महिष

यन्त्रोपारोपितकोशांशः

कल्पद्रुमः

पृष्ठभागोऽयं यन्त्रेण केनचित् काले काले मार्जयित्वा यथास्रोतः परिवर्तयिष्यते। तेन मा भूदत्र शोधनसम्भ्रमः। सज्जनैः मूलमेव शोध्यताम्।

महिषः, पुं, (मंहति पूजयति देवाननेनेति । महि + “अधिमह्योष्टिषच् । “उणा० । १ । ४६ । इति टिषच् ।) स्वनामख्यातपशुविशेषः । तत्- पर्य्यायः । लुलापः २ वाहद्विषन् ३ कासरः ४ सैरिभः ५ । इत्यमरः । २ । ५ । ४ । यम- वाहनः ६ विषज्वरन् ७ वंशभीरुः ८ रज- स्वलः ९ । इति शब्दरत्नावली ॥ आनूपः १० रक्ताक्षः ११ अश्वारिः १२ । इति जटाधरः ॥ क्रोधी १३ कलुषः १४ मत्तः १५ विषाणी १६ गवली १७ बली १८ । तस्य परीक्षा यथा, -- “विपक्षे हयसन्त्रासं कुरुते येन हेतुना । भारं वहति वा दूरं महिषोऽस्मान्निरूप्यते ॥ ब्रह्मक्षत्त्रियविट्शूद्रान्त्यजभेदेन पञ्चधा ॥” तद्यथा । ‘भृशं कृष्णाः पवित्राश्च बृहद्वृषणधोणकाः । बह्वाशिनो मारकाश्च महिषा ब्रह्मजातयः ॥ १ ॥ केकराः कामलाः स्थूला भृशं क्रुद्धाश्च मारकाः । बह्वाशिनो बहुबला महिषाः क्षत्त्रजातयः ॥ २ ॥ श्लथाङ्गाः क्षीणशृङ्गाश्च सुक्रुद्धा भारवाहिनः । अमारका बहुबला महिषा वैश्यजातयः ॥ ३ ॥ क्षीणाः क्षीणबलाः क्षीणशृङ्गघोणारुषश्चे ये । अल्पाशिनो भारसहा महिषाः शूद्रजातयः ॥ ४ ॥ सर्व्वदा जलमिच्छन्ति येऽल्पसत्त्वा महौजसः । भारसहाः कुशृङ्गाश्च तेऽन्त्यजा महिषा मताः ॥ ५ ॥ एषां दोषा गुणा वापि वृषवल्लक्षयेद्बुधः । पोषणञ्चापि संस्थानं वृषतुल्यं तथा मतम् ॥” इति युक्तिकल्पतरुः ॥ वनमहिषमांसगुणाः । दोषकारित्वम् । लघु- त्वम् । दीपनत्वम् । बलदायित्वञ्च ॥ ग्रामीण- महिषमांसगुणाः । स्निग्धत्वम् । मलिन- करत्वम् । पित्तहरत्वञ्च । इति राजनिर्घण्टः ॥ तर्पणत्वम् । स्निग्धत्वम् । उष्णत्वम् । मधु- रत्वम् । गुरुत्वम् । निद्रापुंस्त्वस्तन्यवर्द्धनत्वम् । मांसदार्ठ्यकृत्त्वञ्च । इति राजवल्लभः ॥ अपि च । “महिषो घोटकारिः स्यात् कासरश्च रजस्वलः । पीनस्कन्धः कृष्णकायो लुलापो यमवाहनः ॥ महिषस्यामिषं स्वादु स्निग्धोष्णं वातनाशनम् । निद्राशुक्रबलस्तन्यतनुदीर्घकरं गुरु ॥ वृष्यञ्च सृष्टविण्मूत्रं वातपित्तास्रनाशनम् ।” इति भावप्रकाशः ॥ श्मश्रुधारिम्लेच्छजातिविशेषः ॥ स च पुरा क्षत्त्रिय आसीत् सगरराजेनास्य वेदयागादावनधिकारो वेशान्यत्वं धर्म्मनाशश्च कृतः । यथा, हरिवंशे । “सगरस्तां प्रतिज्ञाञ्च गुरोर्व्वाक्यं निशम्य च । धर्म्मं जघान तेषां वै वेशान्यत्वं चकार ह ॥ अर्द्धं शकानां शिरसो मुण्डयित्वा व्यसर्ज्जयत् । जवनानां शिरः सर्व्वं काम्बोजानां तथैव च ॥ पारदा मुक्तकेशाश्च पह्रवाः श्मश्रुधारिणः । निःस्वाध्यायवषट्काराः कृतास्तेन महात्मना ॥ शका जवनकाम्बोजाः पारदाः पह्रवास्तथा । कोलिसर्पाः समहिषा दार्व्वाश्चोलाः सकेरलाः । वशिष्ठवचनाद्राजन् ! सगरेण महात्मना ॥” इति प्रायश्चित्ततत्त्वम् ॥ * ॥ अर्हद्ध्वजविशेषः । इति हेमचन्द्रः । ४ । ३४७ ॥ महिषामुरः । यथा, मार्कण्डेये । ८२ । १-२ । “महिषेऽसुराणामधिपे देवानाञ्च पुरन्दरे । तत्रासुरैर्म्महारीर्य्यैर्देवसैन्यं पराजितम् ॥ जित्वा च सकलान् देवानिन्द्रोऽभून्महिषासुरः ॥” (देवगणभेदः । यथा, निरुक्ते । ७ । २६ । “अपा- मुपस्थे महिषा अगृभणत् विशो राजानमुपतस्थु- रृग्मियम् ।” महिषाः माध्यमिका देवगणाः । अथवा महिषाः त एव “भहान्तः ।” इति तट्टीकायाम् दुर्गाचार्य्यः ॥ कुशद्वीपस्थपर्व्वत- विशेषः । यथा, मात्स्ये । १२१ । ५९ । “षष्ठस्तु पर्व्वतस्तत्र महिषो मेघसन्निभः ॥” अग्निविशेषः । यथा, तत्रैव । १२१ । ६० । “तस्मिन् सोऽग्निर्निवसति महिषो नाम योऽप्- सुजः ।” कुशद्बीपस्य वर्षविशेषः । यथा, तत्रैव । १२१ । ६८ । “महिषं महिषस्यापि पुनश्चापि प्रभाकरम् ॥” कृताभिषेकः भूपालः । ‘कृताभिषेके भूपाले लुलापे महिषः स्मृतः ॥’ इत्यमरटीकायां रुद्रः ॥ देशभेदः । यथा, बृहत्- संहितायाम् । ९ । १० । “भरणीपूर्ब्बं मण्डलमृक्षचतुष्कं मुभिक्षकर- माद्यम् । वङ्गाङ्गमहिषवाह्लिककलिङ्गदेशेषु भयजन- नम् ॥” अनुह्लादस्य पुत्रभेदः । यथा भागवते । ६ । १८ । १६ । “अनुह्लादस्य सूर्य्यायां वास्कलो महिषस्तथा ॥” साध्यापुत्त्रः । यथा, हरिवंशे । १९६ । ४५ । “महिषञ्च तनूजञ्च विज्ञातमनसावपि ॥”)

