September 2015 | Volume11
Shri Kalyanika Sarve Bhavantu Sukhinah USA
INDIA
Kalyan Sewa Ashram
Kalyanika Himalayam Devsthaanam
Kalyan Sewa Ashram of USA
Amarkantak, Dist. - Anuppur MP India - 484886 Phone # 07629-269421, Fax # 07629-269532 Email: info.amarkanatak@kalyanika.org
Village: Kanara, Post: Chaikhan, Dist: Almora Uttarakhand - India Phone # 05962-256023 / 256001 Email: info.himalaya@kalyanika.org
5 W Clark Pl. Colonia, NJ Phone: 001-732-599-3138 Email: info.usa@kalyanika.org
SELF-REALIZATION
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________________________________ __ WORTH THE WAIT
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________________________________ __ NINE FORMS OF GODDESS DURGA
Introduction
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_________________________________ MAHAVIDYA CHINNAMASTA
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________________________________ __ VEDIC FEMINISM: UPLIFTING WOMEN FROM THE MORASS OF FABRICATED HISTORY _______________________________ __
Dear Readers, Hari Aum, Welcome to the eleventh issue of Dhyan Praveshika, It is always a delight to share with you and extend the knowledge of understanding of the spiritual realm, and with this issue we dive deeper into the understanding of the self and read in detail about the epics of the Goddesses, incorporating tales such as the slaying of Shumbh and Nishumbh, a demonstration of Shakti winning over all evil, the supreme power of Maa to create and destroy.
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The Slaying of Shumh-Nishumbh
Published by Shri kalyanika Himalaya Devsthanam Nyas, PO- Chaikhan, Village- Kanara, Dist.- Almora, Uttarakhand-263625. Editors Swami Vishweshwaranand, Swami Kapileshwaranand Compilation and design StartUp Media Cover design Omar Sharif
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SELF-REALIZATION In spiritual circuits we often come across the term inner awakening; implying two different aspects of a being- inner and outer. It is surprising to know that all our actions are merely expressions of our inner mental state. My master always says that there are two distinct states of mind; pure and impure,that we humans experience and secondly a stage which is known to be the higher one; which is complete self awareness devoid of any other concept of happiness whatsoever. This is quite confusing as everyone, irrespective of their states, seem to be involved in some or the other activities. Krishna, however, demarcates and explains that though they look same in terms of their actions they are substantially different and poles apart in reaping the fruits of their actions. He further clarifies that the one who acts only to maintain his physical existence accrue no further debts and attract no further seeds. underlining the two categories of our actions - one which is accomplished happily and gives unconditional happiness in return and the other which is full of sorrow nd negation, however, committed due to the habits formed out of series of actions enacted unconsciously, which means there are times when we commit certain actions seeking pleasure and comfort , which means there are times when we commit certain actions seeking pleasure and comfort which turns out to be really uncomfortable and often disgusting. All such quests sourced out of egoistic adventurism mostly culminate into dissatisfaction. If we ask why; then the answer is because in reality we do not want anything and do not desire whatsoever. Yes no desire and no limitation only unconditional happiness. Look at the eyes of a newborn baby and it will be revealed that it does not seek anything;that blank expression is the testimony of our being.
There is a fable elaborating the same- once Veda Vyas- the sage passing through the banks of a river following his own son Shukadev, there were a few young women bathing in the river. The moment they saw Ved Vyas they started hiding themselves - Ved Vyas being a reputed sage was amazed and asked about their awkward behavior as when his young son Shukadev passed, seemingly unfazed, they carried on with their bathing and the moment they saw him, comparatively old and elderly, they started to clothe themselves. Those women replied that his son is like a newborn that is not yet exposed to desires that corrupt our minds and coerce us into the never-ending conquest of pleasure and pain. There are wise men who understand the futility of material quest and this understanding keeps the possessor from chasing these desires and on the other hand there is someone who is completely unaware
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of material pleasure. These are indeed two stages of awakening firstly, the onset of the knowledge primarily conjuring up to the fact that the material gains are not the ultimate solution of the emptiness that we humans experience and secondly a stage which is known to be the higher one; which is complete self awareness devoid of any other concept of happiness whatsoever. This is quite confusing as everyone, irrespective of their states, seem to be involved in some or the other activities. Krishna, however, demarcates and explains that though they look same in terms of their actions they are substantially different and poles apart in reaping the fruits of their actions. He further clarifies that the one who acts only to maintain his physical existence accrue no further debts and attract no further seeds.
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WORTH THE WAIT
do that. 2. EXPAND YOUR EMPATHY
Why patience pays off In 1968, a Stanford University researcher presented each member of a group of preschool children with a single marshmallow. He wanted to see which of them could resist eating it long enough to earn a second treat. Followup studies found the children who’d demonstrated sufficient patience to win the prize experienced greater success later in life. They were more likely than the impatient kids to earn good salaries and less likely to suffer from addictions of all kinds. The researchers’ conclusion: Those blessed with an ability to defer gratification enjoy greater life chances as the result.
'Don't Bite the Hook' (Shambhala Audio), she outlines three methods for developing patience borrowed from the writings of eighth-century Buddhist scholar Shantideva. She explains that the key to cultivating more patience - whether you're in a long line at an Indian marketplace or stuck in freeway traffic - lies in finding new ways of perceiving your predicament. Here are a few ways you might do that. For the majority of us, patience doesn’t come easily. And when it does come, it’s often fleeting. The rest of the time, we rush, we interrupt, we get exasperated when people squeeze ahead of us in line, we charge things now rather than paying cash later, we curse drivers who impede our progress in the fast lane.
The second of Shantideva’s methods is an extension of the first: Learn to see the complexity of a situation. This means understanding that human beings live complicated lives in a complex universe, all the variables of which we can’t possibly know or appreciate in the moment. Just remembering this fact may allow us to amplify our sense of empathy with others, and thus to soften a little. For example, if you’re in a movie-ticket line that’s not moving, you might start feeling testy. But if you are willing to see the complexity of the situation, you might reflect on the fact that even a movie theater has a number of intricate moving parts. Everyone who works there has navigated traffic, weather, relationships, possible health challenges and who knows what else to get to work that day.
1. START SEEING DIFFERENTLY For the majority of us, patience doesn’t come easily. And when it does come, it’s often fleeting. The rest of the time, we rush, we interrupt, we get exasperated when people squeeze ahead of us in line, we charge things now rather than paying cash later, we curse drivers who impede our progress in the fast lane. From decisions made in haste to words spoken without reflection, impatience can cause a vast amount of pain, waste and damage. [This writer owes the demise of one Toyota to an un-willingness to endure the length of a red traffic light.) Fortunately, even if we are not born with a great deal of patience, it is a virtue that even the most agitated among us can develop,according to American Buddhist nun Pema Chödrön. It's a skill, she asserts, one that we can hone with focus and practice.In a talk Chödrön gave in 2007 titled
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From decisions made in haste to words spoken without reflection, impatience can cause a vast amount of pain, waste and damage. [This writer owes the demise of one Toyota to an un-willingness to endure the length of a red traffic light.) Fortunately, even if we are not born with a great deal of patience, it is a virtue that even the most agitated among us can develop,according to American Buddhist nun Pema Chödrön. It's a skill, she asserts, one that we can hone with focus and practice.In a talk Chödrön gave in 2007 titled 'Don't Bite the Hook' (Shambhala Audio), she outlines three methods for developing patience borrowed from the writings of eighth-century Buddhist scholar Shantideva.
It’s entirely possible that one or more people scheduled that day didn’t make it, which could
slow down the line or — in the event the remaining workers had to deal with an unexpected problem or distraction- stop it altogether. Seen in this light, you might appreciate that everyone is doing the best that he or she can under the circumstances. You might also perceive that this holdup is probably an exception to the rule: The fact that things generally work as well as they do is something of a minor miracle. Expanding our empathy can do a lot to cool our mental fires, says Chödrön. It helps us shift the sense that our being forced to wait is a personal affront or something that’s being done to us, and lets us begin to see it as something impersonal — inevitable, even. 3. PULL TOLERANCE FROM POSITIVITY It’s easier to have patience when we’re awash in good feelings. When we’re newly in love, for example, it seems like nothing can disturb our sense of well-being. Late busses, long waits for restaurant tables, canceled flights - we
She explains that the key to cultivating more patience - whether you're in a long line at an Indian marketplace or stuck in freeway traffic - lies in finding new ways of perceiving your predicament. Here are a few ways you might
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take them all in stride. When we are feeling generally happy, our ability to comfortably tolerate annoyances skyrockets. According to Chödrön, we can use that dynamic to our advantage in pursuing Shantideva’s third instruction: Develop tolerance.
NINE FORMS OF GODDESS DURGA
This doesn’t involve gritting our teeth and bearing reality. On the contrary, it involves actively noticing and cultivating positive feelings. To begin, Chödrön suggests paying attention to pleasant, everyday sensations and experiences, like the pleasure of eating when you’re hungry, putting warm socks on cold feet, or seeing a beautiful bank of clouds in the sky. She calls this ’cheerfulness practice,’ and it can do a lot to lengthen our proverbial fuse. There will always be things that push us to impatience. But practicing with little annoyances, as Chödrön shows us, can build a greater capacity for humor and perspective overall. So when the truly big challenges come along, there’s grace. Waiting for you. -Courtney Helgoe
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SHAILPUTRI The first form of Goddess Durga is referred to as Shailputri or Daughter of the Mountain. She is a daughter of the Himalayas. In her previous birth, she was born as Sati-Bhavani, the daughter of Daksha. She had married Lord Shiva, without her father's consent. One fine day, Daksha organized a Yagna, wherein he didn't invite Lord Shiva. Since Sati was obstinate, she went to her father's place and attended the Yagna. Thereupon, Daksha insulted Lord Shiva. Humiliated and angered by her father, because he insulted her husband, Sati burnt herself in the fire of the Yagna. BRAHMACHARINI The second form of Goddess Durga is called 'Brahmacharini'. Her name is derived from the word 'Brahma', which means 'Tapas' or penance. She holds a rosary in her right hand, while Kamandal in her left hand. Full of merriment, Brahmacharini is worshipped on the second day of Durga Puja. According to the legend, she was born as Parvati Hemavati, the daughter of Himvan. One fine day, when Parvati was playing with her friends, sage Narada approached her and told that she would marry her husband from her previous birth on a condition that she would have to observe penance. After hearing this, she decided that she would tie the wedding knot with none other than Shambhu (Lord Shiva), her husband in the previous birth. After saying this, she went to observe penance. This is the reason, why she is referred as Tapacharini or Brahmnacharini. since then, she also came to be known as Uma.
