Bhagavatī Vaiṣṇavī who annihilated Mahiṣāsura, the son of Māhiṣmatī, is none other than Bhagavatī Umā. She manifested as Trikalā through the unified gaze of the Trinity and then divided herself into Brāhmī Kalā, Vaiṣṇavī Kalā and Raudrī Kalā. Taking 20-armed form, Bhagavatī Vaiṣṇavī killed Mahiṣāsura on the Mandāra Parvata. This post provides the complete story of Mahiṣāsura Mardana by Bhagavatī Vaiṣṇavī, refutes certain claims, and includes references that make it clear she is none other than Bhagavatī Girijā, the beloved of Bhagavān Śambhu.
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🍁 Mahiṣāsuropakhyāna
Once, Princess Māhiṣmatī, while playing with her friends, wandered into the penance grove of Ṛṣi Asvara. Seeing the beautiful hermitage, she decided to frighten the Ṛṣi out of his grove and claim it for herself. To accomplish this, she assumed the form of a buffalo.
When Māhiṣmatī tried to frighten him, Ṛṣi Asvara, using his inner vision, realized that the buffalo was actually the princess in disguise. Angered by her misconduct, he cursed her, saying, यस्माद् भीषयसे मां त्वं महिषीरूपधारिणी । अतो भव महिष्येव पापकर्मे शतं समाः ॥ ९५.१४ ॥ ~ ❝Since you are trying to frighten me by assuming the form of a buffalo, you shall remain a buffalo for a hundred years as punishment.❞ However, when she begged for forgiveness, he added, अनेनैव स्वरूपेण पुत्रमेकं प्रसूय वै । शापान्तो भविता भद्रे मद्वाक्यं न मृषा भवेत् ॥ ९५.१७ ॥ ~ ❝The curse will end when you give birth to a son in this form. My words will never fail.❞
Later, Māhiṣmatī arrived at the place where Ṛṣi Sindhudvīpa was performing penance. At that time, a Rakṣasa girl named Indumatī appeared, causing the Ṛṣi to have an involuntary emission which mixed with water. Māhiṣmatī drank the water containing the Ṛṣi's emission. As a result, she conceived and in due time gave birth to a son named Mahiṣa.
🍁 TrikalāDevyutpati
When Andhakāsura began wreaking havoc across the world, Śrī Brahmā Deva deeply concerned about the chaos and went to Kailāsa to seek the help of Bhagavān Rudra. At that moment, they also remembered Śrīman Viṣṇu, who soon arrived. At that moment, from the combined gaze of Śrī Viriñci, Śrīman Nārāyaṇa, and Bhagavān Rudra, a goddess emerged. ❝ततस्तेषां त्रिधा दृष्टिर्भूत्वैका समजायत । तस्यां दृष्ट्यां समुत्पन्ना कुमारी दिव्यरूपिणी॥❞
Varāha Mahāpurāṇa describe Trikalā Devī as
नीलोत्पलदलश्यामा नीलकुञ्चितमूर्द्धजा । सुनासा सुललाटान्ता सुवक्त्रा सुप्रतिष्ठिता ॥ २१ ॥ त्वष्ट्रा यदग्निजिह्वं तु लक्षणं परिभाषितम् । तत्सर्वमेकतः संस्थं कन्यायां संप्रदृश्यते ॥ २२ ॥
21-22. She had the complexion of a blue lotus and dark, curly hair. She had a shapely nose, a beautiful forehead, and an exquisite face. She was well-formed in every aspect. All the qualities of the Agni-Jihva, as described by Tvaṣṭa, were present in that maiden.
~ Varāha Mahāpurāṇa, Chapter 90
Brahmā, Viṣṇu and Maheśvara named her Trikalā Devī, नाम्नाऽसि त्रिकला देवी, पाहि विश्वं च सर्वदा ॥ ९०.२५ ॥ ~ ❝O goddess, we name you Trikalā; protect this universe always❞. They also requested her to assume three forms according to her three different complexions. In response, she divided herself into three forms.
