THE

5ACRED BOOKS
OF THE

HINDUS
TRANSLATED BY

VARIOUS SAiNSKRIT SCHOLARS.

EDITED BY
.Major B. D. Basu,

I.

M. S.

Retired),

.0^0-;^^ .ofo*

VOLlJiyiE

XXVI. Part

3.

THE SRIMAD DEVI BHAOAVTAn.

TRANSLATED BY

SWAIMI VIJNANANDA.

THIRD EDtTiON.

^^

PUBLISHED BV
S'-i'ihindratiath^

Vasu

at

the Panini Offics, B!T^van.5S

Asrama, Bahadurganj, Allahabad.

;*riitoil

ijv

M.-iuzur

Ahtuad at the Mjijru Priut-u

,'

\W>rk:s, AUs-iifrrsi,

fVeiPi

*^.

319

THE NINTH BOOK.

Page,

'hapter

IOn

the description of Prakriti

...
On the origia of Prakriti and Purusa

On

II

-,

III

the

and others.

IV On

the

VI

VII

,,

...

...

824,-826

coming in this world of Lak^mi,

...
...
Ganga and Sarasvati

826830

on

the curses

Sarasvati

Ganga,
...

the

the origin of

...
...

833839^-

...

840841

Earth

...

844

846

...

...

h46

850

Gan?a ...
Ganga
the wife of Narayana

the anecdote of the

XIVOq

Ganga,

XV On

as

the anecdote of Tulasi

XVI On

the incarnation of

ho^ise of

XVII On

the anecdote of Tulasi

On

the

union

Tulasi

XIX On

the

going

of

...
...
...

...

...

Maha Laksmi

Kus'adhvaja

...

...

...

...

Devas

to

XXII On

Sankhachuda
the 6ght

.^ankhachuda

XXIII

On the

XXIV On

of

...

killing of

882

883887

...

887892

Devas

the
..,

^ankhachuda

the glory of Tulasi

8"8

Sankhachuda,
Sankhachada ...
]SIaha Deva and
...

...

between

873-878

Vaikuntha

after Tulasi's marriage with

XX On the war preparations

XXI On the war between

866870
870873

with
...

...

of the

850854
855862
862862
863866

in the

^ankhachiida

...

and

...

the origin of the

XIII On

830833

...

the

Ganga

and

...

the Earth

punishments thereof

XII On

815819

of

the

VIII On the greatness of Kali

IX On the origin of the Sakti of
X On the offences caused to

XVIII

...

8l9 82i

On

XI On

815

Laksmi

810

...

...

Sarasvati Stotra

On

...

Kavacha

and

worship

Sarasvati

V-On

...

...

hymn,

797810

BrahmS, Visnu, Mahes'a

of

origin

...

...

and
...

...
...

892895
895897
897 -i>03

Chapter

,,

Pages.

XXV On the worship

XXVI-On SavitrT
XXVII On the birth,

XXX On

9f03_905

of Tulasi

905910
910911
912-913
914917

etc., of S&vitri

XXVIII On Savitrl
XXTX On Sdvitri, on

...

gifts,

and on Karmas

the convevsation between Savitri

and

Yama

XXXI On

918-9r^5

Yama's giving the Sakti Mantra to

92.5 9-6

Svitri

,,

XX XI I

On various

XXXIII On the destinies of the sinners

XXXIV On various hells
XXXV On various hells
XXXVI On having no fear of Yaraa
who

,,

,,

926927
927984
934939
939-942

hells

are the

of those

942- -945

Panehopasakas

XXXVII On

945- -951

the Eighty-Six Kuiidas

On the glories of the Devi

XXXVIII
XXXIX On

XL On the

952- -957

Mfiha Laksmi

957- -959

birth of Laksoji

959- -96.5

XLI On the churning

XLII On the stotram
XLIII On Svaha

XLIV OnSvadha
XLV On Daksiua
XLVI On Sasthi Devi

of the ocean
of Mahft

965- -969

Laksmi

970- -973
973- -976

976- -979
...

...

979- -955

..,

985- -989

XLVIl On Manas!
XLVIII On Manasa ...
XLIX On Surabhi
L On the glory of ^akti

Notes on Sakti and

th!

989- -992
992- -1000

leoo- -I0o2
1002- -1008

J^Sktas

1018- -1021

THE TENTH BOOK.

On Svayambhuva Maru
II On the conversation between

III

Bindhya Mountain

On Bindhya'a
in the

j>

10231025

obstructing the Sun's

Heavens

IV On the Divas' going to Maha

V On the Devas' going to Viaou

10221028

NSrada and the

Course

...

Dt-va
...

10251026
10271028
10281030

Chaptbr VI

On the Devas' prayinpf

VII On

IX On

Muni Agastya, 1030

to the

1031

1033
the checking of the rise of the Bindhya, 1032
VIII On the Origin of Manu
...
... 10331035

X On
XI On

Madhu Kaitabha
XII On SSvarni Manu
XIII On Bhraraari Devi

Manu

the anecdote of Chaksusa

the history of the king

...

...10351036
... 10371038
... 10381040
...
10401045

...

...

1046 1C53

...

...

10541059

...

...

1059

...

1061

...

1064

Suratha

killed

...

THE ELEVENTH BOOK.

1On

II

,,

III

.,

IV

Duties

the

Morning
On cleaning
the body

On the glories of the Rudraksa beads

On the greatness

V On the

Rudraksam

VII

,,

rosaries

...

the greatness of Rudraksam

On the different numbers

Rudraksam?

VIII On Bhuta

IX On
XI On

XII On

...

^uddhi

the rules af ^irovrata

X On Gauua

Bhasma

...

XIV On

XV On

...

3067 1069

...

10691072

...

...

...

...

...

...

...

...

...

...

...

...

...

holding the Bibhuti

using the Tripundra and

...

...

10721074
10741076
10761079
10791081
10811083
10831085
10851087
10881089

t^rdhapundra, 1091

XVI On
,.

,,

XVII

1067

facets of

of

the three kinds of Bbasmas

holding the Tripundrams

XIII On the greatness of Bhasma

,.

,,

Rudraksam

VI On

.,

of the

1061
1064

1098

...
...
the Scindhya Upasana
10981106
On the Sanchja acd other daily practices, 1106 1109

XVni Onthe

greatness of the Devi Puja

XIX On the mid-day Sandhya

XX Onthe Brahma Yajna, Sandhyas,
XXI On the Gayatri Puras'charnam
...

XXII On

the Vais'adeva

etc.

...

XXIII Onthe Tapta Krichehhra

XXIV On SadSchara ...

Vrata
...

...

11101114
11141115

...

1116

...

1120

11201124
1124112?
...11271131
...11321138
...

...

THE TWELFTH BOOK.

,.

On the description

of the

Gayatri

II On the description of the ^aktis

III On the Gayatri Kavacham

...

of the Gayatri,
...

1139

1140

11401141

...11411143

Page.

Chapter

IV-On

the Oayatri

Hridayam

...

...

...

...

V On the Gayatri Stotram

VI On the one thousand

VII On the Diksa vidbi (Initiation)

Vlfl On the appearance of the Highest

IX On

the cause

and eight names of

...

GSyatri

...

of Faith

in

than the Devi Gayatri

XOn the description

XI On the enclosure

XIT On

,,

XIII

... 11461154
..,11541163
5akti ... 11631169

the other Devas

...

Mani Dvip I
of the Mani Dvipa

of the

walls

the description of the Matii Dvipa

On

Janamejaya's Devi Yajna

XIV On the fruits

of

1143114*
11451146

...

11691174

...

1174

...
...

11851189

...

1189

hearing, etc ,this PurSnara,

The End.

1179

1179 1185

1190

11901192

FORE^VORD.
Sri

BhagavSn Veda Vyasa

this, the three disciples of his,

So at

three other Sarahits.

first composed one PurSnam only.

From
Lomaharsana and two others, compiled the

four

first /these

Purdnas were extant.

From

these four Puranas, the eighteen MahS, PurSnas were written.

And longThat the
after this many other Upa-Pur3-aas came into appearance.
Puranas were collected and compiled from the original Adi Purana SamhitS.

can easily be traced if each PurSnam be read attentively. Lots of proofs

can be obtained. If one reads the orders of creation in the Visnu, Matsya,
Brahmanda, Padma and other Puranas, one will find that all the ParA,nas
are ti-eating of one and the same thing, the same subject ; so much so, that,
In some places, some verses are
at some places, the verses are the same.

more
is

all

similar and, in

some

the difference.

The

Puranas, some verses are less

ideal

and the same

one

is

This

similar.

in all the Puranas.

Henee so great and striking are the similarities and resemblances witIf there were different Puranas in their
nessed in verses and descriptions.
originals before,

in

many

number, and

were written from those different

ties

if

the

Puranas

Puranas, then so

at

many

present

extant

similari-

striking

and resemblances, seen at present, would never have occurred.

The following eighteen PurSnas

Visnu Puranam.

First,

Visnu Puranam

fourth,

N^radiya
Bhavisya

the

Vara ha

the

Kurma

teenth, the

seventh, the
the

tenth,
;

the

Brahma;

the Saiva

sixteenth, the

Skanda

Matsya

second, the

in

due order in the

Padma

;* third, the

the Bhfigavata ; sixth, the

eighth, the Agneya ; ninth, the

fifth,

Markandeya
Brahma Vaivarta

thirteenth, the

mentioned

are

eleventh,

the Linga

fourteenth, the

V^mana

seventeenth, the

Garuda

Brahmanda Puranam. In one and

all of

these

twelfth,
fifteenth,

and eigh-

Puranamsare

des-

cribed duly the (1) Sarga (creation), (2) Pratisarga (the secondary creation),
Vams'a (lineage of kings), (4) Manvautara (duration of the Mann
of the several lines and their
periods) and (5; Vams'anucharitams (histories
"
The PurSnara that I am describing to you
(3)

Maitreya
This has been composed after the Padma PurSis the Visnu Puranam.
nam." From the above statement of the Visnu Puranam, it is seen
and compiled at one and the
that the eighteen Puranas were not composed
descendants).

same time. First the Brahma Puranam was written next, the Padma
Puranam was written next, the Visnu Puranam and so forth. Gradually,
;

Pur^nas were composed, written and pub-

after another, the eighteen

one

lished.

Aecordino' to Dr. H. H. ^Wilson, the several Puranas

from the ninth

century

A. D.

to the

sixteenth

were

composed

A. D.

century

Many

and B^bu Aksaya Kumara Datta, and several others

of the east agree with Dr. H. H. Wilson.
savants of the west

The above learned men declare that the Skanda Puranam is very
But other savants of India are not ready to admit or accept this.
has got one Puthi
Lately Mah^ Mahepadhyslya Hara Prasad oSstri
recent.

(manuscript) of the Nandikes'vara M^hatmya of the Skanda PurSnam

Nepal that clearly belongs to the seventh century A. D. In
Calcutta
the
University there exists one Puthi containing the Kas'i

from

Khanda

of the

Skanda Puranam, handwritten in 933 Saka Era. Owing

Skanda Purapam, now extant, cannot be

to these reasons, the original

considered so recent.

That the Skanda Puranam had been qui

even before the seventh century A. D.

extracts by Samkaracharya from the

is

beyond any

te in

Beside

doubt.

Markandeya Puranam,

the

vogue
s

the

collec-

by Vlina in the 7th century A. D. of his materials from the Devi

Mah.tmya in the Markandeya Puranam and his mentioning the Pava-

tions

naprokta Puranam, the collections of details

of the

Surya Satakam from

Puranam by his contemporary Mayurabhatta, the compilation

time of the Brahma Siddh^nta from the chief source Visnudharmot-

the Saura
at that

Pur&nam, the collecting

by Alberouni in the eleventh

century A. D. from the Aditya, Vayu, Matsya and Visnu and Visnutara

of

proofs

made by Ballala Sen, the king of

Markandeya, Agni, Bhavisya,
VarSha, Kurma, and Visnudharmottara Puranas, and Adya, Ktilika,
Nandi, ISSra Simha, and Samba Upapuranas we can safely reject the

dharmottara Puranas, from the gifts

Bengal, mentioning the Brahma, Matsya,

opinions held

Dr. H. H.

by

Wilson,

and Aksaya KumSra Datta and

others.

That the eighteen Puranas were extant before the period of SankaraIf the order of
charya, VSna Bhatta and others, thei'e is no doubt.
sequence

of

events be

and dynasties,

etc.,

seen,

are

as

far

as the

concerned, then

that the

original

before the

Apastamba Dharma Sutras were

sition

Now
now,

period

of

origins of various personages

it

may

be

safely

admitted

Puranas were composed and written

written.
Thus the compothe chief Pur&nas comes just after the Vaidik period.
first

nine

(9)

the eighteen (18) Purdnas, that we see

were not so in the previous times.

current in their present forms

We may

conclude

that

in

Adi Visnii Puranam was written in the time

Garuda rui-anam was
written in the
time
of
the":

son of Pariksit,

of

Pariksit

the

the

Janamejaya/

and that the Matsya and Brahmanda

Pardnas' were
in
the time of the grandson of
composed
Janamejaya, named Adhisima

Krina.

The

description of Bhavisya

Rdja Vamsa, the dynasties

to come,

was

added afterwards.

Amongst

the

five

characteristics, the

recitation of the

Bhavisya Rttja

Vamsa, the dynasties to come, does not seem to be a principal element of

The meaning of Vamsanucharita is the recitation of the
the Pm-anas.
of the

characters

not that of

famous kings and their descendants that lived and died

the

future

dynasties

of

kings

after

(as
the
coming
time of the writing of the Puranas) and so is not settled in
the more
ancient PurSnas, the Visnu, Matsya or Brahma Puranas.
In the later 5ri

Mad

Bhagavata, the descriptions of the past, present and future lines

of kings were meant and so written out.
But it should be remembered
that to write of the present and the past is one thing and to write of the
future is a different thing.
Though we do not find in the JSva

Dvipa

of the

edition

Brahmanda Puranam,

of the

fifth

century A. D. anything

about the future dynasties, yet since that period they began to be inThis can be proved from the
gradually in the different Puranas.
Tantra vartik of the famous Kumarila Bhalta. Bhatta Kumarila writes
serted

The

divisions of the earth, the chronology' of the

dynasties,
of countries and their
of existences, the
periods
future events, etc., are the subjects to be dealt with in the Purdnas.

one place

in

the

measurements

Puranas treated by the different sects have assumed, as

it
were,
Now to
aspect of the pure gold mixed with various alloys.
extract the pure gold by burning and smelting the ore has, indeed, become

The

different

the

What the eighteen PurSnas were in their first

task.
made out on seeing the Matsya Pur^nam.
somewhat
can
be
pure stage
" In the
The famous Pundit Aksaya Kum&r Dutt writes
Puranas,
the creations both primary and secondary, the description of the dynasties
a

very

difficult

and the
matter.

But

in

of the famous persons of the dynasties form the subject

advise on the religious rites and ceremonies is not the object.

lives

To
the

recitations

and then in the Upa-PurSnas, now extant, the

glories of the Devas and the Devis, their worship,

Puranas,
of

the

and the Vratas and Niyamas form the greater part. The
aforesaid five characteristics form here, as it were, the appendages merely.
If to give instructions on Dharma were the object of the older Pur&na?,
their festivities

IT

now

the theme of the present

PurSnas, then it would not have been

spoken by the Siita caste people ;it would then have been one of the duties
To
of the Sat Karmas'ali Brahmanas, performing duly the six Karmas.
instruct the Risis, Munis, and other ordinary Brihmanas would not have
as

is

been the duty of the inferior Suta (carpenter) caste.

These Puranas form, as

religious

in

sects

it

were, the

different centres of the different

promulgating the superiority of their own tenets.

In
one of the chief features of the Pur3,nas.

The

the
Avat&ra-Vada is
Puranas dwelling on the glories of Siva, many AvatSras of Siva are
described.
So, in the Vaisuava Purinas, many Avatiras of Visnu are

The theory

dwelt upon.

of

not of the latest periods as

ten Avataras.
It goes far back into the

re-incarnation

most people imagine from the

oldest

of the

treatises

Satapatha Brahmana

Aranyaka

is

The Matsya incarnation

Vedas.

(1-8-1-2,10)

the

Kurma

is

and in Satapatha Br&hmana (7-4-3-5)

the Varaha
mentioned in the Taittiriya Samhit^, in the Taittiriya

(1-23-1)

incarnation

treated in the

incarnation in the Taittiriya

is

Br&hmana (1-1-3-5) and in Satapatha BrShmana (14-1-2-11); the

V^mana incarnation in the Rik.Samhita (1-22-17) and in Satapatha BrShmaua (1-2-5-1,7) the RIma Bhargava incarnation in Aitareya Brahmana
;

the Krisna incarnation,

the son of Devaki, in the Chhandogya Upanisada

(3-17) and the Vilsudeva Sri Krisna is dwelt with in the Taittiriya Aranya-

ka (10-l-6).'According to a major part of the Vedic books, the incarnations

But in the
of Kurma and Varaha, etc, are the incarnations of Brahma.
Vaisnavic Puranas, those very same are regarded as the Avataras of
Visnu.

So
of

in

the devotees
lories

other Saiva Purinas various incarnations

So the incarnations of the Sun

Siva are acknowledged.

tioned in the

o-

Brahmanda and

the

are also

men-

Bhavisya and Saura Puranas, etc. As, on the one hand,

BrahmA,, Visnu, Siva, and the Sun dwelt ujson the

of

own

of their

Ista

Deities

in

their

various

incarnations, so, on

the other hand,

Markandeya and the other sages sang the
BrahmA is menclories of the Devi Bhagavati in their Sakta Puranas.

the

places in the Vedas as the oldest Deity to be wornot on that account to be thought that the worships of

tioned in

various

shipped.

It

is

Risi

Visnu, Siva and the other Devas are very latest. In the Rik Samhita,
So in the Sama,
in various places, hundreds of Visnu mantras are found.
Yajus,

and Atharva Vedas.

Maha Deva

is

known

as

Rudra

in

the Rik

In the four Vedas, the hymns are sung of the Rudra Deva.
The most famous of these is the Rudrfidhyaya in the Yajur Vedas.
Samhita.

Though the modern Pundits shew

their reluctance

in

acknowledging the

Mahd

Deva, yet we do not hesitate to

admit of the above identity when we find in the V&jasaneya Sata Rudri
identity of the

names

the

Vaidik Rudra and

of Siva, Giris'a,

MahS, Deva,

Sarbba,

etc.

Pas'upati,
in

Especially

Nilagriva, Sitikantha, Bhava,

the
Atharva Samhitsi, when

names Maha Deva

(9-7-7), Bhava (6-9 3- P, Pas'upati (9-2-5),

When we study the origin of Siva
doubt.
entertain
not
do
etc, we
any
in the Sata patha Brahmana (^(d-1-3-7/19) and in the
Samksyeiyana Br&h-

we

see the

mana (6-1-3-7/19) we do not find any great difference between the above
and what are mentioned in the Markandeya Purana and in the Vifuu
Purana. So the worship of the Sun is also very ancient in the Vedas.

Now we come to the

who on merely hearing
as of a very recent
or Sakti

is

period,

Sakti

of

topic

names

the

ought

of

know

to

speaking, of a very

not, really

the Vedas.

in

t'fva,

Those persons

Durg,

that the worship

late origin.

them

consider
of

Durga

When we

read

and "^iva" (16-1), in the

Vajasaneya Samhita "Ambika" (3-57)
Talavakdra Upan'sad (3-11,12; 4-1,2) Um^ Haimavatt as Brahma Vidya
Incai'nate, and in the Taittriya Aranyaka (10 Pra; "Kanya Kum&ri,"
we remember the same
etc,
Durga,
Durga, the
"Katy^yani,"

in the

consort

of

Siva.

From
Brahma

those

AdyS

5akti, the

seen

we study the Vedas.

if

What
treatises,

is

indicated

that

very

thing

Seeing this dilation as

if

is

incarnate,

in the

germ
is

of a

olden times,

very

extant.

form, rather

the worship of the

These can be very well

commenced

in the

Vedie

expanded and matured in the Pur^na^.

story,

The Purvapaksins

we may take the Puranas, as if of

believe that what is reflected in the

a very late origin.

Vedas, that same thing is twisted and tortured fully and fabricated into
Take the Rik of the Rik Samhita "Idam
a huge body in the Puranas.

vichakrame tredh4 nidadhe padara, samu dh^masya j^amsure"

(1-22-17) and Trini padS, vichakrame Visnur gopa ad^bhyah, ato dhar-

Vignur

mani dh^rayan "(1-22-18)," Visnu

The whole universe is pervaded with

Dharma."

his three

steps in this world.

"
the dust of His feet."
Visnu, bold

be overcome, and the Preserver of the whole

on the earth, etc., for the preservation of the
But the Paur^nikSs have rendered it as the V^mana's act of

and dauntless,
world put

strode

difficult to

his

three steps

overcoming Vali, and so on. What is stated very concisely in the Vedas
with an object, distant in view, that same thing is expanded in the
Pujanas in the form of a big narrative. Therefore wa see some
distortions

and

differences

in

the

PurSnas,

rendering

the

anecdotes

VI

if

PurS.nas assume

the

in

But

reason merely,

for this

somewhat separate and independent aspect.

we eannofc reject the PurSinie descriptions as

of a very strange, fanciful character or as of

and worthless

a very recent

production.

From

the very earliest times there have sprung up different worshippers

of the different Devas and Devis. Worshippers of the different Deities

would consciously or uuconsciously give rise to different religious sects.

moral histories of
This will be seen, if we study the religious and

Now

the people.

it is

quite natural for the Risi

end by
particular Deva,
worshipping a
devotion to that Deva, love him with his

who had got

he
would pay his
and soul and expect
and devotion to his

that
heart

that others, too, pay similar deep love

and thereby derive the highest
bliss and

earnestly

Deity

From

ends.

others

come

may

this

love

of

tendency

to be wot;shipped

their desired

get

and devotion and

desire that

Devas have

the different

also taste of the sweetness thereof,

his desired

and the different peoples.

Deva Bhakta Risis, many different

different Risis

by the

from the disciples of these

religious sects have cropped up in this world.

Again

The Veda

is

the general

not

of

property

The

all.

Ritvigs, HotSs,

Udgatas and various Yajniks, claim the Veda as their own property.
But the Itih^sas and the Puranas are nob so
they are the general pro;

of all

perty
various

men and

religious,

moral,

were composed.

Brahmaoda PurSnam

the

and

that

give

Therefore

Brahmana

that

instructions

and

technical,

industrial,

social,

cognate subjects, the Puranas

in

To advise

women.

it

who

is

has

on

other

written
studied

even the four Vedas with their

Angas and the Upanisadas and yet

has not studied the Pur^uas, cannot be clear-sighted, wise, and skilful.
For

it is

the Vedas that are enlarged, expanded,

and explained in the
Hence the parsons void of the knowledge

Itihsas and in the Puranas.

of the

Puranas, are afraid

that insult the

Vedas.

The

the Vedas, for they are verily the persons

Pur4nas are very ancient and they explain

of

Purinas,
Vedas; hence they are named the
these Puranas are freed of all their sins.
the

The Visnu Bhagavat was written

other

Puranas were composed,

Deva found
the

his

full

Some

written by

after

written.

Hence

satisfaction.

Panchametara Purana.

Mad Bhagavat was

and

hold

Bopa

this

the

Deva,

the

And

and

Itihlsas

then

treatise

opinion
the

who

Those

the

^ri

VySsa
known as

is

that

great

know

this

6ri

grammarian

VII

of Bengal.

There ara the ten

Sarga,

Visarga,

(2)

Vams'a

kathana,

characteristics

Samstha,

(3)

(7)

the

of

Raksa,

(4)

Va>;is'anueharita,

PurSnas:

(1)

Manvantara, (6)
Pralaya, (9) Hetu and,

(8)

(5)

Whereas some others consider the five characteristics as

(10) Apas'raya.
the angas of the Puranas to be dwelt
upon. Those that are characterised

by the ten

those

of

five

qualities

are

denominated

known

qualities are

as the

Maha

as

Puranas
or the

Upa-Puranas

antl

Alpa

Pur3nas.

The

Mahat, Ahamkara, the Sthula

creitions of

driyas and the gross creations are

tendencies and desires,

the

known
as

vijas,

moveables and.non-moveables

as the Sarga,

it

as

The ways and means of living

and men are known as Samstha or Sthiti.
creation.

the

for

known

the Manvantaras.
of

Visarga
of

all

or the

all

these

secondary

Chara Bhutas

the

A vataras

The

in

the inherent

of

Nerayana

the Devas,

Tfryakas, men, and the Risis are

The periods of the Amsavataras are known as
The descriptions of the histories cr stories, past, present,
of

preservation
as the Raks&.

and future

From

the creation of

were,

known

is

Suksma

and

the

several

born of

holy kings

Brahma

are

known

as

and the descriptions of the characters of their deVaras'akathana

scendants are known as Vams'anukathana. The four different Layas
;

Naimittika, Pr^kritik, Nitya and Atyantika are known as the Pralayas.

Describing the Jivas as the cause of the origin, creation, preservation,

and destruction of

of

this

vis'va is

Great Refuge of All,

the

the

three

of the

teristics

and

stages

the

Jagrat.

known

as Hetu.

Great Solace

Svapna

and

Upa Puranas are Sarga,

If
we consider

Vams'&nucharita.

of

all,

Susupti.

And Apas'raya
the

The

is

Great Witness
five

charac-

Pratisarga, Vams'a, Manvantara

the

five

characteristics,

this

Bh^gavata is reckoned as one of the Maha

hundred and eighteen Adhyayas in the Devi BhSgavatam
whereas in the Bhtlgavatam there are three hundred and thirty-two
So some discrepancy arises here as far as the Adhyayas
AdhyS,yas.
Puranas.

Devi

are

There

three

Visnu Bhagavat is mainly philosophical, following

Whereas the ^ri Mad Devi Bhagavatam follows the
Tantras.
Therefore in the treatises on Devi Y^mala, etc., the superiority
of this Devi Bhagavata is maintained.
By no means, therefore, anyone is
It is now
to consider this Devi Bhagavatam as of a very recent date.
are

concerned.

iSri

the Dars'anas.

proved that in the

worship

of

Radha

first
is

Bhagavat no mention

century A. D. the Tantras were widely current. The

Tantrik influence. In the Viynu

the effect of the

is

made

of R&dhiv.

Owing

to these

various reasons,

vtti

though some portions of 5ri Devi Bh%avatam were more ancient than
Visnu Bhftgavatam, yet the present treatise got its present bearing
and form between the (9th) ninth and (llth) eleventh century. A. D. And

Nilakantha and

Swamt

are

the

two

commentators

of

this

Devi

BhSgavatam.

From

various

considerations

it

may

be

seen

that in

very

ancient

times there was only one

Bh^gavatas.

Bh^gavatam and that was respected by the

Then on account of the Bauddhik influence, when the

Brahmanya Dharma

declined, that old

Bhagavatam was on the point of

Next when the BrShminism revived, the

Vaisnavas
dying out.
and various other sects became powerful, the Vaisnavas composed their Sri
Bhagavat and the ^aktas composed their Devi Bhagavatam. In conclusion,
we asserb also that on account of the anecdotes of Mangala Chandi, Sasthi

Bhagavatam, we

and Manasa and other Devis occurring in the Devi

hesitate

much

to

accept

the

treatise

Puranas and we are very much inclined

many

in
to

interpolations of a recent character and

the

ranks

of

the

think that there

that, too,

ancient

had

from Bengal.

been

OM TAT

SAT.

CHAPTER
Sri N^rayaiij

1.

When She

five-fold.

as

:This

said
is

I.

(Highest) Prakrifci is recognised as

in the work of Creation, She appears

engaged

Darga, the Mother of Ganes'a

Saras vati and (5) Savitri.
(1)

Radha,

{2)

Laksrni,

(3)

(4)

Who is this
Thou, the Best of Jnanlns
is
She
of
the
the
nature
of
(Whether
Intelligence or of matter?)
Why did She manifest Herself and then again why did She reveal
Herself in these five forms ? And what are Her characteristics ? Now
2-3. NS.rada

replied

Prakriti ?

Thou oughtest

to

worship, and the

fruits

me which Forms

of

that

lives

of

accrued

are

the different

all,

NSrSyana

to

said

me

"

modes of

their

also

inform

in which different

places.

Please

thereby.

them manifested themselves

Dost Thou please narrate

4-18.

the

describe

all these.

Child

Who

is

there in this world that

Hoivever I will describe

can describe fully the characteristics of Prakriti
The
to you that much which I heard from my own father, Dharma. Hear.
!

"

word Prakriti means

prefix

Pra"

the afiix

" Kriti" donotes creation.

in the

most excellent

To come

closer ;^''
''

quality,

Guni.
clear

Pra"

Krl" donotes

i^Thfj

and

work

in the

Sattvi

free

of

Guna

is

hi?

it

Tamo Guna

is

and

considerad

Guna, the most exalted

Sattva

Gun and

Rajo

" Ti"

the

denotes
as

it

Highest
the Rajo
whitsoevar
!\s

this defect: thab

reality of things, so as not to alio. V

while the

the

from any iiupuritias

sidered intermsiiata as

So the Godless, the Devi Who is the

creation is known as the Devi Prakriti.

signifies

the

exalted, superior, excellent

men

it

as

it

perfectly

Guna

is

con-

spreads a veil over the

to understand the

considered worst

Tamo

the
is

True

Reality
Real

>

completely hides the

Knowledge).

So when this Intelligence of the n iturR

attributes, gets

tinged

with

potent, then She

is

She

Prakriti.

is

styled as

the above

Brahma, beyond the three

Ciunas and becomes omnithe work of creation.
Hence
of

three

superior (Pradhanu) in

MAD DEVt BHAgAVATAM.

&Rt

^98

O Child N^rada
The state just preceding that of creation is denoted
" Pra" and " Kri"
So the Great Devi that exists
signifies creation.
by
The ParamSttna by His
before creation is called Prakriti after creation"
!

Yoga

Maya

(i.e.,

Sakti, the

Holy Ghost) divided Himself

the right side of which was male and the

{Note

The Holy Ghost

Creation).

the principle

is

So the Prakriti

and Emanation,

of Conception

Brahma. She

of the nature of

is

two parts

into

was the female Prakriti.

left side

As the

Eternal.

is

burning power are not different, so there is no separate

Atman and His Sakti, between Purusa and Prakriti.
between
distinction
Therefore those that are foremost and the highest of the Yogis do not
fire

and

its

any difference between a male and a female.

everywhere as male and female for ever. There

All

tecoo-nise

He

is

world that can exist for a

moment even without

is

is

nothing

Brahman

this

Brahman.
in

this

consisting

Out
manifested).
{i.e. they are Brahman with Maya
of Sri Krisna, to create the world Whose Will is all in all,

of male and female,

of the Will

came out at once the Mula Prakriti, the Great Devi

Controller of the Universe)

By Her Command came

Brahma with Maya

out

five

Is'vari, (the

Lady

in a state of
equilibriums).

Forms from Her,

either

for the

purpose of

creation or for bestowing Favour and Grace to the Bhaktas (devotees). Durg&
the Mother of Ganes'a, comes, as the first, the most auspicious, loved by
iva. She is N^rayani, Visnu M4yl, and of the nature of Purna Brahma

Supreme Brahma). This eternal, all auspicious Devi is the Presiding

Deity of all the Devas and is, therefore, worshipped and praised by
Brahma and the other Devas, Munis, and Manus. This Bhagavati
DurgA, Devi, (when She gets pleased) destroys all the sorrows, pains and
(the

troubles of the

Dharma,

Bhaktas that have taken

everlasting

name and fame,

Her

refuge, and

gives

them

auspicious things and bliss and

all

the happiness, nay, the Pinal Liberation

She is the Greatest Hefuge
Bhaktas that come t3 Her wholly for protection and are in "-reat
distress, whom She saves from all their dangers and calamities.
In fact

all

of these

know this Durga Devi as, verily, the Presiding Deity of the heart of Krisna
and as His Highest Sakti, of the nature of the
Holy Fire and the Holy
She is Omnipotent and resides
Light.
always with Krisna, the Great
God. She is worshipped by all the Siddha Purusas
-(those that have
attained success;

the (eighteen) Siddhis

all go to Her and

when pleased
She gives whatever Siddhis (success) that Her Bhaktas want.

19-40.

shadow,
errors,

This

Great Devi

drowsiness,
peace,

is

fatigue,

beauty,

prosperity, and fortitude,

and

the intelligence,

kindness,

consciousness,

She

is

sung

in the

sleep,

memory,

hunger,

caste,

contentment,

Vedas and

in

thirst,

forbearance,

nourishment,
other S astras'

CHAPTER

Book IX.]

799

I.

MahJi Maya, of the nature of the Universe.

In reality, She is the
of the Universe and She is the Sakti of Krisna.
All these

as the

All-Sakfci

mentioned

qualities are also

tithe

Now

qualities.

man

in

merely,

is

in

that

to

She

(Lak?a\i).

of

is

mentioned here

She has

Vedas.

the

The second Sakti

hear of other Saktis.

named PadmS,

What

the Vodas.

comparison

is

ot

nature

the

of the

of

is

infinite

Paramat-

Suddha Sattva

(Higher than Sattva Guna) and is Krisna's Presidino; Deity of all wealth
and prosperity. This very beautiful Laksmi Devi is the complete master
of the senses She is of a very peaceful temper, of good mood and all-aus;

picio'is.

She

She

devoted

is

is

free

from gread, delusion, lust, anger, vanity and egoism.

to
Bhaktas
Her
Her
liar
husband
and

to

words are very sweet and She is very dear to Her husband, indeed, the
Life and Soul of Him.
This Devi is residing in all the grains and vegetables and so

She

Vaikuntha

as

She

husband.
royal

Laksmi

is

the Source of Life of

Maha Laksmi,
the Heivenly

is

in palaces

several householders.
all

chaste

ONarada!

the living beings and

all

in

She is residing in
the service of her

the

Heavens and the

the beings.

Liksmi, residing

the Griha

and

all

and always

Laksmi

in
i?i

the several

families

of

All the lovely

the things,

it

is

beauty that you see in

She ; She is the glory and

fame of those that have done good and pious works and it is She that is the
She is the trade of merchants, the mercy
prowess of the powerful Kings,
of the saints,

those

sinful

engaged in doing good to others and the seed of dissensions in

and viscious persons as approved of in the Vedas. She is

worshipped by all, reverenced by all.

third Sakti of the Great God who
speech,

She

intelligence,

is all

and learning.

the learning of this endless

Now

I will describe to

you about the

is the Presiding Deity of knowledge

This third Sakti is named Sarasvati.

Universe and She

resides

as

raedha

the hearts of all the human beings

She is the power in
(intelligence)
composing poetry She is the memory and She is the great wit, light,
She gives the power to understand the
Splendour and inventive Genius.
in

real meaning of the various difficult Siddhanta works

She explains and
makes us understand the diflicult passages and She is the remover of all
;

doubts and

difficulties.
She acts when we write books, when we arsue
and judge, when we sing songs of music She is the time or measure in
music
She holds balance and union in vocal and instrumental music.
;

She

is

the Goddess of speech

various

She

is

Presiding Deity in the knowledge

of

In fact all the

subjects in argumentations and disputations.
beings earn their livelihood by taking recourse to Her. She is peaceful and
holds in her hands Vina
Her nature is purely Sattvic
(lute) and books.
;

(Suddha Sattva), modest and very loving to ^ri Hari. Her colour is
white like ice clad mountains, like that of the white
sandal, like that of the
Kunda flower, like that of the Moon, or white lotus. She
always repeats

800
the

MAD DEVl BHAgAVATAM.

iRl

uame

Paramatma Sri Krisna while She turns Her bead composed

Her nature is ascetic She is the bestower of the fruita of the

of

of jewels.

asceticism of the ascetics

success

always
would always

to

She

is

the Siddhi and

Vidy^

of

all

not here, the whole

Were She

all.

She

host of

grants

Brahmins

remain speechless like the dead cluster of persons.

What
IS
recited in the Vedas as the Third Davi is the Holy Word, the Third
Thus I have described Her. No>v hear the glorios of
^akti, Sarasvati.
the

Davis

other

in

the

four colours (castes),

Vedas aud

vandanam
She

origin

the

of

the Tejas (Fire) and the caste

is

the mother of the

Vedumgas (the limbs of the

all the mantrams of
Sandhy^

of

and the Root, the Seed of the

Herself an ascetic,

She

(^six)

Seed

the Chhandas, the

all

in all the subje3^,s.

is

with the Vedis.

aecordaaca

Tantras

She

is

She Herself

Brahmin

of the

versed

is

the Brahmins

the Tapis of

and

ciste

embodies

Samskaras (tendencies; inclinations); She is the

the names of Savitri aud Gayatri, She reJapam. Pure, known by
Loka (the Sphere of Brahma) aad is su3h
Brahma
in
th3
sides always

in Herself

all

of

sorts

of pilgrima^^es

the sacred places

as all

want Her touch

their

for

purifi-

cation.

Her colour

41-47.

is

white

perfectly

the pure

like

crystal.

She

is

of th^ uatura of the Highest Bliss

She is eternal
purely Buddha Sattva,
the
is
of
nature
all.
She
of
to
Para
and U th3
Br.dima
tiud superior
;

She

bestower of Moksa.

and the Presiding Deity of

The
the Brahmi Teja (ihe fiery spirit of Brahma, and the Brahmanas).
is
the
touch
of
Whose
this
Sdvitri
Davi
is
Feat,
whole world
purified by
it
abo
Narada
to
O Child
Now I will describe
you
the Fourth 5akti.
is

the Fiery S'akti

the Fifth ^akti, the Devi Badhika.

of the

Prana-5

five

ri Krisua

She Herself

and She

Prakriti Devis.

is

is

Hear.

the Life

She
of ail

is

the

highly more beautiful and suparior to

She dwells

in everything;

She

is

Deity
even to

Presiding

dearer than

life

the other

all

very proud of

Her good

Her glory is infinite ; and She is the wife, the left

fortune (Saubhagyam)
ori
of
Krisna
and She is not in any way inferior to Him,
it
were,
body, as
or
in
She
the Tejas (fiery Spirit) or in any other thing.
either in quality
;

is

of

Higher than the Highest; the Essenca

all,

Eternal, of the nature of the

and worshipped by

She

all.

is,

of

Highest

all,

infinitely superior, the First

Blisa, fortunate,

the Presiding

Devi

of

highly respected,
Rasa LiB of

the

From Her has sprung the Rasa mandalam and She is the
Ornament of the RSsa mandalam (the dance in a circle in
the
and
Grace

Sri Krisna.

Rasa).

Note

Extracts

Justice Sir

from a paper on Creation as explained

by

Hon'ble

G. Woodroffe.

The Lecturer commenced by pointing out that an examination of any

ravnh two lundamental concepts; Thoie of Being

d)3'riu3 of cmfjioi

Book

CHAPTER

IX.]

(Kutastha) and Becoming (Bbava)

never becomes.

/MuU

It

is

is

which

prakriti)

principle

Changelessuess and Change the one

its own nature (Svarapa) is and
the evohites derived from the Principle of Becoming

The Brahman

^nd Many.

801

I.

or Spirit in

what

constitute

Movement.

essentially

ness (chit) in association with

called

The worll

Mula

Recent iVestern hypotheses have

the sense that it is but the varieJ

is

is

The

Nature.

latter

by conscious-

displayed

cosmic vibration (spandana).

made scientific " matter" into M^y^ in
prakriti in

pvoduced

appearances

vibration of and in the single substance

The

ether.

mind by

our

in

of

doctrine

vibration

The whole world is

(Spandana) is however in India an ancient inheritance.
born from the varied forms of the initial movement in Muld Prakriti. The
problem

how does

is

such

multiplieit}'

exist without derogation

The

essential unit of its efficient cause, the spirit ?

lecturer

to the

then made a

Sankhya philosophy on this point, whi?h assumed

and independent principles of Being and Becoming which it

rapid survey of the

real

Prakriti and passed from

Purusi and
the

pure

Principle

^akti

He

monism
of

of is' vara or as

then

occupied

pointed
a

Kularnava

ou*;

that

answer

lo

was but one

considered

as

product of such Sakti was Avastu or nothing.

that the Tantrik doctrine with which he dealt

Tantra says

it

there

whether

May 3,

middle position between these two points

for

dualistic

the

cf viev. Siva in the

Monism
(Advaitavada), others
not
know
Such, however,
My Truth which is
''Some desire

Dualism (Dvaitavada).
neither Monism nor Dualism
DvaitavSda

asserted

Sadvastu and

the

Being,

this the easiest

Sankara which

of

two
calls

(Dvaitadvaita

does not recognise

vivarjita).

Tantra

is

not

as an independent uncons-

Prakriti

Sankara's Advaitavada in holding

that Prakriti as a conscious principle of Becoming, that is as Sakti, is not
It effects a
not Avastu, though its displayed picture, the world is Maya.

cious principle (Achit).

It differs from

dualism by the conversion of the twin principles

syntheois of the Sankhya
of Parusa and Prakriti into the unity which is the Ardhanaris'vara Siva
Sakti.

adopts the notions of the Sankhya such as

the concepts of Mdl^ prakriti with the three Gunas, vibration (spandana),
evolution (Parinama) of the Vikritis and the order of emanation of the

As

reo-ards other

Tattvas. Sakti

matters

which

it

effects this

exists

and

is

Herself never unconscious

has the power to make the Jiva think It is such. If

this were understood one would not hear such nonsense as that the S^ktas
the oldest in the world) worship material force or
(whose religion is one of
(Achit) though

gross

It

matter (Jada).

101

802

The
a

lecturer then shortly explained the nature of 5alcti

(5akti Tattva),
wliich
derived from the root " 5ak" meant the Divine Power

term

whoraby

world

fchfl

one and

are

dvti

first is

the

Brahman, Who

the same,

the

transcendent,

and

both Siva

is

The Father

vibhavini).
their

was created, manifested and destroyed.

In Tantra the
it
are
one
and
the
who wields
same, Siva
(SaktimS.n)

and the Lord

powar
and S

The

M.VD DEYI BriAOAVATAM.

.^r!

Brahman, Sakti

is

Brahman.

is

immanent aspect

the

Sakti.

The

of the one

creates

INIother

(Karya-

From

what She does (Karya-Vibhavaka).

wills

union creation comes.

which

Siva

second

Sakti

not

is

like

the

diminutive female

on the lap of some Indian images, to which is

assigned the subordinate position which soma persons consider a Hindu
She is not a handmaid of the Lord but the Lord
wife should occupy.

figure

Himself

is

soen

Her aspect

in

as

Nirguna andSaguna that

After th
the lecturer

foUowin

>

IS

is

Mother
Chit

This

worlds.

^akti

is

both

and MtiyS, Sikti.

S'^akti

defining Tii6 nature of Sakti by which the world was created,

commenced an account

in

of the

main the

tha

of

its

manifestation

the

as

universe,

SaradA, Tilaka written in the eleventh century

by L.iksmanachaiya. the Guru of the celebrated Kashmiriun Tantrik,

AbSinava Gupta. The following is a very abbreviated summary of this, the
The lecturer first referred to the Aghanavastha
main portion of the paper.
siato which was that Niskala ^iva and touching upon the question why
with Kaluj and creative explained the term
^iva became Sakala
(associated

Kala and the theory

tras.

The former

of Adristasristi

is

to

according

VedSnta, Avidya and according

taught by the Tantra as by other ^iis-

Sankhya,

to the

Mulaprakriti

^iva Tantra, Sakti. The latter

creation is proximately caused

doctrine that the impulse to
It is the seed of Karma which contains the
Jivas.

of the

will to life.

Iksana and

W hen

Karma

takes place a development which

Parinuma, which is a kind of

apparent

which

for

exists

from Him.
is

displayed.

there
in

is

no

Sakala

This
This

is
is

the

there

ripe,

arises

indicative of creative desire

names

other

becomes

real

is

according to

to the

peculiar

Yivartta.

change

in

and

by the

germ
the

of

state

is

the

Karma
Cosmic
called

There then

will.

Tantra called Sadris'a

The

development is only
the Anandaraaya Kosa. iSakti

a purely potential state is said to issue

Kinetic aspect of Sakti in which Sattagurj a

Siva in
first

the Param^kasavastha.

N^da

(Sound,

Word) then

Sakti becomes further Kinetic through the enlivening of the

appears.
Then under the influence of
Raio Guna. This the Aksaravastha.
and what is called the Paravindu.
Tamne, Isvara becomes Ghanibhuta
This is the AvyaktavasthS. Thus the Supreme Vindu men call by
Brahma purusa, or Devi. It is compared to
different names, MahsL Visnu,
a rain of

gram which under

its

sheath

contains

two seeds

in

undivided

Book

CHAPTER

IX.]

These are Siva Sakti and

union.

Vindu unfolds and displays

NS.da

and

or Siva, Sakti,

This

action.

N^da

VJja,

Om

Mantra

the

is

are

all

the threefold

and Siva bakti

These seven

Mantras.

Sakala

and constitute what

Kala which

Vindu, Viji,

is

the root of

all

Paravindu,

Sakti, Nada,
Vindu,
which are the seven divisions of the

Siva,

of oakti

aspects

This

MayS.

is

aspect of

the three Saktis of will, knowledge

K^mi

mysterious

encircling sheath

their

itself, in

808

I.

called the

is

creation

of

Para sound

in

the Is'vara creation.

The
part

the

meaning

sound

Sadrisa

(Sabda),

Parinama, referred

to the

form or

same development by the appearance of

Brahma which were aggregate (Samasti)

(Artha) creation in the

the six Sivas from

sound

Saktis which formed

lecturer having explained the nature of these

of

posvers.

Sambhu

to

It was he said, on the differentiation

of the

Paravindu that

there existed the completed causal babda which is the Hidden Word. The
Sabda and Artha being complete, there then
causal boJy or Para
the
Displayed word or tsabdartha. This is a composite like tho
appeared

Greek

Lojros.

The Sabda Brahman

or

Brahman

as

cause of oabda

is

the

Chaitanya in all beings. The Sabdartha in the Vedantin N^marupa or

world of name and form of this Sabdartha the subtle and gross bodies are

which are the Hiranyagarbba sound, called

Madhyam^l and the VirSt sound Vaikhari. By Sabda is not meant merely
physical sound which as a quality of atomic ether is evolved from Tamasik
constituted,

Saktis

the

of

Ahamkara.
The lecturer then pointed out that

there had been Adrista Sristi up

and Vivartta development up to the completion of the " Word" or causal sound.
There then takes place real evolution (Parinama) in which the Tattvas (or elements discovered as a result

to the

appearance of Sakti

of psychological analysis of our

according to the

some

worldly experience) are said to emanate

Sankhya and not the Vedantic scheme, though there were

peculiarities

Finally

Yogika

in varied

in

Sristi

the

Tantrik exposition which the lecturer noted.

was accepted

in so far as it

\va><)

the

elements which

combinations made up the gross world.

In conclusion

the lecturer pointed out that Indian ^astra was a

connected
whole.
Such peculiarities as existed in any particular
mutually
S^stra were due to variety of standpoint or purpose in view.
The main

point in this connection to be remembered was that the

Sadhana

Tantra

was prac-

Whilst ^ankara dealt with the subject from the

of
Jnanakanda, the Tantra treated it from the point of view of
standpoint
worship (tJp;\san'ikanda) the Tintrik doctrine is compounded of various
tical

elements some

Sastra.

of which

it

shared with other Sastras, some of which are

own, the whole being set forth according

which is peculiar to itself.

its

to a

method and terminology

MAD DEVI BHAgAVATAM.

^Rt

804
She

48-70.

humourous

the Lady of the Rasa Lila, the Foremost of the Jovial,

is

(witty) persons and dwells always

Goloka and from Her have come out

all

Her abode is ia
The circular

Rasa.

in

Rasa

the Gopikas.

Her nature

dance of Krisna and the cow-herdesses of Vriodavana.

is

the

Highest BHssj the Highest Contenment, and Excessive Joy She trinscends the three Sitjva, Rajo and Tamo Gunas and is Nirakara (without
but She dwells everywhere but unconnected with
any particular form)
;

all.
She is without any effort to do anything and
She assumes forms only to show Her favour to Her
Bhaktas. The intelligent learned men (Pundits) read Her MahiraS, (glories)
The chief of the Devas and
in meditating on Her according to the Vedas.

She

any.

the soul of

is

Ahamkara.

void of

the Munis could never see Her

mauy ornaments

decorated with

moons have

the crores of

Her clothings are

all

over
at

risen all

(devotion) towards Krisna,

Her body.

once

She

Krisna

service towards

wealth and prosperity. lu Varllha Kalpa

tion took place, She incarnated Herself as

Her body looks

She

of

She

is

easily.

their senses, yet

the

breast of Krisna,

every one

Gem amongst women.

it

as

and She bestows

it

all

the Varaha incarna-

the daughter of one

And Earth was blessed by the

Brahma and the other Devas could

such as

is

Her by any

is

the Giver of Bhakti

is

when

c,

I.

and She

proofs

named Vrisabhaiiu.

herd),
feet.

fire

Gopa (cowof Her

touch
never

perceive

Vrindaran saw Her very

And when She is seen on the
at

seems that lightening^ Hash

in the blue

mass

of clouds

In days gone by, Brahm^ practised several austerities for sixty

thousand years to purify Himself by seeing the nails of Her toes but far
from seeing that, He could not have that even in His dreams. At last He sucin the sky.

ceeded in seeing Her at Vrind^vana and became blessed.

O child Narada
is the fifth Prakriti aul she is denominated a3 Radha.
Every female in
Universe
is
from
a part of ^ri Radha or part of a part.
O
every
sprung
!

This

Narada

Thus

Prakritis.

Visnu

Now

and others.

Hear.

Her form

have described to you the

I

am

going to describe

five

Highest Prakritis

those that

are

parts

Durga

of these

The Ganges, Ganga has sprung from the lotus feet of

fluidlike She is eternal.
And She is the veritable

is

burn away the sins of the sinners. She is sweet to touch in

taking baths and in drinking She gives final liberatioB to the Jivas, aiid
leads easily to the Goloka Abode. She is the holiest
amongst the places of

burning Fire

to

She
pilgrimages and is the first of the running rivers.
pearls in the clotted hairs of Mahadeva's head and She
(asceticism)

This

She

is

the

the

rows

of

Tapasya

incarnate of the

Ganges

She shines

is
is

purifies

like

the

Tapasvis (ascetics) of the Bharata Varsa.

the three worlds and is
the part of Mula Prakriti

Full Moon,

pure S'uddha Sattva.

is

clear,

white like white lotus

free

from

and

like

milk

any Ahamkara, chaste and

Book
,

CHAPTER

IX.]

I.

b3lovei of N^i-ayain.
Tlio Tiilasi Ujvt
fcheoraaraent of Narayain, and dwells

805
tha contort of VisQu.

is

She

is

always at the lotus feet of NArayaaa..

By Her

are performed

all

(resolves).

She

Sankalaps
to

give merits

can be obtained
Kali

this

Yu^a

(Punyam)

to

and, were

tbe

not

and at the touch of Whose

for

austerities,

lotus-feet, the earth

is
is

other

nature

purified

all

Nirvana

touch,

be no

of the

and

holy and able

flowers,

Her, there could

She Herself

sins.

all

At Her sight and

others.

it

burn the

to

act? of worship,
the chief of all the

is

fire

in

of Fire

the Tirthas

all

Her sight and touch for purification and without Her all
acts in this world become fruitless,
She bestows Mokaa (liberation) to
those who want final liberation, grants all sorts of desires to several
have

desire to

people,

of

Who
the

all

Herself

is

satisfaction to the

ladies of
all

superior throughout
of

factor

Muia

is

has

BhSrata Vara* and

parts

of India.

the Presiding Deity

come here
to
orant
is

She

considered

is

This Tulast

Devi

is

very

the chief

Prakriti.

She

of S'astras.

and

Who

and

the dear disciple of Sankara and

is

Who

a Kalpa Vriksa,

Then comes the Mauasa Devi, the daughter

71-95.

She

like

Bharata

in

trees

is

of

Kas'yapa.

therefore very learned in matters

Ananta Deva, the Lord of Snakes

the Nagas.
She Herself is very beau-

the daughter of

is

respected very

much by

all

Nagas, the mother of the Nilgas and is carried

by them. She is decorated with ornaments of the Snakes She is respected
by the NSgendras and She sleeps on the bed of Snakes. She is Siddha
Yogini, the devotee of Visnu an I always ready in the worship of Visnu;
the

tiful,

Lady

the

of

She

is

the Tapas

and the besitower

of the

fruits

Tapas. .Herself an

of

She spent three lakh years (according to the Deva measure) and
has become the foremost of the ascetics in Bhavatvarsa. She is the Presiding

ascetic,

Her whole body shines with Brahmateja (the

of Brahma, She again
She is sprung from a part of Sri Krisna and the
meditates on Brahman.
chaste wife of Jarat Karu Muni, the mother of Astika, the great Muni;
Deity of

all

the mantras

Holy Fire

of Brahma).

She

part

is

S'asthi

the

Devi,

of

Muia

Herself of the nature

Prakriti.

the Mother of Davasen^.

Child Narada

She

the Gauri and the other sixteen Matrikas.

is

Now

comes the

the most superior

This chaste

woman

is

amongst
the giver

sons and grandsons in the three worlds and the nurse, the foster mother
She is the sixth part of Muia Prakriti and is hence known by
all.
She lives near to every child as an aged Yogini.
the name of Sasthi.
ot

of

Her worship
etc.

When

is

everywhere prevalent in the twelve months Vais'akha,

day Her worship is done in

the child gets born, on the sixth

the lying-in-chamber and again on the 2 1st day

(after

twenty days have

passed away) the most auspicious worshipful ceremony of Her is performed*

to Her with reverence and want to visit Pier daily.

Tho Munis bow down

MAD DEV! BHAgAVATAM.

Rt

806

She protae^^
Sisthi Djvi

all ehi]ii'e;i al
is

the

a^ain

vays

uDbbir's affec^^jiiite

with a

of Miili

pvrfc

This

heirt.

Than appears the Devi

Pi-akrifci.

MaQgala Chandik^. She goes trom one house to another, oq land or through
She has come out of the face of
water or in air, doing great good to them
;

the Prakriti Devi and

name

is

is

all sorts of

doing always

Mangala Chandi because She

and assumes very furious angry appearance

On

the Pundits say.

in

to this world.

good

Her

auspicious at the time of creation

is all

at the time of

all

the

So

destruction.

Her worship

worlds

is
every Tuesday
and
when
to
women sons, graodson?, wealth,
She,
;
pleased, gives
This
proaperity, fame and good of all sorts and
grants all desires.

done

is again
the part of Mfila Prakriti.
Now come the
MUhes'vari
K41i
who
when
can
all
this universe
lotus-eyed
angry
destroy
in a moment, who sprang from the forehead of the Mula Prakriti, Durga to

Mangala Chandi

the two

slay

Demons Sumbha and Nis'umbha. She

is

the half-portion

of Durga and qualified like Her, fiery and energetic. The beauty and splendour of whose body make one think as if the millions of suns have arisen
simultaneously. Who is the toremoat of all the Saktis and is more powerful

Who

than any of them,

grants success to

Who

all

the persons.

Who

is

superior to

exceedingly devoted to Krisna and like

and
Him fiery, well-qualified,
valorous, (Those body ha^ become black by the
constant meditation of S'ri Krisna, Who can destroy in one breath this whole

all

and

of

is

Brahmanda,

Yogic nature,

Who

was engaged

is

in fighting

with

the

people and Who, when

to the
gport and instruction
fruits
Artha,
four
Dharma,
grant the

Kama

and

Daityas simply

for

worship can
This K41i is also

pleased in

]SIoksa.

The Devi Basnndharii (Earth) is again the part of

MulA Prakriti. Brahma and the other Devas, all the Muni mandalams
and all men sing hymns to Her.
(the spheres of Munis), fourteen Manus
the part of Prakriti.

She

is

the support of

source
metals.

The

all

and

filled

with

of grains.

sorts

She

is

the

in Her womb all the precious

gems and jewels, She bears
She is the Refuge of all.
Her.
from
issue
All sorts of best things
chant hymns to Her.
aud
and kings worship Her alwAys

of

all

subjects
All the Jivas live through Her and She
prosperity.
of

all

Without Her,

Where

any substratum.
96-143.

all

this,

moving

'Sacrifice).

They

rak8in& (the fees

all

sorts

of

wealth and

non moving, become

Now

Mula

Daksina and

void

about

who

are

issued

names of

their

wives.

them

wife of Agni
(Fire)^
Without Her, the Devi can never
Diksa are both the wives of Yajoa

So much so that without

every .vhere.
end of the Sucrilice) no sacrificial ceremonies

are honoured

given at' the

hear

Prakriti as well as the

"
Dev? " Svaha
is the

The
I will now narrate duly.
Universe
whole
worships Her.
and the
take any oblations.

or

to rest on!

Child Nfirada!

a<ain from the parts of

bestows

CHAPTER

Book IX.]

807

I.

can be complete and

fruefcifyio^. The D3vi"Sva(lh^" is the wife of the Pitris.

All worship this Davi "Svadlia " whether they are Munis, Mauus, or men
If this oiiutra " Svadha" be not uttered while
making an offering
to the Pitris, all turn out useless.
The Devi ' Svasti " is the wife of the

Vayu Deva

She

honoured everywhere

is

in

the Universe. Without this

"Svasti" Devi no givinf,' nor taking nor any action can

and useful. " Pusti "
is the wife of
(nourishment)

world worship this

become weaker and weaker.

alike alt
is

Without

Pusti Dovi.

the wife of

Anant v D^va.

Ganapati. All in this

" Pusti
", women or men

Tusii

(satisfaction, contentment)
and
worshipped everywhere
praised
anywhere in the world can be happj'.

the wife of fsSna Deva.

The Suras, the men all alike
Were it not for Her, all in this world would be oppressed
The Ddvi " Dhriti " is the wife of Kapila Deva. She
poverty.

Sampatti
worship
with dire

"

is

Without Her no one

in this wjrld.
'

She

this

be fructifying

is

Her.

honoured P(|aally in all places. AVere it not for Her, all the people in
"
world would have become
The " Sati Devi is the wife
impatient.
of Satya Deva.
The liberated
(Truth.) She is endearing to the whole world.
is

this

ones worship Ht>r

Were it not. for the .truth loving Sati, the whole
ahv.ays.
"
"
world would have lost the treasure in
enMercy
friendship.
Dayu
"
Moha Deva". She is
dearing to the whole world is the chaste wife of
liked

by

all.

Were

it

not for Her,

the world would have become hopeless.

all

The Devi " Pratistha " (fame, celebrity)

She gives merits to persons
according
for

Her,

"Kirti
(one

the

all

"

(fame)

who

is

Punya Deva (merit).

Were it not
The Devi
persons would remain dead while living.
Herself a Siddha
the wife of Sukarma (good works).
is

the wife of

as they worship Her.

has acquired the result of one's

success),

all

the

blessed

people

honour Her with great reverence.

Were it not for Her, all the persons
in this world would have been
devoid of any fame.
dead,
Kriy^ (workefforts, action,

doing)

is

the wife of

"Udyoga"

All honour

(enthusiasm).

O Muni Narada Were it not for Her, the whole people

greatly.
would be void of any rules and regulations.
Falsehood is the wife of
Adharma (unrighteousness) She is honoured greatly by all the cheats
that are extant in this world.
Were she not liked by them, then all the
cheats would bocome extinct.
She did not fall in the sight of any body
Her

in the Satya

When

the

Yuga.

Her

subtle form

became

visible

in

the Tretu

Dvapara Yuga came, She ^became half developed.

when the Kali Yuga

second to Her whether

has

come,

She

in bold confidence

much and pervading everywhere.

roams from one house to another.
both the wives of good behaviour.

With

is

fully

And

Yuga.
at

developed and there

and shamelessnesa or
her brother

in

last
is

no

talking

Deceitfulness

She

Peace and modesty and (shame) are

Were they

not existent,

all

in

this

mad devI bhagavatam.

5r!

808

world would have turned out deluded and mad. Intelligence, genius and
Had they not
fortitude, these three are the wives of J nana (knowledge).
every one would become stupid and insane.
DharmiDeva. She is of the nature of Beauty to

Murti

lived,

Were

ing.

it

This Chaste Murti Devi

She

and Laksnit.

is

Sleep ',
nature of

KalS,;^ui

of the nature of

is

the

is

splendour, loveliness
worshipped and reverenced.

wife

of

who

Rudra Deva,

universal couflagratiou

(the

charm-

very

not get auy resting place

become Nir41amba (without anything

everywhere respected,

the Siddha Yogint,

the wife of

is

and

ParamatmSn would

not for Her,

and the whole universe would have

to rest).

all

at

of

is

the

break-up of the

the

Jivas

spend their nights with Her. Tlie twilights,

the
are
wives of K^la (Time.)
If they were not, the
and
night
day
Creator even would not be able to reckon time.
Hunger and thirst are
All the

world).

the

wives

Lobha

of

the

They

(covetuousness).

Had

whole world.

wdrshipped by
would have merged ever

an ocean

in

capacity are the wives of Tejas

not lived, the whole

they

world

Splendour and burning

of anxieties.

Without

(firej.

and

are thanked, respected

Lord

the

these,

world could never have created and established order

in

of

the

universe.

this

and old age are the daughters of the Kala, and the dear wives of
Without these, all the creation would come to an
Jvara (the disease).
"Death

"The Tandra (.drowsiness,, lassitude) and Priti (satisfaction) an the

And the/ are the ilear wives of Sukha
daughters of Nidr^ (sleep).
encl.

SraddhS,

(faith)

(dispasgion).

are present everywhere in this world.

They

(pleasure).

Best of Munis

and Bhakti (devotion) are the wives of VairSgyam

all the persons can become liberated
while living

For then

(jivanmuktas).

there

Besides these

Adhi,

is

Mother

the

of the

Gods,

Surabhi, mother of cows; Diti, the mother of the Daityas

Kadru, the
mother of the N^gas (serpents)
Vinata, the mother of Gaduda, the
All are very
prince of birds ; and Danu, the mother of the Danavas.
useful for the purpose of creation.
But these all are parts of Mfih\
;

Now

Prakriti.

Hear.
rdpS,

mention some

will

of

ocher

the

of

parts

Prakriti.

Rohini, the wife of the Moon, Sanjn^, the wife of the Sun ^atathe wife' of Manu
5achi, the wife of Indra
T^r^, the wife of
;

Brihaspati
Atri;

Devahuti, the

Menak&,

the

the

Arundhati,

wife

wife

vali, the wife of the

v\ife

Bali

Vas'istha

Kardama

of

mind born daughter

Loplimudr^, Kunti, the

of

of

Prasuti,

of the Pitris

Ku vera,

Anasuya, the

the

wife

and the mother of

the wife

wife

of

of

Daksa

Ambikd,

of Varuna,

Bindhy^-

Damayanti, Yas'od^, Davaki, G^ndhSr?,

Draupadi, SaivyS, Satyavatt, the chaste and noble wife of Brisabh^nu and the
Revati,
mother of Radhjl Mandodari Kaus'alya, Kauravi ; Subhadr^
;

Sfttyabbftm^,

King

K^lindt, Lakaoiiiria

JSmbavatt

Nigaajiti,

Mitrabindfi,

CHAPTER

Book IX.]
Laksana,Rukmiai,

Sita, the

Paras'uraraa

of

The

So

insult

to

worships a chaste

Universe are

any woman

to

is

Brahmin woman, who has

oruamauts, and

clothings,

her companion

May^vati, RenukS, the

Durga and many other

village Deities are also the

female sexes, everywhere in the

Prakriti.

VSna,

Rohini, the mother of Balararaa, Ekanandsl and

the sister of Sri Krisna, Sati

of Prakriti.

Oli, Yojana gandhS,

daughter of

Prabhavati, Bhaniimati, the Sati

Chitralekh4;

mother

iacarnate

Lakfvni

the chaste mother of Vyasa, tTsI, the

809

I.

sandal

i)i>:te,

parts
all

ladies

are the

come from the

the

insult

parts

Prakriti and all the

of

parts

of

If one

Prakriti.

her husband and son living, with

etc.,

one worships,

as

were,

it

any Vipra worships a virgin girl, eight years old, with clothings,
ornaments and sandalpaste, know that lie has worshipped the Prakriti
The best, middling, and worst are all sprung from Prakriti.
Devi.
Prakriti. If

Those women that are sprang from Satbva Guna are all very good natured
and chaste
those that are sprung from Rajo Guna are middling and very
;

much attached

to worldly enjoyments and do their selfish ends and those

that are sprung from Tamo Gunas are recognised as worst and belonging to
the unknown families. They are very scurrilous, cheats, ruining their families,

fond of their

own

Heavens.

and no

quarrelsome

seconds are

prostitutes in this world

The Hermaphrodites

are parts of Prakriti

found equal

and ApsarSs

but they are

in

the

of the

Tamo Gunas.

nature of

141-159.
this

free ways,

Such women become

to them.

Thus

Punyabhumi

have described to you the nature of Prakriti. So in

Bharata Varsa, to worship the Devi is by all means
I

In days past

desirable.

the

by,

King

Suratha worshipbed

the

Mulu

Then again Sri Rima Chandra

Ravana. Since then Her worship

Prakriti Dur^a, the Destructrix of al! evih.

worshipped Her when he wanted to kill

is extant in the three worlds. She was first born as the honourable daughter
of Daksa. She destroyed -the whole hosts of Daityas an I Dunavas.
It

was She who, hearing the abusive words uttered against Her husband at the
Yajua by Daksa, Her father, gave up Her body and took up again Her
She took Her birth in the womb of Menaku and got aain
birth.
Pas'upati

as

Her husband.

And

of the two sons, KSrtika

Kartika was the Ansa (part) of

was Sri Krisna Himself, the Lord of Radha.

born to Her,

pons,

Lakami Devi came

out

of Durga.

and

Ganes'a,

Ndrayana and Ganapati

Devarsi!

Mangala R^ja, the

After the two

King Mars

worshipped Her. Since then, all in the three worlds began to

The King As'vapati first
worship Her, whether they are Devas or men.
worshipped Sivitri Devi; and since then the Davas, Munis, all began
to worship Her.
When the Devi Sarasvati was born, the Bhagavan
first

Brahnt

fir-it

w>rshlpp3l H^r;

next

the greatjst Munis, Davas

102

all

began

mad DEVt BHiGAVATAM.

SRI

810
to

worship

wa3

the

moon

full

within the R\sa Mandalam.

llidha

was performed

which the Risa-liU

Then under the command

Goloka.

the

of

nij^hb

aaonth

Sri Krisna, the Highest Spirit, that

Bhxgav^a
the Devi

all,

On

Her.

K^rtik,
firat

worshipped,
the

Sri Krisna,

the

all

ihe

in

it

of

within

enelos'ire,

circular dance)

(tlie

of

of

region

Oopas (cow-

the

Gopi?, all the boys, girls, Surabhi,

and the other caws worshipped Her.

queen of the race of the

So since Her worship hy the
cows,
the
other Devas and the Munis,
Br.ihmu
the
and
of
Goloka,
inhabitants
by
aud incense, light and
Srt
with
devotion
R^dhS,
all be^an to worship ever
herds),

other

various
in

the

On

offerings.
field of

sacred

the

Sha wis

e.irbh

first worshipped by Suyajni,

under the direction of Bhagavan

Bharatvarsa,

Subsequently, under the command of the Bhagavan Sri Krisna,

the Highest Spirit, the inhabitants of the three worlds began to worship
The Munis with great devotion, with incense, flowers and various
Her.

Mahadeva.

other

are

Radha.
worship always the Devi
the other Devis that have issued

offerings

Besides
all

these,

So much

worshipped.

NSrada!

Child

from Prakriti Devi

all

so thit in the villages, the village Deities, in

the forests, the forest D.Mtie^ an

in th^i cities,

the city Drtiti^^are worshipp-

havo descrlhel ti you all according to the Sastras the <;;h)rious

ed. Thus
lives of the Devi Prakriti and Her parts. What more do you want to hear ?
Here ends the First Chapter on the Description of Prakriti in the
I

Ninth

Book

verses

by

the

of

Sri

Mahupuranam

Mad Devi Bh^gavatam

Veda Vyasa.

Maharsi

CHAPTER

Ndrada

l-i.

said

Lord

brief about the Prakriti Devi.

Now

II.
he ird

have

describe in

Prakriti Adyii Sakti (the Prime Force) was created

the creation of this world of five elemDuts.

desire to

hear

all

births, methods
(

the mystic

power

Gunas, coma

three
this

in

Now

to

detail.

that

all

at

the

MCi

in
la

did She, being of

into Ci\e parts

kindly describe

their

armour)

auspicious

of worship, their meditation, their stotras, (praises)

syllables considered as a preservation like

said

the very beginning

How

be divided

you

Why

detail.

before

the nature of the

of 18,000

Kavaehas
glory and

in detail.

5-26.

nature of

"
spoke :
of Para Brahman

Devarsi

Nurayana

M^ya

is

The Miila Prakriti,

of the

an, eternal entity

(Nitya padartha) just

nabho mandal) Time (Kala), the ten
quarters, the Universe Egg, the Goloka and, lower than this, the VaikunAtman and Prakriti are in inseparable
tha dhuma all are eternal things.
as the

Atman,

the celestial space (the

unipn with each other as Fire and

beauty, the lotus

united

with

and

its

each othar.

its

burning capacity, the Moon and her

Sun and his rays are inseparably

splendour, the

As the '>)Usmith cannot prepare golden

orna-

CHAP'TEK

i5ooK IX.]
witbo'.ifc

earth,

potent Prakriti.
the divine powers

She

"

called

Who

"

OAkti".

and

Ais'yaryam"

Bhaga" is indicative
as Mula Praki'iti

much

in as

powers, so lie

sometimes with

form

Though He

is

Giver of

the

do not

God

is

Him

declare

without form

to be all

and

everything

of

is

He

All Will

is

is

is

He

all.

He

His

two eyes defy

His

is

Brahma, the God.

all,

the Vaisnavas

form,

yet
can fire, strength and
strong, energetic Person behind it?

bow

declare

He

of this

Para

the

is

sphere

fiery

He

of the

rows of teeth

nice

Th

dark

is

looks very peaceful and loved

and His Blue Body shines

the beauty

back-ground.
garland of Malati

Young

is

the Highest

es(juisitely

is

Higher than the Highest. Ho

All-Form, the Cause of all causes and His Form

Beautiful.

Very

God

Form-

the

of

Omniscient, the Cause of

all,

every

The Vaisnavas

the Fiery Person

He

Para

blissful

energy come when there is no fiery,

Therefore He who shines in tho centre

Brahma

with Prakriti manifest,

Luminous Form

of the

Witness of

invisible, the

so.

say

prosperity, wealth,

these

all

The Yogis always think

Bhagavan and

loss

has

is called ''Bhagavun."
The Bhagavan is therefore
and sometimes He is without form. Note
When

Prakriti becomes latent,

with form.)

of knowledge,

powers, She is also

Atnian "is always in union with this Bhagavati

And

Bhagavati."

is all

prosperity,

and "

Kti', denotes might, strength ; and in as much

the Bestower of the
Prakriti
is
above
two, the Mula

is

named "
fame

.8il

gold aud as tbu potter cannot make earthen pots without

so the Atmin cannot do any work without the help of this omniThe letter " Sa" indicates "

mants

as

11.

peacok's

autumn

pub

lotuses

the series

all

feather

like

seen

is

on

new
in

the

midday;

of pearls

His

by

rain-clouds.

in

the

crown;

the

suspended from His neck; His nose is

beautiful; the sweet smile is always seen on His lips.
There

exceedingly
is
no second
yellow
flute

lilie

seen

decorated

all

Him
as

clothings,

is

flowers

if

on both
over

in

is

showing favour

the

burning

His

hands, reaching to the knees.

with jewels.

He

fire

is

He

to the Bhaktas.

is

emanating

all

wears
the

round;

His

bodv

the Sole Refuge of this Universe

is
;

omnipotent and omnipresent. No trace of deficiency

He is Himself a Siddha ^perfect) Purusa ;
can be seen in Him;
and the foremost of all Siddha Purusa?; bestows Siddhis to all. The

the

Lord of

all,

Vaisnavas nuditate always Thit Eternal

He

Dovas.
all

eye.

The

ills

takes away

and sorr)w^.

fully

The age

all

of

Sri

Krisna, the

the fears of

Brahml

Deva

of the

birth, death, old age,

the

of

and
His

twinkling
Highest Sjlf, the Para Braiiini is denominated as Krisna.
"
denotes Bhakti to Sri Krisna and the letter " na "
word " Kris
i.'^

Thit

signifies

devotion

devotion
to

His

to

So

His service.

Service.

"

Ag.iin

He

Kris

"

is

the Bestow^cr of Bhakti and

ilcnotos all;

everything;

and

n*"
is

MAD DEVt BHAgAVATAM.

SKt

812

tbii

Wh3ii

Ki-isna.

:i-i

there

Universe,

work

to do the

two

His

love,

left

very

tj the

the

in

beautiful Bel

create

and

Krisna;

at

ready, in His part,

willed

Will,

female

Who

is

and divided Himself

and His Right part becoming

greatly

and

looking

looked at the

loving,

Sole Receptacle to hold

eyes,

into

all

the

the

like

contents

beautiful

of

lotus.

woman defy the Moon; Her thighs put the plantain

background; Her breasts are mistaken for the

of this

quite

One,

the

part,

lovely

loins

trees

He became

of all,

to

ba^iatiing,

Sri

except

Creation)

All

is

Then that Eternal

female,

very

Creator

of creation.

Hig Left part becoming

parts,

mab.

The

Own

the Root aul

the

nothing then

\va?

The Lord, who

27.61.

i^

iu

II3 desirad,

impelled by Kaia, (His

last,

Who

Sj He

tin rojt.

signifies

fruits

scattered as

are

flowers

Her Hairs

on

the

head;

very slender, very beautiful to behold

Exceedingly
in
smile
sweet
Her
side
cihn;
reigning
lips;
lovely; appearance very
is
Her
all
over Her
purified by fire;
clothing
long glances with Her;

Her middle part

is

Her

body decorated with gems.

beajan

partridge)

of ori

the face

On Her

drink

to

incessantly

Krisna, defying,

was

there

forehead

as

the

also, like

eyes,

it

the dot

Chakora bird (Greek

with joy the moon beams from

were, the ten mill ions of moons.

of vermilion

(red-lead);

over that

was placed the musk.

paste and over that
or braids of hair on Her head are slightly curved; this was
on Her neck was suspended the
Malati garland*
Avith

the dot of white sandal

The

fillets

decorated

Her
of

gems and jewels and She is always very amorous towards

On looking at Her face, it seems that ten millions
husband.

necklace

of

moons have

arisen at once;

when She walks,

her gait puts (humiliates)

and elephants in shade. O Muni! Sri Krigna, the Lord

of the Rasa Dj,nce, and the Person of Taste in the Risa Sport, looked

those of ganders

askance at

Her

hand went

to

(the amorous

for

and then catching

while

the Riisamandalam and began to

hold
play

of

the

Her by Her
Rasa sport,

seemed then the Lord of amorous pastimes

had become incarnate t'lere and had been enjoying the various pleasures
of amorous

passed

and

passions

away

It

pastime).

in

that

desires.

sport.

So much, that

The Father

of the

Brahma's

one

day

Universe, then becoming

impregnated in an auspicious moment in Her womb who was

born of His left portion.
The Prakriti Devi was also tired of the
tired,

embraces of S'ri Krisna; so after the

intercourse, she

began

to

perspire

and breathe frequently.

Her perspirition turned into water and deluged
the whole universe, with water
and Her breath turned into air and became
;

the

life

of all

VAyu became

the

Idinilc that sprung from the left side of

and out of their contact orginated PrSna, Apfina,

baiugi.

his wife

Tha

Book

CHAPTER

IX.]

Samana, Udana and Vyana, the

of

all

Naga and

These are the

five sons.

Besides these from the

the beiugs.

the oiher four IowiH- Vayas.

8X3

II.

womb

of the

five vital

wife

Vayu's

V^yus
came out

The water that came out from pers-

VarjiiA Deva became the presiding Ddifcy of that; and the female,
left side of Varuna Ddva, became the wife of Varuiia,

piratijii,

sprung out of the

called Varunani.

On

the other liand, the S'akti, of the nature of

knowledge

remained pregnant for one hundred manvantaras. Her body

became effulgent with Brahma-teja (tiie fire of Brahma). Krina was
her life and She again was dearer to Krisiii than his life even.
She

of S'ri KrisiiA,

remained always with S'ri Krisua so mach so that She constantly rested
on His breast.
When one hundred Manvantaras passed away, that
;

Beautiful

One gave

Golden Egg. That egg was the repository of

The Beloved of Krisna became very sorry to see the

birth to a

the whole universe.

e^g and out of anger, threw that within the watev collected in the centre
the Universe.
Seeing this, Sri Krisna raised a great cry and immediately
cursed

Her duly and said:

^'

O Angry One! O

When

Cruel One!

you have forsaken oat of anger this son just born of you, 1 say then
that you become from to-day bereft of any issue.
Besides, let all those
will
that
out
women
of
spring
your parts, they also be deprived
godly
of having any issue or sons and they will remain ever constant in their

O Muni

youth,
out

from

a white
lute

the

\Vhilo

tongue

Her

colour.

parts.

Oat

of

parts.

From

were

clothings

suddenly

came

of Krisaa, a beautiful daughter, of

beloved

all

in

white,

her hands there were

all

Miila

the

Prakriti,

Beloved

Krisua divided

of

into

two

portion came Kamala and out of her right portion

In the meauoime S'ri Krisua divided himself into two

Her

came Radhika.

Krisna was thus cursiag,

the

jewels.

time later the

S'ri

Her body wis doorated with ornauients made of

She was the presiding Deity of all the S'astras
Some

and book and

gems and

of

his

left

right

siJe

appeared a form two-handed and from left

The S'ri Krisna addressed the Goddess
;

side appeared a form four-handed.

"
You follow this four-handed
O. Devi
Speech, holding flute in her h;ind,
"
Rddhe You are a
aud then tpoke to Ritdha
Person as his wife
I

you
proud lady
S'ri Krisna also told Laksmi
sensitive,

My

be

let

gladly

wife

"0

so

it

become

to

the

handed Narayana. Then Narayaua, the Lord of

Laksmi and Sarasvati to the abode VaikanUia.

and Sirsvati became

Narayana
him

in

appearance,

other hand,
femalo

beings born

issueless,

arose his attendants,

from

attai.dani:-

the
all

in

all

fi.|nal

to

Kamala
Her

in

in

arose

world,

took both

They were

spirit

form

the

Muni Both Lakami

Radh.. From the body of

four-handed.

cpialifications

body of

of

"
do y ougood
wife of the four-

will

and

millions

in

all

equal to

age.

On, the

and millions

and qualifications.

of

T'heu

mad DEVt BHAgAVATAM.

5r1

814
innumerable

arose

(cow-herds) from

Gopas

Krisna.

pores of S'ri

the

Lord of Goloka in form, Gunas, power and

equal to the
if they wore His life.
age ; they were all dear to Him as
From the pores of Hadhika came out the Gopa Kanyaa
62-88.

They were

all

They were

(cow-herdesses).

R^iha and

equal to

all

Her atten-

were

all

were all decorated with __

and were sweet-speaking.
ornaments of jewels, and their youth was constant, they were all issueiesa^l
Their bodies

dants

cursed them

as S'ri Krigna

thus.

Best of Brahmanas

On

the other

Mayd of Visnu (The Highest Self) eternal

and whose Deity was Krina.
{N. B) Durgd was the Avatara of Miila Prakriti not the Avatara ol

hand, suddenly arose DurgA,, the

Laksmi and Sarasvati

Radha

as

She

the oakti of

of

is

and She

Prakriti and she

She

in Her.

She

were.)

is

Ndrayani She

ls'4ni

is

the

is

of the

intelligenc
Presiding Deity
come out many other Devif She is^

From Her have

Sri Krisna.

Mula

all

no failings or insufficiencies are seen

the Tejas (of the nature of Fire) and Sh? is of the nature

is

Is'vari

is

Hsr

Gunas.

is
bright like the molten gold Her
Suns have simu Itaneonsly arisen. She
looks gracious always with sweet smile on Her lin?, Her haodg are one
thousand in number.
Various weapons are in all Her hands.
The

of the

three

lustre looks as

if

ten

colour

millions

of

clothings of the three-eyed one are bright and purified by Fire, She is deeorated
with ornaments all of jewels. All the women who are the jewels are
sprung from Her parts and parts of parts and by the power of Her M^ya, all

the people of ths world are euchanbed.' She bssto ws all the wealth that
a householder wants ; She bestows on Krisna's devotees, the devotion

towards Krisna
gives

is

the

the beauty

nay, She

the Vaisnavi

is

those

to

want happiness.

to those that

She

liberation

final

Laksmi
of the
of

She

kingdoms

of

the

Vaisnavas.
gives

of the kings, the burning

tender

power of
Mojn, the

of

She

happiness

Laksmi of the He.ivens

She is the Tapas of the

the

is

of every household.

the Sun-, the

S akti

want such and

that

as well

ascetics,
fire,

the

the
beauty
lovely
beauty of the lotus and the S'akti of S'ri Krisna the Highest Self.
The Self, the world all are powerful by Her ^ikti; without Her
everything would be a dreary dead mass. O N4rada! She is the seed

brilliancy

Tree of World; She

of this
fruits,

hunger,

is

eternal

She

is

the Stay, She

is

Intelligence

mercy, sleep, drowsiness,

forgiveness, fortitude,
Mula
nourishment, contentment and lustre. The

thirst,

peace, bashfulness,

The Lord of RSdhikd

praising Sri Krisna stood before Him.
O
Her
a
throne
to
sit.
Muni
!
At
Great
this moment sprang
then gave
Prakriti

from the navel lotus the four

an

exceedingly beautiful

faced

woman.

No

BrahmS, with
sooner

the

his

wife

fourfaced

S^vitrf,

BrahmS,

CHAPTER

Book IX.]

815

III.

Jnlnins, fond of asceticism and holding'' Kamandalu

Sri Krisna
to praise
in His hand came into being than He began
with a beauty
by His four mouths. On the other hand the Devi Savitri,
of one hundred moons, born with great ease, wearing apparel purified
foremost

the

of the

the One
by fire and decorated with various ornaments praised Krisna,
anl Only Ciise of thu Universe and then took Her seat gladly with Her
husband in the throne made of jewels. At that time Krisna divided
Himself into two parts His left side turned into the form of Mahadeva;
;

and

his

right side

Lord of

into the

turned

Gopikas

(cow-herdesses).

white like
splendour of the body of Mahadeva is pure
In
white crystal ;gs if one hundred suns have arisen simultaneously.
His hands there are the trident.(Tris'al) and sharp-edged spaar (Pattisi);

The colour and

His

wearing is a tiger skin

tiwny hue like molten goll
ashes, smile

hair

of a

(Jat^)

His body was besmeared all over with

face and on His forehead, the semi-moon

Hia

in

reio^nindr

He has no wearing on

on His heads matted

his loins

so

He

is eallftd

Digambara

quarter-

(the

of the

Sky being His clothing^i; His neck i^ of a blue colour; the ssrpent
being the ornaments on His body and on Hi? right hand the nicQ
baad of jewels well purifed. Who is alwiys repeating with His five

Who has conquerred Death by

of Truth, the Highest Self,
nature
Krisna,
Incarnate, the material caus.^ of all things and the All auspicious

faces the Eternal

praising

God

the
of

that

all

Who

old

This

conqieror of Death).

(the

made

of

and

the

of

is

good and fuvourable, and the Destroyer of the feir of

age and disease md Who has been name! Mrityunjaya

is

death,

birth,

Light of Brahmn,

Sri

jewels (diamonds,

Mihaleva took

Veda

by Maharsi

1-34.

Ndrayana
floating

Brahma, now
that

egg

of sua?.

forsi'-cen

by

began

repeatedly.

to look

the

Devarsi

waters for a

So b2ing
child

(universes),

name

period

tired

of

that

will

two

into

lustrous

hunger,

Miha

Mula

of

equal to the

like

mother's
the

become the

life

of

Prakriti)

period of

Within

parts.

one

thousand

milk, as

child

now an orphan having no

of

the origin

Mad Devi Bhagavatam

The egg (born

nob suck

upwards from the waters.

afterwards by the

Child,

This child could

The

on

III.

of time, separated

was a powerful

Hor.

Brahm^ndas

said :-- "

the fulness

in

there

millions

cried

in

Book

on a throne

Vy.^sa.

CHAPTER
that was

seat

emeralds, etc.)

Here ends the Second chapter of the Ninth

Prikriti and Purusi in the Mah^pur^nam Sri
of 18,000 verses

His

Lord
father

of

it

was

moment

for

countless

nor

mother

This boy came to be denominated

became
VirAt, when he
gross and

grosser.

there

The power

Krigna, ihi

that of S'ri

Highest

so there

radium

than

finer

nothing

is

than Maha Vinlt.

"grosser

of

JiUAc AVATAM.

MAD DEVt

5Rt

810

of this

Maha

Self.

But

nothing

is

Virat one-sixteenth
bo\

this

^boin of ihe

and he is denominated
Ridha) is the Sole Stay of all this UniveVse
''
In his every pore countless universes are
Maha-Vigau
by the name
If
So much so that even vi Krisna could not count them.
existing.
Prakriii

'

were possible to cjunt the numbor of the dust particles, it is impossible

So there are- endless Brahmas,
to count the nu(aber ot t'le Universjs.
Visnu, and
Visnus, and Mahes'varas. In every Brahmaada, 'hn-e is BrahuvA
Mahesa. Eich I3rahra a nda extends from l*i\taU to the Brahmaloka. The
it

abode

Vaikuntha

of

aad

of the

seven

r>3al

as

islands

(smaller

Krisnx

Sri
is

Goloka

of

mountains, and

limit

the bounding

is

to-

then)

is

substances

When

this

destroyed.

All

transient.

and

is

whether

and

Vir^t

existing

is

one

outsidj

or

teff'porary

arc

etarnal.

Braham^nda

abave this earth there

Just

then

Svarloka, then Janailoka,

that

The

Brahraaloka.

is

raolien

inside

Brahminda (cosmos)

Vaikuntha

Goloka

pa

Besides

Higher than this earth is the

below this are the seven Pataia^.

Bhuvarloka

are

forests.

Brahraanda.

of

Forty-nine

existinJ here.

are

the Bhurloka; above

;
then Taparloka, then Satyaloka, and above
is
like
that of
splendour of Brahraaloka
is

the

This world composf'd

surrounded by the seven oceans.

Brahmiloka with saven heavens and

This

(50 X
yoyanas
This Goloka Dhama is
koti

fifty

eternal and real.

is

ishnls adjicent

there are countless

is

situated outside of

is

it

[i. e.

than Vaikuntha.

million miles) higher

eternal

Dvipas

than that

higher

agiiu the abode

Brahraand^y,

]0x4x2

is

But

all

Brahmaloka,

are

gold.

this

dissolves, everything dissolve^

like

In

bubbles

every

(-iosnios).

What

of

pore
to

Onlv

water.

of

spek

this

Maha

of

others

number of these Brahma ndas. In everv

BrahmSnda there ia Brahma, Visnu and Mahes'a. O Child Narada In
every Brahmi^nda, the number of the gods is three kotis or 30 millions.
even Krisna cannot count the

Some

of

them

ire

the Dikpatis (the

Regents of the quarters)

some

are

the Dikpalas (the Rulors of the Quarters), some are asterisms, and some
In the Bhurloka, there are four Varnas (Brahmins, et?.,) and
planets.
Thus ihe Universe exists
in the Patfilas there are NSgas.

composed

of

moveable and

Narada!

Now

again but
distressed

He

non-moveable

things (this

is

Brahmanda

the Virat Puriisa began to look

up to
could not sep anything within that

with hunger he cried

the

skies

Vivriti).

ao-ain

and

egg except the void. Then

out repeatedly and became merrred in

Next moment getting back his

consciousness, he began to
think cf Krisna, the Highest Person and saw
there at once the eternal li^lit
of Brahma.
He saw there Hi. form as
new raio-eloiul
deep blue like

anxiety.

CHAPTER

Book IX.]

IIT,

817

two hands, garment of a yellow colour, sweeb smile on His faee, fluta
in His hand and He seemed to be very anxious to show His Grace to
the
Devobeos.
boy becime glad
Looking at the Loid, His Father,
with

and smiled. The Lord, the Rfistowerof boon granted him boons appropriate
Let yon possess knowledge like Me let yonr
for that moment *'0 Child
hnncrer and thirst vanish let you be the holder of innumerable Brahman!

Pe Nvithout any
L^t not old age,

the time of Pralaya (the universal dissolution).

selfishness, be fearless and the bestower of boons to all.

das

till

death,

He

sotow

diseare,

repeated

nor

thrice on
"

Krisnilya Sviiha
and the

any other

afflict thee.

ailings

the

ear

his

six-lettered

great

vorshipped^by the Vedas with their

'Thus

saying
*'

JNIantra

Om

Amgas, the Giver

O t'rahmri's
destroyer of all troubles and calamities.
Thus giving the mantra, Sri Krisna arranged for his foodiog thus

ot desires

Son

In every universe, whatever

ofiferings

the

sixteenth of that will go to Narayana.

sixteenth

is

any share

for

is

always

to go to

satisfied

with

boy,

Himself.

all

these.

of

Vaikunthaand

S*ri
all

What

Bhagavan
"

fifteen-

Krisna did not

allot

the Gunas, and Full,

necessity
offer

Yn'^t the boon and the Mantra said :

given to S'ri Krisaa, one

Lord

Virat.

Whatever the people

Virat eats

ofLaksmi, the

the

be

Himself transcending

Himself.

further offerings?

to the

this

will

there

is

for

with devotion, the

S'ri

He

any
Lord

Krisna giving thus

Say whac more

Child

you desire; I will give you that instantly. The Vir3t boy, hearing thus
Thou Omnipresent ! I have got
the words of Sri Krisna, spoke:

"O

no desires whatsoever, save this that as long as I

time or for a long time, let me have pure Bhakti
5-.l-L
is

In this world he

your Bhakta

and

whether

towards

Thy

for a short

lotus feet

.Jivanmakta (liberated whilst living) who

that bewildered fool is dead while living who is
is

devoid of any Bhakti to Thee.

saerifi3e,

live,

Whit

worship, holding fasts

needs he to perform .japam, asceticism,

and observances, going to sacred places of

virtuous acts if he be without any bhakti to

pilgrimages and other
S'ri Krisna?
Vain is his life who is devoid of any devotion to S'ri Krisna.
under Whose Grace he has obtained his life and VVhom he does not now

pay homage and worship.

(Self) resides in his

body

He

is

endowed with S'akti

no sooner the

Atma

as

long as

departs from his body

thou art the Universal

Atma
all

the

Atman
accompany him. O Great One! And
(soul) who transcends Prakriti, W'ho is Ail will, the Primeval
Person and
oUhe nature of the Highest Light.
Child! Thus saying, the Virut
S'aktis

boy remained silent, ^.ri Krisna tiien, spoke in sweet words : "' O Child
Let you remain as fresh as ever like Me. You will not have
any fall even
!

if

Brahmas pass away.

Let yon divide yourself in parts and turn into smaller VirAts
Brahmll will spring from your navel and will oreata
every universe.
103

inuuirerable
^^2-87.

in

^Rt

818

From

the cosmos.

MAD DEVl BHAgAVATAM.

the forehead of that

for the destruction of the

The Rudra named Kulugni,

Brahm3

But they

creation.

of these eleven

will

spring

eleven Rudras

be

parts of S'iva.

will ail

will

Rudras,

be

the destroyer

Besides, from each of your sub-divisions, the

and that Bhagavan Visnu will be the Preserver of
I say that under my favoui you will always be full ot
this Vis'vu world.
Bhakti towards Me and no sooner you meditate on Me, you will be able
of all this Vis'vas

(cosmos).

Visnu

will orignate

to see

My

There

lovely form.

My

resides in

Lord
"

of world disappeared.

Brahmu and

no doubt

breast, will not be difficult

here in ease and eomfoft. I

to

is

now go
Going

S'ankara, skilled in

and your Mother, Who

you to see. Let you remain

in this
for

Saying thus S'ri Krisna, the

His o.vn abode He spoke instantly
the works of creation and destruction
to Goloka'.
to

Go

quickly and be biru in p\rts from

each of the smiller Vin\ts that will arise from the pores

Child Brahmtl

Virat.
of

Child Mahfldeva

Go and

in

every

the
ot

ni#vol.s

the

of

Great

be

born in parts from the forehead

fir the destruction of the creation

'

Brahma

each

universe

(but be careful that you not forget) and perform austerities for a long, long
Sou of the Creator Brahmil! Thus siying, the Lord of the Universe
time.

remained

went
lay

to

Brahmi\ and Siva, the auspicious, bowing to the Lord,

duties.
Oa the other han.l, the Great VirAt that

silent.

own

their

floating

waters

the

in

of the Brahra:indii

every pore each smaller Virat.

Great

Cosmos,

Durba grass,

of the

His

in

birth

wearin,'

up.
to

his

created from his

He, then,

after

of the

his

lotus

birth,

for

of

the

bluish-green colour

b^gan

Brahma

took his

to travel in that

one lakh

But he
yugas.
whence
the
lotus
or
its
stem
had
plac3
spruu"
Narada Then your father bee ime very anxious and came back
former place and began to meditate the lotu^ faat of ^rl Krisna.
out the

not find

garment of the

yellow

lay sleeping pervading everywhere.

navel.

navel-lotus and in the stem

could

sphere,

That youth Janardan of the form

Then, in meditation, with his intro pective eye, he fir^t sa*v the small
Virat, then the endless great Virat lying on tha watery bed, in whose
universes aie existing and then he s.iw the Gjd S'ri Krisna
pores the
in

of

the

Goloka when He granted

work of creation.
58-62.

From

other brothers

from the
the

He

Goloka with Gopas and Gopis.

left

the

and
side

engaged

of that

small

Virdt

lying

this Universe,

on

the

Preserver of the

to Svetadvipa, where he remained.

in creating

bjgan to praise the Lord

and he began to do

mind of your father, were born first Sanaka and

then from his forehead eleven Rudras
Then
sprang.

four-handed Visnu Bhagavan, the

He went

then

boons to your father,

bed

of waters

Universe,

Then your

father

came.

became

moveable and non-moveahle, composed

CHAPTER

i3ooK iX.J
of three

earth and

heaven,

worlds,

Narada

IV.

819
navel

Patella, in the

of that

small

Thus from the pores of that gteat Virat

is
one small
and
in every universe there
each universe has sprung
S'anaka and others.
Virat, one Brahma, one Vianu and one S'iva and
O Best of twice born Thus 1 have described the glories of Krisua, that
Purusa.

Virat

exceeding pleasure and

give

Now

Moksa.

say what more

want

you

to hear ?

Here ends the Third Chapter of the Ninth Book on the Origin of
Brahma, Visnu and Mahes'a and others in the Mahi\ Pur^nam S'ri Mad
Bhflgavatam of 18,000 verses by Maharsi Veda Vy^sa.

Devi

CHAPTER
Narada

j-3.

sweet

Devi
by

like

said

nectar,

of these five

whom ? How

By

your Grace

IV.
have

Prakritis has been

has each of

them been

the worship of their Murtis (form)

heard everything very

I ask you which

Now may

origin of things.

of the

worshipped by what Mantra ? and

praised ? and by whom ? How has

become prevalent

in

this world ?

What

Stotram (hymn of praise), the Dhyan (meditation) glory and

are
of the Devis granf. ? and to
life of these? Also what sort of boon do eaoh
the

whom

*?

Kindly describe

all

these in detail.

"O Child! Durga, the mother of Ganes'a,

Narajana
Radha, Laksmi, Sarsavati and Savitri, these are the five Prakritis
The methods of their worship,
pprung directly from Mula Prakriti.
said:

4-12.

wonderful glorious acts, excellent stotrams, and their lives, inculcating

good to all, and sweet like nectar are all widely written in the Vedas,
So there is no need to describe them
Puranas, Tantras and other S'astras.
here again.

Now

of these that are

am

describring

in

detail

the

auspicious

sprung from the parts and Ka1c\3 of the

characters

Hear

Prakriti.

Kali, Vasundhard, Ganga, Sasthi, Mangai Chandika, Tulasi,

ManasA, Nidr^, Svadha, SvSha, and Daksiua, these are the parts of
Prakriti.
By and by I will describe, briefly, the merit-giving characters,

attentively.

and pleasant to hear. Along with these I will describe the

the Jivas, and the great exalted lives of DurgS and Radha.
describing Saras vati's character.
first

Muni

Hear,

in this Bharata, the worship of the

S'ri

Karmas
I

of

am now

Krisna introduce*^

Djvi Sarasvati, the holder of Vind

Her hands, under whose influence the hearts of illiterate stupid persons
The amorous Devi Sarasvati sprang
.with knowledge.
from the end of the lips of Ridha and so she desired to
marry Krisna
out of amorous feelings.
S'ri Krisna, the controller of the hearts of

in

become illumined

all,

knew

it

insta-itly

and a Idre^s^d the

Mother

of

the

people

in true

words proper to Her and bsneficial to Her in the end. O Chaste One
The
four-armed NSrayana is born from My parts; He is
of
young,
good
!

MAD DEV! BHAgAVATAM.

^Rt

b20

much so, he is like Me.

is a Knower
uf amorous sentiments of women and He
fulfils those
ofloveai'e
desires; what to speak of His beauty, ten millious of the God
O
His
in
lieloved
if
And
m
desire
to
and
remain
body.
playiug
you
arry
endowed with

features atij

all

qualiticatious

so

He

with Me, that will nob bd

Me

She

can he then,

am

She

the

is

one who
himself

Lord of

equal to

all,

me

in every respect.

in

is

very dear to his

My

So,

Who
may

it

still

father,

life ?

will

Though Laksmi

is

is

near to

than aLother,

in

to

Radha

quit

can relinquish
be

equal

qualifications,

Me

life ?

questioned,

to

Me

for

She

Though

a son

he dearer than

is

Go to the abode Vaikuntha

Auspicious One
You will get for your huebnnd
fulfilled there.
!

get your desires

the Lord of Vaikuntha and you will

vou

liadha

stroDger

if he be weaker, l:ow
from
others.
his dependant
Though
For
yet I cannot control Radhi.

beauty,

life.

Le

but

impossible tor

it is

Again

man

shelter

his

in

power,

the presiding Deity of

father's

takes

For

to you.

If a

weak, protect
and rule all,

is

his

&ny ^ood

more powerful than you.

is

be can rescue

of

residing

live

there

control of lust, anger, greed, delusion

ever in peace and enjoy happiness

yet like

she

you

She

and vanity.

not

is

is

the

uiicier

ako equal

to

and power. So you will live with her in gi eat

you
the
Lord
of Vaikuntha, will treat both of yo u equally.
delight and Hari,
in beauty, qualities,

say this in particular that in every universe, on the fifth day of

the bright fortnight of the month of Magha, every year, the day when the
learning is commenced, a great festival will be held and men, Manus.

Moreover,

Devas, and the Munis desirous of liberation, Vasus, Yogis, Niigas, Siddhas,
Gandarbhas. Raksasas, all will perform your worship with devotion ijj
time

Miha

All are required to be

Pralaya comes.
Jiteudriya (^having their senses under cuutrol) and Saniyami (concentrating
his mind, and with a religious vow) and they will invoke Thee ou a

everv Kalpa

till tiie

of

ani then meditate according to what is stated in the

Kanva oakha of Yajardeva and then worship and sing hymas to Thee.
Thy Kavacha (an armour a uiyc-tical syllable %% considered as a preserva-

jar or

on books

tive like ariuJur)

written

i-3

on the

birk of the

Bhurja

tree

and

then

with eight kinds of scents mingled with it is placed within a golden

nut or ring named Maduli) and then held on the neck or on the right arm.
The learned should recite Thy Stotras during worship. Thus saying, the

Turan

Brahma

S'ri

Krisna

Sarasvati.
Himself worshipped the Devi
Deva, Dharma, Sanaka and
the Devas, Munis, all the kings anJ all the human

Since then, Brahma, Visnu, Mahes'a, Ananta

other Muniudras,

all

beings are Avorshipping the Devi Sarasvati. O Narada

the Eternal Devi is made extant in the three worlds.
,'iU-3l.

Tvc\rada

J(o\v desciibe to lue

sai'l

"O

Chi(f uf the

the^methods of worship,

Thus the worship

Knowers

of

of

the Vedas

DhySn, Kavacham, hymns, the

fit)ok

CflAPTER

IX.]

IV.

821

of the

Puja flowers, sandalpaste and other good

I am
things necessary in these worships and which are so sweet to hear.
ever very eager and anxious to hear these.
appropriate

ofEeriu^s

Naiuyana said.- ''O Narada I am now stating the method

worship of the Devi Sarasvati, the Mother of the Worlds, according to
o2-5U.

of

Kanva S'akha
of the

of

the

On

Hear.

Yajurveda.

bright fortnight of the

month

the day

of

to

previous

the

of com-

or the

day
MSgh
day
raencemeni of education, the devotee should control his senses, concentrate
his mir>d and take his bath.
Then he is to perform his daily duties
fifth

and

instal the

on

then

devotion and

or the Tantra, as

the

according to the Mantras

case

may

be.

He

is

to worship

Ghata

(jar) Ganapati (Ganes'a), then meditate the Devi

described below, invoke Her and again read the DhyAn and

that

Sarasvati a?

with

(Ghata)

Kanva Sakha

of the
first

jar

with Sodas'opachara

worship

worship).

O Good One Now

about the

ofiPeringa as

ordained

(sixteen

good

articles

am

speaking, according to

in

the

Vedas

butter, curd, thickened milk, rice freed from the

offered in the

my

or Tantras.

knowledge,
Fresh

Hear.

husk by frying, sweetmeats

of Til, sugar cane, sugarcane juice, nice Gud (molasses),

(Til Laddu) prepared
rice (not broken) out of white DhSn, chipitak of
svastik,

honcv,

sugar,

of boiled
rice
(Alo ch\l), white Modak, Harbisyanua prepared
or
wheaten
of
Paramanna
Pistaka
and
salt,
flour,
jaoa
with clarified butter
uocoanut water, Svastik
with "-hee, nectar like sweetmeats, cocoanut,
t'lble rice

Pistaka, Svastik

offered

in

sandalpaste

ripe

excellent Bel

ripe plant tins,

white purified

and

fruits of

the

Pooja.

of

good

plantain Pistaka, Kaseru (root), Miila, ginger,

fruit, the jujube fruit, and other appropriate

and

the

s-eason

Ntirada!

peculiar

White

new white

scent,

the

to

flowers
clothes,

place are

of good
nice

to

scent,

conchshell,

be

white
nice

nice white necklaces, and beautiful ornaments

garlands of white flowers,
are to be o-iven to the Devi.

say

now

the

DhySnam
to

sweet to hear, of the

remove errors

Hear.
Vedas, capable
Devi Sarasvati according to
of a white
to the Devi Sarasvati,
colour, of a
1
hereby bow down
the
lustre
of
whose body
and
exceedingly beautiful,
smiling countenenee
is
whose
garment
purified by
that of the ten million* of Moong,
the

overpowers

whose hands there are Vina and books, who is decorated with
new excellent ornaments of jewels and pearls a'^id whom Brahma, Visnu,
Mahes'vara and the other Dcvas Munis, Manus and men constantly worship.
fire

in

Thusmeditatingthe Devi, the intelligent persons should offer all articles,

Then he is to hymn and hold Kavacha
after nronouncing the root Mantra.
and make SSstanga pranams before the Devi.
Sarasvati

is

Muni! Those whose Devi

the presiding Deity, are not to be spoken of at

all

(*. e.

they

mturally do

will
all

mad DEVl BHAgAVATAM.

SrI

822

should

worship

Besides
with a greater fervour).
of
commencemeat
Sara^^vati ou the day

auJ

these things

all

Devi

the

of education and every year on the Siikla Panciiaini day of the month
The eight-lettereJ Mantra, as mentioned in the Vedas is the
of Ma'h.

Mautra

root

Mantra

to

Or

Mantra).

one

the Kalpa Vriksa

is

Or
Mulmautra

is

the

nainah).

Sarasvatyai

initiated

his

(nob

"

Srim Hrim Sarasvityai Svah^."

Tuis Mantra is
the Divi
Sirasvati.

Mantra

uttering the

offer

to

is

Klim

(Aim

Sarasvati.

of

which each worshipper

everything to
e
the tree which yields
(i.

all

Narayana, the

desires).

ocean of mercy, gave in ancient times, this very Mautra

holy land BhSrata Varsa on the banks of the (ranges

to VsLlraiki in the

Mantra on

this

gave

charya on
eclipse

the

Puskara Tirtha

the

Brahma gave

occasion

to

in the

Bhrigu

next Bhrigu
Miharsi Sukrd-

solar eclipse to

Marieha gave

on the shore

Astika

of

to

Vadariku

Brihaspati on a lunar

As'rama; Jaratkaru

Ksiroda ocean; Bibhandaka gave

gave
on
the
Sutueru
this to the
mountain, Siva
intelligent
Risyasriuga
Kanada
this
to
and
to
and
Gotama,
Surya
gave
Yajnavalkya
gave
to

the

of

K^tyayana, Ananta Dava gave to Fanini, to the intelligent Bharidvaja

and to Sakatayana in Bali's asseaibly in tha PatSla. If this
Mantra
four

be repeated

lakhs

of

times, all

men

attain

And when

success.

powerful like
they become Siddhas with this Mantra, they become
In past times, the Creator Brahma gave a Kavacha named
Brihaspati.
Vis'vajaya to Bhrigu on
Hear.
of that.

Gandhamadana Mountain.

the

now

Once on a time Bhrigu asked Brahma the Lord

thus: "O Brahmin
Thou art the foremoit
by

00-tM.

adoreJ

know

that
the

is

Now

thee

to

Vis'vajaj'a

Brahma"

Kavacha

Kavacha

that

by the Vedas, and

lathe v.ory beginning,

lUsa

abode

very secret

it

full

Kavacha and holding

matters

of

of

is

nothing

from

in

all

it

the

properties

is

the

all-pervading

me

^ri

of
ib

holy unheard,
one's

(on

intelligence;

by

the

Krina,

in the holy

Goloka at the time of Rdsa

is

matters regarding
there

iheo).
sprung
the Devi
Sarasvati, that

emboilying

mentioned this Kavacha to

circle,

the

'

thxt

so

have

these

all

to thee in

and

of those

Child! What you have asked about the

sweet to hear, ordained and worshipped
the giver of all desired fruits, now hear of that,

said:

Sarasvati

of

much

(so

without any faults and

Mantras.

62-91,

in

for

none equal

excellent,

of all the

in

is

Vedas

the

of

about the

say

there

Ve:las;

known

not

of all,

the

knowledge

that

is

all,

speak

in

the

Lord of the

Brindavana

Rasa Mandala.

forest

This

is

wouderiul Mantras. Reading this

Brihaspati has becunie foremost

arm)

force

of this

Kavacha ^ukrach^rya

CHAPTER

Book IX.]

IV,

823

has

the
git his a^ceridanoy over
the
foremost
Muni
Daityas;
Vaimiki his beconie eloquent and skilloJ in
language and has become

Kavindra and
honoured

Daksa, and

Krisna

Veda? and

the

and reading

Dvaipdyana Veda

Sarasvati Kavacha.

this^

authors

and Yaj^^ti

virtue

by

Vyasa made the

composed the eighteen Puranas.

and Yajnavalkya had bsooiue

Parasara

Vas'istha,

have become great

all

Katy4yana

Kavacha

this
of

Svayambbuva Manu holding this Kavacha he has become

Kanada, Gotama, Kanva, Panini,
5akat&yana,

everywhere.

of

classification

^dtatapa, Samvarta,
authors by holdin<:'
Astika,

Risyas'ringa, Bharadv^ja,

were

honoured everywhere bv virtue

of this Kavacha.
O Dvija! The Praj^pati Himself is the Risi of this
Kivacha; Brihatt is its Chhanda; and Sarada Ambika is its presiding
Devala,

Jaigisavya,

Deity.

Its

kaowlege,

application

the

in

my

Om

Srim

Hrim

protect

forv^head

TIrini

my

loWis of teelh

Aim,

this

S'rim,

my

throat

my

my

Svaha, alwiys

Om

lips

single

feet

chest;

my

Let

body.

and

Om

*'

nose

my

Vagdevatuyai
ears

my

always

Om

composing

my

Svuh:!,

Om

spiritual

Ifrtm

always

eyes

Aim

VidyadhisthuUT

Srim Hrim Brahmyai Svaha mv

letter

my

protect

Om

neck;

S'riin TirTin

Om Hrim Vidyiidhisthatri Devyai

Hrim Vidyadhi svarupayai Sv^h4 my navel;

shoulders,

Hrim Klim VSnyai

Svaha my

^r?m

head;

Sarasvatyai
Sarasvaiyai Svih-i

always

in

May ^rim Hrim

required.

ray

fully

Rhagibatyai

Dftvyai .Svahl,

is

of

acquisition

necessities,

Hrim

V;'\gvadinyai Svtlha, always

or

any desires

wheresoever succeso

anywhere
Svuha
Sarasvatyai
Svaha,

of

the

in

is

(Viniyoga)

fruition

or

poems

all

Om

Sviihi

h&nds

my

Om

Svarva varnatmi

Kayai

Om

VagadhisUmtridevyai Svuhi protect

Sarvakanthavasinyai Svaha protect my east
lot

all

Let,

Om

Om

Aim Hrim S'rim

Aim Hrim S'rim, this
Aim
.Jhibbagravasinyai

Svarvajihbagra va^inyai Svaha, the South-east

Klim Sarasvatyai budhajanauvai Sv^ha, my Suuth

Mintri

threedettered

my

Svaha,

Aim

S'ri n

West;

Om

South-wesb

my

Svarvam

top

Hrim

Svah3, my Northwest; Om
my North ; Aim Sarvas'Sstra

Svah/i

Om Hrim

SvAha

Pustakavfisinyai

bikayni

Klim

Gidyavasinyai
vasinyai Sv^h^, my North-ea-t

O.n

vijasvarupiyai Svaha prjbac': all my sides.

K%vaeha of tha nature of Brahma a^-d its

poken to you.
in

the

heard

this

before

affection

for

you,

But;

never

divulge

worship one's spiritual Teacher (Guru

ceremonies with clothings, ornaments,
(^own

prostrate to

hirn and

hoin

Now

Gandhdmadana mountain.

then

hold

'

let

Nirada

Om

This

the

of

Vis'vajaya

have now
Dharma Deva

embodied Mautra

mouth

Grantha

speak this to you out of

this

my

Sarvapujitayai Svaha,

below and

my

to

anybody.
Deva) according to due

and

sandalpaste

this

Kavacha.

my

One

great
is

rites

and then
Repeating

to

and
fall

this

mad DEVl BHAGAVATAM.

5r1

824

one gets success and becomes a Siddha. The holder

of this Kavaeha becomes intelli<?ent like Brihaspiti, eloquent, Kavindras,
and the conqueror of the three world?, no sooner one becomes a Siddha
in this.
In fact, he can conquer everything by virtue of this Kavaeha.
five

lakhs of times,

O Muni

you this Kavachd according to.

of worship,
speaking about the method
of
Hear.
this
Kavaeha.
and
the
praise
Dhyana

Thus

have described

Now

Kanva Sykha.

Fourth Chapter

Here ends the

worship and

to

am

Kavaeha

of the

Devi

of Sarasvati

Book

Ninth

Mad

in Sri

Devi

on

the

hymn,
Bhigavatam of

18,000 verses by Mahaisi Veda Vyasa.

CHAPTER V.
"
1-5 Narayana said :
of Sarasvati

heart

describe the

that

Stotra

Yajfiavalkya,

(hymn)

the

best

of

in dtys of yore to Her.

The Muni Yajhavalkya
Veda^ out of the curse of Guru aal with a very sai

the

all

went to the

Sun,

austerities

practised
to

all

yiekling

now

desires

recited

the Risis
forgot

Davi,

NtVada

for

the

a time

great

when

merit-giving
the Lolakhya

place.

There

Sun became

he

visible

when, being overpowered by great sorrow, he

began to cry
and
then
he
to
Then
him.
repeatedly
sang hymns
Bhagavsln Surya Deva
became pleased and taught him all the Vedas with their Amgas
him,

and

(limbs)

said:

"

Now

Child!

sing

hymns

to Sarasvati

Devi that

Thus
Sun disappeared. The
Muni Yajfiavalkya finished his bath and with his heart full of devotion
began to sing hymns to the Vag Devi, the Godless of Speech.
Have mercy on me. By Guru's
0-32. Yajfiavalkya said:" Mother
curse, my
memory is lost I am now void of learning and have
become powerless mj-.sorrjw knows no b)u:id?. Give m3 knowlege,
you get back your memory."

saying, the

to
memory, povver to impart knowlege to disciples, power
and
with
endowed
genius
disciples
books, and also good

learning,

composo
Pratibha

(ready wit).

So that

council

the

in

of

good and learned meji

my intelligence and power argumest and judgment be fully known.

Whatever I lost by my bad luck, let all that come back to my heart
and bo renftwed as if the sprouts come again out of the heaps of
of

ashes.

Thou

O
art

of all

the

Thee.

are

Mother
of

art

Thou

art

of

branches of learning.

Thou
the

the nature

letters

So

of

Brahma, superior

the

to

and 'vhandravindu that

Anusvara, Visarga
So obeisance to Thee!
:

of

art the presiding Deity

art those letters.

exposition (Vy^kbya)

to all

Thou
bow down again and again

nature of Light, Eternal

Mother! The

aflSxed,

Thou

the

Su'stras

Thou

Mother!
art

the

Book

Deity of

presiding

no

CHAPTER

IX.]

V.

825

the expositions and annotations.

Witiioat Thee
count anything.
So Thou art the numbers to

all

mathamatieian can

Thou art the Sakti by which Siddhantas (definite conclusions)

Thus Thou dost remove the eirors of men. So again and
are arrived at
Mother Thou art the Sakti, memory, knowThee.
to
obeisance
again

count time

So 1 bow down
ledge, intelligence, Ptatibhu, and imagination ^Kalpana).
again and again to Thee. Sanatkumura fell into error and asked
Brahma for solution. He beeanio unable to solve the difficulties and
remained speechless

like a

there, said

Self arriving

to the Goddess

of

then

desires

your

be

will

fulfilled.

hymns
Then

the Lord, praised the Devi SarasvatT

advised by

Her

sing

speech

Brahma

the four-faced

dumb person. Then Sri Krisna, the Highest

"O Prajapati Better praise and
;

Siddhanta (conclusion).
very
grace,
and, by
of Hsr to Ananta
one
doubt
Earth
the
One day
goddess
qiestiouad
Deva, when He being unable to answer, remained silent like a dumb

At

person.

He became

last

Thee when He

afraid

and advised by

and came

the doubt

resolved

nice

at

arrived

to

Kas'yapa, praised
definite

conclusion.

Veda Vyasa once went to Valmiki an'l asked him about some Sutras
of the Puranas when the Muni Valmiki got confounded and remembered
Mother

Thee, the

within

flashed

him and

heard

glory.

Then Ihou

years.

made the

didst

rank

ascended to the

Puranas.

He

then

worshipping Thee,

in

engaged

of

Light
Thereby be became able to

born

to

of

become pleased and grant him

the Kavindra (Indra amongst the
of

Ve

the

las

^astra

(Scriptures

Brihaspati,

on

sonnd).

So he went to Puskara
years according to
to give

instructions

Mahendra.

the

one hundred

Guru

of

the

He became unable

Siistra

for

Those Munis

commence

their

own

He

one

knowledge,

then

answered.

Devas, about
to

Tirtha and

on ^abda

when he

poets).

spiritual

and

give

worshipped Thee
Deva Measure and he became

Sures'vari

disciples or those that

the

to

and composed the eighteen

SadcX Sfva was questioned on some

of Thee for a moment

asked

for

Peace,

Mahendra, He thought

Once Indra

mouth and came

Puskara Tirtha and became

Giver

the

the parts of Sri Krisna,

of

Valmiki's

went

the

Grace,

the boon

classification

"When

Thy

by

error vanished.

his

Then Vyasadeva,
question.
about the Purana Sutras from

know about Thy

by

When

world.

the

solve

then

the

of

for

^abda

any answer.
a thousand

afterwards able

thousand divine years to

that

give

educa,tion

to their

remember Thee before

The Munindras, Manus,

studies

works
respaetively.
and
Immortals,
i3i-ahml, Visnu and Mahef a all worship
men, Daityendras,
Visnu
Thee.
Thee and sing hymns to
ultimately becomes inert when He goes
So Miha Dava becomes when
on praising Thee by His thousand mouths.

they commence

their

104.

BHAGAVATAM.

M.\D DEVt

^llt

826

His four mouths. Wheu

ho -praises by His five mouths; and so Bi-ahm& by
of
me, who is an ordinary
wreit parsoniges so desist, then what to speak
mortal having one mouth only! Thus saying, the Maharsi Yajoavalkya, who
bowed down to the Devi Sarasvati with great devotion
observed
had

fasting,

Then the Mah^mayd Sarasvati, of the

frequently.
She became visible to him
nature of Light could not hide Herself away.
'
You
be
Kavindra
O
Child
good
(Indra of the poets)."
and said
She
to
went
A^aikiintha.
He becomes a
him this boon,
to cry

and began

Granting

Sarasvati

Even

who

Brihaspati

reads

this stotra

of

a great illiterate reads this Sarasvati

if

Yajnavalkya.
he becomes easily a good

by

Pundit, intelligent, and

one year,

for

stotra

good

like

and intelligent

eloquent,

poet,

good poet.

Here ends the Fifth Chapter of the Ninth Book on Sarasvati stotra
in Sri Mad Devi Bhgavatam of
verses by
18,000
by Y&janvalkya
MaharBi Veda Vylsa.

CHAPTER

1-10

Nirayana

19

curse, Sarasvati

The good persons

river.

She

came

is

Tapasvfl and

the

One day

in

Vaikuntha

Sarasvati

Her

serve

live

for

once

in

the

months), in

after

long,

Vvatipata Yoga,

moon
in

through any other

and out of sheer
get

on

sins,

time in

disregard,

the

banks

Hari.

cause

one
If

merit-giving

Those

that

become

oisily

or

is

one

or

able

banks.

She

like

is

Those -that die in Bharata

live

consciousness,

ir

Her

on

ascetics.

Visnu-Loka,

in Aksyayti
time of eclipse

concomitant

the nature of Sri

residing

full

time,

the

]f\

"

when

bathe
freed

If one

Sarasvati waters, during Chaturmasya (a

fall

and

residing

alwaysi!,

Hari.

of

always

Ganga, and
Bharata. She

river here in this

of the sinners.

committing
long

lives

quarrel arose with

the fruit thereof of the

the council

waters,

and

great sanetifiying holy

on the Sarasvati waters with their

in

Sarasvati

in parts as a

the sins

to

fire

the burnin""

Vr.

Ni\rada

Bharati as a

In

reckoned

" O

to Narada.

close

'Vaikuntha

by Her

said:

for

ever

in

the

of

them

bathes even

vow

that lasts four

the

day

ends,

in

ou any other holy day or

even
without any faith
to

repeats

go

to

the

Vaikuntha

and

Sarasvati Mantra,

of the Sarasvati, for one month, a great illiterate

There is no doubt in this. Once shaving

can become a great poet.
one's head, if one resides on the banks of the Sarasvati, daily bathes
in it, one will have not to meet with the pain of being again born
in

the

womb.

unbounded
all desires.

glories

Narada

of Bharata

Thus
that

have described

give

happiness and

little

the

of
fruits

the
of

CHAVTER

Book IX.]
Sufca said

11.

Sauoaka

^"

mooient to solve

at that very
ajjaiii

827

VI.

The Muni Ndrada hearinjj thus, askeU

1 am now gpeakiuj^ of that.

his doubta.

Hear.

Narada

12-13.

quarrel with

: " O Lord

said

Ho>v did

Sarasvati

Devi

the

Davi GaugA aud how did she by Her curse tura out
holy river in giving virtue^. I am boeomiug more aud more

the

in India, into a

eager and impatient to hear about this critical incident. I do not find satiety
in drinking your nectar-like words. Who finds satiety iu getting his good

weal
is

to

Why

did

also full of

curse Sarasv.iti, worshipped

Ganga

Both of them are

all.

fiery

These are very rarely found

me.

between these two.

quarrels

So you ought
10-21.

Narayana

said

of

"

of

One day Ganga,

Hari.

Heir,

which removes
wives

and Ganga, the three

Narada

Hari and

will

the

all

sins.

Laksmi saw

uow describe that

Sarasvati

LaksuiT,

equally loved, remain always

all

towards

cast side-long glances

frequently
with smile on

Narayana and was eagerly looking at Him,

Seeing this, the Lord Narayana, startled and looked
also.

furanas.

in the

to describe that to

incident, the hearing

close to

Ganga

everywhere.

She always besto.vs good and virtue

and it is pleasant to heai the cause of

Gunas.

Satfcva

that, but she did

at GaugS,

Her

lips.

and smiled

But Sarasvati

not take any offence.

(Lakami) who was of Sattva Guna, began

wrathful Sarasvati
but she could not

became very angry.

I'adma

to console iu various

ways the

Rather Her face bec-ime red out of anger

Her lips quivered and
she began to tremble out of her feelings (passion)
She began to speak to Her husband.
be appeased by any means.

The husband

22-38.

on

looks

his

him who
so

is

It

ether

thing
life is

is,

for

therefore,

love

you

am

useless,

who

am

but

and

religious,

You

the only

it is

are

partial

one that

What

use

is

is

iu

to

Ganga

with

and

of your

with

love

bear this

my

each

contrary

Her

life ?

Those that declare

Pundits.
of

least

qualified

opposite

tloprivcd

there in holding

deprived of her husband's love.

to be ever called

Gunas, ought not

they have nob the

well

the

just

Ganga and Padm^ are

So why shall not Padma

that

Padma.

is

good,

Gadii.ihara

only unfortunate.

you, of Sattva

is

wives equally

with Laksmi.

the case

love.

cheat.

is

the

all

that

tJie

They

are

Vedas.

;
knowledge
They
impotent to understand the nature of your mind. O Narada
Hearing Sarasvati's words and knowing that she had become very
angry, Narayana thought for a moment aud then wont away from the

quite illiterate
are quite

AVheu Nan\yan.i had thus

Zenau*

Qutside.

fearlyts

aud begau

language, hard to

to

abubo

hoar

g<uo

Gauga downright out

O Shameless One

''

avray,
of

Sarasvati becauiu

auger

iu

Paesiouate

au abusive

Que

What

828

MAD DEVt BHAgAVATAM.

^ttt

pride do you feel for your husband

Do you

like to

show that your- husband

mueh ? I will destroy your pride to-day. I will see to-day, ib

be seen by others also, what your Hari can do for you ? Saying thus
Sarasvati rose up to catch hold of GangA, by Her hairs violently.
Padma
loves you
will

Sarasvati became very violent and cursed Lakadoubt you will be turned into a tree and into a river. In as mueh

intervened to stop this.

rai

"

No

undue behaviour of Ganga, you do not step forward to speak

this assembly, as if you are a tree or a river.
Padma did
anything
not become at all angry, even whca^she heard of the above curse.
She

as seeioor this
in

became sorry

hands of

helling the

and,

Then Ganga became very angry

Her

remained

Sarasvati,

to quiver

began

lips

silent.

frequently

Seeing the mad fiery nature of the red-eyed Sarasvati, she told Laksmi
" O Padme
Leave that wicked foil-mouthed woman. What will she
:

do to

She presides

nie ?

remain

with

quarrels.

all

know

to

"O
"

become a

turned into a river and

became

Ganga

saying,

and addressing Laksm?, siid:

cursed you

so

river,

she would

world and take their heaps of

''
Sarasvati gave her curse,
You,

O N^rada

as

world)

(the

to

far

So

us.

ready

always to
can she

leave

curse

Her.

Sarasvati

her,

she, too,

abode of men, the sinners,

the

to

Hearing this curse of Gangfi,

have to descend into the

sins.

will

too,'

taking

river,

likes

how

force

Dear Padme! As that woman has

" that
I too curse
be

go

to the

l^hurloki

therefore

Her

shew

to test the strength of

our
to-day
strength and prowess.

Thus

39-44.

and

speech

Let Her

She wants

quarrel with me.

Let

over

the

all

sins

of the

"

sinners.

While there wms going on this quarrel, the four-armed

omniscient Bhagavaa Hari came up there accompanied by four attendants
of His, all four-armed, and t)ok Sarasvati in His breast and began to
Then they came to know the cause
speak all the previous mysteries.
of their

very

quarrels

O Laksmi

any womb,

of

born

here and

You

turn of

One
go
name Padmavati.
in

they

cursed

will

as

as a

them one

in

parts,

without

the

in

have to take the form

There

After

three

no doubt

is

worlds, in

quickly and be a

O Gauge

You

purifyintr

all

that

will

the

became

all

one:

by

being born
house of the Kins

of a tree

Sankhachuda, the Indra

marry you.
There
as now.

river,

told

the daughter

will

there

another and

one

Hari

Let you be born

the purifier of the

No\/

BhSrata

fate.

my parts
be my wife

named Tulasi,
!

why

world

in the

Dharma-dhvaja.
this evil

and

At that time Bhagavan

sorry.

45-67.
in

you

of
will

in

this.

Bh

arata.

there,

the

out

Asuras

come back*
You will be^,

O Beautiful

your parts under the

also have to take incarnation

river

in

world^^.

to destroy

the

sins of

Book

CHAPTER

IX.]

VI.

829

Bharata.
take you there after
Bhagiratha will
and worshipping' you
and you will be famous by
the u*ine Bh^girathi, the most f^anctifying river in tho world.
There, the
Ocean born of my parts, and the King Suntanu also born of my parts will
of

inhabitants

the

much

entreatins^

be your husbands. O Bharati

Let you go also and
Bharata under the curse of Cianga. O Grood-natured

incarnate

One

in part in

Now

in full

go

Ainaas to Brahma and become His wife. Let Gangu, go also in Her fullness
to Siva
Let Padm^ remain with Me. Padma is of a peaceful nature, void of

Me and

of a Sattvika nature. Chaste, good-natured, fortunate and religious wom'in like Padma are very rare.
Those women that are

anger, devoted to

born of the parts of

PadmS, are

all

very

and devoted

religious

to

their

husbands. They are peaceful and good-natured and worshipped in every universe. It is forbidden, nay, opposed to the Vedas, to keep three wives, three
three friends of different natures, at one place.

servantsr",

to

any welfare. They are the

Where,
any family females are powerful like
sive to females, the birth of the male is useless.
in

with diHiculties and bitter experiences.

whose wife
forest

is

is

him than

his house.

men and
At

his

He ought

foul-mouthed, of bad birth and

bettor for

They never conduce

fruitful sources of all jealousies

fond

and quarrels.

males are submis-

every step, he meets

to retire

to the

of quarrels.

forest

The great

That man does not get

in

his

house any water for washing his feet, or any seat to sit on, or any fruit to
but in tho forest, all these arc not unavailable.
eat, nothin'^ whatsoever
;

Rather to dwell amidst rapacious animals or to enter iuto fire than remain
O Fair One Rather the pains of the disease or venom
with a bad wife.
!

Death
are bearable, but the words of a bad wife are hard to bear.
Those that are under the control of their wives,
batter than that.

mver

that they
Jt^res.

get their peace of

They never

mind

see the fruits of

until they are laid

what they

daily do.

is

far

know

on their funeral

They have no fame

anywhere, neither in this world nor in the next. Ultimately tho fruit is
: that they have to go to hell and remiin there. His life is verily a
heavy burden who n without any name or fame. Never it is for the least good

this

many co-wives remain at one place. When, by taking one wife only,
man does not become happy, then imagine, how painful it becomes to
have many wives. O Gauge Go to ^sivi.-O Sarasvati
Go to Brahma. Let
th*4t

the good-natured

Kamala, residing on

the

lotus

remain

with

Me.

Ho

world happiness and Dharuia and in the next Mukti whose

wife is chiste and obedient.
In fact he is Mukta, pure and happy whose
and he whose wife is fonl-uatured, i^ rendered impure,
wife is chaste
gets in this

unhappy

an'l

dead whilst ho

is

living.

mad DEVt BHAgAVATAM.

5r1

830

Here ends the Sixth Chapter of the Ninth Book on the coming in this
GangS and Sarasvati in the Mahtipuranam Srimad Devi
Bhagavatam of 18,000 verses by Mahars' Veda VyAsa.
world of Laksmi,

CHAPIER

VII.

Naiuyana said : ''0 Ntirada Thus saying, the Lord of the World
And Laksmi, Ganga and Sarasvati wept bitterly, embracing one
stopped.
ot them then looked to ori Krisna, and gave vent to their
All
another.
1

-2.

one by one with tears in their eyes, and with their

bing with fears and sorrows.

hearts

feeling's

Sarasvati said

3-4.

"O Lord

Whit

throb-

now, the way out of this curse,

is,

so severe and paining since our births ? How long can helpless women live,
I certainly
Lord
from their husbands ?
say that I will

separated
sacrifice

my

body when

Mahatmas always

go

to Bharati,

all

protect

said

Gangu

5-6.

The

by taking recourse to yoga.

the persons without

"O Lord of the Universe

fail,

Why

hare

1 been

abandon-

And You
ed by You. What fault have I committed ? I will quit my body.
due
the
of
the
sin
of
to
an
to
innocent woman.
will have
killing
partake
He h surely to go to hell, even if he bo the Lord of all, who forsakes in
"
this world an innocent wife.

: " O Lord

Thou art of the nature of Sattva Guna

what wonder, then, how Thou hast become angry " However
in fuUues?
let Thou be pleased now with Sarasvati and Gangi^.
Forgiveness is thr
Pfidma said

7*15.

am

ready just now to go to BhSrata

when Sarasvati has cursed me. But tell me, how long I will have to stay
there? After how niiny days I shall be able to see again Thy lotjs-feet
best quality of a good husband.

.'

The

sinners will wash

away

their dirts of sins in

By what means

tant baths and ablutions

back to Thy lotus-feet.

How hng

shall I

shall

my

watgrs bv their cons-

I he freed asfain

have to remain

in

my

and "et
part, the

daughter of Dharma Dhvaja, at the expiry of which 1 will be able to

Thee again ? How long shall I have to assume the form of Tulasi tree

Thou, the Ocean of mercy Say, when wilt Thou deliver

Ganga have tj go to Bharati, by the curse of Bharati
She b? freed of the curs3 and sin and when shall
She see

abode of Thine.

me?
.when

And

if

shall

baak Thy

Ganga's

feet

curse,

Again

when

will

after shall

She be able

eel

order

Thy

mrala

see

the

for

if

Sarasvati

have

that period of curse

to

go

expire

to
?

Bharata out of

How many

come back to Thy feet ? Now, be

pleased
them to go to Brahma and ^iva
to

Thus speaking

davs

to can-

respectively.

to

.Jagannatha, the

Devi

Kamaia bowed down

CHAPTER

Book IX.]
at

His

and embracing them by

feet

VII.

831

Uer own

hairs of

the

cried

head,

frequently.

Now

16-37.

the lotus-navelled Hari, always eager to shew favour to the

devotee?, smiled and with a gracious heart took up Palma on His breast and
said:

'*

Sures'vari

I will

my own
How the

keep

word, also I will act according

two ends can be made to meet.

Lotus-eyeJ
you
Let Sarasvati go in her one part to have the form of a river and in her onehalf part to Brahma and remain with me in Vaikuntha in Her full parts.

as

like.

have

will

Ganga

to

Hgar.

in one part to

go

Bharata

to purify the

three worlds,

And She

will remain
by Bhagiratha.
in her one part in the matted hair of Chandra Sekhara (the Mahadeva with
Moon on his forehead), obtained with a great difficulty, and so will remain
as she will be

urged eagerly to do so

And

there purer than her natural pure state.

fall parts.

of

your

the Tulasi

go

curse will e>;pire.

Again you

Ci\'q

thousand years of Kali Yaga, your

O P.adme
to My abode.

come

will

all

dangers no one can understanl the true

My

in

are the causes of the happiness of the

worsliippers of

me

with

Lively eye 1 One You are most innocent ; so part

BhSrata and be the Padmavati river and you will be

to

After the expiry of

tree.

CaUmities

Padma!

part will

her remain

let

mantra who

will

Without

embodied beings.

nature

of happiness.

The

perform their ablutions in your

saint

waters,

By the
you all of your curse by touch and sight. O Fair One
sight and touch
(Darsan, Spars'an) of
My bhaktas (devotees), all
will free

be
will
purified.
pilgrimages in the world
For uplifting and sanctifying the holy earth. My mantropasakas, /. e.,
^aivas, 5aktas, Ganapatyas, e^c, that are devoted to Brahma all are

the

sacred

places

residing in BhArata.

phce

much
a

is

Where

woman,

by the sight an

of a cow, of a

of one's

My

reckoned as

undoubtedly

so that

the wife

of

Guru

Bhaktas
the

touch

and -wash their

reside

My

Brahmin, tha treacherous and even

will

be

that

feet,

So
holy places of pilgrimages.
of
devotees, the murderer of

sanctified

the

stealer

and liberated while

of

living.

Those who do n^t perform the vo.v of EkMas'i, who do not perform
the murderers, all are freed
Sandhyas, who ara Na^tikis (atheists),
By the sight and
of their sins by the sight and touch of My devotees.
touch of
devotees, those who live on their swords, pen?, and the royal

My

officials,

the beggars in a village and the

bullocks are also freed of their sins.

their friends, those

who

The

Brahmanas who carry

traitors,

give fabe evidence, those

the

(deal

in)

mischief makers of

that steal

other's

trust

sins by t'le sight and touch of My

properties, are also freed of their
Those who are foul-mouthed, bastards, the husbands and sons of
devotees.
unchaste women are all purified by the sight and touch of My Bhaktas.

The Brahmin cooks

of Madras,

Brahmins of an

inferior order ''who subsist

SRt

832

MAD DEVt BHAgAVATAM.

mendiimages which bo attends), the village

are
all
their Gurus, these
purified by
cants, those who are not initiated by
those
of
The
sins
One
O
Fair
persons
devotees.
of
the sight and touch
My

upon the offerings made

to the

who do

not maintain their fathers, mothers, brothers, wives, sous, daughters,

blind, friends, the families of the Gurus, the fnthers-in-law,

sisters, the

are also

the mothers in-law

c

Those thit

As'vdttha trees,

the

that slan

the food of oudras, &re

tiiat eat

Brahmins

who

it

removed by the sight and touch

of

My devoteef.
and the

devotees,

Those

of their sins.

those that

articles,

sell

lac,

Mahu Patakas (Brahmahatyu,

who commit

iron, and* daughters, those

freed

also

Brahmana's

steal the Deva's articles, the

My

ler

Surapanam, Steyam, (iurbanganaganah, Mah^nti jiatakimyahuh, tatsamsargaliseha

Panchamam) aud

those that burn the Sudra'^ dead bodies, these

also are freed of their respective sins by the sight and touch cf

: "O Thou

Mahfi Laksnu said

o842.

AVhataro the characteristics, the marks

ol

My

deyniees.

gracious to faithful attendants

those Rhaktas of Thine thai Thou

now whose sight and touch destroy instantly the Mahathat arc destroyed after a long time by the water
gre^t
sins),
p^takas
of the Tirthas and the earthen and stone images of the (lods. The tins of the
ha*t spoken of just
I

five

men, devoid of Ilari bhakti, vain aiid egoistic, cheat?, hxpocrite?,

slanderers of saints, vicious souls are destroyed by your Bhaktas. whose touch
and ablutions sanctify the sacred places of pilgrimages
b} the touch of the

vilest of

dust and water

of

whose

feet,

the earth

is

purified

whom

Bhaktas

the

Bharata always pray to see; aud there is nothing higher thm the meeting of
"
Suta said
'"O Great Risi
Thus hearing the words of
those Bhaktas.
:

Mahu LaksmT,
or the

44

marks

the

of the

Lord smiled and began

to

speak ab)ut the

hiddenly in Srutis and

The marks

of the

Bhaktas are

These are very

of sins, giving happiness, devotion, and liberation.
described to

hidden.

you.

deceitful

Puranas.

persons

these

But you are very simple and

Hear.

Fair

One

the

are
like

my

all

things

mentioned

These are

very

destructive

sanctifying,

essences

never to be

aod

to

be

kept

speak to
All the Vedas declare him to be holv and the
life.

best of men, in whose ears are pronounced from the

Visnu mantra.

fecrer.

Bhaktas,"

Laksmi

54.

At the very moment

of

therefore

mouth of

(^'iru,

the

being born into this world,

one hundred generations back of that person, whether
they be at that time
in heaven or hell, get instantaneous liberation and if
any of thera happen to
be born then t.s Jivas, they become liberated at once while
and
liis

living

Visnupadam (the place of Visnu). That mortal is

who is full of devotion to Me, who
always repeats My

finally get

(devotee)

acts according to

My

directions,

who

hears with

and hearing which, whose- mind dances with

joy,

all

his heart

My

Bbakta

glories

My

and

topics,

whose voice gets choked and

CHAPTER

Book IX.J

Such a man

is

883

whose eyes, who losos his outward consciousBhakta. My Bhaktas do not long for happi-

tears iuce^ssautly flow out fr3Qi

ness.

VIII.

My

indeed,

Mukti, or the four states Salokya, S&yujya, Simipya and Sarsti, nor
the Brahinahood, nor the Davahoo i (the state ot immortality)
they want
ness, or

do Seva (service) to Me and they are solely intent on doing this. Even
only
in dreams they do not desire the Indraship, Maiiuship, the state of Brahma,
nor do they want the enjoyment of kingdoms and
so very difficult to be had
10

heavens.

Bhaktas roam

My

very glad to recite

always
Bhaktas
to

Bhirata

in

is

and others

went

The

deeds.

glorious

and

glories,

birth

of

such

They purify the world and go ultimately

Tirthas (sacred places). Thus I have spoken

all

Now

that you wanted to hear.

all

all

My

My

hear

to

Bharata, eager
sweet

very rare.

abode, the best of

My

O Padme

in

to obf'V the order

c,f

Srt

do as you

Who

Ilari,

like.

Then Oanga

went to His own

nbode.

Here ends the Seventh Chaj)tpr of tlie Ninth Book on the curses of
Laksmi and the way to freedom therecf in the
(ji:n'^'2, Saras vati, and
M.ihiijMKanam Srtmad Dovi Bhttgavatam of 18,000 verses by Maharsi Veda
Vvasa.

CHAPTER YI II.
I.no.
BnJirata

sail

NSrf^yana

Punya Bhumi

She remained

in full in

Spieoh.
{i.e..,

I[ari

in Saras).

Vani
The

is

is

-*

part of

Sarasvati descended

(land of merits),

owing

Visnu'a

the

named Bharati, on account

because she

re'^ion,

of Her

dear to BrahnaS

and She

is

abode

called

Vani

as

called

is

She

and

She

Vaikuntha.

of

to Bharata; she

coming

this

in

to the curse of Ciang&

is

Brahmi

presides over

seen everywhere, in tanks, in wells, in running streams

Because He resides in Saras, therefore He is called Sarasvan.

is

the oakti of that Sarasvun

therefore

river Sarasvati is a very sacred Tirtha.

fuel of sins, of sinners.

Narada

is

is

denominated Sarasvati.
the burning

fire

to the

Through the curse of Sarasvati, the Devi

Gariga also assumed the fjrm of a river

this earth at the request of

She
.She

Bhagiratha.

in part.

She was brought down

Hence she

is

to

called Bhagirathi.

was rushing down to the earth oiva capable to be&r the great
of Hor, held Her on His head at the request of the Mother Earth.

Wliilo Tiangci
rusli

Laksmi

also,

Bharata as the

through the curse of Sarasvati came

But She remained
river Padmavati.

in

part of parts to
with Hari.

in full

Laksmi appeared also in Her other part ae the well-known daughter Tulasi
Last of all, through Bhftrati's curse
of the king Dharmadhvaja in India.
and by the command of Sri Hari, she turned into the Tulasi tree, purifying the whole world.
Remaining for five thousand years of Kali, all of

them

will quit their

river

appearances
105.

and go back

to

Hari.

By

the

^rI mad DEVt JSIIAGAVATAM.

834

with them

alon''

Kas'i and Bindraban

of ^ri Hari, all the Tirthas save

command

Next at the expiiy

Vaikantha.

to

the

of

will

go
thousand

ten

ila (the stone

years of Kali, ^alagrami

^iva, and

piece worshippad as Narayana)

Purasottami Jai^annatha will leave the soil of

5akd aad

Jiva

Bhdrata and go to

theii-

respective places,

Thare

will be extinct from Bhilrita).

the

{i.e.

of these

Muhatmyas

the saints

then cea^e to be

vill

(of

Purinas, the

Vaisnava

sset', (ftij>hteen)
^iva ^akta, Ganapatya and
blowinf of conch shells (auspicious signs), Sraddha", Tarpana^, and all the
The warship and glorification
rites and ceremonies dictated by the Veda?.

of their

of the Gods, the recitation

The Vedas with

their

the

four

the

Veduf=,

practising

the

village Devas

of

tho

Tantrik form

wine and eating

^^ttu^

and

fa>tlng,
ritual

They

used

All

the

his

Dharma,

tho

Vratas

all

will

(vow?)
disappear.
ritual

left-hand

(the

tho sens3 of drinking

in

be

th-'se will

true

spaak falsehood and

will

be extinct.

will

of.

Sidhis,

WivU,

Vamaehara

sarcastic illy

flesh, etc.)

void

be

deceitful.

Tulasi

of

leaves.
worship.?,
worship
any body
Almost all will be deceitful, cruel, vain, egoistic, thievish and misMen will be at Variance with one another; women will bo
chievous.
If

of the

austerities,

the

of worship

be hear!

longer

The assembly

addicted to

bo

All will

no

will

Amgas

disappear with them.

names

their

praises,

will

no fear

at variance with one another;

be

to

bands

will

Wiveg
Wives

ehidings.

stand before

friends

will

them

will

will

be

the

sole

as servants

be

the

their

marriage

make them

will

unchasLe

there

e.

(/'.

Pro-

ties.

so forth

women

).

will

will

Una*
be

in

husbands by incessant noisings and

and husbands

mistresses of houses

with folded palms.

Fathers-in-law

The brothers

servants.

njanagers

in

father to son and

wives;

rebuke their

be

will

and mothers-in-law
their

their

obedient to

be

every house.

will

only of those that

any inheritance from

be

will

perties

cease

exist

will

of the household

of wives,

affairs.

But

and

there

no friendship with one's own class fellow:s. The brothers and

friends of the house owners (masters of the house) will appear quite
Without the command of the housestrangers as if they are new-comers.
will

be

the

wives,

divisions

^,.

entirely

j^W'

daily

masters of the

of

caste

disappear.

practices,

the

(Brahman a,
Far from

Brahmanas

even on their bodies.

of the

own
.slaves

houses

The

will

practising
will

four

will

cease

and

The

Sudra)

will

other

Vaisya,

to

colour-classes
of

anything.

Saudhya Bandanam and

hold
will

the

holy

practise the

the Mlechchas and

The BrShmins, Ksattriyas, and

of Sudras, will

Every one

unable to do

Ksattriya,

Mlechchas, read tha Sastras

Sastras.

be

Vais'yas will

threads

doings

forsake their

become the

become their cooks, runnero and carriers of buffaloee.

of truth. Earth will
not yield any grains;

be devoid

CHAPTER

Book IX.]
trees

will

uofc

Cows

will

not yield

eome out of it.

and the families

The

aft'eetion

will

be

the

rivers,

big

gradually have very

devoid of Dharma and
be

water

and towns

villages

and towns

Villages

caves

of mountains

in

will

all

The Four Varnas

One

wield

The ever
will

lakh

be

may

cease.

Men, women, boys, all

utter bad words and vile sound?.

will

completely deserted by men and will look

cottages with few inhabitants will be seen.

of the

The

low.

very

and

forests

jungles will become

become

will

with

filled

taxed and

heavily

whole

earth

be

will

with

filled

liars,

and hypocrites. The lands, though cultivated well,

in name.
Those who are well known as the millionaires,

untruthful cheats
will

not

of rivers and lakes will become dry owing to

will be cultivated.
The Kulinas of high families

and

of rains

become

will

not

die out

will

will

with taxes.

virtue).

will

be jungles

will

The inhabitants
The beds
disconsolate.
men.

want

(merit,

They

will be

some others few

at

terrible;

Punya

and defjrmed.

be ugly

Some

burdened

them.

The

issueless.

The King

truth.

in

Afterwards that too

virtuous.

will

of

petty streams, the

little

bo

little, milL', ^lice will

between husband and wife

be over

will

will

be a

there

if

devoid

any powm'j the subjects

tlovving

even

milk;

835

womon

and

fruits

auy

yield

Vltl.

yield grains

become poor and those who are devoted to the Devas will
The towns folk will have no trace of merey; rather they
be atheists.
will hate and envy their neighbours and turn out murderers of men.
will

they

In

Kali age, males and females

the

stature,
hairs
year.
old.

turn

out

Aud they
The gills

will

of eight

and

of the

children

The

mothers,

source of support to
collect
will

the

make

them

merits

gifts

self or

families cf the

some

by

unfit to be

one will
the

be

able,

name

of

barren,

The paramours
will be the

sisters

without monejj to
Hari.
Persons

fame and ultimately

will

take back

be any gifts made by one's

purpose or for Brfihmins or for

Deva

own
the

Gurus, there will not be found wanting attempts to take

gifts.

go

and

be

will

all

daughters.

them

have their

will

If there

as gifts.

Some

will

to the wives of sons,

will

almost

daughters,

repaating

by one's forefathers for a

back those

some

No

all.

their

sell

become

will

attack

will

age

Some women

old.

wives,

name anJ

for

what they had made

will

son's

v/ives,

menstruation and

Old

year.

Otherwise

living.

Varnas

four

have

years will

They \Vill deliver every

when they become sixteen years
childless.

of a dwarfish

everywhere,

and of very little youthful virility. The

grey uo sooner the people reach their sixteenth
old when
be very
become twenty years
tliey

pregnant.

husbands

be,

shortlived,

diseased,

will

will

to

mixed

the

go to daughters, some to mothera-in-law,

some

brother's

will be

to

sisters,

wives.

some

In

to

every

mothe-rs

house,

mixed with, excepting one's mother.

of oo..wives,

those

who

In Kali

are

Yuga

mad devI bhAgavatam.

sr!

S36

who

is

whose wife

AnJ who

is

whose husband

whose subject and what

certainty
will bo no surety that such a property belongs

who

will

turn

out

is

be

to

the throe

no

There

and such a man. All

of other's

wives,

In the

and

lac, iron,

will drive buffaloes,

The
prohibited by the Sslstras.
burn the dead bodies of the Sudras, eat

Sudras and go

the food of the

village
to such

be

will

whom

to

houses of the Brahmins, Ksattriyas, and

higher castes, the current of sin will flow. They

will live by selling

Brahmins

is

licentious, thieves, envious

liars,

and murderders uf men.

Vais'yas,

There

salts

unchaste women.

to

There

will

be

no

more faith existing in the five

Almost every Brahmin will
not observe the vowrf of Amtivasya, Nis'ipulaua.
The holy threads will
and the Saudhya Bandauam and cleanliness and good
be cast away
The unchaste women who deal in giving
practices will cease altogether.
llisi Yajfias.

loans, etc.,
will

and

on interests and the procuresses during menstruation

families.
There will be no distinction of food,

live

Brahmin

cook in

no distinction of wombs, no distinction

All will

of iHjrsons.

turn

Kali will have

its full play,

the trees will

be

thumb.

Tlieu

out

of

and no distinction

As'ramas,

Mlechchaa.

Narada

Thus, when the

the whole world will be died with Mleohchas,

mou

one hand high and the

will

be of the

most powerfal

the

size, of

incarnate

will

Bhagaviiu Ndrayana
His part in the house of a Brahmin named Vinujas'u as his sou.
Mounted on a long horse, holding a long sword He will make the world free
of the Mleehchas in three nights.
Then ho will disappear from the face
in

of the

Earth

She

aiiJ

will

sovereign and

without any

ba

robbers. There will be incessant rain, for six nights

and the whole earth

ba deluged

will

After this the Twelve Suns

whole water

will be

dried

and

the

earth

will

will rain

and by
become

with

filled

and rain

no traces of man, houses, and

will rise situultaueously

up and

it

be

trees.

their rays the

Thus

level.

the dreadful Kali will pass away when the Satya Yuga will come back,
Tapasya and the true religion and Sattva Gruna will prevail again.

The

fcJrahmins will practisa Tapasy^, they will be devoted to

the Vedas.
Ajfain

'Ihe

womon

will

wise and intelligent

the

the royal

will

thrones

Ksittriyas

devoted to

will

be

every h)use.
the Brahmanas

and their might, devotion

occupy
and love for good deeds will increase. The Vais'yas
on with their trades and their devotion to
their

Brahmins

Dharma and

bechiste and religious in

reestablished.

The

Sudras,

too,

to

will

trade
will

Dharma

again
anJ
be

go
the

again

virtuous, and eeive the Brahmins.

Again the Brahmins, Ks'attriyas,
and Vais'yas and their familios will have Bhikti towards the Devi,]
the Devi]
meditate un
will
be initiated in Dovi Mantras and all

Again there

will

be

spread

the

knowledge of the Vedas, the Smritis,

CHAPTER Vllt

Book IX.]
and the Puranas,

83?

all will

go to their wives ia tuenstruation periods.

