech. Their lustre was like
that of the red Asoka (Jonesia Asoka Roxb). They held bows,
and arrows in their Armours covered their whole
hands.
bodies. They shone with lutes and books too. They were
Vasini, KamesI, BhoginT, Vimala, Aruna, JavinI, SarvesI:
and Kaulinl. These eight deities are remembered as the cause
ofthe slaughter of Daityas.
49b-52. Then, three deities were stationed on the second
step of the leading chariot Cakraratha. They were seated on.
on three (different) seats. They were endowed with eight arms
in which they held bows, arrows, a drinking bowl, a citron,
(fruit) and dagger as well as shields, serpentine noose and a
bell of loud sound, They were intoxicated due to liquor. They
used to keep secrets guardedly. They were KamesI, VajresI
and the other one Bhagamalinl. These three deities are
remembered as ones filled with wrath towards Bhanda.
53. They had the same greatness and grandeur as that of
Lalita and they had the same refulgence. They are glorified as

one's most beloved Srldevl.

54. Then next, fifteen imperishable deities are mentioned
as having fixed up their residences all round on the Ananda-
mahapljha (the great seat of Bliss), on the step in the middle:
of the chariot.
 1112 Brahmctnda Purana

55. They are also eternal in the form of Kala (Time).

They had stationed themselves after pervading the universe.
Their bows indicated their agitation and fury against
Bhandasura and other Daityas.
56-59. They had their forms and persons on a par with
those ofthe Goddess; their weapons too were like those of the
Goddess. It is for rendering help to all the worlds that they
exist in every Yuga.

O Pot-born sage, comprehend fully from me their names:

They are :
— KamesI, Bhagamala, Nityaklinna, Bherunda,
VahnivasinT, Mahavajresvari, Druti, TvaritadevI, the ninth
one Kulasundarl, Nitya, NTlapataka, Vijaya, Sarvamarigala,
Jvalamalinika and Gitra. Thus the fifteen deities have been
recounted.

60. Accompanied by these deities whose attention was

solely on rendering service, goddess Paramesvar! set off in

order to conquer the wicked Bhandasura.

61. Seven steps are mentioned in the excellent chariot
1

(named) Giticakra (Geyacakra also. See verse 63) that belonged

to Mantrinatha and that had great wheels. There listen to

those deities of the Devi.

1. The following is the outline of the Geya Cakra or Glti-Cakra (chariot

of Mantrinfndthd

Geya (giti) Cakra

I (t) Mantrini (ii) Sarigita-Yogini The administrative head and second

step to Lalita only [vide W. 61-63]

II Rati, Priti and Manoja (3 deities) [vide W. 63-64]

step

III 5 deities of arrows of Kama e.g. Dravini, So?lni

step
5 kaniadevas below these deities e.g. Kamaraja, Kandarpa
[vide W. 65-09a]
IV 8 Saktis or Matr devatas (mentioned in VV 7-8 above)
step
8 virgin deities like Laksmi, Sarasvati, Rati etc.
[vide W 69b-72a]
V 16 deities like Vania, Jyestha etc well-armed well-armoured ready
«jep to fight (vide W. 72b 76)

7 r
veW*
La /ita -m ah atmya 19.62-72 1113

62. Sarigltayoginl is mentioned as the most beloved

deity of Srldevl. Her abode was a seat in the middle of the
step in the chariot Geyacakra.

63-64. The same first step was the place of residence of

M a n trim.
Then the deities stationed on the second step in the
excellent chariot and Manoja with
Geyacakra were Rati, PrTti

lutes and bows in their hands. They were dark-complexioned

like the Tamala (a tree with very dark leaves). They were
competent to exterminate Danavas.

65-69a. The deities of.thc arrows of the god of Love were

stationed on the third step. They were five viz. Dravini, SosinI, :

BandhinT, MohinI and Unmadinl. All these five had resplendent

bows in their hands. Thereon the same step were stationed five
gods too beneath the deities. They were Kamaraja, Kandarpa,
Manmatha, Makaradhvaja and the fifth one Manobhava. All
these were capable of enchanting the three worlds. Marks on
their foreheads with Kasturi (Musk) shone brilliantly. They
glittered with pearls. Their entire body was covered with
armour. They had the lustre of flowers of Palasa (Butea
Frondosa). They are called Paiicakamas (Five Kamas or gods
of Love). They eagerly sought the killing of Bhandasura.

The deities mentioned before, the chief of

69b-72a.
whom was Brahml and the eighth one was Candika (instead
of MahalaksmI as in vv. 7 and 8 above) stationed on the fourth
step of the leading chariot Geyacakra. There in the same step
but beneath them were LaksmI, Sarasvatl, Rati, Piiti, KIrti,
Santi, Pusti and Tusti. These Saktis are mentioned as Kumarls

(Continued from the previous page)

VI 8 Bhairavas such as Asitanga, Kuru etc.

step (vide VV. 77-79a)

VII 5 deities like Matarigi, Siddhalaksmi
step

3 Ganapas or Ksetrapalaj like Ksetrapa

2 goddesses Lafcsmi, Sarasvatl 2 Treasures— Sarikha, Padma

10 Saktis of the dikptil&s (guardians of quarters)

1114 Brahmanda Purana

(Virgins), O Pot-born Their eyes were red due to anger.

sage.
They held Kuntas (Lances, spears) and discus in order to kill
Daitya ofgrcat strength.
There were sixteen other deities beginning with
72b-76.
Varna. They were stationed on the fifth step of that prominent
chariot Giticakra. Listen to their names from me — Varna,
Jyestha, RaudrT, Santi, Sraddha, SarasvatT, Srlbhusakti, Laksm!
Srsti, MohinT, PramathinI, AsvasinT, VTci, VidyunmalinI,
Surananda and Nagabuddhika.
They had the lustre of ruby. They were eagerly desirous
of agitating the entire universe. At every step, they made
elaborate preparations for the great battle*. They were covered
with adamantine armours. Others were engaged in loud
boisterous laughs. They held various weapons and missiles such
as the thunderbolt, batons, Sataghnls and Bhusundikas.
77-79a. Then those stationed on the sixth step of the
leading chariot GTti (i.e. Giticakra) were the Bhairavas
beginning with Asitahga. They were dreadful due to their
weapons. They held the trident and the drinking bowl. They
were blue-complexioned. They were— Asitahga, Ruru, Ganda,
Krodha, Unmattabhaira va, Kapall, Bhlsana and Sarhhara —
these were the eight Bhairavas.
79b-80. Then, stationed on the seventh step of the
leading chariot GTti were Matangl, SiddhalaksmT, Mahamatah-
gikaand Mahatl, SiddhalaksmT repeated again. They were red-
complexioned. They held bows and arrows.
8 1Beneath the same step were stationed Ganapa
- 86a .

(the heads of Ganas, Kset rapalas) Ksetrapa, Durgamba and ,

Batuka with weapons in their hands. There itself, beneath the

step were stationed LaksmI, and
SarasvatT, the treasures
Sankha and Padma — all ofthem held weapons in their hands.
They were furious with Bhanda offierce valour and exploits,
the enemy of the entire world.
The ten leaders of the quarters beginning .with Sakra
and ending with Visnu were stationed in the same step but
beneath, in the forms of Saktis. They held thunderbolt, spear,
Kaladanda (staff of Kala), a sword, a noose, a flag, a

*N.xii.77 reads correctly : Maha-samara-sannaha.

Lalita -tn ah atmya 19.86-95 1115

mace, a trident, the missile of Darbha grass and the discus.

They devoutly served Mantrinatha always in order to destroy
the Asura followers, the wicked unbelievers, ofBhanda, thorns
for the whole of the universe.
86b-90a. The protectors of the cardinal points resorted
to the GTticakra because they were eager to remind and inform
Lalita (about the task of slaying Bhanda) through the support
of Mantrinatha. All the submissions (and petitions of request)
of all Devas to MahadevT yielded results if they were
1

submitted through Mantrinl.

Petitions to a queen submitted through the important
ones result in the acquisition of fruit by the servants.
Otherwise, how could they even approach SrldevI whose
refulgence was blazing forth and whose prowess' was invincible.
90b-92. Because she was the deity of the lore of
Music, she was one of SrldevI. In the case
the most beloved
of fulfilment of tasks she never transgresses what is mentioned
by her. In the Sakti empire of SrldevI, the deity Mantrin’I was
powerful enough to do, undo and alter all activities or to
refrain from doing anything. Hence, all protectors of the
quarters, desirous of victory of SrldevI continued to serve
Mantrinl who was her chief Aide.
93.95. Thus, the names of all deities stationed in the
steps of excellent chariot named Gakraraja of LalitadevI
have been completely recounted.
Her divine weapons for the purpose ofslaying Bhanda-
sura have also been mentioned.

The deities on the steps of Geyacakra have also been

mentioned.
Those men who listen to these names of all dcitics-

shall be liberated from all sins. They shall be victorious.

1. Procedure of appeals etc. to Lalita and the functions of Mantrinu

 ] .

1116 Brahmanda Purana

CHAPTER TWENTY

The Deities on the Kiricakraratha

Hayagriva said :

1. "O intelligent one, listen to the deities stationed in

the five steps ofthe prominent chariot Kiricakra' Boar-wheeled) (

Victory to those who listen to their names.

2-5. Dandanayika (leader ofthe Army) was stationed
on the first step nam cdBindu. She, the destroyer of the haughty
and wicked thorns of worlds appeared to make Jayairi
(glory of victory) dance there by means of different kinds of
flames. She had torn and pierced the haughty Danavas with

1. This is a description of the chariot of the commandcr-in-chicf,

Danda-natha, the boar-faced deity (Potrini). The chariot has five steps, but
the distribution of deities etc. is rather confused. May be due to some
textual confusion. Whatever is precise is recorded in the following outline.

Seat of Potrijfi

I Centre of the Chariot— Bindu (Vide VV. 2-5)

Step
JI Centre ofthe Chariot : 3 deities— Jrmbhini, Mohini, Stanibhini
Step [Vide VV. 6-8]
III 5 deities such as AndhinI [Vide VV. 9-1 2a

Step
IV 6 deities out of Matrs, Mothers with exception of Candida or
Step Mahalaksmi, Varahi, six are stationed here.
Prob. 7 deities Dhatunathas e.g. YaksinI, Sarikhini so called as these
IV deities consume 7 dhdtus of the body, bestowers of eight siddhis.

Step Other side of the step: 2 chowrie-bearing deities And Dandanatha's

Lion. (Vide VV. 12b-33)
VI v.l. states that this chariot has 5 steps but without specifically
Step mentioning the V step, this is called the 6th step in the text.
Prob. 8 deities e.g. Vartali, Varahi etc are stationed here. On their left
Dandanatha's buffalo.
V Below' them 8 guardians of quarters, gods, demi-gods, Nagas etc. are
Step stationed (Vide W. 34-55)
On the wheel 3 deities : Jrmbhini, Stambhini, Mohini [The same
deities as on the II step of this kiri-cakra-ratha vide VV 6-8 above
and Ksetrapala at the extremity of this step. Below' the VI Step:
1000 deities and lOBhairavas [Vide VV. 56-86]
Lcilita -mihatmya 20.6- 14 1 117

the terrific blow ofher snout. She appeared to be the night for
the clear perception of the rays ofher curved teeth resembling
the crescent moon. Her creeper-like tender body was dark in
complexion like the clusters of clouds in the rainy season. She
was a permanent ornament to the leading chariot Kiricakra.
She was the Potrini (Boar-formed Deity) who had made all the
revolving worlds her adopted children.
6-8. Three deities viz. : Jrmbhinl, Mohihi and Stambhini
had occupied the second step at the same centre of that
chariot. It resembled a full-blown pomegranate flower.
The deities who were competent to suppress Danavas, held
the pestle, plough and liquor pot studded with many
precious stones and jewels by means of their sprout-like hands
where bangles set with rubies dazzled brilliantly. These deities
had very sharp and dreadful eyes. They wished to burn
Dailya soldiers by means of the fiery flames (emanating from
the eyes) without hesitation. They continued to serve the Boar-
faced goddess (Sukaranana).

9-12a. Five deities beginning with AndhinI were station-

ed on the third step of the excellent leading chariot Kiricakra.
They had fixed their base in the Devlyantra. They appeared to
split the three worlds by means of their boisterous laughter.
They appeared like which burns the uni-
the flames of fire

verse at the end of the world and which had assumed the guise
ofwoman. With their tongues lolling and licking the sides,
they were desirous oflapping up the flowing blood of all the
soldiers of Bhandasura. They were dazzling in their brilliance.
Thus they used to serve Dan^arfatha of terrific exploits,
continuously.

1 2 b- 1 4. Six deities were stationed on the fourth step of

the leading chariot Kiricakra. They were BrahmT and others
excepting the fifth one (i.e. Varahi) and the eighth one (Le.
Candika or MahalaksmI). Their bodies appeared to dis-
charge blazing flames from the Safcakra (six mystical nerve
plexuses in the body). They appeared ready to drink (i.e. to
destroy) Danavas by means of great many series of exploits.
It was at the behest of Dandanatha that they resorted to that
region.
1118 Brahmanda Putanec

15- 19a. Seven deities called Dhdtundthds were stationed

in their respective places beneath the same step. They were
YaksinI, SarikhinI, LakinI, HakinI, SakinI, Dakin! and (another)
HakinI who had the united (and combined) forms of all of
them. All these demonstrated the exploits of their mighty arms.
They appeared ready to drink (i.e. destroy) all living beings
and the Earth. They drank and consumed the seven Dhatus,
essential ingredients, of the body (viz. the blood), skin,

flesh, fat, bones, morrow and the semen of enemies.

They had hideous faces. With their harsh leonine roars they
filled ten quarters. They were called Dhdtundthds and they
were the bestowers of eight Siddhis beginning with Animd
(minuteness).

19b-21a. They were experts in deluding, slaying, para-

lysing (stupefying), striking, swallowing, and exterminating
the wicked Daityas. In regard to those who are habitually
devout, they were competent to annihilate all adversities. They
were called Dhdtundthds (since) they were present in all

Dhatus (essential secretions of the body).

21b-22a. They were adventurous enough to drink within

half a moment all the oceans that appeared to kiss the sky by
the series of waves.
22b-24. They had cart-shaped teeth and terrible eyes.
They were equally ready to swallow those who acted mali-
ciously against their mistress, those who transgressed convention-
al rules and established practices, those who engaged themselves
in mischief by injuring the followers of Vedic injunctions
maliciously, those who were inimical to heroes and the Wicked
Daityas who and obstructed Yajfias.
spoiled They used to serve
continuously Dandanayika 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. They fanned with two Camaras (Chowries) as the
bangles round their tender creeper-like hands moved to and
fro. They were excessively proud after drinking liquor and the
blood <»f soldiers in the army of demons. They had
perpetual laughter in their faces and their eyes rolled about,
continuously.
Lalita-mahatmya 20.27-43 1119

27-30. Two excellent weapons, ploughshare and pestle,

assuming the form of deities, took up their residence on

either side ofthe leading chariot Kiricakra.
They held the bodies of their own weapons at the place
oftheir own crown. They were remembered by the Devas as

the destroyers of everyone antagonistic to the universe. It was

with these two weapons that Lalita Dandanayika would cut off
and kill Danava named Visanga, in the battle.

31-33. There was an exceedingly terrible lion well-

known as Candoccanda at the same step in front of Dandanatha.
The sky echoed with his roaring sound and the cardinal points
were deafened by the sounds produced by it while gnashing
its teeth. It had
hands and three eyes. It held trident,
four
sword and nooses sewn and tied. Its body was brilliant. By
seeing alone (and observing everything), it served Goddess
Potrini continuously.
34-36. Eight deities beginning with Vartall were station-
ed on the sixth step of the leading chariot Kiricakra. They
were renowned in the eight quarters. Their voices were as loud
as the sound produced when eight mountains clashed with
one another or fell over one another. Eight serpents served the
purpose of their shining ornaments. Their strength and splend-
our was never ruined or eliminated. They had sacrificed crores
of Danavas in the fire of the prowess of their mighty arms.
They used to serve Dandanatha Lalita day and night.
37-38. Their names are also well known. O Pot-born
sage, Listen :

Vartall, VarahT, VarahamukhI, AndhinT, RodhinI,

JrmbhinI, MohinI and Stambhinl.'They were competent in
agitating, paralysing and exterminating enemies.
39. The royal vehicle of Dandanatha, 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 halfa Krosa apart (1 Krosa =

3 kilometres) and its body
was a Krosa long. Its body was
covered with many hairs hard and sharp-edged like swords. It

was dreadful with its formidable tail resembling the baton ofthe
god of death. It had the lustre of the dark mountain ofcolly-
rium or blue antimony. It was furious, lofty and hideous. All
 1120 Brahmanda Purana

the parts of that (buffalo) were stout and excellent like the
massive mountain of antimony. Its deep and hot breath issuing
forth and spreading everywhere stirred lip the oceans. It seemed
to laugh derisively at the buffalo of Kala (God of death) by
means and rattling
ofits crackling grunt. The cloud Puskara-
varta was scattered about by its hoofs.

44-47. On the same step but beneath were stationed

Indra others— the eight guardian deities of cardinal
and
points. They had fixed their abodes in different ways at differ-
ent places. They had come there to inform Lalita about the
fulfilment of tasks. There were Indra, the sixtyfour crores
of celestial damsels, Siddhas, Agni, Fire god, Sadhyas,
other Visvedevas, Visvakarma, Maya, mothers of exalted
and strength, Rudras, the attendants and dreadful Pisacas.
state
The leaders of Raksasas and many Raksasas used to wail
there.

48-53a. Mitras, Gandharvas, who were always experts

in singing and whose wellknown leaders were Visvavasu and
others; other Bhutaganas (groups of goblins), Varuna,
Vasus, Vidyadharas, Kinnaras, M arutesvara (wind-god),
Citraratha, chariot-makers, artisans, Tumburu, Narada, Yaksa,
Soma, Yaksesvara (Kubera), lord Govinda the consort of
Kamala, along with Dcvas, Tsana who is terrible due

to his trident and who is the devourer of the universe, Brahma,

Asvinlputras who were efficient in the science of Medicine,
lordDhanvantari and other Gananayakas (leaders ofGanas)
who had gratified bees by means of ichor exuding from their
excellent temples (were stationed there).

53b-55. Ananta, Vasuki, Taksa, Karkofa, Padma,

Mahapadma, Sarikhapala, Gulika, Subala — these leading ser-
pents surrounded by crores of other serpents were stationed
there. In this manner, many deities were stationed there on
active duty. They had fixed their mansions all round beginning
with the eastern quarter etc.

56-60. There
on the wheel were
itself stationed
three deities Jrmbhini, Stambhini and Mohinl. They were the
:

presiding deities of Northwest and resorting to that quarter

they stationed themselves in the form of a wheel.
Lalita -mahatmya 20.61-72 1121

In the extremity of the same step of the resplendent

chariot Kiricakra, Ksetrapala shone continuously serving
KitTSvari. He held a skull and a mace. He had a huge body
with the hair standing upright. He had dark complexion and
features like the dust and moss at the bottom of Patala. He
appeared to rend through the sphere of the cosmic egg by
means of his boisterous laughter as though by means of a
thunderbolt. By means of sound from Damani (a kind of
his

drum), he split the hollow space between heaven and

earth. He held in his hand a Phanipasa (A serpent in the
form of noose) which had three hissing hoods.
61. Very near him was stationed the goddess's vehicle,
a lion. It was seated on this, that she began her activity when
desirous of slaying Bhandasura.
62-65. The characteristics of the lion, the Vehicle of
the goddess ofDevas, have been described before.

Beneath the same step (were stationed a thousand deities).

They had lustre similar to that of Dandanatha. They were
adorned with all sorts of ornaments and weapons similar to
those of Dandinl. They were dark in complexion. They were
Boar-faced. They kept their tresses embellished with the crest
by means ofthe digit (i.e. crescent) of the Moon. They whirled
the ploughshare and the pestle with their hands frequently.
They filled skulls by means of overflowing currents of blood of
those who plotted against Lalita, who wrought mischief against
Syama and who maliciously treated the Mistress. They wore
the intestines of those who hurt and assailed their devotees.

66-68.They used to wear on their breasts garlands

by a number of shaven skulls of those who protested
against their own religious cults or conventional com-
munity. There was a continuous flow ofblood from those heads.
The deities who served KTtlsvarl are said to be a thousand. The
names of all those deities will be mentioned in the chapter (?)
on the thousand names ofDandinl, O Pot-born saint. Note now
again here.

69-72a. Then, near those boar-faced deities was station-

ed the vehicle ofDandinl, a black antelope. It was as a conven-
tional custom (that the antelope stood there). The (space
 1122 Brahmanda Parana

between) the horns was a quarter of a Krosa , the length of its

face was a quarter of that. The length of legs was a Krosa.
It always used to keep its tail upright. Its belly had a white
lustrous patch. By means of a loud grunting sound, it laughed
derisively at the exploits of the deer that was the vehicle of
wind-god. This excellent vehicle was stationed in a part ofthe
same step.

72b-74. The ocean of liquor, assuming the form of a

deity, was stationed same step ofthe leading

there on the
chariot Kiricakra. It held in its hand a lump of meat, red like
a ruby mountain. Its eyes rolled. It wore a garland of golden
lotuses. It was embraced by Madasakti (Deity presiding over
the power of intoxication) that held a red lotus.
75-77. whenever Daitya Bhanda became
(Later on)
active in the battle, Saktis had perspired profusely and
became thirsty, on those occasions. Surasindhu (Ocean of
Liquor) would scatter himselfin various places and dispel the
fatigue of deities in the course of war. That miracle will
undoubtedly take place, O sage, then when the battle (is being
described). You will hear it being recounted by me joyously.
78. It is remembered that beneath the same step in all

the eight quarters and above as well as below, ten (male

deities) beginning with Hetuka had fixed their residences.
79. They were the excellent and great Bhairavas
wellknown for their profound exploits. By the enkindled
splendour of their weapons, they surpassed even the sun by
day.
80-83. At the end of Kalpa, at the behest of DandinT
they destroyed the entire universe. They were of fearful nature.
Gnashing their teeth and biting the lips with them (in anger),

they used to pierce and scatter the clouds with the tips of
their tridents.

They were Hetuka, Tripurari, the third one Agnibhairava,

Yamajihva, Ekapada, Kala, Bhlmarupa, Hatakesa
Karalaka,
as well as the one w'ith the name Acala. These ten well-known
(Bhairavas) stayed at the extremities of the chariot Kiricakra
along with ten crores of soldiers.

Thus the deities of (the chariot)

84. Kiricakra of
Dandanatha beginning with Jrmbhini and ending with
 .

Lalita-mahatmya 20.85-96 1123

Acalendra have been enumerated. They sanctify the three

worlds.
85. There in the battle, many Danavas would be killed
by the groups of deities stationed there. Showers of blood would
be drunk by them.
86. Thus Kiricakra the excellent chariot of Dandanetrl,
with diverse protective devices through the groups of deities
stationed on the steps, moved ahead.
87. Wherever the chariot Cakraraja went the excellent
chariot Goya also went; wherever the chariot Geya (pro-
ceeded) the excellent chariot Kiricakra also accompanied it.
88. In the midst of thousands of the armies of Sakti,
these three splendid appeared like the three
chariots that
worlds set in motion, proceeded on and on.
89. It appeared as though (the mountains) Mcru,
Mandara and Vindhya had joined together as one unit.
There was a loud tumultuous sound in the groups of
armies of Saktis. The entire earth shook on being rent (as

it were) by the creaking sound of their wheels.

90-94a.* There were six charioteers in the leading chariot
of Lalita, named Cakraraja (and other chariots). They were
glorified as experts in holding the bridle and keeping the staff

(whip) raised. The first is IradevI, then Tripura-bhairavl,

another is Samhara-bhairava, the next is Raktayogini-
vallabha, the fifth is Sarasa, the next (sixth) is Camunda.
These remembered as charioteers. The charioteer of
deities are
the leading chariot Geyacakra was Hasantika. Stambhin! is
remembered as the charioteer of the prominent chariot
Kiricakra

94b-95. The excellent chariot of Lalita had a height of

ten Yojanas. The excellent chariot GItacakra had a height of
seven Yojanas.
96. A great umbrella studded with pearls and having
an extent often Yojanas was present only in the chariot of
Lalitesan! and nowhere else (not in the other chariots).

• The lines arejumblea up in print. I follow the text N which is

consistent.
 .

1124 Brahman da Puran a

97. This alone has been glorified as indicative of the

imperial power of Sakti. Ordinary umbrellas were provided
in the other two chariots.

98-99a. Then that imperial deity Lalita, the great goddess

of all Saktis, the sovereign Deity who had ascended the ruler-
ship of a great empire advanced against demon Bhanda with
a desire to accomplish his death.

99b-100. At that time the cardinal points reverberat-

ed with the sounds; the earth quaked and all the living
beings became excited and agitated at the departure of
Lalitesa. The divine drums (Dundubhis) sounded and showers
of flowers fell on everyone.

101-106. The celestial musicians viz. the Gandharvas

beginning with Visvavasu, Tumburu and Narada and Saras-
vatl herselfbegan to recite auspicious verses of victory along
with excellent songs. Their faces beamed with delight. Hairs
standing on their ends over their bodies served as ornaments.
They repeatedly eulogised LaliteSvarT adding "Be victorious,
be victorious".