🌺 Bhagavatī Brāhmī
या सा ब्राह्मी शुभा मूर्त्तिस्तया सृजति वै प्रजाः ।
सौम्यरूपेण सुश्रोणी ब्रह्मसृष्ट्या विधानतः ॥ २९ ॥29. The auspicious and gentle form named Brāhmī was appeared, who creates living beings through the divine process of creation by Brahma.
To attain omniscience, Bhagavatī Brāhmī went to श्वेतपर्वत to perform penance.
🌺 Bhagavatī Vaiṣṇavi
या सा रक्तेन वर्णेन सुरूपा तनुमध्यमा ।
शङ्खचक्रधरा देवी वैष्णवी सा कला स्मृता ।
सा पाति सकलं विश्वं विष्णुमायेति कीर्त्त्यते ॥ ३० ॥30. She who had a slender waist, a beautiful form, and a red complexion, a conch and discus adorned her hands, she was called Vaiṣṇavī. She is said to be a Kalā of Śrī Viṣṇu and sustains the entire universe, also known as Viṣṇu Māya.
Bhagavatī Vaiṣṇavī went to मन्दराद्रि to undertake extremely rigorous penance.
🌺 Bhagavatī Raudrī
या सा कृष्णेन वर्णेन रौद्री मूर्त्तिस्त्रिशूलिनी ।
दंष्ट्राकरालिनी देवी सा संहरति वै जगत् ॥ ३१ ॥31. The one who possessed a dark complexion, held a trident in her hand, and had large, fearsome teeth, is Raudrī the one who performs the task of destroying the universe.
Bhagavatī Raudrī went to नीलपर्वत with the intent of performing penance.
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🍁 Vaiṣṇavī Māhātmya
Bhagavatī Vaiṣṇavī journeyed to Mandāra Parvata to carry out her penance and chose to follow the Kaumāra Vrata ~ ❝राजसी परमा शक्तिः कौमारव्रतधारिणी❞. After many days of meditation, a disturbance arose in her mind from which several maidens came into being. Observing them, the goddess then manifested a grand city with numerous mansions, golden balconies, crystal staircases, water fountains, jeweled windows and gardens.
Surrounded by these maidens, she continued her Kaumāra Vrata. During her penance, Devaṛṣī Nārada appeared before her. He was graciously welcomed by the Kumārīs and as he gazed at Bhagavatī Vaiṣṇavī, he uttered,
अहो रूपमहो कान्तिरहो धैर्यमहो वयः । अहो निष्कामता देव्या इति खेदमुपाययौ ॥ २३ ॥ देवगन्धर्वसिद्धानां यक्षकिन्नररक्षसाम् । न रूपमीदृशं क्वापि स्त्रीष्वन्यासु प्रदृश्यते ॥ २४ ॥
23-24. How wonderful is her form, how wonderful is her lustre, how wonderful her courage, how wonderful her selflessness in that she is undergoing all this strain. In no other woman can this beauty be seen, be she belong to Devas, Gandharvas, Siddhas, Yakṣas, Kinnaras or Rakṣasas.
~ Varāha Mahāpurāṇa, Chapter 92
🍁 MahiṣāsuraVadha
After offering his respects, Devarṣi Nārada traveled to the city of Mahiṣā where he praised the glory of Bhagavatī Vaiṣṇavī. Enchanted by her beauty and desiring to marry her, Mahiṣāsura and his ministers waged war against the Indrādi Devatās and sent Vidyutprabha as a messenger to Bhagavatī Vaiṣṇavī. In the battle, they triumphed over Indra, Vasus, Rudras and Ādityas.
Meanwhile Vidyutprabha approached Bhagavatī Vaiṣṇavī and requested her to offer herself to Mahiṣāsura. However Devī Jayā, speaking on behalf of Bhagavatī Vaiṣṇavī, rejected the proposal and commanded Vidyutprabha to leave. Soon after Nārada arrived and requested Bhagavatī Vaiṣṇavī to destroy Mahiṣāsura. Bhagavatī Vaiṣṇavī instructed her divine attendants to prepare for battle and a great war erupted between the forces of Mahiṣāsura and Bhagavatī Vaiṣṇavī.