(unrighteousoess) will exist and the Dharma will reiga

No Adharma

Wheu the Treta Yuga oomes,

when the Dv4para Yuga will oome,
the
will be two-footed and when Kali will begiu, the Dharma will
be ODe>foote1, aud when Kali will reiga supreme, no Dharma will exist,
even in name.
(0 Naradi, Now I will speak of time.) The seven

in full,

the

with

all

Dharma
Dharma

the parts (Kalds) complete.

will be three footed

of the

days
twelve

week,

months

the sixteen tithis, Pratipada &c., the

six seasons Summer, &e., the two

Sunday, &c.,

Vais'^khsi

and

the

&o.,

two

and the

and
(Northern
one
Praharas,
night
consists of four Praharas ; a day and a
night constitute one so-called
In the
of
computation
Thirty such days make one month.
(dark

fortnights

bright)

Southern) are rendered in vogue.

Ayanas

One day consists

of four

day.

time,

8th

of

kinds

five

Skandha).

turn

turn,

by

One

turn.

according

one

Deva

The

life

the

Satya, Treta,

so

the

days,

according

men

Twenty-eight

three

of

Indras'

lives

Devas,

is

Dava
Lord
to

equal

(in

make

Yugas
of

Yugas
one

the

year,
to

equal

Manvautara.

one

Manvautara.
day of Iliranyagarbha (the
is

Sachi,

one

one

to

equal

hundred aud sixty human

the

Indra,

the

mentioned

already

Dvapara and Kali roll on

and years also roll on in

months

to

Svanty-oue

Yuga.
period

were

As

day,

to

(Varas)

years

Brahmil. One hundred aud eight such years tjqual to the

golden wombed)
there is the Pr&krita Pralaya.
life of one Brahma. When this Brahma dies,

The earth

is

not

visible then.

(The

dissulutiou

of

Prakriti takes place.)

deluged by water; Brahma, Visnu, Mahes'vara

and the other wise Risis get dilute 1 in Para Brahma whose substance

The whole Brahniauda

is all

truth and consciousucss.

merged
Prakriti
is

All

in

are

Para Brahma.
called

the

one Nimesa of the

the

Nimeea
the

is

That

The

l*r?.krita

Para

fall

time,
of

the Prakriti Devi,

Brahma and

Pralaya.

the

The duration

Brahma Mula

I'rakriti

too,

gets

dissolution

ol

of this Pralaya

united with MSyfi,

Wheu this
Brahinandas (universes) are destroyed
the creation begins again in due order. So one cannot count
-it

this time.

expires,

endless

numbers of times when

thi^

eio.ition

and dissolution works

So who can tell how many kalpas had past away, or how
are going on.
Brahmandas wore created or how
many Kalpas will come, how many
Who will bo able to count how
created.
Brahmandas will be

many
Mahes'varas there have
many Brahm&e, how many Vi9nas or how many
Parames'vara (the Great
been. But One and Only One Para Brahma
countless
Brahmandas. This
these
of
Lord
God) is The Supreme
Parames'vara of the nature of Existence, Consciousness

Highest Spirit

of

all,

All

others,

BraUma, Viguu,

aud

Bliss

is

Mahes'vara

the
the

Great

half which

has

That

and from

all

Virat,

Vii-at, the Suxallci-

Prakriti
left

M^D DEVt BHAgAVATAM.

^Rt

838

are

appeared

woman (Ardha

is

11..^

This BiahuKv

parts.

Krisna,

5ri

It

Naris'vara).

Mula

is

Lord

the

his

of

She that divided

is

Her one form, She resides as the two armed

Herself into two forms
and as the four-armed Narayaiia in VaiKrisna in the region ot Goloka
mere
the
from Brahma, the Highest,
All the
;

in

kuntha.
ti-rass

the

the

Upadhis

of all creation.

Source

as

(conditions,,

time,

space,

Whose substance
He
Prakriti.
and

causation

Brahma nda.

His Power of Knowledge to create the

Grace that ^iva, the Lord of the yogis
of

By His

Tattvas.

has become
(lordly

the

Death),

powers),

Tapas,

Lord

the

the

of

seer

named

is

Destoyer of all, and

oiva has realised Para

all,

It

He

is

for

shewing

is

able by

is

His

by

(the

Mrityumjaya

Knower

the

Brahma and

the

omnipresent,

The devotion and

prosperities.
ori
Visuu the Lord
alone
made
Brahma have

bestower of

without

of

all

therefore

All-knowing, endowed with great Vibhutis

all,

of

All-Will

is

attributes);

without any form ; and the forms that He assumes, they are
His Grace to the devotees only. The Lotus-born Brahma

Conqueror

is

of

Substance beyond the region

Only

the Prakriti-

all

Thus the Trua, Eternal Para Brahma, beyond

transient.

the three gunas, the

And

are originated from Prakriti.

all

lowest,

boru things are

is

things

protector
service

all

of all

and

of all,

the

towards Para
it is

through

(the power of Para Brahma, that Mahamaya Prakriti Devi has become
omnipotent and the Goddess of all. Bhagavati Durga has got His
/

Grace

Her devotion and

by

service

to

Him

and

has

Mala

become

And so has
nature of Being, Consciousness and Bliss,
the Devi S&vitri, the Mother of the Vedas, become the presiding Deity
of the Vedas and She is
the
Brahmanas and the
by
vvorshipped

"Prakriti

of the

Knowtrs

That She presides over all the branches of

worshipped by all the learned assemblies and by the whole
the result only of worshipping the Prakriti
Devi.
That

of the

knowledge,
Universe is

is

Vedas.

Laksmi has become

the bestower of all wealth and the presiding Deity

the villages and the mistress of all, worshipped by all and the
bestower of sons to all is also the result of worshipping Her.
Thus it

of all

is

the

through

worship of

calamities and troubles

and Radba
and She

has

I'rticriti

that

Durga, the

appeared

from

the

become the presiding Deity

worshipped by all and possessed

has

is

by the worship of Sakti that

has
love

Kadhika has

left

of
of
so

His
all

side

Destroyer of all
of Sri Krisca;

Praiii

(vital airs),

It

kno>vledge.

much

excelled

is

in love

become the presiding Deity of the prana of Krisna, has

got His
and respect, has bedu pi iced on His breast and is
exceedingly

beautiful.

With

the

object

of getting

Krisna

for

her

husband.

She

CHAPTER VUl.

Book IX.]
severe austerities

practised

Bharata

in

5at.is'rini^a

Miila

th3 Sak!;i

Ridhiki

Krisni seeing

Hic

to)k

highest

You
all

to

boons

better

my
you

became

so

out

let

as the bast a-nongst

and

hrei-t
t)

them

all.

you and fulfil what you say.

hiv as his wife witho it any co-wives

said

them

MCila

One

Me amongst
goo

fortune,

greatest best wife. I will

Always I will be submisThus saying, Sri Krisna selected

and made Her dear to His Heart.
!

hesidas the five Prakritis, already mentioned, also

by serving

Sri

Moon

Beautiful
to

in

all

my

Daar

Her,

Crescent

wept and granted Her

and devoted

to-day you are

sive to

superiorities

be.iuty

superior

Prom

like the

of tenderness

My

b?

you

and glory.

Th? other Devis

in

very rare to others

in

towards

gracioiisly pleased

inere.ising

breast* and

remain always

wives;

vaspecfc, love

love

His

one thousand Dava years on the mountain

And when
Miila Prakriti's Grace.
j^eb- the

for

to

Prakriti

839

Prakriti.

O Muni

What

derived

shall

say,

TapasyS. Bhagavati Uur^a

everyone
for
one
thousand Deva years and medipractised on the HimMy^s tapasya
t.ited on the lotus-feet of Mdla Prikriti and so has come to be worshipped
by all. The Davi Sarasvali practised tapasya for one lakh Deva years and
IS come to be
The Devi Lakami practised tapasya at
respected by all.
Pusk ira for one hundriid Divine Yugas and, by the Grace of Miila Prakriti,
h IS become the bastower of we.ilth to all.
The Devi Savitri worshipped
reaps the

as

fruits

he practises

Malaya mountain and is

O Bibhu Brahma, Visnu, and
by all.
for one hundred Manvantaras and so have

^akti for sixty thousanl divine years

and worshippe
Mihes'vara worshipped oa^kti
become the Preservers, etc., of
1

respected

in the

this

worli.

Sri Krisna

ten

for

practised

Man.Viintaras terrible austerities and therefore obtained his position in the

Dharma
region of Goloka and is remaining there to-day in greatest bliss.
Deva worshipped Sakti with devotion for ten Manvantars and has becoaie
Muni!

all, worshipped by all, and the

receptacle of all.
whether the Devis, Dava?, Munis, Kings, Br^hmanas,

the lives of

Thus

all,

all

have

Devarsi
I have
got their respect in this world by the worship of Sakti.
thus described to you all that I heard from the mouth of my
Guru, in
!

accordance with the rules

of th?

Vedas.

What more

do you

want

to

hear ?

Here ends the Eighth Chapter of the Ninth Book on the Greatness of
Kali in the Maha Puranam Srimad Devi Bhagavatam of 18,000 verses by
Maharsi Veda VySsa.

5h1

540

mad DEVl BHAgAVATAM.

(^HAPTRR

IX.

Narada said: In the twinkling

1-4. ri

layafcates place

of

an eye of the Devi, the Pr*-

and in that very time also the Brahm&nda (cosraos)

is

dis-

Pralaya of Prakriti. Daring this Pralaya, the

Devi Vsiindhara(Eirbh) disappear.-!; the whole world is deluged with water
and all this appearance of five elements called Prapancha vanishes in the

which

solved,

is

called the

body of Prakrit!.
reside ?

What
hold

where does Vasandhar& (Earth), thus vanished,

at

the beginning of the creation

honoured and capable to

the cause of her being so ranch blessed,

is

all

and

So

victorious.

6rl

5-23.

Earth

Now

And how does She Again appear

disappearance

said

NarSyana

appears at the

very

so occur in

about tier birth, the source of

tell
:

"

outset

all

N^rada

of the

the Pralayas

So

creation.

it

is

all welfare.

heard

that the

Her appearance and

(This earth) the manifestation of

the reat ^akti, sometimes becomes manifest in Her- and sometimes remains
latent in

Her (the

5.iUti).lt is all the will of that

Great Sikti.

Now

hear

the anecdote of appearance (birth) of the earth, the cause of all good, the
source of destruction of all calamities, the destroyer of sin and the cause of

Some say that this earth has come

furtherance of one's religious merits.
but that is not
out of the marrow of the Daityas, Madhu and Kaitabha
;

Those two Daitya) were greatly pleased

the fact.
with Visnu's valour and prowess in the fight between them and Visnu; and
" Kill us on that
said
part of the earth which is not under water.

Hear now

they

From

out after

''

was existent during their

but she was not visible. After their death, the marrow came
Now hear how the name " Medini " came to be
their bones.

their words

life-time

the real fact.

it

is

evident that

the earth

She was taken out of the water, and the marrow

applied to the earth.
came to be mixed with the earth. It is on account of this mixing that she
is

called T^Eedini.

Now

I will tell

you what

heard before

in

Pujkara,

the sacred place of pilgrimage, from the mouth of Dharma Deva, about the
of earth, approved by the Srutis, consistent, and good.
Hear.

'origin

When
body,

the mind of
it

Mah&

Vir^t, merged

in

water, expanded

all

over

his

Next the MahUprithvi or tha

Pancht Karana (mixing of one-half of

entered into every pore of his body.

Great Earth appeared at the time of

each of the elements with one-eighth of each of the other four elements).
broken into pieces and placed in every pore.
This Mah&prithvi ^was
It

is

this difEerentiated earth that appears during creation

during Pralaya.

From

and disappears

this raind, concentrated in every

pore

of the

body

CHAPTER

Book IX.]
of MfthS Vir&t,

IX.

841

born this earth, after a long Interval. In every pore in the

Shs gats manifested and she
skin of this VirSt Puruaa there is one eirbh.
is

disappears. This occurs again and again. When she appears, she floats on the
water and when she disappears, she gets mergeJ in the water. There is
;

every universe and along with her, there are moun.

seven oaeans, seven islands, Sunietu mountain, the Moon, the
Sun and other planets, Brahmaloka, Visnuloka (the abode of Vi?nu) ^ivathis earth (world) in

tains, forests,

loka and the regions of the other Devas, sacred places of pilgrimage, the
holy land of Bh^ratavarsi, the K^nchani Bhumi, seven heavens, seven

on the above Brahmaloka, and

Pat^las or nether regions,

Dhruvaloka.

This law holds good in every world in every universe.

So every universe
is the work of
MayS, and thus it is transient. At the dissolution of Prakriti,

Brhma

falls.

Again when creation takes

Sri Krisna, the

Supreme

and destruction

tion

Spirit.

eternil

is

place, the

Eternal

is

Maha

Virit appears from

this flow of creation,

Ofthi

this flow of time,

preserva-

eternal

this

is

Brahma, Visnu and Mahes'a, ets. And eternal is this flo^v of

Vasundhari who is worshipped in the Varaha Kalpa by the Suras, Munis,
fl)w of

The Sruti says that the Presiding Deity of this

the wife of Visnu in His boar-form. Mangala (Mars) is the

Vipras, Gandarbhas, etc.

eternal earth

is

son of that earth and Mangala's son isGhates'a.

N&rada

2-1-26,

the

Devas

in

said

Varaha

"

In what form

The VSr^hi,

Ivalpa.

was the

Earth worshipped by

the receptacle of

all

things,

mov-

ing and

non-moving, how did she appear, by what method of PaSchi

Karana, from the Mulaprakriti ? What is the method of her worship in
this-Bhurloka and in the Heavens (Svarloka). Also tell me, O Lord
in
!

detail, the auspicious birth of

27-34. Nftrayana spoke:

Deva (the boir

killed

the

Mangala (Mars).

In ancient days,

incarnation)

Daitya

VSrSha Kalpa, Varaha

and praised by Brahma,

in the

when entreate

Hirany^ksa and rescued

from

the earth

the nether

regions Rasatala. lie then placed the earth on the waters where she floated
as the lotus leaf

fashion the

floatg

on

wonderful

water.

Brahm4 began to
earth.
Bhagavan

In the meantime

creation on the

surface

of the

saw the beautiful

Hari, in His boar form and brilliant like ten million sun

and lovely appearance of the presiding deity of the earth, possessed of

amorous sentiments.
He then assumed a very beautiful form, fit
for
amorous embraces.
They then held their sexual intercourse
and

it

lasted day and night for

in the pleasant

lover

%me

with the beloved

time

one

Deva

amorous plays, fainted away

was

very

is

year.
;

for

exceedingly pleasant,

much exhausted by
106.

The
the

And

beautiful Earth,

intercourse

of the

Visnu, too,

at

the

the pleasant touch

of

the

MAD DEV! BIliGAVATA.M

^Rt

S42

He did
When full

body of the Earth.

nights passed away.

sainea and the am)i-0'i3

with incsnse,

35-87.

Auspicious

Muni?,

Taee

iv'ith

m my

closes,

laiJ,

on

with veniiiiion {Sinlur, red-powder),

Hjwors and variojs other offerings

(jarmeuts,

then said

t!ie

offering-; of fool,

li;,'ht^,

>4.i-ilU-pisbe,

All

mm

former Boar forji and worshipped Her as the incarnate of the Devi,

o.i3ily his

11:1

become conscious even how days and

one year passed away, they got back their
then left his hold o( the loved.
He assume
not

^Manus,

One

Let Thou beest the recejitacle of all

things.
Devas, Siddhas, and DanavTi=', et c, will wors.hip

On the day the

illing-ness.
on the day when the house construction, /.

when

day

wheu the digging

tilling the gro.iud

AmbuvSchi
e.,

cere-

the foundation

is

entry is made into the u ewly built hoi:s<g

of the well or tank commence^', and on the
day when
the

first

commences,

thit will nob observe

thii>,

all will

warship

will certainly

go to

Thee.

iiose

stupid

thi forui of

fools

hell.

O Lord By Thy commani I

Vardhi (fdmale bjar) xn
support easily on uiy back
world of uDving and non-moving things, but tha tdlowing thiugs,
The Earth spoke :"

38-41

fool, ete

pleasure and

tlie

of

will

assume

this

pearly

whole

sm

ill

Salagram, (a black stone, usually round, fjinJ in the river (jan dak',
and worshipped as a type of Visnu), the phallus or emblem of Siva, the

shells,

images of che goddesses, couch-shells, lamps

dia.nonds, the sacred

upanayana threads

(lights),

the Yantras, gem.-,

flowers, books, the Tulasi leavi

s,

bead (Japa maU), the garland of flowers, gold, camphor, Gorochanri

from th3 urine or bile of a eo.v).
prepared
(bright
yellow pigment
the

Sandal, and the water after washing the

I will be very

to bear.

42-45.

much

^ri Bhao'avSn said

^Magrama

stone, I will not be able

pained in case I were to bear these

:

''

One

Fair

The

fools

on Me.

ihat

will

place the above articles on

Thy back will go to the Kalasutra hell for one

Thus saying, the Bhagavan Nar^yana
hundred divine years. O Narada
remained silent. Now the Earth became pregnant and the powerful planet
Mars was born. By the command of ori Hari, all began to meditate
on E irbh according to what is mentioned in Kanvas'akha and began to praise
!

Offerings of food were given, uttering the root Mantra.

extant all over the three worlds Her worship and praise.
Her.

A'C).

N.rada said

hymn

47-48.

by

all

Bhagavan

and the root Mantra of the

Kindly describe

Deva

it

E irbh.

Very sacred
I

am

the

meditation,

very anxious to hear them

in detail.

NSrayana said: The Earth was

first

worshipped

the Munis, Davas,

of the

Manus and men. O

Devi

Earth.

by Varaha

Next She was worshipped

Narada Now hear the Dhyiin,

next She was worshipped by Brahma,

praise and Mantra

is

Thus became

Book

CHAPTER

IX.]

The Earth was

49-51.

Mantra

root

tirsfc

"

mantra).

(iniil

IX.

84S

worshipped by Bha^avau Visnu

Om

Next He said : Devi Earth

who art worshipped by the three
!

with

this

Klim Vasiindharayai SvahS.

O Thou Smiling One! I worship Thee,

Hrim

Srini

worlds,

whose

colour

is

white

like

autumnal moon, who art the

white lotus,
Store-house of all gems and jewels, and in whose womb all the precious
stones and pearls are inbedded, and who Las put on a raiment purified by

whose

face

beautiful like the

is

All then began to worship

fire.

Her with

this Mantra,

Narayana said :" Now hear the hymn sung before Her
K^nva Sakha - O Thou, the Giver] of Victory.' Holder of
waterl Endowed with water, full of victory; Consort of the Boar Incarnation,
Thou Auspicious One
Bestow victory on me.
Carrier of victory
The Store-house of all gooil, O Thou incarnate of all auspieiousness
Sri

52-68.

according to

Bestower
of

of

welfare

this

Bestow

the

Thou,

gcod,

all

Source

things that

of

are

good to bestow
good and auspicious
all

sorts

all

to

me

in

world.

Thou

The Receptacle

the Bestower of

all

of

desires,

the

all,

Devi

Earth

K newer
!

of

Give me

all

all,

the

powerful,

fruits

that I

desire.

O Thou Who art all merits Thou, the Seed of all religious merits,
Thou, the Eternal, the receptacle of all religious merits, the home of all
bestowest merits to all.
religious persons. Thou
!

Thou The Store-house of all grain?, enriched with all sorts of

Thou bestowest harvests to all
Thou takest away all the f^rains
in this world and again Thou producest all corns of
various
kinds
O Earth Thou art all-in-all to the landlords, the Best
here.
!

corns,

Source of refuge and happiness. O Bestower of lands Give me lands.

The above hymn yields great religious merits. He becomes the sovereign
!

whole

of the
in

early

merits

the

due

morning

and millions

millions

for

to giving

freed of their
after

earth

reads

this

away lands

sins,

if

they

making them

as

gifts,

read

as

gifts.

this

who

dig

People

stotra,

earth on

merits, equivalent to one

Relii;ious

from reading
the great

this siotra

Devi

is

the

There
source

of

is

no
all

read

become

the day of
well,

who

place

hundred horse

doubt

who

in

this.

sorts of welfare

risintr

this acquire

who take back

who dig wells without permission on another's

who
earth,
lands, who throw their ?emen on
earth.

births

of

Men who

stotra.

certainly-

the binds

Ambuvachi,
steal

other's

lamps on

the

sacrifices accrue

This

stotra

of

and auspieiousness.

mad DEVl BHAgAVATAM.

^r1

844

Here euds the Ninth Chapter

of

the

of the

{akti

in

Ninth Book on

the

of

Mad

lri

Devi

CHAPTER
Narada

1-3.

by makinj^

digging

wells

buv^chi,

18,000

Bhagavatam

digging
earth, and in

the earth as well

on

ways

the

surface

the

in stealing

Am-

placing lamps and lights

when one

sins

acts

wrongly

the remedies

and

the earth

of

lands,

away

the day of

on

earth

merits

about the

hear

to

demerits

in

wells,

casting semen on

other

various

origin

of

X.

desirous

land, the

of

gifts

other's

iu

on the surface of
in

: 1 am now

said

acquired

in

the

Veda Vyusa.

by Maharsi

verses

earth

thereof.

^ri-NSr^yana saidi If one makes a gift of land in this Bhslrata

measure of a Vitasti fa long span measured by the extended
thumb and little "finger) to a Br^hmana who performs Sandhyft three
4-30.

of

the

day and

times a

Loka

(the

of corn

to

end

the

a,bode

for

one

purified,

If one

Siva).

and

goes

gives

presents

village,

away

of

plot

remains

in

lives
Brahmin, the giver goes and
number of
a period measured by the

If one

the Jand.

thus

is

of

in

Siva

a land

charity

full

Vijnu Lok

in

dust
or

land,

in

in

particles

grains

to

Brahmin, both the giver and the receiver, become freed of their sins
Even if one be
and go to the Devi Loka (the abode of the
Devi).
for
a
when
a
of
is
land
gift
proposal
being made and says
present
"This act is good," one goes to Vaikuntha with
one's friends and

He remains

relatives.

Moon

in the

K4lasutra hell as

who takes back

exist,

or steals

away

Sun

the

as

long
the

to

gift

and

Br&limin,

by himself or by any other body. Even his sons, grandsons,

destitute of lands, prosperity, sons, and wealth and remain
become
etc.,
If one cultivates the grazing land
in a dreadful hell named Piaurava.
offered

cows and reaps therefrom a

the

for

harvest

of

grains, one

remsius

one hundred divine years io the Kumbhipuka hell.

If one cultivates
or
for
cows
enclosure
tanks
suid
them, one
growj
grains on
any
remains in the Asipatra hell for a period equivalent to fourteen Indra's
for

One who bathes

falls.

If anybody,

on the

in

as

If

hell

well

out of

suface

for

hell
area.

from

of earth

fuls

it,

his

in

another's

goes

to

amorous

of the ground, he

many

years

hell

as

are

tank without taking o ff five bandand one's bath is quite ineffectual

passion
will

the

have

tank,

stupid

man

to

numbers

anyone digs ground on the day

for four Yugas.
without the
If,

or

casts

cleared

the

of

his

suffer

of

dust

semen
the

particles on that

AmbuvSchi,

permission
old

privately

tormeute of

one remains

of the

well or

owner

of

tank and digs

CHAPTER

feooK IX.]

hn

the slushy ea-rth ffoia the botfcotn,

Ani the
goes to the ved owner.

Tapta Kunda
out

tikes
to

bathe

one's

in

hmdfuls

number
or

father's

without

ofifering

The merit

Uboui' goes in vaia.

Indrai's

Brahma -Loka

much

laboured so

If

life-periods.

from another's

earth
in

845

man 'who

fourteen

of

he d^vells

it,

the

to

ing

Narak;t for

five

X.

oie

any

when he

tank,

goes

amount-

a p3.viod of years

for

goes to

of particles

in those handfuls
of
earth.
During
if
one
Sradha
offers
pinda
grandfather's
ceremony,
any fojd (pinda) to the ownar of the soil, the ^rSdha

If
one
a
performer goes certainly to hell.
(Pradipa)
places
light
on
the
earth
at
the
without
bottom,' one
directly
any holding piece
becomes blind for soven births; and so if one places a
eonch-sbell
'

on the ground (Sankha), one becomes attacked with leprosy

next

one's

in

gems, diamonds, gold and jewels, the five

If one places the phallic
precious things on the ground ho becomes blind.
emblem of oiva, the image of Sivani, the oaUgrama stona oa the ground,
If

birth.

any body places

he remains

pearls,

Manvantaras

by worms.
Conchshells, Yantras (diagrams for Sakti worshippers), the water after
washing Silas (stones) L c. Charan&mrita, flowers, Tulasi leaves, if
one hundred

for

placed on the ground, lead

him who places

to

eaten

be

The

these, verily to hells.

beads,

Groroebana, (a bright yellow pigment pi^epared

garlands of (lowers,
from the urine or bile of a cow), and camphor, when placed on the

whj

ground, lead

him

sandal

Rudraksa mala, and the roots

wood,

placed on
hell.

Books, the sicred

make

the

sin

doers
to

equivalent

unfit

Upauayaua threads,
for BrUhmin birth
;

murder

the

ouril, -milk,

do

with

great

Huake
of

the

torment.

of

since

is

in

the

one

an
his

is

named

or

she

is

Prithivi

sine-

extensively

Here ends

the

towards the

digs

that

eclipse,

of

is

all;

births

in

when

there

she

the

one

hot

also

Muni! This earth

is

named Kas'yapi
is

daui,^hter

is

earbli

devoid
uatned

since

she

since she supports

cudleslly wide;
of

with

fails to

ground

an

is

since she

being

earth

If

becomes

named VisVambhiU-a,

is

Upanayana

the

in

worth

is

sprinkle

sinner

next birth.

abode

she

sacred

holding,
to

earth

the

if

also,

involved

is

one's sacrilices.

named Auanta,

is

he

The

complobed
remain for seven

of Kas')apa;

daughter
She
Universe

caused

is

iiuibs

Sho

the

If

there

his

has

have to

will

when

or

some

IJhumi
is

one

this,

grass

rather

when knotted and rendered fit for

worshipped by all the castes. One ought
one

Kus'a

The

hell.

hen placed on the ground

thread

etc., after

of

of

Brahmin.

of

torments

stay for one manvantara in the

doer to

the

ground, lead

the

suffer the

to

^so

places

th

King

and

Sht]

Pritliu,

wide.

Tenth Chapter
surface

of

of

the

the

Ninth

earth

and

Book on the

offences

punishments there

of

MAD DEVt BhAi^AVATAM.

3Rt

846
in

in

Mad Devi

the Mahapur&nani bri

Veda Vyasa,
Maharai
by

belia

verses

CHAPTER
of the Vedas

to hear the anecdote of

XI.

Lord

eins

and

Now

which Yuga aud asked by

describe to

me

Ganga, of the na-

the feet of Visnu, the

DeviMi, appeared, due to the curse of Bharati, on

in

18,000

I heard, ere loo*;, that

Gaog^.

ture of Vipnu and appearing from

to Bharata

Thou, the t'oiemost of the knowers

Now 1 want
I h&ve heard the excellent narration of Earth.

The Devarfi N^rada said:"

1-3.

BhAjja ataa; ox

B^&rata

whom

anecdote

this auspicious

did she

Is'vari

of

the

why has she come

come to Bhdrata ?

capable to destroy

yield religious merits.

NUrslyana said:"

4-3S.

prosperous Emperor
beautiful wives

In ancient days there was born a

lie had two
iu the Solar dynasty,

Child

of Kiugs,
was named Vaidarbhi, and the other was named

King

one

Saivya,
Saivy4 delivered a very lovely son ; his name was Asamanjsl. On
the other hand, the queen Vaidarbhi desirous of
getting a son, worshipped

Sankara, the Lord of Bhiitas who became pleased and granted her request;
and Vaidarbhi became pregaant. After oue hundred years of pregnancy
she gave birth to one mass of

and taking refuge

afflicted

often.

Bhagav&n Sankara,

flesh.

of

Seeing

the

this,

to

Mahadeva, bigan

there iu a

then, ap^jeared

queen became very

cry loudly and very

Brahmin form and

Those thousaud'pieces turned

out that mass of flesh into thousand pieces.
out into thousand very powerful sons. Their bodies looked morebrillant than

But they were

the mid-day sun.

Kapila Muni.

And

into the forest.

the

all

King began

by the curse of
to lament bitterly and he entered
burnt

Asamaj^ practised tapasya

ashes

to

to bring

the

Ganga

for

one

His son Ams'ulakh years when he quitted his body in course of time.
m&u practised tapasya for one lakh years to bring Gaug& unto BhArata and
he, too, died.

Then

the son of

Amsuman

devotee of Vi^nu, free of old

great
of many qualifications, practised tapasy^

on earth.

Gang&
summer

At

last

he faw

"

ri

the

age
for

Krifna

Bhagiratha, a
aud the store

intelligent

and death
oue

lakh

brilJant

to

years

like ten

bring

millions

of

suns.
He had two hands
there was a Bute in his hand; he was
youth in the.dress of a cow-h^rd. A sight of His Gopala Sundari form,
wearing a Sakhi's dress, makes one think that He is ever ready to show
He is Para Brahma, whose Substance is Will
grace on His devotees.
;

full of

he has

no

deficiencies.

Devas and Munis,

etc..

nob concerned with

Brahma, Vinu and Mahea'vara and the other

He is
all praise Him, who pervades everywhere.

anything

yet

He

is

the Witness of

all.

He

is

beyond

Book

CHAPTER

IX.]

XI.

847

A sweet stniU is always in bis

Prakriti.
the more lovely. There is none eqaal to him in showing
Grace to the Bhakhas. His rairaant is purified (uninflammable) by fire and
the three gu^as, higher than

face,

which makes

he

decorated with gems, jewels and ornaments. The

is

it

King Bhagiratha saw

bowed down and began to praise over and over
Then he clearly
body was filled with ecstaoy.

that unforeseen appearance,

again.
told

His

whole

what he wanted

for

the deliverance

GangS and

Kri^na then, addressed

said:

of

his

" O

and appear in BhUrata, under the curse of Bharati.

quickly and purify the sons of Sagara. They will

and

touch of the air in contact with the

family.
BhagavSn 5ri
Sures'varT ! Go quickly

By

My

command oo

be purified

all

rise

by the

in divine aerial

Ganges
up
assuming forms like Mine and they will come to My abode. They will
there remain always as My attendants and they will not be involved in

oars,

the sins that they committed

Vedas, that

stated thus in the

in

Bh^rati, commit sins

corapletaly destroyed

their

in

the

if

for millions

previous births.

human

souIj,

NSrada

It

is

taking their births

and millions of births, the

sins will

be

they touch once the air ia contact with and carrying

if

The sight of the Ganges and the touch of the

water
the
touch
Ganges
give religious marits ten times more than
with the air in contact with the G.tngas witer.
People become freed
of their sins then and there especially if they bathe in the
Ganges. It
the particles of the Ganges.

is

heard in the nrutis that the bathing in the Ganges,

to rule?, destroys all

the sins

e.g.

the

murder

of a

if

done according

Brahmin,

etc.,

acquired

thousand millions of births done consciously or unconsciously.

merits that are acquired by the bathing in the Ganges on a day of

in one

gious merit, cannot be described even by the

tioned in the Agaraas

but

is

Mabes'a cinnot describe

fully the

mere

trifle.

Vedas.

Whatever

Even Brahmft,

merits of the bsthing

in

is

The
reli-

men-

V^isnu and

the Ganges.

the glori of ordinary bathing. Now I will describe

the effect of the Ganges bath done with a Sankalap (resolve) ; hear.
Ten

Br&hmin

Such

is

obtained when the Ganges bathing is done with

if one bathes on the day when
to
another
one
the sun pisses from
Zodiac), thirty times
(in the
sign
mora religious merits accrue. On the new Moon (Am^vyas) day, the
times more the result

is

a resolve (Sankalap) than ordinary bath and

but when the Sun ia

Ganges bath gives the merits as above mentioned
merits
are obtained and
the
double
in his Southern course (Daks in^yana;
when the sun is in his Northern course, ten times more religious merits
;

are

obtained.

The Ginges

bathing in the time of Ch^turmasya, full

or Aksiya tritiya yields merits that cannot

Moon day, Aksaya Navami

be measured. And if on the bove Parva (particular periods of the year on
which certain caremonies

ar-j

eomnAuled)

day:?

both bathing, and

making

mad DEVt liHiOAVATAM.

^hI

V4.8

is do limit to the Veligious

merits acquired ; hun.
dred times more than ordinary bath, religious merit? are obtained. Great reli-

over gifts are done, there

Ganges bath on Manvantara tithi, YugadvA,

the month of Magha, Bbismastami day, As-ckastamt

merits acaruo from the

fj:ioas

S'ukla seventh day of

day, "and ^ri HTiraa

above

arise

A<?ain double the merits than thoseof the

Navamiday.

from bathin^j

Ganges during the Nandu ceremony.

the

The

tenth tithi gives merits equIva'niH to

Yugadyi
Gauges bath in the Das'aharS,
Sninarn (bath). And if ths bathing be done on Mahauanda or in MahlLvarnni dav, four times more

Ten million limes more

religious merits aoerue.

accrue from the Ganges bathing on ^^aha Mahd Vdruni

religious merits
day than ordinary bath. The Ganges bath in the Sjlar eclipse yields ten
times more religious merits than in the Lunar eelipso.
Again the

Snanam

Ardhodaya Yoga yields hundred times more religions meiits

Thus saying to Ganga before ]Jhagiratha,

in

than that of the (>olar) eclipse.

the Lord of the Devas remained

bo.veddown with devotion,

said

If

The Devi

silent.

said.

Ganga

with

her head

am

after all, to go to l^harata as Thou

commandest and under the curse given previously by iiharati, then tell me
how 1 would be freed of the sins that the sinners will cast cm me. How

Ganga

.30--4'2.

long

have to remain there

will 1

When, O Lord

return to the Highest place of Visiiu ?

All

Knwoing

So be pleased

4369.
you

desire

Lonl

me on

to instruct

Bhagavan
whpn you

Whatever

all

5ri Hari

Of

qualified one.

to

mix

with

Shall

be

Thou, the Inner Self of

else I desire.

able

to

all

Thou knowest them

said

: " O

Sures'vari

know

assume the liquid form, the Salt Ocean

part and you are of the nature of Laksmi

all,

all that

will

all

these points.

your husband. He is My
union of the lover with the love stricken

and

will b-

so the
the world will turn out a
happy
the rivers Sarasvati and others in Bharata that

the

in

be the best and

you
highly
today you will have to remain in Bharata
five
thousand years, under
for a period of
the
curse
of Bharati.
You will be able to enjoy daily and always the
pleasures with the
As you are a clever lady, so He is also
Ocean. O Devi
apt and

go

fortunate

of

them

all.

will

ocean,

From

expert.

The inhabitants

of

the fruit of one

horse-sacriSce

Bhdrata will praise Thee and

worship Thee with gre&t
devotion by the stotra which
He will derive
Bhagiratha has composed.
s'akha and worship,
" "
"
ntter

Ganga,

Ganga,

from the Ganges, one

Whatever

who

meditate on Thee as per

will

and bow down to Thee

praise

"-

will

sins will be cast in

though one
be

freed

Thee by

is

one

daily.

hundred

of all sins

of

if

one

Yojanas away

and go to Visnu-loka.

thousand sinners

will be destroyed by the touch of thd devotees

Kanva-

Even

Prakriti

bathing 'in Thee

Devi. B?en if

GtUPTER

Book IX.]

touch

thousaads and thousauds of sinners

in

XI.

the

849

dead

and bathe

bodies

destroyed when the Devi Bhaktas,the worshippers

'Mhy^ Vija, will 3ome and touch Thee. O Auspicious

all those will be

Thee,

of Bhiivanes'vari an.l

wash a,vay the sins of the sinners, by Thy stay in Bh3,rata

with other best rivers Sarasvatiand others. That will be at once a saered

One

Thou

wilt

place of pilgrimage where Thy glories will be chanted. By the touoh of the
dust of Thine, the sinner will be at once purified and he will dwell in the

Devi-loka (Mani Dvipa) for as many years as will be the dust there. All Hail
to the Devi Bhuvenes'varl! He who will leave his body on Thy lap with full
consciousness and

remeio bering

My

name,
chief attendant; for an

will certainly

to

go

My

abode

He will see
and will remain, as My
eonotless PrUkritik Layas (dissolutions of the Universe).
Unless a man has
and if he
collected hordes of religious merits, he cannot die in the Ganges
dies on the Ganges he goes to Vaikuntha as long as the Sun rises in this
infinite period.

world. I get

mx and

many

bodies for

then give him

him where he can enjoy the

fruits of his

Kar-

and make

My

Svurupya (Form resembling Mine)

Jnanam, quits his body
I
him
water,
touching
by
Salokya (place in My region) and
give
merely Thy
make him My attendant. Even if one quits one's body in a far off place, utter-

him

ing

And

My

attendant. If any ignorant naan, void of any

Thy Name,

I give

him

place Jn

My

region for one

life

time of Brahma.

remembers Thee with devotion, and quits his mortal coil at another place, I give him Sarupya (Form resembling Mine) for a period of
if

he

endless

Prakritik

Layas.

He

instantly gets

on an aerial ear made

of

jewels and goes with My attendants to the region of Goloka and gets form
like Me.
Those that worship daily My Mantra, that pass their days,
eating the remnant of the food offered to Me, tliey need not have anv
distinction

whether they die

in

Tjrath or not.

They themselves can

easily

purify the three worlds. Getting on the exccellent and best aerial car
of jewels,
they go to the region of Go-loka.
friends of
devotees, be born in animal

My

by the devotion shewn towards

will be able to

go

Me

and

Chaste One

Even

built
if

the

births, they also will be purified

getting on

to Goloka, so difflcult of access.

aerial

jewelled

Wherever the

car

Bhaktas

they simply remember Me with devotion, they will become

Uberated while living by the
power of My Bhakti. Thus saying to
Ganga, Bhagavan ^ri Hari addressed Bhagiratha: O Child Now worship
Ganga Davi with devotion and chant hymns to Her, The pure Bhagiratha
meditated with devotion as per Kauthuma ^Skhtl and
worshipped the

maybe,

if

Devi and praised Her repeatedly. Then

Ganga and Bhagiratha bowed
to 5ri Krisna and He
at
once from their sight.
disappeared

down

70.

said :-" O Thou the foremost

How, by what Kuthuma Sakha, the noble

The Devarsi Narada

oftheVedaal

107.

of

the Knoivers

Kin Bbaoi.

MAD DEVt BH^GAVATAM.

SRt

850

ratha meditated on the Devi Grang^l

vvliat

and what was

atotra did he recite

method with which he worshipped the Ganges.

the

71-75.

said:

NSr^yana

bith, and putting on

a clean

Then one should

duties.

"O

N^rada

One should

take

first

one's

washed clothing should perform one's daily

oneself and wltli devotion worship the

control

DevatSs Ganesa, Sun, Fire, Vinu, Siva and bivS, Thus one becomes
entitled to worship. First worship is to be given to Ganes'a for the destrucsix

tion of obstacles.
purification

Sun

the

Visnu

is

to be next

then worshipped
knowlege and Sivani

is

worshipped for
Dovatas are worshipped, one

is

Now

contrary become the effects.

am

Chapter

Mahipuranam
Ganges
verses by Mahar|i Veda Vyasa.

of the

worship pe.d

Mukti.

for

to worship

When

these

Deity. Otherwise

tiie

of

the

Ninth Book on the origin

Mad Devi BhAgavatara

of 18,000

CHAPTER XII.
"O Narad*! No;v

about

the

(Dhyan) of the Devi Ganga as per Kanva Sakh;!,

which

destroys

"

sins.

said:

N&r^yana

1-5.

O Gange

Of white

like white lotuses

colour

for

Siva

saying what Dhyftnam (meditation)

Sri

in the

Fire,

getting wealth and power

Devi Gang4

did Bhagiratha practise towards the

Here ends the Eleventh

is

entitled

is

for health

worshipped

for

Thou

meditation
all

destroyest

the
all

Sri Krifna. Thou

body
art powerful like Him.
Thou art very chaste and pure. Thou haet worn
the raiment, uninflammable and decorated all over wioh ornaments made of
the sins of men.

jewels.

Thou

art

Thou

hast appeared from the

more

brilliant

art also well pleased with

and

Thou

bearest the braid of

red powder, vermilion)

of

musk.

Bimba

ripe

as

it

And Thou

lips.

wanes).

Thou

art

always of

art dear to

N^rayana,

an 1 proud of being His with

His fortune.
of M^lati flowers;
hair, decked with girhnds

fruit (the

were,

with

the

sandal dots, with

Sindura

and well adorned with various

Thy garment and

delightsome
fruits!

never

Thy

of peaceful temper,

cheeks are anointed with

Thy

Thou

than one hundred autumnal Moons.

a smile on

steady youthful beauty (that

cal.n

of

red

fruit

Thy

beautiful

lips

are

rows of pearls.

How

Thy
How do Thy

Thy

lovely

feet

look beautiful,

(dots

of

made

more red than the

of a cucurbitaceous plant)

side-long glance! Flow close are

loins are thicker and more solid
then

is

biadu

artistic lines

are

Thy
the

Thy teeth vie

Thy eyes How
;

breasts like

Bel
trees,

plantain
defying the beauty of the Sthalapadraa

(ground Lotus)!

How

do the red sandals look lovely with Kunkuma

and alaktak (red
What a red tinge Thy faat hivi sh^va with tha
powder)!
honey of

CHAPTER

Book iX.]
PSrij^ta flower that

feet

the

The Devas, the Siddhas,

Durba grass) at

seen ou the head of ludra).

ia

the Munis, offer always

Thy

851

XII.

Arghyas

(offerings of rice

bow down

ascetics

uaaoy lines of bees are on

liberation to those that

Bhukti (enjoyments).

at

lotus

Thy

Thy
feet.

and

feet,

with

seems as though

it

Mother

feet

lotus

Thy

want Mukti and eujoyment

O Mother Thou ar t the boon

so

give

to those that

want

Thou

chief

art the

Thou grantest boons and Thou showest Thy favour to Thy devoThou bestowest the Vinupadam (the place of Visou) but Thou hasfj
come from the feet of Vinu. Thus meditating on the Devi Ganga flowing by
excellent;

tees

and

three routes (in Heaven, earth

juferna! regions), the

things one should oSer to the Devi t^ixbeen

water for

bathing,

ointment

Naivedya (ofterings

of

Dhupa

(anulepana),
betel,

foodjj

eool

for

bestower of good

Padya, Arghya,

(scents),

water,

Acharaaniya (water

sandal-paste,

garlands,

t'ling;?:

A-saua,

Dipa

sipping),

(lights^,

ornaments,

clothings,

and beautiful

folded bauds, one

beddings and worship Her with these. Then, with
Thus
should perform stotra to Her and bow down to Her with devotiou.
the worshipper gets the fruits of

Narada

lO.

said:

" O

A'svamedha

all

the feet of Visnu, the

Lord

all

of

fallen

am

desirous

of

Ganga

(hymn)

from virtue, originated from

world and the husband of Laksmi.

Kindly

these in detail.

17-4L
stotra of

bestowing stotra

those that are

Devi, the Purifier of

narrate

Devas! At present

Lord of the

Ac bear the sin-destroying and virtue

sacriliee.

said

NAr&yana

D evi,

Gang3
bow down

: " O Narada

that destroys

all sins

Now

am

and bestows

narrating

the

religious merits.

all

Ganges who appeared from the body of Sri

enchanted by the music of Siva, and, who was bathed with
Krisna,
the prospiration
I bow
(water coming out of the body) of Sri RadhS,.
down to Gang& Devi who first appeared in the circular dance (Rasa
Hear.

to the

in the region of Goloka and who always remains with Sankara.

obiesance to the Devi Ganga who remains in the auspicious ^and
utsab of R4(ih3, (RSsa MSndlam), crowded with Gopas and Gopis, in the

Mandalam)

My

Full Moon night of the month of KSitik.

She
and one lakh times one koti yojanas long in the

is

one

koU yojanas wide

region

of

Goloka.

My

Obeisance to Her! In Vaikuntha, Ganga is sixty lakh yojanas in width and

In Brahma-loka,
four times that in
lenght. My Obeisance to Her I
Gang^ is thirty lakh yojanas wide and five times as long. 1 bow down
to Her.

In Siva-loka, She

that in length.

is

bow down

thirty lakh
to

In

Her.

yojanas wide and seven times as long.

yojanas

wide

Dhru%'a-loka,

bow down

to

and four times

She

Her.

is

In

one^lakh

Chandra-

mad DEVt BHAgAVATAM.

SRI

852
loka She

one lakh yojaaas wiJe and

is

to Sri GaofjI. Devi.

bow

to

in

Ganga

and

ten

times

obeisance

that

is

obeisance

in

sixty

thousand

Gang^ Devi

and

in Janar-loka,

bow

length.

one lakh yojanaa wide

is

to

My

lon;^.

Ganges who

Tapo-loka who

My

that in length.

as

the

yoj.xnas wide in the Siiryu loki

down

times

five

dovvn to

five

times

who

is

one

thousand yojanaa wide and ten times that as long.- I bow down to GangS
in iMahar-loka who is ten lakh yojanas wide and five times that) in
length.
My obeisance to Ganga Devi in Kailus'a who is one thousand yojanas wide

and one hundred times as long.

known

Mandakiui

as

in Indra-loka,

bow down to GangA, Devi who is

and who is one hundred yojanas wide

My

and ten times than that in length.

a's

Bhoi^avati in PatSla

bow down

to

Ganga

two miles wide,

in

who

some

wide

tan yojanas

is

known

Devi,

obeisance to

places

as

Alakanauda

more wide and

Ganga Devi, known

and

in

times as long.

five

this

in

earth,

some places

who

is

wide.

less

bow, down to GangA, Devi who was of the colour of milk in Satya yuga,
of the colour of Moon in Treti
Yuga of the colour of white sandal-paste in
I

DvSpara yuga.

earth

this

in

yuga

touch

By

the

the

horrible

of

so

ten

sacrifice

(Horse

to

He

sacrifice),

who

Child

Ganges,
murder of a

1 have described

of

(human)

Kal;

all

the

Thus

merits of Ganga.

as water in

the

of

births,

ashes.

stotra

great

water

is

Heaven.

in

yuga

the

million

burnt

are

the

the virtue-increasing

A'svamedha

Kali

in

molecule of

forth,

verses

twenty-one

ing and

and as milk
one

Gang^ Devi who

Sri

to

incurred in

sins

Brahmin and
in

bow down

the

sin-destroy-

reaps the fruit of the

daily sings this praise of

Ganga

There is no doubt in this.

The
after worshipping Her with devotion.
sons
sons
have
without any
get
hereby and those who
persons that are
and the

man who

drseased get themselves free from

'Vho

no wives get wives.

is

under bondage,

is

liberated

mo

ruing reads
wetting up early in the
if he
be not known at
even
known
widely
with wisdom even if he be quite ignorant.

who

he

from

their diseases,

that

bondage.

He

Ganga, becomes
and he becomes illumined

this stotra of
all

Even

if

he sees

bad

dream,

merit of bathing in the Ganges and of seeing good dreams.

acquires the
" O Narada With this stotra
^ri
(hymn)
42-44.
Nariyana spoke :

did 15ha">iratha

praise the

GangH

Devi.

Who

then

went with him

the spot where the Sagara's sons were burnt to ashes by the
By the contact of the wind -in touch with the particles
Ivapila.
of the

Gangfs,

and they

brought Her

Bhagiratha
42-441.

ration,

sons of 8agara were

repaired to Vaikuntha.

all

the story

tliosa

of

to

this

She
earth.

instantly

freed

of

curse

to
ol

of water

their

curses

named Bhagirathi, because

Thus 1 have discribed to you

is

the Ganges.

This anecdote

What more

highly meritorious and the great step to libedo you now want to hear V Say.
is

CHAPTER

Book IX.]
Ntlrada said

45-46,

"

Lord

How

853

XII.

Gaug^ come

did

tbroagh the three worlds by three routes, and thus purify them ?
she carried and to which places ? How did the people of those
accord respect to
47-79.

the

Her? Kindly

Narayana

month

said

of Kartik in the

to

flow

How

was

localities

describe all these in detail.

*'

N^rada

On

Full

the

Moon

night of

mandalara, at the great festivity iu

113,3a

honour

Sri Krisna worshipped Radha and remained there.

Next
RSdhS, worshipped by S'ri Krisna, was worshipped by Rrahma and the
other Devas, by Saunaka and the other Risis, who also stopped there with
much gladness. At this moment the Devi Sarasvati, the Presiding Deity

of Radha,

Music began to sing lovely songs regardin j Krisna, in

Brahma became glad and pretune with vocal and instrumental music.

of the Science of

sented to Sarasvati a necklace of jewels

jewels rare in this universe

R^hikS

Maha Deva

gave her gems and

Krisna presented the best Kaustubha jewel

offered excellent invaluable necklace

of

jewels

N,rayana

kriti,

Bhagvati Durga, who

is

gems

pre-

Laksmi gave
Visnu-M^ya Mula PraIs'ani, presented Her

sented to her the best and most excellent garland of jewels

her invaluable golden earrings decked with

Nurayani, Is'vari,

her devotion to Dharma

; Dharma gave
and high fame
her
excellent
raiments
Agni (fire) gave
purified by fire
and Vayu gave Her Nupura (toe ornaments) made of gems and jewels. At
this time, Mahes'vara, the Lord of Bhiitas
(elements) began to sino-, at

devotion to Brahma, so very rare

;

the suggestion of
festival.

Brahma, songs relating to Sri Krisna's o-raod Rasa

Elearing this, the Devas became very much enchanted and remain^

With great diflBcalty, they regained their consThen they paw that there was no Radhil nor Krisna in the
Rasa mandala everything was deluged with water. The Gopas, Gopi^-,
Devas and Bruhmanas began to cry loudly. Brahma in his meditation

ed motionles like statues.

ciousness.

then came to know that Rcldha and Krisna both have assumed this
liquid
Brahma and
appearance for the deli voranoo of the people of the world.
others, all

began

to praise Sri

Krisna and ^aid:'*

One

All prevading

Now

be pleased to show us Thy form and grant us our desired boons.

At
that instant a swoet incorporeal vcice was clearly heard 'by all, as coming
" I am the Self of
from air above, that,
all, pervading all ; and this my Sakti,

R&dha,

i3

from you

also the Self

all

even

of

all,

prevades

a moment.

for

It

is

devotees that we assume special forms.

separation of us from

Besides you have no

you

much

to

so there

For
this

and tyou

There

all,

My Form clearly, then

My word. O Br^hm^ O

see

Mabes'vara to oarry out

no separation of us

reason

this

body
regirds
our bodies.

Vaisnavas

is

show our favour

only to

necessity with

Manus, men, Munis,

desire very

as

all

only

is

Devas

Now

Creator

is

if

mv

Mantras,

by

you

the

else.

nothing
!

purified
I tell

to

there

to

request

Better

ask

BHAqAVATAM.

5Rt MA.D DEVi

864

the beautiful
MabadavA, tho Worli.Teicher, thib He would batter oompose
And that
^eda?.
the
of
the
limbs
with
Tantra S'Sstra, ia accordauce
the above S'ilstra be

of Mantras, capable to yield desired fruits, Stotras

rules of due worship iu
(protection mantras) and

full

(hymnB) and Kavachas

Kavacha be
that also My Mantra, My Stotra, aud
proper order. And
are sinners
that
So that those people
aleo 'iven there in a hidden form.
not understand their real meanings and thus turn out agaiuat Me. It

My

might

may

be that one iu a thousand or in a hundred

Mv Mantra worshippers,
My ^astra be not well

may

worship

Mantra.

My

the saints, become purified and come to

My

And

Abode.

every one be able to understand

one
to
if
be
able
its meaning) and
go from Bhiirloki to Goloka,
every
world will all be in vain.
then Thy labour in this creation of the

If

Thou

Therefore

dost

differences

of Sattvik,

inhabitants of this

made

if
(. e.,

better

create

O Brahman

Devas, I

in this assembly of the

I

worlds according to the

;

according to their Karmas.

Narada

different

Rajasik, and Tamo Gunas then some will be the

Bhurloka, some will be the inhabitanfcs of Dyuloka
!

If

Mahu Deva promises

will then

earnest]}*

True Form.

My

exhibit

Thus speaking, the Eternal Purusa Sri Krisna remained

the

voice

aerial

this,

silent.

IJrahma, the

stopped),
ilearing
incorporeal
When the Lord ot
Creator of the world, gladly informed Siva of this.
Knowledge, the Foremost of the Jn^nins, BhCitanatha heatd the words

(e. e.,

He

took the Ganges water in His hands and swore that

will complete the Tantra S^^stra, full of Radha mantras and not opposed
^'' I
"
If one touches the Ganges water and speaks lies, ono
to the Vedas.
remains in the terrible Kalasutra hell for a period of one Brahma's life
of the Creator,

time.
of the

Dvija

Devas

Radha.

When Bhagav^n

in the region

of

Sankara said

Goloka,

this before the assembly

Krisna appeared there with

S'ri

The Devas becama exceedingly glad

Ilim, the Best Purusa and they were

to

all filled

sec

with

Tliru.

They praised

rapture and again en-

gaged themselves in the grand Risa Festival. Some time after, Mahd Deva
lighted the Torch of Mukti i.e. the Tantra S'astra was published by Him,
as promised.

so very secret,

and hard

the liquid

Child

Thus

have

to be attained.

Ganga sprung

disclosed

to

you

this

anecdote,

Thus ^ri Krisna Himself,

is

verily

in the region of

Goloka. This holy Gauga, born of

the bodies cf Krisna and Radb^
inseparable from each other, grants enjoyment, lordship and liberation,

Her

iu various places; so

^ri Krisna,

Ganga

everywhere, equally honoured

is

of the

the

Highest

nature

of

Self,

^ri

has placed

Krisna and

is

Brahmanda (universe).
Ninth Book on the origin of

everywhere iu the

Hero ends the Twelfth Chapter iu the

auga in the Mahapuragam Srimad Devi Bh^gavatam
by Maiiarfi Veda Vyasa.

of 18,000 verses

Book

CHAPTER

IX.]

XIII.

CHAPTER XI
Narada

1.

O
'"

said;

Lord|of the Devas

did G-aiigd go after 5000 (five thousaud) jeai-

under the euree of Bh>lrati

by the Will of God,

Kiudly say in what

of the Kali Yuga ?

: The

Nfir^yana said

2-4.

1.

>

855

Bhagirafchi C4anga came

and when, the term expired,

to the region ot

Vaikaniha.

down

Loka

Bharata
She went back,
to

Also at the^oud of the

left Bharata and repaired

and Sarisvati,^ these three and Tnlasv

period of their curses, Bh^rati and, Lakatni, too,

Oranga, Lakami,

Nurayana.

1,0

all

thebe four are so very dear to S'ri Hari.

Narada said: How did Gang^ appear from

Why did Brahma put Her in His Kamandalu ?

.5-6.

Vinu

Gauga

the wife

is

how

then,

: "O Muni

N'urayana said

7.8.

eame S'he

heard that

have

the

to "be

of

feet

of

wife

Kindly describe all these in detail to me.

Nar^yana

of S*iva

the lotus

fGoloka, Gauga assumed the liquid

'odios of RadhS and Krisna. So She

is

In s^ncient

times, in the region

mrance,
She was born of the
app
of the nature of
both of them

Gang4 is the presidin^' ddity'of water. S'he is unHer beauty in this world. Shp is full of youth and adorned

,nd their ^)arts.

jualled in

with

ornaments.

all

autumnal mid-day lotus and sweet smile

was always reigning on Her lips Her form was very beautiful Her colour
vas ay bright as melted gold and She looked brill'ant like the Autumnal
9-43.

Her

face

was

like the

Eyes and mind get cool and become pleasant

Her
radiance; She was of purely Suddha Sattva

Moon.

i,t

'iicely

Her

round.

^^lauces.

Her

eyes

braids

tandal-paste

dot and

it

the

red

Bandhuka

not

looked like

inflammable

Her

made

musk were drawn

fire,

worn

in

front

She sat by the side of Krisna, full

She covered Her face with the end
^-

ith a eteadfast

were seen

Her

on

and

and

of

of

in

a knot

amorous

Her

gage the face of the Lo/d and

cloth

and

lips

were

Her rows
of

round

desires,

The

foro-head.

Her

flowers and they looked enchanting.

rows of ripe promegranates ; the ends

by

hare',

handsome.

look extremely

dot

vermillion

cheeks the leaves of

like

raised,

Her body

fascinatirw-, always
very
side-long
casting
situated a little
and
the
garland
oblique

On Her
',oeth

over

all

of hair

Malati flowers over

if

and

were bulky and

loins

She was covered with excellent clothings

Her breasts were plump and prominent ; they were
and

iiard

Her beauty

Her

the

of

cloth
waist.

and abaahod.

woe seeing,

She was drinking the nectar

of

HHiOAVATAM.

^Rt M.VD DEVt

856.

His

with

face

the

i^Iaddoaed at

Her

gladuess.

jjroat

of

expecation

first

amorous

on seeing the Form of Her LorcV and a

Her body.

of joy

fainted

over

all

passed

R5dhu was

Radhika came up there,

She looked brilliant
Gopis.

raaan while

the

In

She

embrace.

thrill

became

bloomed and

lotas face

like
tene of
by thirty kotis of
Moons. Seeing Gang^ by the side of Sri Krisna, Her
Her
face and eyes became reddened with
anger like a red lotus.
Her
and
was
like a maddened
colour was yellow like champaka
gait

attended

of

millions

She was adorned with

elephant.
ot

Her

jewels.

colour

slowly step by

sooner

offered

flowcing shrub

of a
step.

The

Risis

Below

began to walk.

the

and

Sri

by

not

waist.

inflammable

Krisna was on

Her

Hibiscus mutabilis and She

began

descending from the

She,

Her

were tied round

jewels

made

invaluable 'ornaments

various

clothings

invaluable

The Arghya

(Gre-proofj.

of the

pair

with

decked

wore

of

to fan

They
fire.

by

lotus-feet

was going
Her with white Ch^maras no

excellent aeroplane decked

point whore

the

was the dot

of

with jewels,

parting of the hairs qq

Siodura on
Her fore-head.
flame.
On
It looked brilliant like a bright
both
sides of this
lamp
Sindurabindu, the dot of musk and the dot of Sandal-paste were seen.
When She began to quiver with an^er, Her braid, with

head

the

done, there

is

'

PSrijata

garland round
beautiful

throne

seats

in

to

began

began

colours,

jewel

at once

it

by the

to

tremble

quiver
of Sri

side

began

to

fifraid

and

with

their

Her with devotion.

Her

in

Radhu, Sri
addressed

sweet words.

with

Krisna got

Her,

up

smiling ami

The Gopis, very

much

to
chant
bent low, began
hymns to
Krisna also bagan to praise Her with stotras.
Devi got up and praised Her with various

heads

Sri

At this moment Ganga

hymns and asked Her welfare with
Her

adorned

She took Her geat angrilv on a

Krisna.
Her attendants took their

allotted positions.
Seeing
His seat with reverence and

eouvei'se with

lips

also.

their

from

Her

also.

fear

and

with

hunible

words.

and paluta were parched up. She took refuge

Jsri Krisna then took
brl
Krisna's
feet,
humbly at
Ganga Devi on
At this interval
His breast when She became calm and quiet.

.Out

of fear.

Suros'vari
sweet,

as

looked at R^dha, seated on a

She was burning with Brahma Fire.
She is the Sole Lady of innumerable

Gang^
if

throne,

lovely

and

Since the beginning

Brahmas and She

At the first sight, She looked yonng as if of twelve years
Nowhere in any Universe can be
seen a lady so beautiful and

of

creation,

is

Eternal.

old.

fchroat, lips

90 qualified.

She was peaceful, calm and quiet, lovely, infinite and

She was auspicious, well endowed with all

having no beginning nor end.

auspicious signs, proiperous, aad having, the good fortune of having a hesi

CHAPTER XIII.

Book IX.]
She

husband.

appeared as

was

if

the

all

the

amongst

jetvel

whether in age

in

in

briUianee

Taking

mother.

Ruling Lady cf
Pr^na
His
than

moment,

this

Krisna.

The

excellent

fortunate,

is

breath).

(vital

Devarsi!

mind were not

at

the

Gang^,

Her over and over

at

again with a

all

satiated.

Lord

addressed smilingly to ori Krisna, the

R3.dhSi

worlds

the

of all

respected and proud.

^v\ Krisna's Life and Soul and ever dearer

Devas,
but Her eyes and

Mother

the

is

She

looked

Governess of the
steadfast gaze

She

(Sakhis).

Her

is

the

is

Him

strength

Sri

of R4dha,,
Krisna was overpowered by the beauty
Her seat on the throne She began to chew betels offere"

but no one

to

is

Sri

of

by Her attendants

She

R&dh&

or

beauty she was in every way perfectly equal to

Lakstni and the Lord of Laksoii both worship Radh^.

or

and

ladies

Her.

were concentrated in

beauties

Krisna's body

(left) half of ^ri

the

foremost

the

S67

of

At
the

humbly and in sweet words. O My Lord! Who is that Lady

a smiling
side, looking askance,
eager and with
sitting by Thy
is
She
enchanted
with
beauteous
form
and fainting
countenance.
Thy
is
excited with
whole
Her
rapturous
body
joy.
Hiding Her
away.
Thee. Thou also dost
face with cloth She is frequsntly looking at
look on Her smilingly and with desires. What are all these ? Even
world,

My

during

GoUka,

this

in

presence

bad practices are being

these

all

rampant.
44-51.

We

It

are female sex

temper, simple.

One

Thou

is

that art doing ail these bad things often and often

what

shall

we do

bore and forgave

all

We

Licentious

this Goloka.

Otherwise

these out of our love.

Take Thy Beloved and go away quickly from

these things will not bid fair to Thee.

Firstly,

with Yiraja Gopi, in ChanJana (Sandal

One day

saw Thee, united

What

forest.

wood)

the request of the Sakhis, I did forgive Thee. Then, hearing

Thou didst Hy away. Viraja, out of shame, quitted

assumed

the

form

of

Even

four Limes as long.

That

river.

to this

million

is

day that

Viraja

My

Her.

It

owing

is

to

the

Her

casting

of

to

testifying

to

My home

Viraje

Thy

side

!*'

and cast Thy

that seed in the

have come into existence

Viraj4 that the seven oceans

^obhft

Hearing

My footsteps,
108

Thou

fled'st

womb

of

52-107. Secondly One day I saw Thee iu actual intercourse

Gopi named

and

from the waters, out of

cry, Viraja, the Siddha Yogiui arose
Thee
Her divine appearance^
and when She showed

Her Yogic power,

decked with ornaments, Thou didst draw
seed in

At

footsteps,

existing,

Hearing Your

wide

Yojanas

is

do

to

Her body and

When I went back

Thy Glory (near Pari, Jagannatha)
Thou didst go to Virajl again and cried aloud " O Viraje

to

are naturally, of a very pleasing

away

with

the

that day also.

us

mad DEvl bhAgavatam.

^r1

Her body and departed to the sphere of

Tha
cooling effect of the Moon is due to this
Maadal).
thus
was
distressed, Thou didst divide ller and put somg
Sobha. When Sobhl

Oat

^obh^

of shiuia

quitted

Mooa (Chandra

to excellent pearls and gems,

jewels, part to gold, partly
of women, partly to the bodies of Kings, partly to the

gems and

parts to

partly on the

face

leaves of trees, partly to flower?,

partly

to

ripe

fruits,

partly to

corns,

and temples, partly to purified materials, partly to young

and tender shoots and foliage, and partly to milk. Thirdly I saw Thee
Thou fled'st away, hearing My
united with Prabhti Gopi in BindrSban.
partly to palaces

Out

footsteps.

of shame,

Solar atmosphere.

Prabhsl quitted

Prabh^

This

Her body and departed

fierce

is

(lustre)

to the

luminosity of the Solar

atmosphere. Out of the pangs of separation Thou criedest and didst divide
Prabha and didst put some parts in Fire, partly amidst the Yal<sas, partly
into lions, among men, partly amongst the Devas, partly in Vaisnavas,
serpents, partly in Brahmanas, partly in Munis, partly in
and partly in fortunate and prosperous ladies. Thou hadst to
weep then after Thou hadst thus divided Prabha, for Her separation and
and fourthly I saw Thee in love union with the Gopi oSuti in Rasa
in

partly

ascetics,

Mandalam.

On

of the spring season, one day Thou with

neck
and with Thy bjdy besmeared with sandal
Thy
paste and decked with ornaments, wast sleeping on a bed of flowers with
Santi Gopi, decked with gems, in a temple made of gems and pearls and

the

coming

garlands of flowers on

by a lamp of jewels and Thou wast chewing the betel, given by

Thy beloved. Hearing My sound Thou fled'st away. Santi Gopi, too, out of
fear and shame quitted Her body aud disappeared in Thee.
Therefore

illumined

SSinti

reckoned as

is

separation.
to forests,

Thou

one

of the

didst divide

Out of the pain of

Santi and distributed partly
Me, partly to Suddha Sattva

noblest

the body

to

qualities.

of

Brahma, partly to
Laksmi, partly to Thy Mantra worshippers, partly to My Mantra worand ])artly to the
shipfiers, partly to the ascetics," partly to Dharma,
that
remember
one
Thou
day anointing
religious persons.
Fifthy-Dost
partly

fully with the sandal paste and good scent and with
well dressed, decked with jewels, Thou wast sleeping
on
neck,
Thy
garlands
Ksama
with
(forgiveness) Gopi in case and happiness, on a nice bedding
Thou wcrt .so much overintespersed with flowers and well scented.

all

over

Thy body

powered by sleep after fresh intercourse that when I went and disturbed, then
Thou two didst get up from the sweet sleep. I took away Thy yellow robet,
the beautiful Murali

(flute),

and invaluable earrings

K^amS

and gems.

Sakhis.

gave

it

back

to

Thee at

Thy body turned black with sin and dire

then quitted Her body out of shame aud went down to the

the earnest request of the

shame.

garlands made of forest flowers, Kaustubha gems,

of pearls

CHAPTER

Book IX.]

859

Ksam^ turned oubto be the repository of best qualities.

Thou didst divide Her body and distributed them

Therefore

earth.

Out

XIII.

of affectioQ to Her,

partly to Visnu, partly to the Vaisnavas, partly to Dharma, partly to

the religioua persons, partly to weak persons, partly to ascetics,
partly to
the Devas, and partly to the Pundits (literal y persons).
O Lord Thus
!

I have described
to hear ?

want

Thy
Thou

many more

hast

What more
Bat I am

know.

qualities as far as 1

(lualitiflft

dost

Thou

not aware

eyed Radha began to rebuke Ganga sitting by the side of Sri Krisna with Her head bent low
At this time Ganga, who was a Siddha Yogini came to
out of shame.

Having thus spoken,

them.

of

the

red-lotus

know all the mysteries, and instantly disappeared from the assembly in
Her own water form.
The Siddha Yoigni R\dha came to kuow alsj, by Her Yogio power, the
secrets of Ganga and beoime ready to drink the whole water in one sip.
Gang4, knowing this intention of Radha, by Her Yogio power, took
Then ll&dhu began to look out
refuge of Krisna and entered into His feet.
for

Ganga everywhere

then Brahma-loka

where did She

of water

to

fell

First

She searched

Goloka, then Vaikuntha,

Lokas one by one but noAll the places in Goloka became void of

then She searched

find

Gan<;i\.

And

ground.

all

mud and

turned out dried

all

tlie

the

the aquatic animals died and

all

Brahma,

in

Visnu,

Indra,

Moon, Sun, Manus, Munis, Siddha?,

thirsty

and their throats became parched.

and bowed down with devotion

Sri

to

Siva,

Ananta, Dharma,
all became
vary

ascetics

They then went

Krisna,

the

to

Who

was

to Goloka,

Lord

the

be

Supremo, worthy
worshipped, the
beyond Prakriti,
of
boons Who is the
Bestower of boons, the Best, and the Cause
is formlesa,
without any desire,
Lord of Gopas and Gopts; Who
of

all,

without

unattached,

refuge,

and unstained

changeles?,

show favour

His

to

Who

devotees;

Witness and eternal Purusa, a-d

They began
devotion
of

is

of

filled

Brahma

of

Gopas

love

with

all

Sattva,

is

is

the Highest, the

Highest
All were filled with

were

Causes,

the
intenee

flowing from their eyes

ecstacy, the

hairs

standing

of

the

Supreme Lord,

Supreme

God.

feelings

with

and
in

truth,

the

ends.

bodies

He was

Transcendental Light, Who

a
in
wonderful throne,
seated

made

who was

any enthusiasm,
assumes forms to

Lord

the

Self and

His Substance was

Cause of

the

built

hymn Him.

tears

were

all

Para

to

Who
Who

without

Will and who

All

is

the

Best and Excellent,

the

attributeless,

of

gems and jewels who was being fanned by the

with great
with white chowries, who was seeing and hearing
invaluable

and
singing of the
and smiling countenance, the dancing
Uadha
betel
offered
and who
scented
the
by
Gopis, who was chewing

delight,

mad DEVl BHAgAVATAM.

^r1

860

was residing
all

Perfect,

in

heart of His dearest Sri

the

and the Lord

pervading,

Munis, and the

ascetics

bowed down

all

RSdh, who was the

RUsa Circle. The Manus,

of the

Sri

to

no

Krisna,

sooner

caught hold of their

Joy and wonder at once
they
and
one
another
looked
at
then
hearts.
gave over to Brahma
They
The
lour
of
their
faced
Brahmu.
the task
communicating
feelings.

Him.

beheld

Varaa Deva

Visnu on His right and

with

came in front of Sri Krisna. Wherever He

R^sa Mandalam, He saw Sri Krisna, full of
of the

nature

Highest
were all uaiform;

their

seats

their

hands;

Bliss,

on every

His

left,

His

glance

gradually

Krisnas

out

were two armedj and with

is

the

the

in

the Highest Bliss, of the

All have* turned

sitting.
all

neck

one's

on
cast

forest

garland

flutes

in

peacock's tail

was on the top of everyone's crest and Kaustubha jewels were on a 1

The Forms of all of them were very beautiful; very
their breasts.

No

and very peaceful.

lovely

in

or

form,

qualities, or

iu

difference

at

in

between them whether

all

or

in

ornaments,
radiance, in
age, in
no respect no one was inferior to another. No one was imwa8 deficient in lordliness. It was indeedto I
perfect no one
very difficult
make out who was the master and who was the servant. Sometimes He
in

lustre,

is

His Tejaform-as

seen in

sometimes

elie;

Formless

;'

without

there

sometimes

with form

Sometimes

form.

And sometimes

the

Great Light, and

that Clear Divine

is

there

again in every

Form

there

nothing

is

He comes

sometimes

and again sometimes

both with anu
is
no Radhit; there -is
only Krisna;

seat

there
is
the Yugal Milrti RadhA
Radhu assumes the form of Krisna.
So the Creator Brahma could not make out whether
lri
Krigna was a
female or a male.
At last He meditated on ^ri Krisna in his

and Krisna combined.

Sometimes

heart-lotn^^

and began
for

his

His

chant

to

hymns

eyes,

S'ri

His attendants on

with devotion and

prayed for foraivenes
Krisna got pleased, th^
Creator, oponinc

Krisna on the
all

the

sides

breast

and

of

the

S'ri

Tiopis

Radha.

There

around.

all

Brahma, Visnu, and Mahes'vara bowed down

this,

His

Him

When SVi

misdoing..

saw

to

Him

to

were
Seeino

and

san^.

praises.

108-U3.
Cause of

'Sri

all,

their

intentions

Is

all

it

Krigna,

the

Lord of

the
all,

Lord
and

of

the

Lakshmi',
Internal

and, addressing them,

separately
well with
you ?0 Lord of Kamala
!

Come

here;

let

all

be

well to

you.

"

You

Come

all

the- Omnipreseni

Ruler

of

all,

knef

O Brihmai
O Mahadev,

said--"
here.

have come

Ganga has taken refuge under My feet out of fear

Seeing GangA by My side, RSdha wanted to
drink Her

to

Ganga.

up.

for

me fJ
Radhsl

However

CHAPTER

Book IX.]
give over

will

to

pray
born Brahma
to

smiled at

Who

lUdha,

hands of yon all; but you will have to

"
The lotus
GangS becomes fearless of Her.

that

Rftdhil, so

is

S'ri
to be

fit

861

the

to

Ganga

Xlll.

Krigna's

and began

words

worshipped by
the Four-faced
all.

The

to sing

hymns

Creator Brahm^,

RSdha

One praised
bent low and addressed Her thus :

the Compiler of the Four Vedas,

Four heads,

His

with

Jirahma said:

114-125.

Lord

and the

"0

Rsldhe

Both

Krisna.

S'ri

of

Thee

from

Ganga, appeared

were transformed before into

you

Rasa Mandalara, on hearino the music of S'ankara.

And That Lquid Form is Ganga. So She is born of Thee and S'ri
Krigna. Hence She i? like Thy daughter and to be loved as such.
She will be initiated in Thy Mantra and She will worship Thee. The four
the liquid forms in the

armed Lord

of

Vaikuntha

be

will

And when She

Her husband.

will

O
appear in parts on earth, the Salt Ocean will be
Mother! The Ganga that dwells in Goloka, is dwelling everywhere.
O Governess of the Devas! Thou art Her mother; and She is always
Her

born daughter.

Thy

Self

gave

Her assent towards the protection

Hear-ng,

the words

thus,

of

Ganga.

oi

husband.

Brai-ma, llTidhd

And

then

Ganga

appeared from the toe-tip of 6ri Krisna. The liquid Ganga, then,
assumed Her own form and, getting up from water, was received with
great honour

Gauges water
of

it

His own

in

The

by the Devas. Bhagavan Brahma took a little of that

in
His Karaandalu and BhagavSn Mahadeva kept some
head.

lotus born^Brahmil, then, initiated

gave Her

nstruetions,

into the R<^dh^

Mantra and

Badha) according

to the Sfima

Ganga

Radha Stotra (hymn

of

Veda, RadhA Kavaeha (protection mantras), Kadh4 Dhyan (meditation on

Radha), method of worship of RSdha, and RSdha's pui-ascharana. Gangft
worshipped RSdh3. according to these instructions and went to Vaikuntha.

O Muni
these

Laksmi,

became the wives

four

explaiiieJ
others.

Brahma

to

He

then

Ganga, and the

Sarasvati,

of

Narayana.

the history of Time, hardly to be comprehended by

spoke

" O Brahma

you better talic Ganga and I will

baen effected by this time. Hear.
126-13(5.

You,

Siddhas, and other

this region of

My

under water,

now

Visnul

tell

Mahes'vara

you what

the three Devas, the other Devas,

Mah^tmSs

that are preseot here, are

Now

change has

Munis,
living

Manus,
now. For

not affected by Kala (Time). Now the Kalpa is

So in the other regions than Goloka and Vaikuntha, the

Goloka

is

going to expire.
Brahms, etc, that were existing
solved in

world purifying Tulasi,

Krisna, then, smiled and

Body.
the

pra-stJite

in all other

Universes, have all

now

dis-

Save Goloka and Vaikuntha, all are now

of ei^rth
Better go aad or<alf9 /our owa

Lotus-born

MAD DEVf RHA.GAVATAM.

SRt

862

ami Gang&

go to that newly created Biahoiiinda. I

and the Biahrals thereof.
Now you all
You have
better go with the Devas and do your own works respectively.
As
interval.
Brahinas
that have fallen all
waited here for a long
many
Brahra&iidtts

will also create

othor

will

worlds

Thus saying Sri Krisna, the Lord of Radha went to His

appear again.
Inner Chamber. The Dava?; also instantly retired from that spot and
engaged themselves earnostly
before

then

till

the

in

the creation

in

of

region

Goloki,

Brahraa-loka, and in other places, by the

Visnupadi, because She

named

work.

CUngl remained
Vaikuntha,

command

appeared from the

of S'ri Krisna.
feet

She

is

Thus

Visnu.

of

nn

^ivaloka,

you this pleiant, essential story of Gangd, leading to

What more do you cow want to hear ? Say.

I have described to

liberation.

Here ends the

Ninth Book
verses

in the

Thirteenth

the anecdote of Ganga in the

Mad Devi Bhdgavatam of 18,000

Chapter

Mahapuranam

Sri

by Maharsi Veda Vya^a.

CHAPTER
N'irada said : "

1.

Lord

XIV.

Ganga, Laksmi, Sarasvati, and the worl

purifying Tulasi, these four, are dearest to N^rav^ana. Out of these, Ganga
went did the region of Goloka to Vaikuntha. So I have heard. But

how

did She

come

to be the wife of

Narayana,

have

not

iieard.

Kindly

describe this.
3.

N^r^yana

said

Brahma came

from

Gbloka

to the region

of

Vaikuntha accompanied by Gan^a.

4-23,

bodies of

Brahma said to Narayana :" O LordlGinga, born of the

R^dha and Krisna, full of youth, modest, extraordinarily beautiful,

does not like

pure Suddha Sattva, and void of anger and egoism,
to marry anyone save Thee as She is born of Thee. But Radh^ is of a very
ot

proud nature and very wrathful. She was even ready to drink up Ganga.
But Ganga at once and intelligently took refuge into the ftet of Sri Krisn i.

come here

So the whole Goloka became void of water.

Seing

know in particular the whole

Knower and the Ruler of the

Then Sri Krisna, the

came to know my heart and

history
hearts

of

this, Ijhave

to

the case.

of all,

GangS to issue from His toe and handed Her over to

me.
I bowed down to Sri Krisna and now I have come with Ganga
to
to
Now
Thou
dost marry the Sures'vari Ganga according
the
Tbee.
G&ndharva rule of marriage. As Thou art a Deva of taste and
humorous in the assembly of the Devas, so Ganga is. As Thou art
instantly caused

the
She
is
the
gem amongst the males, so
amongst
gem
And the union of a humorous man with a humorous woman is
females.
Now. marry this Lady who has come of Her owrj
fxoeediogly pleasant.
a

Book

CHAPTER XV.

TX.]

863

Sri Maha Lakstui becomes annoyed with one who does

woman who has come spontaneously. There is no doubt in this.
All the
men do never insult the Prakriti.
Puruas (males)

Thee.

accord to

not marry a

The wise
are

born of

Prakriti

So

Prakriti

and

Purusa

the

same.

So

these

Thou

Slyest that

The

Her.

reply

Ganga
is)

Thou

Prakriti, so

and

is

is

are really one

are

is

Sri Krisna

He

Krisna.
is

Krisna

beyond

Prakriti.

of

how

canst

Thou marry

attributes

R^dha has appeared

Padmu is
between Radha and Kamala so
is

Sri Krisna and

to

th j

four-armed.

is

Himself

no difference

she wants

Thy body,

parts

and

attached to

no difference between

born of

are

and beyond
above Prakriti. The oue-halfof Sri Kriana is two-

art also

(As there

females

verily one and

inseparabU
should never insult tach
other.
(If

As ?ri Krisna

left side of S'ri

Uis left-half.
there

the

both

two
is

armed; the other half of

from the

all

are

the right half and

Thee. Therefore

As

marry Thee.

as

Gangi

Prikriti and

Purusa

and the same without any difference, so the males and females
t) NSr^yaua, Brahma handed Gauga over to

Thus speaking

one.

Narayana and went away.

NSrayana, then, married Ganga smeared with

and
flowers,
according to the rules of the Gandarbha marriage.
paste
The Lord of Laksmi hen spent his time happily in enjoyment with Gang3.
sandal

Ganga had

to

go to the earth (under the Bharati's curse) and afterwards

As Ganga appeared froin the feet of Yisnu, She

returned to Vaikuntha
is

denominated Visriupadi.

enjoyment

Her

first

remained, motionless.

much overpowered with

with Narayana
so much so
that She

Ganga Devi was

intercourse

very

Thus Ganga spent the days happily with Narayana.

towards

Cang^ did nut disappear, though She was

Sar.isvati eherisjied
advised by Laksmi Devi not to do so.
incessantly
the feeling of jealousy towards
Ganga. But (!anga had not the least
Sarasvatis

of jealousy towards Sarasvati.

feeling

At

jealousy

last,

one day, when vexed too much, Gangd became angry and cursed
So Laksmi, Sarasvati and
take llcr birtli in Bharata,

Sarasvati to

Ganga were
of

of

wives of NArayana.
Tulasi became
Lastly
So the number of wives of Narayana amounted to

the

Narayana.
Here ends the Fourteenth Chapter

becoming the wife of

Ganga

iu

1-6.
,

Tulasi to be the wife of

was She

in

Her

: "

wife

5ri

story

Mad

XV.

How came the pure chaste

Bhagavan
Narayana? Where was Her birth place? And what

previous birth

daughter was She

Book on the

Mahapuranam
by Maharsi Veda Vyasa.

CHAPTER
said

Ninth

in the

Narayana

Devi Bhagavatan of 18,000 verses

Ngirada

the

the
four.

And what

"What family did She

belong to? Whose
She practise, that She oot

austerities did

^nt

8*

MAD DEVt BHAgaVATAM.

Nftr&yana for Her husband, Who is above Prakrifci, not liable to change
whithout any effort, the Universal Self, Para Brahma andthe Highest God

Who

is

the Lord of

all,

omniscient, the Cmise of

And how

the Receptacle of all,

did Tulasi, the chief Devi of
all,

Omnipresent, and the Preserver of all.

N^rSyaua, turn out into a tree? Herself quite innocent; how She was
" O Remover of all doubt?
attacked by the fierce Asura?
My mind, plain
and simple, has become restless. I am eager to hear all this. So kindly cut
!

asunder

all

7-40.

doubts.

my

Nar^yana

said: '"O

Narada

Manu

The

Daksa

SSvarni was

to
of
wide
Vistiu,
renown, of
very religious, devoted
Daksa
Visnu'a
SAvarni
s
born
with
son
Brahma
a great name, and
parts.
S&varni was also very religious, devoted to Visnu and of a pure Suddha
Brahma SSvarni's f?on, Dharma Savarui was devoted to
Sattva (luna.

Dharma Savarni's sons Rudra

Vifnu and He was the mastar of his senses.
Rudra Savarni's
Savarni was also a man of restraint and very devoted.
son was Deva Savarni, devoted to Visnu.

Deva

Savarni's

son was Indra

He was a great Bhakta of Yisnu. His sou was Vrisadhvaja.

But He was a fanatic Saiva (devoted to S'iva). At his house S'iva Himself

Savarni.

Yugas according to the Deva measure. So much so

His own son. Vrisadhvthat Bhagavaii lihiitan&tha loved him more than
nor
did
nor
not
Sarasvati nor another
Lakmi
recognise Nttrayana,
aja
remained

body.

He

for three

He worshipped Sankara

discarded the worship of all the Devas,

Laksmi Puja (worship of Maha Laksmi

Pauchami Puja in the month of M2,gha,

'Vhe greatly exciting

of

Bhadra and Sri

in the

only.

month

which are

to these and the

approved of by the Vedas, Vrisadhvaja put an entire stop
Sarasvati Puja. At this the Sun became angry with the King Vrisadhvaja,
the discarder of the holy thread, the hater of Visnu, and cursed Him thus
:

'

O King

As you

are purely

devoted

to

Siva and

Siva alone, and as you

within
no time,
do not recognise any other Devf>s, I say
yon will be
"
of
all
wealth
and
hearin" this
your
deprived
prosperity.
S'ankara,
curse, became very angry and taking His trident, ran after the
Sun. The

accompanied His father Kas'vapa and took refuse of

Bhagavan Sankara went to the Bra hma Loka, with trident
in His hands.
Brahma became afraid of Mahadeva
and took Sun to

Sun, becoming

afraid,

Brahma.

the region

Vaikuntha. Out of
Sun
became parched
Kas'yapa, and;
for refuge to
N^rayana, the Lord

Him and

of

terror,

the

throats

of

Brahma,

and dry and they all went afraid

of
all.
down to
They all bowed

Him frequently and finally informed Him of the causa

and
coming
why they were so much afraid. N^r^yana -showed them
meroy and granted them *Abhaya"(u) fear). O You Who are afraid,
praised

of their

take

rest.

What

cause of fear

there can

bo

to

you,

when

am

here

1'

Book

CHAPTER XV.

IX.j

Whoever remembers
go
Devas

am

Brahm^,

the

Me, wherever he may

Sudars'an disc

the

ajways the Creator,

the form of Visiiu,

In

universe
of

with

there

am

the Creator

am

Destroyer.

isiva

Preserver

am

and

the

danger or fear,
hand and save him. O

and

Destroyer of this
Preserver ; in
the form

form of Mahes'a,

the

in

am you

be, involved in

My

in

866

and

am

the

am

Surya,

composed of the three qualities. It is I who assumes many forms

and preserves the universe. Better go to your respective places. What fear
can ye suspect ? I say, all your fears due to SVnkara, are verily removed

Bhagavau S'ankara, the Lord

from this day.

No

life.

one

Mah^deva can
There

is

more

is

easily

nothing

ten

impossible

His

Mantra from

am

than

energetic

create

with

Sulap4ni.

Having no consciousness
in
meditating on Me.

and night,

He

and

faces

five

S'ankara and the Sun.

Suns and ten million Brahm^s.

million

of any outer thing, immersed, day

with His whole heart concentrated,

My

Lord of the

the

is

all,

them.

My

of

He always hears the words of His Bhaktas and He is kind to

He is their Self. Both the Sun and Siva are dearer to Me than

Sadhus.

is

>le

with

repeating

always

sings

My

devotion
I

glorieg.

Whoever worships
thinking, day and night, of His welfare.
in whichever way, 1 also favour him similarly.
BhagavAn Maha

also

Me
Deva

deity

ing

nature

of the

is

of

S'iva, that

from

Him, He

thus

speaking,

of

Siva, all

is,

liberation.

auspiciousness
It

is

N&rada

dear

He

is

because liberation

the presidis

obtained

While

Ndr^yana was
Mahadeva, with his eyes red like
reddened lotuses, mounting on His bull, came up there and getting
down from His Bull, humbly bowed down with devotion to the Lord
of
Laksmi, peaceful and higher than the highest. Naiayana was
then

was

ears
of

the

crown

the

colour

of

The four-armed

in

crest

blue

attendants

His body smeared

decked

all

His hand,

fresh

holder

throne,

His

on

the disc was

Siva.

trident

His

on

seated

called

is

with

jewel

ornaments.

There

two earrings
.^orest

were hanging from His

flower's garlands on His
neck ;

His form exceedingly beautiful.

fanning Him with their four hands

rain cloud;

were

over with sandal-paste

and

He

is

wearing

the

That Bhagavan, distressed with the thought of welfare

for His Bhaktas, the Highest Self was sitting on a jewel throne and
chewing the betel offered by Padma and with smiling countenance, seeing
and hearing the dancing and singing of the Vidyadharis. When MahSdeva

yellow garment.

NArayana, BrahmS also bowed down to MahSdeva. The

bowed down to Mahddeva with devotion. Kas'surprised,
bowed and with great bhakti, began to praise Mahadeva.

bowed down
Sun,

too,

to

yapa, too,
On the other

hand,

Sankara praised N^rSyana and took His seat on

109.

MAD DEVt BHAgAVATAM.

^Rt

866

The attendants

the throne.

of

N^rSyana began to fan Mahadeva

Then Visnu addressed Ilim with sweet nectar
: " O MahesVara What brings Thee here ? Hast

with white chowries.

and

voice

like

said

"

Thou been angry ?

Mahldeva
41-45.
great devotee

My

him and

cursed

am

and BrahmA

is

am

dearer to

Me

'

The King

Out

angry.

My

than

the

of

is

Vrisadhavaja

The Sun has

life.

affection

for

son

kill

Thy

and

safe

so

:" O Visnu!

said

he

SArya.
Suryi took Brahma's refuge and now he
have taken Thy refuge. And Those who being distres-

ready to

sed take

either

refuge,

or

word, become entirely

in

They conquer death and old age. What

those who come
personally to Thee and

from danger.

free

mind

in

speak of them, then, of

The remembrance of
take Thy refuge.

to

what becomes

Lord

stupid Bhakta who has become devoid

My

of

them.

good comes to

All

Hari takes away all dangers.

of the
world
Now tell me
of fortune

and proeperity by the curse of Siirya.

" O
Sankara! Twenty-one yugas elapsed within
Visnu said
46-51.
:

the

one-half GhatikA, by

this

to

(juickly

abode.

Thy

Through the

cruel Fate, Vrisadhvaja die 1.

had two

vftja

them

are

become
of

all

noble sous

great

Their

property,

Then

wives.

Kus'adhvaja

lost

the

will

by

grace

is

dead.

Therefore

your places
His wife to the inner rooms.

Brahmll,

worshipping

places

within

of

The Devas

And Mahadeva,

respectively.

Himself,

18,000

verses by

1-30.

Sri NsirAyana said

severe

separately their

tapasyas
desired

and

boons.

Bha^avSn Vijnu
went

also

too,

Who

departed qu'ckly to perform

is

gladlv

always

His Tapas.
anecdote

Mad

of

Devi

Maharsi Veda Vyaa.

CHAPTER
practised

two

Thou dost go back

Yon all also better f^o

Here ends the Fifteenth Chapter on the question of

in
the
Tulasi in the Ninth Book
Mah&puranam Sri

Bh^gavatam

their

ot

parts

went with

full

in

O Sun O Kas'yapa
O N4rada Thus saying,
respectively.

to

quite

in

engaged

of

Thy

own

curse,
they have
have become destitute

they

be born

will

to

place.

go

of the

Laksmi, Dharmadhvaja and

O J^ambhu
ba prosperous and become great Kings,

again,

Your worshipper Vris'adhvaji

to their

and they are now

Maha Laksmi

Mahft Laksmi.

Now

Surya'a

through
are

kingdoms

prosperity

of

His son Kathadhvaja, too, died.

Rathadb.
Dharmadhvaja and Kus'adhvaja. Both of

Vaisnavas; -but,

luckless.

Fate (Daiva).
unavoidable coincidence

coincidence

Muni

XVI.

Dharmadhvaja and Kus'adhvaja

Laksmi. They then c^ot
worshipped
the
boon of Mahsl Lak?mi, they
By
!

Book IX.]
became again the rulers
merits and
they also had
Darned MlUvati.

born

daughter,

became

bjro,

the

clearly

CHAPTER

XVI.

the

They acquired great relij,'ious

Th3 wife of Kus'adhvaja was

of

After a long time, the

of the
of

full

of

parts

Vedic mantrams from

Vedavati by the
became ready to
go to the
tried

enterprise.

earnestly

to

But she

did

and practised

hard

not get lean

bit

not listen

Sri

birth

to

in

grew
shew signs

fatter.

By

one day she heard

In your next
Pair One

her body

"

above,

body did

her

plumpy and

OandhamMau mountain to practise tapas again.

time
long
passed away iu thia tapasyH, one day the irresistiHavana c ime there as guest. No sooner Vedavati saw the guest,
caves in the

solitary

When

than she gave

delicious

feet,

the

Who
face

breast,

him, out

are

and

you

blooming

that

villain

'water

the

Seeing
the

guest,

villain

ask:

to

began

water to wash his

The

his drink.

for

there,

sitting

like

the

of devotion to

fruits, .'and cool

hospitality

One!
her

air

Yet

will
be your
other gods,
Hari, adored by Brahmsl and
She
to the
her
knew
no
bounds.
went
Hearing this,
joy

husband.''

ble

anybody.
Manvantara.

one

birth and

her

after

Everyone,
Narayana, from this
She went to Puskara

to

to

more

youth began
an incorporeal voice from the

on

severe tapas.

devoted

her,

rather she

degrees her

delivered one

daughter,

She bathed

forest to practise

for

wife

being
baing born, the baby began to sing
the lying-in-chamber.
Therefore She

Pundits.

dissuade

tapasj'd

chaste

The

KaraalH.

On

wisdom.

was named

then,

earth.

thsir chiUreu.

S67

accepted

*'

Auspicious

smiling lady, with beautiful teeth,

fair

autumnal

lotus, of

He

became passionate.

heavy

lost

and

loins,

entirely

all

of

full

conscious-

on Her. Seeiug this, the

and became ready to make violence
chaste
Vedavati, became
angry and out of her tapas influence,
He remained motionastounded him and mude him insensible to move.
ness

He could not move his hands nor feet nor

an inanimate body.
That wicked fellow then mentally recited praises to
CDuld he speak.
bakti can never go futile.
She
And
the
her.
praise of the Higher
less

like

became pleased and grunted him religious merits in the next world.
"
But she also pronounced this curse: That when you have touched

my

body out of passion, then you

family

for

Now

sake."

my

see

my

will

with

be ruined

power.

Narada

your

whole

Thus saying to
Then lUvana

Rlvana, Vedavati left her body by her yogie power.

took her body and delivered it to the Ganges and he then returned
to his own home.
thought over the matter repeatedly
"

and exclaimed.
thi^ lady

has

Rut.Ravana
What wonder have

wrought

pure character,

took her

RSvana thus
birth

seen

Oh

lamented.

afterwards

as

What

This

Sita,

the

miracle

Vedavati,

of

daughter of

MAI) \W.Vt

Slit

St)8

Jaiiaka.

whole

i^'or

sake

the

By
Bhagavaa

fatally.

lady got

Jatismara

all.

of

of

to be attained

difficult

who knows

bis

about

all

past li/es), she did

her

Lord

the

Though she was

not

fed

severe austerities in her previous birth

not then
felt at
success, the pains are

her practising

to

end

pains

Her

in

fresh

But the

desired.

ii^machandra, the

by

Time.

the

God

of the

appeared

Brahmin-form, saw

Then

mortified.

Raghu's

irresistible

is

with

Sita and

to
Him in the
Kama Chandra

had

f;imily,

father and so he had to

his

He remained
Fire

Time

all-powerful

scion

promise made by

"

with

ruiaod

youth enjoyed various pleasures in the company

her husband, handsome, peaceful, humorous and
witty, the chief
the Devas, loved by the female sex, well-qualified, and just what
in

Sita,

she

Havana was

Sita,

long time in great enjoyment with

for a

thing very

(one

any pain due

for when the

this

the relisjions merits of her previous birth, the ascetic

Hari &ri Rama Chandra, the Fullest of the Full, for her

husband and remained

of the world

of

BliidAVATAM.

go

Laksmana

I now
Bhagavan Ramachandra
has
come
Now
to
now coming
you.

morose

to

Fire, in

becume

and

the time

Once

sea.

form of a BrShmana.

speak

forest,

near the

himself

Ramachandra:

the Tiuthful Fire addressed the truthful

truthful

the
keep up
ordained

to

the

to

the

you how time in

when your SitSj will

be stolen."

The course

31-48.

of

irrestible
none
is
el-e
more
Destiny is
So give over your Sit^, the World Mother
;

than Time,
the
keep with you this Chhaya Sit4 (the shadow SftS
When the time of Site's ordeal by firj will take plaee
false SitJl).
The Devas united have seat me to
1 will give Her back to you.
Fate.

powerful

to

me and

you.

am

oblations).

not really a Brahmin

but I am Agin
Ramachandra heard Fire and gave his

He

shattered.

heart

not speak

did

of

yogic power Agni (Fire) created a

Nftrada, was perfectly equal to the

Sita

M4ya
real

Sita

the

to

speak

pierced

the

of divulging

even could not

of all gold.

Rllmachandra

Lakjmana's

(eater

But

his

Laksmana.

Bv

the

This

Sita,

care,

in

deer by

to

this

Sita.

MayA

real Sita.

Fire,

hands of Ramachandra.

aud said "Never divulge

Laksmana
deer, made
sent

to

What

away.

Dova
assent.

with
that

one

know

it.

this

to

great
forest,

By

this

arrow.

Rama went
That Maya

(fire)

any other body

secret

eagerness.

then, handed

Hiitasana

the

Te bring that deer

May^

to

time

R&ma
to

Pufctini'

himself

mriga

took

this

the

and went

other

any

carefully

"

of

body,

saw
her,

Sita

one
Sitft

under

immediately and
(the

deer created

by magic powers) on being pierced, cried out " tia Lak?mana

and
seeing Hari before him and remembering the name of Hari, quitte4
I

CHAVTEli XVI.

Book IX.]
his

in

appearance

made

deer

Tlie

life.

in

its

Kakbsasa

of

Laksmana

No

two

the

made

its

car

aerial

deer

(raajic)

of

gate-keepers

of

lie

became very distressed and sent Liksmana

Laksmina get out

sooner did

of

body
an

take up
some emergency, he had to
servant
two
of
became
the
again
door-keepers
the other hand Sita Devi, hearing; the cry " Ha

sake

the

for

birth.

On

Vaikuntha.
"

servant

birth,

previour*

Vaikuntha; but,
this

mounting on
That Mayik

ascended to Vaikuntha.

of jewels,

was

and a divine

This new body

stead.

its

vanished

then

boily

S(\[*

of

hor.nitage, :the

t fie

in search of

Kama.

R^lvana

irresistible

Lanki (CeyIon)t Now R^machandra,

way in the forest, became merged in the
seeing Laksmana on the
ocean of sorrows and without losing any tune came hurriedly to the
away Stta gladly

took

to the city of

he fell unconscious
Instantly
hermitage where he could not tind Sita.
on the ground ; and, after a long time, when he regained his eonscionsness,

wandered hero and there

he lamented and

on the banks of the

d iys

in

After some

search of Her.

river Godavari, getting the information of Sitfi, he

monkey armies. Then he

Havana with arrows with

built a bridge acrjss the ojean with the help of His

entered
all his

friends.

the

over

my

SitA

j)lace is

oide.l

by

Ramachandra.

llama Chandra

slew

*'

lire came,
Agni
The Shadow Siia

Lord

then

What am

handed

(Fii-e)

humbly
do

to

now

case.

Agni and Ramaohandra

4i9-5o.

Sita's

to

Agni and

addressed
Settle

ar.oy

When
Sita

real

Lanki and

into

his

wi*^^h

"O
the

D>3vi

rio

t)

Puskar* and

giver of religious

Laksmi (Laksmi

of

oot\\

merits

of Heaven).

them then

practise

this,

the ChhSyft SitS

This Svarga Liksmi appeared at one time from the

that

be the

will

practised tapasya for the three divine l^kh years and became

Chhayu

there;

tipasy;\

and then you

Hearing

said to

Svarga
went and

Mah4 Lakami.
Kunda (pit).

sacrificial

She was known as the daughter of Drupada and became the wife of the
five mndavas. She was Veda Vati, the daughter of Kus'adhvaja in the
Satya
the
of
Rama
and
in
wife
the
of
Janaka
Tret^
daughter
Yuga
Yug^ Sit^,

and

Draupadi,

existed in the

She

the

daughter

of

Satya, Treta, and

is

TrihSyani.

54.

NSrada

said

"

in the

Drupada,

Chief of Munis

Why had Draupadi five husbands ? A

mind on this point. Remove my doubt.
"

Dvupara Yuga.

DvApara Yugas, the Three Yugas,

great

Remover

doubt

has

xVs

she

hence

of doubts

arisen

in

my

O Devargi When, in the city of Lanka,

NarAyana said :
the real Sit^ came before Rflma, then Chhay^ Sita, full of
youth and
became
anxious.
and
Deva
both
told
.Mmaohandra
Agni
beauty,
very
55-63.

^Rt

870

Her

MAD DEV! BHAg AVATAM.

Puskara and worship Samkara. While this

Chb^ya Sita
in
She
becima
fuskara,
very anxious to et a
good husband and asked from MahSDeva the boon " Grant me a
to

to

go

waa practising austerities

husband " and repeated

witty persons, hearing

it five

times, ^iva, the

this, said

ohief among the humorous,

You will get five husbands."
Therefore She bacime the dearest wifj

"

Dear

and thus granted her the boon.

ofthe five Pandavas. Now hear other facts.
was over, 5ri Rimaehandra
his own dear

When

the

war at Lankft

wife Sita, and installing

got
Vibhi^ana on the throne of Lanka, returned to
He ruled fo"r
AyodhyS.
eleven thousand years in Bharata and
went
to Vaikuntha with his
finally
all his

subjects.
Vedavati, the iocarnation in part of Liksmi dissolved
body of Kamaia. Thus I have described to you the pure anecdote
of Vedavati.
Hearing this destroys sins and increases virtue. The four
Vedas reigned incarnate, in their true forms, on the lips of Vedavati ; hence
in the

She was named Veiavati.

daughter of Kus'adhvaja.

Thus

Now

have told you

hear the story

Dhajmadhvaja.
Here ends the Sixteenth Chapter

in the

of

the
Tulasi,

Ninth

of

tho

the daughter of

Book on the incarnation

of.Maha Laksmi in the house of Kus'adhvaja in Sri

of 18,000 verses by Maharsi

anecdote

Mad Devi Bh^gvatim

Veda Vyasa.

CHAPTER

XVII.

" O Narada The wife of

Nurayana said :
Dharraadhvaja
was Madhavi. Going to the Gandhamadan mountain, She began to enjoy,
with great gladness, the pleasures with the king Dharraadhvaja. The bed
Srt

1-19.

was prepared, strewn with flowers and s3euted with sandal-paste. She
all over her
body with sandal-paste. The flowers and cool

smeared

breeze in contact with the

bodies.

MSdhavi was

sweet scent of sandal-paste

women.

the jewel

began to cool th3

Her whole body

amongst
wis very elegant. Besides it was adorned all* over with jewel ornaments,
A^ she was humorous, so the king was very expert in that respect. It
if the Creator created
especially for Dhirmi Ihvaja, th^ humorous
in
Madhavi
B jth of them were skilled in
amorous
affiirs.
expert
lady
amorous sports. So no one did like to desist from amorous enjoyments.

seemed as

One

hundred divine

yeaivs

passed in

The kin^ then got back

amorous embraces.
But the

this

way, day

consciousness

unnoticed.

his

his

lustful

womau

did

and night passed

and desisted from
not

find

herself

However, by the Devi's influence, she became pregnant and

In the womb there, was the incarnation
one hundred years.
conceived
and
the
Then, on an
of Laksmi
body's lustre increased day by day.
satisfied.

for
j

on an auspicious moment, auspicious Yoga, auspiciousJ

of planetary
lAgQa^ auspicious Amsa, and on an auspicious combination
auspicious day,

CHAPTER

Book IX.]

XVII.

871

and their houses, she delivered oa the

rulers

moon night

full

of the

month of K/lrtik one beautiful daughter, the incarnation in part of Laksmi.

Her two eyes
The face of the baby looked like the autumnal moon
resembled autumnal lotuses and her upper and lower lips looked beautiful
The daughter began, no sooner it was born, to.
like ripe Bimba fruits.
;

look on
red.

loins

all sides of

The palm and lower part

the lying-in-room.

of feet were,

The navel was deep and below that there were three wrinkles. Her.
Her body was hot in the winter and cold in the
were circular.

Her hairs on the head were hangipg

pleasant to touch.
like the roots of the fig tree.
Her colour was bright like Champaka ; She
was u jewel amongst women. Men and women cannot compare her beauty.

summer and

The holy wise men named Her Tulasi. As soon

of the female sex,
all,

in

full

Though prevented repeatedly by

every way.
Badari for practising TapasyS. Theie she

She went to the forest

practised

of

hard Tapasyil

was to get Narayana

one lakh

for
for

her

Panchatapii (surrounded by
winter she remained in water and
air

open

and endured the

She passed away thus

divine

four

the

in

main object

summer

she

and on the top)

sides

showers

Her

years.

In

husband.

on

fire

in the

was born, she looked

as she

season

rainy
the

of

rain,

practised
;

in

the

remained

she

twenty thousand
water. For thirty

eating fruits and

thousand years she subsisted only on the leaves of trees.
When the
on
air
her
she
and
ihousa;
dth
subsisted
came,
only
body became
forty
year
Then for ten thousand years afterthinner and thinner day by day.

years.

wards she

left

eating

At

on only one

in

anything

whatsoever and

without any aim, stood

this time the lotus-born

Brahm^, seeing this, appeared

leg.
there to grant her boon^.
O i seeing Him, Tulan immediately boved dow.i
to Brahm^, the Four-faced One riding on His vehicle, the Swan.
{Note.
The vehicle theory of the Devas came from Egypt. The Devas were

without vehicles
rendered

men and

at

Durga Devi was thought

20.

He

and were faced

first

their vehicles

Then they were

The face of the

half- beasts.

were fancied as boasts.

of as that of a tiger.]

then addressed

and

her

said

"O

Tulasi

Ask any

boon that you like. Whether it be devotion to Hari, servantship to Hari,

freedom from old age or freedom from death, I will grant that to you.
Tulasi said

21-27.
is

the use of hiding

" Father

am

in

in part.

Mandalam

my

say you

of fear or

mind. Hear.

shame

to

What

One who

One's Heart.

Tulasi Gopi (cowherdess)

was a dear she-servant

Her

now

away my views out

knows everything reigning

I

used to dwell before in the Goloka. I

of UadhikA,, the beloved of Krina. I

Her Sakhis (female attendants) used

I was enjoyed by Govinda

to love

but I was

not

was also born of

me. Once in RSsa

satiated

and while

was

MAD DEVf BHAgAVATAM.

&Rt

872

lyiH;^ dovvo in

an unconscious

Kadba, the

state,

Goveroess-in-chief

me in that state. She rebuked

"
(iibinda and, out of ani^'er, cursed me: Go at once and be born as
At this Guvioda spoke to me " If you go and practise
a human being."
will get pleased and He will
grant you boon.
Tapas in Bharata, Brahma
H^sa

of the

came

circle,

and ?aw

there

you will get Narayana, the Four-armed, born of Me in part as your

" O Father Thus
husband.
speaking, Sri Krisni disappeared out of sight.

When

Out of Radha'e

me

this

grant
my husband."

boon that

Brahma

28-37.

Sudama was born

He

eneroretic,

body and am now born

my

fear, T quitted

I get the peaceful,

said

: " O

Tulasi

Child

of Sri Kiisna's

At

body.

the

The

Gopa
time

has come

too, under the curse of RadhS,

Narayana

present

Now

in this world.

lovely, beautiful

for

(cowherd)
he

is

very

and taken his birth

amongst the D&navas. He is named S ankha Chuda. No one is equal to him

in strength." In Goloka, when he saw you before, he was overpowered with
Only out of K&dha'a influence, he could not embrace you.
passion for you.

That Sud&mS
you, too,
Beautiful

One

purifying Tulasi
will be dearer to

worship
the
of
Tulasi
Deity

known
M^dbava with Your

of the

tree,

you

Gopas.

will

life.

No

will

remain

leaves.

always enjoy the

Xirada

you.

you

will

get
under

world

foremost amongst the flowers

one's

Tims

worship will

as

Being

tree

the

company

hearing

in

The Gopas and

us Vrindabani.

will be widely

will

best

the

without Thee as

BindrSban and you

the

be

bo

and

births)

your husband. Thus

transformed into the

Narayana than His

leaf.
You

and

be complete

for

will

will

nothing
Afterwards

wife.

his

to

previous

unknown

is

LoJ^ely

You

tree.

Gjpis

now be

will

Niruyana, you

of

curs.i

You

about his

all

(knows
There

Smara.

the Beautiful and

Ntlr^yana,

the

Jatismara

is

Jati

are

of

Presiding
Krisna.

Brahma's

words,

Smile a}peared in her face. She

then bowed down to the Creator and said
" O Father
I speak now truly
38-40.
to Thee
that 1
am not
as devoted to the
four-armed NarSyana as 1 am devoted to Syama
the Devi

Tulasi

became very

glad.

For ray intercourse with

Sundara, the two-armed.

Govinda 5ri Krigna

was suddenly interrupted and my desire was not gratified.

of Sri Govinda's words that I prayed for the four-armed.
certain
to

that by

be attained.

Thy

grace

But,

Ff/ther

will
!

get

Do

again

this

that

my
I

It

Now

is

because

it

appears
Govinda, very hard
be not
afraid
oi

Radha.

Brahma said:
RSdha mantra to

41-48.
lettered
as

Her

life.

"0 Child!

I now give
you the sixteen
Her
Grace
will
be dear to RSdhA
you.
By
you
Kadhika will cot be able to know anything of your secret

Book

CHAPTER

IX.]

dealings.

Fortunate

saying,

Brahma,

lettered

R'ldha

hard

the

one's

all

labour,

flowers

her

her

gave

mode

and

the

of

sixteen

worship

and

the

became

attained

fortunate

in

getting

varioug

Her mind became

world.

this

in

Brahm4, Tulasi attained Siddhi

of the Siddha mantra, She

power

quiet.

When one gets the fruit of

disappeared.
then transform to happiness.
troubles
She then

of TapasyS,

toils

finished

be

to

the boon of
of

She

boon.

got her desired

All

By
OuC

Laksmi.

lik

world,

Thus

blessed her. Tulasi, then, engaged herself in worship-

as directed.

ping Hadha,

pleasures,

He

the

Kavacha

stofcra,

873

be dear to Govinda like Rcldhft,

will

Creator of

the

mantra,

puras'eharana and

(success)

You

XVIII.

the

and drink and slept on a

food

beautiful

bed

strewn with

and scented with sandal paste.

Here ends

Sri

Tulasi in

anecdote of

bv Maharsi

Book on

Ninth
Chapter of the
Mad Devi Bhi.gavafcam of

the Seventeenth

18,000

the

verses

Veda Vvasa.

CHAPTER XVI II.

1-9S.

with

NArayana

said:

" Thus

a gladdened-hearb. She,

highly pleased, Tulasi

the

of

went to sleep
Vrisadhvaja, was then

daughter
blooming youth and while asleep, the Cupid, the God of five arrows,
shot at her five arrows (by which one ge^s enchanted and swooned).
in her

the

Though

Devi was

a bed strewn with

llowers,

joy, th3 hairs stood on

and

smeared with

her body began

her

sandal paste

body was

felt as

and She
being

on

slept

burnt.

Out

of

body her eyes were reddened

Sometimes She felt uneasiness, sometimes

their ends all over her

to quiver.

if
;

sometimes She got faint sometimes drowsiness and sometimes

dryness
sometimes she became conscious, sometimes sorrowful.
a^jain pleasantness
;

Sometimes she got up from her bed sometimes she sat and someThe flower-bed, strewn with sandallimes sha fell agiiu to sleej).
;

nice delicious
fruits and cold
appeared to her full of thorns
water appeared to her like poison.
Her house appeared to her like a
her
seemed to
like
fire.
hole in a ground anl her fine garments

piste,

The mark
sore.

of

Sindura on

She began

to

see

her

forehead

in

her

it
appeared, as
one
that

dreams

were,

beautiful,

boil,

well

humorous, young man with smile in his lips, appeared to her.

llis
body was besmeared with sandal-paste and decked with excellent
from his
neck.
jeweh
garlands of forest flowers were suspending
clothed,

Coming

.there,

he

He was
was drinking the honev of her lotus face.
other
sweet
on
various
and
themes
topics. As if

love
speaking .on
he was embracing amorously and enjoying the pleasures of intercourse
After the intercourse he was going away; again he was coming near.
110

MAD DEVt BHAgAVATAM.

Rt

874

"
addressing him

The lady was

do you go. Couie

to lament bitterly.

began to

live

Darling

O Lord

of nay heart

Again when she bscame

Thus on

her

in

entering

Where

conscious, she began

youth, the Devi

Badari
the
(Plum
hermitage
Those who visit Badari are not to
of

in

womb,

signify

"

close.

Tulasi

It

fruit,

may

enter

again ia
the great Yo^i Sankhachuda obtained

any womb). On the other hand

the Krisna Mantra from Mabar^i Jaigisavya and got siddhi (euccess)
in Pufkara Tirtha (sacred place of pilgrimage where one crosses the worlds.

Holding ou his neck the Eavacha named Sarvamangalamaya and obtaining

BrahmS as he desired, he arrived at Badari, by Brahma's

the boon from

command. The signs of the blooming youth had just begun to be visible in
of Sankhachuda as if the God of Love
incarnated
in his

the body

bodf

form

tiful

all

his

body

His face re^^embled the autumnal

with jewelled ornaments.
were
extended
like
the lotus leaves.
The beauhis
eyes

moon;

full

Champakas and

colour resembled that of white

his

was decked

was seen

to

sit

in

an excellent nerial car, made

of pearls

and

Two

jewels.

neck was

jewel earrings, nice and elegant, suspended upto his cheek ; his
adorned with Parijata flower garlands
and his body was smear;

scented sandal-paste.. O Narada Seeing Saukhaohiida coming near to her, Tulasi covered her face by her clothings
and she, with a smiling countenance, cast repeatedly sidelong glances on

ed

with

Kunkum and

him and bent her head low abashed

How beautiful was that
intercourse.
the autumnal moon

were

on her

M^^lati

in the

in

the

clear

of a
fiesh
expectation
It
face of her
put down
!

The invaluable jewelled ornaments

background.

Her braid of hair was surrounded by sweet scented

The invaluable jewelled wonderful earrings like

toes.

garlands.

Extraordinarily
shape of a shark were hanging up to her cheek.
mid lie of her
the
beautiful necklaces were seen being suspended to
arms and hand-i
breasts and added to the bJiut.y thereof; on her
the

and
were jewelled bangles and conch ornaments ; jewelled armlets
Muni
that
O
seen.
were
on fingers excellent jewelled rings
Seeing
!

lovely

beautiful

her and
27.

taking
*'

chaste
his

Proud One!

daughter are you

I

am

your

28-30.

woman

seat

silent

That

You
slave.

of

Sankhuchuda came

nature,

good

addressed her as follows

to

One! Who are you? Whose

Auspicious
blessed
look fortunate and
among wmen.

Talk

beautiful eyed

vvith

me.

Tulasi,

full

of love,

chuda with smiling countenance anl face bent low

I hava
come to thi
:

replied

"

of the great king Vrisadhvija

am

forest

to

Sankha-

the daughter
for

tapasya

am engaged in this. Who are yoa ? What business have you to

Yau can go away wherever you like. I have heard
talk with me ?
and

'

CHAPTER

Book IX]
in

the Sastras

ladies of

that persons

respectable

XVIII.

born of a uoble
in

family

875

family

never speak

with

privacy.

Only those that are lewd, void of any knowledge in the Dhanna
Sastras, void of the Vedic knowledge and who are not Kulinas, like to speak
31-703.

with

women

And

in privacy.

those

too, that look externally beauti-

women,

but very passionate and the Death of males, who are eweet tongued
but filled with venom in their hearts, those who are sweet externally
ful

sword

but like a
their

that are

those

internally,

ends and those that become

own selfish
own selfish ends otherwise behaving

always bent in achieving

to their husbauds

obedient

as they like, those that are

with dirty things and outside looking pleasant in their faces

for their

filled in?i(le

and eyes, whose characters are pronounced as

learned and noble-minded man c^n trust them
di^cli^^inate

who

are

their

or

friends

w'lo

what

defiled,

intelligent,

Those women do not

are

enemies

their

they

want always new persons. Whenever they see a man well dressed, they
And they pretend with great
want to satisfy their own passions.
that

care

they

are

chaste.

very

They

are the ves.-ela of passion

they

and they are very enthusiastic in satisfying

always attract the minds
their own !ut.
They verbally shew that they want other men to go a\tay
of others

but at

iMit

externally

their
I

their

fcce

they

feelings

for

piramours

in

hearts,

ihtii

intercourses

burn

with

are

assions

private,

remain

they

preponderant

satisfied

When

paramours, they
anger and they begin
they

they do

become

their

fully,

whenever

and become very

laugh

shame knows no bounds.

with

heir bodies

intercourse

glad

have

self-conceited

to quarrel.

hecome glad and

not

when

When
there

their
is

For the sake of good and

deficienev in that, they become sjrrowlul.
jiweet food and cold drinks, they want beautiful young persons, qualiersons clever in holding
fied and humorous.
They consider witty young
than
their
sons.
more
Vnd
if
that beloved one
intercourses,
dearly
j

becomes incapable or aged, then he is considered as an enemy. Quarrels

and anger then ensue. They devour these men as serpents eat rats.
They are boldness personified and they are the source of all evils
and

vices.

Even Brahma,

Visiiu and Mahe.?'a remain deluded before them.

They cannot find out any clue of their minds. They are the greatest
the closed doors for liberation.
obstacle in the path of tapasya and
Devotion to Hari cannot reach

those

women.

They

are

the

reposi-

Maya and they hold men fast by iron chains in this wor'd.
'I
hey enchant others by
They are like magicians and false lke dreams.
and filled with
are
their lower parts
external beauty ;
very ugly
smeared with
and
and
scent
foul
of
unholy
excrements, faeces,
very
tories of

blood.

The

Creator

Bhagavlln

has created

them

^s such, the

Maya

to

^Hl

876

DEVt BHAGAVATAM.

MAD

M^y^via and the venom to those who waut libaration, and

those that want to have them. Thus saying Tulasi stopped.

the
to

^ankhaehuda, then smilingly addressed her

have spoken

you

Now

is false.

not

is

wholly

has created Laksmi,

One

thpre

so

it

this all-enohanting female

other

DurgA, SAvitri, and

of creation

What

and partly

true

is

it

O Narada

" O Devi

praiseworthy and the

is

Sarasvati,

primary causes

the

as follows

partly

The Creator has created

hear."

form into two parts.

as

false

as invisible

the

are

He

not.

is

R'idha.

and others
creations.

prime

women that are born of their parts, are auspieions, gloriou?,

much praiseworthy. Satariipl, DevahutT, Svadha, Svaha, Dakaina

Those
and

Chhayavati,

Rohini,

Lop3,mudrA,

AnasuyS,

Mena,

Mandodari, Damayanti,

Tusti,

TllrS,

Varun^ni,

Kautabhi (Kotari), Tulasi,

KllikS,

MedhS,,

Smrifci,

of Kuvera.'Diti,

the wife

Saehi,

Murli, wife of Dharma.

Svasti,

Vedavati,

Aditi,

Ahalyji, Arundhati,

Ciang4, M-nasa,

Pusti,

Vasundhar^, Sasthi, Mangalaehandi,

Sraddha Saiiti, KSnti, Ks^nti, Nidra,
;

Saudhy^, RStri, Diva, Sampatti, Dhriti,

Pipasa,
Kirti, Kriy^, Sobh^, Prabha, Siva, and other women born of the Prime

Tandra, Ksudhgl,

excellent

are

all

Prakritig,

every Vu^a.
born of the above women in

neavens are also

The

in

prostitutes of

theii-

parts

and

the

parts

of

not praiseworthy in the universe

they are all regarded
They
parts.
ive
that
of
Those
women
as unchaste women.
Sattva Gunas are all
are

excellent

Those that are

They

always ready

dling.

ai'e

Those born

their

of noble

me

Rajo

out of terror.

My

never

declare

speak

By

Gunas

yield

to'

with

other

and

^euerallv
Theret^'ore

them

considered

known

them,

are

dutie?.

consider
are

are

as
as

worst.

wives

Brahma's command

mid-

in

have

marry you how aceordino- to

Sankhachuda. The Devas fly away

will

name

Before

they are good,

Pandits

womeo

religious

Pandits

alone.

of

Tamo Gunas

are of

when thej are

O Fair One

These

ends.

The

families can

come to you.
the Gandharba method.
from

that are of

own

unchaste.

women that

private place or

The

Gunas, and Tamo Gunas are

Rajo

and outside the pale

generally

Those

of

universe

false.

are; always fond of enjoyment?,

to achieve

insincere, delusive,

not

is

women

Those

not so praiseworthy.
as middling.

they

This

praiseworthy.

excellent.

In the

with influence.

and endowed

chaste and

them

is

was

the

intimate

l^akha

(friend)

of

Hari, by the name of Sudama.

Now, by RSdhika's curse 1 am
born in the family of the D^navas. I was a Pari sad
(attendant) of
Sri Krisna and the chief of the
eight Gopas.
Now, by Radhika's curse
I am born as Sankhachuda, the Indra of the Danavas.
By Sri ICrisna's

Sri

grace and

You,

boo,

by His mantra,
are Jacismira

am

luhsi,

Jatismara
5:1

(know of my past births).

Krisna enjoyed you before.
By

CHAPTER

Book IX.]

XVIII.

Kadhika's anger, you are now born in Bh3,rAtj,.

out of Rudhik^'s fear 1 could not.
you then

877
I

was very eager to enjoy

Thus saying, ^aikhaohuda stopped. Then TuUsi gladly and

" Sueh
persons (like you) are famous in this world
smilingly replied
women
desire
such
husbands.
Really, I am now defeated by you
good
The
man
in argument.
who is conquered by woman is very impure and
72-87.

blamed by the community. The Pitri Lokas, the Dava Lokas, and the
(iandharbba Loki, loj, look upon men, overpowered by women, as mean,
Even father, mother, brothftr, et3., hate them mentally
It
despicable.
is said in the
Vedas that the impurities during birth and death are
observances For the Brahmanas, by twelve day*
expiated by a ten days
observances for the Ksattriyas, by Hfbeen days observances for the Vais'vas

and by one month's observances

the impurity of the

means except

hy any other
pyre.

The

man who

the ^Cidtas and other low castes.

for

conquered by women

is

dead body)

(his

Pitris never accept

connot

burned

being

in

be

But

expi ited

the

funjrai

willingly the pindas and offerings of water

So much so that the

(Tarpauas) offered by t'la women conquered-men.
Devas even hesitate to accept flowers, water, etc., offered
by them on their
names. Those whose hearts are entirely subdued by men, do not
acquire any
fruits from their knowledge,
Tapasya, Japam, five sacrifice^,

worship,

le.irning

and fame.
It

learning.

is

and

merits

his

is

committed

all

one

ascertain

in

gives

an

old

the

equivalent to

marriage
to one

man,

one's

who

in

husband by examining
murder of a Brahmin

daughter
is

strenu'th

your

to

ignorant,

one void of

to

poor,

devoid

harsh,

of
very
lame,
angry,
very
dumb, inanimate like, and who is impotent. If one gives in

disease],

limbs, deaf,

ugly,

marriage a daughter
vvoll

Sin

defects.

if

to

you

highly advisable to choose one's

qualifications, to

illiterate,

tested

and

qualified

to

of

performing ten horse

her out of greed for

man

young

peaceful

sacrifices.

of

good

character,

learned,

one

the fruits of
temper,
acquires
If one nourishes a daughter and sells

money, one

to the

falls

Kumbhipaka

That

hell.

sinner drinks the urine and eats the excrements of that daughter, remaining

are

blttoa

wil!

have

period equal to the fourteen Indra's life-periods

worms and crows. At the expiry of this period,

For a

in that hell.

by
to

be

born

their

human

flesh

and carrying

SS-IOO.
the

scene

births

in

this

they

will

world

have

men

of

earn

to

as

their

diseased

persons.

livelihood

by

they

they
In

sel'ing

flesh.

Thus saying, when Tulasi stopped, Brahm& appeared on

" O
addressed oankachuda
Saukhachuda
Why are

and

you spending uselessly your time in vain talks with Tulasi ? Marry
As you are a gem amougst;
her soon by the G^ndharba method.

878

MAD DEVt BHAgAVATAM.

!Rt
so She

males,

is

and

between a humorus lovor

the

is

pleasure

It

is

it

at

is

worse than a

baa^t

happy union

very

humorous beloved.

great happiness when

despises the

forsakes

females.

gem amongst

King

one's

hand

this

world.

in

Who

He

who

Tulasi

you testing the u>bly qiialified person who is the

As Laksmt
tormentor of the Devas, Asuras and D^navas. O Child
is
as
as
Radhik^
is
Krisaa
of
of
Devi is
N&rayaua,
My Savitri,

And what

are

for

Hhava's

as

Atri's

Bhavani,

is

Bot^r's

is

Kandarpa's

Sitarupa,

as

Earth,

Rati,

is

Yajua's

Moan's Rohini,

Gaufcama's Ahalya,

Anasuyi.

Manu's

as

Daksinil,

Brihaspati's Tdr^,
Aditi,

Kas'yapa's

Vas'igtha'a

Arundhati, Karddama's Davdhiiti, Fire's Sv^hS, Indra's Sachi, Ganes'a's

Puati, Skanda's Devasena, and Dharma's Murti, so let you be the dear wife
of
is,

for

like.

to

in

Let you remain with Sankhaehuda,

various
time, and enjoy with him in

5ankhachuda.
a

long

When Sankhaehuda

will

Goloka and enjoy easily with

Vaikuntha with the foar-armed
Here ends the

union

of

of

Kri^na

18,000 verses

Narada

has been

now

said

recited

*'

by

with

Ninth

you
and

KrifUa,
great

gladness.

Book

Mahapuranam
Veda Vyasa.

on

Mad

the

Devi

Maharsi

by

Bhag.ivan
yoij.

the

Sri

he

would go

you

Sri

in the

CHAPTER
1.

of

and

as

places

frame,

two-armed

the

Chapter

Eighteenth

Sankhaehuda with Tulasi

Bhagavatam

his mortal

quit

as

bf^autiful

My

XIX.

Wonderful

ears

are not

is

the

story

So

satislied.

tell

that

me

"

what happened afterwards.

294
Naiftyana said:"
them, departed

to

His

own

Ndtada

abode.

The Creator Brahm^, blessini;

The Danava married Tulasi under
!

The uelestial drums t^runded and the Howers weie

the Gandharba method.
In the beautiful lovely house the Danavehdra, remained in
showered.
with fresh
intercourses,
enjoyment. Tulasi, too, being busy
after
them.
The
chaste
Tulasi
almost
mad
ar.d
became
Sankhaehuda
perfect

both became deeply immersed in the ocean of

bliss

in

their sexual ui.ion

In the Sastras
and began to enjoy sixty-four sorts of amorous sports.
rfith
of
limbs
limbs
the
connections
all
that are
on love affairs,
the lover and the loved desire, they both enjoyed these
and pleasure. The place was solitary to add to it,
freedom
perfect
the scenery was grand and lovely so nothing remained
untasted of
On the banks of the river,
the several tastes of amorous pleosures.

described,

as

with

in

llower-gardens,

paste, and enjoyed

with sandalthey slept on the flower-beds smeared

the amorous pleasures.
vvere
with
Both
adorned

CHAPTER

Book IX.J
ornaments

jewel

both

were

skilled

The chaste Tulasi out

lesisteJ.

easily stole into the heart of her

of

XIX.

879

amorous practice j

in

nirableness due

her

husband.

no one

so

to

young age,

Sankhachuda,

too,

amorous sentiments, attracted

Tulasi. Tulasi obliterated the sandal marks from the breast

the

heart

expert

knowing

in

and the

other's

from his nose.

of tilak

sign

The

of

the

King

wiped

away

of

also

King

great

the dot of Sindur and AlnksL (vermillior.) marks from Tuksi's forehead and
put marks of nails on her round plump breast.^. Tulasi also hurt the King'n
left

by her

side

Thus each one

to

bejan

Then

bracelets.

embraced
the

champoo

the

the

other,

thighs,

each

lips

of

Tulasi.

and each one

other

When

etc.

legs,

the

bit

King
kissed

both

of

them thus

spent their time in amorous sports, they got up and began to dress
Tulaci smeared Sankhachuda's nose with
themselves as they desired.
red

sandal-paste mixed

sweet-scented

offered

sandal-paste,

made him put on

kunkum

with

(saffron),

smeared

sweet-scented

betels

his
in

body with
his

mouth,

from

celestial

garments (fireproof; brought

Fire;
put unto his neck the wonderful garbind of Parijata flowers, destructive of
and old age, invaluable jewel rings on his hand, and offering
jisea^^e

him exeellent gems,

your maidservant
feet

"

rare

and uttering

her husband

of

the

in

with

three

said:

worlds,

"O Lord

am

down to the
repeatedly bowed
She then got up and with

this

devotion.

smiling countenance began to look on his f^ce with a steadfast gaze.

The king Sankhachuda then attracted his dear Tulai to his breast and

from

and began to look on that, next

lips and gave her a pair of garVaruna's
ments brought from the
house, a necklace of jewels, hard to get jn
took

off

moment

the

veil fully

the three worlds,

of

(armlets)

on

kissed

he

the

the

tinklets

Sun's

Moon, the

wife of tha

her face

cheek and

her

wife

Svaha, the wife of Agni, the Keyura

Chhaya, the two earrings of Rohini, the
of

finger rings of Rati, the wife

wonderfully beautiful

of

Kamadeva, and the

Vis'va Karma,

excellent bedding
studded with pearls and jewels and various ornaments and when he gave
The king then put garlands on Tulasi's
her all these things, he smiled.
braid ot hair, nicely variegated Alakas on her cheek, three crescent lines

conch, given

by

of sweet-scented

around that, the brillant

the feet and toes
"

on

he

travel in

left

in

am your

j^biced

servant

ot

like a flame,

those
"

feet

on

and then

saffron

and red

his

held

breast
her

on

all

Alta

and

sea-beaches,

the

hermitage,

in

that

his

st-ite

In the

various

mountains,

then

dots

Alakar,

and began to
in mountains after
mountain,
Malaya
places.
solitary flower gardens, in the mountain caves, in beau-

They then

breast.

the

Sindura mark looking

utterred repeatedly

tiful

paste within

sandal

on

the

banks

ot

the Puspabhadra

river,

cool

with

BHAqAVATAM.

^r1 MA.D DEVl

S80
watery
.v'l )i

various

breeze, in

SiViU

ivith

songs

went from Vipandana

and

rivers

the

of

to

forest

in

riversides,

of the vernal

birds

Surasana

the

forest

Vispandana

They then

season.

fromithe Surasana,

forest,

Nandana forest, from the Nandaoa forest to the nice

Madhavi
Chandana forests, from Chandana forest to Champaka, Ketaki
forest

to

the

Knnda, Malati, and

Kumuda and

lotus

forests

thence they went to

the

(Kalpavriksa forest,) and PSrijata trees.

then
to
the
went
They
solitary place Kanehan, thence to theKancLi (forest)
to
the
went
then
Kinjalaka forest, thence to the K&nchan^kar (the gold
they
forest of desire gratifyinj^ trees

mine), thence

Kanchuka and

to

sandal-paste they both

with

echoed

other forests

various

There, on

sweet sounds of cuckoos.

with

the

beds strewn with flowers and scented

enjoyed each other

to

their

hearts' content

none of them, whether Sankhachiida or

and
great pleasure.
Rather their passions were inflame
Tulasi, got quenched with their thirst.
butter is poured (in sacrifices).
like the fire on which clarified
The
with

13ut

King

Tulasi

of the Danavas, then, brought

own

there, in .his

beautiful

Thus the powerful king

garden

of

his

he

house,

Danavas

the

to

own kingdom

incessantly

her.

Manvantara

one

away

pa''sed

and,

enjoyed

enjoyment of his kingdom. He spread his sway over the DevatS?,

A-uras, Ddnavas, Gandharbas, Kinnaras, and Raksasas. The Devas, disposAt last they
sessed of their real'ns, wandered everywhere like beggars.
in the

united in a body

went

and

to

the

Brahma's assembly and

thero

they

and then related the whole history how the Danava Sankhabegan
chuda oppressed them. Hearing all this, Brahma took them to Sankara
to cry

and informed
heard

all

Him

this,

devoid of old

of the whole history

He took them

to

all

of

the

the

highest

age and death, doing tovvards the

When Mahadeva

case

first

place,

Vaikuntha

entranceof Narayana's,

abode, they saw the gate-keepers watching the gate, taking their seats on
They all looked brilliant, clothed with the )'eIlow garjewel thrones.
with jewel ornamenta, garlanded with forest flowers, all
adorned
ments,
of

5yAma Sundtra

blue, very beautiful)

(dark

They were

bodies.

four-

sweet smile
armed, holding on their hands conch, mace, discus and lotus
was on their faces and eyes beautiful like lotus leaves. On Brahm3. asking
;

them

for

accompanie

came

He, then,
assembly, they nodded their assent.
by the Devas, passed one by one, sixteen gates and at last

entrance to the
1

before

was completely
P&risadas

On

Nar^yana.

(attendants), decked

the Sabh^ (assembly)

invaluable

He saw

that the assembly

and

four-armed

Kaustubha

jewels.

Devarsis,

with

there,

NArayanlike

The sight

makes one think that the Moon has just

shedding effulgent rays

diamonds,

reaching

with

filled

all

round.

gems

and

By

the

necklaces

will

of

of S'ri

of

arisen,

Hari, excellent

gems and jewels

were

CHAPTER

Book IX.]
plAOod at varioiiB

At

At other

places.

mirrors were

others,, the

the

pearls were

of

of

garlands

a circle

in

pla?ed

8dl

rows

places

aplendaur and brilliance like

their

XIX.

placas, the eijdless wonderful artistic' picture

gems

and at various other

were drawn.

lines

shedding

and- jewels*

Again at

arranged as if
place.', the jewels called Padtnardgas were artistically
the lotuses were, there spreading their lustrous
beauty all around.

other

At

other places

lu-ijiy

All. around the

jewels.

rows of steps, ware made of

assembly, there were the

wonderful Syamantafc
excellent

pillars,

built

of Indranilam jewels.

from

to pillar,

pillai;

were locite.l

at.

were seeu.

Tae

like

Over those pillars, sandal leaves strung on strings

were suspende I. Grolden jars, all brimful with water

hall

was decorated with sweet scented sandal

mask.. S.veet

siffropaiKl

Vidyadharis were dancing at

thousiiud Yoj^nas.
liVorks.

8i-ahtui,

in the centre

assembly
were engaged

and the other

bankaia,

of wild

hall
all

all

round.

The

measured one
over on

various

saw there Sri Hari seated

Grocis

fljivars

His

He

li*ud.

were

u:i

his

neck and His body was smeared

He was

holding Kelipadma (a sort of lotus) in

was seeing, with a smiling countenance, the dancing and

He was

music before Him.

Lord

of peace, the

full

of Sarasvati

Laksmi

He wasichewing the sweet scented

feet and
a
(j.<iuga also was fauniug Him devotedly with

holdiug gently His lotus

Wcis

Her.

lietel

ofEdred

white

Chumara and

by

heaJs bent low

down

Him

to

causing
voices

others

were singing

with devotion.

JkahmA and

the

their bodies

were

all

to

Him

with

other

Gods

all

hymns
the

filled

their

bowed

with Pulaka (excessive joy

from their eyes and their

blind on end) tears flowed

were choked out of emotion. The. creator
hair

Brabmd., then, with

hands informed Him, with head bowed down, of the whole hisSaukbacliuda. Hearing this, the omniscient Hari, knowing the

clasped
of

minds of

all,

Lotus

smiled

born

and spoke to Brabnia all the interesting secrets:

know all about 'S'ankhachiida. He was in his

Now I speak to you

This story about Goloka is sin-

bvith .Nly groat devotee, an energetic G-opa,

previous
the

places.

Countless servauts

over with sandal paste and

*0

The

ou ao inv.tluible -jewel throne, as a Moon looks surrounded by

on His head, the ear-rings on His ears ;

male

y;arlatids

tory

were being emitted

scents

Tbere were the erosvu

stars.

all

garlands of Pari j4ta flowers

trees, red

various peaces. All around, the

ancient

histjrv

of (ioloki

hear.

S'ankhachuda, in his previous birth

destroying and highly meritorious.
was the Gopa Sudelma, My chief Parisad (attendant}.
He has now

become

HUdha.

One day when

Gopi,
frtm

to
a.

D'lnava on

the
n^^aid

accoupt of
I

went from

thja

My

dire

curse

pronounced by SVi

abode, -accompanied

by Viraja

Mandala, My beloved RadhA, hearing this news

servant, came up atocce with Her whole host of Sakhis
ll4sa

111

MAD DBVt BHiOAVATAM.

flat

882
wrftftfifiil,

to

able

to the

Risa Mnd! u

turned into

Me, 8w Viraji

see

in

river

Golok) ud, not being

She thought tbt I hsd

house with Sudama,

the

to

Her owa abode with Her Sakhis.

went back to
disappeared. So She

But when I returned

aQ03

ibll

Radhi rebuked

Me

But Sudima could not boar and he resilent.

very much. I remained
buked Radha ia My presence, a thinjj quite intolerable to Her .dignity!
became red with anger and She
this rebuke, RSdha's
On
eyes

hearing

Sudama began to
of
tremble with fear.
Immediately on Her command lakha* and Ukh^
Sakhis got up immediately and drove that hot irreiitible Sudama sway.

immediately ordered

Her Sakhis

him away.

drive

to

On hearing these, Sher

repeated his chafings and roarings.
"
cursed hiqi : You better be born in the womb of a Danavi." Hearing the
Sudama

Me

and went away crying then

Radha, who was all-mercy, became melted with mercy. And She prevented
Radha wept and told him, *'0 Child 1
him, repeatedly, not to go aviay.

Sudama bowed down

terrible curse,

to

Wait. Where are you going ? No more you will haver to go ; return." Thus
saying She became very distressed. The Gopas and Gopis also began
I then explaind to them. " In about half a moment Sudamft will
to weep.

come

back,

fufiUing

when the

here

the

conditions

Then

**

curse expires.

of

the

corse.

he appeased

O SudAma

Radha

Come

"

also.

Know

moment'(K9an) in Goloka is equal to one Manvantara on earth.

The Yogi Sankhachuda, expert in MiyA and very powerful will toon
return from the earth. Take this My weapon Si^la and go early to

that one

Bharata.

Siva

the

will ^lay
holds always on his neck

Danava by

this

Suiastra.

The*

Danava

My

auspicious Kavacba and will therefore become

the conqueror of the universe.
No one will be able to kill him as locg
as he holds the above Kavacha.
So, first of all, I will go to him in the

form of a Brahmana and ask from

also didst give

him the boon that

of of his wife would be destroyed.

wife.

Then

his death will

occur

come and become-

him

the Kavaeha.

Creator

Thou

woull occur when the chastity

go and hold intercourse with hi

his death
I will

without

fail.

His wife

after

her death

Thus saying, Narayana gave

My
over to MahSdeva the Suiastra.
Then He went gladly to His inner
the
and Rudra and the other Devas
Ou
other
Brahma
hand,
compartments.

will

incarnated

dearest

wife.

themselves in Bharata.

Here ends the Nineteenth Chapter on the going of the Devas

after Tulasis

Vaikuftha
Mad Devi Bbi\gavatam

l^ri

to

marriage with S'ankhaehadda'in the MabApuranam

of 18,000 verses

by Mafaarfi Veda VyAsa.

CHAPTER XX.

Booi IX.j

CHAPTER

883

XX.

Nariyana said ; BrahmS, then piibtiapr S'iva to the task of

went to His own
S^aokhaebada
abode. The other Devas returned
kilHn?
the
beautiful Bata tree, on the banks of the
Here under
to Iheir homes.
1-21.

river

ChandrabhAgu, Mahadeva pitched His big tent and encamped. Himself,

the Devas.
He, then, sent Chitraratha, the Lord of

*to get the victory of

the

Dilnavas.

the

By

a messenger

as

Gandharbbas,

command

city of the king of Daityas,

to

of

more

S'ankhaehilda, the

Lord

of

the

Chitraratha

went

io

the

MahSdeva,
beautiful

llian Indra's

place

and more

The city was five yojanas wid^

wealthy than the mansion oY Kuvera.
built of crystals of pearls and
and twice as much in length. It was
were
There
on
all
sides.
There were seven trenches,
roadways
jewels.
hard to be crossed, one after
countless

built of

rubles

another,

built

platforms)

(raised

brilliant

marteta and

hundreds of roadways and

of

the

encircling

and gems,

All

jewels.

the

in

stalls,

around

The

city.

Hames.

like

was

city

There

were

wonderful Vedis

were splendid palacial

with various
articles

traders and merchantmen,

filled
of
and
kotis
beautiful
hundred?
There were
buildings, adorned with variouf

buildings

of

ornaments and
he want on

ml

b;;ilc

of variegated red stones looking like

3>'V, in tha

middle, the building

Pour ditches

like the lunar sphere.

with

filled

all

ot

circular

fiery flames, encircled

So the enemies could not

one fter another, hi* house.

Thus

Sinduras.

Sankhaehuda,
in

any way cross

but the friend could easily go the?re. On the top were seen tiirrets,
buill of jewel*, rising high to the heavens. The gate-keepers were watching
In the centre were situated lakhs and lakhs of excellent
the twelve gates.

them

In every room there were jewelled steps and staircases

jewel built houses.
and the pillars were all built of gems, and jewels, and pearls. Puspadant a

went to the first gate and saw

with
tawiiy eyes, sitting with a
person, copper coloured,
He told he had
his hand and with a smiling count enance.
saw

(Chitraratha)

one

all

this

and

then

terrible
in

trident

come

as

a messenger

and pot his entrance.

that he had come as a messenger on

after another, the last door
one
Qiiiokly

and

When

war.

htm

inform the Lord of

to

go

AU excellent

the

inside.

messenger

Going

had
inside,

Thus Chitraratha went one

beiug prohibited at

after another to all the entties, not

all

though he

told

The Gandharba reached

and faid^:' " O Door keeper
Go

war

service.

the

DSnavas

spoken thus,
the

about the impending

the gate-keeper allowed

all

Gandharba saw S'ankh&chuda, of

form, seated in the middle of the royal

assembly, on a golden

MAD DEVt BHIgAVATAM.

SRf

884

One servant was holding on the

throne.

king's head an

decked

umbrella,

with divine excellent gems, the inner rod of the umbrella being made up of
artificial flowers made of
jewels, and decorated with expanded
gems.
The attendants were fanning him with beautiful white ch^maras he was
;

and

lovely and adorned with jewel ornaments.

nicely dressed,
He was nicely garlanded, and wore fine celestial ganments. Three Koti
DSnava<^ were surrounding him; and ppyon Koti OanavAa, all armed, were
beautiful

walking to

;id fro.

22-4!).

I*(i8padanta

and he addressed him

was thunderstruck when he saw thuV^ the

thus
hear

O King

what Siva has

am a servant
comma aded me

Ddiiava,

of Si^a
to

My

Puspadanta
you.
"
" You better now
give back, to the Devas, the rights that they had before
The Devas went to Sri Hari and had takeo His refuge, ori Hari gave

nan^e

is

tell

weapon and asked the. Devas to depart.'' "At

the
three
eyed Deva is residing under the shade of a Ba|a tree
present,
on the banks of the Puspabhadra river. He told me tot speak this tp
you,
"Either give over to the Devas their rights, or fight with me.'' Please
over to Siva one S'iila

speak to Him accordingly." Sakhachiida,

words
laughed aud said "Tomorrow morning
messenger's

.reply

and

for

I will

war.

Better go

hearing the
T.

will

start,

away to-day." The mesjsenger went back to

In the meantime the following
accordingly.

ready
Siva and replied to Him
personages joined Siva and remained seated on excellent aerial cars, built of
The following, were the persons :-^Skanda, Virabhadra,
jewels and gems.

Nandi, Mahakala, Subhadraka, Vis'^laksa, Bana, Pingalaksu, Vikampana,

Virupa, Vikriti,^ Manibhadrd, Vasklla, Kapil^ksa, Dirgha Dangalra,
Vikata, Tamraloebana, Knlikintha,

Balonmatta,

FJanas'laghi,

eleven Rudvas, eight

Vasus,

Durjaya^
ludra,

Balibhadra,

Durgama,
the

Kalajihba,
eight

(these

twelve

Adityai*,

Vis'vakarm^, the two As'vins, Kuvera,

Kiitichara,

Bhairavas),
firu,

moon,

Yama^ Jayanta, Naia, Ki^bara.

Budha, Mangala, Dharma, Saul, Is'anjsi, Jbp powerful
.

V&yu, Varuna,
Kamadeva. Ugradamatra, Ugrachanda, Kotara, Kaitabhi, and the eight
armed terrible Devi Bhadrakali. Kali wore the. bloody red clothings
and She smeared red sandal paste all over Her body.
.

Dancing, laughing; singing songs in tune, very

devotees discard all fear, and terrifies the enemies.
lolling,

and

extends to

one Y'ojaua.

On Her

-.

jolly,..

Shq. bids

Her

is

dip

eight., arnjs.

Her

terrible,

She holds

She was hplding in

conch, disc, mace, lotus, axe, skin, bow and arrows.
Her hands, the bowl shaped human skull ;. that was very, deep and one
Yojana wide. Her trident reached up to the Heavens
S'akti (dart) extended

to

one

Yojana.

Besides

Her weapon

there .were..

called

Mudgara

CHAPTER XX.

'

Book IX.]
Musala

(maoa),
Phftlaka

brilliant
Vajra (thunderbolt), Kbeta, (club),
the
Varu
na
Vaianava weapon, the
weapon,

(club),

the

(shield),

weapon), NAgapds'a
NarSyanastra, the Gandharva's weapons,
(the

Agneyastra

885

fire

noose

(cbe

the

of serpents),

Brahma's weaponj?, the

the

Gadudistram, the Parjanayustram, the Pas\ipata8tram,the JrimbhanJistram

the Vayavyastraoa, and t-he
the Purvatastram, the
Mahes'Vdl-aatram,
,

Sanmohanam

and

rod

Yoginis and

three

Bbadrakllli.

Bhdtas, (demons)

his father

At

Pis^achas,

Pretax,

weapons.
THreh Kotis ot

were attending

Hrahom

lvir^nianda,

Yaksas and Kinnaras

Rakhfsasis, Vetalas,

eounble^s numbers.

divine'

infallible

other divine weapons were" with Her.

Kotis and a hali ot teirible DukinTs

Besides hwiidreda ot

UaiiSii^ia?,

other

various

were

also

there

in

time Kartikeya came there and bowed down to

him bo take his seat on H:s left pide and

this

Mahadevk. He askei

aked him to help. Then che army rem line

when

obher hand,

there in military array.

S.nkhaohuda Vent

Siva's messenger daparted,

On

the

to

the

zenana and informed TtJasi of the newy of an impending war.

No sooner
She heard than her throat and lips and palat baoimft dried. She then with
.a iorro>ful

.0 the

heirfc

filler of

in

spoke

My

life

Me

in

for

my

Jiord

my

-I

moment and take your

foi

moment.

My

seat

Krieiid

on

My

Kirman

heart.

Instil life

birth.,

hat me behold you fully so that my eyea be- satijflied. My breath

agitated. 1 eaw by the end of the night one bwi dream.

is

Sabisly

of

desire

now very

Therefore,

an

I feel

king S'ankhaehud.*

internal

to

her:"

enjoyed

Kala

is

it

u Kala

to address

Laxly

It

the Sold

Mster

>

impart pain,

Trees grow up in lime

.'1-84.

timo an

One

tfimj.

after giying th-

The univeiise
The Craitif,

they die

fniit;s,

corner

into

Preieivei,

in

existence,

an

lime.

out
in

Time

guides

Mahes'a

Highest Prakriti, the Highest Ood

this universe.

She make

is

e.^

Fair

away

help of

^^rakriti

of

is^

the

Time).

in

creat.time.

God
This

and destroying
Her mere Will, She has

.creating, .preserving

the Time dance.

converted Her inseparable Prakriti

the

ripened

in time.

time and die*

the .Creatrii:

is

this

iu tim

are

l)es troyer of the univerie, are

and destroying tie

worlds with
them in every way. But the Highest

Brahma, Visnu, and

Friiit.s

also

fruit

things

come out

their branches, etc.,

come out

good

and bud thing*.

ami. good

fear,

iru

(the time-

Karmie

the

preserving

ing,

her.

Kaia

is

thao awanls auspieions and inauspicious

flowers appear in time and fruits

of

began

My

of Tulasi, the

the words

at

Ufings out these variou' ombinatioos by which

ifchat

in

Thus

burning*

finishad his me&ls and

.and true words, baneficinb

words: "()

s^rean

Wait

jnto

i3y

Maya and

is

thus creating

things, moving^ and unmoving. She ia the Uuler of allj the J^priu^^f
ad She is tha Highist Goi. By Hdr is beiaj djaa thu ortA^iaA

all
all,

MADPEVt BHiOAVATAM.

^Bt

8S6

persons by per^oas, this preservftCioa of pcrsoQs by peisoui, and this

So you better dow Uke refuge of kbe
deelructiou of {tersoas by i^ersoDs.

Highest Lord. Know it is by Iler commAod the wind \b blowing, by Her

comuftod tbe ^uu is giving heat in dae time) by Her command Indr^^ is

by Her command, Death ia striding over the beings

by Her command fire is burning all things and by Her command the oeolshowering rains

iog
of

MooQ

yama

God

Vou cannot

So take Her refuge.

destroyer.

friend in the world

Oh

of All.

Time of time, Yama

She is the Death of death, the

revolving.
of
(the
death), the Fire of fire and the
is

and

so pray to Her, the Highest CJoi,

Who am

find

I ?

combiner of us two and so

Destroyer of

who

fix

Who

is

is

the

the

whose
Frieod

And who are you either? The Creator is the

He will dissooiate us two by our Karma. When

ignorant fools become overwhelmed with sorrow

but th intelligent Pandits do not get at all deluded or become distressed.
By the Wheel of Time, the beings are led sometimes into happiness ; some-

difficulty arises, the

You

times into pain.

which you practised

get Nar&yana for your husband ; for

Tapas before, in the hermitage of Vadri (the source
vill certainly

Gfknges, the feet of

oi the

and have, by

his boon, got

you

did your Tapasya, thai you

be

You

fulfilled.

Goloka.

1 will

as

my

pleased

Brahm^ by my Tapasya

But the object

wife.

for

which you

may get Hari

get Gobinda

will

also

Visnu).

in

as your husband, will csrtainly

Vrin Iftban^ and in the region ot

go there when I forsake

am

this,

my Demjn

Now

body.

afterwards we will meet again in the

talking with you h^re
the
curse
of B^dhiksl,
of
I have come to this
Goloka.
rrgion
By
You, too, will quit this body and, assuming
BhArata, hard to bo ikttainsd.
the divine form will go to S'ri Hari. So, O Beloved
You need not be
I

sorry."

Munit Thus these conversations took them

the

whole day

the veuing time. The king of the demons, S'ankba*

cbiida then slept with Tulasi on a nicely decorated bed, strewn with
Itatna Mandir (temple
flowers, and smeared with sandal paste, in the

and led them

to

and riches.