अमरकोशः

पृष्ठभागोऽयं यन्त्रेण केनचित् काले काले मार्जयित्वा यथास्रोतः परिवर्तयिष्यते। तेन मा भूदत्र शोधनसम्भ्रमः। सज्जनैः मूलमेव शोध्यताम्।

महिष पुं।

महिषः

समानार्थक:लुलाय,महिष,वाहद्विषत्,कासर,सैरिभ

2।5।4।2।2

ऋक्षाच्छभल्लभल्लूका गण्डके खड्गखड्गिनौ। लुलायो महिषो वाहद्विषत्कासरसैरिभाः॥

अवयव : महिषशृङ्गम्

पदार्थ-विभागः : , द्रव्यम्, पृथ्वी, चलसजीवः, मनुष्येतरः, जन्तुः, स्तनपायी

वाचस्पत्यम्

पृष्ठभागोऽयं यन्त्रेण केनचित् काले काले मार्जयित्वा यथास्रोतः परिवर्तयिष्यते। तेन मा भूदत्र शोधनसम्भ्रमः। सज्जनैः मूलमेव शोध्यताम्।

महिष¦ पुंस्त्री॰ मह--टिषच्।

१ स्वनामख्याते पशुभेदे,[Page4745-b+ 38] स्त्रियां ङीष्।

२ महिषासुरे च।

३ कृताभिषेकायां राज्ञस्त्रियां

४ सैरिन्ध्र्याम्

५ ओषधिभेदे च स्त्री मेदि॰ ङीष्।

६ व्यभिचारिण्यां स्त्रियां माहिषिकशब्दे दृश्यम्।

शब्दसागरः

पृष्ठभागोऽयं यन्त्रेण केनचित् काले काले मार्जयित्वा यथास्रोतः परिवर्तयिष्यते। तेन मा भूदत्र शोधनसम्भ्रमः। सज्जनैः मूलमेव शोध्यताम्।

महिष¦ m. (-षः)
1. A buffalo.
2. The emblem of one of the Jaina saints.
3. The emblem and vehicle of YAMA.
4. The name of an Asura or demon slain by DURGA
4. f. (-षी)
1. A female buffalo.
2. The [Page560-b+ 60] wife of a king, but especially the one who has been consecrated or crowned, a queen.
3. A drug. E. मह् to worship or be worshipped, Una4di aff. टिषच्, fem. aff. ङीष् |

Apte

पृष्ठभागोऽयं यन्त्रेण केनचित् काले काले मार्जयित्वा यथास्रोतः परिवर्तयिष्यते। तेन मा भूदत्र शोधनसम्भ्रमः। सज्जनैः मूलमेव शोध्यताम्।

महिषः [mahiṣḥ], [मह्-टिषच् Uṇ.1 45]

A buffalo (considered as the vehicle of Yama); गाहन्तां महिषा निपानसलिलं शृङ्गैर्मुहुस्ताडितम् Ś.2.6.

N. of a demon killed by Durgā. -Comp. -अक्षः, -अक्षकः a kind of bdellium.-अर्दनः an epithet of Kārtikeya. -असुरः the demon Mahiṣa. ˚घातिनी, ˚मथनी, ˚मर्दनी, ˚सूदनी epithets of Durgā.-घ्नी an epithet of Durgā. -ध्वजः an epithet of Yama; N. of a Jain monk. -पालः, -पालकः a buffalo-keeper.-मर्दिनी N. of Durgā -वहनः, -वाहनः epithets of Yama; कृतान्तः किं साक्षान्महिषवहनो$साविति पुनः K. P.1.

Monier-Williams

पृष्ठभागोऽयं यन्त्रेण केनचित् काले काले मार्जयित्वा यथास्रोतः परिवर्तयिष्यते। तेन मा भूदत्र शोधनसम्भ्रमः। सज्जनैः मूलमेव शोध्यताम्।

महिष mf( महिषी)n. great , powerful Naigh. iii , 3

महिष m. (with सुपर)the sun AV.

महिष m. (with or scil. मृग, once with मृगाणाम्)a buffalo RV. etc. etc. (considered as the emblem of यमand of a जैनsaint)

महिष m. a great priest Mahi1dh.

महिष m. the son of a क्षत्रियand a तीवरीL.

महिष m. N. of an असुर(slain by दुर्गाor स्कन्द) MBh. Pur.

महिष m. of a साध्यHariv.

