यदा पुनः प्रजावृद्ध्यै ललाटाद्भवतो भवः उत्पन्नो ऽभूत्तदा त्वं मे गुरुः श्वशुरभावतः
Again, when for the increase of beings Bhava was born from your forehead, then you became my teacher, as you became my son-in-law.
यदा भवद्गिरीन्द्रस्ते पुत्रो मम पिता स्वयम् तदा पितामहस्त्वं मे जातो लोकपितामह
When the Lord of Mountains was your father and my own father as well, then you became my grandfather, O ancestor of the worlds.
तदीदृशस्य भवतो लोकयात्राविधायिनः वृत्तवन्तःपुरे भर्ता कथयिष्ये कथं पुनः
Thus, you, who regulate the course of the worlds, have already fulfilled the duties of a husband in the past; how then should I speak again of a husband for you?
किमत्र बहुना देहे यश्चायं मम कालिमा त्यक्त्वा सत्त्वविधानेन गौरी भवितुमुत्सहे
Why say more? If this dark complexion of mine is abandoned, by the arrangement of sattva I am able to become Gaurī.
एतावता किमर्थेन तीव्रं देवि तपः कृतम् स्वेच्छैव किमपर्याप्ता क्रीडेयं हि तवेदृशी
For what purpose, O Goddess, have you performed such severe austerity? Is your own will not sufficient? For such play is indeed yours.
क्रीडा ऽपि च जगन्मातस्तव लोकहिताय वै अतो ममेष्टमनया फलं किमपि साध्यताम्
Even your play, O Mother of the world, is for the welfare of the worlds; therefore, let some desired fruit be accomplished by this of mine.
निशुंभशुंभनामानौ दैत्यौ दत्तवरौ मया दृप्तौ देवान्प्रबाधेते त्वत्तो लब्धस्तयोर्वधः
The two Daityas named Niśumbha and Śumbha, having received boons from me, have become arrogant and oppress the gods; the destruction of both has been ordained through you.
अलं विलंबनेनात्र त्वं क्षणेन स्थिरा भव शक्तिर्विसृज्यमाना ऽद्य तयोर्मृत्युर्भविष्यति
Enough of delay here; become steadfast in a moment, and as your power is released today, death will come to those two.
ब्राह्मणाभ्यर्थिता चैव देवी गिरिवरात्मजा त्वक्कोशं सहसोत्सृज्य गौरी सा समजायत
Requested by the Brāhmaṇas, the goddess, daughter of the mountain, cast off her outer skin with resolve, and thus Gaurī was manifested.
सा त्वक्कोशात्मनोत्सृष्टा कौशिकी नाम नामतः काली कालाम्बुदप्रख्या कन्यका समपद्यत
From that shed skin, Kauśikī by name, also called Kālī, dark as a rain cloud, a maiden, came into being.
सा तु मायात्मिका शक्तिर्योगनिद्रा च वैष्णवी शंखचक्रत्रिशूलादिसायुधाष्टमहाभुजा
That power, consisting of Māyā, also known as the sleep of Viṣṇu, was armed with conch, discus, trident, and other weapons, and had eight mighty arms.
सौम्या घोरा च मिश्रा च त्रिनेत्रा चन्द्रशेखरा अजातपुंस्पर्शरतिरधृष्या चातिसुन्दरी
She was gentle, terrible, and mixed in form, three-eyed, adorned with the moon, untouched by men, invincible, and exceedingly beautiful.
दत्ता च ब्रह्मणे देव्या शक्तिरेषा सनातनी निशुंभस्य च शुंभस्य निहंत्री दैत्यसिंहयोः
This eternal power was given by the goddess to Brahmā, the slayer of Niśumbha and Śumbha, the lion among Daityas.
ब्रह्मणापि प्रहृष्टेन तस्यै परमशक्तये प्रबलः केसरी दत्तो वाहनत्वे समागतः
Even Brahmā, delighted, gave her a powerful lion to serve as her mount for that supreme power.
विन्ध्ये च वसतिं तस्याः पूजामासवपूर्वकैः मांसैर्मत्स्यैरपूपैश्च निर्वर्त्यासौ समादिशत्
He instructed that her worship should be performed in the Vindhya mountains with offerings of wine, meat, fish, and cakes.
