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ART. X.—Translation of Books 81-93 of the M&Rkandeya Pur&Ria

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ART. X.—Translation of Books 81-93 of the M&Rkandeya Pur&Ria 221 ART. X.—Translation of Books 81-93 of the M&rkandeya Pur&ria. By the Rev. B. HALE WORTHAM. THE Mahatmya Devi is an episode of thirteen chapters (81- 93) occurring in the Markandeya Purana, and, as the title suggests, is occupied with an account of the Great power of Devi, or Durga, the wife of Siva. The story is introduced by a Raja, named Suratha, and a Vaisya, named Samadhi. The Raja has been overcome by enemies, and finally driven from his kingdom by his ministers, who have taken posses- sion of his treasures. The Vaisya's own family have risen against him and sent him adrift, after seizing on his riches. Both of these two unfortunate persons retire into solitude to meditate on their troubles, and in the course of their wander- ings in a certain forest, they meet and become acquainted. They mutually relate their difficulties, and in comparing notes, find with astonishment that they are both possessed by the same feeling—attachment or affection for those who have ill-treated them. The Raja, is full of anxiety for the welfare of the ministers and people who have risen against him; the Vaisya still retains his affection for his unworthy wives and children. They ask each other—What means this ? How is it that we still feel affection for worthless people, even though they be relations ? Unable to discover any solution of this difficulty, they agree to consult the Sage, whose dwelling was not far distant. The Sage immediately answered their question, and told them that their mental sensations were produced by Mahamlya He proceeds to tell them that they do not stand alone: that they share this illusion in common with all animate beings. Mahamaya, he says, is the great illusive power by which the world was created, by which even the Creator himself is enveloped. Downloaded from https://www.cambridge.org/core. INSEAD, on 24 Jul 2018 at 10:26:45, subject to the Cambridge Core terms of use, available at https://www.cambridge.org/core/terms. https://doi.org/10.1017/S0035869X00019110 222 THE MARKANDEYA PUKANA. " She is the great goddess by whom even the hearts of the wise are detained, by whom the worlds were made." The Raja then begs for somewhat clearer knowledge of this great creative power; in answer to this question the Sage recounts the history of Devi. "The world in its outward form is eternal and she created all things ; she too is ever- lasting, and only assumed outward form for the benefit of the deities." The Rishi relates the manner and the reasons for which she assumed visible form. Vishnu (he says) lay wrapped in the sleep of meditation upon the waters which covered the earth, and upon him reclined Brahma. The Titans Madhu and Kaitabha approached with the intention of killing Brahma. Brahma then invoked Mahamaya and called upon her to raise Vishnu from his sleep for the destruction of the two giants. She did so in answer to his prayers, and the Titans after a contest of 5000 years were slain by Vishnu. Thus one after another follow the miraculous conflicts of Devi with various powers and demons. The demon Mahisha- sura conquered the deities, and usurped the place of Indra. The deities then had recourse to Isa, or Vishnu, praying him for help against the demons. A great light issued forth from the bodies of Vishnu and of all the divine beings : from that light Devi was formed. Mahishasura was then en- countered by her and destroyed, after which she received the praises of all the assembled deities. We may pass over the history of the following encounters, which are of very much the same character as that already referred to. At the end of the tale the Rishi points the moral to Suratha and the Vaisya; he tells them that their minds are held bound by Mahamaya, the illusion of the mighty goddess. He urges them to pay adoration to her, so may they attain to freedom and liberation. This course they carry out and are accordingly rewarded. The king is re- stored to his kingdom, and freed from his enemies: the Vaisya choosing the more spiritual gifts of wisdom, and free- dom from worldly attractions, receives the due answer to his prayer. Downloaded from https://www.cambridge.org/core. INSEAD, on 24 Jul 2018 at 10:26:45, subject to the Cambridge Core terms of use, available at https://www.cambridge.org/core/terms. https://doi.org/10.1017/S0035869X00019110 THE MARKANDEYA PUKANA. 