Acharya Prashant begins the discourse on the third character of the Durga Saptashati, which spans from the fifth to the thirteenth chapter. He describes this as the longest and most detailed narrative, where various forms of demons and the many forms of the Devi are seen. This third character is associated with the Mahasaraswati form of the Devi and Sattva Guna. The speaker recaps the previous two characters: the first being the slaying of Madhu-Kaitabh, and the second, associated with Rajo Guna and Mahalakshmi, ending with the slaying of Mahishasur. The third character involves the slaying of Shumbha and Nishumbha. The narrative commences with the gods once again seeking the Devi's help, indicating that trouble has resurfaced. The setting this time is the Himalayas, near the Ganga, where the Devi initially appears as Parvati. The speaker emphasizes understanding the profound and far-reaching symbols within this extensive story. The demons Shumbha and Nishumbha have wreaked havoc in the Himalayas, altering the course of rivers. The speaker notes the contemporary relevance of this, stating that the Saptashati feels like it is speaking of current times and is not merely an ancient tale for ritualistic recitation to absolve sins. The gods praise the Devi with the hymn 'Ya Devi Sarvabhuteshu,' acknowledging her presence in all beings through various forms such as hunger, shadow, power, thirst, forgiveness, origin, modesty, peace, faith, beauty, prosperity, mental tendencies, memory, compassion, contentment, and as the mother. Significantly, she is also present as delusion. The essence of the prayer is that everything in the world is a manifestation of the Devi. When the demon king's messengers see the supremely beautiful Devi, they report back to Shumbha and Nishumbha, who, possessing all the finest things, desire her as well. They send a messenger, Dhumralochan (one with smoky eyes), with a marriage proposal. The Devi, knowing that no one can defeat Prakriti (Nature), sets a condition that she will marry whoever vanquishes her in battle. Enraged by her condition, the demon king orders Dhumralochan to drag the Devi by her hair. The speaker explains this reflects the worldly tendency to use force—both overt and subtle, like flaunting wealth—to possess what is desired. He states that worldly relationships, particularly those based on attraction to beauty, often involve coercion. Dhumralochan is effortlessly turned to ashes by the Devi's mere utterance of 'Hum,' and her lion, symbolizing the power of nature, attacks the demon army. This illustrates that the exploitation of women, animals, and nature often go hand in hand. Following this, the demons Chanda and Munda are dispatched. The Devi's anger manifests as the fierce Kali Devi, who emerges from her forehead. Kali, with her terrifying appearance, slays Chanda and Munda, earning the name Chamunda. The speaker clarifies that all forms, from the beautiful Ambika to the terrifying Kali, originate from the one Devi. This symbolizes that all aspects of Prakriti, both beautiful and ugly, are hers. He who considers Prakriti an object of enjoyment will face immense suffering, as Prakriti is the mother, not a wife to be consumed.
