Before Curse
https://www.google.com/search?q=Ganga+Saraswati+Laxmi
After Curse
Ganga goes to Shiva - Saraswati goes to Brahma - Laxmi to Vishnu Himself
https://freeglobaluniversity.blogspot.com/search/label/BrahmaVishnuShivaSpouses
Their Other Forms go to Vishnu as
http://trinitygoddess.blogspot.com/search/label/SriBhuNilaDevi
Source
One should worship the Devî in the Madhûka tree with these names :--
The number one hundred and eight is a holy number, got
O King!
S’raddhâ (Faith) is of three kinds :--
(1) Sâttvikî,
(2) Râjasikî and
(3) Tâmasikî to all persons in all their religious matters.
The Sâttvik faith is the only one of the three that yields entire results; and it is very rare in this world. The Râjasik faith, done according to due rules, yields half the results thereof and the Tâmasik faith is fruitless and inglorious; the Tâmasik faith arises with those persons that are overwhelmed with lust, anger, greed, etc.
https://www.google.com/search?q=Shuddhi
That Omnipresent Bhagavatî is ever the cause of bondage of all when She casts Her net of delusion and She is again ever the cause of liberation when She imparts Her knowledge to them.
54. The King said :-- O Brâhman! What is the nature of Her? and what is the Supreme Force? What is the Cause of this creation? And where is Her highest place? Kindly narrate all these to me.
55-66. The Risi said :-- O King! She is beginningless; therefore She had no origin at any time; that Highest Devî is Eternal and She is always the Cause of all Causes. (How then can any other be powerful like Her). O King! She resides in all the beings as the essential vital Force; deprived of that Force, every being is reduced to a dead carcass. She is pervading as the Universal Force of Consciousness in all the beings. The form of this S’akti (Force) is the form made up of consciousness itself, the Brahmâ. (For the force of Fire is Fire itself; it is not seen in any other form). Her appearances and disappearances at times are simply for serving the purposes of the Gods. O King! Whenever the Devas and men worship Her, Ambikâ makes Her appearance visible to destroy their pains and sufferings. She assumes various forms and possesses various powers. That Highest Îs’varî comes down of Her free will to serve Her some purpose or other. She is not like the Devas, under the control of Daiva or Fate; She is not under the influence of Time (as both Fate and Time are created by Her). She puts always every being to action according to his capacity. Purusa is not the Doer; He is simply the Witness. This whole Universe is the object seen. That Devî is the Mother of all this that is witnessed. She is the Manifested and She is the Unmanifested and She is the Effect also. She alone is the Actress and manifests thus the world and thus gives the colouring to the Purusa. When the Purusa is coloured thus, She destroys quickly these worlds. It is said that Brahmâ, Visnu and Mahes’a are respectively the Creator, Preserver and Destroyer of the world; but this is merely a statement; really they are merely instruments in Her hands. Bhagavatî has created them in reality for Her Pastime and stationed them in their respective posts. She has bestowed to them Her part manifestations, i.e., Sarasvatî to Brahmâ, Laksmî to Visnu, and Girijâ to Mahes’a and has thus rendered them more powerful.
34-46. Vyâsa said :-- O King! Thus thinking in his mind, S’umbha became ready to shew his strength; and firmly resolved to fight, he said to the Devî before him :-- Devî! Fight. But, O One of delicate limbs!
Thy so much toil is in vain. Thou hast no sense at all; for Thou art doing contrary to the doings of woman-kind.
O King! It is now your paramount duty to fly away and save your life; if you live, you may have the chance for gaining the victory when time will turn out favourable; there is no doubt in this.
It is Time that makes a strong man weak; and it is that very Time that makes that weak man strong again and stimulates him for victory. Time makes a generous donor a beggar and it is Time that makes the same beggar again a generous donor. Brahmâ, Visnu, Mahes’a, Indra and other Devas are all under the sway of this Time; so Time is the Sovereign of all. Therefore, O King! Wait for this Time. Now Time is favourable to the Gods and inimical to you. Therefore Time is destroying now the Daityas. But the course of Time is not the same throughout. O King! The actions of Time are various no doubt. Time creates men and Time destroys them. The time of creation is different from the time of destruction, this is evident to you before your eyes. See! When Time was favourable to you, you subject Indra and all other Devas and made them pay taxes to you; and now Time is unfavourable to you; so an ordinary weak woman is killing the powerful Dânavas; Time, therefore, is doing favourable things and also unfavourable things. The host of Devas or the woman Kâlî is not the cause thereof. O King! The present Time is not favourable to you and the Daityas; knowing this, do as you like. See! Indra, Visnu, Varuna, Yama and other prominent Devas all fled before in battle, quitting the weapons. So, knowing this world as subject to the control of Time, you can now fly away and go quickly to the Pâtâla. For if you live, you will get in future all the pleasures; and if you be killed, your enemies will all be very glad and roam everywhere fearlessly, singing propitious songs.
https://www.sacred-texts.com/hin/db/bk05ch30.htm
Vyâsa said :-- O King! S’umbha, the Lord of the Daityas, hearing the words of the soldiers, began to say, then, with eyes rolling with anger.