As commanded by Bhagavatī, all the Goddesses took on ferocious forms, wielding swords, shields, and bows, and stood ready to destroy the Asuras ~ ❝ततः कन्या महाभागाः सर्वास्ता देविशासनात् । बभूवुर्घोररूपिण्यः खङ्गचर्मधनुर्धराः ॥ ९५.३६ ॥❞ The army of Mahiṣāsura was effortlessly vanquished by the Goddesses. Mahiṣāsura then rushed towards Bhagavatī Vaiṣṇavī, and as he advanced, she assumed a form with 20 arms.
सा च दृष्ट्वा तमायान्तं विंशद्धस्ता बभूव ह ॥ ४६॥ धनुः खङ्गं तथा शक्तिं शरान् शूलं गदां तथा । परशुं डमरुं चैव तथा घण्टां विशालिनीम् ॥ ४७ ॥शतघ्नीं मुद्गरं घोरं भुशुण्डीं कुन्तमेव च । मुसलं च तथा चक्रं भिन्दिपालं तथैव च ॥ ४८॥ दण्डं पाशं ध्वजं चैव पद्मं चेति च विंशतिः । भूत्वा विंशभुजा देवी सिंहमास्थाय दंशिता ॥ ४९॥
46–49. Seeing him approach, Bhagavatī Vaiṣṇavī manifested her twenty arms, and in each of her hands, she held weapons in the following order: Bow (Dhanu), Sword (Khaṅga), Spear (Śakti), Arrows (Śarā), Trident (Śūla), Mace (Gadā), Axe (Paraśu), Drum (Ḍamaru), Large Bell (Ghaṇṭā), Missile-like Weapon (Śataghnī), Hammer (Mudgara), Dreadful Fire Arms Weapon (Bhuśuṇḍī), Lance (Kunta), Pestle (Musala), Disc (Cakra), Short Javelin (Bhindipāla), Staff (Daṇḍa), Noose (Pāśa), Flag (Dhvaja), Lotus (Padma). The twenty-armed goddess appeared riding on a lion.
~ Varāha Mahāpurāṇa, Chapter 95
Then she meditated on Bhagavān Rudra, who immediately appeared. Bowing to him, she said his presence alone would ensure her victory ~ ❝तया प्रणम्य विज्ञप्तः सर्वान् दैत्यान् जयाम्यहम् । त्वयि सन्निधिमात्रे तु देवदेव सनातन॥❞ She then defeated the Asuras, and on the Śataśṛṅga mountain, Bhagavatī Vaiṣṇavī slew Mahiṣāsura.
एवं वर्षहस्त्राणि दश तस्य तया सह । दिव्यानि विगतानि स्युर्युध्यतस्तस्य शोभने । बभ्राम सकलं त्वाजौ ब्रह्माण्डं भीतमानसम् ॥ ५४ ॥ ततः कालेन महता शतश्रृङ्गे महागिरौ । पद्भ्यामाक्रम्य शूलेन निहतो दैत्यसत्तमः ॥ ५५ ॥ शिरश्चिच्छेद खङ्गेन तत्र चान्तःस्थितः पुमान् । निर्गत्य विगतः स्वर्गं देव्याः शस्त्रनिपातनात् ॥ ५६ ॥
54-56. The battle between Mahiṣāsura and the Bhagavatī continued for ten thousand divine years. In the end, he became fearful and began fleeing across the entire universe. Then on the Śataśṛṅga Mountain, she subdued him under her feet, pierced him with her trident and severed his head from his body with her sword. The soul of Mahiṣāsura, leaving his body, ascended to heaven under the impact of the Bhagavatī's weapon strike.
~ Varāha Mahāpurāṇa, Chapter 95
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🍁 ŚaṅkaraPriyā Vaiṣṇavī
Bhagavatī Vaiṣṇavī is beloved wife of Bhagavān Śaṅkara. She possesses eighteen crores of forms with Bhagavān Rudra as the consort of each form.