Katyayani is the sixth form of Goddess Durga. As per the legends, Rishi Katyayan was born in his 'Katya' lineage. He observed penance, because he wanted to get paramba as his daughter. Pleased with her prayers, Goddess Durga blessed him and took birth as his daughter. The daughter was then named 'Katyayani'. Seated on her vehicle lion, Katyayani has three eyes and four hands. KALRATRI The seventh form of Goddess Durga is popularly known as 'Kalratri'. As the name suggests, Kalrati is as black as a dark night. With bountiful unlocked hair, Kalratri wears necklaces that shine like lightening. She is personified as the deity of power, with large eyes and fire that is breathed by her. Kalratri is also referred to as Shubhamkari, as she makes her devotees fearless. She has four hands, with a sharp sword in her left hand and a burning torch in her lower left hand, her lower and upper right hand that shows blessings. MAHA GAURI The eighth form of Ma Durga is called 'Maha Gauri'. She is as white as a conch and is eight years old. She is clad in a snow white cloth and is accessorized with white colored ornaments. With three eyes and four hands, she rides on a bull. Her left hand shows the fearless Mudra, while her lower left hand holds a Trishul. Calm and peaceful Maha Gauri observed penance. According to the legends, when she observed penance and got dirty due to dust, Lord Shiva cleansed her body with the Holy Water of Ganges, flowing through his head.
CHANDRAGHANTA SIDDHIDATRI The third form of Goddess Durga, referred to as Chandraghanta, represents bravery. The charming, bright Chandraghanta looks gorgeous. She has a half-circular moon in her forehead, hence the name 'Chandraghanta'. With three eyes, she is golden in color. Ten types of weapons, including sword and arrows are held by her ten hands. Seated on a lion, she is always ready to go to war. The unprecedented bravery of Chandraghanta is worshipped on the third day of Durga Puja. KUSHMANDA
The ninth and last form of Goddess Durga is known as Siddhidatri. It is believed that Lord Shiva attained all the eight Siddhis (Anima, Mahima, Garima, Laghima, Prapti, Prakamya, Lishitya and Vashitva) by offering prayers to Maha Shakti. With her gratitude, the half portion of the body of Lord Shiva became of Goddess Shakti. Hence, he is called 'Ardhanarishwaran'. Siddhidatri has all the eight Siddhis. She rides on a lotus. Siddhidatri is worshipped by all the other Gods and the RishisMunis, Siddhas, Sadhakas and Yogis.
the fourth form of Goddess Durga, resides in solar systems. It is believed that Kushmanda is the creator of the entire Universe. According to the legends, she created the Universe by merely laughing. She hands eight hands out of which, seven hold weapons and the eighth one bears a string of beads. With rosary in her right hand, she sits on a Lion. The deity is worshipped on the fourth day of Durga Pooja.
SKANDA MATA In her fifth form, Goddess Durga is known as 'Skanda Mata'. After observing penance, Goddess Parvati tied the wedding knot with Lord Shiva. Their son is Skanda, the leader of the army of Gods. Therefore, the fourth form of Goddess Durga is referred to as Skanda Mata, the Mother of Skanda. The deity of fire - Skanda Mata - is white in color, has three eyes and four hand. She is seated on a lion, with her son (Skanda), on her lap. KATYAYANI
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MAHAVIDYA CHINNAMASTA
CHHINNAMASTA ("She whose head is severed"), often spelled Chinnamasta and also called Chhinnamastika and Prachanda Chandika, is one of the Mahavidyas, ten Tantric goddesses and a ferocious aspect of Devi, the Hindu Divine Mother. Chhinnamasta can be easily identified by her fearsome iconography. The self-decapitated goddess holds her own severed head in one hand, a scimitar in another. Three jets of blood spurt out of her bleeding neck and are drunk by her severed head and two attendants. Chhinnamasta is usually depicted standing on a copulating couple. Chhinnamasta is associated with the concept of self-sacrifice as well as the awakening of the kundalini – spiritual energy. She is considered both as a symbol of self-control on sexual desire as well as an embodiment of sexual energy, depending upon interpretation. She symbolizes both aspects of Devi: a lifegiver and a life-taker. Her legends emphasize her sacrifice – sometimes with a maternal element, her sexual dominance and her selfdestructive fury. Though she enjoys patronage
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as part of the Mahavidyas, her individual temples – mostly found in Northern India and Nepal – and individual public worship is rare, due to her ferocious nature and her reputation of being dangerous to approach and worship. restricted to heroic, Tantric worship by Tantrikas, yogis and world renouncers. Chhinnamasta is recognized by both Hindus and Buddhists. She is closely related to Chinnamunda – the severed-headed form of the Tibetan Buddhist goddess Vajrayogini, Buddhist texts recount the birth of the Buddhist Chinnamunda. One tale tells of Krishnacharya's disciples, two Mahasiddha sisters, Mekhala and Kankhala, who cut their heads, offered them to their guru and then danced. The goddess Vajrayogini also appeared in this form and danced with them. Another story recalls princess Lakshminkara, who was a previous incarnation of a devotee of Padmasambhava, cut off her head as a punishment from the king and roamed with it in the city, where citizens extolled her as Chinnamunda-Vajravarah In a story from the Shakta Maha-Bhagavata
Purana, which narrates the creation of all Mahavidyas including Chhinnamasta, Sati, the daughter of Daksha and the first wife of the god Shiva, feels insulted that she and Shiva are not invited to Daksha's yagna ("fire sacrifice") and insists on going there, despite Shiva's protests. After futile attempts to convince Shiva, the enraged Sati assumes a fierce form, transforming into the Mahavidyas, who surround Shiva from the ten cardinal directions. Chhinnamasta stands to the right of Shiva in the west. Similar legends replace Sati with Parvati, the second wife of Shiva & reincarnation of Sati or Kali, the chief Mahavidya, as the wife of Shiva and origin of the other Mahavidyas. While Parvati uses the Mahavidyas to stop Shiva from leaving her father's house, Kali enlightens him and stops him, who was tired living with her, from leaving her.Devi Bhagavata Purana mentions the Mahavidyas as war-companions and forms of the goddess Shakambhari. Pranotasani Tantra narrates two tales of Chhinnamasta's birth. One legend, attributed to Narada-pancharatra tells that once, while having a bath in Mandakini river, Parvati got enticed, turning her black. At the same time, her two female attendants Dakini and Varnini (also called Jaya and Vijaya) became extremely hungry and craved for for food. Though Parvati initially promised to give them food once they return home but the merciful goddess beheaded herself by her nails and gave her blood to satiate their hunger. Later, they returned home. An oral legend records the goddess Prachanda-Chandika appeared to aid the gods in the god-demon war, when the gods prayed to the Great Goddess Mahashakti. After slaying all demons, the enraged goddess cut off her own head too and drank her own blood. The name Prachanda-Chandika also appears as a synonym of Chhinnamasta in her hundred-name hymn in Shakta-pramoda. Another oral legend relates her to the Samudra manthan (Churning of Ocean) episode, where the gods and demons churned
the milk ocean to acquire the amrita (the elixir of immortality). Chhinnamasta drank the demons' share of the elixir and then beheaded herself to prevent them from acquiring it. Chhinnamasta is described as being as red as the hibiscus flower or as bright as a million suns. She is described to be a sixteen-year-old girl with full breasts, having a blue lotus near her heart. Chhinnamasta is depicted wearing a serpent as a sacred thread and a garland of skulls/severed heads and bones, along with other ornaments around her neck. She carries her own severed head – sometimes in a platter or a skull-bowl – in her left hand and holding a khatri, a scimitar or knife or scissor-like object, in her right hand, by which she decapitated herself. A crown on the severed head and bangles, waist-belt ornaments may be also depicted. Three streams of blood string from her neck, one enters her own mouth, while the others are drunk by her female yogini companions, who flank her. Both the attendants, Dakini to her left and Varnini to her right, are depicted naked, with matted or dishevelled hair, three-eyed, fullbreasted, wearing the serpentine sacred thread and carrying the skull-bowl in the left hand and the knife in the right. While Dakini is fair and represents the tamas guna, Varnini is red-complexioned and conveys the rajas guna. With her right leg stretched and left leg bent a little, Chhinnamasta stands in a fighting posture on the love-deity couple of Kamadeva (Kama) – a symbol of lust – and his wife Rati, who are engrossed in copulation with the latter usually on the top (viparita-rati sex position). Below the couple is a lotus and in the background is a cremation ground.This popular iconographic form is described in the Tantrasara and the Trishakti Tantra. Additionally, she is described as three-eyed, with a jewel on her forehead, which is tied to a snake and her breasts adorned with lotuses.
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Another form of the goddess in the Tantrasara describes her seated in her own navel, formless and invisible. This form is said to be only realised via a trance.
of the brain. Pingala courses from the left testicle to the right nostril and is associated with the hot solar energy and the left hand side of the brain.
Chhinnamasta signifies that life, death and sex are interdependent. Chhinnamasta's image conveys the eternal truth that "life feeds on death, is nourished by death, necessitates death, and that the ultimate destiny of sex is to perpetuate more life, which in turn will decay and die in order to feed more life", while the lotus and the lovemaking couple symbolize life and the urge to create life, in a way gives life-force to the beheaded goddess, the blood flowing from goddess conveys death and loss of the life-force, which flows into the mouths of her devotee yoginis, nourishing them.
The self-decapitation also represents removal of false notions, ignorance and egoism. The ability to remain alive despite the beheading is associated to supernatural powers and awakening of the kundalini. The triad of the goddess and the two yoginis is also philosophically cognate to the triad of patterns, "which creative energy is felt to adopt".