This jewel temple was

The jewel lamps were lighted.

with his wife

in

of jewels.)

built

with a
king,

veiy

who knew the

peased her in
in

various

sorrowful

Bhindira

sports.

heart,

without

What

with

various

wealjth

Sankbach&da vassed the night

thin bellied Tuhisi was weepipg
having taken any

reality of existence, took her

various ways.
forest

The

adorned

to his

food.

breast and

religious instructions he

The
ap-

had received

from S'ri Krifna, those Tattvas, capable to destroy

all

and delusions, he now spoke carefully to Tnlasi. Then Tulast's

joy knew no bounds. She then began to consider everything as transitnt and begaa to play with a gladdened heart.
Both became drowned in
sorrows

'^'oOMi

of

bins; aod the bodies of both of them were

filled

with joy

CHA1?TiR XXI.

Booi It.]

.and the hairs BtooJ on tbeir euJs.

8g^

Both of them, then, airous

to

have

themaelvea aud became like Ardhanaris'vara

Tulasi
As
considered S'ankhachada,
to be hr

aiuoroas sports, joiiieJ

oM

go

bodv.

and

lord,

so

DSnava Kioj considered TuUsi the

his life.
darling of
They bocame senseless with pleasureable feelings arising out of their amorous
Next moment they regained their consciousness and botu
intercourses.
Thus both
began to converse on amorous matters.
their

the

spent

time

and jokin**, somejsiometimes in sweet conversations, sometimes laughing

times maddened with amorous sentiments.
As S'ankhachudai was clever
was very exj)ert. So none felt satiated
in amoroas
affiiirs, so Tulasi
'

with

love aftairs

and no one was defeated by the other.

Here ends the Twentieth Chapter of the Ninth Book on the war
pre.
|irations of S'ankhachuda with the Devas in the MahapnrAnam Sri Mid
Devi Bh&gavatam ot IS, 000 verses by MahArpi Veda Vyftta.

CHAPTER XXr,
S'ri

1-33.
S'ri

N^ruyana

spoke:

got up from his

Kri?n<,

Then

flower

strewn

Krisna, early in the morning time, at the

night

he took

dre.s,

Wished clothing.

He

the DSnava,

meditating on S'rl

bed,

Brahma Muhilrta.

Uuitting hit
on a fresh

bath

his

then

devotee' of

this

in
watf>r and put
pure
put the bright TiUk mark on hie forehead

performing the daily necessary worship, he worshipped his Ista

then saw the auspicious
devati\
( The
Deity doing good to him). He
things such as curd, ghe^, honey, fried rice, etc., and distributed as
and,

usual,

Bruhmanis

to the

to

his

Then
the best jewels, pearls, clothing and gold.
out auspicious, he gave at the
feet of his

turn

marching
etc. ,and finally
Guru Ueva priceless gems, jewels, pearls, diamonds,
he gave to the poor Br&hmins with great gladness, elephants, horses,
wealth, thousands of stores, two l&khs of cities and one hundred kolis
f^r

He

then gave over to his sou, the charge of his kingdom

the
all
the
snd
don)inioup, wealth,
property,
wife, and all
dies"He
servants and niaid servants, all the store;? and conveyances.
war and Look up bows and arrows and arrow
sed himself for the
Three
cases.
By the command of the King, the" armies began to gather.
Ket e
three
iakhs .of horses, one lakh elephants, one ayuta ohariota,
of villages.

of

of

his

bowmen,

holders

three

Kotis

armoured

got themselves ready.

appointed

one

Com

soldiers

Then

macder-in-Chief,

the

and three

King counted

(Mahfiratha*),

Kotis of trident
his

skilled

forces atod

in

trts

of

'

MAD DEVl BHAgAVATAM.

^nt

S8S

over

three

tfie

for

starCeJ

lUri,

AksiuhinV

Vk auhini

ot a

ooiisists

men.

army

large,

He, then,

other
at

elder:!,

that

S'ankiM.

tj

on

time;

He

Xarala
of

staying
Siddhria'rama (the hermita;,'e where

was

all his

Mahsldeva was

That

..

place

bad boen

successes

yoj^icj

moimted

theq

Pu^pj^bhadr^.

the

5i";v^

Qbariofcfl,

Gum and

his

Bhajf^vriii

!.

eolleQ-

of

iVo^ : Qnfl

2187Q

of

copBistig,

bauka

the

a^Roipteil

thinkyig

vast .^riuy.

as many elephauts, (55,010 horses, and lp9,350 foot).

on a chariot built of exeallent jewels and, headed by

went

were

generajs

his

by

rtccompanied

war,

the

and their provieious were

forces

lakh

by three huodraj

tiii

Tbua

whole army.
Aksauhiui

the

over

warfare,

and can easily be acquired in future for. the Siddhas as well

was the place where the Muui Kapila pracIt.
a Siddha Ivettra.)
Jt was bounded on the
tised Tapasy&j in the holy land of hhHeMn.
obtained

east

by the SVi
M3dana Mountain.

is

was

It

This auspicious

long.

and

mountain, and

Saila

south,

&9

ocean, on the wefet by

western

-tbe

by

of

full

always

on-

yojanas wide

live

and

Bharata yields

in

river

one

hundred times

j,a-oat

religious merits

She

water.

ruouin;^

sptrklint^

cle-tr,

Malaya mountain*, on the

'the north by th^ Gaudha

trhe

the

is

Ocean and She is vary blessed. Issuing

into the
ocean;
from S'ararvati-. llim^layus, She drops
Keeping the
river
Gomati (Goomti) by her left; She falls i'.'to the west ocean.'

favourite

wife

Sankhachuda,
near

its

yogie

Fire
witii

of

the

of

arriving

root- with a
iMjatui-e.

Brahmi-'iltjja)

<iuite

Tai>asy& and

welfava 'ot

lie,

of

all

(one
the

Hn

the

is

Destroyer ol
from the hells.

from

dispels the

Lord

tiie

sort* of
is

Bhitktas

of the universe,

was white

fear

^vealth

is

the 'All-form

omnipresent,
tliis

tiniver!e>

pore

the tiger

and

is

Poepal

ttee

Koti Suue seated

crystal

as

if

iii

the

of Hi

body (burning
and hcflding the

ekin

Bhaktas

of death of His

Gauri,

o\'

pleased

He

under a

like a pure

every

wa^. wearing

lie

who

Mah^deva

cou-ntenance, like one

colour

emitting

He

calm,

of As'utosa

iinivertse.

smilin.:

13rahuia .was

saw

there,

Lli^

uident-and axe.
IS

Salt

the Giver

cff

the

His face
fruits

The smiling

prosperity.

of

is

always thinking
quickly)
the
the Lord of the X^niverse,

of

face

the

Seed

and the Progenitor of the

pervading, the Best in this nniverse-,
the Cause of all causes, and' the Saviour

(all-pervading),

AH

Awakoner and Bostower of Koowledie, the

Seed o. all knowledges, and He HimseU is of the nature ot Knowledge
and Bliss. Seeing that Eternil Purusi, the King of rthe D&navas at
once desjeuded from, his chariot and bowed- down with devotion to
is

-the

Him

and to

Bhadra Kali, on-

lUs

his front. .The o^hev attjjjujiantd didv-jthe

Skanda

t\\

blessed

him.

left

and

same,

Nandis'vara and

and

to

S'ankara,
others

Karfcikeya

ob

Bhadra Kali and

got

up from

their

'*

Book
seats

ou

CHAPTER

IX.]

XXI.

889

Diuava Kini^ and began to

The King addressed S'iva and

on seeing the

thut

subject.

talk with each other

sat by tlini.
"
him, thus:

van Mdhldeva, the Tranquil Self, then, spoke to

lirahma, the knower of Dharma and the Creator
Father of Dharma,

the

tjon

Brahma.

of

world,

of the

The religious Marichi, a devotee

The religious Prajttpati Kas'yapA

the

Bhaga-

O King

of

Visnu,
also

i^

is

is

the

Brahma's son.

Daksa gladly gave over to Kas'yapa in marriage, his

thirteen daughter.^.
Danu, fortunate and chaste, is also one of them.
Danu had forty sons, all spirited and known as D^navas.
34-64.
Tlie

was the

powerful Viprachitti
son was Dambha,

ulutti'a

Vijnu.

So much

mantra

at

that

so

Puskara.

His
he

prominent amongst them. Vipravery much devoted to

controlled and

self

for

Guru

one lakh

recited

was

teacher)

mantra

the

he

years

(spiritual

of

Visnu

the

S'ukracharya;

Sri Krisna,

the Highest
In
Self.
He got you as his son, devoted
your former
You
birth, you were the chief attendant Gopa (cow-herd) of Krisna.
were very religious. Now, by Radhika's curse, you are born in Bharata,

aud,

his

by

advice,

recited

Krisna.

to

as

Lord

the

of t'le Datiavas powerful, heroic,

All the things from

Brahm^ down

and chivalrous.

valorous,

the Vaisnavas

a blade of grass,

to

Sayujya and
they get Salokya,
Without
serving Hari,
Samipya of Hari, they do not care a straw for that.
on
them. Even
if those are thrust
even
do
not
those
things,
they
accept
regard as very trifling

even

Sarsti,

if

Brahmahood and
immortality, the
Th'y want to serve Hail (Seva-bhava).
not care.

You,

Vaisnavas

count

for

nothing.

Manuhood, they do
Krisna BhakLa. So what do you care for

too, are a real

Indrahoou,

thiugs that belong to the Devas, that are something like false to you.
Give back to the Devas their kingdoms thus and please Me. Let the

thosft

Devas remain

No

nee J now

in their
for

own

places and let

you enjoy your kingc'om

rhiiik that

further quarrels.

you

all

happily.

belong to the same

The sins that are incurred, for example, the murder

Kas'yapa's family.
of a Brahmin, etc, are not even one-sixteenth of the sins incurred by
amongst the relatives. If,
King Y'ou think that by giving
away to the Devas their possessions, your property will be diminished, then
think that no one's days pass ever in one and the same condition. Whenever
hostilities

Prakriti

is

dissolved,

Brahma

also vanishes.

This occurs always.

of God.
but memory fails
Tapasy^

True,

creator of this world, does his

work

Knowledge-power (Jnana-S'akti).

in

full

in the

Treta

of

Thus Dharma gets

And

In the

in the

increase

112

is

certain.

i?

increased

He

creation

Yuga, one quarter

Dvilpara only one-half remains.

remains.

This

then.

his

Again He appeara by the Will

that knowledge

is

who

by true
is

the

the help

of
gradually by
Satya Yuga, Dharma reigns

diminished

and decrease.

again

in

the

only one quarter

At the end of th^

Kali Yuga,

890
Kali, the

Dhanna

&Kt

MAD DEVt BHAgAVATAM.

will

be

seen

vary

the

as

feeble

of

phase

Moon

the

seen very thin on the Dark Moon night,.

See, again, the Sun is very
.\t midday the Sun i:^ very hot ;
so in winter.
not
in
summer
powerful

is

it

does not remain so in the morning and

time

then he

considered as

is

youug

at

evening
another

he goes down. Again

powerful and at another time

The Sun

rises

atone

becomes

very

in times of distress

{i. e.,

time

he

When the Moon

during the cloudy days) the Sun gets entirely obscu'-ed.
Moon
Lunar
the
the
i^^ devoured
Eclipse),
quivers. Again when
by Kahu (in
the Moon becomas liberated (i.e., when the eclipre passes away) She
becomes bright again. In the Pull-Moon night She becomes full -but
She does not remain so always. In the Dark fortnight She wanes every day.
In the bright fortnight She wtixes every day. In the bright fortnight,

Moon becomes healthy and prosperous and in the dark fortnight, the
Moon becomes thinner and thinner as if attacked with consumption. In the

the

time of eclipse She becomes pale and in the cloudy weather, She is obscured.
Thus the Moon also becomes powerful at one time and weak and pale
at another time.

Yali

now

resides in Patala,
having lost

all his

fortunes

some other time, he will become Devendra (the Lord of the Devas).
This earth becomes at one time covered with grains and the
restiu^-place
of all beings and, at another time. She becomes immersed under water. This
universe appears at onetime and disappears at another.
Every thino-, movin"
but, at

non-moving, sometimes appears and again, at another time, disappears.

Only Brahma, the Highest Self, remains the same. By His grace, I have got
the name Mrityunjaya (the
Conqueror of Death). I, too, -am witnessing
or

Pr^kritik dissolutions, I witnessed

repeatedly many dissolutions and will
in future, witness many dissolutions, The Paramatman bscomes of
the nature
of Prakriti.
Again it is He that is the Purusa (male
He is the

many

principle).

Self;

He

is

the

individual

soul

He

thus

assumes various
And, again, Lo He is beyond all forms He who
always repeats His
Name and sing? His Glory, can conquer, at some
occasion, death. He
1= not to come under the
sway of this brith, death, disease, old age and fear.
He has made Brahmi the Creator, Visau the Preserver and Me the Destroyer. By His Will, we are possessed of thase influences and
O
forms.

(Jiva),

po.vers.

Kin<:r

Having deputed Kaia, Agni and Rudra, to do the destruction work, I

Myself
repeat only His name and sing His glory, day and
night, incessantly.

My name

am

is,

fearless.

on that account,Mrityunjaya. By His Knowlege Power, I

Death flies away fast from Me as
serpents flv away at the

sight of Gariida, the Vinatfi't- son.

Lord

remained

of all, the

Progenitor

of

all,

words of gambhu, the King thanked

in sweet humble words.

Narada

Thus

silent.

.aying, ^arabhu, the

Healing the above

Maluuleva ag.in and ag.ln and
spoke

CHAPTER

Book IX.]
65-74.
Still

now

just
is it,

891

SaukhaehuJa said: "The words spoken by Thee

am

XXI.

a few

speakiiii^

that very great

then, that

He

sins

robbed

down into Piitala. ?

But I have done

Vali

incurred

of his

kindred

by

whole

Why

did

not

Davas

the

How

hostilities.

a cd

possessions

Gadadhara Visnu could

that.

Thou hast spoken

hear."

words. Kindly
are

are quite true.

him

Vali's glory.

recover
kill

sent

Hiranyaksa and

Hiranyakas'ipu, S'utnbha and the other D&navas ? In by gone days, we

laboured hard when the nestar was obtained out of the churning of the
ocean; but the bsst fruit was reapad by tha Davas only. However, all these
point that this universe

Who

is

bub the mere sporting ground of

Pararaatman,

has become of the nature of Prakriti (the polarities of the one and the

same current to produes electric effects).

Whomsoever He grants glory
and fortune, he only gets that. The quarrel of the Devas and the Danavas i^
So
eternal,
Victory and defeat cjme to both the parties alternately.
it is not
For Thou art the
propar for Thee to come hera in this hostility.
God, of the nature of the Highest Self. Before Thee, we both are equal
So it is a matter of shame, no doubt, for Thee to stand up against us in
favour of the gods.

The glory and fame that

art victorious, will not be so

much

as

it

the contrary the inglory and iuTimy that will

get dire defeat will be inconceivably

to us if

we

75-79.

(For wo are

are defeated.

will result to

Thee,

we get the
result to Thee

will be if

if

Thou

victory.

On

Thou

dost

if

much more than what would come

low and Thou art Great.)

Mahadeva laughed very much

when he heard

the

Danava'.s

and replied; "O King! You are descemled from the BrShmin
family. .So what shame shall I incur if I get defeat in this fighting against
In former days, the figlit took place between ISFadhu and Kaitabha
you.
words

I
also
again between Hirany"^ Kas'i[)U and Hiranyaksa and S'ri Hari.
the
took
serious
Asura
Again
fight
TripurS.
place aLo
fought with the
between S'umbha and the othtr Daityas and the Highest Prakriti Dev't,
the Ruler ot all, and the Progenitrix of all and the Destructrix of all.

And, then, you were the P^risada attendant of

oii

Krisna,

the

Highest

Self.

Note:

ori

Krisna

creates Prakriti.
of all the

Saktis.

is

the

Eternal

All the creation

is

Purusa beyond

effected by

These Saktis come from

Him.

Him

and

the

He

Gunas.
the

is

go unto

He

Master

Him. Sri

very powerful and

to
that
and
the
whole universe.
terrible, indeed,
create, preserve
go
destroy
These Lines of Forces have their three properties
(1) Origin
(2) direc-

Krisna plays with these Saktis,

these lines of Forces,

And

(3) magnitude.
finally they come back to their origin.
This makes one Kalpa, one Life, one Moment, one in the Full One.
The
Gunas come out of these Saktis, these Lines of Forces, ori Krisna

tion

and

5r1 MA.D DEVt BHiClAVATAM.

892
is

the Great Centre of

the Grreat Reservoir,

All the^e eveuts as described

Terrible.

here,

appear

iti

the

and

intermediate

Dimension passes into the Third Dimension,

The Fourth Dimension does not at once turn out into the Third

stages
etc.

when the

Forces, Powerful, Lovely

Fourth

Dimension but

it

takes

place

by

when the mind

visions, etc. which, if seen

So the Daityas, that were

80-82.

Than why

with you.

sent here by

Sr'i

Hari

shall

is

Devas their possessions, or

quite

useless

remained

talks

N:\rada

against you ?

either give

No

need

in

to

biick

speaking

am
the

thus

Thus speaking, Bhagav^n Sank'ira

5ankhaehada got up

silent.

our dreams,

cannot be compared

before,

in fighting

saving the Devas. So

fight with Me,

for

explains

pure, turn out to be true.

killed

shame

I feel

This

degrees.

at once with his ministers.

Here ends the Twenty-first Chapter in the Ninth Book on the meeting
the
^ankaehuda for an encounter in conflict in
1
of
vers'is
by Mah%rsl
Mahapurarjam Sri Mad Devi Bhigavatam of 18,000

Mahadeva an

Veda Vy4sa.

CHAPrERXXII.

" Then the

King of the Dmavas, very
Narayaua spoke:
tj
down
Mahadevaaud
ascended
bowed
on the chariot with his
powerful,
to
Mahadova
orders
be ready at once.
So
ministers.
gave
to^His army
1-75

bri

:sankhachuda

did.

Terrible

fight

then

ensued

between Mahendra and

VrisaparvS, Bhiskara and Viprachitti, Nis'akara and

Danibha,
Kala and Kales'vara, between Fire and Gokuna, Kuvera and

between

Vi=!'vakarm.

and

between
Killakevg

between

and
Bliavamkar
Mrityu
between Yama and Sarahara, between Varnna and Vikamka, between
Budha and Dhritapristha, between ^ani and Kakt^ksa,
.Tayanta and
Ratnasara, b-twean the Vasus and Varcha^as, between the two As'vin
Kumaras and Diptim^M, between Nalakiibara and Dhumra, between
INIaya,

Dharma and Dhurandhara, between Ma.igala and

Usaksa, Bhanu and

Sovakara, beeween Kandarpa and Pithara, between the eleven Aditvas
and Godbamukha, Churna and Khadgadhvaj-i, Kanchimukha and Pinda

Dhumra and Nandi, between

and

the

eleven

Vis'va and Pal^s 'a, between the eleven Rudras

Bhayamkaras,

Mahamaris and Nandis'vara and

between

Ugrachanda and the othe

Tne battlefield, then,

the other Danavas.

assumed a grim aspect, as if the time of Dissolution had

come. Bhagavan
Mahadeva sat under the Vata (peepul) tree with
Kartikeya and Bhadrakaii.
Sankhachuda, decked with his jewel ornaments, sat on th
jewel

throne,

surrounded by kotis and kotic of Danavas. The

^ankara's army got defeated
at the hands of the Danavas.
The Davas, with cuts and wounds on

CHAPTER

Rook IX.]

'

"

Do'ut fer

Daaava

from

fled

their bodies,

moment

In one

forces

the battlefield,

terrified.

Devas aud excited them.

to the

893

XXII.

he slew one

gave words

Iv^rtikeya

Only Skanda

Aksauhini

hundred

the

resisted

Dan:iva

engaged in killing the Asuras. She

became very angry and no sooner did She slay the Asura forces, than She
began to drink their blood. She easily slew with Her one hand and at
forces.

The

KSli also

lotus eyed

every time put into Her moath ten lakhs, and hundred lakhs and Kotis
and Kotis of elephants. Thousands and thousands of headless bodies
the field.
in
The bodies of tlif(Kivandhas) came to be witnessed

Danavas were

all

and

all terrified

cut and wounded by the arrows of Kartikeya. They were

away. Only VrisaparvS, Viprachitti, Dambha^ and

fl<id

remained fighting with Skanda with an heroic valour.

M&hamarl, too, did not shew his back and he fought out vigorously. By
but they
and by they all became very much confused and distressed

Vikamkanah

did not turn their backs. Seeiug this terrible

began to shower

The

flowers.

Pr^kritik Dissolution.

killing

of

Skanda, the Devas

D&navas looked like a
of

figfit

ihe

Sankhachuda, then, began

to

arrows

shoot

from

his chariot.

The shooting
in

by the king seemed as

of arrow-^

emitting their golden tongues

away,

if

Everything became pitch dark.

by the clouds
trurified

Only

bankh^chuda began

to

rains were being poiire

Piros

only

The Devas, Nandis'vara and

remained

Kartikeya
throw terribly

in

the

were

seen
fled

others,

Then

battlefield.

and showers

sh>wers

of

moaii-

So much

snakes, stones, and tr.^es.

sj, that Kartikeya was covered
The Damon King cut
by them as the Sun becomes obscured by fjg.
off the weighty q-iiver and the pedestal of Skanda and broke Ilis chariot.

tiiins,

By the divine weapons of the Danava, the peacock (the

Kartikeya became exhausted.
Kartikeya threw 0!)e ^akti

vehicle)

of

on

(weapon)

Dauava but before it fell, the Ddn iva cut off that,
Sun and, in return, darted his ^akti. By that stroke,

the breast of the

lustrous like the

Kartikeya beoima stunn'.d for a moment ; but he immeJiately regained his

He then took up the quiver thit Bhagavan Vi?nu
gave him
before and many other
weipons and ascending on another chariot, built

cjnseiousness.

of jewels,

began

resisted all

his

those

He

violently

and valiantly. (Jetting angry,

showers of snakes, mountains aud trees

resisted

he

by his divine

by his watery (P:lryannya) weapon. Then He

off
easily Sankhachuda's chariot, bow, armour,
charioteer, and
bright crown aud he threw on his breast one blazing 5akti of white

weapons.
C'lt

to fight out

cjloar.

fire

Thd Danaveudra

fell

unconscious; bub,

at

the

next

his
consciousness quickly, mounted on another
regained
took a fresh quiver.
The Dftnava was the foremost in his

moment, he
chariot

aud

magio powers.

He, by

his

power

of

MXyX, maid

BhjWdr

of

arrows

so

much

so

thai

MAD DEVl BHAgAVATAM.

^Rt

894

K^rtikeya became completely

Then

by that maltitiule of airowa.

eovi3ifiJ

the Dinava took one invincible Sakti, lustrous like one hundred Suns,

It

Disolution Time had

fire were licking high as if the
the
Dilnava
threw
that
Sikti on K^rtikeya.
Inflamed
by anger,
aright.
The powerful
It seemed, then, that a burning m:is of fire fell on him.

seemed that flimes of

come

Him

Kartikeya became sensales?. Bhilrakali immediately took

S'iva easily rcitored him
lap and carried him lefore S'iva.
his kriowledge-po.ver

and gave him the indomitable

Mhadrakali went to the field

up in fud vigour.
f)rees.
Nandi^'vara and

and

li^ksasas

life

He then

by

got

see the Kortikeya's

to

Hundreds

Her.

on Her

his

>

stren<^th.

other heroes, the Devas.

Kinnaras followed

Gindharbas, Yaksas.
of war drums were

of persons carried Madhu (wine).

Going to the
The Danava torees y:ut fainted by that
battle-ground, She gave a vvar-cry.
Bhairakaii shouted aloud in luspicious peals after peals of laughter,
cry.

sounded and hundreds

Then She drank Madhu and dancid

Ugrachand^,

Madhu

the

ICoUvi,

Seoini;

(wine).

Yoginis,

Kali

in

the

in

Ugra DamsUA,

battlefiell.

Dakinis, and

the battlefield,

the

Devas

drank

all

S'ankhaehuda came up

again and imparted the spirit of Fearlessnes to the Daityas, trembling

Bhadr^kili projected, then, the Fire weapon, flaming like the
with fear.
Great Disolution Fire
bat the ki.ig quickly put out that by the Watery
;

weapon.

then projected the very violent and wondertul Varua&stra

cutoff that easily with Gandharbastrn.
Kali then thre.v

Kali

TheDiuavi

Th'^ king made it futile

by the V lisnaThen the Devi purifying the Narayanastra with the mantra,
threw it on the king. At this the king instantly alighted from his
chariot and bowed down to it.
The N^rayan^stra rose hitrh up like the

the flame-like Mahes'varflstra.

vHstra.

S'ankhachuda fell prostrate on the ground with devotion.

The Devi threw, then, the Brahmastra, purifying it with Mantra, But
it was rendered futile
by the Danava's Bralimaatra. The Devi again
Dissolution Fire.

but they also

weapons purifying them witli mantras
Danava. Then BhadrakSli
were nullified by the divine weapons of the
threw one Sakti extending to one Yojana. The Daitya cut it to pieces
The Devi,
much enraged,
then, being very
by his divine weapon.
shot the divine

became ready to throv Pas'upata Astra, when the Incorpereal Voice was
heard from the Heaven, prohibiting Her, and saying "0 Devi! The

Danava would not be

Brahma granted him this boon
high-souled

killed

that

by the P^s'upata weapon.

unt'l the Visnu's Kavacha

remain on his neck and until

his wife's chastity

and death will not be able

the Devi at once desisted.

touch him."

and lakhs of Danavas.

speed to devour

to

be

not

violated,

For

wdl

old

age
Hearing this Celestial Voice,
of hunger, devoured hf\ndreds

But She out

The terrible Devi

Kali, then,

oankliAchada but the P^nava resisted

went with great

Her by

his

sharp

Book

CHAPTER XXIIL

IX.]

divine weapons.
likd <i juin uer

Tha Devi then threw

Sun

but th3

hira

ori

Diaava eat

895
powerful

lustrous

axe,

divine
by
and proceeded to

to

it

his

pieces

weapon. The Devi seeing thi*?, becaiuo veiy angry

bub the Danava King, the Lord of
all Siddhis, expanded
devour him
his body.
At this, Kali basatne violently angry unJ assuming a terrific
;

went

appearance,

and with

quickly

chariot and dropped

down

the

the charioteer.

blow

one

of

broke

fist,

his

Then she hurled on the Asura

one oula weapon, blazing like a Pralaya Fire.

Sankhachuda easily held
that by his left hand.
The Devi became angry and ttruck the Danava

with Her fist;

the Daitya's head

reeled, and, rolling, he fell unconscious

Nest m)ra9nt regaining

moment.

for a

he did not fight

hand

to

his consciousness he got

hand with the Devi.

up.

But

Rather he bowed down

The weapons that the Devi threw afterwards were partly cut down

to lldr.

Danava and partly taken up by hira and absorbed in him and thus
Th3n BhiJrakali caught hold of the Danava and whirling
reaJiral futilj.
by the

him round

aud

fell

di-itely

got up and bo.ved

down on

the

the ground from high with

down

He

to Her.

beautiful chariot, built of excellent

with the war

powerful Sankha
great forca ; he imme.
then gladly ascended on his

Then

threw him aloft.

round

ahdda

jewels.

and went on fighting.

Then

He

not

did

feel

any fatigue

the Devi Bhadrakali, feeling

hungry began to drink the blooJ of the Danavas and ate the fat and flesh.
She came before Mahadova and described to Him the whole
history of
the

warfare from beginning to end. Hearing the killing of the DSnavas,

Mthadeva began to laugh. She went on ^ying
The Danavas that
out
of
month
[
while
was
get
my
chewing ihem, are the only onOg
that are living.
Thi^ number will be about one h\kh.
And when I
'

took up the Pas'upata

ue|:ou to kill the Danava, the Incoiporeal Celestial
" He is
Voice spoke:
invulnerable by you." But the very powerful DSnava
did u) more (ling
lie simply cut to pieces those
any weapon on Me.

that

threw on hm.

Here ends the Twenty-Second

Chapter in the Ninth Book on the fight
between the Devai and Sankhachuda in the Mahapuranam lri Mad
Dt-vi

Bh^gavatan of 18,000

1-6.

Njirayana

Reality, hearing

.^aid:

all this,

verseri

by Maharai Veda Vya^a.

CHAPTER
Siva, versed

XXIII.
in the

went himself with His

knowledge of the Highest

whole host to the battle.

Seemg Him, Sankhachuda alighted from his chariot and fell prostrate
With great force he got up and, quickly
putting on his armour
he took up his huge and
bow
case.
Then
a great fight ensued between
heavy

before him.

mad DEVt BUiGAVATAM.

Sr!

896

5iva and S'ankhachudrt

victory on oibher
Bhagav^n and the

nor

one hundred years but there was no defeat

was stalemate. Both of them,
result

for full

The

siJe.

Uan'iva

their

quitted

remained on his chariot and Mahadava ro

hundreds of Dinavaa were -si
power, S'ambhu

SankhachAda,
Hundreds and
endowed with divine

weapons.
His Bull.

on

Bub extraordinarily
tho^e of His party that

lin.

restored to

le

were

all

life

slain.

lu the meanwhile, an

aged Bruhmana, very distressed in bis

and asked S'ankhachuda, the
King
appearence, came
" O
Grant me what I be-^ of you you give away in
lvin^
of Danavas
all sorts of wealth and riches
give me also what I desire
give
7-30.

the

to

bttletieH

charity

am

I
me, a Brahmin, something al-o.
Make your Promise
veiv thirsty.

liesire.

Brahmins
(.Vote. The

a quiet peaceable aged

and then

first

only are

I will

BrShmin, very
speak to you what 1
and eheatiogs).

for receiving frauds

fib

The King S'ankachuda, with a gracious countenance and pleasing ej^e^

Then
swore before him that He would give him what he would desire.
"
affection and M^ya
with
the
1
to
am
great
King
Br&hmin
the
spoke
:

of

desirous

Kavacha
Tolden

in

of
it

all

could

it

Brahma,

the

if

the

In length

and not

it

hands.

capable

chuda

hurled

it

bows and arrows and

on

the

him,

with

mind

a Pralaya
to

(Jhakra

other

body

everybody
was one thousand

seemed

It

be

collected

lively,

noticed,

own

its

and

of the

King

in

held

the

(disc)

and

it

feared

that

Dhanus

and

of the nature

whence and how

free

Lila (Will)

6ankha-

amining

at

Demons

quitted

yoga

It

fire,

kill

than 6iva ami

And

The weai)on could destroy, by

proceeded.
When Siva held it aloft
the worlds.

He

like

Sudars'an

to

and

mainfest

powerful

quite

No

weapon.

was one hundred

eternal

as

weapons.

such

the

of

king

BrShmin) took that

came to Tulasi.

Mah&deva took up
Danavas.
The trident

summer, flaming

of

equalle

the

all

weild
Kes'ava.

Siva and

width

it

(magic)
this
time

At

invincible

and

brilliance

In

was the chief of

Kes'ava

at

Sun

the IVlid-day

MiyA

her.

trident-aiming

irresistible

enemies.

but

with

intercourse

looked like

His

of that

^ankhchuda

of

form

made

He

the form

(in

the*

assuming

and,
there,

Hari's

looked

Bhagavin Hari

cup).

sexual
the

Kavacha (amulet)." The King, then, gave him the

amule t, mantra written on a Bhurja bark and located in a

your

(the

Kavacha
Cominf

posture,

began

his
to

At that
Kiiana with great devotion.
meditate on the lotus-fjst of ^ri
and
on
^ankhachuda
fell
round
easily
the trident, whirling
moment,

burnt him and

a two-armed
boldin<

his

Gopa,

flute,

chariot to
full

mounted

of

on

ashes.

youth,
a

He, then, assuming

divine,

Divine

ornamented

the form

with

Chariot, surrounded by

of

jewels,

kotis

Book IX
and

CHAPTER XXIV.

of

kotiri

ii{)

to the

who

Gopas

whose boiiei weie

up
Heaveos (Goloka, wher

lie

went to Vrindaban,

the

lotus feet

of

from

there

caine

Sri Brindabana

with

Krisria

of

region

is

Goloka,

located ia the middle),

and bowed down at

of Ra?as (sentimeats)

full

Radha

bhe

and Sankhaehuda chen went

of excelleafc jewels,

builfc

897

Both

devotion.

them

of

were

with love when they saw Sud3,rad, and, with a gracious

counOn the other hand
rcianea and joyful eyes, they tjok him on their laps.
the Sula weapon came with force and gladness
back again to Krina
were
Narada
transformed into conchO
of
The bones
Sankhr.chuda,
filled

'

shells.

These conch-shells are always

picious

in

also

very

that

the

the

worship
holy and pleasing
water

in

the

bathing be

If

pleasure.
to

bath

taking

in

all

is

to

is

blown,

done

with

the

What

more

than

Laksmi

conch -shell

water,

it

to

any
^iva.

with c^reat

abides

Hhagavun Hari

is

this,

water of

Gods but not

the

ail

the conch-shell

the

as

holy

there

Tirthas.

Where Sankha

as

in

and aus-

sacred

very

The water

Davas.

the

to

be otfared

Wherever the conch-shell

considered

Devas.

conch-shell

water can

This

Tirtha.

the

of

is

equivalent

resides

direct

in

Laksmi also
resides there and all inauspicious things fly uway from there. Where the
females and Sudras blow the Sankhas, Laksmi then gets vexed and, out of

the conch-shell.

is

placed, there Hari resides,

She goes away to other places.

the Dauava, went to His own abode.

O Narada Mahadeva, after killin*'

When He gladly went away on His

Vehicle, on the Bull's bick, with His

whole

tarror.

went to

sounded

were
to

All

their

in the

Munis and

the

host,

of

Uevas and

chiefs

drums

the Kinnaras

strewn

began

Devas

other

Celestial

great gladness.

flowers were
their

the

all

The Gindh'3rba3 and

Heavens.

And shower^

songs.

sing

with

places

respective

to

on

began

l^iva's

chant

head.

hymns

to

Him.
Twenty-Third Chapter of the Ninth Book on the
in Sri Mad
Devi Bhugavtam of 18,000 verses
killing of 5ankhachiida
Veda
Maharsi
Vyasa.
by
the

Here ends

CHAPTER XXIV.
1.

Narada

BhagavSn

Narayana
Hari

Sankhchiida

Duudubhis

How

did

Narayana

impregnate Tulasi

Kindly

that in detail.

describe all
2-11.

said:

said

For

assumed the

and
(celestial

assuming
drums)

accomplishing
Vaianavi Maya,
his

were

form,

took

ends
the

of the

at

Her

Devas

Kavaeha from

went to the house

sounded

113

the

door,

of Tulasi.

shouts

of

MAD DEVt BhAgAVATAM.

5Rt

898

was informed. The chaste Tulasi, bear-

Tulasi
victory ware proclaimed and

Than

window.

for

out on

looked

ing that sound very gladly

the

She

observances,

auspicious

road

royal

from

riches

offered

to

the
the

Brahmins then She gave wealth to the panegyrists (or bards attached
of
hymns.
to the courts of princes), to the beggars, and the other chanters
went
and
chariot
His
from
That time
alighted
;

Bhagavan Narayana

Tulasi,

and beautiful.

artistic

excedingly

Devi

of the

house

to the

of invaluable

built

gems, looking
husband before her,

dear

her

Seeing

She bexjame very glad and washed his feet and shed tears of joy and
bowed down to Him. Then She, impelled by love, made him take
him sweat scented
his seat on the beautiful jewel throne and giving
with camphor, began to say:" To-day my life has been crowned
with success. For I am seeing again my lord returned from the battle.

betels

Then she

with rapturous

words

at him and with her body filled

him
the news of the war in sweet
joy lovingly asked

askance

cast smiling glances

12-13.

Thou, the Ocoan

how you have come out

countless

universes.

the

of

f'uise

ot

meroy
in

victorious

Hearing

Now

me of your heroic valour,

war with Mahadeva who destroys

Tulasi's

tell

the

word,

Lord of Laksmt, in

these neetar-Iike words with a smiling

^ankhachuda, spoke

countenance.

14-17.

Dear

Full

All the Daityas were killed.

one

Samvatsara the

war

lasted

Peace, then, was brought about and by the command of

When I returned to
the Devas their rights.

over to

went

back

His

to

Thus saying

S'ivaloka.

world, slept and then engaged

to enjoy

questioned him
18-22.

Who

have enjoyed

bafore,

sexual

in

chaste Tulasi, finding this time her

She used

us.

ar^'ued

Hari,

Brahma.

my
the

1 gave
home, S'iva
Lord of the

intercourse with her.

But

the

experienca quite different from what

all
the time within herself and at last

you ? O Magician
By spreading your magic, you
As you have taken my chastity, 1 will curse you.

are

me.

betwixt

Then Brahma Himself came and mediated

Bhagav^n Narayana, hearing Tulisi's words and being afraid of the

The Devi then saw the Eternal
curse, assumed His real beautiful figure.
Lord

of the

Devas before

her.

rain-clouds and with eyes like

He

was of a deep blue colour like fresh

autumnal lotuses and with playful Lilas

equivalent to tens and tens of millions of Love personified and adorned with

and he wore his

jewels and ornaments. His faca was smiling and gracious
The love-stricken Tulasi, seeing That Lovely Form
yello<v-coloured robe.
;

CHAPTER XXIV.

Book IX.]
^

of Vilsuleva, immediately

fell

senseless

and at

899
next moment, regaining

th'3

consciousness, she began to speak.

23-27.

Lord

Thou

hast destroyed

didot

husband.

like a

Thee

my

kill

my

my

chastity,

Lord

others, kill without

with grief and

overpowered

Why

Thou
aloud

sorrow, cried

declare

sake of

the

for

is

Thus speaking,

Thine.

of

heart

Thy
Those who

didst

Bhakta

another

fault,

By
mercy.
that reason

for

Thou hast no mercy

doubt mistaken.

any

no

hast

virtue and

So Let Thee be turned into a stooe.

stone.

as a saint, are no

Tulasi

Thou

like a stone.

art

hypocricy Thou

and repeatedly

gave vent to lamentations.

Seeing her thus very distressed, Nar^yana,
the Ocean of Mercy, spoke to her to cheer her up according to the rules
of

Dharma.
2S-102'

Honoured One
Me.

in this Bh3,rata, to get

For a

long- time

S'ankhachuda,

you performed tapasy^

performel tapasyS,

too,

for

By that tapas, Sankhachuda got you as wife. Now

it is
highly incumbent to award you also with the fruit that you asked for.
Therefore I have done this.
Nov quit your this terifestrial body and
long time to get you.

assume a Divine

O Rame

marry Me.

Body and

Be

like

Laksmi.

This body of yours will be known by the name of Gandaki, a very virtuous, pure and pellucid stream in this holy land of Bhilrata. Your hairs will
be turned into sacre

trees

by the name of Tulasi.

and

All

as

th^y

the

will be

three

born of you, you will be known

worlds

with the leaves and flowers of this TulasT.

will

perform their PujMs

Therefore,

Pair-faced

One

This Tulasi will be reckoned as the chief amongst all flowers and loaves,
In Heavens, earth, and the nether regions, and before Me, O Fair One, you
the chief amongst trees and flowers. In the region of Goloka,
on the banks of the river Viraji'i, in the RSsa circle (the celestial ball
will reign

sl^

d-mce,) where

all

amorous sentiments are played

in

Vrindavana

forest, in

Bh^ndira forest, in Champaka forest, in the beautiful Chandana (Sandal

Forosts and in the groves of Madhavi, Ketaki, Kunda, Mallika, and Malati,
in the sacred places you will live and bestow the highest religious merits.
All the Tirthas will reside

at the

gious merits will accrue to

all.

Devas

who
all

will wait

will be

the

bottom

in expectation of

initiated

of

Fair-faced

Him.

a^ presents, those

One

the falling of

initiated

in

all

the

Hari gets when thousinds and thousands

offered to him, the

Tulasi tree
!

There

a Tulasi

I
leaf.

and so
and

all

sacrifices.

of

jars

reli-'

the

Any-body

and installed with the Tulasi leaves water, will

fruits of being

be offered to

the

get

Whatever pleasure

filled

with water are

same pleasure He will get when one Tulasi leaf will

Whatever fruits are acqnired by giving Ayuta cows
will

bo al"> ^cquirpd by giving Tuln<i leave'.

Espnpialh-

90

MAD DEVt BHIGAVATAM.

^Rt

one gives Tulasi leaves in tha month of K^rtik, one gets the fruits same
the Tula si leaf water at
If one drinks or gets
as abDve mentionod.
if

the

momentous Time

shipped in the

becomes freed

of Death, one

He who

Visnn Loka.

He who

of one lakh horse sajriSces.

tiinly fets the fruit

Tiilasi leaf

by

m^de up

of

He who

gets

tainly goes to

holds

certainly

the

the life-periods

for

fruit

of horse

at

sacrifices

or

Tulasi

the

call

He who

fourteen Indras.

of

water at the time of death, cer-

on a car made up of jewels.

Vaikuntha, ascending

lunar day, on the

tsvelfth

Whoever

bit of the Tulasi leaf

gets a

who pluck

on his body, quits bis life in a

in his neck the garland

it

hollins^

plucks or culls the

not keep his word, holding the Tulasi leaf in

Kalasutra Hell as long as the Sun and Moon last.
evidence in the presence of the Tulast leaf, goes to

false

gives

or

drinks

wor-

is

does

Kumbhipaka Hell

the

and

to the

hand, goes

He who

aiiil

Visnu Lok*.

Tulasi wood,

every step.
his

own hand

his

Tirath, goes to

sins

of all

drinks dvily the Tula si leaf water cer-

Moon

in the Full

leaves

sun from one

passing of the

night,

sign to

Those
on the
another,

mid-day, or on the twilights, on the night, while applying oil on their

bodies, on the impurity period?, and while putting on night dresses, verily
O Chaste One The Tulasi leaf kept in the
cut off the Narayana's head.

the

night,

in the

ceremony,
or in

It

sacrnd.

considerad

is

over of any

making

Deva.

worshipping any

considered

is

good in

and

other purposes.

this

earth and

Again, the Tulasi leaf fallen on the ground

if washed out can be used in
holv

O Good One

Thus,

remain

will

in

Goloka

You

remain

will

you

will

the

be

wife

of the

tree

in

Presiding Deity thereof

also you v,'\\\ be the Pre^id-

enjoy daily the sport with Krisna. And

Deity of the river Gandakt and thus bestow

IBharata

as

the

as

will

\n<*

any image

offered to Vi^nu,

or fallen in water or

and

vow,

SrAddha,

gift, in the installation of

Salt Ocean,

merits

religious

which

is

My

in

part

Vaikuntha you will enjoy me as Kama livesvery

And as for Me, I will be turned into stone by your curse
with Me.
I will remain in India close t) the bank of the river Gandaki. Mil-

You

chaste

are

in

lions

(the

and

millions

convolutions

of
in

insects

the

have one door (entrance

wild

flowers

rain-cloud,

that

sharp teeth

their

Sdlagr^ma

or

sacred

mountains there, representing Me.

of the

of

with

are

hole),

(having
called

are

called

make
the

rings,
cavities

stones, those

adorned

by the

like fresh rain-clouds

Laksmi Janardana Chakras

(discus).

that-

garland

mark like this) and which look like

Laksmi NSrayana Murtis (forms). And
a

have one door, four convolutions and look

garlands

stones), on

Of these

four convolutions,

will

fre.-li

tho^e

but no

Those

that

have two doors, four convolutions, and decked with mark like cow's
Those
hoof and void of the garland mark are called Raghun^tha chakras.
that are very sraill in size,

with

vo

Chakras

and look

like fr^sh

raiu-

CHAPTER XXIV.

Book IX.]

name I V^raaua

clouds and voiJ of the <>arlanl marks are

that that

mark added, know

in

size,

Those that

hoa.s3hold.

mark,
Those that are mediocre
an arrow,

struck

kiown

as

and the garland

These always briny;

by
Rina- llamas.

are

are

Chakras,

in

Those

Cliakras.

two Chakras

ith

\'

with two eireular

forms.
if

in

the a to ba the S'ridhara Chakras.

the

prosperity to

garland

as

small

ara very

901

void of

big, cireulAr,

known

as

Dumodara

with two Cliakras and

size,

marked

marks of arrows and bow-cases are

having

Those that are middling, with seven Chakras,

umbrella and ornaments, are called Rajarajes'varas.

hiving marks of an
They bestow the royal Laksmi to persons. Those that have twice
seven chakras, and are big, looking like fresh rain-clouds are named Anantas.

They bestow four

fruits

fold

Those that are in their forms

ring,

named

liberation).

chakras,

beautiful,

marks and of mediocre

having cow-hoof
Those that have
MadhusCidanas.

Tnose that have their Chakras

Sudars'anas.

and

desire

two

with

like raiu-elouds,

looking
are

(Dharma, wealth,

like

size,

one Chakra are called

hidden are called Gadadhara.=.

Those that have two Chakra?, looking h arse-faced, are known as Haya.
O Chaste One Those that have their mouths very wide and
grivas.
are
known a*
two Chakra?, and
terrible,
extendel, with
very
!

Narasimhas.

excita

They-

two

have

that

to

V.iirdgyas

mouths

Chakras,

who serve

all

extendo

and

with

Those

them.

yarland mark-

marks) are called Laksmi Nrisifigha*.

They always hies- the
that have two Chakras uear
householders who worship them.
Those

^ellipitieal

their don-s (faces), th

;ire

known

iiave their

Chakras

luve

fayes of

their

known

are

cious,

levas.

.vhere there

Sankarsanas.

Those

an umbrella,

In

kingvloms
great prosparity is obtained

Those that

fruits.

fresh rain-cloud?
facets

gaping

have
called

Those that

and their backs capa-

together

give

aiid

are

every householder.

They

say, they

Hari, Laka-ni and

other sin whatsoever.

o f

always bring
round and
that look yellow,

in

very

happiness
beautiful

happiness to the hou!eholder>'.

exists

Sri

Hari

Himself; and

the Tirthas dwell there. Worshippiu'T

Brahmahatya (killing a Brahmin) and any

S'alagram SiU, destroys the

like

to

the S'alagrdma stone there

is

is

like

wide

their

happinesa

sorts

all

yield

two Chakras stuck

as

The sages

are Aniruddhas.

there

within

yield

to the householders.

Where

They

and beautiful, and with marks manifested

and their forms

fine

They

Pradyumnas.

look even

marks

hole

fine

many

it

Vasu

as

all

thi

worshipping
are obtained

S^lagrama

in

stone

looking

worshipping circular Silas,

in

worshipping cart-shaped stones, miseries

whose ends look like spears (lulas,
worshipping
death inevitably
Those whose facets are distorted, bring in
follows.
arise

and

povert)

in

stones,

and yellow stones bring

whosi? C'jikras

look broken, bring

in various evils

in diseases

and

afflictions.

Those

and those whose Cbakraa

mad dev! bhAgavatam.

^rI

)02

asunder bring

rent

are

death certainly.

in

Observing vows, making

Sr^ddhas, worshipping the Devas, all these

gifts, installing images, doing
exalted, if done before the Saiigrama Sila. One
become

highly

acquires

in all

in
bithing in all the Tirthas and
the
one
if
the sacrifices,
S^ligraraa
worships

than

this,

the

all

of

tnirits

the

that

merits acquired by

all austerities

vows,

and reading

worshipping by the holy

Sulagrama

the sacrifices,

the Vedas are

the Tirthas,

all

all

acquired by duly
performs his Abhis'eka

He who

Sila.

What mote

Sil3.

water
Silagraraa
(being
sprinkled with
and installation ceremjnies), acquires the

with

always

ceremony

all

all

being initiated

6illaframa water at the initiation

merits of performing all sorts of gifts and circumambulating the

whole earth. All the Devas are, no doubt, pleased with him who thus wo:

reli"'ious

What mare than thij, that all theXirthas want

ships daily the .'^ll'igrflmi.
He bacomes a Jivanmukta (liberated while living) and
to have his touch.
beaomas very holy;
remains in

do

Every
at

and

there

service

H-iri'.s

dissolutioni?.

PrILkritie

he goes to

ultiraitely

the

as

Cthe

Earth) besomes purified by

At

serpents

his

his

all

birth,

who

gets

he

freed of all his

is

the

he .becomes

tells

number),
time

entirely

ever

for

in

in

the

with

Hell

Silagr^ma stone
manvancaras.

lakh

one

for

of

feec

(the

his

S.ihgrama
holding
Hell for the life-period of Brahma.

word, uttered

of

are

his

fe.^t.

He

saved.
his

death,
;

lies,

Kumbhip^ka
Asipatra

in

goes to th-? Visnu Loka and gets Nirvana

from the effects of Karma and he gets,

no doubt, dissolved and dilated

who

lakh

(a

the dust

of

and

sins

freed

the touch

water during tin

Silll

countless

Brahma Hatya. flies away from

Gaduda. The Devi Vasundharii

of

sight

predecessors

Salagr&ma

dwells

Hari and

region of Sri
with
him for

like

sin,

him

the

hands,

Yisnu.

He

to

the

goes

If one does not

keep his

goes to thi
worships the SSla^-

hand, one

his

in

of)

He who

without offering Tulasi leaves on it or

the
rama
separates
have
will
to
the
suffer
stone,
Tulasi leaves from
separation from his
So if one does not offer the Tulasi leav.?-!
wife in his next birth.
stone

In

the

conchshell,

seven

for

he becomes diseased.
Tulasi

and

the
to

becomes dear
his

wife,

suffers

intense

become dear

So vou

what wonder
Nftrada

NarSyana.

That

to

you

Thus saying,

Look

pain,

remains

preserves

one

in

conchshell,

he

births

He who

He who

no doubt,

bankhachuda
will

suffer

for

pain,

Sri Hari desisted.

casts

his

each

at

and

stone,

the

learned and

semen once

hitj

Tulasi

in

other's separation

Manvantara.

one
at

wife

his

Salagrama
becomes very

place,
!

without

the

Now,

tereavement.

quitted

her

morial

and assumed a divine form, began to remain in the breast of

Sri Hari like Sri Laksmi. Devi. Hari also went with her to Vaikunth*

coil

Thus Lakmi, Sarasvati.

Gang3, and Tulasi,

all

the

four

came

so

Boo^

dear

very

CHAPTER XXV.

IX.]

Hari and are

to

mortal coil

the

of Tulasi,

formed into the

converted

into

merits

gious

coloured;

are

they

not

hand^

fit

thereof,

reli-

yielding

and fashion many pieces

cut

that

the

into

fall

river,

yield

on the ground become yellow

O Narada Thus I have
for worship.

those pieces that

at all

banks

the

insects

Of them, those

And

fruits undoubtedly.

on

The

people.

mountain.

out of that

other

the

quitted by Tulasi, became trans,

Bhagavan Hari, too, became also

mountain,

holy
the

to

On

Is'varis.

no sooner

Grindaki.

river

as

recognised

903

fall

spoken to you everything. What more do you want to hear now ? Say.
Here endi the Twenty-fourth Chapter of the Ninth Book on the
Devi Bhagavatam of
glory of Tulasi in the Mahapurunam Sri Mad
by Maharsi Veda Vyasa.

verses

18,000

CHAPTER XXV.
-.When

Nftradi said

1-2

the Devi Tulasi

has

been made so dear to

Her worship and

Muni
whom
now.
was She
rst
Tulasi)
{the hymn
By
? By whom wern Her glories first sung ? And how did
She
worshipped
beeone therefore an object of worship ?
Speak out all these to me.

NarSyana and thus an

object for worship, then describe

of

Stotra

Suba said

3.

to

began

describe

Hearing these
this very holy

words of Narada, Narayaiia, laughing,

and sin-defetroying account of Tulasi.

Hari duly worshipped Tulasi,

Narayana said: Bhagavan
He raised Tulasi to the rank of
and began to enjoy her wtth Laksmi
Liksmi and thus made her fortunate and glorious. Laksmi and
But
union of Narayana and Tulasi.
Gingc\ allowed and bore this new
Sirisv.iti coull not eniui'e this high position of Tulasi owing to Her anger.
4 15.

She became

the

self-coaceited

Tulasi

Hari.

Is'vari

became

of all

and

beat

abashed aid

the

on

Tulasi

and

insulted

some

quarrel before

vanished

ofif.

Being

the Self-manifest and the Giver

Siddis, the Devi,

what a wonder,
Siddhiyoga to the J nanins, Tu!asi, Oh
became angry and turned out as invisible to Sri Hari even.
Not seeing Tulasi, Hari appeased Sarasvati and getting Her permission

of the

went to the

Tulasi

forest.

Going

there

and

taking

bath

in

due

His whole heart the

accord, and with due rites, worshipped with
chastg Tulasi and then began to meditate
on Her with devotion.

N^radi

with

the

Svaha,

"

Ha

ten
the

gets

lettered

King

the Kalpa Tree.

all

C3rtainly

mantra

"

siddhis

who

of mantras, yielding fruits

Ndrada

worships

Tulasi

duly

Srim Hrim Klim Aim Vrind^vanyai

At the time

and

all

of worship, the

gratifications like

lamp

of ghee,

was

i
yoi

mad dev! bhAgavatam.

iSrI

aud Jhiip, siuJura,

lightad

ed to

Tbu3 hymnal by

Her.

And She
boon

" You

feot.

out of the tree, pleased.

then, grautad her

Visau,

I will
by all
keep you
Devas also will hold you on

the

own

cook her to His

17.

abode,

"O

agitated at h>r bereavement and went to Vrindavaua and

began to

her.

The Bhagavau

18-44.

groups

their

sbofcra

dhyiin,

praise

My

in

Highly Fortunate One! What is Tulasi'i

aud mithodof worship? Kindly describe all these.
Hari became very
vanished,
NArllyana said: v7hen Tulasi

Nurada saiJ:

IG.

much

head and

Anl He then

lj;3*ds.'*

iotu3

tiis

be worshipped

will

My

and in

breast

Hari, Tulasi cirue

glad'y took refuge at

that

ware offer-

aatidal, offerings of food, flowers, eto.,

Pundits

hence the

said

The Tulasi

call

trees collect in multitudinouy

Vrindi,

ic

praise that

dear Tulasi.

known
Of old, She appeared in the
Vrindilvana forest and therefore
I
as Vrindavmi.
worship that forbunalc and g'orious One. She
is

worshipped always in innumerable universes and

is,

therefore,

known

By
Vis'vapujita (worshipped by all). I worship that Vis'vapujita.
whose contact, those countless universes are always rendered pure
and holy; and therefore She is called Vis'vapavani
(purifying the
as

whole

the

and

Without

essence
I

am

dear

is

is

the

She

is

nothing

calleJ

one

TuUsi,

the

is

Now may

called
in

life

She save
L^19

remained there.

bowed down

the

Now

of

to

may She

so

refu,'e

life.

chaste

and

nature
the

be

trouble

of

pleased

with me.

She

is

known

Thus

then

came

as

Krisnajivani.

praising,
to

llis

Ramapati
sight

weep.
began
one, immediately took her to His breast.
mission. He took her to His own horn?
insult,

purity

Bhaktas receive

when She becoming sensitive out of

Bhagavun Visnu, seeing that sensitive

feet

as

be compared
to Her
hence
of that dear T-.lagi.
That chaste

Nilradi

Tulasi

considered

cj,u

hence

Krinia,

my

His lotus

to

Nandini;

the

when

gets delighted

though

pleased,
is

sorrow

in
of

is

get

She

am

who

her,

universe that

tike

nob

them; therefore

flowers.

remember

bereavement, I

Devas do

the

eager to see
The whole universe

hence

There

She

of all

from her

suffering

very

incarnate.
her;

am

Tulasi,

heaped on

be

flowers

other

universe).

Devi.

the

and
the

dear

Taking, then, Sarasvati's perand brought about, first of

Tnen He granted her
all, the agreement batween her and Suvsviti.
" Vou will bo
the boon,
all,
worshipped by
respected by all, and honoured
"
uU
will
and
all
on
their
I
heads-.
will
also
carry
you
by
Receivworehip, respect and honour you aud keep you on My head.
,

ing

this

boon

from

Visnu, the

Devi

Tulasi

became

very

glad.

CHAPTER XXVI.

Book IX.J

then attracted her to her

SarasvatJ

905

made

side,

her

to her^

close

sit

Laksmi and Ganga both with smiling faces attracted her and made her enter
into the house. O Narada
Whosoever worships her with her eight names
Vrind^, Vrindavani, Vis'vapujita, Vis'vapavani, Tuiasi, PuspasAr^, Nandani
!

and KrisQa Jivaai and their meanings and sings this

hymn of eight verses

of
merit
the
A.s'vamedha
duly, acquires
performing
Yajna (horse sacrifice).
Specially, on the Full Moon night of the month of KSrtik, the aus-

picious birth

her at

ot Tuiasi is performed.
Of old Visnu worshipped
Whoever worships with devotion on that Pull Moon

ceremony

that

time.

universe

combination, the

month

the

Offerings of

merits

Kelrtik

of

Tuiasi,

purifying

aid goes up to the Visnu Loka.

becomes

Tulan

freed
leaves

those

to

of

to

sins

all

Visnu

in

in

equal
bring
giving away
Hearing this stotra at that period gives sons to the
sonless persons, wives to the wife less persons and friends to friendless

Ayuta Cows.

persons.

On

diseases,

the

fearless,

and

of

chint stotra
In the

worship.

of

worship

is

Now

of

free

hear Her Dhyanara.

Of

Thus

hear

it

her

K4nva ^^kha

the

know

their

become

one

that

to

is

invocation (^v^hana) and

then

sorts of offerings as required to

all

all

Now

her.

You

given.

with devotion, nresenting

her

to

Vedas, in

on the Tuiasi plant, without any

meditate

become

diseased

the
terrified
free,
persons in bondage becomi
O Narada
the sinners are freed of their sins.

dhy4n and method

branch, the method

her.

the

stotra,

mentioned how to

has been

worship

this

hearing

the

Tuiasi

flowers,

(the
holy
mind.
It is
a
captivating the
very
In the Vedas
flame burning away all the fuel of sins committed by man.

basil)

is

the

it is st.ited

holy, and

best,

that

no

comparison

of

them

this plant

placed on

is

and gives holiness to the

and devotion to Sri Hari.

Her.

NSrada

Here ends

method

all

the

the

said

Why

She
and

all

gives

you the

to

want

do yo

to

Tuiasi Devi

hear

made

can be
is

the

holiest

desired

by all
Jivanmukt:, mukti

in the

fall

now,

of the

Chapter

Tvventy-fifth

in detail the history of

the Vedas.

of

She

there

have described

What more

of worship of

Narada

flowers.

heals

universe.

Maharsi
Bh3.gavatam of 18,000 verses by

1.

the

worship Hor. Thus meditating on Her

Hrr according to due rites, one is to bow down to

and worshipping
Tuiasi Devi.

because

called Tuiasi,

Her amongst

with

She

all

is

history

of ^ri

say.

Ninth Book

Mahapuranam

Sri

on

the

Mad Devi

Veda VySsa.

CHAPTER XXVI.
I

have heard the anecdote of Tuiasi.

Savitri.

was She born,

worshipped and subsequently

SWitri
in

is

days gone by

also ?

114

Now "describe

considered as the
?

Mother

By whom was She

of

first

MAD DEVl BHAgAVATAM.

SRf

906

" O Muni She was first

N4r^yana said
worshipped by Brahma,
Next the Vedas worshipped her. Subsequently the learned men worNext the
shipped her. Next the King As'vapati worshipped Her in India.
3.

Varnas

four

worshipped Her.

(^castes)

NSrada

5.

did he worship

said

" O Brahman

When

which persons was She

6-14.

Who

that As'vapati

is

What

for

became adorable by all, by

and
by which persons subsequently.
worshipped
Devi

the

first

Nsirdyana said

" O

Sdvitri

Muni

The King AsVapiti reigned

in

rendering his enemies powerles.s and making his friends

a queen very religious her name was Malati ; She was

Bhadrades'a,

He had

painless.

She was barren

a second Laksmi.

like

and desirous

of an

She

issue,

under the instruction of Vasis'tha, duly worshipped Savitri with devotiuu.

But She did not receive any vision nor any command
therefore She
;

home with

returned

her

grievous
Seeing
sorry, the king conwith
soled her
good words and himself accompanied her to Puskara-with
a view to perform Tapas to Sdvitri
with devotion and, being self-confor
hundred
one
Still he could nob see
trolled, practised tapasya
years.

An

but voice came to him.

" Perform

Sllvitr',

his ears

heart.

incorpareal, celestial

ten

Japam (repeat)
At this moment Parisara came up there.
The Mur.i said: "
On3 japa
King
:

sins.

One hundred Gayatri Japams

thousand Japams destroy one year's

the sins of the present
sins of other births.
the
destroy

destroy

the

The king bowed do.vn

of

GSyatri, destroys

Ten Japams of GAyatri destroy day and night's

15-40.

sins

of

done, then

JApam).

all

tha

liberation

Make

obtained.

is

the palm of the

that the fingers are

all close,

and ten

lakh

(Now

the

hand

no holes are seen

Gayattri Japams

lakhs

times that

(right)

days

sine.

sins.
One
One lakh Gayattri Japams

One hundred

If ton

births.

him.

to

the

destroy one mouth's

eins.

birth

voice reached

lakhs of '^ayattri M*ntrara."

(^e.

of

Japams destrov

1,000

i.

method, how

m^ke

to

like

and

make the ends

snake's

be

lakhs)

see

hood;

the

of

bend downwards; then being calm and quiet and with one's face
Then count from the middle of the ring (nameeastward, practise Japam.
leBi) finger and go on counting right-handed (with the hands of the
watch) till you come to the battom of the index finger. This is the rule
fingers

of counting

by the hand.

O King

The

rosary

is

to be

of the seed

of

white lotus or of the crystals it shoulp be consecrated and purified.

Japam
is to be done then in a sacred Tirtha or in a
temple. Becoming self-controlled one should
place the rosary on a banyan leaf or on a lotus leaf and
;

emear

it vriih

perform

cowdung

wash

it,

uttering

one hundred times Gilyabtri

Gayattri

Japam

Mantra and over

intently in accordance

it

with

Book

Or wash

the rules.

cow

CHAPTER XXVI.

IX.]
with

it

Panchagavya, milk, curds,

urine and eowdung), and then consecrate

Giu>a3 watir and perform best the

tha

perform ten lakhs of

birth?

King

will

be

Do

this

in

has

no right ta

tha

clarified

butter,

Then wash

it well.

consecrationa.

Rdjarfi

with

it

Than

due order. Thus the sins of your three

and then you will see the Devi Savitri. O
in

Japam

destroyed

and

907

JSpam, being pure, everyday in the morning, mid-day,

If one b3
impure and devoid of SandhyS, one
do any action; and even if one pirform^ an action,

evening.

any fruit thereby. He who does not do the morning

and
thj
evening
Sandhya,, is driven away from all the Br^hminic
Sivndhya
He who does Sandhya three times
Karraas and he becomes like Siidra?.
one does not get

throughout his life, becomes like the Sun by his lustre and brilliance of tapas.
than this, the earth is always purified by the dust of his feet.
The Dvija who does his Sandhya Bandanam and remains pure, becomes

What more

and liberated

energetic

become

purified.

while

times a day,

the

By

living.

contact

his

him

vanish away from

sins

The Dvija who becomes

sight of Garuda.

at the

as

the tirthag

all

snakes

fly away
Sandhya three

void of

Devas do not accept his worship nor the Pitris accept

has no Bhakti towards the Mula Prakriti, who does

He who

Pindas.

his

All

not worship the sp3cific seed Mantra of

May^

and who does not hold

festivi-

honour of Mula Prakriti, know him verily to be an Ajagara snake

ties in

without poison. Djvoid of the Visnu mantra, devoid of the three SandhyAs
and devoid of the fasting on the EkMas'i Tithi (the eleventh day of
Tha
the fortnight), the Brahmin becomes a snake devoid of poison.

Brahmin who

vile

not

does

the

take

to

like

offerings dedicated

to

Hari and who does the washerman's work and eats the food of Sudra and
drives

who
is

the

the

dead bodies of the 5udras,

husband

who

the

lives

gifts

becomes

who performs

Sudra,

like a

Sun has

sells

of a

serpent

risen,

and
of

his

beoomes

daughter,

woman who

who has

profession of pimps
like a serpent void

the

of

who

the food

well as of one

The Brahmin

girl.

just

bithed

void

of poison.

pampers
poison.

euts fish,

who

after

and

the name of Hari

husband and son, as
menstruation period,

sells

her

The Brahmin who takes the

lives

on the

The Brahmin who

Thus stating
a poisonless serpent.
the
the best of the iluuis told him

the

rules

of

Dhyinara,

is

interest,

also

sleeps even when

and does not worship the Devi

all

Sudra,
void of poison.

snake

without

is

who becomes

the sacrifice of a

like

also

The Brahmin who

becomes a snake void of poison.

as clerks and warriors

The Brahmin
or eats

an unmarried

of

cook of a udra,
accepts

becomes a snake devoid of poison. The Brahmin

becomes like the man who

bufalloes,

burns the

is

worship
etc.,

of

also

like

in

order,

the

Devt

SRI

908
Sllvitri,

what

mad DEVt BHAgaVATAM.

Then

wanted.

he

informed

he

the

of

King

the

all

mantras and went to hip own

The king, then worshipped

As'rama.
and
Savitri
Devi
boons.
the
saw
and
got
accordingly

41-43.

Narada

said

of her

worship, what

before

he went

did he get ?

about Sdvitri,
44-78.

is

the

the Savitris

is

mantra,

stotra,

And how

away?

that

did the

Dhyan, what

modes

are the

Paras 'ara gave to the King

King worship and what boon

This great mystery, grand and well renowned in the Srutis,

I am desirous to hear in brief on all the points.
said

Narayana

of the black fortnight

period,

What

On

fourteenth day

observed with

(the

chaturdas'i

and devotion.

care

great

the thirteenth day

month Jyaistha

the

in

(the traycdas'i, tithi)

or on

this

vow

fruits

and

tithij

Fourteen

any other holy

to

is

be

fourteen

with offerings of food on them, flowers and incense are to be

offered and t^^is vow is to be observed for fourteen years consecutively.
plates

Garments, holy threads and other articles are also offered and after
the Vrata is over, the Brahmins are to be fed.
The lucky pot (mangal
ghat) is to be located duly according to the rules of worship with
branches and

fruits.

Ganes'a,

Ag

li,

Visnu, Siva and Siva

are

wor-

be

to

shipped duly.

In that ghat Savitri

the

Dhyanan

is

and wcrshipped. Now hear

Madhyan Dina ^akhu, as well

to be next invoked

of Savitri, as stated

in

the

the stotra, the modes of worship, Lnd the Mantra, the

I

meditate and

adore

nature of Pranava

that Savitri,

(Ona), whose colour

the
is

giver of

all desires.'

Mother of the Veda?,

of

who

like the burnished gold,

the
is

burning with Brahma teja (the fire of Brahma^, effulgent with thousands
and thousands of rays of the midday summer Sun, who is of a
smiling
countenance adorned with jewels and ornaments,
wearing celestial
garment (purified and uninflammable by fire), and ready to grant blessings
to Her Bhaktas ; who is the bestower of happiness and
liberation, who
is

peaceful and the consort of

and

the

Creator of the

world,

Vedas andwho

is

Dhy^nam, mantra and meditating on Her, one

(offerings of food) to Her and then place one'^
the

one

who

is

all

wealth

and prosperity, who is the

Presiding Deity of the
the Vedas incarnate, I meditate on Thee. Thus
recitin^r

the giver of all riches

is

to meditate

One should next

again,

present

and

then

fourteen

invoke the
things,

is

to offer

fingers en

Naivedya's
one's

Devi within the

uttering

proper

head;
pot'

mantras

according to the Vedas. Then one

must per-form special
poojS and
chant hymns to tie Devi and
worship Her.
Tbe fourteen articles of
worship are as under
:

CHAPTER XXVI.

Book IX.]

water for

909

feet

(Padya), (3) offering

bath
(Sniniya),
of rice
gra?s (Arghya), (4)
and other scants (Anulopana), (7) incense
with
anointment
sandalpaste
(6)
of food (Naivedya), (10) Betels
(Dhupa), (8) Lights (Dipa), (9) offerings
(Tarnbul), (11) Cool water, (12) garments, (13) ornaments, (14) garlands,
of water to sip, and beautiful bedding. While offering these

Seat (isan)
and Durba

(1)

(2)

washing

water

for

scents, offering

one

articles,

is

mantras, this beautiful wooden or

the

utter

to

being
by me
holy water for washing Thy

seat, giving spiritual merits

from the 'lirthas, this

to Thee.

offered

is

golden
This water
highly

feet, pleasant,

embodiment of Pooja is being offered by me

'I'jis holy
tj Thee.
Arghya with Durbi grass and Howers and the pure
water in the conch-shell is being offered by me to Thee,
(as a work of
meritorious pure, and as an

initial

to

This sweet scented

worship).

Thee

these.

devotion

with

Mother

oil

me

and water being offered by

for

Thy bathing purposes. Kindly accept

This sweet-scentfld water Divine-like, highly pure

and prepared of Kunkuma and other scented things I offer to Thee. O

Parames'vart
This all-auspicious, all good and highly meritorious, this
!

This is very pleasant

beautiful Dhupa, kindly take, O World Mother!
O Mother
therefore I offer this to Thee.
and sweet scented
This
!

light,

all this

manifesting

Darkness

is

Universe and the seed, as it were, to destroy the

by me to Thee. Devi
Kindly accept this

offered

being

delicious offering of food, highly

meritorious,

appeasing hunger,

nourishing und pleasure giving.

This betel

scented with

is

pleasant,

camphor,

etc.,

this is being offered by me to Thee.

nice, nourishing, and pleasure giving
This water is nice and cool, appeasing the thirst anj the Life of the World.
;

So kindly accept
the

this.

garment mide

Devi

Kindly accept

this silken

garment

as well

Karpasa Cotton, beautifying the body and enhancing

the beauty.
Kindly accept these golden ornaments decked with jewels,
meritorious,
highly
joyous, beauteous and prosperous.
Kindly accept these
of

fruits yielding fruits

kinds.

Please have

of desires, obtained from

this

garland,

all

various

trees

auspicious and

all

and of various
good,

made

of

and generating happiness. O Devi

Kindlv
this
sweet
and
meritorious.
Please
scent, hi^'hly pleasing
take this
accept

various

flowers,

beauteous

Sindura, the best

of

the

ormments, beautifying the forehead, highly

excellent and beautiful. Kindly accept this holy and meritorious threads and
purefied by the Vedic mantrams and made of highly holy threads and knitt-

ed with highly pure knots. Uttering thus, offer the above articles that are to
be offered to the Dj\ i, every time the specific seed mantra beiriij uttered.

Then the

intelligent devotee should recite the stotras

and subsequently

offer

the DaksinSs (presents) with devotion to the Br^hraanas.

Specific Seed

Mantra mantra

is

the eight lettered

Syaitrai Svaha; So the sages know.

The

The Radical or the

mantra Srim Hrim Klim

Stotra, as stated in the

M^dhyandina

SRI

910

am now

fruits of all desires. I

Sakha, gives

Bruhmanas.

the Life of the

Brahml

of Krisna,

Brihma

79-87.

BrahmS

bliss

Thou

said

"Thou

Goloka by

of

region

loki with Brahma.

Then by the
Vedas.
Anl when

Her husband.

as

art the everlasting existence intellio-ence

thou art Hiranya Garbha ; Thou didst

Thou art of the nature of firo and Energy Thou

art Muiaprakriti

tli9

yon of that mantra,

NiracI
Savitw was

praised the rao^h'^r of the

She got pleased, She accepted BrahmA,

and

Listen attentively.

but Savitri did nob come

command

speakini* to

the ancient times of oil in

fjiven to Brahm.^, in

Krisna

mad DEVI BHA.GAVATAM.

Pair one
get pleased,
ths Highest; Thou art the Highest Bliss, and the CiSt.e of the twiceThou art eternal, dear
born. Dost thou get appeassed, O Fair One
!

art

to the Eternal

Thou, the

thou art of the nature

all

art the form 'of

of the Everlasting Bliss.

auspicious

One!

Fair

(omnipresent)! Thou

all

and the liberator

burning

Bestoiver

Brahma

of

Devi,

flame to

Fair
fuel

tlie

One

teja (the light ot

Brahma)
all

Devi,

Thou

mantras of

all

art the bestower of happines

Brahmanas

of sins of the

By Thy mere remembrance,

appeased.

Thou

of

essence

Thou

Beest thou appeased.

Beest ihon satisfied.

the

art

the BrShrcanas, higher than the highest

the

Cue

the

Devi

Fair

me by

sins to

art like

Thou, the

One

Best

body, mind

Thus -aying, the Creator of the world

Then Sdvitri came to the Brahraalok-i with

and speech are burnt to ashes.

rea3hed the assembly

there.

Brahm^. The King As'vapati chanted this stotra to Savitri and saw
Her and got from Her the desired boons. Whosoever recites thi'* highly
sacred king of Stotras after SandhyS Pandanam, quickly acquires the
of studying the Vedas.

fruits

Here ends the Twenty Sixth Chapter of the Ninth Book on the
SSvilrt in Srimad Devi Bhagavatnm of 18,000 verses bv
of

narration

Maharsi Veda Vvu?a.

1-2.

Narayana

CHAPTER XXVil.
" O Nara-'a After

!^aid:

hiving

chant-^d

the

Goddess Savitri and

hymn
worshipped Her in accordance
with due rites and ceremonies, the king As'vapati saw the Devi, effulgffnt
She then smilingly told the king,
like the lustre of thousand suns.

as

the

mother
lustre

3-14.
will

the

to

above

give

anxious

for

of

her

to

Her body

SSvitri

what
a

son, whilst

said:

" O King

you and

daughter,

all

the

yo'.ir

while

wife

you

quarters were

know

long

f9r.

desire.

your
,.

want a son.

illumined with

Your

Certainly I
chaste
wife is

So, one after another,

CHAPTER XXVII.

Book IX.]
the

of both

desires

went to

was boru

was born

name

as

day,

was

There

one

by

S&vitri,

to

the

if

house.

a second

other qualifications.
The
The King betrothed her with

who

Satyavana,

truthful

command,

gladly took her home.

Satyavana
and

vigorous

to

him.

followed

too,

his

various

her bridegroom.

for

and ornaments

father's

with

endowed

him

year expired,
his

The King also returned to

As the daughter was born, as

worshippini^' Savitri, the King

kept her
tim3 rolle 1 on, tha daughter grew, day by

As

and

daughter chose
jewels

Devi

the

phases of bright fortnight moon, into youth and beauty.

son of Dyumat Sena, named Satyavana, always truthful,

natured

good

Thus saying,

fulfilled.

him.

to

after

Savitri.

the

like

be

will

you

Brahma Loka.

thej

First a daughter

i^aksmi

of

911

gladly

fruits

collect

The

fuel.
fell

Satyavana

Unfortunately

After

went

out,

chaste

down from

Yama, the God of Death, saw his soul as a Purusa

of the size of one's thumb and took it and went away.
The chaste
Savitri began to follow Him.
The high souled Yama, the Foremost
of the Sadhus, seeing Savitri
following Him, addressed hdr sweetly:
and

tree

died.

"

Savitri
to

like

Whither

follow

after

are

then

all,

is

element?,

not

to

able

his

the

reap

Ho

Karma.
that

alone

dies

ordains

this

your
his

transient

Abode.

coil? If

you

these

five

body.

Chaste

therefore Satyavana

of

coil

is

One! The

going

to

Karma.

Every livmg animal

his
life long Karma.
It
again through

of

fruits

My

to

go

time of your husband arrived;

to

quit

The mortal man, with

15-2.5.

your this mortal

going in

you

his

My
is

born by

his

is

death

Abode

Karma

etc.

fear,
sorrows,
pain,
By Karma,
becomes lr)dra; by Karma he
can
become
What more than this that Jiva, by his Karma, can
a Brtihm^'s sod.
service and be free from birth and dath
be in Ilari's
By one't:
own Karma all sorts of Siddhis and immortality can be obtained;

this

plea-ure,

embodied soul

here

the

blessed

four

Karma.

obtained by

becomes

divine,

Munindra,

Salokya,

stones,

Ksattriyahood,

Raksasahood,

forest

Thus speaking,

or

by

be

by Karma, a being
Gsnes'a
Ihe state of

Vais'yahood,

Mlechhahood,

animals,

Kinnaras,

Yama

inferior animals,

remained

silent.

Ninth
Here ends the Twenty-seventh Chapter of the
^ri
Had Devi BlDgavatam
the birth etc. of Savitri in
verses

can

also

etc.,

that

this

Kingship, becoming
worms, Daityas, Danavas,
Naradal
are fashioned and wrought bvKarma and Karma alone.

trees, beasts,
all

What

Visnu's

more than

human, or a King, or Siva

asceticism,

moving things,
Asuras,

as

regions

Maharsi Veda Vyasa.

Book
of

on

1S,C00

912

MAD DEVi BHAgAVATAM.

:Ri

CHAPTER
1-4.

said

Ndrslyana

'*

XXVllI.

Narada

Hearing the words of Yama,

" O Dharmadevotion:

the chaste intelligent S^vitri, replied with

great

What is Karma ? Why and how is its origin ? What is the cause
Karma ? Who is the embodied soul (bound by Karma) ? What is
Karmi ? What is Jnana ?
does
this body? And who is it that
What is Buddhi ? What is this Pr^na of this embodied Jiva? What
are the Indriyas ? And what are their characteristics ? And what are the
rajan

of

Devatas thereof

What

enjoy

Who

The Karma that

good

is

Speak

the

nature c/

all

these

Karma

said;

stated

is

other

all

What

O Deva

Dharraa

5.21.

that makes one

is it

And what

escape from it ? And

from
enjoyment?

Pararaatm^?

who

that enjoys and

is it

the means of
3njoyment (Bhoga)
what is the nature of that State when one escapes

is this

kinds

Vedas as

The

bad.

are

actions

Jiv^tm^? And

good

and

bad.

Dharma

to

leading

God's

what of

me.

detail to

two

of

is

the

in

in

is

without

t^ervice,

is

any

thereof
ends (Sankalap) and without the hope of any fruits
as
to
a
nature
root
is of such
out
the
all
Karmas-and gives
(ahaituki),
selfish

highest devotion

the

to

rise

Brahma bacomes
Karma and who is
of

Bhakti

to

nor any

liberated,
it

no

is

Chaste One

A man who is
Who
say.

God.

so the

that enjoys

Brahma, there

fear.

to

such a Bhakta

then does the

orutis

no

e.

{i.

such

Bhakti

is

two-fold.

The

To such

body).

old age,

death,

birth,

This

is

sorrow

disease,

stated by

all

other leads to
one leads to Nirvana and
The Vaisnavas want the Bhakti to Hari i. e.
The other Yogis and the best knowers of Brahma
the Saguna Bhakti.
want the Nirguna Bhakti. He who is the Seed of Karma, and the
in

the

orutis.

the nature

Bestower

is

the

the

Who

for

ever

Material

is

threads,

the

Prakriti,

Cause

to dissolve

liable

are

Hari,

of

Mula

and the

the

and
as

it

Bhagavan
Karma. Know

of
die.

were,

he

is

Who

Karma,

the

is

of the nature of Being,

of Karma, the Karta

of

fruits

Earth,

air,

" Dehi " or

;

is

this

is

and

the

Karma

Incarnate

the Highest Self.

He
to
be
body
by nature

akas'a,

work

of the

the eujoyer

He

of

water,

and

creation

he Embodied Soul

Atma

(self)

is

fire

of
is

the^e

Brahma
the Doer

the prompter,

the stimulator within to do the Karma and enjoy the fruits thereof.
The experiencing of pleasures and pains and the varieties thereof is
known as Bhoga (enjoyment). Liberation, Mukti is the escape there from.

CHAPTER XXVltt

Book IX.]
The

Jnauaiu

called

is

whleb

knowleJ<,'e by

the

various

uf various

By Buddbi

are

objects

Vayus
is

And

right

this

uncertain

doubtful

of

By

Priina

invisible

inascertainable,

is

it

ia

things,

certain)

(as

known

is

which

by

from

a part of Is'vara

impels to all
tho
obstructs

the

as

Atman).
and is

as the different

the strength of the embodied.

it is

It

state.

(i. e.

seeing

Prana

the chief, the best, of the senses,

is its

considered

is

of

enjoyment?,
recognised as different

considered as the seed of Jnitiiu.

in the body.

The knowledge

objects

once

at

meant the

is

aud M^ly^ (Asab) are discriminafced

A.ttna (sat)

(Braliini J fiauain).

root discriminator

9l3

its

Mind

characteristic
It

actions, irresistible.

Jnana.

The senses

are

seeing, hearing, smelling, touching aiul tasting. These are the several limbs,
as

it

of

were,

the embodied

aud the impellers

to

all

actions.

They

to
both enemies and friends as they give pain (when attached
wordly objects) and happiness (when attached to virtuous objects) both.
The Sun, VAvu. Earth, Brahma aud others are their Devatas. The

are

Jjva

is

the holder,

the Highest

He

Brahma

Best

the

is

Self,

Gunas, and bn'ond

the

of Pruna,

the sustainer

of

The ParamStma,

etc.

Omnipresent, transcending the

tha
Cause of all causes aud

all,

He

I'rakriti.

body,

is

Chaste One

SSstras to

have replied, according to the

These are .In^nas of the Jn^nins, O Child

Now

at

the

is

all your questions.

back to your house

f^o

S^vitri

22-30.
the

Thee,

()

Itself.

Ocean

of

said

pleasure.

Whither shall

Knowledge?

go, leaving

Please oughtest to

my Husband and

answer thequei'ies

Thee.
What wombs do the Jivas get in response
What Karmas lead to the Heavens ? And what Karmas
lead to various hells ? Which K<irmas lead to Mukti ? And which Karmas
what Karmas inflict
give Bhakti ? What Karmas make one Yogi and
diseases ?
Which Karmas make one's life long ? or short ? Which
Karmas again make one happy ? And what Karmas make one miserable ?
Which Karmas make one deformed in one's limbs, one-eyed, blind, deaf,
lame or idiotic ? Which Karmas again make one mad ? Make one
very much
avaricious or of a stealing habit ? What Karmas make one
possess Siddhis ?
Or make one earn the four Lokas Salokya, etc. ? What Karmas make one a
that

to

now put

which Karmas

Brahmin

to

or an ascetic

Karmas enable one

all

to

Or make one go

go

to

How many are

appear ? How long

diseases

do they
what Karmas

lead to

Heaven

to

Goloka, the par

the
will

hells ?

What

one have

what diseises

to

or

Vaikuntha

excellence
are

their

and

What

free

from

names and how

remain in each

Now

hell ?

me about

and

Deva,
have asked to you and oblige.
Here ends the Twenty-Eighth Chapter of the Ninth Book on the
Mad Devi Bhagwatam of 18,000 verses by
story of Savitriin^ri
that

Maharsi Veda VySfa.

115

toll

these

MAD DEVt BHAgAVATAM.

^Rt

914

CHAPTER XXiX.
NArAyana saidrYama

1.

He

of SSvitr?.

the

fruition

of

Child

of

and others.

Child

You

wisdom

with

describe,

works

the several

But you speak

Sanaka

to

began

He said:"

2-8.
old.

then

now

arc

a daughter only twelve years

of

and Yogis,

Jn^nins

Highest

virtue

By

(queries

smiling eountenance,

the Jivas.

of

like the
!

these

at

thimdeisfcnick

got

boon

the

by

granted

The
King
part.
As
Lakgmi
As'vapati got you before by performing severe penances.
is dear
to
and fortunate with regard to Visnu, as Mahadevi is
Aditi
to
to
are
so
to
Mahadeva,
SatyaGautama,
KasVapa, Ahalya
you
you have become

Savitri,

vaoa in respect of

of

incarnate

affection

Her

in

and good-luck and other best

qualities.

As Sachi is
Svaha is to

to

Mahendra, as Rohini isto Moon, as Rati is to Kama,

Fire, as Svadha is to the Pitris, as Sanjfia is to the Sun,
Varunni is to Varuna, as Daksina is to Yajna, as Earth is to Varaha,

as

Devasena

to Kartika, so

to

is

O Savitri
Now ask other

Satyavana.
accord.

your

you are fortunate and blessed with

myself grant

boons,

you

boon

this

highly fortunate

One

respect

as

my own

of
will

as

fulfil

all

desires.

Savitri said

9-12.

"O

Noble One

Let there be one

hundred sons

mine by Satyavana. This is the boon that I want. Let there be one
hundred sons of my Father as well let my Father-in-law get back his
This is another boon
(lost) eyesight and may he get back his lost kingdom.
of

Thou

that I want.
too, that

art the

have this

may

my

Vaikuntha with Satyavana.

of

Karmas

of several Jivas.

Dharma

13-70.

thought

will verily

said:

come

of the Jivas. Listen.

Lord of the world.

very body

Now

am

for

to pass.

are

Now

me

when

this boon,

years
may go to
eager to hear the various fruitions

Kindly narrate

You

So grant

a lakh

very
I

them and
chaste.

oblige.

So

describe the

what you have

fruition of

Karmas

Excepting this holy land of Bharata, nowhere do the

people enjoy wholly the fruition of their two-fold Karmas, good and
is only the Suras, Daityas, DA, navas,
Oandharvafi, Raksasas, and

It

that do

Karmas.

special Jivas

Heavens,

e.

hells

The

beasts and the other Jivas do not

do Karmas.

bad.

men
The

g. men, etc., experience the fruition of their Karmas in

and in all the other Yonis fwombs). Specially, as the Jivas

CHAPTER XXIX.

Book IX.]
roam

in all

the

diflferent

915

Yonis, theyeajoy their Karmas, good or bad, as the

may be, carved in their previous births. The good works get fructified
Heaveus; aud the bad works lead the Jivas to hells. This Karma can be

ease
iu

(1) Nirgima of the

got rid of by Bhakti. This Bhakti is of two kinds
nature of Nirvana and (2) towards Prakrifci, of the nature of Brahma, and
:

with Melya inherent. Diseases come as the result of bad and ignorant actions ;
and healthiness comes from good and certain scientific Karmas. Similar are the

remarks

for short

and long

becomes blind or deformed

lives for happiness

and pain.

This

men

is

very secret even in

are the best of

best of

men and

all

all

Sak^ma

(with

NiskSmi Brahmanas
SakSmis

Brahmanas

the

Of

Brahmins, again, those that are atThe Brahmanas are of two kinds as

the

are

they quit

diseasp,

worship

to

this

the

Karmas, while the Niskami

of their

from any such disturbances

go

From

to

free

place

do

there they

have

(they

Niskama

The

of Karma).

field

bodies,

pure and perfect.

Niskama

fruits

perfectly free

their

Niskama (without desires). The

Sak^mi Brahmanas. For the

or

superior to

the

The Brahmans

too,

desires)

are

enjoy

come back

not to
after

to

are

this Bharatavarsa,

are

tached to the Brahmanas are the best.

they are

ac-

in detail

Kinds of Karmas. They are responsible,

Cbaste One

for their actions.

Puranas and Smritis. In

the various classes of beings.

are best in

bad works, one

now speak

quires Siddhis, etc.. These are spoken generally. I will

listen.

By

So by doing excellent Karmas, one

in body.

from

Bhakta.

sickness

not come back.

or

The

Bhaktas assuming the divine forms go to the Goloki and

the
two-armed Krisna
Highest God, the Highest Self,

the

The Sakami Vaisnavas go

to

Vaikuntha

but they

come

back

in

Bharata and get into the wombs of the twice-born. By degrees they
when they certainly acquire pure undefiled
also become Niskama
The Brahmanas and Vaisnavas that are Sakamis in all their
Bhakti.
and never get the
intellect
undefiled
that
never
pure
get

births,

devotion to Visnu.
of
of

pilgrimages)

Brahma)

devotedly

The Brahmanas,

and attached

they

attached

to

living in the Tirthas

Tapas go

again come down

to

their

own

to

Dharma

to

(sacred places

Brahmaloka

Bharata.
(religion)

Those
and

(the

region

that
reside

are
in

to Satyaloka and again come to Bhirata.

places other than Tirthas, go
and devoted to the Sun
The Brahmanas, following their own Dharma
Bharata. And those
of the Sun and again come to
cro to the world
Niskama Dharma
to
devoted
who are devoted to Mala Prakriti and
The
thither.
from
not to come back
go to ManiDvipa and have
own
their
to
attached
Bhaktas of* 5iva, ^ikti, and Gane'sa, and
thence.
from
return
and
Dharmas respectively go to the ^iva Loka
and attached to their
Those Brahmauas that w)rship the other Devas

mad DEVl JBHAGAVATAM.

5rI

916

own Dharmas go
come to Bharata.

those

to

of

regions

theirs

and

respectively

own

Attached to their

the

Dharmas,

again

Niskatni,

the region of Sri

Bhaktas of Hari go by their Bhakti step by step to
to their own Dharmas and do not
Those that are not attached
Hari.

bent on doing things as they like without any

worship the Devas and always

Achuras go certainly

their

regard to

Br^hmanas and the

Svadharma, go verily

good works.

down

No

own

The
Dharmas

But those who do not

do their

hells.

Varnas, attached

three

of their

enjoy the fruits

all

other

They do

into hells.

doubt

come

not

to

to follow their

remain attacheJ to their

of the

periods

the

ornaments,

with

desire

in

And

fourteen ludras.

obtained would

results

the

if

be

then that world

view,

Bharata

to

for

marriage to the similarly qualified Brahmtnas.

They
Chandraloka (the region of the Moon). There they
life

this.

Karmas in hells Therefore the four

own Dharmas of the Brahmanas, they are
own Dharmas anJ give their daughters in

their rebirth, they enjoy their fruits of

Varnas ought

in

to their

be

girl

twicj.

is

then

If

obtained

the

to

go

remain

the

for

with

given,

the girl

be given

but

the

if

girl

without any desire but to fulfil the God's will and God's satisfaction only, then one would not have to go to that world.
They go to
Vianu Loka, bereft of the fruits of all Karmas. Those that give to the
be given

Brahmanas pasture
and water, go
live

They
give

long in those regions by

cows,

gold,

Surya Loka
(10,000

and

to the

nnd Moon

Bnlhrnanas,

years

to

the
live

they

the

of

equivalent

born Brahm^ said that

times and

if

times that

merit

one

one

the

Bruhmana>,

for

of the

Those

minor

eiiihteen

for

that

devotion

dwelling

And

Visnu Loka.

years

equal

dwelling

as

live

aoquires.

if

divisions

to

the

house

there,

in

number

of

in

of particles

in

offers

One who

an excellent
dedicates

tank

the

that

great

molecules

honour

Deva and remains there

number

to

places

for

of

that house.

if

one

that

as

one offers a royal palace, one obtains

offers a
country, one gets the result

again

the

Visnu LoKa

lo the

Brahmin^:, go

to

Ayuta years

time.

along

those that

go

one

there for

live

there

with

happy

the

to

for

the Sun
they
long
The meritorious persons live long in thut
Dvipa may mean Vaikuntha, where Visn^

offers

region

r<)

And

give

fruits
garment,
one Manvantara

gold,

there

h )ly

etc,

Dvipa (one

Sveta

He who

that house.
to

Sveta

who

go

Vinu Loka,

wealth

O Muni

Note

Those

resides.

diseases,

continents).

exist.

wide region.

goes

lots of

beautiful

known

of the

from

the

Sun) and

the

of

region

free

and

silver,

live

virtue of that merit. Again

to

etc.,

copper,

(the

years),

lands

give

ground and cattle,

Chandraloka and

the

to

country,
for

any Deva

number of
The lotu.<.

a result foui-

one

twice
the

in

bundled
as

much

expiation

of

CHAPTER XXIX.

Book IX.]
one's

all

offers a

VSpi

fruits

one

long and which

of

four

is

hastas).

a daughter

in

tank.

much

It

offered

wide or
to a

is

other

to

pious regions) for

therein).
gifts,

one

V^apis,

which

one

is

the

of

particles

seven

offers

Vapi

a^

marriage

ot

preference

If one

thereby.

of offering

in

well)

(a

number

the

to

equivalent

period

fold

one lives in Janar Loka (one

sins,

917

is

any man

If

one

acquires the fruits

four thousand

in

So

it.

to

equivalent

digging
Nvho plants an

the

for

dedication

VSpi

As'vattha tree and

dedicates

one Ayuta years in Tapar Loka.

flower garden for the acquirement of

one

Ayuta years
Chaste One

in
!

(well).

of ten VSpis.

sorts

all

Chaste
a

to

it

Savitri

for

lives

Dhanus

Dhanu

{Note
equals a measure
good bridegeroom, then the giving of
less

And if the girl be offered with ornaments, twice the merits

The same merit accrues in clearing the bed of the mud of
as

ten

gets

accrue.

One

pond
!

He

godly

purpose,

He who

dedicates

of

good,

lives

for

Dhruva Loka.

He who

gives a

Vimana

(any sort of excellent carriage)

honour of Visnu, in this Hindoos than, lives for one Manvantara in

Vianulok-i.
And if one gives a Vim.^na of variegated colours and workAnd one who gives a palanfour
times the result accrues.
manship,
in

the
half
fruits.
Again if anybody iives, out of
acquires
a
devotion,
swinging temple (the Dol Maniir) to Bhagav&n Sri Hari, lives
quin,

one hundred

for

He who makes
on either
one

siie,

Ayuta

offered

t)

"Ives.

No

the

years.

Equal results follow whether

Gob

th^

Brahmana?.

or to the

lie

above things are

that which he
enjoy^!
the

giving, "No enjoying. After enjoying the heavenly pleasures, etc.,

takes birth in Bharata as a Brahmin or in other

lamilies,

The virtuous
takes his

in

due order, and

Brahmana,

birth

after

Srutis.

enjoyed

in the

the

Brahmana
heavenly

families.

pleasures,

in

Brahmana, Ksattriya or in Vais'ya

never obtain Brahmanahood, evea
can
Vais'ya

again

one

Without enjoying the

one hundred

ultimately

he has

in Bhflrata

Ksattriya or a
he performs asceticism for

families.

in

virtuonsj person

good

if

Manvantras, in the region of Visnu. O Chaste One

gift of a royal road, decorated with palacial buildings
in that Indraloka for
lives with great honour and love
a

Kotl

fruits,

This is stated in the

Kalpas.
no Karma etn be exhausted even

So the fruits of the Karmas must be

Kalpas.
By the help of
they be auspicious or inauspicious.

Koti

enjoyed, whether
Divis and seeing the Tirthas again and again, purity is
seeing the
O
S^vitrl
So now I have told you something. What
acquired.
!

more do you want to hear? Say.

Here ends the Twenty-Ninth Chapter of the Ninth Book on the
anef^dote of Savitri on the fniitsof making gifts and on the effects of Karmas
in Sri Mad Devi
Bhagvatara of 18,000 verses by Maharfi Veda VySsft;

MAD DEVI BIIAgaVATAM.

^Rt

918

CHAPTER XXX.
Sftvitri

1.

said

: " O

about those works

that

and various other

spheres.

2-20.

to

Brahtnanas

the

said

Dhirmaraj

Dharmar^jan
the

lead

in

: " O

India,

Child
to

goes

years equivalent to
(the giving of boiled

a great dan (charity) and

but

and food
he

dwells

the

measure of that

riee

and other eatables)

where similar results also

to the other' castes also,

detiil

food.
is

be done not only to the Brahmanas

can

this

^'wea riee

Sivaloka where

the

with Teat respect for

" Anna-d^na "

This

iu

the Heavens

to

persons

He who

me

t<ll

Kindly

inQritoi-ious

There

follow.

is,

no other charity superior to this charity of anna (rice, boiled it

other
and
to what
eatables.) For here no distinction is made as
may be
or will

be,

caste will get

it

a charity.

Child

Seats

Brahmanas, carry the donor

Ayuta

with

years

milk to

yielding
glorified
in that

or those

age,

hundred times

Narayana

is

the

to

give such

to

Devas and the

the

to

given

Loka, where he

V^isnu

and

for

respect

dwells

for

And

cows.

and

with devotion, cows

to

number

the

to

cows be given on a

if

if

of

pores

meritorious day,

given in a sacred place of pilgrimand if given in a tirath, where

the result occurs

worshipped,

love.

years equivalent

merits accrue,

four times the

(Asanas)

Giving excellent C)\v3

Brilhmanas take the donor to Visnuloka, where he is
groat

and remains

cow

when

or not, nor the discrimination of tiraa,

koti

times

the

Brahmanas

the

in

He who

accrue.

results

remains

Bh^rata,

gives
in

the

He who gives
Ayuta years and is glorified.
a two-mouthed cow to a Brahmana, goes to Visnuloka and remains there
numbers of hairs on the body
for as many years as there exist the
A
of
a beautiful white umbrella to a
is
and
cow
of that
glorified.
gift

Chandraloka

for

one

Brahmana makes one

go

to

Varunaloki

for

Ayuta

years

where he

remains with great pleasure.

Giving garments to the diseased Brahmanas
to
remain
fit
with
one
makes
glory in Vayuloka for one ayuta years^

Giving to a^Brahmana the Saligrama with garments makes one remain

with glory in Vaikuntha as long as there exist the Sun and Moon.
Giving a beautiful bedding to a Brahmana, glorifies a man in the
Chandraloka as long as theie exist the Sun and Moon. To give lights':
to the Devas and Brahmana glorifies a man iu Agniloka (the region

'

of Fire)

for

one Manvantara.

Bh^rata, makes

one

sit in

the

To

give elephants

to

same throne with Indra

the

Brahmanas

for his

life

in

period

Book

CHAFTEU XXX.

IX.]
borsos

(liviiif;

fburteou

for

lirahmana

to

Itulfas'

liCo

Givin<^

lile-periods.

Indras'

Brahmana

to

to

fourteen

for

orchard

a good

or

site

j^ood

Varunaloka

in

palanquin

<^ood

Varunaloka

the

in

remain

Giving'

perioJs,

remain

one

iiiaked

makes one

Briliraanas

the

9l9

with
one to the VAyuloka where
remains
he
glory for one
a
fan
to
a
white
and
chamara
Brahmana, leads
Giving

leads

Manvantara.

one ayuta
Giving grains and jewels make one long-lived and both the
and receivers go certainly to Vaikuntha.
donor to the

the

lie

21-40.

celebrates

Full

while

living,

night

enjoying

no doubt in

this.

If the

this

is

To

Brahma

Dol
of

this

one

for

of ^li

The

Jatra)

in

intelligent

the

last

Bharata. becomes
world,

years.

donors

lives

Ilaii,

goes

in

for

man

quarter
liberated

end

to

there

is

the

hundred Manvantaras

Phalguni

Himselfi

for

him.

Festival

Swinging

influence of the asterism Uttara

the saying of

in

pleasures

VisQuloka, wh^re he remains

land

this

in

name

fioni

away

Swinging Festival

the

Moon

of the

rsmains

the

recites
far

far

he

wiiere

who always

Death goes

ever and
that

Vilvaloka

be

performed under the

then the fruits become doubled
*

The performer

lives to

the

end of

(Sesamum) to a Brahman, leads one to ^iva Loka

where one enjoys for a number of years equal to the number of til. Then
one is born in a good yoni and becomes longlived and
happy. To oive a
the
double
effect.
To
in
India
a chaste wife with
give
copper plate yields
a Kalpa.

give

til

garments and ornaments

an equivalent in gold)

Brahman

to a

leads

one

to

(and

then

to

purchase her with

Chandra Loka where one remains

for

periods and enjoys day and night the celestial Apsaras.

Thence the donor goes to the Gandharba Loka for one ayuta years and
day and night enjoys Urv^s'i. Then he gets for thousand births chaste

fourteen Indra's

life

fortunate, wealthy, gentle

gives nice and

and sweet-speaking, beautiful wives. He

who
Brahmanas, remains with (lory in the

delicious friuts to the

Indra Loka for a number of years equivalent to the fruits. He ets a^ain a
To give thousand trees while
good Yoni (birth) and gets excellent sons.
or
nice friuts only to the
there are fruits on them,

Brahmanas, makes

one enjoy the Heavens for a long, long time and he then comes back to
To give various things and good edifices with grains, etc. to the
Bharata.
Brahmanas leads one to the regions of the Devas where he remains for one
hundred Manvantaras. Then he gets a very good birth and becomes the
master of abundant wealth. He who gives with devotion to the BrAhmanas
lauds certainly
in

glory

for

goes

for

one

hundred

Manvantaras and remains there

and, coming again to bo born-in '>ood
earth
does not leave him for hundred

one hundred Mauvantras

The
wombs, they become Kings.
He becomes prosperous, wealthy and
births.

possesses

many

sons

and

mad DEvt bhAgavatam.

^r!

920
becomes the lord

of

and

pasture laud

his

with

dwells

cow;^,

manvantaras. Then

He who

subjects.

glory

he gets a good brith

iamily) and obtains a lakh

born a lakh times. (This

is

earth quits

bad then,

very

good village with

Vaikunth*

(becomes born

The

villages.

gives
in

to

in

one lakh

for

one who does

caste

high

him not even

he be

if

not like

be

to

born again).

He who

41-60.

gives a village inhabited by good and obedient subjects

with ripe excellent grains, various tanks, trees and adorned with fruits ud
leaves dwells in Kailasa witli great glory for ten lakh Indra's life periods.
Cretting again born in a high family, he becomes Raja Dhir^ja in BhUrata
and obtains Niyuta towns. There is no doubt in this. The earth quits
him not, even if he be born uyuta times. Really he gets tha highest pros)le who gives to a Brahmana one hundred towns and
perity in this earth.

good or mediocre subjects, with wells, tanks, and.

remains with glory in Vaikuntha for one koti manvantaras.

countries, inhabited by

various trees,

Then he becomes born

Lord

The

of

ear th

him not even

earth quits

Mah^tma

if

gives

in

the end four

Jambu Dvipa
;

if

asceticisms, if

will

caste

family, becomes the

Rajrajes'vara (the Lord of Kings) and

He who gives his whole property to a

times that

there

is

no doubt

in

He

this.

all

the

shelter to
to

you sive away Jambu Dvipa, the

Jf

fruit.

you travel

you give
have

know that you

high

an ascetic Brahmana, gets undoubtedly in the

to

end one hundred times the

whole earth

great prosperity like Indra.

he comes here Koti times in reality he is a

(a

Brahmin, gets

in

in thii earth

great-sould man),
the
end
of a Kalpa.
upto

lives

who

in this

Jaiubudvipa and attains

Tirthas,
all,

come again

if

to

if

sorts

all

you perform

you make

of all

gifts

be reborn in this earth

of

sorts,

but

if

you become a devotee of Mula Prakriti, then be sure that you w'ont have
to come here and be reborn.
The devotees of Mula Prakriti go to

Maoi Dvipa,

the Highest place of Sri Bhuvanes'ari Devi and remain there

and they see the fall of innumerable Brahmas. The worshippers of the

Devi Mantra when they quit their mortal

endowed with Bibhiitis (manifestations of
death and old age, assume the

remain

in

Her

Service.

They

assume divine appearances

powers) and free from birth,

coils,

Sarupya (the same form) of the Devi and

Manidvipa and see the part Pralayas.

reside in

The Devas die, the Siddhas die, the whole universe vanishes
but the
Devi Bhaktas never die and ihev remain free form birth, death, and old asre.
He who otfers Tulasi leaf to Bhagavau Hari in the month of Kurtik
;

resides

for

three yugas in

birth, he ae(iuircs the

those

who

restrain

before the rising

Hari

for

sixty

cf

the temple

devotion to
their

the

senses.

Hari.

He who

Sun remains

thousand yugas.

of

Sri Hari aeid

in

(letting

becomes
bathes

enjoyment

Getting again a

in

in

good

again

the

good

Foremost

the

Ganges

the
birth,

of

early

temple of
he

gets

chapter XXX.

BookIX.J
th e Visnu Mantra, and,

Feet

coil,

becomes united with the

of Sri Hari.

He

61-77.

He

mortal

quitting his

921

who bathes

not to come back from

has

remains in

Vaikuntha to

this

earth.

and gets the same form of Hari. He

the Ganges, becomes purified
and
like the Sun

Hari's

daily in

Service

the result of performing the Horse-sacrifice at

every step. The earth
becomes purified by the dust of his feet and he enjoys in Vaikuntha as
long as the Sun and Moon exist. Then again he becomes born in
gets

a good and beautiful

womb, and

by acquiring the devotion to

foremost of the ascetics,
and
the
very energetic
When the Sun comes midway
learned, and selt-restrained.
is

liberated

He becomes

Hari.

pure, religious,

between Pisces and Cancer and heats

who

the

intensely

earth,

the

man

Bbarata gives cool water to drink to the people, resides in

happiness in Kailas'a for fourteen Indras' life periods. Getting again
a

in

good] birth

here,

he

beautiful,
happy, devoted to Siva,
Vedas, and the Ved^ngas. He who gives to

becomes

energetic and expert in the

a

BiShmana

the Siva

Saktn

the

the

as

for

temple

that quantity

in

in

(sattu)

many

the

years

as

observer

hundred births

his

vow remains

of the

there

of sattu (powders in parched

Krisna Janmastami vow in this

incurred in

month

in

Bh^rata,

there
great

is

Vais'ltkhe enjoys

of

number of partioles
He who performs
oat).
are

from the sins

freed

is

doubt

no

in

enjoyment

in

The

this.

Vaikuntha
birth

fourteen Indras'

in

here

for

and

life periods,
good
gets
again
vow in this Bhftrata
Hari
He
the
Bhakti.
who
Sivaratri
performs
acquires
for
Loka
seven
in
Siva
manvantaras. He
resides
with
Varsa,
great joy
offers
the
to
Bel leaves
who
Siva in Sivaratri time, resides with great

in

joy

Siva's

Abode

for

as

many yugas

as there

are

numberW

leaves.

Siva
Getting again
acquires
and becomes learned, prosperous and possesses sons, subjects and lands.
He who performs vow and worships Sankara in the mouth of Chaitra
a good

birth

here, he

the

devotion

to

who, with a branch of a tree in hand, dances day and night

for one month,
seven days,
or half a month, for ten days
or
for
dwells in tsiva Loka for as many yugas as the number of
days he
or

Magha an

dances.

He who

performs the vow of Sri Rama Navami, lives in the

seven Manvantaras in great joy. Getting again
he becomes devoted to Sri Rama, the foremost of those

abode of Visnu
a

good

birth,

who have
78-87.

self

Puja

in the

for

He who
month

offerings of food,

of

and

he becomes very wealthy.

"
(the
performs the
Saradiya Puja

restraint

great

autumn) of the Mula Prakriti with incense,

and animal

sacrifices of buffaloes, goats,

frogs or other animals, together with dancing, music,

116.

Durga
lights,

sheep, rhinoceros,

and various other aus-

^r!

922

mad

DEVt
Loki

Siva
pioious things, resides in the
excellcnb birth, and

a, pure

Bll Ali
for

AV

seven

understindinj?, he<^'3ts

;>

VM.

Manvantaras.

GetUrig an

unbounded prosperity, sons

and, no doubt, grandsons and he becomes a very powerful sovereign possessis no

doubt in this. Again ho who
ing many horses and elephants. There
for a fortnight beginning from the eighth day
devotion
with
worships daily
of the bright fortnight the

Goloka

Maha Devi Laksmi,

He who

he becomes a sovereign.

remains

in the

of

region

Then, obtaining an excellent birth,

for fourteen Indras' life periods.

in the full

moon night

in

the

month

of

K^rtik prepares a Rasa mandal with one hundred Gopas and Gopis and
worships ari Krisna and Radht\ in Salagraraa or in images with sixteen
variotiea of offerings remains in

Goloka

for

BrahmS's

life-time

and cominsr

again to Bb3,rata acquires an unflinching devotion to Sri Krisna.

88-99. And when this Bhakti becomes greatly intensified, ho gets initiated into Sri Hari mantra and after quitting his mortal coil, he "-oes to the
Goloka. Then he gets the Sarupya (the same form) of Krisna and becomes

the chief Parisad (attendant of Krigna) and, becoming free from old
age, he has
no'fear to fall again down to this earth.
He who observes the EkSdas'i

day
remains fasting and performing penances in the bright or dark eleventh
day,
remains in Vaikuntha In great enjoyment and comfort. Then,
again coming
into this Bharata he becomes a devotee of Hari.
And when that Bhakti
is intensified he becomes solely devoted to Hari and
quitting his mortal
goes again to the Goloka and gets the SSrupya of Krisna and becomes

coil,

His PArisada (attendant).

He who

fall.

worships

of the white fortnight

is

Then, freed of old age and death, he does not

Indra in the month of Bhdra in the twelfth

day

worshipped

the

in

of

regions

Indra

for

sixty

He who performs in BhSrata the worship of the Sun

thousand years.
Sankr^uti
on Sunday
(when the Sun goes from one sign to another) and the
bright seventh Tithi, according to due rules and ceremonies and eats the
food called Havisyanna

from

all

diseases

(rice

boiled

in

ghee),

dwells

in

the Suryaloka

Then coming to Bharata, he becomes

periods.
and becomes prosperous. He who
worships Sdvit-ri on

for fourteen Indra's

life

fourteenth day of the black fortnight dwells

in the
region of

Brahma

for

free
th^'

seven

Manvantaras with great ecl4t aud glory. Coming again to Bharata

he envalour,
life, knowledge and
long
unequalled
beauty,
joys
prosperity. He who
worships on the fifth day of the bright fortnight in the month of Mai-ha
with his senses controlled and full of devotion, the Devi
Sarasvati

sixteen articles of food, resides in

Mani Dvipa

for one

day

and one

with

nifht

of BrahmS,.

100-140.

He who

On

getting re-birth, he becomes

a poet and a

daily gives with devotion

for

his \hole

Loka

for

twice

Brfthmana dwells

in

Vifnu

as

life,

many

learned

man.

cow and gold

years as

there

to

ar..

CHAPTER XXX.

Book IX]

923

the numbers of hairs on the boJies of these cows and

plays

and jests with

Visnu and doing auspicious things he finds pleasure. In the end ho comes
again to this Bharata and becomes the King of Kings, He becomes fortu-

many sons, becomes learned, full of knowledge and

He who feeds a BrShmana here with sweetmeats goos

nate, prosperous, po3se.sses

in

happy

every way.

Loka and enjoys there for as many years as there are lisirf^ on
he body of the Brahmin. In the end he comes
again to Bhtirata and becomes

to Vi.snu
t

happy, wealthy, learned, long lived, fortunate and very powerful. He who
utters the name of Hari or
gives the name (/.e. tlie mantra) of Hari toothers,
is
worshipped ia Visnu loka for as many yiigas as the number of times,

name

the

or mantra was uttered.

Comiog again to Bharata, he becomes
and
And if such things be done in N^rayana Keettra,
happy
wealthy.
koti times
the above results ensue.
He who repeats the name of

Hari
all

koti

lives

times in

is

not liable

years

to

Ksettra,

living

becomes,

and

he

will

not

of

freed

no doubt,

He

get rebirth.

same region
gets the Salokya (the
He who
of
Visnu.
becomes a Bhakta

He
fall,

earthen phallic symbol (after making it daily) lor

goes to the Siva Loka and dwells there for a.? many

the

daily worships

whole

while

Vaikuntha.

in

always

of Visnu,

his

Nar^yana

and liberated

sins

life,

are the

as there

number of

particles of earth.

rebirth he

Getting

becomes the King of Kings. He who worships daily the SMagrdma stone
;md eats the water (after bathing it) is glorified in Vaikuptha for
When he
one hundred
Brahma's lives and becomes born
again.
Hari Bhakti

acquires the rare

and quiting

his

mortal

coil

Loka, whence he is not to return.

Tapasy^s (asceticims) and observes all the

He who

Vaikuntha

Getting rebirth in

Visnu

he

fourteen

for

becomes

the

King

Indras'

life

peroids.

He who

enjoys

body
times

half the
of

performs the Horse-Saeriiice in this

He who

the horse.

the

for

Indraship

above

result.

Of

the

Devi

Brahma, Indra and

when

Sacrifice

such a

before

sacrifice.

highest and best of

is

as

many

liberated.

holy

He

Tirthas

and

He

not

land

is

Bharata

hairs on the

there are

the Best.

Fair

One

Of

the

the sacrifices.

There

is

old.

Maha

wa?

killed,
Tripurasura
Beautiful One This sacrifice before

all

in

Bharata

R3,jasuya Sacrifice, gets four

the sacrifices,
the Devi Yajna, or the

performs
all

years as

the

dwells

(vows),

is
not to return any more.
He who bathes in all the
makes a journey round the while world, gets Nirvana.

reborn.

to

all

performs

vratas

Kings and then he be3omes

of

goes

Visnu,

Deva

Sakti

like this

in

is

did

the

the

nothing
Great Sacrifice was done of yore by Daksa when
he collected abundant sacrificial materials of all sorts.
And a quarrel

three

worlds.

This

ensued on this action nt between

Oik.sa aud

Sankara.

The

BrJlhmin.^

BHAgAVATAM.

5rI MA.D DEVl

924

the

sacrifice cursed

conducting the

Nandi and

And Nandi

others.

cursed

Mahudeva, therefore, disallowed the goiug on of sacrifice

the Brahmanas.
Of yore the PrajSpati Daksa did
it to a dead
and brought
this Devi Yajna

Svayambhuva

Kardaraa,

Ananta,
done also by Dharma, Kas'yapa
Sanat
son
his
Siva,
Manu,
Priyavrata,
;

The performance

Kapila and Dhriiva.

Kumllra,
fruits

stop.

was

it

thousands

to performing
equal
Therefore there is no

of this

thousands

and

surely endowed with a long

of

than

other sacrifice greater

sacrifices.

sacrifice brings

Riijasuya

Devi

this

of one hundred

One becomes
He becomes equal to Visnu in
is
liberated while living.
and
years
as anything.
knowledge, energ/, strength, and asceticism. This is as true
of
all
is
the
the
best
and
sacrifices
Devi
This
O Child
highest
Yajna

Yajna.

life

as

Visnu

the

is

Vaisnavas

highest

the

amongst the Devas

Vedas, amongst

all

the

amongst the
Brahmanas amongst

Narada,

Sastras

the

Ganges amongst the sacied places of pilgrimages,

Siva amongst the Holy of Holies, the Ekadas'i vow amongst'all the Vratas
the Moon, amongst the asterisms
Tulasi, amongst all the flowers
the
birds
Prakriti,
RSdhS, Sarasvati and Earth
Garuda, amongst

all

the

castes

the

amongst the females tha mind, amongst the

senses
Brahma, amongst the Praj^patis
;

subjects
all

Vrindruban, amongst

the Varsas

L.iksmi,

all

amongst

the
the

and

quick-going

Brahma,

forests

amongst

Bh3.rat

prosperous

restless

the

all

Varfi, amongst

Sarasvati,

amongst

Durga, amongst the chaste; Radhika, amongst the fortuIf one hundred horse sacrifices are performed, Indrahood is sure

the learned;
nate.

to

be obtained.
all

It

is

by the influence of bathing

the sacrifices, observing

all

in all the.Tirthis,

the

Vratas,
practising all the
the Vedas and circumambulating the whole earth,
that this Highest Sakti's service is obtained and this service of ^akti is the

performing

austerities,

direct

Devi

studying

cause
is

of

the

all

Mukti

best

(liberation).

and highest,

is

To worship
stated in

all

the

the

lotus-fa et

Puranas,

the

of

in all

the

To sing the glories of Mula Prakriti

to meditate on Her, to chant Her Name and attributes, to remember
Her stotras, now down before Her,, to repeat Her Name, and to drink
daily Her PAdodoka (water after washing Her feet) and the offerinog
Vedas, and

in

all

the

Itih^sas.

already offered to Her, these are approved of by

So worship, worship this Miila Prakriti,
this.

Brahma, and,
husband and
I

lo

Who

live

all

and everyone desires

Who

is

of

the

have described to you the

fruition of the

Karmas.

This

is

every human being, desired by all and

approved of by
Real Knowledge springs
from this. There is no
doubt
to

nature of

again endowed with MIya. O Child Take vour

O Child Thus
happily with him in your home.
is

auspicious
all.

in

The
this,

CHAPTER XXXI.

Book IX.]

925

Here ends the Thirtieth Chapter of the Ninth Book on the conversation between Savitri and Yama and on the fruition of Karmas in

Mad Devt BhSgavatam

Great Puranam 5ri

the

1-2.

Mula

of

were

savitri

with a

verses

18,000

by

OHAPIER XXXI.
O Ntlrada Hearing
'*

thus

the

supreme

from Dharmardja Yama, the two eyes of

with tears of joy and her whole body was filled

Prakriti

filled

She aorain addressed Yama: *'0

joy ani ec-^tacy.
Mula
Prakriti is the only meaus of
the
of
"icf;
glories
the old age
and death of both the
This takes away

thrill of raptuie,

Dharmarija

all.

saving

To

and the hearer.

pj)eaker

3 12.

This

is

asceties.

This

is

sixteenth

Place

the Supreme

the

of the

(full)

Uanavas, the Siddhas, the

and
this is
studjing the

Yogin^-

Nothing can
the

of

parts

of the

Yoga

Vaidiks,

Veda^ of the
the

said

Narayana

nature

of

Veda Vyasa.

Maharsi

compare even

merits of

to

one-sixteenth of

who

those

are

in

J^akti's

Mukti, immortality, or attaining endless Siddhis, nothing

can come to it. O Thou, the Foremost of the Kuowets of the Yedas
Now describe to me
I
have heard by and by everything from Th e.

Service

it

call

how

to

auspicious and

do>vn
the

She

hard

Thus

began to

said:

austerities

and what ar*

Prakriti

inauspicious.

head and

her

Vedas.

very

MuU

worship

" O
at

saying,

Yama

praise

Dhamarajan

Puskara

Dharma Himself became born

ends

the

the

chaste

in

stotras

The Sun

as

Surya

his

of

praetisrd

to

yore

On

And

son.

bowed

accnrdinti-

and worshipped Dharma.

of

Karmas

of

Stlvitii

this

Thou

art

son of Surya, the incarnation of Dharma.

So I bow down to
Thou art the Witness of all the Jivas
Thee.
Thou seest them

that

henee
equally
times Thou by
;

Thy name

is

Thy name
Thy own

Krittijita.

distribute justice
of the

sins

down

to

Jivas

Thee.)

is

Samana.

will

takest

bow down

to

Obeisance

and pronounce sentence on them and

henee Thy name is Dardadhara
;

Note:

Any

Some-

Thee.

away the lives of beings. Hence

to -Thee
Thou boldest the rod to

Jiva,

in

course

of his

to

destroy the
so

bown

travelling towards

Mukti, can expect to pass through the stage Yamaship

can become a Yama.) At all times Thou
pleases, he

and

if

he

destroyest the universe.

None can
to

Thee

and the

resist

Thee.

Thou

art

an

Hence Thou
ascetic,

distributor of the

restrainest

bow down

Thy

senses.

to Thee.

fruits

Hence

art

named

devoted
of

Thou

to

Brahma,

Karmas
art

K41a

to

called

the

so

obeisance

self-controlled,

Jivas;

Yama.

Thou

Therefore I

020

MAD DEVt BIIA.GAVATAM.

5lit

Thou

13-17.

Thou

art delighted with

Hence Thy name

ari

Thy
the

Punya Mitra
Brahma the

is

born as a part of
Thou do?t meditate
body.

Obeisence

Thee

to

of

feet

Thy Own

Self

Thou

Tormentor of the sinners and the Friend

art the

Muai

Yama

Him.

of

the

Brahma

to
is

Virtuous.

Thou

Thee.

shining through

Brahma, Thou art the Lord.

praising Yama, She bowed down at

Para

Thus

bow down

fire

on

so

art omuiscient

of

gave her the mantra

Mula

of

How

Prakriti.

worship Her and He began to recite the fruition of good Karmas. O

He who recites these eight hymns to YamR early in the
Narada

to

morning, getting up from his bed, is freed of the fear of dsath.

Rather he becomes freed of all his sins. So much so, that even if
sinner and if he recites daily with devotion
he be a
veritable awful

Yama

Yamastakam,

this

Here

ends

the

purifies

of

BhSgavatam

1-28.

ta

the

Savitri in

Mahapuranam

CHAPrER XXXII.
Then, initiating her with the

said

NArayaiia

Adi Radical Mantra of the

ivtthduQ rides, the son of

Sri

the

Mad

Great Seed, the

Maha

on

by Maharsi Yoda Vyasa.

verses

18,000

Ninth Book

of the

Thirty-first Chapter

Yama's giving Sakti Mantra

Hevi

him thorughly.

Sri BhiivaneasVari in accordance

Sakti,

Siirya began to recite the various effects

Never do

and

various

of

the

Karmas, auspicious
inauspicious.
persons
it is
when they perform good Karmas
only the bad works
The different Puranas narrate various heavens.
that lead men to hells.
go to

hell

The Jivas go to those places as the effects of

Karmas. The good Karmas do not lead men to
Karmas do lead them veritably to various hideous
different

^dstras,
to

different

hell-pita

hells.

Child

painful and tormenting,

six

or

pits

Knndas

very

Different

ascertained.

Those

hells

hell-pits

are

hells.

but

good

the bad

In different

works lead men

very

wide,

deep,

Of these Eighty
ugly.
Kundas
exist. Now
Many other

horrible

and

'

are

prominent.

names of the Kundas mentioned in the Vedas. Their

Kunda, Tapta Kunda, Ksara Kunda, Bhayjinaka
Vit Kunda, Miitra
Kunda, olesmi Kunda, Gara Kunda,

listen

to

nameb

are:

Kunda,
Dusika

are

various

their

the

Vahni

Kunda, Vasu Kunda,

Sukra-Kunda, Sonita Kunda, As'ru
Gatramala
Karnamala
Kunda,
Kunda,
Kunda, MajjS Kunda, Mamsa
Nakra
Kes'a
Kunda, Loma Kunda,
Kunda,
Kunda, impassable
impassable Asthi Kunda,

Lauha Kunda

(the

pit

Tdmra Kunda,
of molten iron).

the

exceedingly hot and painful

the hot SurS

Charma Kunda,

Kunda, sharp Thorny Kunda, Visa Kunda, the hot Taila Kunda, very
heavy Astra Kunda, Krimi Kunda, Puya Kunda, terriable Sarpa

OHA.PTER XXXUI.

Book IX.]

927

Gai'ala Kuadi,
Dams'a Kuridii, dreadful
Siila
awtul
^ara
Kunda,
Kundi,
Kandi,
Vaira Damstfa
Kaka
sorrowful
Nakra
Kunda,
Kunda,
Khad'^a Kunda, Gola Kunda,
Kunda,
Vajra Kunda, hob PSs^ana
painful
Kunda,
Vija
Manthani
Knnda, sharp Pc\srina Kunda. LaK^ Kunda, Ma=!i Kundi Chakra Kunda

Kundfi,

Mas'aka

Kunda

Vris'chika

Vakra Kunda very terrible Kur.'ua Kuudi, Jvala Kunda, Bhasma Kunda,
Besides these, there are
the Taptasuchi,
Da^^dha Kunda, and others.
Ksuradhara,

A.sipitra,

Kautuki,

Prakampana Ulk^niakha,

pro'-a,

Dahachurna,

randhra,

Gokhamukha,

Suchimukha,

Kalasutra, Matsyoda, Krinii

Vedhana,

Andhakupa,

Kasa,

Sosana,

Dalana,

Kumbhipaka,
Pas'avesta, Sula-

Panis'ubhojya,

.Tdla-

Tadana,

Sarpa,

Jvalamukha,

O Savitri
others.
These
Dhumandha, NA,gavestana and various
Kundas give much pain and torment greatly the sinners they are
!

watch

under the constant

in

hands

their

are

some

scimitars

awful

are

fierce

with Taniogunas,

filled

tawny-eyed

merciless,

servants

they see these

die,

duties,

who

S^kta?,

of

Yama.

Sauras,

hold clubs, Saktis,

are

the

But

are
arc

in

engage]
endowed

Yogis
sinners

those

or

some

are

are

about to

who do

their

own

those

who

are

or

Thos-i

own Dharmas, who are possessed of wisdom,

who are mentally strong, who
who are endowed with the feelings of the

their

untouched by fear,
Devas, and those who are

Yama.

of

and

with knowledge,

are

servants

All

\vith vanity.

Ganapatyas
Siddha Yogis, they never see the servants of Yama.

virtuous

who
who

are

them

When

rods

energetic, fearless

irresistible,

of

Siddhas, they assume various forms.

others

hold

They

maddened

fanatics,

Some

copper).

(like

servants.

them have uooses

of

tliey

innumerable

of

real

Chaste One

Vaisnavas,

Thus

never

they

these

sea

enumerated

have

to

you

Here ends the Thirty-second Chapter of the Ninth Book on

enumeration of various hell^ for sinners, iji the Mahapuranam !ri

Mad

the Kundas.

l)3Vi

Now

Bhugavatam

hear

who

of 18,000

live

in the

-verses by

Kundas.

Maharsi Veda Vyasa.

CHAPTER XXXII
l-ll).

Dharmarajan

siad

the

-Those that are

r.

in

Ilari's

service,

pure,

Siddhas in Yoga (those that have attained success in Yo^a), the

performers of Vratas ;(vows), the chaste, the ascetics, the Brahmacharis
the

never

go

are proud

to

hells.

of

their

There

is

no

doubt

in

this.

Those

positions and who use very

persons that

harsh burning
strong
words to thier friends, they go to Vahni Kunda and live there for as
next they attain animal
many years as there are hairs on his body
births for
three births and get themselves scorched under the
strong
heat of the Sun.
He goes to the Tajta Kniida helJ who does not
;

MAD DEVl BHAgAVATAM.

^Rt

928

Brafioian

entertain any

He

house hungry and thirsty.

are hairs on his body and

Then he

tormenting.

with

<|aest

there

lives

has

he

as

for

comes

to

his

years as there

many

of fire,
sleep on a bed
bora for seven births as

to

have to be

will

who

any eatables

very
birds.

anybody washes any clothing with any salt on Sunday, or on

day of Samkranti (when the Sun enters another sign), or an any
new-moon day or on any Srdddha day (when funeral ceremonies are
Jf

the

performed),

he

remains

as

finally

for

have to go

will

many

years

becomes born

he

seven

for

Kunda

Ksara

the

to

there

as

births

as

where he

hell

threads in that

are

and

clothing

washerman.

veritable

The wretch that abuses Mula

Prakriti, the Vedas, the Sastras, Puranas,

the
other
and
Devas, Gauri, Laksmi, Sarasvati and
Brahma, Visnu,
There
the other Devis, goes to the hell named Bhayanaka Narakakunda.
is no other hell
more tormenting than this. The sinners live here for
tsiva

many Kalpas and ultimately become serpents. There

than the abase of the Devi, There is no expiation for
never to abuse

the

Devi.

If one discontinues the

to be

born

given by
Vistha

to

and

sixty thousand years

ffeees there for

Bharata as worms

in

allowances

Devas or Brahmana?, one goes

oneself or other'persons to the

Ivunda and has to eat the

no sin greater
So one ought

is
it.

same number

in faeces the

of

finally

If

years.

any person without the owner's peruiissiou digs another's tank dried of
water, or makes water in the water of any tank, he goes to Mutra Kunda
and drinks urine for as many years as there are the
in that tank.
particles

Then he becomes born

If
to

in

Bharata as an ox

this

for

one

hundred years.

per^son eats

good things himself without giving any portion thereof

the member of his family, he goes to Jblcsma Kunda where he eats

any

phlegm,

for

full

(disembodied

one hundred years.

in

spirits)

phlegm, urine and puss

this

Then he becomes born

Bharata

Preta

as

hundred years and drinks

for

He who

then he becomes pure.

does not support

sons, daughters and the helpless
where he eits poison for full one hundred

his father, mother, spiritual teacher, wife,

persons,

goes to Gara

years. Finally
spirits).

20-41.

he

Kunda

becomes born

Then ho becomes

and

wanders

as

Bhutas

(disembodied

pure.

He who becomes angry and

shrinks his eyes at the sight of

who do not

Devas
come
guest who
accept the water offered to thona by that villain. On the contrary, he earns
all the sins of BrahmahatyA, (murder of a Brahmin and so forth) and finally
has

goes to Dusikakund;i where

he

rem^iins

for

Then wandering as Bhutas

If anybody makes a gift
purified.

polluted things.

becomes

or Pitris,

to his hou-:e offends the

and then again gives that

article to a different

one hundred years

for

of

one

and

hundred years

article

any
man, he goes

to a

to

eats

he

BrShmin

Vasa

Kunda

CHAPTER

Book IX.]
where he eats marrows
about

one

for

XXXIII.

929

hauired years.

Thao he has to roam

India for seven births as a Krikillsa (lizard) and finally he beeonaes born as a very poor man with a
very short life. If any woman or any
man makes another of a different sex eat semen, out of passion, he goes to
in

Sukra Kunda

where he drinks semen

crawls about as

worms

anybody beats a BrShmana

If

blood to come out,

drink blood

for

one

for

who

is

a family preceptor

one

he gets purified.

and causes

Kunda where

have to go to Rakta
hundred years,
Finally he

he

Then he

hundred years.

And then

one hundred years.

for

will

has

seven births in India as tigers; then he becomes pure

body mocks and laughts at any devotee of Krisna

to

he

roam about

by degrees.

who

his

has to

If

for

any

sings with rapfc

consciousness and sheds tears of joy, he will have to go to As'ru Kunda

where he drinks tears for one hundred years. Then he has to roam as a

Chandala

one hundred years

cheats his friends, lives for

about for three births as an ass

roaming

He who always

and then he becomes pure.

births

three

for

in

Gratramala Kunda.

and

for three

Then

briths as a fox

Out of vanity, if anybody jests at a

concurrently, he becomes purified.
to
Karnamalakunda
he
where he eats for one hundred
deaf person,
goes
Next he comes to the earth as a deaf and a
years the wax of the ear.
very poor

man

for

seven

when

births,

body commits murder out of greed

hell Majj^kunda where he eats marrow

at

last

a fish for seven births,

seven

for

births he becomes a boar,

for

other animals concurrently

sells the

whom

daughter

births

ho

becomes a cock,

at last he gets purified.

he

If any-

his family,

for

births

seven

he gets purified.

he goes to the
one lakh years. Next he becomes
he becomes a mosquitto, for three

to support

out

has sapported,

If

deer and

any stupid person

greed for money, he

years as there are hairs
of

mxny
goes to Munsakuuda
His
on her body. The Yama's servants beat him with their clubs.
head becomes overloaded with the burden of the flesh; and, out of hunger, he
and lives there for as

coming out of his head. Next that sinner comes to Bh&rata

years becomes a worm in any daughter's faesces, for seven

licks the blood

and

for sixty

becomes a hunter; for three births, a boar;

seven births, frog for seven births, leeeh; and

births he
for

when he gets
fasting

for

seven births,

for

cock;

seven births, crow;

One who shaves on

the day of observing vows,

becomes
impure and unfit to do any
ceremony day,

purified.

and funeral

action, and, in the end, he goes to the

Nakha Kunda where

Deva

of clubs and eats nails for one hundred

he receives blows

If

he goes to the hell

anybody worships,
symbol with any hairs on it,
Kes'a Kunda where he remains for as many years as

there are particles

iu

out of carelessness, the earthen

Vuvauuui

(a

that

Siva

hair;

Mlechcha woman)

years.

phallic

then

out of

ho

gets

Hara's

117

to the

yoni (womb) of a

wrath. After one

,

hundred

MAD DEVt BHACfAVATAM.

^Ht

(ISO

yeai'a

ho bscomes freed from that aud then he becomes a Hulvsasa; there

doubt

his Pitri? at

many

GayS

veiirs

goes to the

there

as

not offer PincUs to the Visnupada

who does

lie

iu this.

on

dirts

aro

Asthikanda

hell

fionour of

in

where he remains

his bady.

lame aud

but for\'even births ho becomes

poor.

no

is

for

a^^

Then he becomes a man;

Then he gets purified.

The stupid man who commits

outrage and violeneo on his pregnant wife,

resides for one hundred years in tho hot Tumra Kunda (where copjers are
He who takes tho food of a childless widnv and
in a molten condition).

woman

the same of any

bathed

that has' just

after

menstruation goes

for

one hundred years to the hot Lauha Kunda (where iron is in a molten
For seven births ho becomes then a crow aud for seven births
condition).

becomes born

he

Then he

gets

of a

washerwoman,

full

ot

sores

and

and poor.

boils,

purified.

Devas after Louchiug skius or

in
one
remains
the
Charma
Kunda
for full one hundred years.
impure hydes,
a
eats
oudra's
he lives for one
Brahmin
If any
food, requested by him,
hundred years in the hot Sura Kunda. Then for seven births he performs,
If one touches the things of the

5i-01.

the funeral rites for a S'udra

at last he

becomes pure. If any foul-mouthed

person uses always harsh and filthy language to his master, he will have
to go to Tiksna Kantaka Kunda where he eats thorns. Besides, the Yaraa's

him with

servants give severe beatings to

he

will

have to become horses when he gets

and

poison to another

so takes

away

endless years in Viakunda, where he

will have to pass

and

boils,

and

gets purified.

bis

their

purified.

life,

will

For seven births

clubs.

man

If atiy

ho will have to

have

to

ministers

remain

eat poison.

for

Then

he

one hundred years as a murderer Bnilla, full of sores

seven births he will have to be a leper when at last lie

for

for

Being born

cow with

in

holy land Bharatavarsa,

this

if

any man

any driver does so whether by himself or by his

servant, he will have to dwell certainly in the hot Lauha Kunda for four
Ho will have to pass as many years as a cow as there are hairs on
vu^as.
strikes a

a rod or

that cow when ultimately

he gets

j>urified.

If

anybody

strikes

any other

bodv with a red-hot iron dart (Kunta weapon), he will have to dwell iu
Kunta Kunda for ayuta years. 'LMien he will have lo remain for one

the

womb, with

birth in a good

a diseased eonstituiion,

when

ultimately he will

be purified.

62-85.
sacrificed

have

to

If

any

before

remain

Brahmin

the goddess)
iu the Krimi

villain

or

oat?,

anything

Kunda where

out of
not
he

greeJ,

offered

eats

any
to

flesh

H:iri,

(not

he will

those

things for as
have to pass f-n"

many years as there are hairs on his body, Thou he will

three births as Mlcuhchas when ultimatolv he becomcf^ born in a

Brahmin

-Book

IX

CHAPTER XXXIIT.

931

any BrShmm performs the S^radh of a Sudra, eats the food

pertaining to a Sradh of a Sadra or barns the dead body of a Sadra, he
will have to dwell certainly in Paya Kunda, where, being beaten by the
If

family.

ofYama, he eats the puss, etc., for

on his holy. Then he become? reborn

rod

diseased,

poor,

in

this

years as there are halt's

Bh^rata

one greatly

as

dumb and ultimately he will have to roam for

oadra.
lie who kills a black serpent on whose hood
mark, lives in Sarpa Kunda for as many years as there

the lotus

is

many

deaf and

seven births as a
there

as

are hair^ on his body

and

the servints of

Yama

becomes born as

a serpent.

he

and

He who

Then he becomes a man

And

fin;illy

shortlived and having

death

his

beatei by

and

of snakes

excrescences

the

and ringworm.

the cuticaneous disease

there and

bitten by serpents

is

eats

comes

also

out.

mosquittoes and other small fanged-animal?,

substiuce rightly and pass so their liyes, goes to Daras'a

of snake-bite.

that earn their

kills

is
eaten by mosquittoes and other fanged-ereatures
without food anJ crying, weeping, for as many years as the

m^s'a Kuivia where hs

and

lives Mierc

number^;

and

ot jives

feet

Be -ides tin Yama's servants

destroyed.

hands

his

Then he becomes born as flies when ultimately

He who b^ats an! chastises any man not fit to be

and beat him.

he becomes purilied.

chastised and bsat'in and as

Kundi,

tie

full of

worms, and

number

there are the

lives there

and night

day

hairs on the

of

to

Brahmana, goes

wall as a

Vajra Damstra

for as

years as

many

When

chastised person.

he

bitten

is

by the worms and beaten by Yama's servants, he cries som-stimes, weeps

Next he is reborn as a crow
sometimes, and becomes very miserable.
for

seven births wh^n

he

ultimitely

gats

punishes and gives trouble to his subjects

to Vrischika Kunda where he lives for

on the bodies

becomes born

of

his

subjects.

Bharata

in this

Bruhmin

pierced

maddened by
kills

as

years as there are hairs

many

no doubt

is

as a scorpion

then

Finally he

in this.

man

his

years

and

will

fault,

have

to

are

there

Firaally he

folly

he

as

diseased

go

to a

when

anybody

of

by

his subjects.

he

Hari,

and

lives in

on his body

purified.

shuts his

there bitten

lives

on the bodies

slave of those
subjects,
If

He

hairs

becomes

having fanged teeth and covered

are hairs

86-103.

many

own

them, then

with worms

and abandons his devotion to

by arrows.

named Oola Kunda.

as there

king

out of greed of money, he goe3

when

not perform Smdhyas

Saradi Kunda for as

and

foolish

any

If any
ultimately he becomes freed of his sins.
carries or raises \veapons, washes the clothes of others who do

defective in limbs,

then,

There

If

purified.

If any

he

is,

king

subjects in a dark cell

dreadful dark hell

with

This

dirt.

insects for as

Finally

filled

hell

many

he

Is

years

becomes a

he gets purified.

kills

the

out of the water Bpontanaously, ha

sharks
will

and crocodiles,

hivo

to

reaiain,

etc.,

thjn,

that rise
in

Nakra

mad DEVt BHAGAVATAM.

SR!

932

Kunda

for as

many

Then
when he

he

animals.
time,

to remain

uiioovered

breast,

for as

many

Here the crows take out

or

edged points on those

etc., for some

as crocodiles,

man, overpowered with

If any

purified.

Kunda

Ki.ka

in

thorns

are

there

have to be born

be

will

wife's

another's

sees

as

years
will

and

loins,

years

are

there

as

he

face,

lust,

have

will

hairs

his

in

three

births

own body.
Finally
eyes.
he gets himself burned by Fire when he becomes pure. He who steals in India
the gold of the Devas and the Brclhmanas, dwells certaialr in ManthSna
his

for

years as there are hairs on his body. My servants yive

him ffood beatings, and cudgellirjgs his eyes are covered by Mantliana
Danda insects (or animals) and he eats their dirty faeces. Then he is

Kunda

for as

many

man but

as a

reborn

three births he becomes blind and for seven births

for

he becomes very poor, cruel, and a sinful goldsmith and then he is born a
Svarnavanik (Sonar bene). O Fair One He who steals in India copper or
iron, silver or gold, dwells in Vija Kunda for as many years as there are
!

There the Vijas (a kind of insect)

hairs Tjn his body.

cover

eyes and

his

My messengers torment him.

steals
in India any Devata or i\u*.
any body

of

ex-crescences

the

he eats

those insects.

If
Finally he gets purified.
articles of a Devata he dwells in Vajra
,

Kunda

for as

are hairs on his body. There his body gets burnt up.

My

many

years

thern

:is

messengers torment

and weeps and remains without any food. Then he oe(s

steals the metal gold or silver, cows, or
purified. If any body
garments of anv
Deva or a Brdhmana, certainly he dwells in hot Pdsana Kunda for as mar.v
Next for three births he becomes
years as there ar<i hairs an his body.

him and he

cries

a toitoise and
a leper

body.

and

for

Next

for

and bad

sorts of white birds.

all

one

birth

he

Fiui^lly for three births

man

becomes a

with white

he becomes

marks on

his

seven births he becomes diseased with a severe colic

pain
blood and lives short.
When he gets purified. If

any body

steals brass

or

have to remain

Kamsya
in the

hairs on his body.

of

properties

sharp Pasana

any

Kunda

Deva

or a

for as

many

Brabmana, he
years as

will

there are

Next he becomes born

in Bbdrata for seven births as

both the jbestacles get
enlarged and he gets
in
his legs when he gets
diseases
If
purified.
any body verily eats
the food of an adulterate woman or lives on her alms, he will have to
go
to the Laia Kunda for as many years as there are hairs on his

horses

and ultimately

his

body.

My

messengers torment him there and he eats the saliva and thus lives miserably. Than he gets eye diseases and colic ; when ultimately he gets purified.
104-126.
service

ink,

If

any

of Mlechehas,

tormented by

My

Brahmana
he

lives

on

lives

iu

writing

Masi Kunda

massenger-s for

as

many

only

on

or

very painfully,

years

as there

are

the

eating
hairs

CHAPTER

Book IX.]
Then

on his body.
another

for

when

he gets purified.

Brahmana's

tree

or bedding,

tormented

b3conae3

If

cock, and

goat,

Next

monkey.
any

ehakra

worship
will have to go to

issue,

be

ultimately

gets

becomes born
and

poor,

short

If any

body steals any Brahmin's

chakra circle
(the famous

piija

Then

My

messengers.
from
suffering

without any

poor,

years,

births he

he

other

any

Chakra Kunda and remain there

years, tormented by
oilman
births as an

(seat)

hundred

B^inally

Tantra), or prepares a potter's wheel or

in

Asan

betel,

three

for

becomes

Deva's or

steils] a

one

for

without

at last, he gets purified.

thereby does

goat.

and

births

Then he

materials,

Kunda

Churna

in

three

tor

body

any

any other good

the heart disease,

and

black

Diitas (messengers).

as

When,

property

lives

My

by

man with

lived.

or

grains,

he

himself born
as a

he

births

Tal

933

becomes a black animal

he

three

XXXIII.

he will

and diseased.

hundred

one

for

born

be

three

for

when he

very severe diseases

issue

wheels, he

he

Finally

will

gets

any body casts a sinful eye on any Brahmana or on

have to remain in Vakra Kunda for one hundred Yugas.
he
will
cows,
Next lor three births he becomes a cat, for three births he becomes
three
for three births he becomes a boar ; for
births he
a vulture
If

purified.

becomes a peacock
defective

in

the
for

for three

purified.

If

tortoise

for

Brahmana

and through.

he will

Then

is

three

a peacock ;
births,
or
steals clarified butter

in
for

ha' e to go

burnt

body.

for

three

ful

man

cheating,

insect.

full

he

gets

Devas

any

Bhasma Kunda.

one

here in
or

this

of a

land

Bharata,

Brahmana, the

powdered
where he

musk (mriga-ndbhi

Then he becomes born

appropriates

by using

to

of boiling

his

force,

tormented there like a

tank,

or

three

holy

any other scent, he goes to Dagdha Kunda

day and night for as many years as there are hairs on
For seven births he becomas born emitting a nasty smelJ

births he becomes

ManthSna

eats

becomes
for

last

of

or

myrobalan
his

at

oil

Kunda

Jvala

to

he

boar

till

family

hundred years and gets soked

through
seven births he becomes a fish and a mouse when
for

oil

If anybody, born
he gets purified.
oil of a Deva
scented
steals-sweet

lives,

births,

Finallv

Kurma Kunda,

in

Then

tortoises.

by

issue.

any

Brahmin

he lives

prohibited,

for

in

three

anybody

That sinner remains

without

b.orn

person

eat'^n

years,

becomes a man deformed and

he

births

being dead,

any
that

tortoise

births

a cat

births

or a

hundred

one

If

purified.

of

flesh

wife

his

limbs,

he becomes

seven

for

oil.

he

to

Jiva dropped
His body

is,

;)

man.

another's

purpose
goes

as a

the
in

seven births,

as a

out.of envy, a power-

ancestral

hot
the

for
If,

Suehi

property by

Kunda,

midst of a

very

being
hot oil

thou, baing burnt up severely as the

mad DEVt BHA.GAVATAM.

SRI

934
of his

result

never

body

manvan-

seven

For

ashes.

to

his

that

the wonder being

owa Karma;

nor reduced
completely destroyed
without any food. My messengers give him good beathe cries aloud. Next he gets him.
chastise him
ings and cudgellings and
AVhen he becomes
for sixty thousand years.
sell" born as worms of faeces
gets

taras he lives there

Thus that

born as a pauper without owning any land.

fresh leaee of

human

description

destinies

Mad Devi Bhagavatam

of

fresh

verses

18,000

the
bri

Vedi Vyasa.

M;ihari

by

on

hells in

sinners in different

different

of

acts.

good

Ninth Book

Chapter of the

Here ends the Thirty-third

of the

do

to

begins again

birth,

getting

villain,

CHAPTER XXXIV.
Dharma Raja Yama

1-28.

murderer,

any

merciless

: " O

said

and

money, he goes and miserably dwells

Indra's

And

periods.

that

in

lives

his

life

hell

body becomes Qarc^ly

My messengers
passes his tima

hundred

for

as

him and beat

without

foo:l.

three

sets

Kunda

wolf;

fire

for

to a city

three yugas

Then he

hell,

Therf

born

an

for

hundrei births as a boar,

a

of

he

aloud

cries

for

or a village,

with his

he

as

freed

fourteen

for

swords.

beoomas

f'^'

greed

Brahmana,
While in

the

by
anl

iiim

sins

his

as

seven

for

holy severed.

a^

murders.

of

will have to live in

he

then

frog;

or.e

foX, for seveu births as a tiger

seven births,

for

when he becomes

a bufaloe

body

an

as

births,

seven births

for

kills

of

hell

manvantaras.

chastise

cock

out

uiin,

Bharata,

in this

If,

Asipattra

and wou'idei

c it

any
hundred years as a ^lauthana insect,
birt/hs

any

the

in

murderer

thit

if

oud

for

kills

fierce,

One

Fair

Then

If
any
Ksuradhara

becomes

he

Preta (disembodied spirit) and travels over

whole earth, being
the
burnt up with fire.
For seven births he eats unclean and unholy food
and spends his time as a pigeon. Then for seven births he
becomes

with

diseased

he

ultimately
one's

the

Kunda

for

into

goats

Devas

an insect

colic

pure

pain,

Yugas, and he

scorpion

for

buffaloes,

he

and

at last, he
steals

goes

goes to

seven

Gokii

when

all

uny-body

and

remains

there

serpent
births

becomes

away

a leper

as

whispers in
and
himself
abuses and
glorifies

pierced

for

births

If

body.

seveu births,

(Bhasma Kita)
house

is

seven

for

human

calumny and thus

and Brilhmanas, he

human body when,

another's
or

gets a

three

he becomes a

diseased

severe

another's

ear

vilifies

and

in

Suchi

by

needles.

Then

for

seven

purified.

then
If

birth;*,

gets

any -body breaks

the household

Mukha Kunda

he

articles, cows,

where faeces are

l^looK

cowV;

like

(Goka
iv

(JllAPTER XXXIV.

IX.]

cow

diseased

and

three

for

finally ho

of

Goksara, hoof

is

My

beaten by

there,

hoofs,

But

when

lie is

nltimafct ly

ho

Lhin",
vears,

goes

for three

by the teeth

freely

three horse-births

yu^as.

Kunda
when he

rather he

is

man-birth,

the horrible results.

he goes to

tree,

is

Th^n he

attains three elephants'

punished by

My

Gaja

messengers
births,

beeomos born as a cow and ultimately he is

If anybody
he becomes pure.
obstructs any

when

attains a

three

then he

human

birth

a man,

born as

Krimi Kunda and

to

water and lives there

lut

with

filled

are

There he

cow from drinking water, he goes

thirsty

for

seven births, he

for

very diseased

cuts

born

any ordinary

there

lives

Such

sinj.

is

and a repenting person;

Next
a

attains

horse, or

of elephants.

born a Mlochcha

births

hid

of

freed

is

he

any-body steals

messengers.

a cow, elephant,

kills

D ims'a Kunda

If

sin.

Then he

ox.

ho

and ultimaiely

his

My

tormented by

"-reatly

becomes a diseased

lfanvbfdy

freed of

a goat

births,

man-birth

friends,

Nakra Mukha Ivunda and

to

three

for

this

and

as diseased, poor, deprived of wife

lifst

in

Yugas,

seven birth?, he beooraes

for

a sheep

births,

man.

beeoine.s

three

for

servaats,

Then,

cow).

935

Gomukha

one manvantara. Next

he owns

not any cattle nor any wealth

maeh

diseased, in low castes, for seven

very
If

when h3 becomes frocl

for

being born

anybody,

in

Bhslrata, kills

causes abortions or goes to thosa not fit

cows, Brahmins, women, beggars,
in
the
Kumbhipaka hoU for fourteen Indra's life
to be gone into, he livei

There he

periods.
to fall

sometimes

times

in

by My messengers. He is made
sometimes over thorns, sometimes in hot oil, some-

pulverised always

is

in tire,

water, sometimes

hot

sinner gets thousand vulture

in

He
and seven serpent births.
thousand years. Thus travelling
becomes born as

cow)

Who

Who
are

said:

ar3

births he at last

"O

Bhagavau

designated
?
Who can
in

Brahmin) and

according to the

Gohaty^

(killing

be

called

Tirath

uninitiated

What

offerings

made

ft

are

the

GrdmayS-ji (village priests), Devala, (Brahmana of

subsists upon the

is,

(women unfit to be approached)

Sandhya (^daily worship of the twice

void of

as

'iiifts

What

Agamyas

called

born castes)

Piatiorahas

ox

in

frequently

Brahraahatya (murdering a

Sastras,

That great

a very poor leper.

Savilri

29-31.

molten iron or copper.

hundred boar births, seven crow births

then becomes worms of fasces for sixty

births,

to the

Who

are

said to

characteristics

of

take
a real

an inferior order who

images which he attends), the cook

ofaSudra, of one who is iidutuated (Praroatta) and the Vrisalipati (one

who has married an unmarried girl twelve years old in whom menstruation
ha?

commenced

a barren

woman).

Kindly describe

all

these to me.

MAD DEVl BHA.GAVATAM.

Silt

'936

''

If anybody makes a
between
Image
any Deva and
His
and
his itnage, between Siva
phallic emblem, between the Sun and the
scone Surya Kanta (a precious stone of a bright and glittering colour)
between Ganes'a and DurgS, he is said to be guilty of the sin Brahma-

32-91.