Delighted, proud and elated, they began to dance at

every step. The seven sages beginning with Vasistha repeated

hymns and verses from Rk, Yajur, Sam an and Atharva Vedas
increasing their good wishes for her victory and glory in the
same manner as when the sacrificial fires of great purity are
made to blaze forth by means of Havis offerings. Excellent
persons added their benedictions ofgreat power. Being eulo-
gised by them and shining in her excellent chariot, Lalita set

off along with the soldiers in order to conquer the Asura

Bhanda
Lalita -mah & trnya 21.1-13 1125

CHAPTER TWENTYONE
Boasting of Bhandasura

Hayagriva continued :

1. On hearing march of goddess

the loud noise ofthe
Lalita on her campaign (against Bhandasura), those who
resided in the city of Bhandasura, became exceedingly agitated.

2-3. The city of the wicked and evil-minded Daitya

Bhanda which was on the shore of the great ocean near the
mountain Mahendra had been notorious in the three worlds
by the name of Sunyaka. It was the permanent residence of
the elder brother of Visariga.
4. In that very same city extending over a hundred
Yojanas, the Asuras became
due to their nervousness
afraid
/

(on hearing about) the invasion (lit. coming) of Srtdevi.

5. That entire city of the Asuras extending over a
hundred Yojanas became frequently enveloped in smoke, as it
were caused by portentous phenomena indicating a great
2
calamity.
6. The underwent un-
walls in the city ofthat Daitya
timely cracks. Great meteors hovered round the city and fell
down from the sky.

Earthquake, the first and foremost among

7. portentous
phenomena occurred there in the city af Sunyaka. The entire
earth blazed forth.
8-1 3a. The dwellers in the city of that Daitya experienc-
ed an untimely tremor in their hearts. Herons, vultures, cranes
and other birds perched themselves on the tops of flagstaff's
and looking at the disc of the sun, they hooted and crowed
loudly. Many devils and goblins that could not be seen with
the eyes, seemed to speak out harshly through ethereal voices.

1. The location is imagined to be in Orissa. There is no coasted town

in Orissa which can be even linguistically connected with Sunyaka.
2. VV. 5-20 describe the evil portents in the city of Sunyaka,.
Brahmanical ahd Jain works agree with majority of these portents and their
implications, e.g. Thandhga Sutta 405.8, 608 for 8 Mahdnimittas. Ancient
Jain teachers like Bhadcabahu Dharasena were experts In Interpreting,
omens.
1 126 Brahmanda Purunu

In all quarters banners appeared soiled and dirty.

Being smoky, they caused perplexity and bewilderment
among Daityas and Raksasas.
Garlands ornaments of the womenfolk of the
and
Daityas dropped down at inopportune moments. Crying and
lamenting bitterly "Alas Alas !", they shed profuse tears.
!

Mirrors, armours, flags, swords, jewels, robes and other

assets became unclean and soiled frequently.

1 3b Everywhere harsh and loud sounds of goblins

- 1 7 .

and evil spirits were heard — on mansions, terraces, sport-halls,

upper apartments, cowpens, market places, assemblies, oblong,
ponds,, quadrangles, crossways, small terraces near the gateway
painted turrets, army camps, fortified abodes, in Nahdydvarta
houses (i.e. buildings with no gates on the west), in Vicchanda-
has (Multi-storeyed buildings) that had been agitated, in the
frontiers and boundaries ofinner apartments for the exclusive
use of ladies, in Svastikas (mansions of a peculiar nature), in
lying-in-chambers, on minarets and sloping roofs, in windows,
rooms, abodes and barns— everywhere loud and harsh utter-
ances of devils and goblins were heard by the crowds of people
residing in the city ofDaitya.

18-20. Everything became loose and scattered and

dreadful. Looking at the sun, the crows began to crow in a
harsh note. While they were crying shrilly like this, crores of
skulls fell on the earth. Drops of blood fell down in the midst
of altars. Bunches of hairs, smoke-coloured and grey, fell down
all round.
On seeing these portentous phenomena on the earth, sky
and heaven, the residents of the city reported to Bhanda of
renowned prowess about the same.
21. Although the series of those portentous phenomena
were intense and dreadful, Bhanda did not lose his courage. He
went to the chamber of consultation and deliberation.
22. The leader of Daityas occupied an excellent
throne that had been wonderfully studded with many gems
and that appeared to be a piece of the body of Meru (i.e.

golden).
23. With the thick cluster of rays of the gems and jewels
fitted into his shining crown, the lord of Danavas brighten-
Lalita-mahatmya 21.24-37 1127

ed the limits of cardinal points and himself shone

brilliantly.
24-25. The chamber hall-dais was a large one extending
to a Yojana. As he was seated on the elevated throne, his

younger brothers Visukra and Visahga served him. Their

valour, heroism and physical might was formidable. They
were dreadful with their powerful arms, the thorns for the
three worlds.
26. They never disobeyed the commands of their elder
brother. They enhanced his great reputation acquired by
conquering the three worlds.
27. With their bent down heads, they pressed his foot-
rest. After joining the palms together in reverence, they sat on
the ground.
28. When that excellent one among the enemies of the
Devas was present in the chamber ofaudience, all the vassal
kings of Daityascame to see him.
29. Each ofthem had countless armies. Declaring their
own respective names, they bowed down to Bhanda, the lord.
30. He honoured all those Asuras with benign look
with steady pupils and remained thus for a while.
3 1. Visukra said to his elder brother, the lord of
Danavas. His voice was like the sound of great ocean while
it was being churned or that of the billows.

32-33. "O lord, the sinful evil-natured base Suras have

been defeated by you. Their strength and bravery have heen
destroyed by your mighty arms. They could not get any person
anywhere to seek refuge. Being despondent (and desperate),
they ruined themselves by falling into the fire full of blazing
flames.

34. From that god of fire, a certain woman has cropp-

ed up. She is proud of her strength. The Devas themselves
beginning with Vasava, have created her.
35-37. It is reported that a large number of women
attendants equipped with different kinds ofweapons have been
encouraged to exhibit their exploits by those overenthusiastic
Devas again. Alas the butchery of adverse
! fate. If a group
of feeble women were to conquer us in spite of our being power-
ful, it can also be conjectured that a stone is split by means of
 .

1 128 Brahm&nda Parana

sprouts. Ofcourse this guess can only produce contemptuous

joke
38. Is this not ridiculous ? Is this not shameful ? They
must be afraid of even those soldiers who will fight from the
front line of our forces.
39. become
Heaven-dwellers beginning with wSakra have
cowards. The bodies of Brahma and others have become ema-
ciated with grief, due to my power and weapons.
40. What need one say ofVisnu ? That Mahesvara too
has become frightened. There is nothing to be mentioned of
others. All those guardians of quarters have fled.
41. The proud and conceited Devas have been hit by
our sharp and invisible arrows that have fallen on their limbs.
Their coats of mail have been hit and pierced.
42. Despite the fact that we are endowed with such
great valour and such powerful arms, a mere woman is rush-
ing against us to conquer us.
43. Although she is merely a woman, she should never
be thought of lightly. Even an insignificant enemy should not
be condemned by those who are desirous of victory and confi-
dent of themselves.
Hence, servants should be despatched
44. to drive her
out. That proud and puffed up woman should be brought
dragging her by her tresses.

45. O Lord, that wicked woman shall after sometime

take up the work of a slave unto the fawn-eyed ladies staying
in your harem.
46. Our enemies are afraid of each and every individual
soldier in our armies. Indeed, the three worlds including the
mobile and immobile beings 'are frightened.

47. Further, the mind of your majesty is the ultimate

authority".
The Danava (Visukra) submitted thus and by doing so
enchanced the fury of the Daitya Bhanda.
48. The exceedingly powerful Visariga who was efficient,

thoughtful and prudent spoke thus to the great Daitya, his

haughty elder brother.
49. "O Lord, O suppressor of enemies, you alone know
Lalita-mahatmya 21.50-60 1129

•everything that should be done. In the matter of policies there

is nothing that should be mentioned to you.
50. Every action should be carried out after due delibe-
ration. Careful thought is the ultimate course. If any work is

pursued without thought, it will destroy one at the very root.

51. Spies should be carefully sent to the enemy-camp
and their strong and weak positions should be understood by
one who wishes to achieve victory.
52-53. A king shall have spies as his eyes. He should be
of steady intellect. He should be suspicious and always cautious
but behave outwardly as though he had no suspicion at all. He
should keep exchange of ideas and counsel as a secret
his

confined to himself and his ministers. He should employ the

six expedients of stratagem. Such a king attains victory and
honoured position everywhere. A rash and inconsiderate fellow
will ruin himself quickly.
54. An undertaking without proper reasoning and
-deliberation causes loss and ruin. That carried out after due
deliberation is conducive to pre-eminent victory.
55. Indifference ofenemies
or disregard in the case
should not be indulged in by kings thinking them to be mere
animals or women or insignificant one. It is sure that power
exists in everyone.
56. Hiranyakasipu, the lord of all living beings, was
killed by a certain spirit had assumed a body
that
partially of a man and partially of an animal and that had
manifested himself out of a pillar.

57. Formerly, a woman Candika, a manifestation of

Maya, had killed Mahisa, Sumbha and Nisumbha in the
battlefield.
58. In that battle many Daityas had been destroyed
by her. Hence, I say that no indifference should be shown in
the case ofany woman.
59. It is Sakti (power) that is the cause of glory of
victory everywhere. But we have no fear ofanyone whether
woman or man who might have become that seat of power.
60. It is the natural characteristic of the world that
Sakti manifests itself, everywhere. But let the activity ofthat
evil-minded woman be found out and understood by you.
1130 Brahmanda Purana

61. Who
From where did she originate? What is
is she ?

her habit and practice? What is her basic support ? What is the
extent of her strength? What is the source of assistance for her?
O Lord, let this be thought over by you."
62-63. On being told thus by Visariga (Bhanda spoke
thus) :
— "Where is (the need for) deliberation in the case of
exceedingly powerful heroes? In our army there are hundreds
ofgenerals ofgreat inherent strength commanding Aksauhinls.
They can quaff off seas and oceans. They are competent to
burn down the three worlds. O (foolish fellow) indulging in

tidings of misfortune, why are you needlessly afraid of

women ?

64-69. Everything connected with her has been observed

by me through spies. A certain woman having the name Lalita
originated from True to her name she is soft and delicate
fire.

in features like a flower. There is no intrinsic strength, no vigour

and experience or wisdom in affairs connected with war. She
is indiscreet in carrying out her tasks, but" she depends much
on Maya. Did she not create from herself a group of women
really non-cxistcnt due to the power of her Maya ? It is on
,

account of this, that she exerts himselflike this.

Or, as you say, we shall grant that there is a great army.
But, by whom can Bhanda whose greatness surpasses that of
the three worlds be defeated? Even now the heaven-dwellers
are incompetent even to breathe because they are perplexed
and bewildered due to the pressure of my powerful arms.
70-72. Some have hidden themselves deep in the
cavities of netherworlds, some in the waters of the sea,

some in the corners of the cardinal points and some among

the bushes on the tops of mountains. They are excessively
frightened. They have abandoned their wives, children and
their assets. Those dropped down from
brutes have
the
positions ofauthority. Now they are moving about in disguise.
This frail woman, who is born not very long ago, does not know
that have such valourand power of arms. That is why she
I

is haughty.
73. Foolish ladies do not know anything. In vain do
they imagine that they are bold and adventurous. Confused in
Laliti-m ihatmya 2 1 .74-92 1131

regard to right and wrong actions, they become victims of

ruin.
74-75. Or, if, after keeping her at the head, the heaven-
dwellers, great serpents, Siddhas, Sadhyas vainly proud of
war, Brahma, Padmanabha (Visnu), Rudra, lord of the
Suras (i.e. Indra) or other guardians of the quarters, do come,
I am competent enough to smash and crush them.
76. Or the generals in my armies who are proud and
confident of their war will pound and smash the
ability in
enemies as though they were ripe cucumbers.
77-90. The following sons of mine are extremely mighty: —
Kutilaksa, Kuranda, Kararika, Kalavasita, Vajradanta, Vajra-
mukha, Vajraloma, Balahaka, Suclmukha, Phalamukha, Vikata,
Vikatanana, Karalaksa, Karkata, Madana, Dlrghajihva, Humba-
ka, Halamullunca, Kai kasa ,
Kalkivahana, Pulkasa, Pundraketu,
Candabahu, Kukkura, Jambukaksa, Jrmbhana, TIksnasrnga,
Trikantaka, Calurgupta. Gaturbahu, Cakoraksa, Catuhsiras,
Vajraghosa, Urdlivakesa^Mahamaya, Mahahanu, Makhasatru
M akhaska ndl, Sirhhaghosa, Siralaka, Andhaka, Sindhunetra,
Kupaka, Kapilocana, Guhaksa, Gandagalla, Candadharma,
Yamantaka, Laduna, Pattasena, Purajit, Purvamaraka, Svarga-
satru, Svargabala, Durgakhya (Durga), Svargakantaka,
Atimaya, Brhanmaya, Upamaya, Ulukajit, Purusena, Visena,
Kuntisena, Parusaka, Malaka, Kasura, Mangala, Draghana.
Kollata, Kujila^va, Dasera, Babhriivahana, Drstahasa, Drsta-
ketu, Pariksepta, Apakancuka, Mahamaha, Mahadamstra,
Durgati, Svargamejaya, Satketu, Sadvasu, Saddanta, Satpriya,
Duhsatha, Durvinlta, Ghinnakarna, Musaka, Attahasi, MahasI,
Mahaslrsa, Madotkata, Kumbhotkaca, Kumbhanasa, Kumbha-
grlva, Ghatodara, Aivame4hra, Mahan da, Kumbha n da,
Putinasika, Putidanta, Puticaksus, Putyasya, Putimehana and
others 'like them. They are on a par with H iranyakasipu ,
in

bravery and Hiranyaksa in great strength.

91-92. Hundreds ofheroic sons have been bora to each
of them.
My generals are all proud and aggressive. When they are
followed by my sons they will destroy all haughty and vile

Devas in the battle. Ifanyone Were to be angry even ifthey

have thousands of excellent Aksauhinis, they will surely be
1132 Brahmanda Purina

reduced to ashes in the battle. What then, alas ! in regard to a

feeble woman ?

93. All of them in her battle-field exhibit their magi-

cal illusory power of Maya. But our soldiers take delight in
Mahamaya (greater Maya). They will make their army
reduced to ashes.
94-95.Hence, let not your mind be dejected by baseless
and needless doubts and fears".
After saying thus, the leading Daitya got up from the
throne and said to Kutilaksa, his general of very great strength:
"I say, get up. Prepare and mobilise the entire army (for

battle).
96. Post the soldiers at allround the
the entrances all

city of Sunyaka. Fortify all the. fortresses. Make arrangements

for fixing hundreds of Ksepanikas (slings and similar instru-
ments to discharge missiles).
97. Arrangements should be made by ministers and
priests for evil rites of Black magic. Equip yourself fully with
weapons and missiles. The war is imminent.
98. Send ahead someone from the commanders of the
armies along with many divisions of soldiers. Let him be
formidable and dreadful to look at.

99-101. Drag that foolish woman conceited on account

of the strength of the Devas, by means ofher tresses after she
has been defeated by that general in the course of the battle."
After speaking thus to Kutilaksa of great strength, the comman-
der of the army in charge of three thousand soldiers, he him-
self went to the harem.
Then the sounds of the drums of march of victory of
SrTdevT who was rushing on as the soldiers passed over, were
heard by the leading Daityas. They caused excessive earache
for them.
Lalita-mahitmya 22.1-19 1133

CHAPTER TWENTYTWO
Durmada and Kuranda slain

1-2. The sound of the Dundubhi (the great war-drum)

of the leading Asuras that became a proud res-
rose up then,
ponse ofsound to that produced by the war-drums ofthe army
ofSrllalita. The three worlds shook and trembled on account
of that sound that deafened the worlds, suppressed the cardinal
points, and stirred up the bowels ofthe ocean.
3. The sound ofthe war-drums ofthe Daityas suppressed
the cardinal points, pierced the caves of mountains and over-
whelmed the extensive firmament.
4. Thejhallarl (a kind ofdrum*) of the demons pro-
duced a loud, harsh and discordant sound resembling the proud
roar of infuriated Huthkara of the great Man-lion (Visnu).
Thereupon, crores of Daityas producing reverberating
5.

chattering noise furiously prepared themselves (to fight)

against Paramesvarl (Lalita).
6. One of them covered himself with a coat of mail
wonderfully studded with gems and jewels of various kinds and
colours. He shone like a mobile lofty Rohana mountain (Adam’s
peak in Ceylon).
7. A certain soldier shook arid waved an extremely
bright and glistening sword that wasjerrible like the Kdlaratri
(Night of destruction) and that had been preserved well by the
weapon maker.
8. Stroking the tip of his spear by means of his fingers,
a certain soldier mounted on a horse'displayed different kinds
of movement in the street.
9. Some soldiers rode on elephants of huge-sized bodies
as though on mountains propelled and tossed about by the
violent gusts of winds of portentous phenomena.
10-1 9a. Crores of Daityas were fully equipped with
coats ofmail and had the following weapons and missiles in
1

their hands. viz. : Paflisas (a spear with a sharp edge)

* MW p. 429A

1. W. 10-19a give a list of weapons used in mediaeval India. The

varieties of arrows, use of fire-arms and projectiles are note-worthy.
 Brahmanda Parana

Mudgaras (a hammer-like weapon), Bhiduras (Thunderbolts),

Bhindipalas (a thrown with hand), Druhanasf
short javelin
JDrughanas (Mallets, wooden maces), Bhusundis (fire arms MW)
Kujharas (daggers), Musa/as (Pestles, clubs), Gadds (Maces),,
Sataghnis (bombarding instruments), TriSikhas (Three-pronged
arrows), Visikhas (Iron-tipped arrows), Ardhacakras (Arrows
with crescent-shaped tips), Mahacakras (great discuses), Vakra-
rigas (arrows of crooked shapes), Uragananas (serpent-faced
arrows), Phanisirjaprabhedas (different kinds of missiles shaped
like hoods ofserpents), ofbows made of horn*
different kinds
etc., batons, KsepanikaSastras (Different kinds of slings and
similar devices for discharging missiles), Vajrabdnas (adamantine
arrows), Drsadvaras (excellent rocks and pebbles for hurling) »
missiles of various sorts and shapes such as Tavamadhyas, Musji-

madhyas, Valalas and Khantfalas, daggers of huuid feoTofv a riet ies’

with angulaF middles, fang-shaped, tips etc., no6seT"of diverse
varieties Pasatnna'as (snout-like nooses) Kakatuna 'as (weapons
shaped like the beaksand thousands of similar
of crows),
weapons and missiles very dreadful and capable of destroying
living beings. They rode on various animals and birds such as
horses, elephants, donkeys, camels, wolves, hounds, crows etc.,
vultures, herons, tigers, and others on lions etc. Some rode
on Sarabhas (eight-footed fabulous animals), Bherundas
(a species ofbirds), Boars, Vy&las (savage beasts, snakes), ghosts
etc. Thus seated on various vehicles they marched against
Lalita with violent fury filling up their minds.

19b. Bhanda sent the crooked and fraudulent Danava

the chief ofan army division, named Durmada, against Lalita,.

along with ten Aksauhinls.

Accompanied by those
20. exceedingly mighty soldiers
ofleonine strength, who appeared to be desirous of burning
the entire universe, that general proceeded towards Lalita.
21. and piercing the fourteen worlds by means
Splitting
of loud sounds ofbig war-drums and shouting and howling
along with boisterous laughs, Durmada went in her direction.
22. Thereafter, on being commanded by Bhandasura,
Kutilaksa of great strength deployed Talajarigha along with
ten Aksauhinls at the Eastern entrance to the city of Sunyaka
for the sake of its protection.
Lalita-mahatmya 22.23-33 1135

23. At the southern entrance to the city, he empolyed a

Daitya named Talabhuja accompanied by ten Aksauhinls, for

its protection.
24. At the western entrance to the city, he appointed
the Daitya named Talagrlva along with ten Aksauhinls for its

protection.
25. He directed Talaketu, the exceedingly powerful
(Daitya), to be at the northern entrance to the city along with
ten Aksauhinls, for the sake of its protection.
He directed ten Aksauhinls to stay in a circle along
26.
the rampart wall in the cubicles and bunks over the copings.
27. Thus, by means of fifty Aksauhinls of soldiers, he
/

made due arrangements for the defence of the city of Sunyaka

and reported it to his master.

Kutildksa reported :

28. "O Lord, at the behest of your Majesty, armies

have been deployed for the defence of the city. At the outset
Durmada has already been despatched towards that wicked
Lalita.
That frail woman can easily be made frustrated
29.

merely by means of our domestic servants, yet the royal con-

vention is that proper arrangement for the defence of the city
should be made."
30. After saying thus to Bhanda, the ruler of the
Daityas, the excessively haughty Kutilaksa, accompanied by
the commanding officers of different divisions of the army
kept the entire army on the alert'and ready to act.
31. A Danava had previously been sent as a messenger*
by Kutilaksa. In the company of an army, with tumultuous
uproar, he had encircled the army of Lalita.
32. With a great clatter and clutter, thousands of
Daitya soldiers waved their swords and fell on the soldiers of
Sakti.
33. Those dreadful Saktis with boisterous laughters and
shouts, fought with the Danavas with their swords gleaming
brightly.

*For duia N. reads yastu 'The Danava who was despatched previously'.
1136 Brahmanda Purana

34. In the course of that war between and

Saktis
Danavas, the three worlds became exceedingly agitated and
heavy dust spread throughout the sky.
35. Intensified in the shafts of the chariots, amplified
by the trumpets of and scattered by the deep
elephants
breaths of the horses, the dust columns rose up in the sky.
36. On seeing him rushing in accompanied by ten
Aksauhinls, Sampatsarasvatl furiously ran towards him in the
battlefield.
37. Horses and elephants in their rut occupied (and
guided) by the Saktis equal (in strength) to SampatkarT
thrashed and smashed the army of Danavas.
38-41. When the noisy mutual fight gathered intensity
with clattering and cluttering mclcc, war-drums were sounded
loudly and dust columns were raised profusely. Great streams
of blood of thousands ofDanavas struck down by the Saktis
began to flow here and there. Torn and cut off by the arrows,
the banners rolled and wallowed scattering their emblems
along with scores of umbrellas. The myriads of umbrellas that
had fallen on the battle ground red with blood could be com-
pared to the moon in the midst of red clouds at dusk.

42. Like the mass of flames of the Kalpa fire that enve-
lops the fine ocean, the soldiers of Daityas surrounded the
army of Saktis.

43. Heaps of heads of the Danavas rolled down on the

battle-field when the necks (of Danavas) had been chopped off
by the sharp edges of the brilliant weapons of the army of
Saktis.

44. The battle-ground became entirely filled with heads

with lips bitten (and firmly pressed by the teeth), terrible
with knitted eyebrows and with eyes turned red due to fury.

45. When the battle that terrified all worlds thus

began, Saktis who became excessively furious thrashed and
smashed the army of the Daityas.
46. Struck down by the weapons of Saktis and hit
by the armies of goddess SampaddevI in this manner, the
Danavas fell down senseless here and there and died there
(on the battlefield).
Lalita-muhatrnya 22.47-58 1137

47.Thereupon, Durmada the suppressor of enemies

encouraged his army that had been utterly vanquished and
routed, mounted a camel immediately and rushed against the
army (of Saktis).
48. Goaded furiously and occupied by Durmada, the
longnecked camel vehicle with elevated back moved ahead
(quickly).
49. (The Daityas) with fury in their minds followed
that vicious (Durmada) who was seated on a camel. Desirous
of fighting with Saktis, he consoled the frightened Danavas.
50. Like the cloud that showers the forest with water,
he showered the circular military array of SampatkarT's forces
in all quarters with arrows with their points dazzling
brilliantly.
51. Struck and hit with many arrows by that Daitya
of unbearable inherent strength, in the course of battle,
the army ofSampatkarl became as though stunned and stupe-
moment.
fied for a

52. With her eyes reddened on account of anger,

Sampadambika rode on the elephant Ranakolahala and fought
with him.
53-55, Her hand that appeared more beautiful when the
tinkling bangles moved to and fro, drew the bowstring in the
course ofbattle upto her ear.
Due to the dexterity and quickness with which her
hand moved, no one saw the drawing (of the string) or the
discharge (of the arrows). The bow was seen in a circular
form only when the arrows were fixed.
The arrows discharged forth from the bow of SampatkarT,
came rapidly into contact with the sun's (rays) in the sky and
their tips shone clearly. The arrows then burned the enemies.

56. The between her (i.e. goddess) and Durmada

fight
was excessively intensified. Flames issued forth when the arrows
came into clash with one another.
57. Darkness was caused by the arrows of SampaddevT
and the demon, discharged and scattered by them at the outset
as they concealed the sun.

58. In the meantime, sparks and flames were ignited by

1138 Brahmanda Purana

the rapid clash ofthe arrows and they had the appearance of
eddies and whirlpools.
59.' The elephant Ranakolahala mounted by that lady
ofexcellent hips (i.e. Sampadambika) exhibited many kinds
of valorous feats in the course of battle.
He (the elephant) thrashed a few Daityas with
60-62.
his trunk; some by kicking them with his feet; other Danavas

by hitting them with his raised up tusks as powerful as ironclubs,

others with lashing blows of his tail as tough as stems oftrees;
other enemies with shrieks and howls, still others with the
heavy pressures of his huge body; others by piercing them with
his and some Daityas by butting upon them with
nails his huge
head. Thus the elephant of SampaddevI displayed various
feats of cleverness and bravery.