The Chhinnamasta icon is also understood as a representation of the awakening of the kundalini – spiritual energy. The copulating couple represent the awakening in the Muladhara chakra, which corresponds to the last bone in the spinal cord. The kundalini flows through the central passage in the body – the Sushumna nadi and hitting the topmost chakra, the Sahasrara at the top of head – with such force that it blows her head out.The blood spilling from the throat applies the upward-flowing kundalini, breaking all knots (granthis) – which make a person sad, ignorant and weak – of the chakras. The severed head is "transcendent consciousness". energy and the right hand side of the brain. Pingala courses from the left testicle to the right nostril and is associated with the hot solar energy and the left hand side of the brain. The three blood streams is the flow of nectar when the kundalini unites with Shiva, who resides in the Sahasrara. Another interpretation associates Daknini, Varnini and Chhinnamasta with the three main subtle channels (nadis): Ida, Pingala and Sushumna flowing free. Sushumna connects the Muladhara and Sahasrara and is cognate with the spinal cord. Ida courses from the right testicle to the left nostril and is linked to the cooling lunar energy and the right hand side
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VEDIC FEMINISM: UPLIFTING WOMEN FROM THE MORASS OF FABRICATED HISTORY The degraded treatment accorded to women in the medieval age, has always been the tipping point in brandishing Hinduism as a dogmatic and highly patriarchal religion. Our history books are replete with references of women being forced to partake in Sati or self-immolation, cases of wicked oppression by the male gender, countless crude examples of coercion into child marriage, among myriad other social evils that persisted during the middle age. When a student of history, as it is taught in the modern school education, is outrightly subjected to such a one-sided view of the Hindu society, it becomes quite natural for him to start visualizing Sanatana-Dharma or the eternal religion as being synonymous with a degraded version of theism, practiced by men of warped intelligence. The propaganda levelled against Hinduism, that of being inherently oppressive towards the fairer sex, is meant to turn people against the true essence of Hinduism. Such a manipulated notion, paints a very dogged image of Hinduism, as it exists in its unadulterated form. A thorough understanding of the ancient Vedic texts would reveal a contrarian view of women as propounded in the scholarly works of the modern historians. When Divinity finds itself naked and incomplete, without the female aspect of the Divine, it speaks volumes of the importance that is stressed upon womanhood in Hinduism. Krishna is
approached through his eternal consort Radha, Ram through Sita, Shiva with Durga and so is the case with every spiritual form. The whole school of Neo-Vedanta, established by Ramakrishna Paramhamsa and popularized by Swami Vivekananda, greatly emphasises the worship of Kali as the Mother. The conception that women were denied access to education in the Vedic age is utterly farcical. Several hymns of the Vedic canon have been composed by women such as Maitrayi, Ghose and Vak. The composition of such highly sophisticated stanzas could not have been formulated unless the women were well-educated in knowledge. Another social evil attributed to a 'superstitious' Hinduism, is the propagation of coerced child marriage. The Rig Veda, the oldest of the living Vedas, quashes such an argument in toto. An unmarried learned daughter should be married to a bridegroom who like her is learned. Never think of giving in marriage a daughter of very young age. (Rig-Veda 55:16) The above statement makes it amply clear that women, like men, were equally educated and learned and were married after reaching nubility. The Vedic religion is also sometimes dubbed as 'backward' and 'illiberal' by arguing that women were bound within the realm of their paternal house, forced to live in a kind of social slavery. On the contrary, young men and women were given unrestricted freedom to intermingle with each other. Samsanas, traditional equivalent of carnivals, used to be organized from time to time, allowing people from both genders to interact and participate in merrymaking. And, many women chose their life
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partner from such social gatherings. Moreover, there are considerable allusions to women marrying in older age. For instance, the female seer Ghosa married at a late age to the sage Kaksivan. Such ennobling examples of freedom of choice in marriage, apart from invalidating Western notions of Hindus being caught in the web of 'arranged marriage', clearly highlight the maturity level which characterized the ancient Vedic religion. The precept of dowry is also completely misunderstood by the predisposed minds famished under the tutelage of distorted history books.
Dowry was not a sum of money on which the transactional deal of women was based. In stark contrast, it was a parting gift that the woman carried with her to the new house, having sole preserve of its rightful use. Cases of Sati or self-immolation, were quite rare and have now been blown out of context and proportion. A widowed women, in the Vedic times, was given much affection and warmth. She had the right, or rather, the freedom to remarry. This can be corroborated by the following verse from the Rig-Veda(X, 18.8) Rise up woman thou art lying by one whose life is gone, come to the world of the living, away from thy husband, and become the wife of him who holds thy hand and is willing to marry thee. While occupying a supreme position in the Vedic civilization, women were honoured and respected, not equally but in a highly lofty fashion. The reverence and significance of womanhood is summed up by Manu in his law book Manu Smriti Women must be honored and adorned by their fathers, brothers, husbands, and brothers-inlaw, who desire their own welfare. Where women are honored, there the gods are pleased; but where they are not honored, no sacred rite yields rewards. Where the female relations live in grief, the family soon wholly perishes; but that family where they are not unhappy ever prospers. The houses on which female relations, not being duly honored, pronounce a curse, perish completely, as if destroyed by magic.Turning back the pages of Vedas can indeed usher in a new era of feminism, one which is much more rooted in spiritual wisdom. - Gaurav Sharma