S’umbha said :-- “O Fools! What are you saying all this? How can I do this unspeakably mean act and then hope to live? How shall I be able to roam in this world when I have become the cause the slaying of my brothers and ministers? Time is the more powerful cause of all that takes place, good or bad; so when this formless Time is the Supreme Ruler, what use is there in my brooding over the result? Let whatever come that is inevitable, let whatever be done that is destined to take place; death or life, I do not think of either. The more so when Time is never able, even when worshipped, to thwart off death or life when their proper moment arrives. See! The God of rain gives us rain in the rainy season; but, it is seen that sometimes it does not rain in the month of S’râvan (the rainy season); whereas it rains sometimes in the month Agrahâyana, Pausa, Mâgha, or Phâlguna (not the rainy season). Therefore it is evident that Time is not the chief factor. Fate is stronger than Time; Time is merely the instrumental cause. It is this Fate that has created all this universe; it cannot be rendered otherwise. I consider Fate Supreme; Fie on this one’s own exertion! For, Lo! Nis’umbha, who had before conquered all the Devas, is slain today by an ordinary woman! Alas! When Raktabîja, too, had been slain, how can I desire to hold on to my life, foregoing all my
Even
1-10. Vyâsa said :-- O King! Thus making a firm resolve that there would be either victory or death, the great warrior Nis’umbha went to fight with the Devî, with great excitement and with all his forces. S’umbha, too the Lord of the Daityas, accompanied by his forces, went after Nis’umbha; S’umbha knew full well the rules of warfare; therefore he remained a witness there. Indra and the other Devas and Yaksas, all stationed themselves in the celestial space, eager to see that fight, covered with clouds. Nis’umbha came to the field, and, taking the strong bow made of horns, began to shoot arrows after arrows at the Divine Mother with the object of frightening Her. Seeing Nis’umbha with his excellent bow, shooting arrows, Chandikâ began to laugh frequently. With a soft slow voice She spoke to Kâlikâ :-- “O Kâlî! See their foolishness! They have come before me, courting death. They are so much deluded by My Mâyâ, that they yet expect victory when they have already witnessed the death of Raktabîja and many Dânavas. Hope is so very strong that it never quits a man. How wonderful is this that some of their armies are destroyed, some are wounded, some are rendered senseless, some made powerless, some have fled; seeing all these, yet, they have come to fight, as it were, fastened by the cord of hope of victory. O Kâlî! Today I will certainly slay Nis’umbha and S’umbha. Their death is nigh; deluded by the Daivî Mâyâ, they have come to Me. Therefore, in the face of all the Devas, I will kill them today.”
11-24. Vyâsa said :-- O King! Thus saying, and suddenly drawing Her bow, Chandî covered Nis’umbha, in front, all over with a multitude of arrows. Nis’umbha, too, cut off those arrows into pieces by his sharp arrows; thus the fight became more and more dreadful between them. At this time, the lion of Bhagavatî, came down upon the forces, quivering his manes, like a powerful elephant going down into a lake. By his nails and teeth, he tore asunder the bodies of the Dânavas that fell before him and devoured them, as if they were infatuated elephants. That lion thus crushing down the soldiers, Nis’umbha came forward hurriedly, drawing his excellent bow. Hundreds of other generals of the Dânavas came up there to kill the Devî, biting their lips and with their eyes reddened with anger. In the meantime S’umbha killed Kâlikâ and came very hurriedly there with his forces to capture the Divine Mother.
Coming to the battlefield S’umbha 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 Bhagavatî, the Beautiful in the three worlds, though naturally red, looked more red due to wrath.
When S’umbha saw Her lovely features, the desire to marry Her and the hope of victory all vanished away from his mind; and he stood there with bow in his hand, firmly holding in his mind that he would die. Seeing the Dânava in that state, She smiled and began to say, so that all the Dânavas could hear. O Wretched Fools! If you all want to live, quit all your weapons here, go to the
S’umbha got confounded by Kâla (Death), as his end was coming nigh, and said the following words, his lips quivering with anger. You are struck with fear; so you all take the refuge of Chandikâ or fly down to Pâtâla; but I will kill Her with all my exertion and effort. I conquered all the hosts of Devas and I have enjoyed their kingdom; shall I now, out of the fear of one Lady, fly and enter into the Pâtâla. All my attendants, Raktabîja and other heroes, are now slain in the battle and is it possible that I will now fly away out of the sake of preserving my life only. See! The death of all the beings is ordained by Kâla and it is unavoidable. No sooner a being is born, he is liable to the fear of death. How can a man, then, out of fear of death, quit all his name and fame?