महिष m. of a sage (author of a Comm. on the Pra1t. of the यजुर्-वेद) Cat.

महिष m. of a mountain in शाल्मलद्वीपVP.

महिष m. pl. N. of a people Hariv.

महिष etc. See. p. 803 , col. 1.

Purana index

पृष्ठभागोऽयं यन्त्रेण केनचित् काले काले मार्जयित्वा यथास्रोतः परिवर्तयिष्यते। तेन मा भूदत्र शोधनसम्भ्रमः। सज्जनैः मूलमेव शोध्यताम्।

(I)--a son of अनुह्राद and सूर्म्या: fought with विभावसु in the देवासुर war. भा. VI. १८. १६; VIII. १०. ३२.

(II)--the son of आयु and father of Sahasa. Br. II. १२. ४०.

(III)--a Mt. of कुशद्वीप (शाल्मलिद्वीपम् ब्र्।, वा।, and वि। प्।); here lives a fire called महिष, and born of waters. Br. II. १९. ४०-41. M. १२२. ५९-60; वा. ४९. ३७. Vi. II. 4. २७.

(IV)--the name of a water-born fire in the महिष hill of the शाल्मलिद्वीप. Br. II. १९. ४१; वा. ४९. ३७.

(V)--an Asura residing in रसातलम्; फलकम्:F1:  Br. II. २०. ३९.फलकम्:/F was pre- sent at तारक's coronation; a commander of तारक's force and had a chariot drawn by camels; फलकम्:F2:  M. १४७. २८; १४८. ४२, ५०.फलकम्:/F threw सावित्रम् अस्त्रम् against Kubera; defeated both नृऋति and वरुण and releas- ed Kujambha from the noose; सोमास्त्रम् and वायव्यास्त्रम् throwing out snow and wind, were sent to disable the Asuras, [page२-669+ ३३] when कालनेमि created a glowing fire by माया and removed the snow and wind etc; फलकम्:F3:  Ib. १५०. ११३, १३५; १५१. १३.फलकम्:/F found Mathana vanquished by जनार्दन and sent his शूल against जनार्दन and शक्ति against गरुड when जनार्दन repelled him and said: “You are to be killed by a woman; get away; फलकम्:F4:  Ib. १५२. १७-24.फलकम्:/F killed by दुर्गा. फलकम्:F5:  Br. IV. २९. ७५ and ८८.फलकम्:/F

(VI)--a son of Maya. Br. III. 6. २९; वा. ६८. २८.

(VII)--the kingdom of, to be ruled over by Guha. Br. III. ७४. १९८.

(VIII)--born of सुरभी; Buffalo as the riding animal of Yama; as also of वाराही; फलकम्:F1:  M. 6. ४४; २६१. १३, ३०.फलकम्:/F its flesh for श्राद्ध. फलकम्:F2:  Ib. १७. ३३.फलकम्:/F

(IX)--an Asura of श्रीतलम्. वा. ५०. ३८.

Purana Encyclopedia

पृष्ठभागोऽयं यन्त्रेण केनचित् काले काले मार्जयित्वा यथास्रोतः परिवर्तयिष्यते। तेन मा भूदत्र शोधनसम्भ्रमः। सज्जनैः मूलमेव शोध्यताम्।

MAHIṢA : An Asura.

1). Birth. Long ago there was a famous Asura King named Danu. Two sons named Rambha and Karam- bha were born to him. Having no issue, they decided to worship Mālavaṭa yakṣa, praying to be blessed with children. They started tapas, Karambha, in the middle of water and Rambha in the middle of Pañcāgni. Indra was alarmed at their tapas. He took the form of a crocodile and went into the water in which Karambha was standing and caught hold of his feet, pulling him down. Karambha was drowned. The mighty Rambha who was enraged at the death of his brother, decided to cut off his own head and offer it as sacrifice in the fire. He drew his sword and was about to cut off his head, when Agni, the god of fire, appeared before him and stopped him saying:--“Do not kill yourself. Killing another person itself is a sin. Suicide is a more serious sin. Ask for any boon you wish to have; I shall grant it. Do not put an end to your life.”