With his face reddened with wrath, Durmada hit

63.
and removed a precious gem from the crown of SampatkarT,
with a powerful and tough arrow.
64. Thereat, her eyes became red with anger. Durmada
was hit with arrows discharged by her. Wounded by them on
the chest, he gave up his ghost instantaneously.

65. Thereupon, the excellent soldiers in the army of

Saktis shouted uproariously. Many other excellent Danavas,
the foremost among the soldiers of Durmada were killed by
them.
66. Those who survived death among Daityas were
vanquished completely. They fled from battle-field and took
refuge in the city of Sunyaka.

67-68. On hearing that news, the lord of Danavas

became furious as though he blazed forth within himself,
due to his own intrinsic mighty power. Surveying (all

round) with savage eyes, he placed his hand on his sword and
spoke to the chief commander of the armies, Kutilaksa who
was near him.
69-71. "How did that wicked woman strike down the
mighty Durmada in the fight ? Mischievous and grievous
indeed is the way of fate. Neither among the Suras nor
among the Yaksas nor among the leading Uragas (serpents)
was his powerful attack ever withstood. Even that Durmada
 ,

Lalita-mahatmya 22.72-83 1139

has been killed by woman. Do indeed despatch the

a feeble
general named Kuranda who is proud of taking part in battles,
in order to defeat that wicked woman and drag her by plaited
hair violently".
72. Oh being sent forth thus by him, Kutilaksa called
upon Kuranda of great strength with brawny arms, to present
himselfin front ofthe lord.
73-74. Kuranda came there and made obeisance to his
master. Kutilaksa said to him : "Go and ask the soldiers to be
ready.
You are an adept in the employment of Maya, O Soldier,
skilful in diverse wonderful tactics in war. You are equally
skilful in treacherous battle. Thrash and defeat that woman."
75. Thus directed by Kutilaksa in the presence ofhis
lord, king Kuranda of fierce exploits set out immediately
from the city.

76. The dreadful Kuranda, the elder brother of Du rmada

went to the battle surrounded by twenty Aksauhinls of soldiers.
By means ofhis elephants, horses and foot-soldiers he appeared
to pound and suppress the sphere ofearth.

77. Though haunted by the evil spirit of grief

he was
and anger, he was steady and bold in his mind. Seated on his
horse ofgreat velocity he galloped on enveloping the extremities
means of dust columns.
of cardinal points by
78. He took up his horn-made bow and made a dreadful
twanging sound. With continuous discharge of arrows, he
showered the great army of Sampatkarl.
79-83. He taunted and threatened goddess Sampatkarl
thus:
"O sinful woman, you have killed my younger brother
Durmada who was justifiably proud of his ability in war. In
vain do you possess a great haughtiness with only an iota of
real valour. Look. With these iron arrows, I shall now and
here despatch you to the city of Antaka (god of death). My
Ranaputanas (Evil demonesses of battle) drink the exceedingly
tasty and heartening spate offemale blood of extraordinary
na tu re gushing out from the crevasses (open wounds) of your
body.
1140 Brakmanda Purana

O vile woman, you will now reap the fruit of sin

arising out of the slaughter of the younger brother. Seethe

prowess of my arms".
After Sampatkarl seated on an excellent
threatening
elephant, he encouraged his army to attack and subjugate the
army ofSaktis.
Thereupon, CandT who prepared herself to thrash
84.

and smash the army of Kuranda of great might encouraged her

own army.
85. Getting interested in an unusually delightful battle,,

she (CandT) came there riding on her horse and spoke these
affectionate words to her (Sampatkarl). _
86. "Dear friend, Sampatkarl, may my words be listened'
to with love. Hand over the fight with this fellow to be pursued
by me, resulting in good benefits.
87. Forbear awhile. This fellow will be engaged by me
in fight. You have been requested in the capacity of a friend.
Do not have any hesitation in this regard."
88. On hearing these words of hers, Sampaddevi of
pleasant smiles, turned away her army that was about to face
Kuranda.
89-90. Horses equal in velocity to the wind and appear-
ing like the billows ofthe ocean ofthe army, were mounted by
the Saktis having a lustre similar to that of the rising sun.
With their hard hoofs they frequently scraped the ground.
They rushed against the army of Kuranda in a single file.

91-93.The Danavas of haughty nature were encouraged

by Kuranda. They fought with Saktis in the army of
Ambika seated on a horse. These Saktis were conversant with
the workings of minds of horses in the course of the battle.
They were skilful in the different manipulations ofthe bridle
in order to make the horses turn back, spring etc. They could
encourage the horses through signs from the tips of fingers or
toes. They were equally good at guiding the horses in their

different movements, in treading with their hoofs and five types

of trots and paces.
94. When the fight between Saktis and demons
went on like thus, (the goddess) mounted a speedy horse-
Laliti -mahitmya 22.95-106 1141

named Aparajita. Riding the horse, she rushed against

Kurandaka of evil conduct.
95-96. Goddess Turaganana (Horse-faced) who appeared
delicate and greceful with the braid of hair moving to and
fro, who was as dazzling as the digit of the autumnal moon,
whose face was as beautiful as the sphere of the moon that is

red at dusk, smilingly took up her jewel-set bow and showered

Kuranda with series of arrows.

97. Arrows fitted with golden feathers were discharged

by the goddess seated on the horse spread over the extremities
of quarters. They pervaded ten directions.

98. Kuranda of fierce exploits, the elder brother of

Durmada, furiously showered the goddess mounted on the
horse by means of arrows issuing forth from the Sarnga bow.

Even the horse of the goddess seated on the horse,

99.
speedily split and hit the army with its hard and dreadful hoofs.
It thrashed and smashed Danavas.

100. Many of the armies and

of that enemy fainted
swooned from far at the neighing sound of that horse whose
sound resembled the portentous roar of the ocean at the time
of ultimate dissolution (of the universe).

101. The Hayasana (Horse-seated goddess ) moving about

here and there among the troops of Daityas, released her
divine weapon Pasa (noose) ofblazing appearance.
102. From that Pasa crores of other Pdsas as terrible
as serpents issued forth. They bound the entire army and
overpowered them.
Thereupon, Kurandaka who had become furious on
103.
account of the fact that his soldiers had been bound, cut off
with a single arrow the string of her jewel-set bow.
Abandoning the bow when the string had been cut
104.
off, Hayasana who had become very furious struck at the chest
of that vicious fellow with her goad.

105. The Kurandaka was quaffed by that

life-blood of
blazing goad. Thereupon he fell down on the ground like a
tree hit by thunderbolt.
106. Some dreadful Putanas issuing forth from that
 .

1142 Brahmanda Purana

goad devoured the entire army along with the blood oozing
out of the noose and vanished thereafter.
107. When Kuranda the leader of twenty Aksauhinls
was killed thus, the Daityas who survived death fled quickly.
108. On hearing that Kuranda was struck down in the
battle along with younger his brother by the armies of
Saktis, the lord ofSunyaka heaved a deep sigh like a hissing
serpent

CHAPTERTWENTYTHREE
Five Asura Generals Slain

Hayagriva continued :

1. When Kuranda was thus slain by the goddess seated

on the horse, the demon Bhanda said to Kutilaksa once again
in his eager desire for war.

2. "Alas ! What could not have occurred even in a

dream, what has never been heard before, what has not even
been suspected by us in our minds — such a calamity has befallen
us.

3. Kuranda and Durmada had been very mighty brothers.

The power of this wicked fraudulent female slave (practitioner
ofblack magic) is greater than w'e expected.
4. Now despatch five of our generals beginning with
Kararika along with a hundred Aksauhinls to the battle-field.

5. They are genuinely proud-of (their ability in) fighting.

They are great heroes ready to give up their bodies in fighting
battles. In every respect they will vanquish that vainly proud
woman."
6. On hearing these words of Bhanda, Kutilaksa
hurriedly summoned the five generals beginning with Kararika.
7. Directed by Kutilaksa, they bowed down to theirlord
and master and appeared to be ready to enter even fire (for his
sake). Blind with fury, they set out from the city.
 .

Lalita - mahatmya 28.8-20 1143

8. On hearing the tumultuous and unbearable sound of

their drums at the time oftheir departure on their march, even
the elephants guarding the quarters squirmed and writhed, as
they experienced a sort of shattering of their ears.
9-10. A hundred Aksauhinls of soldiers moved ahead
with clusters of flags and banners fluttering, horses etc., stirred
up in. excitement and elephants in their rut.
It was full of neighing horses and trumpeting elephants.
The foot-soldiers and screamed and the wheels of
shouted
chariots creaked with a rumbling sound.
11. When the dust particles ofthe ground were raised
by the rims of the wheels, they obscured the lustre ofthe
sun. Hence, it appeared to be covered with showers of snow.
12. The entire universe appeared to be covered with
dust. In some places, it was very noisy on account ofthe harsh
sounds ofwar-drums.
13. The soldiers of the Daityas were overspread with
the columns of dust that rose there. Hence, the number of
soldiers could be conceived in the form "It is so much".
14. Banners of ma ny varieties with the emblems offish,
snake etc. fluttered in the dust columns like fishes in the great
ocean
15. On
them rushing at the army of Lalita, all
seeing
the immortal ones (Suras) became frightened apprehending
breakdown and collapse ofthe Saktis.
16. The five haughty generals, the chief of whom was
Karanka, created in the course of their fight a huge Maya
(illusory demoness) named Sarpinl.
17. The wicked Sarpinl created by them was a Ratiasd-
mbari (A sorceress of war) of smoky complexion with smoke-
coloured lips and breasts.

18. The hollow ofher belly was as huge and extensive

as a great ocean. She moved ahead in the battle ground
frightening the minds of Saktis.

19. She was like another vicious Kadru being the source
of origin of many serpents of magical and illusory bodies. She
had many serpents serving the purpose of ornaments.
20. Rolling on the ground at the front line of the:
 .

1144 Brahmanda Purina

generals, she made many sinuous movements and screamed in

as excessively dreadful manner.
21. It was by means of this very same Maya that those
leading Asuras became victorious formerly. The five evil-

souled Daityas beginning with Kararika were as if desirous of

theirown death
22. Then began the battle between the Saktis and the
enemies of gods. They incited one another's excessively violent
fury by one another's heroically boastful utterances.
23. On account of excessive confusionand perplexity,
Saktis and Danavas could not distinguish one another.
With the weapons in their hands they began to strike
indiscriminately.
24-28. The fight between Saktis and the demons
gathered intensity. It became more and more dreadful. When
the weapons clashed together, sparks of fire were produced.
. The series ofarrows discharged by them were innumerable so
that all the spaces between the cardinal points were hidden
and covered up. The gushing stream ofbloodwasso profuse
that even elephants were carried away by the currents. Many
chariots got stuck up and rendered motionless in theswampy,
slushy mire of (dead bodies and) flesh. Tufts of hairs and tresses
floating on the streams of blood shone like gathering mosses
and other aquatic plants. It was extremely cruel, destructive
and dreadful on account of the terrific lionlike roar. The dust
particles increased the gathering darkness. It gave more and more
satisfaction and pleasure to the demonesses. Blood flowed from
the neck (and throats) of the Daityas when they were cut off by
a row of soldiers armed with weapons. Then Sarpini was urged
by the five (generals) alongwith their army. She created many
kinds of serpents from her own body.
29-32. Many kinds ofserpents came out of the body of
Sarpiniand moved about here and there. Some were like
Taksaka and Karkotaka. Some had the lustre of Vasuki and
other important serpents. Their bodies were ofvarious sizes
and colours, (and had terrible (poisonous sight). They could
burn three worlds with different kinds oi poisonous breaths
coming out like flames. By means of their mouths where two
forked tongues moved about, they scattered various kinds of
Lalita-Mah&tmya 23 33-43 . 1145

poison
1

in the army of Saktis. The poisons were Pdrada

(quicksilver), VatsanAbha (A strong poison from aconite),
JCalakufa poison ofanother type, Saurasfra poison of very dreadful
nature, Brahmaputra (a poison of another variety), Sauk/ikeya
(more correctly Sautkikeya, a poison that is produced in Sulkika)
and various other kinds of poison.
33. Very terrific serpents with two faces and smoke-
coloured bodies came out of the pair of eyes of Sarpini. They
were extremely furious.
34. Crores of serpents issued forth from the ear cavity
of Sarpini . They
had yellow colour and three hoods. Their
mouths were hideous due to their fangs.
35- From the mouth of Sarpini issued forth a number
of serpents. They had blue col our throughout. They had mouths
at the front as well as at the tail-end along with hoods.

36.Other serpents of brindled and variegated colours,

with four mouths and four feet issued forth from her nostrils.
They had fierce splendour.
37-39. Many dreadful red coloured serpents issued forth
from her great hanging folds of skin, thick and circular breasts
and the hollow They held Halahala variety of
cavity of navel.
poison. They bit soldiers in the army of Saktis. They burned
everyone by means of poisonous fires. They twined round
them and bound them with their noose-like bodies. They struck
them with their hoods. Thus they made the army of LalitesI
utterly bewildered and confused.

40-43a. Though they were split and cut frequently by

the crores of weapons of Saktis, they increased in number
more and more. They then glided and crawled re-
gaining the fullness and compactness of their original bodies.
Many serpents died but others were born. At the death of one
many others sprang up. Since the wicked Sarpini the root
cause did not perish, other serpents were produced (in plenty)
on the destruction of serpents (originally) created by her.

1. W. 30-32 give various varieties of poisons known in ancient India.

They had regional varieties like Sauras{ra, Brahmaputra, etc.
 , .

1 146 Brahmanda Pur&na

43b-48a. On being burnt by the poisonous fires, the

bodies of soldiers in the army of Saktis became ruined and
overwhelmed by misery. When the troops of Saktis stood
bewildered, unable to decide what should be done, on
account of serpents, those five Danavas exhibited many feats

of valour.

which hundreds ofdonkeys

Kararika occupied a chariot to

had been yoked. He smashed and thrashed the army of

Saktis with a discus the edge of which was very sharp.

Another general of Bhanda Daitya named Vajradanta

fought riding on a camel hitting and hurling adamantine
arrows,
Then Vajramukha mounted a great ass and pierced
and struck the troops ofSaktis by the edges of his spears.

48b-50. Another powerful general of the armies named

Vijradanta rode in a chariot with two vultures and began to
fight with arrows.

Encouraged in the battle by those wicked generals, the .

hundred Aksauhinls of soldiers gathered together playfully and

fell (on their enemies)

Sarpini of evil activity adopted many Mayas and created

crores of serpents every moment.
51-53. On
army overpowered and unnerved
seeing the
in that manner, goddess Nakull (Mongoose) became furious.
Riding on Garuda, she jumped into the fray. She had the
lustre of the molten gold. She w'as born of the palate of
Lalita. The entire realm of speech and language constituted
her features. She was endowed with adamantine teeth. She
despatched her army towards Sarpini.

54. Garuda whose elevated shoulders were occupied by

her (goddess Nakull) and who could toss even mountains with
his wings, moved ahead in the battle ground like a mobile
Sumeru.
55. On seeing the dreadful serpents born of Maya of
Sarpini Nakull had her eyes turned red due to anger and she
opened her mouth.
La/ita -mahatmya 23.56-66 1147

56. Thereupon, the tips of the thirtytwo teeth of goddess

Snnakulldevl turned into thirtytwo crores of mongooses with
golden lustre.

57. Cutting the groups of serpents of (demoness) Sarpini

into pieces means of the crushing power of their curved
by
teeth and neutralizing their poison, golden ichneumons capable
ofdispelling poison wandered here and there in the course of
that dreadful war.
58. Raising up their ears and shaking up their
hairs on account of excessive fury, the elated mongooses opened
their mouths and bit the serpents.
59. For everyone of the illusory serpents there arose an
ichneumon and it cut off the body (ofthe serpent) with the
penetrating thrust ofits sharp teeth.
60. With their tongues resembling tender sprouts, the
mongooses began licking up the two corners of their mouths
that had become red due to the drops of blood exuding from
the bodies of serpents. Then theyjumped about and leapt in
the battle.

61 . The excessively tremulous body ofthe serpents while

being bitten by the mongooses quivered frequently along with
the coiled hoods.
62. ofthe battle, the jewels stuck on
In the course to the
weighty hoods ofthe serpents shone even after they had been
bitten to death by the groups of mongooses.

63. With their coiled hoods shattered and forced out by

the blows ofthe mongooses, the serpents appeared like the flames
of fires of their own great treachery (mahddroha.)*

64. When the magical and illusory groups of serpents

were thus broken into pieces by the sets of ichneumons Sarpini
became excessively angry.
65. After fighting a great battle with her, that goddess.
Nakull fixed the extremely ruthless G&rua'a (having Garuda for

its deity) missile to her arrow.

66. That Garuda missile which illuminated the faces of

*N. 18.64 reads mahakopa ('fire of) great anger or rage’ ?— a better
reading
 1148 Brakmanda PurOna

the quarters through formidable flames entered the body of

Sarpini and absorbed and extinguished the Sarpamuyd.
67. With the destruction of the Maya Power, Sarpini got
dissolved. On account of her destruction, the five excellent
generals became furious.
68. That Sarpini by means ofwhose strength those gene-
rals contemptuously disregarded all the Suras, was led to her
death due to the prowess of mongooses (or of goddess NakulT).
69. Hence, those generals became excessively furious on
account of the loss of their powerful support. With a united
effort, they showered goddess NakulT by means of multitudes of

weapons.
70. Seated on her Garuda chariot, that heroine of the
army fought with all the five though she was alone. With great
deal of dexterity she showered weapons and missiles.
71. She showered and wielded thousands of missiles and
weapons such as spears with sharp edges, pestles and javelins.
With her adamantine teeth, she bit them in their weak and
vulnerable vital parts.
72. Thereupon, the servants ofthe Daitya king yelled
out dreadfully piteous cries of agony, as they were tortured by
the mongooses of formidable power.
73. Some of the mongooses with blazing fury leaped from
the sky with terrible shrieks and began biting the army of their
enemies.
74-75. Some were bitten in their ears; others in their
noses; still others were bitten on the tops of their heads. Some
of the mongooses engaged in mutilating and disfiguring activities
came and bit the backs (ofthe demons). Those enemies of gods
assailed by the mongooses fell down maimed and mutilated in
their bodies, with their coats of mail broken through. Due to
great fright, they cast off all their weapons.
Some mongooses entered the open mouths ofthe
76.

enemies. They pulled at them as if they were bodies of serpents

and bit the bottoms of their tongues.
77. Other mongooses entered the ears ofthe enemies of
the Devas. Ichneumons of very small size entered the different
pores oftheir bodies.
Lalita-mahatmya 2.3.78-87 1149

78. On observing his own armies assailed and cast into

wretched condition by the mongooses, Kararika became
angry.
79-80. The other extremely powerful and dexterous
generals of the army showered volleys of arrows on every
ichneumon like the clouds (showering waters). The arrows
issuing forth from the mighty bows of the generals of the army
of the Daityas came into violent clash with the tips of the teeth
of ichneumons.
81-82. Fire issued forth from the adamantine teeth of
ichneumons struck and wounded by hundreds of volleys of
arrows of the generals.
The army of the ichneumons was thrashed and shattered
by those numerous arrows with shining tips jointly and play-
fully discharged by the five generals.
With their and broken by the crores of
bodies shattered
arrows discharged here and there by the generals the mongooses
surrounded Nakull.
83. Thereupon, goddess Nakull, the sole deity of speech
and language, (identical with Sarasvatl) became very furious
at the retreat of the mongooses.

84.She fixed a great missile named Aksinanakula (undi-

minishing (unending mongoose) to her Sarriga bow. The missile
had faces (points) alt round and, its tip was enveloped by
flames of fire.

85-88. number, issued forth from

Mongooses, crores in

that missile. They had adamantine limbs, hairs and curved

teeth. They were very swift. They Had the intrinsic strength of
thunderbolt. They moved ahead in a crowd. They were as
terrible as numerous thunderbolts gathered together. They tore
up the ground hurriedly with their adamantine claws. They
appeared splendid with their eyes as lustrous as diamonds and
other gems. The hissing sound they produced through their
nostrils resembled that at the fall of thunderbolts. With the
crores of their teeth, they pounded and crushed the army of the
demons. Free from the blame of mischievousness, they displayed
many kinds of exploits.

89. Wounded and ruined in every limb by those crores

 1150 Brahminda Purana

of mighty mongooses as terrible as thunderbolt, the base Dana-

vas began to perish.

90-91. When the whole army that consisted of a hundred

Aksauhinls (at was struck down by the groups of
the beginning)
ichneumons ofadamantine power, the excellent generals found
only themselves left behind. They were seized by great fright
as well as anger. D&wing their bows, they fought more
vigorously.

92. Fighting witll them Nakull

in various ways goddess
chopped offthehard head ofKararika by means of her sharp
edged spear.
93. Flying Garuda, she cut offwith her
up seated on
sword the heads of the other four enemies alsd'of whom Kakava.
Sita was the chief.

94-95. On seeing such an ease and active dexterity of

goddess Nakull Syamalambika honoured that deity of great
intrinsic strength who destroyed the wicked Asuras. Syamam-
bika granted to her the status ofbeing her own satellite deity.

96. Who is not pleased and delighted when extremely

good qualities are observed?
The demons who escaped death became highly frigh-
tened. They sought refuge in Nakull.

97-99. On seeing them she kindly said to them smilingly

"
Do not be afraid. Go and tell your king the detailed news of
the war."
On being sent by her thus they were delighted. They
became afraid once again on seeing the battle-field. They im-
mediately fled to the city ofSunyaka.

On hearing the news from them, Bhanda became fierce on

account of anger.
 .

Lalita-mahatmya 24.1-13 1 151

CHAPTER TWENTYFOUR
Seven generals beginning with Balahaka killed

Hayagriva continued :

1. "When they were killed, the lord ofSunyaka became

blind with fury. Heaving a deep sigh, he spoke thus to Kuti-
laksa with his mind agitated on account ofhis eagerness for
• war".
"O gentle commander-in-chief; Sorrow has befallen
2-3.

us. Kararika and other generals who had been displaying

the exploits of their arms and dispelling the pride of
Devas through the magical power of Sarpini, have been struck
•down by the magical power of that sinful deity.
4. We have seven generals beginning with Balahaka.
Send them to the battle-field as they have formidable power
of arms.
5-7. Along with them despatch thirty Aksauhinis.
They are devoted to the application of Maya. They will

smash and shatter the army of Lalita. O, they will bring

victory to They willus. surely come back to me. They are
born ofKIkasa. The seven brothers, chiefofwhom is Balahaka,
possess vehement valour and power of exploits. They are
always victorious. Certainly they will attain victory in the battle-
field".

On being told thus by the demon Bhanda, Kuti-

8-11.
laksa summoned the seven efficient and proud generals, the chief
ofwhom was Balahaka. They were Balahaka, Suclmukha, Phala-
mukha, Vikarna, Vikatanana, Karalaksa and Karataka. All

these seven were vigorous and mighty. After bowing down to

Bhandasura, these seven brothers, the sons ofKIkasa, went out
of the city. They were extremely enthusiastic about the war.
They were assisted and protected by one another.
12. The chiefs and the soldiers in the army consisting of
thirty Aksauhinis followed them then, scraping the region of
clouds through the numerous banners and flags.
13. The army was war-like and terrible. Stamping with
their feet they (the soldiers) pressed down the earth. Through
the columns of dust particles, they drank up every drop of
ocean
 a

1152 Brahmanda Puran '

14. Through the sounds (beatings) of the different war-

drums such as Bherl, Nihsanas, Tampottas, Panavasand Anakas,
they rendered the entire universe full of qualities of the
Ether (viz. sound) at every step.

Taking the army consisting of thirty Aksauhinls, the

15.

extremely proud sons ofKTkasa started as though to enter Visva

(the lord, i.e. to their death).
16. They were and hence they became red (in
furious
their face). Their armours were brightly illuminated by the suns’
disc. Their weapons and ornaments glittered. Their hairs were
tied up above heads. moved ahead.
Thus the generals
17-18. Formerly, these haughty demons had been des-
19.
patched to suppress the seven worlds by the great demon Bhanda
desirous of conquering the entire universe.
Having observed their great strength through that sub-
jugation of the seven worlds, they were now sent by that wicked
natured Daitya desirous of conquering the army of Lalita.
They hastened to the battle ground waving
weapons in their hands. With great fury they rushed towards
the army ofSaktis.
20. With their loud shouts and shrieks they made the
ten directions echo loudly. The proud Daityas (then) went
to the place where the army ofgoddess was present.

21. The army of goddess Lalita too was standing in readi-

ness. It was dreadful on account of weapons. The soldiers
turned towards the enemies displaying their ruthlessness by
knitting their eyebrows.
22-23.Thousands of Saktis joined the forces of Lalita.
Some had nooses, some iron clubs, others discuses, maces,
sharp-edged javelins etc. Others had bows. These fierce Saktis
appeared to drink the ocean of Daityas.
24-25. The Danavas threatened and taunted Saktis
thus and fought with them — "Come on, come on, O wicked
sinful base woman ! By adopting Maya tricks, you delude only
ou
fellows. We
a
stupid shall send y "
today to the abode of the
god ofDeath, by means ofour highly terrific arrows resembling
hissing serpents."
26-27. A certain Sakti cut the neck of a leading Daitya
by hitting with a sharp edged-spear. The blood gushing out
Lalita-mOkatmya 24.28-41 1153

from his neck flowed upwards. Numerous vultures hovered over

it in a circle and perched upon it ! The lustre of the umbrella
of the god ofdeath was enhanced by them.
28. A certain demon discharged ajavelin in the course
of the battle. A certain Sakti cut off his javelin with an arrow.
The same arrow killed him too.