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f}rh; ,d vn~Hkqr [ksy] tks izfr iy cnyrk jgrk gSA cnyko fVdrk ugha] vkSj [ksy feVrk ughaA ;g [ksy vuojr izfØ;k ds izdj.k esa gks jgk gSA bls ge n`”; dgrs gSaA bl [ksy dk enkjh NksVk ls Hkh bruk NksVk gS fd vfUre NksVkiu Hkh mlls cM+k gSA blhfy, Jqfr mls ^^v.kksj.kh;ku~** dgrh gS] ftl ge vn`”;] vxkspj vkfn dgrs gSaA [ksy ^Hkze* rFkk enkjh ^czºe dgk tkrk gSA [ksy fouk”kh gS vkSj enkjh mnklh gSA ftls Jqfr vfouk”kh Hkh dgrh gSA vkdkj Hkh bruk NksVk gS] fd og fujkdkj dgk tkrk gSA bl vn~Hkqr vfuoZpuh; ¼vdF;½ [ksy dks [ksyus dk eSnku Hkh bruk cM+k gS fd ftldh cM+kbZ o.kZukrhr gSA bl [ksy ds eSnku esa loZ izFke ikap Hkwr ¼vkdk”k] ok;q] vfXu] ty] i`Foh½ fn[kkbZ iM+rs gSaA ckn esa ,d cgqr cM+k v.Mk fn[kus yxrk gSA v.Mkdkj ;g cM+k lk xksyk czºek.M dgk tkrk gSA bl czºek.M ds vUrxZr pkSng Hkqou izdV gks tkrs gSaA Hkwyksd ¼i`Foh½ ds lfgr Åij lkr yksd gSa& 1-Hkwyksd 2-HkqoyksZd
3- lqry yksd 4- rykry yksd 5- jlkry yksd 6- egkry yksd 7- ikrky yksd bruk fo”kky gS ;g [ksy dk eSnku] bl [ksy vkSj eSnku ds jpuk dkj enkjh dh fojkVrk gekjh vk¡[kksa esa ugha lek ldrhA blfy, Jqfr dk ;g dFku fd og jpuk dkj ^^egrksegh;ku~** gS] bls ge eku fy;s gSaA bl [ksy esa lfEefyr f[kykfM+;ksa dh la[;k vxf.kr gS] D;ksafd ftl lIr}hi okyh i`Foh ¼Hkwyksd½ ij ge jg jgs gSa] lw;Z ftls izdk”k fc[ksjrk jgrk gS] pUnzek viuh “khr jf”e;ksa ls ftldh vkS'kf/k&ouLifr;ksa dks iq'V djrk jgrk gS] tks vla[; u{k=ksa] rkjkx.kksa ls lq”kksfHkr gS] ftlij mÙkky rjaxksa okys leqnz vÍgkl dj jgs gSa] tgk¡ xxupqEch mUur ioZrksa ls izokfgr gksdj ufn;k¡ vuojr xfr ls lkxj ls fey jgh gSa] dsoy mlh ij jgus okys f[kykfM+;ksa ¼thoksa½ ds “kjhjksa dh mRifÙk pkj izdkj ls gksrh gSA tks 1mn~fHkt 2- Losnt 3- v.Mt 4- tjk;qt dgs tkrs gSaA
3-LoyksZd 4-egyksZd 5-tuyksd
1- mn~fHkt & tks Hkwfe&Hksnu djds mRiUu gksrs gSa] tSls&?kkl] ikS/ks] o`{k vkfnA 2- Losnt & tks ilhus ds lEcU/k ls mRiUu gksrs gSa] tSls & tw¡ ¼yh[k½] phyj vkfnA
6-riksyksd 7-lR;yksd i`Foh ds uhps ds lkr yksd gSa&
3- v.Mt & tks v.Ms ls iSnk gksrs gSa] tSls&eqxhZ] dcwrj] lkai vkfnA 4- tjk;qt & tks tsj ¼f>Yyh½ ls mRiUu gksrs gSa] tSls&euq';] xkS] ?kksM+k vkfnA
1- vry yksd 2- fory yksd
bl rjg pkj izdkj ls mRiUu bu f[kykfM+;ksa dh pkSjklh yk[k ,d ;ksfu;k¡ ¼vkd`fr;k¡½ gSaA
14
o`{kkfn chl yk[k] typj ukS yk[k] d`fe X;kjg yk[k] i{kh nl yk[k] i”kq rhl yk[k] ckuj pkj yk[k vkSj euq'; ,d ¼;ksfu¾vkd`fr½A bl rjg bu f[kykfM+;ksa dh pkSjklh yk[k ,d ;ksfu;k¡ gSaA ;g buds “kjhjksa dh la[;k ugha gS] D;ksafd mDr ;ksfu;ksa esa mRiUu “kjhjksa dh fxurh lEHko ugha gSA Jh ckck th us dgk gS& u ;g vfuoZpuh; ¼ftlds ckjs esa dqN Hkh u dgk tk lds½ [ksy\vjs! HkkbZ ;g bruk cM+k jgL; gS] ftls ^^osn u tkub Hksn**] osn Hkh bl jgL; dk Hksn ugha tkurkA D;ksafd [ksy] enkjh vkSj f[kykM+h lc ,d dh gh ek;k gSA vkiS [ksy vkSj vki enkjhA vkiS cuk foew< [ksykM+hAA bl jpuk esa dqN ,sls Hkh foxzg gSa tks bl [ksy esa lfEefyr ugha gSa] os dsoy mnklh enkjh ls vfofPNUu lEcU?k cuk;s gq, mnklhu ¼rVLFk½ gSa vkSj bu [ksykfM+;ksa esa ekuokd`fr ds dqN [ksykfM+;ksa dks enkjh ls feykus ds fy, vkxe&fuxe dk iUFk crkrs jgrs gSaA budh ckr lquus le>us vkSj ml enkjh ls feyus ds bPNqdksa ds pkj izdkj gSa& dwVLFkk”p rVLFkk”p x`gLFkk% ouokflu%A prqfoZ/kk mnklhuk% cq/kS% ifjdhfrZrk%AA dwVLFk] rVLFk] x`gLFk] ouLFk pkj izdkj ds mnklhu lUrksa ds n”kZu gksrs gSa] ftlesa dqN fuo`fÙkekxhZ gS] dqN izo`fÙkekxhZ gSaA bl foHkktu dh y{k.k js[kk ds jgL;cks/k ds fy, Jh en~Hkkxor esa cM+k foy{k.k ladsr gS& ^^oSjkX;jkxksikf/kH;kekEukrksHk;y{k.kkr~** vFkkZr~ ftlds ân; esa jkx gS] mlds fy, izo`fÙk ekxhZ; lk/kuk /keZ gS vkSj ftlds ân; esa oSjkX; gS mlds fy, fuo`fÙk ekxhZ; lk/kuk /keZ gSA bldk rkRi;Z ;g gS fd Hkkjrh; euh'kk dh ekU;rk gS fd lk/kuk ¼/keZ½ oLrq ;k fØ;k ds xq.k ls ugha gksrh] vf/kdkjh dh fLFkfr ds vuqlkj gksrh gSA psru dh iz/kkurk ls lk/kuk gksrh gS] tM+ oLrq ;k fØ;k dh iz/kkurk ls ugha gksrhA tgk¡ pSrU; ij n`f'V gS ogk¡ mlds izdk”k&fodkl vkSj vkoj.k Hkax ds fy, rnuq:i lk/kuk /keZ mins”k gksrk gA egkHkkjr] “kkfUrioZ esa bu mnklhu eqfu;ksa ds Øe ds lEcU/k esa cM+k Li'V o.kZu gSA
15
czºek us l`f'V ds vkfndky esa ekulh&l`f'v dh] ftlesa&lu] luRlqtkr] lud] luUnu] luRdqekj] dfiy vkSj lukru izdV gq,A ;s lkrksa czºek ds ekul iq= gSa vkSj Hkokxzt ¼l`f'V jpuk ds iwoZ ds½ gSaA LoHkko ls gh fo'k;ksa esa mnklhu jgus ds dkj.k izFke mnklhu dgs tkrs gSa] ^^luRdqekj% izFkekscHkwo**A l`f'V Øe c<+kus ds fy, czºek }kjk dgs tkus ij Hkh bUgksaus czºek ds izLrko dks Lohdkj ugha fd;k] D;ksafd tUe ls gh ;s lHkh fuo`fÙk iz/kku mnklh izFkk ds izdk”kd FksA mnklhu ekxZ ds lHkh ludkfn eqfux.k czºek ds ekul iq= gSa] blfy;s bu esa ;ksfut fodkj ugha gS] vr% ;s eqfux.k fo|koa”k pykus okys gSa] ;kSuoa”k ughaA o`{kkfn chl yk[k] typj ukS yk[k] d`fe X;kjg yk[k] i{kh nl yk[k] i”kq rhl yk[k] ckuj pkj yk[k vkSj euq'; ,d ¼;ksfu¾vkd`fr½A bl rjg bu f[kykfM+;ksa dh pkSjklh yk[k ,d ;ksfu;k¡ gSaA ;g buds “kjhjksa dh la[;k ugha gS] D;ksafd mDr ;ksfu;ksa esa mRiUu “kjhjksa dh fxurh lEHko ugha gSA Jh ckck th us dgk gS& u ;g vfuoZpuh; ¼ftlds ckjs esa dqN Hkh u dgk tk lds½ [ksy\vjs! HkkbZ ;g bruk cM+k jgL; gS] ftls ^^osn u tkub Hksn**] osn Hkh bl jgL; dk Hksn ugha tkurkA D;ksafd [ksy] enkjh vkSj f[kykM+h lc ,d dh gh ek;k gSA
vFkkZr~ ftlds ân; esa jkx gS] mlds fy, izo`fÙk ekxhZ; lk/kuk /keZ gS vkSj ftlds ân; esa oSjkX; gS mlds fy, fuo`fÙk ekxhZ; lk/kuk /keZ gSA bldk rkRi;Z ;g gS fd Hkkjrh; euh'kk dh ekU;rk gS fd lk/kuk ¼/keZ½ oLrq ;k fØ;k ds xq.k ls ugha gksrh] vf/kdkjh dh fLFkfr ds vuqlkj gksrh gSA psru dh iz/kkurk ls lk/kuk gksrh gS] tM+ oLrq ;k fØ;k dh iz/kkurk ls ugha gksrhA tgk¡ pSrU; ij n`f'V gS ogk¡ mlds izdk”k&fodkl vkSj vkoj.k Hkax ds fy, rnuq:i lk/kuk /keZ mins”k gksrk gA egkHkkjr] “kkfUrioZ esa bu mnklhu eqfu;ksa ds Øe ds lEcU/k esa cM+k Li'V o.kZu gSA czºek us l`f'V ds vkfndky esa ekulh&l`f'v dh] ftlesa&lu] luRlqtkr] lud] luUnu] luRdqekj] dfiy vkSj lukru izdV gq,A ;s lkrksa czºek ds ekul iq= gSa vkSj Hkokxzt ¼l`f'V jpuk ds iwoZ ds½ gSaA LoHkko ls gh fo'k;ksa esa mnklhu jgus ds dkj.k izFke mnklhu dgs tkrs gSa] ^^luRdqekj% izFkekscHkwo**A l`f'V Øe c<+kus ds fy, czºek }kjk dgs tkus ij Hkh bUgksaus czºek ds izLrko dks Lohdkj ugha fd;k] D;ksafd tUe ls gh ;s lHkh fuo`fÙk iz/kku mnklh izFkk ds izdk”kd FksA mnklhu ekxZ ds lHkh ludkfn eqfux.k czºek ds ekul iq= gSa] blfy;s bu esa ;ksfut fodkj ugha gS] vr% ;s eqfux.k fo|koa”k pykus okys gSa] ;kSuoa”k ughaA
vkiS [ksy vkSj vki enkjhA vkiS cuk foew< [ksykM+hAA bl jpuk esa dqN ,sls Hkh foxzg gSa tks bl [ksy esa lfEefyr ugha gSa] os dsoy mnklh enkjh ls vfofPNUu lEcU?k cuk;s gq, mnklhu ¼rVLFk½ gSa vkSj bu [ksykfM+;ksa esa ekuokd`fr ds dqN [ksykfM+;ksa dks enkjh ls feykus ds fy, vkxe&fuxe dk iUFk crkrs jgrs gSaA budh ckr lquus le>us vkSj ml enkjh ls feyus ds bPNqdksa ds pkj izdkj gSa& dwVLFkk”p rVLFkk”p x`gLFkk% ouokflu%A prqfoZ/kk mnklhuk% cq/kS% ifjdhfrZrk%AA
czºek us l`f'V Øe dks c<+kus okyh nwljh l`f'V ejhfp] vafxjk] vf=] iqyLR;] iqyg] Ørq vkSj of”k'B lkr ekul iq=ksa ds :i esa dhA czºek us vius bu lkrksa iq=ksa dks l`f'VØe esa yxk;kA ,rs osnfonks eq[;k% osnkpk;kZ”p of.kZrk%A lIrSo ekulk% iq=k% izo`fÙkiFkekfJrk%AA
dwVLFk] rVLFk] x`gLFk] ouLFk pkj izdkj ds mnklhu lUrksa ds n”kZu gksrs gSa] ftlesa dqN fuo`fÙkekxhZ gS] dqN izo`fÙkekxhZ gSaA bl foHkktu dh y{k.k js[kk ds jgL;cks/k ds fy, Jh en~Hkkxor esa cM+k foy{k.k ladsr gS&