Then Rambha replied:-- “If you are prepared to grant me a boon, let me have a son who is more brilliant than yourself and who will be the conqueror of all the three worlds. He should not be defeated by Devas or Asuras, and he should be as mighty as the wind, handsome and an expert archer.” Agni replied:- “You will have such a son by the woman who wins your heart”.

When god Agni had left after saying this, Rambha went to visit Mālayakṣa, who was attended to by Yakṣas. There, they had a treasure known as Padma and numerous animals like elephants, horses, buffaloes, cows and sheep. Among them was a three-year-old she- buffalo of exceptional charm and Rambha fell in love with her. She was also irresistibly attracted by him. As fate would have it, a sexual union took place between them.

The she-buffalo became pregnant and Rambha took her with him to his own house in Pātāla. There, the other Dānavas, his kinsmen who came to know of his connection with the she-buffalo, expelled him from their midst as one who had committed a forbidden act. So he returned to Mālavaṭayakṣa. The pretty she- buffalo accompanied her husband to the holy Yakṣa- maṇḍala.

While they were living there, she gave birth to an attractive buffalo-calf. After that a he-buffalo came across her. But she remained loyal to her Dānava husband who drew his sword and rushed towards the he-buffalo. The terrible beast with his mighty horns attacked Rambha who fell dead on the ground. The widowed Mahiṣī (she-buffalo) sought the protec- tion of the Yakṣas. They saved her from the Mahiṣa (He-buffalo). The disappointed and love-stricken Mahiṣa drowned himself in a holy lake and was reborn as a mighty and heroic Asura named Namara. The Mahiṣī spent some time under the protection of the Yakṣas. When they cremated Rambha's body, she jumped into the funeral pyre and burnt herself to death. At once from the middle of the fire there arose a monstrous being. That terrible monster, armed with a sword drove away the Yakṣas and killed all the Mahiṣas. Mahiṣa who was the son of Rambha alone was spared. He was the Asura named Raktabīja. He defeated all gods like Indra, Rudra, Sūrya, Vāyu and others.

Mahiṣāsura became the King of the Asuras. The alarmed Devas (gods) abandoned their posts of honour. All the worlds were plunged in darkness. (Vāmana Purāṇa, Chapter 17).

2) Mahiṣāsura's Reign. Mahiṣāsura who was intoxi- cated with pride on account of the boon he had received, became the undisputed and sole emperor of the three worlds. He formed a strong council of Ministers. Cikṣura who was puffed with pride and an expert in military Science, was installed as War- Minister and Tāmra, the gifted economist as Finance Minister. The Prime Minister was Asilomā. Biḍāla was Foreign Minister. Udarka became Military Commander. Bāṣkala, Trinetra and Kālabandhaka were assigned the posts of Members of the Executive Council. Śukrācārya was the Education Minister. Mahiṣa strengthened his army. The State Treasury overflowed with wealth. Kings of the neighbouring states paid tribute and bowed their heads to him. The Brāhmaṇas offered the share of yajña to Mahiṣāsura and prostrated before him. (Devī Bhāgavata, 5th Skandha).

3) Outbreak of War. After strengthening his position as Emperor of the world, Mahiṣa contemplated the conquest of Heaven. He sent a messenger to Indra. The messenger ordered Indra to surrender to Mahiṣā- sura. Indra answered with utter contempt to the messenger and his master Mahiṣa. The messenger returned and reported the matter to Mahiṣāsura who began to tremble with anger.