29. A certain Sakti riding on an elephant trained her

elephant in the art of butting against mounds, on the broad
chest of a wicked Daitya.

30. A certain Sakti suddenly struck in its forehead the

elephant on which a soldier of the enemy was seated. She
struck it with a sword and gave it the pleasure of heaven (i.e.

killed it.)

3 1. With a discus hurled by means ofher hand, a certain

Sakti broke the bow of a certain Asura into two and thereby
made two replicas ofher eye-brows.
32. Another Sakti exterminated the
(Defective text)
enemies with sharp arrows and granted pleasure to her dagger
in her own Romdli (A line of hair on the abdomen above
the navel (i.e. the dagger was given rest).
With a blow ofher mace, certain Sakti
33. smashed the
chariot wheel ofher enemy and granted pleasure to her but-
tocks with it (i.e. scratched it with it).

34. With her fierce sword a certain Sakti cut offthe pole,
of the chariot ofa lordly Danava and enhanced the pleasure of
the earth.

The army
35. of Saktis infiltrated into the army of
Daityas and the army of Daityas infiltrated into the army of
Saktis.

36. The close intermingling of Saktis and the demons

was like that ofwater and milk. During the time of fighting it

confused both of them.

37. When the trunks and the tusks ofthe mad elephants
of the Daityas were cut off by the swords of Saktis they
appeared like huge boars.
38-41. Thus a fight ensued which was dreadful even to
the heroes. Cowards could not even remember about it within
1 154 Brahmin da Purana

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

able due to the (incessant) exchange ofwcapons.
Balahaka mounted on a huge vulture named Sarhhara-
gupta. Formerly it had risen out of fire. Its beakand other limbs
were as sharp as a thunderbolt. Its staff-like shanks could be
compared to the baton of Kala (god of Death). It was of fierce
valour and exploit. It was of grey colour like smoke. The move-
ment of its wings was very dreadful. After riding on this
vulture, the haughty Daitya fought in various ways. When it

stretched its wings they extended to halfa Krosa. It stood thus

shrieking and howling with terrible sounds. Opening its beak
that appeared like a fire-pit, it devoured soldiers in the
army.
42. Samharagupta the huge vulture of cruel eyes bore
Balahaka who kept the bow well drawn in the course of the
battle.
43. Seated on the back of vulture with his body
moving up and down, Balahaka appeared like the Balahaka
cloud (at the time of dissolution) clinging to a Kuta mountain
with wings.
44. The leading Daitya, Suclmukha mounted on his
vehicle crow. The root of its wings was as sharp (hard) as
needle. Riding on this he fought a hard battle.
45-47. It was elated and intoxicated. With its long beak,
it resembled the peak of a mountain. It was very dreadful with
its staff-like shanks having the size of the staff of the god of
death. It was on a par with the cloud Puskaravartaka. Its com-
plexion was similar to the colour mud. Its wings extended of
upto a Krosa. This crow ofharsh cry mounted by Suclmukha
smashed the great troop of Saktis by pecking at them with
its beak.

48. Then (the next general) Phalamukha took up a

ploughshare as his weapon. Riding on a heron resembling a

mountain, he shone brilliantly in the battle.

49. The leading Daitya named Vikarna, the extremely

mighty general, rode on his vehicle the Bherunda bird and
fought a fierce battle.

50. A fierce cock of extremely dreadful nature bore (the

Lalita-m&hatmya 24.51-61 1155

general) named Vikatanana who had a lustrous sharp-edged

spear for his weapon in the battle.

51. Surveying the army of Saktis from the front with

blazing eyes, and roaring loudly, the cock moved about mak-
ing the hairs on its neck stand on their ends.
52. The sixth general named Karalaksa was the weight-
iest and the most conspicuous. His loud cry was as harsh as the
sound of thunderbolt. He moved ahead with a ghost for his
vehicle.

He was intrepid due to his mastery ofblack magic practi-

sed in cremating grounds.
53-54.was by repeating those Mantras that the ghost
It

was formerly subdued by him and brought under his control.

In the battle-field the ghost’ carried him on his back when
goblins pervaded him.

The ghost had long arms. He kept head bent down

his

and the feet were kept wide apart. Assuming the form of a
vehicle, the ghost bore Karalaksa.

55-57. Another commander was Karataka by name. He

was the crest jewel of the army of Daityas. He pounded and
smashed the army of Saktis with a Vetdla (vampire) for his

vehicle. The vampire had cruel body a

ruthless eyes with a
Yojana tall. This vampire was subdued by him and brought
under his control by means of Mantras in the cremation ground.
Directed by Daitya the vampire pounded and smashed the
army of Saktis.

Sitting on the shoulders of that excellent vampire, the

Danava fought with Saktis in various ways.
58. Thus, these seven evil-souled haughty Danavas,
comparable to the seven oceans, harassed and tormented the
soldiers of Saktis there.

59. Formerly, these seven Daityas had propitiated the

sun-god by means of penance. Boon had been granted to them
by the sun-god who had been pleased with their penance.

60-61. "O sons of KIkasa, O fortunate ones, I am

delighted now by your penance. Welfare unto you all. Choose
your boon".
1156 Brahm &n da Purina.

When the sun-god said thus, the sons of KIkasa who had
become emaciated due to penance, earnestly requested for an
intractable boon like this.

62-65."O Tapana (sun-god), you must be present in

the cavities of our eyes during fights. With your intense heat
and refulgence you must burn our antagonists. O lord, when-
ever you are present within our eyes, let everything that be-
comes the object of our vision be motionless. Viewed by our
eyes, invigorated by your presence, the soldiers of our antago-
nists will become incapable of wielding their weapons. When the

weapons are made motionless and blocked, O lord, by our

vision alone, our immobilized enemies can be killed with great
facility."

66. This was the boon that they acquired formerly from
the sun-god. With this boon granted to them, the sons of
KIkasa moved about in that battle-field with great haughtiness.
67. Looked at by them when eyes had been penetrated
and occupied by the sungod, the innumerable weapons of
Saktis became immobilized and they found their zeal (in war)
futile.

68. When the missiles and weapons were blocked and

immobilized by those seven sons of KIkasa, of great inherent
strength, Saktis could not exert themselves.

69. Even when they exerted themselves they were over-

come much by the immobilization of their weapons. So
Saktis heaved a deep sigh and sat quiet.

70. Thereupon, finding a suitable opportunity, the

Daityas who were directed by their masters, rose up with
different kinds of weapons and smashed the army of Saktis.

Those Saktis who were deprived oftheir activity and

71.
who were prevented from using their weapons became perplexed
and agitated on account of their arrows that could pierce
even adamantine coats of mail.
72. The Saktis whose bodies had been wounded and
pierced by the numerous weapons of Daityas in the battle
field appeared like the creepers ofKarikola with plenty of good
sprouts.
Lalita -mahatmya 24.74-84 1157

73. whose weapons were immobilized

All those Saktis
by them shrieked and wailed. Crying piteously, they resorted
to goddess Lalita.
Then, at the bidding of the goddess, the deity Tiras-
74.

karanika (Magical veil), the body-guard of Dandanatha rose

up in the arena oft he battle.
75. That Mahamaya (great deity of magical powers)
got into an aerial chariot named Tamolipta with doors all

round and assured Saktis about freedom from fear.

76-77. The dark-complexioned Tke Tamala

deity was
tree. She wore a dark-coloured bodice (or armour). She was
seated in the aerial chariot Tamolipta of dark colour, yoked
with dark-coloured horses. She took up a twanging bow named
VasantT Mohana. After roaring like a lion, she showered arrows
furious like serpents.
78. The Daityas were unable to bear the arrows that
had the form and features of black serpents, that resembled
iron clubs at their lower ends and that charged with the missile
Mohana.
79. The wicked ones, the chief of whom was Balahaka,
were being smashed and pounded by the arrows of Mahamaya
here and there. They then became extremely furious.

80. Thereafter, at the bidding of Dandanatha the deity, ,

Mother TiraskaranI discharged the great missile named Andha

( Blindingone) amidst the group ofenemies.
Those seven Daityas beginning with Balahaka, who
8 1.

had been haughty on account of boon granted by the sun-

god were wounded by the missile Andha and their eyes were
covered as ifwith piece of cloth.

82. Their eyes were afflicted by the blinding arrows that

were discharged from the bow Mahamohana of the goddess
Tiraskaranika.
83. All those seven became blinded. They did not look
at anything. In the absence of that vision, the immobilization
of weapons came to an end.

84. Once again those (Saktis) raised weapons in their

hands roaring like lions. With a desire to kill Daityas, they
made preparations for the battle.
 1158 Brahmanda Purina

85.They kept the deity Tiraskaranika of great might in

front of them. Due to the use of that good (effective) means,
they became extremely delighted and fought.
86. "O Mother Tiraskarnika ofexalted fortune well done,
"well done. You have appropriately screened off these wicked-
souled enemies.

87. You are the great medicinal herb for screening

(blinding) the eyes ofthe wicked. This troop of Daityas has
been blinded by you.
88. O deity, this task ofthe Devas has been perfectly
carried out by you since you have brought a disaster among
these Daityas who cannot be conquered by us.

89. Therefore, on hearing that was by you alone that

it

these seven great asuras of wicked conduct have been killed.

Lalita will derive great satisfaction.
90. If this is done the deity DandinT will become pleased.
MantrinI too ofexalted fortune will surely get the greatest
pleasure.
Hence, you alone, do kill these seven Daityas in the
91.
arena ofbattle. Raising up our weapons we shall destroy the
entire army of these Daityas".
92. Oh being told thus and encouraged by those Saktis on
account of their zeal for war (that deity Tiraskaranika)
proceeded towards the army of Balahaka by means of the
vehicle Tamolipta.
93. On seeing her advancing, those seven base Asuras
immediately remembered the boon granted by the sun god.
Although the splendour ofthe sun entered their eyes,
94.

that destructive power within the eyes was overcome when the
eyes had been covered by the prowess of Tiraskaranika.
95. The great asura Balahaka had formerly been blind
due to his pride on being granted the boon as well as on
account ofhis power ofweapons. He was blind due to anger
also. Now he literally became blind on account of the missile
(of the deity). Therefore, the deity Antardhidevata (i.e. Tiras-
karanika) dragged him by his hairs and cut him off by means of
Jier sword.

96. After cutting off, with an arrow, the head of his

Lalita-mahatmya 24.97 — 25.1 1159

vehicle vulture, the deity Tiraskaranika proceeded towards

Suclmukha.
97. After cutting off his hardhead with a blow of her
sharp-edged spear, she gradually killed the other five Daityas
too.
98. The deity Antardhidevata made a garland with the
seven severed heads of the Daityas by joining one another by
means of their own tresses. Wearing that garland round her
neck she roared loudly.
/

99. In the height of their fury, Saktis killed their

army wholly and made many rivers of their blood flow.
100. What was done by mother Mahamaya was the
greatest miracle there, due to the glorious act of covering up
the eyes of generals beginning with Balahaka.
101. A few who survived the killing became utterly con-
fused and frightened. In their extreme agony, they sought shcl-
> _
ter in the lord of Sunyaka who himself was crying.
Those Daityas who survived began to praise
102.
Dan^inl and Mahamaya again and again. They were pleased
because they were able to receive the graceful blessing glance
from her.
103. The Saktis who were there shook their heads in
approbation saying "Well done, well done." At every step they
praised the deity Tiraskaranika.

CHAPTER TWENTYFIVE
Flight of Visanga'

Hayagriva continued :

1. "Thereafter, on hearing the killing of those (Daityas)

though they power of Penance, Bhanda, the great
had the
Asura, sighed deeply like the Lord of Black serpents.

1. This chapter describes how Nitya Saktis repulsed the surprise

attack on the rear of the army by demons under Visanga, under cover of
darkness.
1160 Brahmanda Purana

2. Desirous ofvictory in the battle, Bhanda of fierce

haughtiness, called his brothers and took counsel with them in
a solitary place.
The crown prince too in the company ofVisanga, the
3.

younger brother, made obeisance to Bhandasura and went to

the counsel chamber in anger.
4. With his mind turbulently agitated (the lord of
Daityas) held consultations with his very trustworthy ministers
beginning with Kutilaksa regarding the conquest of Lalita.

Bhanda said:

5. "Alas! the downfall of Daityas (enemies of the

Suras) is imminent. Powerful fate has begun to be indifferent
now.
The heaven-dwellers used to run away even
6. at the
very mention of the names of my servants. This adverse
calamity has befallen such great men as we were.
7. Durdhatd (wicked fate) and the inevitable future
convert a strong man eunuch, a rich man into
into a a poor
man and a man of longevity into one without long life.

Where (how powerful) is

8. the intrinsic strength of our
arms? Where is woman, the wicked Lalita ? This cruel decision
has been arrived at by Fate suddenly and unexpectedly.
9. The generals who had become excessively aggressive
on account of Maya of Sarpini, have been struck down in

the battle ground by her whose heroism is of extraordinary

nature.
woman who
10. Ifa possesses unrestricted pride thus
and who makes use of Maya strikes at us, fie upon our strength
earned by the use of powerful arms."
11. My tongue feels ashamed to (have been compelled
to) speak of this context. Should a woman ofwicked pride
suppress and smash my army ?

12-13. Hence, in this connection, let endeavour bemade

for cutting off her roots. Her activity has been understood by
me through spies. That Woman of great strength stays behind
all the armies. The army consisting of horses, elephants, chariots
•etc. is moving in front.
 .

Laiita -mahatmya 25.14-29 1161

14. In this very opportune moment make an arrange-

ment someone to attack her from the rear. Perhaps Visanga
for

maybe competent enough to carry out this task of attacking her

from the rear.
15. Let fifteen generals who had proudly served in many
battles and who are genuinely proud of their rich experience as
veterans, go along with him with earnest desire for war.
16. She has not many attendants in the back. She is

perhaps guarded by a few. For that very same reason, she

can easily be taken captive.
17. Hence, O Visanga, make an elaborate preparation
A
and be aggressively proud of it. Carry out the attack from the
rear, very cautiously and secretly.
Only a limited number ofsoldiers need accompany
18.

you. But let some valorous generals proud of their conquest

of the guardians of cardinal points come with you fully

equipped
19. Let fifteen Aksauhinls of soldiers proceed ahead
jin the usualmanner). But in a disguise, you pounce upon
that wicked woman and kill her.
20-25a. She alone is the greatest root cause of all

Saktis. If she is exterminated along with the roots the entire

troop of Saktis will perish like the cluster of leaves of a lotus
in the water when the bulbous root at the bottom is cut
off.

A brilliant chariot is moving on behind all other chariots.

The body of. that chariot is ten Yojanas in height. A great
umbrella studded with pearls shines above all. It carries in it

four Camaras frequently moved to and fro. Its lofty flag staffs
scrape the region of clouds. That wicked fawn-eyed woman
is coming in that chariot. After finding her out by means of
these signs, you quietly pounce upon her. Defeat that woman
ofevil conduct. Drag her by the tresses and smash her.
25b-29. When the army of great intrinsic strength has
proceeded ahead, that woman guarded by only women will
soon come under your control.
Listen to the names of generals who shall you assist

and whose duty it is to help you in the war, without any

lethargy.
 1162 Brahmanda Puran a

The first one is Madanaka by name. Dirghajihva is the

second. Then the following :

Humbaka, Hulumulla, Kalkasa, (v.l. Karkasa), Kalki-

vahana, Pulkasa, Pundraketu, Candabahu, Kukkura, Jambu-
kaksa, Jrmbhana Tlksnasrnga, Trikantaka, Candragupta, (v.l.
Caturgupta in Supra 2 1 .80). These are the fifteen generals
mentioned.
30. These generals of great strength, beginning with
Madana, will come with you. Each of them will have an
Aksauhin! (ofarmy) with him.
3 1. Carry out this attack from the rear by doing
everything in closely guarded secret, so that the enemy's camp
does not understand your movement.
32. matter you adopt the matu rity (of experience)
In this
of great men. O Visanga, you will attain excellent victory".
33. After the work of deliberation was thus completed,
Danava Bhanda with many wicked ministers despatched
Visanga well guarded by the generals.
34. Then, when the younger brother of the crowned
prince began attempt to attack from the
an rear on Sri
Lalita Devi, the sun came to the mountain ofsetting.
35. When the first day of the war was over, the first

day that was terrifying to all the worlds, darkness set in with
1

a desire to drive it out.

36. A dense darkness had smoke-like colour like
that
that had the lustre of the body ofa wild Boar and that had
the splendour of the blue throat of a peacock spread every-
where.
37-42a. It was as lump among the bushes;
if rolled into a
it seemed to run through the joints; it appeared to come out
from thousands of crevices of the earth; it appeared to come
out densely from the caves of mountains; whenever at any
place the light of lamps spread it appeared to act like a coward;
it was given support as it were in the lustre of the blue lotus
on the ears ofwomen; it seemed to have combined together
in the mature elephants' of the quarters as well as in collyrium;
it appeared to have secured the friendship of the shining
verdant meadows; it appeared to have the loving embrace of
1. Here ends the first day of the battle.
 a

Lalita -mahatmy 25.42-54 1 163

glittering swords; it appeared to have secretly penetrated the

thickly grown trees of the forest. Gradually the dense darkness
increased and spread everywhere. The entire universe was
enveloped by darkness that appeared to have the lustre of the
blue bodice and jacket of the woman (in the from of) night.
42b-46a. To the wicked Asuras, the night time (is

favourable as it) contributes their increase in strength, as their

skill in the use of Maya is enhanced in it.

When the assemblage of darkness increases like the

splendour of polished swords, the army was deployed (into
action by the highly powerful Visanga).
The generals beginning with Damana put on dark-
coloured coats of mail. They wore dark-coloured turbans. All
theirequipments were dark-coloured. It seemed as if they
became one with dense darkness. They went behind Visanga
after he had made obeisance to the elder brother.
46b-50a. He was desirous of conquering MahesvarT
(the great goddess). He put on round his chest the armour
named M eghada mba raka . accoutrement were
His dress and
fitted for the nocturnal battle. In the same manner, the entire
army too had dark-coloured .armour and other things.
No Dundubhi was sounded. The roaring rumbling sound
of the Mardala was not heard. The sound of Panavas, Anakas
and Bheris did not rise up. Enveloped in darkness, they
proceeded ahead with concealed movements that could not
be seen by the enemies. They had taken their swords out of
their scabbards.
50b-54. Through the northern path they surrounded the
army of Lalita that was proceeding towards the west. They
then resorted to the eastern part. They proceeded ahead slowly
and cautiously at every step without making any noise even in
breathing. Taking their steps very slowly, they went back once
again in the direction of the city. There they pointed out the
army of Lalita to their own people who asked about it. For
the purpose of attacking the rear, Danavas returned
quietly with the armours covering their bodies. They saw the
lofty chariot Cakraraja that resembled the mountains Meru
and Mandara and was surrounded by the excessively refulgent
Saktis.
1164 Brahmanda Purana

55-56. There (he saw) the goddess in the excellent

chariot staying under the umbrella studded with pearls. She
resembled thousand suns (in refulgence). She was seated
a
facing the west. She was being served by Kamesvarl and other
"Nitya" deities who had same affluence as she herself,
the
through pleasant conversations and other pastimes in their
excellent chariot.

57-58. was eagerly and joyously looking at the

She
great army proceeding ahead. Visariga considered that lady
who had been preparing for an extra-ordinary battle in such
circumstances mentioned before)
(as as the goddess herself.
That wicked-souled Daitya attacked the rear of that leading
Chariot with his soldiers.

59. It was there that the encircling army of Saktis

beginning with Anima (potency of assuming minute form)
and hundreds ofsoldiers beginning with Anima made a great
tumultuous sound.
60-65. The Danavas of great inherent strength started
war in diverse ways smashing (the army of Lalita) by
means of sharp-edged spears, hammers, javelins hurled with
hands, Bhusuna Is (a sort of missile) and through spears
named Saktis the blows from which were as ruthless as those
of thunderbolt. The
group of Saktis seated in that chariot
became suddenly excited and agitated when their enthusiasm
for the battlesuddenly upset, when their bodies were
was
afflicted by adverse circumstances. By that time the demons
had come and occupied the ninth step of the leading chariot
Cakranatha. With invisible weapons called Vipafas they began
to split and tear.

The troop of Saktis was caught in a difficult situation.

The ir vulnerable points were wounded when
armours were the
hit and split by the arrows of Danavas whose forms were
hidden by darkness and whose weapons and coats of mail were
invisible. Hence the troop of Saktis lamented before Lalita.- A

great fear beset them as before.

66-68. On hearing about this, Lalita became furious. In

the meantime Bhanda who was fierce as well as efficient in

secret manoeuvres, sent Kutilaksa ofgreat prowess along with

Lalita mahitmya 25.69-79 1165

ten Aksauhinls ofsoldiers to the battle-field for destroying the

army of Lalita. Kutilaksa fought a great battle in such a way
that the a rmy proceeding ahead could not return on hearing
the tumultuous sound from behind.
69-70. Thus, the battle was two-sided both in the rear
as well as in front. There was a great chaotic and tumul-
tuous sound int the array of Saktis. The Daityas who are
powerful at night were enveloped in darkness and were highly
haughty, brought about a great deal ofdisorder in the camp of
the goddess.
71. Crores and crores of enemies (of Danavas) fell

down after being girt and bound by evil-souled Visariga,

the generals beginning with Madana (Damana) and • the
excellent soldiers,
72. The chariot Cakraraja encircled by the volleys* of
arrows and (hundreds of other) missiles of Daityas shone
like a lordly mountain surrounded by flights of cranes.

73. An arrow discharged by the vicious-souled Visariga

who had occupied the lowest step (of the chariot) shattered
the royal fan of the goddess.
74. When the troops of Saktis became bewildered by
this accidental mishap, the Nityd deities, the chief of whom
was Kamesvarl became excessively furious.
75. On observing the lotus-like, face of SrldevI marked
by the brows knitted slightly, the Nitya deities became greatly
worried and exerted themselves all the more.

76. These Nitya deities were Kalasvarupi nls (having

time units for their forms). Ever/one of them had a Tithi
(Lunar day) for her physical form. On seeing the fury of the
empress, they exerted themselves for the fight.

77. They bowed to the goddess the great queen of great

dignity and magnificence. With their voice choked on account
of their eagerness for fighting that had risen in them suddenly
they spoke.
78-79. Tithinityd deities said :

"O Empress, O goddess of the Devas, cowardly and

vicious Daityas eagerly devoted to Maya and deceit are
prepang to attack your army sent ahead and guarded well
1166 Brahmanda Purana

by great Saktis beginning with Dandini, Mantranatha and

others. By attacking from the rear they are pressing hard the
excellent chariot.

80. Hence, we shall suppress the pride of the enemies

of gods who have concealed their bodies behind darkness.
Just observe it for a few moments.
8 1. There are two Nitya deities : one VahnivasinT, the
other JvalamalinT. In the battle with the light kindled by
them both, Daityas will be clearly seen by us.

82. After suppressing the pride of these Daityas

engaged in attacking from the rear*, we shall immediately return
to serve the lotus-like feet of (Your Highness). Command us,
O great queen for the suppression of vicious fellows".

83-84. When this was submitted by the Nitya deities,

she said, "Let it be so". Then the deity named
Nitya
KamesvarT bowed to goddess Lalita. It was she who
was sent by them to kill those Daityas of evil conduct who
were bent upon fraudulentine war. She assumed a face
reddened due to anger and blazing like the rising sun. She
kept her bow ready drawn and said.

85. "O sinful fellows, stop. You are engaged in frau-

dulent war after getting the help of darkness. I shall cut you
off’.

She taunted them thus. After extracting

86. arrows
from the quiver, she stepped down (from the last rung) while
her movement faltered a little due to anger.

Other N itya deities too moved on, such as Bhagamala

87.
and others. They had bows in their hands. They too got down
from the step.
88. The Nitya deities JvalamalinT and VahnivasinT got
ready for the battle. They brightened the battle field by means
of their refulgence.

89. When the area of the battle was thus illuminated, the
wicked Danavas became excessively furious as their bodies
could be seen clearly.

90. Those fifteen N itya deities beginning with Kamesvari

Lalita -m&hutmya 25.91-102 1167

with weapons in their hands and roaring like lions smashed

Daityas easily as though in a play.

91. There in the battle-field a tumultuous sound

great
arose as though the waves of the ocean were lashing at the
shores, when it was stirred by the Mandara mountain (while
churning for Amrta).
92. Those drew their
Nitya Pranakodandas
deities
(life-breath-bow). With their arms where bangles were moving
to and fro they commenced a dreadful war.

93. The battle thus went on for three Ydmas (watches;

one Yama-three hours). The Aksauhinls were killed by the
sharp arrows of Nitya deities.

94-97. At KamesI killed the

first with her arrows
the wicked Damana (Madana). Bhagamala tore up the
general DIrghajihva. The deities Nityaklinna and Bherunda
killed Humbeka and Hulumallaka (v.l. Halamullunca supra
III. iv. 22-79). Vahnivasa killed Kaklasa (v.l. Karkas'a) with
her sharp arrows. With her arrows Mahavajresvarl split up
Kekivahana (v.l. Kalkivahana). SivadutI sent Pulkasa to the
abode ofYama (god ofDeath). Tvarita tore asunder Pundra-
ketu with mighty arms. The Nitya deity KulasundarT killed
Caruiabahu and Kukkura.
98. NTlapataka and Vjjaya proud oftheir victory made
a sacrificial offering ofJambhana in the battle-field. The Nitya
deity Sarvamarigalika chopped off TIksnasrriga. The Nitya
deity JvalamalinI killed the terrible Trikarnaka (i.e.