Jh pUnz fot; lxZ&5] “yksd 31&39 rd esa mijksä ?kVuk dk mYys[k djrs gq, dgk x;k gS fd ;gha ls fuo`fÙk ekxZ vkSj izo`fÙk ekxZ izkjEHk gqvkA tks dBksifu'kn~ esa Js;&izs; ds uke ls of.kZr gSA Js; fuo`fÙk ekxZ gS tks ludkfn mnklhuksa dk gS rFkk izs; izo`fÙk ekxZ gS] tks of”k'B vkfn l`f'VØe pykus okyksa dk gSA blh Hksn ds vk/kkj ij ludkfn eqfu vkSj of”k'B vkfn _f'k dgs x;s&
^^oSjkX;jkxksikf/kH;kekEukrksHk;y{k.kkr~**
Hksnks·u;kseZgkus'k yH;rs ekxZHksnr%A
rLekfnekS eqfu_'kh fHkUukoso fulxZrAA Jh pUnz fnx~ fot; lxZ 5@53AA ckn esa x`gLFk&ouLFk mnklhuksa ds fy, O;oLFkk nh xbZ] fd ?kj NksM+ks] ou idM+ks] ?kj tksM+ks ou NksM+ks dk >esyk er [kM+k djks] ?kj&ou esa dgha Hkh jgks rqe vius mnklhiu dks er cnyksA ?kj NksM+us dh t#jr ugha gS vkSj ugha ou fuokl dh gh vko”;drk gS] dsoy ?kj&ou dh okLrfodrk dks le> ysuk gSA Jh pUnz th us vius ls igys ds tud vkfn dbZ lUrksa dks x`gLFk :i esa ns[kkA budh ekU;rk esa x`gLFk mnklh] rFkk fojä ouLFk mnklh] nksuksa eqfä ds vf/kdkjh gSa] ij eqfä ds fy, mUgsa mnklhu gksuk gksxkA Hkksxksa esa jgdj Hkksxksa ls fujis{k ¼mnklhu½ jguk] fo”o esa loZ= fopj.k&fogkj djuk] ek;k ls u Mjuk] gfj lnSo gekjs lkFk gSa] bldk vuqHko djuk] ^^tgk¡ tkb;s rga lax gS gfj vUr;kZeh**] ;g Hkko x`gLFk&ouLFk nksuksa dks y{; rd igq¡pk nsrk gSA ^^n;k /kje fgjnS esa jk[kgq ?kj esa jggq mnklh** xq#ok.kh ds vuqlkj&ftlds ân; dey ij ijekRek fojteku gks og fojä x`gLFk gks ;k ouLFk og mnklh gSA ^^fops x`lr mnkl jgkbZ] eu js x`g gh ekfga mnklq** vkfn mfä;k¡ blh mijksä rF; dk izfriknu djrh gSaA ^^rkil os'k fo”ks'k mnklh&pkSng ofjl jke cuoklh** rqylhnkl ds erkuqlkj pkSng o'kZ rd fo”ks'k mnklh riLoh ds os'k esa ou esa jgdj mnklh x`gLFk gks ldrk gSA Jh pUnz th us fl)kUr lkxj esa&Jh jke dks mnklh lUr] vklfäghu] fufyZIr gksrs gq, Hkh nq'Vksa dk fouk”k djus ds fy, /keZ”kL= /kkj.k djus okyk dgk gSA i.kZdqVh jp j?kqifr eqfu iV ru /kkjsA tVk twV HkLeax efg ou Qy vkgkjsAA blh in esa vkxs vk;kpZ Jh dgrs gSa ^^Jh pUnz /keZ izHkq dk ufga “kL= folkjs** fujrHkwrfgr lksbZ mnklh in ds vUr esa Li'V dgk x;k gS fd dsoy&Hkxfr izR;klh&Hkfä dh gh izR;k”kk djrk gS] ogh lPpk mnklh lUr ;k mnklh x`gLFk gSA bl rjg ouLFk mnklh dks mnklhu lUr vkSj x`gLFkkJ;h mnklh dks mnklhu x`gLFk ds :i esa ekU;rk izkIr gSA Jh d`'.k us #fDe.kh ls Lo;a dks mnklhu dgdj blh mnklhu x`gLFk
16
dh ifjdYiuk dks lqn`< ekU;rk izknku dh gSA mnklhuk% o;a uwuaL«;iR;kFkZdkeqdk%AA 10@60@20AA
vfer rst txtksfr izdk”kh mRl ls izogek.k mnklh /kkjk esa oSpkfjd voxkgu djus gsrq ml /kkjk ds rV ij igq¡prs gh gesa f”ko] ukjk;.k] luRdqekj] ukjn] okHkzO; vkfn mnklhu ;ksfx;ksa vkSj Hkäksa dk n”kZu gksrk gSA ;gk¡ ge bUgha mnklhu lUrksa ¼u fd mnklhu x`gLFkksa½ dh ppkZ djuk pkgsaxsA vU;= rFkk iqjk.kksa ¼f”ko iqjk.k] Hkkxor iqjk.k] dweZ iqjk.k vkfn½ esa o.kZu ds vk/kkj ry ij gesa JkSr ijEijk ds ;ksx Hkfä&lEi`ä gfjgjk}Sr f”ko&ukjk;.kh Nfo dk loZizFke n”kZu gksxk] tgk¡ & ^^v;a ukjk;.kks lks·lkoh”ojks uk= la”k;%** bl ;ksx”kkL=h; lans”k ds lkFk gh ukjk;.k ds loZ l:i] nsoh&nso nsoky; f”koS x.kHkwiA rFkk vkxs ;ksxhHkksyk bZ”oj] csx iSgj Hk;s ;ksxh”ojAA vkfn ds :i esa gesa vkpk;Z Jh pUnz dh ok.kh dk ikB lqukbZ iM+rk gSA oSfnd lkfgR; esa vusd LFkyksa ij ;ksxekxZ ds izFke vkpk;Z ds :i esa f”ko gh of.kZr gSa] Jh pUnz fnfXot; ¼6@2½ esa ^^luRdqekjks izFkeks oHkwo** crk;k x;k gSA bl rjg f”ko&luRdqekj& ukjn&gkjhr xks=h;&okHkzO;&nkYH; vkfn eqfu;ksa dh cM+h yEch ijEijk of.kZr gS] ftlesa luRdqekj Kku ;ksxekxhZ rFkk ukjn Hkfä ;kssxekxhZ FksA Jh pUnz th bl ijEijk dk mRl czºek ls ekurs gSaA budh ekU;rk ds vuqlkj Jh czºek&lud vkfn&;ksxh”oj f”ko gSa&
17
fujatu fufoZdkj gw¡] dsoy bZ”ojkns”k ls vuU; lk/; dk;Z djus ds fy, i`Foh ij vorh.kZ gqvk gw¡A
iqLrdksa esa ns[kus dks feyrk gS ¼fnfXot; lxZ&2 vkfn½ fd czºenso ds vkns”k ls lud vkfn vusd uke:iksa ls Hkkjr Hkwfe esa vorh.kZ gq,A lud&vfyeÙk] luUnu&ckyjl] lukru&xksfoUn nso] luRdqekj&iq'inso] czºek&lkseukFk f=ikBh rFkk czºenso ls dh gqbZ viuh izfrKk dk Lej.k djds Hkxoku~ “kadj 1494 bZ0 foØe lEor~ 1551 Hkknzin “kqDy] uoeh] lkseokj] ykgkSj] [kM~xiqj rglhy] ryo.Mh xzke esa xq#ukud dh /keZiRuh lqy{k.kk nsoh ds xHkZ ls Hkxoku~ Jh pUnz ds #i esa gq,A
4- gekjs iFk izn”kZd luRdqekj vkfn gSa] tks izo`fÙkekxZ dks NksM+dj fuo`fÙkekxZ ds ifFkd gq,] vr% eSa Hkh mUgha dk vuqlj.k d:¡xkA ;g Fkk ckyd Jh pUnz dk vkRefujh{k.k vkSj n`<+ fu”p;A
Hkk0
;k[;ku ds lUnHkZ esa gh iwT; Jh ckck th us dgk&
izFkeS czºek /kjh lq/kk;s] gk, vrhr cus fl)k;s czºekfnd ludkfnd tksga rkds “kh”k ekfga ;g lksga vkxs ;ksxhHkksyk bZ”oj
csx iSgj Hk;s ;ksxh”ojAA nwljh ek=kAA
tUe ls gh Hkky ij f=iq.M] nkfgus dku esa dq.My] flj ij tVk rFkk HkLe foHkwf'kr “kjhj ns[kdj mUgsa ;ksxekxZ ds izoÙkZd f”ko dk vorkj ekuk tkrk gS] tks ckn esa JkSr;ksx ijEijk ds iqu#)kjd gq,A X;kjgosa fnu budk uke laLdj.k gqvkA “kksHkk] lEifÙk] vkºykn rhuksa xq.kksa dk lekatL; rFkk lkse ¼pUnz½ fnol dks vorkj dk la;ksx ns[kdj fo}kuksa us budk&JhpUnz uke dj.k fd;kA ukuk ewypUnz iD[kks ds ;gk¡ ls ykSVus ij if.Mr gjn;ky “kekZ }kjk budk ;Kksiohr laLdkj lEiUu gqvkA dk”ehj esa Jhuxj fuoklh if.Mr iq#'kksÙke ls bUgksaus leLr osn&osnkaxksa dk v/;;u fd;kA
xq# izkfIr esa izFke izk;ksfxd f”k{kk& budk vgfuZ”k ludkfn eqfu;ksa dk /;ku] lekf/k ;ksx esa jguk rFkk ou fuokl ls le; O;rhr gks jgk Fkk] vpkud vejukFk dh ;k=k esa mnklhu eqfu_a[kyk esa 164 osa eqfu Jh vfouk”kh xq# iq#'kksÙke if.Mr ds ;gk¡ igq¡p x;sA Jh pUnz th ogha Fks] vius vki ;g volj mifLFkr gks x;kA
if.Mr iq#'kksÙke us Jh pUnz th dh fLFkfr vkSj ifjfLFkfr ds ckjs esa Jh vfouk”kh xq# ls lc dqN crk fn;kA ogha le; ikdj Jh pUnz th us eqfu vfouk”kh xq# ds lkeus ftKklk izdV dh&Hkxou~! bl lalkj esa HkocU/k dk mPNsn djus okyh okLrfod “kkfUr euq'; dks fdl izdkj izkIr gks ldrh gSA blds mÙkj esa Jh vfouk”kh xq# us crk;k fd vPNs “kkL=ksa dk Jo.k] mÙke iq#'kksa dk lax] ;ksxkH;kl] lekf/k ij vf/kdkj] ijekFkZn”kZu] ijksidkj djus dk O;lu] oSjkX;] bfUnz;ksa dk fuxzg] ou esa fuokl rFkk vkRefpUru ls “kkfUr izkIr gks tkrh gSA AA Å¡ “kkfUr% “kkfUr% “kkfUr% AA
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time the great warrior Raktabija, more
The untiring Shumbh fought so violently that
powerful on account of his getting a boon,
Indra and the other Gods and Lokapalas were
attended by his army of two Aksauhini
defeated. Shumbh then took away, perforce,
soldiers. Whenever this demon was wounded
the position of Indra and he occupied the
by any weapon, if one drop of blood fell on the
Celestial Tree and Heavenly milking cow that
ground, at once would be created so many
yielded all desires and other excellent things
innumerable demons, resembling his wicked
over which Indra used to reign. In fact, that
On Brahma going away, the two demons, too,
nature and with similar weapons in their
high-souled demon got the dominion of the
returned to their own places. They then
hands. The demons born of this blood would
three worlds and took away all those that were
appointed the Muni Bhrigu as their priest and
have similar appearances and would be
offered at the sacrifices. He became highly
began to worship him. Bhrigu, the best of the
similar in strength and ready to fight at once
glad on getting the Nandana Garden and was
Munis, then, on an auspicious day and when
when they were born.