Although Indra sent away the messenger with scorn, he had no peace of mind. He called together the Devas and discussed what was to be done. They decid- ed to declare war on Mahiṣāsura. Brahmā and Indra, accompanied by the other Devas set out to Kailāsa. From there, taking Paramaśiva with them, they proceeded to Vaikuṇṭha. On arrival there, they offered prayers to Mahāviṣṇu who appeared before them. They submitted to him their grievances and sufferings under the rule of Mahiṣāsura. After deep deliberations, Mahāviṣṇu supported the proposal for war. Thus the war between Devas and Asuras started.

4) Devāsura Yuddha. It was a dreadful war. Mahiṣa himself appeared on the scene of battle. He struck at Indra with his mighty club. Before he received the blow, Indra broke the club with his Thunderbolt. The Asura named Andhaka encountered Mahāviṣṇu. The five arrows of that Asura were broken to pieces by Mahāviṣṇu in the sky itself. Then they started a terrible fight with various weapons such as sword, spear, axe, arrow, discus etc. It lasted for about 50 days without a break. Bāṣkala fought against Indra, Mahiṣa against Rudra, Trinetra against Yamadharma, Mahāhanu against Śrīda, and Asilomā against Pracetas. In the course of the battle, Andhaka, struck a blow at Garuḍa with his cudgel. Garuḍa, the vehicle of Viṣṇu was stunned by the blow, but Viṣṇu restored his energy by stroking him gently with his right hand. After that he took up his bow Śārṅga and tried to kill Andhaka with a shower of arrows. But the Daitya warrior countered all of them with 50 arrows which he shot at Viṣṇu. Viṣṇu smashed all of them and sent his destructive weapon “Sudarśana Cakra” against Andhaka. Without the slightest fear, Andhaka stopped it with his own Cakra weapon and kept Viṣṇu's weapon at bay and shouted in triumph. Finding that Viṣṇu's weapon had failed and hearing the scornful shout of Andhaka, the Devas were filled with panic. At this critical moment, Viṣṇu took up his club “Kaumodakī” and rushed into the midst of the Asuras and struck Andhaka with it. Under the blow, the Asura hero reeled and fell down unconscious. At his fall, Mahiṣa himself rushed forward to Viṣṇu with a terrible roar. Then there ensued a bitter fight between Viṣṇu and Mahiṣa. Each began a shower of arrows on the other. But not a single arrow injured either. In the thick of the battle Viṣṇu struck a blow on Mahiṣa's head and he dropped down unconscious. But ere long the Dānava rose up and taking up his iron pestle aimed a mighty blow at Viṣṇu's head and brought it down with deadly effect Under the blow, even Viṣṇu fell unconscious on Garuḍa's back. Viṣṇu's condition made Garuḍa withdraw from the scene of battle temporarily, with Viṣṇu on his back. Indra and the other gods began to cry aloud. Śiva, who saw this desperate plight of the Devas, at once came to the battlefield, carrying his trident, ready to fight against Mahiṣa. When he tried to pierce the Asura's chest with his trident, the latter thwarted the blow with his own lance and aimed it at Śiva's breast. Although it actually hit him, Śiva disregarded it and gave another thrust to Mahiṣa with his trident. By this time Mahā- viṣṇu had recovered from his swoon. At once he return- ed to the field of battle and joined Śiva in his attack on Mahiṣa. When Mahiṣa saw that both Śiva and Viṣṇu were launching a combined attack against him, in his wild fury he assumed his own buffalo form and lifting up his tail and shaking his head rushed towards his mighty adversaries. With his terrible horns he lifted up mountain peaks and hurled them at the enemy. But the Deva leaders stopped them with their shower of arrows. Viṣṇu sent his Cakra against him and it made the Asura chief drop down senseless. But he soon recovered and rushed forward to renew his attack with a terrible roar. Viṣṇu then sounded his divine conch “Pāñcajanya” and drowned the sound of his roar. Just as the roaring of the asura frightened the Devas, the sound of Pāñcajanya struck terror in the minds of the Asuras.