T rikantaka).
99-101. Citra killed Gandragupta (v.l. Caturgupta) of
great evil conduct.
When all been
the wicked generals
killed, Visariga had
became extremely angry. The powerful Daitya moved ahead.
When only two ghatis remained of the last Yama of the night
for two Ghatikas that vicious fellow fought with the Nityas.
In view of the impossibility of victory he wished to run
away.
102. Visariga's armour was split by the sharp arrows
issuing from the bow drawn by the hand of Kamesvarl. He
 .

1168 Rrdhmanda Put-ana

became bewildered in his mind very much. He fled along with

the soldiers w,ho survived killing.

103. This wicked Danava was not killed by them because

he was to be killed only by Dandanatha's arrow, the refulgence
of which was like that of the staff of Kala.
104. When the wicked Visariga, the brother of Bhanda
fled, the night too dawned. All the cardinal points became
bright
105. "It is not proper to chase a warrior who flees from
the battle-field". Thinking thus, the Nitya deities refrained
from fighting at that time.
106. The Nitya deities who were proud of their victory
and whose bodies were drenched in blood oozing from the
wounds made by the weapons of Daityas, bowed down to
goddess Srllalita.
107-109. Thus a great terrifying battle took place then$
at night. On hearing the news the great queen looked at the
forms of Nitya deities wounded by the weapons. She
glanced at them with her merciful side-glance. By that mere
glance all the wounds were healed. Lalita became pleased with
the exploits of Nitya deities.

CHAPTER TWENTYSLX
Bhandasura 's Sons Slain

Hayagriva said :

"Even the mighty Kutilaksa who was accompanied

1.

by an army often Aksauhinls was utterly defeated in the

battle by the sharp arrows ofDandanatha and he fled from
the field. The army consisting of ten Aksauhinls was destroyed
by her at night.
2. On hearing news Bhanda became bewildered.
this
On hearing about the fraudulent battle of the wicked
demons during the night, MantrinI and Dandanatha became
dejected.
 .

Lalita -mahatmya 26.3-16 1169

3. "Alas a great calamity had befallen the goddess

through Daityas. Shallow-minded that we were we had
gone very far ahead.
4. Proper defence of prominent chariot Mahacakra
had not been provided for through soldiers'. Availing ofthis
opportunity, damage has been effected by the wicked demons
during the night.
5-6. We must reflect on this point —"What happened
there? Was the battle fought by our lady? Did the other Saktis
fight with the great Asuras? What should be done now? What
does the great goddess think?"
7. On being agitated by these doubts and fears, Danda-
natha and others proceeded towards Lalita, keeping MantrinI
in front of them.
8. When the night dawned, all those honoured generals
of the troops of Saktis came and stood around the leading
chariot
9. Mantrini and Dandanayika got down from . their
vehicles, placed the army beneath and they themselves ascended
the chariot (of the goddess).

10-11. By means of hurried paces, they climbed up

those nine steps. They were (duly honoured) and informed
by Saktis stationed on the different steps. Mantrini and
Dandanayika approached ths great queen. With the eight
limbs touching the ground (i.e. by prostrating before the
goddess), they submitted to the goddess thus — :

12. "O Ambika, we heard that a great calamity took

place. Harm has been caused by the wicked Daityas by
a fraudulent battle.
That
13. vicious fellow of evil conduct is afraid of an
open battle. He desires to achieve victory by deceitful m£ans.
14. Fortunately, the arrows etc- ofthe vicious demons
have not touched the person of our lady. Hence he is alive.

15. O great queen, it is by seeking the sole support of

your majesty's feet that all of us live and achieve what we
desire.
16. Hence, it is our duty to defend the person ofYour
Majesty. The prominent Daityas are experts in the use of
1170 Brahmanda Pur&na

Maya. In this connection let the deliberations and consultations

be held.
17. The base Danavas beginning with Bhanda should
be defeated during the period of their misery. (Henceforth)
they shall not be able to carry on fraudulent war nor shall
they penetrate this army.
18. For that purpose an enormous camp hundred Yojanas
in extent should be built on the southern side of the mountain
Mahendra.
19-22. Let a rampart of blazing fire be made for

•defence. For suppressing the haughtiness of the enemy, let

the intervening space of our camp site be made a hundred
Yojanas in length. The gate of the rampart wall of fire
should be in the south because Sunyaka the city of the
enemies is situated in the southern region. Many attendants
should be employed at the entrance. They should be armed and
be ready to stop those who go in or come out. Only those who
are always active, who are ready to forego sleep and who are
never idle should be engaged.
23-24. In case it is arranged in this manner, the frau-
dulent attack designed to be carried out by our enemies, the
wicked (demons), will be impossible. They cannot make a major
surprise attack during untimely hours such as dusks, mid-nights
etc.. Ifnot, the evil-minded Daityas who adopt many Maya-
tactics will strike the entire great army like robbers who plunder
everything before our eyes".
25. After hearing these words of MantrinI and Danda-
natha, Lalita spoke thus, shedding pearls, as it were, by means
of the white sparkles of the teeth.
26. "This counsel of your is the result of a very good
deliberation and a fine intelligence. This is the path of shrewd
and wise people. This is the ancient and eternal policy.
27. It is only after making proper arrangement for the
defence of one's own army by adopting strong measures that
the offensive against the enemy's forces should be undertaken
by the leading persons who wish to attain victory."
28. After saying thus to MantrinI and Dandanatha that
goddess Lalita called the- Nitya deity Jvalamalini and spoke
hus.
Lalita-mahatmya 26.29-40 1171

29. "O dear one, you have the form of fire. Your fea-
tures are fiery flames. Let the defence of this great army be
provided for by you.
30. After encircling the ground to the extent of a hundred
Yojanas assume the form of a fiery flame thirty Yojanas in
height.
31. Leaving an opening of a Yojana retain your blazing
body elsewhere. Having adopted the nature of a fiery flame
protect the entire army".
32. After saying this to the Nitya deity J valamali nika,
Lalita the goddess attempted to proceed to the northern region
of the Mahendra.
33. That Nitya deitywho had the eternal features of
blazing fiery flames and who presided over the Caturdasi
(fourteenth) Lunar day said "So be it" and bowed down to
her.
34. As directed by her alone before, the region of
ground having the Mahendra mountain to its north (see verse
18) was encircled (by the Nitya deity who) blazed in the form
of a fiery enclosure.
35-36. (The Nitya deity) had the features of a garland
of fiery flames or the KetakI flowers forming a circle in the
sky.

By entering the enormously spacious enclosure, the army

of Dandanatha, the army of Mantrinatha and the large army
of other great Saktis also became liberated from fatigue and
shone well.
37-40. Dandini placed the leading chariot Rajacakra-
ratha in the middle. She placed her own chariot on the left

side. On the right side she placed the chariot of Svamala. On

the back she placed SampadlsI and in the front Hayasana. After
placing (different persons) all round Gakrarajaratha, she
stationed at the entrance the deity named Stambhini who
appeared fierce with a blazing staff for her weapon and who
•was accompanied by twenty Aksauhinls of soldiers. This deity
of Dandanatha is well known as VighnadevI also.
After arranging for the complete defence of the camp,
when the sun had risen well up in the sky, the deity Potrini
resorted to war once again.
 . ,

1172 Brahmanda Purana.

Thereupon, maki ng a great deal of tu multuous shoul

41.
and uproar, the great army of Saktis set out from the fiery
enclosure through the opening.
42. On hearing that the interior of the camp of Lalita
had been well guarded thus, Bhanda, the ferocious Danava,
felt the fever ofgreat indignation all over again.
43-45. He had consultation once again with Kutilaksa
and others, with Visariga and Visukra as well as with his own
sons. In order to carry on the battle in one extensive onslaught,
that fierce Danava Bhanda called his sons Gaturbahu and others
who resembled the four oceans and who were efficient in all
activities connected with war. Blazing with fierce fury, he sent
them to the battle front.
46. His sons thirty number, were mighty, with huge-
in

bodies. I shall mention their names, O Pot-born sage, listen.

47-50.They were Caturbahu, Cakoraksa, the third one
Catussiras, Vajraghosa, Urdhvakesa, Mahakaya (Mahamaya
in 111. iv. 2 18), Mahahanu, Makhasatru, Makhaskandi
1 .

Simhaghosa, Siralaka*, Laduna, Pattasena, Purajit, Purva-

maraka, Svargasatru, Svargabala, Durgakhya (i.e. one named
Durga), Svargakantaka, Atimaya, Brhanmaya and the powerful
Upamaya.
These were the haughty evil-minded sons of Daitya,.
Bhanda. They had vigorous physical bodies and heroism on a
par with their father.
5 1. After coming they devoutly saluted the feet of Bhanda.
Glancing at t he m with delighted eyes, that Danava the destro-
yer ofhis own family, spoke these words gravely.
52. "O ! my sons, who can you on the
be equal to
Earth ? It is with your help alone that the universe was former-
ly conquered by me.
53. In the course of the batde, you have furiously pulled
the tresses of (devas such as) Sakra, Agni, Yama, Nirrti and
Va ru na

names are omitted here

•Eight (3.4.21.82) they are Andhaka,
Sindhuhetra,Kupaka, Kupilocana, Guhak?a, Gandagalla (Gandavella),.
Candadharma, Yamantaka.
Lalita -mahatmya 26.54-64 117$

You know (how to wield)

54. all kinds of missiles and
weapons. But, even when you all are wakeful and alert, this
deprivation has befallen our family.
55. A certain way-ward and naughty woman, who
employs Maya tactics and who is foolishly proud about (her
capacity for) fighting and is accompanied by many women on
a par with herself, is harassing us.

56. Therefore, you should certainly bring her under

your control in the course of battle. She should be captured
alive by you who are equipped with blazing weapons.
57. There is impropriety in sending you all against one
woman despite the fact that you are blind with immeasurable
fury. Still this is how fate works.
58. Please endure this one thing contrary to your heroism
and glory".
After saying thus, Bhanda, the leading Daitya, despatched
them to the battlefield. In order to assist them he sent two-
hundred Aksauhinis of soldiers too.
59. Being the Tilakas mark on the forehead)
(the sacred
on the face of (the lady in the form of) the army consisting of
two hundred Aksauhinis, they (the sons of Bhanda) went out
from their abode with arms in their hands and theirbrows well-
knitted in anger and frown.

60. At the departure of the sons of Bhanda the earth

quaked. There were many evil portentous phenomena. The
universe became excessively frightened.

61. As the princes went along the streets in their vehicles,

the elderly women of the city showered those princes of great
strength with fried grains.

62. The bards and the panegyrists eulogised the princes.

The ladies of the city performed the rite of ceremonious
waving of lights as a mark of good wishes at every door.

63. When they set off, the earth appeared as though it

was being split; it seemed as though the sky was being dragged
and it looked as though the sea was being churned up and
revolving.
64. Taking with them an army consisting of two hundred
1174 Brahmanda Purana

Aksauhinls of soldiers, the sons ofBhanda set out from the city
with faces rendered cruel on account of eyebrows raised in
anger.
65-67. They boastingly said toone another— 'In the
course of the battle we shall devour the armies of Saktis
in a moment. With sharp arrows we shall reduce their
weapons to powder. With our vehement violence and velocity,
wc shall suppress the enclosure of fiery rampart wall. We shall
quickly arrest and capture that vainly proud and foolish Lalita".
They swaggered thus to one another by loudly proclaiming
heroic boasts. The sons ofBhanda thus approached the enclo-
sure of fiery rampart.

68. Blinded by youthfulness and arrogance, with their

power ofvision all but restrained and with eyebrows lifted up
crookedly, they made loud noise like the roar of a lion.
69. seemed as if the whole cosmic egg was being split
It

by it, because it had great impetuosity and the velocity of the

terrible thundering of clouds at the time of world-dissolu-
tion.
70. The outcome of this loud sound that had not been
experienced before excited and stirred up the ears and the
minds of Saktis.

71. coming they made a great uproar through

After their
soldiers and discharged different weapons that increased the
splendour of aerial chariots.
72. On hearing that the sons of Daitya Bhanda the
chief of whom was Gaturbahu had come for the purpose of
fighting, Bala (the daughter ofLalita) showed interest in it.
1

73-77a. She was the daughter ofLalita Devi. She always

stayed near the goddess. She was worthy of being wor-
shipped by all was an adept in martial feats
Saktis. She
and exploits. Her form and features were like those of Lalita.
She was always like a nine year old girl yet she was a great

1. This means it was after about nine or ten years after Lalita's
marriage that she undertook the campaign against Bhandasura. A sort of
poetic balance is effected by matching the daughter ofLalita against the
sons of Bhandasura in the battle.
Laiita -m uhatmya 26.77-88 1175-

mine of all lores. Herbody was like the rising sun. Her cree-
pcr-likc slender body was in complexion. She was perpetually
present near the foot-rest of the great queen. She was at it were
the vital breath of the goddessmoving externally. She was her
fourth eye. She became furious and thought thus "I shall :

immediately kill those sons of Bhanda who have come here".

After making up her mind thus, Balamba submitted to the
great queen.
77b-80. "
Mother, the sons ofBhanda, the great Daitya,
have come to fight. 1 wish to fight with them. I am interested
in this because I am a young girl. My arms throb with an
itching sensation for war. This is my playful activity. It should
not be curbed by your orders of prohibition. Indeed I am
a girl loving toys and playful pastimes. By this play of
fighting for a moment, I shall become delighted mentally."
On being requested thus the goddess replied to Kumarika.
81-83. "Dear child, your limbs are very tender and soft.
You are only nine years old. This is your first step and per-
formance. Your training in warfare is fresh and recent. You
are my only daughter. Without you, my breathing activity
does not go on even for a moment. You are my very vital
breath. Do not go in for the great war. W'e have DandinI,
MantrinI and crores of other Saktis for fighting. Dear child, why
do you commit this blunder ?"
84-85. Although prevented thus by Sri LalitadevI, the
girl was overcome by adolescent curiosity. She requested once
again for permission to fight. On observing her stead-fast
decision, SrTlalita, the mother, granted her permission after

closely clasping her in her arms.

86. She took off one of her armours and gave it to her.
From her weapons she gave her the requisite weapons and
sent her off.

87. Kumarika (the virgin goddess) got into the covered

palanquin that had been extracted by the great queen from the
staff of her bow and to which hundreds of swans were yoked
for drawing.

88. W^hen she (the girl) was set out for the battle, the
 .

1176 Brahmanda Purina

deities stationed on all the steps bowed down to her with palms
joined in reverence and held their swords erect.
89 Being saluted by them, she got down from the excel-
lent chariot Gakrarajarat ha and entered the army stationed at
the bottom.
90. On seeing the girl red-faced in fury coming on,
MantrinT and Dandanatha were frightened. They said these
words :

91-93. "Why, O princess, have you actively engaged

yourselfin battle? Why are you suddenly despatched to the
war front by the great queen herself? When the soldiers are
present and ready, this is not proper. Since you, O girl, are
the personified life of SrldevI, recede from your enthusiastic
participation in war. We
making obeisance to you".
are
Though earnestly requested by them, she moved on stead-
fast in her decision.
MantrinT and Dandanayika were immensely surprised.
94.
They went along with her on either side in order to guard her.
95. Followed by both ofthem along with plenty of sol-
diers, Kumarika went out through the opening in the fiery

enclosure.
96. Seated in her covered palanquin, she accepted and
acknowledged the series of palms joined in reverence by way of
obeisance of the armies of Saktis along with their
leaders.
97-98. That virgin, the suppressor ofenemies, rushed at

the wicked sons of Bhanda. She had no private and local army.
The entire army ofLalita became her own army. Then com-
menced the war where haughtiness and feats of exploits were
displayed
99-100. The Virgin showered volleys of arrows on the
leading Daityas. The fight that the daughter ofthe great queen
fought with the sons of Asura Bhanda was a thing covet-
able to both Suras and Asuras. On seeing that nine year old
girl discharging volleys of arrows seated within the palanquin,
Daitya princes became surprised very much.
101. The female attendants moving up and down every
moment informed the great queen about the magnificent fight
carried on by the girl.
Lalita-mahatmya 26.102-117 1 177

102. MantrinI and Dandanatha remained there as silent

onlookers but they never left her in the course of the battle.
103. Though the virgin had only one single physical
form she appeared differently to each one of those sons of
Daitya like a series of reflections of the sun.
104-107. Her face was red with anger like the red lotus.
"With fire-crested arrows she and pierced the vulnerable
hit

and vital parts of their bodies. Along with the different kinds of
shouts of'Well done" of the heaven-dwellers who stood watch-
ing in the firmament, MantrinI and Dandanatha too gave
expression to their surprise. Being praised thus by these, the
active and agile virgin went on fighting. By discharging mira-
culous missiles and counter missiles, she hit and injured all of
them and exhibited her strength during the second day of the
battle.
108. By discharging the Narayana missile, the daughter
of the great queen reduced the army consisting oftwo hundred
Aksauhinls to ashes within a. trice.

109. By. the destruction of the Aksauhinls within a

short while, they became furious. Drawing their big bows
fully, they rushed in a body with ease.

110. Thereupon, a tumultuous and chaotic sound rose

from the midst of Saktis and the heaven-dwellers. That
virgin then discharged thirty arrows simultaneously.
111. The heads of all thirty sons of Bhanda were
struck down by the thirty arrows with crescent-shaped tips,

discharged by her w'ith great dexterity.

112. When the sons of Bhanda attained the abode of

the god of death thus, those celestials standing in the sky
were surprised very much. They showered flowers.

That daughter of the great queen who had killed

113.
the armies of Asuras was very joyfully embraced by
MantrinI and Dandanatha.
114. With shouts of 'w'ell done' proclaiming her victory
and increasing in their brilliance, due to her feats of exploits,
the dancing Saktis made uproarious sounds exciting the
three worlds.
115-117. The leading generals of Saktis with Dand-
1178 Brahmanda Purina

anatha at the head of them

went up in order to report that
all,

wonderful performance to the great queen.

On hearing about the praises of the excellent work of the
arms ofher daughter, submitted by them, goddess Lalitambika
derived great pleasure.
The entire troop of Saktis became excessively surprised
at her exploits never observed before among Devas.

CHAPTER TWENTYSEVEN
The Exploits of GananStka'

Hayagriva narrated :

1. When the sons were killed, that leader ofthe Daityas

thought that the ruin ofthe whole family had set in. He was
over-whelmed with the fire ofgrief and lamented.
2. "Alas my sons, of liberal qualities. O my sons devot-
ed solely lo me. O my sons instilling nectar into my eyes.

Alas ! my sons, the cause of my flourishing family.

3. You were eager to break the pride of all excellent

Suras, O my sons You were like the god of
! love enchanting
the minds of all damsels of Suras.
4. Do reply unto me ! Do bounce into and dance in my
lap. Why have you forsaken this your father now ? Why have
you gone in search of happiness (elsewhere) ?

5. O my sons, without my kingdoms do not appear

you,
splendid. My abodes are empty and void My royal council-
!

chamber is void without you;

This chapter shows that the belief in the elephant-headed god Gane&a
as the destroyer of difficulties or impediments in an undertaking was current
at the time of the author of this Mahatmya and people used to worship
god Gane£a first even in formal worship of other deities. This super-position
or priority of Ganesa worship is attributed to the boon ofLalita as a reward
ofhis exploits in the campaign against Bhandasura (V. 104).
Lalita -mahatmya 27.6-17 1179

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

How did that wicked woman abruptly kill in the battle all of
you, the prowess ofwhose mighty arms could not be challenged
and who are, as it were, the sprouts of my family ?

7-9. All my happiness is ruined ! Hereafter, as the family

has decayed, adventuresome nature and happiness too have
decayed. It was through the merits of my previous births
that I obtained you all. But today you all have been
destroyed. So I too am ruined. Alas ! my sons, I am
doomed. I am caught in adversity ! I am unfortunate, O my
sons !"

Thus he lamented, shedding profuse tears out of grief.

With his tresses left dishevelled, he began to grumble and

babble. With a broken heart, he fell into a swoon and dropped
down from his royal seat.
10. ViSukra, Visartga and Kutilaksa consoled Bhanda,
in the assembly chamber (by emphasizing) on the crooked
workings of fate.

Visukra said : /
1 1. "O lord, have you become a victim of sorrow like

an ordinary uncultured fellow ? You are lamenting over your

sons who have courted death in the great battle.
12. This is the righteous and eternal path laid down in
the case of heroes; if they meet with deserved death, their
death in the battle should not be bewailed.
13. But it is this alone that torments the mind like a

painful dart for destruction, that a woman comes suddenly and

kills excellent soldiers in the battle”.
14. When this was addressed by that Daitya, the sorrow
for his sons was eschewed by Bhanda and an anger like the
fierce fire of Death was assumed by him.
15. He suddenly drew his Yama-likc fierce sword from
its scabbard. Keeping his pair of eyes distended, he shone
brilliantly with his splendour.
16-17. "Now itself 1 shall hack down that wicked woman
to pieces with this sword and shall strenuously leap into the
battle along with my kinsmen" — saying thus in faltering words
due to anger, he began to hiss like a serpent.
 1 180 Brahma nda Parana

He stood up, shook his sword and moved on like a person

excessively intoxicated.
18. All the leading Danavas became bewildered. They
restrained him and uttered these scathing words against Lalita.
due to great anger.
"For that purpose, O
19. lord, this flurried agitation
need not be evinced by you. We shall carry on war enthu-
siastically along with our army.
20. At your slightest behest we are capable of subjugat-
ing and suppressing the entire universe violently. What then,
with regard to that stupid woman ?

2 1. Shallwe quaff of the seven oceans? Or shall we

smash the mountains to smithereens ? Or shall we twin
the three worlds upside down ?

22. Shallwe massacre all Suras ? Shall we split their

abodes ? Shall we crush and pound the guardians of
quarters ? Give us permission and command us, O highly
intelligent one".
23. After hearing this utterance full of haughtiness and
pride, the furious Daitya spoke these words with his eyes turned-
red due to wrath.
24. "O ViSukra, you go to the camp ofthe enemy with
your body concealed by means of Maya and operate the great
'*
Tantra (mystical diagram) J ayavighna
25. On hearing his words Visukra went
towards the
army of Lalita in great fury, with his body concealed by means
of Maya.
26. Even as he was getting ready to go, the sun set
making the faces of cardinal points red by the collection
-of rays diffused in all directions.
27. Sandhya (Dusk) was full of Anurdga (Love, red colour).
She followed the sun as he went away (i.e. set). She appeared

1. The eigh! deities presiding over the Yantra which brings or creates
difficulties in getting success (Jaya-vighna) are the personifications of tenden-
cies which create disaffection among people and demoralise army
the
(videVV. 36-39). The adverse effects of the Yantra are described in VV.
43-52. The Yantra may be symbolic of the fifth-columnists or the enemy-
agents of the ancient period. The belief in such destructive black magic
•dates from the days of Atharvaveda.
 .

La lita mahatmya 27 28-39

.
1181

to be eager to indulge in sexual dalliance in the bowers of the

nether world
As the sun dropped into the western ocean with great
28.
rapidity, water rose up in a great splash due to the contact
with his body. The drops ofwaterso raised shone as stars in
the sky.
29. Then a dense darkness as black as collyrium set in.

It appeared to make his Savarna (a man of the same caste,

having the same colour) the evil-minded sword meaningful
(i.e. purposeful).
30. Seated in his magical chariot and concealed and
enveloped in thick gloom, the rogue reached the camp of
Lalita in an invisible form.
31. After going there, the evil-minded Daitya saw the
circular fiery enclosure extending to a hundred Yojanas and
blazing brilliantly.
32. He went round the enclosure and obtaining an
opportunity came near the southern door. The haughty fellow
thought for a moment.
33. There, at the entrance, he saw who had
guards
great inherent strength, who were cautious and alert, who held
weapons in their hands, who were seated in their respective
vehicles andwho had put on coats of mail.
34-35. They were Saktis, the chief of whom was
Stambhini and who were equipped with twenty Aksauhinls.
They had been engaged by Dandanatha for guarding the
entrance always.
On seeing them, Visukra wAs very much surprised.
After pondering for a long time, he stood outside the enclosure
and prepared the mystical diagram in an amulate.
36-39. He wrote (inscribed) the excellent Tantra in a
huge rocky slab a Gavyuti (i.e. 3 kilometres) in length and the
same in width. In the eight directions he drew the figures of
eight tridents with the Samhdraksara (syllables signifying
Death on the top. The Tantra (amulet) had eight
or killing)
presiding deities namely Alasd Krpand, Dina liitandrd, Pramilikd
, ,

Kliba, Gita and Ahamkdrd. He joined these eight deities over the

eight tridents. Visukra who was an expert in Maya, infused

the Tantra with a Mantra .
1182 Brahmanda Purana:

40. He performed the worship of Yantra and offered

goats etc. as oblation. In the course of battle, (?) that
Asura hurled the Tantra into the enemy camp.
41. In the course of the battle (that Yantra) hurled by
that wicked-souled Daitya who was standing outside the
rampart-wall crossed the rampart and fell into the camp.
42. As an adverse effect of that Yantra ,
the Saktis
stationed within the camp became dejected in their minds.
They set aside weapons and adopted the attitude of
renouncing everything.
43-52. "What is to be done by killing Asuras?
Enough of this clash of weapons with other weapons. What is

the benefit achieved by victory? Injury to living beings yields

sin.