DharamrSjan said:

Pair SIvifcri

His

between Kiisna and

distinction

or

hattya. If anybody makes any difference (superiority or inferiority) between

his own Ista Deva (his Deity), his Spiritual Teacher, his
natural father,

and mother,

is

shews any
of Visau and

certainly

diff'^rence

involved

difference

Devas,

The

commit BrahmahattyS,.

Ilara leads to BrahmahattyS.

verily the

God

worshipped by

of
all

is

said

those

to

respect

of

between

SSlagrama

He who shews any

devotees

commit Brahmahattya,
the

to Hari

difference between

gods, the Cause of all causes, the

is the Self of all,

Who

waters
said

is

stone,

difference between the offerings

the Devas,

He who

the sin of BrahmahattyS.

between the
inferiority)

matters of

in

any Brahmana and

of the feet of

Who is
Who is

or

(superiority

those of other

He who makes any

in

is

and

Krisna,

Origin

Who

to

of

all,

attribute-

Who by His Magic powers assumes many forms

indeed, the Brahmhatty^. If any Vaiscommit,
Is'aua,
envies aSakta (a devotee of S^kti), he
and
of
abuses
nava (a devotee
Vianu)
commits Brahmahattya. He who does not worship, according to the Vedas,
the Pitris and the Devas or
prohibits others in doing so, commits
less

and without a second yet

and who

is

is

said to

Hrisikes'a, Who is the Highest of the

Holy
Brahmahattya. He who abuses
Who is Knowledge and Blisa and Who is Eternal, Who is the

things,

only

God

to be served

by the Devas and Vaisnavas, and

those

AYho are

who do not worship themselves are

worshippers
abuses and vilities Mulaprakriti
who
He
said to commit BrahmabattyS.
Maha Devi, Who is of the nature of Causal Brahma (Karana Brahma), Who
of

His Mantra, and those

Power and the Mother of all, Who is worshipped by all and vVho is of
of
all
the nature of all the Devas and the Cause
causes, Who is
to commit
He who
Sakti Bhagavati, is said
Brahmahattya.
is

All

Adya

Holy Sri Kriena Janmastami, Sri Rama Navam?,

on Sunday, and five other
Sivar^tri, the Ekadas'i happening
holy Paris considered more sinful
vanas (festiva's), commits Brahmahattya
than

does not

observe the

He who in this land of Bharata, digs earth on the day of

a Chandaia.
Ambuvachi or makes water etc. in the waters of the tanks, is involved
m the sin of Brahmahattya. He who does not support his spiritual
teacher, mother,
faultless,

father,

chaste wife, son and

commits Brahmahatty^.

place during
does not

his

whole life-time,

daughter,

He whose

who

does

not

marriage
see

the

though they are

does

not

take

of his son,

face

who eats things unofferod to

who never worshipped throughout his life Visuu or an earthen
Kow I will
j^iild ci ^ivp. Aoily c(r iT^il!- Pifilir; lulha, O Fail Cue

who

cherish

devotion

to Hari,

5ri Hari,

Book

CHAPTER XXXIV.

IX.]
tha

recite

characteristics,

the

to

according

937
S'ttstras, of

Gohatty^,

anybody docs not prohibit one, seeing one

to bait a cow,or if he goes between a. cow and a Brahmin, he is involved in
the sin of Gohathya. If any illiterate Brahman, carry ing an ox, daily beats
with a stick, the cows, certainly he commits the Gohattya. If anybody gives

(Killing a

Listen.

cow),

If

Brahmin who

the remains of another's meal to a got to oat, or feeds a

moves

car-

cows and oxen

commits Gohatty^ Those who do sacrifices of the husband of a barren woman (Vrisali) or eat his food, commit sin equal to one

ies,

rather

Brahmin

or drives,

or eats himself the food of such

driver, he

hundred Gohattyas

there

no doubt in

is

Those who touch

this.

fire

with

cowa or enter the temple bathing but not washing

commit Gohatty^. Those who eat without washing their feet or

their feet, beat the

their feet,

who sleep with their feet W3ttjd with water and those who eat just
Sun has risen, commit Gohattya, Those who eat the food of women
without husbands or sous or the food of pimps and pampers or those who do
those

after the

their Sandhyas thrice,

commit Gohatty^. If any woman
mikes any difference between bar husband and the Devata, or chastises
and uses harsh words to her huaband, she commits Gohattyil. If any
body destroys cow's pasture land, tanks, or land for forts and cultivates

not perform

trains, he

there

commits Go-hattya.

(expiation, atonement)
his

son (for fear

trouble

arises in

for

his

of

the

the

docs not do Prayas'chitta

commits

life),

or

who

of the sin of

expiation

son's

state

lie

from

tlie

the

Dcvas,

Gohatty^ done by

sin

and

himself.
if

If

any

any master does

not protect then his own cows, rather torments them, he is said to commit
GohattyS. If any Jiva oversteps the image of a Devi, fire, water,
offerings to

flowers, or food,

a god,

When

ho

commits

a guest comes, if the master

of

the
the

great sin

Brahma

house

always says
nothing, nothing with me; no, no" and if he be a liar, cheat
and an abuser of the Devas, he commits the above sin.
fair One! Whoever
hattyS.

'there

is

seeing

his spiritual

make

respectful

teacher, and

obeisance

to

Brahman, does not bow down and

them, commits Gohattya, If any

Brahmin, out of sheer anger, does not utter blessings to a man who bows
down or does not impart knowledge to a student, he commits GohattyS.
Thus I have described to you the characteristics,
O Fair One!
approved by Sastras, of cow-killing (Gohattya), and murdering a Brahmin
hear which women are (Agamy Ss) not fit to be
(Brahraahattya). Now

approached and those

ovu

wife

is

fit

to

which

are

fit

be approached

to be

approached (Garayas), One's

(Gamya) and all ofeher women are

Agamyas, so the Pundits, versed in the Vedas, declare. This is a general

tciuaik; now hear everything in particular. O Chaste One! The Brahmin
wive-! of y udras or tl.e Sudra wives of Brdhmanas are AtySgamyas (very
118

938
unfit to be

MAD DEVt BHAgAVATAM.

lRt

approached) and blameable both

in the

woman commits

Siidra going to a Brc^hmani

Vcdas and

in the society.

hundred Brahmahat-

one

Brahmana woman going to a Judra goes to the Kumbhipaka hell.

As a Sudra should avoid a Brahma'ii, ?o aBrlhmana should avoid a Sudra
tyas; so a

woman. A Brahmana going to a Siidra woman is recognised a Brisalipati

(one who has married an unmarried girl twelve years old in whom menstruSo much so that that Brahmana is considered an
ation has commenced.
outcast and the vilest of the Chandsllis.

and water offered

considered as fiBces

whether

where

Devalok*

the

in

and water are

Pindas

The offerings of Pindas by him are

by him is considered as urine. No

or

the

in

Whatever

accepted.

merits

religious

offered

his

Pitriloka,

he

has

the
and practising austerities for
Devas,
acquired by worshipping
Koti births, he loses all at once by the greed of enjoying the Sudra woman.
A. Brahmin,
if he
drinks wine, is consiThere is no doubt in this

dered as the husband

a

Taptamudra

of a VrisaU,

(hot seal)

and

eating faeces.

must be

Visnu, his body

of

devotee

And

he be a Saiva, his

if

if

he be a Vaisnava,

marks of a

branded with the

body

branded

be

to

is

with the Tapta oula (hot trident). The wife of a spiritual teacher, the wife
son's wife,
of a king, step-mother, daughter,
mother-in-law, sister
of the same father and mother, the wife of one's brother (of the same

and mother),

father

mother's

mother,

wife

the

maternal

of

mother's

the

mother,

sister,

the

uncle,
sisters,

father's

the

brother's

daughter, the female disciple, the disciple's wife, the wife of the sister's
eon, the wife of the brother's son, these all are mentioned by Brahma
as

AtySgamyas (very

unfit to

be

The people

approached).

are

hereby

warned. If anybody, overpowered

by passion, goes to these Atyagamy^

women, he becomes the vilest of man. The Vedas consider him as if going
to his mother and he commits one h'lndred Brahmahat'ya sins. These have
no right

blamed

to

do any actions.
the

in

Veda.-^,

to the dreadful

wrongly
daily,

Kumbhipaka

or reads

is

not,

it

Where there

void of

Sandhya.

out of sheer

is

hells.

or doo

the

not perform at

He

vanity, receive

S^gara),

Vadari,
Puskara,

any.

They

are

they

go

Sindhyas

the three Sandhyas

remain uninitiated

all

to

Mantra, whether he

any

be a

or

womb

Bhagavan Narayana incessantly dwells

One goe*to Visnupada who
(Ketra).
(Benares),

said

is

Sun

four hands in width, are said to be the

by

everywhere.
Ultimately
Fair One! He who performs

the Ganes'a
worshipper
worshipper.
running stream of the Ganges, lands on either side,
or

Saivite,

Vaisnavite,

arj not to be touched

society

wrongly

as

called

who does

Thay
tho

in

dies

Ilara

Ksodra

Gang

This

there.

he Confluence of the

Hari

of the

in

is

(Ganga Garbha)
KSrayana

called the

such a

place.

Varanas'i

CJanges with the ocean

(in

(Ganga-

Bt-har near Chapra), Prabhasa,

CHAPTER XXXV.

Book IX.]
HarJwar, Keda

Karaarupa,
the hily land
the

accept

end

in the

to

the

in

gifts

Kambhipaka

Tirtha=).

hell.

Thoso who willingly

of pilgrimages.

these sacred places are said

the

of

ra,

are all famous places

in

gifts

acceptor)

Matripura, the backs of the river Sarasvatf,

Godavari, Kaus'iki, Triveni (Allahabad), and

Bindraban,

Himalayas

939

'I'he

be

to

Tirthapratigrahis (the

These Tirthaprathigvuhis go
Brdhraana who acts as priests

called
the
village priests are
Sudrayajj
the
to
Those who subsist on the offerings made
gods are
GramiV^jis.
called Devalas.
The cooks of the .^u Iras are called Siipak3ra'. Those

Sadras

to the

who

are

void

called

is

of

Bandanams

Smdhyii

These are the

Bh<idre!

enumerated.

These

marks of the

ultim itely to the

Kumbhipaka hell.
Knn las (hells) where

by the othar
Here ends the Thirty
the

of

cription

'iShaiTiV.itim

fourth

various

of 48,0

One

Fair

have (^now)

Chapter

of

by and

Book on

the des-

Listen.

the Ninth

Mahii

the

bv Maharsi

They go

state

novv

other people go.

in

hells

verges

that

Vrisviipatis

Great Sinners (Maha Patakas).

the

a-e

Pramatfcas (mal).

are called

^rimad

PiirAnam

Deri

Veda Vyasa.

CHAPTER XXXV.
1-5;}.

Dharmiraj
Kir.Da

the

Gods,

woman anl

the Kalasiitra

ultimately he gets a

and

"

can never

ties

any unchaste

ra itely to

be

birth

The pure

impure

se-^ds.

eats her foiJ, he

lives for

when he

husbands only are called

Pativrata--.

named Kulatfis;

are

to five,

are cillad

Pungis

anl

arj

Th'. Mahilves'y^s

Brahnmaa goes

to three,

six persons,
to

unfit

bi

are addicted

to their

to four, called Pums'-

Vesyas; to seven, eight,

more th
t)

any Brahmana
have to go ulti-

Those addicted to two persons

are called Dhaisinis

called

acts are the seeds

If

one hundred years when

times as a diseased man

women who

Those

challs

will

thfl

pas-?e3 his

ultimately he gets purified.

(one)

Without serving

severed.

There he

hpll.

human

One!

laste

and the im;)ure aet^ lead to

of p irlties

goes to

in said

th^se,

to iched

by

are
all

cilld

the

nine persons

Mahaves'yus.

classes.

If

any

Pungi, Ves'ya and

t) the Matsyodi Kunda.
Those who go
to
have
will
he
go
Mabaves'yas,
those who go to Dharsinis,
to KuUlas remain there for one hundred years
to

Kulata,

Dharsini,

P.imschali,

remain

for fjur

dred yeirs

go

to Pungis,

hundred

those

rem

who go
lin for

ves'yas remain in the

gers

who go

Pums'chalis for six hunthose who

Ve/yas, for eight hundred years
one thousand yeirs anl those who go to MahA-

year-?, those

to

tj

Matsyoda Knnda for ten thousand years. My messenand torment them very severely. And when their

chastise and beat

terms expire, the KulaU-goers baeoma Tittiri^ (a bird), the Dharsini-goers

MAD DEVl BHACtAVATAM.

^lit

940

beeomo crows, the Piims'chaU-mongers become cuokoos, the Ves'ya

the Pangi-goera become for seven births boars.
ImuottMo become wolves
food during the lunar and solar eclipvses,
eats
If any ii^iioranfc person
;

he

Aruutuda Kunda for as many years as there are

He then becomes born diseased with Galma

'^oes to

that food.

having no ears

enlari:?ement of spleen)

time

so,

nor

teotli,

and

particles in
(a

chronic

after passing

his

If anybody makes a promise

he becomes freed of his previous sin.
to
one
he
but
gives actually to a different person, he
daughter

to give his

if

Kunda where

to P^ras'u

goes

anybody

Kunda

daughter, he

sells his

one hundred years. Again

on a bed of arrows in Pams'uvesta

he eats ashes
slee[)3

for

hundred years, chastised and beaten by My messengers.

]f any Brahmana does nob worship with devotion the phallic emblem of
one

for

he goes to the dreadful oulaprota Kunda for that heinous sin.

remains there for one hundred years ; then he becomes a quadruped
animal for seven births and again he becomes born a Devala Brahmin for

Siva,

He

when he becomes

seven births

Brahmana

in

If any

freed.

argument and

bad useless

Prakampana Kunda for

any woman, being very

tremble, he goes to the

hairs on his body.

If

and uses harsh words

tises

for as

to

years as there

many

her husband,

are

Brahmana

furious

years as there are

with anger, chas-

she goes to

Ulk^mukha Kundi

as

many

hairs on his body.

My

meteors or torches in her mouth and beat on her head.

term, she becomes a

human being but

defeats another

him and makes him

trilles

servants put Goiy

of the

At the end

she has to bear the torments of

widow
Then she is again born as diseased
when at
The Brahmana woman, enjoyed by a 5ddra,
last she gets harself freed.
dark
to
the
terrible
goes
Audhakupa hell, where she remains, day and ni>ht,
imm3rsed in the impure water and eats that for fourteen Indra's life
hood

for

periods.

seven births.

Her pains

are

unbounded and

My

messengers beat her

severely

and incessantly.
Vt the expiry of the term
for

in

that

thousand births, a female boar

fox

for

pigeon
she

hundred births, a hen

one
for

seven

births,

an

unchaste

for

this

live

one

becomes a female crow

hundred
hundred
for

births,

a female

years,

female

Then
Then she

seven births.

Bh^rata,

woman with

and then an oilwoman with leprosy

One

She

one

and a female monkey

becomes a Chdndali in

becomes

hell,

for

enjoyed by all.
the pthisis disease, a washerwoman,
when she becomes freed, O Fair

The Ves'yas live in the Vedhana, and Jalarandhra hells the Pungis
in the Daudatudana hell
the Kulaias live in the Dehachurna hells
!

the Svairinis live in the Dalana hells

the Dharsinis live in ^ogana hells.

;
those places.
messengers always

pains know no bounds at all

beat and chastise them and
thay e\t

Their

My

always the

urine

ani

faeces for

CHAPTER XXXV.

]^ooK IX.]

ono Manvantara.

worms

941

the expiry of their hell period, they beoome

lakh years when they become freed. 11 a
to another
Brahmana's wife, if a Kattriha, Vais'ya
at

Then,

of faeees

for

Brahmana goes

one

and Sudra do

There they drink the hot

9o, they gj to the Kasaya hell.
water
for
twelve
The lotuswhen
become
Ea^ya
years
they
purified.
born Brahma has said that the wives of Brahmins, Ksattriyas, etc. ,
hells

in

live

freed.
in

the

like

Brahmins,

If a

Ksattriya

sin

of his

There the worms of

hell.

Vais'ya and that

that

the

life

goats

periods.

that

for

Ksaltriya,

chastise

them

for fourteen

suffer pains

they become bjars

when at list they are

get

lives in the Siirpa

messengers

Thus they

urine.

then

they

wife, he ia involved

bit

Sdrpa

My

wife.

When

seven births,

for

of a

size

Biuhniina's

and they have'to eat the hot

Indra's

Brahmin's

mother and goes and

his

to

going

and

etc.,

Ksattriyas,

or a Vais'ya goes to a

seven births

and

Now

any

freed.

il

body makes a false promise or swears falsely, taking the Tiilasi leaf in his
hands, if anybody rnxka^ a false promise, t iking the
Ganges water,
or

Salagrama stone,
body swears
if

his

placing

falsely,

images of God in
right palm on the

anybody swears falsely, being in a

or

or

if

his

hand

palm

if

any
;

BrShmana

touching a

or

of another

temple
any body acts agiinst his friends or others, if he be treacherous
he gives a false evidence then all these persons go to Jval^ Miikha

cow

if

and remain

hell,
-

other

any

there

Indra's

fourteen

for

life

periods,

chastised and

beaten by My messengers and feeling pain as if one's body is being

burnt by red hot coal.
One who gives a false evidence, with the Tiaasi
(holy basil;

in

who makes

hand becomes

his
false

promise

Chandala

with

the

for

seven

water

Ganges

births;
in

one

hand

his

one who swears falsely while touching

the S-ilagrama stone, hpcomes a worm of the foeces for seven births
one
who swears fal-ely, touching the image of the God, becomes a worm in

becomes a Mlechcha

for five births

Brahmin's

house

for

seven

births

one

who

gives

a false evidence

then
serpent
touching with
right hand, becomes
he becomes born as a Brahmin, void of the knowledge of the Vedas,
the

when he becomes
is

freed.

One who speaks

born as a Devala for seven

If

4o-47.
tiger.

he

one

swears

falsely,

seven births

while

in

temple,

births.

falsely,

Then he becomes dumb

becomes

for

touching a Brahmana, one becomes a

three births, then for three births

for

without wife, without friands, and his family

becomes
Those
that
rebel
their
pure.
against
friends,
become mongoose; the treacherous persons become rhinoceroses; the hypocrite
and those who
and treacherous persons become
false
tigers
give
deaf,

extinct.

Then he becomes

evidences

bscome

frogs.

So much

so,

that

their

seven

generations

942

MAD DEVi BHAGAVATAM.

lRt

above and seven generations below go to

not perform
inert

(an
at

his

duties

daily

He

matter).

He

Vedic customs.

the

(Nitya
no faith

lias

If

hjll.

ho

Kurmii),
in the

is

any Brahma na does

reckoned a*? Jada
Rather he laughs
and fastings
he

Vedas.

observe vows

does not

blames others who give good alvice?.

Such persons live in
dhakftra hell where they eat dark saioke only.
Taou he roa;iis
an aquatic animal for
one
hundred births
successively.

becomes born
the

at

as

wealth

various

Deva

of a

Bbove and

generations

Dhumrfindhakird

or

If

freed.

is

then

Brahmana,
dark and

terribly

with

smoke.

as

he
jests

ten

his

himself goes

with

filled

about

Then

anybody

he

b3Cj nes fallen and he

belo.v

heil,

when he

fishes

Dhumran-

to the

There his

pains'know no bounds and he lives there for four hundred years, eating
smoke only. Then he becomes a mouse for seven births, atid he becomes
birds

various

ultimately

trees

human

If a

orifhes(-!ls

where he

tied

up by snakes.

for

lives

human

gets a

or

iron,

lac,

hell

he

birth.

an astrologer or

being

by

and worms, various

he gets a

as

Then

earns

physician
goes to the

he

m:\ny years

a^

there

he becomes born as

livelihool

his

and

lives

lhervd)y

sfani

Nagav

Knnda

hairs on his bo

are

various birds

becomes an astrologer

when

animals

various

be a

etc.,

and

birth

he

if

oil,

and

Brahmin

seven

for

1\',

ultimately

births

and a physician for seven births. Then for sometime he becomes a

cowherd (milkman), for sometimes a blacksmith
for
sometimes
a
;

punter, when he becomes

freed

have described to

the

innumerable

are

of their

fruits

all

you

of

own Karmas and

The

sinners

travel

description

Puranam

of

ri

the

M id

various

hells

for

the

the

various

Davt Bhilgavatam of 18,000

and

go there

various

to hoar ?

Thus

there

'suffer

the

wombs.

Say.

Book on

Ninth
sinners

verses

Besides

hells.

through

What more do you now want

One
Here ends the Thirty-Fifth Chapter of

Fair

One

Chaste

famous Kundas or

Kunda*.

small

hi? sin.

by

in the

.Maharsi

the

Mahd
Veda

VySsa.

CHAPTER XXXVI.
Thou
that

which
all,

Expert in
which is the
!

''

essence

of

the

various

Puranas

and

Itihasas,

by
quintessence, which is dear to all, approved of
the seed by which the Karmic ties are cut asunder, which

the

is

which

O
Dharmarajan! O Highly Fortunate One
the' Vedas and the Amgas thereof! Now kindly describe

Savitri said:

1-7.

is

and happy is this life. Kindly describe the above by

c*a
whioh
acquire all his desires, arl whit is the only source of
Ail by knowing which maQ has
the gool and audpioioaij things.
ftll
is

high, noble

mm

CHAPTlilR XXXVI.

fiooK IX.]
not to

face

or troubles,

any dangers

hells that thou hast severally just

he

nor has

go to the dreadful
men can

to

described and that by which

Kindly now

wombs.

various

those

be freed of

now

943

describe

these.

all

What is the size of the several kundas or hells that Thou

now enumerated ? How do the sinners dwell there ? When
of what sort is
a man departs, his body is reduced to ashes. Then
that other body by which the sinners enjoy the etfects of their Karmas ?
and why do not those bodies get destroyed when they suffer so much
Bhagavan

hast just

describe

long

time

these

to

me.

so

for

pains

all

8-33.

What

sort

Hearing

of

the

is

body

that

Kindly

forward

by
SavitrijDharmaraja remembered Sri Hari and began to speak on subjects
*'
that sever the bonds of Karma
O Child O Ons of good vows
in
all
the
on Dharma, (Smritis) in all the
fjur
books
In the
Vedas,
spoke

N^r^lyana

Samhitas,
in

Dharma

that the

Ganes'a, and

old

all

the PurAnas,

n the Narada Panchar^ltram,

the Ved^ngas, it is definitely stated

of
the Pancha Devatas (the five DevatSs) Siva, Sakti,
worship

the other

ViQU,
the

the Itihasas,

all

questions put

age,

SSstras

is

Surya
death,

diseise,

and

in

the best, the highest, the destroyer of

and sorrows, the most auspicious

evils

and leading to the highest bliss. In

DevatSs is the source of acquiring
saves one from going to the hells.

the

fact,

the

all

From

worship of these Pancha

Siddhis (the success) and

Bhaktic Tree and then and then only the Root ot

the
This
is
bonds is severed for ever and ever.
liberation)

and

worship springs the

the Tree of all Karmic

their

the indestructible state. By, this

is

Mukti

to

step

(final

one can get Salokya,

Sarupya, and SSmipya, the different state of beatitudes in which

the soul (1) resides in the same world with the Deity, (2) possesses the sam8
Sarsti,

station,

condition,

power and

Mukti,

all

(8)

the

or

rank,

or

possesses the

with the

equality

Divine attributes

(the

sameness of form

or (4)

Supreme Being
the four

last ot

or gets

identified

or

grades

assimilat'^d

absorbed

to

in

of
the

into the

Deity
gets
intimately united,
The worshipper of these five Devatas has
Deity, O Auspicious One
never to see ^ny of the hells, watched by
My messengers. Those
!

who are
who go

devoid
to

of

the devotion

the Tirthis

of

the Devi

to

who

Hari,

hold

see

My

abode

but those

Harivi\saras (festivities

on

days
Hari) who bow down at the feet of Hari and worship
to My abode named Samyamana.
never
come
Those Brahmanas
Hari|
that are purified by their performing the three Sandhyas and by their

the

of

following the

no pleasure
their

pure
until

Achuras (customs and

they

own Dbarmas and

worship

the

their ow.'i

observances),

Devi,

Aeharas,

those

those that are

never

come

to

that find

attached to

My

abode.

9U
My

MAD DEVt BmAgAVATAM.

Rt

messengers, seeing the devotees of Siva, run a\v4y out of

I also order
meaas snakes ran away terrified by Gadada

terrible

My

terrjr

My

nooses ia their hands never to go to them.

to other persons than the servants
of Hari.

with

serr^ers

messengers

No sooner
go mostly
do My Messengers ses the worshippers of the Krisna Mantra, than they
run away .i^; .snakes get terrified at the sight of Gadudi. Chitragupta,
one of the

too,

virtues of mankind),
of

and

fear

the

strike

off

names

the

Madhuparka,
made to a guest

p-'opare

the door of the

at

world,

etc

offering

respectful

arrival

Yama's

in

beings

or

to

Devi's

the

worshippers of the Sakti

(a

the

to

father of the bride).

Brahma Lokas and go

Those that are the

the Uovi

of

for theui

the

recording

worshippers, out

mixture of honey
bridegroom on his

They

abode,

and

vices

rise

higher than

to

Manidvipa.

ic,

Mantra aud

are highly fortu-

nate, whose contact removes the sins of others, they deliver the thousand generations (from the downward course). As bundles and bundles
of dry grasses become burnt to ashos, no sooner they are thrown into fire,
so the delusion at once becomes itself deluled at the sight of the forn>s
of

At

devotees.

those

theii-

sight,

lust,

anger,

Kala (time thit

sorrow, old age, death, fear,

h\d karmas,
persons), the good and
to

a great

those

of

states

those

pleasures and

Now

the

away

life

enjoymeutsdrop

have described

disease,

greed,

of
oflE

the

to

you
under the control of Kula, good
pleasures and enjoyments etc., and those that do not
that are

Now

pains.

Earth, wster,

One

Fair

persons

and bad karma"?,

suffer

distance.

takes

air,

fire,

am

and

these are the

not

speaking of

this

ether are the (iva

seeds

visible

body.

Maha Bhutas

Listen.

(the groat

person and
The boJy that is made
are the chief fictors in the work of creation.
up of earth au.l othor elements is transient aud artificial, i.e., that body
becomes burnt to ashes. AVithiu this visible body, bound, is there a
elements)

Turusa
subtle

oi

the

size

If

In

My

that subtle

incessantly or

if

those

world,

it

of

this

thumb; that

of a

Jiva assumes

karmas.
fire.

subtle

that

struck

for

subtle body

by

body

of

called the

is

bodies

body be immersed
be

visible

in

the

Jiva

irusx

the

the

effects of
enjoying
not burnt by the burning
if
that be beaten
water,

is

weapon
That body

or

by a sharp
not burnt nor broken
pierced

is
that body is not destroyed.
the
red
hot iron, by hot stones
hot
and
molten
the
material,
by
burning
by
a
hot
into
a
by embracing
burning cauldron. That
image or by falling

thorn,

Thus I have dwelt

body has to 3uffer incessant pains. O Fair One
on the subject of tho several bodies and the causes thereof according
!

to the SAstras.

Kundae.

Now

Jjistcn.

will

deacribo to you the eharaclera of

all

the other

CHAPTER XXXVII.

hooK IX.]

945

Here ends the Thirty-sixth Chapter of the Ninth

destruction of the fear of the Ya lia of those who are the
the Five Devala-, in the

Mah^ Para nam

Sri

MaJ Devi

Book on

the

worshippers of

Bh^gavatana of

18,000 verses by Maharsi Veda Vyasa.

CHAPTER XXXVII.
Dhartnar^ja said

1-60.

form

like

All

Moon. Of

the Full

the

Kundas (hells) are circular

Vahnikunda his the fire

the

these,

in
lit

bottom, by the help of various kinds of stones. This Kunda

sinners
are
will not be destroyed till Mihapralaya comes. Herj the
The flames are
tormented severely. It looks like a blazing coke.
at

its

from

rising

are

ing

two

one

it

It

chastising and
is

This

miles.

loudly.

is

[n circumference those flames

high,

named Vahnikunda.
watched

is

constantly
punishing the sinners.

hot

with

filled

hundred hands

water aud

Tt

is

My

by

Next comes

full

of sinners cry-

messengers

who

are

Tapta Kunda. It
of rapacious animals.
The sinner^

fall

the

My messengers and they ;ire always

severely
is being echo3d and re-eehood all around terwhich
out
very loudly,
crying
This Kunda is filled with hot salt
It extends for one mile.
ribly.
there

beaten

are

water and the abode of

It

extends

Save

us.

many

My

Then

crows.

two miles aud

for

punished by

by

messeni;'ers

there

is

the

Bhayuuaka Kunda.

with sinaers.

They are being

and ihey are ineus^iiitly crying " Save us,
it

is

filled

"

Next comes

the Vifthil

Kanla.

It

is

filled

with

foeoes

and excrements,

where the sinners are moving without any food and with their palates
and throats dry. Its ^Izo is two miles and it is very bad and ugly,
with foetid and nasty smell.
being

chastised by

excrements.

My

The worms

It

is

always

filled

with sinners, who are

those foeces and

Dutas (messengers) and eat

are constantly
therein
" deliver
us, deliver us."

them and they are crying

Muttra Kunda. It is filled with the hot urine

biting

and stinging

Then comes
ani the worms

the hot
thereof.

It measures four miles ; and it is

The great sinners always dwell here.
Dutas always beat them and their throats, lips, palates
({uite dark. My

Then

corner

the

Slesma Kunda.

It

is filled

with

phlegm
The
{ihlegm and eat that
phlegm. Then comes the Gava Kunda. It is tilled with (factitious! poison
The sinners eat this poison aud dwell here.
It measures one mile.
The
worms thereof bite them. They tremble at the ciiastisemeut of My Dutas and
are

all

dry.

aud the insects

thereof.

sinners

dwell

in

My messengers look like serpents, with teeth like thunderbolt

aud they are very furious and (iereo, with their throats dry and their words
Then comes Dusikft Kunda. It is filled with the rheum
very hars-h.

cry aloud.

119

eyes and

ftud dirt

of the

are born

therein.

insects
It

is

one mile.

worms

Innumerable
and

live there,

as

they move, the

and sting them. Next comes the Vasa Kunda

with the serum or marrow of the flesh and it measures

filled

bite

The

The

move on and

dwell

sinners

on.

It

smell.

chastised

there,

and

[Dunished

by

Sukra Kunda.

It

the semen, bite

the sinners,

and they

Then comes the Rakta Kunda, with very

offensive,

Then comes

messengers.

in diameter.

fojted

measures

it

Numberless sinners

immediately

one-half mile.

My

mad devI bhAoavatam.

Sr!

946

insects,

is

the

born

deep

in

like

and

well

measures two miles

with

filled

The

blood.

Th3 insects therein are always

dwell here,
drinking blood.
As'ru
It
the
Kunda.
measures in size
follows
them.
Then
biting
It is always
one fourth the measure of the well (above-mentioned).
aad many sinners are seen there living
filled
with hot tears of the eyes
sinners

weeping and crying and being bitten by the snakes. Then there is
The sinners are chastised and punished there
the Gatra Mala Kunda,
by

messengers and being bitten by the insects thereof, they eat the
body and dwell there. Then comes the Karna Mala Kunda.

My

dirts of the

eat the
vvax of the ear and fill the place.
The insects
and
are
them
aloud.
It
measures
one fourth
they
crying
always
Then comes the Majjd Kunda. It is filled witii
the measure of a Vapi.

The

sinners
bite

and marrow,

odour.
It measures
one
emitting foeted offensive
measure of a V^pi. The great sinners always dwell there.
Then comes the Mdmsa Kunda. This is filled with the greasy llesh. Ii
fat

fourth

the

measures (one-fourth)
dwell

agony,

that

Save us,"

i'Save us,

of a

Those who

VApi.

messaugers always
and sting them

bito

insects

horriblo

in

My

here.

chastise

sell

and

their

punish

daughters
tliem

ai.d

they
cry, out of fear and
and eat at times that
flesh.
Then come
;d

Kundas Nakha, Louia and others. 'J'hey also

The sinners dwell there, alwavs
Next comes the very hot TAmra Kunda.
messengers.

the four

succession

measure each one-fourth that of a Vipi.

chastised

by

My

Hurning cokes exist on the top of very hot coppers. There are lakhs and
lakhs of very hot copper figures in that Kunda The sinners, being compelled
embrace each of these hot
messengers, are made to
by
copper

My

figures

and they cry loudly an

live there.

It

measures four miles.

come the burning Angara Kunda and the hot

Here the sinners are made to embracs the hot

Lauha DhAra

Then
Kunda.

iron fiorures and, feelin"

out
of
fear
and agony. Whenever My messengers
themselves burnt, cry
It measure.i
punish them, they immediately cry out "Save us, Save us."

eight miles

and

Lauha Kunda.
sinuors, beaten

it is

pitch dark and very

Then come
by

My

mon,

the
cat

awful.
This is named the hot
Charma Kunda and Surd Kunda. The
the

<kin aud

drink the hot

urine

and

CHAPTER KXXVII.

Book IX,]

Then comes the S^hnali Kunda

^47

overspread with
It measures two miles.
thorns and thorny trees, causing intense pain.
Millions and millions of great sinners are made by My men to fall
from the tops of those trees down below where their bodies get pierced by
very sharp thorns, six feet long; and thus they dwell there, beaten by
dwell there.

it

is

My

Out

man.

get dried up; and they cry out

Oat of fear, they get very anxious and
repeatedly "Water, Watsr."
then their heads
broken
get
by the clubs brought down on them
So
like the beings burnt in
men.
move
there
by My
they
ver) hot oil.
of

their

thirst,

palates

Then comes the Visoda Kunda.

at

with

filled

is

(1

the

measures two miles

It

of the serpent

poison

called

in

diameter

Taksakas.

My men

and they drink the poison thereof and dwell there.

punish
There are no insects here. Only
Tlien comes the hot Taila Kunda.
around
the great sinners dwell. All
burning coals are flaring and
the sinners

My men

when

beat

the

filled

and

dreadful

two

measures

run

sinners, they

with horrible intense darkness and

Sharp pointed iron weapons

it is

are

like tridents

order

in

round.

all

sinners, pierced by those weapons, are seen encircling the Kunda.

Beaten by My men, their throats and
measures one-half mile.

The

get dried

worms and

terrible
of

Sanku

with

filled

Then comes the

up.

(a

the

tree)

terrible

darkness,

pitch

lips

with

filled

is

hideous

look

to

Beaten by

at.

i^Iy

men,

It
Puya Kunda.
The sinners
eireuaiference ?).

Then

dwell there.

sinners

and

deformed

It

It

sharp teeth, of the size

and it is
looking ;

like-with

snake,

insects,

Sal

Krimi Kunda.

is

Kunta Kunda.

the

placed

It

It looks

exceedingly painful.

Then comes

miles.

and thither.

hither

comes the

great
measures eight miles in diameter (or in
Then comes
dwell and eat the puss; thereof and, are beaten by My jaen.
the Sarpa Kunda. Millions and millions of snakes of the length of a Tul
are

tree

they

existing

bite

arises

them.

My mju

general hue

Then come in
Kunda. These

and

them

beat

also

"Save

cry.

encircle

us,

the

sinners

So there

same time.

at the

Save us

we

and as

are done

for."

order the Dams'a Kunda, Mas'aka Kunda, and the Oarala

are

Each

respectively.

These serpents

there.

with

filled

of

mosquittoes,

gad-flies,

them measures

one

mile.

The

and

poison

hands

sinners'

and feet are tied up. So when the gad-flies and

mosquittoes fiercely
them
beat
men
simultaneously,
they
violently
sting them, and My
raise

by

My

with

loud

persons.

blood

Kunda and

md the

uproar

and are made to move

Their

bodies get

by the stinging
the Vris'chika

scorpions.

of

the

Kunda

on,

thoroughly
flies,

filled

etc.

in

their

reddened

Then

respectively with

tied

and

states

coversd

come the Vajra

Vajra

insects

Each of them measures oae-half that of the Vdpi.

The

^RtMADOKV! BIlAoWATAM

9^8

aud
bitten by insects ^Vaji-a.
that (Iwell there, aio iucessanily
Then come in order the ^art* Kunda, Sula Kunda, and the Khadija

sinaers

scorpions.

and scimitars.

with arrows,

spikes,
They are tilled respectively
The sinners are pierced
half that of the V^pt.
one
measures
them
ol
Ivaeh
and dwell there.
bv arrows, etc., and become covered over with blood

Kundas.

live

sinners

beat them

and crying

knows

iear

so their

Kunda

This

loudly.

So the pains of the sinners are

is
It measures hilf the Vapi,

The

water.

codiles

living in

there.

The K\ka Kunda

bitten

The

with

horrible

millions

with

measures

one

insects

deformed

looking
Tii::

the

follows ihe Vajra

their

Kunda.

teeth

out

cry

It

Kund
as

loud'y.

i.

Dhanus.

cornea

a!i

It

is

pitch

measur-^s tsvice that

red beings live

of

them

hastas.)

Those

of the VSpi.

The

coal.

in

there and bite the sinners

live

Then comes

dark.

It

sinners

is

the

P^s^na

so built of hot stones

become

thj middle.

hot

restloiss

Then comes

with the

the Piisana

Kinda. The Pasaoa. Kunda

made up of the sharp

is
sinners
dwell there. Many
Innumerable
havmg sharp edges.
in the
Laia Kunda. Then comes the Ma i Kunda. Its

the L\[\

j)ointed stones,

phlegm.
filled res-

and they cry out very loudly. Then

meisures one hundred Dhanus.
Many insects

it

Kund

live

bitten

sinners

resembles a burning mass of

heat and turn round and round
as

next.
of cro-

being

Each

V]J!i.

Dhanu-four

(One

hard as thunderbolt
It

weep-

sinners

sinners here are

Manthana and

called

hundred

insects are stinging

who

is

of

pectively

with

My men

and millions

urines
and
deformed crows eating
foeces,
by
Then come the Manthana Kunda anl Vija Kunda. These are

hundreds

i-^

This

insects.

them and
everyone of them

The Nakra Kunda

infinite.

then follow?.

the

it

with hideously offensive smalls.

is filled

filled

by

insects bite

bounds

no

and

with boiling hot water

there,

rasa?(U-ei half that of the Vapi.

Kundi
iiin-

The

dirk.

pitch

It is filled

the Grola Ivunla.

Then comes

is one hundred
Dhanus and its depth is two miles. It is made
up of hot stones, each measuring the Anjana mountain. The sinners,
beaten and driven by My persons, move on and on in the middle.

size

Then comes the Chiirua Kunda.

ference)

and

beaten

My

powders and get themselves burnt.

Here a potter's wheel with sixteen
whirling round
01-80.
fashioned

It

measures two

miles

(in

circum-

with (seven) churoas (powders). The sinners, driven and

eat the
thither and
men, go on, restless hither and

is filled

and round

the

Then comes the

Chakra

Kunda.

spokes is constantly
being crushed by this wheel.

starp-edged

sinners are

Then comes the Vakia Kunda. Its

depth
very much curved; and with and sharp slope

is
it

eight miles.lt is
has gone down. It

on the plan of a mountain cave, filled with hot water and it ii

enveloped with deep dense darkness. The aquatic anitn^U there are bitmg
is built

Book

CHArrfiH XlXV

IX.]

941)

ll.

oat very loudly. Then

the siunersj \4\o get vci y niueli re^ticss anl arc ci'vmg
tortoises in the water
of
millions
s the Kurma Kuada. Here millions and
bottif

the sinners. Then comes the Jvila Kunda.

awfully distorted, are biting
iu circumference.
It m-asures two miles
It IS built of Beree fiery flames.
intense
with
pftin and
The eiuners here are always in iire it dilTicalty,

Next

crying out lo;dly.

The

sinners

themselves

get

It

ashes.

the

eating

foiio.vs the

is

burnt

well

fiilel

Hh.sina Kuada.

with

hoi

in

hob

&t)nes

measures two miles

ashes

and

live

and

hot

irons.

and

hot ir^ns

sinners here are always b3in^ burnt, in

It

thbl-e;

The

hot stones and their

Then comes the Dagdh\

throats and palates are being' parched up.
Kunda. It is deep and horrible It mei^iua.^ tA-o miks in circum-

My

ference.

comes the
rising

rfiiebi

It

there.

Kunda.
is

filled

tlue.iten

It

is

with

avjuitio

in

It

Water.

salt

virions

sinners

t.lio

aUvays
with

lillo

measures eight miles

The sinners here cannot see

of noises.
dark.

messengers

are always

animals making

circumference and

eaoii

other

and Ave

Theti

there.

Waves

it is

bitten

all sorts

dcilp at.nl

by

the

Then comes the

they cry out loudly.
very much,
A very
of
the
Kubda
there is
surface
Kunda.
On
the
t>p
Asipattra
of
the
of
this
The
leaves
tree
at'e
shrp
edges
big TAl tree very high.

animals.

Pained

One mile btlovv this 'lal tree is situated

of a sword.
The sharpedged Tal leaves, then, fall on the bodies of the
Irom the height of a mile and they get cut and wounded;
sinners
out
blood comes ont of them and the sitjners, in great pain,
cry
"
with
save."
It
Rakra
Kita
is
dark
and
filled
sav,
very deep, very

like

the

the

edge

Kunda.

a kind of bload

Next comes the

like

This

insects.

the

is

horrible

Asipatra

Kunda.

Ksura Dh^ra Kunda, measuring one hundred Dhauus

(one Dhanu-Iour hastas).

It

is

with keenedged weapons, as sharp as

filled

The blood of the sinners is flowing here profusely. Then comes

Suchi Mukha Kunda^ filledwith shirp weapons of ihe form of long
It
measures fifty Dhauus. The sinners get pierced
needles.
by them
Thc:ir intense pain knows no bounds.
.nd are constantly emitting blood.

nice razors.

the

inhabited by a sorb of insect,

Then comes the Gokfimukha Kunda
hence
look
like
mouths
called Goka.
Gok^muThey
they are named
kha. It is deep like a well and it measures twenty Dhanus.
The great
sinners suffer an intense amount of pain there.
They have got to keep
their mouths always downwards as the Goka insects
always bite and
;

Bting them.
of a

Then comes

crocodile

the

Nakra Kunda.

and measures sixteen Dhanus.

It resembles like the

It

is

djep

like

mouth

a well and

Then comes the (iaja Dams'a Kunda.

Next comes the Gomukha Kunda. It
It measures one hundred Dhmu?.
maasures thirty Dhanus and resjrab'es the mouth of a co.7.
It given
numbers of sinners dwell

ino9S9Ant pains

atid

there.

troubles to the einners,

MAD DEVt BHAgAVATAM.

^Rt

950

Tlion couics

81-101.

KuinbhipAka Kuiida.

tlic

and

retjotublini* that ot'lhn Kiilaohalvra,vory horrible;

it is

measuring eig;ht miles, and

one lakh I'musis of the height of 100,000

Jt looks like a water-jir,

depth

many
eto.,

is

other

Faptv Taila

ICundaa,

within

Kundi

This

it.

is

Kunda

rotating ine3ssanfcly
quite dark.

it is

fall

with

almost

uueonscious

They beat each other and cry out

threaten them with clubs and MuSilas.
So
times

at

dizzy-headed,

get Up and cry.

fuur times that of

tliey

Fair^One

get

unconscious,

The numbers

the other sinners in

all

all

Its

There are

persons.

tinners and insects.

messengers also

a wheel

like

is

Tapta Taila Tamra Kunda,

ar.d

filled

It

My

at times they

and sometimes thev

sinners

of

great

loudly.

here

equal

to

Kundas. They know

the other

no death, however much you beat them. Their lives persist.

For the bodv
it
for
is
indestructible.
This
is built up
sufferance,
Kumbhipaka Kuncli
is

the chief of

all

the Kundas.

time, and sink

This

wbere

to a thread built by K^ila,

My

them down below

Kunda where the

men lift the sinners

sinners

on

are

tied

one

at

high

where the sinners becom-

at another time,

know
named the Kalasutra Kunda.

ing sufiocated for a long time, get unconscious, where their sufferings

Qo bounds, where

it is fille.l

with boiling

oil, is

Then comes the Matsyoda Kunda, hollow

boiling

water and

Abatoda Kunda.

it
li.

a well.

like

measures twenty-four Dhanus.

measures
one hundred Dhanu.

their bcdies burned and chastised

by

My

persons,

It

No

live there.

they drop into the

water of this Kunda, than they are attacked

Then

are bitten by the Krimi

general

coosternatiou

Kunda.

Next coma^

nus.

It

is

hot husks

anl
the

live

live

measures two miles.

there.

Xo

Krimikantuka Kunda.

insects and
there.

Its

Pams'u Kunda.

oversperead with

and

the

out

with

The

loudly,

another names

is

get

sooner
all

sinners

creating a

Aruntuda

measures one hundred

Dha-

burning rice husks. The sinners

Then comes the Pas'avestana Kunda.

eat tho^e

sooner the sinners

are twined round by this rope

It

cry

the

The sinners

sorts of diseases.

omes
Kmtuka

with

filled

is

Next comes

or

P4s'a.

fall

in this

Hence

its

Kunda
name.

It

than they

Then

come-;

Kunda. It measures twenty Dhanus. No sooner the sinnerr;

than they are enei-cled with the Sulastra (darts). Then comes
It is filled with iceIt measures one mile.
the Prakampana Knndi.
tie Siilaprota
fall

here

going there, shiver at once. Next follows

It is filiel with burnIt measures twenty Dhanus.
the
thrust
torches and meteors
metoors.
in" torches and
My messengers

The
the Ulka Kunda.

cold

water.

siniters,

Next comes the Andhamouths of the sinners living there

Kupa Kunda. It is pitch-dark, shaped like a well, circular and very
The sinners beat each other and eat the insects thereof.
horrible.
into the

Their bodies are burnt with

nocount of dire darkness.

hot

water;

they

cannot see anvthiag

on

^ooK IX.]
The Kunda

102-llS.

known

is

weapons
Then comes the
sinners

the

Jalarandhra

dwell

as

the

Here
are

etc.,
is

Ifc

the

tied

My

Its

Dhanus.

Then comes

messenj^ers.

encompassed by a
Next comes the Dehalive

a net.

in

by various
twenty Dhanus.

pierced

measures sixteen

sinners

dark and

quite

are

It

by

05i

It measures

Kunda.

here, threatened

fishes,

siuners

Vedhana Kunda.

Kunda.

Kunda.

chiirna

where

as the

Dandatadana

The

great net

XXXVII.

CiJAi>TKll

that

is

depth

of the height

The sinners,
persons
twenty Dhanus.
here, encompassed by iron chains are made to /all below where their
to
inert
and almost
reduced
are
bodies
powders and they are
koti

of one

My

and threatened

are crushed

known as the Dalana Kunda; it measures

Next comes the Sofana Kunda.

is

messengers

Dhanus

is

The Kunda where the sinners

unconscious.

by

circumference

its

sixteen

circumference.

in

up to the

It

is

one
hundred persons and it is very dark.
height
deep
the hob
It measures thirty Dhanuf. On falling on
sand, the throats
Their pain
knows no bound.-.
and palates of sinners get dried up.

Hence

it

is

It measures

of

called the

Then comes the Kasa

one

is

ooana Kunda,
hundred Dhanus.
It

smell

and
very
there.
live
and
waters
gent
measures twelve Dhanus and

skins

It

its

iron

dusts.

with red hot sand.

filled

sinners

sooner

are

lb

comes

extended

and

dust

winnowing
then*,

eating

Next comes the Jvalamukha Kunda,

From the (bottom) centre rises a flame,

is

dark, quite

this

in

filled

with smoke.

The sinners get

becomes

also

serpents.

No

measures

It

snakes.

sinners

lb

are

Here ends
eighly-six

the

Thirly-seventh

Kundus and

Mad Devi Bhagavatam

their

is

let

one

J'hus

Chapter

It

13

over-

Dhumr3,ndha
hot

and

filled

there, than
I

have

the

Ninth

in the

with

they are

spoken

characteriotics,

of

bricks

and their eyehuudred Dhanus,

encircled
fall

characteruitics

of 18,000 verses

the

VVitliin that the

with smoke

hutf'ocated

obstructed.

sooner the

Then comes

Kunda.

surrounded by
Suvitri!
you about the eighty-six Kundas and their
more do you want to hear ? Say.

6ri

lb

basket.

of

dropped

the

the

of

astrin-

Kunda.

Siirpa

sinners live

many

Then comes the Nugabe?taaa Kunda.

the

the
like

those

are

placed.

sight

Then
is

eat

siuners

Kunda.

the juices

the Kunda.
It measures twenty Dhanus.
The
burnt here by the flame and live awfully
fainted
no
they get

they

Kunda.

mouth

the

spreading

are

iron

foetid

those

hot

with

tilled

ia

The

ollensive.

is

with

filled

Now

to

what

Book on

Mah4 Purunam

by Maharsi Voda Vyasa.

S^vitii

1-6.

to

that

said

Advd

that

of

all

all

the

essences,

amongst
there in

away the

takes

knowers of the Vedas

world

this

What

teristics?

What

is

now

by the

Creator as

final

liberatico

them from

hells,

destroys

Mayi
the

to

that

is

the

all

Karmas, and that

Thou, the Foremost

of all the

fear

before.

How many

Devi

the

kinds

of

What

are

Muktia
its

are

charac-

which the enjoyment of the karmas

Bhaijavan

devoid

me something about

tell

Miiye,

Door of

the True Bhakti

is

to be done by

done can be desisted and nullified?

created

to

Parames'vari

that lead to Mukti, that

takes away always all the sins committed

the

WAl'AM,

Cause of deliverinfj

tiie

that

iuauspieiousness,

Maha

Bhagavati

Dharmas

the

r.llAf.

of

and

beings,

Root

DKvt

CHAPTER XXXVUl.
"0 Lord Give tne the devotion

Sukti

the Ksieeuce

is

human
the

MM)

^i{{

'.'V.J

of

this

The woman kind has been

any Tattvajnana or true knowledge

True Knowledge. All the charities',

bathing in the sacred places of pilgrimages, observing vows

and austerities cannot be compared with one- sixteenth of imparting
sacrifices,

knowledge to those who are ignorant (of true knowledge). Mother is

hundred times superior to fither; this is certain; but the Spiritual Teacher,
the Giver of True Kno.vledge, is hundred times more to be reverenced
and

worshipped

7-79.

Me

said:

Dharmaraja
I

before,

mind"

them

granted

Auspicious
of

Glories

Sri Devi;

One
by

'*

all

"Let the devotion

vou that

the mother.

than

Child

this,

What

Now

bo

boons you
1

you.
towards the Sakti

You want

Lord

both

to

hear

grant

now
the

desired

of

boon

this

in

arise

reciting

to

your

of the

who puts forward the question

hj

their
families
are delivered.
and he who hears the answer,
When
Ilis
thousand mouths is unable
the Sega Naga Ananta Dava with
to recite the glories of the Devi, when Mah;iieva cannot describe with
all

His

five

glories

mouths, when the Creator

with

His four mouths, when

Brahmu
Visuu,

is

incapable to

recite

Her

the Omniscient, falls back,

six
mouths
cannot sufliciently describe,
when Kartik^ya with His
when Ganes'a, the Guru of the Gurus of tiio great yogis is incapable,
when the Pundits, the knowers of the four Vedas, the Essence of
when Sarasvati becomes
all the Sastras, cannot know even a bit of Her,
wiicn
inert in going to describL' Her glories
Sauatkumara, Dharmii,
;

Sanatana, Sananda, Saiiaka,

have fallen back,

are

quite incapable

ean

recite

when
to

fully the

Kapila, Siirya and other sons of the Creator

the
other
Siddhas, Yogindras, Munindras

glorily

Glories

tho dcod^
of

Her?

of

Piakriti

Whose

Devi,

lotus-feet

thou how

Brahma,

CHAPTER XXXVIlt.

Book iX.]

Visnu, biva and others meditate

devotees even

and

lo

others

when

it

becomes

what wonder

Her, then

think of

to

953
difficult for

Her
She

that

there

is

Brahma, skilled in the knowledge of

Her than what other ordinary persons know
so little of Her auspieiou3 Glories. More than BrahmA, Ganes'a, the Gara of
the Jnanins, knows; again Sambhu, the Omniscient, knows the best of all.
be so very

will

rare to

knows more

the Vedas

For, in ancient times, the

Krisna, the Highest

by

of

Devi was given to Him

place in the Rasa Mandalam

knowledge

of the Prakriti

Spirit in a

solitiry

Mahadeva, again, gave it to Dharma in

region
the Sivaloka Dliarma again ga\e the Prikriti Mantra to My father.
My
the
fit her b?came successful
(Siddha) i:i
worship of Prakriti Devi
when he practised austerities. Of old, the Djvas wanted to offer to me
the

in

Golokj.

of

Government

the

of

passionate towards

Devi.

Now

the

world,

describe

stated in the Vedas,

Faced One

Fair

what can be
of

to

A?

eatises, the Lord of

all,

Eternal, always with

any

with

Her burning

full

having no
all,

fear,

She

force

intelligence

the

is

the Prakrit

and

gratification of the

boautiful form

Mah^ Maya,
bliss.

desires

Though
of Her

what

Preserver

all,

Mula

and

other

of the nature

all

She

without

and

Higher than
;

the objec's

Who

Self

of all;

disease

Prakriti

creation

then

of

bliss,

without any

the

is

Cauee

the

own

its

Glories

She

of everlasting

the Refuge of

Mdy^ and
as

this

and the

know

own

lordship,

all

Father and

not

Her

and Purusa inseparable from each

Prakriti

tence,

is

of

my

does

not

on

and

Her Cosmic Body,

by Her being known

created
as

She

dis-

comprehend. Listen carefully.

space

person

power?

the Origin

special form, unrestrained,

Highest;

heard from

eternal

decay, unattached, the Witness of

the

difficult to

other

all

much

very

unwilling and became ready

Father told the Glories of Prakriti

Herself knows

of any

said

endowed with

all,

the

was

became

Then my
yo\i wh it

Devi

but as

Loka;

though very

Prakriti

so

extent,

is

Yam i

perform austerities

to

is

the

as

remains

Agni

and

of everlasting exis-

She assumes forms for the

Bhaktas. She
created
first the

formless.

e
the form of Sri Krisna very
Gopala Sundari
and
His body
mind.
is
blue
like
the
beautiful, captivating
lovely
the fresh ra'n cloud
He is young and dresi'od like that of a oow-her.].

of

i,.

Millions

of

His body.
beauty of
the Full

Kandarpis (the Love

were,
deity) ate, as it
playing iu
His eyes vie with the midday lotus of the autumn. The
His face throws under shide the
millions and millions of

Moon.

His body

is

decorated with invaluable ornaments decked

with jewels.
Sweet smile reigns ever in His lips it
over with His yellow coloured iovaluable robe.
He is
;

His whole body

is

burning

with

the

Brahma

120.

is

adorned more-

Parama Brahma.

Teja, the Fire of Brahmi.

MAD DEVt BIIAGAVATAM.

^Rt

954
His

is

Body

temper, the Lord of

unreal

is

see,

He

Fiery.

R^h^
what

like

is

sweet

lovely,

and He

we

K d-jiJoscopa

tbo

in

of

at,

-The

Infinite. {Note:

is

see

look

to

peaceful

Univers?, as we
various appirent

He is sittini^j
pictures of an endless variety
on a jewel throne in th3 Risi Mandilatn, anl i- incessantly )oked upon
and the s^-ue time. He is two-armed.
the smiling lovely Grjpis at one
of

beautiful colour^ anl forms.)

by

garland made of wild

playing on His Hate.

He always

that

(lo.vers

is

His brea-t

is

body
aguru (the fragrant and cooling paste
sandal-paste.

The garland

of

His neck.

On

hanging from
seen, a

little

Thus the Bhqktas,

It

Universe

of this

Karmas.

It

of

and

Tapas

is

Rudra Deva

through

is

Lord

is

the

in

recording

(saffron),

mu?k, and

of

flowers

cresc

is

the

beautiful

on

Him.

is

being

Moon.
Child

doing His work of creation

it^

Prarabdha

the

Visnu

is

fruits of

awarding

the

their
fruits

By His command the KAlagni

Whose favour biva has become

Univer.-e.

all.

Hy

Death and the

of

knowc-s

dispassion.

beautiful

form

His fear that

Conqueror

the

is

Kaustubha gem

Kunkuma

Aguru wood),

Bhaktis, meditate

the

He

neck.

Champaka and Malati

the Creator

Siva has become

of the

devotion and

Himself

of

knowledge,

Whose

Through

Foremost of the Jnanis

endowed
full of

fear

with

knowledge

the

Highest Bliss,
the wind becomes
the

and carries things, the Sun gives

heat, Indra gives
the thingc.
destroys, Agni burns, and Water cools all
By

of runners

foremost
rain,

with

destroying

knowing whom
the

and

of the

His head,

fear that

preserving

Mrityumjaya, the
and

filled

through His

is

anointad with

beautiful

situated

obliquely

His

rasplendant with

is

His

wears.

from

hinging

Yama

Whose command

the Regents of the (ten) quarters of

the sky are
and
nice
orders
preserving
watching
through Whose fear the planets are
orbits.
several
their
Whose fear, trees flower and
Through
describing
;

yield

fruits

By Whose

command

the Kala destroys

all.

By

Whose

command all the beings whether on l\nd on in water are quitting their lives
man does not die even if he be
until the proper time comes no
in time
;

or in danger. By Whos-e command the wind

supwater
the tortoise; the tortoise supports the
the
the
water;
supports
ports
A-nantaand Vai Ananta supports the earth the earth supports the oceans,

pierced whether

in battle

mountain- and
endures

all.

the jewels. Tlie earth is of the nature of forgiveness, /. e.

For this reason all things,
nnviiig and non-moving, rest

all

in
Her.
Divine YugH'^
Seventy-one
Indra's
life
life
Indra's
one
Twenty-eight
periods corsconstitute
period.
Thus thirty days constitute
titute Brahma's one diy and one night.

on

Her and again melt away

one
so two months constitute
Ritu '^season) j
month
one
one
Thus
hundred
make
constitute
Brahma";
Ritus
year.
yeare

Brahma's one
six

CHAPTEli XXXVIIL

l^ooK IX.]

When Brahma

life.

At

Pralaya.
the Deva

loka

dissolved

Vaikiintha,

sleeps
side

feaktis

Prakriti

the

in

His breast.

in

of

parts

Prana
the

of

S'ri

Prakritik

arm

the

He

Krisna,

dissolved

or the

in

the

other

The

of

Narayana,
bora

Devas,

dis.-;olves

in

part

of

in

Krisna.

But Ua,dha,

the

the

Visnu.

of

And those who are born

Her body and Padma dissolves in the

of Sri

dissolves in

all

dissolves

Buddhi (reason) dissolves

of

Deity

the cow-herJes?es

All

from

non-moving,

Maya

Skanda, the part

dissolve

Padma,

Vedas and

gets

Presiding

Radha's body.

in

fut;r

vati

in

the

Prakriti,

Gane'sa, the foiemost

Itadha.

ot

body

dissolve

the

The Creator Brahm^ gets

The four-armed Vianu, of

(earth) dies.
^ii
Krisna.

Mula

in

of Krisna.

dissolves

Krisna,

is

on Ksfra Saraudra, the ocean of milk, i. e.,

5ii Krisna, the Highest
All
Spirit.

Durga, the

Bcddhi

in

and

of

di^sjlve

(foicas)

Miila

of

That

elos'Ts.

eye

everything, moving

mvel

on the

Hari's

Bhur lok*

to

the

in

left

dies, ^ri

this time,

955

the

Sastras

and

Pr3,na

dissolve

of Sri

tongue

the

all

the

bodies of the Devas

Deity of the
of ort Krisna.
SavitrT,

Presiding

Sarasvati

in

the

Krisna,

and Saraf-

Self.

Highest

The

Gopas in the region of Goloka dissolve in the pores of His skin

the Prana Vayu of all dissolve in His Pr^aa Vayu
the fire dissolves in
in
the fire
His belly; water dissolves in the tip of His tongue, and

the

Vaisnavas,

(devotees

of

Essence of

all

dissolve

the Great VirSt

of

in

Krisna.

S'ri

sk'n are

Visru), drinking the nectar

essences, dissolve

situated

Child

endless

ia

His lotus-feet.

place.

The

closing

Brahma's creation

time.

Virats

and the

Great

He

Whose
pores
of
Whose
at the
closing
eyes,
opening of Whose eyes, the creation

is

Universes

Krisna,
;

the Prakritic Pralaya comes atd on the

takes

of Bhakti, the

smaller

All

and
lasts

Vir^i

on

dissolves

in the

Body

of

the

opening of the eyes takes the same

hundred years and the
one
Pralaya

There is no counting
hundred years. O One of good vows
how many Brahmins or how many creations and dissolutions have taken
so one cannot count
place. As one cannot count the number of dusts,
lasts

one

dissolutions. This is the Great Unspeakable Wonder!

and on whose
on
Whose
closing of the eyes the Pralaya takes place
Again

the

creations and

will of God,
opening of the eyes tlie creation takes place, out of the
That Krisna dissolves at the time of Pralaya in Prakriti. This Highest bdkti, the Miila Prakriti is the^^Only^One without
a second
it
is
;

the

only

'Sat" existing, by

Praktiti

is

One Mula

I Who

Highest Purusa.
Such
the Seers of the Vedas.

on^ Nirguni and the

the

unchang<^d

state (Muktl).

It

is

considered

thing

During the Pralaya,

Prakriti appears as Jn4na oakti or

can in this universe recite Her glories ?

as

as

Mula

this only

the Knowledge Force,

Mukti is of four kind^,

956

\i\

MAD

Salokya, (2) SAr upya,

the Vedas.
Oat of

(1)

in

highest

Mukti

So it is
Sainipya and (4) Nirvaua.
Deva
the
Bhakti towards
B'iakti

Djvj,

th:;

Sumlpya,
SAlokya, Sarupya,
do not want anything. They want

gives

Bhaktas

is

to

superior

aud

of

They do not want anything else. The state of becoming

an Amara or an im;nyrtal, becoming a Brahm\, the birth,
or wealth, or

aisimiing a divine

the

Mukti.

But the

Nirvaii:i.

service

Lord.

the

biva, of

old age, fear, sorrow,

stated
is

them

S3 that

nvjjh

so

(3)

BliA<JAVATAM.

ni5Vt

becoming

death, disease,

NirvSna

or

form,

and con-

Bhaktas with di.-regard

all are looked on alike by the
whila Bhakti inoreasos
Because
Mukti
servio
i^
without
tempt.
any
I
Bliakti
between
tbe
Thus
have
told
differenoe
service.
you
or

Moki

this

Now he'ir
O Chaste

Mukti.

Karmas.
the

So,

ledge.

th"

the

of

oft

cutting

This

of the

service

Yama,

Savitrt,

and blessing

Now

you can go

the

son

became

her,

freely

of Surya,

ready

to

H'ghest

as

gave
to

His

back

began

the Ocea.i of Mercy,

and
told the following
weep

Yama,

to

own

80-96.

Dharma

said

: " O

Child

to

Seeing
the
have

feet

and began

crying of S4vitri

the

You enjoy

husband

abode.

became

hearing
words:

her

to

sorry
go away,
Dharmaraja ready
bereavement of a good company, bowed down at His
cry.

pa^i

severs

Thus saying

desire.

you
life

go

Savitri

to

to

Lord

auspicious results.
to

one

Ivarmas (past acts). This service is really the True KnowO Child I have now told yoii the Real Truth, leading to

of

ties

about

an!

fruits of the

in this holy

BhSrata

happiness foronedakh years and you will in the enl go to the Djviloka
or Mani Dvipa.
Now go back to your house and observe for fourteen
years

Vrata
in

the

the
is

vow
to

month

called

be
of

Savitri-vrata

fur

the

mukti

of

This

women.

observed on the

fourteenth day of the white

fortnight
Then observe the ]Maha-Laksmi Vrata.

Jyaistha.
the eighth

day of the bright fortnight of the month

of Bh^dra. For sixteen years consecutively without any break this vow is to
be observed. The woman who practises with devotion this vow, goes to the

Its

proper

time

is

abode of Miila Prakriti. You wouldworship on every Tuesday in every month

the Devi Mangala .Chandika, the giver of all good on the eighth day in
the bright fortnight you should worship Devi Saethi {I.e. Devasen^,)
;

you should worship Manasa Devi, the giver of

Samkrinti day (when the Sun enters another sign)

all

in

siddhis,

on the

you
every year
worship Radha, the Central Figure of Rlsa, more than the
PrSna of Krina on every Full Moon night in the month of K^rtik and
you should observe fasting on the eighth day in the bright fortnight
;

should

and worship the Visnu Mdya

difficulties aud
dangera,

Bhao;avati Davi,

the

Destructrix of

all

CHAPTER XXXIX.

Book TX.]

in?

The

R^sa is the playing out of the VeJiubic saying of

" Raso vai Sah "
He is of the nature of Rasa, the most
Brahma as
which unites the Rasika and the
sweet and lovely Divine Principle
i;};ote.

The chaste woman having husband and sods who worships

Mula Prakriti, whether in Yaotra, or in Mantra
the World Mother
Rasik^j.

or

in

image,

who

Deviloka or Mani Dvipa,

to the

one's

in

is

Child

and, in the

end,

goes

The worshipper Sadhaka (one

must worship all the manifestations of

ail
times one must worship the omni-

to

way

world

pleasures in this

all

enjoys

success)

At
Cevi, day and night.
the
Highest Isvaii. There is no other way to attain
present Durga,
Thus saying, Dharmaraja wtnt to His own abode.
blessedn^^ss than this.
the

Savitri,

and

SAxitri

her husband

with

too,

when

Satyavun,

went

Sutyavun

reached

they

home,

to their friends and

her home.

Roth

narrated

their

to

all

In

time, by the blessing

acquaintances.
got sons and father in-law recovered his ejeFor one lakh yeara,
sight and kingdom and Savitri Herself got sons.
in
this
land
of
Savitri
Bharata, and ultimately
holy
enjoyed pleasures
stoiies

of

Yama,

father

Savltri's

went with her husband

of

to the

the

the

Deviloka

solar

Savitri

is

The Sun

orb.

Suryamandalam,
Brahma. The Gayatii Mantra, the Presiding

the Presiding Deity

the central Para

-.s

Devi,

proves

the

exis-

Brahma in the centre cf the Sun.

Therefore
She is called Savitri. Or Her name is SSvitrl beeau&e all the Vedas
h ve come out of Her. Thus I have narrated the excellent anecdote

teoce of the

o(

t^ighest

and the

Savitri,

Devi

glories of the

Puranam

Sri

Karma^

of the

fruitions

what more do you want to hear

Here ends the Thirty-eighth
and

No.v

Say.
nature

the

Mad Devi Bhagavatam

Ninth

the

in

Chapter

on

of the several Jivas.

Bbakti

of

of 18,000 verses

Book on the
Malia

the

in

by Maharsi Veda

VvSsa.

CHAPrER XXXIX.
1-3

Nilr.ada

Savitri and

Yama

glories of Savitri,
to

hear

said

the

knowers

of

was She

first

the

" O

ol"

>

a'ld

Vedas

glories to me.

Ija

have

liri^^

t.)

What
?

is

and by

the

heard

in

the

in the

R&samandalam

Thou,

nature

of

what Mantra

handsome,

of a d*rk

blue

Figure
colour,

Dano)

a Dv3vi.

of spacious

and the

Now!
Chief

the

Laksmi

]5y

want
of

the

whom

Kindly describe Her

(the

discourse on

endless good.

ISarayana said- Of old, in the beginning

of Krisna, the
Creation, from the left side
Supreme
4-33.

the

Devi Mdla Prakriti

Pormlass

Devi Laksmi.

tjie

worshipped

Lord

tho

ah)iit
tru

all

story

of the

PrSkritik

Spirit, appeared

She lookei exceedingly

hips,

of thia

waist,

and

mad

SRI

958

BHIgAVATAM.

DE\'1

with high breas*-, looking t'velve years oU, of steady youth, of a colour
of white Champak'* flovver and very lovely.
The beauty of Her face
throws under shade millions and millions of autumnal full moons.
Before Her wide expanded eyes, the midday lotus of the

autumnal season

becomes highly ashamed. By the Will of God, this Devi suddenly divided
Herself into two parts.
The two looked equal in every respect whether
;

in beauty, qualities, age,

body, spirit, dress,

lovelines, colour,

ornaments,

smile, glance, love, or humanity, they were perfectly equal.

Now

she

who appeared from

came from the

side

left

the two armeJ Sri Krisni,

first

Maha

Him.

Liksrai wanted

wanted

Krisna

first

so

the right side

named Radha and she who

Radh^ wanted

is

Mah^

is

Laksmi.

named
Who was Higher than the highest ; then
Radha came out of the right side and

Krisna,

himself at once into two

divided

uoo,

From His right side cvrae out the two-armed and

from his
came out the four-armed
The t.vo-armel pers-^n first ni.ide
then the two-nmied Perover to Maha
laksmi the four-aimed One
son Him^elf took Radha.
Laksmi locks on the whole universe with a
Laksmi and as She is great, She is called
is
named
She
hence
eye
cooling
Maha Laksmi. And f^r that reason the Lord of Radha is two-armed and
the Lord of Laksmi is four-armed. Radha is pure Apra kritic Suddha Sattva
parts.

side

left

Guna, the illuminating

attribute) and surfour-armed
The
Purufa, on the other hand,
Qopasaud Gopis.
took Laksmi (Padmaj to VaikunthA. The two-armed perfon is Kriina; and
^Mahii Laksmi
the four-armed is NarSyana. They are equal in all respect.".
became many by Her Yogic powers, (t. e. She remained in full in
(of the nature of pure Sattva

rounded by the

Maha Laksmi of
Vaikuntha and assumed many forms in parts).
Vaikunthais full, of pure Sattva Guna, and endowed with all sorts
of wealth an
She is the crest of woman-kind as far as
prosperity.
1

one's husbinds

loving

Heavens
nether

Nai^a

regions

Laksmi

of

the

Laksmi

the

concerned.

householderi

is

of

the

the

of

Laksmi

Raja

the Svarga Laksmi in the

the
Nagas, in the
serpents,

She

Sho

in

resides

kings and the Household

of
housethe houses

of all good things. She

prosperity and the most auspicious
and She is the Daksina
of cows
t'le
progenetrix, She is the Surabhi
of
the milk
the
is
She
tlaughter
sacrificial
in sacrifices.

holders
is

the

is

as

(the

fee)

and she

ocean
the

Sun.

fruits,

of jawels,
rain

She

water,

clothing:*,

is

Padmini, the
the

is

kings,

cleansed

of

all

and

beau?y

queens, heavenly

places,

garlands,

cloud, or

lustre

spheres of the

beauty of the

wo.nen, of

images, auspicious

diimonds,

milk,

other colours.

kuntha by Nar^yana. Next She was

the

of

all

jars,

sandal,

Moon and

ornaments,

gems,

the houses, grains,

pearls, jewels,

beautiful

twigs,

crest
fresh

Vaiworhipped
then
and
Brahra^
worshippad by

She was

first

in

CHAPTER XXXX.

Book li.J

Sho was worshipped by Visnii

by Sankaja wiih devotion.

Trien

Samuilrtj.

by

Indras

was

she

in the

Kshirode

worshipped
by Svlyambhuva Maim, then
then by Munis, Hisis, g-ooJ householders,

raeu,

amongst

959

'j/

by the Gaiidharbis, in the Gandharbaloka ; by the !Nagas in the Nagaloka.

She was worshipped with davotion by Brahma for one fortnight commenc
in^

from

ing

on

the

eighth day
day of the dark

briijfhj

the eighth

She was worshipped by Visnu,

en

meritorious

the

Tuesday

}3hadra.

Manu,

also,

last

of the

month

and

Her

worshipped
of Pausi

day
on the auspicious Tuesday in

worship of Maha Laksmi

Shd was worshipped by

ludra,

Maogala (Mars) on Tjesday.

Dhruva,

Subala,

She

the

Sun

the

month

of

Magha.

prevalent

in

the

Lord

worlds

enters

Thus

Kas'yapa,

the

three

worlds.

Devas

and by

the

of

another sign)

was then wcrshippei by Kedara,

IJttSnapada, Sakri, Bali,

and

Pausa Sankranti (the

the

the

the

Nila,

Kardatnai

Daksa,

Surya, Priyavrata, Chandra, Vayu, Kuvera, Varuna, Yama, HutSsana

the
and others. Thus Her worship extended by and by tj all
places.
so She is the wealth of all.
She is the Presiding Deity of all wealth
;

Here ends the Thirty-ninth Chapter

Maha Laksmi

itory of

Ninth Book

of the

MahA Pur^nam

on

the

Mad Devi Bhagavatam

Sri

by Maharsi Veda Vyasa.

of 18,000 verses

12. Narada

in the

said:

CHAPTER XL.

"0

Lord

How

did the eternal

Devi Maha Laksmi,

the dweller
Vaikuntha, the beloved of Nar^yaiia, the Presiding Deity
and how She, became the daughter
of Vaikuniha, come down to the earth
in

ocean

of the

these in details

3-10,

By whom was She

to me and oblige.

Narayana

DurvSsas

curse,

came do\vn

to

said;

Narayana.

full of

earth.

The

Laksmi,

too,

went

Ddvas, then,

sorrow and, taking

Vaikuntha.

NSrada

praised

In

Indra was dispossesed of his

vens, out of pain and sorrow and

of

fir&t

Kindly describe

all

when

on

ancieit

days

kingdom,

Devas

the

Heathe
angry, quitted
to Vaikuntha and took the shelter
to

BrahmTi with

Him

there

all

getting

went

from there, they all went to

they all took refuge of the

hearts

their

Narayana
Lord

of

in

Vai-

Going
They were very much distressed and their throats, palates
and lips were quite dry. At that time Laksmi, the wealth and prosperity cf all, came down on earth by the command of Narayana and
became born in part as the daughter of the ocean. The Devas, then,
kuntha.

with the

Daityas

churned

the

Ksiroda Ocean

*<=

three-worlds.

Chaitra,

Pausa,

c'^"

and end-

three

when

made

is

the

in

of

on

Bhadra

in

devotion

months

the

of

fortnight

with

in

month

the

in

"^

andj

out

ofthit,

Maha

4^
'

r^

mad DEVt BHAgAVATAM.

SrI

960

knew

Her joy

Lakfmi appeared. Visnii looked on Her.

no

bounds.

She smiling, granted boons to the Devas and then otfered a garland of
flowers on the neck of Nariyaiii (as a symbol of marriage celebrated')
O Nilrada the Devas, on the other hand, got back their kingdoms
from the Asiua>?. They then worshipped and chanted hyraus to ^laha
!

Laksmi and

became

since then they

from

free

dangern and

further

troubles.

Narada said:

11 12.

Munis; he was attached

curse

Indra

What

"O

Bhagavan
Brahma and had

to

offence had he

and Daitj'as churn the ocean

pleaged and appeared beford
8ay all this, O Lord.
13-25.

Nariyana

said

spiritual knowledge.

committed

How

did

lustful

did ho

the

Deva^

between

them.

the Lord of the three

ancient days, Indra

and becoming

Why

Laksmi became

How, and by what hymns

Indra? Whit passed on

In

worlds, intoxicated with wine

RambhA

Darv^si was the best of the

and shameless, began to

After
a lonely grove.
having enjoyed her, he
became attracted to her his mind being wholly drawn to her, he remained
enjoy

in

there

that

in

Muni

then saw the

burning with
as

ted,

it

the

holy thread

On

hair.

he wore torn clothes

and Kamandalu

on his

the

the

of

body

forehead

was

there

breast

his

Risi, emit-

On

of the thousand mid-day Suns.

rays

matted

golden

From

Brahma.

of

fire

Indra
becoming very
passionate.
from
Vaikuntha
to
Kails'a
way

on his

Durvasll

the

were,

was the

mind

his

forest,

on his hands there was the

there

was

bead

his

the

the bright Tilaka

hoary

Danda
in

the

form of the Ciescent Moon.

a

(Tilaka
earth

or

versed

sectarian

sandalpaste.)

Vedas

the

in

mark on the forehead

One hundred
anl the

thousand

Vedangas,

thoroughlyThe
attending him.
he began to
to him and

Puraudara, seeing him, bowed down

with devotion hymns to his disciples also.

chant

Rii

P3rijt\ta

with

the

are

all

liberation

wealth

flower,

form,

oi

disciples

then

blessed

Iridra

Muni was returning from the region

They were very glad.

him oue
and gave

is

so

ihc

than

of

Vaikuntha, Visnu,
Old age, death, disease, sorrows,
flower
and the final
removed by the influence of the
also attaiud.
The Devendra was intoxicated with his

gave him that

head

his

Hower.

When
etc.,

disciple?,

were

intoxicated

The

with coloured

tuade

beautiful Parijata flower.

taking

the

elephiut
he

qualities,

llowor

Airavata.

became
fire

given by the

No

sooner

llisi,

tho

suddenly like Vi?nu, as

and age. The elephant, then,

he

throw

on the

elephant touched the

it

were, in beauty,

forsook

Indra

and

Book

CHAPTER

IX.]

entered

into

dense

The

forest.

SM

XL.
Devas

Lord of the

On
hand,
way, get hira under hig control.
Durv^s^ s!?eing that Mahendra had thus dishonoured the flower,

Muni

the

"

him

and cursed

imed with

Indra

uo

in

could,

other

the

became

You

are so
saying
rage
The flower that I
waalbh that yoi have dishonoured me.
gave you so lovingly, you have thrown that, out of vanity, on the
elephant s head

intl

mad

with

No

26-45.

Otherwise one incurs the sin of Brah-

anybody forsakes the things offered to Visnu, that he

inof wealth, prosperity,
got perchanee, he becomes destitute
If

mahattyS.
has

telligence,

and

to

with

Vignu

his

And

kingdom.

devotion,

he

if

eats Visau's

body

daily

down

before

Him,

touch

with

become

Him

he

or

the

O You

contact of the
eats

anybody

the

food

to

Stupid

the

dust of

unoffered

he

places

food

and

mere

By

of

pilgrimage
the
purified by

one devoted

Hari

to

the

eats

the

body,

wealth.

The earth becomes

of such

feet

any-

to

and

energy

his
!

If

living.

Vinu) and bows

with devotion and chants hymns

Hari

round about

air

all purified.

while

offered

(food

Visnu in

like

his

liberated

Naivedyam

worships

beco nes

the food already offered

hundre'd families passed

eats

then elevates

he

him and he himself becomes

before

to

water, fruits that had been offered

sooner one gets the fooJ,

tj Visnu, one should eat that at onca.

to

that

fle-^h

If

Visnu.

not

is

unchaste

of any

woman,
any Deity
any woman without husband and sons, the food offered at any Sudra's
SrAdh (funeral) ceremony, the food offered by a Brahmana, who is
a priest to the Sudras in honour of a Siva Lingam, the food
of a
offered

if

Brahman priest who subsists on the presents of a temple, the food

one who sells his daughter, the food of one who subsists on dealings

of

womb

with
all

th

years

old

whom

in

of others,

leavings

had eaten, the food

others

(t.velve

concern?,

husband

the

of

the

menstruation

has

food

stale

an

of

lefc after

unmarried

commenced),

girl

the driver

Istamantram, of one who

burns a corpse, of a Brahmin who goes to one not fit for
going,

of oxen,

the food of one uninitiated in one's

the food

of a

who gives
in

against friends, of one who is faithless, treacherous

evidence, the foad of a Brahmin who accepts offerings

rebel

false

sacred

place

above-mentioned)
i.e.

the

the

service

of

family

before

his

to

Hari

food

is

of pilgrimage,

offered

to

not able

sanctifies

And

him.

even to

knowingly the remains

if

liivei

Visgu.
he

Visvi,

of

an

his

all

removed

be

will

the

h'n

sins

if

himself.

offering

121

(such

in

the

the

ways

of Visnu,

prasadam
Chandila be attached

millions

man who

save

(incurred

he eats

is

of

persons

devoid
If

of

b)fn

to
in

the devotion

anybody takes unmade to Visnu?

as flowers)

MAD DEVt BHAgaVATAM.

SRt

962

he will Coftainly ba freed from all the sins incurred in his seven births. And
if he
does this knowingly and with intense devotion, he will certainly
be freed

Indra

of

am

a devotee of ori Hiri.

Parijata flower offered

am

fear

death

what

of

nor

births.

said

you and She

so

go back

will

do

not

to

NarSyana.

fear

anybody,

the Destroyer, ncr

Kala,

do

Indra

instruct

age, nor

old

not

fear

and

is

This

tions, all

The Muni

of the

cause

to

veil

a great obstacle on

said

back

we
all

the

man

intoxicated

he

of wealth,

that

with

does not

see

The man that

is

it

disease,

of great po .ver.

road
is

to

ke

He who

knowledg'.

is

llajasik,

is

very

is

and

one

thit

secondly

T&masik.

He who

Tamasik and he who

one

Devas

of the

Child

Pravritti,

is

Nivrif-.i,

going

vs

no

has

the

wealth,

knowledge

of

J'vas

Rajasik

and

SSstras

mentionel in
paths are
nnd
towards the sense
objects

The

thit

the

of

the

first

blind

for the

The man

tirstly,

Two

away from them.

oing

knowledge

addicted to passion^

Sittvaguni.
kinds,

afflic-

surrounded by

with

muah

of

hides the

with property and overwhelmed with these things has no thought

and desires; he never sees the path to

two
with sena^-objects is of
is blind

ni

Being blind
Mukti. The

the

friends, he

intoxicated

Lak
source

get the highest

to

a:^e,

loudly.

has ciused

ll^j*

kaowledge,

the

Surrounded by many

wine.

the unbreakable bondage.

it

the

is

way

wealth

with

intoxicated

is

my

vlth

" This birth, death, old

come from wealth ani the manipulation

by the darkness
stupid

do

being

out

want

it is

with

of

not

devotion.
47-G7.

feet

these

Hearing
and
f^^ar,

Muni, cried
now well inflictsd on m3 and

Now

the

is

it

the

me on knowlege.

vanish.

delusion

coils

curse

mevns.

worshipped by all
became bewildered

and holding

" The

final liberation

real

So,

have

cast away the

the elephant's head, then
I say unto

of other

be

he should

Durvas^,

from you
all

And when you

Narayana

Creator,

speak

distressed

greatly

my

to

Koti

his

petty persons
your
Kas'yapa nor do 1 fear your family priest Brihasp.iti.
whose head there lies the tiower Parijelta offered by

on

he,

verily

He

to

will leave

in

Prajapati

Now
word

the

neither

father

me,

devoted

highly

me on

by

Maha Laksi

you that the

incurred

sins

of

sorts

all

S^stras
is

KAjasik.

the

Sastras

the

other

fo!l')w

fs

the

is

path

of Pravritti, the pith thit is piinful, ghdly and of thnir own accord
As bees, blind with the desire of getting honey,
like a mad man.
so
the
bud and get themselves
there,
entangled
first
of
desirous
come
getting enjoyments
Jivas, the embodied souls,
to this very painful circle of births and deaths, this wordly life, which

go

to

in

the

the

end

ani sorrow

lobas

is

realised

and get

as

vapid
themselves

and

the

only

cause

enchained there.

of uld a^e, death,

Book IX

CHAPTER

XL.

96-^

For many births he travels gladly in various wjmbs, ordaitiej by his own
Karmas, till at last by the favour of gods, he comes in contact with the saints.
Thus one out of a thousand or out of an hundred finds means to crosa

When

this terrible ocean of world.

?hew the way

of knowledge and
to sever this

and many fastings, he then

Guru.

Narada

One

After

What you

the words. of the

day, when

persons kindle the lamp

the Jiva makes an attempt

many

finds safely the

Indra

Hairing
passionate towards the Sam-^ra.
creased.

saintly

Mukti, then

to

to the world.

bondage

highest happiness.

the

way

to

many

birchs,

aasfceritiea

Mukti, leading to the

asked me,

thus heard from

my

Muni DiirvAs^ Indra became

Day by day his feeling of

to his own home from

he returned

dis

dispa^sion inthe hermitage

the Daityas and it had

Muni, he saw the Heavens overspread by
become terrible. At some places outrage an oppression knew no bounds;
pomo places were devoid
of friends
at
some place, some
persons?
of the

had bst
repose

their

could be

found.

of

went to the banks

had bathei in
tur.ied

out

Devas.

the

the

of

in

the

relations

the

quest

Seeking

to

so

no

in

the hands

Heavens,
of

the

Brihaspati,

and

fro

Indra

Mandaktni and

of the

E ist

towards

the

Sun,

and

rest

of

family

ultimately

Mandakinl and saw that the Ouru

waters

towards the

wives,

Thus, seeing

went

the enemies, Ind*a

preceptor

mothers,

fathers,

Deva

with his face

sitting

was

meditating on Para
Tears were flawing from

Who has His faces turned everywhere.

He was
and the hairs of the body stood erect with delight.
of
Teacher
in
the
served
all,
religous,
knowledge
spritual
elderly
by all great men; he was held as most dear to all the frends. Those
Hrahma,

his eyes

who

are

all his

Jnaijins

brothers

regard
he

him

their

as

Gurus.

He was

th"^

eldest

of

was considered as very unpopular to the enemies of

merged in that state

Seeing the family priest Brihaspati
When
there.
after one
waited
Prahara
Indra
meditation,

the Devas.
of

(three hours),

the

Guru Deva got

up,

Indra

bowed down

to

his

feet

and began to weep and cry out repeatedly. Then he informed his Guru
about his curse from a Brahmin, his acquiring the true knowledge as
so very rare,

and the wretched state

of

Araaravati, wrought by the enemies.

Hearing thus the words of the disciple,

reddened out
the intelligent speaker Brihaspati spoke with his eyes
"O Lord of the Devi! I have heard everything that you
of anger.
68-92.

Best of Brahmanas

hear attentively what I say. The

never lose
precepts,
wis^ politicians of good behaviour, with moral
in
times
of
distressed
their heads and
danger.
get themselves
said

do not

Nothing

is

cry;

have

patience

everlasting; whether property

or

adversity

all

are

transient

SRt

964

MAD DEVt BH^GAVATAM.

one Is master
All are under one's own Karma
they only give troubles.
so one will
in
done
been
births,
had
What
previous
of one's own Karma.

or

have to reap the fruits afterwards. (Therefore property

Thi^s happens to all
are dae to one's own Kanna.)

all

adversity,

persons

eternally,

like the rini; of a rolling wheel. So

births after births. Pain and happiness are
stated that one's own Karma must
It is already
is there ?
what

pain

eiijoyed

hi-5

own Karmas,

exhausted

auspicious or

one huudred

in

The man

inauspicious.

Koti

Kalpas,

enjoys the effects of

the Karma gets

Never

without

their

effects

beiJig

The Karma, whether auspicious or inauspicious must be enjoyed,

stated in the Vedas and as well by 5ri Krisna, the Supreme

enjoyed.

Thus

Holy Bharata.

this

in

be

it is

Bhagavan 5ri Krisna addressed Brahma, the lotus-born, in

Sama Veda Saklia that all persons acquire their births, whether,

tlic

(Spirit.

m
H
^M

in

Karma that he had

Bharata
country, according
and the
done. The cour-jC of a Brahraana comes though this Karma
one
of
a
Brfihtnana
this
come
Karmi.
Karma
again by
l^y
blessings
wealth
and
Karma
one
gets poverty.
prosperity and by
again
ge.s gr^?at
You may take one hundred Koti births; the fruit of Karma must
Indra
The fruit of Karma follows one like one's shadow.
follow you.
Without enjoyment, that can never die. The etfects of Karma become
to

any other

or in

the

or dicreased accordin.^ to time, placa,

increased

As you

will give

away anything

and tne person

concerned.

to person^, of different natires, in different

times and in different places, your merit acquired will also vary accordingly.
on certain special days bring in Koti
Gifts made
times the fruiis
or
infinite
times
or
even
more
than
that.
(merits, punyana)
Again gifts,
similar in nature,

times,

in similar
paces yield punyam the same, in character
in different countries
yield punyams, Koti times, infinite
more than that. But similar things given to similar

made

Gifts

also.

made

even

or

persons yield similar punyams.

so

fields differ,

punyas

But

moon day)

if

or

made on

the

to different persons yield

different

as the

grades

ot

be.

may
Brahmana on any ordinary days yields simple punya
the gift be made to a iirahman on an Amavasya day (new
on a Sankranti day (the day when the Sun enters another's
to a

then hundred

sign)

in their natures

superior or infinitely inferior as the case

infinitely

Giving things
only.

made

gifts

As the grains vary

times

more punyam

ChaturmSsya period

(the

is

Again

acquired.

vow that

lasts

for

four

charities

months

in

the rainy season) or on the full maon day, yield infinite punyams. So charities made on the occasion of the lunar eclipses yield Koti times the result

and

if

made on the occasion of the solar eclipse yield ten times more punyams.
made on Aksayaya Tritiy^ or the Navami day yield infinite

Charities

and endless

results.

So

charities on other holy days yield religious

merits

CHAPTER

Book

IX.]

hi<^ber

than those made on ordinary days.

XLI.
As

965

charities

made on holy davs

mantrams, and other holy acts

so bathing, reciting
yields religious merits,

As superior results are obtained by pious acts ; so

yield ineritorioas results.
As an earthen potter makes
inferior results are obtained by impious acts.
the earth with the help of rod,
pots, jars, etc., out of

by the

persons,

awards

Creator

and motion, so the

plates

r^spectiv^

this thread (continuity)

of

help
have cassation of this

wheel, eartheil dups or

of

fruits

to

different

Therefore

Karma.

if

then worship,

Karma,
want
He
NSrayana, by whose command all these things of Nature are created.
of even Brahma, the Creator, the Preserver of Visuu, the
is the Creator
V6u

to

fruition

of

Preserver, the Destroyer of ^iva, the Destroyer and the K^la (the great Time)
of

Kala (the Time). Sankara has said

He who

remembers Madhusiidana

(a name of Visnu) in great troubles, his dangers cease and happiness begins.
O Narada The wise Brihaspati thus advised Indra and then embraced
him and gave him his
hearty blessings and good wishes.
Here ends the Fortieth Chapter of the Ninth Book on the birth
of Laksmi in the discourse of Nurala and Narayana in the Maha Pur^nam
Sri Mad Devi Bhagavatam of 13,000 verses by Mahari Veda Vyasa.
!

CHAPTER

Nardyiia stid
and took Brihaspati,

1-2.

llari

Brahma, accompanied by

Brahm4 and no

of

and Bihaspati
3-25.

all

Indra
the

India

the.i

the Devas,

to

this,

is

remembered
the assembly of

They soon reached

the

region

they saw Him, than Indra and the other

Devas

to

Him.

He

smiled and spoke,

My

in

your

Guru

race
;

nay,

then communicjted
Indra

addressing

you are

My

you yourself are the

very wise and sagacious

Daksa. a great Visnu Bhakta.

the powerful

the three sides

of

the other Devas.

You have been born

Arya Brihaspati

Guru

the Aeharya of the Devas,

Brihaspati,

XLI.

Twice born

tho

bowed do>vn

Devas and you are

is

sooner

Brahma. Hearing

to

'*

the mother

How

is

it,

all

: " O

grandson
ruler

of

of the

your father

then

that

when

of tho family are

pure, one

would turn out so haughty and

Whose
mother
is
so
much devoted to her husband, whose
arrogant
father, mother's father and mUher's, brother are self-controlled and of
pure
Sattva Guna, he
is
not expected to be so
very haughty
Every man
may be guilty to Hari for the three faults : For some fault due to that of
!

his

father, or of his mother's father, or of

van Narayana,
controlling
quits

thig

myself

am

the

Guru, the Spiritual Teacher. Bha^^a-

resides in this great

holy

temple of our this physical bo'dy

whatever moment, ^ri

hearts

of

all.

At

temple-body,

at

that

momant

the

mind

^ankua

is

Narayanu

the

this

body

becomes

Knowledge, Vi?nu

is

dead.

the yitai

BHAgaVaTAM.

&Rt MAT) DEVt

breaths, Bhagvati Dur<,'d Is the intelli*,'ence (BuJdhi), sleep, etc., thepowers of Prakrit!; when these are being reflected on by the Atnnan,
Jira is foniieJ with a bo.ly forenjoyraent called Bhoga Sarirabhrit.

When

king

Atmkn. departs from

Indra

\Ve

Ananta

of

this

the

and

boJy
parts

follo\y

Sri

of

him

when

so

this

attenlant^ mind, buddhi,

bdJy^ his

Krisna.

Atnian.

the

myself, Siva*,

Dharma, Mah^ V'iriit, yon all are His parts and

Him. And ydii have sho.vn CDntempt for His

Saiikira, the Lord of the

But you showed disrespect

worshipped the lotus-

fih(it<\Sj

The

Krisna with that Ibwer,

v'^ri

flower.

tha";

to

Bhagav^u

flower^.
feet

Viftnn^

devoted

entirely

from

are Verily,

all,

Deval,

tenlple of

this

depart

instantly

e^.d.,

attendants also follow

his

deparfc^^

Risi

to

it.

Dnrv^sa gave yon

The flower, Parijati,

on
being offered at the lotus-feet of Krisna, should be placed
His worship is to be done first and it is the
tha head of an Immortal

after

So you are now being

foremoft amongst the Des'as.
Fate is the most i)o\verfiil
inevitable course of Fate
;

save

you
has

unlucky man

that

have rejected

flower

the

Fate has
bri

to

offered

Now come

you out of anger.

left

whom

against

Vaikuntha

to

of

turned

Krisiia,

Me

with

afflicted

Who

all.

Laksmi Devi

and

and

eau

Seeing that

Sri

the

by

with

voiir

the

Lord of
Brihaspili
worship
then by His grace you may get back ycur Heavens.
Thu?
Indra
and
all the other
Brahma
with
went
to
the
Devas,
saying,
Eternal Purusa, Rhagavan N;\iilyMna and saw that He w .s
full of
family

priest

Laksmi

and

Fire

Energy

perfectly

cool

middle.

Hs

He

calm.

has

The

Infinite.

is

summer mid-day Suns, yet

no beginning, and no end, nor
any
four-armed
Parisadas,
Sarasvati, the

hundred k)ti

one

like

and

the Ganges,
the other
and
Him, Brahma

four

began
then,
their

to

chant hymns to

informed
places,

Devas were

Him

very

ornaments as before,
as

before,

Destroyer

not
of

that

with

2(5-47.

this

all

Him.

in

the

always

Devas

in

dis^poisessed

that

had

no

Daivic

state, addressed

will give

of

the

jewel

splendour

Then Ndrayana, the

fearful.

Devas

Brahm3,

saw

They

nor the

that

eyes.

Devas,

Narayaiia

no vehicles (VAhana?),
brillanee

their

the

distressed.

"
and the other Devas : O Brahman
I am here. I
feir can overcome yoa ?

prosperous

tears

when

weep
and much

seidng

fear,

Him

before

afraid

Him.
surrounding
Seeing
with devotion and

Devas bowed down

of everything
to

began

were

all

Vedas, an<l

Discard

Brahmft

all fears.

What

you again the immoveable

Btijya Laks.-ni [tha

Laksmi

But

you some advice

proper for
are endless universes where exist
innu-

for

moment. Listen.

merable persona.

All

the

present,

There
of

thnn

are

of the

kings).

give

under

Me,

So

kuo.v

verily,

that

CHAPTER

Book IX.]

am

under them

They kaow no
in

house

He

than

where

ho;iso

th:il;

that

My

and, as a matter

dissatiisded.

llisi

born

i.-s

that

in

no

house

Tulasi

trees,

the

do

in

Highest
not remain

instantly

quit

of Sankara.

part

He cursed you

a pakk'i Vaisnava.

is

and L-iksmi instantly

your house.

left

where

conehdiells

where

there

where the iirahminas are

and Siva,

of oiva

He

Me.

of fact, I

where there are

ara

Durbasa

Laksnii does not reside

blown,

devotees

with Laksrai.

highly devoted to

is

967

My devotees regard Me ag
Me they are fearless so I

al?o.

other

XLI.

not

not

are

no

is

worship

O Brahman
Mah& Laksmi

fed.

Where I and My Bhaktis are blamed,

Devas
becomes greatly displeased. She instantly goes away out of that house.
Laksmi does not stay even for a moment in that house where the
!

me, takes his food on the

person, without any d..votiju for
HarivSsara Ekadas'i day (the eleventh day of the moon's wane or

stupid

If anybody sells My name

anniversay birthday.
daughter, where the guests are not served, Ltiksmi quits

or

own

his

house

that

i^Note

of

Guru

God

to

an

woman

unchaste

wnjman

person's house

Laksmi

away.

the Real Guru,

is

who, being capable, irnparts

without taking any fee at all.')

worthy persons

an unchaste

of

such

of

son

If the

band

and goes

instantly

That

name

the

My

on

increase) or

are

eats

or

be

great

the

Brahmana, he and the husanybody goes to

Sudra during a Sraddha

sinners.

food of

If

and

becomes

house.

that

vacates

very
angry
Being a Brc\hmin, if one burns a Sudra's corpse, one becomes very wretchBrahmins.
Laksmi never stays for a
of
the
ed and the vilest

ceremony,

moment more

in

cook and drives

that house.

Laksmi

oxen,

hou:e.

his

he be

if

water

heart be

he

if

Brahmin,
drink

fears to

Being a Brahmi n, if
envies others and blames per sons,
his

Being

there

unholy,

officiates as

if

Sudra's

and

quits

be cruel,

he

a priest

for

the

is
The World-Mother
Sudra, Laksmi Devi never stays in
house
who eats at the house
never stays even for a momsnt in his
of one who marries an
unmarried girl twelve years old in whom

boubc.

menstruation has
writes
finest

engages

in

eats

Achara

(rules

him who remains

sleeps

food

a sexual

stays in his house.

of

by his nails, or
from whose house a Brahmana

cuts

grass

ground with his nails, or

back
goes
disappointed, Laksmi ne ver stays
on the

Brahmana

any
or

He who

commenced.

naked and

at

house.

the ea rly sunrise, sleeps durirg

Laksmi
the
day,
during

slips

uniuitiated
his

1'

the day

conduct),

with

his

never

intercourse

Laksmi
of

in

in
feat

away from that

who

acce[)ts

his

Mautram.

wet,

Brahmana who

is

devoid

Sudras,

from

The ignorant man

who

gifts

who laughs

from

always, and

alwavj*

\.
*!,

'^

^%

at

talks
a^

on;

b/

touj^a^

LikJiii

Li'jfai.

tn

mad man,

on disconnected sabiects like a

raaiJoni

luii-o of that

the

MAD DEVt BHAgAVATAM.

^Rt

968

man wba

aai

an^i-/

over

oil all

applied

and always

others

of

bjJies

b^3J.n3i

tn

his

g03s

body

forsaken

is.

away from
and then

first

some sounding

ikas

noise on

any Br^hmana forsakes observing vows,

Sandhy^ ceremony, purity and devotion to Visnu, Kamal^
fastings,
house any
If
does
not remain in his
longer.
(Likami)
anybody
blames always the Br^hmanas and shews his hatred always towards
several parts of his
tl.

the

Brdhmanas,

indulge

in

If

body.

if

he

th

to

injury

animals, and

if

ha does

not

kindness, Laksmf, the Mother

anything
O Lotus-bora! But where Hari is worship-

heart

his

does

of pity,

of the Worlds, quits him.

and

ped

Name

Plari's

ness, remains there.

the

chanted, Laksmi,

is

Ljkmi

Mother

of all auspicious

remains where the glories of Sri Krigna and

His Bhaktas are sung,

Laksmi always remains

there with the greatest gladness where

where there are conchsells,the
Salagrama stone, the
Tulasi leaves and the service and meditation of Laksmi are daily done.
4fS-59.

eouch-shells are blown,

Where

sung, where

Sri

Dweller

the

emblem

the phallic

Siva

worshipped, and His glories

worshipped and Her glories are sung, Laksmi,
there.
Where the
Ljtus, remains

Durgu
the

in

of

is

is

Br^hmanas

and

honoured

they are gladly feasted, where all the Devas are

the chaste
the
Lakjmi,
remains
Lotus-faced,
worshiped
there.
Thus saying to the Devas, the Lord of Laksmi
said': O Devi
Go without any any delay to the Ksiroda Ocean and incarnate there
are

in

He

part.

also better

there

go

will arise,

give

Kamala went
Devas,

The

after a

Devas

Brahma and

then addressed

to

and churn

tier

to the

His

inner

long

and

time,

the

Djva

the

Daityas then

(the

On

shores

made

Deva Karma

thousand

: "0
Ocean

Devarsi

compartment.

reached

said

Ksiroda

Devas."

Sumern) the churning rod, the

pot and Ananta

the

the

Lotus-born
;

when

You

Lakmi

Thus saying, the Lord

other hand the

the
of

the

Golden

Ksiroda Ocean.

Mountain

(the tortoise), the

headed serpent)

the

(the

churning

churning cord
on, by and

and began to churn the

ocean.

by arose

Amrita (the nectar), the horse

Uchchaihs'ravS,

Dhanvantari,

While churning was going

various other invaluable jewels that

were desired, the

elephant Airavata
Laksmi.
eyed
Sri
Laksmi Devi,
Visnupriya,
no sooner She got up from the ocean, she, the chaste
woman, presented
on the neck of Nar^yana, of beautiful appearance, the Lord of
Who
all.
slept on the Ksiroda ocean the
of
garland (indicative
accepting Him
Then Bvahmk and Mahes'vara and the other ^Devas
for her bridegroom).
gladly worshipped Her and chanted hymns. At this time
Devi

and the

bsautiful

Lakmi

being pleased, cast a favourable glance towards the homes

of

the

Devas,

CHAPTER

Book IX.]
them from

in order to free

their

Laksmi and by the granting

XLII.

900

Then, by the grace of Mah3.

boon by Brahm^, the Devas got
hands of the Daityas. O Narada

curse.

of

the

back their own possessions from the

Thus I have described to you the story of Laksmi Devi, tho Essence of
all Essences, and very pleasant to hear.
Now what more do you want to
hear ? Say.
!

Here ends
churning
Sri

the

of the

Forty-first

Book

ocean and on the app?aring of Laksmi in the M^iia

Mai Devi Bhagavatim

of

18,000 verses

CHAPTER
Ndrada

1-50.

Ninth

the

of

Chapt'^r

said:

Bhagavan

the

Purdnam

Veda Vyasa,

XLII.
have heard

by Maharsi

on

about

the

glories

of Hari, about the Tattviijn^natn i^the True

Laksmi.
tion

of

Now

Knowledge) and the story of

me Her Dhyanam (maditation) and Stotram (recitaof Her.
Indra then,
NSrayana said: "O Narada

tell

hymns)

Tirath (holy place) and, wearing a cleansei cloth,

an earthen jar (gha'a) on the beach of the Ksiroda
Ocean. Then he worshipped with devotion Ganes'a, Surya, Fire, Visou, Siva,

bathed

first

the

in

inst'illed, first of all,

and Siva, the six deities .-Avith scents and flowers.

Laksmt,

of the nature

and began

to

priest

in

of

tlie

highest

and greatest
was acting as an

powers

worship Her as Brahma, who

the

of

presence

the

prosjierity,

offieiatiug

BrShmanas, Brihaspati, Hari and

Munis,

the other Ddvas, had dictated him.

Next Indra invoked Mah^

He

smeared one

first

P^rijata

flower

with sandal paste and reciting the meditation mantra of Maha Laksmi
ofiftred it to Her feet. The meditation mantra that was recited by Devendra,

was what Bhagavan

Hari

first

gave to Brahma.

am now

telling you

that. Listen.

"O Mother
of

Thy

Thou

face excels

residest on the

the beauty

thousand-petalled

of koti

lotus.

The

autumnal Full Moons.

beauty

Thou

art

own

Thou art very beautiful and lovely

splendour.
Thy
burnished
the
is
like
gold; Thou art with form, chaste,
Thy colour
ornamented all over with jewel ornaments Thou art wearing the yellow
shining with

cloth and look

smile reigns on
of

prosperity

What

Thy

to

lips.

all.

CDming out of
beauty
Thy beauty is constant ;
is

O Mnha Lakfmi

it!

Thou

meditate

Always a
art the

on

sweet

bestower

Thee."

Thus

meditating on Her endowed with various attributes with this mantra, Indra
Every
worshipped devotedly with sixteen upach^ras (articles offered).

upachara (article) was offered with the repetition of mantra. All the
*'
Mah4 Laksmi
and commendable.
things were very exoellent, right

122

MAD DEVl BHAGAVATAM.

5Rt

970

Vis'vakarmS has made this invaluable Asao

decked with jewels I
residinfi- in the Lotus

am

This holy
This

regard and desired by

seat) wouderfally
Thee. Accept."
O Thou
water is considered with great

Asan

offering; this

Ganges

the

like

is

all.

(a

carpefc

to

fire

burn the

to

fuel in the

O Thoa The Dsveller in the Lotus!

the sinners.
shape of the sins of
this
flowers,
DCirbba
Arghya
(offering) of the Ganges water perThis
grass,
to
Thee. Acoept.
am
I
O Beloved of
offering
fumed with sandalpaste,
Amalaki
This sweet scented flower oil an J this sweet scented
Hari
!

Accept.

Devi

the beauty of the

to

lead

fruit

Devi

am

which increases the beauty,

of

Krisna

from

lam

to Thee,

Dipa

holy

darkness

Devi

(lights)

Accept.

which

the

vanished

is

Devi

jevvels,

Beloved
prepared
of
I

sandalpaste

all

offer

I present this pleasing

world and

by which

present to

Thee

accept.

and the root

scented pleasant,

of this

eye

to Thee,

this

present

nice

exquisitely

Ruler of the Devas

accept.

made of silk to Thee;

made of
and
gold

presenting to Thee. Accept.

this sweet scented holy
Dhupa

This sweet

is

therefore

am

and plants,

Thee, Accept.

beauty, to

this clobh

ornament

presenting

herbs

various

body

presenting

excellent

This

all

these

the

very

juicy and of various kinds. Accept.

Brahma and the chief means to preserve

delicious offerings of fruits, etc., very

Deves'i

the

life of

mental

Anna

This

is

(food)

satisfaction are

effected.

O Maha

Laksmi

Thee. Accept.

am

Therefore

am

am

of

body and the

the

presenting

this food

most

presenting this

to

delicious

prepared out of rice, milk and sugar, to Thee. Accept.

presenting this mo-,t delicious and pleasant svastika prepared

Paramanna, which
Devi

nourishment

this the

By

living beings.

is

Thee accept. O Beloved of Achyuta I am

various beautiful Pakkaunas, ripe delicious fruits and
Thee
presenting
O Devi The sugarcane juice,
clarified butter out of cow's milk; accept.
of sugar

and

clarified butter to

to

when heated,

yields a syrup which again heated yields very delicious and

nice thing called Qur. I am presenting this Gur to Thee accept. O Devi
1 am presenting to Thee the sweetmeats prepared out of the flour of
!

Yava and and wheat and Gur and clarified butter; accept. I am presenting
with devotion the offering made of Svastika and the flour ot other
O Kamule T am presenting to Thee this fan and white
grains accept.
!

ch&mara, which blows cool

"hot

accept.

Devi

by which the inertness

I

am

this

is

of the body.

made

and

is

very

am

of gold

as the

life of

of cotton

Accept.

pleasant

presenting this
of the tongue is

presenting this scented cool water,

known
cloth made

which

air

betel

and

will

silk that increases the

!

am

presenting

to

this

body gets

scented with camphor

removed

which

this world; accept.

Devi

when

accept.

Devi

allay the thirst

Devi

am

and

presenting

beauty and splendour

Thee, the

and jawela which are the source of beauty and

ornaments

love-liness,

Ac-

Book

CHAPTER

IX.]

Devi

XLII.

971

am

presenting to Thee these pure garlands of flowers which

blossom in dififerent seasons, which look verj beautiful and which
give satisfaction to the Devas and to the kings. Accept.
O Devi I am presenting
to Thee this nice scent, this very holy thing to Thee
by which both the body
cept.

and mind become pure, which is most; auspicious and which is

prepared of
herbs
and
Beloved
of
the God Krisna
plants accept.
many fragrant
I am
presenting this Achamaniya water to Thee for rinsing the mouth, pure and
;

and brought ftom holy places of pilgrimages accept. O Devi I am

presenting to Thee, this bed made of excellent gems aud jewels and flowers,
O Devi I am presenting
sandalpaste, clothings and ornaments; accept.
holy,

to

Thee

and

those things that

all

Devarsi

rare

in this earth
extraordinary, very
the
and
Devas
of
their ornaments accept.
enjoyed by
worthy
Uttering those mantras, the Devendra offered those articles,

to be

fit

are

He, then, made Japam of

according to the rules.

with intense devotion

the Mula Mantra (the Radical Seed Mantra) ten lakhs of times.
Thus his
Mantra revealed the Deity thereof and thus came to a successful issue.

The

lotus born

Brahm^gave

Svaha'^to

vasinyai
tree in

Indra's

mantra

is

this

Mantra "Srim, Hrim Klim Aim KamalaThis

Devendra.

the

garden yielding whatever

is

may

like

Kalpavriksa (the
This Vaidik

be desired).

mantras. The word

"Svah^" is at the end of

the mantra.
By virtue of this Mantra, Kuvera got his highest prosperity.
the
King-Emperor Daksa Savarni
power of this Mantra, the
By
Manu aud Mangala became the lords of the earth with seven islands.
Priyavrata,

(were

the chief of the

Siddhas
Uttanapada, and Kedararaja all these became
with success) and becan)e King-Emperors. O Narada

fructified

"When Indra attained success

in

this

Mantra,

there

appeared

before

him Maha Lak^mi, seattjd in the celestial car, decked:with excellent

gems and jewels. The Great Halo, coming out of Her body made
manifest the earth with

seven

islands.

Her colour was white

white champaka flower and Her whole body was

Her face was always gracious and cheerful
ments.

like the

decked with ornawith

sweet smiles.

She was ever ready to shew Her kindness to the Bhaktas. On Her
there was a garland of jewels and gems, bright as ten million

neck

INIoons.

Devarsi

No

sooner

did

ludra

saw

that

World Mother

Maha Lakarai, of a peaceful appearance, than his body was filled

His
with joy and the hairs of the body stood on ends.
eyes were
to
filled with tears ; and, with folded [)alms, he
recite
stotras
began
to

to

Her,

the Vaidik

yielding all desires,

stotras,

that was

communicated

him by Brahma.
51-75.

Nfirayani!

Indra

said: ''

Dear

to

Thou,
O
Krisna
!

the

Dweller

Padmlsaue

in

the

O MabS

lotus!

Laksmi

O
!

Obeisance to Thee

Padme

saue !0

wealth of
the

MAD DEVl BhAgAVAT

^nl

972

all

Padmadaleksane
Vaisnavi

Thou

art

and devotion

bliss

Thou always

to

Him.
the

Thou

art

Hari.

Thy

them

the

Daks'inU,
the Devas

and Thou

Thy

'

Devi

the

Sacrifices

Thou

the

Thou

Thou

in

Deity
the

art

Mother of
Thou
Lotus

the

art Aditi,

Kamal^, always dwelling

the

art

household

Ocean

of

Indra's Heavenly

art

Kings

art

art the

Thou

Maha Laksmi

the

ar*;

born of the

Surabhi,

Great De?i;

ihe

art

art the bestower of increments.

Thou
the Ksiroda Ocean

of the

wife

Thou

R^ja Laksmi of
householders
Thou

art the

Thou

the
the

of

Thou

gifts

Thee.

to

art

Griha Laksmi

Devi

exercisest

Vaikuntha, the Laksmi of

Lak^oai

all

the beauty ot the Moon

Thou takest
beautiful Jewel Lotus.
Obeisance to Thee! O Devi

increasest always

Thou

to

to Thee.

and

the

art

bestowest

bow down

of Krisna

breast

O Padma

Thou

Thou

all ;

by

art the Presiding Deity of the riches

So I bow down

of

Sri
the

O Padmanibhanane

Obeisance to Thee

worshipped

on

dwellest

powers over
Thy seat on

Thou
Thou

O
O

the

Svaha,
offerings with clarified butter in the sacrificial
Thou art the Svadha Mantra in the KSvyas (an offering
ceremonies
the

art

the

in

food

of

Thou

deceased ancestors).
60
the nature of Visnu

to

of

art

obeisance

Thou

Thee

to

art

Mother

Earth that supports

the

Thou art of pure Suddha Sattva and Thou art devoted to NaraThou art void of anger, jealousy. Rather Thou grantest boons
yana.
Thou grantest the Highest
Thou art the auspicious Sarada
all.
to
all

Hari.
Without Thee all the
Reality and the devotional service to
worlds are quite stale, to no purpose like ashes, always dead while existing.
Thou art the Chief Mother, the Chief Friend of all
Thou art the
;

source

her

with the

infants

mother

their

K^ma

Dharma, Arthi,

of

if

gracious.
are

now

they
Please
in

the

my kingdoms
Since

Thou

be

that sucks
of

hands of the

hast

me

mother

its

unto

ray

Indra and

my

forsaken

me,

fortune,
all

power,

the other

Be

enemies.

from

enemies'

kind

Devi

and

bowed

to

Beloved

abroid,

restore

of

Hari

friendles, like

Give me Jnanam, Dharma.

my

pjssessions.

down

Laksmi with their eyes filled with tears.

Deva, Dharma and Kes'ava all asked pardon
Maha Leksmi. Lakmi then granted boons

enoucrh

hands.

am wandering

infiuenea

Devas

O Mother Thou art alwavs

O Eternal One My possessions

me,

a beggar, deprived of all prosperities.

desired

milk might be saved

by the
but men can never bo

the

Thee

of

bereft

be gracious

to

As a mother nourishes
Thou nourishest all as

milk of her breasts, so

child

Daiv* (Pate), when deprived

saved,

Moksa

and

frequently

BrahmV
again
to

the

Narad

to

Mihil

^ankara, Ananta
and again from

Devas and before

CHAPTER

Book IX.]
the

assembly

The Devas,
too,

gladly

satisfied,

very

becoming

973

XLIII.

gave the garland of flowers on the neck of Ke'sava.

went back to their own places. The Devi, Lakami,

went

glad

to

^ri

Ilari

the Ksiroda

in

sleeping

became ?very glad and, blessing

Whoever recites
abodes.
the Devas, wont respectively to
Emperor and
this holy Stotra three times a day, becomes the King
like the God Kuvera. Siddhi (success) comes to
gets prosperity and wealth
him who recities this stotra five lakhs of times. If anybody reads
and always this Siddha Stotra for one month, he becomes
Brf'hraa

Ocean.

Mahes'vara, both

and

own

their

regularly

out a Rajarajendva.
very happy and he turns

Here ends the Forty-second Chapter of the Ninth Book on the

Dhyansm and Stotra of Maha taksmi in the Maha Puranam Sri Mad Devi
Bhao^avatam

of

verses

18,000

by

Maharsi Veda Vyasa.

CHAPTER
1-4.

Lord

Narada said: " O

Thou

Rifii

XLIII.

Narayana

Narayana whether

art equal to

Highly Fortunate One

in beauty or in qualities, or

in

Thou

art

fame
energy or in everything Thou art equal to Narayana.
the foremost of the Jnanins; there cannot be found a second like
or in

Thee as a

Siddha Yogi, the ascetics and the Munis. And Thou art the crest of the
knowers of the Vedas. I have heard the wonderful anecdote of Mah^

Laksmi that Thou hast

unknown, very good
and that which
5-6.

is

Now

told me.

tell

me any

in everyway, in accordance with

other

that

thing

Dharma,

in the

is

Vedas,

not as yet wiitteu in the Puiatias.

Narayana

said:

'"

There are

many wonderful

hidden

anecdotes

published as yet in the Puranas. What you have heard

in fact.
Please mention me what you like to hear, what
small
very
as
think
best
you
amongst them and I will describe that to you.

that are not

is

7-8.

Narada

said

'"When

clarified butter is

the sacrificial ceremonies to the gods,

excellent, and commendable

when the obtations

again, Daksina (the

Knower

So,

so

Suta

sacrificial feejis

of the

said:

Svadha

is

is

Vedas

like

"Hearing

everywhere as

in the

to be paid as right

fell

in all

offerings

deceased ancestors.

always
to hear the

now

poured a? libations

to be uttered

to be rep'^ated

are offered to the Pitris, the

Daksinji and their merits. Please

0.

Svaha

Then,
and excellent.

accounts of Svadha, and

me about them.

the words of Narada,

Narayana

Risi smiled

and began to speak the very ancient words of the Puianas.

10-11.
in

Narayana

saidt

Before

Ihe

creation,

the

Devas assembled

the beautiful Brahma's Council to decide on their food question."

mad DEVl BHAgAVATAM.

^rI

974

They

all

the

to

brought

Brahma promised
chant hymns to Hari.

food.

to

Narada

12.

said:

in part as Sacrifico.

remove their

to

"0

Lord

the

about

scarcity

food

their

and began

difficulties

Bhagavan Narayana Himself incarnated

Are not the Devas satisfied when the Brahmanas
!

pour oblations of ghee to the Devas

13-17.

Brahma

of

notice

Narayana

said

"0

those sacrifices

in

Muni

The Devas,

in fact, did not

get the

were poured in with devotion in sacriSo they were very much

the council of Brahma and informed Him that

offerings of the clarified butters that

ficial

Brahmanas and Ksattriyas.

acts by the

depressed and went again to

they could not get any food for themselves. On hearing this, Brahma at
once meditated and took refuge of Sri Krisna; Krisna advised them to wor-

Brahm^

ship Miila Prakriti.

theu, by the

command

of Sri Krisna,

began
Her and chant hymns to Her. Then from
an all-powerful Devi appeared. She was very

to meditate on Prakriti, worship

the

of

part

Prakriti,

a blue colour) and very lovely. This Devi was Svaha.

She looked always gracious with smile in Her face ; it seemed that She was
She appeared before
always ready to show favour towards the Bhaktas.

Shyama

beautiful,

Brahma and

said:

(of

''O

Lotus born

Want any boon you

desire."

18-22, Hearing Her words, the Creator spoke reverentially:

"O

Devi

Let Thou be the burning power of Fire without Thee Fire

would not
be able to bavn anything. At the conclusion, of any Mantra, whoever taking
;

Thy name,

will

pour obtations in the Fire to the Gods, will cause those

Gods and reach them. And then they will be very

oblations to go to the
glad.

of Fire

Mother! Let Thou be the wealth of

;

let

Thou

amongst moa and

is

my

23-28.

and housewife

Hearing these words

Gods and

Brahma, Sv^h^
" I will
sad and expressed Her own intentions

other

beings.

Devi became very

get Krigna as my husband
This

Fire, the beauty

be incessantly worshipped in the regions of the

of

let

me perform TapasyS

as

long as

it

takes,

object. All other thiuge are false as dreams.

I

always

meditate

with

devotion

en

the

lotus-feet

of

Krisna, serving Which You have become the Creator of this world,
Sambhu has become the Conqueror of death, Ananta Deva is supporting
this universe, Dharma is the Witness of the virtuous, Ganesa is
getting,

Sri

first of all,

the

first

worship.

and the Munis and the

Prakriti

Devi has become the adorable

of all

O Child Having spoken

respected by
thus to the Lotus-born, Padma, with Her lotus-face,
meditating incessantly
ou the Lotus-Feet of Sri Krisna, free from any disease, started to
perform
llisis

all.

Book

CHAPTER

IX.]

Him.

tapasyJi for attainitig

austerities

Sri

for

lakh

oiio

stoed on one leg aud practised

all}

Hw

She

"th^.n

975

the

PuriiSa

lli^^hest
'^

yyond

is

of

first

yeftt's.

\Yhd

Kri^aa,

She,

XLIII.

Prakriti anl iter attributes.

Tile bda'itifiil

Svuha, seeing the Lcvely Form of the Lord of Love, fainted.

29-43.
Tha omniscient Bhagavan Krisna knowing Her intentions,

artioroiis

took

Her

His

to

He

Tapasya. and

Varllha Kalpa-. Then

known by

redaeed

lap,

said

''

D^vi

Thou

all. Fil'e

the nanie of NSgn^jifci.

make Theo

will

Thou

in

shalfc

body by long continued

My

be

ihe

Lidy

'

and

My

wilt

tja

At present let Thou be the

Thou
wilt be worshipped by
boon

Beloved

By

in the nejct

wife

wilt be tha daughter of Nagnajit

of Fire and be His wife.

Energy

niach

very

of His house

and take the utmost care of

Narada Thus saying

Thee. Thou wilt be able to enjoy easily with Him,
On the other hand, Fire came in
to Svaha, Bhagavi^n disappear.nl.
there by the command of BrahmS, with a doubtful mind and began to
I

meditate on
Her.

Ho

World Mother

the

Her,

then pleasod and married

as per

Sama Veda anl worshipped

Her with mantrams,

For one

etc.

hundred divine ye

irs tliay enjoycl each other,

(n a very solitary placd
For full
while they were enjoying each other, SvAh^ Devi felt pregnant;
Sha
retained Her pregnancy. Then She delivered i'&twelve divine years
sons
throj
Uaksin&gni,
dually
GarhyapatySgni, and Ahavaniydgni. The.

Risis, ^lunis,

Brahman

s,

Ks

ittriyas

poured

oblations

of clarified

buttef

*'
pronouncing the terminal mantra Svaha." He who pronounces this excellent terminal Mantra "Svahfi" gets immediate success in his actions.
Then all the mantras without " Svahd in the end became impotent as snakes

become when void of poison, the Brahmauasr when they are devoid of the
knowlege of the Vedis, the wife when she does not serve her husband, the
illiterate find the trees, when void
of fruits and
The Brahmanag then became satisfied. The Devas began
the oblations. With the "Svaha
mantra everything turned out

turn

luen whenthey
branche.-^.

Child

''

to receive
fruitful.

Thus

have described to you the anecdote of" Svuha." One who

aecdote gets his happiness enhanced and tho Moksa
What more do you want to hear ? Say.

hears this essential

in his hands.

44).

Narada

said

I like

of

to

hear
to

recited stotras

(hymns

of worship, the

Dhyanam and Stotra.

45-49.

Narayana

said

praise)

" O Best

meditation (Dhr)anam) as per

stotra.

Listen attentively.

how

the

worshipped Svaha and

Her, Kindly

of

Brahmanas

Sama Veda,
At

Fire

the

me

tell

method

commencement

now
of-

of

method

the

you tha
worship and
tell

any

sacrificial

ceremony, one should first of all worship whether on the Salagrama stone
or in an earthen jar (ghata), the Dsjvi Svaha and then eommenoe the

MAD DEVi HIIAgWATAM

lRt

976

ceremony with the expectation

is

the

Dhjanam

embodied of the Mantras

Thyself a Siddba
Thou dost good 10
:

Svaha Devi

Thou

Tho following
Thou art
the Mantras Thou art

of getting tbo desired

(meditation) of

fruifc.

" O Devi Sv4ha

art the saacess

o^f

Thou givest success and the the fruits of actions to men.

Thus meditating, one should offer PSdya (water
all.

washing the feet), etc., uttering the basic Mantra; suceass then
comes to him. Now hear about the Radical Seed Mantra. The said mantra

for

Svi\ha,."
(mula mantra) is this :" Om Hi'im ^rim Vahnij^yayai Divyai
to a
all
the
desires
come
If the Devi be worshipped with this Mantra,

successful issue.

Fire

50-54.

Thou

Thou

art the Sakti,

stotra:

following

Beloved of Fire, Thou

the

art

recited the

art the

the

art

"

Thou

wifa of Fire

Thou

action,

Thou

art Sv^hA,

Thou

pleasest

the

art

all'

bestower of

Thou art the Dhruvsl Thou

Thou dost dige-t the food
Thou canst burnt
Thou art the burning power
art the resort of men
of
this
world
Thou
art the deliverer
everything, Thou art the essence
Thou art the life of the gods and Thou
from the terrible world
"
He who reads with devotion
O NArada
nourishest the Gjds.
Kala (time)

the^e

gets success both in this world

sixteen names,

None

next.

of his works

become

in

deficient

as

any way

well

in

the

all

the

as

rather

works are performed success fuly and with a successful issue. Reading this
stotra, one who has no wife, gets wife. So much so that the man who recites
the

stotra

gets for his wife equal to Rarabhsl, the heavenly nymph, and
time
in greatest bliss.
passes
Here ends the Forty-third Chapter of the Ninth Book on the history
his

of

Svaha

verges

in 5ri

Mad Devi Bh^gavatam,

the

Maha Pur a nam,

of 18,000

by Mahar^i Veda Vyasa.

CHAPrERXLlV.
1-18.

NarSyana
anecdote

excellent

Before

Listen.

out of

Teja

of

the Sridh

of

fruits

said

them

" O

ceremony when
forms

the

and

I will

tell

foods

are

offered

Creator created
the other

three

are

the

enhancing

the

the

to

seven
of

now

you

to the Pitris and

SvadhS, pleasing

the creation,

are with

Narada

Pitris.

the

Pitris.

Four

nature

of

(light).

Note

Kavyavahoanalah

v^ttah Barhisadah

Somapa

Somo

Yamaschaivaryama tatha, Agni-

Pitri devatah.

These seven

Pitris are according

of the Pitrie,
Seeing the beautiful and lovely forms
lie made arrangements for their
food in the form of ^rSddhas and

to the other

Puranas.

hbOK

CHAPTER XLiV.

IX.]

9l7

and
(Sr&dh,
(funeral ceremony
peaee-offerings), etc.
Tarpanas, etc.
solemn obsequies perfor me i in honour of the -maaes ot decaased ancestors.)

Taking bath, performing Sr&dh ceremony upto Tarpauam (peace-offerings),

thrice a day these are the
worshipping the Devaa and doing Sanddhya
If any
Brahmana does not perform
daily duties of the Brdhmanas.
Trisandhyas, Sraddha, TArp laan, ^vor^h^p and the reciting of
becomes devoid of fire like a snake without any poison.

daily the

the Vedas, he

He who
food not

oiiered

do any karma whatsoever. Thus, introducing the Sr^ddhas,

The Brahmanas
the Pitris, Brahma went to His own abode.

to

entitled
for

etc.,

perform the devotional service of the Dovi, who eats

to Sri Hari, who remains
impure till death, is not

not

does

went on doing the Sr^ddhas for the Pitris, but the Pitris could not
eujoy them and so they remained without food and were not satisfied.

They

informed
out

hungry and

being

all,

Him

went

if

whether

was white

adorned

all

in

Brahm& and
then created

youth and having

That woman was best

form, beauty, qualities or in

the white

like

over with

ready to grant

Brahma

daughter very
equal to one hundred moons.

a face lovely, as

respects

of

beautiful, full of

in

colour

Council

to the

everything from beginning to end.

His mind one

of

all

sad,

jewel

Ohampaka

auspicious and the

boons,

This

ornaments.

form

part of

Her

learning.

flower and her

was

body was
very

pure,

Her

Prakriti.

face

was beaming with smiles ;

her teeth
were very beautiful and her
body shewed signs, of Laksmi (i.e., of wealth and prosperity) Her name
one
was Svadha, .Her lotus-feet were situated on
hundred lotuses.
She was the wife of the Pitris. Her face resembled that of a lotus
and Her eyes looked like water lilies. Sho was born of the lotus

The Graul-father Brahma

born Brahma,
of the

uature

of Tusti

made over

(Contentment)

that

hands

the

tj

of

daughter
the

Pitris

and they were satisfied. Brahma advised the Brahmanas

privately
that whenever they would offer any thing to the Pitris, they should
offer duly with the mantra Svadha pronounced at the
end.
Since then
the

Brahmanas

Svadha uttered

are offering everything

in

the

Gods

end.

to

Svaha
Svadha

and

the

with the Mantra

Pitris,

when

laudable,

is

offerino-s

commendable whea
made to tbe Pitris. But in both the cases, Daksina is
Without Daksina (sacrificial fee), all secriiicas are useless and
presented to

the

is

ofFerinc's

are

The

are

essential.

worthless.

Brahmanas, the Munis, the Manus worshipped

chanted hymns to
the peaceful Svadh4 and
Her with ^reat love.
The Devas, Pitris, Brahmanas, all were pleased and felt their ends
Pitris,

achieved

Devata>,

when they

from

got the boon

you everything about

more do you want to hear

Svadha,

told

Say.

123

Svadha
It

i?

will

Devi.

pleasing

answer

all

Thus
to

your

all.

have

What

questions,

^rI

978

Marada

19.

O Muni

said

Sattaraa

"

O Thou, the Best of the Kiiowera of the V'edas

want now to hear the method of worship, the

mad DEVl BhAgAVATAM

!

Svadha

of

and the hymns

meditation

Devi.

me

tell

Kindly

abou^

all

this.

20-27.

me again

knowledge."

when

However

On

worship with

^raddha.

Moon an

Svadha

Devi

out of vanity,

If,

then

all-

why do you

enhancement of

the

for

in

autumn

on the Sraddha dav.

then

about the

Dark Fortnight

of the

with the

is

care

the Vedas

speak out this

I will

the thirteenth day

tha Magha. asterism

should

know everything

stated iu

as

Dhyjin, Stotra,

auspicious

ask

said: "You

Narayana

one

Brahmin performs

One

should

l^rSdh

perform
without fir*t

worshipping Svadha Davi then he will never get the fruits of Tar"
Devi Svadhe Thou art the mind-born daughter
panain or ^radh.
!

of

Brahma, always

bestowest the

and

young

the
Pitris.
Thou
worshipped by
So 1 meditate on Thee. Thus medi-

of Sraddh.

fruits

to
pronounce the motto (mula mantra) and
the
on
the Padyam, etc.,
balagram^stane or on the auspicious earthen
"'
Om Hrim, Srim,
This is the ruling of the Vedas. The motto is

the

tating,
otfer
jar.

Brahmin

is

Klim, Svadha Devyai Svaha. She should be worshipped with this

Mantra. After reciting hymns to the Devi, one is to bow down to the

Svadha Devi.
ing

now

ning

Narayana

of

Brahma

describe the

said

'

Best of Munis

of

The instnut the Mantra Svadha

is

pronounced,

the fruits of bathing in the holy places of pilgrimages.

get at once

him

in

exists

trace of sin

at tha!" time

rather

the

him.
sacrifice accrue to
performing the Vajapeya
thrioe
28-36.
"Svadha," "Svadha," "Svadh4,"

religious

this

calls to

hear-

Skilled in

which Brahma composed at the beginfruits

to
the desired
mankind. Listen.

stotra

bestowal

the

for

Son

mind,

inf^ sacrifices).

gets the fruits

one

So much

the recitation of the

No

merits of

word

if

Sradh, Tarpanam, and Bali

of

men

one

(offer-

one hears with devotion during the Sradh time

to Svadha, one gets, no doubt, thefruit of Sradh.

sc, if

hymn

mantra thrice every time in the morning, midday

and evening) every day, one gets an obedient, chaste wife begetting sons.
"
The following is the hymn (Stotra) to Svadha
Devi Svadhe Thou

If one

recites the Svadhil

art dear

to the Pitris as their vitil breaths

Brahmanas.

Thou

and

"

Thou

ever.

tion)

in

Thou
Thou

dissolution.
art

Oiu,

art

Woks,, as ddiiguitel

And

this

thou art

SvadhS,
iu

the

of good

Thou

lives of

the

ceremonies and
art eternal, true,

creition

and

dis-

appearing and disappearing go

on

for

Svasfci,

Thou

vows

Thou appearsst

of the nature of religiou3 meritji.

appearest

and thou art the

Presiding Dcfity the of Sradh

art the

bestowest the fruits thereof.

art

VeJas.

Thou

art

Daksinti,

Ihejo

in

Namas Kara
Thou

the Lord

art

the

(saluta-

various

of the world

hat;

CHAPTEE XLV.

Book IX.]
created for

assembly

Brahma Loka,

in the

Savdh3. Davi appeared thera

lotus-faced

Her

took

to

own

their

attention this stotri of

and the

desired

Sooner Brahtna,

reciting this stotra

all at

Svadha Devi over

No

*'

the supcess of actions.

979

the han

to

Svadha,

gets

fruits of

in all

sorts

all

they gladly
and

devotion

rich fruits

of

His

than

silent,

with

hears

in

handed over the

of the Pitris, and

Is

He who

abodes.

remained

When Brahma

once.

seated

that

are

the Tirthas,

bithing
Here ends the Forty-fourth Ciiapter of the Ninth Book on the story o(
Svadha Devi in the discourse bstween Ndrada and Ndrayana in the Maha

Purfinam Sri Mad Devi Bhagavatam

of 18,000 verses

bv Maharsi Veila Vyasu

CHAPTER XLV\
1-63.

NSr^yana
Svadha are told now
;

said

i^The

most sweet

I will tell you the story of

In eirly days, in the region

named

excellent,

Sus'il'^, beautiful,

of

Goloka,

there

stories of

Daksina
was

Svaha and

hear attentively.

good-natured Gopi
Radha's companion and very dear to Sti Ilari.

beautiful, lovely, prosperous;, with good

Her
form.
of exquisitely handsome
and
qualified
teeth,
iu
versed
Kaluvati
art-;
(one
whole body was tender and lovely like
Her
lilies.
like
were
water
and
her
wa>
beautiful
She
hips
eyes
moon )
kind
was
she
Her
were
bi'easts
full;
Sl.yamu (a
were good and spacious
body being hut in cold and
of women having colour like melted gold

She

was

fortunate,

respected,

learned, well

1.

She was of the Nyagrodha

Sukathinau Yasya Nitambo
Stanau
woman.
class of womeu (an e^eellent
Ksinri
bhavedya Sunyagrodha parimandaluj.
cha Vis'alata.
Madhye
Her
that looked always gracious.
and
face
Her
Always a smile sweetened
Her colour was white
ornament...
.hole body was covered with jewel
B.mba fruits; Her
the
Her lips were red like
like the white champakas.
cool in

summer;

of youthful beauty)

as

well

deer.
eves were like those of a
Sus'iia

Her gait was lik. a swan.

was very clever in amDrous sciences.
towards God)
in wh.it is called Prema Bhakti (love

She was specially versed

So She was the dearest lady
She knows
emotional feelings.

of
all

6ri Krisna.

And She

th. sentiments

of- love

was of Intense
;

she was witty

of 5ri Krisna, the Lord of

humorous, and ardent for the love
theJlSsa
in the presence of Radha.
She sat by the left side of Sri Krisna
circle
on Radhi, the Chief of the Gopis and
gri Krisna, then est His glance
Radh Vs face turned red the two eyes
fear.
hun.^ down His head through
and
bodies began to quiver oat of anger
looked like red Idies all Her
Krisna
Sri
of
Radha, Bhagv^n
Her lips began to shake. Seing that state
Sus'iU and other
ensue.
a
that
quarrel might
dissappearel fexrin,.
and of lovely
Guna
Krisna of Sattva
Gopis seeing that the peaceful
lakh Kot.
one
tremble with fear. Then
form had disappeared, began to
;

mad DEVt BHiOAVATAM.

r1

980

absent and Radha angry, became very

G-opis seeing Krisna
and bowing their heads down with devotion and with
befan to

"Radhe

say frequently.

Her

shelter at

feet.

Nilrada

Protect us, protect

Three

lakh

and others took shelter at the lotus

Siidama

afraid

palnis

they took

also

ineludiog

Radh^ out

of Sri

feet

much
folded

and

uss,

Gopa"?

'

of

Her companion Sus ila running

R^dha
cursed
''IfSnsiia"
thus:
comes again to thi? Goloka,
her.
away,
Thus cursing Her companion Sus'ili
she will be reduced to ashes."
out of anger, RSdh^, the Darling of the Dava of the Devas, and the
Seeing, then,

fear.

Lady

Rasa

of the

Krisna absent and

Kksk

the

went, to

circle

and called on

circle

Krisna,

Not beiivg able to find out Sri Krisna, a miuute

*'0 Lord of Pranas
Her and she began to say

the Lord of the same.

appeared a yuga to
O Dearer than My life

My
my
Presiding Deity
Gome quickly and shew Thyself
seems to depart from Thy absence
It is through the favour of one's husband that the
Lord
to me.
!

of

life

iife

Krisna

women

of

pride

creatures, ought

The husband

is

wife's friend,

and the chief wealth.

husbands

are

friend than
;

He

he

is

the

he

is

called Is'a,

Pranes'vara,

Ramana,

because

because he

dearer

than husband.

son

so

is

dear.

he

is

is

called

The eon

The husband

is

is

he

e.iUed

is

dearer

made up

of
to

the
a

supports

Svimi,

Handhu,

because

he

pleasure to

gives

born

better

he

There

her.

are

because

to

If

Kantu

called

bestows prosperity on her he

her
Prana
and he

enjoyment

gives

substance a husband

he

the lord of

is

no

is

lie is

called Priya, because he

is

because

he

he

Those who are born

hundred sons.

what

he

her

to

bestows the desired things

;

There

their

the highest

is

Bharta because

called

is

refuge

husbands

if

The husband
friend.

highest

master of her body

increases her happiness

her

respected
too.

sole

derive

contentment.

and

because he preserves her

called Pati,

is

the

is

The husband

him.

he

are

Dharma.

women

^ind

happiness, peace

wives

helpless

to

and the

that

of

are

aocordino:

deity

husbands

through

are dishonoured

woman.

thing to a

because

is

respected,

women

dishonoured,

wife

It

safeguards

who

women,

presiding

enjoyments. Dharma,

pleasures,

his

Therefore

serve their husbands

to

always
the

Women's

day by day.

husbands.

their

are

iiappiness

increased

gets

is

husband

family

in

impure

of.

Taking Baths

is

called

is

called

no other thing
;

hence

the

woman than one

cannot know

families,

in all

the Tirthag^

all
Yajnas (saciifice). circumambulating round
giving DaksnSs
the whole earth, performing all austerities, observing all vows, making

in

tie

the
holy fastings, all that are dictated in
^Sstras,
Br&hmanas
and
the
the
Devas all cannot compare to
serving the Guru,
even one sixteenth part with serving faithfully the feet of the husband.

all

great

gifts,

The husband

is

the highest

higher than tho

Spiritual

Teacher

(Guur),

CHAPTER XLV.

Book IX.]
higher thau

the

Brahtnanas,

who

Teacher

than

higher

the

all

981

the

Spiritual

and

Supreme, so to the women their husbands are the best

am
am

I
I

nparts the Spiritual

not

able

to

the

Sole

Euler of one lakh Koti

the

realise

innumerable Brahmanda?, and

Bhu

from

(regions)

Sri

Tears

Krisna,

exclaimed

"O

Lord!

much weak and

very

mj

began
Lord

Oh

Goloka.

tiow

to

all.

Oh!

favour

lakh Koti Gopas,

the lokas
all

ne

nature

is

to meditate with devotion

from Her eyes.

Shew Thyself

She

me."

to

Thy bereavement." Now

dibtiessed irom

of

and

incessantly

Ran. ana!

the Best

The womanly

to rnau,

{?

by Whose

Deare^it,

the things thereof,

all

Knowledge

Gopis,

Thus saying, Radhika began

insurmountable.
on

glory

to

(earth)

of

As

Devae.

am

the Ddksia^

Devi, driven out from Goloka, practised Tapasj a for a long time when
She entered into the body of Kamalt^. The Devas, on the other hand,
a

performe;]

but

Yajfia;

So they wtnt

to

last

Visciu

gave

Him

could

they

not

Brahma, becoming

them, Brahm^l meditated on Visnu

ing

At

difficult

very

fruit therefrom.

for

Visau got out

reply.

any
Hear-

sad.

time

long

derive

very
with

devotion.

the

of

of

body

Martya Laksmi (Laksmi of the earth) and gave Her

Then with a view to yield to the Dovas the as a
Brahma,
Daksina to
the Yajfin Deva (the
fruits of thfir Ivarmas, Brahran made over to
Laksiui

Mah3,

Deva presiding the

Devi

sacrifice] the

offered

Daksiua,

by

xsarayana.

Yajna Deva, then, worshipped Her duly and recited hymns to Her
Her colour was like melted gold her lustre equalled
with great joy.
;

koti

Moons

fiscin itiog

beautiful,

very lovely,

with

Pddmi

like

eyes
lilies, of a gentle
body;
Brahma,
bodv of Laksmi, worshippad by
(Garments,

her

her braid

of

ing

the

dot

of

minds

by

full

of

the

silken

celestial

handsome

chaste,

fruits,

Malati garlands

born

Pal&s^,

wearing

with a sweet smiling

with jewel ornaments, well dressed, bathed, enchantof

her
of the Munis, below the hair
forehead the

breasts,

smitten

with

of

sandalpaste,

by the

arrow's

K3ma

of

spacious

Deva

(the

Such was the Daksina Devi. Seeing Her, the Yajna Deva
At last he married her according to due rites and ceremonies.

of Love.)

fainted.

Taking her

to

solitary

place,

hundred years with great

joy
then Daksina became
pregnant.
vears.

Then

she

duly

Karma.

he
like

Laksmi

She remained

complete, this

Yajna Deva with His

Karmaphala, the bestower

enjoyed her

delivered a nice

When anv Karma becomes

that

Bimba

like

musk and Sindura scented

with

hips,

resembling

hair surrounded

ornaraentel

face,

God

lips

water

fac^ resembling

wife

son as

son

for

full

divine

one

Nar^yana.
so

the

for

fruit

delivers

Daksina and

Gradually
twelve divine

Karma.

of

the

fruits

the above

of

named

of the fruits of actions, gives the desired fruits to

DEV^t

BliiGAVATAM.
So the Pundits, the knowers of the

anclKarmas.

sacrificial aots

their

all

MAD

SRt

982

began to give fruits to all the persons

Keally
wife
his
DaksiaS,
and
with
of their acts,
fruits of
son, the bes tower of the
Ths Devas were all satisfied at this and went awav
the actions.
he, henceforth,

Vecas, say.

own
known

their

to

respsetively

Karmas, generally

abodes.

man who perform

the

Therefore,

Karma

as

should

IvartAs,

pay the

and so ho completes at once his actions. It

the
in the Vedas, that no sooner the Karma Karta paj-s
Sacrificial fee)

(the

he

than
.

the

obtains

Karma Kart^,

of his

fruits

he

after

has

Karmas
his

completed

at

does

acts,

is

not

stated

Daksina,

In

once.

s<

DaksinTi

case

the

pay either

through bad luck or through ignorance, any Daksina to the 13rahmans,

if a Muhurta, passes away and if one night
its amount is doubled
elapses,
hundred times. If three nights pass
its amount is increased, to one

brought forward, is
away, and the Daksina not paid, the amount last
if
a
week
hundred
times
to
increased again
passes, the last amount
;

is

doubled, and

to

one lakh

ten

Tf

times.

millions

one

year

bnown

is

passes

as

Daksina

away, the

Karma,
taking

that

away,

passe?

and the

of times

Karma Kart^

month

one

if

away

to

Such

fruit.

Brahnaana's

unfairly

multiplied

increased

no

bears

also,

is

is

property and is regarded as impure. He has no right to any further actions.

For that sin, he becomes a pauper and diseased. Liksmi Devi goes a'.vay

from

him, cursing him severely.

his house, leaves

So much

the

so that

do not accept the Sradh, I'arpanam offered by that wretched fellow.

So the Devas do not accept his worship, nor the Fire accepts the oblations
If the per?on that performs sacrifices does not pay
poured by him.
Pitris

the

sacrificial

ofifer

performer of the

the

fee,

Yajamana

to

hell

(pupil)

Yajamana

There he remains

So

much

04-65.

Daksina.

Narada

What more

for

one
is

them

go

to

of

accepts the

But

hell.

if

from the rope,

as a

falls

The

down.

Brahmasv^pahari

(one who

goes ultimately to the Kumbhipaka

lakh years punished and threatened

then

reborn

as a

Chanddla,

seven generations

his

Thus

is

Describe the method

have narrated to
.

bears the fruits of that

N&rayana

wltlioit

who

do you want to hear

Munis! "Who

Yajna Deva."

he

and

poor

above and

his seven

hell.

Best of
paid.

he

pay and

not pay when the priests demand

saerilices) only
performer of the

severed

lie

that

so

generations below go to

a<3rifiQ3

(the

denominated

is

by Yama'a messengers.
diseased.

does

as the jar,

to

both

sura,

sacrifices

Br^hmana's property)

robs a
hell.

the

then

down

resolves

demand the

does not

the

falls

he

that

fee

Dikjin^

of

said
?

Say.

you

the

NSrada

story
said

of

" O

Karma where no Daksina

worship thit was offered to Daksina by

do you find the fruit of any

Whore

(i.e.

n^vhora.)

That

Karoia only

gatj

CHAPTER XLV.

Boos IX.j
fruits

Daksinas are

where

DaksinS, Bali who

67-71.

olden

in

For,

that those

lives

the

ordained

void

of

auy

and no one

else.

acts

only enjoys

was

it

the king

to

the

ot

fruits

the Patala

in

times,

would go

fruits

And

paid.

98fl

^radh not sanctioned by the Yedas, the charities made

worship
unmarried

regard
of a Vrisila (an

(a

Brahman who
these

are

these.

all

method

Child

was very

devoid

king

am now

much

fascinated

stricken, began

her

He

Bali.

Deva,

to praise

:~" O

whom

in

telling you the

her

by

without

any

the husband

is

menstruation

worship offered by impure

any devotion to his Guru,

of

Kanva fcsakhu.
per
ancient times got
in

worship as

of

man

the

for

the

duties),

who

to

pertain

done by an impure Brahmana

sacrifices

his

of a

reserved

When Yajna
he

in

fails

by a Brahmin

twelve years

girl

of

fruits

and the acts

persons,
all

the

commenced),

ha"?

offered

faith, the

or

Deva

VSoiana

by

All those that

V-ali.

the

enjoys

of

Dhy^n,
Dakaia^

Daksind,

appearance

and the
Hear.

Devi.

skilful

and

of

fruits

Stotra,

in

action,
love-

being

One You were before the

Radhd you were Her com.

Beautiful

You were like

chief of the Gopis iu Goloka.
;
Sri
the
loved
of Sri Krifcna.
beloved
were
and
Radha,
by
you
panion ;
In the Rasa

72-97.
in

Kartik,

the

on the

circle,

festival

great

B'ull

Moon

Radha,

ot

month

night in the

you

appeared
were
hence
of
Laksmi
named
shoulder
Daksina.
you
right
ful One
hence your
Y'ou were of good nature before
;

from

of

the

Beauti-

name was
RuJha's curse, into Daksina, it, is to
my great good luck that y^m were dislo:lged from Goloka and
have come here.
Now have mercy on me
highly fortunate One
and accept me as your husband. O Devi
You
to
all
the
give
!

Sus'ila.

Next you turned due

to

doers

bear

the

of actions,

no

the

fruits

So much

fruit.

their works.

of

so,

works never shine forth

if

in

you

be

not

Without you,

their

Karmas

their

actions

Without Thee,

neither,

present

brilliant glory.

in

Brahma, nor Visnu nor Mahes'a nor the Regents of the quarters, the
ten Dikpalas, can award the fruits of actions.
Brahma is the inis
the
Mahes'vara
carnate of Karma.
incarnate of the fruits
of

Karmas; and

Visnu myself

the Essence of

all.

Thou

is

the incarnate ot

art the Par, Prakriti,

But Thou

Yajfias.

art

without any attributes,

Para Brahma incarnate, the bestower of the fruits of actions.

BhagavSn Sri Krisna carnot award the fruits of actions without Thee.

the

Beloved

In

every

birth

let

Thou be

my

Sakti.

Thou

jvith

Without Thee, I am unable to finish well any Karma.

O Narada! Thus praising Daksina Devi, Yajiia Deva stood before
Her. She, born from the shoulder of Lalismi, became pleased with

excellent

face

His Stotra and accepted Him for Her bridegroom. If anybody recites
all the results
thereof,
Ibis Daksina stotra during
sacrifice, he gets

if

recifces this

anybody

(lOtnedha (cow

iu tlio

scotrci

NArameJha

sacrifice"!

Langal*

sacrifice),
iri

mad DEVt BHiGAVATAM.

SRI

984

the act of iiving over wealth or

or giving fruits, in

me'^ha

Gaja

(mm

Vajapaya,

As'vamodba

sacrifice),

Vinu Yajna tending

Sacrifice,

sacrifice,

ilijisdya

to increase

pieces of lands, digging tanlis

Loha

in

(elephant sacrifice),

(horse

one's fame,
or wel

s,

Yajn-i (iron

Svarna Yajna (gold sacrifice), Ratna Yajni (making over jewels in

Tarara YajBa (eOpper), oiva Yajna, Rudra Yajna, Sak'-a
Ifindhuka Yajna, V^runa Yajna (for
rains), Kandaka Yajna,

sacrifice),

sacrifices),

Yajni,

Dharma Yajna, Papa moehana

Brahmani
Karma
the
auspicious Prakriti Yiiga, sacri
YajSi,
Yajna,
his
work
is
achieved
then
without
fiees,
any hitch or obstacle. There is
no doubt in this. The stotra, thus, is mentioned now
hear about
crushing the enemies, Snehi Yajna,

for

Dhyanam and

the

the method

of wjrship.

in the iiala^n'Sma stone, or

worship
Devi.
The

runs

Dhyanam

thus

an

in
:

Thou

art

clever

(Daki)

the

in all

Daksina

Thou

of

should

one

all,

earthen jar (Ghata)

" O

from the right shoulder of Lakami

First

actions

Thou

aro

Daksinsi

art

part

sprung

Kamala

of

and Thou bestowest the

Thou art the Sakti of Visnu, Thou art

Thou
bestowest all that is auspicious; Thou art
revered, worshipped.
Thou bestowest purity, Thou art good natured. So 1 meditate
purity
on Thee. Thus meditiving, the intelligent one should worship DaksinS
with the principal manr.ra. Then with the Vedic Mantras, pSdyas,
fruits of

the actions."

all

etc.

of vnricus

(oiTerings

the

as stated in

arghyas,

are

etc,

the

you
all

in
his

be

to

Ora

wife,

capable

and
he

to

give

Kulina;

it

gets wealth;

best

Hrim,

pleasure, and

Happiness,

this.

in

eng'gad

Being

good nitured,

wile,

many
he be
if

mantra

the

fruits

sacrificial

of

acts,

one hears attentively this Dhyanam of Daksin^,

defectless.
So much so that the man who has

becomes

gets a

the

Klim,

the offerings, such as pidyas,

all

got no sons gets undoubtedly good and qualified

he

Now

Srim,

if

Bhtiratavarsj,

sacrifice

*'

anecdote of Daksinl.
obtained by

and ooe should worship, as per rules,

1 have
Narada
Thus
stated to

given,

with devotion.

karinas are
this

"With this mantra,

Daksinayai Svaha."

