ते प्रापिताः सुरवनं विबुधारयो ये हत्वा रणेऽपि विशिखैः किल पावितास्ते । त्राता न किं निरयपातभयाद्दयार्द्रे यच्छत्रवोऽपि न हि किं विनिहंसि वृत्रम्
Those gods whom you brought to the celestial grove, having purified them by slaying their enemies in battle with arrows, were protected from the fear of falling into hell, O compassionate one. Why, then, do you not destroy Vṛtra, who is also an enemy?
जानीमहे रिपुरसौ तव सेवको न प्रायेण पीडयति नः किल पापबुद्धिः । यस्तावकस्त्विह भवेदमरानसौ किं त्वत्पादपङ्कजरतान्ननु पीडयेद्वा
We know that this enemy is your servant and, for the most part, does not torment us with his wicked mind. If he is devoted to you, O immortal one, would he trouble those who are attached to your lotus feet?
कुर्मः कथं जननि पूजनमद्य तेऽम्ब पुष्पादिकं तव विनिर्मितमेव यस्मात् । मन्त्रा वयं च सकलं परशक्तिरूपं तस्माद्भवानि चरणे प्रणताः स्म नूनम्
Mother, how can we worship you today with offerings such as flowers, since all these are made by you? The mantras, ourselves, and everything are forms of your power; therefore, Bhavānī, we surely bow at your feet.
धन्यास्त एव मनुजा हि भजन्ति भक्त्या पादाम्बुजं तव भवाब्धिजलेषु पोतम् । यं योगिनोऽपि मनसा सततं स्मरन्ति मोक्षार्थिनो विगतरागविकारमोहाः
Blessed are those humans who worship your lotus feet with devotion, which serve as a boat across the ocean of existence; even yogis constantly remember them in their minds, seeking liberation, free from passion, change, and delusion.
ये याज्ञिकाः सकलवेदविदोऽपि नूनं त्वां संस्मरन्ति सततं किल होमकाले । स्वाहां तु तृप्तिजननीममरेश्वराणां भूयः स्वधां पितृगणस्य च तृप्तिहेतुम्
Those who know all the Vedas, the ritualists, surely remember you always at the time of sacrifice. You are the 'svāhā,' the mother of satisfaction for the immortal lords, and again the 'svadhā,' the cause of satisfaction for the hosts of ancestors.
मेधासि कान्तिरसि शान्तिरपि प्रसिद्धा बुद्धिस्त्वमेव विशदार्थकरी नराणाम् । सर्वं त्वमेव विभवं भुवनत्रयेऽस्मि- न्कृत्वा ददासि भजतां कृपया सदैव
You are intelligence, you are beauty, you are peace, and you are the renowned clarity of understanding for people. You alone are all prosperity in the three worlds, and you always grant it to your devotees with compassion.
व्यास उवाच एवं स्तुता सुरैर्देवी प्रत्यक्षा साभवत्तदा । चारुरूपधरा तन्वी सर्वाभरणभूषिता
Vyāsa said: Thus praised by the gods, the Goddess appeared before them, slender and adorned with all ornaments, assuming a beautiful form.
पाशांकुशवराभीतिलसद्बाहुचतुष्टया । रणत्किङ्किणिकाजालरसनाबद्धसत्कटिः
With four arms shining with noose, goad, boon, and fearlessness, her waist was adorned with a girdle of tinkling bells.
कलकण्ठीरवा कान्ता क्वणत्कङ्कणनूपुरा । चन्द्रखण्डसमाबद्धरत्नमौलिविराजिता
Her voice was melodious as a cuckoo, charming, with bracelets and anklets that jingled; her crown, set with gems, gleamed like a crescent moon.
मन्दस्मितारविन्दास्या नेत्रत्रयविभूषिता । पारिजातप्रसूनाच्छनालवर्णसमप्रभा
Her lotus-like face was adorned with a gentle smile, and she was graced with three eyes; her radiance matched the color of fresh pārijāta blossoms.
रक्ताम्बरपरीधाना रक्तचन्दनचर्चिता । प्रसादसुमुखी देवी करुणारससागरा
She was dressed in red garments, anointed with red sandalwood; the Goddess had a pleasant face and was an ocean of compassion.
सर्वशृङ्गारवेषाढ्या सर्वद्वैतारणिः परा । सर्वज्ञा सर्वकर्त्री च सर्वाधिष्ठानरूपिणी
She was adorned in all ornaments of beauty, the supreme destroyer of all duality, omniscient, the doer of all, and the embodiment of all abodes.
सर्ववेदान्तसंसिद्धा सच्चिदानन्दरूपिणी । प्रणेमुस्तां समालोक्य सुरा देवीं पुरःस्थिताम्
Perfected in all Vedānta, she was the embodiment of existence, consciousness, and bliss; seeing the Goddess standing before them, the gods bowed to her.
तानाह प्रणतानम्बा किं वः कार्यं ब्रुवन्तु माम् । देवा ऊचुः मोहयैनं रिपुं वृत्रं देवानामतिदुःखदम्
Mother spoke to those who had bowed: 'What is your purpose? Let them tell me.' The gods said: 'Delude this enemy Vṛtra, who causes great suffering to the gods.'