5) Mahiṣa's Death. The Asuras were terrified at the sound of Pāñcajanya. In order to encourage them, Mahiṣa assumed the form of a lion and rushed into the midst of the army of Devas roaring. Even the Trimūrtis were alarmed for a short while when they saw the fierce beast advancing through their battle- array killing and mauling hundreds of the Devas on either side. Mahāviṣṇu at once sent his weapon Cakra against the lion. The lion was reduced to ashes by it, but Mahiṣa rose up again in the form of a buffalo and rushed forward. He gave a severe cut on Mahāviṣṇu's chest with his long and powerful horn. Mahāviṣṇu started fleeing to Vaikuṇṭha. At the sight of this, Śiva concluded that Mahiṣa was proof against killing and so he also fled to Kailāsa riding on his bull. When Viṣṇu and Śiva took to their heels, Brahmā also flew to Satyaloka, riding on this swan. Although the leaders left the field, the rest of the Devas under the leadership of Indra, encountered Mahiṣa again. Indra drew his Vajra. The Aṣṭadikpālakas assisted him. The battle raged fiercely again. The Devas began to flee for life. Taking this opportunity, Mahiṣāsura forced his way into Heaven. He planted his Daitya flag highly. He drove out all the remaining Devas. In this way the Asuras took possession of Devaloka. The Devas took shelter on the tops of mountains.

Several centuries passed. The Devas assembled and prayed to Brahmā. He took them again to Vaikuṇṭha. Śiva also arrived there. The Devas submitted their grievances to Viṣṇu. They prayed to him to devise some method by which Mahiṣa could be killed. Brahmā had given him a boon that no Man was capable of killing him.

Mahāviṣṇu said to them:--“By Virtue of the boon, Mahiṣa could be killed only by a woman. If we can create a woman who is part of the Devas with their power and glory, we could kill him with her help. So let us try to create such a mighty woman, concentrating all our powers on her. After her creation, we must give her all our weapons.”

As soon as Mahāviṣṇu spoke these words, a figure with dazzling effulgence issued forth from Brahmā's face. Both Viṣṇu and Śiva were amazed at the sight of this figure radiating beams of light which were partly cool and partly warm. Similar figures, embodying the peculiar powers and qualities of Viṣṇu, Śiva, Indra, Kubera, Varuṇa and all other gods, emanated from them. In a moment all these figures merged into a single figure and transformed themselves into a single woman with celestial beauty and having eighteen arms. This woman of exquisite beauty combining all the powers and glories of all the Devas was Devī herself. The devas supplied her with jewels and ornaments and gorgeous clothes. Decked in all glory and with fasci- nating beauty, riding on a lion. she took her stand at the entrance of Devaloka and challenged Mahiṣa. At the very first sight of Devī, Mahiṣa fell in love with her. She declared she would become the wife of the person who could defeat her in battle.

So Mahiṣa made up his mind to defeat her in a fight. It was a terrible battle. All the Ministers of Mahiṣa, like Bāṣkala, Durmukha, Tāmra, Cikṣura, Asilomā and Biḍāla were slain. At last Mahiṣa himself appeared on the scene to fight with Devī. Mahiṣa started with a shower of arrows and Devī countered them all with her own arrows. In the end she attacked him with Viṣṇu Cakra. The Cakra cut off his throat and he dropped down dead. The devas raised a thunderous shout of joy and triumph. (Devī Bhāgavata, 5th Skandha).


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*1st word in right half of page 465 (+offset) in original book.

Vedic Index of Names and Subjects

पृष्ठभागोऽयं यन्त्रेण केनचित् काले काले मार्जयित्वा यथास्रोतः परिवर्तयिष्यते। तेन मा भूदत्र शोधनसम्भ्रमः। सज्जनैः मूलमेव शोध्यताम्।

Mahiṣa, the ‘strong,’ with or without Mṛga, ‘wild beast,’ denotes the ‘buffalo’ in the Rigveda and the later texts. The feminine, Mahiṣī, is found in the later Saṃhitās.