अष्टादश तथा कोट्यो वैष्णव्या भेदू उच्यते । या विष्णो राजसी शक्तिः पालनी चैव वैष्णवी ॥ ७३ ॥ एतासां सर्वभेदेषु पृथगेकैकशी धरे ।सर्वासां भगवान् रुद्रः सर्वगश्च पतिर्भवेत् ॥ ७४ ॥ यावन्त्यस्या महाशक्त्यास्तावद् रूपाणि शंकरः । कृतवांस्ताश्च भजते पतिरूपेण सर्वदा ॥ ७५ ॥
73-75. Bhagavatī Vaiṣṇavī has different forms, numbering eighteen crores. She is the Rajasic Power of Śrī Viṣṇu, who protects. O Bhūmi, among all these forms, each one manifests distinctly, and the all-pervasive Bhagavān Rudra becomes their husband. As numerous as the forms of this MahāŚakti, Bhagavan Shiva similarly takes on the same number of forms and these Devis revere Bhagavān Śaṅkara as their husband.
~ Varāha Mahāpurāṇa, Chapter 96
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🍂 Objection : Vaiṣṇavī means Śakti of Viṣṇu or Wife of Viṣṇu. So Vaiṣṇavī of Varāha Purāṇa is Śrī Devī Lakṣmī.
🌱 Response : Indeed, Śrī Devī Lakṣmī is Vaiṣṇavī because she is the Śakti of Śrī Hari, who resides in His heart as His eternal consort. However, does the term Vaiṣṇavī always denote the wife of Viṣṇu? The answer is no. Vaiṣṇavī is not only the name of Śrī Devī Lakṣmī.
According to Skanda and Śiva Mahāpurāṇa, Vaiṣṇavī is one of the NavaDurgās who aided Śrī VīraBhadra and Kālikā in the destruction of Dakṣa Yajña ~ ❝भद्रकाली तथा भद्रा त्वरिता वैष्णवी तथा।❞
Vaiṣṇavī is also one of the Mātṛkās or Mātṛ Śaktis. She accompanied Bhagavatī Kauśikī in the battle against Śumbha and Niśumbha (As described in the Mārkaṇḍeya, Vāmana, and Devī Bhāgavata Mahāpurāṇa), Bhagavān Śiva in the Andhakāsura Yuddha (As mentioned in the Matsya, Padma, and Varāha Mahāpurāṇas), and Bhagavatī Durgā in the Mahiṣāsura Mardana (As per the Skanda Mahāpurāṇa). ~ ❝वैष्णवी गरुडारूढा शङ्खचक्रगदाधरा❞
Vaiṣṇavī is one of the Śaktis stationed in the thirteenth enclosure wall made of Vaidūrya Maṇi in Maṇidvīpa as well as on the Śrī Cakrā Rāja chariot of Bhagavatī Lalitā as mentioned in the Devī Bhāgavata and Brahmāṇḍa Mahāpurāṇa respectively. ~❝ब्राह्मी माहेश्वरी चैव कौमारी वैष्मवी तथा ।❞
As per Devī Bhāgavata, Brahmavaivarta, Skanda, Śiva, Kālikā, Saura Purāṇa, Bhagavatī Umā is Vaiṣṇavī ~ ❝अम्बिका वैष्णवी गौरी पार्वती च सनातनी।❞
As per Brahmavaivarta and Devī Bhāgavata, Devī Manasā is also praised as Vaiṣṇavī ~❝वैष्णवी नागभगिनी शैवी नागेश्वरी तथा।❞
So, many goddesses share the name Vaiṣṇavī. According to Devī Purāṇa, one interpretation of Vaiṣṇavī is शङ्खचक्रगदाधारी विष्णुमाता तथारिहा । विष्णुरूपाथवा देवी वैष्णवी तेन गीयते ॥ ८४ ॥ ~ ❝ Bhagavatī is sung as Vaiṣṇavī because she bears the conch, disc and club, she is the mother of Śrī Viṣṇu, she is the destroyer of foes of Śrī Hari and She is herself Śrī Viṣṇu.❞
As described in the Triśakti Māhātmya, she is a Kalā of Śrī Viṣṇu, wields the conch and disc (शङ्खचक्रधरा देवी वैष्णवी) and defeated the enemy of Śrī Viṣṇu and the gods i.e. Mahiṣāsura. For this reason she is known as Vaiṣṇavī.