Is this for the sake of Devas ? What shall befall us

then? It is futile to make a tumultuous sound. Excepting this
there is no other benefit from warlike activities. Who is our
mistress and great queen? And who is this Dandanayika? Who
is that MantrinI of dark complexion ( Syama) ? Whence is our
state of being servants and only one lady is the Mistress? What,

then is the great benefit that is enjoyed ? No purpose is served

by weapons that pierce through the vital parts of the enemy.
Let this war that brings about wounds in the body and loss of
weapons to us come to a close. It is sure that death will befall

us in the course of battle. Our lives then become fruitless.

There will surely be death in battle. What a true perception

is this ? There is no benefit to be obtained through enthusiasm.
Sleep alone is conducive to pleasure. Nothing else yields mental
rest so much as Atasya (Idleness). Even if the queen knows us
to be like this, what will that queen do? Her very status as
a queen has been collectively conceded to her by us. That being
so, if she is abandoned by us, her strength becomes destroyed.
If she is without power, what punishment can she mete?"

In manner, Saktis left off all their preparations

this

for war and cast away their weapons. Overwhelmed by sleep,

they appeared to be reeling and movjng unsteadily at the
entrance.

53. There was dullness and apathy everywhere. There

LuUfu-mahatmya 27.54-66 1183

was great laziness (and delay) in their activities. The whole of

the great camp of Saktis became slack.
54-56. That Danava was desirous of harassing and
tormenting the whole of that camp after making Saktis
dejected in mind as a result of the great Yantra called
Jqyavighna. When it had passed midnight on the second day
of war, he went out of the city once again surrounded by
thirty Aksauhinls of soldiers. Visukra, the Daitya, came to the
camp ofthc enemy once again.
57. Then the sounds ofhis war drum were heard. Still

those Saktis were devoid of any activity in the camp.

58. In view oftheir exalted glorious state MantrinI and
Dandanatha were not adversely affected by the Vighnayantra.
They became worried about the effect on the Saktis.
59-60. "Alas ! A great danger and calamity has befallen
us. What is that the adverse effect of which has made our
soldiers devoid of alertness and exertions? They have set aside
their weapons.They have lost their turbulence. Sleep and
lethargy have made them reel and heave. They do not mind
our exhortations. They do not worship the supreme
goddess. Indifference is extensively practised by them. These
Saktis have become disinterested."
61. Thus MantrinI and Dandanatha in their great
anxiety climbed up the Cakrasyandana chariot and spoke to the
great queen.

Mantrini said :

62. "O goddess, what due to? The

is this aberration
Saktis have ceased to be active. O great queen, they do not
pay heed to your commands which the entire universe abides
by.
63-66. They are detached from one another. They have
turned their faces from all activities. They keep grim aspect in
their sleepy drowsinessand lethargy. They make vulgar state-
ments— "Who is this Dandini? Who is Mantrini? Who is the
great queen? Of what avail is war? Of what nature is it?" These
are the numerous taunting remarks they make. In the mean-
time the exceedingly powerful enemy has come piercing
earth and heaven with the terrific sounds of wardrums.
 1 184 Brahmanda Pur ana

What is relevent in this context, O great queen, may kindly be

taken up".
After saying this, MantrinI bowed down along with
D and ini.
Thereupon, goddess Lalita glanced at the face of
67.
Kamesvara, she then laughed displaying a row' ofextremely red
teeth.
68. In the mass of lustre of her smile, a certain god
became visible. His face had the features of an elephant. Ichor
oozing from the middle ofhis temple.
1

w'as
69-71. The mass ofmatted
head appeared hair of his
like a mass of Pa tala (the tree bearing trumpet) flowers. He
held the crescent moon (on his head). In his ten hands he
held citron fruit, mace, sugargane-bow, trident (that had a
fine form), lotus, noose, (ablue lotus), bunch of (rice) grain
that grants and a jewelset pot. He had a
boons, the goad,
pot-belly. He was moon-crested. He had a pleasant rumbling
sound. He was embraced by Siddhilaksmi. He bowed down to
M ahcsvarl.
72. After being blessed by her, the great elephant-faced
lord of the Ganas quickly set offfrom there to shatter the
great Yantra called Jayavighna.

73. The elephant-faced lord moving about within

enclosure saw Jayavighna the amulet secretly fixed some-
where.
74. By hitting with his tusks that produced dreadful noise
very difficult to bear, that lord reduced the huge slab of
Jayavighna to pow'der instantaneously.
Along with the wicked deities
75. posted there, he
reduced that Yantra to powder and cast it off in air.

Thereupon,
76. Saktis got rid of their lethargy.
Making a tumultuous uproar, they prepared themselves for
carrying on fight with weapons in their arms.

1. The birth of Ganesa from the laugh of Lalita (as against from
Parvatl) is an attempt to enhance the greatness of Lalita. The six forms of
Gananathas or V iglinanay akas (the 'masters’ of vighnat impediments) given,
inVV. 77-82 emphasize the auspicious powers of these deities.
La/ita-mahStmya 27 .77-93 I 183

77-82. The elephant-faced lord, with unimpeded vigorous

roar issuing forth from his throat, had in the night destroyed
the Jayayantra created by him. On hearing this news, Bhanda
became greatly agitated.

That clcphant-faccd lord created numerous other elephant-

faced heroes similar to himself in features. From the middle
of their temples ichor was oozing out. The fragrance thereof
caused the fluttering movements of big black bees. Their
humming sound appeared to be the song of praise of those
heroes. When they threw the filaments of pomegrante flowers
here and there, the splendour of their hands increased.
They 1

were ever ready to drink up playfully, all the

oceans. They were served by the Saktis, the chief of whom was
Rddhi. Amoda was their leader. The six Vighnanayakas were
Amoda, Pramoda, Sumukha Dunnukha Afighna and Vighnakartd.
, ,

They were the presiding deities of Herambas numbering seven

crores.

83. Coming out of the enclosure of fiery rampart-wall

those elephant-faced heroes moved ahead for assisting

Mahaganapati in the battle.

84-86. They made uproarious sounds through their
wrathful humkdras and clashed with the Danavas. With their
hissing Phutkdra sound they deafened the worlds.
The group Ganas rushed at the
of armies of all the
armies of Daityas. The leader of Ganas split Danavas
by means of sharp arrows. Then Gananatha fought with
Visukra of great prowess, when haughty humkdras intercepted
the twanging sounds of bows.
87-93a. Knitting his brows, Visukra bit his own exces-
sively red and then fought with him. The quarters and
lips

their inter-spaces became agitated by means of various sounds

such as the sounds produced when weapons came into clash
with one another, the humkdras of the Daityas, the sounds of
hoofs of horses of Daityas, that resembled the sounds
A
produced by a number of spades operated together, the
trumpeting sounds of leading elephants, the cries of agony due
to fear, the neighing sound of a number of horses, the creaking
sounds of the wheels of chariots, the twanging sounds of
bows, the chattering sounds of troops, the loud sounds o
1186 Brahmanda Parana

the hissing arrows, numerous heroic utterances of the soldiers,

boisterous laughs of great kings, lion-like roars etc. Thus the

intensified battle went on increasing.
The evil-souled Visukra had thirty Aksauhinis of soldiers.
The Gananathas of great heroism fought with each one of
them.
93b-97. Thousands of elephant-faced heroes who
had issued from the mouth of Gananatha, frightened the army
ofDaityas. They encircled them
means of their trunks
by
and pierced their vital parts with the tusks. They enraged them
by the fanning movements of their ears comparable to the clouds
Puskaravartakas at the end of a Kalpa. They scattered flags
and banners through the deep breaths of their nostrils. They
pounded them with their chests as lustrous as hard as the
rocky declivity of mountains. They crushed and pressed them
by hitting and stamping them with their feet. They struck
them with their stout bellies. They pierced them with tridents.
They chopped them by hitting with discuses. They frightened
the armies with the loud sounds of conches. With great enterprises
they reduced the entire army to powder.
98. Then (Visukra) became highly furious. Standing in
front ofhis army, he sent a Gajasura (An Asura in the form
of an elephant) against the lord.
99. Ganesvara fought with the Gajadaitya (Demon in

the form of an elephant) of wicked nature who roared like a

ferocious lion and who was accompanied by seven Aksauhinis

of soldiers.
100 . On observing the power of Gajasura decreasing
and that of (Ganesvara) increasing, Visukra fled from the
battle-field.

101. Alone and single-handed that leader ofheroeswith

a mouse for his vehicle moved about (in the battle-field) and
smashed Gajasura along with his seven Aksauhinis of soldiers.
102. After Gajasura had been killed and Visukra had fled,
Mahaganapati went to the presence of Lalita from the battle-
field.

103. That night which was a Kularatri (night of night-

mare) for the Daityas, came to a close. Lalita became
delighted at his exploits.
 0

Lalitu-mihatmya 27.1 04 — 28 . 1 1187

104. Highly pleased the great queen granted the

following boon to Ganesvara viz.: the right ofbeing worshipped
before the worship of all other deities.

CHAPTER TWENTYEIGHT
Visukra and Visanga Slain

Hayagrlva said :

1. On hearing that his brother, the great Daitya, had

been vanquished in the battle, and that his army was slaughter-
ed, Bhanda, the Daitya, became extremely distressed with
great anxiety.
2. Bhanda, the Daitya, sent both ofhis brothers together
to the battle along with all the soldiers.

3. The two Daityas, Visanga and Visukra became

excessively angry and directed by Bhanda, the Daitya, they
strained themselves to the utmost.
4. An army that shook the three worlds followed
Visukra, the crown prince of great strength, accompanied by
his younger brother.
5. The crown prince surrounded by four hundred
Aksauhinls of soldiers increased in great vigour.

6-8. Ten haughty nephews beginning with Ulukajit, born

of DhuminI, the sister of Bhanda, swaggered on account of
their valour. They had been trained in the use of weapons by
Bhanda, their great uncle. As generals, they started on making
ten directions reverberate on account of loud twanging
sounds oftheir bows. These nephews increased the pleasure of
both the maternal uncles (on account of these activities).
9. They had their several vehicles which they got in
full of pride. They kept their weighty bows ready drawn and
followed Visukra.
10. Visukra reached the battle-field riding on his

•elephant. He was fully rendered splendid with the umbrella and

 1188 Brahmanda Purana

chowries that constituted the symbol of glory of the status

ofbeing theCrown Prince.
Thereupon, surrounded by the army making an
11.
uproarious tumultuous sounds, Visukra roared terrifically like
a lion.

12. Saktis were excited within their hearts on

account of their agitation. Proudly and excitedly, they went
out of enclosure of fiery rampart-wall in rows.
13. By their physical splendour, they appeared to make
the sky full of lightning streaks. The circle of firmament
was rendered enveloped with red lotuses, as they lifted up their
faces eager to carry on battle.

1 4- 18a. Then the younger brothers of Bhanda, very,

ferocious in fighting, had come (to the battle-field). MantrinI
and Dandanayika came to fight, seated in their excellent
chariots Kiri-cakra as well as Jneyacakra (Geyacakra) the
crest-jewel of all chariots. They came there simultaneously with
the circular (royal umbrella held aloft and being fanned by
chowries. Their great victory was being sung by the dancing
celestial damsels. They set out to carry on war. At the
bidding of Lalita, an army of a hundred Aksauhinls had been
placed by both of them for the purpose of protecting the
glorious Cakraratharaja. Excepting this army, the entire-
remaining divisions of the army set out eagerly for the battle.

18b-20a. Seated in her chariot, Dandanatha went ahead.

With only a single finger ofone hand, she was whirling her
weapons of ploughshare and with the other hand she was
brandishing the pestle frequently. Her lotus-like face resembling
the snout of a boar, shone with the sparkling digit of the moon
as its crest-jewel. In the battle, she was (genuinely) proud of
her exploits. She was striking the enemy from the front.

(MantrinI) seated in the chariot Geyacakra

20b-25.
followed her. Highly proud as she was, she filled the universe
with the sound of her bow. Her tresses were braided and the
moon shone like a tender blossom placed within it. Three eyes
('The third eye'in N.) shone (in her forehead) with the
lustre of a sacred mark ofsaffron. Her hands resembling lotus
were made more beautiful with bangles studded withjcwels..
Lalita-mahatmya 28.26-34 1189

She was whirling an arrow drawn from the quiver. Dancing

celestial sages were excited with great delight. They felicitated
her with nectarine words of blessings like "Be victorious. Be
exalted". By means of the (creaking) sounds produced by
friction of the rims of wheels of the leading chariot
Geyacakra, she tore up (as it were) the surface of the Earth
along with the hearts ofDaityas.
By means of musical compositions that surpassed every
thing else in the world and that enchanted the minds of the
entire universe, many celestial ladies sang her glory.
26. Eight thousand Aksauhinls of soldiers, haughty of
their ability to wage war, led by her, resembled the limitless

ocean at the close of a Kalpa.

27. Among the multitudes of troops of her Saktis,
sonic had the refulgence ofgold, some resembled the pome-
granate flowers and some had the lustre ofclouds.

28. Others were saffron-complexioned. A few were pink-

coloured like the Patala (Trumpet) flowers; some had robes
(shining) like the crystal mountain and some were pleasingly
tender and beautiful though dark in colour.

29-31a. Others had the lustre ofdiamonds; some others

were comparable to emeralds. Some displayed their bodily
weapons including the five
lustre wielding different kinds of
arrows (of cupid) opposed to one another and mingled with
hundred-edged thunderbolts.
Thus innumerable Saktis moved on.
3 lb-33. O Pot-born sage, warlike preparations and equip-
ments of MantrinI were similar to those of Dandanatha.
Many things in Dan din! were ofthe same nature as in the

great queen, such as ornaments, dress etc., the characteristics

of prowess and influence, possession of good qualities, according
ofprotection to those who seek refuge, ability to kill Daityas,
worthy of being worshipped by all and other powers. One thing
specially to be mentioned in the case ofDandinl was the signet
ring of order held in her hand as a symbol of ministership
granted by the great queen.
34. When the armies of MantrinI and Dandanatha
moved on thus, the earth reached a breaking point due to their
burden and it heaved like a swing.
1190 Brahmanda Purana

35. Thereupon, a chaotic and uproarious battle ensued.

It caused horripilation. The waters ofthc seven oceans turned
into a slushy moss by the dust particles that rose up.
36. The cavalry fought with those on horse-back. Those
riding in the chariots fought with those stationed in chariots.
The elephant-riders fought with those who rode on elephants.
The infantry fought with swords.
37. In the course ofthe battle Dandanatha fought with
Visanga. Drawing he r jewel-studded bow, Syama fought with
Visukra.
38. Asvarudha (Deity seated on a horse) powerfully
fought with Ulukajit. With a great desire for fighting, Sampa-
dlsa came into clash with the Demon Purusena.
39. The deity Nakuli challenged and came into a clash
with Kuntisena.
40. U nmattabhairavl fought with Malada. Laghusyama
fought with Kusura.
41. SvapnesT waged war with the leading Daitya named
Marigala. VagvadinI clashed with Draghana in the battle.

42. CandakalT fought with the wicked Kolata. The

hundred Aksauhinls of deities fought with the Aksauhinls
ofthe Daityas. Highly furious both the armies fought a great
battle mutually.
43-44. As the went on, Visukra, thewicked Danava,
fight
observed the army of Saktis increasing in power and his
own army decreasing Overwhelmed with great
in power.
indignation, he drew' his heavy bow and discharged Trsastra'
(the missile ofthirst) over the army of Saktis.

45. The whole army was afflicted by that (missile) as

brilliant as the flames of a forest-fire.

On the third day ofthe battle, when only a Yama (about

three hours) had passed since sun-rise, Saktis became
afflicted and over-powered by the Trsastra (missile of thirst)
discharged by Visukra.

1. The author's ingenuity in converting vices, virtues, physical and

mental handicaps into Astras "missiles" appears now and then. It reached
its climax in Bhandasura's fight with Lalita, Infra ch. 29. Here this Astra is

capable of making the whole army thirsty. Its effect is described in VV. 45-53
Lalita-mahatmya 28.46-57 1191

46-47. An acute fever of thirst raged amidst Saktis.

It stirred up and agitated the sense organs. It made the root

of the palate parched. It rendered the ear cavities rough and
arid. It caused feebleness and fatigue all over the body. It
caused their bodies fall flat on the ground with the weapons
dropping off one by one.
48. The army of Saktis was excessively afflicted by a
thirst that made them inactive in the battles and destroyed
their enthusiasm. On seeing this, Mantrinl and PotrinI became
extremely anxious.
49-52. Seated in her chariot (Mantrinl said to Dandana-
tha who was also seated in her chariot and who was suspicious
and afraid of great calamity. She wanted her to find a remedy
for the She said "Dear friend PotrinI, this missile of
same.
thirst of the wicked fellow weakens and impairs our army. Alas !

the adverse activity of fate ! The battle has been abandoned by

/

the troops of Saktis, the roots of whose palates have been

parched up, whose refulgence has been dispelled and whose
weapons have been dropped down. None of them is fighting
nor even holding the weapon. Dear friend, they are incapable
of even speaking since the (roots of their) palates have been
dried up. What will MahesvarT say on hearing about this
miserable plight of ours. Injurious disservice has been done by
the Daityas. Let the remedy be thought of.

53. Among the sixteen thousand Aksauhinls, dear

Potrini, there is not even a single Sakti who is not afflicted by
thirst.
54. On army has cast
seeing this opportunity when the
off its weapons, the Danavas, ever eager to strike at weak and
vulnerable points, are alas striking and killing by !means of
arrows.
55-56. In this matter some means ofactivising them in

war must be devised by you and me. There is an ocean of cold

water in one of the steps of your chariot. Command him to-

dispel the thirst of all Saktis. The thirst of these cannot be

quenched by means of small quantities of water or other
beverages.
57. That Madirasindhu (ocean of liquor) alone will
satisfy the troops of Saktis. Command that noble-souled one
 .

1192 Brahmanda Puran a

who is capable of encouraging them to fight, who can dispel

their entire thirst and who can enhance their great strength."

58. When this was advised, Dandanatha was delighted

by the suggestion of a good means. The deity called Sura-
sindhu (ocean of liquor) commanded him thus on the battle
field.

The golden-coloured ocean of liquor was languid

59-63.
with intoxication and with reddened eyes. He was adorned
with garlands. He saluted Dandanatha and stood ready to
carry out her behests. He divided himself into various units of
various colours. Some were of pale red hue like the youthful
(i.e. midday)sun. Some were dark-coloured like Tapiccha ndian ( I

cinnamon), Some were white in colour. The king of oceans

split into many units by the wind, showered crores of sweet
currents (of liquor) as thick as trunks of elephants. The ocean
fell in the midst of the army of Saktis, poured down
being
by the Balahaka clouds at the close of a Kalpa, beginning with
Puskarava rtaka

64. The ocean of liquor showered those (beverages), by

the mere fragrance of which even the dead man might rise up
perfectly well and the weak ones would become very strong.

65. Quaffing those series of liquor torrents surpassing

Parardha (1 followed by 17 zeroes) in number, by means of
their mouths distressed by thirst, Saktis rose up.

66-67. By means of volleys of thousands of arrows de-

terously discharged, Kadambavanavasin! ( Resident of Kadamba
Forest), the deity of wonderfully miraculous performances
built a great rampart wall all round the army (of Saktis) lest

the shower of liquor should fall amidst Daityas.

68-70. By this action all Dcvas became surprised. In

the midst of the battle Saktis drank plenty of liquor of various
kinds capable of increasing strength and enthusiasm. They
drank it as they pleased selecting the liquor of particular
taste they liked. On the third day of the battle, till the end of
the second Prahara (i.e. till midday) (or, for a period of two
 .

Lolita -mahatmya 28.71-78 1193

Praharas i.e. for six hours) the ocean of liquor showered torrents
of liquor continuously
1

71-76. The oceans of liquors showered torrents ofliquors

2
ofvarious kinds ,
such as Gaud! (spirit distilled from molasses),
PaistI (spirit distilled from meal), Madhvl (liquor made from
honey), the excellent Kadambarl (spirit distilled from Kadamba
flowers (Nauclea Cadamba,) Haintall (spirit from the palm of
the variety, Hintala (elatepaludosa) Larigaleya (spirit from the
palm of the variety Langala (Mitlionia superba) many varieties
of palm-made spirits, divine liquors made from the Kalpa tree.
Liquors coming from various countries, liquors with good taste,
fragrance, liquors with pleasant odour, liquors rendered
sweet smelling by means of Bakula (Mimusops Elengi),
flowers
liquors sparkling with foams and bubbles, liquors made pleas-
ing by means of Bakula flowers (Mimusops Elengi), liquors
sparkling with foams and bubbles, liquors with a pleasing sound
when the foams rise, liquors with all types of tastes such as
Katuka ('pungent), Kasaya (astringent), Madhura (sweet), Tikta

(bitter), Isadamla (slightly sour), Katvamla (pungent and sour),

Madhuramla (sweet and sour), liquors with diverse colours,
liquors of slimy nature, Chedinis (? those that pierce and tear);
liquors dispelling the pain of wounds of weapons, liquors
that bring about union in abroken bone, cool liquors that
dispel vertigo and giddiness while fighting. Liquors light and
lukewarm and different varieties ofliquors that dispel distress
and bestow victory. The Madiramava (ocean of liquor) showered
different kinds of liquors in torrents.

77. Each one of theYoginls (i.e. Saktis) joyously drank

the torrent of liquor as big as the trunk of Airavata elephant
uninterruptedly for the period of one full Yama. (3 hours).
78. went on
Saktis drinking liquor joyously with
their eyes closed. Their faces were supine and moving to and
fro with lolling tongues.

1. The battle seems to have come to a standstill for sometime while

Saktis were drinking wine. The period is recorded in V. 70 and 77 and
effects of drinking in VV. 82-84, 96-97.
2. Varieties of wine in ancient India.
 .

1 194 Rrahmanda Parana

79. After propitiating them by means of torrents of

liquors of various kinds in this manner, the ocean of liquor
assumed a divine form and came there.
80. He approached Dandanatha and after bowing to her
spoke these words in a pleasant and majestic tone.
8 1. "Look, O great queen, O deity, the leader ofDanda-
mandala (Multitudes of troops), the army of Saktis that
had been stupefied before had been revived and gladdened by
me
82. Some ofthem are dancing and singing with their
girdles and waistbands tinkling sweetly. Some of them are
clapping their hands in front of those who dance.
83. Some are laughing (boisterously) with their beauti-
ful and bouncing. A few of them lean on one
breasts shaking
another's bodies with the laziness and slackness due to delight.
84. Some begin to swagger as girdles and garments
begin to slip down from Some have got up ready
their hips.
for fighting but without any weapon. They simply shake and
shiver".
85. On seeing Saktis thus pointed out by the ocean
of liquor, DandinI was extremely satisfied and she said to him.
86. "I am gratified, O ocean ofliquor. A good help and
assistance has been rendered by you. This work on behalf is a

of the Devas. It has been achieved without any hindrance.

87. Due to my favour henceforth, in the age of
Dvapara you will be extremely worthy of being used by
Yajflikas (priests who perform sacrifices) in their sacrifices like
the drinking of soma.
1

88-89. All the deities will drink you after you have been
sanctified by means of Mantras in the course of sacrifice.
After drinking you, purified by Mantras,
the let the people
attain Siddhi (spiritual achievement), Rddhi (prosperity),
strength, heavenly bliss and salvation. All these great people
will drink you— viz. : MahesvarT, Mahadeva, Baladeva, Bhar-
gava, Dattatreya, Vidhi and Visnu.

1. Soma-j\i\ce is equaled with wine and the use of Soma in sacrifices is

attributed to the wine-ocean's provision of wine to Saktis in this battle vide

VV. 87-89.
Lalita -mahatmya 28.90-101 1195

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

you will bestow all kinds of Siddhis."
After gratifying the ocean of liquor by granting boons
thus DandinT urged MantrinI for fighting once again and asked
her to hasten it.

Again the fight between Saktis and Danavas was

resumed. The loud and boisterous laughter ofjoy pierced the
eight cardinal points and mountains. Intoxicated due to the
fresh wine and with their eyes rendered red, Saktis fell

upon the troops of Daityas in a body and sportively.

94. Saktis had the refulgence of beaming pride.

Two things connected with them shone on account of two
other things — the eyes sparkled on account of redness due to
inebriation and the weapons due to the blood of Daityas.

95. The war and demons was

between Saktis so-

tumultuous that it was as ifthe god ofdeath himself began to-

annihilate the subjects undaunted.

96-97. Due to inebriation, Saktis were stumbling in

their steps. Their eyes had become reddened. They were utter-
ing heroic words though theysyllables faltered now and then.
They were proud of their ability to wage war. All their limbs
and eyes became delighted with hairs standing on their ends
like the buds in the Kadamba plant (Nauclea Candamba) that

appear simultaneously. These Saktis annihilated the armies of

the crown Prince.
98.DandinT shattered a hundred Aksauhinls; MantrinI
annihilated a hundred and fifty Aksauhinls.

99. Asvarudha and others with their eyes red due to

inebriation (collectively) led a hundred and fifty Aksauhinls
to the, mansion of god of Death.
100. In the course of the battle, the deity Turagarohim
smashed and shattered Ulukajit with the excessively sharp goad
and made him a guest in the other world (i.c. killed him).

101. Sampatkarl and others, generals of the divi-

sions of the army of Saktis, checked and restrained. others

the chief of whom was Purusena (?) and ultimately tore them
up.
1 196 Brahmanda Parana

102. When the sun set, the entire army had been killed.
Thereupon, Syamala became excessively angry and fought with
Visukra.