Daksin^ Devi

thus

runs

be offered.

to

are

sorts)

Veda?,

he

sous,

void
be

sweet

speaking,

of learning,

vithoutany

has no attendants, he gees atttendauts.

this stotra of Diksiui Devi, he gets

sons

beautiful,

if

he

has

of slender

humblo,

chaste,

no

waist,

pure,

he gets leariug ; it he be poor

land and if he
land, he gets

If

over

man
all

hears fjr

difficultis

bereavements from friends, troubles, inpnsonments, and

all

one

mouth

and dangers,

other calamities.

CriAPTER XLVI.

fioot IX.]

Here

ends

the

ia the

CHAPTER
I

1.

Narada

have

heard

hear

to

the

other

of

which

lives

want

you

named

and

children

all.

She

is

She

the

is

always engaged

Best

of

want

Brahmanas

and

Now

say,

Prakriti

Presiding Deity
Visnu and She bestows

She

Matrikas.

Vratas

children

of them.

lives
of

the

is

(vo.vs)

known by

is

She

is

the

is

of infants

sons

to

name

the

chas^^e

and

children and
longevity of
that this
Siddha
so,

So much

on

her

side.

now talk about the method of worship*

about Her bestowing children that I heard

I will

ping this Devi and the history

from Dhirma Deva. Hear. Svayambhuva

He
Yogindra and remained
was not inclined to have any wife. At
was

lives

separately.

The sixth part

preservatiou.

the

The

hear the

to

She decides on the

in their

always keeps

of

May^

She performs

dearest wife of Skanda.

want

Mangala Chandi, and Manasa,

SaSyhi,

sixteen

one of the

Devasenu.

Lord

The Devi SiSthi

Sasthi.

as

Yogini

described

Prakriti.

of

parts

ratay

Brahinanas

the

of

Now

Do vis.

Kindly describe.

also.

Now I
" O Child

said:
Narayana

the
4-22.

is

Devis

of

hear.

to

Narada said:"

'^.

the

foremost of the Knowers of the Vedas

Devis are

the

of all

de.-ds

glorious

of

lives

ou

XLVI.

anecdotes

from you the

Nar^yana said; "O Best

"2.

arc

" O Thou, the

said:

Book

Mad Devi Bh^j^avatam

Sri

Maharsi Veda Vyasa,

vevses by

of 18,000

Maha Pur^naiu

Niuth

the

of

Chapter

Forbj-fifth

Dakaina

anecilote of

9^5

a great

Manu had

in

one son

practising

Priyavrata.

austerities.

So he

the effort

and request
of Brahma, he got himself married. But many days passed, and ho could
Then Maharsi Kas'yapa became his priest
not see the face of a son.
in

the Putresti Sacrifice (to get a son)

last

by

and when the

was over, he

sacrifice

On eating
the charu, the queen Malini become pregnant.
For tvelve Deva years she
held the womb.
After twelve years she delivered a full developed sori,
of a golden colour
but the son was lifeless and his two eyeballs were
gave the sacrificial offering clled charu to

his

wife

Malini.

upset.

At

this, the friends'

The mother
senseless.

wont

to

he began

of

the child

O Muni
the

The King himself took the son on

burning

to cry

wives became very sorry and began to weep.

became so very sorrowful that she became

aloud.

ground.
Rather

There
he

got
124.

with

his

child

himself ready

his

on
to

breast and
his

breast

quit his

own

MAD DEVt BHAGAVATAM.

^Rt

986

than leave the son from aw.iy his breasfc. At this time ha saw
in the space overhead an aerial car, white as crystal, ma ie of excellent
The car was shining with its own
coming towards him.

life

jewels,

Innumerable

charming

woven

with

encircled

lustre,

garlands

On

appearance.

added to

silken cloth, which

of variegatei

colours

that car

it

gave

its

Siddha Yogini, very

that

of white charapakiis,

always youthful, smiling, adorned with jewel ornaments, ever

the

to

favour

from

child

placed the
ship

Her and chant

And

he

Her

to

that peaceful

summer

like

the

Her,
seeing
on the ground

breast

his

hymns

then asked

was shinning

On

devotees.

with

" O

gracious to

King Priyavrata

and

began to worlove and devotion.

great

the

lady,

sun

and

was seated a

beautiful, of a lovely appearance of a colour like

show

beauty.
nice

very

wife

Beautiful

of

Who

Skanda,

Who

Thou

art

wife art Thou and whose daughter art Thou ? From Thy appearance
seems that Thou art fortunate and respacted amongst the
female sex.

Whose
it

23-24.
the

Devas

Narada

In ancient times, when the

victory for the

Priyavrata, Devasena, who fought

good to the whole world, said:

of the King
all

Me

is

Kihg

am

the hands

over to

Skanda.

of

am named

those

who

who have no

Me

Amongst

am

I give sons

Sasthi.

the

mind-born daughter

the

Devasena. The Creator before created

as a8thi, the wife of Skanda.

for

25-35.

name

Daityas dispossessed
a general and got

Lady was elected as

Devas; hence She was named Devasena.

of their positions, this

the

wives, wealth to the

BrahmS.

My

am known

Prakriti

part of

and

MatrikSs,

who have

poor,

of

out of His mind and made

the

sixth

to those

Hearing the words

Devas and was

no sons,
give

hence

wives

works

to

those

to

are workers (karmis.)

sorrow, joy, good,

fear,

Happiness, pain,
are the fruits of

Karmas.

of sons and

due

As

and wealth and adversity

the result of one's

to the result of

one's

Karmas, people get

all

lots

Karma

again that people are

denuded of all the issues of their family. As the result of Karma, the people
the people get long lives.
All
get dead sons; and as the result of Karma
of their Karmas, whether they be well qualified, or deformed
fruits
the.
enjoy
it is

or whether they have

many

wives, or

whether they have no

is

the

child

So,

most
on

The King

her

saw,

King

powerful
lap

the

of

and,

It

is

all.

whether

through Karmas, Karmas.

Again they get cured by their
that
stated in the
Vedas
Karma
Thus saying, Devasena took the dead

they be beautiful, religious, diseased,

Disease comes out of their Karmas.

Karmas.

wife,

it is all

by the wisdom, esrly made the child

child,

of a

golden

colour got

back

his

a!ive.
life

and

CHAPTER XLVI.

Book IX.]

98?

Thus bidding goodbye to the King, Devasena took

and became ready to depart, At this the King's palate and
throat gjt dry and he bsg.iu again to chant hymns to Her.
The Devi
Sasthi became pleased at the stotra made by the King.
The Devi then

began to
the

sLoile.

child

the

addressed
is

Vedas,

and

King

made up

of

said

" O

You

Kavmas.

You

the Lord of the three worlds.

King

All

are the son of

that

stated

is

in

the

Sv^yambhuva Manu, and

better promulgate

My

worship in the

Then I will give you your

worship Me.
Your son, born in part of Narabeautiful son, the lotus of your family.
the name of Suvrata.
He will be well-qualiy;ina, will be famous by
worlds

three

fied,

and you yourself

a great literary man, able to

remember

his

conditions in

his

former

the best of Yogis, performer of one hundred Yajnas, the best of &1I,
bowed down by the Ksattriyas, strong as one lakh powerful elephants,
favourite of
literary
wealth}', fortunate, pure,
persons, lefirned and
lives,

of the

bestower

and

piosperity

fruits

to

the

of the

three

When

the child to the king.

the king

Devi granted

gate Her worship, the

renowned and bestower of wealth

ascetics,

worlds.

Thus saying Devasena

gave the
promised that

him

he

would

boons and

went

promuli.p

to

the

Heavens.
43.

The king,

ministers,

The

returned

lidies of the

thing.

On

too,

to

house,

becoming

very

and

glad

rounded

tui

Ms own abode and informed

all

by bis
about the son.

become highly delighted when^they heard

every-

the occasion of the son's getting back

his

the

life,

king per-

formed everywhere auspicious ceremonies. The worship of Sasthi Devi

commenced. Wealth was bestowed to the Brahmins. Since, then on
in every month,
great festivals in
every sixth day of the bright fortnight
to
celebrated.
be
Devi
honour of S i?thi
Sinee-then, throughout the
began

after the birth of a child in the

kingdom, on every sixth day
lyino'-into
be worshipped. On the
Devi
began
chamber, Sasthi
twenty-first-day, the

moment, at the ceremoney of giving rice to a child for the firss

all other
auspicious ceremonies of the
time, when sixth months old, and on
was
made extant and the
Devi's
worship
children, Sasthi

auspicious

king himself
and according to due
rules
Now I will tell you about the DhySnam and method of worship and
stotra as I heard from Dharma Deva, and as stated in Kauthuma 1^4 khS
performed those

Hear.

He

Bata

tree, or

image

with

worships

has said

: In

great care

Salagrama

drawing the figure on

of Sasthi

Devi,

the

sixth

the

part

floor

of

the

jar,

progenitor

of

on the root of a

the rooms,

of Prakriti and

should worship the Devi. The Dhyanam

Thou art the bestower of good sons, the giver

mercy and kindness and

in

stone,

is

of

the

this

or

installing

it,

one

<'

DevasenH

good luck
world

making an

Tby

Thou

art

colour

5Rt MA.D DEVt

988

BHAGAVATAM.

:*

<

Champaka flowers. Thou art decked with jewel

ornaments. Thou art pure, and the highest and best Devi. Obieiance to The
"
Thus meditating, the worshipper should place
I mediate on Thea.
own head. Then again meditating and utterin" the
flower on his
bright like that of the white

mantra one

to offer the

Pudya (water for washing feet), Ar^hva

Achamaniya, scents^ flowers, dhup, li^^hts, offerings of food and best
roots and fruits and one should worship thus with varioui?
Sasthi
things
principal

"Om Hrim

Devi
Devi.

Saathi Devyai Svah;a

This great

strength

is

Mantra
After

allows.

of

the

is

the

Japim,

Mantra

principal
a

eight letters

man

should

this

worshipper should
attention and
then bow

very

If

mantra one lakh of

Best of Munis
Xow I am

O
gets certainly a good son.
the auspicious stotra of Sisthi
58-73.

i?

lettered

eight

Devi

repeat as his

the

hymns with devotion and undivided

The Stotra (hymn) of Sasthi Devi as per S:\ma Veia
and son-bestowing.
The lotus-born Brahm4 has said
(makes Japam)

of Saslhij

as

chant
do^vn..

beautifal

one

repeats

one

times,
to

going

composed by Priyavrata.

sav

Flear,

One's desires are

fulfilled when one reads this

very secret 4otra
Thus the King Priyavrata said :-"0
Devi, Devasenu
Tbo.v down to
Thee. O Great Devi
Obeisance to Thee
Thou art the bestower of
Siddhis
Thou art peaceful
ob-iisance to
Thee
Thou art the b^^
stoker of good
Thou art Deva-ena
Thou art SiSthi Devi, I bow
down to Thee Thou grantest boons to persons
Thou bestowest sons
and wealth to men. So obeisance to Thee
Thon givest
and
!

raoksa; Thou
art Siddha

art

so I

SiSthi

happiness

Devi;

bow down

bow do vn

Thee.

to

to

Sisthi

Thee.

Devt

Thou

thyself

Thou

art the

sixth part of this creation; Thou art Siddha

Yogini, so I bow down to Thee
Thou art the essence, Thou art Sarada Thou art the
Highest D.vi. So
I bow down again and again to Thee.
Thou art the Presiding
Deity
Sastht Devi of the children
I bow down to Thee.
Thou grantest -ood
Thou Thyself art good and Thou bestowest the fruits of all
Karmas.
Thou'
O Sastht Devi Thou shewest thy form to thy devotees I
bow down to
Thou art Suddha Sattva and
Thee
respected by all the persons in dl
their actions. Thou art the wife of Skanda.
All
O Sasthi
worship Thee
Devi Thou hadst saved the Devas. So
obeisance to Thee
Sasthf Devi
Thou hast-no envy, no anger so obeisance to
;

Thee.

Sures'vari

Give
me dear things, give me sons.
Give me respect f;om all
me victory
persons; give
slay my enemies. O Mahesvari
Give m
me
name and fame I bow down
Dharma; give

me

wealth, give

O^ashiDevilworshpiped reverentially by
sub3ects. give me learning; have welfare for

again again to Sasthi Devi

all

me;

Give me lands, ^ive

I

me

bow down alrio and

CHAPTER

Book IX.]
again to Sastbi
a son,

Narada

Devi,

renowned and

got
favour of Sasthi De.'i.
of Sisthi

Devi

excellent

for

one

son, having

woman becomes

from

freed

renowned and loag-lived.

or delivers

Tf one

worships
even

stotra,

bi^comes

b^ar.s

with devotion

hears

well

hero,

any woman who

If

dead children

this

for

easily

most

the

an

with

one year

for

her sins and gets a son.

all

son

he gets

undivided attention,

and hears

grace of Sasthi D'ivi, tint

kingdom through the

no son, hears this totra

great

has

that

life.

long

Davasena

devotion this

over

man

any

year with

989

Thus praising the Devi, Prijavrata

ruling

If

XLVII.

barren

Through the

qualified, literate,

chihl
only a single
one year this stotra,

If the father and

she gets easily, thiough the Devi's grace, a good son.
mother both hear with devotion, this story during the period of their child's
illness, then the eiiilJ becomes cured by the Grace of the Devi.

(.f

Here ends the Forty-sixth chapter of the Ninth Rook on the anecdote
Sisthi Devi in the MahS. Puranam Sri ^fad Devi Bhagvatam of

18,000 verses by Maharsi Veda Vyasa.

1-55
dote

of

OHAPTER XLVII.
"O Narada have
Narayana said
:

SiSthias stated in the

Now

V'eda.s.

now narrated

hear tha anecdote

the
of

anec-

Mangala

Chand:, approved of by the Vedas and respected

The Chandi, that

is

very skilled in

by the literary persons.

auspicious works and who is the

all

most auspicious of all good things, is Mangal Chandika. Or the Chandi

who is an object of worship of Mangala (Mars), the son of earth and
the bestover of desires

id

]Nranf;ala

Chaiuliku.

Or

the

Chandi

an object of worship of Mangala of the family of Manu

ruler of the whole worid composed of saven islands and
of all desires

is

]Mangala Chandi.

the (loverness, the Ever

(Iracious

Or

who
who was the

the

i^;

bestower

be that the

Milla Prakriti,
assumed
the
form
of Man-->la
DurgS
it

may

Chandi and has become the lata Devat^

of

womer.

When

there

was

Mangala Chandi, higher than the highest

first
was
worshipped by Mahadeva, stimulated by Visnu, on a critical
While the fighting was going on, a Daitya
O Brahmin
moment).
threw out of anger one car on Mahadeva and as that car was about to
VisQu gave a good advice when Mahlideva
fall on Him, Brahm^ and
the fight with Tripur^sura, this

Devi that time assuming

began to praise Durga Davi" at once. Durga
the form of Mangala Chandi appeared and said "no fear no fear" BhagavAn
Visnu will be Thy Carrier bnffalo. I will be also Thy Sakti in the action
and Hari,

full of

M^yi,

will also help

that dispossessed the Davas.

Child

Thee.
!

Thou

better slayest the

Thus saying, the

Devi

enemy

Mangala

MAD DEV! BHiGAVATAM.

^Rt

900

Then wiib
^akti of Maha Deva.
Chandi disappeared and She became the
the help of the weapon given by Visnu, the Lord of Uaia killed the Asura.
Devaa and
Riis began to chant hymns to
When the
fell, the
Daitya

Mahadeva with devotion and with

a shower

From

bent low.

heids

their

the sky,

instantaneously on Mahft Dava's head. Brahm^ and

of flowers fell

gave their best wishes to Him. Then ordered

^ankara bathed joyously. Then He began to
by BrahmS, and Visnu,
Devi
the
devotion
with
Mangala Chandi with padya,
worship

Visnu b^-came glad and

Aro'hya,

Achamaniya and

clothings. Flowers, sandal

various

bisons, birds, garments, ornament?, garlands, P^ya&'i

goats, sheep, butfaloe?,

of rice,
ghee, milk
(a proparation
offered in
were
and various fruits

andthe chanting

instrumeiits

the

Reciting

Dhyan

as in

of

Deity inherent
of

DhyRnam
all.

Listen.

Thou

of

ten lakhs

Mantra

must

desires,

be

time-s,

Pistakx,

Her name and

winr,

honey,

with

music,

Dancing,

worship.

commeueeJ.

o:,her festivals

Mah'^deva offered

everythinij,

""Om Hrim Srim Klim

Sarvji-

Hum Fhat Svaha" the twenty-one lettered

During worship, the Kalpa Vriksa, the tree
is

O Narada
worshipped.
the Mantra Siddhi (success
!

Now

Mantra) comes.

the

in

the

Madhyindina,

pujye Devi Mangala Chindike

Mantra of Mangala Chandi.
all

and sugar),

Radical Mantra.

pronouncing the principal

yielding

paste, various

am

By

repeating the

in

realising the

about the

spying

Mangal Chvndi a? stated in the Vedas and as approved by

"0 Devi Mangala Chan dike
Thau art sixteen years old
!

art evcr youthful;

teeth and pure.

lips are like

Thy

looks

face

Thy

Bimbi

fruits,

autumnal

like

Thou

art of

goo<l

colour

Thy

lotus;

is

white champakas; Thy eyes resemble blue lilies; Thou art the Preserver
of the world and thou bestowest all sorts of prosperity. Thou art the Light
world.
So I meditate on Thee." This is the
in this dark ocean' of the
like

Dhyanam.
2(5-37.

Now

the

hear

Mahadeva

stotra,

said

which Mahadeva

Protect

O Devi Mangal Chandi ke Thou,

givest joy and good. Thou art clever

the

the bestower of

Mangala Chandik^.
the auspicious

Thou
art

art

the

and

all bliss

Thou

worthy

auspicious

Thou

Thou

fortune.

Thou bostowest good

Tuesday
The King

(the

all

good. Thou

to the

art

good persons.

Mangala day); Thou

Mangala, born of IManu

Thou, the presiding Devi of Mangala Thou
the good that are in this world. Tliou, the Bestower

Deity, desired by
worships Thee.

art the repository of all

of the

Mangala, worthy of
;

Mother

Thou, the auspicious, Thou art

be worshipped on

family always

delight and

Her.

before

"O

me.

Destroyer of difficulties

giving

prosperity!
art

of all auspicious

to

in

recited

Protect

me,

Moksa.

all.

Thou, the

best

of all

Thou, the respository

the people worship

good ; Thou makest one cross all the Karraas
Thee on every Tuesday Thou bestowest abundance of Bliss to all." Thus
of all

praising

Mangal Chandika with

i

this

stotra,

and worshipping

on every

CHAPTER

Book IX.]

XLVII.

991

The Devi Sarva MacgaU was first worshipped

then
Next she was worth ipfed by the planet Mars

Tuesday, Saiubhu departed.

by Mahadeva.

by the King Mangala

household.

Tuesday by the ladies

by all men, desirous

every

was worshipped

Fifthly she

So

welfare.

on

then

every universe

in

of every
of their

first

worshipped by
Manga! Chandika,
worshipped by all. Next she came to be worMunis, Miinavas, Manus. O Muni
shipped everywhere, by the Devas,
He who hears with undivided attention this stotra of the Devi Mangala

Mahadeva, cama

to be

anywhere. Rather all good comes to him.

Day afcer day he gets sons and grandsons and so his prosperity gets
no

finds

Chandika,

evils

increased, yea, verily increased

Narada Thus 1 narrated to you the stories

Narayana
of Sathi and Mangla Chandika,
Now hear
according to the Vedas.
the story of Manasa that I heard from the mouth of Dharama Deva.
Manasa is the mind-born daughter of Maharsi Kas'yapa; hence she is
3^5-58,

said:

named Manasa; or it may be She who plays with the mind is Manasa. Or it
may be She who meditates on God with her mind and gets rapture in Her
meditation

God

of

is

named

She

jNLanasa.

find?

pleasure

Her Own

in

For three Yugas

Visnu, a Siddha Yogint.
great
She worshipped Sri Krisna and then She became a Siddha Yogini. Sri
Krisna, the Lord of the Gopis, seeing the body of Manas^ lean and
devotee

the

Self,

of

due to austerities, or seeing her worn out like the Muni Jarat K5,ru
Called her by the name of Jarat K^ru.
Henae Her name has come

thin

also

be

to

Her

of the

abode
ot

very

Gauri

name
she

as
is

is

fice

Nagas

fair

Devi ManasH

Mercy, gave her out

worshipped Him and Sri Krisna

is

Ocean

colour,

of

known

(serpents), in earth, in

the

Heavens,

in the

Brahmaloka, in all the worlds

She is named Jagad
the

of a

is

in

beautiful and charming,

greatly devoted to Visnu.

is

She

in
colour
very fair
Saivi and she is the disciple of Siva.

she

performed by

She

the

Krisna,

desired boon

worshipped Her.

also

Karu,

Jr.rat

of kindness.

Pariksifc, she is

capable to destroy the

Her

world.

other

named Vai|navi as
Nagas in the Snake SacriShe

She saved the

is

named Nages'vari and Naga Bhagini and

eflr^cts

of

poison.

She

is

called

Viahari.

She got the Siddha yoga from Mahadeva; hence She is named Siddha
She got from Him the great knowledege, so she is called Maha
Yogini
the dead) she
Jnanayuta, and as she got Mritasamjivani (making alive
;

is

known by

mother

of

the

Astika mata.

Muni

Jarat

Karupriya.

name ot
great Muni

the

As She
Karu,

is

^Irifcasanjivani.

Astik,

tbe

worihipped

Jaratkuru,

she

is

deal wife of

by

all,

As the great

known
the

she

in

great
is

ascetic

the

is

world

the
aa

bigh-souled Yogi
called

as

Jarat

Jygadgauvi, Manasa, Siddha Y'ogiui. Vaisiiavi,

^r1

992

Naga

mau devI bhAgavatam.

VisaNages'vari, JaratkarupriyS, Astikam^ta,

of Manasa,
names
twelve
the
are
these
JSauayuta

Bhagiui. ^aivi,

auJ Mabft

bari,

his

no

has

family

one's

if

bed,

the

fear

house

any

any of

or

snakes in

of

fear

with snakes, or

infested

be

these

recites

he

Devi,
be

If there

of snakes.

who

He

worshipped everywhere in the Universe.

Manasa
t\VelvG Dames while
worshipping

one

if

goes

to

body be encircled
place difficult for fear of snakes or if one's
with snakes, all the fears are dispelled, if one reads this stotra of
Manasa. There ia no doubt in this. The snakes run away out of fear from

the sight of him who daily recites the

Manasa stotra. Ten lakhs of
times repeating the Manasa mantra give one man success in the
He can easily drink poison who attains success in this stotra.
stotra.

The snakes become

He who

backs.

can sleep on a
with Visnu.

ornaments

bis

their
they carry him even on
can sit on a seat of snakes and

a great Siddha

is

In the end

bed of snakes.

day and night

he sports

Here ends the Forty'.seventh Chapter of the Ninth Book on Manas&'a

story in the Maha Puriinam Sri Mad Devi BhSgavatam of 18,000 verses

by Maharsi Veda Vaysa.

CHAPTER

XLVIII.

" O

Narada
I will
now speak of the
Narayaiia said
of
and
the
method
of
Sri
Devi
^ManasA, as stated in the
DhySnam
worship
"
I meditate on the Devi Manasa, Whose colour
Sama Veda. Hear.
1-30.

is

fair like

that of Lhe white

ohuupaka

foremost

Thus

on

meditating
ornaments,

scents,

flowers,

is

purified

of

full

great Jnanius,
Who Herself is a Siddha and

Siddhas,

O Muni

who

of

whose

flowor,

over with jewel ornaments, whose clothing

thread is the Nagas (serpent), who is
is

the

fire,

Presiding

one
of

all

whose sacred

who

wisdom,

who bestows

Her,

offerings

by

decked

is

body

is

the

of

the
"

deity

Siddis

to

all.

should

present

Her

and

various

other

food

The twelve
pronouncing the principal Seed Mantra. O Narada
lettered Siddha Mantra, to be mentioned below, yields to the Bhaktas
articles,

the Kalpa

their desires like

in

the

Vedas

is

'

Kepetitioa of this,

He who
fame

Om

in this

world.
like

the lladical mantra as

stated

Hrim Srim Klim Aim Manasa Devyai Sv^ha

''

mantra

unbounded name and

Poison becomes nectar to him and
he
himself
in

this

Dhanvantari.

any Samkrinti day (when

other) and going to a private
on

Now

lakhs of times, yields success to one who repeats.

five

attains success

becomes famous

Tree.

the sun

gets

NArada!

If

enters from

anybody bathes
one

sign

to

an-

room (hidden room), invokes the Devi

CHAPTER

Book IX.]
Manisa Is'ana an
of animals

before

have

described

hear

the

day9,

men became

to

anecdote

with

of the

Di^vi

of

as

fame.
Thus I
Manasa Oevi. Now
Dharma. In oklen

of

worship
from

heard

sacrifices

name and

and

sons

makes

or

the fortnight, he becomes

fifth clay ot

method

you the

99??

with devotion,

Djvt on the

wealthy, endowed

certainly

Her

worships
the

XLVIII.

on earth from snakes and took rofufje of

ijre itly terrified

Kas'yapa, the supreme amongst the Muois. 'i'he Maharsi Kas'yapn became
very afraid. He then with Hrahrn^, and by His commind composed a mantra
the

following

m )tto

principal

While

Vedas,

the

of

mantra, he intensely thought of the

Uavi, the

Presiding

composing

this

o(

that

Deity

Mantra, through the power of his TapasyS and through the mental power,
the Devi Manasa appeared and was named so, as She was produced from the
sheer influence of mind. On being born, the girl went to the abode of Sankara
Kailasa and began to worship Him and chant hymns to
For one tLousand Divine years, the daughter of

in

Mahadeva when He became pleased. He gave her

made Her recite the Sama Veda and bestowed
lettered

Krisna mantra which

the

like

is

Krisnaya Naraah was the eight

the Kavaeha (amulet) auspicious

Srim, Hrim Kltm

got from Him

method

the

worlds,

worship and all the rules of Puraseharana (repetition of the

deity attended with burnt offerings, oblations, etc.) and

command

to

of

name

of

went by

His

served

Kas'yapa

She

Mantra.

three

to the

with devotion.

the Great Knowledge,

to
her
the eight-

Tree.

Kalpa

lettered

Him

Puskara very hard austerities, Tliere she

Sri Krisna then appeared before
the three Yugas.
in

perform

worshipped Krisna for

Her." On seeing Krisna,

immediately the

girl,

worn out by

austeri-

Him, and she was also worshipped by Sri Krisna.

ties, worshipped
" Let
Krisna granted her the boon
you be worshipped throughout the
" and
She
was thus first worshipped by the
O
N^rada
world
departed.
!

thirdly
by the
Supreme Spirit, the Devi Krisna secondly by Sankara
Maharsi Kas'yapa and the Devas. Then she was worshipped by the Munis,
Maous, Nagas, and men and She became widely renowned in the
;

three

worlds.

Muni.
married

At

Her.

long work
his

the

Kas'yapa gave
request

After

of

the

the

fell

ever

fast

Karu

one

laid his

asleep.

ing and in

the

day, being
head on the

JaratkSru

of

Muni

Jurat

tired

hip

Karu

with

and

my

Brahmanas,
is

any Brahmana does not perform

the evening,
he becomes
wholly
if

125

definitely
his

he
stated

Sandhy^l in

impure

and

his

loins of

Gradually the evening came

" If
husband fails to

The sun set. Then Manasa thought

form the Sandhya, the daily duty of the
It
involved in the sin of Brahmahaty^."
SSsbras, that

hands

the

to

Brahmin Kas'yapa,

marriage,

of Tapasytl, Jarat

married wife and

Her

would
in

in.

per-

be
the

the mornthe

sins

MAD DEVl BHIGAVATAM.

SRt

994

come down on his head." Arguing thus,

Brahmahattyl and other crimes
at last she a\\aken
these thoughts in her mind, as commanded by the Vedas,

who then

ed her husband,

Oru

The Muni Jarat

31-39.
sleeping

got up from his sleep.

: " O

thus

have you

Why

happily.

said

interrupted
"

vows turn out useless who injures her husband.

works all come to
ifts, and other meritorious
his

One

Chaste

my

Her

sleep

tapas,

was

All

fastings,

who do things

vaii

If she worships her husband, she is said

her husband.
unpleasant to
For the sake of fulfilling the vows of
Krisna.
to have worshipped Sri
their
husbands. All sorts
the chaste women, Hari himself becomes

of

charities,

all

gifts,

sacrifices,

fastings,

practising

all

the

virtues,

all the Devas, nothing can turn out equal

keeping to truth, worshipping
She ultimately goes
to even one-oixteenth part of serving one's husband.

of Vaikuntha, who serves her husband

comes certainly of a bad family who

region

Bhdrata.

this holy land

in

the

her husband to

with

She

her husbind or who uses unpleasant

words to
the
Sun
as
as
hell
and
^foon
to
the
She
husband.
her
Kumbhipdka
long
goes
a
husband
and
as
without
born
son.
Chandali,
last and then she becomes

unpleasant acts to

does

the bast of the Munis, became angry and

Speaking thus, Jarat Karu,
to
tremble.
Manasil, shivering
his lips began
Seeing this, the best
husband
her
with fear, addressed
:

I have broken your sleep and awakened you, fearing you

time of SandhyS.

know

man

that a

last in this world,

down

who throws an

at the feet

obstacle

NSrada

when any man

eats,

or

sleeps

Thus saying, the Devi ManasH

husband and cried again and

of her

you think.

Sun and Moon

again.

On

the

Muni angry, and ready to curse her, the Sun

with Sandhy^ Devi. And He humbly spoke to him with fear

other hand, knowing

came there
"

an'oflfence.

might miss your

as

goes to the K^lasutra hell as long as the

the opposite sex.

enjoys with
fell

have committed

Punish me

the

Seeing Me going to set, and fearing that you'raay miss

Bhagavan
wife has awakened you.
chaste
Brahmin! Now 1 am also
Dharma, your
me.
under your refuge; forgive
Bhagavan! You should not curee
Me. The more so, a Brahmana's heart is as tender as the fresh butter.

The anger

of a

Brahman

lasts only half the twinkling of an

eye (Ksan).
becomes
When a Brslhmana
angry, he can burn all this world and can
make a new creation. So who can possess an influence like a

Brahmana

A Brahmin is
of

Brahma.

Brahma.

became

a part of Brahmsl

A Br^hoj^na
"
O Narada

he

shining day and night with the Tejas

meditates always on the Eternal
Light of
;

is

Hearing the words of the Sun, the Brahmin

and blessed Him. The Sun also vvent to His own
I

satisfied

thus blessed

place,

d^aly.

To keep

his proaiisa,

the

Brahmin Jaratk^ru
quitted

Book

CHAPTER

IX.]

XLVIII.

995

Manasa.

She became

anguish.

Being very much distressed by the

Ista Deva, Mahadeva, Brahmel, Hari and Her father Maharfi

bered

Her

On

sorry and began

very

aloud with pain and

then danger, she remem

to cry

when Manasa remembered, Sri Krisna, the

L:)rd of the Gopis, MahSdeva, Brahma and Mahari Kas'yapa appeared there.
Then seeing his own desired Deity Sri Krisna, superior to Prakriti, beyond
the attributes, JaratkSru began to praise Him and bowed down to Him
Then bowing down to Mahadeva, Brahma and Kas'yapa,
repeatedly.
Kas'yapa.

the very instant

Brahma, then, instantly bowed

they had come there.
of
and
down at the lotus feet
Hrisikes'a
spoke in befitting words at that
time if the BrShmin Jaratkaru leaves at all his legal wife, devoted to her
he enquired

why

own Dharma,

he should

O Muni

of all have

first

born

a son

to

her

of

fulfil

his

wife,
impregAny man can
nated her and got a son. But if without having a son, he leaves his
merits are lost as all water
leaks out of a sieve or
wife, ihen all his

Dharma.

after

quit his

he

has

O N^rada
Hearing thus the words of Brahma, the Muni
by his Yogic power recited a Mantra and touching the navel
" O Manasa
of Manas^ spoke to her
A son will be born in your womb

a strainer.

Jaratkaru

self-controlled, religious,

That son

61-77.

is

will be

That son

the Yogis.

who

and best of the Br^hmanas.

is

energetic, renowned,

fiery,

Kuowers

the foremost of the

of

of the Vedas, a great

true

son,

and devoted to Hari.

religious

And

with great joy.

the wife

is

a true wife

good-natured and sweet-speaking and she

of sons, she

is'

He

woman

the

of

the family

who

indeed,

At

his birth all

who
is

uplifts his

family

the Pitris

danoe

devoted to her husbandi

is

religious,

and she

well-qualified,

Jnanin and the best

is

the

she

the

is

mother

preserver

of

the

friend, indeed, the giver of one's desired fruits,

family.
who imparts devotion]to Hari. That father is a true father who shows the

way

the true

is

to devotion to Hari.

entering into

wombs

kind sister from

who

gives the

And She

the fear of Death vanishes.

Visnu Mantra and the

the real b^stower of knowledge

13

meditated in

the

whom

Hrahm^ down
is

this

That

whom

sister is

That Guru

true devotion to Visnu.

is

this

the true
the

Guru

That Guru

who gives the Jnanam by which 5ri Krisna

whole universe, moving and non-moving from

to a blade

is
appea-ing and disappearing.
knowledge can be superior to that of
The knowledge derived from the Vedas, or from the sacrifices,

no doubt in

Sri Krisna.

the True Mother, through

ceases for ever, yea, for ever

whom

is

There

is

this.

of

grass,

What

or from

any other source is not superior to the service to ^ri Krisna. The
devotion and knowledge of 5ri Hari is the Essence of all
knowledge; all else
is vain and
that this
mockery. It is through this Real
from this world

is

severed.

Knowledge;
But tho Guru who does not impart

bondage

this devotion

MAD DEVi BHiOAVATAM.

SRt

996

rather he is an enemy
and koowledga of Sri Hari is uot the real Guru
kills
his
ha
that leads one to bondage. Verily
disciple when ha does not free
;

He can

him.

who

never be called a Guru, father or friend

does not free his

in the various wombs and from the pains of death.

disciple from the pains
a friend who does not show the way to the
be
ciUed
Verily he can never

Undecayin<j Sri Krisna, the Source of the Highest Bliss. So, O Chaste One
better worship that Undeeaying Para Brahma Sri Krisna, Who is
!

You

beyond the attributes.

me

please excuse

for this.

Beloved

TapasyS

have their

have

The chaste women

left

out

you

of

are always forgiving

Now

are born of Sattvagunas.

become angry because they

for

a
;

pretence;
never they

Puskara

I go to

you better go wherever you like. Those who have no desire

minds always attached to the lotus feet of Sri Krisna. O

Hearing the words of Jaratkaru, the Devi Manasa became verj^H

much distressed and bewildered with great sorrow. Tears began to How
" O
from her eyes. She then humbly spoke to her dearest husband

NSrada

Lord

I have not committed any such

gether when

The bereavement

you.

bfeavement
sons; so

one's

is

is

called Priya,

painful

husband

mind

of

i.

is
e.,

dear.

As the heart

the

is

most beloved of

the

one-eyed

attached to water,

mind

as the

of

the

man

to his

all

one

of

the

mind

as

passionate

is

of

the

attached

attached to the properties of others,

prostitute, as the mind of the learned
of a

women

trader

is

attached

to

his

are attached to their husbands.

the feet

of

her husband.

heaviest of

attached to

mind
is

so

hence

of

to the

the

Hari

i^ri

the

of

mind

alewd

thirsty
food,

of

a thief

man

to his

^as'tras,

minds

Thus saying, Manas^

Jaratkaru, the ocean of

To

all.

attached to

as the

mind

attached

the

earthly things
has only one son

is

to lust,

trade,

is

one hundred

who

hungry

as the
is

than

one eye, as the

is

mind

alto-

I will recollect

more than that

dearer

is

attached to that sou, as the heart of a Vaisnava

as the
is

is

me when

to

Again
breavement of one's husband

women, the husband

he

of one's friend

of a son.

the

you

have thus broken your sleep.

However kindly show Thyself

73-115.

as

ofifence,

me

leave

as the

of chaste

fell

mercy, then,

down
took

at

her

moment on his Up and drenched her body with tears from his
The Devi Manasa, too, distressed at the breavement of her huseyes.
band also drenched the lap of the Muni with tears from her eyes. Some

for a

time

knowledge arose in them and they both became free from

Jaratkaru then enlightened his wife and asked her to meditate on

after, the true

fear.

the lotus

feet

of

5ri

Krisna^the Supreme Spirit repeatedly thus saying

away for his T^pasya. Manasa, distressed with sorrow, went
Ista Deva MahruLn-a on Kailas'a.
The auspicious liva uud Parvati
;

he went
to his

both

consoled

her

with

knowledge

and

advice.

Some days

after,

on an

ClIAPTERXLVIIl.

Book IX.]

997

birbh to a son
auspicious day and on au auspicioiH mD,ii3tit shj gave
tlie
of
born in p-irfe of N^rayana, and as the Guru
Yogis and as the

Preceptor ot the J fianins. When the

heard the highest knowledge from the
as a Yogindra and

was born

formed

Vedas

various
for the

auspicious

welfare of the child

therefore he

Cn

Teacher of the Jnanins.

Brahmanas

The

chanted

the

and Kiri-

wealth and J3wels

various

and per-

ceremonies

natal

his

eereuionies.

womb, he

mother's

in

Mahadeva

of

the Spiritual

Bhagavan Sankara performed

his birth,

was

child

mouth

and invaluable gems were distributpd by Sankara to the Brahmanas

After
and Parvati gave ono lakh ov-i and virioas jewels t^j others.
tas

some days, Mabadeva taught him the four Vedas with their Angas (six
limbs) and gave him, at last, the Mrityumjaya Mantra. As in Manas^'s mind
there reigned the devotion to

mand went
he practised
to Kailasa,

Puskara

to

when Manasa with

He

of

wives

(the

there

for

sou

of

long

One

day due to

the

with

son

no

bounds

hi-^

sou.

expires, the snake

life,

went

will bite

cursed

thus

"

When

you, and you will be burnt with the

King

Pariksit, to preserve

where wind ^even can have no access and

week was over, Dhanvantari saw, while he was

When

voacl,

the

the snake Taksaka

conversation and a great

him voluntarily a

gave

remained

Hear now an

to a place, solitary

he lived there.

going on the

Manasa

Child

and

bad

poison of that snake Taksaka. "4iearing this, the

his

the child,

Karma, a Brahmana cursed

one Rii's son named
Abhimanyu

of

Taksaka

Kas'yapa,
knew no

Aditi

of

joy

time

some

for

of

jewels.

bringi, sipping the water of the river Kaus'iki

week

there

to the

The

knew

time

Pariksit,

king

remained

he

Astika went

Kas'yapaj

long,

anecdote on this.
the

There

Supreme Spirit,
worship
lakh divine years. And then he returned
to the great Yogi and the Lord Sankara,

and distributed lakhs and lakhs

Diti

com-

his

by

hermitage
Seeing Mauasa with son, the Maharsi's gladness
fed innumerable Brahmanas for the welfare ol

father.

bounds.

her

and

the

three

bow down
down to Sankara,

to

Then, bowing
his

for

tapasya

Visnu,

to

Deva

lata

her

the devotion to

her husband,

and Guru, the child's name was kept Astika.

Astika then got the Mahl, Mantra from Sankara

who was

friendship

gem

and

also

going
between

arose

Dhanvantari,

to bite the

them

getting

king.

Taksaka
became

it,,

The king Pariksit was

pleased and went back gladly to his house.
when
Taksaka
his
bed-stead
bib the king.
The king died
lying on
soon

went

and

formed

the

wards the
In

that

Brahma

the

to

funeral

Sarpa

sacriliec,

Teja

next

obsequies

Yajfia

(a

The king

world.
of

his

sacrifice

(the

of

commenced

where the snakes are the

iuunmerable snakes
fire

Janamejaya then
and

father

gave

the Brahmins).

up

At

their
thie,

perafter-

victims).

by the
Takgaka became
lives

MAD BEvt BHAgAVATAM

^Rt

998

auJ took refuge of Itidra. The Brahmins, then, in a body, became,

burn Taksaka along with Indra, when, Indra and the other Devas
Manasa.
Mahendra, bewildered with fear, began to chant

terrified

ready to

went

to

hvmna

to

Manasa. Manasa
of

the sacrificial
lives

of Indra

mand

ot

pleted his

his

calleJ

own

son Astika

king
assembly
and Taksaka be spared.

the

The

their

then, at

king,

The

Brahmanas, granted
sacrifice and gladly
gave the Daksinas
lives.

to

the com-

com-

king, then,

to the

Brahmanas, Munis, and Devas collected and went

to
worshipped Her separately and chanted hymns
there

who then went

Janamejaya and begged thai the

the

Brahmins. The

Manasa

to

Her.

Indra

and

went

He worshipped MinasS with devotion

and He chanted hymns to Her. Then bowin^

with the various articles and

and with great love and care

before Her, and under the instructions of Brahma, Visnu and Mahes'a,!
sacrifices
and various other good and
offered her sixteen articles,
;

down

O Narada

Thus worshipping Her, they all went

1 have told
respective places.
you the anecdote of
Manas^. What more do you want to hear. Say.
How did Indra praise Her and what was
Narada said : O Lord
the method of His worshipping Her I want to hear all this.

pleasant
to

things.

Thus

their

''

117-124.

NArayana

said

Achamana and becoming

placed ManasS Devi on

:~Indra

pure,

He

took his

first

bath; and, performing

put on a fresh and clean

jewel

Then

throne.

and

clothinf

recitiuo-

the

Vedio

mantras he made Her perform [[er bath by the water of the Mand4kint
the celestial river Ganges, poured from a jewel jar and then He
made
Her pat on the b>autitul clothing, uninflammable by fire. Then He
caused sandalpaste to be
applied to Her body all over
with devo-

and offered

water for washing Her feet and

Arghya, an offerinoand
flowers
and rice, etc., as a token of
grass
preliminary worship.
First of all the six Devatas Ganes'a, Sun,
Fire,
Visnu, ^iva,
and
5iva were wor.^hipped. Then with the
"
ten
lettered
tion

of

Hrlm Srim Manasa Devyai Sv^ha " offered

Stimulated by the God Visnu, Indra worshipped
with sixteen

instruments

articles

mantra

all

Om

the

offerings to Her.
with great joy the Devi
other person.
Drums and

so

very rare to any

were sounded. From the celestial

heavens, a shower of
was thrown on the head of Manasa.
Then, at the advice of
Brahma, Visnu and Mahes'a, the Devas and the
Brahmanas, Indra,
with tears in his eyes, began to chant
hymns to Manisa, when his
whole body was thrilled with joy and hairs stood on their ends.

flowers

125-145. Indra

t,aid

:--"

amongst the chable women.

Devi Manase
Therefore

Thou staudest the highest

want

to

chant

hymns

to

CHAPTER

Book IX.]
Thou

Thee.
1

now

Thus

higher than the highest.

arfc

Thae

praise

XLVIII.

Chanting hymns

99

characterised

is

What

most supreme.

art

the

by

des-

can eription of one's nature so it is said in the Vedas. But, O Prakriti

I
am unable to ascer.ain and describe Thy qualities. Thou art of the nature
of Suddha Sittva (higher than the pure sattva unmixed with
any other
!

Gunae)

Thou

not

could

separatio n
art

an

art

Thee

before.

ot

object

from anger and

free

forsake

therefore

Chaste One

worship

as

my

The Muni

malice.

Jaratk^iru

was that he prayed

it

for

Thy
now worshipped Thee. Thou
Thou art my
mother Aditi is.
have

mercy Thou art the mother full of forgiveness. O Sures'vari

1 am
life are saved.
It is through Thee that ray wife, sons and my
love
le
Thee.
Let
increased.
O
World-Mother
Thy
worshipping

sister full of

Thou
yet

art eternal

though Thy worship

worship Thee to

Those who

month

of

have

it

is

extant everywhere in the universe,

exteaded further and

further.

Mother

worship Thee with devotion on the Sankr^nti day of

on the
Asadha, or
Naga Pafieharai day, or on

the

the

Sankr^nti day of every month or on every day, thay get their sons and
grandsons, wealth ani grains increased and become themselves famous,

and renowned.

well gratified,

learned

Thee oit

ignorance, rather

Laksmi

of

and he will

If

anybody

and the

IlSja

do

he censures Thee, he will

always afraid of snikes-

])e

of all the householders

if

Laksmi

Thou

art the

not
be

worship
bereft

of

Griha Laksmi

Vaikuntha, Bhagavan Jarat

Father
NSrayana, is Thy husband.
of

Karu, the great Muni, boru in part of

Ka'syapa has creited Thee mentally by his power of Tapas and fire to
Thou art his mental creation hence thy name is Manasa.
preserve us
Thou Thyself hast become Siddhft Yogini in this world by thy
i

mental power hence thou art

as
ManasS Devi in
widely known
world and worshipped by all.
The Devas always worship Thee
hence the Pundits call Thee by
the
name
mentally with devotion

this

of Manas^.

of the

Devi

nature of Truth.

Thou

He

always

servest

Truth,

hence Tho-i

certainly gets Thee who always thinks

art

of The:)

Thus praising his sister Manasft

and receiving from her the desired boon, Indra went back, dressei in his
own proper dress, to his own abode. The Devi Manasa, then, honored
verily as of the nature of truth.

Nurada

everywhere, and thus worshipped

lived in Her father's house, with Her son.

and worshipped

One day Surabhi

(the heavenly cow)

came from

by'her brother,

lono-

the Goloka and bathed

ManasS, with milk and worshipped Her with great devotion and revealed
Her all the Tattva J Fionas, to be kept very secret. (This is now made the
current story wherever any Lingam suddenly becomes visible.)
O Ndrada !
to

Thus worshipped by the Davas and Surabhi, the Devi Manasft went
Heavenly

re Jiona.

O Mial.'On

getj nj

fear

from snakes

who

to the

recites

mad DEVt bhIgavatam.

5r1

1000

Manas a;hia family desceneompoaed by Indra and worships

dants are freed from the fear due to snakes. If anybody becomes Siddha in
this holy- Stotra

this Stotra, poison

makes

times

becomes nectar

man Siddha

him.

to

this

in

Reciting the stotra

much

So

Stotra.

lakhs of

five

that he can

so

on snakes.
sleep on a bed of snakes and he can ride
Here ends the Forty-eighth Chapter of the Ninth Book on the anecdote

Manas^

of

the

in

18,000 verses by Mahar?i

Mahi PurSaam

Mad Devi Bhagavatam

5ri

of

Veda Vydsa.

CHAPTER XLIX
Narada

1.

said

" O

who came down from

2-23.

Nar3,yana spoke
in the Goloka.
She was the
:

now speak Her

wa=i

that

SiiraK

want

to hear

Her

life.

first

have come.

the other eo.vs

will

"

Who

Goloka.

of

region

Kindly describe.

all

Bhagavan

the

Devarsi

The

Devi

in the creation of

She

is

cows

Surabhi
;

sprang
and, from Her,

the Presiding Deity of the cows.

history from the very

Hear.

beginning.

Before,

She

One day the Lord of Rldhu, snrrounded

holy Brindaban.
with
Radh^ to the Holy Vrind^van. There
by the Gopis, was going gladly
Ha is All "Will
he began to enjoy in a solitary place with great pleasure.
appeared

in the

mind that He would drink milk, Then

He created eis'ly the Davi Surabhi, full of milk, with Her calf, from His
own left side. The calf of Surabhi is nothing else but Her wish personified.
and suddenly a

desire arose in His

Seeing Surabhi, Sridama milked tfer in a new earthen jar. The milk is
mora sweet than even the nectar and it prevents birth and death The Lord
!

Gopis drank the milk. What milk droppel out of the jar, created a
The tank measured one hundred Yojanas in length and in breadth
big tank
and is known in Goloka by the name of.Rsirasigara, The Gopikas* and
of the

Ridha

At

play therein.

that

tink become

pjre

of

Surabhi,

full

Whose Nature

the will of ^ri Krisna,

of exoelient

gems end

suddenly one

there appeared

(cows who yield accoriing

who used to live there in Goloka

to oue's.desires).

is

All Will,

Then, from every

jewels.

lakh

koti

Kimadhenus

So much so that

eve-ry

Gopa

K4m^dhenu

and

each

had one

house had one such. Their calves again became so many that no limit
can be put to them. Thus, by degrees, the whole universe was filled wit^
cows. This

is

the origin of the

Cow

Creation.

O Narada

Surabhi was

first

much honoured
worshipped by Bhagavan
On
the
everywhere.
day next the Dewali night (new moon in the
month of October), Surabhi w.is worshipped by the command of Sri
This is heard from the mouth of Dharma Dova,
Krisna.
O Child Now
Srt Krisna.

Therefore She

is

so

hear

the

Dhyanam,

Stotra,

and

the

mathol

of

worship of

Surabhi

ai

CHAPTER XLTX.

Book IX.]
tba Vedas.

mentioned in

namah,"

the

is

anybody repeats
in

the

desires) to

This

one

The

Success,

times,

Sarabhi

of

Dhyanam

prosperity, increase and

If

becomes Siddha

tree

(a

Sarabhyai

Snrabhi.

of

he

Kalpa Vriksa

like

is

devotees.

Vedaa.

the Yajur

mantra

this

lakh

Om

"

this."

mantra

six-lettered

principal

mantra.

this

no^ speak on

I will

1001

yielding

all

mentioned in

is

freedom

come

as

" O

The Dhyanam runs as follows

Laksmi, Thou art best, Thou art R^dha ;
Thou art the chief companion of ?ri RSdha, Thou art the first and the
source of the cow-creation Thou art holy and Thou sanctifiest the persons ;
Thou fufiUest the desires of the devotees and Thou purifiest the whole

the result of worshipping Surabhi.

Devi Surabhi

Thou

art

Reciting this Dhyanam, the

Brahmanas worship the Devi Surabhi in jars, on the heads of cows, or on
the pegs where cows are fastened or on S&lagrSma stone or in water or in
Therefore

universe.

O Muni

fire.

I meditate

He who

on Thee."

with

on

devotion

next

the

day
morning after Div^li night, becomes also worshipped in this world.
Once a day in the V4r4hakalpa Surabhi did not yield milk, by the
influence of Vi^nu M4ya.
The Devas became very anxoious. Then they
!

worships

'

want to the Brahmaloka and began

Devi

Surabhi

Thou

At His

Brahma.

to praise

Indra began to chant hymns (Stotra) to Surabhi

24-33. The Derendra said : " O World-Mother

cow

art the source of the

Devi

creation.

advice,

O MahA

Obeisance

Thou art the dear companion of R^dha Thou art the part
Thee
Kamali ; Thou art dear to Sri Krisna Thou art the mother of cows,
Thou art like the Kalpa Vriksa (a tree yielding all
I bow down to Thee.
Thou yieldest milk, wealth and prosdesires), Thou art the Chief of all
Thou art ausI dow down to Thee.
So
thereof.
and
increasfl
perity
to
Thee
Thou
Thou
bestowesfc
cows.
Obeisance
picious, Thou art good.
So I bow down to Thee." O NArada
givest fame, name and Dharma.
to

of

Thus hearing the

ator

of the

praise sung by Indra, the eternal Surabhi, the originworld, became very glad and appeared in the Brahmaloka,

Granting boon to Maheodra, so very rare to others and desired by hira

Subrabhi went to the Goloka. The Devas, also, went back to their own
abodes.
The whole world was now full of milk clarified butter came out
;

of the milk

and from

clarified buttar sacrifices

began

to be

performed and

the Devas were fed and they became

O Child
He who recites
pleased,
this holy Stotr.i of Surabhi with devotioa,
other
cows,
wealth, name,
gets
!

fxme and

t^ons.

bathed in

all

fruits

The

reciting of this

the eaorad

Stotra

qualifies

placet- of pilgrimages and

of all the sacrifices.

Enjoying happiness
126

in

he
this

one

had

as

if

he

had

acquired the
world, he goes in

MAD DEVl BHA.GAVATAM

^Rt

1002
the end

fc3

tha

of

Temple

Krisia

^i-i

Th-ji-a

Krisna, he bacomes able to ba a son of

Here ends the Forfcy-ninth Chapter

CHAPTER
1-4,

of Prakriti,

dotes

as

according

from birth and death in

secret

of

history

them

tljr>

ut

heard

the

all

anecB'

^astras, that lead to the freedom

I

\rant

as

hear

to

described

in

the verjfll
the Veda?.

me

about their glories, yet I am not satisfied.

Verily^
he whose heart does not melt away on hearing the glories of both
This world is originated from their parts and is being controUeds

Though you have

where

have

Radh^ and D.irga

Sri

on

Now

tHs world.

Book

Mad Devi Bhugavatim

5ri

L.

Bhagavan
to the

Ninth

the

of

Maha Puranam
Veda Vyasa.
by Mahargi

N4rada said : "

the service of

liviag long in

Brahma.

anecdote of Surabhi in the

18,000 verses

told

d^

is
I

The devotion towards them

by them.

Samsftra (rounds

one

frees

birth and death).

of

easily from the bonds of

O Muui

Kindly describe now

about them.
6-44r.

"
Nar^yana said : O Narada
of Radha and
Durg^, as described

am now

characters

tha

in

Vedas

describing

the

listen. I

did

not describe to anybody this Secret which is the Essence of all essences
and Higher than the highest. This is to be kept very secret. Hearing
this, one ought not to divulge it to any other body. Radha presides over
the Prlna and

Durga

Mulaprakriti
whole world.

has

presides

originated

From

over

the

Mahavirat,

the

to

From

Buddhi.

These two

world.

this

small insect,

the

two, the

these

Saktis
all,

guide the

moving

under the Mulaprakriti. One must satisfy them.

these two be satisfied, Mukti cannot be obtained.
Therefore one ought

two

of the

MuU

in

to serve

Mula

Her

Prakriti for

or

Unles

are

non-moving,

satisfaction.

Now

RIdhS Mantra.
this
mantra. The
worship
fully the

Prakriti, I will describe

Brahm^, Visnu, and others always

" ori
Radhayai Svah3." By
principal mautra is

Listen.

this six lettered

mantra

this
six
If to
Dharma and other fruits all are obtained with ease.
and
lettered Mula mantra Hrim be ad led, it
jewels
gems
yields
as desired.
So much so, if thou?and ko{i mouths and one hundred

koti

tongues are obtained,

When

cribed.

the

Heaveu?,

Mandalam
played

Vifnu

the

incorporeal

(The Vedas

of

declare

Mantra;

cf

wo'v.'.o

mantra was

this

in the region

got the

the glory of

him
from

Mula

whfjre
as

by

all

Raso

Visnu,

cannot

Prakriti

first

obtained,

Golaka

mantra

this

vai

was

lirisna in

heard

Sah).
;

desin

the Rasa

sentiments

love

Brahnca got

be

are

From Krisna,
from

Brahmft

CHAPTER

Book IX.]
Virilt

from Virc^t,

got,

Mmtra,

1003

L.

Dharma, and from Dharraa

that

am known by

have got this

nama
Mdia

the

of Ri^i.
Repaatiog
Mantra,
Brahin^ and the other Davas meditate always on the
Prakriti
with greatest joy and eestaey, "Without the worship of of RadhS,
never can the worship of ^ri Krisna be done.
Sj men, devoted to
first
of
should
all
Visnu,
worship RSdhS. by all means. Rsidha is the

Prana of Sri Krisna.

Daity of the

Presiding

much

Hence Sri Krisna is so

The Lidy of the RIsa Mandaiam remains
Him. "Without Her Sri Krisna could not live even
The name Ridha is derived from "Rridhnoti" or fulRaJhJi.

to

subject

to

always close
for a

mDmeut.

fills

all

Risi

of

Hence

desires.

mmtras

the

all

Mdla. Prakriti
but

the

is

Mantra

Darg^

am

the

mentioned

in

this

termed Radha.

Ninth Skandha. Gayatri is the chhanda (mantra) of those mantras

and Radhika is the Devata of them.
Really, Nart^yana is the Risi
Gdyatri is the chhanda
and Bhuvanes'vari (the Directrix

mantras

the

of all

Vija (seed)

of

Fir^t

Sdkti.

the

all

mantra

principal

is

Pranav.i (om)

the

of
to be

is

world)

repeited

the

is

the

sir times

Devi Raihika, the Sakti of the R^sa

in
mentioned
the
as
Sama Veda. The meditation of
is to be
done,
RMha is as follows: Devi Radhike
Thy colour is like white
of the

then meditation

great

Champaka

flower

with

body shines

Thy
ment

are

loins
;

Thy

lotus

is

always

autumnal

Moon

Full

Thy
Thy eyes look
like Bimba fruits,
;

million moons,

lips

are

red

with the girdle (K^nchi) ornawith sweet smiles

Thy breasts

decked

gracious

an

globe of

of ten

Thy

very heavy and

face

the

like

is

the splendour

autumnal

like

beautiful

face

Thy

Thou

ever

art

youthful as
defy
is
adorned
over
with
all
ornaments f
if twelve years old
Thy body
of
the
ocean
of
waves
Thou art the
SringSra (love sentiments.) Thou
the

frontal

elephant.

art ever ready to

shew

Thy

grace

the

to

devotees; on

Thy

braid of

and Mftlati are shining Thy body is like a

and tender Thou art seated in the middle of
creeping plant, very gentle
RSsa Mandaiam as the Chief Directrix
Thy one hand is ready to
hair garlands

of Mallika

grant boons and another

hand expresses "Have no

a peaceful appearance ; Thou

foremost
jewel throne; Thou art the
art

dearer to

Krisna than even

His

ever youthful

life;

fear."

Thou

art

Thou

art of

seated

on a

guide of the Gopik^s ; Thou art

The Vedas reveal
Parame'svari

bathe the Devi on a S^lagrama

Thy nature. Meditating thus,
lotus and then worship Her duly.
stone, jar, yantra or the eight petalled
then
First the Devi is to be invokf.d
P4dya anl Asana, etc., are to be
one

is to

offered, the principal

Mantra being pronounced at every time an

offering

5r1

1004

mad DEVl BHAgaVATAM

After giving water for washing both the feet, Arghya is to be

and Aohanianiyam water to be offered three times on the
placed on the head
face.
Madhuparka (an oblation ol' honey, milk etc.) and a cow giving a

is

given.

Tijen the yantra is to be

offered.
where
Devt
the
is
to be bathed. Then ller
thought of as the bathing place
cloth given for putting on.
Sandal paste
body is to be wiped and a fresh

milk are next to be

<ood quantity of

and various other ornaiuents are next to be given. Various garlands of

flowers with Tulasi Manjari (flower stalks) Parijata flower and Safcapatra
etc.,

then, are to be offered.

of tho

members

Devi

Then within

are to be thought of

the

eight

worship

is

the family

petal?,

next to be offered

in

the right hand direction (with the hands of the watch). First of all, Malilvati on the petal in front of (on the east) the Devi, then Madhavi on th

Ratnamala on the south, Sus'ilS on the south-wea

Sas'ikaU on the west, Pi\rijAta on the north-west, Pardvati on the north
and the benefactions Sundari en the north-east corner are to be worshipped
in order. Outside this, BrUhmt and the other Mat-ikas are to be woi

southeast corner, then

shipped

and on the Bhupuras (the entrances of the yantra,) the Regents of the
quarters, the DikpSlas and the weapons of the Devi, thunderbolt, etc., are to
Then all the attendant Deities of the Devi are to be
be worshipped
.

worshipped with scents and various other articles. Thus fini=hin'> the worship, one should chant the totra (hymns) named Sabasra-nama (thousand
names) totra with care and devotion. O Narada The intellicrent man
!

who worships thus

the

R^ses'vari Devi

Radha, becomes

Visnu and

like

goes to the Go-loka.

He who performs the brith day anniversary of 5ri

Moon day of the month of K^rtik, gets the blessings

Rgidha on the
of 6ri

Pull-

Radh4 who

remains near to him. For some reason Radha, the dweller in Goloka was born
in

Brindaban

as the daughter of Vrisavauu.

However, according to the

mantras that are mentioned in this
chapter,
Purascharana is to be made and Homa, one-tenth of
Purascharana, is
to be then performed. The Homa is to be done with
ghee, honey, and milk
the three sweet things mixed with Til and with devotion.

number

of

45.

letters of

N&rada

said

the

:" O Bhagavan

Mantra by which the Devi

is

Now

46.100.
Nlrayanasaid:"O NSrada !"
Ridh& Stotra. Listen. "
Thou, the Highest
1

Thou, the

Stotra (hymn)

Mother

Now

am saying

the

Deity! the Dweller in RSsa

Thou, the Chief Directrix of the Rdsa

Mandalam I bow down to Thee O

Mtnialvn; O Thou dearer to Krifna
to Thee.

describe the

pleased.

than His

of the three

Lokas

life
I

even,

bow down

Thou tho Ooean

of

CHAPTER

Book IX.]

Vigau and the other Devas bow down before

Thou art Sarasvati Thou art S^vitri Thou art Sankari

meroy! Be pleased.

Thy

1005

L.

lotus feet.

Brahuiii,

bow down to Thee Thou art Ganga Thou art Paduiavati Thou art
Thou art Tulasi;
Saethi Thou art Mangala Chandiki; Thou art Manasa
Thou art Darga; Thou art Bhagavati Thou art Laksmi Thou art all, I
bow down to Thee, Thou art the Mula Prakriti Thou art the Ocean of
mercy. Obesiancc to Thee! Be merciful to us and save us from this ocean of

Sams^ra (round of brith and death). O Narada Anybody who remembers

Radha and reads this Stotra three times a day does not feel the want of
any thing in this world. He will ultimately go to Goloka and remain
!

Rasa Mandalam.

the

in

Child

This great secret aught never

to be

given out to any. Now I am telling you the method of worship of the
Dufg^ Devi. Hear. When any one remembers Durg^ in this world,
It is not seen that
all his difficulties and troubles are removed.
anybody

remember

not

does
all.

She

She

is

the

is

Presiding Deity of the intellect (Buddhi) of all and She

the hearts of all and She removts the great difficulties and

the

controls

oi

dangers

She

of
the
Durga. She is
worship of
object
of MabMeva.
all and the Wonderful Sakti

Mother of

She

Therefore

all.

ia

named

in

the

whether a Saiva or a Vaianava.

She

is

worshipped by all,
MAlil Prakriti and from Her the creation,
the universe proceed.

Narada

Now

Mantra, the best of

lettered

Durga
Ch&mundayai Vichehe

11

Durga

preservation and

am

eaying

the Mantra?.

the

world.

the

is

destruction of
principal

nine

"Aim Hrim Klim

"

is the nine lettered

Vija mant.'-a of ^ri Durga ;
all desires.
One fhould worship this
Vriksa
Kalpa
yielding
Brahma
and
Mahes'a
means.
are the Risis of this
mantra by all
Visnu,

it is

like a

Gayatri, Usnik and Anusthubha are the chhandas; Mahakali,

Laksmi and Sarasvati are the Devatas Rakta Dantikii, Durga.

mantra

Maha

and Bhramari are the

Saktis and
places

mantra
Devat^

Dharma

(Virtue),

of application

(Ny^sa)

Vijas.

Assign the head to the Ri?i of the

chhandas to the mouth and assign the

(Viniyoga).

assign

to the heart.

Nanda, S^kambbari, and Bhlma are the

Artha (wealth) and Kama {desires\are the

the

Then assign the Sakti

to the

right

breast

Buceess and assign the Vija to the left breast.

Than perform the Sadamga Nyasa as follows r* Aim HridaySya

Hrim

for

the

namah,

Klim Sikh^y^m Vaat, Chamund^yai Kavach^ya

Hum, Vichehe Netr^bhyam Vausat, "Aim Hrim Klim Chamupdayai
"
Viohche
Karatalapriajhabhyam Phat. Next say touching the corres" Aim namah
Sikhayam, Hrim Namah"
ponding parts of the body:
Si'rase

Sv^ha,

OQ the right eye

" Klira

Nim\h

"

on the daft eye,

Chtm Nimih

*'

on

mad DEVt

^k!

lOOfl

Mum

'

the right ear,

"

namah

13HACtAVATAM.

on the
"
fac3

Cbchem Namih
nostrils; Vim Namah oa the
" Aim Hrim Klim
and finally
Chumuudayai Viebcho

"

body.

holding in

Gad^

hands ten weapons viz

ten

Thy
Vana

(arrows),

(club),

decked

art

Mahu

Kali

Thou

Thou

ornaments.

various

with

(axe)

whole

the

O ChSmunde

Kh^d^a

on

Thou

Chakra

art

(disc)

(bow), Parigha, Sula (spear\ Bhus'undi

Chapa

Thou

Kapala, and Khadga.

art

: "

"

on the

on the anus

Then do the meditation (dhydn) thus

"

ndam Namah

lefb ear,

art three-eyed

shinest

like

Thou

Lilanjan (a

Thou hast ten faces and ten feet. The Lotus born
Brahmll chanted hymns to Thee for the destruction of Madhu Kaitabha
Thus one should meditate on Mah^ Kill, of the
I bow down to Thee."
kind of black pigment).

Then the Dhyinam

nature of Kamavija (the source whence will comes).
" O Mah^
of Maha Laksmi runs as follows :
Laksmi, the destroyer of
Thou boldest the garland of Aksi (a kind of seed), Paras'u
Mahisa?ura
1

(a

kind of axe),

Padma

(Lotus),

Danda

dalu),

Charma
of

Padma

hold liquor),

Thou

I?u

(bow),

Kundika

(arrows),

art

is

the

of

(a

kind of waterlily),

(a

Kulis'a

student's

(the thunderbolt)

waterpot,

Kaman-

Sakti (a kind of weapon), Asi (sword\

Sula (pickaxe)

weapon. Thy colour

Lotus.

(club),

(rod for p'lnishmenfcj,

(shield)

(a pot to

Gada
Dhauu

^urapStra)

(bell,)

Pas'a (noose) and Sadarsana (a kind

of the Rising

nature

Ghanti
Thou

Sun.

May^vija

art seated

source

(the

oa

the

red

whence female

(The Vija and the Devi are one

energy comes).
Next
comes
the
and identical).
Dhydiian of Mahil Sarasvati as follows ;
So Obeisance to Thee

Maha
shell,
is

Sarasvati

Musala

like

Kunda

Daityas

Thou

boldest bell,

flower

Thou

Thou

Thy body

ledge, speech comes).

telligence and bliss.

filled

to say

on the Yantra of

Draw

inside the triangle eight petalled

Within

this

Sarasvati.

draw the house.

Thy

Sumbha and

the

colour
otliet

whence know-

with everlasting existence, in-

O Narada

arrows.

(the source

Vanivija

is

Obeisance tp Thea

Maha

bow and

art the destroyer of

art of the nature of

plough (Hala), Conch

pickaxe,

(a kind of club), Sudars'aua,

Listen.

First

Now
draw

am going
triangle.

having twenty-four leaves.

Then on the Yantra thus drawn, or in the
lotus

image, or in the Vanalingam, or

on the Sun, one should worship the Devi with oneness of heart. Then
worship the Pitha, the deities seated also on the dais, i. e., Jaya, Vijaya,

Salagr^ma

stone, or in the jar, or

in

Aghora, Mangala and other Pitha Saktis. Then wor.hip the attendant deities edled Avarana Puja
Brahnijl with Sarasvati on the east,
Ajita,

NSr&yana with Laksmi on the

VAyu

earner,

left side of

Nairirit corner,

the Lion on the north

th? Dovi

fiially

o.i

the

MahSsura on the
M^hi^a (buffalo). Next worship

of the

worship

^ankara with Parvati

Devi, and

CHAPTER

booK iX.]
Ndudija, Uik'oiimta,

Thea on

L.

1007

BhimS, and Bhramart.

Sikitnbhari, SivH, Darg^,

the eight peials worihip

Varahl, Naca Siinht,

the leaf in front of

Miya, ChstanS,

Aiudii,

the

Bakliii,

Br^hmi, Mahos'vari, Kaumslri, Vaiflnavi,

and Ch^mund^.
Next commencing from

Devi,

worship

Nidri

(sleep),

on

the twenty 'four

Visnu

leaves

hunger, shadow, 5akti,

thirst, peace,

fame, Laksiui (wealth), fortitude, Vriti, ^ruti

molesty,
Pusti
memory, mercy, Tusti,
(nourishment), Bhrdnti (error) and other Matof
the Bhiipura (gates of the Yantra), Ganes'a
rikas.
Next on the corners
faith,

specief! (Jabi),

Ksettrapalas, Vatuka and

outsida of thit Indra and
to be

Yoginis are to
tha

other

worshippsd as par the aforesaid

World-Mother various

nice offerings

Then on the

be worshipped.

D.^vas

furnished with

rules.

For

and

articles

the

is

(Chandi patha)

stotra like this ia the thres worlJ.-.

be appeased every day.

He who

There

Devi.

to be repsated before the

Thus Durga, the Deity

by the

mantra

Then

exoteric and esoteric meanings.

its

repeated, understanding

of the

satisfaction

those given

like

royal personages are to be presented to the Mother; then the

stilra

weapons are

is

to be

Saptas'ati
is

no other

of the Devas,

does this gets within his easy reach

is

to

Dharma,

Artha, Kama, and Moksv, the four main objects of human pursuits (virtue,
Narada
Thus I have deswealth, enjoyment and final beatitude).
I

the Devi Durga.

People get by
an
1
all
whit
the
this
Hari, Brahma,
Devas, Manus, Munis,
they want.
the Y"ogis full of knowledge, the As'ramis, and Laksmi and the other
Davas all meditate on Sivaii. Ona'a birth is attained with success at the
cribed

to

method

you the

of worship of

remembrance of Durga.
The fourteen Mnus have got their Manuship
and the Devas their own rights by meditating on the lotus feet of Durga. O
Thus I hive describsd to you the very hidden histories of the
NSrada
Five Prakritis and thair parts.
Tnen, verily, the four objects of hnraan
!

pursuits

He who

Dharma, Artha,

Kama and Moksa

has no sons gets sons,

who

has

no

are obtained

by hearing

this.

learning

and

gets

learning

whoever wants any thing g^ts that if he hears this. The Devi Jagaddhatri becomes certainly pleased with him who reads with his mind concentrated on this for nine nights before the Devi. The Devi becomes obedient to

him who

daily

reader also does what

hand what

is

acceptable

to

the

Ninth Skandha and the

To

Devi.

ascertain

before-

would accrue from reading this

a virgin
necessary by examining through the hands of

effects, merits or

Bh^gavata, it is
girl or a Brahmin

make

reads one ehipter of this

child,

a Sauk-ilap (resolve)

demerit=i,

the

auspicious

or

inauspicious

Then bow down again

and worship the book.

and again to the Devi Durga.

well and worship her duly and

Then bring
have

there

golden

First

signs.

virgin

girl,

bathed

pencil fixed duly in

her

5r1

1008

baud and placad

or inauspicious

that

know

in the middle

So the

on

effects

th.^

Then

bod3\

case

the

as

effects,

pencil.

may

of reading

be,

this

calculate the auspicious

from

the curves

Bha^avata

made by

would

be.

girl be indifferent in fixiug the pencil within the area drawn,

If the virgin

the result

no doubt in

mad DEVI BHAQAVATA.M.

of

reading

the Bh'^gavata

There

would be similar.

is

this.

Chapter of the Ninth Book on the Glory of

Mahapuranam Srimat Davi Bhagavatam of 18,000 verses

Here ends the Fiftieth

oakti in

the

by Mahargi Veda Vy^sa.

Here ends the Ninth Book.

The Ninth

Book Completed.

Extracts from the C.dcutta, Rivlew-N'o. X.LVIL, M'lrck 1855.

The

Thsir

charictiaristics and Pricbisil inflieiiea in soaiety.

Nitura (Prakriti) is said " to have
In the Mirkindqya Parinim,
assumed thr>)e transcanient for ns, aC2ording to her three Gunas or
oikfcas.

and

qualities,

in

each

th3m

of

have

to

proiaG:)d

a pair of

divinities,

Brahma aaJ

Sarasvati, Mihjs'a aal Kali, Visnu and Laksml, after

whose intermarriage, Bi'ahma ani Sirasvati formad the mundane ^gg^
which Mahes'a aud Kali divided into halves; and Visau, together with

Lakfmi, preserved from destruction.

The Tantras, which are full of mysteries and mystical symbols, while
they admit the three
the

first

forms of the

female

the conjunction

to be

severally

three primary Gunas, derive their origin from

of Bindu, or the sound called AnusvS,ra, and marked
(*)

of mantras

with the Bija or roots

mantra, or a mantra,
of

consists

what

Bija

called

is

or

pecaliar

root,

Nada

and
and

or

inoantationi.

exalt

oiva and

his

speoifio

from the N4da, or thsi combination

Three forms of oakti are said to have

it-

is

their

which

Every

or exclusively belonging to any

divinity,
the
which
Anu3v3,ra,
together from

two symbols, that the

But this symbolical
origin.

the

of

had

representation,

bride, above

all

the

soul

Tantras,

other

divinities,
mean,
Bindu and Bjja severally represent Siva and Sakti, the parents
all other gods and
Thus: ' The Bindu, which is the
goddesses.

that
of

principle

representatives of the

of

biva, and the

Bija which

is

the

soul

of

Sakti,

together

the
three
Saktis are born
N4da, from which
(Kriy4
Sira Tantra).
Here is another attempt of the worshippers of Siva
and his S akti to identify their guardian divinities with the Supreme

form

the

Brahma

CHAPTER

fiooK tX.]

1009

L.

In the Goraks.i SAtnhlfca, we real a^ follows, '^irUl, astion, ^ndiuteUi'

Br^hmi, the wife

The theory dismisses altothe notion of the three Gunas, ond substitutes will, action, and
ofJer the sourcas of Gauri,

(jen^e are in

of

Brahma and Vai3nivi,

jjethor

the wife of Visnu.

their place.

intelligence in

Again the Sistras,

it

number

appears, have increased the

of the female

have increased the number of the male deities

according as thev

divinities,

tbs wife of Siva,

The Kurma PurSnam gives five forms

"And she (Mula Prakriti) became iu the act of

or their incarnaiions.

of

nal Sakti

creation five-

by the

fold

will of the

authority the original

the bride,

or

Sakti,

yihyk of Visnu; 3rd

Prakriti

is

Miya

the forms which,

Laksmi,

2nd,

the

Sarasvati, the same of Brahma,

PariQam

of

Brahma.

The

division,

whilst

Hari,

according to tbis

said to have assumed, are:

of Siva;

Vaivartta

fifth

And

supreme."

the fourth,

KadhS,,

is

the origi-

or

is

Brahma

the bride of

as Dr.

unquestionably,

or

Sakti,

the

in

Savitri

DurgS,

1st,

bride,

Wilson

very justly remarks, "a modern intruder into the Hindu pantheon."

In every successive creation of

"to assume the different

le universe,

gradations

MiiU

the

of 'A-nsa-rupini,

Prakriti

is

Kal^-riipini,

said

and

KaUmsa-rupini, or manifests herself in portions, prts and portions of

parts and further subdivisions. Thus the writers of the PufSnas state:

"In

through Divine

the Devi,

every creation of the world,

divine forms and becomes Amsa-rupa, KaU-riip^,

The A.m3as form the

Ams'amsa-rapi.

class in

Yoga assumes

and Kalirasa-rupa, or
all the more impor-

which

conprehended, the Kalas include all

the secondary Goddesses, and the Kalamsas and Ams'slms'aa are subdivisions of the latter, and embrace all womankind, who are distinguished
tant manifestations of the Sikti ara

as good,

according as they derive their

middling or bad,

in

parts of their great original,

At

which the Sattva, Rijo and

the same time,

predominates.
one Supreme Spirit, they are

being

all

being

from the

Tamo Guna

regarded as manifestations of the

entitled not only to respect but to venera-

Whoever," says the Brahma Vaivartta Puranam, offends or insults

a female' incurs the wrath of Prakriti, whilst he who propitiates a female,
of a Brahmin, with clothes, ornaments
particularly the youthful daughter
tion.

worship to Prakriti Herself."

the questions, What
determine
shall next

and perfumes,

We

offers

the complexion of bis faith?

of Sikti.

san^e.

This

Tuid

is

tnu; only

term,

which

has in the course of tine

and a limited

orn.*.

cal representation

When

oakta, and what

By S5ktas are understood

when vt; tiki the term oakti
hid

ui.i-inilly

cj.uo to be

of the

is

taken
active

usad

in

127

is

worshippers

in its restricted

hit

uue primary signification,

two

different senses, a general

in its widest sense, it

energy

the

of

God and

means the
is

allegori-

synonymous with

^RtMAD

lOlO

Mul&

Praki'iti,

sense,

it is

aad the

DI^Vl

liHAGAVATA^M.

confined to Siva Sakti, the Tamasi, the

]ast of the first three forms cf the

this latter sense, the bride of oiva,

worship.

men.

and

the primitive source of (rols

'Ihe followers of the

whom,

in

offspring
Prakriti.

oriu;inal

limited

its

lii

of darkue??,
It

is

Sakti

in

her manifold forms, the Saktas

Siva Sakti then are alone called S'aktas.

Every Hindu may pay his adoration to all the thirty-three Kotis t
(rods and Goddesses composiui; the Hindu paatheon, but one and one oi Iv
of the five divinities, Visau. S'iva, Surya, Ganapati and S'akti mut-t
f

be his Ista

Devat'^ or tutelir divinity.

Here

marked

the

is

distinction

between general worshippers and special followers. To render this dis

tinction more clear, we observe, that there are certain general formulas
and prayers forming th^ ritual of worship of every particular divinity.
These may be learnt by any Hindu from the Sastras, or from the mouth
of a Brahman and used in the adoration of any God or Goddess, according
But besides these general mantras, which may be
to choice or necessit}'.

made

any distiuctioa cf sect, there are the

formulas, which are received only from the hallowed lips

Biia or specific
of the

vvithout

use of by any Hindu,

Guru

or

or Goddess,

whose Bija

in

as a matter of highest

repeated mentally every day,

God

These are kept

guide.

spiritual

or Miila

mantra

i?:

great

secrecy

religious duty.

received

and

The

the prescribed

in

and the person,

manner, by any devotee, bec:)mes his guardian divinity
the
follower
of
that
The S'aktas,
thus initiated, becomes
i^peeial
divinity.
;

the Sakti of Siva.

then, are the special followers of
other God or Goddess, but the bride of

worship any

of her horrid manifestations,

pissage,

musb be their guardian

qUDted from the work^; of Mr,

in general
one or other

They may
in

Siva,

The following

deity.
will

Col^brooke,

much

elucidate

the subject.

Hindus belong

That the

to various sects,

is

universally known.

One recognises
a single deity.
great sects, exclusively worship
sects
other
the
1
adore
are
which
respectively;
by
divinities,
followers

of

daily devotion
onlv.

'T'he

and pay adoration

Hindu

question, which,

the

five

but the

comprehensive scheme mostly select one object

mo^t

this

Five

r.heobgi-ts

among

to

other deities

have

on

entered into

the attribites of God,

particular

vain

shall

disputes

be

of

occasions

on the

deemed charac-

bank<raeharya, the celebrated commentator

pre-eminent
outheVedis, contended for tho attributes of S'iva; and founded or conteristic

and

firmed the sect of S'aivas,

who worship Mahadeva

as the

supreme beiug,

and deny the independent existence of Visnu and other Deities. Madhava
Acharya and Vallava Achacya have, in like manner, established the sect
The Sauras (less numerous than
of Vaisnavas who adore Visnu as GoJ.
the two sects above

mentioned^

wcrthip

the

Sun, and

acknowledge no

CHAPTER

booK IX.]
other diviiiity.

L.

1011

The G^napaty^s adore Ganes'a,

as tmiting in his person all

the attributes of the Deity.

the reader,

Hindu Mythology has

the

tlat

Before I nofcioe the

The

and

that personified

ot

mythologi-

-(rod, is^female

^^

(.Asiatic

Th^

HesCarche?,

VII, pv- 279).

The S3ktas, who adopt the female

principle

ably

in

last

tiie

her thre*;

of

instead

of deriving her
niodiHc-it'on-!, as tlieir special divinity,
from the supreme Brahm, use to her t.he language which is invariapplied to the preferential object of worship in every sect, and contem-

principle

origin

her as the only source of

plate

equally

in all things,

there

i^

nothing.

Thus

it is

and the

four objects of

whole

this

whether

life,

she

Khanda:

the

art

Thou

in every

Thee they come to

art one with

From Thef

fruit.

universe proceeds, and in Thee, asylum of the world,

gross or subtle

visible or invisible,

what

nature:

in its

Thee nothing has ever been.

art in the Sakti form and except

b'^

Supreme Being.

predicated

from Thee.

rest arc all born

and from

her,

"Thou

declared to

is

and that besides her

with

identified

is

Kas'i

written in tho

things are in

all

She

and existence.

life

and that

In short,

Brahml
prayer
the

abstract and

to these

attribute,

of the oakfci of Siva, are the SAbtas.

exclusive adorers
Vol.

S'akti,

as the consort

fabled

is

must remind

the

personified

an attribute of

or enargy of

sect,

and has ascribed sexes

active powers of the divinity;

eil personages.

fifth

all

is-,

Thou

is,

''The Sakti

being indentified with Saktiman, the Deity, i> d'^clared to be not onl;.
Of ti.e two objects (Siva and
superior to Her Lord, but ihe Cause of Him.
Srtkti) which are eternal, the greater is the Sakti."
Again Sakti givet^
of Siva

strength

to

Siva

therefore

the

Cause

-Mthough
of

adoration

from

of

different

the

of

[irincipal

Of

tource.

to

do,

Sakti, yet tho

the

She

not stir a straw.

eould

iSankaia

Siva.

Puraiias

'the

Her he

without

i>

Vijaya)
certain

rites

Puranas,

authorize

extent,

and

tho

incantations are derived

those

which

in

particular

the female principle, ate the

worship
Brahma Vaivartta
But neither in
the Skanda, and the Kalika.
nor
in
ti'em,
any
other Puranam, do we find the Bija or radical mantras which the
inculcate

Snktas

receive

from
ol

their

the

greater

portion

received

from an independent

name

of Tantras.

revelations
fore

Siva

The fabulous
to

Parvati,

of works,

origin

of

the

general

well

as

the

worshippers,

are

known by

the collective

Tantrns

derived

and connnned bv

is

Visuu.

It

is

from
there-

Agacna, from the initials of the three words in a verse

Sadala Tantra.
Con^ming from the mouth of l^iva, heard bv

called

of tho

of

series

as

These,

spiritual guides.

formulas intended for

^RtMAP

1012
the mouutaiu

thence

are

admitterl

Godiesp,

Agaraa.
Siva Tantra,

Siva

the

hy

to

paths

of

e^oii

it is

Vasiideva,

from

are

many

five scriptures

Hvo

my

The

are

mouths,

known

are

five

as

none

but

scriptures,

the

the

to

*' The

say:

issued

Tiiere

liberation.

final

to

North, and Upper.

West, South,

East,

made

is

Puranas)

Vedas and the

(the four

the

BHAoaVATAM.

called

In the

the

born

D'EVt

Tantr.iv)"

upper scripture (meaniui^

equal
ceremonies
Accordingly, the observances an

they

hav<?

prejcfibe,

"

in

indeed,

They

Bengal,

known

failed to

practices

The Sakti
their

of

of

of these

are

jackals

other

(fiO)

gods

different forms,

and

Sakti is again said to have

almost without end.
Even the

the

on

so

to hd

dee' ired

Each

and vener-

pirts of Bhagivati

Of the sixty primary

benighted natives of the country.
Siva Sakti, tea are held to
be the chief being distin-

by the
the

ot

assumed sixty

first

all

hive a great miny modifications.

to

forms,

particular object

and exclusion of

to

manifestations of

of

mtke the

Saktis

the

have

to

believed

is

variety

cow and the

whom

preference

said

secondary

taken a

forms

in

is

the

people."

oivi,

devotion,

and goddesses,
each of which

ated

the

of

them being un-

of

many

written

and the rites they teach

ceremonies of the Vedas, although
important influence upon the bflief and

an

not without

thjy are

Wilson,

ritual.

been

-'oath-Tndia

aside

set

have

to

eastern districts,

West and

the

in

the

Vaidik

the

or

original

Dr.

says

Bengal and

there

having
the

also,

appear
in

chiefly

the

superseded

guished by the name of Das'ii Maha Vid)'a or

Their names are as follows: (1) Kali, (2) TarA,
vanes' vari, (5) BagalS.

Matangi and

ten
(3)

great
^odasi,

Chhinnaraasta, (7) Dhumavati,

(6)

Kamaldtmika.

These

are

the

VidySs.
(^4;

Bhu

Bhairavi,

(5)

forms

in which
of
Sivi as
SSktas generally adore the bride
their
guardiin
The Saktas are divided into two leading branches,
ihe
divinity.

(9)

(lO)

the

and the V^mach^ris

DaksinSoh^ris

Land and
the

among
this

left

place

hand

ritual.

the

the

or

the

followers

former,

which are too numerous

Tantras,
are

With

Mantra Mahodadhi,

iSarada

the
to

of

chief

the

ri^lit

authorities,

enumerated

be

Tilaka,

io

Kalika Tantra,

While the impure ritual adopted by the latter is contained

chiefly in the Kulachud&mani, Rudra Yamala, SyamS
Rahasya, Yoni
Tantra, and similar works.

etc.,

The

Vamis

or

that

contrary,

to

Sakti

Siva in

of

auoaeroua

the

left-hand

which
all

her

is

worshippers,

usual, and
terrific

fiend-like atb^QJaatj,

forms,

they
but

the Yogiais,

adopt a form of worship

not only
worship the

pay

adoration

to

her

Ddkinis, and the S4kiQi8,

CHAPTKH

Book IX.]

common with

In

the

branch

other

L.

101 n

the

of

S'iva

S'aktas,

admitted to a share of their

form

of

VSma

the
fied,

'

Thus,

the

worshipful homage, especially

with
this moJifieafcion of the deity, that

is

required to conceive himself te be identihis

engages himself in the orgies peealiir to

he

am

The

qualities.

it
is

worishipper

before

jasfc

s^Gt.

as

Bhairava,

also

is

in

am

Bhairava, I
presented

object

the

the

to

endowed

omniscient,

with

follower3 of the left-hand ritual,

nothing less than an identification with SivA and his Sakti after
It has
death, and the possession of supernatural powers in this life.
the
or
in
Purdnas
Vedas. It is
the
either in
no precedent
is

quite

peenliir

of

worship.
eminent over

^aiva sect
to

is

and perfectly distinct from every other form

The Kularuava Tan*ra declares: " The Vedas are prein

itself,

the

and the Siddhanta

dhanta, and

they

gaid

to

lose

their

outwardly

assuming

various

The form

of

worshippers

indispensably

cal

but

AluJra

flesh,

takes

in

but

in

away

right-hand Sakta

right-hand division,
than the Sid-

better

is

The

it.

make

^^Amach^ris

great secret

ashamed

all

the

to

avow

in

their

of

the impure

earth.

according to the
the
the
furra^,

These are M^msya,

neees-ary.
fish,

(spirituous

are

They

called

end

proposed

bv

five

Makaras

are

Mafcsya,

Madya, Maithuna,

women and

liquor,

Makara, because

Thus we read

(t),

in

certain

mysti-

all

they

Sy^ma Rahasya:

begin

" Wine,

which
Maithuna, are the five-fold Makara,
also
m%ntras
are
Appropriate
indispensable,

sin."

all

the

the

Veda?,

by being made public, the rites are

and beoome abjrtive. " InwarJly S^ktas,
Vaisnavas, the Kaulas
society
nominally

varies

than

any way

^^orship

(flesh,

than

Kauli

particular,
in

and the

because,

Mudra, and

fish,

the

traverse

letters

better

forms

gestieulatiuns).

with the

in

efficacy,

and

is

still,

the

excels

sect

V^isnu

of

better

they are

perform,

Saivas,

and

none

is

not because

rites

the

better

and the Kaula?,

nfeneral,
friith,

hand

left

is

there

that

to

preferable

that of Siva

Vaisnava

works, the

all

These incantations are

according to the immediate object of the adorer.
no more intelligible to us than Egyptian hieroglyphias, and consist
of meaningless monosyllabic combinations of letters.
They are verv
great in
properly

numbor and

Prasada mantra.
of the very

The

It

few

to

Kularnava

inspirated
tliay

are

all

used according to

is

declar^^d

dictates

composed of two
which any meaning
is

says:

letter,

express

the

The

letter

11

:is

and as these two acts

th^

sam^

with

Ufa,

th?

b3

to
of

the

highly eflicaoions, if
Tantras.
Take the

letters,
is

and

attempted

the

S,

expirated

constitute

animitsl

life,

w.)rli

and

is

one

to be attached.

and

the

the
mantra
would not

lOU
have been
it

a?

MAD DRVt

^nX

an

is

without

fyriueJ

He who knows
practice

ai5

from

distincfe

of susfar,

sweetnos;?

itdsists, aul

a^?

Ijujj

without bein<?

oil

oi-

it,

se^aranm

who repeats it, need^

The authority here cited is very

needs no other :nowledge, he

it,

other act of

no

but

exists

universe,

and

fragrance of flowers,
and ^akti of Siva.

the

seed,

aud

it,

the

of

intetrral part

nilAr.WAT.VM.

adoration.

elaborate u[)on the subject.

The

by the Vamieharis are

rites practised

c^st into shade the worst inventions

so crossly

whic'i the

can conceive i.anbridlei debauchery with wine anl

Solitude and

bein<>

secrecy

women

whose immediite

Those,

plicas".

super-human

powers, or

boon or

are

whose en

devotion.

more

at

nv the credulous

Hindus to

powers

gupernitural

Even

art to impose upon

and have establishel their reputttion

cient

not

as

their

and

men

they are

believed

possessed of

i?,

superstitious

own

their

sulli-

countrymen,

cipible of working

miracles,

means through which they haro

unless
revealed by some aceidenta\
wish,

disclose

their

of

unlooked

or

the

Those

circuJistance.

for

bold a sort

chir.icter,

general
together in

to

svhen

of

when they have acquired

other words,

their ignorant

occurrence

fruits of

become Siddhas, that

h.*va

in

or,

they take every cara

attained the object

some particular

strict

fraternitv, into ths place of their worship.

they

attainment of

the

is

object

is spacific,

aiming
on the point, lest they reap no
They never admit a companion, not even

gift,

V:inns

most unfrequented and

invariably e.lebrate their rites at midnight and in

private

to

i.

the

to

enjoined

strictly

as

obscene,

most impure imiiination

of

large numbers, without any

whose

is

object

of a

party, eating and

convivial

drinking
fear
of
But yet
detection.
great

they always; take caro to choose such secluded spots for the scenes of their
devotion as lie quite concealed from the public view.
They generally pass
unnoticed and are traced out only when we mak^ it our aim to detect

them by watching over

their

movements

are

at

all

times

found

to

We
the

shall

of thorn secrecy

now enumerate some

V&maeh^rie

more or

less,

practice.

Here

of
is

it

this

with

as their

prpsent,

of sensual

they

appetites,

be more attentive to points which have direei

reference to the indulgence of their favourite

injunctions which require

At

like a spy.

chief desire appears to be only the gratification

country.

them

no

of

than

passions,

those

minor

and solitude.
the

less

rites

leading

The drinking
a

habit

of

observed

bv

spirituous liquors,

than

should be observed that the orthodox

Vamis

religious
will

never

touch any foreign liquor or wine, but use only the country doasta, which
they drink out of a cap formed either of ths nut of a cooa. or of $ human

CHAPTER

Book iX.]

t.

iol5

They bold the bowl on the three ends of the three fingers of the left
hand, vis the thumb, the little fin(,'er, and the one next to the thumb,
The liquor \s first offered to their especial
elosins: the two other fingers.
skull.

but more

divinity in quart bottles

or

earthen jars,

and

dii^tributed

havini; a

exclusively his

oup

shipper

pours

manner

j'lst

the

member

own.

into

iiquot

described,

in contact with his forehead, as a

it

at

spittle

single

and

company, each member

company, the wor-

bi no

cup, and after holding

it in

the

Mantr.i, while covering it with

whether he be a sole worshipper

with the haart-stirring liquid

homage paid, and then empties

filled

cup

mark

No symptom

sip.

must be thrown,

the

Bija

then,

of a party, brings the

frequently in ehaupilas

there

If

his

repeats

round

own

his

The VamSchari,

his right hand.

or a

then

pints

of

of

nausea must

dis-relish

indicating

be

of the

shewn, and no

celestial

nectar to

which the liquor is said to be converted by the repetition of the holy

Three times the cup must go round over and over, before any
text.
There are certain technicalities in vogue
food can be put to the mouth.

among

which they use

these,

rice is to

be served,

called pattra

onions,

themselves and
that

they say

all

distribute

nutmegs

other

men

from drinking,

abstain

in their parties.

For instance, when boiled

the flowers

the drinking cup

the

is

bottles, jantras,
;
They call
that drink wine, birs or heroes, and those

p-xs'us,

etc.

i e.,

At

beasts.

the time of the

mantra grahana, that is, when the specific of

principal initiation,
Bija mantra is received from the Guru, he and his new disciple drink
or

the

together,

former at intervals

the proper mode of drinking.

Many ludicrous anecdotes
disciples,

when

are excited

by

giving

are

instructions to the latter as to

told

Kaula gurus

of

when
with the intoxicating drug
their
conduct
towards
drinking copiously,

heated

and-

their brains

each

other

between them. Some

little agree
with the
times the relation is quite inverted and the disciple acts the part of the
Guru, and puts his feet on bis heul which the latter quietly submits
relation which subsists

does

to this height of profanation on the part of the tormer.

There is still another variety of the Vamis who substitute certain

mixtures in the place of wine. Thesa mixtures are declared in the

Tantras to be equivalent to wine, and to possess all its intrinsic virtues

without the power of intoxicition; such as the juice of the cocoanut

received in a vessel made of Kansa, the juice of the water lemon mixed
with sugar, and exposed to the Sun; molasses dissolved in water, and
contained in a copper vessel; the juieo of the pJaot called oomalatl,
etc.

etc.

lu

ail

the Sakti,

the eeremoiiies,

whieh

but are performed

fur

not only

comprehend the worship of

some proposed object,

the altaiument of

the

of the
specific

more

iijoiMess,

is

in

nature,

tlioir

the

celebration

of

mi3tre.r:es

partners

calmness

usual

Such

when

the

of

how manv

such

as

It

is,

lead

of

brutal

ciQ

it

and

by

placed

really

the

say

we

here

them the

ask

boisb

Vamis,

first

plain

remind

ever

attainini?

question,
to such

control

over the

passions,

of

such thorough
unrulfllrd, or from bein^^

expected,

of

it

iuftamed

midst

the

in

ch amber,
the

all

of

One

beads,

our

community,
mietress

was

every

he

etc.,

one,

shuts the

lighted

two,

family,

endowed
show

with

for

the

purpose

of

sort

of

relic.

animation,

of

teeth,

The
to

drirk

nothing

in

it

verifying the

his

of

fair

the morning.
the

in

meetings
the

and

windows

with

man

are

retires

wine, grains,

the

in

which

beads

native

with

SSdhanS.
is

his

He

yet preserved

believed

to

be

absorb milk, and t"

when wine is sprinkled ovei

giim lauyhttr
have ourselves seen the rotary -.iV.C. tried

We

or

its

alleged

virtues, but

above stateraenls.

another sort of devotion, called the " 6ava SiidhanS, " the
of which is to acquire an interview with
and command over

Tnere
object

precious

a ppearatce

the

found

as

making

notice.

mistress,

joins

lan>p,

bed,

as

doors and

three o'clock

or

to

such

of

to distinguish

presently

or

wife

neighbours, a rich and respectable

in the habit of holding private

night,

s ball

of going

of worship,

had a string of baads made of chandal's

his

we
his

said

mode

usual

Mantra Sadhana,

pretence

is

religious part
repetition of the Mula

of the

which

articles

before

upto

drinking

of

called the

and

The

preceded by the

be

Sadhana.

great secrecy,
posvQrs.

where, calling in

necessary

of

striu^;

in

is

Mantra

cdled the
in

merely

S^dhaaisi,

room, and sitting

partner

on

m. the devotee under

private

water, a

carried

consisting
may not

simple,

other sorts

ten p.

rite

the possession of supernatural

very

from

the

performed

be

mu:jt

procuring

it.

But

and

perfection,

to

is

Afier

in

S.lstr.i-,

prictiees.

Makara, and then

Mantra which miy or

Ileacj
oakta worship.

the

assumes a

rite

disrobed,

beloved

their

exciting causes.

to

into

the

requisition of
their

tliaui

auioai^

In this way

it

is

are

the

in

of her

the
for

keep thorn

to

concubine

the

are

who

wives

make

Hero

devotion.

joint

fivourite

fivefold

of

state

as

of

reproached

thorn

the

in

Some

their

Others

Kali.

the \ype

ceremouies

Siidhanas.

j)in with

sect,

of

rites

Such

necCv-sary,

oilled

Lhi;

and

repi'esentative,

naked paramour.
In (his situation, the
the mind must he jireserved and no
evil lodged in

the

is

of

rost

side or en the thijjjh

it.

livintr

are

an^l

gloomy

The

aspect.

t.he

iniispensahly

than the

dfOi^iit

blacker

female, ms

ot

presoiice

the

MAD DEVi BHAgAVATAM

^vA

1016

is

CHAPTER

feooK IX.]
the

impure

bakinis, Dakinis, and

be

may
be

ready at

body

male

other

command

commit

to

pleased

dead

Dan^s, T41as, Bobsllas, BhAtas, Pretas,

and female goblins, so that they

such as the

spirits,

worshipper shall

whatever task the

do

to

their

to

1017

L.

In this

charge.

any other,

preferable

to

meritorious,

is
the
acquisition of dominion,
violent death, on Tuesday or Saturday,

the

to

shortest

the

ceremony, a

horrible

The corpse of a ch^nd^la is

necessary.
But that which is declared to be the most

is

path
a
body of a chslndala, having died
the
day of the total wane of the moon.
days sacred to Oli and on
of circumstances can rarely take place, and conseSuch a

forming

conjunction
quently any dead body serves the
forms.

in a

midnight
buried

or

on

corpse.

the

of

s'mas^na, or

and

burned,

them home.

a.

there

lifeless

place

bodies

alone
are

at

either

perform the prescribed rights, seated

others, he must
procure in the dead

cut

bodies,

off

the

at

Placing these

dead

be

to

is

adept

where

assumes different

rite

to

to

According

four

night,

some

to

According

The

purpose.
authorities, the

their

and

heads,

then

bring
square board, he

of a

corners

four

take his seat upon it, which with the

worshipper upon it,
must be supported by the four heads. In this latter method, the
Guru is sometimes seated in the front, for giving necessary directions,

should

well

as

as

leading features

the

the

the purpose of encouraging

for

sinking down under

his

case

either

in

the

are

sort

of prayer

is

called

his

beings,

Ere

Japam.

some skeleton-like,

one-legged and others with

brands taken from funeral

palm

trees,

emaciated,

vith

ia

long,

feet

piles

The
rice,

the

worshipper
and grain.

usual

manner*
This

interruption.
said

is

thousand

and others

to be troubled

hideous appearances.

as
death, some
some with flaming
tall as
hands, and others
and worms hanging from

pale

turned backwords,
in

their

hideous faces,

every part of their bodies, no.v

he

prevent

preliminary step,

fried

Mala Mantra without

with a hundred fears and assailed by a

Infernal

this

same.

must be furnished with spirituous liquors, and

Thus supplied, he, after worshipping the Sakti

must continue repeating

and to

novice

But whatever be

fear.

dance round

now

him,

him

terrify

with frowning countenances, and now threaten him with destruction.

itself, upon which he has taken his
seat, seems suddenly

The corpse
to
it
is

revive, its

begin to sparkle and wear a furious look, now

opens wide its mouth, as if to devour him, who

pale eyes

laughs and then

thus oppressing it with his burden, and,

now

it

said

to

terrors,

attempts to

rise

show the same

the devotee

is

and mount
fearful

in

the

Oh
air.

appearances,

required to

128

persevere,

dreadful to mention,

The heads

In the
to

midst

also

of

are

these

keep steadily in view

MAD DEVt BHAgAVATAM

&nt

1018

devotion, to

bis

the object of

bis

fix

on

firmly

raitia;

tutelar

big

To

the
phantoms.
anJ to pay no regard to the
and
food,
and heads, he is directed to present wine
re'viving corpse
tries
to
he
fear,
If
them.
way
by giving
with the view of pacifying
the
on
insensible
down
falls
ground,
ho
fiend-liko

godde.^s

to

by

escape

and

evil

This

initiation.

at

are
in

genii represented

spite

ground,
last

the sfcory

Vam4

of the

celebrated

or

ring

mixed

in

The

worship.

the

full

societies

persons of various castes, though not

motely groups
This is quite extraordinary, since, according to the estab-

of creeds.

an

his

and

Purnibhiseka,

mostly

is

worship

part

Chakra,
of

of

composed

laws

lished

^ri

entitle 1

is

blackest

to the

nowcome

ceremony

the

in

if,

maintain
him,

frighteu

like

will,

But

life.

Wonderful Lamp.

of Aladdin's

We

absolute

bis

to

enslaved

for

continually

to

caase

gradually

spirits

can

he

dangers,

mad

turns

on the spot or

of such apalling
the

instantly

flight,

either dies

the

of

system, no Hindu is permitted to eat with

the law is at once done away with, and persons

caste

But here

inferior.

and drink together.

high caste, low caste, and no caste, sit, eat,
This is authorised by the Sastras in the following text: "Whilst the
Bhairavi Tantra (the ceremony of the Chakra) is proceeding, all castes
.vhen it is concluded they are again distinct.
are Brahmanas
(SySrn^

of

while

Thus,

Rahasya).

of caste

tions

in

formance of her

The

or the

the

or

wife

mixed

they neglect them

public,

of

part

termed

society.
rites

all

the

distinc-

the

in

altogether

of

per-

female

Mantra

representing

we

SadhanS,

the

Sakti

the

Sakti.

have

already

the devotee always making his

female,
the devotion.
This cannot be done in a

For although

Vamis

the

are

human

as

is

partner in

such

the

Chakra

the

called

rite

of

the

introduction

mistress

the

purification

In the ceremony
noticed

observe

votaries of Sakti

orgies.

principal

Sadhan^,

the

so

far

as

it

degenerated as to
revolts
from
is,

nature, corrupt
perform
with detestation, yet they have not sunk to that depth

of depravity

of beastly
licentiousness of men
give up their wives to the
the
Sastras.
For
this
ordination
of
is
it
Neither
the
conduct.
purpose,
as

to

they

prescribe females

girl,

femile

female of the

vDevi

devotee,

Brahmanioal

Some

Rahasya).
"a princes?,

such as,
or of a

of

conch-seller"

various

descriptions, partic ilarly,

harlot,

or

oudra

of the

washervvoman,
tribe,

Tantras aid

flower
a

the wife of a Kapali or of a

(Hebiti

Tantra).

Others

fow

or

**a

dancing

barber's

girl

or a

more

wife,

milk-maid

to

the

chand&la,

of a

increase

the

list,

Kulftla

number

Book IX.]
to

CHAPTER
and a few even to

fcwentj.six,

L.

1019

These

sixty. four.

females

aro

distin-

guished by the name of Kula ^akti.

Selecting and procuring females
from the precediug chsses, tke Vamacharis are to assemble at
midnight

some sequestered spot

in

in

nim

eight,

representing Bhairavas or Viras, and

In some cases a single female

For this purpose a

all

eiS3s,

ornaments on the

woman

whence the ceremony derives

stark

the

men

Bhairavis or NayikSs.

but richly adorned with

placed disrobed,
eircb (chakra) describad for the
purpose,
its name.
Sometimes she is made to stand

is

of a

left

woman

the

couples,

representing the S'akti is to be procured.

of a black complexion is
always preferred, in

Kula bakti

the

eleven

or

with protuberant tongue and dishevelled hair.

She is
by the reeitatijn of many mantras and t3xt?, and by the
performance of the mudra or gesticulations.
Finally she is sprinkled over
with wine, and if not previouily initiated, the Bija mantra is thrice
naked,

th^n purifieJ

To

repeatel in her ear.

and

after this,

flash,

offerings,

the sprinkling

i\

is

of

wine.

or to rest

or try either

meat

while standing,

It

persons
or

till

is

bar

wine,
it

left

no.v

are

is

as

it

her

to

offered

broiled

fish,

in

any

worshipp3rs
runs down
all

the

cx-e,

partike of the

worship.

salisfied,

perfectly

If,

sprinkled over

i-ihoice to

with verbil

simply
sha

present.

and raeeive

This wine

now

is

contended

and drinks

shared by the

among

whom

rice,

lently she eats

bdlow.

worship of the guardian divinity;

spirituous liqu)rs, swaetmjats, flovers and other

which are all purified by the rep^atiog of incantations and

fried peas,

offerings,

this succeeds the

that of the femile t)

Most

fre-

and the refuse

she refuses to touch

pour wine on her tongue

her body in a vessel held

dishes which

are

now served

the votaries.

To this
preliminary called the purification of S'akti.
succeeds the devotional part of the ceremony.
The devotees are now to

Such

is

the

repeat their ridicil mantra,

but in a mannar unutterably

follow things tco abominable to enter the ears of

men,

or

obscene.
to

Then

be borne by

an enlightend community
things of which a Tiberius
feelings
would be ashamed, and from which the rudest savage would turn away
And these very things are contained in the
his face with disgust.
the

of

"Dharm^ dharma Havirdipte Sv^tmagnau

S'astras,
Su3umn4
Varfcmaua
manas^s'rucha,
NItya Mjksivrittim juhomyaham.
Sv^hantam mantra muchharya Mulam smaram pvram. * * * *
Om Prakas'aka/a
Tara dvayantaragatam Paramananda Karanam.
directions

of the

Hasl^bhyam avalambya Unmani 5rueh^, Dharm^ dharma Kal^steha Piirna

Vahnaa juhomyaham. ^ * * *
Sampujya K^ntSm santarpya
tatv^ nattv^ parasparam, Samhslra
Mudray& Mantrt Sakti Vir^n
,

mad DEVl BHA.GAVATAM.

SRI

1020

Those who abide by the rules of the Sa.tras are compara-

viearjjayet."

tively few; the generality confine

themselves chiefly

drunkenness and whoredom,

to

gluttony,
belong
themselves with all the

to

those

parts that

without acquainting

minute rules and incantations of the

Sastras.

The chakra is nothing more than a convivial party, consisting of the

members of a single family, or at which men are assembled and the comand drink

to eat flesh

pany are glad

spirits

under the

of a reli-

pretence

gious observance.

The Siktas
eirculfir lines,

with

if

obtained,

ashes,

which a consecrated
are not always

on their foreheads three horizontal and semi-

delineate

fire is

perpetually

they

procarible,

possible,

generally

head, with a red circlet at the root of

mark, when they avow* themselves,

draw

the

belongs to the

The beads
called sphatic,
is

the

lines

The

nose.

either with

of

the

Saiva
are

red

sandal
of

or

the fore-

or

with

they
turmeric

which, however, properly

sect.

made

or of

on

hearth

such ash*

as

circular spot,

saflfron

and borax, but most frequently with red sandal,

chiiris.

But

They sometimes add a red streak up the middle

Vermillion.

sort

from

maintained.

either

human

of

bone,

coral,

or the

or of a certain species of stone

teeth of a

Chand^la.

This

last

and is much valued by the VamaRndraksa and more specially what they call

said to be replete with mir,<cles,

The

seeds of the

Sunkhya Gutik4
There

is

another set of impostors

nion over the impure

by the Dakfinas

are highly prized

who pretend

to

have

These go about doing

spirits.

whom

obtained domi-

miracles

among

the

called in for various purposes,

ignorant Hindus, by
they
generally for curing diseases, barrenness, etc.
They invariably come at
of
a
in
three
or
four
one
of whom is always
two,
night,
body
persons,

a ventriloquist.
to

They require

Oil,* sweetmeats,

are

to be

curds, etc.,

broughtjyava flowers, whioh are sacred

which being placed on the floor of a

room, they and the visitors enter the room. The worship of the ^akti,
is now porformed and then the lights are extinguished.
The chief actor

then begins to

call his vassal goblin by name,

saying, "Arambaraye,
a hollo vv voice answers from a distance.
and
"Here 1 am
Arambaraye,"
coming." Soon after a variety of sounds are heard as if some one knocking
at the door, windows, roof, etc., or if it be a cot, the thatches
shake,
the bamboos crack, etc., in short, the room is filled with the

presence

of the spirit.
.

Now

the nature of the disease to be cured,

given, on which a sound
floor.

The

him a number of questions

and then begs some medicine

the head inpostor asks

is

lights being then

heard, as

brought

if

in,

something

were

roots of
plants

as to
to be

thrown on the
or

some suoh

CHAPTER

Book IX]

1021

L.

In this way, the commanders

things are discovered.
the
creduloas
Hindus.
The process is called
upon

awakening the
their

attempt

The

The impostors alwdys

ghosfc.

fail

of ghosts

impose

Chandujagana,

before

men

or

of sense in

to call in the ghost.

way for the gratification of all the

sensual appetites, they hold out encouragem?nt to drunkards, thieves ahd
dacoits; they present the means of satisfying every lustful desire
they
tenets of the Saktas open the

blunt

man

to

beasts.

the

feelings

by authorising

the

mo^t cruel

practices,

and bad

commit abominations which place them on a level worse than tl e

The Saktya worship is impure in itself, obscene in its practices,

and highly injurious

Extracts

to tbe life

from the

Pages 31-67.
By H. H. Wilson,

and character

Calcutta

of

men."

Review No XLVil, March 1855.

L. L, D., and F. U. S. Calcutta, 184G

Book X.]

CHAPTER

1.

TErOTTH

TJKJEI

CHAPTER

2Q22

fibOOZC.

I.

NiraJa said: '"0 M^r^yana

Thou, the Supporter of this
The Preserver of all
Thou hst described the olorious
whole world
1-6.

of the

charaeterg

now

me

to

the several forms

how

also

ho>v

so

kind

She,

their

desires.

Maharsi

The

of

the

and destroying

all

the

was

full of

mercy
and praised

'*

Hear,
Nar&yana said:
and greatness of the Devi Biiagavati leading
of

capable
the

From

sin?.

(discus),

sorts

all

giving

navel

was born

teen thus pleased, fulfilhd

the
and
best
very

these,

Sri

Devi.

Mauvau-

every

Thou,

worshipped

havicg
hear

to

Kindly describe

lotus

of

the

Brahmil,

O
to

wealth

of

the
Vigiju,
Creator of this

Eoergetie One, and the Grand Siie of all the s\orki.-.

Brahma, on being bcrn, proilueed from llir?
SvHyambhuv* Manu and hii wife Satarup^, the embodimeiit
Manu has bet-n
For this very reason, Svayambhuva
virtues.
tha

universe,

mind
of all

known

great

The

7-14.

four faced

the

as

mind-born son

Brahmsl the ta-k

.from

devotees,

devotees,
"

the Chakra

of

away all the sins.

Ddvi assumed in

She

very eager

glories

of

the devotion

the

wI.om

the

to

characters

blissful

holder

and by

am

-thriti

Her Divine Greatness.

tara in this world as well as

Describe

take

that

Devi,

to

Svayambhuva Manu goi

and multiply ; he
made an earthen

of

create

Brahma.

the Devi

Bhagavati, the Bestower of all fortunes, on the beach

Ksira
Samudra (ocean of milk) and he engaged himself iii
sanctifying
worshipping Her and began to repeat the principal mystic mantra of V^gof

image

of the

Thus engaged in worship,

Svayambhuva
and
Manu conquered by
by his breath and food and observed Yam a.
Niyama and other vows and bacanie lean and thin. For one hundred
bhava (the Deity

years
in

Sp.eech;.

he remained

controlling

feet

of

of that

became

his

standing always
six

Adya Sakti

anger etc.
Primordial iSakti) so

passions lust,
(the

inert like a vegetable or mineral

matter.

him and
World Mother appeared before
Me." Hearing these joyous
divine boons from

the

By

his

said

uuieh

on

the

that

hf

the

'J'apas

" O King

word-*,

the

Devt,
!

Ask

King wanted

and heart-felt boon, so very rare to the Devas.

to
Manu said:" O Large eyed Devi
Thee,
Victciy

cherished

long
15-22.

residing

successful

He meditated

the

his

became

on one leg and

in

the

Uphoidresa

h9art^ of alt
of the world

O
O

Thou honoured,
Thou,

worshipped

the Aadpioioud of

ail

O Thou

'

'

auspioioAi

MAD

^Rl

1023

By Thy Graciona Look,

the worlds

Hy

of

depirted.

is

the

the three

has become

of the noose,

them

preserving
lord

of

the lord

of

according,

By Thy

to

their

merits

Gracf, Varuna, the

aquatic creatures and

of the Yaksas, has become

of

and Kuvera, the lord

destroying in a minute.
oacht, has got the
Yam a, the Lord of the

and

been able to create

is

Lord

punishing
^fother

the'deceased ones.

the

Lokas

and

fruits

awarding

demerits,

holder

that the Lotus born has

that ludra,

is

it

controlling
is

it is

perserving and Rudra Deva

is

Thy command

charge
or

Visnu

DEVl BHAoAVAtAM.

all

wealth.

Is'ana and
Agni (fire), Nairrit, V^yu
(wind),
Ananta Deva are Thy parts and have grown by Thy power. Then, O
Devi If Thou desirest to grant me my desired boon, then, O Thou the
Auspicious One Let all the great obstacles to my work of procreating in
!

And if any body worany body hears with devotion this his.
others hear this, they all shall be crowned with success and
t.)ry or makes
enjoyment and Mukti be easy to them.
this universe

and

ships this great

23-24.

my

iocr'^asing

domiaiong die away.

V^gbhava Mantra

or

Specially they would get tha power to

remember

tbeir past lives,

round beauty, success in obtaining know

speaking,
acquire eloquence
and
deeds
their
in
success
especially in the increase of their posterity
ledge,
This is what I want most.
and children. O Bhagavati
all

in

Chapter of the Tenth Book on the story of

Mahapuranam ^ri Mad Devi Bhagavataoi
Svayambhuva Manu
of 18,000 verses by Maharsi Veda Vyasa.

Here ends the

First

in the

CHAPTER

IL

The Devi said:" O King O Mighfcyarmed One All these I

Whatever you have asked for, I gire them to you.

1-6.

grant unto you.

am

much

your hard 'lapasya and with your

Japam of the Vagbhava Mantra. Know Me that My power is infallible
in killing the Lords of the
O Child Let your kingdom
Daityas.
1

very

pleased

with

be

from

free

devotion

be

enemies and
on

fixed

O Narada

Me

let

your prosperity
and in ihe end you

be
will

Let your
Nirvana
get

increased.
verily

Thus granting the boon to the highsouled Manu,

the Great Devi disappeared before him and went
to
the Bindhya
in
This Bindhya mountain increased
Range. O Devar^i
height so
Mukti.

was

well nigh on the way to prevent the course

Sun when it was arrested by
Mahargi Agastya, born of
a kumbha (water jar).
The younger sister of V"i?nu, Varades'vari, is
of
This Devi
the Munis
here
aa
staying
Bindhyavasioi. O Best

tnucb
of

so

that

it

the

ie

an

object

of

worship

of

all.

mad DEvt BHAGAVATAM.

^r1

1024

Saunaka and tho other

7-8.

And why

Mountiin

resist the

Sun's course

did

Risis said

He intend

And why was

Suta

to soar high

Who

that Bindhya

is

Heavens

to the

up

that

it

Mitr^varuna quietened that rising mountain

Agastya,

son

the

Kindly describe

to
of

these in

all

detail.

9-15.

Saint
the

of the Devi,

AVe are not as yet

ambrosial nectar,

Suta

Rather our thirst has been increased.

was the

with hearing the Glories

satisfied

come out of your mouth.

that have

said

"

Risis

There

highly honoured and reckoned as the

It was covered with big forests
on the earth.

Mountain,

Bindhya

chief of the mountains

Creeping plants and shrubs flowered these and it looked

On it were roaming deer, wild boars, buffaloes, monkeys
very beautiful.
hares, foxes, tigers and bears, stout and cheerful, with full vigour and

and big

trees.

come

and Kinnaras
very merrily. The Devas, Gandharbbas, Apsaras,
here and bathe in its rivers ; all sorts of fruit trees can be seen

all

On

came

Bindhya Mountain,

such a beautiful

one

there

here.

the

day

ever

world.
Narada on his voluntary tour round
Seeing
NSrada, the Bindhya Moantaio got up and worshipped him
with pudya and arghya and gave him a very good Asana to sit. When
the Muni took his seat and found himself happy, the Mountain began to

the

joyful Devarsi

the Maharsi

speak.

" O Devarsi

Now

be pleased to say whence

house is sanctified
you are coming your coming here is so very auspicious! My
Your wandering is, like the Sun, the cause
today by your coming. O Deva
16-17.

Bindhya

said

with

the beings

of inspiring

freedom from

give out your intention as to your

fear.

NUrada

So,

Kindly

coming here which seems rather wonder-

ful.

Narada

18-28.

the mountains

said

had a

"
!

Bindhya

very great

and so destroyed their influence.

I am coming from the
Indra).
nice abodes of Indra,

all

O Enemy

Indra

of

Indra cut

off

(Once

their

wings
Hence the mountains are enemies of
Sumeru Mountain. There 1 saw the

Agni, Yama, and Varuna.

of these Dikpalas (the Regents of the

of

influence.

There

several quarters),

Thus saying,

sorts of

saw the houses

which

abound

in

Narada gave out a

enjoyments.
Bindhya, the king of mountains, seeing the Muni heaving
" O Devarsi
a long sigh, asked him again with great eagerness.
Why
have you heaved such a long sigh ?
Narada
Kindly say." Hearing this,
objects

heavy sigh.

said

"

Child

Mountain

is

therefore

he

the
is

Hear the cause why I sighed. See The Himalaya

father of Gauri and the father-in-law of Mahddeva
!

the most worshipped of

Mountaio again,

is

the

residence

of

all

the mountain?.

Mah^deva

hence

The Kailas'a
that

is

also

CHAPTER

Book X,]

1025

II.

So the
worshipped and chanted as evpable of destroying all the sins.
are
mountains
and
and
other
Gaudhamadaua
Nisadha, Nila,
worshipped at
their own places. What more than this, that the Sumeru Mountain, round

whom

the thousandrayed S^m, the Saul of the universe, circumambulates

with
the planets and stars, thinks himself the supreme and greatest
along
" I am the
there is none like me in
amongst the mountains
supreme
;

the three worlls."

heavily.

Remembering

iBindhya

We

discuss theie things, yet

Now

go

to

are ascetics

by way

Sumeru, I sighed so
and though we have no need to

this self-conceit of

conversation

of

have told this to you.

own abode."

my

Here ends the Second Chapter of the Tenth Book on the conversation
between Naradi and. the Bindhya Mountain in the Mah^ Puranam Sri

Mad Devi Bbagavatam

of

CHAPTER
Suta said

l-l6.

JnSni and Muni

After the

"

going

Veda Vyasa.

18,000 verses by Maharsi

Risis

III.

Thus advising,

wherever

he

likes,

the Devarsi, the great

went

to

the

Muoi had gone, the Bindhya became immersed

Brahmaloka.

in great anxiety

" What
becoming always very sorrowful, could not get peace.
shall I do now so as to overthrow Meru ?
Until I do that, I won't be
able to get the peace of my mind or my health.
The highsouled persons
and,

always praised me
fame and family

enthusiasm and energy. Fie to my energy, honour,

O Risis
Fie to my strength and heroism
With all

for

my

came

to

crooked
finally
Bindhya
conclusion
Daily the Sun, stars and planets circumambulate round the
hence Sumeru is always so arrogant now if I can resist the
Sumeru
these

cogitations in
:

his

mind,

*'

Sun's course

this

in the

heavens by

ambulate round the Sumeru.

curb the Sumeru

in his

my

If I

peaks.

can do

He

not be able to circum-

will

certainlv I will be able to

this,

Thus coming

to

conclusion,

Bindhya
arms that were the peaks high up to the heavens and blocking
the passage in the Heavens remained so and passed thjit night with great
and lie would
unea?iness and difficulty, thinking when the Sun would rise
all
the quarters
broke
out,
obstruct His passage. At last, when the morning
rose in Udaya Giri.
The
were clear. The Sud, destroying the darkness,
pride.

r7ised his

with His rays the lotus, seeing Him, blew out with joy;'
sky looked clear
of the
Moon,
while the excellent white water-lilies, at the bereavement
;

contracted

their leaves

and closed as

at the

if

The people b-gan

to

separation of one's lover,

do their own works on the

gone to a distant place.

the worship of the gcds, the offerings to the Goas,
appearance of the day
j

129.

MAD DEVt BHAgAVATAM.

SRt

1026

Homas and

the

to the

the offerings

were set a going

Pitris

on

the

(in

The Sun marched on

in
morning, afternoon and evening respectively).
His course. He divided the day into three parts, morning, mid-day, and
First of all he consoled the eastern quarter which seemed like
after-noon.

woman

from the bereavement of her lover

sufferinji;

then

He

wanted

the

south

the

south, His horses could not go further.

corner

eartern

infomed the Sun

this,

jealous of the

He

as

The

what had happened.

"
Sun
The
spoke

Aruna

17.

Sumeru

go quickly towards

charioteer Aruna, seeing

become

has

Bindhya

You circumambulate round

as

then he consoled

to

the

very high and obstructed your course

that
Heavens, hoping
you would circumambulate round him. He
with
the
Sumeru
Mountain.
vying
daily.

has risen

Suta said:

18-26.

My

obstruct

to

the

in

The

to-day!

course
?

wrong path

fate

the

is

think

to

Hearing the words of

" Oh
thus
The

What can a great hero

Oh
My hoises' motions
!

of

all

(Secause

obstructed,

ascertain

their

fate

this

is

of

his

When

what

out

arrogance,

to

strong

time.

long

course

having

became helpless
Chitragupta and others

the lowest

do.

to

time through the Sun's

rendered motionless

stjpped
is

is

from the Gods

all

make

not

could

when

do,

are

is

doing this). Even when eclipsed by

I do not stop for a
moment even and

he

and

thus

Bindhya

Bindhya

Rahu (the ascending node)

now obstructed in My passage, 1 am w.iiting here for
what can I do ? The Sun's
The Daiva is powerful
been thus

the

in
is

Aruna, the

not

strongest

Daiva, therefore

to-day by

Risis

Sun began

charioteer, the

going
he is

"O

very

Sumeru Mountain

course

and that Sun

is

now

What a great adverse

Bindhya mountain
by
the Sun was thus obstructed by the Bindhya out
the

the

the Davasi,

to

sacrifices

the

to

offerings

the

the world was

going to rack and ruin. The
allj wore stopped
nights prolonged
people that lived on the west and south had their
and they remained asleep. The people of the east and the north were

Pitris

of

by the strong rays of the

them lost their health and so

devoid
arose

and

of

on

Sraddhas

began

to

5ri

Sun's course

Mad Devi

whole

earth

forth.

and

worships

The
a

beeame

of universal

cry

distress

some

Indra

Here ends the Third Chapter

of the

them died

and the other Ddvas became very anxious

think what they should do at that moment.

sides.

all

and

of

Sun and some

scorched

by

of

the Bindhya

BhSgavatam

of

Book on the obstruction

Mountain in the Maha Puranam

the

Tenth

18000 verses by Maharsi Veda

Vydsa.

PooK

CHAPTER

X.]

CHAPTER
SuLa

1-2,

saiJ:

Rials

Then

1027

III.

IV.

and

Indi-a

the

all

other

Devas,

taking
along with them and placing Hirn at the front, went to
M^hadeva and took His refuge. They bowed down to Him and chanted

Brahna^

sweet and great hymns to Him,

Deva of the Devas, thu?:

Who

Moon

holds

on

His

the

forehead,

Thou, the Leader of the host of Gods! Victory to Thee! O Thou,

served by Um^, Victory to Thee
O Thou, the Giver
of the eight Siddhis and Vibhutis (extraordinary powers) to Thy devotees
O Thou, the Background of this Great Theatrical Dance
Victory to Thee
3-1.

Whose

lotiia feet are

of this

Nature
yet

Insurmountable,
1

Thou

snakes.

Thou

rilest

art the

Lord

Who

art

the

May&
on Thy
!

Thou

art the

Supreme

Spirit in

and residest

vehicle, the Bull,

in

Thy True
Kail^s'a

Thou, Whose ornament

Honoured and the Giver of honours to persons
of

the

all

Devas.

the Jnborn,yet comprising all forms, O Thou Sambhu That findest

O.vn Self
Victory toThee
pleasure in this Thy
of
O Thou, Giris'a The
Lord
the
O Thou,
6-9.
Thy attendants

Thou

Giver

the great powers, praised by

oi

the heart lotus of Visnu,

Thee

O Thou

and deeply

Maha Visnu O Thou, That livest

absorbed in Maha Yoga
Obeisance
!

in

to

known through Yoga, and nothing but

Lord of the Yoga
We bow down to Thee.

that can'st be

Yoga itself ; Thou, the

Thou awardest the fruits of yoga to the Yogins. O Thou, the Lord of the
The Incarnate of the ocean of mercy The Relief of the diseased
helpless
the

and the most pawerful

Tamas

Rajo,

Thou, whose forms are the three gunas, Sattva,

O Thou Whose Emblem

!

(The Bull

Kala

the Bull (Dharma); Thou

Lord of KSla
Obeisance to

(carrier)

yet Thou art the

represents the Dharma or

art verily the Great

Thee

is

Speech).

Thus praised by the Devas, who take the offerings in sacrifices

the Lord of the Devas, whose emblem is Bull, smilingly told the Devas in
10.

a deep voice:
11.

Thou, the excellent Devas

with

am

the

The

residents

of

praises that you have sung of

Me.

pleased
desires of you, all the Devas.

12-15.

Thou

The Devas said: "0 Lord

whose forehead

adorned with

is

of all the

Moon

Devas

the
I

Heavens

will fulfil the

Giris'a

Thou, the Doer of o-ood

Dost Thou do good to us. O

Thou, the Powerful

The Bindhya Mountain has become jealous of the
Thou, the Sinless One
risen very high up in the Heavens and he
has
and
Sumaru Mouutain,
has
to

the distressed.

obstructed

the

Sun's course, thereby causing great

troubles

to

all.

is

mad DEVt BHAgAVATAM.

IRI

1028

Thou, the Doer of good to all

abnormal rise. How can we
!

And when

there

with

pleased

if

the Sun's course be obstructed

now

is

We

see

are terrifieJ.

the time, the sacrifices to the

now almost dead and

Pitris are
?

and of those who

Dost Thon check the mountain's

time

no knowledge, what

is

Devas and the offerings to the

Who will now protect us
Deva
fear of us

Is'dna

fix

gone.

Thee as the Destroyer of the

Deva! O Lord of Giris'a
]3o
!

us.

I have no power to curb

Bhagavftn said: "O Devas
the Bindhya Mountain.
Let us go to the Lord of Ruiid and pay our resHe is Gobinda,
He
our
to
is
Him.
Lord, fit to be worshipped.
pects

Sri

16-18.

Him

Cause

the

Bhagavan Visnu,

He

our sorrows.

all

remove

Brahma

MahSdeva

placed

will

Suta

Lord

of

his

eyes

brilliance

and

the

with

of

feelings

Thou

art

Thou,

of

beautiful

down
Thou

Thou

the

Thou

Obeisance
6-18.

to

O Thou

from the

waters

The Enemy
!

of

of

the

(he

for

form of a

and

Lord

Thou

deliverance

Fish

We bcw

The Ocean of

out

of

Mukti

grantest

fruits

world

this

Devas

Great Boar

of the
Daityas

That

Daityas

Maha Visnu

the

of

intense

Rama!

of

Bestower of the
the

art

Thy Fish Incarnation

Satyavrata
!

Thou

Cause of the origin

Incarnation

morcv
to

others!
<

That didst as.sume the form

destruction of the

with

Lord

of the

Enemy
and the

all

Great Sacrifices

do the aeiions

dost

Thee

in

Visnu!

to

of

in

saw

i,

World-Teacher

choked

voice

Gobinda

the

eanh

Tortoise

in

O Thou

Thee.

to

mercy

art

the

Vedas

the

the nature

didst support
of

praise

the

Deva,

th

Paldsa (lotus-leaves), shinin"' with

Him

of desires

all

Thou

Padmr.

Vaikun

at

arriving

the

Virat Purusa."

the

to

of

thus: " Victory

Generator

Dharma

of

V.

on

Devas,

Deva

like

to

began
to

the

the

devotion,

of

art

CHAPTER

Then

Laksmi,

desires

of those

Thou

said:

prior

the

on the going of the

MahaPurHnam Srimad Devi BhSguvatam

Maharsi Veda Vyasa.

IS.OCO verses by

1-5.

tell

of Giris'a,

at

the

in

Him and

theni:

Vaikuntha, trembling with fear.

Here ends the Fourth Chapter of the Tenth Book

Devas to Mahadeva

to

go

Indraand the other Devas with

their front and went to the
region of

Hearing thus the words

19.

We

all causes.

of

will

Daityas J&ya and

Obeisance to Thee

Half man and half

Lion of

the

others and

Thou

of
for

i^oar
raisino-

for

didst assume that

Nrisimha Mdrti

and

tore

the

the earth

formasunder

CHAPTER

Book X.]

proud of his
Obeisance to Thee

Thee

deceive

didst

born

Obeisance

to

Incarnation

of

the

of

great

son

of

as

prowess

and

Incarnation,

acquisition

to

Thee, that in

the

son

valour,

cut

didst

of

bow clown

the

We

of tbg

Thy

the thousand

Obeisance to

Renuka
Das'aratha,

son

the

llaksasa,

Dwarf

Karta Viryaryuna,

wicked Ksattr iyas

womb

Thoe,
as

wicked

the

other

the

of

slay

We

nails.

Thy
by

We bow down

didst

Incarnation,

and the

handed,

in

head got crazed

three Lokas.

the

Pi.ras'u RS,aia

wert

whose

Bali,

over

kingdom

That

1029

by Thy

boons,

Kas'ipu,

lliranya
to

V.

Thee

of

That

Jamadagni.

Thy Kama

ihat

in

off

the

bow down

heads

of

again and

Pula&tya
Thee, the Great Lord, that in Thy Krifna incarnation, didst
deliver this earth from the clutches of the wicked
King Duryodhana,
!

to

agjiin

Kamsa and othcs and

prevailing

ideas

and doctrine?.

that

Great

Deva who

Incarnation,
the

to

stop

establish the

didst

vicious

the

of

religion

bow down
come down

didst

innocent

slaughtering
formance of the wicked sacrificial ceremonies

When

almost

the

all

perse ns

in

this

by reraovinf the then

We

to

and

animals

Thy Buddha

here

to

to

put a

the

per-

Obeisance to the Deva

world will

turn

out

in

future

Mlechchas and when the wickttd Kings will oppress them, right and
then incarnate Thyself again as Kalki and redress all the
left, Thou wilt

as

grievances

O Deva These are Thy

Thy Kalki Form
of
Thy devotees, for the kilhno of
preservation
Therefore Thou art called as the Great Ueliever

We bow down

to

Incarnations, for the

'I'en

wicked

the

our

of all

Dait;yas,

Thou

troubles.

assum-s3 the forms

women

of

to
Thee
The Deva
Victory
and water tor
destroying the
!

Who

ailings of

Who else can be so kind O Thou, the Ocean of mercy

Thus praising the yellow robed Visnu, the Lord of all the
Devas, the whole host; of the Devas bowed down to Him and irade
Shasta mgas. Then Visnu Gadadhara, hearing their hymns, gladdened
devotees!

the

Risis

them and spoke

^ri

19-27.

glad

Bhagavana

You need

stotra.

that

ha\re
bo

become

hear

the

boons from Me.

not

be

said:

sorrowful.

unbearable
that

to

Devas
1

will

you.

am

remove

have offered

pleased with your

all

Devas

on Me.

you
grant them though very rare

praises
I will

" O

your troubles
I

am

Better

very
ask

even and obtained

difliculty.
Any person who rises early in the morning and recites
with devotion this stotra sung by you, will never
experience any
O Devas No poverty, no bad symptoms, no Vetalas nor
sorrow.

with

nor any misfortunes will overtake him.

Vata
to
due
(windy temperament), Pitta (bile) and Kapha
disease,
His family will not
will visit him,
(phlegm) nor untimely death
planets nor

No

Brahma Raksasas

and

extinct

be

mad DEvl bhAgavatam.

sr!

10 30

happiness

stotra can give every thing.

within any one's easy access.

Give

difficulty

always

became

there.

reign

Devas

This

Both the enjoyment and freedom will come

There is no doubt in this. No.v what is your
remove

will

this.

There

once

at

it;

Hearing these words

and
spoke to Visiiu.
glad

doubt in

of

out.

will

not a bit

is

Bhagavan, the Devas

of Sri

Here ends the Fifth Chapter of the Tenth Book on the Devas'
soins to Vianu, in the Mahu Purunam Sri Mad Devt Bhugavatam of
18,000 ver^^es by Maharsi Veda Vyasa.

CHAPTER

"

VI.

Risis
Hearing the word^ of the Lord of
Devas
became
and they spoke: The Devas
Laksmi,
pleased
'
of
O
Deva
the
said:
Devas! OMiha Visnu
Thou, the Creator,
The Bindhya
Preserver and the Destroyer of the
Universe! O Visnu

Suta

1-6.

said:

the

all

mountain has
Therefore

very high and it

the workd
on earth

risen

all

receiving

our share

will

we do not know.

do,

now

is

in

devoted

Benares the

service

of

5ri

Muni

that

This

of this Universe.

Now

of YajSas.

stopped

are

suspended.

Primordial

Sakti

We

will

said;"

Bhagavan
Agastya

Muni

we

where

Sun's course.

the

has

go,

Devas

indomitable

of

Bhagavati,

are

not

what

we

There

power,

in

Creatrix

the

abnormal

can put a stop to

Range. Therefore it behoves you all to go to that fiery Dvija
the
NirvSn^;
Highe-^t
Agastya at Benares where the people get
Place and pray to him (to kindly fulfil your object).
alone

this

Bindhya

Suta said: "O

7-19.

comforted

themselves

felt

Risis

and,

the gods
Thus ordered by Visnu,
the
to
went
city of
saluting Him,

Bflnares.

moment

In a

offered

they

Tarpanas to the Pitris and duly made

went to the excellent As'rama of the

hermitage was
trees,

they went to the Holy City of Banares, and bathing there

ghSt, worshipped the Devas with devotion and

Manikarnika

the

at

animals

Then

Muni Agastya.

The

adorned with various

quadruped
ChakravSkas and various

quiet

peacocks, herons, geese and

tigers, wolves,

deer,

deer and others.

was

ot

full

charities.

their

the

Though

wild

boars,

there were

oth.^r

birds

rhinoceros,

young elephants, Ruru

the ferocious

animals, yet the place

On arriving
exceedingly beautiful.
the Muni, the gods fell prostrate before him and bowed down
again and again to him. They then chanted hymns to him and said :
free

from

fear

and

it

looked

before

Lord

to Thee.

of

Dvijas

Thou

art

O Thou

honoured

sprung from a water

and most
jar.

Thou

worshipf.il

art

the

Victory

destroyer

of

CHAPTER XLIV,

JooK X.]
Vfitap', the Asura.

Mitravaruna
store house

blossoms.

Thou

Thac

to

the

Best

We

to

full of ^ri,

Thou

Loparaudra.

the

source

of

us

by the

art

the

all

5ri

Rama Chandra

the

^astras.

art entitled to
praise from

O
Lopamudr^ O

of all

qualities

Thee and Thy wife

Thy heed and Thou

one of Thy chief

is

Lord

the Devas

all

Muci

great

very much tormented by an unbearable pain

Bindhya R^mge and we therefore take refuge of

all are

tic

th e son of

The Storehouse

bow down

art

Thou,

art adorned with clots of matted hair on

Thy disciples.
O great Muni
Thou

of

At Thy rise, the Vaters of the ocean becorae

bright
to Thee
At Thy rise (Cauopus) the Kas'a flower

always livest with

disciples.

husband

Thon

obeismce

so

art

of all knowledge.

Obaisance to Thee

and clear

Obeisanea

Thou

105i

We

very Energeinflicted

on

Be

Thee.

unto us.
Thus praised by the gods, the highly religious Muni
the
twice
born,
smiled and graciously said
Agastya,
O
Devas
You are the lords of the three worlds, superior
20-27.
to all, highsouled, and the preserver of the Lokas.
If
can
wish,
gracious

you

favour, disfavour, do anything.

is

cannot do

He who

the thunderbolt, and the eight

your Indra, the^Lord of the Devas.

whose weapon
service

Especially

is

Then there

Who

is

Agni,
carries oblations to the gods and the

you

the Lord of heavens,

Siddhis are ever at his
is

What

is

there

that

he

burns

everything and always

Who is the mouth piece of

Pitris,

O Devas
Then
anything impracticable with him
again Yama is there amongst you, the Lord of the Raksasas, the Witness
of all actions, and always quick in giving
punishment to the offenders,
Is there

the Devas.

that terrible looking

Yama

What

Raja.

is

there that he can not accom-

plish ?

Devas

if there bean}thing
required by you that
I
out
at
and
once
will
do it undoubtedly.
awaits my co-operation, give
Hearing these words of the Muni, the Devas became very glad and joyfully

20-27.

Still,

The Bindhya mountain

what they wanted. O Maharsi
A
has risen very high and thwarted the Sun's course in the Heavens.
and
the
three
worlds
has
arisen
consternation
distress
and
of
universal
cry
began

are

to say

now verging

that Thou, by

Thy power

Mountain.

mountain

will

O Muni

to the ruins.

Agastya
be

of

verses

what we want

is

this

the rise of this Bindhya

by Thy fire and austerities, that
and humiliated.
This is what we

curbest

Tapas,

brought down

'

Here ends the Sixth Chapter

Range

Now

Certainly,

want.

to the

Muni Agastya
in

the

for

of the

checking

Maha Puranam

by Mahari Veda VySsa.

Jjri

Tenth Book on the Devas' praying

abnormal rise of the Bindhya

the

Mad Devi Bhagavatan

now

of

1^,000

Sr!

1032

mad dev! bh^gavatam.

CHAPTER Va.
Suta said

1-21.

Best
"O

of the water jar,

thus

"

to their

Agastya, the
their works.

Devus,
out

became very glad when the

Muui,

born

bade good-bye to him and

The Muni then spoke to his wife

They then

promised thus.

went back gladly

the

of

would carry

he

that

All the Devas then

words

the

Brahmins promised

of the

Riis

: tiearing

own

abodes.

daughter of tne King

The Bindhya Mountain has

baffled

the progress of the Sun's course and has thus ciused a great mischief.
What the Munis, the Seers of truths said before referring to KSsi, all
are

now coming

my mind when

to

overtaken me.

has

They
who is

am

that

said

this

thinking why

disturbance

would come to

hindrances

various

a Sadhu intending to settle at K4s'i.

Let
him who wants Mukti, nevir quit Kas'i, the Avimukta place, in any case.

him

at

every

Dear

step,

have got

during my stay at
Thus talking with much regret on various subjects with his wife,
K?.s'i.
the Muni bathed in the Manikarnika ghat, saw the Lord Vis'ves'vara
But,

To-day

one

hindrance

He said in the
worshipped Dandaplni and went to the K^la Bhairava.
"O Mighty armed Kalabhai'rava! Thou destroyest the
following terms
:

Thou art
fear of the Bhaktas
Thou driving me away from
;

all

sorrows of the Bhaktas

of the

Destroyer
from here ? Never

blamed others

with any person nor did I lie

me away from Kas*i. O Risis

born

water

of

ir
j

;
!

Then why art

Thou removest
them. Then why,

of this Kas'i City.

Kas'idham.

Lord

and Thou preservest

Art Thou remDving ma

of the devotees

the obstacles

God

the
this

nor did T

then under

what

Thus praying

to

and the husband

practis3
sin,

any hypocrisy

Thou

art driving

Kala Bhairava, the Muni

Lopamudra, went to

of

Agastya,
Saksi Ganes'a, the Destroyer of all evils and seeing and
worshipping
Him, went out of Kas'i and proceeded to the south. The Muni
the ocean of ^reat fortune, left Kas'i ; but he became very much distressed

and he

to leave it

with his

wife.

remembered

xVs

if

mountain

the Bindhya

riding
in

it

on

always,
his

car

the

He
of
of

began
aaceticism

to

march
arrived

he

an eye and saw

that

on
at

the

tiwnkling
and obstructed the passage of the Sun
The Bindhya Mountain, seeing the Muni Agastya in
in the Heavens.
to
and as if desirous to speak something; to
tremble
fron^, began
in
a
the earth
and bowed down
whisper became low and dwarfish
to the Muni and fell down with devotion
in
s-stangas with devotion

Mountain had

just

like

risen

stick

very high

dropped

flat

on

the

ground

before

the

Muni.

CHAPTER

Book X.]

Seeing the Bindhya thus low,

spoke with a gracious look

come back.

For,

Thus

Ifj^S

Muni Agast^a

the

"O

until

VIII.

Better remain in

Child!

Child!

am

became pleased and

quite unable

this

Muni became eager

saying, the

state

ascend

to

to

the

to

your lofty heights.

t^p go
sDuth ; and, crossing the peaks of the Bindhya, alighted gradually again to
the plains. He went on further to the south and saw the Sri Saila Mountain

and at

went

MalaySchala and there, building his As'rama

The Devi Bhagavati, worshipped
(hermitage), settled himself. O Saunka
Muni
to
the
the
Mountain
went
and settled
and
there
by
Bindhya
last

the

to

became known, in the three worlds, by the name of Bindhyavasini.

Suta said
22-26.
Any body who hears this highly pure narrative
of the Muni Agastya and Bindhya, becomes freed of
all
his
sins.
:

All his

enemies are destroyed

to the

Brihmanas, victory
the Vais'yas and happiness
body once

If any

desires

his

This hearing gives knowledge

and corn to
Ksattriyas, wealth

the

to

the

to

hears

gets

Dharma

he wants wealth and

if

In

fulfilled.

Siidras.

narrative, he

this

Dharma, gets unbounded wealth

ho wants

no time.

in

ancient times

gets

be wants

if

all

desires

Sv^yam bhuva

if

Manu

own
his
worshipped this Devi with devotion and got his kingdom for
Thus I have described to you the holy
Manvantara period. O Saunaka
character of the Devi in this Manvantara. What more shall I say ? Men!

tion please.

Here ends the Seventh Chapter

of the

rise

BhSgavatam

of

the Bindhyi

Range

of 18,000 verses by

of
in

Tenth Book on the checking

the MahS Puranam 5ri Mad Devi
the

Maharsi

Veda Vy^sa.

CHAPTER VIII.
Saunaka

1.

narrative of the

said:
first

"0

Suta!

You

have

Now

Manu Svayambhuba.

2-3.

Suta said: "O Riis

the

beautiful

kindly describe to us

the

Manus.

narratives of other highly energetic Deva-like

!

described

The very wise Narada,

of

well versed in the

the

first Sv^yam
knowledge of 5ri Devi, hera-ing the glorious character
bhuba Manu, became desirous to hear of the other Manus and asked the

Eternal

Narayana:"0 Deva

Now

and narratives of the other Manus.

4.
N^rdyanv said: *'0 Devarsi

favour

me by

reciting

the

origins

have already spoken to you every-

He had worshipped the Devi Bhagavati,

thing regarding the first Manu.
You know that then.
and thus he got his foeless kingdom.
5'>24

They

Manu

had -two sons

governed their

of gre it prowess,

kingdoms with fame.

130

PriyaviMta and Utt4nap4da.

The son of

this

Priyavrata,

^Rt

1034

of indomitable valour,

Dear to

all

is

MADDEVt BHAgAVATAM

known by

the wise as the second Sv^roehisa

the beings, this Svaroehia

Manu

Manu.

hermitage near

built his

the

banks of the K&lindi (the Jumnft) and there making an earthen image of thg
Devi Bhagavati, worshipped the Devi with devotion, subsisting on dry
leaves and thus practaieed severe austerities.

Thus he passed

his twelve \ears

when, at last, the Devi Bhagavati, resplendent with brilliance

in that forest;
of the

thousand Suns, became visible

with

his devotional stotrams.

The

him.
She got very much pleased
Devi, the Saviour of the Devas, and

to

Who

was of good vows, granted to him the sovereignty for one Manvantara.
Narada
Thus the Devi became famous by the name Tarini Jagaddhatri.
the
Devi
Svarochisa
obtained
Tarini,
Thus, by worshipping
safely the

kingdom. Then establishing the Dharma duly, he enjoyed his kingdom with his sons; and, when the period of his manvantara expired, he went
foeless

Priyavrata's son named Uttama became the third Manu,

the banks of the Ganges, he practised tapasya and repeated the Vija

to the Heavens.

On

Mantra

of

in a solitary place for three years

V&gbhaba,

with the favour of the Devi,

the Devi with his mind

full

and became

bl<3ssed

With rapt devotion he sang hymns wholly to

and, by Her boon, got the foeless kingdom

and a continual sucaession of sons and grandsons. Thus, enjoying the

pleasures of his kingdom and the gifts of the Yuga Dharma, got in the

A very happy result.

Ho
another
son
fourth Manu.
the
Tamasa
named
became
Priyavarata's
practised austerities and repeated the Kama Vija Mantra, the Spiritual

end, the excellent place, obtained by tha bestRajarsis.

Password

of

KHma

on the

southern banks of the NarmadS river and

World Mother.
worshipped
observed the nine nights' vow
the

excellent lotus
favour,

eyed

spring and in the autumn he

the Navar&tri ) and worshipped the

In
(

the

Daves'i and pleased

he chanted excellent

he enjoyed the extensive

hymns

to

kingdom without any

any other source of danger.

On

Her.

obtaining the Devi's

Her and made pranams.

He gene rated,

fear

in

from

and mighty, and then he departed

the Heavens.

sons, all very powerful

region in

any

womb

the

foe

There
or from

of his wife, ten

to

the

excellent

The young brother of Tamasa, Raivata became the Fifth Manu and
practised austerities on the banka of the Kalindi (the

the

K4ma

of the
all

Vija Mantra,

the

spiritual

Jumna) and repeated

password of Kama, the resort

S^dhakas, capable to give the highest power

the Siddhis, and thus he
worshipped the Devi.

of speech

He

and

to yield

obtained excellent

heavens, in-domitable po.ver, unhampered and capable of all success and

a continual line of
Then the unrivalled excelKnt
sons, grandsons, etc.
hero Raivata Manu established the several divisions of Dharma and
pJ>JoyiDg

all

the worldly pleasures, went to the excellent

region of Indra.

CHAFER

Book X.]
Here ends the Eighth

Mann

of

1035

Chapter of the Tenth Book oa the origin

S'ri Mad Devi Bhagvatam of 18,000

the

in

IX.

Mah&puranara
Maharsi
Veda Vvasa.
by

t^erses

CHAPTAR

"O

IX.

I will now narrate the supreme

Narada
how
Devi and the anecdote
Manu, the son of Anga, obtained
The son of the
excellent kingdom by worshipping the Devi Bhagavati.
king Anga, named Chaksusa became the Sixth Manu. One day he went

1-7.

said:

Narayana

glories of the

"0 Brahmarai
Brahmaisi Pulaha Risi and taking his refuge said
Thou removesfc all tlie sorrows and attiictions of those that come uuder
to the

Thy
he

refuge

now

take

Thy

may become the Lord

What

can I do so that

amount

an endles?

of

may

the

get

advise

Kindly

refuge.

sole

of

Thy

how
O Muni

servant

wealth.

sway over the

undisputed

How my

arms can weild the weapons und manipulate thorn eo

Ho-.v ray race and line be constant aud my
that they may not be b\tfl)l ?
the
remain
ever
same,
youth
undeciyed V And how can I, in the end,
world

Mukti

attain

O Muui

Kindly dost Thoi

on these points and oblige.

worship the Devi and said

Hearing thus,

" O King

say you to-day. AVorship to-day the

your desires will be fulfilled.

Chaksusa

S.

Sri Bhagavati

said

How

The Muni

9-20.

: "O Muni
d

to

said

"O

maubra

What

(Mukti)

Son

better than this of

Mantra comes

Japam

is

King

to

what

by Her grace,

that very holy worship

all these in detail.

will

Hear.

now disclose
You recite

all

all

of

about

(mentally)

of

highest enjoyment here and, in the end ,

There is no other Vija Mantra (word)
Word). Through the Japam of this

thrice a day, one gets both the

release

attentively to

VaVbhiva (Speech) (The Deity being MahS

makes
one
japam (reciter slowly) of the VAkbhava Vija
any

always the seed

Sarasvati). If

Listen

Kindly describe

it ?

me

to

Muni wanted him

auspicious Sakti

excellent Puja of the Devi Bhagavati.

the

the

all

give instructions

the

of a Ksattriya!