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🍂 Objection : Is it not mentioned in the Varāha Purāṇa that Bhagavatī Vaiṣṇavī is Kumārī and that she followed the Kaumāra Vrata? Then how can she become Bhagavān Śiva's wife?
🌱 Response : Yes, Varāha Purāṇa repeatedly mentions Bhagavatī Vaiṣṇavī as Kumārī and describes her as one who followed the KaumāraVrata (कौमारव्रतधारिणी). When the messenger conveyed the proposal of marriage, Devī Jaya stated that Bhagavatī Vaiṣṇavī was observing the Kaumāra Vrata (यदि नाम व्रतं चास्याः कौमारं सार्वकालिकम्).
However, Bhagavatī transcends these Vratas. She is eternally united with Bhagavān Śiva. The Tirumantiram describes Bhagavatī Tripurā Sundarī as Kanya (கன்னியென்) and also asserts that wherever Bhagavān resides, his consort MahāDevī accompanies him (தான்எங்கு உளன்அங்கு உளதுதையல் மாதேவி). Furthermore, it mentions Bhagavatī Bhairavī as Kumārī (குமரி) and as the Queen of Bhagavān Śiva (நாயகி தேவர் பிரானுக்கே).
In a similar manner, the AnnaPūrṇa Aṣṭakam describes Bhagavatī Annadā as कौमारीनिगमार्थगोचरकरी and शङ्करप्राणवल्लभे.
Also Yudhiṣṭira Kṛta Durgā Stuti from the Mahābhārata mention that
नमोस्तु वरदे कृष्ण कौमारव्रतचारिणि ॥ ५ ॥
5. Salutations to you, O bestower of boons, the dark-hued one, who observes the vow of celibacy (KaumāraVrataCāriṇi).
वागीश्वरी नमस्तुभ्यं मेनकायाः सुते नमः । शंकरार्धशरीरस्ते नमस्ते विष्णुपूजिते ॥ ११ ॥
11. Salutations to the Goddess of Speech (Vāgīśvarī), Salutations to the Daughter of Menakā. Salutations to the one who shares half the body of Bhagavān Śaṅkara and the one who is worshipped by Śrī Viṣṇu.
~ Mahābhārata, Virāṭa Parva, Vairāta Parva, Chapter 8
[ Note: These verses are from the Mahābhārata recension published by the Palimāru Maṭha, Udupi, based on the Tātparya Nirṇaya of ŚrīPāda Madhvācārya and the Lakṣālaṅkāra of ŚrīPāda Vādirāja Tīrtha.]
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🍃Varāha Mahāpurāṇa
The 99th Chapter of Varāha Mahāpurāṇa attributes the Mahiṣāsura Mardana by Bhagavatī Vaiṣṇavī and Caitrāsura Vadha by Bhagavatī Nanda to Śaṅkara Priyā Gaṅgā.