extremely delighted when he drank the
THE SLAYING OF SHUMBH-NISHUMBH In days of yore, Shumbh and Nishumbh, the
words, the Grandsire Brahma gladly granted
two fair and good looking brothers came out of
them their desired boon and returned to His
hell to this earth. These two demons, when
own abode.
they grew to their manhood, performed severe asceticism in Pushkar, the holy place of pilgrimage, the most purifying place in this world and they refused to eat rice and water. They became so very skilled in their Yoga practices that they died in their one posture and seat one Ajuta (10,000) years. Thus they performed very difficult penance.
the star was benign, got a beautiful golden throne built and gave it to the king. Shumbh,
He then defeated in battle Kubera, the god of
very reason and no being could now kill him.
wealth and occupied his kingdom. He defeated
The other demons, when they heard that
the Moon, Sun, and Yama, the God of Death and
Shumbh had become their king, came up there
occupied their positions. Surrounded by his
with their armies consisting of four divisions of
army, Nishumbh dispossessed Varuna, Fire,
The two great warriors Chand and Mund,
elephants, chariots, cavalry and infantry and
and Air of their kingdoms and began to reign in
proud on account of their great strength came
began to serve him. The army of Shumbh and
their stead. Thus deprived of their kingdoms,
there with their large armies, chariots,
Nishumbh thus became countless; and they
prosperity and wealth, the Gods left the
horses, and elephants. Similarly the valiant
forcibly conquered and got possession of all
Nandana Garden and fled, out of terror, to the
warriors Dhumralochan, hearing that
the kingdoms that existed then on the surface
caves of hills and mountains.
Shumbh had become their King, came there
of the earth.
Deprived of all their rights, the Gods without
Then Nishumbh, the destroyer of enemies,
any weapons, without any lustre, without any
collected his army and marched up to the
home, and without anywhere to go, began to
Heavens without any delay to conquer Indra,
wander in lonely forests. All the Immortals
the Lord of Shachi. He fought very hard with all
began to knock about in lonely gardens,
the Lokapalas on all sides, when Indra struck
mountain caves and rivers; and nowhere they
him on his breast with His thunderbolt
found happiness; for happiness depends
Nishumbh fell unconscious on the ground with
entirely unto the hands of Fate.
that blow when his soldiers, defeated in the
When the Gods were all defeated, Shumbh
battle, fled away on all sides. Shumbh, the
began to govern all their kingdoms; thus one
destroyer of the enemies' forces, hearing the
thousand years elapsed. The Gods, on the
unconscious state of the younger brother,
other hand, deprived of their kingdoms, were
came up at once on the field and shot at the
all drowned in an ocean of cares and anxieties;
auspicious throne as the king; the other brave
became pleased with their asceticism and
and excellent demons began to assemble
appeared before them, riding on his vehicle,
there quickly for serving him.
deeply merged in meditation, asked them to get up from that state and told them thus he is pleased with their penances and is ready to present them boons. Shumbh and Nishumbh said to Brahma that they will not get killed by a man, demon, God or deity. Hearing their
celestial nectar.
Raktabeej was unconquerable in battle for this
being the eldest, was then installed on the
Then Lord Brahma, the Grandsire of all,
the swan. The Creator, seeing them thus
That great warrior, the great Demon
with his own army. There came up also at that
Gods with multitudes of arrows.
19
20
at last they began to feel very much and were
body became transformed and turned into a
Sugriv came to Ambika and Kalika, Sugriv
arrows and next broke his chariot and began to
greatly afflicted. Brihaspati suggested the
black colour and is known as KaIika. Her
asked her politely, in a kind, respectful and
laugh repeatedly.
Gods to go to the Himalayan Mountains and
terrible black appearance, when beheld,
sweet voice to come to Shumbh and Nishumbh
Then Dhumralochan becoming angry
worship the Supreme Goddess who, in days of
increases the terror even of the demons, also
at the heavens. Ambika told him that she will
mounted on another chariot and began to
yore killed Mahishasura. Hearing thus his
known as as Kaalratri, the night of destruction,
marry the one who defeats her in a war.
shoot deadly arrows at Kalika. Kalika Devi, too,
words, the Gods departed to the Himalayas
at the end of the world, identified with Durga,
Sugriva understands, he tries to make her
cut out off those arrows into pieces before they
and they became all merged in the devotional
the Fulfiller of all the desires.
understand and convinces her but he fails.
reached Her and shot arrows after arrows on
worship of the Supreme Goddess and began to
The Goddess Ambika, then, began to look
Sugriv conveys this to Shumbh and Nishumbh
the demons in quick succession. Thousands of
meditate constantly in their hearts the Seed
splendid, decked with various ornaments; Her
back at heaven, they were very angry and sent
his soldiers near to him were killed; the asses
mantra of Maya (Hreem).
beautiful form began to look very lovely. The
They bowed down to the Goddess Mahamaya,
Devi Ambika then smiled a little and said to the
the Discarder of all the fears of her devotees
Gods that she will assassinate the powerful
and began to chant hymns to her with perfect
demon Nishumbh and others. Thus saying, the
devotion. When all the Gods thus eulogized,
Goddess Bhagawati, elated with pride,
instantly the Goddess Parvati, full of youth and
mounted on lion and, taking Kalika with Her,
beauty appeared there out of mercy. That
entered into the city of Shumbh, the enemy of
extraordinary beautiful Bhagawati, endowed
t h e
with all auspicious signs, and adorned with the
Ambika went to a garden adjoining the city
Divine clothing, ornaments, and garlands and
accompanied by Kalika, and began to sing in
G o d s .
sandal paste, etc., appeared before the Gods.
such a sweet melodious tune that enchants
Before Whom, even the world enchanter Cupid
even the God of Love, who fascinates the whole
bows down; with such beautiful, Divine
world. What more can be said than the fact
appearance, the Goddess emerged from the
that, hearing that sweet melodious song, the
mountain cave after taking her ablutions in the
birds and beasts became enchanted; the Gods
Ganges.
then began to feel much pleasure from the
That Goddess, sweet voiced like a cuckoo,
Sky. In the meanwhile Chand & Mund the two
gladly smiling began to say to the Gods,
dreadful demons, and attendants of Shumbh,
Dhumralochan and his demon corps of 60,000 demon forces to get Ambika at heaven with force. He ordered him to destroy Ambika's companion Kalika and break down the lion and
and the charioteer were killed and the chariot was broken. She cut off his arrows by Her swift serpent-like arrows and blew Her conchshell. The Gods seeing this became very glad.
to kill any man, be he a God, virtuous being or deity try to protect her. No sooner ordered thus by the king, Dhumralochan bowed down to the king, and, accompanied by sixty thousand demon forces, quickly went to the battlefield and saw there that the Lady was sitting in a beautiful garden. Seeing that deereyed Lady, Dhumralochan began to address her with great humility and in sweet words full of reason and goodness. When Dhumralochan stopped talking, Goddess Kalika Devi made a loud laugh and told him off in very strong words and said that the Divine Mother will send all demons to death.
Dhumralochan, seeing himself displaced from his chariot, took up with anger his very strong Parigha weapon and came near to the chariot of the Goddess. Then the demon, terrific like death, began to abuse the Devi and said that he will kill her. Thus saying, he suddenly went near her and when he was about to throw his Parigha weapon on her, the Ambika Devi burnt him to ashes simply by her loud shout (of defiance). Seeing Dhumralochan burnt to ashes, his soldiers became panic-stricken, and fled away immediately, crying. The Gods saw this and gladly showered from high heaps of flowers on the Devi. The battle ground then
came out accidentally there on their sportive
Hearing the Goddess' words, Dhumralochan
excursions and saw the beautiful Ambika Devi
caught hold of his very strong bow and began
singing and Kalika Devi sitting before Her. No
to shoot arrows after arrows at Kalika. Indra
tormented Gods praised thus, the Goddess
sooner Chand, Mund saw the extraordinary
and the other Gods came out to see the fight on
places the asses lay scattered on the field. The
created from Her body another supremely
beauty of the Goddess Bhagawati, than they
their best cars in the celestial space and thus
herons, crows, vultures, the Pishachas of the
beautiful form. This created form, the Ambika
went at once to Shumbh and carried all the
eulogized Her. Then a deadly fight ensued
Devi, became known in all the worlds as
reports of Goddess Ambika. Shumbh and
between them with arrows, axes, clubs,
Kaushiki, as She came out of the physical
Nishumbh sent a demon messenger named
Shaktis, and Musalas and various other
sheath of the Parvati Devi. When Kaushiki was
Sugriv to Ambika to make her go to heaven and
weapons. Kalika cut off at the very outset all
created out of the body of Parvati, Parvati's
to accept him as her husband.
the asses that carried the chariot by Her
singing hymns to Her, in a voice deep like that of a rumbling cloud. She asked them who are they praising and what do they want. When the
21
assumed a dreadful appearance; at some places the slain demons; at others, the horses; at other places elephants and at some other
class Batabaraphas and jackals and other carnivorous animals, began to dance wildly and clamour hideously at the sight of the dead bodies, lying on the field.