Vak

(the

Vija

the increase of strength and prowess

of this,

Brahma

so powerful

is

and

successes.

all

and has become

By

the Creator

Visnu preserves the Universe and Mahes'vara has become the Destroyer of
The other Dikpalas (the Regents of the quarters) and the
the Universe.
other

and
too,

you

Siddhas have become very powerful by the

are capable of favouring or disfavouring others.

worship
will

the Devi of the

become the Lord

af

Devas, the World

unbounded

we-ilth.

power of
So,

this

Mother and
There

Mantra,

O King!
is

ere

Yovi,

long
no doubt in

MAD DEVl BHAgAVATAM.

6Et

1036

this.

Narada

I'ulaha Hisi, the son

Thus advised by

the

of

King

banks of the Viraja river to practise austerities. There

the king Chaksufa remained absorbed in making Japam of the Vagbhava
of the trees that dropped on
Vija Mantra and took for his food the leaves

Aoga went

to the

practised severe austerities.

the ground and thus

year he ate leaves ; the second year he drunk water and in

year he sustained his life by breathing air simply and thus
remained steady like a pillar. Thus he rimained without food for twelve

The

first

third

the

He went

years.

on making Japara of the Vagbhava Mantra and his heart

While he was sitting alone, absorbed in the
purified.

and mind became

appeared before him suddenly the

Mother, the Incarnate of Laksmi. The High-

meditation of the Devi Man<?ra,

Parames'vari,

the World

est Deity,

of dauntless fire

full

there

and

the

Embodiment

spoke graciously in sweet words to Chaksusa,

21-29.

Now

of the earth!

Regent

ask any boon that you

am

want.

Devi

me

the

When

for

kingdom

of the Ksattriyas

you

so fortunate as to

the

You

will

have

Your kingdom

will certainly

get

Sovereign

Thou

desire

see Thee,

Manvantara period."

I grant unto

one manvantara.
well qualified.

am

many

will

Mukti.

be

free

Chaksusa

my

in

the

of

art the

The Devi

mind.

said:

Deva

Controller

say "Thou

you the kingdom of the

sons,

Deva',

your TapasyS.

give that to you.

will
!

with

pleased

Thou knowest everything what

the

all

the son of Anga.

said: '^ Thou, worshipped by the Devas

of the Devas
Thou art the Controller Inside
Outside.

of

Still,

grantest

"0 Best

whole world

for

very powerful, indeed, and

from any danger till at last

Thus granting the

excellent

boon to

Manu, She disappeared then and there, after being praised by Manu, with
deep devotion. The Sixth Manu, then favoured by the Devi, enjoyed
the sd'Vereignty of the earth and

other pleasures and became the best of

His sons became tha devotees of the Devi,
very powerful
and expert and became respected by all and enjoyed the pleasures of the
the Manus.

kingdom.

Thus getting the supremacy by the

worship of the Devi,
Manu became merged in the end in the Holy Feet of the Devi.

the Ch&ksnga

of

Here ends the Ninth Chapter of the Tenth Book on the narrative
Chaksusa Manu in the MahapurSnam ^rimad Devi Bhagavatam of

18,000 verses by

Miaharsi

Veda

VySsa.

Book

CHAPTER

X.]

X.

CHA.PTER

X,

Now the

Seventh M;iau

Excellency the Lord Vaivasvata

Manu ^rSddha

1-4.
Ills

1037

said:

NarSyana

Right Hou'bh

the

is

Deva, honoured by

the kings, and the Enjoyer of the Highest lili-ss, Brahmananda. I will
lie, too, practiced austerities before
ppeak of this seventh Manu.
Her
Devi
and
Grace,
by
Highest
got the sovereignty of the earth for

all

now
the

one

Manvantara.

The Eighth Manu

sonage,

known

Sun's son,

the

is

a devotee of the

Devi

and powerful king S4varni worshippec the

Her boon, beoama the Lord

and, by

Narada said: "O

5.

worship

of the

Bhagavan

kings,
in his

This per-

gentle, patient,

previous

births

Manvantara.

How

previous birth the earthen

in his

as Sivarni.

honoured by the

Devi,

did

image

Manu

Savarni

this

of the

Devi.

KiuUy

Je^-

eribe this to me.

6-13,

of

time

in the

before,

known by

"O Narada
Svarochisa Manu

said

N4-ayana
the

Manu had

This E ghth
(the second

name of Suratha, born

He could well appreciate

Manu)

of the family

b-en,
f

imous

of

Chaitn,
and very powerful.
merits, clever in the science
f archery, amassed abandonee of wealth, a generous donor, a very liberal
man and he was a celebrated po-t and honoureJ by all. He was skilled
king,

in

of

arts

all

warfare

with weapons

Once on a time, some

foes.

of his

and indomitable

in crushing his
enemies destroyed the city
ard succeeded in beseiging his

powerful

belonging to the revered king

Then the king Suratha, the conqueror of
capital wherein he remained.
all his foes went out to
fight with the enemies but he was defeated by
them. Taking advantage of this opportunity, the king's ministers robbed
of Kola,

him

of

all his

and with

wealth.

a sorrowful h-^art

game and walked

'he'

14-25.

to

The king,

and

illustrious

rode

alone

fro, as

if,

king then went out of the cir.y

on his horse on the plea of having

absent-minded.

then, went to the hermi'age

of the

Muni Samedh4,

see far-reaching things (a Man of the Fourth Dimensions),

was a nice, quiet As'rama, surruunded by quiet and peaceful animals
There in that very sacred As'rama, his heart
and filled with disciples.

who could
It

became relieved and he went on living there.

One day, when the Muni finished his worship, etc., the king went to him
and saluted him duly and humbly asked him the following
"O Muni 1
am sufifering terribly from my mental pain. O Deva on the earth
Why I
:

am sufifering

So

much though

rant man. After

mj

know everything,

defeat from

my

enemies,

why

as

if I

does

am

quite

my mind

an

igno-

become now

MAD DEVl BHAgAVATAM

^nt

1038

who stole away my kingdom. O Best

What am I to do uow ? Where to go ?

compassionate towards thoae

knowers

las

can

it is

Mother

of

anJ

She

Kamala
and

it

Best.

ia

all

the

She

residing in the lotus.

form of Hara.

King

Know,

(Mjha) on

whom

escape from

this

Here en

Is

Destruetrix

Know

all

this

Know

world,

verily that

Jivas

This

MahaMaya

as the insurmountable

of all this

She

verily,

that

he alone

Devi

the

universe and She

is

falls

on

is

Her

the Highest and

therefore,

can cross the delusion

and otherwise no one can

Tenth Book on the anecdote

Mahi Paranam

Sri

oi the

Mad Devi BhSgavatam

of

Vedi Vyasa.

Miliar?!

CHAPTER
1-2.

Hear

An&di Moha.

in

18,000 versei by

is

that this "vhole world rests

the Tjnjh Chipjer of the

King Surithi

known

Her.

Graca of the

the

is

in

become dissolved

will

always the Creatrix, Preservrix

is

Jivas and She

the

Kali,

am

forcibly attract the hearts of all the

dire utter delusion.

in

How

Now

of the earth

the desires of

KAlarSbri.

Lord

''O

of the

Devi that have no equal and that

Destructfix of the Universe in the

fulfills

She and She alone, that can

and throw them

iha Maya, Who

She, the
and
Visnu
Mahes'a.
Brahma,
King
desires.

all

fructify

the

O Muni

these.

extremely wonderful glories of the

th.^

is

Ve

the

make ma happy ? Please spaak on

want of your good graoa. The Muni siid

can
in

of

The king Suratha spoko

"0

Xr.
Best of the twice born

Who

is

Devi that you spoke just now? Why the Devi deludes all these
beings? Whot for does She do so ? Whence is the Devi born? Whut
is Her
Form ? and what ate Her qualities ? O Brtlhmin Kindly describe
that

all

these

3-9.

to

me.

The Muni spoke

*'0

King

I will

now

describe

the

nature

Devi Bhagavabi and why doas She bake Her Form in due time.
In ancient days, when Bhi^gavan Narayana, the' king of the
Listen.
was
Yogis,
lying in deep sleep on the ocean on the bed of Ananta, after He

of the

had destroyed the Uuiverie, there came out of the wax of his ear the two,
Madhu and Kaitabha, of monstrous appearances. They wanted

D^navas,

Brahm^, who was lying on the lotus coming out of the navel of
Bhagavan. Seeing the two Daityas Madhu and Kaitabha and seeing also

to kill

Hari asleep the Lotus-born Brahma became

very anxious and thought
Now Bhagav&n is asleep and these two indomitable Daitya= are ready
:

CHAPTER XL

Book X.]
me.

''O Chill

came

1 to do ?
Where to go ? How shall I get
Thus thinking, the high souled Lotus born suddenly

Now what am

to kill

ease

to a practical conclusion,

the Goddess Sleep,

Bhagavdn Hari

is

Mother

Nidrd, the

now

said

tie

"Let

of

all

me now take refuge to

and under Whose power

asleep.

Brahma then began

10-21.

1039

to

praise

Her thus

"0

devotees.

O Upholdress of the world

Thou
O Thou auspicious

mand

are doing respectively their works in their proper

DavHs

all

art the
Ratri).

Thou

Thou

Para Brahma

art

Thou

Devi

of ihe

desires

grantest

of

Thy
By Thy Com-

spheres

Thou

art the Great

Night of Destruction (Ola Ratri);

Night (Maha
Thou art the greatly terrible Night of Delusion (Moha Rdtri)

art

omniscient; of the nature of the Sujjreme Bliss.

omnipresent
Thou
Thou art alone in
regarded as the Great. Thou art highly worshipped
Thou art subr^iissive to Bhakti
intoxicated
world as highly
this
;

ai t

Thou art
Highest; Thou

only

the

Best

of all

the

Thou art sung as the

things
art Pusti
(nourishment); Thou
;

Thou
Thou
art Beauty (Kdnti)
art
Thou art the
(Ksaraa)
forgiveness
Thou
art
liked
Thou
art
of
embodiment
adorned
by all;
mercy;
the
art

modesty;
;

by
dream and deep
Thou art alone Highest Deity
Thou art the Highest
sleep;
Thou
to
the
art highly attached
Supreme Bliss. There is no other thinoThere is One only and that is Thee. Henco Thou art dcLothan Thee.
whole

world

Thou

nature of wakefulness,

art of the
;

mioated as Oae
M3-ya.

Thou

Thou

Thou

becomest again

the two by contact with

Thy
Artha
and Kdma hence Thou
Dharma,

art the refuge of

art Three

Thou

art the

Turiya (the fourLh state

of consciousness)

Thou art the God of the five elements

hence
Thou president ever the six passions Kama
(fi\e);
Thou presidest over the seven davs of
anger etc.; hence Thou artStSthi ;
the week and Thou grantest boons seven by seven
hence Thou art
Seven.
Thou art the
God of the eight Vasus ; hence Thou ;irt
Thou art full of the nine Ragas and nine parts and Thou art
Atami
the
Goddess of nine planets; hence Thou art Navami. Thou
pervado=^
tlie ten
quarters and Thou art worshipped by the ten quarters
hence
hence Thou art Four.

Thou

art

Panchami

Thou

art named Das'ara'i

(the tenth day of the fortnight) ;
Thou art
terved by the Eleven Rudr.is, the Goddeses of eleven GanaS and Thou
art
hence Thou art denominated EkSdas'i
fond of EkSdas'i Tithi ;
;

twelve armed

Dvadas'i

and the Mother of the twelve Adityas

Thou

Deity of Visve

art

dear to the

DevSs and Thou

Malas M^sa (dirty

month),

thirteen
art the

Ganas

thirteen

hence Thou

art

Thou

Thou

a'-fc

hence Thou art

art the
presiding-

months

ineludino-

Trayodas'i,

Thou

tl"

didst

BHAgAVATAM.

^Rt MAT) DEVt

1040

grant boons to the fourteen InJras and Thou gavest birth to the fourteen
Manus hence Thou art ChaturJas'i. Thou art knowable by tho
;

Thou

Panf^baais'i,

(ray)

Thou,

tiiough

Thou

attributes.
of

formless,

now enveloped

hasb

Rsim^, tha Bhagavan,

and

and

Deva

tho

of

the sixteantlj

art Sodas'i.

attributeless

the sixteen

forehead

art

the

of

and on Thy

Moon are always shirdng Thou

hence Thou
Moon natned Ainu

of the

digits

arms

sixteen

art

in

appeareat

the

These Daityas.
So to kill

the Devas,

Kaitabha are

The Muni

said:

Thus

the

by

praised

L?rd

Madhu

indomitable and very powerful.

Thou better dost awake the Lord of the Devas.
25-34.

them,

the

Lotus-born,

Tclmasi

Bhagavati (the Goddess ot sleep and ignorance), the Beloved

Bhagavan, left Visnu and enchanted the two Daityas.

On

Those

Daityas.

the

awakened,

being
world, the

the

Supreme
Deva
of

Bhagavan, the
two monstrous

their

great

Bhagavati and
the

this,

told

Bhagavtln

Supreme Deity
Purusi (the Prime

them would be
very powerful Danavas spoke
both

that

ihat

of

the earth which

of

part

Holder of the

Visnu, the

Let that be

so.

Saying
them with

this

He

that

killed

not under

their

Him.

boon

two

Very Well. Kill us on

water." O King BhagavSn

on

heads

the

Those

asked

Man)

day by
"

to Hari again
is

the
Mdy^ of
by
boon from us" Hearing

conch and club, spoke:

placed

two

the

enchanted

"Ask

Adi

of

Then the two Danavas, mad-

were

strength,

the

saw

Devas,

Lurd

of

Danavas, beholding Madhu Sudana,

The hand-to-haad tight lasted
fight.

came up before Him, ready to

amongst them for five thousand years.
dened by

the

the

Visnu,

Spirit

these forms and

Moha and Dirkness

in

digit

Daves'!

"All

right.

thigh

and

His

Indeed

severed

His disc (chakra). O King

Thus Maha Kali, the Queen
on
this
arose
when
the praise was offered Her
occasion
Yogas
Brahma. O King
Now I will describe another account how this
!

of all the

by

Maha Laksmi
Here
killing

ends

appeared on another occasion.

Eleventh Chapter of the

of Mailhu

BhAgavatam

of

Kaitabha

13,000

in

verses

the

by

liorn

of

cf the

The xMuni
a

said:

She-buffalo,

whole uuiveree.

'

That

on

Mad

Sri

the

Devi

Maharsi Veda Viyasa.

O King

defeated

Book

Tenth

Puranam

iVJaha

CHAFn^Ei^
lfi.

Listen.

the

all

XII.
The

the

powerful

A.Mira

Devas and became

indomitable

D^nava

seized

Mahi?a,
Lord

the

forcibly

all

'~

CHAPTER

Book X.]
the

of

the

over

the

rights

kingdom

expelled from

abodes

Asura Mahia.
M;ihisasura

insolent

Mah4

where

regions
all that had

been

of

the

of

said:

They

They took Brahma

Heavens.

in

the excellent

to

Visnu resided and informed them

vicious

l041

Devas and began to enjoy the pleasures of the

three worlds.
The
were
Devas, thus
defeated,

their

Leader and went

XII.

" O Deva

their

and

done

that

by
Devas!

become unbearable and he has

has

as

Deva

The

taken posses-

and properties of the whole ^ost

of.
the Devas
and he is no^v enjoying them. Both of you are quite capable to
So why do you not devise means to annihilate
destroy the Asura.
him in no time !"
sions

the

of

rights

Visnu

Hearing these pitiful

became quite indignant.

Devas

all

words

7-10.

were inflamed

with

Hari, then emanated

the angry

the

Devas,

Brahmft

and

of

Sankara,

O King

anger.

From

BhagavSn
the

other

the

of

face

an Unusual Fire, brilliant like thousand

Then by and by emanated fires also from the bodies of all the
Devas who were filled then with joy. From the mass of fire thus
emanated there came out a beautiful Female Figure. The face of this
Suns.

figure

was formed out of the

Mnha

Deva.

Her

Her arms were formed out

11-21.
breasts

the

King

from the

of the

From

that emanated

the

out

out

from

Moon

Her

the
of

firo

came

body of
and

Yama

from

emanated

the

of

fire

of the

that

fire

Indra came

of

fire

fire

were formed

hairs

Visnu.

two

out

middle portion

from

from the
Varuna, appeared Her loins and thighs
Her hips were formed; from the fire of BrahmS, Her

of

fire

of Earth,

were formed

from

the

fire

the

of

Sun,

Her

were formed

toes

fire

feet

from

Her fingers were formed from Kuvera's fire,

came out; from the excellent tejas of PrajApati, teeth
from the fire of Agni,
Her three eyes from the fire of the
twilights. Her eye-brows and from the fire of V^yu, Her ears
appeared.

the

of the Vasus,

fire

Her nose

Lord

11-21.
of the

^lila

of

men

Thus

Bhagavati Mahisamardini was born

Devas. Next Siva gave Her the

Tejas (fiery substances) of the

(weapon

spear);

Visnu gave Sudars'ana (Chakra

Varuna gave
Her bows and

Fire gave Sakti (\veapou)

Vi\yu gave
boll
of the
Indra gave Her thundor bolt and the
elephant
Yama gave Her tha Dedtnictiou Staff (Kala Dauda); Br^m^
Airavata

the conohshell

arrows

gave Her the

rosary and

Kamandalu

Sun gave Her,

axe
(Ktlla) gave Her sharp
Her
the
and shield
beautiful necklace and new clothes
the oceans gave
two in number) Vi/vakarm^ gladly gave Her the crown, ear-rings,

in

Rulraksa,

every pore the wonderful rays

the

Time

131

the

mad DEVl BHAgAVATAM.

3k1

J042,

and the Hiraalajis gave Iler

ChandrArdha, tioklets
various
and
the Lion as Her Vehicle
gems and jewels.
22-30. Kuvera, the Lord of wealth gave Her the cup filled with

kataka, Angada,

Bhagavau Ananta Deva gave Her a necklace of snakes

(NSghdra). Thus the World Mother, the Devi, became honoured' by
The Devas, very much oppressed by Mahisa sura, then,
all the Devas.
drink

the

chanted various

Maha

of

hymns

the

praise to

MahesVari

Mother

World

Devi.

Hearing their Stotras, the Deves'j, worshipped by the Devas,

the War-Cry.
O King
MahisSsura, startled at that
to
oame
with
all
his
Bhagavati
War-Cry,
army corps. Then that great
Asura Mahisa hurled various weapons in the air and overcast the sky
22-30.

shouted aloud

with them and began

to

with great

fight

The

akill.

several

generals

T^mraka, Vidalaksa and

Chikfura, Durdhara, Durmukha, Vaskala,
various other innumerable generals as if Death incarnate, accompanied
Mahiga, the

Who

chief

Danava.

fight then

fierce

Then

ensued.

the

enchants

all
the beings, became redeyed with anger and
the
When the generals
generals of the against party.
began
Were killed one by one Mahisisura, skilled in the science of magic, came

Devi

to kill

to the front

up quickly

The Lord of the Danavas, then, by his magic

to
assume various forms. Bhagavati, too, begun

31-40.
to

began
his

those

forms.

the

form

of a

the anima^
cut

Then the
buffalo and

the.

fled

then,

Daifcya,

began to fight.
Death
of

Her

by

away

the crusher

the

Asura,

head

his

off

forces,

of the Devi.

in

The Devi then

the

Devas,

The

axe.

terror

of the Devas,

and

with

destroy

assumed
fastened

and

tightly

remainder

disorder

power,

of

his

loud

cry.

The Devas became very glad and began

to
chant hymns to the
Thus the Lakmi Devi appeared to kill MahisSsura.
Devi. O King
Now I will describe bow Sarasvati appeared. Listen Once on a
!

the two very powerful Daityas Sumbha and

them
born.
oppressed
They attacked the Devas,

time

Nis'umbha

were

and

their

siezed

The Devas became dispossesseil of their kingdoms

houses and rights.
and went to the Himalay&s and offered stotras to the Devi with the greatest
devotion:
of

the

*'

Deves'i

Bhaktas

age and death

Danavas
Thou,
is

the

Victory
cannot touch

Deves'i

embodiment

Thy might

Thou,
to

skilled

Thee

Thee.

in

removing

O Thon,
O Thou

the

the

Sinless

Old

Death incarnate to the

O
of
mighty valour and prowess
Unbounded
Brahma, Visnu and Mahe'ea

Thou,
of

difficulties

One

Thou caust be

easily

reached

by

the

power of devo-

^ooK X.]

CHAPTER

tion.

Thou,

the

the

Thou, the Creator,

Giver of P.liss

Preserver

41-50.

1043

O Madhavi

and Destroyer!

Thou dancest with great

dissolution of

Xir.

the time of

joylafc

the things (Pralaya).

all

Thou,

of

O Deva

Deve'di
Be gracious unto
Thou, the Ilomover of the sufferings of the refugees
We now
eomo unto Thy protection. The terror of Kumbha and Nis'umbha is liko
an endless ocean unto u?.
Save, save us from their fast clutches. O Devi
full

mercy!

ug.

save ud

When

the Devas praised thus, the

daughter of the
"
became
and
asked
What
is
tha matter ?"
Ilim^Mayas, Bhagavati
pleased

King!

verily.

In the meanwhils,

there

eaiit'ed

from the

physical sheath of the Devi,

another Devi Kaus'iki who gladly spoke to the Devas:
Suras
I am
Now ask the boon that you desire. The
pleased with 'J'hy Stotra.

"O

Devas then asked

the

fov

bumbhi and

Daityas

boon: O Devi
'

following

Xis'umbha

have

attacked

The two famous

the

forcibly

three

The wicked Lord of the Danavas, Sumbha, has overcome us

the
power of his arm and is now tormenting us without any
by
break.
Kindly devise some means to kill him." The Devi said:
worlds.

"

Deva?

Be

Nis'urabha and
date

the merciful

with

do

will

their

g:)o

beautiful
their

King

You

the

ful

woman

were

said:

their

making
of

your

way.
and the other Devas,
their
The Devas
eyes.

to Indra

Sumeru

Mountain

came back

Giver

of

fib

Sumbha,

honour!

and are

Daityas

exquisitely
to

to

Great
enjoy

To-day we have seen an extraordinary beautifit to

be enjoyed by you.
So now you

jewels.

She

saw the

circuits,

the world, and

Destroyer of enemies!
are the Lord of all the

jewel.

Kumbha and
At an earlv

Sumbha and Nis'umbha Chauda and

of

gems and

all

on

caves thereof.

the Enchantress

and
"

51-60.

two Daityas,

these

Thus saying

you

servants

the

thfy

Devi,

King

kill

the thorn
"

to

in the

Here

while

Munda,

will

remove

Devi disappeared at once before

hearts delighted went to the beautiful

and dwelt there

41-50.

patient.

ihn^

is

would better bring that perfectly beautiful woman and enjoy. No

such enchanting women can be seen
amongst the Asura women
N&ga Kany^s Gandharbba women, Dftnavis or men.' Hearing thu8
the

words

of

the

a Daitya
went to the

Kumbha had
(^ueror

of

Devi

as

told him.

the

Sumbha

servant,

named Sugriva

three

early

"

as

the

tormentor
to

messenger
possible and

as

Devi

worlds and

spoke

The Asura bumbha

rpspeoted

by

of

the

the

The

Her.

to
is

foes,

sent

messenger

Her all that

now the oon-

Devas.

Devi

iSrImAD DEVl BlIAQAVATA-M.

1044
1I
1

now enjoying

ia

am

his

follows

messenger
Devi

" O

Beautiful-eyed

One

You

that

all

sent

am

arc

best, the

ia

gems and

jewels.

Devi

here to convoy
to
yon his
message
the sole enjoyer
of
all
the
jewels.

us

Fair

gem

yoa would worship

ao

me.

gems and jewels that are in the Deva loka, in the Daitya
loka, or amongst the regions of men, are under my control.
So you
would lovingly worship me.'' The Devi said: "O Messanger True
the

All

that

How

are

for

speaking
you
can I act against
VAHioever

Cl-70.

in

and thus crush

force

but

your King;

it ?

Messenger

the

three

My

vanity,

worlds

Hear what

will

whoever

made

conquer
be

will

promise beforeI

promised.

Me

sheer

by

as

as

etoog
Mycan prove My
enjoy Me. So the King of
Daityas
What is there with
promise true and by sheer force can marry Me.
him that he cannot do ? So, Messenger
Go back to your master

He can

self,

and

him

tell

Hearing

promise.

The

Devi's sayings.

very

words with gre

my

woman

it

her hairs

by

Daityas and cried

her

bring

oumbha, who

is

of the

to

Her:

words

Go and

attention.

aloud

the

You would

the

fulfil

the

My

messenger

regarding the

oumbha

Daityas,

messenger and
Listen
Dhumrfiksa
!

of

hold

Gq
and

powerful
to

else I will hold

me.

may

the

of

cat:;h

to

wicked

that

do
quickly
the
best of
;

Devi with sixty

not
the

thousand

quickly our Lord

will then acquire all

better worship

very powerful and mighty

;

everything
of

"
DhumrAka: O

named

and

Auspicious One

sorts of pleasures

Lord

Lord

powerful

Thus commanded, the very

delay.
Daityas, Dhumrlka, went at once

"O

him

informed

angry at the unpleasant

very

commanded the Daitya

to

powerful isumbha
ot the Great Devi,

the

thus the words

Sumbha and

went back to

became

so that

this

all

you
you by your hairs and take you
;

to the

Daityas.

Thus addressd by DhurarSksa Daitya, the enemy of the Devas,

What rou have spoken
the Devi said
"O Powerful One
O Daitya
71-80.

king Sumbha can do

Devi said thus, the Daitya Dhiimralochana rushed
on Her at once with arms and weapons. With one loud noise, MShes'vari
is

perfectly right, but

to

Me

When

tell

me

first

what you

or your

the

him immediately to ashes.

O King The other forces were
crushed
of the Devi and partly fled
the
the
vehicle
partly
by
Lion,
away in disorder to all the quarters some became senseless out of fear.

burnt

Sumbha
face

the Lord of the

assumed a

terrible

Daityas, became very angry

form

with eyebrows contracted.

impatient with anger and sent iu order Chanda,

to hear this.
Tlien he

Munda and

Uii

became

Baktabija.

chapter

BookX.]
The

three

powerful

The

capture
seeing that these three

Devi

Daityas

\v

1045

the battle and tried

wetjfc to

Daityas

Devi.

the

XII.

of

Jagaddhatri,

their

violent

to

might

provvesB,

them by Her

ere coining to Her, killed

them prostrate on the ground, Hearing their death with

army, Suinbha and Nis'umbha came in their own persons
Sumbha and Nis'umbha fought for a time
arrogantly to the battlafieU.
trident and laid
their

all

with the Devi a terrible fight uu

became tired, when the Devi killed
When
the
outright.
Bhagavati, Who is all this world, killed
I

them

Kumbha and

O King

81-93.
in

Vak (Word)

of

Supreme Deity

Thus

which the boautifal

on

themtelves

began

delusion

said

Ndriyaoa
the

of
:

Muni,

the

Bhagavati'i,

Kali,

earth.

Universe.

this

The

took

praise

have spoken to yon in due order the manner

M iha Lak? ni and Sarasvati incarnated

take refuge of that highly adored Devi,

the

to

inearr.ate.

That Supreme Deity, the Devi Parames'Universe.

You better
preserves, and destroys the

the

thu^ creates,

varl

Devas

the

Nis'urabha,

kin:

causes

the

distinction

will

attain

heuring these

Suratha,

of the

refuge

that

Then only you

thai

Devi,

beautiful

and

succes.'.-.

words of

desired objects.

yields all

Devi and, with concentrated attention,

Djvi und began ti worship Her with devotion.

built an earthen iinaj;e of the

He

thought wholly of the

the worship wa^ over,

When
to the

Devi.

ho offered sacrifices of the blood of his body

Then the World-Mother, the Deity of the Devas, became

asked him -.Accept the boon that

pleased and appeared before him and
Divi
the
sai
thus, the king asked from the Mahes'you desire. W^hen
1

vari

that excellent

as well

said: "O
this very

King

frjm

free

By

My

also

what you

any dangers

is

destroyed and

or ditliculties.

The Devi

will

you
get your foeless kingdom
JiiSnam that removes ignorance. O King

boon,

birth as well as the

will tell

whereby th^ ignirance

knowledge

the kingdom

in

will be in

the next birth.

Hear.

In your next
famous as SSvarni Manu.

you
you will be the son of the Sun and be
By My boon you will be the Lord of the Manvantara, become very powerThus granting him this boon, the
ful and ycu will get good many sons.
birth,

Devi disappeared.
Manvantara.

the

and deeds of S^varni.

will be a favourite

By

the Grace of the Devi, Suratha became the Lord of

Sadhu
fie

of the

Thus

who

hear.^ or

Saivarni

Manu

to

you the birth

reads this anecdote with devotion,

Devi.

Here ends the Twelfth Chapter

of

I have described

in the

of 18,000 verses by Mahar^i

of the

Mahdpurdnam
Veda VySsa,

Book on the anecdote

Sri Mad Devi Bhtlgavatam

Tenth

MAD DEVi BHilGAVATAM.

^Rt

1046

CHAPTER
"
N^rayana spoke :

5ri

1-10.

XIII.
Narada

Child

Hear now the

wonderful anecdotes of the births of the remaining other Manus. The mere
remembrance of these birth anecdotes causes Bhakti to grow, and well up to-

wards the Devi.

Vaivasvata

Manu had

six sons

viz.,

Ivarusa, Prisadhra,

Nabh^ga, Dita, Sary^ti, and Tri.s'ankii. All of them were stout and strong.
Once they all united went to the excellent banks of the JumnI and began
to practise Pr&nSyania without taking any food and became engaged in
worshipping the Devi. Each of them built separataly an eirthen image
of the Devi and worshipped Her with devotion and with various offeiiogs.
In the beginning.they took the dry leaves of the trees that dropped of
then they drank water only, then breathed air
themselves for their food
from
smoke
the fire of the Homa; then they depended on the
only; then the
,

Thus they practised tapasya with great

Solar Rays.

difficulties.

The

con-

Devi with the greatest devotion made them conscious

of
all sorts of vanities
and deluintellect, destructive

tinual wor.-hip of the

clear

of their

and the Manu's sons thought only of the Hallowed Feet of the Devi
their intellects were purified and they were greatly wondered to see within
Thus they practised their Tapasya full
their Self the whole Universe.
sions,

years when Bhagavati, the Ruling Principle of this U.iivars

of the thousand Suns, appeared before them.
resplendent wiih the brillianc

twelve

princes with their intelligences thus purified saw Her, bowed downt
Her with greates
and, with their lowly hearts, began to chant hymns to
"
Is'ani
Merciful
Thou
art
the
Devi
devotion.
presiding over

The

So Victory to Thee
Thou art known by the
Thou
Mantra.
the
when
gettest pleased
Vagbhava Mantra is
V^gbhava
O Devi Thou art of the nature of Klim Kara 'of the

all.

Thou

art the Best.

repeated.

form

of

Klim).

Thou

O Thou, that gladdenest the Lord

the heart of the King of Kama.
jdeased,

Thou

enjoyments

When

givest that Unequalled

Thou

Klim Mantra,
Thou bestowest joy and pleasure in
When Thou art
Maha Mkyh

gettest pleased with the repetition of

Kingdom.

O Thou

that inereasest the

art Visnu, Surya, Hara, Indra and the other Devas."

the higbsouled princes praised Her thus, Bhagavati became pleased

" O
to them the following sweet words
Highsouled Princes

and spoke
You all have worshipped
thus you have become

and
practised, indeed, very hard tapasyas
have
hearts
and
sinless and
your intellects

Me and

become thoroughly purged and thus

purified.

Now

aalc

boons

that

you

Book

desire.
"

CHAPTER XtU.

X.]

grant them

Devi

will

We

want

ere

1047

to

long

The

you.

Princes

said

many sons of long

fame,
energy, freedom in all
enjoyment
the
These will be beniand
as
well
and
keen
notions,
intelligence.
good
The Devi said
Whatever you have desired, I grant them
ficial to U9.
!

unrivalled

longevity, continual

Kingdoms,

of pleasures,

give you another boon. Listen attentively.

By My
the Lords of the Manvantaras and acquire strength
that will experience no defeat, and you will get prosperity, fame, energ>,
powers, and a continual line of descent and abundant full enjoyments.
to

you all.
Grace you

Beside?

all will

the World Mother Bhrarairi

^After
Devi
N^rSyana said
the princes chanted hymns to Her and then
boons,
granted them these
She instantly vanished. The very
energetic prioce.s
acquired in that
22-32.

birth excellent

kingdoms and abundance of wealth

established their families, and became

and thus

next births.

in their

Karusa became

the Grace of the Devi,

the

Ninth

the

third

the

first

Manvantara

of

the

princes

Savarni

the

prince,

Ndbha^a

enthusiastic

highly

Eleventh Manu, named

became the

had sons

all

of

Manu, the exceedingly powerful

Daksa
second prince Prifadhra became the Tenth
name
Manu,

Savarni'; the

Meru

By

They

the Lords

the fourth prince

Surya Savarni
Uista became the Twelfth Manu, named Chandra Sdvarni
the powerfu 1
fifth prince Sary4ti became the Thirteentii Manu named Rudra
Savarni
;

Manu named Visnu

and the sixth prince Tris'anku became the Fourteenth

and became the celebrated Lord of the world.

" O Wise One! Who
33-41.
Narada

Siivarni

questioned:

Devi? What
describe

am

is

Her Nature?

this

all

beautiful

What

my

to

of the nectar

takes

away

narrate

thf-

more

hear

further

takes

away death,

the fear of death.

wonderful

She

is

takes

that

Bhramari

birth?

Kindly

and pain

not satiated with the drinking of

desire

for

destroying anecdotes to me.

the nectar of the Glories of the Devi

is

as

strong as

so the drink of this anecdote of

NSr^yana

glories of that

said

As the drink

ever.

"

Is'arada

the

Devi

I will

now

unthinkable, unmanifested World-

towards Her
Hear, as a Mother behaves
Mother, leading to Mukti.
in all
child kindly and without any hypocrisy, so the World-Mother

Her

lives

humanity.

manifests Her merciful

In days gone by,

sincere dealings

in

the

for

the welfare

nethei regions, in

the

city

of

the

of the

Daitya named Arana. He was a fu'ious

the Devas,
pakka hyprocrite. With a view to conquer

Daityas, there lived a powerful

Deva Hater and

a very hard
he went to the banks of the Ganges in the Himalayas, practised
Hira to be the Protector of the Daityas.
Tapasya, to Brahma, taking
First

influenced bv

Tamo Guna,

ho withheld in

his

body the

five

Vayus

]:!

^Rt

1048

MAD DEVt BHAgAVATAM

and partook only the dry leaves and repeated the G^yattri Mantra and
Thus he practised for full ten thousand years. Then
practis-ed austerities.
for aruther ten thousand years the Daitya lived drinking some drops of
Witer only
air

only

another ten thousand years he remained by inhaling

and then for another ten thousand years he did not take any

then

for

thing an] thus practiced he

Thus practising

42-t9.

from

emitted

ii^^ht

wonderful TapasyS.

his

his Tapasya, a sort of wanderful halo of

and
This
basran to burn the whole world.
body

his

thing then appeared a great wonder. All the Devas then exclaimed. "Oh
Oh! What is this And they trembled. 411 were very
What is this

and took refuge of Brahma. Hearing all the news from

the Devas, the four faced Bhagavdn rode on His vehicle, the Swan, and
with ihe Gayatri went very gladly to where the Daitya was practising

much

terrified

and saw that the

aisterities

his

was

Daitya

immersed

meditation

in

with his eyes closed; and he looked, as it were, blazing with fire, as if a
His belly had become dried up, body withered and
second Fire himself.
the nerves of the bodies,

too,

became almost

visible

only the

life

breath

Brj.bm^ then spoke to him

"O Child
Auspices
the
boon
that
Now
ask
desire.
to you
you
Hearing these gladdening
nectar-like words from the mouth of Brahma, Aruna, the chief of the
Seeing Brahma
Daityas opened his eyes and saw BrahmA in his fro nt.
WAS lingering

there.

Kamandalu in his hand and

by G^yatr? and the four Vedas, muttering the name of the
Eterurl Bi-ahma, the Daitya rose up and bowed down to Him and sano*
him with

before

a rosary

and

of beads

attended

to

Him

various Stotras.

Then the

50-59.

boon that
tio

him

vara

then

''I

"O

A?k what

is

to

Aruna again

me
nir

possible

cannot

my

See that Brahma,

and

just.

said with

devotion ;-

Lord

a boon that

following

explained

Visnu, Mahes*.
!

What

to

speak

an impossibility.
The intelligent persons never show an
the above wcrds of
Hearing
Brahma,

grant you

an impossibility."

the above boon, then,

th.^t

D^navas

Best of the

others!

eagerness

Grant this."

others are not free from this limitation of death

and
for

Brahm^ the
Brahmi then gently

intelligent Daitya asked from

shall not die.

"O Deva

is

If Thou art
unwilling to "-rant
Giant me such a boon, as is practicable
!

death shall not be

by any man

tions of two

Deva?."

caused by any war, nor by

any arms or weapon?,
or any woman, by any
biped or quadruped or any combir a-

and grant

me such

Hearing the words

a boon, such a
large

the

army
Brahma

as I

can conquer

^aid "Let that

Daitya,
ho" so aud went back instantly to His own abode. Then, puffed up with
that boon, the Daitya Aruna called on all the other Daityas that lived in
ih'i

o""

CHAPTE14

Book X.]
the nether regions.
saluted him, as their

1049

XIII.

The Daityas, that were undef his shelter, came and

kinf^ and, by his command, they sent messengers to

the Heavens to fight with the Devas. Hearing from the messenger that the

Daityas were willing to fight with the Devas, Indra trembled with fear and
went instantly with the Devas to the abode of Brahma. Taking BrahmS,
along with them from there, they went to the Visnu Loka and took
Vignu with them and all went to the Siva Loka.

too,

There they

60-7^^.

of the Gods,

all

how

held a eoference

to

the Daitya,

kill

the

on the other

hand, Aruna, the king of the

surrounrled
went
ere
his
by
Daityas
army,
long to the Heavens.

enemy

Muni

While,

The Daitya,

then, through the power of his Tapas, assumed

the rights and possessions of the Moon, the Sun

the othors.
All the Davas, then, dislodged from their

various forms and seized

Yama, Agni and all

stations went to the region of Kiilas'a and represented to Sankara about
their own troubles and dangers respectively. Then, what was to be done on
this subject,

on

cropped up. When BrahraS said, that

would not ensue from any fight, with any arms or

this, great discussions

the death of the Daitya

weapons, from any man or woman, biped, quadruped or from any combination
of the above two. Then the Devas became all anxious and could not find

Voice was clearly

out any solution at that instant, when the Incorporeal
Let you all worship the Queen of the Universe.
heard in the Heavens
:

She

your work

the king of the Daityas,

always engaged in mutering the G^yattri, forsakes the Glyattri any how,
will carry out

succees.

to

If

then his death will occur.

Devas

held

the

Hearing this gladdening Celestial Voice, the

with great caution. When it was settled what
Indra asked Brihaspati and said: "0 Guru Deva

council

ought to be done,
You would better go to the Daitya for the carrying out of the Devas'
ends and do so that he forsakes the Devi Gayattri Parames'vari. We will
ail now go and meditate on Her. When She will be pleased, She will
help us.
!

Thus commanding Brihaspati and thinking ihat the beautiful

Nada would protect them the Devas all started
Her and, going there, began the Devi Y^ajna and with
worship
71-77.

Protectress of Jarabu
to

On the
great devotion muttered the May, Vija and practised asceticism.
other hand, Brihaspati went ere long in the garb of a Muni to the Daitya
Aruna.

The king

Whence and why have you come

come

am

him

of the Daityas then asked

here.

not one of your party.

Say,

"O

O Muni

Rather

Best of

Munis

Where have you

am your enemy.

Hearing

the above words, Brihaspati said

When you are worshipping incessantly
the Devi whom we too worihip, then say how you are not a one on our side 1
:

"O

Saint

The

vicious

Daitya,

hearing the above

132

words

and deluded

MAD DEvt BHAgAVATAM.

SRt

1050

by the Mayd of the Davas, forsook the GSyatbri Mantra out of vanity
and therefore he became weak, bereft of the Holy Fire.
78-85. Then Bribaspati, having succeeded in his work there, went to the
lieavens and saw Indra and told hiui everything in detail.

The Devas became

Thus a long
O Muni
satisfied and worshipped the Highest Deity.
interval passed, when one day the World Mother, the Ausi'icious Devi
!

She was re:?plended with the brilliance of ten

appeared before them.
1
looked
an
beautiful
like ten millions of Kandarpas (Gods of
million suns

Her body was

love).

of

pair

neck

with vaiiegated colours, etc.;

a wonderful
suspended
garland
decked with various ornaments and

She wore

anointed

clothing?;

Her body was

Her

from
the

in

fists

hornets
Her ban ds
there were worderful rows of
(
large black
hand
to grant; boons and Her other
bees). Her one hand was ready
was ready to hold out ' no fear." On the neck of Bhagavati, the
of

Ocean

of

large

black

bees

kotis

of Force),

of all,
tress

Who
of

is

all

surrounded

the

Vedas,

Who

good,

the

Mother

of

was adorned

all,

bees

all

praised by

Bhagavati,

black

of

and

female

Hrimkara Mantra

Her the

with

the variegated garlands

Those male

round.

all

round

all

incessantly
tion

were seen

Mercy, and peaceful,

(the

Her.

First

in

composed

all,

Omniscient,

all.

singing
Vibra-

he All-auspicious

'1

all

is

bees

the Protec-

with diess.

fully

Seeing suddenly the Devi, in their front Brahm^ and the other
lelieved and gladly began to

86-96.

Devas became surprised and by and by they got

chant hymns of praise to Bhagavati,
Vedag.

The Deras

said:

"

Devi

Highest Knowledge and the

the Universe.
all

Vis'va,

individually
vati.

Thou

to

Glories have bsen written in the

Obeisance to Thee

Lotus-ejed
Thee. O Devi

Taijasa,

Thou

Prajfia,

Thou

art

Preservrix and the Destruetrix

Creatrix,

Thou, the

So we bow down

Whose

Refuge of
collectively and

art

and Sutra tma.

art differentiated and undifferentiated

Thou

of

the

art

Thou

Virat

the

art the

BhagaKiitastha

Chaitanya (the Unraoveable, Utchangeable Consciousness).

O Durge Thou art unconcerned with
So we bow down \o Thee.
the creation, preservation and destruction
Thou punishest the
yet
!

wicked and art

Bhaktas.

the embodied

Devi

of
sincere devotion
the
by
Thy
Thou scorchest and destroyest the ignorance and sin of

available

easily
!

Hence Thou

souls.

O Mother

art

So we bow down

named BhargS.

Thou art Kalika, Nila Sarasvati, Ugra TarS.

Thou
assumest
Mahogra
many other forms. So we always bow down
O Devi Thou art Tripura Sundri, Bhaiarabi, MtLtangi, Dhumato Thee.

to

Thee.

vati,

ClihinnamastA,

Thee!

Bhagavati

Sakambhnri and
It

is

Thou that

Rakta

Dantika.

didst appear

as

Obeisance

Laksmi

out

to
of

CHAPTER

Book X.]
the

milk

ocean

XIII.

1051

Thoa hadst

(Kalra. Saraudi-a).

VritnUura,

destroyed

Cbanda, Munda, Dhumralocbana, Uikta Bija, Sumbha, Nis'umbha and the

Exterraiaator of the Danavas and thus, Thou didst do
great favours to the
Devas.

So,

Sarade

O Gracious Countenced
We bow down to Thee. O

Thou

Vijayu au J

art

Devi

Thou

art

Gangd

the earth,

fire,

PrSua and other VSyus and other substances. O Merciful

Thou art
the Deva form, and the Moon, Sun and
of the form of this Univeroe
!

Luminons forms and

other

97-109.

Thou

Devi

art Sarasvati

down
Not this

So we bow

Thou art
Savitrt
Thou
Thou art Svadh^,
Svaha,

art

Thou

The3.

to

"

Knowledge Form.

of the

" Not

in

art,

the

Gayatri
DaksinS.

and

the

Vedas,

Thou art whit is left after the negaAgimas,

This all the Vedas declare of Thy True Nature thus
tion of all this.
Thus Thou art the Highest
in
all.
as the Absolute Consciousness
art surrounded by large black
As
Thee.
Thou
So
we
worship
Deity
We
bees, Thou art named Bhramarl.
always make obeisance to Tliee
Obeisance to Thy back
Obeisance to Thy sides
Obeisance to Thee
to
Mother
front
O
Obeisance
to
Obeisance
Thy above
Thy
'*

''

this

Obeisance

Guide

to

Obeisance

Mani

in

of

to

us.

Devi

Thou
!

Lady

of

the world

Parames'vari

round of Thee

everywhere

O Maba Devi
Thou art the
O World Mother! Let Thou

art

than

higher

All Hail

universe

the

Goddess

Victory

highest.

of the universe

Thee

to

Devas, the

ready.

want."
cause
the

World

As

far

as

Thou art the mine of all the gems of qualities.

Wjrld Mother! Let Tho.i ba pleased unto us." NarS-

of
realy and confident words
Mother said in the sweet tone of at Mad Cuckoo:

boons

granting

to

others

is

concerned,

am

the
'

ever

always pleased with you. So, O Devas

Say what you
Hearing the words of the Devi, the Djvas began to express the

of their

abodes and

the

They informed Her

sorrows.

vicious Daitya,

fact,

am

the

Vedas and the ruins

in

yana said: Hearing those sweet,

Devas

World Mother Victory be to Thee

whole
Thou art the Best in the

to

Dvtpa
the innumerable Brahraandas

merciful

be

below!

Thy
Dweller

the

Thou,

neglect

thereof,

receiving

everything what

by

of

the

of

the Devas, the

wicked

nature of

Brahmanas and

the

and the dispossession of the Devas of their

the Daitya of the boon from BrabmH

they

had

to

say,

Then the Bhagavati BhrS,marr Devi sent

from Her sides, front and
hornets, etc.,

out

duly
all

and

sorts

forepart.

of

vigorously.

blick

beee,

mad dev! bhAgavatam.

SrI

1052

then

black bees

of

lines

Innumerable

110-120.

were

generated

Devi's
of the
got
and they joined themselves with
and thus they covered the whole earth. Thus countless bees
hands
The sky was overcast with
bewan to emit from all sides like locusts.
was
covered with darkness. The
earth
the
sky,
the bees; and

mountain peaks,

forests

trees,

became

all

out

that

those

dismal sight.
spectacle presented a grand
asunder the breasts of the
Daityas as
destroy

the

and

bees

the

bl .ck

bees began to tear

bees

bite

Thus the Daityas could not use

beehi ves.

their

with

filled

Then the

who

those
their

weapon^

uor could they fight nor exchange any wor.ls.

Nothing they could do
The Daityas remained in the same
they had no help but to die.

where they were and in that state

Thus
one could talk with another.

wondered aud died.

they
the principal
Daityas died

state

No

an

within

Thus completing

instant.

What

wonder

Maya

Oh

this!

is

"

"

Whit

What

their

people then

the

All

back to the Devi.

Or

"

chants

Victory to

Munis began

The

121-127.

Indian

lutes,

"

and

this!"

like

in the

ocean

all

Gandharbas

Thus
and

of joy

and shoutings

offerings

showered flowers

The

Vedaa.

the

this:' Whose.

like

around.

The

began to

sin<'.

various musical instrument?.

Dhakkas, Damariis,
were

worlds

three

the Devi

recite

to

wonder that She will do

BrahmS., V:snu and Mahes'a became merged

worshipped the Dcvi Bhagavati with various
of

to

spoke

wonder

the
bees came
one another " Oh

destruction,

filled

with

Sankhap,

their

Mridangao, Murajas tl le
sounded and the
All
with
folded
palms

bell?, etc., all

echoes.

the Devi and said " O

praise
Mother
The
Maha
Devi became
Victory
glad and
.rave
" for
to each separate boons and when they asked
unsbakeable devo"
She granted them that also and
tion to Thy lotus feet,
disappeared
Thus I have described to you the glorious
before them.

chanted

Lani

various

hymns

to

of

Thee

to

'

"

character

Bhramari Devi.

of the
dote,

If anybody hears

this

he crosses at once this ocean of the

gloriess

and

greatness

Manas, then

of

the

Devi,

if

one

him.
auspiciousness comes to
recites daily this Greatneej of the Devi, becomes
sins and he gets
himself absorbed in
the
(Sajuya).
Spiritual

Password, but

the Adi First vibration

endowed with
displayed

the

with the

it

and

highest

is

connote?,
it

here

exhibits

feelings

grandest colours,

not

besides

of

Alon^

hears

all

A^o^e. The Mantra

wonderful

very

world.

the

He

who

freed

merely

the

idea of the

FItsI

startling thrills, rapt

or

all

hi

the

Seed

the

password

Spiritual
Bliss

of

hears

from
of

Wisdom,

th

accounts

thoughts

the

Faith,

the

anec-

with

Form

and

Joy,'

enchntior!

CHAPTER

Book X.]

XIII.

1058

signs, gestures, and postures, the shooting forth of all powers,

of Siddhis,

concerns.

that

cannot

Their f^int

be

echoes

ordinarily

govern

this

conceived

mighty

the sources

the

in

world.

worldly

The Mantras

chakras or plexuses or the six Laya centres in the

Within these chakras, the transformations of the Tattvas

are seated in ihe six

spinal

take

cord.

Some

place.

vanish.

Some appear and

so on.

chapter we find clearly the mention of the several

MahU

Remark

names

of the

In

ten

this

Das'a

Vidyas.

Here ends the Thirteenth Chapter of the Tenth Book of the

in
the Mahapur^nam
Devi
account of Brahmari
Sri Mad Deyi
of
verses
Maharsi
Veda
18,000
Bhagavatam
by
Vyilsa and here ende
as

well the

Tenth Book.
[The Tenth Book completed.]

MAD DEV! BHAgaVATAM.

fet

1054

tjhe:

~-

-*'"

CHAPTEH
Narada saiJ: "

1-13.

Narlyana

Lord

the

arid

come

into

Lord
all

of*

existence

wonderful

highly

^oox^.

iEijLL:EVEii\rTn:

Bha^avan

of the past

the
in

I.

Etaraal

Thou, the

and the future

Thou

One

the Creator

art

that
will
beings that lived in the past and
to
me the
the future. Thou hast doscribed

and excellent

anecdote

of the

How

Devi.

Exalted

assume the forms of Mahakali, MahS Laksmi, Maha Sarasand Bhramari, for the fulfilment of the Devas' purposes and how
the Devas got back their possessions by the
Grace of the Devi.
All you have described.
O Lord Now I want to hear the rules
which by
of Sadachara (right way of living), the due obsarvanca of
She

did

vati

the

devotees

Nardyana

of the

rules

welfare

is

of

way

right

Listen

Bhagavtt.

please

early

said:

secured,

which

their

bed.

the

am

you those

telling

observed,

rightly

ought

From

do

to

on

their

getting up

to the sunset

the sunrise

and occasional

always

how

the Brahmins,

will talk of

what the Brahmanas

all

them.

desariba

Kindly

Truth! No^v

first,

Brahmanas should do

the

cf

living,

the morning from

in

World-Mother.

the

pleases

" O Knower

duties

(Nitya
and Naimittik Karmas) and they are to perform the optional works for
some particular object such as Puttresti Yajna and other good works (not
acts of black majic as killing, causing pain and inconveniences to others,
It

etc.

is

th'it

body
Mother,

None

the Self alone and

helps u^

daily

not tha Father,

on our way to that happiness

Mother,

etc.,

Father,

wife, sons and others are helps merely to our happiness in this world.
of them are helpful to us in bettering our states in the next world.

1-13.

Deliverance of one's Self depends verily on his

fore one should

own

riii;ht

our side,

this endless sea of troubles can be safely crossed.

right living
the principal
their

as

Self.

There-

always earn and store dharma (religion) and observe always

conduct to help one in the next world. If Dharma be on

there the

to

nor any other

in the next world.

ordained

Dharmas.

Dharma

as

Mauu

by

The

in

Srutis

Brahmanas should always

ordained

in

the

The

and Manu

Sastras,

Sruti

rules

of

Smritis are
be

and

observant
Smriti.

increase
posterity and

Follow the right conduct and then you will get life,
of happiness easily here and hereafcer. By right conduct,

and

sins are easily destroyed

the right conduct

is

food

is

obtained

the auspicious principal

CHAPTER

fiooK Xi.]

Dharma

of

men.

as well as in

Persons

of right

enjoy happiness in this world

in darkness by Ignorance

living

Those, who

the next.

1055

1.

veiled

are

and thus wildly enchanted, can verily see their way to Mukti if they follow
the Great Light revealed to them by Dharma and the right conduct. It is
by Sadachara, that superiority is attained. Men of right conduct always
do good deeds. From good deeds, knowledge comes.
This is the advice
of

Manu.

is the best of all the Dharmas and is a

The
great Tapasya (asceticism).
knowledge comes from this Right Living.
Everything is attained thereby. He who is devoid of Sadachslra, is
like a Sudra, even
of a Brahmin
There is no
if he comes
family.
distinction whatsoever betwen him and a Sudra:
is of two
conduct
Right

14-24.

kind"

Right way of living

(1) as dictated

by the oastras, (2) as dictated by the popular cusBoth these methods should be observed by him who wants

tom, Laukika).

He is not to forsake one of them. O Muni The village

Dharma, the Dharma of ono's own caste, the Dharma of one's own family,
and the Dharma of one's own country all should be observed by men.
welfare for his Self.

Never, Never he

With

great loving devotion

that is to be preserved.
Men who practise wrong ways of living, are censured by the public ; they always suffer from diseases. Avoid wealth and
desires that have no Dharma in
them.
Why ? If in the name of

do anything otherwise.

to

is

acts

Dharma, painful

(g.

animals

killing

g.

Committed, those are blamed by the people

them by

all

Narada

means.

many and

they are
opinions,

How

God

the

lay

is

to

NarSyana
Puranam is His

Sruti, the Smriti and the Purilnams

in other oastras is not

Sruti,

Dharma.

" O Mnni

down

Dharma

then

what Dharma Sastra

eyes of

they

said

in

rules

different

be

followed

said: Sruti
Heart.
is

sacrifices)

are

to

be

commit them. Avoid

The oastras are not one,

so never

and

contradictory

And

according

and iSmriti are

Whatever

Dharma

Where you

is

whatever

will find

to

*he two

stated

in

the

else is written

differences

between

and Puranas, accept the words of the Sruits as final

Wherever Smriti disagrees with the Purjlnas, know the Smritis

Smriti

proofs.

more authoritative.

And where
Dharma,

too,

up in the Srutis themselves, know that

And where the differences will crop up in

differences will crop

is

of

two kiuds.

the Smritis themselves, consider,

at.

bub

In some Puranas, the

of these,

any meand,

then,

Dharma

that different

of the

Tantras

things are
is

duly

aimed

described

which go against the Vedas, they are not to be accepted by

^Rt

1056

Tanbra

25-37.

when

it

Vedas can

in

only

MAD DEVt BHAgAVATAM.

accepted as the authoritative proof then and th^n

contradicts not the Vedas. Whatever goes clearly against the
is

no way be accepted as ;i proof. In matters concerning DharTherefore that which is not against the
is the Sole Proof.

ina, the Vedas

otherwise not.
Vedas can bo taken as proof
Whoever acts Dharma
accarJing to other proofs than what is ordained in the Vedas, goes to the
So the Dharma that is
hell in the abode of Yami to got his lesson.
by all meana to be accepted as such, is what is stated in the Vedas.
;

Th<) Smrits,

the PurSnas, or the Tantra

authoritative

when they

be taken as

authoritative

Vedas. Else
25-37.
i^rasg

when

Any

taken also

can never be accepted.

Those who do injury to others even

as

other S^stras can

fundamentally coincident with

it is

the

it

used as

the blade of a Kus'a

by

heads downwards and

weapon, go to hell with their

Those that follow their own

sweet

their feet upwards.

take up

^e

SSstras can

aro not conflicting to Vedas.

sort of dress

any

(c. g.

free

that

will,

that follow the

Bauddhas), those

philo-

sophical doctrines called Pas'upatas, and the other hermits and saints
and persons that take up other vows contrary to the religions of the

example, the Vaikhanasa follower:?, those who brand theii

bodies by the hot Mudras, at the places of pilgrimages, e. g. DvarkA,, etc.,
they go to hell with their bodies scorched by red hot brands (Tapta
Mudr^s). So psrsons should act according to the excellent religions
Vedas, for

commanded
early in the

by the Vedas. Everyday he should get up from

" What good acts have
morning and think thus

what have

given as charities

Or what

advised others to do

what greater sins (MahapjLtakasj and what smaller

At the last quarter of the night he should think
should place

his

chin,

and closing

should join

restraining

bis

his

his

left

thigh and his

left

He

right thigh

breast

should sit steadily so that

he

eyes,

done,

committed?

on his

straight up and touching the

head

bed

charities

Brahma.

Para

of

with

the upper

touch the lower jaw.

teeth should not

He

on

bis right leg

crosswise keepinsr his

sins have I

his

hi"

senses.

tongue with

He

should

his palate

and he should

Buddha Sattva.

be

sit

quiet,

His seat should

not be very low. First of all he should practice Pranayama tvice or thrice;
and within his heart he should meditate the Self of the shape of the Holy

Flamo

or the

38-49.

nous

Holy Light.

He

should

Self whose

are

heart

his

for

Eyes are everywhere.

practise Dharanl.

the breaths

fix

(Om Mani Padmi Hum.)

Pr^nayama

not steady),

is

(2)

of

six

a certain

time

to

that

Lumi-

So the intelligent man should

Sadhuma (when
kinds:
(1)

Njrdhuma

(better than the Sadhiima),

CHAPTER

Book XI.]

1057

1.

Sagarbha (when united with one's

mantra), (4) Ai^arhha (when the

without
the
of
practice
thought
any mantra), (5) Salaksya (whon
the heart is ilxeJ on one's Deity) and (6)
Alakdya (when the heart is
(3)

is

not fixed on one's Deity).

is

equal to itself.
called

kinds,

No yoga

Nothing can be

exn be
it^

Puraka

Kechaka,

compared with Pranayfima. This

This Prjlnly4 na

equal.

Kumbhaka.

and

of three

is

The

Pranayuma

U, M, i. e. of the nature of " Om ". Or, in

other words the letter A, of the Pranava Om iudieates Puraka, the letter
"IJ'' denotes
and the letter
Rcchaka.
Kumbhaka
denotes
consists of three leUers, A,

"M"

By

the Ida

Nadi (by

the left

nostril)

inhale

as

"
long as you count

"

then withold breath, i. e.y do Kumbhaka as

thirty-two times
"
"
U
count
(Siva) sixtyfour times and by the Pingala
long as you
N&di (the right nostril) do the Rechaka, i. e., exhale the breath as long
(Visnu)

as

"
you count

"

sixteen times.

for

(Brahma)

of the

spoken to you
as

Sadhuma Priinayama.

pierce the Six Chakras

stated above,

{i.

O Muni

Thus

After doing the

e.,

plexuses)

have

Prunayama

(called

Sitchakra

bheda) and carry the Kula Kundalini to the Brahma Randhra, the brain
aperture, or to the thousind petalied lotus in the head and meditate in the
heart the Self like a Steady Flame. (The Nadis are not those which are known
to the Vaidya or the Medical Suslras. The latter are the gross physical
nerves.

The Nadis

here are the

Yoga Nddis, the subtle channels (Vivaras)

along which the Prunik currents

six Chakras (or nerve centres

Within

being described.
(Lotuses) exist,

Mula

'i

hey are

the
of

centres

or

process

of

respectively situated at the

Miila),

called

piercing

moving Pranik

the six nerve centres

this body,

Anus and Linga

way between

Now

flow.

(1)

forces)

Muladhara

(the root of the genital organs),

is

Padraas

called

the Sacral Plexus

the

(2)

(half

Linga

; called postatic plexus

(this is also
the
the
Solar
Plexus
cardiac
Heart,
Navel,
(4)
Svadhisthana) (3)
there-the
lotus
the
in
between
brows
Plexus, (3) Throat (G) Forehead,
eye
;

called

cavernous plexus (Ajna

"
the
two letters " Ham "
petals,
petals ;
right hand direction (with the hands of the watch
the

forehead,

left

the

c-iUed

in these

to right keeping

the

right

has

Chakra)

Kam

two

"

two

exist in the

going round from

side towards one circumambulated as a
;

mark of respect). I bow down to these which are the t>vo-lettered Brahma.
The lotus that exists in the throat laryngeal or pharyngeal plexus has
in these are
sixteen petals (vis'uJdha ch;ikra)
ihand direction the sixteen letters (vowels) a, a, i, i,
;

p, au,

am, ah

bow down

lotus that exists in the

has

twelve

ihb,

j,

jh, n,

t,

th

heart,

wherein

bow

due
ii,

order

are

the

right

Brahma.

cardiac plexus ^anah-ita chakra),

the twelve

letters k, kh, g, gh, n, eh,

to to these twelve lettered

133

in

ri, ri, Iri, Ir?, e, ai,

to these which are the sixteen lettered

The

petals

in
u,

Brahma.

The Solar

SBf

1058

MAD DEVl BHAgaVATAM.

Great Junction of the Right and Left sympathetic chains

plexiiP forms tbe

The

Ida and PinwaU with the Cerebro spinal Axis.

the

navel,

Solar

the

called

or

Plexus,

lotus that exists in

(Manipura

Epigastric plexus

are tbe ten letters d, dh, n, t, th, d, dh,

Chakra) has ten petals wherein
direction (that is clockwise) (and
hand
in
the
right
n, p, ph, counting

the action

clock

of this

is

of the spinal cord

vertical in the plane

also it

The
genitil
horizontal).
has
six petals.
or
The
the
plexus
postatic
plexus
genital
petals
organ,
the position of Nddis at any particular
are the configurations made by

mav

that

lotug

be

the

exists at

root

of

the

Svayambhu Linga, wherein are situated

I bow
down to
this
six-lettered
the six letters,
b, bh, m, y, r, 1
Brihma, (These are the Laya Centre8\ The lotus that exists in the MulSSvadhisthana chakra

cjutce.

or

sire

plexus has four

called th3 sacral or sacrococcygeal

dh^Vi,

the four letters

v, s', s,

s,

bow down

In the above six nerve centres or

are situated

Each

(clockwise).

in these six

wonderful

the letters

all

All

{Note.

the

nerve centres or Liya

of the Fourth

is

transitions tiike place,

perceived and

are

lotuses,

wherein

Brahma.

four-lettered

or

spheroidal and

of these centres is

At each centre many

sion.

direction

body combine themselves

nerves of the

Centres,

right hand

the

in

to these

Laya Centres,

petal?,

Dimen-

visions take place,

many

of knowledge are
are
called
the
These
Centres.
For
Laya
experienced.
many things vanish
into non-existence and miny new Tattvas are experienced.)
Thus meditating on the Six Chakras or plexuses, meditate on the Kula Kundalini,
forces

many

varieties

She resides on the four petalled

Serpent Fire.
called
MulildhSra
Chakra (Coccygeal plexus)
S.ikti)

the

lotus

She

Guna

She

is

"Hrim," which

of a

the M^ySvija

is

stock of the water

and She

blood red colour,

lily.

The Sun

is

she

Her

is

(Centre of
is

of

R;jjo

expressed by the mantra

subtle as the thread of the fibrous

face

is

Fire

Her

is

breasts; he attain=r

Jivan mukti (liberation while living) within whose heart such a Ku!a
Kundalini arises and awakens even once. Thus meditating on Kula Kunda-

Her sitting, coming, going, remaining, the

one should pray to Her
on
the
of Her and chanting hymns to Her, etc
realisation
Her,
thought

lini,

all

are

Bhagavati

Mine,

Brahma,
tence,
self.

am

Who

is

All

of the nature of all in all

my

acts are

Thy worship

free from sorrow.

Intelligence

and

Bliss.

am

am
am

that

the

Bhagavati
Devi ; I am

nature of Everlasting Exisshould meditate of one's own-

of the

Thus one

take refuge of that Kula Kundalini, who appears like lightning and
holds the current thereof, when going to Brahmarandhra, in the brain,I

who
who appears like nectar when coming back from the
and who travels in the SusumnS Nadi in the spinal
meditate on one's

own Guru, who

is

MuladhSra
Then one is to

brain to the
cord.

thought of as one with God,

as

seated

CHAPTER

fioOK Xi.]
braia auJ

in one's

trolling himself

Theu the S^dhaka, con"The Guru is Brahmft,

recite the following Mantra
it is
is the Guru again that is the Deva Mahes'vara

then worship iluu mentally.

to

is

Guru is Visnu, it
Guru that is Para Brahma.
the

bow down

to that Sri Guru.

Eleventh Book on what

Hero ends the First Chapter of the

thought

vatam

of in the

of

morning

Maha Piirinam

in the

CHAPTER
Nar3,yaua said

1-42.

Even

if

Mad

Sri

is

to be

Devi Bh4ga-

Veda Vyasa.

by Maharsi

verses

18,000

l059

11.

man

ir.

Vedas with

the

studies

six

cannot bo pure if he be devoid of the prinAmgas

and if he does not practise it. All that is
ciple of right living (Sadachdra)
As Foon as the two wings of the young ones of birds appear,
in vain.
they leave their nests, so the chhandas {the Vedas) leave such a man devoid
(limbs of the Vedas), he

of

Sadacharaa^

time of his death. The intelligent man should get up

Brahma muhurta and should observe all the principles of

tliQ

his bed at the

from

In the

Sadachara.

and studying the

Deva

Ista

(his

last quarter of night,

Then

Vedas,

Presiding Deity\

the method stated

according to

for

man becomes
preceding
the

fifty

Danda

should

and Brahma
After the

liberated while living.

practise

O NSrada

before.

done as above, the identity of Jiva

he

in

reciting

some time he should meditate on his

The Yogi should meditate on Brahma
is

If

meditation

at once realised

be

and the

D.indi (from the

fifty-fifth

the Usakala; after

e, 2 hours before the sunrise comes
oomes
danda
the
seventh
Arunodayakala ; after fifty eic^hth
the
comes
then
the
Sun rises. One
morning time
sunrise

i.

He

should get up from one's bed in the morning time.

distance where an arrow shot at one stretch goes.
corner he

i-

to void his urines

and

faccos.

Then

should go then to a
There in the south-west

the man,

if

ho be a Brah-

machlri, should place his holy thread on his right ear and the householder
should
suspend it on his neck only. That is, the Brahmaihari, in
the

first

stage of of his

should place the holy thread over his right ear

life

the householder and the Vanaprasfchis should suspend ihe holy thread
He is to
from the neck towards the back and then void their faeces, etc.
tie

round

a piece of cloth

place

where he

nor inhale

hnrd.

will

his head

evacuate

One

is

and spread earth or leaves on the

He

is

not to

thj

temples, on

or on hoU
grass, on road side,

burning
the

on

pyre,

ant-hills,

talk then

nor spit
cultivated lands, that

not to eva3uata oneself in

have been tilleJ, in water, over

the broken and ruined

himself.

on

where living beings

the mountain, in

places covered

exist.

with

One ought not

same aUo while

to do the

the

mad

srI

1060

walkitjj^.

while one

twilights,

is

buAgavatam.

i>Ev!

One ojgbt

to

urine

pas=iag

kiep silence Juruij^ both

or voiding

one's

taeces, or

holding sexual intercourse, or before the presence of one'-i

Guru, during the time of sacrifice, or while making gifts, or while doing
while one

is

One ought

Brahma Yajna.

Rifis

Pis'&chas

to pray before evacuating,

Uragas

be existing here unseen

by me,
going to ease myself here duly."
looks at

Vayu

Raksasas

Never one

(6re), a

You

who might
I am
placp.

all

leave this

requested to

"0 Uevas

void oneself while one

is bo

Brahmana, the Sun, water

cow,

or

northward and at the night tim?

while easing oneself and then one is to cover the faeces, etc.,

At the day time one

southward,

organ with

to turn one's fac^

is

Then he

pebbles, leaves or grass, etc.

with stones,

hand and go

his

to a river or

and go

with water then

his vessel

fill

Agui

(wind),

are

thus:

The Brahraana

is

red earth, the Vais'ya

Ksattriya

he

is

is

to take

and the SQdra

earth

to cleanse himself.

is

his genital

any other watery place

some other place.

to use the yellow

is

the black earth and with that he

to hold

to

to

earth, the

to use the white

i-^

The

to

is

the

apply

earth under water,

the earth of any temple, the earth of an anthill, the earth of a mouse hole,
and the remmant of the earth used by another body for washing are not to
bo used

for

much

as

sexual

the

organ of generation once, thrice

clearing, twice

the

four

used

that

intercourse

applied in

in

The earth for cleansing faeces is twice

purposes.
in case of urine clearance ; in the cleansing after
In urine cleansing the earth is to
thrice as much.

cleansing

as

organ
hand and seven times

left

times

first

the

in

holder should clear thus

tour

times.

taken

is

than that.
used

be

At

to be of

is

the

in

in

Then apply earth

both the hands.

feet

size

wet earth that

the quantity of

of an

Amalaki

fruit

never

is

it

to

to

is

be

bo
less

Half of these can

the clearance in the day time.
For the invalids, one-fourth the above
night time.

This

measurements

in diit

and then on the right feet. The house

the Brdhmachclri is to do twice and the Yatis
left

every time
the

And

hand.

in the

of generation, fiee timei in anus, ten tiinjs

the

in

for

for the passers-by, one-eighth the

above dimensions are
In case of women, Sudras, and incapable children, clearings
are to be done till then when the offensive smell vanishes.
No number-*
;

to be observed.

are to be observed.

be done

to
is

till

to be performed

used.

the

by

Below the
right

hand

BhagvSn Minu says for all the Varnas the clearing i?

when the olTensive smell vanishes. The clearing

then

is

the

navel,

to

hand.

left

the

left

be used

hand

for

The right hand

is

to be used

clearing.

is

never

to

bo

and above the navel

The wise man should never

hold his water pot while

hold

of

his

If by mistake he catchoa
evacuating himself.
he
will
have
to
waterpot,
perform the pcuauce (prayafchitta).

^ooK

CHAPTER

XI.]

lit.

i06l

out of vanity or sloth, clearing be not done, for three nights, one is to fast,
drinking water only, and then to repeat the Gayatri Mantra and thus be
If,

every matter, in view of the place, time and materials, one's

ability and power are to be considered and steps are to be taken accordingly.
Knowing all this, one should clear oneself according to rule. Never be lazy
In

purified.

After

here.

times

evacuating oneself of faeces, one

and

after

is

to rinse one's

mouth twelve

passing urine and clearing, one is to rinse four

The water after rinsing
that is to be done.

times.

is to be
Never lass than
thrown away slowly downwards on one's left. Next performing Achaman
Us is to take a tiny piece, twelve Angulas
one is to wash one's taeth.

from a tree which is thorny and gummy.

The cleansing twig (for teeth) is thick like one's little finger. He is
to chew the one end of it to form a tooth brush.
Karanja, Udumbara

(fingers) long (about one foot)

Mango, Kadamba,

(figtree),

used

for

cleansing

m intra

following

giving food to

my mouth
wealth,

twig

Wherein

Tree!

'"O

resides the

me

long

are

the

Moon

for

(say

the

and

fame, energy, heauty, sons,

power,

lif*,

and

be not available

day

Deity

trees
recite

Let Him wash

and for killing the enemies
increase my fame and honour!
O Tiee! Dobt Thou

intellect,

teeth that

Lodha, Champaka and Vadari

While cleansing teeth,- one is to

the beings

to

give

please

teeth.

there

if

Pratipad

day,

be

Brahma."

of

knowledge

any

prchibition

If

cattle,

the cleansing

to

brush

one's

Amvas, Sasthi and Navami), take

mouthfuls of water, gargle twelve times and thus cleanse the teeth. If one
brushes one's teeth with a twig on the new moon day, the first, sixth, ninth

and eleventh day afoer the Full or

(is it were,

Him

by making

New Moon

on Sunday, one eats the Sun

or

makes

lose his fire),

his family

line

extinct

and brings his seven generations down into the hell. Next he should
wash his feat and sip pure clean water thrice, touch his lips twice with
his thumb, and then clear the nostrils by his thumb and fore finger.

Then he
touch

is

to touch

his eyes

his navel with his

and ears

thumb and

with
little

his

thumb and

ring finger,

finger, touch his breast with his

palm and touch his head with all his fingers.

Here ends the Second Chapter of the Eleventh Book on cleansing
the several parts of the body in the
Mahapirslnam Sri Mad Devi

Bhagvatam

of 18,000

verses

by Maharsi Veda

CHAPTER

Vyasa.

111.

'There are the six kinds of

^ri Narayana said:-"0 Narada
1-21.
Sm^rta,
(3)
Buddha,
(2)
Pauranik,
(4) Vaidik, (5) Tdntrik
Achamana:(1)
of
fter
act
The
"5rauta.
cleaning
aiid(())
evacuating oneself of urine and
After cleaning, the Achaman, that
faeceo is known as Suddha Saucha,
!

if^

^RI MAT) DEvt

i062

performed acoorJing to rules,

is

BHAGAVtAM,
Smlrta

uained as

and

Pdur^oik.

Ia

Vaidik and ^rauta

phces where the Brahma Yajna is performed, the
where
acts
e.
Anl
the
doae.
are
Ach imanas
g.
knowledge of warfare
Then he is to rememare being executed, thi Tantrik Achaman is done.

Gayatri Mantra with Pranava (om) aud

crown of his head, thus controlling

the

ber
hair

on

the

fasten

the

the

all

lock

of

hindrances

Sipping again, he is to touch bis

heart,
(Bighna Bandhanara).
two arms, and his two shoulder.-. After sneezing, spitting, touching
the lower lip with teeth, accidentallj telling a lie, and talking with a
very sinful man, he

On

reside).

to touch his right

is

the right

ear

of the BrS,hmanas

Moon, the Sm, and the Vayu

Vedas,

the

river or

any other reservoir

reside

to

Fire,

Then one

Water, the
is

to go to a

perform one's

morning

(wind).

and there

of water,

Devas

(Where the several

ear

ablutions and to cleanse his body thoroughly. For the body is always unclean
and dirty and various dirts are being excreted out of the nine holes (doors)

The morning bath removes

in the body.

morning bath
those

who

is

are not

essentially
fit

for

necessary.

all

these impurities. Therefore the

sins that arise from going to

The

such purposes, from accepting gifts from

impure

other secret vices all ar<3 removed by the

persons or from the practice of any
Theremorning ablutions. Without t'lis bath, no acts betr any fruit.
fore every dny,

this

grass in hand,

one

days,

morning bath
is

morning ablutions

the

are

Sandhyas

is

are

not performed,

if

very netessa-y.

Taking the K.us'a

bath and

SandhyS. If for seven

not taken, and if for three days, the

to perform one's

for

Homas

twelve days, the daily

become Sudras. The time for making the

performed, the Bi^hmanas
therefore lest ablutions be done fully
in the morning is very little ;
long time and hence the time for the
should be performed quickly.
bath
the morninj,'
Vranay&ma is to be done. Then the full effects

would take

Homa might
After the

be not

Homa
which
elapse,

bath

of bath are

the

attained.

nothing holier in this world or in the next than reciting the Gathe singer who sings the Gavatri
hence it is called Gayatri.
It
saves
yatri.
During the time of PrSnAyama, one must control one's Prana aud Ajfiria

There

is

Vayus

Om

While

equal.

his

repetition of

Bhuvar,

The Brahmin, knowing the Vrdas and

must
Dharma,
practise Pranayama three times with the
Gayatri and Pranava and the three Vyarhitis (Om Bhu, Om

make them

e.

/.

devoted to

Svah^.

practisingj'the mu'teringof G&yatri

is

to be

done thiee times.

In

Pranayama, the Vaidik mar.tra is to be repeated, never a Laukika Mantra

At the time of PranayAma, if any body's mind be not
be utteredt

is to

fixed,

even

born,

he

for a short while, like

cannot save

even

one

a mustard seed

on

the

apex of a cow-

hundred and one persons

in

his father's

CHAPTER

Book XI.]

1063

III.

Pranayaraa is called Sagarbha when performed with the repetition of some mantra; it are called A^arbha when
it is done simply with mere meditition, without repeating any mantra. After
or

mothor's

his

in

line.

the bathing, the Tarpanara with its accompaniments, is to be done ;

the peace otferiugs are made with reference to the Devas, the llisis,
Pitris

highsouled

persons

worn and then

be

After

dwell.)

should get

he

The next things preparatory

to pr ictise

a clean pair of clothes is

and come out of the water.

this,

up

Japim

He who

one

to

them

use

as

suoh.

lieing, stringing together

the tuft of

hail-

on the

becomes

O Muni
with
head

or

himiseif
!

on two

hand) thirty on each eye and

(sixteen

breast, (251 in all;

thirty-two

each

on each), one bead

on the hair on the crown, and one hundred

bead
the

holds

six on each ear (12

two hands (twelve on

on

ears), twenty four beads

two beads oa two arms

Tilaka marks

are to wear the

and to put on the Kudrakaa beads.

liudraksa beads on his neck, forty on his head,

of ashbs

o;i

e.

and

(whereby we invoke the blessings from the subtle plmes where

the

the
to

i.

Mah^

You can

and

use

eight beads

One

Deva.
the

is

expected

Rudrakaas

after

gold or silver always on your SikhS,

on your ears.
On the holy thread, on

on the bally (abdomen) one can keep the

Hudr^ksa after one has repeated sincerely and with devotion the five
on the

the hands,

neck,

or

mantra of Siva, or one has repeated the Praniva (Om).

Holding the Rudruksi implies that the man has realised the knowledge
O Brahman The Rudraksa bead that is placed on
of Siva-Tattva.

lettered

the

on the crown hair

tuft or

Ivdra

Rudraksa beads

the

are

Tara tattva

the

represents

that

on

held

the

two

i.

e.,

ears

are

Om
to

of as Deva and Devi, (v)iva and Siv^).

The one hundrtd and eight Rudraks^ beads on the sacrificial thread are considered as the one hundred and eight Vedas
(signifying
the Full Knowledge, as sixteen digits of the Moon completed
on the

be

thought

22-iJ7.

are

arms,

as

sidered

ought

considered
the

to be

Ksattriyas

Mantras

Devi

Dik (quarters);
Sarasvati and Agni

as

on

the

the

(fire).

neck,

are

con-

The liudraksa beads

taken by men of all colours and casies. The

Brahmanas,
and Vais'yas should hold them after purifying them with

e.

knowingly; whereas the Sudras can take them without any

by the Mantras, i. e. unknowingly. By hoi .ing or putting

on the Rudriksa beads, persons become the Rudras iucarnate in ileph and
Tiiere is no doubt in this,
boJy.
\iy this all the sins arising from seeing,
fcuch purification

hearing} remembering, smelling, eating prohibited things, talking incoherently, doing prohibited things, etc., are entirely removed with the Rudraksa

beads on the body; whatever

are, as

it

act", eating, drinking, smelling, etc., are doce,

were, done by Rudra Deva Plimself.

Great

Muni

He who

feels

holJing aaJ pufct-ing on the R'i'irak3a beals, can never bfl free.l
this Samsara even after the Koti births. He who blames another person

shami
tVorn

in

no doubt

in

their

to

the

holding

He who washes
freed

is

water,

of

the
of

no

is

There

bastard).

with

and

better

act

He who

He who

Loka.

time

beads at the

there

beads.

Ividraksi beads

Siva

(is

is

So

lUidrSkst

the

to

It

re-'olves.

holdinL'

person
1,'oep

in

birth

his

in

defects

by holding on Rudraksa that Brahtull has

His Hrahm^hood untainted and the Munis have been

this.

remained steady
true

baacls has

R'llt-aksi,

hildiniif
is

MAD DEVt BHAgHVATAM.

^RI

1064

devotion

feasts

freed

is

sins

all

and

to

sins

all

the

and
such

of

Loka.

Pitri

and

honour

with

resides

of

food

hold'^r

any

gladly

Sradh, goes undoubtedly to

feet of a holder of Rudraksa

tiiaii

hiii:her

gives clothing and

that

drinks

the oiva Loka,

in

Rudraksa beads witn a necklace

Wherever whoever
Intelligent One

Brilhmana holds uilh devotion the

l^ a

and gold, he attains the Rudrahood. O

holds with Of without faith and devotion the Rudraksa beadsvvith or
!

out any m&ntra,

to

iinabla
all

is

freed of all sins

describe

should by

all

and

the greatness of the

fullf

Rudr&ksa beads.

Rudraksa beads

mean- hold the

fact,

the

Wisdom

of all

Joy.

Here ends the Third

the Rudraksx

vatana of

18,000

MahS Puranam

the

in

verses

by

Narada

1-11.

seed that
so

said

much

this point.

Veda

Maharsi

in

is

Sinless one

Narayana spoke
Kailas'a.

: "O

V\aia.

The greatness

Now

people.

Child

ask

This

why

Please
is

the sixfaced One, to

Kartika,

What He

replied,

Deva spoke :"0 Child Sad^uana.

cause of the greatness of the Rudraksa

say

Hear.

Rudraksa

of the
is

this

speak
the

Rudr^k-

elcrtrly

very

on

question

Bhagavin Rudra,

now.

wiil dwell

seed.

glories

Mad Davi Bhaga-

^ri

IV.

verily such.

entitled to worship by the

that was asked^onee by

dwelling

: "0

you have deseibed

Eleventh Bock on the

of the

Chapter

beads

CHAPTER
fam

In

signifies

of

Lam

on their boJies.

Xote.~The Number one hundred and eight (108)

One Hundred an Eight Vedas, the Brahman, the Source
an]

with-

entitled to the Tattvajnan^.

is

Listen.

briefly

IJudra

on the secret

In days of yoie, there

was a Daitya called Tripura who could not be conquered bv

any body.
Brahma, Visnu and the other Devas were defe ited by him. They then
came to Me and requested Me to kill the Asura. At their
T called
request,

my mind

the Divine Great weapon,

and containing the strength of all the
in

ceivable

and

it

was blazing with

fire.

named Aghora,
Deva',

to kill

beautiful and terrible

him.

was

incon-

CHAPTER

Book XI.]
For

one thousaud

divine

full

remained awake

years

1065

IV.
with

eyelids

wide open in thitikinfj of the Aghora weapon, the destroyer of all obstacles,
whereby the killinL' of Tripurisun might be effected and the troubles
of

the

by

my

Davas be removed.

for a

moment

ray eyelids
evds were affected and drops of water came out of

How

here.

Not

enemies are to be

killed.

dropped.

any

eyes.

There

Note

thought, great
requires j^reat
O Mahisena
From those
concentration, great yoga and great powers.)
Ifc

drops of water coming out of my eyas, the great tree of

This Rudraksa seed is
ppring for the welfare of all.

From

varieties.

My

Surya Netra.

i.

e.,

My

Rudraksam
of

did

thirty-eight

the

right eye, symbolizing

twelve yellow coloured (Pingala colour) varieties have come

from my left eye representing the Moon, the Soma Netra, sixteen

Sun,

and

varie-

ties of white colour and from my third eye on the top, representing Firet.e.
the Agni Netra, ten varieties of black colour have come out. Of these the

white Rudraksams are Brahmins and they are used by the Brahmanas the
red coloured ones are the Ksattriyas and should be used by the
Ksattriyas
;

Sddras and should be used

and the black ones are

by the

Vai^yas

and

the Sudras.

One

12-19.

and rendered
thereby.

Two

Rudraksa seed

faced

Tha

persons.

sorts of sins, e, g.

are destroyed

Siva Himself, made manifest

the

even the sin incurred in killing a Brahmana

Rudraksam

faced or two headed

the sin incurred in killing a

four

killing
all

is

like

is

fire faced

is

is

thereby.

six

faced

destroyed

Rudrakam is
a moment.

verily an

the sin

image

of

Rudraksam

is

of

Rudra;

going to the ungoables,

eating prohibited food,

The

faced

woman is destroyed in
Brahma and removes

Rudraksam

is

Deva and the Devi.

like the

The three

sorbs of sins are destroyed thereby.

like fire

The

vivid;

Two

Rudraksa seed

faced

Kartikeya.

etc.,

It

is

worn on the right hand. One bocames freed of the Brahmahatya sin.
There is no manner of doubt in this. The seven faced Rudraksam is

to be

n.imed Ananga. Holding this

one from the sin of stealing gold,

"rees

etc.,

Mahasen;*! The eight faced RudrSksa is Vinayaka. Holding this frees one
from the sin of holding an illicit contact with a woman of a bad
family and
with the wife of one's Guru, etc., and other sins
as well. It enables one
acquire heaps of food, cotton,
Hif^hest Place is attained.

to

20-35.

been

said.

The

Now

fruit
I

of holding

will ta!k ot the

Bhairava made rainifest.

this,

the

people

get

On

both

the

and

the

gold

in

the

end

faced
Rudraksa
RudrSksam. It is

hand

Bhoga (enjoyment)
134.

and

eight

nine-faced
left

it

should

and

be

Moka

the

seed has
verily the

worn.

Bv

(liberation)

Rt MAt) DEVl

1066

and they become powerful

Me

like

BHAgAVATAM.

and get themselves freed at once, without

of abortions,
the least delay, of the sins incurred by committing thousands
hundreds of BrahmahattySs (killing the Brahman^is).
Holding the ten-

The

is
verily wearing Janardana, the Deva of the Devas.
which pacifies the evils caused by planets, Pis'Hchas, Vetala-?

Rudraksa

faced

holding of

and

Brahma R^ksasas,

The

Pannagas.

The

the Eleven Rudras.

like

Hear. The fruits obtiined

fruits,

through

Rudraksam

eleven-faced

one hundred Vajapeya sacrifices, and

of one hundred thousand cows are obtained thereby.
horse

sacrifices,

one wears the

If

The

satisfied.

get

is

the efficacy of which I now describa.

the performance
of one
thousaod

making

gifcs

twelve-headed Rudr^ksasm on one's ear, the Adityas

performing Gomedha and As'vamedha sacrifices

fruits of

No

are obtained thereby.

comes from horned

fear

armed enemies

buffaloes,

and other murderous animals.

Also the several
diseases of the body never come to him.
The holder of the twelve-faced
RudrSkfa seed feels always happy and he is the master of some kingdoms,
and wolves and tigers

He becomes

freed of the sins

incurred

in killing elephants,

Child

desires
he becomes like Karti Keya and gets all
He learns how to
eight siddhis are under his grasp.

fulfilled

it,

he

and other

metals

manner

doubt in

of

attains

father and

mother,

Son

If

one

Sadsinana

you

like

The Devas pay

of Siva. His

no

enjoyments.

If

anybody holds the thirteen

from

the

incurred

sins

their

the

head the fourteen- faced

O Muni

Siva.

body becomes

is

is

to be

What

to

respects

one

end attains the

verily

made and

in

is

killiug

the

Rudrakjam

more

shall

holding

the

Highest

Goal,

speak

fourteen

the state

of Siva.

body

tied on the head.

to be worn and suspended on

two arms;

of

fifty

rosary of twenty-six

Similarly u
;

rosary of fifty

sixteen each

on each of

Rudrakams to be worn on the wrist",

hundred
If a rotary be made of one
^adSnana

or

twenty-seven Rudraksams

iaimeasurable

one

the breast

twenty-four

on each.

and eight,
with that,
rosary

silver

gold,

There

attained hy wearing the

RudrSksams

twelve

the

of

on their heads at least one Rudrdksam with devotien.

seeds

make

and

The Devas always worship the Rudraksa seed; the highest

Rudraksam. The Br'ahmanas should bold

36-40.
is

freed

holds on one's

faced Rudraksas and he in

the

dear,

brothers.

always, one becomes

goal

this.

sorts

all

Rudrakfam, he becomes

faced

to

horses,

mice, frogs, asses, foxes and various other animals.

The thirteen faced Rudr^ksam is very rare ; if anybody gets

snakes,

cats,

merits

hundred and eight

are

and

obtained.

seeds,

he

gets

if

If

japam
anybody

at

every

be

done

wears

moment

Book

CHAPTER

XI.J

V.

1067

the fruit of performino^ the As'vajaedha sacrifices and

uplifts his twenty-one
generations and finally he resides in the ^iva Loka.

Here ends the Fourth Chapcer of

the
Eleventh Book
on the
of the Rudraksara
in
the Mahapuranam
5ri Mad
Devi
B'lagavatam of 18,000 verses by Maharsi Veda Vyasa.
Greatness

CHAPTER
Is'vara said:-"

1-14.

of

the
fac3
tail

Japam (repetition
of Rudraksam is BrahmS
end of Radr^ksam

It can

give

Bhoga (Enjoyntent)

I will

The RudrUksam has two-fold powers;

Mok8a (Liberation). Then string

Visnu.

is

Now

speak how to count

mantra) with the rosary. Hear. The
the upper summit point is ^iva and the

Kdrtikeya
the

V.

as well as

or tie together, like a cow's tail, and like the snake's coiling a
five five faced

Rudraksa

seeds, thorny

and

of red, white,

body, twenty-

mixed colours bored

through and through. The rosary is to taper as a cow's tail tapers

down. In stringing the beads into a rosary, it should be seen that the flat
face of one

Rudraksam

in front of the flat face of

is

another Rudrdksam

so

tail, the pointed end of one, must come in front of the tail or the narrower
end of another.
The Meru or the topmost bead of the string must have

the

turned upwards and the knot should be

given over that.
The
of
the
success
thus
intra
strung, yields
rosary,
(mantra-siddhi)
When the rosary is strung, it is to be bathed with clear and scented water
its face

and afterwards with the Pafiahagavya (cow-dung, cow urine, curd, milk, and
ghee); then wash it with clear water and sanctify it with the condensed
electrical

charge of the Mantra. Then recite the Mantra of biva (Six

" Hum " added and collect the rosaries.
Then repeat over

limbed, with

them the Mantra " Sadyoj^ta, etc., and sprinkle water over
and eight times. Then utter the principal mantra and
on a holy ground and perform Ny^sa over it, i.
Cause 6iva and the World-Mother Bhagavati

Thus make the

find

then that

Samskara
your

of the rosary

end

desired

(i.

come

purify

it)

attained

them

place

think that

have

e.,

be

will

e.,

one hundred

it

the Great

on

them.

and you

will

successfully.

Worship the rosary with the Mantra of that Devat^ for which it is
intended.
One is to wear the Radruksa rosary on one's head, neck
or

Oq

ear

and controlling one

the neck,

should he

head,

held

saying about

it

with
so

self,

breast, or

the
often

one should
the ears

g'eatest
?

It

is

or

make japam with the rosary

on the

devotion.

What

highly meritorious

arms,
is

the
the

rosary
use
in

and commendable

&nl

1068
to holds

MAD DEVi BHAgAVATAM.

always the Rudraksam. Espeeiall) on

such

occasions

as

making gifts, making japams, performing the Homas,

Visve Devas, in performing the Poojas of the Devas,

baths
to

PrUyasehittams
is

it

initiation,

to

highly

to go
any Rudraksam.

sure

It

15-29,
jewel, on

hell

is

tife

in

advisable

head,

neck

on

in

says

grass

tiee,

the

goes

Sruti:

(f

Brahmin

is

wearing

Siva

and

with gold

Rudraksam

use ihe

with devotion

always

Even the

time

without

act

hand. Never

never

use

that grows
the air
with
to
a
verily
region for
holy
a

If

he gets deliverance from that

sin,

Rudraksam

the true

one's

Use Rudraksam

Jabala Muni

commits a

any

use

to

or

with the Rudrak^a

contact

Vaidik

making

in

the

in

It would be offering an insult to

you are impure.

while

ever.

an

RudrSksira.

hold

to

necessary
he performs

Note

worn by another.
it

if

time of Sralb

in the

(penances),

taking

sacrifices

or

man wearing Rudraksun

Even

sin.

anira-ils

if

hold

The devotees of Sri Rudra

Rudraksam, they become Siva wha*; of men
should always use at least one Rudraksv on the head. Those grext devotees,
!

who with RudrSksim on take

name

Self Sambhc,
of the Highest
aie oru;iwho
and
Those
pains.
get themselves
mented with Rudraksam are the best devotees. It is highly incumbent

the

freed of all sorts

of sins

on those who want their welfare

Rudraksa-n on their

ears,

wear

Rudraksam.

hair,

neck,

to

crown

Those who hold

and breast,

hands,

Brahma, Visnu, and Mahes'vara under them as

The Devas and all those
festations, powers).

their

Vihhiatis

that

Risis

<2et

(manithe

sttrted

Adipuruas (the first chief men in several fanllie-),

with reverence the Rudraksams.
other ]M niis, th--\i descenufd
All the
Gotra, the

held

from their families, the ardent followers

souled,

held

written

well

Rudraksams.

It

hold this Rudraksam,

at first to
so

the

in

the

Vedas

may

the

that

be,

visibiie

but

^rauta

of

afoer

the

Dharma,

many might
of

giver

many

pure

not like

liberation

out

births,

the
Tl)e

Mahaleva, many become eager to take the Rudraksams.

the
Jdbala Sakhis are famous in expounding
inestimable greatness of Rudraksams.

Graoa

and

of

of

the

Munis' that are

The

Punyam
ten

of

effect

holding Rudraksams

from

times that merit

arises

(great

million

merit)

one hundred Koti times the

lakh koti
every day, then one

manner

of

is

arises

fruit

questionings in this.

known

well

the

by

mere

it^

arises

times the

in

touch

and

the three

sight of
;

if

punyam

and by
one
arises'

worlds.

Rudraksams
wearing

mak*s

There

it,

Japam
is

no

CHAPER

Book XI.]

He who

30-33.

holds

his

in

1069

VI.
hand,

neck,

breast,

heal,

ears,

There is co manner of
the RudrVksams, becomes an image of Rudra.
doubt in this. By holding Rudraksam-, men become invulnerable of
all the
beings, become respected, like Miha Oeva, by th3 Djvas anl

Even if a man be
they roam oa the eirth lika It'idra.
adii'jted to evil deeds and commits all sorts of sins, he becomes respected
by all, on holding Radraksarns.
By this men are freed of the sin
Asuras and

and

taking Uchhista

of

Rulraksira

rosary

that

he

on the

neck of a

gets

liberation

holding Rndraksams,

men even

state,

become

freed of

merely

one

uplifts his

Even if you suspend a

dog and if that dog dies in
Then whit to speak of others
By
they be devoid of Japam and Dhyanam,
the other sins.

of all

if

and attain the highest state. Even if one holds

RadrAksa seed purified and sueharged with Mantra Sakti, he
sins

all

twentyone generatians, gets

Heaven and

to

wiih

there

resides

am

speaking now further of the Greatness of KudraUsam.

Here ends the Fifth Chapter of the Eleventh Book on the Kudrak fam
I

re-ipect.

Mad

the Maha Purdnara bri

Maharsi Veda Vyasa.

rosaries in

verses by

CHAPTER
other

cannot

rosaries

rosary.

As Visnu

is

"O

compare
the best of

Malm Deva amongst

the horse?.

Kns'agranthi, JIvapattrt and

one-sixteenth

all

thcRudraksam

rosary

is

1.^,0

VI.

K?.rtikeya
to

of

part of the
the Ganga

the Purusas,

Rudr^ksa
the best

is

Kas'yapi, amongst the !Muni?, Uchchaihsrava

of all the rivers,

so

sail:

ts'vara

1-21.

Bha gavatam

Devi

amongst

the Devas, Bhagavati amongst the Davis,

the Best of all the rosaries.

occur by reading the stotras and holding

all

the

the fruits that

All

are

Vratas,

obtained by

Rudraksam bead. At the time of making theAksaya

wearing the
The merit
the Rudtdksam bead is capable of giving high merits.
accrues

be

Rudraksam

by giving

words.

in

expressed

the Ridraksam

If

his

to

p3acful devotee of Siva,

anybody gives

food

to

twenty one

gift,

that

cannot

man

holdin*

are

rosary,
generations
uplifted and
he ultimately
becomes able to live in the Rudrd Loka.
He who
does no"^ *PP'y ashes on his forehead and who does not hold Rudrdk^am

and

is

averse

Rulrdksam
and

the

the worship
on the

pi iced

associates

Whatever
ticism

to

be

fruits

and

holding the

the

are

with

oiva is inferior to a chandaja.

If
head then the flesh-eaters, drunkards,

of

the

vicious

obtained by

study

Rudraksam

of the
rosary.

become

freed

performing various

Vedas

are

easily

Whatever merits

of

sins.

asce-

sacrifices,

attained
are

their

by

obtained

simply
jby

read-

mad dev bhAgavatam

Sr!

1070

ing the four Vedas and all the Puranas and bathing in all the Tirthas an
the results that are obtained by immense practise in learning all are,
obtained by

Rudr^ksam.

wearing

Rudraksam and

one

d|es,

If at

the

time of death,

One

Rudrahood.

attains

has

one wears

not

to

take

dies

by holding Rudraksam on his

anybody
again one's birth.
two arms, he uplifts his twenty-one generations and
neck or on his
Be he a Brahman or a Chandfila, be he
lives in the Rudra Loka.
If

with

without qualities, if he applies ashes

to his body
attains
he
Sivahood.
Be
he pure cr
Rudiaksim,
surely

qualities

and holds
impure

or

whether

he

be

or

uneatables

eats

Great Sinner,
Cbindaia
Rudra. There
surely equal to
or

any body
no doubt

is

he

he

if

in

Mleehha

holds

or

RuOrSksam

a
is

this.

any body holds Rudraksam on his head he gats Koti time., the fruit ;
on his ears, ten Koti times the fruit, on his neck, one hundred Koti times
If

the

fruit;

Koti

on his holy

thread, ayuta times the

times the fruit and

attains

MokjA.

one

if

Whatever

acts,

wears

mentioned

with Rudraksam on, the fruits obtained are

be without any Bhakti and

fruit

on his arm, one lakh

the

in

one's

Vedas be

unbounded.

wrist, one

performed

Even

if

neck the Radraksa

he wears on his

if

Rudraksam on

man

rosary

though he does always vicious acts, he becomes freed of the bondage of

Even if a man does not hold Rudr4ksa bit if he be always
this worU.
full of devotion towards the Rudraksam, he attains the fruit that is got by
wearing the Rudrllksam and he attains the Siva Loka and is honoured like
A'^ in the country of Kikata, an ass wh'eh used to carry Rudraksim
Siva.
seed "ot Sivahood after his death, ?o any man, whether he be a Jnani
(wise) or Ainini (unwise), gets
is

no doubt

2%28.

in

Skinda

said

:"

Kikftta (Bihar), an ass had

RudrSkBams

Sivahool

if

he

bolls

lltidriksatu.

There

this.

-Vnd

what

God
to

for did

Bha^^av^n ts'vara said

How

is

it

RudrSksa

carry
he hold that

"

Son!

Now

that
;

in the

who

of

country

gave

bim

the

hear

the history

of

the

case.

In the Bindhya mountain one ass used to carry the load of Rudraksam of a
Once the ass felt tired and became unable to carry the load and
traveller.
After his death the ass came to Me by
fell down on the road and died.
My Grace, becoming Mahes'vara with trident in his hand and with three
eyes.

Ka.rtikeya

As many

faces as there are in

the

Rudr^ksim,

for

many thousand Yugas the holder resides with honour in the Siva Loka.
One should declare the greatness of Rudraksam to one's own
J
disciple

never to disclose its glories

BadrS^kfam nor

to

bim who

to one
is

an

who

not

a disciple nor a devotee of

illiterate brute.

Be he a Bhakta or not a

is

Book

CHAPTER

Xt.]

VI.

1071

Bhakta, be he low or very low, if he holds RudrUkfam, then he is freed from

No equal can be to the merit of him who holds the Rudr4kBams.
all sins.

The

29-39.

Munis, the

Seers

truth, des eribe

of

ttudrakyam
thojsand Ru

on of

this holding

He who makes a
a ver}' great vow.
beaoraes
like
Ruira
the Devas
Irakfams,

as

vow to hold one

bow down before

thoisand Rudrakams be not obtained, one should hold at least

one Rudrakam on the crown hair
sixteen Rudrakgams on each arm,
him.

If

on the two hands, twelve on each thirty-two on the neck

forty on the
six
one
on
each
ear
and
hundred
and
RudrSksams
on
the breast
head;
eight
;

and then he becomes entitled

to

worship

like

Rudra.

If any body holds

R.idr^ksim together with pearls, Prabala, crystal, silver, gold and gem
(lapis lazuli), he becomes a manifestation of S'iva. If a body, through laziness
even, holds RuJr^ksam, the sin cannot touch him as darkness cannot come
near light. If any body makes japara of a mantram with a Rudraksa rosary,
he gets unbounded results.
Such a merit giving Rudraksam, if one such

Rudraksam be not found in aiy

man who is void of Tripundrak

forehead by the worshippers

the
his

head

Rudraksam

over with

all

There

Ganges.
eleven

is

no doubt

of

any body simply washes

on, ho gets the fruit of bathing

in this.

One

faced

Rudraksam, the

in

the

five faced,

Rud'-ksams are highly meritorious and

The Rairiksara is S'ankara made manifest so it

all.

always worshipped with devotion.

The greatness

On

can make

a king out of a poor man.

as
excellent Puranic anecdote.
it

If

S'iva).

faced and fourteen faced

untitled to worship by
is

one's body, his life becomes useless, like

(three curved horizontal marks made on

40-49. There was a Brahmin,

He was

proficient

in

Rudraksam

this point, I will tell

named Girinatha

the Vedas and

of

is

such

you an

in the'country of Kosala.

Vedamgas,

religious

and very rich

He used to perform sacrifices. He had a beautiful son named Gunanidhi. The

son gradually entered into his youth and looked beautiful like Kandarpa, the
God of Love. While he was studying at his Guru Sudhi^ana's
house,

he,

Guru's

wife

enchanted

ontrol
in

hi:a
fear

by

his

beauty and youth

named Muktavali.

by his

herself,

extraordinary

wife

that

beauty

mixed with him and

for

some

mind
became so

the

captivated

The Guru's

she,

time

of

his

much

unable to
being
remained with

Then feeling inconveniences, due to the

enjoyment.
used
Guru, to enjoy her freely,
poison to the Guru,
her.
with
live
Next when hia
he
to
then
him and
freely
began
secret

of his

killed

father,

mother came

his father and

to

mother,

know about
administering

this,

he

poison

put to death instantly

them. He became

to

to

Brahmans' houses

to steal in

be^an

much

him from

outcasted

His relatives

drinking.

wealth was exhausted gradually.

and became
addicted very

pleasures and his

various

addicted to
lie

mad DEVt BHAgAVATAM

^RI

1072

the

for

society

the
town,
He it en
outside
bad behaviour and banished him
to
kill
he
and
with
Muktavali
forest
the
dense
a
went into
;
began
a
time
when
Brahmins for their wealth. Thus
long
passed away

his

he

last

at

into

fell

Then

50-54.

the

him

to take

Yama's messengers came

thousands of the
region of Death,
same time the Siva's messengers came

to the

at the

^iva-Loka.

from

of death.

jaus

K&rtikeya
the parties of Yaraa and Siva,"
' O Servers of Sambhu
What
!

The
are

come

you have
.

to

Siva's

him

take

then ensued

quarrel

between both

Yaira's messengers, then, said:

the merits of
this
man that

us of
his
merits."
sp^ak to
feet below the ground where this

First

spoke "Fifteen

messengers
;man died, there exists the Rudraksam.

Yama's messengers

the

By

destroyed; and we have

Brahmin Gunanidhi assumed
aerial
on
an
car went
a divine form and,
with
Shiva's
getting
"
vows
One
of
Thus
I
have described
good
messengers before S'iva.
Rudraksam. This is
of
greatness
capable to
briefly to you the
influence of that

come

Rudraksam,
him to oiva."

take

to

all his

sins

Then

the

are

remove

sorts

all

Here ends
Greatness

Now,
on

of

other

arises

S'ri

MahapurSnam

Mad

is

far

that
a

greatness

h^

Riidraksun,

b3eam3

I
as far as
you of the glories of the Rudraksams
our subject of right way of acting, I will now
Listen.
The seeing
things that; ou^ht to be known.

lakh

from

th

time;
it

of

Punyam and

koti
in

it

lakh koti times the merit.

plum,

to

that

middling

in

The merit

in

Amalaki

is

is

the best

which

of the siza of

the

times
koti

times

that

Rud-

and

one

holding the Rudraksain

The Rudraksam

holding Bhadraksam.

and which

of the size of an
is

Now

satisfied.

to

briiigs in a

superior
is

Devj

of

thousand

the

Veda Vyasa.

touching
holding
brings
again if one makes the j^pam of a Mantra with
koti
times
lakh
raksam, one obtains merit one hundred

merit

on

to
as

Rudraksam

merit

Book

Eleventh

the

by Maharsi

KSrtikeya
have spoken

speak

merits.

CHAPTER VII.
NArayana said "O Naradi When Giris'a thus explained
the

know.

the

in

verses

18,000

of

Chapter

Rudrdk^ams
of

S'ri

1-4.

to

Sixth

the

of

BhSgavatam

and yield great

of sins

is

the of the

gram

is

size

seed
of

the worst.

Sooi
this

is

kinds
is

CHAPTER Vlt.

Xt.]

wori

my

BrahmaQi

and

the

black coloured

tree

is

Ksittriya

the yellow

Rudraksam seed

is

four

of

is

The white colour

Vais'ya, aad S'udra.

K^if-jti'iya,

the red colour

Rudr&kaam

The

and promise.

Brahmina,

1073

Sadra.

colour

The

is

Vais'ya

Brahmanas

Rudraksams; the Ksattriyas, the red coloured

and the Sudras, the black ones.
ones, the Vais'yas, the yellowcoloured ones
Those Rudraka seeds that are nicely circular, smooth, hard, and whose
are to use the white coloured

Those that are pierced

thorns or points are distinctly visible, are the best.
whose
are
in
thorns
not
broken
parts,
clearly visible, with swells
by insects,
and hoIe3 and those that are coated over, these six

varieties of

Rudr^kfams

are faulty. Those Rudrakg^ms that have their holes by nature running through
and through are best and those that ha.ve their holes pierced by men are
;

middling. The Rudrak|

seeds that are all of uniform shape, bright,

hard,

beautifully circular should be

and

strung together by a silken thread.

seed? As gold is tested by a touch stone ;
those
on
which
it
so the RudrSkam is tested by drawing lines on
and
should
beautifal are the bestani they
the lines are most uniform, bright
One
should
hold one Rudr&ksam
on the
Saivas.
the
worn
be
by
on
the
on
six
o&
the
sixteen
neck
head, thirty
erown h lir, thirty

H )w

to

Uudrflksi

the

test

each arm, twelve on each wrist,

el<'ht

Rudraksams

on

fifty

in the place of

the

one hundred and

shoulders,

the sacrificial thread; and the devotee should

have two or three rounds on the neck. On the earrings, on the crown of
the head, the head, on bracalets, on armlets, on necklace, on the ornament

wo'n on th3
or

sleeps

holdin<^

one

loins

eats.
five

Holding
hundred is

holl

should

Rudraksam always, whether

hundred

three

middling

R.idraksams

is

one

lowest

the

holding one thousand Rudr^kaams

one
thousand Rudraksams. At

one ought to wear

of
the time
taking Rudraksam, on one's head, one should utter the Mantra
of tslua; the mantra of Tat Purusa while holding on one's ears; Aghora
is

best

the

so

mantra on ona's forehead and heart; and the vija of Aghora mantra i. e.
" hasau " while holding on one's hands. One should wear the
rosary of fifty
Uudraksa seeds, suspended up to the billy, uttering the V^madeva mantra,
Sadyojat^di, ttc, the

i. e.,

mantra.

One

and then hold

is

it

to

five

Brahma mantras, and the six-limbed

string ever}'

Rudraksa

seed, uttering the

root

5iva

mantra

One-faced HudrSksa reveals Paratattva (the highest

Tattva);

when worn, the knowledge of the highest Tattva arises; the Brahma is seen
tb ;u.
Th3 t vo-faaed Rudraksam is ArdhanSrisVara, the Lord of the other
half which

represents

risvara Siva

is

%oed
the

of

the

(in

always pleased with that

Rudr^kam

sin

woman

killing

is

Fire

made

same person)

man

manifest;

a woman.
'

135

who
it

holds

if

worn, Ardhaua.

The

it.

destroys

in

three-

moment

^RtviAt)

1074

DEVi BHAGAVATA.^i,

Tho threa-faced Rudrakfam is the three Agnis, Dakein^gni, G&rhapatvfi,

and Ahavaniya
Bhagavan Agiii is always pleased with that man who
Rudraksani.
The four-faced Rudrakeam in Brahni&
the
three-faced
wears
his
wearer
Himself. The
gets
prosperity enhanced, his diseases destroyed,
the divine kuowledge springs in him and his heart is always pleased. The
;

five-

faced

with him

Rudraksam is tho
who holds it. The

five faced

Siva Himself; Mabadeva gets pleased

Presiding Deity of the

Ortikeya. Some Pundits take Ganapati

to be

The presiding Deity

the seven Matrik^s, the Sua and the seven
six-faced Rudr^lksam.

Rudraksam

six faced

the Presiding Deity

of the seven-faced

By

Riis.

of the

Rndrakfam

putting on

ia

is

this, the

is
the pure knowledge are established.
increased, health and
prosperity
The Presiding Deity of the
It should be put on when one becomes pure.

Rudraksam is Brahmi, the eighc MStrikas.

By holding this,
are pleased and
the river Ganges is also pleased. The
Vasus
the eight
putting on of this makes the Jivaa truthful and pleasant-minded. The
Devata of the nine-faced Rudraksam is Yama
holding this puts off the
fears of Death. The Devala of the eleven-faced Rudraksam is ten quarters
Rudi^are pleased with him who wears the ten-faced
the ten

ei'^ht-faced

quarters

Rudras
kfam. The Devata of the eleven mouthed Rudraksam is the eleven
The
twelve-faced
Rudrakfam
and Indra. Holding this enhances happiness.
the
Devatas are the twelve Adityas
its
manifast
is Visnu made
;

devotees

of

^iva should hold

this.

The

thirteen- faced

Rudrak?am,

if

worn,

enables one td secure one's desire?; he does nowhere experience failures.

Kama

Deva becomes pleased with him

The
The fourteen-faced
While holding
health.

who wears

this.

all diseases and gives eternal

take wine, flesh, onion, garlic, Sajn4 fruit, Chalta
to
not
one
this,
ought
the boar which eats excrements, etc.,
of
llesh
the
During tha
fruit and

Rudraksam destroys

eclipses, during the UttarSyana bamkrauti or the Daksintiduring the full Moon or the New Moon day, if RudSamkr^nti,
yana
rlksim be worn, one becomes instantly freed of all one's sins.

Lunar and Solar

on the greatHere ends, the Seventh Chapter of the Eleventh Book

ness of one faced etc., RudrAksam in the Malia Puranam Sri Mtd Devi

Bha^avatam

Mabarsi Veda VySga.

of 18.000 verses by

CHAPTl^i
1-21.

the rules

NarSyana said
of Bhuta Suddhi

" O

i.

e.

Grent

VIII
Muni

the purification

Now

of

the

shall

tell

elements

you

of the

body (by respiratory attraction and replacement, etc.) Firstly, think of

ihe Highest Deity Kaudalini (the Serpent Fire) as rising up in the hollow

CHAPTER

Book XI.]

Susumn^

canal

the

in

the Mul^dhlra (the

Cord from

Spinal

1075

VIII.

plexus) to the

Brahmarandhra (the aperture supposed

of the head).

Next, the devotee

and consider

is

to

to

sacral

the crown

be at

" Harasa "

meditate on the Mantra

embodied soul) united with Para Biahma.

Then think from leg to the knees in the form of a square Yantra (diagram
at the
as furnished with
Vajra thanderbolt)
(represented by 63 lines

Jivatma

his

(the

of a golden colour and

"
represented by the letter
Lam,'' representing the Seed Mantra of earth.
Next from the knee to the navel consider the semi-moon and at its two ends

four

corners)

consider this square as the earth,

consider that the two Ltuses are

situated.

triangular form and the Svastik

mark

Consider this as the circle of

" Vam " the Seed Mantra
water, of white colour, represented by the letter
Then again from the navel to the heart consider it as of a
of water.

as of

and represented by the

fire

colour.

Next from the heart

marked

with

six

letter

Ram

to the centra

"

its

the

of

Seed Mantra

with the

dots,

at its three

"

angles and

think

it

root Mantra, of red

eyebrows, consider as
" Yam " of a smoke-

coloured colour (dark-red) and of a circular appearance and consider it

as air.
Then again from the centre of the eyebrows to the crown of
the head
clear

consider as

and with

"Ham"

AkSs'a Mandalam
as its vija letter.

earthy principle

originated from

Then think water

as

it?

cause

and

dissolved

air

A kaaa dissolved

dissolved

in

its

in

cause

(a

Thus thinking consider

watery

in

region of ether) beautiful

fire,

Akisa,

principle,

its

cause
its

ether,

Ahamkara, egoism

dissolved
fire

and
the

firstly
in

dissolved

water.
in

air,

cause; then consider

then again Ahamkara

and Mahattatva again

Great Principle (Mahattatva)
Prakriti
Prakriti
and consider
in its oau=3e
again diluted in its cause,
Then c?onsider your ownselfasthe Highest Knowledge
the Supreme Self.
and only that. Think, then, of the Papa Purusa, the Sinful Man in
dissolved

in the

your body.
in the

left

The

size of thii

abdomen.

Man

The head

(murdering a Brahman)
wine ; his loins as going

his

is

of

arm

that of

him

is

thumb and

of

is

situated

repres3nted by Brahmahatya

as stealing gold; his

wife

it

heart as drinking

to the
Guru,
legs as mixing
with people who go to their Guru's wives, and his toes as representing
The Sinful Man holds axes and shield
other sins and venial offences.
in his

hands

appearance

his

hia

angry, with his head bent down and his

left nostril
Inhale air through the
horrible.
is
very
"
'*
Vam the Root Mantra of air and make Kumbhaka i. e., fill
;

he

is

always

thinking^of
the whole body with that air, and hold it inside, purifying the sinful man ;
"
Ihen repeating
Ram," the seed Mantra of fire, think the sinful man
with hi? own body burnt down to ashes. Then exhale outside through the
ri j-ht

nostril

those

ashes of the

Sinful

Man. Next

consider

the

ash

es

5Rt

107G

MAD DEVt BHAGAVATAM

due to the burning of the Sinful Man, as rolled and turned into a round ball
with Iha nectar seed of the Moon. Think steadily this ball as trantfciired
*'
Lam " of the earth. Repeat
a golden egg by the Seed Mantra
"
" Ham
the seed Mantra of Akas'a and thiuk yourself as an
Then,
and
ideal beiu^' puz-e
clear, and shape thus your body and the several limbs.

into

Create, then, fresh

in

Brahma

order from the

an inverse

the elements

a, air, fire, water, earth and locate them in their respective positions.
" Soham "
by the Mantra
separate the Jivatma from the Para-

Akas
Tbea

matmS and
haa

into

nectar

to the

is

ord^r,

scited

is

the

trident,

arrows and a skull

are decorated

the

Prana S

filled

She has

akti.

made

the arrows

of

She

with blood.

the colour of

Jivatma,

the

on a wide boat in a vast ocean

the

also that the

Highest Self, in the

Prani Sik-i, thus located

with

vital forca, the

a red lotus

this lotus

Think

in the heart.

Sacral Plexus, after locating

by contact

meiitate on the

There

JIvutma

locate the

come

liui

Her body

is

of

is

turned

Next

heart.
as

red

follows

colour

noose,

on

in

due

goad,

five

hands holding,

eix

sugarcane,

like

Kucda-

Her high breasts

three-eyed.
the Rising Sun.
Mty She

meditating on the Prana Sakti. Who is tf

ihe nature of the Highest Self, one ought to apply ashes on his body lu
Great merit arises from the
order to attain success in all actions.

oraot us happiness.

of ashes

application

Thus

ashes) on the body. 1 will now dwell

Listen.
This point of holding ashes on to

(besmearing

on this sabjecb in detail.

the body

is

proved in the Vedas and Smritis.

Bjuk
the Eighth Chapter in the Eleventh

particularly

Here ends

S'uddhi (purification of elements

Mad

Devi

1-43.

Bhagavatam

Sii

NlrSyana

duly the Sirovrata,

who

to

of

in

the body)

LS,000 verses

CHAPTER
said The
:

be

described

in

in

ou

the

Bhuta

Mahapuranam
by Mahaisi Veda V\4sa.

Si

IX.
Brahraana?

that

will

perform

the following, are the onlv ones

attain very easily the highest knowledge,

de-troying all AvidyS
So much so that the rules of right
living and riht conduct
ordained in the Srutis and Smritis are not
necessary to be observed bv
will

or Ignorance.
as

who duly and devotedly perform the 6irovrata

vow of the
{i. e.
i.
e. vow to
apply ashes on the forehead). O Learned One
It is through this Sirovrata that Brahma and the other Devas have
been able to gee their Brahmahood and the Devahood.
The ancient sagee
these

head

glorified

De?fts

all

highly

this

Sirovrata.

Brahma, ViQu, Rudra and the other

O Wise Qua Tooae that performed

performed this ^irovrati.

CHAPTER

Book XI]
tbis

duly
ill

very way.

the

first

no

other

to

SAkhas
the

all

S'iva

is

the

same.

names assigned

the different

Substance,

Intelligence

thereof

mentioned.

perform

is

thip

Sirovrata,

solidified

This

is

is

irreligious

though he is well-qualified in all

inner of doubt in this. This S'irovrata

religious acts,

There

branches of learning.

etc., are

One

not

does

all

in

assigned to this vrata

namet) are

knowledge

who

He

banished from

mentioned

is

name. By no other merit can

this

Different

the

were sinful

they
it

this vrata (vow) is called S'irovrata

Only

in fact, they are all one and the

S'^kh^s,

and

^'S'irovrati."

and he

though
inasmuch as

S'irovi'ALa,

1077

sinless

Pasupata vrata, S'ivavrata,

In

named

O Muni

acquired.

B.

it.

is

denominated by

is

thing

in different
iV.

name

part of the Atharva Veda.

be

this

Its

became

all

S'irovr^ta,

IX.

no

is

the blazing fire in destroying wholly the forest of sins. All knowledge
him who performs this Sirovrata. The At'iarva Sruti
flishes before

ii like

expounds the subtle and particularly incomprehensible

S'irovrata as daily to be done so

declares the above

is

is

it

daily observances.
"air

thinors

"Fire
'"ether

ashes," "water

is

or

Ak^s'a

is

ashes"

^ruti

this

one

is

"earth

the

of

is

ashe-!,"

ashes," "all this mainfdst Universe

ashes.'' These six mantras stated iu the Atharva Veia are to be
recited;
ashas,"

is

over the body.

to put on these ashes

after this, ashes are to be besme.ired

The devotee

the S'irovrata.

is

This

all

namoi

is

name!

S'irovrata

during his
as the

him.

Sandhyopasana (pr<vctising Sandhya bhricr) a day) so Ion-'

Brahma Vidya (the knowledge of Brahma) do is not arise in
One is to mike a ankalap (resolve) of twelve years before one
with

starts

or

six

months,

Guru

That

is

In cises of incapability,

Vrata.

this

three

or

a period

of

one year

months

or at least t^velve days are to be

adopted.
very cruel and his knoA-ledge will come to

considered

an end who hesitates and do3s not impart the knowledge of the Vedas and
other

things

him who

to

is

purified

this Sirovrata.

by observing

Know

certainly as a very merciful Guru who illumines the heart by Brahma

Vidy^ just as God is very merciful and compassionate to all the livino'

him

beings.

One who performs

faith

particular

Rather

he

own Dharmas

one's

this Sirovrata

in

others can

for

many

have

no

births acquires
faith

in

this.

animosity for this vrata, because of the abundance of

So one ought never to advise on spiritual
ignorance in him.
knowledge
to an enemy who has
no faith, rather who has hatred for
any such
Those only that are purified by the observance of
thing.
S'irovrata
arj

entitled

gets

S'irovrata.
result of

Brahma Vidy^

to

mand : Those

are

Even

to

the

tbis vrata

no

and

be advised on

animal
sin

none others.

becomes
occurs

So the Vedas com-

Brahma Vidya who have performed

in

freed of
killing

his

that

animalism,

animal

as

this

a
ig

mad BEVt BHAgAVATAM.

SrI

1078

Dharmi

lines of asheg

curved

It has been repeatedly uttered by J4v&la

of the VedSnta.

decision

the

Risi that the

of

the Bra'.imaaas

on the

forehead).

is to put on the
Tripundra (three
The householders are instructed

Tripundra by repeating the mantra *triyamvaki'' with

Ora prefixed. Those that are in the stage of the Bhiksus (SannySsis, etc.,)
are to put on this Tripundra uttering thrice the mantra "Om Ha?ah"
Such is regularly stated in Javala Sruti. The house holders and the Vana{)riis
to

on

put

this

this

(forester^s)

mantra

are

purified with

to

put

"Haum"

on this
the

Tripundra, uttering Triyamvak^

pranava of biva prefixed.

Those that are the BrahraachAris are to usediily this Tripundra uttering
the mantra "Modhavi," etc. The Brahminas are to apply the ashes in
three curved lines on the fore head.
The God Siva is always hidden under
the cover of ashes

so the Siivis, the devotees of biva are to use the

Tripun-

The Brahmanas

dra.

Prime Brahmin.
that

ar^

ue daily this IVipuudra. Brahma is the

used Tripund.a on His forehead, what need to

to

When He

Brahman ought always

it!
Never fail, out of
besmear your body with the ashes as prescribed in the Vedas and
worship the S'iva Lingam. The Sannyasins are to apply Tripundra on
their forehead, arms, chest, uttering the Triyamvaka mxntra with
Om'

then,

tell,

every

to use

error, to

prefixed

and

also the five lettered mar.tra of

The BrahmachSris should use Tripundra

uttering the mantra

'

S'iva "

of ashes,

Om Namah

S'ivava.'

obtained from their

own

or

the mantra
Triyayusim Jamadagneh, etc.,
the service of the Brahmins are to use the
ashes with devotion, with the mantra "'Namah SivSya." The other ordinirv
fire,

"

Medh^vi,

persons

body
all

all

etc.

can

The

S'ii Iras in

the Tripundra without any mantra.

To besmear the
with ashes and to put on the Tripundra is the essence of
therefore this shoald be used always.
The ashes from the
use

o\er

Dharma

from Virajagni (Viraja fire) are to be carefully placed

Agaihotra
on a clean and pure basin.
Cleansing hands and feet, one is to sip (perand
form Achamana) twic^,
then, taking the ashes in the hand, utter the
"
five Brahma mantras
Sadyoy^tam prapady&mi, etc., and perform short
" Fire is ashefe"
Pr^nayama thrice he is, then, to utter the ?even mantras
" earth is ashes" "
" water is
"
wind is at-he?,'
ashes,"
Teja is ashes,"
" All this whatsoever is ashes" and
" ether is
ashes,"
purify and impregSacrifice or

nate the

Then one

ashes with
is

to think of

the

mantra by blowing out air through the mouth.

Deva, repeating the mantra "Om Apojyoti, etc.?

MahS

and apply dry ashes of white colour all over the body and become sinless.
After this he is to meditate on the Maha Visnu, the Lord of the univert^e

"
and on the Lord of the wafers and repsat again the mantras "Fire is ashes
and mix water with the nshes.
He is, then, to think of S'iva and apply
He is to think of the ashes as S'iva Himself and
asbes on hia forehead.

CHAPTER

Book XI.]

X.

l07^

then, with mankras appropriate to his own As'rama

the Tripundra on his forehead, chest and shouldere.

(stages of

life)

use

the middle finger and ringfinger he is to draw the two lines of the
the left
to the right and by his thumb draw a third line of
ashes from the right to the left.
Theee Tripundras are to be used in

By

ashes from

thn morning, midday and in the

evening.
Here ends the Ninth chapter of the Eleventh
of

in

S'irovrafa,

the

Sri

Mahapuranam

18,000, verses' by Maharsi V^eda

Nar4yana

>aid

'*

the rules

Bb&gavatam

of

Vyasa.

CHAPTER
1-33.

Book on

Mad Devi

Knower

X.
Brahma!

of

NSrada

Tbe

ashes prepared

from ordinary fire are secondary (Gauna).

The greatness
of this secon
dary ashes is to be considered by no means trifling; this also
destroys the

darkest ignorance and reveals the highest knowledge.

Amongst the secondary ashes, that prepared

of various kinds.

Virajagni

Yajna and

is

the best

it is

it

is

The ashes obtained from the marriage

as glorious.

is

from
from Agnihotra

obtainei

equivalent to that

It

sacrificial

from the burning of the Samidh fuel, what is obtained

the conflagration of fire are known as the secondary ashes.
The

that obtained

fire,

from

and

Brahmanas,

Ksittriyas

the Agnihotra

and the Viraj^

the marriage

sacrificial fire

from the Samid

ing

place

of

fuel are

the

should

use

good and

Veda knowing

talk of the origin

chiet season of the

asterism >7ith the

the

the Siidras

for

Brahmanas

of the ashes

Viraja

Moon.

ashes

fire

of the

Fire,

is

good.

parsons, the ashes obtained from the conflagration of

I will

the

from
For the householders, the ashes from
are good.
For t he Brabmacharis, the asbe
Vais'yas

obtained from

fire sacrifice is

fire

For
are

cook

the

other

good.

Now

the Viraj^

fire.

The

the Full-moon night with Chitrft

take place, the sacrifice may be

If this does not

performed at other seasons and it should be remembered that the fit place
is where one
adopts a* one's dwelling place. The auspicious field, garden or
forest is also commendable for the above sacrifice. On the Trayodas'i Tithi,
;

night preceding the full-moon night, one is to complete

then one is to worship one's Guru aEd
one's bathing and SandhyA
bow down before Ilim
Then, ^receiving his permission, the eacrificer

the thirteenth

Then with his

put on pure clothing and perform the special Puj^.
white
white
and
white sacrificial threal,
girlaiuls,
sandalpaste one is to
\i

sit

to

on the Kus'a seat with

his faee

towards

the

east

sacrificial

or

hands.

With

perform Prana\4ma

thrice.

(Ivus'a) grass in one's

north he

is

to

bio

iR.t

Then he

to

is

permissions.

tihould

Bhagavati aud

Deva Bhagavan

vow

for

start

with

this

one year,
even at least

for six

"

But

sacritice.

this

six years,

for

one day.
But
of the Deva aud the

Devi.

will

resolve, he

that this

three years,

for

perform the Viraja

Grihya Sutras and then

Now,

to light the fire according to one's

is

" I

known

be

to

is

their

tneatally

twelve days, for six days, for three days,

he must take mentally
in every case,

for

months,

get

Mother Bhagavati
Thus making the

for twelve years,

for

the permission

Homa, one

life-time

my

Vrata caL be performed

for

BHiGA.VATA^i.

meditate on oiva and

this

perform

MAD DEV!

to

Homa

with ghee, Samidh (fuel) or with charu (an oblatoin of rice,

Then on the fourteenth lunar day
milk, and sugar boiled together).

perform

one

(Chaturdas'i)
"
purified

Now
he

purified,"

to

is

SvSh&" one

is

(Mahftbhutas),

Jnanendriyas
mind, buddhi
i,

Let the

ofiFer

that

oblations

ofifer

five

"

fiv^

body are

my

In other words, uttering

viraj^ vipapma bbuySsam

Thus uttering the five element

(organs of action),
Pranas, seven dh&tus Tvak,

five

Karmendriyas

Ahamkara

Raga, Vidyi,

be

above-

jyotiraham

(organs of perception), five

(intellect),

etc., as

in

principles

me

in

(principles)

with Samidh,

fire.

oblations to the Fire.

tanm^tras,

Puru^a,

My

the

to

me sudhyatSm

to

tattvas

Homa ceremony

recollecting

Priththitattvas

Prakrit

"

pray

and then perform the

mentioned.

*'

to

is

Tamah

(egoism), Satlva, Raja,

Kala

(arts

Daiva

etc,)

etc.,

gunas,

(Fate),

KSla

(time), M^ya Suddhavidya, Mahes'vara, Sad^ Siva, Sakti Sivatattva, etc,

respectively by its own name, one is to offer oblations to the fire by the
five-lettered Viraja Mantra
then the sacrificer will become pure. Then
;

form a

round

of

ball

fresh

cowdung and purifying

it

by Mantram place

it.
On that day, the devotee is to take
food
of
sacred
boiled
rice with ghee).
On the morning
Havi^yanna (a
of the Chaturdas'i, he is to perform his daily duties as above and then
to perform Homa on that fire, uttering the five lettered Mantra.
He is

it

on

fire

not to

and carefully watch

take

any food the

the full-moon

Homa

rest of the time.

On

the

next day, that is, on

he is to do the

the morning dvities,

day, after

performing
ceremony, uttering the Five lettered

Mantra and then take leave

He is, then, to raife up the ashes.

(matted hair) or to shave clean his
He is to
head or to keep only one lock of hair on the crown of the head.
take his bath, then
aud if he can, then he should be naked or put on

of the Fire

Then

(invoked for worship).

is to keep Jata

the dovotee

a red coloured
staff

aud a

cloth, hide, or one

belt.

"Washing

two hands, is
" Fire
Mantras,

bis

;lhen, as before,

his

piece

hands

to pulverise the ashes''

is

be

of

aud

rag or bark
feet

to apply

he

and, uttering the

ashes and so forth" apply ashes from

is

ashes, gradually

to

is to

twice

aud sipping

six

his

t^ike

he

by
Atharvan

head to

his arms, etc.,

foot,

and

all

CHAPTER

Book XL]
over tho

body uttering the

XT.

1081

Pranava of Siva, " Vam,

He

Vam."

is

to

put on the TriySyusa Tripundra on his forehead." After he has done,

this, the Jiva (the eoabodied self) becomes Siva (the Free Self) and he should

behave him
he

is

as well as liberation

the

By

O NSrada Thus, at the three Sandhyil-periods,

This Pds'apata vrita is the source of enjoyment
and as well as of the cessation of all brutal desires.

self like Siva.

to do like this.

performance of tliis vrata the devotee is to free himself gradually

and then to v/orship Bhagavan Sada Siva in the forni

of his animal feelings

of

a phallic

The above bath ashes

symbol.

is

meritorious and

highly

happiness.
By holdins: the ashes,- one's longevity is
even
great bodily strength, becomes healthy and his
gets
This using of ashes is for the
beauty increases and he gets nourishment.
preservation of one's own self it is the source of one's good and of all sorts
it is

the source of

all

prolonged, one

Those who use ashes (Bhas'ma) are free

and prosperity.
this bhasma i?
from the danger of plague and other epidemic diseases

of happiness

leads to the attainment of peace,

of three sorts as

it

fufilment of

desires.

all

Here ends the Tenth Chapter

Gauna Bhasma

(secondary

of

in

ashes)

the

Eleventh Book on the subject

the

Srimad Devi

of 1S,000 verses by Maharsi

Bhagavatam

MahapurSnam
Veda VySsa.

CHAPTER

Narada asked
kinds
said

am

" O

" O Bhagavan

eager to hear

Ntlrada

am now

this.

Plow

or to the

nourishment,

XI.
is

the above

Bhasma

cf

three

Kindly describe

this to

me."

Narayana

talking of the

three

kinds

of ashes

and brings

good fame. When

a cow evacuates her dunij, just as the cow dang leaves her and is far from
reaching the ground, one should catch it with one's hand and this cowhearing this even destroys

with

dung burnt

*'

"

sins

one's

Sadyojatadi

i.

e.,

Santika Bhasma,"

in

Brahma Mantra " becomes

ashea

ashes producing peace.

Before
the cowdung is about to reach the ground, the devotee should take it with
his hand and uttering the six lettered Mantra, he is to burn the cowdung.

which are

called

The ashes from

called

this are

i.

<?.,

PauBtik Bhasma,

i. .?,,

ashes

leading to

nourishment.
"
Haum," the ashes of
cowdung be burned with the Mantra
'
ashes
Kaniada Bhasma i.e.,
leading to the granting
this are Cilled
O Narada
On tho full moon diy, new moon day or on the
of desires.
If the

man

got up from his bed early in the morning and

He is to salute the cows and lake the
be pure and go the cow enclosure.
cowdunf?, uttering the Mantra Haum. If he be a Brahmin, he is to collect

eighth lunar

tho white

d;iy. a

co^ dung

is

if

to

he be a Ksattriya,

136

he would take

the red

cow-

1082

MAD DEVt BHAgaVATAM.

Sill

dung

eowdung and

a Vais'ya, yellow

black cowdun^. Then by the mantra

and cover it with the husk of rice or
place, repeating the

house of a

"Namah"

to

is

form that into a

ball

other grain and dry it in a sacred

Bring fire from a forest or from the

t^onie

mantra ''Haum".

Brahmin

Veda-knowing

he

and

reduce the

cowdung

ashes

to

Next take out the ashes

mantra, uttering the mantra Ilaura.
from the fire place (Agni Kunda^ and place it in anew jir

this

by

ha be a Sadra, ha wrild take the

if

eirefully

or pot, again

Mix with

mntra "Ilaum".

remembering the

the ashes the

Ketaki dust, the Patala (iower dust, the root of the fragrant grass called
khas khas, saffron
and other sweet scented things with the mantra

"Sadyojdtam prapadyami,"
bath of the ashes.

In ease

have

bath.

the

mantra

the

one

Jata,

(do

Sarvavidyan^m,"
besmear one's face with

then

water bath, one

the

is

to

with

head

and

feet

hands,

the

and uttering "Tatpurusa"

ashes and
by the mantra

etc.,

with the mantra Vamadeva."

apply ashes on one's chest
the
ashes on his navel;
and with
mantra " Sadyo
"
all over his
body; he is to quit his former cloth and
;

etc.,

on another

put

the

bath,

use

to

is

have

cannot

one

Washing

"Is'inah

to

is

"Aghora"
he

ash

First perform the water

etc.

fresh

Achamar).

Wash

cloth.

It will

serve

the

your

purpose

hands
if

and

and

feet

one

sip

uses Tripun-

simply
drak and if one does not besmear the whole body with ashes. Before
the midday one is to use Bhasma with water
"bub after the midwith
ashes
one
is
to draw the Tripundra lines of ashes with the
day
dry
;

forefinger, middlefinger and ringfinger. The head, forehead, ears, neck, heart,
and the arms are the places whereon the Tripundras are used. On the head
the ashes are applied with five fingers and with the
mantra " Haum ";

on the forehead, the Tripundra

is
mantra Svahi by the
applied with
on
and
the
forefinger,
mindlefinger
ringfinger
right ear, it is applied
"
"
"
with
Mantra
mantra on the left ear, with " Vamadeva
Sadyojata
on the neck with Aghora mantra by the middlefinger
on the chest
;

"

with

Namah

"

mantra by

the

and ringfinger
the three fingers
on the

forafingn-, middle^ingar

on the right arm with vasat mantra by

" Hum " mantra
left arm with
and on the navel,
by the three fingers
the ashes are to be applied with the mantra Is'ana^ sarva dev3.nam by
;

the middlefinger.
The first line in every Tripundra is Brahmi the
second line is Visnu ; and the third, the topmost line is MahS, Deva.
The line of ashes that is marked by one finger is Is' vara. The head
;

is

the

two

ears

Ganes'a

of

place
are

the

resides.

Tripundrasi

BrahmS

the

forehead

is

the

seats of the two As'vlns and

The Ksattriyas, Vais'yas, and

without any

mantra

they are

site

the

of

ts'vara

neck

Sddras

al?o not bo use

the

where

is

arc

to

use

the ashes on

^^^^ ^1-3
th3

ti

of the

v.hoIo

and

lh

ant

CHAPTER

The lowest cksses

holy.

uninitiated

are

persons

to

ra.

Here ends the Eleventh

of

de.eMpt.0M

the

of

Mad

the

Devi

the

^.

(..

ehaudulas,

etc.,)

anv
J

the

three

Eleventh

kinds

Book
Bhasmas

of

Bhagavatam

of

18,000

on

the

in

the

verses

by

Vyasa.

CHAPTER
^ri

1-20.

1083

use the Tripundraks Without

Chapter of

greatness

^ri

Mahapura^am
Maharsi Veda

XII.

Narajana

:-"

said

XII.

Devarsi

Narada Hear now the ^reat

one's
besmearing
body with ashes, yielJin- all
The pure cowdung of the
desires.
Kapila (brown) cow is to be takea
up by the hand before it reaches the ground. It should not be like
nwre i. e., not like a liquid ; it should not be also
hard nor
and the

secret

fruits of

should

very

it

And

emit a bad stanch.

on

the earth, has

and bottom

make

repeating the
of

cloth

to

be

for

and

kept

or

it

in

ball

that

cowdung

should be

it

taken,

into

it

has already fallen

oE
from the top

scraped

and then burn

Take the ash

mantra.

principal

in

tie

it

it

and

pure fire
a piece
ashes are
in

The pot in
which the
keep it in a pot.
should be nice and good, hard, clean and
sprinkled over
the

Uttering

purification.

ashps

be

to

in case if the

principal

mantra,

one

to

is

the

keep

The pot may be of metal, wood, earth, or cloth

can be kept in any other nice pot.
The ashes can be kept
silken bag where the mchurs are kept,
In going to a distant land,
in

the pot.

cm

the devotee
servant.

with both

When
the

be

to

is

it

hands

ashes

the

take

never

Never apply

unholy place.
{)lace nor ever cross
purifying

it

to

with

one

feet to the

Never keep

hand,

ashes, nor throw

by your legs. Use

These rules of

mantra.

with
the

it

himself or kept with bis accompanyino"

given to somebody, it is to be given

always

the
the

in

it

an

in

an ordinary

in

holding

Bhasma

Smritis.

it

ashes

Bhasma

after

are

the

this

according
way,
By holding
The ashes, that the Vaidik
devotee becomes, no doubt, like Siva.
devotees of S'iva prepare are to be taken with devotion. All can ask for that.

But the ashes that

the

followers

of

the Tantra

taken by the Tantriks only; it is pohibited

Sudras, Kap^likas, and other heretics {e, (/,,
use the Tripundras. Never do they conceive in

would not t\ke the Tripundra.

The holding

to

the

Jains,

their

|^on

cult

of

are

prepare,

Vaidiks.

The

Buddhists)

can

minds

Bhasma

that

they

(ashes)

is

mad DEVt BHAQAVATAM.

SrI

1084

to the Vedas.
Therefore one who does not apply it falls
The Brahmanas must use the Tripundras, repeatingr the mantra
and they are to besmear their whole body with ashes
if
they don'fc do

aoeorJiui;

down.

He

can never expect

after koti birth? who dues not besmear his body with
are

they

so,

fallen.

surely

who

does not hold the

not

hold

Bhasma

know

duly,

thebirlhofa hog.

Tripundras.
the

Narada
of

birth

to get liberation

The

man who

vile

man

that

even

devotedly and

as^lies

as

dees
as

fiitiln

i^

Consider that body as a burning ground which does

The virtuous man should not east a glance

cot bear the Tripundra marks.

him even. Fie on that forehead which does not carry the Tripundra
on that village which has not a single temple of Siva
Fie on
that birth which is void of the worjliip
Fie
that
on
of
3iva!

nt

Fie

Know them to
knowledt^e which is void of the knowledge of Siva.
be the slanderers of ^iva who mock at
Those
that put
Tripundra.
on the Tripundras, bear ^iva in their forehead.
The Brahmin who is
iViragnik (without the holy lire) is not
Ihe wdjship of Siva be nob done with

even

uonliv,

be

it

wiih

attended

nice

any

in

of

Thoee who do not besmear their Lcdies with ashes

not

is

Tripundra

abundai.ce

So

way.

every

other

praise-

offerings.

who

or

if

do

not

use the
Tripundras, get their previous good deeds converted into bad ones.

21-42.
the

Unless the Tripundra mark

Vaidik

Karmas (works)

takon upacoorijing

is

to the Sdstras,

according to the
perfoimed
done by any
whatsoever
works
injurious
good
man count for nothing the holy words heard seem as if unheard and
the study of the Vedas counted as if not studied.
Smritis prove

those

or

the

The study of the Vedas, Sacrifices, Charities, asceticisms, vows and fastings of that man, who does not use the Tripundra, all become fruitless.
Without using Bhasma (ashes) if one wants liberation, then that desire is
equivalent to live after taking poison. There

is

no doubt ia

The Creator

this.

has not made the forehead vertically high nor round but
it slightly
slanting and curved fit to have the Tripundra.
;

he

has made

Making

thus

it were, to inform everyone that every one

the curved lines also are made visible for this

the forehead, the Creator wants, as

ought

to use

Still the

purpose.

Unless

Tripundra marks

the

asceticism

would

man

igorant illiterate

Brahmanas

won't be successful

use

they

bear

the

put

up the Tripundra.

curved

will not

any

does not

fruit.

Tripundras, their meditation

have liberation, knowledge, nor their
As the oudras have no right in

the study of the Vedas, so the Brahmans have not any right to perform
First of all,
worship of aiva, etc., unless they use the Tripundras.

the

facing eastward,

and washing hands and

feet,

he ought to

make

a resolve

CHAPTER

Book XI.]

U85

XIII.

take a bath of bha ashes mantally, controlling his breath. Then

ashes of tha Agaihotra saeritice he is to put some ashes on
taking
" Is'ana " mantra.
Then he is to recite the Purufa
own
his
head, uttering
Sakta Mantra and apply ashes on his face with the Aghora mantra on
an'l

theu

fc)

the

Varaadeva mantra, on his anus

and
with
the mantra Om, he

his chost; with the

on

is

his

legs

with

body

the

all
bring
bath of fire.

head, hear

Washiiig

and

t,

all

his

is

to take first of all this

make

is to

comes

^ud

Thus
apply the Tripundras.
to
all
the Vaidik actions.
do
right

purity, Japara, offering, oblations to

the

to

and

liberation.
in

classes.

rows

whn-e persons

One mu-t
sacrifice,

use the

use

In

fed

so

the

oblations

from

the

Mad

in holding the

Devi Bhagavatam

of

Nar^yana

said

ashes

any

sine, famine,

in the

end,

or

of

ros:iry

who

robbers

Rudraksa

the

they get

Is'irvAna

(solemn obsequies performed

ancestors) the Hrahmins purify the

much

that the Devas

so

or

of

glorify

any SrUddha,
Visvedevas

the

worshipping

jaws

death.

Narada

Bhasma

them.

Japam
then

am

now

listen,

Book on
Tripundra and Bhasma in the MahSpur^Qan
18,000 verses by Maharsi Veda Vydsa.

All

fruit.

SrAddluis

CHAPTER
1-20.

befmeared with

and

of the greatness in holding the

speaking further
Here ends the Twelfth Chapter of the

greatness

All the actiong

will tear

Tripundra marks before one perform

offering

The Sudras,

gods become useless,

disaace,

Tripundra

deceased

of

are

deliverance

one gets

who

of

fear

'

works are

all

the sacrifice, bathino*

worshipping the

always pure.
the
time of

During
of the manes

honour

No

Brah:niiis

remain

tlius

duly ;
apply ashes on his fore

to

even, are not to use the ashes touclied by the lowest

done after being
otherwise no action
of the cVgnihotra sacrifice ;
holy p!aG3 of pilgrimage,
does not hold Tripundra.

Aehamin

mantras above mentioned

five

ordained by the S'astras are to be

his truth,

So

by the Munis.

fire

is

to

is

rules, he

round the ceck with the

and he gets the

fructified

he

then,

hands,

above-mentioned

each mantra he

with

the bath of

called

is

actions to a successful issue one

according to the

and,

or

This

ashes.

with Sadyoj&ta mantra

to besmear his whole

Best

of

Eleventh

the
S'ri

XIII.
Munis

What

shall I

describe

to

you the effects of using the Bhasma ! Only applying the ashes talfes aways
sins of the devotee.
the Mahap'Haks (great sins) as well as other minor
I

speak this

simply
tp

the

the

truly,

ashes.

Yatis

very

truly

unto

you.

Now

hear

the fruits of using

By using Bhasma, the knowledge of Brahma

the desires of eqjoy meats

are

eradicated

the

comes

improvement

lRt

108G
the

in all

is felt

Vd^las and

MAD DEVt BHAgAVATAM.

virtuons actio;is of the iionsehoKlers and the studies of th^

other

SSstras

besmear the
the

the

performance of

To apply ashes
to

sacrifies

to the svhole of th^

the religions

all

So the

Brahmacharis get their

S'niti

it

id

mark of the devotees of S'iva

This Bhasma and the Tripundra are the
racterised

said so in the

it is

to use

etc., all

the

That

Tripuadra

the besmearing

this again

is

ig

this

common

is

with ashes

is

assorted in the S'ruti

marks by which one

special

is

cha-

Vaidik Sruti. S'iva, Visnu,

Hiranyagarbha, and their Avataras, Varuna and

Devag all gladly used this Tripundra and ashes,
Sarasvati,

Tripundras
so.

principle, coatr.idictory to others.

Tripundra and

the special

The
To

also asserted in the SrutiS'

is

all,

boly and

his nothing,

This

says.

by

increase.

sins of others are destoyed.

body with ashes and to apply the curved

of good to all beings.
The ^rufci says

source

implies

of the

Bhasmas and the

Siidras get naerits in usins;

Brahma, ludra,
the whole hose of the

Darga, Laksmi, and

daily anoint their

wives of the gods

bodies

with

So even the Yaksas, llaksasas, Gandharbhas

Sidhao, Vidyadharas, and the Munis haveapj)liei Bhasma and Tripundra
This holding on of ashes is not prohibited to anybody ; the Brahmanus,
ashes and use the Tripundras.

Ksattriyas, Vais'yas, S'udjas, mixed Cistes, and the

classes

all

e in

with

In

Sadhus

are the

here

vile

Bhasma and Tripundra.

NSrada
my opiniom they only
(saints) who use this Tripundra and besmear their bodies
ashes.
In seducing this Lady Mukti (liberation is persionfined

use this

as

Namah

]\Iantra

one

lady)

is

to have this

gem

Sivaya as the loving

of S'iva

principle,

Liagam, the

five lettered

and holding on the ashes

charning medicine, (as

seduoing any ordinary woman, gems,
O
medicines are necessary).
jewels and ornaments, love and charming
N4rada Know the place where the person, who has besmeared the boly with
as

the

In

who has used Tripundra takes his food as where S'ankara and
Sankari have taken their food together. Even if anybody himself not using
the Bhasma, follows another who has used the Bhasma, he will be soon
honoured in the society even if he a sinner. What more than this, if anybody himself not using the ashes, praises another who uses the Bhasma,

ashes and

he

is

freed

society.

from

all

his

sins

All the studies of the

studied the Vedas,

all

to him, though he has

and

Vedas

gets

soon honour and respect in the

to
him though he has not

come

the fruits of hearing the Srutis and the Purftnas come

not heard them, all the fruits of practised Dharma

come to him though he has not practised any, if he always uses this Tripundra
on his forehead and gives food to a beggar who uses Tripundra on his forehead.
Even in countries as Bihar (Kikata, etc that have got a bad name)
,

there be a single

man

whole country whose body is besmeared with

and
ashes
who uses this Tripundra, that is considered then as K^s'i (Benares
if

in the

CHAPTER

Book XL]
Any

city).

Bhasma,

Even

if

an

is

worshipped

hypociite

uses

Bhasma

any body uses

neglect, he

through

will

Yogi
BrahmH.

son,

he

Bhasma,

will

have

or a sinner,

O NSrada

good

hundreds

by performing

daily

be

my

like

which cannot be attained even

1087

boJy, of a bad or of a good character, ba he a

using

If

XIII.

of

future,
sacrifices.

throagh good companion or

me, to the highest worship.

either

like

entitled,

BrahmS, Visnu, Mahes' vara, Parvati, Laksmi, Sarasvati

become
satisfied
and all the other Devas
with simply
holding on
The merits that are obtained by using only the
this Bhasma.
N^radi

severe austerities,
Tripundra, cannot be obtained by gifts, sacrifices,
and going to sacred places of pilgrimages. They cannot give onesixteenth part of the result that accrues from holding the Tripundra,

As a
King recognises a person as his own, whom he has given
some object of recognition, ao BhagavS^n oankara knows the man who
Tripundras as His own person. They that hold Tripundras with
devotion can have Bhol4 NItha under their control no distinction is made
uses

here between

Even

Brabmanas and ChandSlas.

if any
boJy be
from the state of observing all the Acharas or rules of conduct
proper to his As'rama and if he be faulty in not attending to all his
duties, he will be Mukta (freed) if he has used even once this Bhasma

the

fallen

Never bother yourself with

Tripundra.
holder
his

of the

Tripundras.
If

forehead.

see

Only

him

consider

so,

the

caste

or the

family of

the

whether the sign Tripundra exists in

entitled

to

respect.

Narada

there is
no Deity
no mantra higher than this Siva Mantra
is
no
of
greater merit-giving powers than
worship
higher than Siva there
so there is no Tirtha superior
to this Bhasma,
the worship of biva

There

is

Bhasma

This

(semen
vanish,

where

is

virile)

of

Sorts

all

lowest

the

not
fire

an ordinary
of

of sins

castes

thing

the

nature

are

destroyed

the

is

it

Rudra.

of

All

energy

of troubles

sorts

Bhasma.

this

by

with their bodies

reside

excellent

The country

besmeared with ashes

by BhagavSn Sankara, Bhagavati UmS, the Pramathas

Bhao-avan S'ankara
(the attendants of Siva) and by all the Tirthas.
held this Bhasma as an ornament to his
first of all,
body by purifyisjinbabited always

ing

with " Sadyo Jjlta,"

it first

etc.,

the five mantras.

body uses the Bhasma Tripundra according

the
will

writings
all

ba

written at the
cancelled,

if

lime

they

had

of his

been

Here ends the Thirteenth Chapter

greatness
of 18,000

of

Bhasma

versos

by

in

the

of

to

birth

bad.

the

Mahapuranara
Maharsi Veda Vy^sa.