धरण्युवाच ।
या सा माया शरीरात्तु ब्रह्मणोऽव्यक्तजन्मनः । गायत्र्यष्टभुजा भूत्वा चैत्रासुरमयोधयत् ॥ १ ॥ सैव नन्दा भवेद्देवी देवकार्यचिकीर्षया । महिषाख्यासुरवधं कुर्वती ब्रह्मणेरिता ॥ २ ॥ वैष्णव्याख्या ततो देव कथमेतद्धि शंस मे । श्रीवराह उवाच । द्वयं जगद्धिता देवी गङ्गा शङ्करसुप्रिया ॥ ३ ॥ क्वचित्किंचिद्भवेद्दत्तं स्वपदं वेद सर्ववित् । स्वायम्भुवे हतो दैत्यो वैष्णव्या मन्दरे गिरौ ॥ ४ ॥ महिषाख्यः परः पश्चात्स वै चैत्रासुरो हतः । नन्दया निहतो विन्ध्ये महाबलपराक्रमः ॥ ५ ॥Bhu Devī said:
1-2. She who is Māya and arose out of the body of Brahmā Deva who was born of Avyakta, became the Eight-armed Gāyatrī and fought Caitrāsura.The same goddess became Nanda to achieve the purpose of Devas. Then she became Bhagavatī Vaiṣṇavī at the instance of Brahmā for killing Mahiṣāsura. Be pleased to tell me how all this was done.Śrī Varāha Swāmy replied:
3-5. She is the Devī Gaṅgā very much loved by Bhagavān Śaṅkara. Being given his own abode, she is Omniscient. In the Svayambhuva Manvantara, Bhagavatī Vaiṣṇavī killed Mahiṣāsura in the Mandāra Mountain. Then in the Vindhya as Nanda, the demon Gaitra was killed.
~ Varāha Mahāpurāṇa, Chapter 99
🍃 Saura UpaPurāṇa
When Raktāsura conquered the three worlds, worried Indra sought advice from Deva Guru Brihaspati. That time Brahmā Deva appeared and urged him to seek refuge in Bhagavatī Pārvatī, who had previously slain Mahiṣa, Ruru, and Citrāsura.
मा विषादं कृथाः शक्र शरणं व्रज पार्वतीम् ।
या जघ्ने महिषं दैत्यं रुरुं चित्रासुरं तथा ॥ ४२ ॥42. O Śakra (Indra), do not let your mind succumb to grief or despair. Instead, seek refuge in Bhagavatī Pārvatī, Daughter of Mountains. She is the one who annihilated the Mahiṣāsura (as Vaiṣṇavī), vanquished Ruru (as Cāmuṇḍa), and subdued Citrāsura (as Brāhmī)
~ Saura Purāṇa, Chapter 49
🍃 Śrīmad Mahābhārata
Yudhiṣṭira Kṛta Durgā Stuti also includes a verse (which is found in the commonly known recension of the Mahābhārata) that briefly describes the event of Mahiṣāsura Mardana by Bhagavatī Vaiṣṇavī where she follows the KaumāraVrata and protect Swarga.
कालरात्रि महारात्रि यशस्करि शुभानने । कौमारं व्रतमास्थाय त्रिदिवं पालितं त्वया ॥ १५ ॥ तेन त्वं स्तूयसे देवि त्रिदशैः पूज्यसेऽपि च । सुरेश्वरी महादेवि महिषासुरघातिनि ॥ १६ ॥
15-16. O Kālarātri, O Mahārātri, you are the bestower of glory, O auspicious-faced one! You are the one who, by observing the vow of celibacy, protected the heavenly realms. For this reason, you are worshipped by the gods. O Sureśvarī, O Mahādevi, you are the Slayer of Mahiṣāsura. Salutations to you!
~ Śrīmad Mahābhārata, Virāṭa Parva, Vairāta Parva, Chapter 8
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🍃 Durgā Candrakalā Stutiḥ of ŚrīPāda Appaya Dīkṣitar with SvaVyākhya
Durgā Candrakalā Stuti, composed by Śrīpāda Appaya Dīkṣitar, extols the glories of Bhagavatī Durgā as described in the Mārkaṇḍeya Purāṇa and the Varāha Purāṇa. This Stuti is for Bhagavatī Durgā who is हरप्राणेश्वरी.
In Verse 9, he glorifies Bhagavatī as the vanquisher of Mahiṣāsura and Ruru Daitya, and in his SvaVyākhyā, he elaborates on the story of Bhagavatī Vaiṣṇavī and Bhagavatī Raudrī as described in the Varāha Purāṇa.