223 There have been various interpretations of this myth. Some have referred it to the constellations. They have identified Virgo as the goddess Devi: they have seen Mahi- shasura in Centaur, and in Leo, the lion upon which the goddess rode to the conflict. Others have looked upon the legend in the light of a " Solar myth." The deities are the light, the Asuras the darkness. The light is overpowered by the darkness, which in its turn is put to flight by the ap- proaching dawn. The legend is an elaborated version of the myth according to which darkness is continually, and at fixed intervals, getting the better of the light, in its own turn driven back by victorious dawn. Devi springs from the light which emanated from the deities (82. 9sq.). She illuminates the heavens with glory (85. 45). Her teeth are red like pomegranate flowers (91. 39). She is the colour of gold, the glory from which she springs fills all the regions with flame. She is the great and beneficent goddess, putting darkness to flight, under the form of a malevolent demon, for the good of the deities, and for the benefit of the world. Perhaps, however, we may look on the legend from a spiritual point of view, and regard it as an allegory personi- fying the good and evil principles; setting forth in a parable the conflict that is always going on between light and dark- ness, between good and evil. Editions and MSS. known to be in existence of Devi Mah&tmya. 1. Edited in Germany by L. Poley, Berlin. 1831, Lat. Trans. 2. Edited in Calcutta by Gaurisakara TarkavSglsa, 1858, 4to. 3. Edited in Calcutta by a native, with an Eng. Tr., 1823, and i. Re-edited by Janardan Ramchandrage, Bombay, 1868. 5. Translation in Greek published at Athens by Demetrius Galanos in 1853. 6. Text with Hindi Version, pub. at Meerut, 1881. 7. Text with Bengali Comm. ed. Gopalachandra Chakravarti at Calcutta, 1878. 8. Text edited by Professor K. H. Banerjea in the M&rkandeya Purana, Calcutta, 1862. There are 10 or 12 texts in Devanagari, Telugu, and Grantha characters in the British Museum. MS. in Dr. Wright's Collection at Cambridge. Downloaded from https://www.cambridge.org/core. INSEAD, on 24 Jul 2018 at 10:26:45, subject to the Cambridge Core terms of use, available at https://www.cambridge.org/core/terms. https://doi.org/10.1017/S0035869X00019110 224 THE MARKANDEYA PUR ANA. MARKANDEYA PURANA. BOOK 81. Devi mahatmyarambhah.1 OM. Salutation to Chandika. Jfarkandeya said: 1. Savarnih, the son of Surya, was called the 8th Manu. Listen to me, and I will relate his history to you fully. 2. Savarnih, the son of the Sun, pre-eminent in virtue,2 be- came lord of the Manvantaras through the mighty power of Mahamaya. 3. Long ago, in the days of Svarochisha, there was a king by name Suratha, sprung from the family of Chaitra, ruling the whole earth. 4. While he was ruling his subjects with justice, as though they were his own sons, princes, who never laid their weapons aside, became hostile to him. 5. And they fought in battle with him; and though his sceptre was very powerful, he was overcome by those (princes), whose arms were never laid aside. 6. Then ruling only his own land, he entered into his city: and he, pre-eminent in virtue, was attacked by his enemies, who were very strong. 7. Since he was weak, his treasure and his power were taken away from him by his ministers, who were at that time hostile and opposed to him in his own city. 8. Then, being deprived of his sovereignty, the king, under pretence of hunting, mounted his horse, and set out alone into the forest. 9. There he saw the hermitage of a very wise and illus- trious Brahman, filled with tame animals, and glorified by the presence of the Saint himself. 1 Called also Saptas'ati, because it consists of 700 slokas, or Chandipatha, the recitation of Chanda's acts. 2 Or possessor of great shares (MahSbhaga). 20 shares of the produce of the Earth were to be dedicated to god and priests; 6 to the king; 4 enjoyed by the cultivator (Translation of M. D. by Kamassvami). Cf. Marcandeya Pur., Book viii. si. 105. Downloaded from https://www.cambridge.org/core. INSEAD, on 24 Jul 2018 at 10:26:45, subject to the Cambridge Core terms of use, available at https://www.cambridge.org/core/terms. https://doi.org/10.1017/S0035869X00019110 THE MAKKAKDEYA PUKANA. 225 10. And he remained for some time in that place, hospitably entertained, wandering about in different parts of the hermitage of the excellent Saint. 11. He then thought within himself, his mind being allured by love: " I have lost that city, ruled from ancient time by my forefathers: whether it be well ruled or not by my evil ministers 12. I know not. What delights will not my chief minister Surahasta. gain, together with Damada, now that he has gone over to the side of the enemy.
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