^ri

rules

Therefore

on

his

if

any

forehead

by Vidh^tS, Brahma
There is no doubt in this.

Eleventh

Book on

the

Mad Devi Bha^'avatam

^r! m.\d dev! bh^Igavatam.

1086

CHAPTER
1-17.

besineare

sins

of the

the

greatness

Whoever

holds

The

given as charities

is

awiy

Puranas declare

So the twice-born

bath

during the three

Sandhyae, gets
bath of ashes, many generations

ashes

of

his

Yoga

are

must

accept this
the three

his

soon.

developed

up.

of

region

throughout

lifted

the

all

instantly

the

all

this
ashes at
Tripundra, of
holy
freed from ail his sins and goes to the

Sandhya times, is
Siva.
The Yogi who takes

ash bath

and

Smrits,

SrutirJ,

Bhasma.

this

this

Narada! Whatever

with the h^lv ashe?, tike^

donor.
of

" O

saiiJ:

Nai-^yana

any man

to

XIV.

body

By

Narada

this

This

times superior to the water

To take once
bath.
a bath of ashes secures to one all the
merits
acquired by bathing in
all
the sacred places of pilgrimages.
There is no doubt
in this.
By

many

is

bath of ashes, all the Mahapataks (great heinous

and
sins)
other minor sins as well are instantly destroyed as heaps of wood are
brought
down to ashes in a moment by the fire.
No bath is holier than
this

This

mentioned

by

bath

of

biva

He

and

this

one.

this

bath.

care

by Brahma and the other Devas and the Munis

in

then

Since

virtuous

the

all

first

is

this

This

actions.

took

has been

ashes

bath of ashes

is

Himself

taken with great

for

their

termed

own good

the

bath

of

state
of Rudra
So he who applies oshes on his head,
gets the
are delighted
Those who
while he is in this body of five elements.
fire.

to see

with

persons

Devas, Asuras,
a

Even

Heavens.

incurred

he

He who

thi)
for

is

freed

Superior

and

of all sins

p.iin,

Prakriti

and gets

ashes.

water bath.

are cut

as

desires

body
no other

the

moist
to

remedy

if

any

and

his

by
be

body

water bath

respected by the

gets

Indra,

up on seeing
the Lord

then

uneatables,

an house-holder or

or

the X.atis (ascetics), this asb bath

to

eats

touch him,
takes

are

bodies

respected even

is

any body
first

Brahmachari

ashes

wo'nfc

thereby

with ashes.
be

if

their

He who honours

and Munis.

man besmeared with

of

on

ashes

this

sin

besmeared

then

and th^n
an

the

an

ash-bath

anchorite

(Vdnaprasend the highest state.

Specially
hath is
ash
This
very necessary.

in the
is

For the

bonds of

Nature,

this

pleat^ura

hcow this
by this ash bath. The Munis
If any
wet and therefore Prakriti binds men.

asunvler

and

cat
for

asunder
th'a

in

this

bondage of the

the throe N^orlds

body, he

than this

Holy

will

Bath

iinl

of

CHAPTER

Book XL]
18-54.

ancient days the ashes were

Ill

1089

XIV.

Devi gladly

to the

first offer.id

and purification, when

their good
by the Davas for their protection,
this bath of fire,
bakes
who
Therefore
first saw the ashes.
any body
all his

sins destroyed

ashes has not to suffer

they
gets

and ha goes to S'iva Loka. He who daily uses this

from the ODuression of the Raksasas, Pis'^ehas, Puta-

and the other Bhdtas or irom naeaae, leprosy, the chronic enlargement of
all sorts of fistulae, from eighty sorts of rheumatism, sixty four kinds

ni.3

spleen,

twenty two varieties of phlegmatic diseases and from

Rather he gets
other vicious planetary influences.
and
thieves,

of bilious
fcifyerSj

the

diseases,

to

power

Any body who

mixes the

first

ashes with

mad

these as a lion kills easily

all

sappress

pure cold

elephant.

water and then

besmears his body with that and puts on the Tripundras, attains soon the
He who holds the Trlpundra of ashes becomes sinless
Highest Brahma.

He can even wipe off the ordnances of the

and goes to the Brahma loka.
fate on his forehead to go to the jaws of Death, if he uses, according to the
If the ashes be used on the neck,
S'astras, the Tiipundras on his forehead.
then the sin, incurred through the neck, is completely destroyed. If the ashes
be used on the neck, then the sin incurred by the neck, in eating uneatable
things

is

If the ashes be held on the arms, then the sin

entirely destroyed.

incurred

by the urms

is

If

mentally

incurred

by the generative organ

is

If

destroyed.

sin done

destroyed.

it

is

it

be

be

held

on

held

If

destroyed.

on the breast,
the
it

navel,

be

held

incurred by the anus is destroyed.

And
on the sides, then the sin incurred in embracing other's wives

anus,' then the sin

know

So,

fully, to use ashes

curved lines

of ashes

are

is

to

sin

on

the

be held

if it
is

the

the

destroyed.

highly commendable.
Everywhere three
Know these three lines as
be used.

BrahmS., Vinu and Mahes'a

Daksin^gni, GArhapatya fire and Ahavaniva fire j the Sattva, Rajas and Tamas qualities.
Heaven, earth and
;

Patala (nether region?).

his

Mahapatakas

Brahmin holds

If the wise

are destroyed.

He

not

is

any

without any questionings, gets his liberation. All the

body besmeared with ashe^, are burnt down by the ashes,

he,

the nature

Bhasma

of

into

fire,

ashes.

He

Rather

sin.

the

in

sins,

which

Bhasmanistha

o tiled

is

the ashes

properly

involved in

is

of

devotee

(a

who besmears his

of
with
who
u^e
the
who sleeps in
ashes,
ashes,
boly
Tripundras
ashes?:
He is called also Atmanlstha (a devotee of Atman (Self). At

of

i.

the approach
diseases run

e.

ashes)

of

away

who tabes

such a man,
to a distance.

these ashes reveal the

Bhasma,
it

to shine

iocreases

the

eight

it

There

eats

of ashes,

Demons, Pis'&cbas, and very

the

knowledge

because

bath

of

is

no doubt in

Brahma,

up the

supernatural

137

it

sins, it

power;?

is

is

In as

this.

called

called

as

Bhasita from

Bhasma

AnimEi,

serious

much

etc.,

it

because
is

called

Bhuti

As

b3cius3

it

thg siQS are

all

man who

the

proteeis

uses

it, it

is

"

called

mere remembrance

by the

destroyed

BHAgHVATAM.

^RI MA.D DEVt

1090

of

Raka."

Bhagavan

Rudra, so seeing the person using the Tripundra, the demons, bad

As

fire

fly

away quickly, trembling with

burns a great forest by

its

own

time

of

who

of those

burns the sins

at the

spirits

spirits

and other vicious hosts

of

are

Self

this bath ashes, the

of

ashes,

the anger

purified,

The man who uses even once

down.

are calmed

bath

though

bath of ashes

Even

sins.

if

has com-

he

soon destroyed. By
the senses
destroyed

vices, all his sins are

of

is

addicted to

incessantly

death one takes a

mitted an inordinate amount

S3 this

strength,

fear.

is

this

Bhasma comes

to

Me;

On Monday AmSvasycl (also

he has not to take any more births in future.
if
one sees the S'iva Lingam, with his body
on the full moon day)
besmeared
sins

Bhasma

over with

all

not

seen

daily,

all

are

or

longevity,

ashes, one's

hence the

their

prosperity

Brahma, Visnu and

S'iva

is

all

called

be

will

desires
or

sins will

tithi is

be destroyed.

Amavas.)

whether they

fructified

The

Mukti.

(All

the

If people use

want

that

Tripundra
represents
Seeing the man with Tripundra

very sacred.

on. the fierce R^ksasas or mischievous creatures flee to a distance.

There

After doing the S'aucha (necessary cleanliness) and

is
other necessary things, one bathes in pure cold water and besmears his
body with ashes from head to foot. By taking the water bath only, the

no doubt in

this.

outward unclean things are destroyed. But the ash bath not only cleanse
uncleanliness but cleanse
all
thq outer external
also
the internal

So

uneleanliness.
to take

ought

this

even

if

ash

one

not

does

There

bath,

is

to

take

be

t^e water

manner

no

bath, one

of doubt in

this.

44-47.

seem

as

All

if

Vedas.

the

religious

another

Its

and inside are

outside

actions

no actions are done at

name

is

purified.

all.

the

performad without this ash bath

This ash bath is stated in the

Fire Bath.

So

man

By this ash bath both

who uses ashes gets the

entire fruit of worshipping

S'iva.
By the water Bath only the outside
but
;
by this bath of ashes, outside dirts and inside dirt?,
both are fully removed.
If this water bath be taken
many times daily,
still without an ash bath, one's heart is not
What more

dirt

is

removed

shall

purified.

I speak of the greatness of

rightly

Yea, very rightly

43-50.
nes3 of this

ashes, the

appreciate

its glories

Or Mahcl Deva, the

Bhasma.

Vedas only

Gem

of all

Those who perform

the Devas, knows

rites

and

the

great

works- prescrib3d

CHAPTER XV.

Book Xi.J
by the Vedas,

without taking

tithe of the fruits of their

IS

the

opinion

bath of ashes, do

this

works done.

the entir* fruits of the Vedas

1091

that

man

Only
who perform this bath

not get

of

ashes duly. Thia

This bath of ashes purifies more the

of the Vedas.

even a

be entitled to

will

things

that are
thus the l^ruti says. That wretch who does not
already pure
take the bath of ashes as aforesaid is a Great Sinner.
There is no doubt
;

in this.
is

By

this bath greater

interminable

merits

accrue

what

than

taken by the Brahmanas on the

So take this bath carefully in the morning,

innumerable baths

obtained

by
Varuni momentous occasion.

This bath of ashes is ordained in the Vedas.

mid-day and evening.
So know those who are against this bath mentioned in the Vedas, are
After evacuating oneself of one's urine and faeces, one
verily fallen!
to take this bath

ought

Even

Otherwise

of nshes.

men

will

not

be

purified.

one performs duly the water bath and if one does not take this
bath of ashes, that man will not be purified. So he cannot get any
right

of

if

to

do any religious

the

After evacuating one's abdomen

yawning, after holding sexual intercourses,

actions.

after

outgoing air,
and sneezing, and after easinsr oneself of phlegm, one ought
to take this bith of ashes.
Thus I have described to you
O Narada
after spitting

here the
specially.

Here

greatness

Bhasma.

am

again telling you

more

of

it

Listen attentively.

Bibhuti

holding the

Pevi Bhagavatam

Nar^yana

Chapter of the Eleventh Book

Fourteenth

ends the

greatness in

1-10.

of Sri

of

(ashes) in the

18,000 verses

said

Mahapuranam

on the
Sri

Mad

by Maharsi Veda Vy^sa.

CHAPTER XV.
Only the twice born are

to

take

this

Tripun-

dra on the forehead and the other parts of the body after .carefully purifying
the ashes by the

mantra Agniriti Bhasma,

etc.

The Brahmans, Ksattriyas,

and Vaia yas are known as the twiceborn, (the Dvijas). So the Dvijas ought
O Br^hmana Those who are
to take daily this Tripundra with great care.
of
the
with the ceremony
holy thread, are called the Dvijas. For
!

purified

these the taking of Tripundra as

this

Vibhuti, any

no doubt in

this.

good work

Even

the

per 5ruti

done

japam

of

is

very necessary. V^Tthout taking

as it were not done. There is

is

is

Oayatri

not

well performed

if

O Best of Munis The GSyatri is the most

this Bhasma be not used.
and the chief thing of the Brahmanhood. But that is not
important
As long as the ashes
O Munis
advised if the Tripundra be not taken.
I

^1
MAD DEVt BHAGAVTAM,

^RI

1092

one Is not entitled to be iDitiated

born of Agni are not applied on the forehead,
Unless ashes be applied on the
O Brahman
in the GSyatri Mantra.
For this reason
a Bruhmaua.
as
no one will
!

recognise you

forehead,

merit-giving Tripundra as the cause of the

this verily unto you, that he is recognised

take this holding of the

i?>rahmanhood.

speak

He

ashes purified by the mantra.

who

is

are

eager to

naturally

Chandalas

as

in

births.

their previous

This

Those who eat roots and

helb.

He

collect

collects the invaluable

who

to

Bhasma

the

collect

gems and

tell

you truly very

fruits

are

jewels,

to

be

is

not

does

truly.

without holding ashes

He who worships ^iva

'

forehead, that wretch

death.

a Bi-ahm.xna

some of their previous birth?. Those who are

Chandahs in
holding Tripundra, were verily

in

not naturally joyous

terrible

seen the white

of

entitled to the state

Those who are not naturally eager

they

known

is

jewels.

11-20.

his

is

as he
naturally very eager to collect the ashes

gemg and

as

whose forehead there

literary on

Biahmana and

as

hold

without having'

hater and goes

S iva

Bibhuti

is

to

not

go

the

to

Bibhuti'^on
hell

after

his

to

any

entitled

religious act."

you make a gift of Tula Purusa made

Rather you will have to go
any fruits.

Without taking Bibhuti,

of

you

gold,

won't

get

if

hell!

to

perform their Sandhy^s without their

one's
holy threads, so without this Bibhuti, one ought not also to perform

As the Br^hmanas

are

not to

SandhyS.
If at times a

by muttering the
holding Bhasma.

man by chance

has no holy thread, he can do his Sandhyi

Gdyatri or by fasting. But there is no such rule in

If one

performs
liable to incur a sin
to

him
As

hears

SandhyS,

man

oi

SandhyS.

a lowest caste

Veda mantra,

Sandhy^ without having

his
to

Vibhuti, he is
any
Bhasma, no right can come

having

as without holding this

to perform his

the

without

so

acts

contrary

his Tripundra.

and

incurs a

a twice-born

incurs
sin

if

The twiceborn must

ft

sin

he

if

he

performs

therefore collect

thoughts with his heart intent on this Tripundra whether it be according

Srauta or SmSrta method or in absence thereof the Laukika Bhasma.

Of whatsoever

In the Sanalways pure.

dhyft and other actions of worship, the twiceborn ought to be very pareful
and panobilious in asing this Bbasmai
sort

is

the

Bhasma,

it

is

Book

CHAPTER XV.

XI.]

No

21-31.

For this

by the

Oiia

hold the

to

is

high or greater
If
hand.
any

Tripundra, six Angulas

miJdb aud

fore,

uses

body

can enter into the body of one besmeared with ashes.

the Br^hnaina^ ought always to use ashes with

siQ

reason,

great care.

1093

the

of

right
ring fingers
shining and brilliant, and extending

Tripaadra,

The

a Rudra.
eye, he bseoma', no doubt,
"
" U " and
'*
is
middle
the
A,
finger

ring-finger

the fiorefinger

from
is'

is

to

eye

the

letter

";

so the

Tripundra marks drawn by the above three fingers is of the nature

The Tripundra should be drawn by the middle,
of the three gaiiis.
and
fore,
ring fingers in a reverse way (from the left of the forehead
to its

right).

now

will

Once Durv^sl, the heid

with ashes and

with

tell

you an anecdote,
ascitic-^, with

of the

all

lludislksam,

region of the Pitris, uttering loudly

O Mother Jagadambe, the
S'iva

'^

Pitris

Kavya-VaUs,

etc

(Kavya

besmeared

his

body
on his body went to the

over,

Form

S'ankira, of the

Source

Listen.

ancient.

very

of

all

All

of

The

auspiciousnesa
Yamah sehaivaI

V^lanalah Somali

ryam^^ Tath^, Agnisvslstva, Varhisadah, Somapah Pitri Devat^h) got

and shewed him groat
up, received him heartily and gave hitn seats

honours and respect and held many pure conversations with the Muni.
During their talk, the sinners of the Kumbhipaka hell were crying
" Oh
We are killed, we are being killed " Oh We are
Alas
" Oh
Oh
Wo are cut down."
being burnt ; some othevs cried
!

Thus

various

cries

and lamentations

reached

their ears.

the
of the
cries, Durv^sS,
prince
" Who are those
Pitris
the
heart
a
with
Risis,
grievous
crying?"
There is a city close to our place called " SamThe Pitris replied

Hearing their piteous

32-4(0.

asked

yamani Puri

Yama
city

"

of

the

King Yama

the

to

hells, the hell

of the hells.

lives

of

Kala

by the

with

his

ailings

the

Sinless

are

there.

messengers
is

of

For

the

The

place

Yama,

very big and

punished,

One

terrible black-coloured

exist

hells

named Knmbhipaka

The

Destruction).

(the

horrible

cannot be described

the sinners

the sinners there.

eighty- six

sinners,

guarded always

hell

King Yama where

the

gives punishment

the personifications
of

In that

messengers,

punishment
is

Out
that

is

of

being
those

the chief

and torments of the sinners in the Kumbhipaka

in hundred years. O Muni
The Siva-haters,
!

made

to

Kunda.
and blame the Sun, Ganes'a and
Those who blame their
tyrannise the Brtthmanas fall down to thii hell.
Smritis
and PurSnas and those
the
elder
mothers, fathers, Gurus,
brothers,

tho

Visnu-haters,

Those who

w well

Devi-haters

find fault with the

who take

tho Tapta

are

fall

to

this

Vedas,

Mudr&s

(hot

marks

on their bodies) and

MAD DEVi BHAgAVATAM.

SRt

1094
^lilas

Tapfca

who blame

who being Saivas act

(Dharma) go down to that

the religion

We

41-50.

as

those

e.^

(/'.

hear

loud

their

constantly

they

those

like)

hell.

very painful

cries,

piteous

which naturally gives rise to feelings of indifference

hearing
;
Hearing the above words of the Pitris, Dirrv^sa, the
(Vairlgyatn)."
te

hear

the

of

prince

Muni

the

there,

Going

went

Munis,

to the

O Muni!

sinners.

thesmneis

saw

downwards and

head

bent his

the

see

to

hell

who
when,
began
enjoy pleasures more than those
to
enjoy in the Heavens. The sinners became exceedingly glad. Some began
began to
sing, some began to dance, some began to huigh some sinners
instantly the sinners

o^e another

play one with

Muraji,

Mridanga,

sonorous

s.voet

: O Lord

out

the

state

Bibhu

How

of this.

to you.

on

his

messengers of

The

enjoying pleasures more than

take
can this
place
We
O Deva
all have become

Wo

the words of the messengers,

Hearing

came there

great bufflao,

sinners

the

of

now

hell are

ciuse

the

and have coma

DharmarSji, mDunting
seeing

round.

Kumbhip&ka

cannot make
terrified

ail

spread

this.

all

The sweet

resonints).

creepsers

see

to

surprised

Heavens.

the

in

five

and
immeliately went to their King Yama
The
ofjcurred
event
Our King A wondrous
lately.

'

in the

with

with

resounded

etc.,

and

Yaraa were startled

sinners

Dundubhis,

Vasanti

of

The musical instruments

ecstacy.

accordance

(in

became

great

Dh:kka,

lute,

tones

Durvasa Muni

those

in

smell of the flowerj

fragrant

said

to

news

sent

and

instantly

the

to

immediately

Heavens.
51-60.

Brahma came

there from His Brahmaloka

from Vaikuntha.
Dikp^las came
abodes.

They

Heariug

came

Heavens. They
make out why

Kunda

has

all

this

thing

by God reversed
a wonder is this

the

the

Kumbhipaka

commit

sins.

Why
Now

felt

here,

Why
has
great

is

God

of

there

the

quarters,
their

hell

respective

and saw that

the

sinners.

When

the people wo'nt fear anyof the Vedaa

this
order

undone

miracle

speaking, they remained at a fix.

cause of this.
In the
meanwhile

oonsulting

from

attendants

punishment

now being

created

"Thus

the

for

henceforth

What

of

the Devas

came

and Narayana

regents

the

all

to

their
to

with

are

Bueb

is

all

there

there

enjoying greater pleasures than those in the

were astonished to see this
acd they could not
had happened. "What a wonder is this This

been built

pleasure

the

this,

with

there
all

the beings there

all

Indra came

news

the

Hearing

His own

doing

our sight^
could not make out

is

before

They
Bhagavan

with the other Devas went with sonje Peyas

N^r^yana
to

after

the abode of

CHAPTER XV.

Book XL]
Sankara

They saw

in Kailas'a.

Moon

crescent of the

1095

Bhagavan S'ankara (with

that Sri

there

on His forehead) was

playing there attended always

by the Pramathas and adorned with various ornaments like a youth, sixteen
His parts of the body were very beautiful as if the mine
years old.
He was conversing on various delightful subjects with
of loveliness.

Her

His consort- Pslrvati and pleasing

there

him

personified.

of

clearly

all

"

61-75.

The

mind.

Djva

What

the

is

cause

of

Vedas

four

Seeing Him, N^rayana bowed down

He said
the wonderful events.

and

this?

all

were

informed

M''e

cannot

O Lord Thou art omniscient. Thou knowest everySo kindly mention how is this brought about I"
Hearing Visnu's

make out anything

thing.

Bhagav&n S'ankara spoke graciously in sweet words, grave as the

" O Visnu
Hear the cause of this. What
rumbling of a rain-cloud
words.

due to the greatness of Bhasma (ashes)

wonder is there
The great S'aiva Durv^s^
"What cannot be brought about by Bhasma
went to see the Kumlbipaka hell, bes.neariug his whole body with
This

is all

Bhasma and looked downwards while he was looking at the sinners.

At that time, accidentally a particle of Bhasma from his forehead
was blown by
they

Such

of their
of

the greatness

is

no more be a

It

hell.

of the sinners

bodies

and

sins

Bhasma
will

There

happy.
the Pitri Tivtha.

very

Sattama
the

be

will

My Lingam

The inhabitants

placed there.

best

of all

of

done.

in

the

Deva

came
had

to

of

the

Hearing

this,

(holy
will

Its

this.

much

Thereby
pleasure

Kumbhjpaka

will

place of pilgrimage)
bathe there will
be

name

will be henceforth

extant in the three Lokas.

know

Hearing

And

that the worship of the Triloki

thus

He thanked Him

Devas and informed them

the

said.

Devas,

the hell.

and the form of Bhagavati ought to be

the Pitri Loka would worship them. This
Tirthas

the

Narjiyana said:

Tiitha

Whoever

the Pitris'vafi there be worshipped,

is

they got
Henceforth the

be a

no doubt

is

in

so

tha residents of the Pitrilokas.

of

if

the

to

air

were freed

the

words

of Sankara,

and, taking His permission

everything what Sankara

the Devas nodded their heads and said "Sadhu
of

and began to glorify the greatness of Bhasma. O

Tormenter of the enemies Hari, Brahm3 and the other Devas began

(well,

very

well))"

to

eulogise the glories of ashes.

new

of the

them

on

became very

glad

to

get

Devas planted a S'iva Lingam and the forna

and began to worship
the banks of the new Tirtha,

regularly day by

ascended on the

Pitris

The

Tirtha.

Devi

The

day.

The sinners that were there

celestial chariot

suffering,

all

and got up to Kailaaa. Even today they are

MAD DEVt BHAgAVATAM.

SRt

1098

The

the name of the Bhadras.

dwelling in Kail^sa and are known by
in another place.
afterwards
hell Kumbhipaka came to be built

all

Siva

of

any other devotee

Kumbhipaka. Thus I have

Davas did not allow

go to the newly created hell

you the excellent greatness of the Bhasma.

to

to

described

the

that day

Since

76-84.

more can there be than the glories of the Bhasma

am telling you

to the

what

of the usage of

proper

from

have ascertained

devotees.

Listen.

the study

of the

to

be

secured

place

of

i^iva

roots

of

the

from

crests of hills,

the

(Siva KjeUram),

What

Now

now

will

Vaisnava

measure of Urdhapundra, according to the Anguli

Hear.
colour, mantra, Devat^ and the fr'iits thereof.
is

O Muni

Best of Munis

(the vertical marks) according

Urdhapundra

province of the

measurements, the

The earth required

the banks

the ocean beaches,

speak

oastras, the

of the river3, thg

the ant-hill, or from

be had from any

plants. The earth is not to
The black coloured earth brings in peace, the red-colour

the Tulasi

other places.

brings in powers to bring another to one's control ; the yellowand the

increases prosperity ;
earth
white-coloured earth

earth

coloured

Dharma

gives

nourishment

thumb,

longevity
is

is

increased

is

Urdhapundra be drawn by the

obtained if it he drawn by the middle finger,
if it
be drawn by nameless or ring finger, food

obtained and

if it

be

the

If

(religion).

drawn by the fore finger,

be drawn by these

the l)^rdhapundras ought to

to

The

the

that

see

of

shape
is like

head)

leaf of a

nine

the

The Urdhapundra,
best

is

is

Urdhapundra

Angulas, or
three kinds as it

six

(the

vertical

opening

bud

mark
of a

five

ten

Angulis high

making

or sign

the markt
fore-

the

like

conch-shell.

the

eight
Angulis
high,
of three kinds as it is of

is

Angulas.

So

careful

on the
or

lotus,

is

be

only

like a fish, or like a tortoise or like a

Angulis high,

middling

not touch at the time of

Urdhapundra

a flame or like

bamboo, or

85-95.

do

nails

the

liberation is attained.
fingers,

good

seven

The lowest Urdhapurdra

best;

super

is

the

Angulas,
again

of

three Angulas

is four Angulas,
or two Angulas high.
the Urdhapundra of the forehead, you must
meditate
Kes'ava,
on the belly you must think of Narjyana ; on the heart, you must

On

on

Madhava

and on

the
mush meditate on
neck, you
on the right side of the bally, you
must meditate
on Madhusudana on the roots of the ears, on Trivikrama
on the left
on
VSmana
on
the
on
^ridhara on the ears, Hrisikes'a; on
arms,
belly,

meditate

Govinda.

So

the

back,

head

Pailmandbha

on the

shoulders

Dfimcdara

Brahmarandhra you must meditate on Vasudeva

and

on

the

Thus the twelve

CHAPTER

Book Xt.]

make

going to

are

you

la the morning or in the evening time when

Homa, you are to take duly,

are to be meditated,

names

1097

IV.

the Puj^L or

above names and make the marks of urdhapundras.

whether
his head, is always
pure,
Any man, with tFrdhapundra on
ho be impure, or of unrighteous conduct or whether he commits a sin
Wherever he dies, he comes to My Abode even if he be
the

sin^le-in-intent,

mentally.
of

Chandali

of

two

who know

Vaisnavas)
the

My devotees Vira
My Nature must keep

caste.

lines

"Grdhapundra of

of

who

Visnu) and those

the form

my

are

Vaisnavas

MahSvira

an empty space between

of the

Visnupada

devotees

best

or

to

are

(the

use

feet

nice

t^rdhapundras, made of turmeric powder, of the size of a spear (Sula),

of the form of the feet of Visnu (Visgu padah).
the
are
to
use
with
The ordinary Vaisnavas
96.
Bhakti,
Ordhapundras without any empty space, but the form of it is to be
like a flame, the blosson of a lily or like a

97-110.
of

both

bamboo

leaf.

Those who are Vaisnavas in name only can use Urdhapundra

with or without any empty space.
the kinds,
They incur

But those who are

one without an empty space.
an
do
not
sin
it
they
keep
empty space between
My good devotees, incur
the two vertical lines {in the Urdhapundra three vertical lines are
no sin

if

used).

The Vaisnavas who use excellent

they use

vertical rod like

Urdhapundras

middle and uttering the mantra "Kesv&ya

keeping an empty space
In the beautiful middle space of
Namal^" build My Temple there.
with Laksmi.
the
Visnu
is playing
That
Urdhapundra,
Undeeaying
in the

wretch,
space

the
kills

twioe-born

Visnu

and

Urdhapundra without

who

uses

Laksmi,

without any

Undhapundra
seated there.

The

stupid

empty

who

uses

vacant space goes successively to twenty-one

hells.
The Urdhapundra should be of the size of a clear straight rod,
lotus, flame, a fish with sharp straight edges and with vacant spaces

between them.

the Tripundra like

his SacriScal tharead

Great
the
;

Muni

lock of hair

otherwise

The

Brahmana

on the

all his

should

always use
crown of his head and like

actions will be fruitless.

Therefore

ceremonies and actions the Brahmanas ought to use Urdhapundras of

the form of a trident, a circle or of a
The Brahmana who
square form.
in all

knows the
his

head.

of the

Vedas

semi-moonlike mark (Tilak) on

of the Brahmin caste and follows the
path

never to use the

The man who

is

Vedas should not even by mistake use any other mark than those

above-mentioned.
other

is

Vaisnava

Other sorts of pundras (marks) that are mentioned in

Sastras for the attainment of fame, beauty, etc., the

Veda-knowing BrShmanas should not

should not use even

in error

use them.

The

Vaidik Br&hmanas

any other Tilaks than the ourved^Tripundras.

138

out

If,

the man, following the path of the Vedas, uses other

of delusion,

would certainly go down to

sorts of Tripundras, he

111-118.
to

hell

the

MAD DEVt BhAgAVATAM.

^Rt

1098

if

other

prescribed

of

sorts

Tripundras

certainly go down
on their bodies. Only

Vedaa ought

the

in

to be used
by those who are
do not observe the duties of the

who

Those

Vedas.

the

to

Brahmanas would

Veda-knowing

use

they

Tilakas,

devoted

The

hell.

would use Tilaks approved of by other Sastras. Those should

marks approved of by the Vedas whose Deity is that of the Vedas.
Those who follow the Tantra oastras different from the Vedas, should use

Vedas
use

marks approved of by the Tantras.

Mah4 Deva
bondages
the

for

the

is

the

of

anl,

ready to deliver from the

has prescribed the Tilakas prescibed in the Vedas

He

of the world.

benefit

Veda's

Deity

The

devotees.

marks prescribed by Vinu,

also

His other Avataras also

a Deity of the Vedas, are also those of the Vedas.
use marks approved of by the Vedas. The Tripundras and the besmearing
In the Tantra S'astra
of the body with ashes are according to the Vedas.
different from the

But they

is the usage of
Tripundra and other marks.
used by the Vaidiks. No never.

Vedas, there

are not to be

Those who follow the path of the Vedas should use the curved Tripundras
and Bhasma on their foreheads according to the rules prescribed in
Vedas.

the

He who
realised

obtained the

has

My

highest state of
Nature, ought to use always on

Narayana
their

i.

<?.,

who has

foreheads

iSfila

with fragrant sandalpaste.

marks scented

Here ends the Fifteenth Chapter of the Eleventh Book on the

rules of using the Tripundra and Urdhapundra marks in the Mahapuranam
^ri

Mad Devi BhSgavatam

of 18,000

CHAPTER
1-24.

said:

Narayana

Now

by Maharsi Veda VySsa.

verses

XVI.

am speaking

of the very holy

Sandhyothe
of
of the
Gayatri,
Presiding
worship
Deity
Sandhya
p^san^ (method
born.
twiceand
and
of
the
Listen.
The
evening,
greatness
morning, mid-day
of

of using

Bhasma

the subject.
mornins:
are
is

to

be

I shall talk,

Sandhy^

visible.

No

has been described in detail.

When

is

the

performed

to

first of

be

Sun
and

is

all,

in

while

the
the

the

of

done early

in

is

Sandhyft.

The

morning while the

stars

morning

the

meridian,

Sun

further need be stated on

the

visibly

mid-day
going

Sandhy&
down, the

CHAPTER

Book XL]

XVI.

1099

Now again, the distinctions are

evening Sandhy^ is to ba recited over
made in the above three Sandby^s: The morning SandhyS with stars seen
is the best
with stars disappeared, middling ; and with the Sun
.

above

risen

of three

the

the

disappearing,

it

middling,

Vandanam

SandhyS,

the leaves.

are

the

root

Therefore

dog.

the

best

middling

and

again,

Sun

the

when

when

should be

root

its

is

i^

visibly

the

Sun

the

stars

has
are

or

SandhyS

not;his

preserved.

carefully

cut, no branches or leaves of the tree

be

a living Sudra.

is

is

is

Sandhya,

When

Therefore

BrShmana who knows

yas

it

inferior.

The BrShmanas are the root of the Tree, the

the Vedas are the branches the religious actions

inferior.

is

and

evening Sandhya

gone down the horizon,

visible,

So the evening

horizon-inferior.

best,

kinds:

will remain.

who does not perform

If

That

the Sandh-

That BrShmana after his death verily becomes a

must be observed every day. Otherwise
do any action.
At the sanrise and the sunset the

the Sandhy^s

no right comes at

all

to

two Dacdas (48 minutes) and if Sandhy^ be

not done or rather neglected in the interval, the Pr^yaa'chitta (penance) is
to be paid daly
If the proper time
for
(performed duly).
Sandhya,
expire?, one more offering of
Arghya is to be made in addition to
time

the

for

is

SacdhyA

three

made

Arghayas daily

or

*.

the

is

Gayatri

be

to

repeated

eight times before the Sandhy^ is commenced. In whichever time any action ought to be done, worship, first of all, the SandhyTi
Devi, the Presiding Deity of that time and do the actions proper

one hundred and

that time

to
is

ordinary;

The Sandhyd performed

afterwards.

the

on the banks

Sandhyd done
the

of

rivers

is

in

dwelling

of c^ws is middling and

and
the
good
Sandhyil performed before

enclosures

in

The
Devi's temple or the Devi's seat is very excellent.
sana ought to be done before the Devi, because that is
the

of

the

Devi.

very

infinitely excellent

better than

Visnu

the

ought

Essence

is

is

Devi give
Brahmanas

rather avoid worshipping Siva or

as obligatory but the Sandhyodone
daily
;

be done daily.
of all the mantras
is

the

befora

no other work of the

SandhyopS.the worship

One can

not

The G&yatri

to

of

the

There

SandhyS.

because that

pfisanS.

this

The three Sandhyas done

fruits.

houses

in

the

Vedas.

of

the Great

In

the

Veda

Devi

is

SSstras,

BrahmS, and

most

definitely pronounced.
Gayatri
worship
the other Devas meditate in the Sandhy^ times on this Devi G3yatrt and
The Vedas ahvays make japams of Her.
make a japam of that.

For

this

reason the Gayatri has been mentioned

by

the

Vedas.

The

Brahmanas

are

called

they worship the Primal Sakti (Force) GSyatri,

Vedas.
They are not Saivaa nor Vai?navas.

as the object of

worship
S^ktas inasmuch as
the

Mother

of

the

SrI

1100

mad devI bhAgavatam.

make the ordinary Achaman three time?, and, while inhaling,

of the water of Achaman, repeating " Om
Kes'avava
wash
Svaha, Ooi NSrayanaya Sv^hS, Om Madhavaya Svah. Then
Firstly

drink a

little

two hands,

yoar

Namah."
*'

Then by

Om Madhu

the

Om

repeating

"

Om

Gobindaya Nauiah,

thumb

of the

root

sudanaya Numah,

mouth,

the

"

repeating

Om

rub

the

repeating

lips

Namah."

Trivikraraaya

Om Vamamaya

Visnave

Oju

Namsih,

So

rub

SridharSya

Then sprinkle water on the left hand, saying " Om HrisiOm PadraanSke8'ava Namah."
Sprinkle water on the legs, saying

Namah."

Namah." Sprinkle water on

Namah." Touch the mouth with

bhaya

"

hand, saying
the thumb and

Om

"
bead, saying
the
three
fingers

the

Samkarsanaya Namah.''
"

'loueh

Om

Damodar^ya

of

the

the

right

with

nostrils

Om

VasudevSya Namah, Om
Touch
the
with
Namah."
the thumb
and ringeyes
PradyumnSya
" Om
Om
Aniruddhaya Namah,
Purusottamaya Namah.
iinger, saying
Touch the ears with the thumb and ringfinger saying " Om Adhoksa
jaya Namah, Om Narasimh&ya Namah." Touch the navel with the
thumb and little finger sa}'ing " Om Ach}utuya Namah." Touch the
breast with the palm, sayiug " Om
Janardanaya Namah." Touch
the head saying " Om Upendraya Namah." Touch the roots of the two

arms

saying

"

forefinger

Om

saying

Haraye

Om

Namah,

Namah."

Krisnaya

While sipping the Achaman water on the right hand, touch

the right hand with your left hand
otherwise the water does not
become pure. While doing Achaman, make the palm and the fingers
25-50.

and

form of a Gokarna (the ear of a cow'* and

spreading the thumb and the little finger, drink the water of the measure
If a greater or less quantity be
of a pea.
would
sipped, then that
all

united

amount

close,

of the

Then thinking of the Pranava, make the

drinking liquor.
and repeat mentally the GSyatri with her head and the
Turiva
Pr^nayaraa^
pada . e. Apojyotih rasomritam B rahma Bhurbhuvah svarom. Inhale the
air by the left nostril
(Purak), close both the nostrils
(kumbhak) and
exhale the air, by the right
nostril
Thus PranaySma is
(rechak).
effected. While doing Purak, Kumbhak and Rechak
repeat the Giyatri every
time hold the right noetrial with the right thumb and
hold
to

nostril

with the

ringfinger and little finger

{i. e.,

do'nt use

the

left

forefinger

and

middle finger).

The.Yogis who have controlled

effected

external

their

by the three processes Puraka,

air is inhaled in

retained inside)

in

Puraka

Kumbhaka

air is

and

air

minds say

that

Kumbhaka and
not exhaled
is

exhaled in

Pranayama is
The

RechaJ^a.
nor inhaled

rechaka.

(it is

Whjie

Book

CHAPTER

XI.]

XVI.

1101

doing Puraka, meditate, on the navel, the four-armed high-souled Visnu, of

the blue colour (SySma) like the blue lotus. While doing Kumbhaka, meditata
in the heart lotus the four-faeed

on

peated

lotus

and

grandsire Brahra^ Prajapati,

the Creator

Rechaka meditate, on the

while

doing
sindestroyiog Sankara. pure as crystal.
in Kumbhaka, the
with Visnu is obtained

on the white

head,

union

the
of

the

Brahma

knowledge

is

attained and in

the

Rechaka,

position of

highest

fore-

In Puraka,

Is'

vara

method of Aehaman according to the

attained.
(Siva)
Puranas. Now I am speaking of the all sin-destroying Vaidik Aehaman. Listen. Reciting the GSyatri mantra " Om Bhurbhuvah. " Sip
This

is

water

little

this

the

is

is 11*5

Om Bhuh; Om
Tapah, Om Satyam,

Vaidik Aehaman after repeating the seven great

Om

Om Mahajb, Om Janah,
and
the head of the Gayatrl
repeat Gayatri
Apojyoti Rasomritam Brahma Bhurbhuvah svarom) and practise Pr4
naySma three times. Hereby all sins are destroyed and all virtues spring
Vyahritis

Om

Bhuvah,

Svah

Now another sort of PranAyama Mudiflis described .-The VSnaprasthis

and Grihasthas would do PranaySma with five fingers,
holding the tip of the
nose; the Brahmaeharis and Yatis would do Pr^nayama with the thumbs
and ring finger (avoiding middle and

little finger,

of

Now

fore).

am

speaking

the

Agham-irSiua Marjana mantra. Li:ten. The Mantra of this

"
Marjana is
Apohistha Mayobhuvah, etc. There are three mantras
in this.
There
are three Padas in
every mantra, prefix Om to
every

Om

padas (thus ninetimes

sprinkle water on the head

Or

grass.

at the end of

is

with

every

(cleaning)^

making Aehaman (taking a

the

repeat

three

prefixed)

the

sip

years are
of

at the end

sacrificial

mantra do

ofonehundied

the sins

worship),

to be

water

Mantras "

Om

so.

thread

By

the

cf

every pada
and the Kus'a

above

Marjana
Then

instantly destroyed.
to rinse the mouth

Suryas'cha

m^

before

manyus'chft,

mental sins are destroyed.

As marjana is done
with Pranava, Vyarhitis, and Gayatri, so make Marjana
by the three
mantras ' Apohiaiha, etc." Make your right palm of the
shape of a
take water in it and
cow's ear
it
before
nose
and think
carry^
your
"
thus : There is a terrible sinful person in my left
abdomen, his colour
dark black and he is horrible looking. Recite, then, the
is
mantras
" Om ritamcha
"
satyamchabhidhyat, etc." and
Drupadadiva MumuSinful Person
chana, etc." and bring that
through your
etc.

By

the

this act,

right nostril

to

the

away
sinless.

water in

on

bit

the
of

Do'nfc

palm.
stone

to your

Next, rising from the

with the fingars save

and with your

face

forefinger

seat,

look
left.

at that

And

water

keep your two

Sun,

recite the

of

it

now

feet horizontal

and thumb, take a palmful

towards the

throw

think that you are

and

water

Gayatri three times

1102

oSer watei' to the

fttid

mad DEVl BHAgAVATAM

Ir1

of offering

San

threo times.

Arghya^ has been

the

The method

to

yoU.
the
The
Surya Mdntra.
this:
Offer
once in thfi
Arghyas is

Then eircumarabulate,

51-80.

Muni

Thus,

rflenCioDed

repeating

one thing to be noted in offering

midday, and three times ia the morning and three times in

While

offering the

the evening.

Arghya
morning, bend yourself a litte low ; in
the
in
the
offering
arghya
midday, stand up and while offering the arghya
in the evening, it can be done while sitting.
Now I will tell you why
in the

Thirty Koti llaksasas known

a the Mandehas, always roam on the path of the Sun (the mental Sun also).
and ferocious.
They ate great heroes^ treacherous
They always
the

Arghya

Hear.

Sun.

devour the Sun, while they assume terrible forms. For this reason
and the Ri?is combined offer the water with their folded

to

try

to the

offered

is

the Devas

hands to the

while they

Sun,

The water thus

offered,

the

perform

great

becomes transformed into

SandhyS

Upflsanft.

thunderbolt

the

and

burns the heads of the cruel demons (and throws them on the island Mandedo their SandhyopSsana.
hSruna) Therefore the Br3hmanas
daily

Now I am
this Sandhya Upasana. O Narada
No
Mantras
the
sooner
to
speaking
they
pertaining
Arghya.
are pronounced the full effects of performing the Sandhyas are obtained.
I am Siva
I am That Atman (Self)
I am That Light
I am That Sun
Infinite merits

accue from

to you of the

am

the Light of

Atman

am

clear

and transparently white;

am

of the

and
I
am of the nature of Rasa (the
energy
O Thou
sweet sentiments.) O Devi O G^yatri
sweetness, all the
of
Brahma
Let
Thee
and
come
nature
of
the
art
Who
preside in my
of

nature

all

heart to

me

grant

success in

this

Japa Kirraa.

Devi

G&yatri

water.
But Thou
Entering into my heart, go out again with this
wouldst have to come again." Sit thus on a pure seat and witli a single
O Muni
In this
intent repeat the GS.yatrl, the Mother of the VeJas.
I

Sahdhyopasana, the Khhechari MudrA, ought to be done after practising

the PrSnydmA,, Hear now the meaning of the Khechari MudrS. When the
of

soul

being leaves the objects of senses,

it

roams

in

the Ak&s'a

*.

<?

tongue also goes to the Akas'a and

this is
roams there ; and then the sight is fixed between the eyebrows
no
Khhechari
Mudr^.
is
Asana
to
Siddh^sana
There
called the
(seat) equal
it

becomes aimless when the

and there
of air

in

no

is

Vayu

(air)

equal to

the

Khumbaka

Vaya

(suspension

the body).

no MudrS, equal to the Khechari Mudri. One is

to pronounce Pranava in Pluta (protracted) accents like the
sound of a
bell

Narada

and,

There

suspending

without any

is

his

Ahamk^ra

breath,
(egoisin).

sit

quiet motionless

Narada!

in

am ngw

Sthir&sana
talking of

CHAPER

SooK XL]
Siddhasana

and

characteristic

its

1103

XVI.

heel

Keep one

Hear.

qualities.

below the root of the genital and the other heel below the scrotum keep
the whole body and brejst traight
and motionless
withdraw the
;

senses from their objects and look at the point, the pituitary body, between
the eyebrows. This posture is called the Siddha-san and is pleasant to the

Gayatri

Thou

the

art

Thou art of the nature

Whoever worships Thee
night, night
letters of the alptabet

nature of Vidya

Gayatri

the

in

sins

the

in

of

"

O Mother of the Vedas

Devi granting boons to the BhaktasBrahma. Be gracious unto Me. O Devi

yogis. After taking this seat, invoke the

day gets

destroyed

Devi

Sarasvati

O
Who
!

his

Sandhye

Ajaye

day

Thou
!

O Thou

Who

destoyed and

sins

art

Thou who
immortal

the

all

art

of the

Free from

I bow down to Thee.

art all the Devas
Mother
In voke the Devi again by the mantra " Ojosi, etc ," and then pray: " O
Mothei
Let my japam and other acts in Thy worship be fulfilled with
the curse of G&yatri, do
success by Thy Grace." Next for the freedom of

disease and decay.

the things properly. Brahma gave a curse to Gayatri Vis'v^mitra gave a

curse to Her and Vas'istha also cursed Her. These are the three curses ; they
;

are

removed

in

due oder by recollecting Brabm^, Vis'v&mitra and Vas'istha,

Before doing Ny^sa, oneought to collect oneself and remember the Highest
Self; think in the lotus of the heart that Purus a (Person) who is Truth,

who

is all

this Universe,

who

is

the

Self

Hghest

the

and who

Now

ledge and who cannot be comprehended bywords.

is

All know-

am

speaking of
utter
and
then
utter
Hear.
First
the mantra.
Amganyasa of Sandhya;
"
namah
Touch the two leg?, saying "
BhuhpadabhySm
"
"
Bhuva J4nubhyam namah
Touch the Knees, saying
"
Touch the hip, saying
Svah Katibhyam namah "
"
"
Touch the navel, saying
Maharn^bhyai nama^
I

Om

Om

Om
Om
Om
"
Touch the heart, saying
Om Janah Hriday^ya namah "
Touch the throat, saying " Om Tapal^ Kanthaya namah "
Touch the forehead, saying " Om Satyam Lalataya nama^i

Thus perform the Vyarhiti nyasa.

Next perform the KaramganySsa thus

Om

"

Tat savituh ramgusthabhyam

Om Varenyam Tarjanibhyam nama^ "

thumb)
Om bhargo devasya madhyam^ bhyam
the forefinger)
referring to
namah (referring to the middle finger) " Om Dhimahi anaraikabhyam
Damah (referring to the ringfinger) Om dhiyo yonah, Kanisthabyllm
" Om
namah (referring to the little finger)
pracbcdajat kara tala

namah

"

(referring to the

pristhabhyam namah
of the

palm and

81-106.
tart

savitur

all

Now

"

referring

the

to

upper

part

and lower part

over the dody).

I

am

speaking

brahma tmane hridayaya

of

the

nama|?

AmganySsa.

Hear.

"(referring

to the

"

Om

heart.)

^rI

1104
'

On

Varenvim

mad DEVt BhAgAVATAM

VijrivS ttnane

" Ona
bhargo devagya
crown of the head);

"

namah

Now

am speaking

Varnanyasa

is

"

(referring to

the

head)

Rudratinane Sikhayai namah. " (referring to the''Om dhimahi SaktyStmane Kavach^ya nama^ "

referring to the Kavacha

namah " referring to the

astraya

namali

Sirase

*'
;

Om

three

dhiyoyonah KaUtraane netratrayftya

" Om
eyes;
prajhoday&t sarvatmane

Astra or armour, protecting the body.)

Hear.
This
of the Varnanyasa. O Great Muni

(referring to the

performed by the letters in the Gayatri mantra.

If

anybody

does this, he becomes freed of sins.

"

Om Tat namah " on the two toes (touching them).

" Om Sa
"
on the two heels
nama^
(touching them).
"
Om
Vi
namah
on
the
,"
legs
" Om Tu namah " on the two knees
" Om Va
namah " on the two thighs
" Om re namah "
on the anus.
" Om ni namah
on the generative organ
"
" Om
on the hip
ya namal^
Om bha nama^ " on the navel
" Om
"
on the heart
Rgo namah
" Om De
namaht " on the breasts
" Om va
"
on the heart
nama^i
"
" Om
namah
on the throat
sya
" Om dhi namah " on
the mouth
" Om ma namah
on the palate
" Om hi namah " on the
tip of the nose
" Om dhi namah " on
the two eyes
Om yo nama^^ " on the space between the eye-brows
"
" Om
on the forehead
yo namah
"
Om nah namah to the east
" Om
"
to the south
pra namah
"
" Om cho
on the west
namat
"
" Om da
on the north
nama^i
" Om
"
on the head
ya namah
" Om ta namah "
on the whole body from head to foot.
;

''

*'

'

*'

*'

Some JSpakas (those who do the

Japam) do not approve of the above
Thus the Nyasa is to be done. Then meditate on the
nyasa.
GSyatri or the
World-Mother. The beauty of the
body of the Gayatri Devi is like that of
She is seated on the big red lotus on the back

the full blown Java flower.

of the Han8a.(Flamingo) She is

holding the red coloured garland on Her
neck and anointed with red coloured
She has four faces :
ungument.
;

OHAPTER

Book XI.]

On

every face has two eyes.

ladle, a

6acri6ciai

1105
wreath

her four hands are a

aud

bead,

XVI.

Sba

Katnandalu.

is

of

flowers,

blazing with

all

From the Devi Giyatri has originated first the Rig,

Brahm^ worships the virgin GSyatrt on the idea of ri Parames'vart

sorts of ornaments.

veda.

The Rig Veda is one

the Yajnrveda is the
Simaveda is the third and the Atharva veda is the
The Gr3,/atri his eight bellies i the east side^is the one; the

OAyatri

has four feet

second,

the

fourth foot.

south

is

second

the

the zenith

is

the

Amga

pronunciation
{the

of

Ved^nga which

is

the corners

third

are the

north

the

sixth

the

the

the fourth

is

intermediate

eighth belly.

laws

down

lays

euphony)

Kalpa

has
the

G^yatri
is

of

is

space

(Grammar) is one
Sik4
the Veda, the science which teaclies the

Vy^karanam

words and

of

the

is

the nadir

all
j

west

the

fifth

the seventh and

is
seven $iras (heads)

second (that

proper

the

third

the ritual and prescribes rules for eerbmo-

Nirukfca is the fourth (the Ved^nga that contains

e words, espaeially those
obscu
occurring in the
glossarial explanation
or astronomy is the fifth j Itah^sa (history) and PurSnas
Jyotish
Vedas)
nial and sacrificial acts)

of

is

head

the sixth

the

mouth

of

and

G^yatri

Upan'adas is the seventh head. Agni (fire) ig

Rudra is the Sikh^ ^tbe chief part)
Her
;

the

heart

SllmkhySyana Vignu
G^yatrf and
armour of GSyatri. Think of this Mahes'vari G^yatrl
in th middle of the Solar Orb.
Meditating on the GSyatri Devi as
shew
the following
should
devotee
the
twenty-four Mudras
above,
is

gotra (lineage)
Brahm& is the

(signs by

the

etc.,

fingers,

the Devi

: (1) Sanmukh

mukha

(6)

mnkha;

is

in religious worship) for

(2)

Sampiit

(3)

Trimukha (7) Chaturmukha

(U) Vy&paka
(10) Aihoraukha
;

Vitata
(8)
;

(22)

(23)

Mudgara

(4)

satisfaction

Vistrita

(12) Anjali

Yamap^s'a; (15) fingers intertwined end to end

(20) VarAha
Mustika; (18) Matsya (19) Kurma
Mah&kr^.nta

the

Panchamukha

(14)

of

(24) Pallava.

(5)

(9)

(13)

of

Dvi-

^aa-

^akafa

(l6)Vilamba (17)
SimhSkr^nta

(21)

Next make japam once

only of one hundred syllabled G^yatri. Thus twenty- four syllabled SsJvitrt,
*'
J&tavedase sunav^ma, etc. forty-four syllabled mantra and the thirty
;

"
two syllabled mantra
Tryamvakam Jajamahe etc., These three mantras
(The full context of the
united make up one hundred lettered G^yatri.

Mantra

this

: Om Haum

Om yum

sah

Trayamvakam

yaj&mahe
Urbb&rukamiva bandhanlln mrityo muksiya
ma mritat Bhur Bhhuvah. Svarom Yum Svah Bhurbbuvah Svarom Haum
Next make japam of Bhurbhuvah Svah, twenty four lettered G^yatrt
The Br^hmanas are to perform daily the Sandhyo
with Om. O Narada

last

Sugandhim

is

Puti Vardhanam.

the rules above prescribed

pis^na repeating GSyatri, completely adopting
to
able
and then he will be
enjoy completely pleasures, hftppiaees and bliw.
139

MAD DEVl BHAGAVATAM.

iRt

1106

of the

Here ends the Sixteenth Chapter

the

in

tion of Sandh}'^ Upflsana

Eleventh Book on the

MahSpuram

ilcscrip-

Mad Devi BhSgvat^na

bri

of

Maharei VedaVjasai.

18,000 verses bj

CHA.PTEKXVII,
N&'&yana said
making Japam

1-5.

reciting or

the

icide,

the pada?,

sin

of

If

divides or separatrs the pedas ^vhite

one

of the GSyatri, one

BiTt

Brahraahatya.

repeats at one breath,

i.e.,

from the BrShiBin

freed

does so without breaking

one

then one incurs the

Brdhmauas who do

Those

if

rs

the

sin

of

Biahraa-

the G&yatri without

of

haty.
Japam
giving due pause to the padas, suffer pains in bells with tbeir heaOs
Thou art of onB
downwards for one hundred Kalpas.
(O G&yatri 1
art without
Thou
of
of
two
three
feet
of
four
feet.
and
foot,
feet,

because

foot,

Thou

and which

ful

art not

above the

is

is

*'

to the

Dharma

is

kinds

making the

lettered Gayatri you are

(Rajas).

"

going

with

the

to repeat

is

beauti-

This cannot obtain that.

*'

There
of

japara

Thy Fcuith Foot

Samputa''

also tha Gayatri,

S^stras and Pur^naf!.

or

muttering

Triloki

three

of

GSyatri
Sadomkara." There

Firstly,

obtained. Salntation to

five

Ekomkara", and

Pranavas, according
to be noted while

something

Gayatri

Note

how many

When

(make japam).

you have

repeated one-eighth of that, repaat (make japam) the Turiya pSda of GaS4vadoma pr&pat) etc.,
{i.e, the fourth P^da, the mautram parorajase

yatri

(see the daily practises,

Gayatri.
above

If

the
of

making

dvipapi

the

he

way
the

page 107.)

once and then

Brahma na makes
gets

himself

the

Japam

(the silent muttering)

uninted with Bral n

Cm

Japam do

Tripadi chatus

complete repeating the

not bear any fruit.

padafi nahi padyase namaste

a.

i,i

Other modes

Gayatryasye kapadi

TuryAya dars'ataya-

padaya paro Rajase Sabado ma piSpac. Gayatri is cne-footed in the

form of Triloki, two-footed, the Trayi Vid}^ from thy second foot
tripadi (all Pranas are thy third foot, chatnspadi, as the Purusa
'

apadi

without any foot, Parorajase above tbe

this not prapat
mpy cbtain. Iha

jas,

the dust

Yogis who are

asau-tbat

adah

Uidharetas (hold

Brahma charyam,

continence) are to make Japam of the Sampnl4 GSyatri

Om; Gayatri with one pranava and as well the Gayatri with
six pranavas.
The householder Brahmachari or those who want mokfa

(i. e.y

are to
6.

with

make Japim

of

Om prefixed.
affix Om to the

Gayatri with

Those householders who

imjrBase cf their families.

GSyatri do not got

tha

CHAPTER

Book XI.]
The

7-8,

S^vofioma

Turtya

pada

beautiful Fourth Foot

obtain

The

that.

which

of the

fall

the

of the

Japam

full

blown

full

the

seat

lotus

Fire

of

Spark
is

fruit

seat

May He

7).

th matvfcra "Parorajase
Salutation
to Thy

abave the Trilokt

dei;y

of

(Rajas).

mantra

this

This

cannot,

Brahma.

is

I ana

LVhyauani (meditation) of this Brahma so that,

(recitrition)
may be obtained. There is

the heart

in

the

steady

constant

existeDC?,

everUsbing

increase

Hindus by

the

i*

14.

its form is like the Moon, Sun, and tha^

the
nature
of prauava aod nothing' else.
Tiiia
<?.,
the iuconoeivuble Brahma.
Think thus. Now on that,

of

Akas'a, the

up.

GSyatri

v.

of

i.

seated well

is

is

presiding

now speaking

of

(foot)

(Brihad.

prApa,t".

HOI

XVII.

subtle

Light^ the essence of

and

inbelligence

bliss,

the

Brahma..

page 107 the

daily practice of.
the Invocation of the
B. Sris Chandra Basu, on

my

It.

happiness-,

(see

G^yatri).
Note.

Aum

Gaya^ryasyekapadi dvipadi, tripadi, chatuspadasi, nahi

padyase namaste turyftya dars'atSya padaya parorajnsa, sa^'ado m^prapafc
Thou art of one foot (in the form of IViloki), of two feet,
Gayatri
!

(the Trayi viiyS. from

are

Thy

Thou

foot because

which

foot

Now

9.

(1) Tris'ula,

and

(7)

am

(2)

the

What

Yoni,

is

whatsoever between
are of the nature

fe^t

Triloki

speaking of the
(3)

foot)

of

bhree

feet

(all

Pr^na,

etc.,

Thou art without

Parusa).
Salutation to Thy beautiful fourth

(as the

This can

(Hajas).

Mudra

of

the

not

obtain

thab.

Turiyd Gayatri

Sarabhi, (4) Aksimai^, (5) Linga, (6)

xre to be shewn.

Padma

Those seven Madrid

Mah^mudr4.

10-14.

secarid

art not obtained.

above

is

Thy

and of four

third foot

Sandhya, that
the

is

Gayabrt

Tha two

two.

Intelligence and

of Esistaaoe,

are one

there

ia

no difference

and the same.

Bliss.

Both

Thn Brahma uaa

would daily worship Her and bow down before Her with greata^b devotion and reverence.
After the DhyAnam,'first worship Her with five

Thus

upacharaa or offerings.

Om
Ham

lam prithivyatmane gandham, arpayarai namo namah." " Om

'
Om ram Yahnak^s'i.tmana puspam arpayami namo namih,"
"

Aum vara amritSbraane

yStmane dipam arpayckmi namo namaj^."
Om
namo
namah."
yam ram lam vam ham pusnaivedyam arpay^mi
Thus
namo
namalj."
worshipping with five cipapSinjalim arpay^mi
to
the
Devi.
eh&ras, you must shew Mudras
Then meditate on the Form of the Gayatri mentally and
Do not shake head, neck ajid while making;^
slowly repeat the Gtlyatri.
not
do
shew
According to due rules
repeat
your teeth.
j^apam,
15-16.

one hundred and eight times, or twenty-eight times. VVhea

not less than thab.
unable I repeat ten times

the Gayatri

MAD DEVl BHAgAVATAM.

9r1

.1108

Then raise the

17-20.
the mantra " Gillyatra^yai

placed before on the heart

GSyatri

by

(seat)

kapadt Dvipadi, etc., and then bid farewell

to Her after bowing down to Her and repeatinj> the mantra " Omuttame
Sikhare Devi bbiimy&m parvata mQrdbani
Brfthmana ebhyobhya anujnftta
"

Gachcha Devi yatbSsukham

(on the highest top of the mountain
summit in earth (t. e. on the Mera mountain) dwells the goddeee
to
Being pleased with Thy worshippers go back, O Devi
abode as it pleaseth Thee."
The
Praeticea
(See page 110,
Daily

Gllyatri.

Thy

of the Hindus.)

The wise men never matter nor

the

recite

the Gftyatri

For the Mahar^is say that the Giyatri

water.

is

mantra within

fire-faced

(agni-

After
the farewell -shew again the following madrl!
mukhi).
Surabhi Jn^n, Siirpa, Kurma, Yoni, Padma, Linga and Nirvana Mud:

rfts.

Then address thus

to Kas'yapa
in

making

"

" O

Devi

"

!"

Thou who speakest

pleasant

Whatever syllables I have missed to utter

G^yatri
vowels and consonants are incorrectly
whatever
Japam,
!

O NSrada
pronounced, I ask Thy pardon for all my above faults.'*
Next one ought to give peace offerings to the G&yatri Devt.
The

21-83.
Gftyatri)
its

is

Chchhanda

Gfiyatri

the

application (Niyoga)

"Om
* Om

of

Rigi

is in

G^yafcri
is

Tarpanam

Vis'vSmitra

(peace

Savit&

is

offerings to

the Devatft

the peace offerings.

Bhuhrigvedapurusam tarpayami."

Bhuvah Yajurvedapnrufam

tarpaySmi.'*

Otn Svah SS.maveda puruarn tarpayAmi."

" Om Mahah Atharvaveda
puru?am tarpay&mi."
'

Cm Janftb ItibftsaparSna puruara tarpay&mi.'*

Om Tapah Surv^gama puruaam tarpay&mi."
Om Satyam Satyaloka puruam tarpayami."
" Om Bhiih bhiirloka
puru9am tarpayfimi."
Om Bhuba^i bhuvoloka puruaam tarpay&mi."
" Om Svah evarloka
puruaam tarpay&mi."
Om Bhuh rekapad^m GS.yatrIm tarpay&rai.^'
" Om Bhuvo
dvitiyapadim G&yatrim tarpaySmi."
" Om
Svastripad^m G^yat'-im tarpayami"
Om Bhurbhuvah Svaa'chatuspad^m Ga.yatrim tarpaySmi."
"

"

'*

Pronouncing these,

offer the

Tarpanams. Next add the word Tarpayimi

Glyatrim, SAvitrim, Sarasvatim

to each of the following worda " tr^jasim,

Vedamataram,
etc.,"

and

offer

Prithvim,

Tarpanams.

Aj^m, Kaus'ikim,
After

the

Tarpanam

Samkritim,
is

Savajitim,

over, offer the peaee-

ohantings, (Santivftri) repeating the following mantra*,

Book XI
'
*'

CHAPTER

Om
Om

Jata vedase sunav&ma aomam,

Mdnastoka,

XVII.

110

etc.**

etc."

**

Ora Ttyamvakara Yajiimahe,

" Oin
racbchliamyoh, etc."

etc."^

Then touch all the parts of yoar bodies, repeating the two mantras
" 0.n atodeva, etc." And reeitiog the mantrana " Svonl
Prithivi," bow

down

after repeating one's

to the earth,

34-45.

Nirada

Thus the

Doing works so

prescribed.

Nexc

CT^vabri.

finishing

far,

of the

rales

bid

morning SandhyS

to

farevvell

the ^.ijnihotra

etc,

name, Gotra,

Homa

the

are-

above-menDioned

sacrifice,

the

worship

five-

Sarya and Vi^nu.

Worship by the Purusa

or by Srisehite
mantra
or
or
Hrim
ramtra,
Sdkta mantra,
by Vyahriti
by
centre
Visnu
the north east
Bhavani
in
the
in
etc,"
Likfmis'oha,
place
DjvasSs,

Siva, Ganes'a,

^ivtl,

corner, Siva in the south-east corner

the

Sun

in the north-west corner

As

there

the Devi

so

Devi,
in

due

no other

is

and then worship them,

and

While

merit-giving than the worship of the

be worshipped.
all
Then worship

of

first

Devat^s

five

Devi

the

more

act

should

the

order
of

in the south-west corner,

offering
the sixteen offerings, worship by repeating sixteen mautras.

with

worship

Ganesa

the

is

in

placed

chief object,

five

so

in

As

positions.

the

the-

three

worship
Sandhyds^
the worship of the Saodhya Devi is approved of by the
iSiutis.
Never
worship Vina with rice; Ganes'a with Tulasi leaves; the Devi

Durga with Durba grass and Siva with

mentioned flowers are

ku, Vaka,

Yathika,

and

(mtke
second
feed

finish the

Japam).
quarter

earnf-d

of

Karnikftra,

Kadamba,

Guggul, Dhupa and

worship.

Thus

Then repeat the

and

ov\n

self

the

the

finishing

the next day

mother

by one's

Here ends

flower.

MallikA,

The under-

Lotus,

Champaka,

etc.

Offer incenses

father,

Ket-iki

Dev):

Jati, Kutaja,
Karavira, Sins'apa, Aparajitd, BandhuSiudhuvara, Paia/a,
Durbba, Salliki, MadhavT,

Ketaki,

Tagara,

46-47.
oil

Madaiita,

Mandfl-rj,

Arki,

pleasing

the

VakiU, Lodba,

PaUsa,

P.inasa,

to

and

other

light

principal

to the

quarter

relatives,

traditions

Chapter of the

of

the

Vedvs

in

of that

with

the

day

money

of one's

Eleventh

Til

mantra

(mQla)

work, study the

the third

dependent

according

Seventeenth

in

the

family.

Book on

the description of Sandhy^ and other daily practices in the MahSpuranam

Srt Mad Devi Bh&gvatam of 18,000 verses by Maharfi Veda Vyasa.

mad DEVl bhAgavatam.

SrI

jll(

CHAPTER. XVilL

NArada spoke: "

1.

the special Paja

2-23.

NSrayana
how the

1
Bhagavau
The people
!

ETevi.

worship Her.

they

to

^ri

of

said:

"

Devar^i

Mother

World

ana

now very eager

their

get

deairos

now

I shall

is

Bhagvati

near

to

jd

falfii

if

speak

specially

by
worhippiug Whom one easily gets objects of enjoyments, liberatioa
and the destracuon of all evils. Controlling one's speech and making

you

must make

worshipped

Bbutas'uddriij
sankalap and perform
Matrikaayasa, sadangaayasa, placing couchshell and doing other neetssjiry
acts,
Olfering the ordinary
Arghya, one should give special Arghya
over all the articleswith the mantra "
Phat

Achaman,

one

one's

and

sprinkle
Astraya
brought for worship: Taking the Guru's permission, he is to go on
with his Puj^. First worship the pitha or seat whereon the Devi
would be placed ; thea perform dhyan (meditation of the Devt.) Then
with
devotion, offer to the Deva, the seatj (Asana) and other
great
then perform the
of the
articles of worship ;
Devi by the
bath

watei

the PanchSmrita

of

If

five nectars).

(the

who performs

lie

or

jiiicj

sugarcane

bound

Sj,rasvati

Devi with grape

dwells

the

in

at

and

this bath,

juice
hid

gets

juice,

for

as

juice,

he

Veda Mantras, with mango

ever Laksm?
ever and ever and

for

who gets

with

along^

Devi-loka

sugarcane

reaites the

tie

dojr.^.

the

anybody performs

bath cerenony of Sri Devi with one hundred jars of

will not have to incur any future birth.

his

many

sacred

this

bath

of the

and acquaintances
there are
atoms in

relatives

years

as

He

who bathes the Devi with the Vedic mantras, and

water scented with camphor, the fragrant aloe wood (aguru),
sins
of the
in
satfron, and musk, becomes freed at once
acquired

the juice.

with

his

hundred
the

lives

in

who

does

lord

of

births.

He

who bathes the Devi

ocean of milk

(ksira

samudra)

for

one

of

curd,

with

this

with

jars

Kalpa.

of

milk,

So

becomes

bathing ceremony
jars
Dadhikunda ^^the reservoir of curd). He who performs
Sn&naras of the Devi with honey, ghee and sugar becomes the
of these things.

happy
flow

Her a

in

pure

this
in

he
the

the
lord

He whobattes
world as

your body

in
is

pair of silken clothes,

the Devi with one thousand jarj, become*

the next.
A^o?e : Make the liquid current

the esoteric

you

will

go

meaning
to the

of the bath.

V^yu-Loka.

If

If you giva
you give Her

CHAPTER XVIU.

Book XL]

llll

ihe jewel ornaments, roii will become the L'^rd of gems and jewels. (Make your
mind like the gem) If anybody gives saffron, sandalpaste, musk, SindAra
and Alaktak (red things), he will go to the Heavens and become there the
Indra, the Lord of the Devas,.in the next birth.

be offered in ori Bhagavati's worship

to

Devi wMl lead the

the

and

pains

on

the

feet

difficulties.

devotee

becomes

the Devi

sandalpaste
this

to

whole
of

lotua

The
who worships

universe

Vilva

entire

thrice

the

the merit of this virtuous act

the

of

red

offers

leaves

fresh

spotless.

If

24-40,

green

Lord

the

with

and

leaf

Bhagavati with ten millions

and

green

tree

Manu by

the Devi, becomes

of

"

NamaU

of the Vilva

tti-leaves

to Kailas'a.

the

to

Hrim Bhuvanes'varyai

'

May&

The devotee that

Devi never experiences anywhere
The devotee who writes the Vija mantra of
devotee

Bel leaves

offers the beautiful

the flowers of the season offered

or

Various flowers ought to

any devotee worships with ten millions

of

entire fre^h

Kunda

flowers, with eight scents, he gets surely the PrajApatiten millions of Mallik^ and
worship of the Devi with

The

hcod.

Mdlati flowers besmeared with eight scents makes a man the four faced
(Brahma); and one hundred millions of such flowers will make the
devotee a VisQu.
the

aforesaid

worships the
the
flowers,

In

days of yore, Vinu

worshipped
so
His
Visnuhood. If
got

way

and

Davi

with

man

becomes

one hundred

Kotis

the

any

Mallik^

of

Devi

or

in

devotee

M^latJ

SutratmH

In
Hiranyagarbha.
the
Devi with great

certaiiily

Hiranyagarbha worshipped thus

and so he became Hiranyagarbha
(These
Hiranyagarbha,
Brahma, Visnu and Mahes^a were mere ordinary men before. See

ancient

days

devotion

the

Brihadaranyaka Upanisada).

Note.

The eight scents

Kapiyut^ SakterganJhas takam

Vandhuka and Dadimi flowers

mamfei
Java,

Various

other

beautiful

devotee.

The

merits

even to the

God

Is'vara.

So

be

offered

flowers can be offered

from

accruing

The

duly

such

in

to

offers

flowers that spring in

refer

be the

will

the

the
are

to Jat^

results

if

worship.

Devi by the
not

known

their proper seasons are

year to the Devi, repeating Her thousand nameg

enumerated in the Twelfth Book or in the Kurma PurSna. If the
to

be

above
sinner

offered every

worship
or

be offered to the Devi,

sinner,

will

be

then that man, whether be

from all the sins
and

freed

great
leaving his mortal coil, he will get, no doubt,
of
Devi Bhagavati. Offer Dhupa made
sandalpaste,
in

red

sandalpaste,

such a way as

the

Sihlaka and

whole

room

the

lotus

feet

be

after

of the ^ri

black Aguru,
camphor,
Guggula, saturated with ghee

of Sri

Bhagavati scents with pure

mad DEVt BHAGAVATAM

Sr!

1112

Bhagavati becjmea pleased with this and

devotee. The devotee,
otfsrs the lordship of the three Lokas to the
to
the
of
the
Devi,
eimphor
who offers daily
goes to the Surya
lli^ht
in
this.
With
one's
whole heart, one
doubt
Loka. There is no

The Devi

einell.

fra<>rant

The devotee

should giye one hundred or one thousand lights to the Devi.

the
should offer heaps of food consisting of six Rasas,

and drinking, that

chewing, sucking, licking

and liquid, mountain-like

dishes for
of focd

solid,
flat

eolden

and

cups

pleased.

snakd,

this

so

Offer

4,1.59.

Mahadevi
of

jar

is
is

the Devi

with

devotion

i^reat

on

food

the

for

Ganges

that

the

universe.
cool

water,

then offer
to
scented with camphor
various
delicioua
scents.
and
pftrdamum cloves,
offered

is,

give

sweet juicy nice

delicious

mistaken

drinking

so

kinds

saucers.
When
cups and
whole
the
universe
pleased,
gets
all
Devi
as a rope is mistaken

gets

Universe

For the whole

various

and

all

on trays,

arranged

nicely

Mahadevi Bhuvane'svari

f^rt

for

plates

fiuits,

heuvenly

and

Always

high.

plates

Devi

and

nice,

betels

with camphor,

These

all

may

be

are

to

be

Next

pleased.

and
flutes,
mridangas,
murajas, Dhahk4s
have music with lovely
Her. Th-e Veda mantras are to be
so please
and
recited,
dundubhis
chanted.
With
Pur^nas are to be read and the hymns to be
the

Davi the umbrella and chftmara,

Then circumambulate round Her and prostrate
to

heart offer

whole head and

the

two kingly offerings.

Her kindness and pray to Her
to
forgive all
before Her and ask
is
Devi
The
with
pleased
anybody who
and shortcomings.
faults
wonder
then
that She will be pleased
What
once
even
Her
remembers
the

with

all

these

When

child.

merciful.

She

There

recite

to

you

gives

rise

to

Once
callei

in

is

is

the

find

abont the

Mother

The

loved

her

natually merciful to
then
She
becomes

is

with derotioo,

nothing strange here

Vrihadratha
of
history
1

On

this

will

which

Hearing

E&jaisi.

very

point

Bhakti and Love.

a

certain
It

Chakravak.

Klis'idham.
to

offerings

As a

some

Himalayas
region in the
flew over many countries

fruit

rice

of

his

beans,

temple of 5ri

there

Prfirabdha Karma,

voluntarily

Annapurna

went

Devi.

like

There

that

lived

went

and

bird

onc3

bird,

an orphan

to

desirous

round

eircumambulatiog

the city
K^s'i, that grants
rcund the Devi Bhagavati the bird left
the bird left his
time
In
another
to
country.
liberation and flew away
assumed
a
he
There
heavenly form of a youth
body and went to Heavens.
Thus he enjoyed for two Kalpas.
and began to enjoy various pleasures.
best in the
Then he got back to the earth and took bis birth as the
Kgattriya family.

He became

celebrated

as

the

King Vrihadratha

in

Book

CHAPTER

XL]

1U3

XVIll.

Th it Iviii;^ wis fcrathfal, controlled his senses, and practised

and
Samjama
deep coaeanfcration and knew everything of the past, the
present and the future. He conquered all the eaoniies and performed various

this world.

and became the Emperor

sacrifices

of

the

sea-girt

earth and acquired

the very rare faculty in the knowledge of everything of his

Munis came

The

event3

the

On

of

came

and

detail

births ara vividly reflected in

previous

Bypoint
what Punyatn

come

have

great doubts

this

us.

have come to you

how you got

say to us sincerely

knowledge. Kindly
60-71.

kuo

to

said:

N^rayana
heard

"

thpm

know

to

about

all

and the

future.

this wonderful supersensual

everything about this and oblige.

Brahman

and

memory.

Kindly describe in

upon
you have come

(merits,)

your

previous births and the knowledge of the past, the present

We

births*

previous

rumours

various

King Vrihadratha duly entertained those guests.

Munis took their seats and asked: "O King! We hear that

The
all

from

this

of

The

the King.

to

knov

to

The very

King

religious

to

speak out all the seUret

causes tor his knowledge of the past, the present and the future, thus:
"O Munis! Hear how I acquired this knowledge. In my previous birth I
Vrihadratha

began

was a very low bird chakravak. Once, out of ray ignorance, I circumambulated round the temple of the Devi Bhagavati Annapurna at Kas'j. And,
as the result of that, I lived in the Heavens for a period of two Kalpas and
I have got

future.

got the knowlege of the past, the

Who can ascertain what

have

birth and I

this

present and the

O You

of good vows

amount of merits accrues from remembering the Feet of the World-Mother,

llememberiof Her glories, I always shed tears of joy. Those who do not
are the Great Sinners and they are
worship the adorable Deity Jagadambtl
The
births
on
their
treacherous. Fie
worship of Siva or Visnu is not
!

Only the

eternal.
in

the

^rutis.

Mother, which
to

serve

is

is

Jagadamba's worship

What more

shall

void of the

devotedly the

lotus

eternal.

Thus

highly nece=sary to

or
It

of

feet

of the

any doubt. Everyone ought

Devi Bhagavati. There is no
ot

the Highest Deity, whether iu

JagadambS.
Her Saguna.

Her Nirguna aspect. (Eat the siigarcandy, holding it in any way.

makes no difference). Narayana said: Hearing the aforesaid words
the
virtuous Rajarsi Vrihadratha, the Munis went back
to their
in

respective

abodes.

Such

who can question about

the

."^erve

stated

World-

bosfc trace of

other act more glorious in this world thin serving the feet
It is

it is

speak on this worship of the

is

the

power of the Devi Jagadambika!

the certainty

Jagadamvika's worship and who

Their

births

are

really

fruitful

who

UO

of the high

will not reply,

possess faith

merits

So

arising from

when

so questioned?

in the

Devi worship;

MAD DEVt BHAgAVATAM.

SRt

1114
but of those

who have no such

faith, there is

some wrong mixture, no doubt,

in their births.

Here enjs the Eighteenth Chapter of the Eleventh Boob on the

Greatness of the Devi Puja in the Mahapuranam Sri Mad Devi Bhilgava-

tam

of 18,000 verses

by Maharei Veda VySsa.

CHAPTER XIX.
"O NUrada Now I am

speaking of the auspicito

leads
the wonderfully excelof
which
the
midday Sandby^l,
practice
lent results. Listen.
Here the Achamana and other things are similar to
1-24.

Narayaca

said:

ous

those of the

moFning Sandhya. Only

difference.

I will

now speak

in

meditation (Dhyanam) there

The name

of that.

of the

is

some

midday Gayatri

is

SSvitri.
She is ever a youthful maiden, of uhite colour, three-eyed She
holds in Her one hand h rosary, in Her other hand a trident and with Her
;

two other hands She makes signs to Her Bhaktas to dispel fear and to orant
boons.
Biding on the bull. She recites the Yayur Vedas ; She is the Rudra

Tamo

gunas and She resides in Brahmaloka. She daily traShe is Maya Devi, beginningless ;
verses in the path of the Sun.
I bow
down to Her. After meditating on the Adya Devi Bhagavati perform achaSakti with

manas and other things

as in the

morning Sandhy^. Now, about the offering

green grass, rice, etc., made in worshipping a

Arghya (an offer of

God or Brahman). Collect

of

the

flowers

leaves and water

Bael

will

for

Arghya;

serve

the

in the absence of flowers,

purpose.

Facing the Sun,

the Arghya to the Sun upwards.

Then peifcrm
some
offer
In
midday,
Sandhya.
Arghya
But that
to the Sun, only with the recitation of the G&yatri mantra.
is not approved of by the tradition and community ; there is the likelihood
and looking upwards,

offer

other acts as in the morning

whole work being thwarted or rendered fruitless. For, in the morning and evening Sandhyas, the RSksashas named the Mandehas become
This is stated in the Srutis.
Therefore the
ready to devour the Sun.

of the

not for the destruction of the Daityas but

the satisfaction of the Devi; so with the mantra "Akrisnena, etc.," the

midday offering
for

offering of

Gayatri

of the

Argbya

Arghya can

be

is

effected

and the reciting of the

mantra

the action.

is
shape of thwaiting
only to create disturbance
So in the morning and evening, the .Brahmana is to offer the

Suryarghya, repeating the G^iyatri and Pranava; and

flowers and water with the

against the Sruti.

be

infallible

in the

In

mantra "Akrinene,

rajasa etc

the absence of flowers, the

offtied carefully as the

Arghya; and the

in the

full

Durba
fruits

midday
else

it

grass,

of the

to offer
will

etc.,

go
can

Sandl\- &

^OOK XL]

CHAPTER

will bo secured.

Best

Devarsis

of

XIX.

Now

1115

bear

the

impoitant points

in the

Tarpanam (peace oflFeriogs). Thus :

"Oin Bhuvah purusam
tarpayami namo namah."
"Om Yajafvedam tarpayami namo naraab."

"Om Mandalam
'Om

tarpayami namo

naraab."

"Om
"Om

Hiianyagarbham tarpayami namo namab."

antaratraanam tarapaySmi
namo namah."
Savitrim tarapaySmi namo namah."

''Om

Devamacaram tarpaydmi namo namah."

"Om Samkritim tarpayami namo namah."

"Om Yuvatun sandbyAm tarpayami namo namah."
"Om Radranim tarpayami namo nam^h."
"Om Nimrijam tarpayami namo namah."
"Om Bhurbhuvah Svah purusam tarpayami namo namah."
Th-is

bands

the

finish

raised

hi^'h

midday Saudhyl m^^a Tarpanam."

up

towards

the

Sun,

Now* with your

Him by the "two

worship

mantras -.praiiing thus: "Om Udutyam

Chitram Devaaam\ etc." Nex^. rep3at the

Jatavedasam,
Gayatri.

eto'.,"

Hear

its

"Om

method,

repeat the

lu the morning,

Gayatri at the proper moment with hands

time
with hands lowered and in the
raised
in the evening
midday with
hands oyer the breast.
Begin with the middle phalanx
of the
;

(joint)

nameless finger, then the phalanx at its root, then the

root of the little finger, its midd'e phalanx and its top,
the nameless,

fore

and ring

fingers,

then the middle and

finally the root

(in the direction of the hands of the

of the ring finger

phalanx at the
then the tops of

watch;

avoidino-

tbe middle and root phalanx of the middle finger).

Thus ten times it is
if the
this
In
be
one
way
Gayatri
thousand time? the
repeated
repeated.
sins arising from killing a cow, father, mother, from causing abortions
to

the wife of one's Guru, stealing a

field,

drinking

wine,

etc.,

all

are

goin
Brahmana's property, a BrShman's

destroyed.

Also

the sios
acquired in

by mind, word, or by the enjoyments of sensual objects are

there instantly destroyed.
and
then
All the labours of him who
thereby
in
the
of
bard
the
Vedas
without
works
study
knowing the Gayatri are
three

births

Therefore if you compare on the one hand the study of the four
Vedas with the reciting of the Gayatri, then the Gayatri Japam stands
Thus I have spoken to you of the rules of the mid-day Sandhya,
higher.
useless.

Now

am

speaking of Brahma Yajna,

Here ends the

Nineteenth Chapter

midday Sandhy^

in the

18,000 verses by

Maharsi Veda Vyas*.

MahSpuranara

Hear.

of

Sri

the

Eleventh

Book on the

Mad Devi Bhdgavatam

of

^b1

1116

mad DEVl BHiGAVATAM.

CHAPTER
The twice born (Brabmana)

1-25.

Achamana)

make

then to

XX.

is

times (make
he is to
(sprinkle water) twice ;

firstly

the marjana

to sip three

touch the water by the right hand a nd sprinkle water on his two feet. Next,
he is to sprinkle with water his head, eyes, nose, ears, heart, and head

Then speaking oat the Des'a and Kala (place and time) he
thoroughly.
should commence the Brahma Yajna.
Next for the destruction of all the
and

sins

for

getting liberation, he should have the Darbha

and the Kusa grasses,) two on his right han-.l, three

grjiss each on his seat, saerifieial thread, his tuft, and

now remain
"

am

his

loft

heels.

hand, one

No

sin

can

in his body.

performing this Brahma Yajna

Sutra" thus thinking, ha

according to the

Then he

(sacrificial grass,

on his

to recite the following

for the satisfaction of-the

is

to

repeat the

" Agnimile

G%atri

Devata
thrice.

mantras
parohitam, etc.,"
" Mahavratanchaiva
" AthStah
panth^,"
Samhitayag'cha vid^maghavat," " Mahavratasya," tsetvorjet\ra," Agna
"
Syahi" Sanno i)evi rabbistaye," Tasya
Saraamuayo" Briddhirdaieh"
" ^iksam
" Pancha
pravaksyami,"
Samvatsareti,"
"Mayarnsataja"
bhetyeva,"
Gaurgma," also he is to recite the two following Sutras :
"

is

Yadamgeti"

"

Agnirvai,"

"Athato Dharraa Jijnisa," "Athato Brahma Jijn^sa." Next he is to recite

the
mantra Tachhamyoh" and also the mantra "Namo Brahmane

namo stvagnaye namah

mantras are

the

prithivyai

nama Osadhibhyoh namah".

famous mantras of the Rig Veda).

(These

Next perform

the

Deva-tarpanam, thus: "Om Praj&pati stripyatu", "Ona Brahm^ tripyatu",

"Om Vedas tripyantu," "Om Risayastvi pyantu", " Om Devastrip_. antu,"

"Om
Kara

Sarvani chhandamsi tripyantu",

"Om

stripyatu",

"Om Om

Vyarhit*yas tripyantu",

Kara

Om

stripyatu", "Om Vasat

Savitri tripyatu", "Om

Om Dyava prithivyau tripyatam.

G^yatri tripyatu"', Om Yajna stripyantu,
Om Samkkya
AhorStrani
Om antariksam tripyatu, Om
tripyantu,
stripyantu,

Om

Siddh^

Nadyas tripyantu,

Om

Psarasas

Om Samudra stripyantu, Om
tripyantu, Om Ksettraus adhivana spati
Om nagH vaydmsi g^vascha sadhy^

stripyantn,

girayas

tripyantu,
gandharva
thaiva
cha,
yaks^ raksausi bhutani tyeva mant^ni tripyantu.
viprasta
sacrificial thread from the neck perform the Ri^i
the
Next, suspending

tarpauam, thus:

Om

batarchinas tripyantu,

Om

madhyamSs

tripyantu,

Book

CHAPTER XX.

XI.]

Om

Gritsaraada stripyatu, Oin

Atri stripyatu
etripyatu,

Vis

vSl

aitra

1117

stripjata,

Om

VAmadeva

Om

Om
Om
Om

BharaJvajastripyatu.
Vas'iBthastripyatu.
Pragfithastripyatu,

sacrificial

thread

over

P^vamSnyastripyantu.

the

perform the Tar pa nam, thus

Om
Om
Om
Om
Om
Om

right

shoulder

and

Next, holding the

an ler the left arm,

Ksudrasuktu stripyantu.
MahcKsukt^jtripyantu,

Sanauda
San^tana
Sanat

Om

Sanaka stripyatu,

stripyatu.
stripyatu.

Kumara

stripyatu.

Kapila etripyatu.

Oin Asuristripyatu,

Om
Om
Om

Vohalistripyatu.

Panehas'ikha stripyntu.

Sumantu

Jaimini \'aih'an"ipaya! a Paila Sutra

Maha Bharata Dharmachary5.b

Om

Janantivah^i vig^rgya

Manduke}a

lihSsya Lh^rata

stripyantu.

Gautama

stripyantu.

Om Gargi Vachaknuvi tripyaUi.

Om Vadava pralltheyi tripyatu.
Om Sulabba uiailreyi tripyatu.
Om Kahola stripyatu.
Om Ivauitaka stripyatu.
Om Maha Kausitaka stripyatu.
Om Ebaradviija 6tiip}alu.
Om Paimga stripyatu.
Om Mahapairaga stripyatu.
Om Sujajna stripyatu.
Om Samkbyilyana stripyatu.
Om Aitareya stripyatu.
Om ^Mahaitareya stripyatu.
Om Yaskala stripyatu.
Om SSkala stripyatu.
Om Sujata vaktra stripyatu.
Om Audavahi stripyatu.
Om Saujami stripyatu,
Om Saunaka stripyatu,
Om As'valilyana stripyatu.

Sakulya v^bhravya

^landavya

MAD DEYI BHAgaVATAM

SRt

1118
Let

26-54.

chSsmat

kule

other

the

all

Jitta

aputr4

Achlryas
mritElh.

gotrino
Saying thus

Om

Ye Ke

be

satisfied.

ta

gnhuantu may^ dattam

offer water
squeezed ont of a
have spoken to you of the rules of Brahma
Whoever perform3 thus the Brahma Yajni gets the fruits
Yajfla.
Then performing, in due order, tha Vais'va
of studying all the Vedas.

Narada

Homa,

deva,

devotee

with the other

day

to

is

Thus

take

in

spend

he

day

is

the

visits

feeding the

eows, the

devote

of

filth

and the Puranas.

histories
to

and

guests,

the diy along

part
the sixth and the seventh parts of the

Then

reading

them and receiving

Avith

the

meals during

his

Brahmanas.

of the

eighth part

^rtiddha, serving

to

is

he

dakam."

to

vastranispidi

cloth.

Then

the

seeing the relatives, talking

then he will be
other persons ;

from

in

O Narada

am

now

Bhagavati
evening Sandhya,
talking
pleased
the evening Sandhya.
First
performs
quickly with him who
the body steady.
the Achaman and make the Vayu (air) in

make
With

to

prepared

perform

the

Listen. Sri

the

of

heart tranquilled and

while

quiet

meut

Sandhya.

evening

Baddha Padmasana,

with the seat

performing the

in

engaged

of all actions prescribed in the

is

be calm

At the

Sandhya.

Srutis and Smritis,

very

fir;t

and

commenceperform the

Sagarbha Pran^yma. In other words recite the mautra mentally for the due
number of moments and mike the Pranayama. Simply meditating
Here no mantra is necessary to be
is called
Agarbha Pranayama.
elements) and
elements,

do

other

etc.,

make
are

actions.

the
be

to

thus:
of

name

in

time

In the evening

The

Sankalap.
done first

First

of the

one

While doing Puraka

and Rechaka (exhaling)

duly.

Bhutas'uddhi (have

Then have the

recited.

the
of

purifications

all,

becomes,

(inhaling),

then Gayatri

the

Devi

the

Bhagavati
is

the

purification of

then,

entitled

Kumbhaka

Pran^y^ma, meditate on
meditate on

the

of

to

(retaining)

Deity

ytatod

Sandhya Devi
She is old,

Sarasvati,

black colour, wearing ordinary clothes ; in her hands are seen conch
lotus.
On Her feet the anklets are making
disc, club and

shell,

sweet tinkling sounds

on Her
loins there
is
the golden
thread
decked with various ornaments. She is sitting on Garuda. On Her head

the invaluable jewel crown

Her

is

seen

on Her neck, the

necklaces

of stars

forehead

is
the
shining with a brilliant lustre
emitting from
and
Tatamka
ornaments.
She
has
on
pearl
jewel
put
yellow clothes ;
Her nature is eternal knowledge and ever-bliss. She is uttering
SSnia Veda. She resides in the Heavens and daily
She goes in the

I
invoke the Devi from the Solar Orb. O Narada
path of the Sun.
Meditate on the Devi thus and perform the
Sandhyd. Then perform
the Mftrjanam by the mantra " Apohisth^ and naxt by
ths miatra

CHAPTER XK

Book XI.]

mk

"Agnis'cha
before.

Next,

offering

of

The remaining actions

minyus'eha."
to the

Arghya

and

the Gayatri

repeat

lll9

Sun

for the

with

offer,

satisfaction

afe

same

the

as

the

heart,

pure

While

ofNarayana.

Arghya, keep the two legs level and similar and take water
folded palms and meditating on the Dovata
within the Solar Orb,

offering this
in

throw
out

Him.

towards

it

of

The

fool

that offers

disregarding the

ignorance,

have to perform

Sdryarghya
the

injunctions of
that sin.
Next,

in the water,
will

Srutis,

worship the Sun

Brayas'ehitta
the
on the Devi
mantra.
Then
one's
meditate
by
Surya
seat,
taking
and repeat the Gayatri. One thousand times or five
hundred times
for

the Gdyatri is to be repeated.

The worship, etc.,
same as in the morning. Now I am speaking

the

Evening Sandhya. Hoar.

Visnu in the form

Vas'^istha

the Chhanda;its application

the

Tarpanam

follows:

of

the

Sandhyanga

Om
Om
"Om
" Om
" Om
" Om
" Om
" Om
" Om
" Om

"

"

Svahi

in the

is

the

is

Saras vati

of

Sarasvati.

adjunct

in

aforesaid

Gayatri

is

Now

Sandhya) runs as

S^mavedam tarpayami."
Saryamandalam tarpayami."
Hiranyagarbham tarpayami."

Paramatmanam tarpayami."
Sarasvatim tarpayami."

Devamataram tarpayami."
Samkritim

tarpayami."

Vriddbam Sandhyam tarpayami."

Visnu rupinim Usasim tarpayami."
tarpayami."

Sarvasiddhi karinim tarpayami."

"

Sarvamautra dhipatikSm tarpayami."

Bhurbhuvah Svah Parufam tarpayami."

Thus perform the ;Vaidik Tarpanam.

Sandhya,

the sin destroying

of

described the rules

remove"d.

Devata
of

the

is

Tarpanam

of the

Evening Sandhya Tarpanam.

(the

"

evening

Rii

the

is

evening

of the

Purusam Tarpayami."

"OmNirmrijim

Om
Om
"Om

the

in

all

sorts

of

this
you should know
conduct
amongst the good

Saudbva Van-Janam.

and
is

Narada

all

the desires

Thus have

been

Sandhya. By this
afflictions and
diseases are

obtained.

What more
as

ways of
of the Bbaktas

and right

evening

Sandhy^ Bandanam

that

Sii Bhagavati fructifies

pains

Moksa

i^nd ultimately the

the

than this

principal thing

living.

who

Therefore

perform this

mad DEvt bhAgavatam.

srI

ii20
Here ends

Mad

Twentieth Chapter

the

1-55.

Hear.

the sins
the

Ksetrams

(holy

the

etc., in

of

name

Gayatri-puras'ch
obtained and

are

mountain?,

on

the

Tulasi

the

on the
of

edges

deity

tanks,

Punya
mind

the

Puras'charanamse

strength, the

gets

Before commencing,
Puras'charanam means

success.

speedy

wherever

banks

the root

the

in

grove?,
or

Guru,

mantra

of

of

tops

one's

and
a

of

of the

the desires

all

tree?,

in

before

to

Mah^puranaia 5ri
Veda Vydsa.

cows (cow-stalls), in temples, on

cheerful,

lead

the

Bel

Book on the

XXI.

shall -speak

the

gardens,

Puras'charanam

repetition

of

the

places),

and

performed,

the

On

roots

in

trees,

performance

destroyed.

on the

exalted

Now

its

enclosures of

of Aa'vattha

if

By

are

rivers,

within the

feels

said:

N4rdyana

aranara.

of

Eleventh

Devi Bh^gavatara of 18,000 verses by Maharsi

CHAPTER

all

the

of

Brahma Yajni, Sandhy^g,

description of

(the
of

or

mantra attended with

Prdyas'chitta (penance) is done in

the shape of repeating one million times the GSyatri with the Vyalrhitis.
In any Vaidic Karma or in making Puras'charanam of the mantra

burnt offerings,

of the

oblations, etc.,)

Devatas Nrisinha,

of

^akti)

the Grace

first

he

Varaha,

cannot be

Prime Force

of the

the worshipper

Surya,

Without the
The reason is

to repeat the G^yatri.

attended with success.
(a follower

first

own

of one's

thing done
action
GA,yatri, no
the

etc.,

japam of
this

first

Every Brihmana

Vainava or Saiva

is

ie
is

a Sakta

for

he

is

Vedamata GSyatri. Therefore obtain

Her Japam. Then

Ifta Devat^ Gilyatri by

worship the other Deities.

Thus one should purify one's

japya mantra (the mantra that is to fee

one
million
times the G^lyatri j then one is to
repeating
repeated) by
commence Puras'chara'iana.
Again before purifying the mantra, one is to
first

purify

likh

one's

Without
all

Atman

times, in cise
one's

become

(Self).

Atman's

usaless.

In this purification

of one's

of inability, one lakh times Gayatri

This

Japam,

Homa

specially noted in the

Vedas.

purification, the

is

Atman

three

to be repeated

and other actions

By Tapas (e. g.
and
Vrata, (asceticism) mortify your body. By offering
Japam, Chandrayana
Tarpanara (peace-offerings) to the Fathers and the Devas, one can get
is

you want to get the Heavens and if you want to become

There is no other way.
(Tapasy^ is the intent
the ^lother. That Call which penetrates through and through the

self purification.

It

gn^at, practise Tapasya.

Calling of

CHA.PTER XXL

Book XL]

1121

BrahmAnda. The Ksattriyas should cross difficulties and dangers by force of

arm? the Vais'yas, by wealth the Sudras, by serving the twice born
and
;

t'le

etc.

Japam,

by Tapasy^, Homa,

and dangers,

lJfihinin\s should eros^ ditliaalties

So the Br^hraanas should always be cheerful and

in

rea-

prompt

diness to do Tapasya. Of all sorts of tapasyas, mortifying the body by observing vows and fastings is the best. So say the Risis. (This mortification of the

body gives self-reliance and self intuition more surely and speedily than all
the other studies and other practices.) The Brahmaaas should purify themselves by following duly Krichhra Chandrdyana vratas, etc,. O Narada

Now

am

speaking of

Brahmanas

occupations of the

Hear.

ihe purification of food.

or asking for anything),

are the best

Ayachita,

four

(without begging
corn

handfuls of the

in of

Unchha,

The following

(the gathering
by the reapers), Sukla (the maintenance derived by a Brahma na from
And Bhiksu (begging). Whether
other Brahmanas a pure mode of life);
left

Tantras or according to the Vedas, the food obtained by the

above four means is pure. What is earned by Bhiksa (begging) is divided

according to the
into four

given

to

to

be

parts:

one

part

is

given to the Brahmanas

cows; the third part

the

the second part

is

to the guests, the fourth part

is

given
Whatever is fixed for taking
taken by him and his wife.
(swallowing) mouthfuls of food, that is to be taken on a tray or a platter.

is

throw a

First

little

holders are

take

to

such

take

four

with

cow- urine
the

sprinkling,

repeated

Vais'ya
or

the

very

many

of

lakh

GSyatri

times

by a

offered

same

The

Gayatri

is

to

be

Ksattriya or
companion with a oudra
with a Siidra leads one to suffer in
thief,

Ch^nddla,

of a Siidra, or the
line

are

the

repeating this

is

food

fcheir

times, or three times as they like; while

remain intact.

to

The food

the

Vdnaprasthts are to

as there are syllables

Sun and
twenty

Moon.

four

The Puras'

lakh times

(i.

e.

as

iu the

But, according
Gayatri).
repeating thirty two lakh times is the Pura3"charanam of
the body becomes useless when the soul leaves the body, so

Vis'vamitra,

GAyatri.
the

in

food

sis

terrible hells as long as there

charanam
to

are

fingers

mouthfuls and the

The Brahmacharins can sprinkle

nine times,

inferior.

food

taking

such

eight
mouthfuls.

The

also.

is

cow-urine over that and count duly the number of

are to be of the size of an egg; the house-

The mouthfuls

mouthfuls.

As

mantra without Puras'charanam

prohibited

in

the

months

of

is

useless.

The Puras'charuam

Jyaistha, Aadha, Pausi and

Mala

is

(dirtj)

Vyatip3ta and Vaidhriti Yogas;

also in Astami (eighth), Navami (ninth), S^sthi (sixth), Chaturthi (fourth)
Trayodos'i (thirteenth), Chaturdasi (fourteenth) and Am^vAsy^ (New Moon),
months. Also on Tuesday, Saturday

Ti'-his

(lunar

days);

in

the

in the

evening t^vilight and

141

in

the

night);

while

MAD DEvt BHAgAVTAM,

^RI

1122
the star Bharanj,

(Birth time star)

is

Kumbha, and Makara are tlie Lagnas (sif^ns

moon and the stars are auspicious, especially

Mesa, Karkata, Tul4,

When the

ascendant).

Jyetb&, Dhanistha, ^ravann,

with the Mooa while the sii^ns

Krittika, Ardra, As'lesa,

Janma naksatra

or the

the Puras'charanara perforraecl, aives

bright fortnight,

First of all repeat Svasti v^chan and perform duly the

and give food and clothing to tha Brahmanas. Take

Brahmanas aad begin

Siva Ksettrams are

These

Tryamvakam.
on

At

number

is

and the

number

to be continued every

than that and

also

no

of

mantra)

times

that

the

done

on the

first

is

until completion

day

intermission or

be

will

they

widely

drawn accord-

to ba

is

fit

for

Puras'chara-

day, the same

not greater nor less

should occur

stoppage

and

Mantras.

of the

siddhis

Karma Chakra
And then

lvettra,

known

Great Ksettrams,

the

are

of the

repeating

(the

Ked^ra, Mah3, Kula, Sri

fructification

The

Puras'charanam.

nam

the pRrraission of the

principles of the Tantra.

the

to

Nandi raukha Sraddhi

Where the Siva Lingam exists,

commence repeating the mantra. Tiie

Kas'i,

other places than these, the

all

ing

five

the

for

this earth,

in the

Siddhi.

the Puras'charanam.

west, or in any Siva temple,

facing

other

Mantra

tlie

in the

in

the

interval.

The repeating of the Mantra

and should be done up to mid-day.

is

commenced

be

to

While doing

this,

in

the

the

mind

morning
to be

is

one is to meditate
kept free from other subjects, and it is to be kept pure
on one's own Deity and on the meaning of the manfcra and one should
be particularly careful that no inaccuracies nor omissions should occur in
;

the
tenth

Chhandas and in the repetition of the Mantra.

G4yatri,
of
the
total
that
number
of
Pur^s'charanams
to

is

repeated

honey and sugar

fire

mantra siddhi

is

the

for

Homa

the

ghee,

til,

all

mixed,

Homa.

the

in

used

be

with

prepared

are

Then the

purpose.

Eel
to

leaves,

be

offered

The Chiru
flowers,

as

One
are
to

is

Java

oblations

be

grain,
to

the

in the Mantra
comes,
e.,
{i.
Aftsr tlie
becim^s mmifeste:!).
the daily and
occasional
prop?rly

success

obtained or the Mantri

Puras'charanam

one

should

do

dutis and

worship the Gtlyatri that brings in dharma, weilth, oSjects of

and liberation. There is nothing suparior an object of worship
The devofcae,
to this Giyatri, whether in this
world or in the next.

desire

engaged
bathe

in

worshipping

Puras'charanam, should

the

thrice

in

the

He

three lakhs

Sandhya

should

one's Djity,

do any other work.

the G&yatri

three

of

is

to

times.

not

eit

remain,
In

shouM

unmindful

be

whib

case

observe silence,

moderately,

times,

the

in

be

and
water,

devotee

engaged
should
to

in

not

repeat
the

repeats

CHAPTER

Book "XL]
mantra
then

XXI.

1123

achieving success in any other desired work (k^mya karma),

should willingly
the
desired
success is
until
stick to it

for

he

No.v

attained.

Kamya

is

how

told

being

When

karma-?.

sun

the

is

to

success

get

the

repeat

rising,

in
ordrinary
Puras^charanara

mantra daily thousand times. Than one's life will be lengthened,

no
disease will occ;ir, and weaUh and
If it be
prosperity will be obtained.
done this way, success is surely attained within three month?, six months
or

the eu

at

one year.

of

If the Iloma (offering oblations to the

offerel one lakh time^ with locuses

Mokfa

^liberation)

tuceess

in

attained.

is

besmeared with ghee

the

before

If,

(clarified

Mantra-Siddhi,

fire)

be

butter),

the

or

attained, one performs Japam or

Mantra,
Homam for Kamya Sidlhi (to get certain desires) or moksa, then all his
actions become useless.
If any body performs t>venty-five
lakh Homaa
reah"sing the

is

by curd and milk, he gets success (Siddhi) in this very

^Nlaharsis

become

He

the

this

By

say.

aforesaid means,

e.

(/'.

by

same

the

result

is

eight-limbed

So

birth.

the

all

attained that

is
got by the
whereby the Yogis

Voga,

perfect.
will

Siddhi

attciiu

if

he bo devoted to his

Guru

i-nl

keep

himself

under restraint for six months only ( i. e. practise Samyama)

taking food etc., whether he be incapable or his mind be attached to other

as regards

sjnsual objects.
curd,

milk,

One should drink Paficha gavya

one

ghee)

day,

fast

one-day,

d vy ani b.^jminlful in repeating the Gayatrt.

take

(cDW-:irine, cow-dung,
B.ahmana's food one

First bathe in the

Ganges

while in water
repeat one hundred
places an!
one
hundred
on
which
water
If one drinks
Giyatris are
Gayatris.
He gets the fruit of perrepeated, one is freed from all one's sins.
and others. Be he a
vrata
the
vrata,
the
Krichhra
ChSndrayana
forming
or

other

in

sacred

Ks'altriya King, or a Brahmana, if he is to remain in his

As'rama and ba engaged in pet forming Tapasya then he
freed of all his sins.

he should perform

and

he

will

Be he a house holder

sacrifices, etc.,

get

fruits

or a

Brahmachari

according to his

according

to

own

house, hold

will

be certainly

or VSnaprasfchi,

Adhikara

his desire?.

and

(or his rights)

S^gnik man
of good conduct and

The

other persons
should
of learning and of good education
perform actions as prescribed in
one
the Vedas and Smritis with a desire to attain Moksa. Thus

(who

keeps

should
fals of

eat

the

fruits

Holy

and

Fire)

vegetables

and

water
If

food

or

the

take

eight

mouth-

Puras'charanam be

gotby begging).
Mantra Siddhi is obtained. O Narada If
the
then
way,
performed
the Puras'charanam be done with the mantra thus, his poverty is removed
Bhiksanna(the
this

entirely.

say than this that if any body hears

success.
get increased and he attains great

What more

simply, his

merits

shall

this

mad dev! bhAghvatam.

5ri

1124

Mad

5ri

the

Mahapuranam
Gayatri Puras'charanarn
vatam of 18,000 verses by Maharsi Yeda Vyasa.
in

on

Book

Eleventh

the

of

Here ends the Twenty First Chapter

Devi

BhSga

CPIAPTER XXII.
1-45.

yis'vadev^s; an offering to

The

fire

before meals).

(2)

Brahma yajna,

yajfia.

five

Narada

to ray

deities

all

(made
(4)

stone

of

rules

eon-

offering

made

to the

to
presenting oblations

by

yajnas are the following

pair

and other

(An

(1) The

Pitri yajoi,

and

brooms

pestles,

Devayajfia,

(5)

Mannsya

sweeping,
mortars
wooden
sort,

things of the

house-hold

this

the

ab).it

mfttnory

with

connection

la

)lear.

worship.

Bhuta yajna,

(3)

the

Fireplace,
sieves

etc.,>,

"O

Deva

Vais'va

the

comes now

it

Piiras'charanam
cernino-

said

N^-rayana

(for

and water-jars, these five are

(used for cleansing grains from husk)
the means of killing.
the sources of evils ^inasmuch as they are
one
is to
the
sacrifice before the
from
above
sins,
So to free one's self

Never

Vais'vadeva.
iron
in

vessel,

any

deer

holy

in

wealth

on

or

on

or

Vais'vadeva

broken

any

on

They

tiles.

sacrificial

on any

hearth,

are to be offered

Do

altar.

not

fire

ba^ket-, or with

by fanning with hands, with winnowing

can do so by blowing by your mouth.
etc., but you

skin,

For the moutb

one

oblations of

(Kunda)

sacrificial pit

hearth

the

offer

on the ground

is

to

liable

comes

the

origin of

get
if

by

desease

hands,

If the

fire.

if

by

be

fire

winnowing

one's death ensues.

blowing, then one's success eoraos.

(There

is

by c'othes,

ignited

baskets,

But

if

the danger

then
it

less

be done

of

of

by

catching

fire,)

One should

wtth curd, ghee fruits, roots and vegetables, and

their absence with fuel, grass, etc., or
water and
with
any other
substances soaked with ghee,
or
with
water.
curd, Payasa
lastly
sacrifice

in

l)ut

never with

with salty substances.

If one performs the
with
attacked
substances, one is
leprosy

oil or

with dry or stale

Homa

with leavings

body performs
by his enemy; if one does so wit'h
becomes poor and if one does with
a

downward

course,

of other

rude

food

and

Homa
if

any

he becomes subdued

harsh

substances,

he

salty substances, he meets with

honour. You can
in position and

gets degraded
Vais'vadeva with burning coals and ashes from the
of
the
the
after
north side of the fire of the hearth
preparation
But you should never offer sacrifices with salty things. The
meals.
offer

oblations

to

Book

CHAPTER

XT.]

who

Brahraana

illiterate

before

eats

od that

or

take

to

iatendiiig

fruits,

Homa

the

before

then

you

roots

Ipaves,

are

Kala Sutra

be performed

for

V\'batever

hell.

whether they be vegetabler,

that.
Vais'vadeva with
If,

prepare,

oLlations

offer

Vais'va-

lo

oblati(ns

offering

Deva goes headioog downwards into the

f.

1125

XXTI.

to

any Brahmaehari ecines,

acd then give to the

of Vais'vadeva,
first

Honia,
something
off,
beggar and satisfy him and tell him to be c ff. For the Bralmachaii
niendicant can remove any defects that may ooenr to Vais'vadeva but
Vais'vadeva is unable to remove any dtfrctsthat may cccur rtgniding the
tiie

mendicant BrahmachSri. Both the Paiarnahansa or ljrahm:.ehari mendicant

masters

are the

takes one's
to

come

foud

there,

penance

piatory

waning).

of the prepared food

(Pakkanna)

so

when any

by

regulated

moon's

ihe

that

age,

waxing

is,

After the offering gi\en to A'aib'vcnara,

iS^rada
that is, mouihfuls of food to the tows.
Mear

Go-giasa,

body

without giving to any of these two, if they happen

he will have to make the Chandiayana (rel'gicus or ex-

or

ci e is to offer

uow how that

mother Surabhi, the beloved of Visnu, is always stationso O t^urabhi

ed in the region of Visnu (Visnu-pa.'a)
I am offering
"Salutation to the cows "saying
you mouthfuls of food. Accept it.
to
them. Hereby
cawa and offer food
"this, one is to worship the
is

done,

Tlie

Surabhi, the
to

Mother

wait outside

for

After
cows, becomes pleased.
thi?, one is
that is taken to milch a ccw, wheth.er

of the
a

j>eiiod

For
any guosts are coming.
house wit out any food, he
house-holder and gives him

if

any guest uoes back disjippointed

takei

all

away
back his own

from

the

any

punyams (merits) of
The house-holder
sin.

the
is

to

support mother, father, Guru, brother, son, servants, dependants,

guests, those that have come, and Agni (Fire\
Knowing all these,
he who does not perform the functions of the house-hold is rcckoued
as

fallen

from

his

Dharma both

poor house-holder gets the same

jajuas that a rich Brahmaua

O Best oftheManis! Now 1

by

gets by

am

world and in the next.

this

in

fruit

performing

his

food

according

debts, delivers his tvventyone

to

the

talking of

proper

which

Hotra or

makes

sins.

man free
He who

the

threefold

freed

is

generations from the

The

MahS

PrSnAgni

sorts

all

rules,

five

Soma Yajna.

the

performing

about taking fcod, knowing the rules of

from birth, old age and death ai:d from
takes

these

hells,

of
of

obta'ns the fruits

the Yajnas and goes unhampered to all the regions of the righteous.
Think of the belly as Arani or the piece of wood for kindling the fire

of

all

of the mind as
(by attrition), think
of the wind as the rope, and then kindle

the

eyes

lare

to

be

considered

the

the
as

churning rod, and think

residing in the belly

fire,

the

shcrificer,

(the

and

A'ddharya),
this

Prdna,

consider

of the belly,

fire

the

etc.,

thumb; next

First

taken

oblations

of all

the

by
the

to

as the

rf

oblations

suit of churning,

the

for

offer

forefinger,

Apana

In

satisfaction of

oblations

to

the

and
middlefinger
with the thumb,

Ycxyu
nameles (an mil)
finger; next offer oblations to
nameless finger and the
(breath) with the thumb,

and the

midllefinger

Vy^na Vayu

little

offer

to

is

deities.

five

offer

in the belly

fire

one

Pr^na Vayu with foci

the

mad DEVl BHAGAVATAM.

^e!

1126

next offer oblations to

finger;

Udana Vayu with

tha

thumb,

the

the little finger and lastly offer oblation? to the Sam Ana
forefinger and
Vayu with food taken by all the fingers. At the sa ne time repra^
respectively

"Om
" Om
"Om
"

Om
" Om

mantras:

the

Pranaya Svaha,"
Aplnaya Svaha."
SaraanSya Svahil,"
Udanlya Svaha,"

Vyaaaya Svaha,"
Within the mouth, there
there

heart,

the

ii

Dhaksinagni

fire;

the

is

fire

G^rhapatya
belo^ th^ nivel,

Ahavaniya
the

in

there

fire;

navel,

the SibhySgni

is

within
there
fire

is

the
the

and belo v

Think thus. Next consider

fire.
AvasathyS.gni
the Udgatha, the
the
Prtlna
as
Hot^,
eyes as the
Speech
the
Hot4
and the
the
as
ears
mind as the BrahraS, the
Addharyu,
there

that

the

is

the

the

as

of the

keeper

Kara

as

wife,

the

Om

AhamkSra

(Pas'u),
(egoism) as beast
as the legal
house-holder
the
of
(intellect)
and pores as the
heart as the sacrificial altar, the hairs

water,

Agni,

the

the

Buddhi

Kus'a grass, and the two hands as the sacrificial ladles and spoons
(Sruk and Sruva.) Then think of the colour of the Prana mantra as golden

hunger as the Risi (seer), Surya (the sun; as Devata, the

chhandas as G&yatri and Pranaya Svahl as the Mantra uttered; also repeat
the

"

fire

of

namah

Idam&dityadevaya

colour of the Apfina mantra

is

the Devata,

Usnik

Somaya na namah
ip

is

red like
the

"

is

''

to

offer oblations

is

"
the chhandas, and

mantras.

the

Anustup

na namah

and

railkwhito. ^raddh^gni

is

are the

red lotuses;

Devata

"

is

the

Idamagnaye
mantra is like that of the worm

"

chhandas,

The

mantras.

the

are

Prilna.

The

Idam
Ap^mtya Svaha,
The colour of the Vyana mantra

Deity Hutasana

fire

the

the Risi, the Moon

" "

is

the Risi,

the

Vyanaya Svaha

fire

and

Udana

colour of the

is the Risi
fire
Indra Gopi
Vayu
''
SvSha " and
the
Brihati is
chhandas
is the Devata,
Udanaya
"Idam Vayave na namah" are the mantras. The colour cf the
Parjanya (the
Samana mantra is like lightning Agni is the Risi
"
is
the
cbhanda
is the
Pankti
Devata
Samanaya
rains, water)
;

CHAPTER

Book XI.J
Svaha

"

"

and

Narada! Thus

Idam Parjanyclya

o!Ter oblations to the

is

the

the

offering

XXIII.

oamah

na

oblations

five

itinanj the J3hisana Vahni

Self is the
Devata
;

"

"Idamatmane na namah
Ihus

Homa

tliis

have

"

to

chhandaj the

knows

1127

of

mantras.

PranAgnihotra attains
to

sj-oken

the

arw

in

}ou

brief the

the

are

the
is

mantras.

the Risi

hreaths, next

five

the Gllyatri

"Atmane Svaha, " and

()
Narada! He who
the

rules

of

state

Brahma.

of the Pranagni hotra

Iloma.

Here

ends the Twcnly-Second

Chapter of the Eleventh Book on

in the
MahApurSnam 5ri Mad Devi BhSgaverses by Mabarsi Veda Vyasa.

the rules of Vais vadcva

vatam

of

l^jCOO

CHAPTER

XXIII.

"

then
The best
Sadhakn,
uttering
" O Water-nectar
"
the
mantra
Let
after his meal?,
Amritapidhanamasi.
Thou be the covering to the food that I have taken), should make Achaman
1-20.

said:

Narayana

(sip

om

to those

of our

Gandusa water) and

who

take

family that

distribute the

the leavings.
the

expect

remnant food

(the leavings)

"Let the servants ^and maid-servants

leavings of food be satisfied

with

what

tham" " Let those inhabitants of the Raurava hell or

unholy places who have remained there for a Padma or Arbuda years

leavings I give to
other

and want to drink water,

besatifcfied with this

water that

offer to

them and

water bring unending happiness to them ". Repeating the above

two mantras let the house-holder distribute the leavings of food to the ser-

let this

vants and the water to those

who want water

respectively.

Then opening

the knot of the Pavitra (a ring of Kus'a grass worn on the fourth finger on
certain religious

the ground.

occasions),

The Brahmana

is

said

to

Brihmana

that

has

(PAtra)

let

defile

not

him throw

this

that throws this

on the square mandalara on

Kus'a grass on the vessel

the row of Brahmanis,

yet washed

taking their

his face after

food.

taking the

The

food, on

touching another such Brahmana or a dog or a Sudra, should fast one day
and then drink Paiicbagabya and thus purify himself. And in case the
Uchchista Brahmin (whfi has not washed his raohth and hands after
meals) be touched by another Brahmin, (who is not Uchchista, then simply
By otfering this Ek^huti ^^oblation once)
bathing will purify him.
mentioned
rulos
to
above, cno obtains the fruit of performing
according
teti

million

suciiiices;

and qv offering

thit-

obiatiou five times one gets the

l^Rt

Il28
eiulless

MAD DEV! BHAgAVATAM.

of performiri<^

fr.iiL

well

whom

both derive

he

feed-;

The Brahmana

how

million saerlfiaes, an'^

fifty

man who knows

Pranao;nihoma, then he as well as he

benefits and they ultimatelv
go to heav;^n.

fall

while taking each

acquire?

one feeds such a

if

do (his

to

of his

mouthful of food

the

Pancha<Tav}a, who tf.kes his food duly with the holy Pavitra
Kus'a grass ^.ied on his finger.
During the three times of worship, the
is
to
do
his
devotee
daily Japam, Tarpanam and Homa and he should
fruit of eating

Thus

Br^hmin^.

the

feed

t!ie

five

limbed

Puras'charana

is

completelvr

man

The

should sleep on a low bedding (lie on the ground);

re-igious
he is to control his senses and anger; he is to eat moderately, the things that
Ho
are light, sweet and good; he is to be humble, peaceful and cilra.
done.

bathe thrica daily and not to hold any unholy conversation with
woman, a Siidra, one who is fallen, without any initiation, and who

is

to

atheist

One

as well he

bow down

to

is

any
an

is

should not speak in a language spoken by the chandalas.

before him who is in the act of performing the Japam,

Homa

one is not to talk with him. Never by deed, mind

and worship, etc
nor hold
never
all
on
occasions
or word,
speak about sexual intercourses
the
For
of
this
such
relinquishment
subject is
people.
any contact with
;

Brahmacharyam (continence) of the kings as well as of the houseBut one should go to one's legal wifrt during the night time after
holders.
the Brahmaher menstruation duly according to the rules of the Sastras
ealled

charyam

and he cannot aspire

debts

An

So

^rutis sav.

let

do

to

attempt
neck of
the
breast on

can not repay the three fold

without procreating sons or

mokaa

for

of the

without doing the duties

Sastras.

Man

not thereby destroyed.

is

house- holders,

as

prescribed by the
becomes entirely
fruitless like
the
Rather it drags one downward''. So the

so

goat.

from the debts due

yourself be free first

the debts due to the llisis and the debts due to the

and then be

first

be

free

from

free

and tarpanams and

rralily

practise

21-33.

take

One

be

is

for his food,

turnips,

Make

Pitris

sacrifices

Hold Brahmacharyam and

d* bt.

til

the Devas,

and water; that i?, do Sreoddh' s

due to (he Pitris. Then do

c'ebt

your ovn Varn's'rain;i Dharui-i.

to

rtiilk,

Puras'charanam.

garlic,

from the

fr.^e

praet's

One

eating

KrichcSri ehanlrsi

fruits, roots and vegetabb?,

obtained by begging so that

for

Offer

Bisis' debt.

the

Deva's

from the

to

is

in

putting on impure clothings,

nocturnal japam ; also one

on'i

m ly

b^c nn^f

sinlci^s.

to avoid salt, salty

Kamsa
the
is

nut

vessels,

to

Hibifyannam and

One

is

to

to

foo,l

make japam

or alkaline substance?, acid,

chewing

intoxicating

Vrata and

yma

betels,

things and

eating twice,
the

nnsastric

waste one's time over blaming and

CHAPTER

BooxXT.]

random with

with the relatives,

faults

find

to

trying

one's

(so that

wife

may

worshipping the Devas,

spend one's time in
One is to
of praise, and studying the 6astras.

Brahmacharyam, and the vow of

anything which befits the Sudras

practise

practise

These

the

reciting

only.

to

hymns

on the ground?

sleep

bathe

silence,

is

One

thrice,

to

is

not

worship

charities duly

occasional

Deva.

One

arise).

and be always happy, reoitestotras daily

and
Gruru
one's
Deva worships, have faith in

everyday make
do

at dice, or talking at

playing

effects

evil

1129

XXIII.

twelve

does Puras'charanam.

rules

One

are

is to

to

ensure

success

the devotee

to

who

daily praise the San, with one's face turned

towards Him, do japam before Him or one is to worship one's own Deity
in front of fire or the image of any god, and do japam simultaneously.
The devotee who practises Puns' charanam is to bathe, worship, do japam,
;

meditate, practise
all

fruits

to

oDserved by him.

mind

Homa, Tarpinam, is to have no desires and to surrender

own desired Deity, etc. These are necessarily to be

one's

Therefore while doing japam,

Homa,

etc.,

the devotee's

remain always pleasant and satisfied. One should be ready to

practise tapasya, to see the S-dlstras and be merciful to all the beings.
As asceticism leads one to to heaven and to the attainment of one's
to

is

desires, therefore
tic

know

this that all the

can cause another's death (ra4ran)

and

powers come to an ascetic. An ascehe can injure others, cure diseases

;

Whatever the several llisis wanted from the Devi G^yatri and
made Puras'charanam and worshipped Her, they obtained from
O N^radi I will speak of Santi Karmas etc., in a
those things.

kill all.

to that end

Her

all

future

chapter.

observed

in

Here

speak of those

will

Puras'charanam

in as

much

rules, etc.,

that are to be

as they play the principal

part

to success.

First of all shave yourself and have your hairs

and

nails, etc.,

cut off and

bathe and be pure. Then perform the PrAjapatya prSyas'chitta for one's peace
and purification and next do the puras'charanam of the GrSyatri. Do not
speak
the whole day and night.
Keep your thoughts pure. If words are
to be spoken, speak only

what you take

as true.

First

recite

Mahavya-

rhitiand then the Sdvitri mantra with Pranava prefixed.

Then recite the
sin-destroying mantra "Apohisth^, etc ," and Svasti mati Suktaand "Pavara4ni Sukta." In every action, in

its beginning and at its end one is to

understand the necessity of doing the Japam, why and what for one is
doing that.

One

is to

repeat the Praoava, the three Vy^rhitis

and S^vitri ayuta

times or one thousand times or one hundred times or ten times.

Then

offer

with water, the peace offerings (tarpanam) to the

Achdrya, Rif i, Chhandas
and the Devas. Being engaged in action, do not speak any
impure lan^^^ua-^e

142

SRI xMAD DEVf

1130

BHGAVATAM.

any Sadra or auy bad person. Do uot talk

with wife iu the period of meustruatiou, with one who has fallen, with tiie
low-elass person, with any hater of the Devas and ihe Brdhiuanas, Achar. as
and Grurus, with tho-6 who blame the fathers and mothers ; nor shew anv
of the Mlecjhehhas or talk with

Thus

disrespect to anybody.
rules of

have spoken

Now

Krichchhra vrata.

due order about

in

all

the

I will

speak of the rules of the Pra jSpatya

Krichchhra, S^ntapana, Paraka Krichchhra. and Chaudrayana.

One becomes

43-54.

freed of all the sins, if one performs the above five

the performance of the Tapta Krichchhra,

Chandrdyanas. By
burnt off in an instant.
the people

the performance

By

get purified and go

the

to

of the

three

all

sins

are

ChandrSyanas

Brahma Loka.

By doing eight
Devata, ready to grant boons.
With ten Chandr^yanas, one gets the knowledge of the Vedis and one
acquires all what one wants.
Ch^ndrSyanas, one

sees

face to

one's

face

In the observance of the Krichciihra Praj^pafcya Vrata, one has to take

midday for three days, once in the evening for three days, and

food once in

the next three

days whatever one gets without asking anything

from any body. For the next three days one is not to take any thing at all
and go on with one's work. These twelve day's work constitutes the
for

PrSjapatya Vrata.

Now
has got

curd, ghee

milk,

he

about the rules of the S^ntapana Vrata. On the preceding day one
eat
food consisting of the mixture of cow urine, cow-dung

to

is

to

and the

water

These two

fafet.

the day following

constitutes the
Sflntapina

the Kus'a grass

of

work

days'

Vrata.

Now

about the Ati Krichchhra vrata. For the

first

three diys, one

one

is

to

to
eat one mouthful of food a day and for the next three days
This is the AtiKrichchhra vrata. This vrata repeated three times is
fast.
called Maha Sslntapana vrata.
Note,
According to the opinion of Yama,
is

the fifteen days' work constitutes

has to eat cow-urine

three days, curd

for

Mah^

the next

for

three

days,

days milk
Then one becomes

the u';xt three

days one has to take ghee.

sin-destroying Maha bantapan Vrata.

nature of the Tapta Krichchhra Vrata.

all

The Tapta Krichchhra vrata

first

hot milk
days,

days, one has

three
;

lor

air only.

is

to drink

the next three days,

For the three

Santapana.

day.-!

one

cow-dung, for the next

and for the next three
This

pure.

Now

am

is

called the

speaking of the

carried cut for ihe twelve days. For the

hot

water

for

the

the hot ghee and

Everyday one has tj bathe ouca

next three days,

the nest three

for

only under the ttboTf rules,

Book XL]

CHAPER

XXIII.

1131

and remain self-controlled. If one drinks water

simply everyday
above couditioos, that is called the
Prajapatya vrata.

under the

To remain without any food for twelve days according to

called the Paraka Krichehhra vrata.
all sins
vrata,
By this

rules
are

is

des-

troyed.

Now

about the

daik fortnight one

in the

rules of taking food in the

ChandrSyana

In the

vrata.

have to decraase one mouthful of food everv

day and
brio;ht fortni^dii one will have to increase one
mouthful every
will

day and one has to fast completely on the Amavasya (new moon) dav. Onw
ha-^ to bathe thriea
daily durini]^ every Sandhya time, Thi;^ is known as the
Vra'a.

Chaadrfiyi^na
In tho Sis'u

Chandrayaua Vrata one

will

have to take

of food in the mid-day an;l four mouthfuls in the

evaning.
(Irayana one has to take eight mouthfuls in the

four

In the Yati ChA,n-

mid-day and

his

control

to

passions.

These abovemanfcioae

55.

Vasus, and Marnts

vratas are observed by the Rudras, Adityas'

and they are enjoyiiig thereby their

Each of the above vratas

purifies the

seven

seven nights simply! Fir-t skin, then blood, then

and semen
tlie

monbhnils

There

are purified.

Atman by

above

the

work done by such a

purified

man

undoubtedly

actions and
self control

vratas.

see
!

fructified.

the

result.

sure

is

Then proceed with your

body

in

in

this.

Thus purifying

to

Then

all your desires

without doing any
not do anything and you want

will

days the nocturnal

works according
of Pursa'charanam. O N^rada
By the

?)

Perform

desired

to these methods, one gets the fruits

the

for three nights,

(You

Is this a child's play

of

bones, sinews, marrows

'J'he
do religious actions.
First
to be met with sueeees.

is

do good actions.

Fast

Dhdtus

flesh,

no doubt

one

vratas,

control the senses, be pure and

will be

is^

full safety.

for three

duties.

If one

Puras'charanam of ori Gayatri Devi all desires are fulfilled and all sins
Before doing Puras'charanam purify your b^dy by perare destroyed.

Then you will get all your desires completely

Thus 1 have spoken to you of the secret rules
Never disclose this to any other body. Fcr it is

forming the above vratas

fulfilled.

of

O Narada

Puras'charanam.

reeofnised equivalent to

the Vedas.

Here ends the Twenty. third Chapter of the Eleventh Book on the
Tapta Krichehhra vrata and others in the Maha Puranam Sri Mitd Devi
Bb^o-avatam of 18.000 verses by Maharsi Veda Vyasa.

mad deyI bhAgavatam,

SrI

1132

CHAPTER XXIV.
NSrada

1.

said:

me

speak out to

"

in

Bhagavan

brief

applied in the S&nti

the

all

Karmas

Thod

art the ocean of

things and the duties

mercy ; kindly
be observed and

to

(the peace bringing acts) of G^yatri.

"

The question asked by you is

N^rada
NSr^yana
to
this
a
wicked
esoteric. Never divulge
person or any hypocrite. It is to
be kept secret. While doing this Santi Karma, the BrShmanas are to perform
said

2-20.

Homas with

the

fuel soaked in milk (Payah). If the fuel of the

Homa

ceremony, then

S'amt

tree

by planets are
the Homa be performed with wet As'vaththa or Uduuibara
If
cured.
caused by
ksira
demons and hob-goblins
or other
trees, the diseases
in

be

offered

are

cured.

the

mantra "Suryam

diseases caused

one offers Tarpanam with one palmfal

If

of

water, repeating

the

Tarpaymi namah",
pending evils are also
The repetition of the Gayatri mantra
averted and troubles are ceased.
with knees immersed in water averts all evils.
The repetition of GSyrtri
with body immersed in water upto the throat, averts the
and the same with whole body immersed grants
is

the

of

best

of

danger

life

This

all success.

the SSnti karmas, the acts that bring health, wealth

While performing Homa, light with the fuel of

all

and peace,

happiness
Ksiravriksa (the trees that emit
vessel
vessels

and

made
made

offer

touching
offer

the

of

one
the

thousand

and

spells

used by

on the

other persons

Bring
nugatory.
or Pis'^cha Yoni

that

city,

Kus'a

where

there

under

Sprinkle

with

PaSchagavya

meditate

house, village,

homas.

ksira
;

your

the

mantra

or

nuisances

Thus

all

the

are

maic

malevolent purpose will be rendered

control

causes you

in

with water at every offering,

Then
grass, thousand times.

calamities

or

trees,

utter the Gdyatri

Highest Devatl.
'for

in a

Panchagavya

place

juice);

silver,

sacrifices

seen

milky

copper or wood of
without
earth,
any knot or crack

of gold,

any

troubles

way, even that kingdom.

Deva

yoni,

then they

Now

Bhute

will

hear

Yoni,

quit

how they

the
are

brought under control. Prepare a sacrilieial altar with sand, draw a

square on it, place a Sula ^spear) in its centre and plaster with Astagandha.

Per the sake of converting all the evils, repeat Gayatri

mantra thousand
times and impregnate it with the mantra, dig the ground tnd
place
cr bury the Sula under it. Place on the level ground or sthandila a jar or

Navaphala, a fruit made of gold, silver, or copper or a newly made

Then have the sacred waters
earther jar and enclose it with thread.
brought from the several Tirthas by the Brahmins and fill the jar,
repeating

the

Gayatri

Mantra.

Put

withia

this

jar

the

twigs,

CHAPTER XXIV.

Book XI.]

Cardamom

then of
S'dhix

llbS

sandal
tree,
tree,
tree, jati, aparajita.
karpura
Devi, Patala ,MalIika flower, Bel leaves, riee, barley. Til, mustard, as'-

vattha, and

udumbara

are As'vaththa,

trees

and throw them within the

jar.

(The Ksira trees

Udumbara, Plaksa, and Nyagrodha) Doing

made ol twenty seven Kus'a grass in the form

all these,

one Kus'a Kurcha

of hair, roucd one nd of a straight rod

and

knot and place

tied in a

prepare

of a braid
it

there.

Then take your bath and repeat the GSyatri mantra over it one thousand
times with your whole mind fully concentrated.
Tien the Veda knowing
I'rahmanas would

Saura mantra and sprinkle the

recite the

man

attacked by

demon with water and make him drink also the water saturated with
Then that person will be disposthe mantra and bathe him also with that.
sessed of ihe devil and hs liappy. Even when the man, (possessed by a devil)
is tToing to die, he gets his life again if he be made to drink this water satuthe

Sj a wise King must

rated with thisraiiitrci itni hive his bitli with chat.

do

ihip,

with a desire to have a long

mantra-charged water he

life;

to give one

is

and afier he

sprinkled with tnis

is

hundred cows

to the

Brahmanas

as

the DaksinS.

The Daksina

21-4i4..

is

to be given according to one's

what gives satisfaciion

cially

Biahmanas.

to the

If

might

one be

terrilied

and speby a De-

by the mischievous magic spells of others, one is to ^it on Saturan

under
As'vattha tree and repeat one hundred CTayatri>;. For the cure
day
of all diseases, if one has to perform the Mrityunjaya Iloma. one will have
to do Uoma \^ith the Gulancha creeper, soake] in milk an
deducting the
vil or so or

For the pacification of

knots thereof,

fever,

mango

leaves soaked with milk

Homi

ceremony. The wasting diseases are cured if

Uoma be performed with the leaves of the Vacha (9"8rj soaked in milk phthisis
or consumption is cured if Uoma be performed with curd, milk and ghee

ought

to be used in the

Again,
to

if

offerings be given to the Solar Deity

Him and

this be given to the

if

cured. Again, on the

and

if

Payasannam

his disease will be

consumptive patient,

tithi

(new moon day)

be given

Homa

be performed
the
knot joints) soaked io milk, then concreeper (excluding
will be cured.
If Homa he made
with the flowers of the

Amavasya

if

with Soma

sumption

Samkhya

tree,

Apam^rga,

Homa
fuel of

then leprosy

the

Mrigis

is

or

cured

if

the

Homa

be done with the seed of

the hysteric and epileptic

be performed with the fuel of Ksira trees, lunacy

udumbara,

gonorrhea

is

meha (spermatorrhea)

cured;

if

with

curd, milk

is

cured

and

if

fits
is

are cured.

cured

if,

So

if

with the

with

sugarcane juice,
ghee or with the ghee of
;

Kapila cow, the homa be performed, the Masurikd disease or smallpox

will be cured,
and if Homa be performed with the fuels of Udumbara, V.ita, and As'vatha be performed, then the dipeases of cows, elephants

MADDEV! BH^GAVATAM

^Rt

1134

and horses are cured.

If the trouble be c-iuseJ

by

luy ants auJ

in

uut-hills

(MaJhu Valmika) then perform the Homa careinony with the fuel of
SamT tree one hundred times and with the food prepared of ghne one hundred
times and offer saerifiees with the rest of the food
If there be a earth

will cease.

then

homa

or

th^u the above troubles

there be seen flashes of lightnings,

if

performed with the fuel of Vaua Vetasa and the whole

with Oayatri
If you surehar^^e any piec^ of iron
ba happy!

to be

is

will

kingdom

quake

1 if
you throw it in any direction then no
If one
from that ([uartar out of tire, air, or any otlier enemy.
be imprisoned, E^ni if he repeats the Giyatri mentally, he will be liberate''

m\iitri repeated hundred times an

fej,r

will arise

from the prison. If vou touch the man possessed by a devil, disease or moran! sorrow with the Kis'a i^ris? and repeat the Gayatrt mantr.i,
ftnd thus charge him with Divine electricity, that man will be liberated from
the fear caused thereby. If you make the man possessed by devils, etc., drink

tifiiition

the water charged with the Giyatri

miitra or

ash?s chirged wit'i hundred Giyatris

or tie

if

you cast on

ing the Gayatrt manlra, he will be instantly fread of

for one hundred years in happiness.
In cise a man
these himself,

Diskini

all

these

done

them duly

fur the

same.

he ein
to

(fees)

O Narada Now
!

AVealth

is

JatJ flower

or

flowers,
if

with

with
or

or

surely be attaine
If

milk,

the

for

with

Homa

l^lli

rice

If the

treasures,

be performed

b3 performed with

45-5.

If

Payasa

or

are attained'

vlfch

red

or wit!( the fu^l of B3I

one

hundrel times, then

the

Homa

lotus or fresh
tree=,,

leaves

tree

mixed

Laksmi D^vi

will

mixed with curd,

then

Tarpanam (peace

offering) be offered to the S;iu,

under the water, are obtained.
If the

rice,

Homa
are

rice)

be performed with red lotus,

gold hidden
with food (Anna) tlien

perfomed with

then animals

Brahmanas and pav

with

or

ghae

all

1.

one week,

obtained.

diseases and will live

unable to do fully

you how nourishment and we

the

the

roots

is

other

the Homa be performed with Laja (fried

and ghee, the daughter will be obtained.

If
is

if

by

all

any portions thereof.

week the oblations be offered with fael of Bel

one

Payasa

I will tell

atbiin^d

fruits

for

get

body the

his

those ashes on his head repeat-

then
be

rice

is

performed

obtained.

If

Payasanna be

Prasadam (romnant) be given

is

obtained

if

Homa
Homa be

obtained.

with

Hoaia

ghee then the progeny

If the oblations of

Anna

o-old

then

is

calfdung,
be

dried

performed

and
with

powdered,
Priyanou,

obtained.

offered

to one's wife

to the Solar
Deity and if the
under menstruation to eat, then

Bj'JK

OUAPER XXIV.

XL]

il35

Homa be performed with the fuel of wet

Ksira
pointed
trees, then longevity is attained. If Homa be performed with the
fuel of the Pal^s'a-tree, pointed and wet and mixed with curd, milk, and
ghee

excellent sons will be obtained. If the

lor

one hundred times eonsecutiveh^ then longevity and gold are attained. If
Durba grass, railk^ honey or ghee, one hu dred

the iloMia be performed with

time?, then longevity and

golden lotus are obtained. If for one sveek the

be performed with fthe fuel of Sami tree mixed with food
one hundred times of each or if for one week the Homa be

Homa ceremony

milk or ghee
performed with

Homas

the fuel of Nyagrodha

made with Payasfinna, the fear

be

on milk

living

and hundreds
If

man

That

52 -GO.

and

only

and afterwards one hundred

removed.

-is

conquer death who can remain for one week

who performs during tha^ time hundred:!,

Homas and

of

auybody can

can

tree

of unnatural death

rep^at^ the 'Tayatri, controlling

and control

fast three nights

his

speech.

and repeat Gilyatri

totally immersed in water

his speech

he gets himself fread from the hinds of Daath ; or

if he repeats Gayatri, he will be saved from the impending danger of deith.
J

anybody repeats the Gayatri mantra

a Bel tree or performs

doms.

(Know

with

the

fuel

the

Homa

the

Homa

for

one month, taking his seat under

'^ith Bel fruit, root or

Mantrams

he

leaves,

gets

king-

their effects).

are electric in

Similarly if
a
foeless
he
gets
kinganybody performs Homa with one hundred lotuses,
dom. So one becomes the lord of a village if one performs Homa with
If the Homa
be performed
YavScru (barley gruel) and Salidhanya.

and

if

all

Asvaththa

of

be performed

ensured.

is

victorv

tree,

with

the

If one

battle

in

victory

ensured

is

Akanda tree, then

Jomas be performed

of

fuel

hundred

everywhere
extending a weak with Vetasa tree's leaves or fruits, dipped in milk and
mixed with Payasa, the rainfall is ensured. Similarly if anybody
repeats
his body upto navel immersed in water, the rain
with
week
for
one
Gayatri
fall

is

ensured

on the contary

if

the

rainfall

water, then the cessation of heavy

of

the fuel

PaUsa

Homa

charged

gives Buddhi

gives

mantra,

increases

gives

the

Hcma with flowers

Homa with salt
cloth

The Homa with

with the

flowers of Paliisa

milk

power

to

coatrul

and

good

drinking Brahmarasa,
and ihe Homa with ghee

or
;

snibll

honey

Homa

mixed

anything and

a'^i

or

with thread
Bel

fliwera

everything that

Mmmeised

If
anybody bithes everyday
oa uia bxly, hd hiQo
and
water
dprinkL-s water

desired.

ensured.

intellect

gives

one

with ashes in

(medha) (intelligence).

61-69.

gives

is

Homa

Brahmateja;
Homa with
gives everything desired.
with

be performed

oaroi

completely

is

within

of dise'i^eb

and

MAD DEVt BHAgaVATAM.

Rt

1136
he becomes

If any Brahtnana does these

things for others,
no doubt healthy. If anybody wants to increase hh
life period he should practise good deeds and
repeat Gayatrl thousand times
Vhus his longevity will be increased. Two months'
daily for one month.

he

very healthy.

becomes

such

also

and p3rpetual health

three month's such
life, health, and wealth, foar months such
practice gives
longevity, wealth, fame, women, sons, etc., five months such practice gives
So one should repeal
longevity, health, wealth, wife, sons and learning,
practice gives long

life

practice will give

this

many months

a?

proportion to the

in

number

of his desires

and he

would get them. Again any BrShmana who stands on one leg without holding
any other thing and r.iises both his ban Is and daily repeats three hundred
for

Gayatris

one month,

gets

all his desires

fulfilled.

And

he

if

repeita

one thou-and one hundred GSyatris, there is nothing in this world that is
not met and attained with success.
Controlling the Prana (inhaling) and
Apana (exhaling) Vayu (breath), he who repeats daily three hundred
to the Devi, his

Giyatris

highest desires are satisfied.

Vis'vamitra Risi says

Standing (m one lej, with both hands
who
he
and
raised
repeats daily one hundred Gayatris for
controlling Vayu
one month, gets all his desires fulfilled. Similarly with three hundred or

70 77.

Submerged under water, if

things are attained.
mentioned
times
as
above, he gets every
one repeats G&yatris as many
hands uplifted and without holding any thing,
If, for one year, with
thousand repeatings,

all

thing.

anvone stands on one

one's breath

leg, controls

three hundred times or thousand

times,

eating

and

repeats"

Gay^tri mantra

Havisyannam only

in

the

This thing repeated two years gives

night time, he becomes a Rii (Seer).
three years gives knowledge of the present, past and
infallible speech
future four years will enable one to see face to fcce the Solar God five
;

years will give the eight Siddhis, lightness, etc., six years will enable one to

assume
gives

hood

forms as he desires

Manuhood
;

'

seven

years

ten years gives Indrahood

eleven ye'irs

gives

years
Brahtni-

and twelve years gives the state of Parama Brahma.

78-90.

N&rada

By

practices of Tapasyas you and othar

three Lokas (regions). Some ate onlv

these

Risis have been able to conquer the

vegetables

some

some, Somarasa

Some

gives inmort^lity; nine

Risis

this

practised

fortnight only.

the day

fruits

some,

whereas some

Some

and some ate

great

gold, one

is

some simply water

ate

only

eharu

some, ghee
and did tapasyS.

Tapasya by eiting very

little

for

only what they got by begging during

Narada Now hear the rules for
only Havisyanna.
ate food,

the purification and expiation of

iu stealing

roots

others

sins.

to repeat ibree

For the expiation of the sin incurred

thousand uayatiis (diily) tor quo

CHAPTER XXIV.

teooK Xt.l
monfch

then the sin will be destroyed.

drinking or
says:
if

by going

By

this act also the sins incurred

to one's Guru's wife are

The sin incurred

one erects a shed in

yatris daily for one

Great Sins

destroyed.

by

Vis'vSmitra Rii

by killing a Brahmana (Brahmahatya) is destroyed

a forest and, living there, repeats three thousand G,"

month.

Those Brahmanas

MahS,patakas), become

(i. e.

1137

free, if

that

have committed the

they repeat one thousand

G&-

yatris daily, submerged under water, tor twelve successive days. By controlling speech and by practising Pr&nslyama, if one repeats three thouf?and Gft-

month, one will be free from the MahSp&takas. If one

practises one thousand PrAnHySmas
repeating the G&yatri, one becomes
If one draws upwards the PraSa and
freei. also of Brahmahatya.
Apana
yatrls daily for one

VSyus

Gayatri with collected mind, this destroys

six times, repeating the

the sins and

it is

called all-sin

all

If one practises this

destroying Pr^nay&na.
for one month, the lord of the earth becomeg

Pri^payama one thousand times

any Brahmana incurs the sin of killing a cow, for twelve

days he is to repeat three thousand Gdyatris daily for expiation.
Similarly
the repetition of ten thousand G&yatris removes the sin of going to those
freed of all sins. If

not

and killing and this

act brings in peace.
AH sins are destroysd by performing one hundred Pr^with
nayftmas
Gayatri. Again if there be a mixture of various sini one will
fit

to be

gone

into, eating the uneatables, stealing

one month and repeat one thousand Gayatrrs or

practise fasting and repeat three thousand Gdyatris ; thus all sins will be

have to

live in the forest for

destroyed.

To

Gayatri twenty-four thousand times is equal to

four thousand G&yatris
performing the Krichchhra vrata and to repeat sixty
91-100.

repeat

If anybody repeats, in
to performing the ChUndr^na.
merit
and
the
giving Gayatri one
morning
evening Sandhyd times,
sins
are
his
hundred times, with
destroyed.
Pr^nilyama, all
So,

duly

is

equal

the

submerged under water, if one repeats the GSyatri Devi, meditatone's all the sins are fully
ing Her in the Sun, one hundred times daily,
destroyed.

O Narada

Thus

have described to you

all

of various sins.
ing or destroying the evils and the purification
secret.

Keep

it

c^irefuUy concealed.

this will bring his

own

ruin.

Never divulge

have spoken to you,

this.

about avertAll this

is

Whoever divulges

in brief, all

about Sada-

anybody practises this duly, according

Devi
becomes pleased with him. If anyrules,
MahamayjL Durga
body wants to have both enjoyment and liberation, he is to practise
all theie daily, as well as the occasional, and KSmya (desired) duties duly

chara (right way of living).

to

If

Sri

It is stated in all the oastras, that this AchSra (right

according to rules.
way of living) is the foremost and the chief Dharmaj the Deity of which is

143

r1

iis8

mad DEvt bhAgavataM

Supreme Mother Herself. O N3,rada That man who practiBes duly this
Aehara is, in this world, holj, happy and blessed. This I speak to you truly.
If anybody desires to get the: Devi Bhagavati's Grace, he should first
the

of all

set

himself at

bears this gets wealth

Now

and

to

practis**

great

Here

ends the
in

the

Twenty

to

fourth

Mahaparanam

this

happiness.

speak what more you want

Sadich&ra
verses

once

Sadachlra.

There

is

He

no doubt in

[Here ends the

this.

hear.

Chapter of the Eleventh Book on

Mad Devi BhSgavatam of l8,00J

5ri

by Maharsi Veda Vyasa.

who

The Eleventh Book Completed.

Eleventh

Book.]

CHAPTER

Book XU.]

THEL

^rHATlEIX^If^TJaC

CHAPTER
Ndrada said: "O Deva

1-7.

of living)

and the

nectar

of the

described

Glories

of

by
the

So they

practise.

fore,

Lord

out by
Siddhis

common

jsooxi:.

I.

rules

of

unaq'ialled

Thee.

SaJachara (right waya

Glories of the Devi

And

mouth.

lotus
are

by Thee,

heard

have

too,

I,

Devi from Thy

and other Vratas. described

ChfindrSyana
to

The

all-sia-deslrjying

Bhagavati have been

the

im

I,

very difficult

aie impracticible with the ordinary persons.

describe those actions

Kindly

persons,

at

which

same time,

the

the

c;in

The

There-

easily be carried

Devi's

Grace

and

can be obtained by those practices. Again what thou hast

about the Gayatrt in ccnnectiori with Sidachara,
kindly

described

which are the chief and foremost as

say

meritorious.

twenty -four
Chhandas,

Best of the Munis

8-27.

Thou

as those

hast

told

thic

that

more

are

there

are the

the Guyatri,
syllables
Kindly describe now their liisis,
Devat&s and other things that should
be krio>vn regardin

them and thus

ing

well

5i

satisfy

N^rayana

my

longings.

said: "O Narada

The
!

twioe-born would have

done what they ought to do if they be engaged in repeating their Gayatri

only, whether they be able or not able to practise the Chandrayana and
the other vratas.

Whichever Brahmin repeats the GSy

atri three

thousand

times and offers Arghya to the Sun in the three Sandhya times, the Devas
Whether he pracworship him what to speak of other ordinary persons
!

tises Nylsa or not,

anybody sincerely repeats the GSyatri Devi, Whose
Nature is Existence, Intelligence, and Bliss and meditates on Her, even if
he attains siddhi in one syllable even, then, as a result of that, he
can
if

with the best of the Brahmanas, the Moon, and the Sun ; nay, with
O N^rada Now I will tell
Brahm^, Vinu, and Mahes'vara even
vie

due order the Risis, Chhandas, and the Devatas of

The Risi.s, in due order,
syllables of the Gayatri.

in

Deva,

(2)

Attri,

(3)

the
are

twenty-four
Vllma-

(1)

Vas'istha, (4) 6ukra, (5) Kanva, (6) Paras'ara, (7)

the very fiery Yis'vamitra, (8) Kapila, (9) Saunaka, (10) Yajnavalkya, (H)
Bharadvaja, (12) the ascetic Jamadigni, (13) Gautama, (14) Mudgala,
(15) Vedavyasa,

(16) Lomas'a,

Vatsya, (20) PuUstya,

(23)

Narada and

(21)

(17)

Mandaki,

(24) Kas'yapa.

Agastya,

(IS)

(2Z) the Ascetic

Kaus'ika,

(19)

in chief Durvftia

mad DEVl bhAgavatam.

SrI

1140

Now

about the chhandas:

G^atri,

(1)

Unik,

(2)

Anusjup,

(3)

(4)

Brihati, (5) Pankti, (6) Trignup, (7) Jagati, (8) Atijagati, (9) i^akkari, (10)

Ati Sakkari, (ll) Dhriti, (12

Ati^Dhriti, (13) Virat, (14)
(15) Kriti, (16) Prakriti,

Soma,

of the several letters in

(20)

(24) and Jyotimati. The

due order, are:--(l) Agni,

(2) Prajapati, (3)

Brihnspati, (8) Maitr^varuna,

(4) Is'Sna, (5) Savita, (6) Aditya, (7)

Bhagadeva, (10) Aryaml,

(9)

Prastarapankti,

Vikriti, (19) Samkriti,

(18)

Bhuh, (22) Bhuvah, (23) Svah

Akaarapankti, (21)

DevatSs

Akrifei,

(17)

(1.) Ganes'a,

Tva^trS,

(12)

Pua,

(i3

(16) VAmadeva,
(14) Indragni,
(Ir) V^yu,
(17) Maitra varuni (18)
Vis'vadeva, (19) Matrika, (20) Visnu, (21) Vasu, (22) Rudra Deva^ (23)

Narada Thus I have

Kuvera, and (24) the twin As'vini Kumaras.
The
described to you about the the Devatis of the twenty-four syllables.
!

hearing of thi^ destroys all sins

the mantra Gayatri.
{Note:

and yialds the full results of repeating

Devatas, mentioned in the Gayatri

The

Brahma Kalpa

are different from those mentioned here.)