माहिष्मतीतनुभवं च रुरुं च हन्तुमाविष्कृतैर्निजरसादवतारभेदैः ।
अष्टादशाहतनवाहतकोटिसंख्यैरम्बा सदा समभिरक्षतु मां विपद्भ्यः॥9. Salutations to Bhagavatī Durgā, who is Assassinator of Mahiṣāsura, the son of Māhiṣmatī and Conqueror of Ruru. The one who created millions of womens that were identical to her, the one who appeared with Eighteen Crores of divine womens. May Aṃbikā always protect me from dangers.
Commentary on the 9th Verse:
Māhiṣmatī, The Mother of Mahiṣā. This parable is taken from the Varāha Purāṇa. Once at Kailāsa Giri Bhagavān Pināki was residing. Suddenly, Brahmā Deva came and informed him about the Daitya Bādha and requested him to remove the obstacles caused by Andhakāsura. Śrīman Nārāyaṇa was also present, and when they started looking at each other delightfully, a woman was created. As directed by Brahmā, she divided her body into three manifestations as per the gunas.
Sātvikī Brahmaṇi is Sṛṣṭi Śakti and merged within Brahmā. From then, Brahmā was able to create. Rājasī Vaiṣṇavī is Pālana Śakti and went to Mandāra and created eighteen crores of Kumārīs there, who were equal to her in magnificence. She created her own city and started residing there. There was Māhiṣmatī, the daughter of Vaipracita, decided to scare away Ṛṣi Sindhudvīpa living there. She thought that after being scared by her, he would flee, so she could enjoy the place with her friends. Thus, she became Mahiṣī and attempted to scare him, to which Ṛṣi Sindhudvīpa cursed her that she would permanently become Mahiṣī. After seeing Vidyutmati, Sindhudvīpa made his emission into the river, which was consumed by Mahiṣī and thus she bore Mahiṣāsura. After the counsel of Nārada, this Mahiṣāsura wanted her and sent his messenger there. Devi Jaya then turned back Mahiṣāsura's emissary, who had been encouraged by Nārada to seek her. When Mahiṣāsura came to battle, he was slaughtered by Bhagavatī, who had twenty arms, rode a lion, and had a red complexion, along with eighteen crores of Avaraṇa Devatās.
The Tāmasī Raudrī is Saṃhāra Śakti, who went to Nīlagiri to perform austerities and assassinated Ruru, who had built his city in the middle of the sea. She appeared with nine crores of other Shaktis and assassinated him. These are the two stories of the Varāha Purāṇa where Aṃba killed Ruru and Mahiṣāsura.
~ Śrī Appaya Dīkṣitar Kṛta Durgā ChandraKalā Vivṛti
यत्पूजनस्तुतिनमस्कृतिभिर्भवन्ति प्रीताः पितामहरमेशहरास्त्रयोsपि ।
तेषामपि स्वकगुणैर्ददतीं वपूंषि तामीश्वरस्य तरुणीं शरणं प्रपद्ये ॥11. I surrender myself to the beloved consort of Bhagavān Īśvara, whose eulogies please Pitamaha Brahmā, the Lord of Ramā (i.e. Śrī Viṣṇu), and Bhagavān Hara. She herself endows them with her own guṇas.
In the commentary on the 11th verse, he narrates the story of Vetrāsura and MahāMāyā and Verses from the Varāha Purāṇa to emphasize the Māhātmya of the Bhagavān Śiva Kṛta Devī Stuti. He explains that this Stuti reflects Bhagavān Śaṅkara's profound love for Bhagavatī Durgā. To reinforce this point, he cites the 96th chapter of the Varāha Purāṇa, where Bhagavān Śiva is described as Bhagavatī’s consort.
Based on Brahmā Deva's statements about Maheśvara, the goddess's praise establishes Bhagavān Maheśvara's love for the goddess. The passages from the Triśakti Nirṇaya's conclusion in the Varāha Purāṇa convey this idea precisely. These verses state:
"There exist nine crore different manifestations of Cāmuṇḍa. The Tāmasī Śakti of destruction, associated with Rudra, is called Cāmuṇḍa. Vaiṣṇavī manifests in eighteen crore forms. The Rājasī Śakti that safeguards, associated with Viṣṇu, is called Vaiṣṇavī. The number of forms that Brahmī can take is endless. O Bhūmi, among all these forms, each one manifests distinctly, and the all-pervasive Bhagavān Rudra becomes their husband. As numerous as the forms of this Mahāśakti, Bhagavān Śiva similarly takes on an equal number of forms, and these Devis revere Bhagavān Śaṅkara as their husband. Thus, Rudra shows his satisfaction with those who worship them by granting them anything they desire."