103. By discharging missiles and counter missiles

Mantrini displayed a great deal of war-like activity dreadful
even to the heaven-dwellers and continued the war.
104-106a. One by one she cut off and split the keen and
sharp weapons ofVisukra ofgreat prowess. She cut his flagstaff,
charioteer, bowstring, the staff of the bow etc. by means of
arrows. With the miraculous missile named Brahmasiras that had
the brilliance and splendour of the sparkling fire she shattered
Visukra. He fell down with his body ground to powder.
106b-107. Dandanatha who was extremely proud of
her ability fought with Visanga, the great Daitya. She hit him
with a dreadful iron club. That wicked Danava raised with his
hand a mace resembling the staff of K.ala and fought an
extremely dreadful battle.
Engaged in fighting with maces, they shattered
108-110.
each other's limbs. Their dreadful and boisterous laughter
reverberated (in the battle-field). They went round and round
(everywhere). They displayed different kinds of strategic move-
ments. They heaved from side to side. They encircled each
other quickly. By striking each other by means of batons and
rods, they stupefied each other frequently. Both of them were
equally proud and keenly observed the weak and vulnerable
points in attacking each other. Their garments were stirred up
when the great iron club and the tip ofthe rod came into a
clash. Thus both of them equally unassailable fought with one
another.

111. She fought with him till mid-night. Dandana-

yika who became very furious began to strike at Visanga.
A
112 She dragged her enemy with the ploughshare that
pierced and went deep into his head. PotrinI struck a hard
blow with her ironclub.
1 13. On account of the blow from the iron club, the great
Asura had to abandon his vital airs. With his body shattered
into a hundred pieces he fell on the ground.
Laliti-mahatmya 28.1 14 29.7 1 197

1 14. After completing the great task thus, MantrinT and

Dandanayika spent the remaining part of the night there
itself i n the direction of the camp.

CHAPTER TWENTYNINE
Slaying of Bhanddsura
Agastya said :

1. O highly intelligent sage Hayagrlva, the strength of

MantrinT has been described . The slaying ofVisarigaby Danda-
natha in battle has been described.
2. I wish to hear about the exploits of SrldevI n the
course of the battle. After seeing the mishap ofhis brother,
w hat did Bhanda do, due to the grief thereof?
How far was he
3. enthusiastic in fighting the battle ?

With whom did he fight ? After his brothers and sons were
killed who were his allies and followers?

Hayagriva said :

4. Listen to this, O highly intelligent one. The narrative

ofLalita is destructive of all sins. It is holy and it yields
qualities, (i.e. siddhis like) Anima (minuteness) etc.
During the equinoctial periods as well as during
5.

the transits ofthe sun, on holy occasions and during the five
Parvan* days, it bestows Siddhis ahd'glory. It destroys all sins.
6. On hearing that there in the battle his brothers had
been killed. Bhanda was overwhelmed with great grief. He
began lament loudly.
to
7. With his hairs dishevelled and scattered, he fell on
the ground in a swoon. He did not get any consolation. He
became emaciated due to the sorrow for his brother.

*viz. : the 8th and 14th Tithi per fortnight. The Full moon and the
new moon days. And the sun's passage from one rdsT (sign of zodiac) to
Another.
(V.P.IH.11.118)
 1 198 Brahmanda Purina

8. Again and again he went on lamenting. On being

pacified repeatedly by Kutilaksa, he got rid of his sorrow and
became very furious.

9-11. His forehead appeared ruthlessly dreadful because

the brows were vibrating. His eyes became red like glowing
coal. He sighed and breathed like a hissing black serpent. He
began to hold his sword again and again in his hand and shook
it (threateningly). Suddenly he said to Kutilaksa the chief of
the entire army. Out ofanger, he began to produce Hurhkara
sound. Like the cloud at the time of dissolution, he began to
roar.
12-13. "My brothersand sons were killed in battle by
that wicked woman with the help of Maya,, shall 1 put out the
great fire of sorrow, for my brothers and.jsons with the liquid
blood coming out of the throat of that wajtton woman.
14-18. Go, O Kutilaksa. get the army ready".
After saying this he wore on his chc*t a huge and thick
coat ofmail capable of withstanding the impact of vajra. On
his back two quivers. He whirled the bow when the
he tied
excessive twanging sound of the string was as hard as the deep
breath. Furious like the fire at the destruction of the world, he
''rushed out of his city.

There were altogether forty excellent generals including

Talajarigha and others posted at the eastern gate who were four
in number, w'ho had held all kinds of weapons, who wore coats
of mail and who were haughty; the thirtyfive generals included
Kutilaksa who was the lord of all armies and who was
very furious and. lastly Bhanda himself.
19-20. Their weapons flashed. Their hairs shone brightly.
With brilliant coats of mail, they marched out. There were two
thousand Aksauhinis with eightyfive forming the latter half
(Rearguard). This army followed Bhanda in order to
.

suppress the enemy sportingly and collectively when Bhanda-

sura went out fully accompanied by his army, only women
remained behind in the city of sunyaka.
21. The lord of Daityas who w'as a great chariot-fighter
and haughty in war, mounted his excellent chariot called
Abhila to which a thousand lions were yoked.
Lalita-mahatmya 29.22-33 1199

22. He hastened with great lustre like the fire of

•world-destruction whose flames blazed. The name of his sword
was Ghataka. It had the same shape Candrahasa sword.
as the

23. When the armies moved here and there, dust columns
were raised. Being unable to bear their burden, it appeared as

though the earth went to the heaven.

Some ofthem who could not be contained on the

24.
earth moved ahead along the path of the sky. Some mighty
warriors moved on riding on the shoulders of some.
25. Neither in the cordinal points nor on the sphere of
the earth nor in the sky could they be contained. They moved
on with very great difficulty as though they were addicted by
the close contact of one another.
26. Since the pressure was very great, many of the sol-

diers were crushed and ground powder by the wheels of

into
chariots. Some were trampled beneath the feet of elephants as
they fell on the ground.
27. A loud roar resembling the rumbling sound of the
cloud was given out by him who was moving on along with all
the soldiers.
28. The became torn asunder by that exces-
universe
sively harsh leonine roar coming out ofthe mouth ofBhanda,
the Daitya.
29. The oceans became dried up. The moon and the
sun fled. The stars fell down from the sky. The earth began
to heave to and fro.

The elephants of the cardinal points became frighten-

30.
ed. The heaven-dwellers swooned. The camp of the Saktis
became excited on account ofa sudden and unexpected fear.
3 1. In the, middle of the battle, Saktis held their
vital breaths with very great difficulty. They took up once
again their weapons that had been dropped down with fear
before.

The circular enclosure of fiery rampart that

32-33.
had been calmed down before rose up in flames once again.
On account of the leonine roar of the leading Daitya,
the twanging sounds of the bows of army generals and
the shrieks and sounds of warriors, universe became
1200 Brahmanda Purana

filled up with sound. Goddess Lalita decidedly inferred that

the Daitya Bhanda had stirred out and so she undertook to
fight herself.

Considering that the great fight with the Daitya

34.
Bhanda, of vicious conduct, was not possible for the other
saktis she herself took up the task.

Her gloriously splendid great chariot

35-38. named
Cakra-rajaratha moved ahead. The four Vedas were its four
great wheels.
1

The four Purusarthas (the four aims in life i.e.

Dharnta (virtue), Artha (wealth), Kama (love), and Moksa

(liberation from samsara) were ilS great horses. Bliss was the
flag fitted to it. It had nine steps. The deities stationed
on the nine steps kept their heavy oows ready drawn. They had
more than a Parardha (1 followed by 17 zeroes) of attendants.
The chariot was defended from all directions by these who
were stationed on all steps. It was ten Yojanas in height
and the side of the base was four Yojanas. Thus the leading
chariot Cakraraja of the great queen shone remarkably as it

moved on.

39-41. When it moved ahead, the

(cakra-raja-ratha)
other chariots with Syama and Dandanatha also moved on.
The chariot Geyacakra went ahead and Kiricakra was in the
rear. The vehicles of the other Saktis were Pardrdhas in number.

Theywere man-lions, camels, donkeys, pythons, deer, birds,

horses, elephants, Bherundas, Sarabhas, tigers, Vatamrgas
(swift antelopes) etc. and other animals also became her
vehicles.

42. Saktis who repeatedly endeavoured to kill Bhanda

and his Asura followers were of multifbrmed nature. Although
the opening of the circular fiery rampart extended to a Yojana
in length, it was not sufficient for the outward march of the
army.
43. Desirous of an easy exit for all the armies, the
Nitya deity named Jvalamalinika enlarged the opening further.

1. As observed in Note 1 on Ch. 19, the chariot of Lalita symbolizes

Vedic religion; the Vedas, Purusarthas etc. are parts of her chariot.
La lita -mahatmya 29.44-54 1201

44. Then the gloriously splendid mother of the worlds,

the great queen of excessive valour and exploits, went out ofthe
fiery city through the excellent opening.
45. The Dundubhis (wardrums) sounded. Showers
divine
of flowers fell down. The great royal umbrella set with pearls
was seen shining brilliantly in the firmament.
46. Pleasingly clear omens indicating the glory ofvictory
occurred in the army ofLalita. Portentous ill-omens occurred
in the army of enemies.
47-48. Thereupon, the battle between the two armies
started. As the volleys of arrows spread everywhere, a dense
darkness settled above them. As herds ofelephants were being
killed the drops of blood flowing from them carried away the
(severed) heads by which the white umbrellas of the Daityas
were concealed.
49. Neither the quarters nor the sky, neither the
mountains nor the earth, nothing was seen. Only the dust
column was seen increasing in size.
As the two armies fought with eath other a river
50-54.
ofblood flowed. The dancing headless bodies appeared like
1

the plants and trees on the banks, on either side. Thousands

of tresses of the Daityas appeared like the tender shoots of
Saivala (Moss). The circular white umbrellas shone like the
white lotuses. The series of feet ofelephants cut by the wheels
of chariots or by discuses (of the heroes) appeared like

tortoises. The necks and cheeks of the great Daityas killed

by Saktis appeared like the rocky slabs. When the chowrics fell

down with their handles cut otf, they appeared like the foam
(in that river of blood). Broken swords of keen edges
appeared like the dense thickets ofereepers on the banks. The
river ofblood appeared to be sparkling with pearl caskets on
account ofthe series ofeyes of the Daitya heroes. Hundreds
of vehicles of Daityas appeared like hundreds of fishes and
crocodiles. Thus river of blood flowed.

1. It is a good picture ofthe battlefield— occurring in details in the

War-Parvans of the Mbh. and repeated elsewhere in this text also.
 '

1202 Bralwianda Purana

55. On the fourth day of the battle, beginning in the

morning and extending to two Praharas (six hours) the terrible
battle between the two armies ensued causing fear even to the
god of Death.
56-58. Thereafter a terrible battle ensued between Sri-
lalitadevl and Bhanda. It caused a great deal of uproarious
tumult in the different quarters due to the excitement of th&
discharge of missiles and counter missiles. It was extremely
terrific on account of Humkara-s (hissing sounds of defiance)
of the soldiers and
twanging sounds of bow-strings as
the
well as due to dreadful arrows which were taken out from
quivers, discharged from excellent bows and which were
capable of taking away lives.

On account of her dexterity the movements of her

lotus-like hands while discharging the arrows were not at all

perceived in detail. Listen, O Pot-born sage, listen, I shall

describe everything that happened in the battle.

59. When one arrow was fitted to the bow and discharged
it became ten when leaving the bow, hundred moving
while
through space, thousand while falling amidst the army of
Daityas and when they came into contact with the bodies of
Daityas they developed into crores.
60-61. By means ofgreat arrows the great queen caused
very dense darkness, pierced heaven and earth and pierced
into the vital parts of the terrible Daityas.

With his eyes turned red on account of anger, Danava

Bhanda showered volleys ofarrows on goddess Lalita.
62. He discharged a great missile named Andhatamisraka

1. As stated elsewhere this battle symbolizes the struggle between

good and evil forces. The missiles also signify evil forces used'by Bhanda and
good forces countered by Lalita. I give .below the list of so-called Astros
discharged by Bhanda and destroyed by Lalita with a counter (good) force.
Astros used by Bhanda and Lalita

VV. 62-138
Bhanda Lalita

1. Andha - Tamisraka Mahatarani

(great darkness) (the great sun)
2. Pdkhapaa Gdyatri

( Heresy)
Lalita-mahutmya 29.63-67 1203

(the great darkness). Mahesvarl dispelled it by the arrow

named Mahatarani (the great sun) .

63. Bhanda the great hero discharged the missile

Pakkandastra (Heresy) in the course of battle. For dispelling
it, the mother of the universe discharged the missile of
Gayatri.
64. Bhanda discharged the missile Andhastra (Blindness)
that was destructive of the vision of Saktis. The mother
subdued it by means ofthe great- missile Caksus-matta (Endow-
ment with eyes.)
65. In the course of great battle, Bhanda discharged
the missile named Saktinasa (Destruction of Saktis. (The
goodess) dispelled its pride by the missile of Visvavasu .

Bhanda, the extremely infuriated Danava discharged

66.
the missile Antakdstra (with Antaka the god of death as the
presiding deity). The goddess destroyed its power by the
missile of Mahdmrtyuhjaya (with lord Siva the conqueror of
the god of death as the presiding lord)
67. Bhanda discharged the missile named Sarvastrasmrti -
rtdia. (Destruction of the memory of all missiles). CakresT

continued from previous page

3. Andhastra Caksusmattd
(Blindness) (Possession of eye-sight)
4. Saktinasa Viivdvasu
(Destruction of Saktis)
5. Antaka Maha- Mrtyuiijaya
(god of Death) (Lord Siva, conquerer of death)
6. Sarvastra -smrtinasa Dharana
(Destruction of memory of
Astras) (Retention of memory)
7. Bhaya (Fear)
8. Mahirogas Indrdstra

(great diseases) Vaifnava (created Acyuta, Ananta

and Govinda— burnt disease by
'9. Ayur-naiana Humkara
(Destructive of Longevity) Kdla-samkarsin
10. Mahasurastra (Death-controller)
(creating great Asuras) Durgd
like Madhu, Kaitabha etc. (Demon-killing goddess)
J I . Mukdstra with her original weapons.
(causing dumbness) Mahdvdgvadini
(The highly eloquent one)
1204 Brahmanda Parana

destroyed its power by means of the missile Dhdrand (Retention

inmemory).
68. Bhanda discharged the missile of Bhaya (fear) that
/

made all Saktis afraid. Jagadambika (the mother of the

worlds) discharged the missile of Indra that bestowed freedom

from fear.

69. The Danava discharged the missile of Maharogas

(great diseases) among the armies of Saktis. Thereupon
pulmonary consumption and thousands of other diseases began
to ravage.
70. In order to achieve their eradication and prevention,
Lalita, the great goddess, discharged the great missile ofthe
great Mantra ofthe three names (of Lord Visnu).
71. Acyuta, Ananta and Govinda rose up from the
missile. By their Hurhkara alone they burned those diseases anil
gave (relief and) delight, (to the Saktis) .

72. They bowed down to MahesanT. They were

employed (by her) to suppress sickness of her devotees in all

the three worlds. They went to their own region.

73. Bhanda, the Danava, discharged the missile

Ayumdsana (Destructive of longevity). The queen discharged
the missile in the form of Kdlasankarsani (Death controlling).
74-79. Bhanda, the Danava, discharged the dreadfully
powerful missile of Mahasurdstra. Thereupon, thousands of
(Asuras) very powerful with huge bodies rose up from
the missile; such as Madhu, Kaitabha, Mahisa,
Dhumralocana, the Asuras beginning with Canda,
Munda, Ciksura, Camara, Raktablja, Sumbha, Nisumbha,
the Kalakeyas of great strength, others too such Asuras
named Dhumra etc. rqse from the missile with their hard
and powerful weapons, all those excellent Danavas smashed
and crushed the army of Saktis. They shrieked and howled
dreadfully.
Saktis, crushed crumbled by the Daityas, cried
and
aloud "Ha, Ha" (Alas), and sought refuge' in Lalita
immediately saying "protect us". Thereupon, Devi became
furious. In her fury, she burst into a boisterous laughter of
challenge.
Lalita-mah&tmya 29.80-90 1205

80. Thereupon arose a glorious deity named Durga. She

had a cosmic form evolved by the refulgence of all

Devas.
81-84. She wielded and wore the following weapons and
ornaments viz. the trident given by Sulin (Lord Siva), the
discus given by conch given by
Cakrin (Lord Visnu), the
Varuna, Sakti (Javelin) given by the Firegod, the bow and
the pair of inexhaustible quivers given by Maruts in the
course of the great war, the thunderbolt given by Indra, a

goblet given by Dhanada (Kubera), the great staff JCaladanda,

the noose given by Pasadhara (Varuna), a waterpot given by
Brahma, a bell given by Airavata, the sword and the shield
given by Mrtyu, the necklace given by the ocean and the
ornaments given by Visvakarman.
With her gloriously splendid limbs having ray
85-86.
as brilliant and sparkling as a row of thousand-rayed suns she
made all weapons gleam and glitter.
She appeared splendid with other equipments and
accoutrements given by others. Thus riding on her vehicle lion,
Narayani (goddess Durga) carried on war.
87-88. Danavas such as Mahisa and others were
90.
struck down by her. She carried on war in the same way
as formerly as explained in Candikasaptasati *, dispelling the
haughtiness Mahisa and others. After
of completing that
difficult task she bowed down before Lalita.

89. The wicked Danava discharged the missile Mukdstra

(that of dumbness) among the armies of Saktis. The mother
of the universe discharged the missile named Mahdvdgvadini
(the great and eloquent one).
'
In the course of battle the haughty and ferocious

•The work is popularly known as Saptaiatl. It is, however, not men-

tioned before in this Purana though the author states : "as formerly-
explained".

1. From V. 90 onwards Bhanda used an Astra for counteracting

which God Visnu had to incarnate. Here the Nine Aoataras of Visnu as we
know them today are given and not the ones in the body of the Bd. P.
(such as Dattatreya etc).
1206 Brahmanda Purana

Danava Bhanda (discharged missiles and) created base Asuras

who stole away the Vedas, the fund of lores.
91-92. Those (Asuras) were turned away by the great
queen, by the nail of thumb of her right hand.
Bhanda, the extremely heroic Daitya, discharged
Amavastra (missile of ocean) in the course of the battle.
Thereat the army of Saktis sank down in a flood of un-
controllable waters. Then the primordial tortoise extending to
a Yojana in length was born from the nail of the index finger
ofthe right hand of Srl-Lalitadevl.
93. The Saktis who were supported by him by means of
that huge skull-like shell of large area became delighted. They
discarded their fear ofthe Sagara (sea) missile.

continued from previous page

One more point about the Avataras of Visnu is that they arise from the
nails of the fingers of Lalita indicating the greatness of Lalita as compared
with Visnu.
Bhanda
(uses the opponent for whom (Incarnation of Visnu)
Visnu incarnated)
1. Veda-stealing demon The fish-incarnation is implied
out of the nail of right hand
thumb.
2. Arnavdstra Tortoise-incarnation supported
Saktis on its back
3. Hiranyaksa Divine Boar (Varaha)
He killed Hiranyaksa
4. Hiranyakasipu Man-Lion (Tore to pieces
Hiranyakasipu
5. Ballndra (Bali) Vamana
6. Sahasrarjuna Parasurama
Kadanda Rama, son of
7. Paulastya (Havana)
DaSaratha
8. Rajasura (A great number of Caturvyuha (Vasudeva, Sarikarsana,
demons were born as kings Pradyumna and Aniruddha)
9. Kali missile Kalki
(Buddha is not mentioned here)
1 0 . Mahd-Moha Sdmbhava
(great delusion)

Then by discharging the Narayana, Pasupata and Mahakamesvara

missiles, the great goddess killed all the soldiers of Bhanda. his 40 Generals,
and finally the Asura Bhanda himself.
Lalita -mahatmya 29.94-106 1207

94. The lord then quaffed the entire quantity of water

in the ocean.
Then the wicked Danava discharged the great missile of
H iranyaksa.
95-96. From it thousands of H iranyaksas were born with
clubs as their weapons. On being hurt and killed by them, the
armies of the Saktis became agitated due to great fright in the
course of war. They became scattered here and there.
Thereupon, a huge white Boar rose up from the nail of the
middle finger of the right hand of Sri Lalita. It was like the
Kailasa mountain.

97. Crores and crores of those Hiranyaksas were utterly

annihilated when they were smashed and crushed as well as
torn asunder by that snouted Boar as hard as adamant.
98-100. Thereupon, Bhanda knitted his eyebrows due to
great anger. Hiranyas (Hiranyakasipus) crores in number were
born from his eyebrows. They were as brilliant as the blazing
sun. Their weapons too were refulgent and brilliant. They
smashed and crushed the army ofSaktis as well as Prahlada who
was as it were the greatest Bliss of the' Saktis. It was he who
became a boy. He was afflicted by Hiranya and so sought
refuge in Lalita. The queen became merciful towards him.

101-104. Then in order to protect Prahlada who was in

the form of Bliss of Saktis, the great goddess shook the tip

hand. From it arose Janardana

of the ring finger of her right
with the face ofa lion and the body of a man beneath the
neck. He shook the thick cluster of manes. His three eyes
shone. Claws were his weapons. He had the forms ofKala and
Rudra. He made shouts of dreadful boisterous laughs. He had
thousand staff-like hands. He was ready to obey the commands
of Lalita. Within a moment, by means of his claws as hard as
thunderbolt, he tore up all the Hiranyakasipus who originated
from the eyebrows of Bhanda.
Bhanda, the great Asura, thendischarged against the
105.

goddess Lalita the extremely dreadful missile Ballndra that was

destructive of all deities.

For destroying the pride of that missile,

106. hundreds
of Vamanas came out from the highly powerful tip of the
1208 Brahmanda Parana

small finger of the right hand of the great queen.

107-108. They increased moment. They
in size every
were very mighty with nooses in their hands. They were born
of the tip of small finger of the right hand of the wife of
Kamesa. (i.e. Lalita). They were highly enthusiastic and they
ha.d huge bodies. They tied with nooses all the Ballndras born
of that missile. Thus they destroyed that missile too.

109. In the Bhanda, the Daitya,

course of battle,
discharged Haihaya missile. From that were born thousands and
crores of Arjunas with thousand hands.

110-111. Arising from the nail of the thumb of the left

hand of Sri Lalita and blazing with anger, Rama of Bhrgu

family made the roaring sound of a lion. He tore up these
fellows by the sharp edge of his axe. Within a moment he
destroyed these Arjunas numbering thousands.
112-113. Thereupon, the infuriated Daitya Bhanda
made a hissing huriikara sound out of anger.From that
Humkara rose (Ravana) with his sword Candrahasa. He was
surrounded by Raksasa-armies numbering a thousand
Aksauhinls. Taking his younger brother Kumbhakarna and his

son Meghanada with him, he smashed the army of Saktis to

a large extent.

114-116. Thereupon, from the nail of the index finger

of the hand of Sri Lalita was born Kodandarama accom-
left

panied by Laksmana. Matted hair constituted his crown. On

his back he had tied up his quiver by means of creepers. He was
dark in complexion like the blue lotus. He repeatedly made
the twanging sound from his. bow.

By means of divine missiles, he destroyed the Raksasa

army in amoment. He crushed Paulastya (i.e. Ravana) and
his brother Kumbhakarna. Laksmana killed Maghanada the
great hero.

117-118. Danava Bhanda, then discharged the

extremely terrible missile of Dvivida. From it were born many
monkeys with reddish-brown eyes. On account of anger their
faces became extremely copper-coloured. Everyone of them was
Lalita-mdhatmya 29.119-133 1209

on a par with Hanuman. They destroyed the army of Saktis.

They produced harsh and cruel Krethkdras (shrill sounds).
119-120. Then from the nail of the middle finger of the
left hand ofSrl Lalita issued forth Talanka with eyes red like
mid-day, his middle eye red due to anger. He had tied a blue
garment on his body. He was as pure as the Kailasa mountain.
He destroyed all those monkeys born ofDvivida missile.
121-125. The mighty demon discharged the great missile
named Rdjasura. From that missile many demoniac kings came
* * _
out such as Sisupala, Dantavaktra, Salva, the king of Kasi
_ ’

Paundraka Vasudeva, Rukmi, Dimbhaka, Hamsaka, Sambara,

Pralamba, Asura, Bana Karnsa, the wrestler Canura,
Mustika, Utpalasekhara, Arista, Dhenuka Ke$I, Kaliya, the
twin-Arjunas (Terminalia Arjuna) Putana, Sakata (cart),
Trnavarta and other Asuras, the great hero named Naraka,
the Asura Mura who had the form ofVisnu etc. Many of them
rose up along with these armies with weapons in their arms.
126-129. In order to destroy all of them the eternal
lord (Visnu) originated from the ring finger of the lotus-likc
left hand ofSridevI.He made a Caturvyuha (group of four
deities). They became four distinct Beings viz.: Vasudeva,
Samkarsana, Pradyumna and Aniruddha. All of them had
weapons lifted up. They destroyed all those great Asuras who
were in the guise of kings of evil conduct. They had been
functioning like a burden on the Earth.
130. When they were destroyed, Asura Bhanda became
highly furious. He discharged the dreadful Kali missile that
caused violation and transgression of virtue.
131-132. Thereupon, from the Kali missile were born
kings Andhras and Pundras, Kiratas, Sabaras, Hunas and
Yavanas who had sinful activities. They were the trans-
gressors of Vedic injunctions. They were inimical to virtuous
activities. They killed living beings. They upset the disciplines
of four castes and stages of life and brought about mixture
of castes. They had dirty limbs. They smashed and tortured
_ ’

the armies of Lalita and Saktis again and again.