सा चैव संमता शक्तिर्ब्रह्मणो विश्वकर्मणः प्रणम्य मातरं गौरीं ब्रह्माणं चानुपूर्वशः
That power, approved by Brahmā and Viśvakarman, after bowing in order to Mother Gaurī and to Brahmā, was honored.
शक्तिभिश्चापि तुल्याभिः स्वात्मजाभिरनेकशः परीता प्रययौ विन्ध्यं दैत्येन्द्रौ हन्तुमुद्यता
Surrounded by many powers equal to herself, her own daughters, she set out for Vindhya, intent on slaying the Daitya lords.
निहतौ च तया तत्र समरे दैत्यपुंगवौ तद्बाणैः कामबाणैश्च च्छिन्नभिन्नांगमानसौ
There, in battle, those foremost Daityas were slain by her; struck by her arrows and the arrows of Kāma, their bodies and minds were shattered.
तद्युद्धविस्तरश्चात्र न कृतो ऽन्यत्र वर्णनात् ऊहनीयं परस्माच्च प्रस्तुतं वर्णयामि वः
The full account of that battle is not given here; it is to be inferred from elsewhere, but I will narrate to you what is relevant.
उत्पाद्य कौशिकीं गौरी ब्रह्मणे प्रतिपाद्य ताम् तस्य प्रत्युपकाराय पितामहमथाब्रवीत्
Having produced Kauśikī, Gaurī entrusted her to Brahmā; then, to reciprocate, the Grandfather spoke.
दृष्टः किमेष भवता शार्दूलो मदुपाश्रयः अनेन दुष्टसत्त्वेभ्यो रक्षितं मत्तपोवनम्
Have you seen this tiger, who has taken refuge with me? By him, my hermitage has been protected from evil beings.
मय्यर्पितमना एष भजते मामनन्यधीः अस्य संरक्षणादन्यत्प्रियं मम न विद्यते
With his mind fixed on me, devoted to me alone, nothing is dearer to me than his protection.
भवितव्यमनेनातो ममान्तःपुरचारिणा गणेश्वरपदं चास्मै प्रीत्या दास्यति शंकरः
Therefore, he is destined to dwell in my inner chambers; out of affection, Śaṅkara will grant him the status of lord of the Gaṇas.
एनमग्रेसरं कृत्वा सखीभिर्गन्तुमुत्सहे
Making him the leader, I am able to go forth with my companions.
इत्युक्तः प्रहसन्ब्रह्मा देवीम्मुग्धामिव स्मयन्
Thus addressed, Brahma laughed, smiling at the goddess as if she were innocent.
पशौ देवि मृगाः क्रूराः क्व च ते ऽनुग्रहः शुभः आशीविषमुखे साक्षादमृतं किं निषिच्यते
O goddess, wild beasts are cruel; where is your auspicious compassion? Who pours nectar directly into the mouth of a venomous serpent?
व्याघ्रमात्रेण सन्नेष दुष्टः को ऽपि निशाचरः अनेन भक्षिता गावो ब्राह्मणाश्च तपोधनाः
A wicked night-dweller, accompanied by a tigress, has devoured cows and ascetic Brahmins.
तर्पयंस्तान्यथाकामं कामरूपी चरत्यसौ अवश्यं खलु भोक्तव्यं फलं पापस्य कर्मणः
Taking whatever form he desires, he roams, satisfying them as he wishes; surely, one must reap the fruit of sinful deeds.
अतः किं कृपया कृत्यमीदृशेषु दुरात्मसु अनेन देव्याः किं कृत्यं प्रकृत्या कलुषात्मना
Therefore, what is the use of compassion for such evil souls? What purpose does the goddess have for one whose nature is impure?
यदुक्तं भवता सर्वं तथ्यमस्त्वयमीदृशः तथापि मां प्रपन्नो ऽभून्न त्याज्यो मामुपाश्रितः
All that you have said is true; he is indeed such as you describe. Yet, having sought refuge in me, he should not be abandoned.