The Devîs, the wives of the several Devas, then went, to the battlefield in their respective forms with ornaments and Vâhanas as generally on such occasions.
12. Then S’umbha said :-- Let all Kâmbojas go to the battle with all their forces; let other powerful heroes, especially the Kâlakeyâs, too, who are very strong heroes, go up for the battle. (Note: Kâmboja, name of a people and their country. They inhabited the Hindoo Koosh mountain which separates the Giljit valley from Balkh and probably extended up to little Tibet and Lâdak. The Kâlakeyâs may be the Afridis.)
13-33. Vyâsa said :-- O King! Thus ordered, all the fourfold army of S’umbha, viz.,
O Beautiful!
S’umbha said :-- “O Fools! Hold your tongue.You have fled because your desire to live is very strong. So you better go to Pâtâla without any delay.
O King! Consult with your councillors and out of the four policies
O Lord of men! Even those fortunate souls, who are powerful, and wealthy and wise, meet at times with distress and poverty. O King! How marvellous are the ways and manners of Time! It makes kings and donors beggars; it renders the powerful, weak; literates, illiterates; and it makes great warriors into terrible cowards. O King! Vâsava performed one hundred horse-sacrifices and got the excellent Indra’s position; but again be fell into extreme difficulties; thus runs the wheel of Time.
59. It is Time that bestows the gem of knowledge to a person and it is Time again that deprives that very same man of his wisdom and makes him a great sinner.
60-61. The Bhagavân Visnu takes incarnations, under the control of Time, in several lower wombs as boar, etc., and Mahâ Deva carries on His body the human skulls, that are not even fit to be touched. When Brahmâ, Visnu, Mahes’a and others suffer such painful things, then one need not wonder at the workings of the Great inscrutable Time.
Here ends the Twenty-first Chapter of the Fifth Book on the conquest of the Heavens by S’umbha and Nis’umbha in S’rî Mad Devî Bhâgavatam, the Mahâ Purânam of 18,000 verses by Maharsi Veda Vyâsa.
She pursued him with trident in Her hands, to the great joy of gladdening all the Devas. The Devas began to rain showers of flowers on the Devî and praised Her and shouted victories to Her with Dundubhi (a Divine drum) Jai, Jîva; victory, live. The Risis, Siddhas, Gandarbhas, Pis’âchas, Uragas, and Kinnaras witnessed the battle from the celestial space and became very much delighted. On the other hand, Mahisâsura, the hypocrite Pundit, began to assume various magic forms and struck the Devî repeatedly. The Devî Chandikâ, then, infuriated and with eyes reddened, pierced violently the breast of that vicious Mahisa with Her sharp trident. The Demon, then, struck by this trident, fell senseless on the ground;
but got up in the next moment and kicked the Devî forcibly. That Great Asura, thus kicking the Devî, laughed repeatedly and bellowed so loudly that the Devas were all terrified with that noise. Then the Devî held aloft the brilliant discus of good axle and of thousand spokes and loudly spoke to the Asura in front :-- O Stupid! Look! This Chakra will sever your throat today; wait a moment, I am sending you instantly unto death. Saying this, the Divine Mother hurled the Chakra. Instantly that weapon severed the Dânava’s head from his body. The hot streams of blood gushed out from his neck as the violent streams of water get out from mountains, coloured red with red sandstones. The headless body of that Asura moved, to and fro, for a moment and then dropped on the ground.
The Devî said :-- “O Villain! Do not boast; keep yourself firm in the fight. Today I will kill you and make the Devas discard their fear. O Wretch! You are a Sinner; you torment the Devas and terrify the Munis. Let me have my drink of sweet decoction of grapes. And then I will slay you undoubtedly.”
Vyâsa said :-- O King! Saying thus, the Devî, wrathful and eager to kill Mahisâsura, took up the golden cup filled with wine and drank again and again. When the Devî finished Her drink of the sweet grape juice, She pursued him with trident in Her hands, to the great joy of gladdening all the Devas.
To kill the Devî’s lion, then, Mahisa quitted his elephant-form and assumed the appearance of a Sarabha, more powerful and terrible than lion. The Devî seeing that Sarabha became angry and struck on the head of that Sarabha with Her axe; the Sarabha, too, attacked the Devî. Their fight became horrible
O Dânava! The Devas collected have sent Me here; I tell you this very truly; I am satisfied with you by your words of friendship; therefore dost thou fly away while you are living. See! When words are uttered seven times amongst each other, friendship is established between saints. That has been done so amongst us; so there is friendship now between you and me; I won’t take away your life. O hero! If you desire to die, fight gladly; O powerful one! I will, no doubt, kill you.