~ Śrī Appaya Dīkṣitar Kṛta Durgā ChandraKalā Vivṛti
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🍃 Ratnatraya Parīkṣā of ŚrīPāda Appaya Dīkṣitar with SvaVyākhya
Ratnatraya Parīkṣā is another work of Śrīpāda Appaya Dīkṣitar, in which he praises the Supreme Reality as Bhagavān Śiva, Bhagavatī Girijā, and Śrīman Nārāyaṇa, who embody the Brahma Tattva.
The 6th verse explains that Bhagavatī Umā takes nine crores, eighteen crores, and infinite forms, with Bhagavān Śaṅkara being the consort of these forms. He further clarifies this in his SvaVyākhya by quoting the 96th chapter of Varāha Purāṇa.
ख्याताः कोट्योनवाष्टादशपरिमिताः स्थाणुवैकुण्ठवेधाः
शक्तीनां यत्कलांशास्त्रिभुवनविषयाः शङ्करस्यैवभोग्याः।
या विख्याता कृपाब्धिः श्रुतिशिरसि परब्रह्मविद्याप्रदात्री
साहित्यं सा भवानी भजति नियमतः शङ्करोपासनासु ॥ ६ ॥6. The renowned Śaktis are numbered as nine crore, eighteen crore, and countless beyond. These divine energies, mere fragments of Her essence, hold dominion over the three worlds and are solely enjoyed by Bhagavān Śaṅkara. She is celebrated as the ocean of boundless compassion and the ultimate bestower of the supreme knowledge of Parabrahman, as extolled by the Vedic scriptures. It is Bhagavatī Bhavānī who steadfastly graces the realms of veneration, appearing as the very essence of the supreme object of Śaṅkara’s worship.
Commentary on the 6th Verse
Here, due to all the Śaktis being manifestations (Amśas) of Bhagavatī Umā, they are relished by Bhagavān Śaṅkara. The Varāha Purāṇa states, "There exist nine crore different manifestations of Cāmuṇḍa. The Tāmasī Śakti of destruction, associated with Rudra, is called Cāmuṇḍa. Vaiṣṇavī manifests in eighteen crore forms. The Rājasī Śakti that safeguards, associated with Viṣṇu, is called Vaiṣṇavī. The number of forms that Brahmī can take is endless. O Bhūmi, among all these forms, each one manifests distinctly, and the all-pervasive Bhagavān Rudra becomes their husband. As numerous as the forms of this Mahāśakti, Bhagavān Śiva similarly takes on an equal number of forms, and these Devis revere Bhagavān Śaṅkara as their husband.
~ ŚrīPāda Appaya Dīkṣitar Kṛta Ratnatraya Parīkṣā Vivaraṇam
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Again ŚrīPāda Appaya Dīkṣitar in his SvaVyākhya (Self Commentary) on Pañcaratna Stuti and Ānandalaharī quotes the same verse of Varāha Purāṇa and mentions TriŚaktī as उमारूप and consort of Bhagavān Śiva. Instead of quoting the same Verses repeatedly, I am only mentioning these references.
✨ Conclusion: Mahiṣāsura Mardinī of the Varāha Purāṇa is Bhagavatī Pārvatī. According to the Varāha Purāṇa, Vaiṣṇavī is the beloved of Bhagavān Śaṅkara. Although she is Kumārī, she is eternally united with Bhagavān Śambhu as his consort. Śrīpāda Appaya Dīkṣitar also accepted her as Bhagavatī Umā.
🪷 Śrīmātrē Namaḥ 🪷