22
The Ambika Devi then quitting the field, went
Chand spoke with a voice deep as thunder. She
of Dissolution. She began to lick frequently
Gods became delighted in the sky. In the
to a distant place and blew her conchshell so
told them off and challenged her to fight her
and forcibly dashed into the demon army and
meanwhile Chand became conscious and
furiously and terribly that Shumbh heard that
and to meet their fate. Chand and Mund, elated
began to destroy it. She angrily began to take
taking a very heavy club hurled it violently on
terrific noise, while he was sitting in his own
with pride got excited at the Devi's words,
the powerful demons by her arms and pouring
the right hand of Kalika. Kalika rendered that
residence. At the next moment, he saw that
became angry and made a violent noise with
them into her mouth crushed them with her
blow useless and instantly tied down that
the demon forces had retreated, and they were
their bow strings. The Devi, too, blew Her
teeth. Taking the elephants with bells by her
demon by her rope weapon, purified by
coming there crying. Some of them were
conchshell so loudly that the ten quarters of
own power in her hands she put them all into
Mantras. Munda again rose up, and, seeing his
besmeared with blood all over the bodies;
the sky reverberated; in the meanwhile, the
her mouth and swallowed them all with their
brother in that fastened condition, came to the
some had got their feet, some their arms, cut
powerful lion became very angry and roared
riders and began to laugh hoarsely. Thus
front well armored and with an exceedingly
asunder, some were devoid of eyes, some had
loudly. Hearing that sound Indra and other
camels, horses and charioteers with chariots
strong weapon called Shakti. Seeing the
got their backs broken; some had their waists
Gods, the sages, demi-gods, Siddhas, and
all she put into her mouth and began to chew
demon coming, she instantly fastened him
broken; some got their necks broken and
celestial beings became all very glad. A
them all grimly.
down like his brother. Taking the powerful
some were going on bedsteads. Seeing them
dreadful fight than ensued between Chandika
Seeing that the forces were being thus
Chanda and Munda like hares and laughing
thus, Shumbh and Nishumbh asked where is
and Chanda with arrows, axes and other
destroyed, the two great warriors Chand and
wildly, Kali went to Ambika, and said she has
Dhumralochan, why they retreated and why
weapons, causing terror to the weak. Then
Mund began to shoot arrows after arrows
brought the wicked Chand and Mund to her as
they did not bring Goddess Ambika with them.
Goddess Chandika became very wrathful and
without intermission and covered the Devi
offerings as sacrifice.
The soldiers said that Kalika has killed
cut off to pieces all the arrows shot by Chanda
with them. Chand hurled the Sudarsan-like
Seeing the two demons brought, as if they
Dhumralochan and their soldiers and the Gods
and then hurled arrows serpent-like on him.
disc, lustrous like the sun, with great force
were the two wolves, Ambika told her sweetly
are crying aloud in happiness. They also told
Then the sky over the battle ground seemed to
against the Devi, and frequently shouted
to bring the Goddess' work is a successful
Shumbh and Nishumbh the rest of the story of
be overcast with arrows just as the clouds get
thundering cries. Seeing him roaring and the
issue. Hearing thus the words of Ambika,
what happened in the battleground and
covered over with locusts, dreadful to the
lustrous disc coming towards her like another
Kalika spoke to Her again that Chand and
predicted that Lord Shiva and Vishnu will come
cultivators.
sun, she shot at him arrows sharpened on
Mund are offered as sacrifice. Thus saying, the
and help her.
In the meanwhile Mund, exceedingly terrible,
stones so that the warrior Chand became
Kalika Devi cut off their heads with great force
Shumbh, the tormentor of others, hearing
came up to the field, taking with him his army
overpowered by them and lay down senseless
and gladly drank their blood. Thus seeing the
their words asked his younger brother to send
and becoming impatient with anger began to
on the ground. The powerful Mund seeing his
two demons killed, Ambika said gladly that she
the two other demons, Chand and Mund and
shoot arrows. Seeing that multitude of arrows,
brother unconscious became very much
will be named Chamunda in the world because
their forces to the battlefield and slay the
Ambika got very angry; out of her frowny look,
distressed with grief; but he got angry and
she has terminated the demons Chand and
Goddess Ambika. Shumbh ordered Chand and
her eyebrows became crooked, her face
began to shoot arrows immediately on the
Mund. Seeing the two demons killed in the
Mund to go the battlefield with all of their
became black, and her eyes turned red like
Goddess.
battle, the remnant soldiers all fled away back
forces to kill the tawny-eyed Kalika and bring
Kadali flowers; at this time suddenly came out
Goddess Chandika hurled the weapon named
to Shumbh.
the Ambika to Shumbh. As ordered, the two
of her forehead Kali. Wearing the tiger's skin,
Isika and thus cut off to pieces all the dreadful
Some of them were cut and wounded in many
strong warriors Chand and Mund hurriedly
cruel, covering her body with elephant's skin,
arrows of Mund in a moment and semi-
places by arrows, some had their arms
went to the battle, accompanied by a vast
wearing a garland of skulls, terrible, with a
circular arrow at him. With this arrow the
severed, some were bleeding; thus they
army. There they saw the Devi, intent on doing
belly like a well dried up, mouth wide open,
powerful demon was deprived of his pride and
entered crying into the sky. On reaching the
good to the Gods. Then they began to address
with a wide waist, lip hanging loosely, with
made to lie down unconscious on the earth.
lord of the demons, they began to make
Her in conciliatory words.
trident, sword, scimitar and vajra, in her four
Mund thus lying on the ground, a great uproar
frequently the noise indicative of danger and
The Universal Mother, hearing the words of
hands, she looked very terrible like the Night
arose amidst the army of the demons; and the
exclaimed, that Goddess Kali is destroying
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24
everything and will be able to finish off the
a moment to pieces by her sharp arrows. The
forms with ornaments and vehicles as
The incarnation of Lord Vishnu, boar-faced
demon race. They enlightened Shumbh and
Goddess, then, drawing her bow, shot arrows
generally on such occasions. The power of
Varaha, the slayer of King Hiranyakashyap's
Nishumbh about the Supreme Mother
sharpened on stone at the great demon
Brahma came by the name of Brahmani,
brother, Hiranyaksh, a power came named
Goddess Adi-Parashakti.
Raktabeej. Then that wicked Demon, thus shot
having four heads and six hands holding a
Varahi, having the same face as his with the
Hearing this, Shumbh, the conqueror of the
at by the arrows, fell unconscious on the
noose, bell, waterpot, lotus, book and rosary
symbolism of a boar's face, having ten hands
Gods, told them truly in words becoming of a
chariot. When he lay thus senseless, a great
wearing her yellow robes and mounted upon a
holding a yak's tail, sword, rod, vajra, plough,
hero. Thus making a firm resolve to send the
uproar arose amidst his army and the soldiers
swan or a chariot pulled by swans. The power
bell, discus, bow and drinking vessel, astrided
powerful Raktabeej to the battle with a vast
began to cry aloud. Then Shumbh, the king of
of Vishnu came by the name of Vaishnavi,
upon a boar and wearing her blue robes.
army; Shumbh said that Raktabeej is a very
the demons, hearing the sound of a danger cry
having six hands holding a discus, conch shell,
Another incarnation of Lord Vishnu, called
powerful demon and to go to the battlefield
by hands and mouth ordered all the demons to
mace, lotus, longsword, bow and arrow
Narasimha, the slayer of the unruly demon
with all of his forces. Raktabeej assured
be ready for the battle.
wearing her purple robes and seated on a
King Hiranyakashyap, a power like him came
Shumbh that he will destroy that wicked eyed
Then Shumbh said to send all Kambojas, the
eagle.
named Narasimhi, she has a lioness face,
Kali and bring the Ambika Devi with him and
strong Kaalkeyas, Udayudh, eighty-four
The all-destroying power of Shiva
having really blond or disheveled hair and
make her Shumbh's slave. Thus saying, the
Kambus, the fifty groups of Kotiveeryas,
(Maheshwar) came by the name of
having sharp lion claws, riding on a lion and
powerful Raktabeej mounted on his chariot
Dhumravanshajat and Kalaks. Thus ordered,
Maheshwari or Shankari, wearing bracelets of
wearing her orange robes.
and went to the battle accompanied by his
all the fourfold army of Shumbh, the cavalry,
snakes, a crown of matted hair adorned by a
A power from Lord Yamraj came named
forces. The battalion consisted of cavalry,
infantry, elephants and chariots went out,
crescent moon along with other snakes,
Yamdevi, holding a scythe, plough or skull
infantry, chariots and elephants. Thus
intoxicated for war, to the battle ground where
wearing a snake necklace on her neck and
staff, riding a buffalo and wearing her black
surrounded he departed from the city for that
the Goddess existed. The Goddess Chandika,
wearing a tiger skin skirt including especially
robes. The power of Kubera came by the name
Goddess, seated on a mountain top. Then the
seeing the demon forces coming near, made
some tiger skin appeared above, she has six
of Kauberi, having a four hands holding two
Goddess, seeing him coming, blew her
at once terrible sounds frequently. The
hands holding a trident, waterpot, drum,
lotuses in two hands and a jar of gold coins in
conchshell; the demons were terrified at that
Goddess Ambika also made the sound with her
rosary, drinking vessel and a battle-axe,
the other, wearing her gold robes. The power
sound and the joy of the Gods increased.
bowstring and blew her conchshell.
seated on a bull. The power of Kartikeya came
of the Sun God came named Saranyu, wearing
Hearing that sound Raktabeej came very
Kali, then, shouted aloud opening Her mouth
by the name of Kartikeyani or Kaumari having
her bright yellow robes. The power of the Fire
hurriedly to Chamunda and began to speak to
widely. The powerful Lion, the Devi's vehicle,
six or one face and having twelve hands
God came named Swadha, wearing her fire
her sweetly.
hearing the terrible sounds, roared so loudly
holding a mace, trident, longsword, sword,
robes and seated on a ram. The power of the
When Raktabeej spoke all these words,
that the demons were struck with strange
bow, arrow, spear lotus, discus, conch shell,
Rain God came named Varuni, holding a lasso
standing before the Goddesses Kalika,
terror. The powerful demons, then, hearing
battle-axe and shield and wearing her pink
and a special water weapon, wearing her
Ambika and Chamunda began to laugh. The
that sound became impatient with anger and
robes and riding on a peacock. Indra, the
watery robes and riding a crocodile. The power
Goddess, hearing thus, laughed and spoke the
shot arrows after arrows on the Devi. The
egoistic and selfish God-King of the heavens, a
of the Wind God came named Vayudevi, seated
following reasonable words, in a voice deep as
wonderful horrible battle, then, ensued,
power came named Indrani, she has six hands
on a gazelle wearing her light blue robes. And
a rumbling cloud and really told him off.
causing horrification and the Shaktis of
holding a goad, noose, thunderbolt, spiker,
the power of Ganesh, the first-revered among
Hearing the Goddess' words, the demon was
Brahma and the other Gods began to come out
striker, thunderbolt, lotus, saw and vajra,
all Gods had an elephant's head like him
filled with anger and began to shoot dreadful
of their respective bodies to aid Goddess
seated upon Airavat, the heavenly white
named Ganeshi, having six hands holding a
arrows at once on the Lion. Ambika, then,
Chandika.