Vyâsa said :-- O King! Hearing the Bhagavatî’s words, the Dânava, deluded by passion, began to speak in beautiful sweet words :-- O Beautiful One! Your body and the several parts thereof are very delicate and beautiful. A mere sight of such a lady makes one enchanted. Therefore, O Beautiful faced one! I fear very much to strike against your body. O Lotus-eyed One! I have subjugated Hari, Hara, the Lokapâlas and the several other Devatâs; I therefore ask whether it is proper for me to fight with you! O Fair one! If you like, you marry and worship me, or you can return to your desired place whence you have come. You have declared friendship with me; I therefore do not like to strike any weapons on you. I have now spoken for your good and welfare. You can gladly go away.
Mahisa thought, the Devî might not care him, seeing him ugly faced with a pair of horns and therefore decided to assume a human shape and then go to the battle. The beauty and cleverness are the delights of women; therefore I will go before Her, with a beautiful body and with all the cleverness and dexterities. For I will never be delighted with anything but that woman looking at me with fondness and becoming passionately attached to me.
Thus thinking, the powerful King of the Demons quitted the buffalo appearance and assumed a beautiful human shape. He put on beautiful ornaments, armplates, etc., and wore divine cloths and had garlands on his neck and thus shone like a second Kandarpa, the god of Love. Taking, then, all the arrows and weapons, he mounted on the chariot, and attended by his army, went to the Devî, elated with power and vanity.
The Devî blew Her conchshell when She saw Mahisâsura, the lord of the Dânavas, come before Her with a handsome appearance, tending to captivate the minds of mistresses and surrounded by many powerful and valiant warriors. The King of the Demons heard the blow of the conchshell, wondrous to all, came up before the Devî and smilingly spoke to Her thus :--
O Devî! Whatever person there exists in this world, this wheel of Samsâra (the eternal round of births and deaths), be he or she a man or a woman, everyone always hankers after pleasure or happiness.
Dânava Chieftain Chiksura came fearlessly before the Devî with bows and arrows in his hands and, accompanied by his army, angrily spoke thus :--
“O Thou of large and broad eyes! Why are you roaring to terrify the weak persons! O the Soft limbed One! I have heard all about your deeds but I am not a bit afraid of You. O One of beautiful eyes! It is a matter of disgrace, rather sin, to kill a woman; knowing this my heart wants to pass over this act (does not like to do it, if my purpose be served without it). O Beautiful One! The women fight with their side glances and amorous gestures; but I have never heard a woman like you coming to fight with arms and weapons. Even the delicate flowers, Mâlati, etc., cause pain on the bodies of beautiful women like you; so it is not advisable to fight against you with flowers even; what to speak of sharpened arrows! Fie on those who spend their lives according to the Ksatriya Dharma! Oh! Who can praise that Dharma which allows this dear body of ours to be pierced by sharpened arrows? This dear body is nourished by sweet food, by being smeared with oil, and by smelling the scents of beautiful flowers. Ought, then, one to destroy it by arrows from an enemy? Men get their bodies pierced by arrows and then become rich. Now is it possible for the riches to give pleasure afterwards when they caused such pains in the beginning? Even if this be so, fie on those riches! O Beautiful One! It seems you are not intelligent; why have you desired to fight instead of to enjoy sexual pleasures. O beautiful! What merits have you found in the battle that you have chosen this. Where you see the action of the axes and spears, striking each other with clubs, and hurling of sharpened arrows and weapons and where, when death comes, jackals come and feed upon the dead bodies, what merits have you been able to trace out in these things! It is only those cunning poets that praise these; they say that those who die in battle go to heaven! O Beautiful! Those sayings are, no doubt, mere flatteries. Therefore, O Excellent One! Go away anywhere else you like; or accept this king Mahisa, the tormentor of the Devas, as your husband.”
Vyâsa said :-- O King! The Dânava Chiksura speaking thus, the Divine Mother addressed him thus :--
O Stupid! Why are you speaking false words, having no significance, like a literary man giving out mere words only? You do not know anything of politics, ethics, metaphysics; you serve the illiterate and stupid; therefore, you are also a first class illiterate; you do not know what are the royal duties
The Asura then began to shoot sharp arrows after arrows like poisonous snakes. The Mahâmâyâ, by Her own arrows, cut off those of Her enemy and began to shout loudly. The fight then raged furiously, when both parties began to use
Durdhara bowed down and said thus :-- O Lord of the earth! Let the purpose be whatsoever, with which the beautiful Devî with eighteen hands, the creation of the gods, may come hither, I will vanquish Her. O King! I think, it is simply to terrify you, as the Suras have thus created this Mâyâ woman; therefore, do you forsake your delusion by knowing this merely as a scare. O King! Such is the statesmanship; now hear about the workings of the ministers. Ministers in this world are of three kinds :--
(1) Sâttvik;
(2) Râjasik and
(3) Tâmasik.