133. Thereupon, Janardana named Kalki was born of
the nail of small finger of sparkling lotus-like left hand ofSri
Lalita.
 .

1210 Brahmanda Purana

134-136. He was riding on a horse. His glory was bright

and brilliant. He made an Affahasa (boisterous laugh of
challenging) sound resembling the blow of thunder-
by his

bolt, the Kiratas swooned and died. Saktis were delighted.

The leaders of ten Avataras (Incarnations) completed this
difficult task, bowed down to Lalita and stood by with palms
joined in reverence. They had been engaged by mother Lalita
to defend virtue and piety in every Kalpa through the births of
Fish etc. They then started for Vaikuntha.
137. When all the miraculous missiles were thus
destroyed, the evil-minded (Asuras) discharged the missile of
Mahamoha (great delusion and fainting). The Saktis. swooned
on account of that
138. By discharging the Sambhava missile (that of Lord
(Siva) the mother split up the Mahamoha missile. As the great
battle took place thus with the continuous flow of missiles and
counter missiles the sun, the lord of rays was about to reach the
western mountain (the mountain ofsetting).
139. Then by means ofNarayana missile the goddess
Lalitambika reduced all Aksauhinls to ashes, in the course of
the battle.
140. Then by the Pasupata missile which had the lustre
of the enkindled fire of Destruction ofthe world the great queen
smashed and crushed forty generals.
141-142. The only one left out was the great As ura
Bhanda. All the kinsmen of the wicked fellow had already
beed killed. He blazed with fury. He was a great demon of
much inherent strength and fierce valour. He had caused a

great havoc in the entire universe.

The mother Lalita, the great goddess killed him by means
of Muhakamei'ara missile that had the splendour of a thousand
suns.

143-144. His city Sunyaka was over-run by the flames

of that missile. Suddenly it was completely burned down along
with women and children, cowpcns, riches and granaries. Only
the bare ground remained. Due to destruction of Bhanda
the three worlds danced with delight.
145. After carrying out this task ofthe Devas, Kamesvari
whose conduct was never blame-worthy, who was the orna-
Lalita-mAhatmya 29.146 — 30.1 1211

mental glory of the chariot Srlcakrarajaratha, who was the

mother of the three worlds, who was equipped with all shining
assets and who was endowed with the glory of victory, shone
brilliantly.
146. All her soldiers had been subjected to fatigue on
account of their work in the battle-field (viz. fighting). They
had been burned by the fire of powerful arrows of Bhanda,
the Asura. When the sun set, Sri Devata whose prowess was
well-renowned brought them to her camp.
147. O anyone reads even once (the
leading ascetic, if

narrative) of the slaying of Bhanda, the Danava, carried out

thus by Lalitamba, all his sorrows will be destroyed. He will be
master of all eight Siddhis. Both worldly enjoyment and
salvation are within his reach.
148. Those men who read this narrative on holy days
will attain flourishing excellent fortune. This narrative of
Lalita's valour is destructive of all sins. It is sacred and condu-
cive to the attainment of all Siddhis.

CHAPTER THIRTY
1
Resurrection of Madana (God of Love)

Agastya said :

1. O Hayagrlva, O highly intelligent one, the excellent

narrative has been heard. The excellant valour of goddess
Lai it a has been described by you.

I. Bhandasura was created out of the ashes of Madana when he was.

burnt down by god Sankara. Now Bhandasura is killed by Lalita. Madana
had then no body to exist. At this time Tarakasura was a growing menace.
According to his boon, only Siva's son could kill him. Siva was a widower
engrossed in penance. Formerly, attempt to tempt Siva had failed. So Madana
must be given a body and be deputed to tempt Siva. Rati was appealing, so
gods presented Rati to Lalita. Out of compassion she revived her husband.
He was blessed by Lalita and was sent to Siva. This time Siva was subju-
gated. He married Parvati and got a son Skanda.
 .

1212 Brahmanda Purana

2. On account of flawless and meritorious anecdotes

of the goddess, I have become extremely delighted, O Haya-
griva, The great power of MantrinI and Dandanatha also has
been heard.
3. After the night of the fourth day of the battle had
dawned, O Hayagriva, what did Ambika do after the battle
was over?
Hayagriva said :

4. Listen, O Pot-born Sage, O intelligent one, to what

had been done by Jagadamba after Danava. Bhanda, had
been killed.
5. With her eyes immersed in nectar (as it were), she
army of Saktis
repeatedly delighted the entire harassed and
bruised by hundreds of weapons ofDaityas.
6. By the current of nectarine glances of the supreme
goddess Lalita, saktis got rid of their fatigue due to her war.
They became delighted in their minds.
7. In the meantime, Devas with Brahma and Visnu
as their leaders, became gratified due to the smashing
ofBhanda and they approached the goddess to serve her.
8-10. Brahma, Visnu, Rudra, Devas beginning with
Indra, Adityas, Vasus, Rudras, Maruts, Sadhya — deities,
Siddhas, Kimpurusas, Yaksas, Nirrti and other night-wanderers,
Prahlada and other great Daityas and the residents of the
entire cosmic egg came there and gladly eulogised the great
1

goddess seated on the throne.

Brahma and others said :

11. Obeisance, obeisance to you, O supreme lady of

the universe; salutes to you O goddess Tripura, Hail
to you, O destroyer of Bhanda the great Asura. Obeisance
to you, O KamesvarT, Vamakesi (one having beautiful
tresses)
12. O Cintamani (wish-yielding jewel), O goddess
expert in bestowing what is anxiously thought of, O unimagin-

1. Devas have come in deputation to plead Rati's case. As usual

Lalita must be propitiated by singing a string of her epithets —a glowing
tribute to her. Hence her epithets in VV. 11-30.
Lalita-mahHttnya 30.13-18 1213

able deity, O cluster of waves in the form of Cit (consciousness),

O deity with garments of diverse colours, O Mother of the
universe ofvariegated forms, O deity named Citra, O eternal
one, O bestower of pleasure, Obeisance to you.

13. O bestower of salvation, O deity with the crescent

moon as crest-jewel, O deity of sweet smiles, O lady
discussing administrative policies with MudresvarT, O
deity fond of Mudras (mystical gestures), O deity, obeisance,
obeisance to you.
14. O destroyer of the cruel god of death, O lady with
tender body, O lady taking up the body of Kali while in fury,
O deity with the face of a Boar, O deity who has protected
all troops and armies, O deity clasping to your own bosom
the fear ofall (i.e. one who dispels their fears), obeisance to
you.
15. O dark-complexioned deity with six attendant deities,
O goddess worthy of being sought by the words of Vedas
along with their six ancillary subjects, O deity stationed in the
six mystical cakras in the body, equipped with Sadurmis (viz. :

Soka (grief), Moha (delusion), Sara (old age), Mrtyu (death),

Ksut (hunger) and Pipasa (thirst) or six plaits in the tresses,

0 Sadbhavarupa (the four types of living beings, Avidya and

the supreme spirit — having these six as her forms), O Lalita,
1bow to you. —
16 . o Kama (Lovely goddess), O Siva, O deity identi-
cal with the chief eternal things, O deity equipped with
lustre, O deity with large eyes resembling petals of lotus, O
bestower of desires, O Kamini (lovable one), O deity worthy
of being desired by Sambhu in the guise ofKamesvara, O pre-
siding deity of all arts, salute to you.

17. O deity first one among divine penances, O deity

having forms ofgroups of cities, O divine being, O deity as
lustrous as a thousand suns, O refulgent one, O deity endued
with sympathy ,
O consort of the overlord of Devas, obeisance
to you.

18. O deity worthy of being always served by the eight

Siddhis beginning with Anima (Minuteness), O deity residing
in Sadasiva's own shining conch, O cultured one, O deity with
1214 Brahmanda Purana

feetwhich aire the sole refuge of good people and which

are worthy of being worshipped, O Mother of the world,
obeisance, obeisance to you.. . . . ,

19. O deity worthy of being served by the Matrs

(Mothers) the chief among whom is Brahml, O deity beloved
of Brahman, O deity who severs the (worldly) bondage of one
who has Brahman, O royal
realised Swan (swimming) in.
the nectarine current of Brahman, O goddess of Brahma, O
SrTlalita, bow to you.

20. O deity served by the Mudrds (Mystical gestures

by means of fingers) the chief of them being SamksobhinI, O
destroyer of worldly existence, O deity having features of
worldly sports, O deity with eyes resembling lotuses, perpetual
obeisance to you, O Lalita, O presiding deity, O eternal one,
O deity attracting her lord through the sixteen digits, O presid-
ing deity worthy of being served by the Pramathas.
21. O eternal one, O deity with merciful activities-
devoid of fear, O lady with black forelocks of hairs, Obeisance,
Obeisance to you.
O deity worthy of being perpetually served by the haughty
lady attendants ofAnanga (cupid) beginning with Anariga-
puspa; O destroyer of everything inauspicious and ugly, O deity
with groups of letters for her form, O Lalita who has killed
all enemies, obeisance to you.
22. O deity with extremely illuminated form of great
mobility, surrounded by fourteen series of flames, the chief of
whom being SamksobhinI. O deity possessed of your own spirit,

O deity endowed with graceful beauty, O deity the resort of

everything splendid, O deity with auspicious feet, Obeisance
to you.

23. O deity worthy of being saluted by Saktis, Siddhas

and others including Sarva, O deity whose lotus-like feet have
been comprehended by Sarvajna (Siva), O deity surpassing
everything, O omnipresent deity, O bestower of all types of
Siddhis (spiritual attainments), O srl Lalita, obeisance be to
you.
24. O deity the realm around whom is resorted to by
those deities who were born at the outset from Sarvajna as well.
Laltta-makatmya 30.25-30 1215

as by other deities too, O deity the fulfiller of desires of all

Devas, O mother of the entire world, protect us.

25. 1 salute you the deity with a number of super

human powers of speech such as Vasini (Bringing others under
control) etc., O deity having (a chariot) as your vehicle (the
chariot) that has the increasing splendour ofits wheels; O
deity w'ith tresses as dark as clouds, O ocean of speech, O
bestower of boons, O beautiful one, protect the universe.

26r O Empress endowed with arrows and other divine

weapons, O deity acting burning down)
like a forest-fire (in
the forest-like army ofBhanda, the Asura, O ocean of refulge-
nce that blazes brightly, O deity who is being served all round,
Obeisance to you.

27. O KamesI, O VajresI (goddess of thunderbolt), O

BhagesI (goddess of exalted splendour), O deity without form,
O virgin, O Kala, O deity powerful enough to wipe off even
god of death, O deity who reduced the army of Daityas
only as a legend (i.e. completely destroyed them) ;
O Kamesa-
kanta (beloved of KameSvara (Lord Siva), O Kamala,
obeisance to you.
28. O deity stationed on Bindu (Mystical point in the
mystical diagram); O deity having the soul form of the digit
of the Bindu ,
O deity identical with Bindu , O deity that has
increasingly cherished the illumination of Cit (consciousness).
O deity with the necklace swinging to and fro on the big
breasts resembling (the buds of) lotuses; O Lalita of growing
prowess, obeisance to you.

29. O deity with perpetual residence on the lap of

Kamesvara, O deity identical with Kala (Time), O goddess
taking pity on others; O deity with the form of Kali, that
rises up at the close of Kalpa, O deity the bestower of
desires, O deity identical with the wish-yielding creeper Kalpa-
lata, salute to you.
30. O
accompanied by VarunI (Varuna's wife as
deity
attendant); O deity as cool as the moon with abundant necta-
Tine rays, O deity having eyes like those of a fawn, O deity
naving the face resembling the lotus, O deity the perpetual
sole base of the essence of agreeable loveliness, O presiding
 1216 Brahmanda Puran a

goddess of all lores, obeisance lo you.

3 1. Bhanda and other fierce Asuras who had become a
nuisance and source of vexation to the entire universe have been
killed in battle by your prowess, you were born of
because
Cidagni (fire of spiritual consciousness) having been caused to
manifest yourself by Sri Sambhunatha.
32. After assuming fresh forms and bodies. (or
aftermaking all our bodies fresh) by means of currents of
abundant nectar of mercifulness, O beautiful worthy of
deity
being attained by cultured people *, the entire world has been
resuscitated and rendered full of joy.
33-34. Lord Siva is in the form of the second flow of
refulgence of Sri Sambhunatha ofgreat and noble heart. He is

detached because he has been staying permanently (v.l. perform-

ing penance) in He has discarded all
the hermitage of Sthanu.
sensual enjoyments on account of bereavement from Satl.
We were engaged in an attempt to join him with the girl Uma
who has taken birth in the family of the lord of the mountain
Himalaya. Thus (in this connection) wc had persuaded the
cupid to go near that lord who was engaged in a severe
penance.
35. Madana was burned with the fire in his forehead
because he was angry that there was an obstacle in his detached
.stateand pursuance of penance. Thereupon, Madana was
reduced to ashes and it was from these ashes that Bhandasura
was born.
36. Thereafter, that evil-minded wicked fellow very
haughty about his ability to fight in war, was killed by you.
Now Kama has become Atanu (bodiless) for our sake. Hence
you kindly do resuscitate Kama immediately.
37. This Rati is dejected due to bereavement from
her
her husband. She has attained the ungraceful and inauspicious
state of widowhood. O Sri Lalita, she will become blessed with
a lord and husband ifthe union with Kama is brought about
by you.
38. As before, the moon-crested lord may become enchant-
ed by the mindborn god of love united with her. Isa will ere

• No! obtainable to frightened fellows i.e. Sab/n-\-Atabhye ,

Lalita m ah atmya 30.39-47 1217

long marry that (girl) ParvatT who had served him much for a

long time.
39. By their union Kumara (Skanda), the leader of all

the armies of Devas will be born. It is through that hero,

alone that the king of demons named Taraka should be defeat-
ed and driven away.
1

40. He is a friend ofBhanda, the Daitya ofvicious soul.

He is a veritable comet (an ominous calamity) unto the three
worlds. If he is killed in battle by the son of Srlkantha, (Siva)
really it will be a re-establishment of our vital breaths once
again.
Hence, O Mother Tripura, dispel the misery of
4 1.

widowhood of Rati whose tresses have become dishevelled (by

not being combed). (You can do this) by resuscitating the
excellent hero Manmatha who is capable of removing the
affected pride of the people.
42. O deity with the designation Tripura, this helpless
widow whose body has become very emaciated on account of
the death of her husband takes refuge in you and bows down to
you. Hence, please directa digit of your compassionate glance
towards her".

Hayagriva said :

43. After eulogising MahesanI thus, the excellent Devas

beginning with Brahma showed her Rati who had become
untidy and emaciated on account ofgrief.

That Rati who had abandoned all her ornaments

44.
on account of widowhood, whose face was covered with flow
of tears, whose tresses had become scattered, and whose colour
had become greyish on account of dust particles, bowed down
to Jagadamba.

45-47. On seeing her, the great goddess became compas-

sionate. Then from her benign side-glance Manmatha was
reborn. He had a smiling lotus-like face. He was more hand-
some than in his previous body. He became (as if) highly
intoxicated (excited) with joy. He had only two hands. He had

1. Gods wanted to kill Taraka for which Sankara must be tempted to

marry. The pleading for Rati is in their own interest.

1218 Brahmanda Purana

all kinds of ornaments. Flowers were his bow and arrows. By

his gentle glance he delighted Rati his wife as even in the
previous birth. The gentle lady Rati found herself immersed
in the great ocean ofbliss. On seeing her husband, she became
exultant with joy.
48. On knowing that both of them
had their minds
filled with devotion and that their inner souls had great bliss,

the lotus-like face of the great queen beamed with smile. Look-
ing at Rati who had kept her head bent down due to shyness,
she spoke to Syamala thus — :

49. "O Syamala, let her take bath and let her be
adorned with girdle and other ornaments. Let her wear gar-
ments too as before, and then be brought here quickly".
50-52.Taking her behests with great humility, Syama
did every thing as directed. (The goddess) got the auspicious
rite of marriage of the pair performed by Vasistha and
other Brahminical sages in accordance with the injunctions
regarding marriage. The celebration included dances and
songs ofall the celestial damsels.
On seeing this and gods Indra and
the sages, ascetics
others praised Lalita Ambika saying "Well done, Well done !"
They then eulogised her.
53-54. Making showers of flowers, all of them became
delighted in their minds. Both of them bowed down to Lalites-
vari with great devotion after coming to her side and stood
there with their palms joined in reverence. Then the hero
Kandarpa bowed down to Mahesvarl. With devotion filling his
mind, he appealed to her in the following words.
"O mother Lalita, the physical body ofminc which
55.

had been burned by the eye oflsa has been restored to me

due to the grace ofyour benign side-glance.
56. am your son. am your slave, employ me anywhere
I I

in any task".
On being told thus Parmesan! spoke to the shark-
emblemed deity (i.e. cupid).

Sri Devi said :

"O dear one born ofthe mind (i.e. cupid), come

57.
on. You have nothing to be afraid of. O cupid, with no hind-
 .

Lalita-mahatmya 30.58-67 1219

ranee to your arrow, enchant and fascinate the entire universe,

due to my favour.
58-60. The courage oflsvara will be upset when your
arrows fall on him. marry Gaurl, the
Immediately he will
daughter of the lord of Mountain Himalaya. Thousands of
-crores of Kamas will be born of you, due to my favour. They
will penetrate everyone's body and bestow excellent sexual
pleasure. On account of his non-attached nature Isa may
get angry. Even then he will not be competent to burn down
your physical body.
61-63. Be the enchanter of all living beings with your
invisible physical form. Afraid of separation from his wife
he (Bhava) * will give her. half of his body. With his mind
struck become agitated in his mind.
by your arrows, he will
From today onwards, O Kandarpa, on account of my
great favour those who censure you or those who are averse to
you will definitely become emasculated and unmanly in every
birth
Destroy sinners of vicious souls and those who torture
and harass my devotees by making them fall for forbidden
women.
64. If people's mind is eager for my worship and if they
respect my devotees, see that you enable them to have the
pleasure of love by arranging for the fulfilment of all their
desires."
65. These were the words of behest of Sri Lalita Devi.
The cupid received the command of the goddess humbly and
said "Let it be so". With palms joined in reverence, he set out
from that place.
From all the hair-pores of the lord of Love arose
66.

many Madanas whose features were splendid and who could

enchant the entire universe.
67. and enchanting the entire sphere
After fascinating
ofthe world through them, the cupid went once again to
the hermitage of Sthanu with the desire to conquer the moon-
crested lord.

• Bhava (Siva) the enchanter one with his body not visible to all living
beings.
 1220 Brahmanda Purana

68-70. He was accompanied by his friend Vasanta (the

season-spring), his general, the moon with cool rays, and his
bosom friends and associates (sexual desire) and the gentle
breeze of low speed. He was accompanied by the Kahall sound
(Trumpets and drums) of the chirping cooing sound of the
cuckoos. He was richly endowed with the sentiment of lover's
heroism. His body was closely embraced by Rati. He shook his
victorious bow. As the leader of all heroes, he came face of
face with the enemy of the cupid i.e. Lord Siva. He stood
there fearlessly.

71. He struck with his arrows, the moon-crested lord who

was engaged in penance.
Thereupon, the moon-crested lord struck by the volleys of
Kandarpa's arrows got rid of his attitude of non-attachment.
He abandoned the difficult rite of penance. 1

72-74. He abandoned all regular observances. He

abandoned his mental courage. He became sick with, love by
frequently meditating upon ParvatT. His cheeks became pale.
He heaved deep sighs. Tears came out of his eyes. He was
agonized by pangs of separation and loss of courage. He
recollected and again
again the daughter of the
lord ofthe
mountain who had been seen by him before. Neither the digit
of the Moon on his head nor Ganga was capable of
dispelling the scorching sensation in the body of the trident-
bearing lord as it was being heated by the fiery arrows ofthe
cupid.
He frequently rolled in the flowery bed brought by
75.
the circle ofhis Ganas (attendants) the chief among whom were
Nandin, Bhrrigi and Mahakala.
76. Supported by the hand of Nandin he went on from
one flowery bed to another flowery bed and moved restlessly

on it again and again.

77. Neither on the flowery bed nor in the nectar exuding
from the crescent Moon nor in the snowy cold waters (of
Ganga) did the heat offever of his body come down.

1. Tile Love-lorn condition of Siva like an ordinary person is described

in W. 71-84. It is the author's special contribution not found in other
Puranas.
Lalita-mah&tmya 30.78-88 1221

78-80. Desirous of suppressing the fiery flames of love

ofhis body, Siva occupied the rocky slabs of frozen snow. He
began draw the figure of the daughter of the lord of the
to
mountain on picture slabs with his nails. But looking at
it, it increased further his own pangs oflove. After drawing her
picture in the posture of standing humbly with stooping head
and body on account of bashfulness and looking up by means
of side-glances alone, he placed that picture slab on his limbs
where he had horripilation. The deity of uneven number
of eyes (i.e. Siva) suffered much on account of great
imaginary connections (withher) great sexual emotion and
further distress from love-god.
81-83. He saw her alone everywhere. He directed his
mind only towards her. He conversed with her alone fixing her
form in front by means of his own mad delirium. His heart
became identified with hers, his mind with her mind, he con-
sidered her as his ultimate goal. He spent days and nights by

her nectar-like anecdotes. He was always engaged in describing

her conduct. He was eager to see her form. He became a
gardener wreathing imaginary garlands of pleasurable enjoy-
ments with her. Identifying himself with her, Siva became
extremely distressed.
84. On observing that this pain ofpassion could not be
treated otherwise, Dhurjati exerted himself very much for
the sake of marriage.
85. enchanting the lord thus at the behest of
After
Lalita, Kandarpa tormented the daughter of the lord of the
mountain by means ofhis arrows. 1

86-88. Her petal-like lips became dried up by the

hot winds of her breaths rendered soiled by the fiery
flames '
of separation. Her cheeks became very pale. She did
not experience any steady relish either in food or in her bed or
even in She was continuously sprinkled with cooling
sleep.
devices by thousands of her attendants. Again and again
she was distressed and agonized. She could not suppress the
pain from the great fire of love.

1. ParvatT’s fascination for Siva is the subject of Kalidasa's beautiful

epic Kumarasambhava.
1222 Brahmanda Purana

89.Scorched and distressed by the fire of separation,

Parvatl could not sleep at all. By the feverish distress of her
body she enhanced the sorrow of her father.

90. On observing that his daughter's pangs ofseparation

from Siva were irremediably severe, the lord of mountains felt

great sorrow.

91. She was then urged by her father thus — "O gentle
lady, you do propitiate lord Mahesvara by means of penance
and attain him as your husband".

For securing her husband, Parvatl performed a very

92.
severe penance on the peak of the mountain Himalaya, named
Gaurlsikhara.

93. She practised a penance by stay-

dreadfully severe
ing in water during the winter and by standing in the middle
of fires with the eyes fixed on the sun during the summer.

94. Gratified by that penance Siva granted his proxi-

mity to her. He accepted her as his wife in accordance with
the religious injunctions regarding marriage ceremony.

95. Then after requesting for her hand through the

seven sages at the outset, he married the lotus-eyed daughter,
on being offered by the lord of the mountain.
Engaged in amorous dalliance with her for a long
96.
time, Mahesvara stayed in the abode ofhis father-in-law in the
city of Osadhiprastha.
97. Thereafter, he came back to Kailasa along with all

the Pramathas (attendants). He brought Parvatl there and

thereby made the lord of the mountain (all the more)
pleased.
98-101. He countinued to sport with her on Kailasa,
Mandara, Vindhyadri, Hemasaila, Malaya, Pariyatraka and
in various other places. Thereby Mahesvara derived great
pleasure. He discharged a powerful semen into her. She
was unable to bear. She cast it off on the earth. The earth cast
in into the fire. He cast it among the Krttikas. They discharg-
ed it into the waters of Ganga. The river deposited it in

the forest of Sara reeds. Mahasena the great hero of six faces
Lalita-mahatmya 30.102-107
1

1223

was born there. Nursed by Gariga the son of Dhurjati

(Siva) grew up.

102. Day by day, he grew up into a highly valorous

hero. He was trained by his father and he acquired all lores.

103. On being permitted by his father hebecame the

general ofthe army of the Devas. He killed Taraka along with
Danavas.
104. Thereupon, Devasena heoffered married
by
Sakra who was highly pleased when the leading Daitya Taraka
was slain.
105. That glorious daughter ofSakra named Devasena
became excessively delighted on securing Skanda as her
husband.
106. After neatly accomplishing the task of Devas
thus, the god oflove who enchanted the entire sphere of the
universe went to Srlpura again.
107. There in the holy city ofSrlnagara' he went to that
place, where Lalita ParamesvarT stayed for the sake ofthe pros-
perity ofthe worlds. He went there in orderto serve her.

1. The story of Skanda's birth, his killing ofTaraka and his marriage
with Devasena are recorded in Mbh and other Puranas. Thus in Xlbh Ami
83.68-82 86.5-14 we are told how he was born and the causes of the differ-
ent epithets given to him. For his different mothers vide Mbh Vana 230.6,15.
His killing Taraka (Mbh Salya 46.73-75). His marriage with Devasena
(Mbh. Vana ch. 229). But in Maharashtra, people believe that Skanda has
taken a vow not to see a woman and lias uttered a standing curse that a
woman trying to see him will be a widow for seven births. Subrahmanya
(i.e. Skanda) in South India is a married god.

2. Like every god great or small. Skanda is said to have settled at

Srinagar to serve Lalita, an attempt to enhance Lalita's glory.