elephant of heavens, also known as Indra's
goad, noose, battle-axe, trident and a plate full
ready-handed, seeing the multitude of arrows
faithful vehicle, and wearing her light green
of sweets, riding on a mouse. Thus the wives of
The Goddesses, the wives of the several Gods,
coming in the sky like serpents, cut them off in
robes.
all Gods came there with proper forms,
then went, to the battlefield in their respective
25
26
vehivle, ornaments, accompanied by their
the demons is known in three worlds as
senseless on the ground. Thus the Matrikas,
and there sprang out thousands and
forces and all excited. Seeing them all, the
Shivaduthi. The demons, thus hearing the
the Goddesses, crushed the forces. Then the
thousands of demons like him. Indrani, the
Goddess Ambika became glad; the Gods, too,
rigorous words of the Goddess, put on their
other powerful soldiers fled away terrified.
wife of Indra, became very angry and struck
became peaceful and expressed their great
coats of armour and taking their bows and
The danger cry rose then loudly; on the other
the terrible Raktabeej with her thunderbolt.
joy; the demons were afraid at the sight of
arrows quickly went out to fight. They came
hand, the Gods began to shower flowers on the
Streams of blood then began to ooze out from
them.
with great force to the battlefield, stretched
Goddesses. Hearing the distressful agonies of
his body. No sooner the drops of blood fell
Shiva, auspicious to all the beings, came there
their bows to their ears and shot piercing
the demons and the shouts of victory of the
from the demon's body, than were
to the battlefield, surrounded by these
arrows, sharpened on stone and tipped with
Gods, Raktabeej, the chief of the demons
instantaneously born from the blood many
Goddesses and thus said to Chandika to
iron, at the Goddess Chandika. The Kalika
became very angry. Seeing specially the
powerful demons, of similar forms, having
quickly destroy all the demons and also let the
Devi, too began to strike some with the trident,
demons flying away and the Gods shouting,
similar weapons and hard to be conquered in
other Mother Goddesses to join them on their
some with Shakti weapon, and some with
that powerful demon came hurriedly to the
battle. Brahmani then becoming enraged
side to kill the wicked demons too. When
clubs and rent them asunder and devoured
battlefield with anger. Then with eyes
struck at him with the staff of Brahma with
Shiva, the Lord of the Gods and auspicious to
them all, and began to roam in the field.
reddened with anger, and with various
greater force. Maheshwari rent the demon
Brahmani began to pour water from her
weapons came before the Goddess, Raktabeej
asunder by striking him with her trident.
waterpot on the powerful demons in the
mounting on a chariot, and making sounds
Narasimhi pierced the demon with her nails;
battlefield and thus destroyed them.
unusual with his bowstring.
Varahi struck at him with her teeth. Then the
Maheshwari, mounting on her bull gave
Please hear attentively about the
demon becoming angry shot at them all with
violent blows by her trident and thus lay them
extraordinary boon that was given by
sharpened arrows and pierced them all.
dead on the ground. Vaishnavi, with the blow of
Mahadev, the God of gods, to the great warrior,
Thus when the Mother Goddesses were
her club, took away the lives of many demons
Raktabeej. Whenever a drop of blood from the
pierced by the club and other various weapons
and striking them with her discus out off the
body of that great warrior will drop on the
of that great demon, they got very angry and
heads of several others. Indrani hurled her
surface of the earth, immediately will arise
pierced the demons in return with shots of
thunderbolt on the chief demons, already
innumerable demons, equal in form and
arrows. Kaumari, too, struck at his breast with
struck by the feet of the elephant and lay them
power to him; thus the Lord Rudra granted the
her weapon, named Shakti. The demons then
dead on the field. Narasimhi tore the strongest
demon the wonderful boon. Thus elated with
got angry and hurled on them multitude of
demons with the sharp nails and, devouring
the boon, he entered into the battlefield with
arrows and began to pierce them. The
them, walked to and fro and made dreadful
great force in order to kill Kalika with Ambika
Goddess Chandika, getting angry, cut off his
Devi. Seeing the Vaishnavi Shakti, lotus-eyed,
weapons into pieces and shot violently at him
Shivaduthi began to laugh hoarsely and laid
seated on the bird Garud, the Demon struck
other arrows. Thus struck by severe blows,
the demons flat on the field, when they were at
her with a violent weapon (named Shakti). She
when blood began to flow in profuse quantities
once devoured by Kalika and Chandika.
then baffled the weapon by Her club and
from his body, thousands and thousands of
Kaumari, seated on a peacock, by drawing the
hurled Sudarshana disc on the great demon
demons resembling Raktabeej sprang out
bowstring to her ears hurled arrows
Raktabeej. Thus struck by the disc, blood
instantly from it. So much so, that the heavens
sharpened on stone on the enemies and killed
began to ooze out from his body as the red
were all covered over with Raktabeejs that
them to serve the cause of the Gods. Varuni
stream of soft red sandstone comes out of a
sprang up from the blood. They all covered all
tied down the demons by her rope weapons in
mountain-top. Wherever on the surface of the
over their bodies with coats of armour, began
a face to face fighting; thus they lay down
earth drops of blood fell from his body, then
to fight terribly with weapons in their hands.
all, said so, a wonderful female ensued out of the body of Chandika, very furious, horrible, with hundreds of jackals surrounding and yelling; then that Shakti, of dreadful appearance, said to the five-faced Shiva, smiling. She said to him to go to Shumbh and Nishumbh as their messenger and tell them that if they want to live, they should go back to hell and allow the Gods to eat their sacrifices from fire. Else, if they like to die, let them go quickly to the battlefield and let their flesh be eaten up by her jackals. Hearing her words, Shiva went quickly to Shumbh, the lord of the demons, seated in the
sounds.
assembly, and said to the demons that if they want to live, they should go back to hell and allow the Gods to eat their sacrifices from fire. Else, if they like to die, let them go quickly to the battlefield and let their flesh be eaten up by the Mother Goddess's jackals. Thus conveying the nectar like, beneficial words of the Goddess to the chief demons, Shiva, the holder of the trident, returned to his own place. The Shakti that sent Shambhu as a messenger to
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Then the Gods, seeing that the innumerable
strength, hearing thus the Goddessâ&#x20AC;&#x2122; words
Thus, when the dreadful Raktabeej was slain
arrows after arrows at the Divine Mother with
Raktabeejs were striking the Goddess,
began to drink the jets of blood coming out of
in the battle, the demons fled away trembling
the object of frightening Her.
became very frightened and were distressed
the body of Raktabeej. The Goddess Ambika
with fear. Without any weapons, covered all
with sorrow. They began to talk with each
began to cut the Demonâ&#x20AC;&#x2122;s body into pieces and
over their bodies with blood, and void of
other with sorrowful countenances that
Chamunda, of thin belly, went on devouring
consciousness they uttered, dumb
thousands and thousands of huge bodied
them. Then Raktabeej, becoming angry,
confounded. Thus crying, they told their King
warriors were springing from the blood. These
struck Chamunda with his club. But though
Shumbh the creation of the Goddesses
were all very powerful; so how could they be
she was thus hurt severely, she drank off the
assisting Kali, Chamunda and Ambika and the
destroyed?
blood and then devoured all the limbs thereof.
death of Raktabeej and enlightened them
In this battlefield there were now left only the
Thus Kalika Devi drank off the blood of all
about the Goddess Chandika.
Matrikas, Kalika and Chandika. It would be
other powerful wicked demon Raktabeejs that
Hearing thus, Shumbh got confounded by
into pieces by his sharp arrows; thus the fight
certainly extremely difficult for them to
sprang out of the blood. Ambika thus
death, as his end was coming nigh, and said
became more and more dreadful between
conquer all these demons. And if at that
destroyed them. Thus, all the demons, created
the following words, his lips quivering with
them.
moment, Shumbh and Nishumbh were to join
out of the blood were devoured; then, there
anger. Shumbh was angry and told them off,
was left, lastly, the real Raktabeej. Ambika
At this time, the lion of Bhagawati, came down
them with his army, certainly a great
Nishumbh wanted to go out to the battlefield to
Devi then cut him asunder into pieces by her
upon the forces, quivering his manes, like a
catastrophe would occur. When the Gods were
confront the Kali and Ambika Devi. Thus
powerful elephant going down into a lake. By
thus extremely anxious, out of terror, Ambika
axe and thus killed him.
saying, the younger brother, proud of his own
his nails and teeth, he tore asunder the bodies
Devi said to the lotus-eyed Kali to lick the
strength, went hurriedly to the battlefield,
of the demons that fell before him and
blood of the Raktabeej before it fell on the
mounting on his big chariot. He was protected
devoured them, as if they were infatuated
ground. The Goddess Chamunda, of furious
all over his body by his coat of armour and he
elephants. That lion thus crushing down the
was well provided with various weapons and
soldiers, Nishumbh came forward hurriedly,
all other accoutrements of war.
drawing his excellent bow. Hundreds of other
Seeing Nishumbh with his excellent bow, shooting arrows, Chandika began to laugh frequently. With a soft slow voice she spoke to Kalika to see their foolishness and said to her that she wil kill Nishumbh. Thus saying, and suddenly drawing her bow, Chandi covered Nishumbh, in front, all over with a multitude of arrows. Nishumbh, too, cut off those arrows
The bards began to sing hymns to him and
generals of the demons came up there to kill
various other propitious ceremonies were
the Goddess, biting their lips and with their
being performed. Thus making a firm resolve
eyes reddened with anger.
that there would be either victory or death, the great warrior Nishumbh went to fight with the Devi, with great excitement and with all his forces. Shumbh, too the Lord of the demons, accompanied by his forces, went after Nishumbh; Shumbh knew full well the rules of warfare; therefore he remained a witness there. Indra and the other Gods and Yaksas, all stationed themselves in the celestial space, eager to see that fight, covered with clouds. Nishumbh came to the field, and, taking the
In the meantime Shumbh killed Kalika and came very hurriedly there with his forces to capture the Divine Mother. Coming to the battlefield Shumbh saw that the Divine Mother was standing before him; though she was looking very beautiful, fit for love sentiment, yet she was filled also with the sentiment of fiery wrath. At that time the large eyes of Bhagawati, the Beautiful in the three worlds, though naturally red, looked more red due to wrath.
strong bow made of horns, began to shoot
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to be continued.....
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