Those ministers in whom the Sattva quality is predominant, they perform their Master’s duties according to their own strength. The Sâttvik Mantris (ministers) are well versed in their Mantra S’âstras (the policies and statesmanship), virtuous and one-pointed in their thoughts, they never do any injury to their king and they fulfil their own purposes. The Râjasik Mantris are of different sorts; they are always after their own interests; at times, whenever they like, they do the State duties. The Tâmasik Mantris always look of their own interests out of their greedy nature; they serve their ends even by ruining the regal interests. It is the Tâmasik Mantris that are influenced by the bribes from the enemies, become separated at their hearts from their own masters and give out the secrets to the enemies, while staying in their homes. They always advise alienation policy like the sword ensheathed in a scabbard; and when the time of war comes, they always frighten their masters. Therefore, O King! Never put your trust on ministers; if you do so, they will always hinder you in your actions and counsels; what harm cannot be done by those ministers that are treacherous, greedy, deceitful and void of any intelligence and always addicted to vicious acts, when they are trusted! Therefore, O King! I will go myself to the battle and serve your purpose; you need not be at all anxious in this matter. I will soon bring before you that vicious woman; I will do your actions by my own strength and powers. Let you be calm; and look at my strength, fortitude and valour.
Durmukha said :--
O King! I know for certain, that we will not get victory in this battle; still we ought not to show our backs; for that would lead us to sheer disgrace. Even in our encounter with Indra and other Devas, we did nothing hateful and blameable; then how can any of us fly away when we come face to face with a helpless woman? Therefore fight we must; that is certain; let whatever happen. What is inevitable, must come to pass. Thus considered, what need we care for the result?
Mahisâsura said :-- “O best of the Dânavas! Shall we now take our shelter within the forts? Or shall we go out and fight? Or will it be favourable to us if we fly away? You all are intelligent and versed in all the S’âstras and unconquerable by your foes; therefore ought you all to consult over the the matter in utmost privacy for our success at the present moment. The root of Kingdom lies in the council in the secret place (cabinet) and Statesmanship; if this counsel be kept well preserved in secrecy, then that Kingdom is also kept entire;
Mahisâsura said :--
“O best of the Dânavas!
17-28. Vyâsa said :-- Hearing these words of the Devî, that minister, surrounded by forces, replied in reasonable words thus :-- “O Devî! You are speaking in words befitting a woman and puffed up with pride. You are a woman; the lord of the Daityas is a hero; how can a battle be engaged between you two. It seems to me impossible. Your body is delicate, a girl in full youth; especially you are alone and Mahisa is of huge body and powerful; so the fight comes next to impossibility. He has elephants, horses, chariots, infantry, etc., and countless soldiers all armed with weapons. Therefore, O Beautiful One! He will find no difficulty in killing you in battle as an elephant finds no difficulty in treading over the Mâlati flowers. Rather, if I utter anything harsh to you, that would go against the sentiment of love, with you; therefore I cannot speak rudely to you out of my fear not to interrupt the above feeling. True, that our king is an enemy of the gods; but be has become extremely devoted to you. Therefore it is wise to speak words full of conciliation or generosity. Were it otherwise, I would have shot arrows at you and would have killed you in as much as you have thus boasted in vain and spoken so dire a falsehood, resting merely on the strength of your youthful pride and cleverness. My master has become fascinated on hearing your extraordinary beauty hardly to be seen in this world; it therefore behoves me to speak sweet words to you for the sake of pleasing my master. O Large-eyed! This kingdom and the wealth thereof are all yours; in fact, Mahisa will be your obedient servant; therefore, better forsake your anger, leading to your death; and cultivate friendship with him. O Sweet Smiling One! I am falling at your feet; you better go to him and become at once queen-consort. O Handsome Woman! No sooner you become the queen of Mahisa than you will get at once all the pure wealth of the three worlds and the unbounding happiness of this world.”