यथा विश्वसते देवांस्तथा कुरु विमोहितम् । आयुधे च बलं देहि हतः स्याद्येन वा रिपुः
Just as you trust in the gods, so cause delusion; grant power to the weapon, so that the enemy may be slain by it.
व्यास उवाच तथेत्युक्त्वा भगवती तत्रैवान्तरधीयत । स्वानि स्वानि निकेतानि जग्मुर्देवा मुदान्विताः
Vyasa said: Having spoken thus, the Goddess vanished right there; the gods, filled with joy, returned each to their own abode.
छद्मेनेन्द्रेण फेनद्वारा पराशक्तिस्मरणपूर्वकं वृत्रहननवर्णनम् व्यास उवाच एवं प्राप्तवरा देवा ऋषयश्च तपोधनाः । (जग्मुः सर्वे च सम्मन्त्र्य वृत्रस्याश्रममुत्तमम् ।) ददृशुस्तत्र तं वृत्रं ज्वलन्तमिव तेजसा
Vyasa said: Thus, the gods who had received their boons, and the ascetic sages, all consulted together and went to Vritra’s excellent hermitage; there they saw Vritra, blazing like fire with his radiance.
धक्ष्यन्तमिव लोकांस्त्रीन्ग्रसन्तमिव चामरान् । ऋषयोऽथ ततोऽभ्येत्य वृत्रमूचुः प्रियं वचः
He seemed as if he would burn the three worlds, and as if he would devour all beings; then the sages approached and spoke gentle words to Vritra.
देवकार्यार्थसिद्ध्यर्थं सामयुक्तं रसात्मकम् । ऋषय ऊचुः वृत्र वृत्र महाभाग सर्वलोकभयङ्कर
For the accomplishment of the gods’ purpose, with agreement and affection, the sages said: Vritra, Vritra, O greatly fortunate one, terror of all worlds,
व्याप्तं त्वयैतत्सकलं ब्रह्माण्डमखिलं किल । शक्रेण तव वैरं यत्तत्तु सौख्यविघातकम्
This entire universe is pervaded by you, indeed; your enmity with Shakra is the cause of distress and obstruction to happiness.
युवयोर्दुःखदं कामं चिन्तावृद्धिकरं परम् । न त्वं स्वपिषि सन्तुष्टो न चापि मघवा तथा
Between you two, it brings suffering and greatly increases anxiety; neither you sleep contentedly, nor does Maghavan (Indra) likewise.
सुखं स्वपिति चिन्तार्तो द्वयोर्यद्वैरिजं भयम् । युवयोर्युध्यतोः कालो व्यतीतस्तु महानिह
One who is troubled by anxiety sleeps, but not happily; the fear arising from your mutual enmity persists; the time of your conflict has passed here.
पीड्यन्ते च प्रजाः सर्वाः सदेवासुरमानवाः । संसारेऽत्र सुखं ग्राह्यं दुःखं हेयमिति स्थितिः
All creatures, including gods, demons, and humans, are afflicted; in this world, happiness should be embraced, and suffering abandoned—such is the rule.
न सुखं कृतवैरस्य भवतीति विनिर्णयः । संग्रामरसिकाः शूराः प्रशंसन्ति न पण्डिताः
It is determined that happiness does not arise for one who has made enmity; warriors who delight in battle praise it, but not the wise.
युद्धं शृङ्गारचतुरा इन्द्रियार्थविघातकम् । पुष्पैरपि न योद्धव्यं किं पुनर्निशितैः शरैः
Battle, skilled in passion, obstructs the objects of the senses; one should not fight even with flowers—how much less with sharp arrows.
युद्धे विजयसन्देहो निश्चयं बाणताडनम् । दैवाधीनमिदं विश्वं तथा जयपराजयौ
In battle, victory is uncertain, but the certainty is being struck by arrows; this whole world is dependent on fate, as are victory and defeat.
दैवाधीनाविति ज्ञात्वा न योद्धव्यं कदाचन । कालेऽथ भोजनं स्नानं शय्यायां शयनं तथा
Knowing that both are subject to fate, one should never fight; at the proper time, one should eat, bathe, and rest upon the bed.
परिचर्यापरा भार्या संसारे सुखसाधनम् । किं सुखं युध्यतः संख्ये बाणवृष्टिभयङ्करे
A wife devoted to service is the means to happiness in this world; what happiness is there for one who fights in battle, amid the terror of showers of arrows?
खड्गपातातिरौद्रे च तथारातिसुखप्रदे । संग्रामे मरणात्स्वर्गसुखप्राप्तिरिति स्फुटम्
From the fierce blow of the sword, and the pleasure of the enemy, it is said clearly that death in battle brings the happiness of heaven.
प्रलोभनपरं वाक्यं नोदनार्थं निरर्थकम् । छित्त्वा देहं व्यथां प्राप्य शृगालकरटादिभिः
Such words are meant to entice, not to urge, and are meaningless; after the body is cut and pain is suffered, it is given to jackals and vultures.