29-45. The Devî said :-- “Minister! I now speak what is pregnant with goodness and wisdom to you, according to the rules of the S'âstras, keeping in view also the cleverness that you have shown in using your words. Now I come to understand from your talk, that you are the chief secretary of Mahisa; and therefore your nature and intelligence are like those of a beast. And how can he be intelligent, whose ministership is occupied by a man of your nature! Nature has ordained connection between two persons of like nature. O Stupid One! Did you think a little beforehand the meaning of your words when you told me of my feminine nature? Though I am not apparently a man, yet my nature is that of the Highest Purusa (Man); I shew myself simply in a feminine form. Your master asked before from Brahmâ that he would prefer death, if possible, at the hands of a woman ; therefore, I consider him quite illiterate and ignorant of the sentiment, worthy of a hero. Because to die at the hands of a woman is very painful to one who is a hero; and this is gladly welcome to one who is a hermaphrodite. Now see that your master Mahisa has shown his intelligence, when he courted his death from the hands of a woman. For that very reason, I have come here in the shape of a woman to effect my purpose; why shall I fear, then, to hear your words, contradictory to those of the S'âstras. When Fate goes against any one, a grass comes like a thunderbolt; and when fate goes in favour of anyone, a thunderbolt becomes as soft as a bundle of cotton. What does it avail even when one possesses an extensive army or various weapons in abundance, taking shelter in a wide extending fort? What will his soldiers do to him, whose death has come close at hand? Whenever, in due time, the connection of the Jîva (the human soul) with this body is brought about, then his pleasures, pains and death are written. Know this as certain, very certain, that death will come to him in the manner as written by the hands of Fate; it will never be otherwise. As the birth and death of Brahmâ and other gods are ordained, your death has been similarly ordained; no, there is no need of taking the example further than this. Those who are tied up by the hands of death are surely fools and of extremely blunt intellect, if they think simply on the strength of their getting some boons “that they would never die.” Therefore go quickly to your king and speak to him what I have said; you will then surely obey what he commands you to do. If he wants his life, he, with his retinue, would at once go down to Pâtâla; let Indra and the other Devas get possession of the Heavens and their share of Yajñas. If he holds a contrary opinion, let him be eager to go to the house of Death and come and fight with Me. If he thinks that Visnu and the other Devas have fled from the battle-fields, he has nothing to boast of; for he has not shewn his manliness at all even then; for his victory is solely due to his having got the boon from Brahmâ.”
59-67. Vyâsa said :-- The prime minister, on hearing the words of Mahisa, took with him elephants, horses, and chariots and hurriedly went to the desired place. On coming near to the Devî, the minister began to address Her in sweet words from a sufficient distance in a very humble and courteous way. O Sweet speaking! Who art Thou? What has caused Thee to come here? O Highly fortunate! My master has asked through me these questions. My master cannot be killed by all the Devas and men; he has conquered all the Lokas (worlds). O Beautiful-eyed! On account of getting his boon from Brahmâ, the Lord of the Daityas has become very powerful and consequently being very proud, assumes different forms at will. He, our King-Emperor Mahisa, the lord of the earth, hearing about Thy beauty and dress, has expressed a desire to see Thee. O Beautiful one! Whether he will appear before Thee in a human form? He will do whatever Thou likest. O Deer-eyed One! Be pleased now to go to that intelligent King. In case Thou dost not go, we will bring the King, Thy devotee, to Thee. O Lord of the Devas! Our King has heard of Thy beauty and grandeur and has become very much submissive to Thee. We will therefore do exactly what Thou desirest. Therefore, Thou having thighs thick and round like those of a young of an elephant! Be pleased to express what Thou likest and we will do quickly as Thou desirest.
Vyâsa said :-- The Mahâ Mâyâ, that Excellent Lady, hearing thus the words of the prime minister of Mahisa, laughed and spoke with a voice, deep like that of a cloud, thus :-- O Minister-in-chief! Know Me as the Mother of the gods; my name is Mahâ Laksmî. It is I that destroy all the Daityas. I am requested by all the Devas to kill Dânava Mahisa; they have been oppressed and deprived of their share of Yajña offerings. Therefore I have come here today alone, without any army to take away his life. O Good One! I am pleased with your sweet words of welcome, in showing me marks of respect. Had you not behaved thus, I would have certainly burnt you to ashes by my fiery sight, which is the universal conflagration at the break up of the world. O Minister! Who is there that gets not pleased with sweet words! Go you to Mahisa and speak to him the following words of mine “O Villain! Go down to Pâtâla (the nether regions) at once if you have any desire to live. Otherwise, I will slay you, the wicked one, in the battle-field; you will have to go to the house of Death, pierced by my mass of arrows. O Stupid One! Know that this is merely kindness shown unto you, that I have told you to go soon to Pâtâla and that the Devas get possession of their Heaven, with no delay. O One of weak intellect! Therefore dost Thou leave possession of this sea-girt earth and go alone without any delay to Pâtâla, before my arrows are shot at you. O Asura! Or if you desire to fight, then come at once with your powerful warriors; I will destroy all of them. O One of dull intellect! I will kill you in battle, just as I killed before in yugas after yugas countless Asuras like you. O Passionate creature! Better shew that your efforts in holding weapons have been crowned with success by your being engaged in battle against Me; otherwise they will all be useless. O Stupid! You thought that you would be vulnerable alone to women hence you oppressed the Devas entitled to worship; O wicked one! No longer show your pride on the strength of your getting the boon from Brahmâ, that you would be vulnerable only to the females. Thinking it advisable to observe the words of the Creator, I have assumed this incomparable Eternal Female appearance and I have come here to slay you, O wicked one! O stupid one! If you have any desire for your life, then quit this Heaven and go to Pâtâla, infested with snakes, or anywhere else you like.”
Mahisa said :-- “O Best of ministers! O Hero! Under my command, go there with all the forces and use the means, conciliation, etc., and bring that woman, having a beautiful face (like the Moon), to me. If that Lady do not come even when the three policies,
it is She that created from Her Ownself the eight Nâikâs (the leading mistresses) and also sixteen thousand and fifty women for the pleasure and enjoyment of Krisna Bhagwân, the incarnation of Ananta (Visnu Bhagavân)
33. The Creator of the world, the four faced Brahmâ is the author of the Vedas and awarder of Intelligence. He, too, on seeing Sarasvatî, his own daughter, was afflicted with passion.
34. When Sati, the wife of S’iva, left off Her mortal coil, Mahâdeva, though He could remove the sorrows of all, was very much moved with passion and greatly afflicted.
35. Then, being burnt very much as it were by the fire of passion, he threw himself down into the water of the river Kâlindî; and the water of that river became black-coloured, as if burnt by the burning fire of the sorrows of S’iva.
36-37. O King! When Mahâdeva, being infatuated with Kâma, went into the forest of Bhrigu and becoming naked, began to copulate, the ascetic Bhrigu, seeing him in that state, exclaimed “O You are very shameless” and cursed Him thus :-- Let your penis drop off just now. Mahâdeva, then to satisfy his thirst for passion, began to drink the water of the lake Amrita Vapî, dug by the Dânavas.
38-39. Indra, too, the Lord of the Devas, turned into a bull and carried Visnu on his back on the face of the earth. What to speak where the omniscience and omnipotence disappeared of Bhagavân Visnu, Who is the First of all created beings and possessed of reason, and discrimination? Oh! What a great wonder, that He could not know about the golden deer?
40-41. Judge, O King! for yourself, the great power of Mâyâ, that even Râma Chandra was deluded by passion, and very much grieved for the separation from his dear wife Sîtâ, and wept much for Her. Greatly deluded, he began to cry aloud and ask the trees “Where has gone My Sîtâ, the daughter of Janaka? Is she devoured by the rapacious animals? or whether is she stolen by some mischievous person?
Visnu said :-- O Vimale! Were we deprived of Thy Force,
Indra said :-- O Bhagavatî!
People should, with great devotion, worship the Kumârîs (virgins) with the mantrams “S’rîrastu” or other mantrams, beginning with “S’rî” or with the seed mantrams.
62. “Father! I won’t go before the kings who are inspired by lust; women like me never go there; it is those that are dissolute that attend those places.
63. Father! I have heard from the religious texts that women should cast their glances on their husbands only and not on any other.
64. The woman that goes to many persons is mentally claimed by all; each of them contemplates strongly “Let this woman be mine.” Thus her chastity is destroyed.
65-66. Desirous of selecting her husband, when the woman holding in her hands, the garland for her would-be-husband, goes to the Svayamvara hall, then she turns out like an ordinary unchaste woman. As a prostitute going to a public shop looks on many persons and judges of their merits and demerits according to her own power of judgment, the maid that goes in the Svayamvara hall does exactly the same.
67. How can I behave myself in the hall of the assembly of kings like a prostitute, who does not attach her feelings firmly on a single individual but glances constantly at many lustful persons.
68. Though this system of Svayamvara is approved by the elderly persons, I am not going to follow that now. I will take the vow of a chaste woman and act up to that doctrine as perfectly.
69. I will never be able to act like an ordinary woman going in the Svayamvara hall, mentally determining many and finally selecting one.
The Bhagavatî Bhavânî is present, as it were, being divided into four parts.
33. Vyâsa said :-- Thus saying, Sudars’ana mounted on his chariot and was ready to start. Seeing this Manoramâ began to bless him and so cheer him.
34-37. O Son! Let Ambikâ Devî protect your front; Padmalochanâ protect your back; Pârvatî, your two sides; S’ivâ Devî, all around you; Vârâhî, in dreadful paths; Durgâ, in royal forts, Kâlikâ, in terrible fights; Parames'varî, in the platform hall; Mâtamgî, in the Svayamvara hall; Bhavanî, the Avertress of world, amidst the kings; Girijâ, in mountain passes; Chamundâ, in the sacrificial ground, and let the eternal Kâmagâ, protect you in the forests.
38. O Descendant of Raghu family! Let the Vaisnavî force protect you in quarrels; let Bhairavî protect you in battles and amongst your enemies.
39. O Son! Let the Mahâ Mâyâ Jagaddhâtrî Bhuvanes’varî protect you everywhere and at all times.
40. Vyâsa said :-- Then Manoramâ, speaking thus to him, trembled with fear and again said :-- “O Sudars’ana, I will also accompany you; there will not be otherwise.
41. I will never be able to remain anywhere without you and even for the twinkling of an eye. O Son, carrry me thither where you are desiring to go.”
42. Thus saying, his mother with her attendants was ready to start. The Brâhmanas pronounced their blessings. All then went out.
The Svayambara of the royal family, the Pundits say, is of three kinds :--
lst Ichchhâ Svayambara (according to the bride's free choice);
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2nd Panya Svayamvara by fulfilling a promise, e.g. Râmachandra broke in two the bow of S’iva and married Sîtâ;
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3rd the Svayambara, preferring one who will prove the strongest hero by one’s own prowess.
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Source
https://www.sacred-texts.com/hin/db/bk03ch18.htm
General
34. One day the minister Vidalla came there and the sons of the Munis seeing him began, in the presence of Sudars’ana, to address him “Klib,” “Klib.”
35. Sudars’ana, too, hearing them pronounce “Klib,” “Klib” took up the one letter, “Kli” and uttered this only repeatedly, which is, in fact the prince of the root mantras of Kâma, with anusvâra omitted.
36. Then the son of the king took that mantram and silently repeated this in his mind.
37. O King! Thus that boy Sudars'ana was initiated in this root mantra of Kâma (desire) spontaneously, out of his original Samskâra (innate tendency) owing to the unavoidable destiny of Fate.
38-39. The son of the king, when he was five years old, got this most excellent mantra, though without its Risi (seer), meditation, without its chhanda (metre) and without Nyâsa (assignment of the various parts of the body to different deities, accompanied with prayers and corresponding gesticulations), and considered this as the quintessence of all, therefore meditated this always in his mind spontaneously and never forgot it.
40-41. When the king's son grew eleven years old, the Muni performed his Upanayana (sacred thread) ceremony and made him begin the study of the Vedas. The son, with that mantra power, soon mastered all the studies about archery, all the moral and political sciences in conformity with proper rules, within a very short time.
42-43. One day Sudars'ana got a vision of the form of the Supreme Goddess, of a red colour, wearing red apparel and decorated with red ornaments, mounting on Garuda and with Her wonderful Vaisnavî powers and Her face, fully opened like the budding of a lotus flower.
44. Thus, expert in many branches of learning, Sudars’ana served his Mother in that forest and began to wander on the banks of the Ganges.
45. One day the Mother of the Universe gave the bows, sharpened arrows, quiver and a mail coat of armour to that boy in that forest.
21. Greed is very sinful; who is there that cannot be bought over by love of gold? and what vicious act can there be, that cannot be done when actuated by covetousness?
22. A greedy man does not hesitate to kill his father, mother, spiritual guide, friends and others. There is no doubt in this.
23. It is the inordinate love of worldly things that makes a man eat what is held unclean in society, that makes a man approach a woman who is unapproachable, and it is greed that makes a man discard his own religion and become an apostate.
Two warriors, went up, slew each other and lay down dead at the same time. They went up in the heavens at the same time and there began quarrel with each other and fight with their weapons for one and the same celestial nymph.
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Gândhârî said :-- “O Muni! I did not see while Duryodhan went to battle; so, O Muni! Show me Duryodhana with his younger brothers.”
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Subhadrâ said :-- “O Omniscient one! I want very much to see the great hero Abhimanyu, dearer to me than my life even; O great ascetic! Show him once to me.” (33-57.)
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Sûta said :-- Satyavatî's son Vyâsa Deva, hearing their words, held
Prânâyama (deep breathing exercise)
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and meditated
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on the eternal Devî, the force of Brahmâ.
When the evening time came, the Muni invited Yudhisthira and all others to the banks of the Ganges. He then bathed in the Ganges
and began to chant hymns in praise of the Devî Brahmâmayî Prakriti, resting on the Purusa, the Dweller in the Mani Dvîpa, with attributes, at the same time transcending them, thus :--
“O Devî! When Brahmâ was not, Visnu was not, Mahes'vara was not, nor when existing lndra, Varuna, Kuvera, Yama, and Agnî, Thou alone existed then; my salutation to Thee.
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When there existed not water, Vâyu, ether, earth and their Gunas, taste, smell, etc.,
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when there were no senses, mind, Buddhi, Ahamkâra;
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when there existed no Sun, Moon nor anything,
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Thou alone existed then; so, O Devî! I bow down again and again to Thee. O Mother! Thou holdest all these visible Jîva lokas in the cosmic Hiranyagarbha;
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again Thou bringest this Hiranyagarbha, the sum-total of Linga Sarîras (the subtle bodies),
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with the Gunas Sattva, Rajas and Tamas to a state of equilibrium named Sâmyâvasthâ and remainest quite independent and apart for a Kalpa period. At that time even those that are possessed of the power of great discrimination and dispassion cannot fathom Thy nature.
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