Here ends the

tion
of

of

1-18.

Mahapuranara Sri
Maharsi
Veda Vyasa.
by

verses

said:

Narayana

which are the Saktis

Devi:

Gayatri

Vama

(1)

CHPATER
" Narada

Devi, (2) Priya,

SatyS,

(3)

(18)

(9)

hear the

Durga,

(14)

Gayatri Devi: (1)

(3) like

lotus leaves

(9) like
;

like the Vaidiirya

(5)

(7) white like

(12) like Safifron

Champaka and

(4^ like lotus

crystal,

conchshell

like

like

Padmaraga, (10)

about their

Akas'a.

the

and Tripada.
syllables

Tattvas
;

of

the

(8)

whife

(f?)

Prabaia

like

and

Indranilamani; (11) like pearls

eye

(14) red

(15)

(16) like

Kaudra; (Champaka tree, honey, water.)

Kunda flower and the milk (19) like the rays

(23) like

(ether)

Sun

Rising

flower;

like

(17) like turmeric j (18) like

Sun ; (20) like the tail of the bird

Now

(24)

several

(13) like the black collyrium of the

m^ni;

(16)

(20) Vas'a,

(19) Jaya,

Atasi flowers, (2) like Vidruma,

like

Kunda

of the

Ketaki flower

the

of

Saras-

(1 1)

(15) Vimaia,

Vyapini,

Vis'vayoni,

colours

respective

Bhadraviiasini,

(.-i)

Kanta,

(1)

hear

of the

syllables

(4) Vis'va,

Padmaiaya, (22) Paras'obha, (23) Bhadra,

Now

Now

Groat Muni!

twenty-four

Tamopaharini, (17) Suksma,

(5)

PrabhaVati, (7) Jaya, (8) Santa,

vati, (12) Vidruma,
(13) Vis'aie'sa,

like

11.

due order of the

in

(G)

(21)

Book on the descripMad Devi Bhaavabam

the Twelfth

of

Chapter

the

in

Gayatri

iSjOCO

first

Suka

Mallika flower

: (I)

(6) smell

earth;

(2J

(7) taste

(21) like Satapatra

(24) like

water;
(8)form

(3)
;

(22)

Karavira flower.

(9)

fij-e ;

(4) air;

sound

(10)

CHAPTER

Book XIL]
touch

speech
ears

male generative organ

(11)

Prana

(16)

(12) anus

(17) tongue

(13) legs, (14) hands; (15)

(18) eyes ; (19) skin ; (20)

Prana (up going breath) ; (22) Apana

about the Mudras of the syllables: (1)

(21)

Now

(3)

Vitata

(8)

Panchamukha

^4) Vistrita

tSakata;

(12)

breath)

(vital

Il4l

III.

Sanmukha

(9)

Dvimukha,

(5)

YamapSs'a

(13)

(10)

VySua,

,23)

Sammukha

(24)

Samana.

(2) Samputa;
Trimukha;(7) Chaturmukha

(6)

Adhomukha

(l4) Grathita

(11) Vyapakanjali

Sanmukhon mukha

(15)

Matsya; (19) Kurma; (20)Varahaka;

(21) Simhakrdnta, (22) MahSkranta; (23) Mudgara, and (24) Pallava.
(16; Vilamba;

Mustika; (18)

(17)

The Mahamudras
(2)

Surabhi

Aka m41a;

(3)

the

of

I have described

fourth

foot of Gdyatri are (1)

Linga; and

(4)

,5)

Ambuja.

Trisulayoni

NSrada

Thus

about the MudrSs, etc., of the several syllables

during Japam, one thinks all these and at the same time
sins are destroyed and his wealth gets increase and the fame
to

of the GSyatri.
repeats, all his

you

all

If

attends on him.

Here ends the Second Chapter

of the odktis,

of the

Twelfth Book on the description

syllables of

of the

G4yatri in the Mahapur^nam Sri

Mad Devi BhSgavatam of 18,000 Verses by Maharsi Veda Vyasa.
etc.,

CHAPTER

III.

Thou art the Lord of this

N^rada spoke :--" O Bhagavan
shew
favour
both
canst
and
disfavour
Thou art specially
Thou
world
versed in the sixty-four Kalas (arts of learning) Thou art the chief of the
1-3.

yam

therefore ask Thee to solve a doubt

Yogis.

man can become

realise

from

free

act

want

4-25.

only one

that

to

become

way

to

said

this

It

you.

from

free

hear the Risis,

Mahes'vara are

Dhiyah
Moksa

'*

is

Lord

and he

And what

can

are duly

of this meritorious

etc.,

" O

NSrada

and though

that

There

is

very

is

but

secret,

one
I will

and the
disclose

It can destroy all sins.

G^yatri-Kavacha.
or to hold it on one's body enables the man to
his sins and to get all his desires fulfilled and he gets

is

all

the

merged in the Devi-Body). Now

Chhandas, etc., of this Kavaeha
BrahmS, Visnu and
the'Risis
the Rik, Yajus, SUma and Atharna Vedas are
the Param^ Kaia GSyatri of the nature of Brahma is
(be

the Chhandas ;
" Tat " in
the Devata ;
Gayatri

the

Dhy^n, and NySsa,

Mukti with the Devi

the Slyuya

By what Pun-

to hear.

Narayana

Therefore to recite

"

all

and become of the nature of Brahma.

the Risis, Chhandas, DevatSs,

of mine.

his sins and limitations

the Kilaka

(liberation).

and

With

is

the Vija

its

the

"
;

viniyoga

first

"

Bharga

is

(application)

the Sakti
is

in

and

getting
j with

four syllables touch the heart

the next three

Kavacha
four

make

letters

and

hpad there

hands

other

On

four

crown

of

jewels

right and

the top

on the

and with the

eyes

one of which

of pearl,

is

Each

Vidruma,

is

last

white

of

and

golden,

face has

got three eyes

of the Moon is

and the digit

on the

shining
She has ten
twenty-four tattvas.
hands there are two lotuses
lower

of the

composed

is

faces

five

c^loor respectively.

is

on the

letters

touch

letters

letters

Astr&ya
Nyasa, all over the body repeating
Hear now the Dhyauam of Gayatrt, that grants

the

Her body

four

with the next four

with the next three

The G^yatri Devi has

Nilakautamani

there.

head

"

the

NSrada

desires.
;

next

with the

Phat."

colour

touch the head

letters

on the crown of the

the tuft

all

MAD DEV! BHAQAVATAM.

SRt

1142

left

lower down, there are rope and

down, there are disc and conch shell
and on the bottom hands
skull ; lower down, there are noose and goad
" No fear " and "
of
is
she
left
and
ready to grant
riht
making signs
;

Thus meditating on orj G^yatri, one

thus : Let the G^yatri Devt protect my

boons."

is

to

front

the Kavacha

recite
;

Savitri Devi protect

the Devi Sarasvati,

back and

my
my left.
Sandhy^
Farvati
Let
Devi
Let my Mother
protect my quarters.
Jalas'Syini protect
the southeast Y^tudhlLna Bhayankari protect my South-west PavamlnavilSsini my north-west
Rudrarapini Rudrani protect my north-east.

my

right

the

Devi,

Brahmani

Let

" Savituh "

"

protect

tuft on

my

Tu
"ni"

*'

"

my
my

Nah

'*
;

Dhiyah,"

"

my

protect

Varenyam,*'

protect

head

protect
protect

Gaj'-atri

my

protect

my

heart

eyes

"

my nether
my legs
my loins

"
;

Dhimahi

my

Yah," protect

"

and " Prachodayat " protect the

head

my

my

face

heart,

anus

Va,"

protect

my

upper lip;

"Yah"

protect

"
j

"
;

"

my

"

cheeks

shoulders

NSrada

my head.
"
of the twenty-four syllabled
the " Tat
GSyatri pro"
" Vi "
Sa," protect my forehead
protect my eyes ;

let

protect

Yo, my
" Da "

"

the

"
Let " Devasya
protect

navel.
j

Vaisnavi

the crown of

my

within

my
neck

my

Again
tect

my

protect

Bhargah,"

forehead

word

Let the

regions.

top and
" Tat "
in
"
Knees

my

protect

Hi,''

nostrils

rgo," protect my cheeks ;

"
Sya
my right hand ;

my

belly

"
;

"

nah," my thighs,
" Yk "
heels

"

my

legs

my

Yo
my navel
" Cho
Knees
my
;

'

Prv.
;

Re;" my
lower lip;
"
De," my throat
" Dhi "
navel

and

mouth
Bha "

'

my

"

Dhi,"

''

"
;

'*
;

Va

"

ma,"

"

my loins
"
my shanks
protect all my sides.
;

let

" at "

This divine Kavacha of the Devi G^yatri can bafHe hundreds

of obstructions and evils ; can grant sixty-four Kilas and

and thousands
liberation.
evils

By

the glory of this Kavacha,

and can attain the state

this acquires the fruits

of

of

Brahma.

making

man

can become free from

Moreover whoever reads

a gift of a thousand cowe.

all

or hears

CHAPTER

Book XII.]

U-^

IV.

Here ends the Third Chapter of the Twelfth Book on the descripKavacha of ^ri Gayatri Devi in the Mahapuranam ^ri Mad

tion of the

Devi Bhagavatam

by Maharsi Veda Vyasa.

verses

of 18,000

CHAPTER

IV.

I
have heard from you all
O Bhigavan
Narada said:
about the Kavacha and the Mantra of Sri Gayatri. O Deva Deva O Thou,
1-2.

''

the KnoNver of the present, the past, and the future

Now

about the

tell

Ilridaya, the highest, the interior or esoteric Essence of the Gayatri, holding

which,
I

am

if

one repeats the

he acquires

Gayatri,

all

the

punyam

(merits).

desirous to hear this.

38.

Narayana

said

" O

Narada

written in

Gayatri is explicitly
on that, the great secret, in

Listen.

detail.

the Devi, the Mother of the Vedas as

meditate

the Devas as residing on

all

Pinda and Brahmanda are

similar,

This

subject on the Hridaya of

'Now

Atharva Veda.

the

of

will

speak

First, consider the GSyatri,

Cosmic l^rm (Vira trup^) and

Now

Her Body.
consider

in as

yourself as

of

much
the

as

the

form of

meditate within yourself on the Devat^s, thus

The
Knowers of the Vedas, say this
He is not yet fit to
>vorship the Deva and he is not an Adhik^ri as yet who has not beea
therefore to establish the knowledge of the
able to make himself a Deva
the

Devi

and

Pundits, the

the

oneness

of

his body,

thus

Narada

Deva and

Now

himself,

will

which every man becomes able

he

is

meditate

to

Devas within

the

speak on the Hridaya of Gayatri, knowing

to become all the Devas. Listen. The Risi

and ori
Gayatri Hridaya is Nllrayana the Chhandas is Gayatri
Parames'vari Gayatri is ihe Devata. Perform the Nyslsa of this as men-

of this

tioned before and taking your seat

the

Devi with your heart and bead

Arthanylsa. Hear. Meditate on the

the twin As'vins on the rows of the teeth
lips

Now

well collected.

Devata

of the

upper and lower

meditate intently on

in a lonely place,

am

speaking

Dyau on your head

the two Sandhyas on your

the Agni, Fire, within your

mouth

Sarasvati, on

Briha&pati on the 'neck; the eight Vasus on the two breasts;

the Paryanya Deva on the heart;
the Vayus, on the two arms
Akas'a,
Antariksam (the miJdle space) on the navel; Indra and
on the belly

the tongue

Agni, on the loins

on the hip joints

thighs
the

Prajapati, the condensed form, as it were, of Vijn&na,

the Kailas'a and the Malaya mountains on the two

the Visvedev^s on the

two knees

Sun's northern and southern paths,

Vis'vamitra

on the shanks

the Uttarayana and

Dakinlyana

MAD DEVt BHAGAVATAM

^Rt

il44

the

on

Vanaspati

Pitris on the thighs

the

on the anus;

and

fingers

toes

the

on the legs

Earth

the

on

Rigis

the

of

hairs

the

Muharbas on the nails; the planets on the bones;

the Samvatsaras on the
the Ritus (seasons) on the blood and flesh
on the day and
Nitnisa (twinkling of eye) the Sun and the Moon
body; the

the

nif'ht

thus,

Thinking

respectively.

Holy Gilyatri, the

and I take refuge wholly unto

Divine

eyed"

"I

repeat

take

of <|ie

refuge

most Excellent One, the Thousand

Chief and

Her,

" "
" I bow down to Tat savitur
I bow
varenyam,
Then repeat
" "
I
to
on
the
bow
down
the
Sun
the
East,
down to
Morning
Rising
" "
in
to the
down
the
I
bow
GSyatri,
residing
Morning
Aditya,
" O Narada
Whoever recites this
Sun " and I bow down to all.
!

Hridaya in

G3.yatri
all

night

destroyed

finds all the

morning

Whoever

all

the

of

the

in

this

recites

Whoever

destroyed!

day
and in the morning can rest assured to
sins

sins

committed

the

evening gets his

the evening

the

in

recites this in

have become free of

sins

he gets the fruits of all the Tirthas ; he is acquainted with all the
Devas ; he is saved if he has spoken anything that ought not to have been
if
if he has
eaten anything that is not fit to be eaten
;

spoken
he

and sucked
and
to

if

if

accepted hundreds and thousands of gifts that ought never

he has

have been

The

If he

even

NSrada

G^yatrl

eating
lies,

with

he will

non-BrahmachSri

if

by

speaks

Brahmachari.
results of

accepted.

incurred

sins

touch him.
thereof

and sucked anything that ought not to have been chewn

he has done any thing that ought not to have been done

chewn

has

What

Hridaya than

the

others

not

be

recites

more

this:

touched
I

cannot

line

by the sins
will become a

he

this,

shall

that

in

say to you

whoever

of the

will

study this,
and repeating
performing thousand sacrifices
the Gayatri sixty thousand times. In fact, he will get Siddhi
by this.
will acquire the fruits of

The Brahmana, who

of all the sins

and go

daily reads

upwards

to

this

the

in

the

This has been uttered by Bhagavan Narftyana

Here
Hridaya
verses

ends the
in

the

morning

Brahma (Loka) and

will
is

by Maharfi Veda Vyasa.

Sri

mad

Devi

freed

glorified there.

Himself,

Fourth Chapter of the Twe!ith Book

Mahapuranam

be

on

BhSgavatam

Gayatri
of 18,000

Boox

CHAPTER

XII.J

V.

CHAPTER
1.

Tby

Now

describe

said

Narayana

devotees

Sandhye;

said

:"0 World-Mother
Prime Force,

Thou, the

bow down

Sarasvati

O Thou,

Omnipresent

favouring
Infinite

Thy
^r

and black (the colours of Gayatri, Savitri and

Thou assumest respectively. O Bhagavati
Thou art
white,

red,

that

Thou art the Sandhya

Thou art the
Thou art Brahmi, Vaisnavi and Raudri

to Thee.

Savitri and Sarasvati

Gayatri,

and Thou art

V.

: "0 All knowing One Thou showest Thv grace to

Thou hast described this sin-destroying Gayatri
Hridaya.
Her Stava (hymn of praise),

N^rada

devotees!

2-29.

1145

always me'ditated by the Munis as joung in the morning, full of youth in

the mid-day, and aged in the
I bow down to Thee.
Thou art
evening.
seen by the Tapasvis (ascetics) as Brahman i, riding on Hamsa (swan), Sarasvati riding on Garuda, and Slvitri riding on Bull.
Thou art seen
of SSvitri)
the
as
ascetics
the
the
form
Rigveda (in
by
manifesting
in the

world, as manifesting

Yayurveda
everywhere
manifesting Samaveda

bow down

within
in this

middle space

(antariksam) and as
Rudra loka, thus roaming in

the

in

Devi

Thou

RudrSni in the
Brahma loka
loka,
Rudra loka, Vaisnavi
Thou art
thus Thou shewest Thy favour to the Immortals. O Devi
Thou art
the Mother delighting the seven Risis (of the Great Bear)
MavS.. Thou grantest great many boons to Thy Bhaktas. Thou art sprung
from the eves and hands, tears and perspiration of Siva and SivS. Thou art
the Mother of delight?, Durgii Devi, recited by the following ten names:
1

the three worlds.

in the

Thee.

to

andBrahm^ni

Visnu

art

in the

Varada, Varistha, Varavarnini, GaristhS, Var^hS, Vara,roh5,

Thou art the Bh^girathi
KilagangS, Sandhya and Bhoga Moksada.
and the
the Bhogavati in the Pataia
in this world
(the river Ganges)
Thou art in this world
Mandakini (the milky way) in the Heavens.

Varenya,

Prithvi (earth) ; Thou art the VSyu Sakti

(Bhur loka) the all-enduring
Thou art the energy
in the middle space (Bhubhar loka);
(air power)
Siddhi
in the Heavens (Svar loka) ; Thou art the Great
(the ocean of Tejas)
Thou
loka
art
Janar
in
the
Jana
art
Tapasvini
Thou
in the Mahar loka
;

Tapar loka

in the

Thou

art

half of

Kamala

Hara

as

Thou
in

Gauri

art

Truth (True Speech)

Visnu loka
in

Gayatri

the Rudra

loka.

in

in

the

Brahma loka
Thou art sung

Devi

that the
^i.iti,_-"Aham"-"Om-Mahafc" tattva and beyoud

144

Satya lokam.
and the other
as Pra-

Highest Sarva.

mad devI bhIgavatam.

r1

J146

Brahma rupini and SaraySvastha Prakriti. Thou art the Par^ Sakti ;Tho'.i
art the Tri-Oxkti
the IchchhH Sakti
art the ParamS^ Sakti; O Devi Thou
:

(the will power), the

Kriy4 5akti (power

Thou

force of knowledge).

art the

of action)

and the J nana Sakti

(tin;

Ganga, YamunS, Vipas'a, Sarasvati,

Godavar?, Satadru Kareri,

Sarayu, DevikH, SinJhu Narmad^, Iravati,
ard
Kaus'iki, Chandra BhigH, Vitasta, Gandaki, Tapini, Kavatoya, Gomati,
Susumna
and
nerve?
the
art
;
Ida, PingalS,
Vetravatiand other rivers; Thou
;

Gandhari, Hastajihva, Pufta, Apusa, Alambnsa, Kuhu, ^ankhini,

Thou art the vital
O Devi
the body
Pranavahini and other nerves in
naika
in
the throat;
Thou
art
of
the
lotas
heart;
Svapna
power in the
the
Vindumalini
oakti
art
and
Thou
the
art SadSdhlira in
palate ;

Thou

art

Thou

in the pituitari space

Thou

art the

between the eyebrows.

MuladhSra (sacral plexus), the Vyapini

Thou art Madhyasana on the crown

in the

Kundalini

roots of the hairs

exuendino-iupto the

and Thou art Manonmani

of the head,

need there

is

in stating these ? Suffice

this universe, all art

O Narada

Thee.
that

Thou
Thus

and
this

if

and

all

Sandhya Devi

Sri

Devi

What

seen

bow down

is

i)i

to

with

and

all

he has no

the Moksa.

He who

yields all merits.

attention,

will

get

wealth.

There

is

sons

if

he

no doubt in
all

Tapasyas,

He enjoys happiness in this world

Yogas.
The Munis who are engaped in Tapasyas read

While bathing,

Stotra.

whatever there

reads this Stotra. gets the fruits of all Tirthas,

all sacrifices

finally gets

to say that

I have spoken to you about the Gayatri-Stotra

has no sons, will get wealth

all frifts,

it

destroys all sins,

o-ives all successes,

Whoever

the Brahmarandhra.

in

therefore,

reads this in the Sandhysl times,

this.

if

one

reads

merged under water,

I
Sandhya. O Narada

this,

the

in

fruits of his

being merged
unto you that there is no trace of any doubt
this
verily,
verily,
verily,
speak
Whoever will hear with devotion this Sandhya stotra,
in this statement.

acquires

the

the

nectar-like thing, will be freed from

Here ends the Fifth Chapter

Maha.puranam
Maharsi Veda Vyasa.

in the

Sri

all sins.

of tho Twelfth

Narada

versed in
secrets

all

the

of Srutis

said

: "0 Bhagavan

Sastras

Book on the GSyatri Stotra

Mad Devi BhSgavatam

CHAPTER
1-3.

and Smritis.

have

Now

verses

by

VI.

All-knowing One

O Thou

Thy mouth all tho

ask Thee, O Deva
How can

heard
I

of 1S,000

from

Veda Vidya (Learning) be obtained by vhieh all

the knowledge
sins are rooted out and destroyed, how is Brahmajnanam obtained and how
can Moksa be obtained ? How can death be conquered and how cin
of that

CHAPTER

Book XII.]
the

be

best results

eyed One
4-9.

Sadhu

obtained

Thou ought'st

You have now

of the

the next.

in

Lotus-

Learned One! Sadbu

indeed

Now

Devi,

Gayatri

me.

these to

all

Highly

put a nice question

one thousand and eight namas

1147

world and

this

describe fully

: "O N^rada

said

NarSyana

in

to

VI.

I will describe

Listen attentively

Brahm^ and
sin-destroying auspicious namea were composed by
Its
Risi is RrahmS
the Chhandas is Anustup;
first recited by Him.
its
the Devat^ is GSyabri
Vija is Halavarna (consonants) and its

These

all

Sakti

u Svaravarna

Anga Nyasa and

(vowels). Perform the

the Kara

by the Matrika varnas (that is, by the fifty syllables), Now hear its
Sadhakas (the praetisers). [N. B.
nam, that will do good to the

Amga

Nyasa Touching

appropriate

Nyasa
DhyS-

the

limbs of the

Kara NySsa

jSIantras.

with the hand accompanied

by

body

assignment of

the

various

parts

of

fingers and hand to different deities which is usually aeaompanied with prayI worship the
ers and corresponding
Kumslri (virgiu)
gesticulations.]
the
on
the
Swan
Devi,
One,
(the Pranas),
Lotus-eyed
Gayatri
riding

and

seated on a

and

Who

lotus (creation)

bright and

is

Who

is

three-eyed

gems and

with

decorated

and of a red colour-

jewels of red,

white*
Who is holdino- in Her
yellow and other '.vaviegated colours
hands Kuudika, the rosary, lotus and makino^ signs as if ready to o- rant
the ddsired boons and on whose neck is suspended the garland of red

green, blue,

flowers.

I worship

emotions and

G&yatri. Note.

The

colours are the

vaiious

'

feelings,

Now

IC-16,

the Devi

the one

will recite

thousand

and eight names of the

Oayatri, beginning with the syllable "a" and going en a, a, i, i, etc., in due
Listen
Her way^ and actions cannot be compreorder of the alphabets.
!

hended by
is

intellect

(Buddhi)

Avyakt4 (unmanifested

(because

She

madhyastha,

is

the

AjitS,

She

unspeakable); She

Controller

and

theiefore Aehiutya

is

of

Apar^jita.

is

Laksana

She

Arthamatrimahes'vari

Brahma, etc.); She is AmritarnavThou art AnimSdigunadhara, Arka

mandalasamsohita, AjarH, Aja, A para, Adharma (she has no dharma,

^aste, etc.), Aksasutvadhara, Adhara ; AkaradfksaklrSntS (bee inning wjth
the syllable
the

fifty

':ft"

ana

syllables),

ending

with

the

syllable

"ksa",

thus ccmprising

(destroying the

Arisadvargabhedini

five

passions),

Aditi,

AjapS, AvidyS, Aravindani:bheksana, Antarvahihsthita, Avidyadhvamsini, and Antar^tmika. Thou art

Anjan^dripratik^s'a. Anjanadrinivasini,

Aja, Ajamukhavasd (residing in the mouth

(VyanjanavarnatmikH, therefore called)

She grants

all

of Brahma), Aravindanibhanana,
Ardhamatra, Arthadanajna (because

the Purusarthas.

Arimand-ilamarddini, Asuraghni, AmavSsyS, Alaksighni, Antyajarehita.

Thus end Her rames beginning with "A".' Now the names with

MAD DEVi BHiftAVATAM.

^iil

1143

"A"

Thou

Adi Laksmi, Adi

arb

pada.'ichara,

Sakfci,

Akriti,

AchSrya,

AdityaparisevitS,

AyatananS, Adityaand
Achara,

Avarfcana

Adi Miirti nivasmi.

Thou

17-18.

AdMra

nilaya

arb

Agneyi,

(seated

and Akas'tinta nivasini

all),

art

Ady^ksara

come

Ady^, ArSdhya, Asauasthita,

Muladhara), Adhlra (the Refui^e of

(of

sani^yukta,

Antaradhv&ntands'iui,

Amari,

the

in

Thou

19-25.

Indraui,

art IndirS, Istada,

Indurupini,

varjitii.

art

Aham

tattva

IsU Indivaraniveksan^,

IksukodandasamyuktA,

pada,
Indranilasama.kara, Id^pingalarupini, Indraksi,

Thou

of

Thou

" I."

names beginning with

the

nature

Antar^k&s'ariipini,
Adityaraandalagata,
Then
destroyer of the Moha of Jivas).

e.

(i.

the

Iravati, Indra-

Isiisandhanakariui,

is^vari,

Devi Ihatrayavi-

UmS, Vs\, Udunibha, Urv9rukapha!4aaua, Udupra-

UrdhSThou
art
dhogatibhedini, l&rdhavahupriya, UrQiim.^lavaggranthaddyini,
Creatiix
of
the
Risidevanama(the
Rita, Risi, Ritumati,
work])
bha,

krita,

UdumatT,

IJdupa,

Udumadhyag^,

Rigveda, Rinahartri,

Urdha,

Urdhakes-T,

Risimandala eharini,

Riddhida,

Rijudharma, Rijuprada, Rigvedanilaya, Rijvi,

Lutadivisaharini.
pravartini, Lutarivarasam bhuta,

gastha,

Thou

26-:J0.

Airavatarudha,

art

Lupta dharuia

Ek&ksirA, Ekam^trtl, Eka, Ekaikanisihit^, Aindri,.

Aihikamusmikapra.da,

Aurbb^;

tanivSsiui,

RijuraSr-

Omkara,

AusadhasampaunS,

Osadhii,

Ota,

Otapro-

Aupilsanaphalaprad^,

Anda-

madhyasthita, Ahkaramanurupini. (Visargarvipini).

Thus end the names beginning with vowels.
"Now begin the names beginning with consonants.

Katy^yani, Kalaratri, KImlksi. Kamasandart, Karaala,

Kamini, Kanta, Karaada, Kalakanthini, Karikumhha stana bhara^
Karavira Suvasini, Kalyani, Kundalavati, KuruksetranivSsini, Kuruviiula,
dalakara, Kundali, and Kuraudalay^.

Thou

31-32.

arb

Thou

art

Kalajhibha,

JvaralasyS,

Kalika,

K^larupint,

Kamal4
Kumudvati,
Kaus'ikT,
Ivamaniyaguna, K^lnti, Kaladhara,
art
Thou
Kaumari,
Kamach&raprabhanjini.
KarunSpangi,
kslra,
Kakubauta (as presiding over all the quarters), aud Karipriya.

Thou

Kes'avanutsl.

Kadamb.i

Kus'umapriya,
KanchT, Kalas'odbhavasamstuta. Thou art Kamamata,
Kunda nilayS, Kirati,
Kraturaati, Kamarupa, Kripavati, Kumari,
Ketaki
KusumapriyS, KamandaKiravahaua, Kaikeyi, Kokilaiapa,
Kriiij,
KaksS,
KarmanirmulakarinT, Kalahansagati,
Kali,
ludharS,
Kautukamangala, Kasturitilaka, KamrS, Karindra GamanS, Kuhfi,
33-37.

Kaiindl

art

Kes'ari,

Kaiika,

Karpuralepana,

Kri?Da,

Kapibs

Karara, Kuksisthakbilaviftap^.

Kuharas'rayS,

Kutasth^,

Kudharft,

Book

CHAPTER

XII.]

VI.

1151

dhidevata,
rakta

Niipur4 Kraatachatana, Naraehitta pratnodiQi,

navana, Nirghata-satna-aisvan^,
NaadaaoJyannilaja,

NimagQi
Nirvya

hoparicbarini.

90-107.

P^rvati. Paramodara,

Parabrahmatjmika, Para,

Para chitta

vinirmukta, Panchapataka-naj'iai,

PaScharupiai,

Parama

Piirnima,

Paurusi, Puaya, Pandari

Paris'ranta,

kaaibhekyana,

P^da

Pritivivardhini, Pavani,

Parvatastaoa

Priti,

Padchkos'aPaachika,

vidhanajBa,

Parateja^ praka/iai, Puraoi.

Pabala tala nirmmagna, Prita,

Pavanas'ini

sahita, Pes'ilS,

Prajapati

Padmaksi, Padmasambhava, Padmapatra, Padmapada, Padmini, Priyabfaasini,

Purandhri, PuravasinJ, Paakala, Purusa, Parb,ba,
Pas'upas'a vinirmukta,
mandala,

Padmapriya,

Padmasamstha,

Pativrata,

Parijata

Kusamapriya,

Pankti,

Pitrilokapradayini,

Pativrata,
Pavitrangi,
Puapahasa
parayana, Prajnavatisuta, Pautri, Patrapujya, Payasvini, Pattipas'adhara,

Pradyaainajaaaai,

darikasamaaana,
Pravalas'obha,

Pusta,

Punyas'ila,

Pranatarti vinas'ini,

Pitaaiahapirigraha, Puadarikaparavasa,

Prithujaogha,
Pingaksi,

Prithubhuja,,

Pitavasah,

Pranava, Pati,

Pratistha,

Punya,

PuraaT,

Prithupada,

Praohapala,

Paa-

Prithudari,

Prasava,

Pascida,

Panehavarna, Patichavaai, Panchika,

Parapriti, Paragati, Parakastha,

Panjarasthita, Paramaya, Parajyotih,
Pares' ani, Pavani, Pavaka Dyuti, Punyabhadra, Parichehhedya, Puspa-

hasa, Prithudara,

Pitangi,

Pataiaksi,

Pis'achaghni,

Pitavasana Pitas'aja, Pisachini,

Patukriya,

Pitakriya,

Panchabhaksaprijaohara, Putana

praaaghatini, Punnagavanamadhyastha, Punyatirthanisevita, Panehangf,

Paras'akti, Paramaihada karini, Puspakaadasthita, Pdsa,
Po^itakhilavi^tapa,

mika,

Paa^priya,

Prithvi,

Pu^pagandhini,

Patbika,

108-149.

Paanagoparis^ayiai,

Prithudohini,

Punyapraja,

B'obba, Purnas'a,

dra

PaSehas'ikha,

Paradatri,

Panchamatrat-

Paraaanyayamimaasa,

Pa tali,

Paramargaikagoehara, Pravaia-

Pranava, Pallabodari.

Phalini, Phalada,

bhogas'ayaaa,

Phalga, Phutkari, Pbalakakriti, Phanin.

Phaaimaodalamaadita,

Balabaia, Bahumata,

BaU-

Balabbadrapriya, Vandya, Badavd, Buddhisamstot,

Baudidevi, Bilavafci, Badis'agbini, Balipriya, Bandhavi, Bodhita, Buddhir-

tapanibham/uka,

baadbiikakusumapnya, Bala bhaouprabbakara, Brabmi, Brabmana devat3,

Bribaspatistata, Britida, Briad^vana viharini, BSiakini, Bilabara, Bilavasa

Bahudaka, Babunetra, Bahup^da, Bahukarnavatamsika, Bababahuyuta,

Biaduuadasvariipiai, BadBijarupini, Baburupioi, Biaduaadakaiatita,
dhagodbangulitrana,

Bddaryas'raiaavasini, Brindaraka,

Bri^atakandha,

Brindadbyaka, Babunuta, Vanita, Babuvikrama,

Banapatini,
Baddbapadmasauasina, Bilvapatratalastflita, Bodhidrumanijavasa, BadisB xdavanalavegioi, Brabmanda
tb&, Bindu darpana, Bala, Vaaasauavati,
Brihati,

SEI

1152

mad DEVl BHAgAVATAM.

BrahmakankanasGtrini, Bhavani, Bhisanavati,

bahirantasthS,

Bh&vinT,

Bhayaharini, Bhadrakaii, Bhujangaksi, Bharati, Bbaratas'aya, Bhairavi,

Bh)anakara, BhutidS, Bhutimalini, Bbamini, BhoganiiaU, Bhadrada,

Bhurivikrama,

BhutavaeS,

Bhrigulat^, Bhargavi, Bhusurarchita,

Bhagi-

Bhogavati, Bhavanastha, Bhisagvara, Bhamini, Bhogini, BhSs^,

Bbav&ni, Bhuridaksina, Bhargatmika, Bhimavati, BhavabHndhavimorathi,

Bbutadhatri-ranjitl, Bbuvanes'vari,

Bbajaui}^,

chini,

Thou

Bbujangavalay^,

art

Mata, Maja, M-idhumati,

Mabadevi, Mababh^gi^, Maliri, Minalochan^,

Bhim&, Bherunda, Bbagadheyini

Madbujihava, Manuprija,
Majatita, Madhuraati, Madbumansa,
fiambbut&,

Maba

Mitbilapuravasini,

Mandodari,

malini,

Manavi,

Madhukaitabbasamhartri,

Maba Maya,

Maha Kanya,

Madhudrava,

Maithili,

Madhu-

Medini, Megha-

Masrinapriya,

Maha Laksmi,

Merutana}a ManMoksada,
daiakusumarchita,
Manjnbbasini,
Manjumanjiraebarana,
Madhuradravinl, Mudra, Malay^,, Malajanvita, Medba, Marakatas yama,
Kali,

Mahes'vari,

Mabendri,

Menakatmaja, Mahamari, Mabavira, Mahas'yama, Manuetuta,

Mihirabhasa,
Mukundapada Vikrama, Muladbarastbita,
Mugdba, Manipuranivasini, Mrigaksi, Mabiearudla, MahieasuramarThou art YogasanS,, Yogagamja, Yoga,
dini,
Yauvanakas'raya,
Yauvani, Yuddbamadhyastba, Yamuna,
Yugadbarini, Yaksini, YogaYaiia
bidbauajna, Yaduvans'asamudyukta, Yaksarajaprasiitini, Yatia,

MagadbT,
Matrika,

Yakaradi-Ha Kaianta,

antahstha varnas), Yajusi,

(all
Yajna
Yamini, Yoganirata.j Yatudbana, bhayamkari, Rnkmini, llamaof,
Bam^, Revati, Renuka, Rati, Raudri, Raudraprijakaia Rama mata,

bhava,

rupini,

Rohini,

Ratipriya,

Rupasampaniia,

gandbanu

Reva,

Rajyada,

dbaca,

Rajivalocbana,

Fakes'i,

Raktamaljambaradbara, Raktaeamarudba,
Rambba, Raktavali-

Raja

lepana,

hamsa

Raraaniyayugadbaia,

priya,

Riiea,

RatnasimbasanastbitS,

Rathini,

R&jitakhilabbutala,

Ratnamalika,

Roges'i,

Rurueharmapari-

Rogas'amani,

Ravini,

Ramaehandra
Romabarsini,
pada Kranta,
Ravanacbcbbedakarini,
Ratnavastra parichcbhinva, Ratha&tha, Rukma bbusaca, Lajjadhidevata,
LoU,

Lalita,

vis'ruta,

Vidya,

Lingadbarini.

Lajja,

Vaisnavi,

Lambodari,

Laksmi,

Luptaviea, Lokini, LokaLokadbarini Varada, Vandiia,

Varahi,
Viraja, Varga,
Varalaksmi,
Lola,

Lalana,

Vimalakriti,

Vilasini,
Vinata,
Vyomamadbyasth^, Varijasanasamethita, VarunT,
Venusambhuta, VitihotrS, Virupini, Vayumandalamadbyastha, Visnuruf a,
Vidhikriya, Visnupatni, Visnumati, Vis'alaksi, Vasundbara, Vamade-

vapriya,

Vela, Vajrini,

phalaprada,

Vasavi,

Vasudohini,
VedakBaraparitamgi, VSjapeyaVamajanani, Vaikunthanilaya, Vara, Vyasapriy4,

Varmadhara, Valmikiparieevita,

CHAPTER

Book XII.]

114^

VI.

Thus eud the names with Ka.

Now come
38-62.

Thou

art

Khattanga

vekhan^,

with Kha.

those

Khadga Khetadhar4, Kharbba, Khechari, KhagadharinT, Khy^tS,

Khagarajoparisthita,

KhadSksyanapradayini, Khandendu

Khanditajara,

KhalaghnJ,

tilak^.

Thou art Gangll, Ganes'a guhapujita, G^yatri, Gomati, GitS,

GAndhari, GSnalolupa, Gautami, GAmini,
GadhsL, Gandharv^psaraGovinda charan^
vibhdbitS, Gandharvi,
sevita,
krSgitS, Gunatraya
Gunavati (of
Garni,
Guhav^sa,
Gotra,
Giris'a,
Gahana,
Gahvari,
good

Kow

Gadadharll,

Gokarnanilay^

the names With

Danava

Ghora
mantru,

Ghrigii

Godi

Garv^paharini",

dadhvajavalhbha,
thl,

Gunad^yini,

Guhy^, Goptavya,

gnnas),

Gurbbi, Gunavati

Gurupapapran^s'ini,

qualities),

"

Gha

marddini,
to

is

sakt^,

Thou

".

Ghrini

shine j.

Girijl,

the

three

Guhyam^tangi, GaruHeaven), Gokulas-

(grating

and

(of

Guhyamandala

vartint,

Gharmadtl, Ghanada, Ghant^,

the
mantra
(of
mayi
Surya
art

Ghoa^,

Ghanasamp^tad&yini, GhantS,ra-

vapriyS, Ghran, Ghrinisantustikarini. ^giving pleasure to the Sunj, Ghan:\rimandala, Ghiirna, Ghritachi, Ghanavegini, G54nadh Stumayi, Thou art

Charcha, Charchita, Ch^ruhasini, ChatuU, Chandik^, ChitrS,

Chitram^l-

Charu dant^, (/haturi, Charltaprad^, ChuUkS,

Chandram^^h Karna Kundala, ChandrahasS, ChSru

yavi bhusit^, Chaturbhuja.

Chitravastr;int&,

Chakori,

datri,

Chandrika,

Ghandrahasini,

Chora, Chandika,

ChSruchandani

Chanchadvagv^dini,
lipt^ngi,

Chancbachchamaravijit^,

Charugati, Chandil^, Cbandrariipini,

Chakrab^huka,

Chandradh^tri,

Chaudrachuda,

Charuhoma

priyS,

Chaurf,

Cboravin4s'inf,

CharumadbyA,
Charva, CharitA,

ChandramandHlamadhyasthS, Chandramandala DarpanS,

Charuviiasir:i,
Chitsvarfipa; Chand-

ChakravAkastani, Chesta, Chitra,

avati,

Chdndrama, Chandanapriy, Chodayitri

always

to

action?^.

Chiraprajna,

Chataka,

(as

impellmg

CharuhetukT,

the

Jlvaa

Thou

art

Chhatrayaia, Chhatradhara, ChhSya, Chhandha^parichchhada, ChhayS

Chhidranakha, Chhannondriyavisarpinj,
ChhandonustuppratiDevi,

bhedmi,
Chheda, Chhatres'varJ,
Chhinna,
Chhidropadiava
Thcu
ait
Janani, Janmrarahita,
and
ChheJanpriya.
Chburika,
thanta,

Jataveda,

Jaganmayi, Jahnavi,
JvSia,

Jatiia. Jatri,

(Jetri)

JarSmarana

varjrt3,

Jalas'aiini, Jitendriya,

Jitakrodha,
Jambu dvipa
Jaia
Jihva,
Janaki,
Jagati,
(Jaya)
Jitamitra, Jagatpriya, jatarupamayi,
Jvaiamuli, Japavati, Jvara
Janitri, Jahnutanaya, Jagattrayahitaisini,
vati,

Jayanti,

Jitakrantamayi, JvAlA, jagrati, Jvaradevata. Jvadinmukhi, Jambhini, Jrimbhana,

lanti Jalada, Jyesthft, Jyagho8c\ sphota
Kundala. Jhinjhika, Jhananirgho^a, Jhanjhft
Jrimbha.Jvalanmanikya
145
ghni, Jitavistapa,

mad DEVl BHAgAVATAM.

SRI

1150

MSrata veginf, Jhallakivftdya kus'aU, NrupA, Nbhuja, Tanka bhedinf,

TaDka b&nasam&yuktS, Tankini, Tanka bhedini, Tankiganakrit&ghoBft,
Tankaniya mah orassl, TankSra K^riai, Tha tha s'avdaninSdini.

Now

63-80.
**

come

Damdadamarunlldini,

in battles).

Dhakk&

(followed

basta, Dhilivrajl

pama, Nirguna and Narmad&

Tarun^,

Tara,

Tri

Trivali, Trilochana,

TibrS,

ingilagilA,

TrisrotS,

krid&pa-

Then Dhundhi vighnes'a janani,

Now: Trigun,
krSnt^,

Trivikramapada

iSakti,

They are
pamaritantramSr-

by ^iva ganas), Nityajnan^, Niru-

river.

Tjrun^ ditya samkas'S, TSmasi,

"

Dimbhalasat

DindiravasahS,

r&yan^ (dancing with joy

Tulasi,

Da

Dimbha, Dundamaraikanirjita,

Dakini,

P&mari,

gasthft,

"

the names beginning with

Tripad^,

TantrT,

Tariyapadag^mini,

TuhinS, Turft, Trik41ajnana Sampann^,

Tungd, Turangavadan^, TimTantra mantravig'egajsa,

T&masSdini,
TripurA,

TanumadhyS, TrivigtapS, Trisandhya, Tristani, To?asara8th4, TSlavlsini,

pratSpini, Ta tankini, Tu^arabha, Tuhioachala
Tantujalasam^.
yukta, TSrahSra valipriyS, Tilahomapriya, Tirthft, Tamala kusum^ kriti,
Tris'am kuparivaritS, Talodart, Tirobhasa,
Triyuta, Tanvi,

TftrakS,

Tatamka

kanchanasamkas'a,

Tapta

Tapta

Trikalajnanadajini,

Tiivarga,

Tumvarustuta,

Tarksyastha,

Tharava,

Thatkari,

Thanta,

Tribidba,

TriBn,

priyavSdini, Trijata, Tittiri,

kanchana

Divaratri,

Devariti,

Traiyambaki,
Tamasf,
Tripta,

Tribhangi,

Dinavatsala,

Dohini,

kriti,

bhd^ana,

Triptida,

Tarpaiia,

Trigunakara,

Taruna

Tanuv<illarJ,

Danavanta

kari,

Draupadi, Dundu

Durgli,

Durgasuranivahrini,

bhisvana,

Devayant, Duiavasa, Daridrya bhedini, Diva, Damodarapriya,

Danda karanya nilaya, Dandini,
Digva^a,
Digvimohinf,

Dipta,

Deva

Deva vandja, Divisada, Dvesini,

pujita,

Danava

kriti,

Dinan4

fehastuta, Dika, Daivata disvarupini, Dhatri, Dhanurdhara

Dhenur Dharini, Dharmacharini, Dhurandhar&, Dharadhara, Dbanadfi,

DhSnya
Dhriti,

dohint,

Dharmas'iia,

DhanyS, Dhritapada,

DhanadhyakB,
Dharmarajapriyft,

Dhanurvedavis'arada,

Dhruva,

Dhumavatt,

Dhiimakes'i Dharmaa'astraprakasmi.
81-98.

Nanda, Nandapriya, Nidra, Nrinuta, Nandanatmika, NarmmadA

Nalini, Niia,

Nirmmaia,
NiraSjana,

Nilakanthafcamas'raya,

Kudrani,

Narayanapriya, Nityft,

Niradhara,
Nirupama, Nityas'uddha,
Nirguna, Nidhi,
Nadabindu Kalatita, Nadavindu KaUtmika, Nrisimhinf,

Nagadhara, Nripaniga vibhuita, Naraka Kles'anas'ini, Narayanapado

dbhava, Niravadya, Nirakara, Naradapriyakarini, Nanajyotih, Nidhid3,

Nirupa drava

Nirmaiatmika, Navasfitradhara,

Niti,

Navaratnadhj&,

vasini,

jimtita nisvana,

Naimisaranya

karini,

Navanitapriya,

NandajA,

NAri,

Nila

Nimefini, Nadirupa, Nilagriva, Njs'is'varJ, Namavali,

Mie'umbbaghDS, Na^aloka mvaeiDi, Nayajambii nadaprakbyA, NAgalokft

CMAPTER

Book XIL]
Thou

art

^akambhari, 5ivi, ^aata.

Subhaehara, ^umbhasuraraardini,
^ona,

s'aririni,

VI.

fiukavahxna,

Sarvani,

Sarbbarivandya,

Sriinati,

^amkarlrdha-

Subhra,

^irahsandhanakarini,

^ridharaaandS,

Sadbhusa,

^ravaaanandadayini

SadadharasthitadevT,

Sadritupriya,

Sadamgarupasumati, Surasuranamaskrita.

^anmukhapriyakariai,

Thou

^aranagati, Satodari,

^arajjyotsna, iSubhanaaa, ^arabha, ^ulini, Buddha,

^abari.

150-155.

^aradd,

^obhabati, ^ivikara,

J^ubhas'aya,

(red),

^aravati, ^arananda,

1153

art

Sarasvati,

Sadadhara,

Sarvamangalakarini,

Samaganapriya, Sdksma, Savitri, Samasambhava, Sarvavasa, Sadananda,

Sustani, Sagarambara,
Sarvais'yaryapriya, Siddhi,
SadhubandhuparA-

Soraamandalavasim,

krama, Saptarsimaadalagata,
karuna,

Harini,

Saragha (bee),
Hrimkari,

taaaya,

Kama, Gayatri,

lestada,

Astamitithi

the

worship,

of Gayatri.

and gives

sins

all

destroys

P^rvati,

Savitri,

NaradalThusI

(and eight) names

Saagahina,

Sarasvati,

Vedagarbha,

and Paramvika.

Vararoha, Sri Gayatri,

156-159.

Sandra-

Sarvajna,

Sadguna, SakaSiiryataaaya, Sukes'i, Somasamhati, Hiranyavarna,

Hamsavahiui, Ksaumavastraparitangi, Ksirabdhi-

Samanadhikavarjita, SarvottuQga,

all

lunar

(eighth

have described

and

prosperity
if

day)

Homa, and japam, one

to

you

one thousand

of which yields

the hearing

wealth.

merits and

Specially

in

meditation (dhyanam)
in
company with the

after one's

this

recites

Brahmanas, one gets all sorts of satisfactions. These one thousand and
not
to
be given to anybody
eight names of the Gayatri ought
to him only who is very devoted,
out
this
who
indiscriminately.
Speak
is

a Brahmana, and who

the

from

friend,

observances

still

an obedient

Achara

do not disclose
In

160-165.
cause

is

of

of fear can creep

in

(right

this

whatever house,
there

though unsteady, remains steady

to

way

Even
of

if

any devotee,

fallen

be

great

living),

him.

these names are kept

no
written,
and Laksmi, the Goddess of
wealth,
in that

This great secret yields merits to

who

disciple.

house.

persons,

gives

wealth

to

the

poor

and grants all desires.

yields
roads
and beconias
this, he gets cured of his diseases,
If anybody
AH
and
the
Great
freed from bondages
impasoument.
Sins, for example,
drinking wine, stealing gold, going to the
murdering Brahmanas,
wife of one's Guru, taking gifts from bad
persons, and eating the
raoksa

those

all

are

have recited

to

uneatables,
I

to

united with

not

trace

desirous of

destroyed, yea, verily

you

this

Brahma (Brahama

the least

are

of

destroyed

Great Secret.
sayujya) by

doubt here.

U6

it,

All

this.

Narada

persons

get,

Thus
indeed

True, True. True. There

is

mad DEVl BHAGAVATA\t

SRI

1154

Here ends the Sixth Chapter of the Twelfth Book on the one thoussand and eight names of the Gayatri in the
Mahapuranam 6ri Mad DevJ

Bhagavatam

of

by Maharri VeJa Vjasa.

verses

18,000

CHAPTEK

Nai-rada

1-3.

nama

stotras

said

have

equivalent in

VII.

heard

its fruits

the

to S'ri

one

thousand

Gay air i,

highly

names

or

potent

in

a good fortune and tending to a splerdid increase of the wealth

and prosperity. Now I want to hear about how initiations in Mantrnms a;e
performed, without which nobody, be he a Brahmin, a Kgattriya, a Vais'ya

making

or a

have

entitled to

the

Ma

Devi

ntra.

Lord

Kindly
the
thereof.
and
rules
(vis'esa)
(Samauya)
speeisl
" O NSrada Listen. lam now
4-41,
N&r^y&na said
telling you
about the rules of initiation (Dik?l) of the disciples, pure in heart. When
Slidra,

is

describe the ordinary

they

are

they become entitled then an d not before that, to

the
Fire and "the
Guru. That method of instruc.
Devas,

initiated,

the

worship
and

act and ceremony is called the Diks^ (initiareligious

the
Divine
which
Knowledge is imparted and at once flashes
by
tion)
ini tiated
that Knowledge and all his
in the heart and mind of the
Pun
dits
of
the
So
the
Vedas and the Tantras say.
then
sins are
destroyed.
tion,

and permeating the

This Dika ought to be taken by all means.
This gives excellent merits and pure result s. Both the Guru and the iSijya
to be very pure aud true.
(This is the tirst essential requi.
(disciple) ought

(The Divine Knowledge

body, mind, and spirit.)

Then

site.

are

the results
all

the

perform

his

Sandhy^ Vandanams.
his

He

Kamandalu and
he

is

to

give DiksS,
and take his seat on an

to

instantaneous).

morning duties, he

to

with

is like lightning, fire, arising

is

is

to return

of

of
bis

home from

maun.ira

observe

First

to take

all,

the

Guru

i^

bath and perform

the banks of the rivfr

(silence).

Then,

in

order

he assigned room (Yaga

Mandapa'j
that is excellent ard calculated to pleafe

euter into

Asana
Achanara
and do PranSySma. Then he shoulj*
perform
vessel
and
his
in
take water
putting scents and flowers in that,
Arghya
Phatkara mantra (that is, condense electricit>
charge that water with
in that). Then uttering the Phat mantra, he is to sprinkle the water

all.

He

is

to

'

Spirit

of the worshiproom and begin his Pooja.

Firstly, on
the
one
ead
invoke
Gananatha
His
at
mantra
dojr
the top of the
Deity
by
at the other end invoke Sara^vati by Her mantra, and at the middle,

on the

doorways

invoke Lak?;ni Davi by

Then, on the

right

mantra duly and worship them with flowers.

and on the
worship GangS. and Bighnes'a

E[?r

side

worship Ketfcrapala and Yamuna, the daughter of the Sun.

Similarly, ou the bottom of the door, worship the Astra Devata by the

left

side

BooF XII.]

CHAPTER

VII.

II55

Phat mantra. Then consider the whole

Mandapa as insgired with the pre3enoeo/"th9 Devi, and see tha whole
place aa pervaded by Her through and
the
Phat
Then, repaat
throu^'h.
mantra and destroy the Celestial obstacles
as well as those from the middle
space (Antariksa); strike che ground
thrice with the left heel and thus
destroy the Terrene obstacles.
Then
touching the

branch

left

on the

sidd ot ths choukat,

pat the right
forward and enter into the Mandapa. Then instal the ^iiiti Kumbha
(the peace jir) and offer the ordinary -Vrghya (Saminyar^ha).
Next worthe
Vdstunathi
and
with
flowers
and Atapa rice and the
ship
Padmayoni
left

foot

on the south-west and then purify the Pancha

Gavya. Next
the Mandapa and the entrance gate with that
Arghya water.

Arghya

waiter,

sprinkle

all

And, while sprinkling with

Arghya water, consider

the whole

ricrht

space

presence of the Davi and repeat the Mula

through
inspired with
Mantra with devotion and sprinkle with Phat mantra.
The Kart&, then,
the
all
the
mantra
is
to
drive
evils
from
the Mandapa
"Phat,"
away
uttering
and uttering the mantra
"Ham" sprinkle water, all around, thus
the

as

pacifying the atmosphere and bringing peace into tte hearts of

Then burn the

incense

inside

and

fccit^er

all

present

Vikira

Dhupa
(water,
yava, ashes, Durba grass with roots, and Atapa rice).
Then collect all these rice, etc., again with a broom made of Kus'a grass to

sandal-paste,

the north east corner of the

Svasti

vachana (invocation

Mandapa
of

good\

making

the Sankalap

distribute

and uttering

and satisfy the poor and

bans wich fooding, clothing and money. Then lie should bow down
to his own Guru and take his seat humbly on the soft Asanam allotted
or;

him with his face eastwards and moditite on the Deity (Ista Deva) of
After meditating
the mantra that is to be imparted to the disciple.
thus, he is to do the Bhuta s'uddhi (purification of elements) and perform
NySsa, etc., of the Deya mantra (the mantra that is to be imparted to

to

i. e. the Risi on the head

the disciple) according to the rules stated below
;
in
Ista
DevatS
the
the
in
the
heart, Bija on the anus
the chhandas
mouth,
:

and 5akti Nyasa on the two legs. Then he is to make sound thric
thus thwart off all the evils of the earth and
by the clap of bis palm and
the middle space and then make digbandhan (tieing up the quarters) by the
mudra chhutiki three times (snanpi'ng the thumb and forefinger together ).

PrSnayAma with the Mula mantra o'f the would-be-IstaDevata and do the Ma^^rika NySsa in one's own body, thus: "Om Am
on the right
namab e'irasi, Om Am naraah on the face, Ora Im namah

Then perform

eye,

to

Om

their

fingers

touohint'

the

Imnamah

on the

left

eye,

and so on, assign

all

the letters duly

Then perform the Karanga ny^sa on the

respective places.
and the Sadanga nyis^ thus -.Speak : Om Hridayiya namah,
on the

heart,

utter

Om

^irase svahS,

touching the head

Om

MAD DEVi BHAgAVATAM.

^Rt

1156

Om KavachSya Hum, touching on

"
Vausat, touching the eye, and

touching the tuft

Vasat,

S'ikhS,yai

"Om

the Kavacha,

Om

netratrayaya

"
touching both the sides of the hand, the palm and its
Astr&ya Pbat
Then finish the NaySsa by doing the Varnanyasa of the
back.
Mula mantra in those places that are aaid in the cognate kalpas. (i e.
throat, heart, arms, legs, etc).

Narada

Nexb

consider within

and make the

Asana

(a seat)

on the

left side, of

Nyau

the

your body

seat of an auspicious

on the right side,

of Dh^irm'i

Vairagyam (dispassion) on the

left

Jnanam

thigh, prosperity

and

wealth on the right thigh, of non-Dharma in the mouth and ofNon-JnSnara

left side, Avairagyam (passion) on the navel, and poverty on the right

on the

Then think

side,
all

Adharna

the limbs as

(body)

of the feet of the

(the body) as

(non-D harma.)

in the heart consider

i.e.,

Asana

In

Ananta Deva

the

Dharma,

etc

middle of the

as a gentle bed

and

Asana

and on that a

Then make
five
elements.
pure lotus representing this universe of
Ny^sa of the Sun, Moon, and Pire on this lotus and think the Sun as
Kal^s

Kalas

twelve

of

composed

(digits)

and the

as

Moon

the

(digits,)

Fire

composed

composed of sixteen
Over this make

of ten Kalas.

Nyasa of Sattva, llaja and Tamo Gunas, Atm, Antaratma, Paramatm^

and JSanatm& and then think of this as his Ita's altar where the devotee is
to meditate

on his Ista DevatS, the Highest Mother.

of the various

parts

of

the body

accompanied with prayers

devotee

is

the

to perfoim

to different

deities

Nyasi-assignment
which is usually

and corresponding gesticulations. Next the

mental worship of the Deya Mantra DevatSL

own Kalpa next he is to show all the

according to the rules of his
MudrSs stated in the Kalpa for the satisfaction of the Deva. The Devas
;

very pleased when

become
42-46.
inside

it

O N&rada
circular

figure

all

these

MudrSs

Now, on
inside

one's

are

left

shown

side, erect

this

to them.

an heotagon
and then draw
;

again
square
within that square a triangle and over it show the oankha MudrS.
After finishing the Poojl of the Six Deities at the six corners of the
;

hectagon. Fire, etc., take the tripod

sprinkling it with Phat mantra, place
"
Utter, then, the Mantra

Mam

Amuka Devy^
Sankhya

of
it

the

oankha

(conoh-shell) and

within the triangle.

Vahniman dalSya Das 'a KaUtmane

Arghyapatrasth^nSya namal^" and thus worshipping the

Then worship in the
place it within the mandala.

vessel

the ten Kalas of Fire, beginning from the East,.then southeast and so on.
Sprinkle the Sankha, eonchshell, with the Mula Mantra

!ankha

pittra,

and meditating on it, place the Sankha (conch shell) on the tripod. Repeat" Am
Surya mandalaya Dvadas'akalatmane Amukodevyft
ing the mantra

Book XII.]

CHAPTER

Arghyapatraya nam ah"

1157

the

in

worship

VII.

Arghyapatra ^ankha, sprinkle

namah." Worship
ip due order the twelve KaUs of the Sua
Tapini, TSpini, Dhurnra, etc.. utter
the fifty syllables of the Mitrika in an inverse order
{le., beginning (See
theSarada Tilaka) with Ksain, Ham, Sim, Sam, ^am
and
water

in the

5ankba with

the

Mantra

Sara :^ankhya

etc.,)

repeating

Mula Mantra also in an inverse order, fill the ^ankha, three-fourths, with
water. Next perform in it the
Nyasa of Chandrakala an^ uttering the
ManVra " Um Soma raaiidalaya Sjtlas'akalatmane
the

Ara-ikadevataya ArghySmritaya namah, worship in this eonchshell. Next with Ankus'a mudra,
invoke all the tirthas there, repeating the Mantia " Gange Cha Yaraune
ehaiva, etc., and repeat eight times the Mula Mantra (the basic
Mantra)
Then perform the Sadumga Nyasa in the water and with the Mantra.
" Hrida
namah, etc., worship and, repeating eight times the Mula Mantra,
cover

with Matsyamundra,

it

Next
Kos'a
in

it.

one's

place on the right side

vessel from

which water

By this water
own body and

Sankha, the Proksani

of the
is

taken

sprinkle and purify

for sprinkling)
all

Atman

consider one's

and put a

Patra

(the

little

water

the articles of worship as well as

as pure and holy.

57-81.
After doing works thus far the until Vis'esarghya is placed, the
within the altar and put
devotee should erect Sarvato bhadra mandala
Kas'a
the Sali rice within its pericarp, Next spread
grass on that Mandala

and put on one Kurcha, looking well and auspicious within it, made of
twenty-seven Kus'a grass knotted with Venyagra granthi.
Worship here
the

Adhara

dala,

Sakti, Prakriti,

Kunna,

pithaya namah). Then have an

wash

oesa,

Ksama, Sudha^indhu, Maniman-

Kalpa vriksa and Tsta devata and the Pitha.

it

(Durga

Devi

yoga

kumbha

(waterjar) having no defect,

inside with Phat mantra, and encircle it with the red thread thrice

as symbolising

the

three

Place within this jar the

entire

Gunas.

Nava

ratna (nine jewels) with

Kuicha and wor-

with scents and flowers put them in the jar repeating the Pranava,
shipping
and place that on the Pitha (seat). Next consider the Pitha and Kumbha
it

same and pour waters from the Tirthas, repeating

in an inverse order the Matrika Vavnas
(from Ksa to Ka) and fill
it,
thinking of the lata Deva and repeating the basic mantra, put the new
and fresh twigs (Pallavas) of As'vattha, Panasa and mango trees, etc.,

(waterjar) as one and the

in

the

jar

and cover

its

mouth and

place

over

it

fruits,

rice,

and

chagaka (honey) and wrap it with two red clothes. Then perform the
Prana-Prati^tha and invoke the Spirit of the Qevi by the PranasthSpana Mantra and show the Mudras, Avahana, etc., and thus satisfy
Then do the ^odas'opachara Puja of the Devi after methe Devi.

^Rt MA.D DEVt BHJIgAVATAM.

1158
difcating

on the

First offer

Parames'vari according

the

to

the

of

rules

Kalpa.

Devi and tben^duly offer the P^dya,

Madhuparka, and oils, etc., for the bath.

in front of the

"welcome"

Arhva, Achamanrya water,

Then offer nice red silken clothes and various jewels, ornaments
repeating the MatrikS syllables electrified with the Deya Mantra, worship
;

Devi with scents and

the whole boJy of the

flowers.

Next

to

offer

the

Devi the sweet scent of

with
camphor and the
K^laguru mixed
Kas'iniri sandalpaste mixed with Kasturi
and various nice scented
flowers, for example, the Kunda flowers, etc.. Then offer the Dhiipji prepared

from

Agaru,

that

the

Guggula, Us'ira, sandalpaste, sugar, and honey and know

Dhupa

and offerings of

is

very pleasing to the Devi.

fruits,

vegetables and fooding.

Next offer various lights

Be particular to sp.'-inkle

everything with the water of the Ko^S, thus purifying, before it is offered to
Then complete the Anga Puja and the Avarana-paj4 of the
the Devi.

perform the duty of Vais'vadeva. On the right side of

the Dev i erect an altar (sthandilaj six feet square
and instal Agni
there.
of
Her
Invoke
there
Form
and worship
the
(Eire)
Deity, thinking
Devi, then

Then with the Vyahriti Mantra with Sv^ha

flowers.
Mula (Deya) Mantra perform the Homa ceremony with oblatNext perform Homi again with
ions, eharu and ghee, twenty five times.
Next
the
Devi
with scents, etc., and consider the
VySrhiti.
worship
Devi and Pitha Devatlas.one and the same. Then
of
take leave
Her with scents and

prefixed and

Agni (Fire). Offer valis (sacrifices) all round to

the Devi with the remnant oharu of the Homa.

(visarjana) the

Pars'vadas of

Now

Devi

the

again worship

umbrella, ch^mara and others and

After finishing
at

holes

corner

the

the

Japam, place

bottom,

as

and invoke the

in

with

Karkari

a sieve) on

offer

betel,

times.

offerings

(a

"

small
water-jar with
in the north-eastern

the rice

Devi there and

mantra " Raksa Rakfa

and

Mula mantra thousand

five

repeat the

the

worship
moisten the place with

Her.

water

Uttering

the

coming

out

and repeat the Phat mantra. After

re-worshipping the
in
due
Karkari
Thus
Guru finishes the
the
Devi, place
position.
AdhivSsa (toregoing) ceremony and takes his meals with the disciple and
that altar.
sleeps that night on

of Karkari,

82-106.

NSrada

Now

am

describing

about the

briefly

Kunda

the
(a round hole in the ground consecrated to
SamskSra ceremony of the Sthandila (the sacrificial
first,

the

Mula Mantra,

see,

fix

your gaze on the

Kunda

with water and the Phat mantra and drive

away the
Then with mantra " Hum " again sprinkle
there.

Deity)

Homa

and the

Uttering,
then sprinkle it
evil-spirits from

altar).
;

"

it

with

water.

CHAPTER

Book Xlt.]
Then draw within
and

eastern

three

it

northern

lines

sides).

Saktaye namah
that

Pitha,

heart

and

Amuka Devt

to

"

and

offerings.

the
the

Adh4ra

from

^ivA with

^iva

is

(on

and

Invoke,

in

one-ness

of

all

Then think

for

having taken bath and as one with Sankara,

a vessel and taking a flaming piece thereof throw that

Devi

as

Bring then fire in

in the south-west corner.

repeat

water

Pith&ya nama^.

Yoga

Highest One,
worship Her with scents
the

Udagagra
with

it

utterriug the mantras

Who

the

moment

portions of

Pragagra and

Sprinkling

Pranava, worship within the Pitha,

1159

Vtl.

Then purifying

by the gaze and quitting the

it

"

Ram," the Vahnivija

KravySda^j impart the Chaitanya by
"
over it seven times.
Shew, then, the Dhenumudra

Om

and protect it by Phat KSra and

the
cover, veil, it with
mantra
" Hum." Then turn the
thus
with
fire,
sandalpaste, etc.,
worshipped
the ground and
thrice over the Kunda and with both the knees on
repeating the Pranava, consider the Agni as the
in the
it on the yoni of the Devi
Pitha.
etc., to the

Deva and

the

Virya

of Siva

and throw

Then offer Achamana,

Then light the flame with

Devi and worship.

mantra " Chit

Daha Pacha Pacha

Pingala Hana Hana Daha
"
Then utter the stotra to the Agni Deva with
Sarvajn^ JSapaya Svaha
"
great love, repeating the mantra
Agnim Prajvalitam vande Jataihe

vedam HutSs'anam suvarna varnamamalam samiddham Visvatomukham."

Then perform the Sadaraganyasa to the Agni Deva " Om Sahasrarchchiae

Om Svasti Purnaya SvahS," Om Uttistha purusslya

Om Dhuma vy^pine Hum Orn Sapta Jihv&ya vaugat " Om

namah,
"

''

dharaya Phat."
the

heart,

vafat,"

Dhanur

Repeating the above six mantras, perform the Nyasa on

six places.
Now meditate on the Agni as of

the

etc.,

lotus and holding in His four

Svastika
and sign of " no
Sakti,
granting boons,
fear"; also meditate on Agni, as the seat of the greatest auspiciousness.
Then moisten the Kunda on the top of the belt (mekhalA) with
a golden

hands signs

water.

yantra

three-eyed, seated

colour,

of

Next spread
over

on

i.

the Kus'a

grass

all

around

and

draw

the

Agni

bectagon, circle, eight-petalled figure and

Bhupura rather have this drawing before the Agnisthapana. Now
meditate this only.
Then, within the
Yantra, recite " Vais'vSnara
it,

triangle,

e.,

Jataveda LohitaksA

Then worship

in

sarvakarmani Srdhaya
the
centre and in

the

Sv4ha"anl worship
bectagon

at

the

Ao-ni.

corners

worship the Saptajihvii (seven tongues Hiranya, GaganS, Rakta

Krisnl, Suprabha, Bahurupa, Abiraktik^ and nexh worship within the
lotu3 the Anga Devatas.
Then recite the
pericarp of .the
following
"
the
mantras within
eight petah:
Agnaye JAtavedase namai *'
" Oiu
"
Agnaye
Agnaye Saptajihvaya numalj,"

Om

Om

HavyavShauaya

MAD DEVl BHAgAVATAM.

^Rt

Il60

" Ora
namah," Ora Agnaje AsVodaraj^ya namah,"
Agnaye Vais'v4na" Om
"
Kaum^ra
Ora Agnaye
Ai^naye
tejase namah,"
raya namah,"
" Ora

forms

considering the

and

In Ira

consider

quarters)

in

situated

"

namah

and
and Svastik, worship them. Then
the
other Lokapalas
(Regents of the several
the _east, south-east,
and so-on together with

VisVamukholya namih,"

Devamakhaya

Sakti

hold

to

Agnaye

thunderbolt and the other weapons, and thus

their weapon^, the

worship

them.

107-134.

N^rada

Next purify the

sacrificial

ladles,

etc.,

Homa

sruk,

etc.,

and ghee ; then, taking ghee by sruva, go on

ceremony. Divide the ghee of the Ajyasthlli (the

sruva,

with

the

vessel

in

which the ghee for the Homa purposes is kept) in thrae

parts
take ghee from the right side
and saying " Ora Agnaye SvihS "
offer oblations on the
take
right eye of the Agni
ghee from the
left side and saying "Ora
Svi,ha
offer
oblations on the left
Som^yj

eye of the Agni

take ghee

from

the

centre

"
saying,
eye of the A<yni.
"

Om

and

Agnisomabhyara Sv^hS, ofifer oblations on the central

Take ghee again from the right side
and
saying
Svistakrite

Svaha"

the devotee

to

is

" Ora

repeat

mouth

the

to

oblations

offer

Bhuh Sv^ha," "

" Ora Svah Sv^hS " and offer -thrice the oblations
oblations thrice with the

and each of the ten

nation

he

is

Agni mantra.

to

repeat the

Inpregnation,

(2)

perceives the foetus

ceremony observed by women
(4)

J^ta

(usually
in

put

the

in

O Muni

After this,

of

be

in

child),
first

the

ceremony

to

tenfold

performed

quick),

Then

is

SvUha."
to

for

offer

imprec-

(3)

Samskaras: (1)
as

soon

as

Simantonnayana

the fourth, sixth or the eighth

Karma (ceremony

NSlmakarana, (naming the

when a new-born child is
air

hear

(a

woman

of pregnancy),

Bhuvah

next he

Ao-naye

Ao'ui.

natal-ceremony, tonsure, etc.

Mantra and offer the eight oblations of

Now

Pumsavan

Om

Ora

the

Samiskaras,

Pranava

ghee on each occasion.

of

(6)

at

the birth

of

a
(a

month

a child),

(5)

NisktA,mana (a cereraony performed

taken out

the

of

house

into the

open

the fourth

mouth

of

month), (7) AnnaprS,s'ana (when the rice is

the child), (8) Chuclakarana (the ceremony of the

the
sacrificial
thread
tonsure, (9) Upanayana
(10)
(holding
God^na and Udvaha (gift of cows and marriage). These are stated
Next worship Siva Parvatl, the Father and the Mother
in the Vedas.
Next in the name of Agni, offer
of Agni and take leave of them.
first

five

to

Samidhas
each

of the

(fuel)

soaked

in

ghee

and

one

offer

oblation

of

ghee

Sruva,

offer

Avarana Devatas.

Then take the ghee by the Sruk and covering

ten oblations to Agni,

and

MahS

Ganes'a with

it

with

the

mantras anding

in

Vaugat,

CHAPTER

Book Xlt.]

VII.

Il61

(1) Om, Om Sv^ha (^)

Hrim
(3)
Svaha, (4) Ora Srim, Hrim
Klim Svaha, (5) Om ^rim Hrim Klira Glaum Svaha, (6) Orn ^rim Hrim
Klim Glaum Gam Svaha, (7) Om l5rim Hrim Klim, Glauin ityantah Gam

Maha

(The

Om

Ganes'a mantras mti

Om

5rim SvaLa,

as follows

lrim

(8) Om Vara Varada ityantah Svaha, (9)

Svaha
and (10) Anaya Svaha ityantah.
ityanto

Ganapataye Svaha,

me Vas'am

Next perform

Sarvajanam

Agni the Pitha Puja and meditate on the Deya

Next offer twenty-five oblations to his
Iftadeva
worship him.
Then think of that and Agni Deva as
face, repeating the Mula Mantra.
one and the same, and then again as one with Atman, Then offer oblations
to each of the Sadainga Devatas separately.
Then search for the Nadis
in the

and

(veins) of

Vahni and

Devata and

Igta

offer

twenty

two Devatas

each of the

offer oblations to

one oblations.

Then

Nest

one

separately.

offer

thousand and eight oblations to the Ista Deva with Til soaked in ghee
O Muni Thus finishthe materfals enumerated in the Kalpa.

or with

ing the

Homa

consider that the

ceremony,
and the Avarana Deities are

Ista

satisfied.

all

Deva

(the Devi), Agni

by the command of

Then,

the Guru, the disciple is to take his bath and perform his Sandhya, etc.,
and put on new clothes (cloth and 'chadar) and golden ornaments.

Ha

come then,

to

is

to the

Kunda with Kamandalu

in

hand and

his

He is to bow down to the elders and superiors

with a pure heart.
Sri Guru Deva
seated in the assembly and take his seat in his Asana.
then would look at the disciple with kind eyes and think the Chaitanya
of

the disciple

within his

own

(the

Deva would perform the Homa and

so that the

disciple

Thus the Guru must

of the

of the disciple.

Then the Guru

body.

is

to

touch

Then

the

get

all

the

Adhvas

respectively

the

feet,

purify

the

favours of

(the

repeating

Kaladhvanam Sodhayami Svaha,"

the

"
etc.,

passages)

generative

navel, heart, forehead, and the head of the disciple with Kurcha
hand and
of Kus'a grass) and til soaked in ghee, in bis lefo

each touch eight oblations,

Guru

look at the disciple with a divine gaze,

becomes pure- hearted and able to

the Devas.

body

Guru's)

organ,

(a

bundle

offer

at

mantra " Om adya Sisyasya

Thus the Guru would purify

generative organ", Bhuva(in the feet) Tattvadhva (in the

radhva (in the navel), Varnadhva (in the heart), Padadhva (in the fore-

Kaiadhva

head)

and Mantradhva (on the

to be

all

135-155.

from Brahma and

him

to

head), the

Adhvas and think these

six

Brahma (Brahmalina).
Then, again, the Guru would think

dissolved in

trausfer

the disciple.

the

Chaitanya of

Then the Guru must

all

the

offer

these

disciple

to

be

that

re-born

was

in

Purnahuti and considet

^RI j^AB DEVt

il62

BHAgHVATAM.

the Igta

Devata, placed in the fire by the visarjana mantra for the

Horna purposes, as entered into the
Ho is to perform a^ain
water-jar.

Homa

the Vvarhiti
of the

limbs)

from the
he would

offer

his

the

tie

him

bring

offer

all

tha

leave

Am^ahutis

of the

fire

from

all

the

the

own

pus^anjali (flowers in his palm) to the Ista

away the bandage or

in the seat

to

(oblations

with:lrawin<,'

Deity
then the
Vausat Manira
body.
Uttering
of cloth and would
syes of the disciple with a piece
the Kunda to the
mandala and make the disciple

into

jar,

and

and take

fire

Then be would take

deva.

from his eyes and ask him to take his seat

Thus the Guru, after havi ng purified the elements

piece of cloth

Kusagana.

of the

body of the disciple and performed the Nyasa of the Deya Mantra,
would make the disciple sit in another mandala. Than he would touch
the head of the
and
of the Kunda
disciple with the twigs (Pallavas)

Mantra and make him have

repeat the MjltrikS.

of the

jar

which

for the protection

the water

is

of the

the

of

considered as
disciple,

Vardhani

vessel

the

placed already in

Then the

When

Guru.

the

merciful

Then,

he would sprinkle (abhiseka) him with

disciple would get up and put on

clothes and besmear hia whole body wtth ashes and

corner.

the water

with

his bath

seat of the Ita Deva.

the

Guru woull

the

of

pair

oiva

the

new

by the

clcse

sit

consider that

north-east

rakti

now

passed out of his own body and that Divine Force, the Devi, has
with
the disciple
entered into the body of the disciple i. e, charged
has

now
the
dit^eiple
be one and the same, the Guru would now
The Guru would then
flowers and scents.
the

Thinking

pass.

the head of the disciple and

repeat clearly

in

Mantra of the Maha Devi. The disciple is

Mantra one hundred and eight times and fall
before the

now

Guru and thus bow down

the

to

thinks as the incarnate of the Deva.

disciple, the devotee of the Guru,

The

and

Devat&

the

<o

worship the disciple with

place his right hard on
the

ear

his

right

to

repeat also

prostrate

on

the

whom

Guru,

would now give

the

the

as

MahA
Mah&
ground

disciple

a Dakinll

Then he
and property for his whole life to the Guru.
to
and
the
the priests
make charities to
would give Daksina
virgins. the
Brahmanas, the poor and the destitute and the orphans. Here he is not to
all

his wealth

be miserly in any way in the expenditure.

ciple would consider himself blessed and he
repeating the Maha
the
most
excellent
in

Mantra,

Thus

N&rada

Thus the

Diksa.
Thinking all
engaged in worshipping the lotus feet
no Dharma higher than this in this world

these.

to remain ever

of the

There

for

The

is

followers of the

dis-

would daily remain engaged

have described to you above

the

are
you
Great Devi.

Brahmanas.

Vedas would impart this Mantra according to the

rules stated respectively in their

own Grihya

Sytres

and the T^utrikas

CHAPTER

B.)OK XII.]

would also^do the siaie

should not

Thus

: O Narada
*'

said

Narayana

Lauras

the

all

say.

are nob to

the

follow

is

the Sanatan Creed.

all

about the ordinary

this

hive describbd

And

The Vaidikg

Tantras.

the Tantra rules and the Tantriks

follo.v

VaiJik ruin.

1163

own

their

to

acoordiii^

Vllt.

Ulksi that you questioned m-*.

Now the essence in brief is this that you
would remain always merged in worshipping the Pard Sakti, the Highest
"\Vhat more shall X say than this that I have
Force, the Maha Devi.
got the
all

pleasure and

highest

understanding,

from

Vedavyasa

said

the

'

Diksafcattva,

my

highest

peace,

daily worshipping That

Maharaja

Yogis, closed his eyes and

NirvJlua, the

the

Janamejayan

that

passeth

Lotus Feet

duly.

After having said this

Yogi Bhagavan Narayana, meditated by the

remained merged in Simadhi, in the medita-

tion of the Lotus Feet of the Devi.

Knowing this Highest Tattvn, NSrada, the chief of the Risis, bowed
down at the feet of the Great Guru K^rayanaand went away immediately
to perform the
tapa^^yA so that he also might see the Maha Devi.
Here ends
on

or

the

BhAgavatam

the Seventh Chapter of the Twelfth Book on the DiksSvidhi

rules of Initiation in the
Mahapurinam SrT Mad Devi
of 18,000 verses by

Maharsi Veda Vy.sa.

CHAPTER.

VIII.

Thou art
Janamejya spoke to Veda Vyasa:
Bhagavaq
the knower of all the Dharmas and Thou art the chief, the orown of
the Pundits, knowing all the aastras. Now I ask Thee how is it that
1-8.

the

have

twice-born

Gjlyatriand
of the

face

is

G'lyatri"

they
distinct

nitya,

ceased

that

the

the

other

all

at

those

S'akti,

the

on

the

Devatus,

the worship of the

that

S'rutis

be done

times,

Highest

all

that

times,

are

especially

twice-born

by
Sandhy^
some are the devotees of Visnu, sonae, the
Ganapabi, some are Kapalikas, some follow the doctrines
China some are the followers of Buddha or Charv^ka some

In

in

worship
the

to

daily

is,

during the three

'^f

to

now
worship
command in

this

world

again

wear

persons are

barks of trees

the

seen having

O Brahmana
Kindly mention

What

no
is

this to me.

and others

trace

of

faith

roam

naked.

the

Vedas.

in

"r

iollowei's
prev^je.ftt

of

them

So various

the real cause underlying secretly here in this

Again there are seen many men, well versed

M. A'sbut then, again, tl^^j

metaphysics and logic, our B. A's and
No
body wants anything on^inha.ve no faith in the Vedas. How is thi^ ?

in various

ous to him consciously.

But

hov

is it

that thes so-cilled

learned

men

are

MAD DEVl BHAGAVTAM,

^RI

1164

aware and yet they are wonderfully''void of any trace of faith in the
Vedas ? Kindly mention the cause underlying this, O Thou The foremost
fully

of the

knowers

There
glories

want

the Vedas

of

again, another

is,

question:

Thou

by describing these.
and the highest

reveals even the greatest

Suta

9-10.

Hearing

the
to

Guru

If the

be

pleased,

he

esoteric secret to his disciple.

words of the King Janamejaya,

in due order.

answer the questions

of this increases the faith of the twice-born in the Vedas.

Well

has this been asked by you, O King!

due tine and ia an appropriate moment. You are intelligent and
seems that you have gob the faith in the Vedas. I now answer. Listen,
11-30.

it

spoke:

Bhagavdn Veda VyS,sa began

The hearing
in

the

Now I
of Manidvipa, the highest and the best place of the Dev*.
than
the
to hear how is that DvTpa greater
Satisfy this
great.

servant of thine

the

before

descrihed

hadsfc

said:

Vyasa

In ancient days, the Asuras, maddened with pride, fought against the
Devas for one hundred years. The war was very extraordinary and

In this great war various weapons were used, variegated

It tended to destroy the
with numerous M&ylls or ingenious devices.
whole world. By the mercy of the Highest and the Most Exalted Sakti,
the Daityas were overcome by the Devas in that Great War.
And
remarkable.

Heavens and the Earth and went to the nether regions,

The Devas were all delighted and began to dwell on their
the

they quitted
the Patala.

and became proud.

own prowesses
not
far

We

be

victory

the
are

be.st

the

are glorious,

the

Where

Oh
this

are

are

the

What

not

began

our

Daityas

glories
?

They

preservation

can be said before

not knowing the

Thus,

At

Why

of creation,

causes
!

devils ?

deluded.

ours.

They

moment, seeing

and

to

say

great
are

" Why shall

We

devils,

are

by

powerless.

destruction.

We

all

us in favour of the Asuras,

Highest Sakti,

this plight

of the

Devas were

the

Devas, the

World

pity on the Devas and, to favour them, O king! She appeared

in the form of the Most Worshipful, the Great Holy Light.
million Suns, and cool as well like ten
resplendent like ten

Mother took
before them
It was

was

million

Moons.

flashes,

without hands and

this

witnessed

the Devas

It

before

and dazzling like ten million lightning

Never was
feet, and exceedingly beautiful

brilliant

Seing this Extraordinary Beautiful

were taken aback

Lovely Light,

amongst themselves, thus:

"What is this What is this!" Is this the work of the Daityas or
some other great M&y^ (Magic) played by them or is it the work
O King
Then they
of another ior creating the surprise
of the Devas
all assembled together
and decided to approach towards that Adorable
;

they spoke

Book XFT.]
Light and

CHAPTER
ask

to

what

It

to
strength and decide what
do afterwards.
ultimate conclusion, Indra called
Agni and said

the

mouth-piece of the Devas.

distinctly

elated

by
and went

what

L'ght

own

his
to

At

are
this

Therefore

do you

Hearing

thus

out

set

What

you?
Agni

replied:

Agni

go

the words

the

is

"

strength?

am

All

Agni'

tl.e

place

addresseJ

Light

your

are

asceitain

of Indra,

from

immediately

You

and

firs-t

its

to this

Thup, coming

:"

Seeing Agni coming,

Light.

Who

Me. "

is.

prowess,

that

him thus: "

before

this

1165

They, 'then, wonkl determine

was.

It

VITT.

State

this

the

Agni.
vajiiaF,
throngh me. The power of
burning everything in this universe resides in me." Then that adcrable
If you can
Light took up a straw of grass and said: " O Aeni
burn everything in this universe,
then do you
burn tins triflirg
straw."
Agni tried his best to burn the straw but be
could not
ordained

Vedns

in the

are

performed

burn

it

He

got ashamed

and

fast

went back

the Devas, Agni told ihem everything

and
that the pride cherished by us that we

to the Devas.

said: O

are

verily

A&ked by

Devas

Know

is

s^npreme,

entirely

false."

81-50

You

are

eflfort?,

then

Indra

in

dwelling
all

are

possible

that

wh'it

this

this

moving
forces

all

Vavu

asked

are

you

are concentrated

said:

and

through

universe,
therefore

and

(wind)

"0

through

PrSna

the

by your

of

all

Go and

within you.

Y&yu
it

is

ascertain

commendable

Verily I do not see anj^ other person here than

ascertain this
adorable
great
Light.
Hearing these
words of Indra, Vdyu felt himself elated and went at

once to that

place

is

who can

yTU

Light?

where was

that

Seeing ths
V^yu, the
Light, the Yaksa, (the demi-god, the Spirit asked in a gentle language
Who are you ? W hat strength is there in you ? Speak out all these
At this, V^yu spoka arrogantly " I am MStarisvan, I am
to me."

Vayu

thing.

about
It

is

Light.

T
hold
strength, I can move anything and
through the strength of mine, that this universe is,

my

every

and

is

and brisk with movements and works. That Highest Mass of

" O
Move this straw that lies before you,
Vayu
Light then replied:
alive

and

if

you cannot,
quit
your
ashamed," At this VSyu tried all
move the straw a bit from that place
then gave up -his pride
them all about the Yaksa

Our
of

pride

that

is

vain,

Light.

extraordinarv.

In no

It seems

Then

all

back

go

might but,

alas

can

Indra

to

He

could

not

(a sort of

way
that

his

and

and returned to the Devas

VSyu
to

pride

demi-god

we be able

that Holy

the Devas spoke

and

a ghost)

the

to ascertain

Light,
with ne

adorable
voice

to

spoke

Devas

by

nature
all,

is

ladra:

mad devT bhAgavataat.

5r!

1160

"When

You'

asoer^aia

the

went

are

the

reality

of

then,

the Li<<ht, too, began to

disappear gradually

of^

Nature."

Its

the Ligrht

to

hi-nself

batter

the Dava-?,

go yourself '-"and
with great priJe,

Kinj;

Indra,

When
pUae, and ultimately vanished from Indra's sight.
to
That
he
became
lodra found that he could not even speak
Light,
own
He
his
of
to
conceive
and
ashamed
nothing-ness.
began
greatly

frj-a the

thought thus;

"I

to

them?

to

die than do this.

Never

King

One's self-honour

them
is

what

is

gone,
the Lorl

Then Indra,

to the

to

disclose

will

If honour

honourable.

back

wo'ut go

of

What

Devas.

my

inferiority

shall

one

better

is

say

the only treasure of the great and

use,

there

is

then,

in

Deva?, quitted his pride

living

and took

unto That Great Light which exhibited, ere long, such a glorious
At this moment, a cslastial voice was h^ard from the
character.
refuge

Heavens:

"O

Indra

Go

on nov and do

the

jap\m,

the reciting

of

Vija Mantra, the basic Mantra of Maya. All your trouble?

to
over."
voice, Indra began
Hearing this celestial
will, then, be
concentraMantra'of
the
Seed
with
the
rapt
MAy^,
Maya Vija,
repeat

the

Maya

tion "and

without

food.

any

Then on the ninth lunar day of the month of Chaitra

51-61.
when the Sun entered the meridian, suddenly there appeared in that
was
seen
before.
Indra saw,
place a Great Mass of Light as
Mass
of
a
Form
in
that
full youth.
The lustre
then, within
Virgin
Light,
from
colour

was

Her bcdy was

like

was rosy red

like

shining

the

that
a
of

digit

of

ten

the

Suns

million Rising

full-blown

Java flower.

Moon

Her

On Her

breasts were

and

the

forehead
full,

and,

though veiled under the cloth, they looked very beautiful. She was boldinf
noose and a goad in Her two hands and Her other two hands indicated
signs of favour and fearlessness.

Her body was deckel with varioui ornaments and it looked auspicious acd
excaedingly lovely ; nowhere can be seen a woman beautiful like Her.
She was

like a

Kalpa V'-iksa (ealestial tree yielding all desires) ; she was

Her braid of hair was encircled with Miilati garlands.
and
eyed
was
She
praised on Her four sides by the Four Vedas, Incarnate, in their
three

respective Forms.
if

ornamented with

was red

and

Her

The

brilliancy of

PadmarSga

jewels.

Her teeth shed

Her

lustre on the

face looked smiling.

ground as

Her clothing

was covered with saLdalpaste. She was the

She was all Full of Mercy. O King Janamejaya!

body

Cause of all causes. Oh!

Thus Indra saw, then, the IJma Parvati Mahes'vari Bhagavati and the
His eyes were tilled with
hairs of his body stood on ends with ecstacy.
tears of love

and deep devotion and he -immediately

fell

prostrate

before

CHAPER

Book XII.]
the feet of the Bevi.

He became
Great Mass
ance."

very
of

o^lad

and

to

hymns

Her "

lisked

if this

1167

Fair

Her and praised Her.

One
A rt Thou that
!

the cause

be, kindly state

of

Hearing this, the Bhagavati replied.

Form is Brahma, the Cause of all

My

This

62-83.

Indra sang various

Light

Kin<^

VIII.

Thy appear-

causes, the

Seat

MayS, the Witness of all, infallible aud free from all defects or blemiWhat all the Vedas and Upanisadas try to establish, what ought

of

hes.

be

to

as

obtained,

deelired

by

the

all

of austerity, and fcr

rules

Br^hraanas

the

am

which

have told

that.
praatise Brahmacharyam,
Brahma, of the nature of the Great Holy Light. The
" Om "
and"Hrim",
sages declare that That Brahman is revealed by
the two Vijas (mystic syllables) that are My two first and foremost Mantras
all

you about that

I create this uaiverse with

wherein I remain hidden.
My two parts (in My
"
two aspects); therefore My Vija mantra is two. "Om Vija is denominated
and bliss) and
as Sachchidauanda (everlasting
existence, intelligence

"

Hrim

made

Me

"

that

as

Know,
is

Pra/aya (the
appears as

M^ya
Maya

it is

at

Maya

of the

present

the

They

difference.

when

nature

of

Brahma

in

(The

are verily

this

Again

at the

this

time of creation,
of

Jivas.

the

the

M^ya becomes

an active

Kinetic

beginning

of this

is

When

Antarmukhi,

Kinetic,

irhen

state, it is

M^yS.

said

May&

But, during

of equilibrium.

state

Me>

latent in

lies

Me, when Maya

or

in the

powerful man and

one and the same.)

in

in

your eyes.

S'akti

Mly^

MSya

Karroas

the

potential and exists latent

is

Me

from

fructification of

,:and

Highest

Consciousness^
Sakti and know

revealed before

from the Moon, so this

Great Latency period),

Unman'fested

called

MSy^

as the

Bahirmukhi, when She is

There is no origin
be Manifested.

the
to

is

Undifferentiated

not different

is

without there being any

this

the

wields are not different.

power he

During

Goddess

not different

of equilibrium

state

Prakriti,

then, That

Omnipotent

As moon-light
the

M^ya

is

Vija

manifest.

ia

the

of the several Gunas

creation, Her form consisting
beginning
in Her Unmanibecomes
She
Tamas,
Bahir Mukhi,
appears, when M^y?, is
of
Her
state
abstraction, and
O Indra! For this reason
ftisted state.
of

the

Antarraukhi state it is known as

becoming introspective, this is Her
it is denominate^
state
Maya and Her looking outward is Her Bahirmukhi
and then Rajas
Sattva
this
comes
Tamas and the other gunas. From
;

by

nature of the three gunas.

in Visnu, the Sattva
Brahma ha? the Rijo gina
preponderating
all
of
Causes, is said to reside
guna prepond er ates and in Mahes'a, the Cause
Brahma is known as of the Gross Body Visnu is knownthe Tamo

and

Brahma, Visnu and Mahes'a are

in

of

the

Him

guna.

as of the Subtle
1

am

Body

and Rudra

is

known

a?;

knov.n as Turi}a, transcending the Gunas.

of the

Causal .Body and

MAD DEVt BHlaWATAM

^Rt

1168

Turiya Form of Mine

This
is

of

Mine which

of

Controller

Inner

thG

Ic

all.

Brahma

my Forms

that

Know, verily,
Forms).
without attribut3s (Saguna or Nirguua).
is

and the M3,yic quJilities

that which is within
this

universe,

Know,
Causes

of the several

univers'j

(they

My

is

no

are with or

beyond

Maya

called

efforts

and actions.

Brahm&, Visnu and Rudra, the

lb is I that engage
works of creation, preservation and destruction of

are

duties.

respective

That which

always to their due

Jivas

their

performing

Throagh the terror from

moves in the sky ; through

Through

(Brahman hiving

Saguna. O Indra After creating

that as the Inner Controller of all and it

is

within

the

all

another state

is

two, (2) as they

are

Gunas.

called Nircunsl (without Piaktitic attxibutes) and

Maya

enter

that

impel
verily, that

is

there

this

Beynd

Formless

the

called

is

state of equilibrium of the

called the

is

am

Grace you

Me

functions

the wind blows

My

terror,

by

My

through my
Indra, Agni, end

this

Command).
Sun

terror, the

Yama do

their

Best and Superior to all.

All fear Me.
have obtained victory in the battle.
Know,
the

I that make you all dance like inert

wooden dolls as My
mere instruments. You are merely My functions. I am the Integral Whole.
I give sometimes victory to you and sometimes
victory to the Daityas

verily, that

it is

Yea,

do everything as I

ing to the

Karmas, justly

keeping

will,

Oh

My

independence duly and, accord-

You, all, have forgotten me though youj.

You have been carried deep into dire delusion by

pride aad sheer non-sense.

your vain egoism. And know

now

that to favour you,

this

My

Adorable

Hence forth banish ever from your heart all

Light has issued suddenly.
Take refuge wholly unto Me with
your vain boastings and idle pratings.
all

y-our

safe.

head,

heart

and

soul,

unto

My

(At times the Devas forget and so

84-93.

Vy^sa

said

Thus saying,

Sachchidananda Form and be

fall

into

troubles).

the

Mula

Pakriti, the Great Devi,

the Goddess of the Universf,

vani:=hed from their sight.
The Devas on
the oiher hand, began to praise Her then and there, with
rapt devotion.
Since that day, all the Devas quitted their pride and
enga<^ed themselves
in

worshipping

the Devi

daily during the three

devotedly.

Sandhya times

They worshipped the Gayatri Devi

and performed various
Yajnas and

thus they worshipped Bhagavati daily. Thus, in the

Satya Yuga, every body
engaged themselves in repeating the Mantra Gayarri and
worshipped the
Goddess indwellin^r iu the
and Hrink^ra. So, See now for
Pra^nava
yourself,
that the worship of Visnu or Siva or initiation in the Visnu
Mantra or in
the ^iva Mantra are not menti )ned
anywhere in the Vedes as to be done

always and

when

for ever.
(They nre done for a uhile and not required any moie
the objects are fulfilled
only the worship of Gayatri is always compul-

CHAPTER

B oox XTi.]
sory, to be done at all times, as

mentioned

in the

manadoes not worship the G^yatr), know, then,

he

sara to go d)\vu lower anl lower. There

is

is

1169

IX.
Vedas.

Kiuj^

If

Br&h

for eertaio, that in every

no doubt in this.

way,

A Brihmin

not to wait, no never, to do any other thing he will have all his desires
he worships only the Devi Gayatri. Bhagav^n Manu says that a
Brahmin, whether he does any other thing or not, can be saved if he wor-

is

fulfilled if

only

ships
is

Divine Mother

the

Gayatri.

worshipping the G&vatri

the works in this universe).

(This

the highest, greatest, and most difficult of

all

any devotee of Siva or Vianu

or of any other Deity worships his dewithout

sired Daity
repeating the Gayatri, he is sure to suffer the torments
of hell.
(Buo this age of Kali deludes the people and draws away their

If

minds from reciting

this
fully

the

in

reason,

engaged

in

this

GAyatri save a few

Yuga,

Safeya

worshipping the

all

the

Glyatri

O King

of them.)

Brahmanas

kept

and the lotus

feet of

For

themselves
the

Devi

Bhagavati.
Here ends the Eighth Chapter in the Twelfth Book on the appearance
of the Highest ^akti in the Mahftpuranam Sri Mad Devi
Bh^gavatam
of

18,000 verses by Mahargi Veda VyHsa.

CHAPTER

1-20.

said

Vysa

-*'
:

O King

Janamejaya

account of an evil turn of Fate, (Karma)

notriin on this earth

for

fifteen

almost

IX.

years.

of the

Owing

Once on a time, on

human

to

want

the beings lost their

and
appeared horribly
count in every house the number of the dead persons.
;

all

some began
eat the dead bodies while some others

eat horse*;
p3ople began to
to

to eat bears

beings, Indra did

of rain, the

No

lives.

famine

one could

Out of hunger the

and pigs, some began

any how their lives. The

the mother did not refrain

carried on

wish hunger thfit

people were so much distressed
the husband did not refrain from
and
child
from eating her baby

eating his
due
after
united
then
and
discussion,
O King The Brahmanas
wife.
to the hermit Gautama
would
that
that
ejnclasiori
the
go
they
to
cime
!

who would be
(uiiokly

to

able to

the

remove their

hermitige

of the

distress.

So

all of

Muni Gautama.

them wanted

They began

to

go

to say

no famine in the hermitage of Gautama. Various

Thus coming to a
from various quarters."
persons are running
Gautama's
to
the
As'raraa
with their
went
coaelusion, the Brahmanas

"We

hear that there

is

there

servants

cows
south

some,

and

relations.

Some

went from the east

from the west, and some from the north.

147

some from the

Thus from various

MAD DEvt BHAaiVATA.\I.

^Rt

il70

Seeing the Brahtnanas coming there,

them and gave them a cordial welcome

quarters the people flocke i th n-e.

the Rii Gautami bowed down to

and served thetn with

When

etc.

seats,

all

about

calm and quiet, Grautaraa enquired

They described everything about

their arrival.

took

and became

seats

theii-

welfare and the cause uf

their

the dire famine and their

own

Seeing them very much distressed,

" 1 am
have any fear
he said
to-day
become blessed by the arrival of the great ascetics and honourable persons

states and expressed their deep regret.

the

Muni gave them word not

lika

am

you.

to

your servant.

You

consider

houses as

my

all

yours.

Be quite comfortable. Bear no uneasiness. When your servant is alive,

what fear do your entertain and whom do you fear? TVhen the demerits are
transformed into good merits by your mere sight, and when you have bieesed
my house with the dust of your holy feet, then who is more blessed than

me

'f

Vipras

JnpamiS and

your Sandhyas, aLd

Kindly perform

"

rest

Thus consoling the

King Janamejaya
Vyasa
Risi
Gautama
to
the
the
Brahmanae,
bfgan
worship
Gayatri Devi with
"O D.vi Gayatri! Obeisance to Thee Thou
rapt devotional trance.
art the Great Vidy a, the Mother of the Vedas, Higher than the Highest;
said

here at ease.

Thou art Vyarhiti represented by the Mantra ' Cm Bhur Bhuval^ Sva^i ;"
O Mother Thou art the state of equilibrium t, e., the Turiya Thou art of
Thou art Svah^ and Svadha Thou grantest the
of the Form of Hrim
I

the

of

desires

Thou

Bhaktas.

art the

Witness

of the

three

states,

Jagrat (waking), Svapna (dreaming) and Susupti (deep sleep). Thou ar^
the Turiya and Saehchidanan la Brahma.
Djvi
Thou residest in the
Solar Orb and appearest as a ruddy girl in the morning, an youthful
!

maiden

and

noon

at

Obeisance to Thee

when

all

Now

woman

shew favour on

are well nigh on the

the beings

Thus

black old

way

the

in

us

evening.

at this severe

Devi

famine time

to destruction.

and worshipped, the World-Mother appeared and

gave to the Risi one vessel (cup)full to the brim by which every one can be
The Mother told the Muni " This full vessel,
fed and nourished.
21-40.

praised

given by me

whatever you wish.

you
Thus saying, the Devi Gayatri, Higher than
will yield

to

to

Then, according
mountains of cooked

the

wish of

Then

that

the

Muni,

the

Highest, vanished.

came out frcm that cup,

Various curries and sweetmeats, lots of grass

various articles
clothings, varrioas ornaments an

rice,

and fodder, silken

and vessels for sacriBcial purposes.
wished,

the

came out

of the

Muni Gautama

calle

In

fact

whatever the Muni Gaufcanja

brimful cup, given by the Devi

Gayatri.
t'le
other Munis that came there and
I

gave them wealth, j^i-dins, clothings* ornament^, and the sacriiicial

ftod spoons and cows
and buffaloes for the sacrificial

purposes.

ladles

The

CHAPER

Book XII.]

IX.

1171

Manis then assembled nd performed various yajnas. The place all round,
and became so much prosperous that it looked like a

then flourished

In fact whatever

second heaven.

came from

fair

and

in

beautiful there exist

the

cup given by the Devi Gayatri. At

sandalpaste all over on their bodies, and deco-

the brimful

Trilokas,

all

this time

tbe Munis, with

with very bright ornaments looked

like the gods and their wives looked

to
utsabs
be
held
in in the As'rama of Gautamu
began
likegoddesSds. Daily
or
diseases
daeoities
and
there was no fear from any
Nowhere were soeo auy

rated

such things. Gradually the As'rama's boundary extended t) one hundred

Hearing this greatness ot Gautama, many perYojanas (4 hundred miles)

And

sons came thsre from various quarters.

them

words

oiher

hand,

" east
bac.itne

greatness, thus

liis

has verily become

If

this

much

very

Lord of the Devas,

tlie

fear

away

man had

came

" This

much
midst

in the

Gautama

done such

the ^Nluni

them.

fed

satisfied

Vriks.i

a Kilp.i

not

and

So

Muni's greatness.

the

extolled

"

so,

that

has fuKiUel

things,

in

various

Yajnas ar^d
the famous lnc'.i

the assembly

of

celestial

the

by

Gautama, too, gave

The Devas, on the

tree

this

and extolh

our wishes

all

yielding

hard

all

famine

and

desires).

time,

v\e

would not have got the Havih offered in eacrifiees and the prospect ol
cur lives would have been at stake." O King Janamejiya
Thus the Muni
(Jiutima fed and nourished for twelve years all the Munis like hia sous
I

that place came to be recognised as the chief cent.rd

(the Head
Even
the
Devi.
of
all
the
Munis
dayatri
Quarters)
to-day,
perform
with devotion the Purasacharanams and worship thrice the Bhaavatr

ar.d

the Devi is there seen as a girl in the morninoGayatri Devi Even to-day
maiden at noon, as an old woman in the evening. Then

as a youthful

once on a time,
great lute

of

best canduet,

singing in tuna

and

his seat in the

42-62.

Narada,

came there

playing on

the highest glories of Gayatri

his

and took

assembly of the Munis.

Seeing the tranquil hearted Narada coming there,

Gautama

and the other Munis received him duly and worshipped him with the Padva
and Arghya. In course of conversation he began to describe the o-lorjes
"
I
have heard from the
of Gautama and said : O Best of Munis
!

mouth

in the assembly of the Devas,

your glories as lo vour

the pure-hearted Munis and I have come to see
and
feeding
supporting
By the Grace of ^ri Bhagavati Gayatri Devi, you have now become
of

Indra,

y&u.

blessed.

There

is

no doubt

in

this.

Thus saying, the Devarsi

Narada

temple of the Devi Gayatri and with eyes, gladdened

there and offered due hymn* in praise of Her and
Devi
the
saw
by love,
Heavens.
the
to
Here, on the other hand, the Brahmanas
then ascended

entered into the

tht were fed

became
by Gautama,

jealous

at

so

much honour

offered

srI

1172
to

Gautama and

mad devI bhgavAtam.

tried their

honour be paid to

so that no further

best

not to stay any longer in his

They
the next good harvest season comes.
(Thus his glories

him.

further

Kirg

Some days passed when good

As'rama, when

settled

rains

fell

will

wane).

and there was an abundance

Hearing this, all the Brah-

everywhere and the famine ended.

mins united, Alas O King to curse the Risi Gautama. Oh Their fathers
and mothers are blessed in whom do not arise such feelings of jealousy

cf crops

This

all

the wonderful play of the powerful

Time

cannot be expresse^j
These
Brahmins created, by MA/S, an aged cow, who
King!

ifl

it

by any person. O
was to die and pushed her in the sacrificial hall of the Muni Gautama at the
time of the Homa ceremony. Seeing that cow entering into the enclosure
"
where the Homa was being performed, Gautama cried out " Hoom Hoom

this

And the other Brahmanas instantly cried

The wicked Gautama has killed the cow." Seeing
inconceivable event, Gautama was greatly nonplussed and, completing

his

Homa

when

the cow

out "

Look

cause of

it.

MayS. of

fell

and began to think the

ceremony, entered into Samadhi
that
to
know
this
has
been conccetfd by the
Then, coming
Rudra at the time of
the Brahmins, he became angry like

dissolution

were reddened and he cursed the

his eyes

Brahmins

vile

there and died.

Look

When

thus :

Risis,

to cause mischief

are ready

to

Oh

me

unjustly
yon
you be averse to meditate and do the japam of the Devi Gayatri,
" For
the Mother of the Vedas.
your this act, never you will be eager to

then

let

perform any Vedic

There is no doubt in
iSiva or the

^ri Devi,

Her;

this.

Tantra of Siva.
to

to the

acts

sacrificial

You
You

or

will be

will be

any
always

action concerning thereof.

averse

to

always averse to

the mantra of

Mula

Prakriti

Her Dhyanam, mantra, to any conversation regarding

visiting of Her place or Temple, to do worship and other cere,

monies to Her, to see the Grand Festivals of the Devi, to singing the names
sit before the Devi and to adore Her.

and glories of the Devi, to

festivals

Brahmanas

You

always averse to see the

of Siv*, to worship oiva, to Rudrlksa, to the Bel leaves, and lo the

61-81.

vile

holy

Bhasma

ways

of living as

You

will be

will bo

wholly indifferent to practise the right

presented in the Vedas and Smritis, to preserve your con-

(ashes).

duct good and to observe the path of knowledge to Advaita Jnlnam, to pracand continence, to the daily practices of Sandhy^

tise restraint of senses

Bandanam, to performing the Agnihotra ceremonies,

Vedas according to one's own Sakh^ or to the daily

the study of the

studies thereof as to
to

perform the Sraddhas

perform Krichchra Ch&ndrayana and other penances.
As you are ready to do these mean things, you will

teach those things or to give, as

gifts,

cows,

etc., or to

of the fathers, etc., ;0r to

Vile

Br&hmanas

have to suffer

for this that

you

will

desist

from

worshipping

the

Mosb

CHAPTER

Book XII.]

IX.

1173

Bhagavati Devi and that you will worship ^^e other Devas
with faith and devotion and hold on youv bodies S'amkha, Chakra and
You will follow the Kapalikas, Bauddha ojistras and other
other signs.
Adorable Sri

heretics. You will sell your father,

daughters and even your wives too

You

will sell the

ashamed

brothers, sisters,

sons

and

Vedas, Tir.has, and your Dharraa.

You

not

feel

will

any way to sell all these. You will certainly have faith
Kapaiika and Bauddha opinions, P^ncharatras and Kama S'astras.

in

mother,
!

in

BrShmans

You

will not
to go
hesitate
to
mother,
your
daughters or sisters and you will always be licentious with others'
wives and spend your time in that.
This is not to you only hut
to the women and men all that will come in your families.
Let the Gayatri
vile

Davi be always
tj

and

with you

indignanti

Andha Kupa

the

etc.

hell?,

Vyasa

let

all

you

go

the end

in

''

Thus
Janamejaya
and laws of creation, and cursing
said;

taking the water symbolising the true rules

the Brahmanas, the Muni Gautama went hastily to see the

G&yatri Devi
there
to
Her.
The
bowed
down
at
the
on
Davi, too,
and,
teniple
arriving
Even to day Her Lotus
became surprised to see their actions. O King
!

Face looks similarly astonished

Then the Gayatri Devi told Gautama with amazement:

O Gautama The venom of the snake does nob become less if you
so never mind all thee things; the Karmas
feed the serpents with milk
is
hard to say when will happen what things.
it
turns
take their peculiar
82-90.

"

Now

be

Devi,

Do

peaceful.

not be

Gautama bowed down

as'rama.

hand, the

Gautama,

of

They then began to look

Gautama,

fell

this event

at

prostrate at

bis

and

with

afterwards

own

forgot everything
the Gayatri Mantra.

wonder

as unique and
and
repented
going before

But they

feet.

the

of
his

Brahmanas

the Vedas

of

united they

All

extraordinary.

Her

to

Here, on the other

due to the curse

Hearing these words

and went thence to

sorry.

not

could

speak any

frequently:" Be pleased, be
Only they
word out
the
all
When
assembly of the Brahmanas prayed
pleased with us."
to him for favour and grace, the Muni Gautama took pity on them
of

and

My

replied.

said

shame.

word

remain in Kiimbhip&ka

Then you

incarnation.

and whatever
you are in

have

earnest

to

never turn out-

will

avert

Feet of S'ri GSyatrj Devi.

born in the

be

will

uttered

will

my

The

exactly

ourse then
is

You

false.

will

have

to

time when S'ri Krifna will take hia

upto the

hell

no

other

earth

come

in

unto

go and
remedy.

the
you.

worship

Kali

age

And

if

the Lotus

MAD DEVt BHAgAVATAM.

Rt

1174
91-100-

said:

VySsa

Thus

Muni thought
Karma and he became calm and
that

these

all

the

dismissing

occurred

For

qaiot.

reason, after Sri Krisna

this

devotion to

the

heretics'

relegious

SvahS.

Some

Vedas, advocating

them began

of

mark on

to
etc.;

g.,

and

vain

and

Many

Praknti

of

likas

some

them, though

wives and

other's

various

bodies

their

some became Kapa

to

addicted

Mdla

Unmanifested

the

entirely

became lewd

themselves in

the

TaptamudrS,
some Bauddhas and some Jainas.

signs

became Kaulas
learned,

in

to

forgot

e.

their

and unwilling
perform Agnihotra anl other
and duties and they were devoid of SvadhS, aud

sacrifices

Bhagavati.
heretical

Gayatri, devoid of fiith

opinion

They

those

age came,
and took

Brahmins, devoid of the three Sandhyas, devoid

as

earth

this

in

of the

Prarabdha

of

result

Maharaja ascended to the Heavens, when the Kali

cursed BrShmanas got out of the Kumbhipaka hell
births

Gautama

Brahmanas,

as

For these, they

disputations.
to the Kumbhip^ka hell.
So O King
bad

engaged
have

will

to go again surely
Worship
with your heart and soul Sri Bhagavati Parames'var) Davi. The worship
of Visnu or Siva is not constant (to be d-^no
everyday)
only the
of Sakti is to be
For
this
reason
worship
constantly performed.
!

whoever does not

answered

all

Sakti

worship

Now

your questions.

sure

is

shall

to

fall.

describe

Thus

the

most bpautiful place, Manidvipa of the Primal Force

Deliverer from this bondage of world.
Listen.

have

and

highest

Bhagav

iti,

the

Here ends the Ninth Chapter of the Twelfth Book on the cause
of Sraddhu in other Devas than the Devi Gayatri in the Mihslpuranam
Sri Mad Devi Bh^gavatara of 18,00t) verses by M-iharsi Veda Vya^a.^.

CHAPTER
1-20.

Vy^sa

said:

X.

" O King Janamejaya

What

is

known

in the

SubSla Upanisada, as the Sarvaloka over. the Brahmaloka, that

Srutis,
is Manidvipa. Here the Devi resides. This
region is superior to all the other
of
Hence it is named " Sarvaloka." The Devi built this
in the

place

regions.

yore according to Her

Bhagavati built
tha and Goloka.
it.

Hence

Lokas,

it

This

is

will.

In the very beginning, the Devi

this place for

Her

Muia

residence, superior to Kailas'a,

Prakriti

Vaikun-

Verily no other place in this universe can stand before

called Manidvipa or Sarvaloka as superior to all the

Manidvipa

is

situated

at

the top

of all

the

regions,

CHAPTER

Book Xtl.]
and resembles au utnbreUa.

sbilow

Its

1175

X.
ou

falls

Brabmaada

tbe

and

ani aufferiugs of
this
world.
Surrounding this
exists
an
oaaaa
cilled
the
SuJba
Manidvipa
Samudra, many yojanas wide
and many joj mas deep. Many waves arise in it due to winds.

destroys the

Various

cool

and

fishes

beach

the

pains

and otber

concbes

of clear sand like gems.

is full

by the splashes

of

the

waves

animals

aquatic

The sea-sbores
water

of

and here

play

are kept always

beach.

tbe

striking

Various ships decked with various nice flags are plying

and fro.
to
this
Various trees bearing gems are
Across
tbe
beach.
adorning
there
is
an
iron
ocean,
enclosure, very long and seven yojanas wide,
very high so as to block the Heavens. Within this enclosure wall
the

guards skilled in war and furnished with various weapons

There are four gateways or entrances at
gladly to and fro.

military

are running

every gate there are hundreds of guards and various hosts of the devotees
of the Devi.
Whenever any Deva comes to pay a visit to tbe

O King
horses

This place

of

bells

is

(carriars) and

and the sounds of

canes

their

in

The

hoofs.

the

and

stopped here.
tbe

of

chimings

neighings of their

the

walk

Devis

and

here

are chiding at
hands and they
intervals
that no one
This place is so noisy

the Devas.

of

attendants

of the Devas

their

are

retinue

resounded with

being

hundreds of chariots

there with
the

Vahanas

their

Jagadis^'vari,

can hear clearly another's word. Here are seen thousands of houses adorned
vith trees of gems and jewels and tanks filled with plenty of tasteful
After this there is a second enclosure
good sweet waters. O King
while
copper metal (an amalgam of zinc
wall, very big and built of
the
touches
eo very high that it almost
it is
or tin and copper)
!

Heavens.

It

wall

enclosure

there

What

trees here.

trees

hundred times

is

that

are

to

are

many

speak of tbe

found

this

in

more

the

than

brilliant

preceding

gates and various

than this that all tbe

principal entrance
trees there

universe

leaves
always flowers, fruits and new
with their sweet fragrance

more

are

found there

All

the

quarters

and they bear

scented

are

O King

21-43.
trees

that are

found

Now
in

hear,

in

abundance

brief,

the

names

there: Panasa,

Karnikara, 6ins'apa, Deodara, Kanchanara, mango,

Hingula,
Tam'aia,

ElS,
Saia.

As'vakarna,

Labanga, Kat
Kankola,

Hastikarna,

ratala,

some

Suraeru,

of

the

Lodbra,

Likucha,

Muchukunda,

T&la,

Saivaka, Karpura,

NSgabhdra, Punnaga, Pilu,

Talaparna, Pomegranate, Ganikd, Baudhujiva,

Kanakavrika, KaBandbujiva,
Cha^npoya,
black
all over with cobras, very
poisonous snakes)
(usually coiled
K?ira4ree.
Sugercane,
YutbikS,
T^lapar?',
Datetree,

Jamvira,'Kurandaka,

Uguru,

fruit tree,

cf

Vakula,

Sa'ndaltree,

^Rt MA.D DEVt BHJLGAVATAM.

1176

Khidira, BhilUVjaka, Ruchaka, Kutaja,

and Mallika and other forest plants.
vorious forests

and

At

o-ardens.

Bel tree and

others, the

The place

interspersed

there

intervals

is

are wells,

Talasi

with

tanks,

etc.,

The cuckoos are

place.
adding very much to the beauty of the
tree
and
on
are
the
are
bees
they
every
cooing
sweetly,
perching
the
and
the
trees
are
all
around,
emitting
honey
humming
drinking
The trees are are casting cool
juices and sxveet fragrance all around.
The

shadows.

nice

of these

are

and

species

pigeons,

sitting

other

of all seasons are

trees

birds

parrots,

of various

seen

on

here;

female

of

birds

the

the

tops

Mayan&

There are seen rivers

other species.

The Flamingoes, swans'

flowing at intervals carrying many juicy liquids.
and other aquatic animals are playing in them. The breeze is stealing away
The
are
around.
deer
<*11
it
the perfumes of flowers and carrying
are
Tbe wild mad peacocks
dancing
following thi^ breeze,
madness and the whole place looks very nice, lovely and charming.
this

comes the third enclosure wall

enclosure

Kamsya

of

copper.

Wthin this are

square shaped and seven yojanas high.
leaves
and
flowers
and fruits
Kalpavriksas, bearing golden

seat

is

made

of flowers

of flowers

he

his

umbrella

drinks the honey

of

is

the

of flowers

flowers

and,

like
all

gems

The kings'

ornaments made

with rolling eyes,

Sri and Midhava

flowers

the

musicians,
41-60.

tbe

seen

is

flowers

The

spread
live

a distance

to

here with

places

round

spring and with the

intensifies

the

this

The perfumes of the full

The Gandharbbas,

of ten yojanas.

their wives.

are

this

cooing
of

desires

comes the enclosure wall,

Within

abundance.

in

here

play

honey of

blown

cf

around.

he lives here always with his two wives named Madhu

Sri. The two wives of Spring have their faces always smiling.
They
with bunches of flowers. This forest is very pleasant.
Oh The
the

It

forests

is

Their perfumes spread ten

yojanas and
gladden things
The king of the seasons
preserves always this place.

with

Next

the

made

of

filled

cuckoos.

amorous
of

with

the

No

doubt

persons

beauties
this

O Kinw

of

place

Next

Its

lead.

height is eeven yojanas.

of the Santdnaka tree.
The

is the garden
extends to ten

enclosure there

the flowers look

yojanas.
Its
fruits
are
sweet.
gold and are alw ays in full bloom.
very
with
imbued
nectar
In
to
this
be
seem
resides
drops.
garden
They
two wives Sukra ^ri and l^uchi
always the Summer Season with his
fragrance

of

its

flowers

like

ori.

The

inhabitants

of

otherwise they will be

and Devas inhabit this
bodies

all

Ruoiuted

with

this

place

scorched by
place.

sandal

always

summer

The female
paste

and

remain

under trees

rays.

"Various

sensualists

here

all

decked

Siddhas
get

with

their

flowers

Book XII.]

CHAPTER

g irlaads and they

X.

1177

stalk

to and fro with fans in their hands.

There
watar to bs found here very cool and
And
owing to
refreshing.
hait all the people here use this water.
Next to this lead enclosure

ia

the

corner

yojanas long.
Its

trees.

are

^rt, (3)

enclosure

situated

the garden of

the

and the rainbow

He

It

wall.

seven

is

Hari Chandana

Season.

auburn eyes

his

hosts he rains incessantly.

bhahsya

the fifth

is

the Rainy

is

his voice

is

of brass,

In ^he centre

ruler

The lightnings
thunder

made

wall

clouds are

his

is

has twelve wives

Svarasya, (4) Rasyasalinf,

(5)

his armour, the

Surrounded by his

arrow.

: (1) Nabhah

Amba,

Na-

5ri, (2)

(6) Dala, (7) Niratni,

Abhramanti, (9) Megha Yantika, (10) Varsayanti, (11) Chivunika, and

(12) Varidhar4 (some say Madamatta. All the trees here are always seen with
new leaves and entwined with new creepers. The whole site is covered all
(8)

over with
full

leaves and

fresh green

and the current

is

The rivers here always

The tanks here are very dirty

twigs.

strong, tideed

flow
like

the minds of worldly

of the

attached to worldly things. The devotees

persons
SidJhis and the Devas and those that consecrated

Devi, the
times

in their life

tinks,

and reservoirs

seven yojanas long.

This garden
trees.

The Autumn season

and he

their wives,

made

wall

the satisfaction

Next

of

to

five fold

of the

this

brass

irons.

It

is

Garden of Mandarri
by various creepers, fljwers and leaves.
here with his two wives Isalak^mt and t)rj*-

In the centre

situated the

is

beautified

is

lives

the

is

for

O King

wives.

comes, the sixth enclosure

enclosure

laksmi

^elis,

with their

Devas dwell here

Various Siddha persons dwell here with

Next to this comes the seventh
King

ruler.

well clothed.

enclosure wall, seven yojanas long and built of silver.

61-80.

They

In

are filled

centre

the

situate J

is

the

with bunches of flowers.

garden

of

The fragrance

trees.

Pdrijata

of these Parijatas

extend upto the ten Yojanas and gladden all the things all around. Those
who are the Devi Bhaktas and who do the works of the Devi are delighted

with this fragrance.

plice.

He

lives

The Hemanta (Dewy) season

here with his two wives Saha Sri

is
the Regent of this
and Sahasya Sri and

Those who are of a loving nature are pleased hereby.

Those who have become perfect by performing the Vratas of the Devi
Next to this silver, there comes the eighth
O King
live here also.
with his hosts.

enclosure wall built

theoentre there
covered
the

is

with fruits

trees

from

all

In
It is seven Yojanas long.
molten gold.
The trees are always
of the Kadaraba tree.
and flowers and the honey is coming out always from
of

the garden

the sides.

l^lways an<l ^eol intense

The devotees of

delight

the

Dewy
148

the Devi drink

Season

is

the

this

Regent

honey
of

this

mad DEVt BHAgAVATAM.

SRI

1178

He

place.

two wives Tapah

here with his

resides

and his

Those who haJ made various

live here

Siddha Purusas
various

enjoyments.

The ground

Next

raga gems.
water dug round their roots are

and

jewtils

mandapas

the

Only

gems.
nearer

this

and

their

Kum

to the centre

This

Puspa-

(saffron)

all built

of

Pasparaga

flowers

trees,

are

pillars

built

all

Next

o-enis.

of various

birds, rivers,

basins

other

tank*,

gems

lotuses,

of those

respectively

the general rule observed in the construction

articles contained therein.
Here the tteoents

is

enclosures and the

of these

like

remembered that those coming nearer and

one lakh times mjre brilliant than the ones

are

receding from them.

Kura

be

to

is

gladly in
enclosure
wall
golden

enclosure walls built

are other

sites, forests,

(halls)

relatives very

this

to

enclosure, the ditches or the

inside this

for

wall there

and

their wives

with

O King

Tapasyi Sri

of enjoymeuts.

objects
Devi's satisfaction, those great

the

for

gifts

comes the ninth enclosure made of red

to this

bri and

various hosts, and enjoys gladly various

the several quarters, the Dikpalas, representing the sum total of

the several Dikpalas of every Brahm^nda and their guardians reside.
On
the eastern quarter is situated the Amaravati city.
Here the hit"hof

peaked mountains

exist

and various

Heavens

in

the

several

that, exists in the

places,

Heaven

are

trees

seen.

Whatever beauty

Devas, dwells here.

the

of

one thousand

in

Lord

the

Indra,

exists

the

separate

more than

times, rather

cosmic Indra, thd ttiousand-eyeJ,

of this

hjr<i.

Here Indra mounting on the elephant Airavata, with thunderbolt in

his hand, lives with Sachi Devi
and other immortal ladies and with
"

the hosts of the

On

the

sents the

Deva

forces.

Agni (south-eastern) corner

sum

total

of

the

is

the several cities of

This

city oi Agni.

Agni

repre-

Brahman-

indifferent

das.

Here resides the Agni Deva very gladly with his two wives
81-100.
On the
SvahS and SvadhS and with his V^hana and the other Devas.
of
the
the
God
Here
is
situated
of
Death.
lives
south
Yama,
city

Dharma RSja with

On

other hosts.

Here

rod in his hand

the south-westen

and

resides Nirriti with his axe in his

On

Raksasas.
resides

honey

west

is

th

subjects

his

weapon

are

in

is

the noose, his

the aquatic animals.

Here Pavana Deva

the practice

of

hand and with

V^hana

On

Pr^lnayama.

wife

is

the

King

of

north-western
his wife

He

liriksasis.

and other

Varuna

Here

with the drink

the

with

tha

of

his

Varuna.

city of

lives

Chitragupta and several

the place

is

with his wife Varuni and intoxicated

V^yudeva.
perfect

the

with

corner

fishes

rllj>i

Varuni

of

and

his

corner dwells

and with the Yogis

holds a flag

in

his

hand-

CHAPTER

Book XII.]
His V^hana
the

north

dear and his family consists of

On
the.fortynine Vayus.
the Yakas.
The corpulent King of the Yaksas,

is

resides

Kuvera,

lives here

sion of

various

mukadh&ri,

Rudra

On
He

with

Saktis Vriddhi and Riddhi, and in posses-

his

Manibhadra, Purna
Manibhusa, Manisragvi, Manikar-

gems and jewels.

Maniman, Manikandhara,

bhadra,

1179

XI.

etc, live

His back

kept the

is

On

here.

loka, decked with

His

generals

the north eastern

corner

situated

is

the

invaluable gems.

Here dwells the Rudra Deva^

arrow-case and he

holds

bow

in his left hand.

looks

There are other

very angry and his eyes are red with anger.
Rudras like him with bows and spears and other weapons, surrounding
him.

The

in leed

hands

have ten

feeb

some

are distorted;

are

very

soma have ten heads whareis soma others have three

eyes.

intermediate spaces
on the earth, or the

lives here

quarter

and Kotis

of

is

He sounds

the dead.
all sides,

he makes

the heavens.

He

On

and
the

Bhadras

a garland of skulls,
is
his upper
wears a tiger skin
the
ashes of
with
is
smeared

he

body

Damaru

his

frequently

Vha

with Damaris and

neck there

his

skin and his

tiger

mentioned

Rudras

in

Isana, the Regent of the north

other M^triganas, with

and

a ring of snakes

is

heaven

with BhadrakMi and

Rudranis

and various other Saktis.

on his hand there
clothing

O King

hands

the

between

the

in

live here.

all

Iludralhyaya

horrible

Some have ten

some

who move

those

eastern

on

them

Those who roam

Kotis

of

coming out from the mouths of some others.

some have hundred hands and some have thousand

earth,

some

faces of

fire is

sound reverberates

this

big laughs called

Attahasya, reverberating through

remains always surrounded with Pramathas and Bhiitas

they live here.

Here ends the Tenth

Mani

of

description

Bhaaavatam

ot

Dvipa

in

18,000 verses

the

of

Chapter

the

by

Vyasa

mani enclosure

said:

wall

*'

comes

on

Mad

Sri

Mahapuranara
Veda Vyasa.

the

Devi

Mahari

CHAPTER
1-30.

Book

Twelfth

KI.

King Janamejaya

Nest

the tenth enclosure wall,

to this

made

of

Pusparglga

PadmarSga

Kunkuma

and the Rising Sun. It is ten yojanas

hi'Th. AH its ground, entrance gates and temples and arbours are all made
Within this reside the sixtyfour Kala-? or Sub-Saktis
of Padmaraga mani.

man!,

red like the red

adorned

with various

ornaments and

Each

them has

separate

of

Loka he has get

hie

own

Loka

holding

weapons

(region) allotted

formidable wc^ipons, V^hanas,

in

their hands.

and
families

within

this

and their

mad DE Vl BHilGAVATA.M.

SrI

liSO

O King No^ hear the names of the sixtyfour

or Governors.
Kalas: They are: PingaUksi, Vis'aUkft, Samriddhi, Vriddhi, SraddhS,

leaders

Svaha, SvadhS,

Mftya,

Tridas'es'vari,

Gdyatri,

Vasundhara,

SangS^,

Trilokadh^tri,

Suriipa, Bahuriipa, Skandamata,

Amala, Arunt, Aruni,

SandhyS, Matd, Satt, Hamsi,
Vimala,

Savitri,

Achyutapriya,

Prakriti, Vikriti, Srigti, Sthiti, Samrhiti,

Mardik^,

Devam^t^,

Para,

VajrikI,

Suriisura
Bhagavat), Deraki, Kamalasana, Trimukhi, Saptamukhi,
vimardin i, Lambothi, Urdhakes'i, Bahusirl, Vrikodari RatharekbahSae'ireka,

vayS,

GaganavegS, PavanavegS,

MadanaturA,

Bhuvanap^la,

Anangamathana, Anangamekhala, Anangakusumsl, Visvarupl,

Suradik&i Kayamkari, Aksyobhy&, Satyav&dini, BahuriipS, SuchivratS,
UdSr^ and V%if'i, These are the sixtyfour Kal&s. All of them have

Ananga,

got luminoas faces and long Lolling tongues. Fire is always coming out
from the faces of all of them. The eyes of all of them are red with
ftnger.

They

are

up

the

oceans;

air

and

control

uttering:

we
it,

We

will

drink

will

annihilate

To-day

we

fire,

all

we

the water and

will

stop

thus dry

the

flow

of

devour the whole universe and so

will

them have got bows and arrows in their hands; all

are eager to
The four quarterd are being reverberated with
fight,
the clashing of their teeth. The hairs on their heads are all tawny
and they stand upwards. Each o^ them has one hundred Akgauhini forces
All of

forth.

O King What more to say than this that each of

and their
them ias got power to destroy one lakh Brahmandas
same. There is no.
one hundred Akgauhini forces also can do the

under them.

thing that
cannot be

not impracticable with them. What

in
conceived by mind nor can be uttered

they

is

cannot
All

speech.

do
the

war materials exist within their enclosures. Chariots, horses, elephants,

weapons, and forces all are unlimited. All the war materials are

Next comes the eleventh enclosure

ready at all times and in abundance.
wall built of Gomedamani. It is ten Yojanas high. Itp colour is like the
newly blown Java flower.
and all other things are
the thirty-two

Maha

Gomedamani and

A.11

all

Saktis

the ground, trees, tanks, houses,

pillars, birds

Gomedamani.

Here dwell

red

and

built

of

adorned with various

with

ornaments made of

weapons. They are always

Their
are
red
with anger ; their faces
fight.
eyes
always
eager
" Pierce him "
are like Pis'Schas and their hands are like chakras (discs).
" *'
" Beat
" "
"

Cut him,
Burn him down, "
Tear him asunder,
him,
furnished

various

to

are

the words

place

constantly

uttered

always worship them.

Each

by them,
of

The

them has ten

inhabitants

Aksauhini

of the
forces.

These are inordinately powerful. It is impossible to describe that.

It seems that each S'akti can 6as:ily destroy
one l^kh Brahm&ndas.

CHAPTER

Book XII. 1
Innumerable
the

all

Verily

XI.

lli

ohuiots, ebphants, horses, etc., and other v^hanas are here.

war materials of the Devi Bhagavati are seen in this

Go-meda-mani

enclosure.
I am mentioning the auspicious,
sindestroying

Now

31-51.

these iSaktis:

Vidya,

Pusti, Prajna, Sini vali,

Hri,

Prabha, Nanda, Posani, Riddhida,

5ubha,

Kail, Kaparddini, Vikriti, Dandi,,

Mundini,

Nis*umbha s'umbha
Sankarardha
Hladini.

there
if all

is

diamonds.

It

is

All

their

instruments

them has
Some of them

a lakh

lludrani

be

defeated

wells,

roads,

and the

trees,

reservoirs,

new

Nice

SSranga and

all

fans

holding

mechanisms.

roads, royal

tanks,

made

enclosure

there are the entrance

sides

all

any

Brahmanda

made of diamonds. Here dwells

Her attendants.
O King Each of
All of them are proud of their beaufe

are

attendants.

are

on

with nice

the

roots,

Devi with

Bhuvanes'vari

5ri

will

they

enclosure comes the

hinged there

watering

musical

other

Go-meda

to this

exist here.

trees

for

spaces

any chance that

ten yojanas high

gates; the doors are

diamond

Sikhandini

those Saktis get angry at any time, this

Next

ceases to exist.
of

Maharatri, Bhadra

Sendukhanda,

Nari, Narayani Tris'ulini, Palini, Ambika, and

the Dakina Murti Samhita and other Tantras.)

(See

where.

Kuhu, Rudra, Virya,

Ksilaratri,

Mahiasura marddini, Indian i,

mathani,

of

saririni,

Never
Hence

35.

names

in

hands

their

some

are

holding

some

are holding umbrellas ;

water; some, betelunts
some are holding various clothings ; ^ some flowers ;
some, saffrons ; some collyrium, whereas some
some, looking glasses
for

cups

drinking

some chowries

Some

others are holding Sindura (red lead).

works

some are anxious

make Her wear

flowers on Her

to

ornaments

champoo the feet

some are anxious

All of

neck.

them

are

possessing

palika,

the

attendants

the
are

put

painting
eager

garlands

to

o^

Grace

of

the

shall

Devi,
mention

of the

Devi, proud of their

amorous gestures and postures. Listen. They are:
BhuvanaMadan^tura, Bhuvanaveg^,
AnangamadanS,

lots

Anangarlipa,

of

to

Now

consider

you the names

some

in various arts of enjoy-

skilled

they are all young. To gain the

the whole universe a trifling.

ments and
they

to

are ready to do

of

Sarvas'is'ira^

Eight Sakhis.

Each

adorned with,

various

Anangavedana,
of

them

is

as

ornaments and

Anangamek.hala,
as

fair

skilled

these

Vidyullata.

in

all

are

Each

actions,

the
is

When

they walk to and fro with canes and rods in their hauUds in the service of
the Devi, they look as if the lightning flashes glimmer on all aides.
52-71 On the outer portion of the enclosure wall on the eight sides are
situated the dwelling-houses of these eight Sakhis and they are always full
of

various yahanas and weapons,

Next

to

this

enclosure

of

diamond

Sr!

1182

mad DEVt BHAgAVATAM.

is

height
four

ten yojanas. There are

The court

sides.

ponds,
On the

rivers

hosts.

These

eight

in

MatrikS,s

entrance
the

inside,

reside

the

of

Its
mani,
Vaidurya
and
gates
doorways oa the

ihe

houses,

and even the sands

sides

made

wall

comes the thirteenth enclosure

are

eight

bigroads, wells,

made

all

tanks,

of

Vaidurya mani.
Matrikas Biahmi, etc,, with their

Matrik^s represent the

sum-total
of
the
individual
Novv
hear
Brahmand*
their
names:
every
(1) Br^hmi,

(3j Kaumari,
(4) Vaisriavi,
(5) Varahi, (6) Indrani,
MabaLaksmi.
and
(8)
(7)Chamunda,
Their forms are like those of Brahra^ and Rudra and others. They are
always engaged in doing good to the Universe and reside here with their

(2)

Mahes'vari,

own Vahanas and weapons.

iit the four gates,

60-61.

Vahaavs

the various

of

Bhagavati

remain

Somewhere there are Rotis and Kotis of elephants.

equipped.
always
At some places there are Kotis and Kotis of horses ; at others there are
fully

camps, houses, at others there are swans, lions; at others there are Garudas;
and various other beings all
at other places there are peacocks, bulls
Similarly
equipped and arranged indue order.
animals are yoked to Kotis and Kotis of chariots

the above mentioned

fully

there

(syces)

at

some places

flags are fluttering

are

high on them so as

coachmen
to

reach

At other places the aerial

the heavens and thus they are adding beauty.
with
various
sounding instruments in
cars are arranged in rows, countless,
them with flags soaring high in the Heavens and endowed with various
ensins and emblem?.

King

Next

to this

Vaidurya enclosure, comes the

fourteenth enclosure wall built of Indranilamani;

The court

inside, houses, roads, wells,

its

height

tanks and reservoirs,

is

ten Yojanas.

etc., all arebuilt

of Indranilamani. There is here a lotus consisting of sixteen petals extending

to many Yojanas in width and shining like a second Svdars'ana Chakra.

these sixteen petals reside the sixteen Saktis of Bhagavati, with their
Karali
Now I am mentioning the names of these. Hear
hot9.

On

Vikaraii.

Uma,

Sarasvati,

^'rJ,

DurgS,

Us^,

LaksmT,

^ruti, Smriti,

These are the 16 Saktis^

Dhriti, ^raddha, Medha, Mati, Kanti, and Arya.
of
the
fresh
rain-cloud
They wield in
They all are dark blue, of the colour
;

their hands axes

Kino-

and

shields.

It

seems they are ever eager to

These Saktis are the Rulers

Brahmanda?. These

of all the

fight.

separate Saktis of the other

are the forces of Sri Devi.

Being strengthened by the Davi's strength these are always

surrounded by various chariots and forces, various other Saktis follow
them. If they like, they can cause great agitation in the whole universe,
72-90.

ilad I thousand faces, I would not have

been able

to

describe

what an

CHAPTER

Book XII.]
amount
wall

of strength

Listen.

Now

weild.

they

Next

XI.

1183

I describe the fifteenth enclosure

Indranilmani enclosure, oomes the enclosure made of pearls!(mukta),'very wide and ten
Yojanas high. The court
:

to

this

Within this enclosure there

with eight petals, all of pearls. On these petals reside the
eight
haktis, the advisers and ministers of the Dfcvi. Their appearances, weapons,
inside, its space, trees, all are built of pearls.

is

a lotus

enjoyments, everything is like those of ^rijDevi. Their duty is to

inform the Devi of what is going on in the BrahmUndas. They are skilled in
dresses,

all

and clever

sciences and arts

in all actions.

They

are vei*y clever, skilful

and clever in knowing beforehand the desires and intentions of Sri Devi
and they perform those things accordingly.
Each one of them has many
other Saktis who also live here.
their
Jnana
Sakti they know all th^
By

news concerning the Jivas in every Brahmanda.

Now 1 mention the
names of these eight Sakhis. Listen. Anangakusumd, Anangakusuma-

Ananga madan^ur^, Bhuvanapala Gaganavega,

and
Sas'irekha,
Gaganarekha. These are the eight Sakhis. They look red
like the Rising Sun ; and in their four hands they hold noose, goad, and
signs of granting boons and "no fear." At every instant they inform Sri Devi
Anangamadana,

tur^,

of All the

Events
wall

enclosure

court

the

Brahmanda.

of the

made

inside,

emeralds (marakata mani).

This

is

Devas.

Here

exist all the

hexagonal, of the Yantra shape.

On the eastern corner resides the

ten

it is

(marakata)
and houses and

space,

comes the sixteenth

to this

emerald

of

its

Next

Yojanas high

good objects of

And

enjoyments.

at every corner reside

four-faced

built of

are

everything

Brahma

he

the
lives

" no
with Gayatri Devi; he holds Kamandalu, rosary, signs indicating
fear" and Danda (rod). The Devi Gayatri is also decorated with these. Here
all

the PurHnas, and various

the Vedas, Smritis,

weapons

incarnate

exist

All the Avataras of Brahma., Gajatri, and VyaBrahmanda, all live here. On the south-west corner

in their respective forms.

hritis that exist in this

Maha Visiu

lives

with Savitri

Brahmanda Matsya, Kurma,

corner exists

universe,

all

Maha Rudra

He
etc.,

dwell

with

and

all

of

Via nu that exist in

the

in this place.

Saras vati.

On

the

north

reside

corner,

here,

in their

etc.) facing

the

incarnate

the Lord of

ever}'

western

Both of them hold

Brahmandas, dwell here.

All the chief Agamas, sixtyfour in number and
all

lotuy.

Avataras of Savitri that

"
hands Paras'u, rosary, signs granting boons and no fear."
AH the Avataras of Rudra and Parvati (Gauri,
91-110.
south that exist in

and

holds couch shell, disc, club,

The Avataras

Savitri has got also all these.

exist in every

in

wealth,

their

due

forms.

On

all

the

the

other Tantras

south-eastern

Kuvera, of Bhagavati, surrounded

by roads

and shops

Madana wioh

corner

resides

O King

in

the

Brahm^ndas.
spheres
wall

here,

reside

These

all

What more

houses

all

resemble
All

of

noose,

the

As

and

is

red

this,

that

represent the sum-total

the Devis

that exist

court

Gagaca, Rakta,

in

all

and

of the bodies

one

is

ground and
the

of

goddesses

Karalika,

it

the

inside,

The

Prabfi.la.

and

saffron

like

before, the

of

than

to say

here

five,

Mahochchhusm^
the goddessses

of

elements over which

preside reepeetively
they
proud of their youth and hold in their four hands
are
boon s and " no fear." They
goad and signs granting
are

like

S'ri

eighteenth
is

the

the

Bhagavati, remaining in their

Next come the seventeenth enclo-

colours ai.d lusires

those of the

them

dressed

It

It

made

are

The

here.

O King

of Prabala.

elements, Ifrillekha,
reside

hero

Sri

worship

respectively.

made

hundred Yojanas high.

the

On

Ganes'a,

forms.

bis Pugti
holding noose and goad and with
the Vibhutis (manifestations) of Ganes'a that exist

All

universes

sure

their

great

Brahm4 and the other Devas and Devis

of al! the Brahmas and the
Devas and

own

in

obstacles,

Devi.

the

bow

the

always

hosts holding Ute

corner exists always
and
arrow, All his
hi s

western

the

holding noose, goad,

reside here, incarnate

Rati,

north-eastern

all

On

(Mani Karandika).

amorous attendants

Remover of

MahS, Laksmi and

with

here

resides

of jewels

jar

MAD DEVl BHAGAVATAM

lRt

1184

enclosure

wall

On

higher also.

tanks, reservorirs, all

built

Navaratna

of

wall

the four sides there

built of

Navaratna

A mn&yas

Deities of

Next

he re always.

This enclosure

yojanas wide.

many
It is

Devi and reside

is

to

this

nine

(the

comes
jewels).

to all others

superior

innumerable houses,

exist

these belong to the Devis,

(that which

is

to be studied or

the

learnt

presiding
by
heart ; the Vedas). The ten Maha Vidya s Kali, Taia, etc., of S'ri Devi and
the MahabhedSs, that is, their all the Avat^ras all dwell here with their
respective
S'ri

the

Devi

Avaranas,
for

devotees

Bhairavi,

the
live

Kapala

bhuvanes'vari, S'ri

V,hanas and

killing

here.

ornaments.

of the Daityas

They

are

and

the

All
for

Avataras

showing

Pas'amkus'es'vari,

of

favour to

Bhuvanes'vari,

Pramftda
Bhuvanes'vari, Amkus'a Bhuvanes'vari,
Krodha Bhuvanes'vari, Triputas'variidha, Nityaklinna,

Annapurna, Tvarita, and the other avataras of Bhuvanes'vari, and Kfili,

TSr^ and the other MahAvidyas are known as
Mah^vidySs.
They live
here with their Avarana
DevatS,s, Vahanas, and ornaments respectively.
(i^o.?:-The

Avarana Deities are the attendant

Here live
Deities).
seven Kotis of Devis
presiding over the Maha Mantras, all
brilliant and fair like the Koti Suns.
O
Next to this enclosure
also

the

wall

comes

King

the chief and

crowning

palace

of

S'ri

Devi,

built

CHAPTER

Book XII.]
Chiotamani gems. A.1I the
gems. "Within this palace

articles

Xll.

within

this are built of

Chintamani
and thousands of pillars.

seen hundreds

are

1185

Some

of these pillars are built of

SuryakSntamani, some are built of
Chandrakanta man?, and some are built of
Vidyutk^nta mani. O
King! The lustre and brilliance of these pillars is so strong that no

within

articles

of the

this

Goddes Kali

is

palace are

to

\isible

so bright that

the

(iVoie: The

eye.

face

like a

it

appair^
shalow, i.e. black).
Chapter on the description of the enclosure
walls built of PadmarSga mani, etc.. of
the
Mani Dvipa in the
Mahdpuranam 8'ri Mad Devi Bhagavatam of 18,000 verses by

Here ends the Eleventh

Maharsi Veda Vyasa.

CHAPTER

XII.

"O

King Janamejaya The Ratnagriha, above menthe

Chief and the Crowning Place of Mula Prakriti.
the
tioned,
Central,
nine
(The
Vaidurya, (4)
jewels ara: (1) Mukta,
(3)
(2) MSnikya,
1-17.

Vyasa

said:

ig

(6) Vidruma,
(8) Marakata, and
(7) Padmar%a,
Vajra,
This is situated in the centre of all the enclosures. Within

Gomeda,

(5)

(9) Niia).

this there are the four

umerable)

pillars.

Mandapas

i.

e.,

thousand

halls built of one

(i.e.,

inn-

These are the S'ringjlra Mandapa, Mukti Mandapa, JnHna

; en the
top there are canopies of various

Mandapaand Ek^nta Mandapa

colours; within ara
brilliance of each of

these four

the

steps

and

leading

to

built

are

it

Many

The swaet

of jewels.

lotuses

full-blown
birds,

Its

and

swans,

scents of lotuses

the

water
bees

Orandavas,
are

various

the

Davis along

Mukti Mandapa,

with the

Sli3

frees

other
the

Devas.

of

on

humming
swimming

scented

In

things.

situated in the
in

Similarly

JivAS from the

nectar,

round.

all

the whole Manidvipa

perfumed
Within the Sringara Mvndapa, the Devi Bhagavati is
centre on an Asana (seat) and She hears the songs sung

fact,

is

are

etc., are

playing

with

is

the other

sides

all

Various scents, and sco'uted articles, for example, of musk,

There is a very big lotus tank here;
arranged in due order.

over them.
fro.

On

Koti Suns.

like that of one

there are nice groups of gardens of K4s'mira, Mallika,

are innumerable

always
to

is

The

flowers.

etc., are fully

it

these

Mandapas

and Kunda

scented articles scented by tho Dhupas, etc.

many

4iune

by

sitting

on

of

the

bondages

Mandapa, She gives instructions on

Jnana, and sitting on the fourth Ek\nta Mandapa, She consults with
Her ministers, the Sakhis, Auanga Kusuma, etc on the creation, preservaworld.

Sitting on

the

Jnaua

tion, etc., cf the

universe.

King

Now

shall

describe

about the

main, Khas, room of S'ri Devi. Listen. The Khas Mahal palace of the Devi
is placed the raised
Bhagavati is named 5ri ChintAmani Griha. Within this

1^9

^Rt xMAD DEVt

1186

the Devi taketh

the dais and sofa whereon

platform,

The ten S'akti-tattvaa form the

BHAGAVATilM
The

staircases.

(2)

(3)

plank.

of the Universe

is

Now

reigning.

hear something about this Bhuvanes'vara.

two parts and from the right part created Bhuvanes'vara.

He has four hands
faces and each face has three eyes.

into

has

divided Her

Davi Bhagavatt

Before creation while intending to spcrfc, the

He

seat.

Brahma,

Rudra, and (4) Mahes'vara. Sadaj'iva forms the upper covering

Over this Sri Bhuvanes'vara Mahtl Deva or the Supreme Architect

Vinu,

Body

Her Qonourabla

four legs are (1)

five

and He

holding in each hand deer, signs indicating do not fear, axe,

and signs granting boons. He looks sixteen years old. The lustre of
of His Body is more beautiful then Koti Kandarpas and more fiery
is

than thousand

Suns; and

His

colour

crystal white, and on His

Devi

is

is

always

same-time

menis

Her

much

very

are

eara

beauty of Her lotus

the

Moon

lenge the fully ripened

Bimba

of musk

Bhuvanes'vari

is
shining the girdle with
the ornaments on the arms are

and

The beauty

face.

Her forehead
Her lips chal-

of

of the eighth bright lunar

day.

Her face is shiuing with the Tilaka

The divine crown on Her head is beau-

fruits.

saffron.

Sun and Moon made

tiSed with the

S'ri

Suns.

Vaiduryaraanis j the Tatanka ornabaautiful

like Srichakra and
very
they enhance

vies with, or defies the

mark made

lap

Koti

studded with

of burnished gold

on

like

the hip of Sri BhuvanesVari,

small tinkling bells, built of various jewels

made

left

cool

sitting.

On

18-29.

the

at

of

jewels; the nose ornaments

are

like

the star Venus and built of transparent gems, looking

exceedingly beauThe neok is decorated

and shedding charming lustre all around.

Her breasts are nicely decorawith necklaces built of gems and jewels.
Her neck is shining like a conchshell
ted with camphor and safifron.
tiful

with

decorated
nate

fruits.

artistic

On Her

beautified with alaka as

Her teeth look

designs.

head

is

Her

shining the jewel crown.

these are

if

like fully ripe

mad

Her navel

bees.

is

pomegra-

lotus face

is

beautiful like

the whirls in the river Bhagirathi; Her fingers are decorated with jewel rings;
She has three eyes like lotus leaves the lustre of Her body is bright like
;

carved and sharpened on stone. The bracelets are

Padmaragamani
adorned with jewel tinkling bells; Her neck ornaments and medals are
studded with gems and jewels. Her hands are resplendent with the lustre of
cut and

the jewels on the

fingers

the braid of

a garland of Mallik^ flowers;

hair on

Her bodice

(short

Her head
jacket)

is

wreathed with

is

studded

with

various jewels.

30-45.

O King

Sri Devi

is

slightly bent

down with

the weight of

Her

very high hard breasts. She has four hands and She is holding noose, goad
and signs granting boons and " fear, do not." The all-beautiful all merciful

that

Devi
of

is full

lute;

the

of love gestures

lustre

of

and beauties.

Her body

ts like

Her

voice

is

sweeter than

^Kotis and Kotis of Suna anl

Book

CIIAPrER

XII.]

Moons

siinuItaQeousIy on the sky.

if fchey rise

Devas and the Devis surround Her on

and Kriya Sakti

Medha, Smriti, and Laksmi are

due Forms. The nine Pitha Sakti?,

these

Vilasini, DogdhrT, Aghora, and

and
in
are
the service of the Devi Bhuvaalways
the side of the Devi are the two oceans of treasures; from

Vijaya,

Aparajita, NityS,

Ajita,

here

reside

Mangala

On

and assume the forms of

Because such a
sits

Devi

centre

those

is

on the

very

and

rivers

left

big; the

preceding them.

It

lap of

Bhuvanes'vara, that

O King! Now

Sudha Sindhu.

into the ocean

fall

BhavanesVari, resplendent with

acquired His omnipotence.

of the Chintamani Griha.
its

seven Dhatus (elements) go out

streams of Navaratna, gold, and

prosperities,

The Sakhis, attendants, the

lehoha Sakbi, Jnana Sakti,

present always before the Devi. Lajja, Tusti, Pusti,

all are

always seen here incarnate in their

nes'vari.

all side3.

1187

Ksam^, Daya, Buddhi,

Kirti, Kanti,

Jnya,

XII,

powers and
has, no doubt

all

He

wiU describe the dimensions

It is one thousand Yojanas wide;

Listen.
rooms situated further and further are twice
in

lies

Antariksa (the

intervening

space)

without anv support. At the times of dissolution and creation it conThe lustre of this Chintamani Griha is
tracts and expands like a cloth.
beautiful than that of other enclosure
comparatively far more bright and

All
Devi Bhagavati dwells always in this place. O King
in
the
in
in
Devi
of
the
Devaloka,
Brahmanda,
Bhaktas
the great
every
all
those
that
were
other
in
or
men
loka,
any
Ka-'aloka, in the world of
of the Devi in the sabred places of the Devt
meditation
in
the
enc'aged
Sri

walls.

and died there, they

and

all

oome

here

and

reside with the

Devi

in great joy

festivity.

46-59.

On

all sides rivers are

curd, honey, nectar,

juice,
fruits

pomegranate

flowing;

juice,

some

jambu

of

juice,

ghee,

some

and some

of

of

milk,

mango

on all sides. The trees here yield

sugarcane juices are flowing
the
wells and tanks yield water also
and
desires
according to one's

Never is there any want felt hf.re of anything. Never

people desire.
age, decripitude, anxiety, anger
are seen here diseases, sorrow, old
All the inhabitants of this
ideas.
other
lower
and
and envy
as

jealousy,

look like one thousand Suns. All enjoy with their

place are full of youth and
Some have attained SSIokya,
Sri
Bhuvanes'vari.
wives and
worship

they

some SImipya, some Sarupya and some have attained Sarsti and paes
The Devaa that are in every Brahmanda
their days in highest comfort.
The seven Koti Maha Mantras and
^ri Devi.
all live here and worship
forms and worship the Maha Maya ia'ri BhagaVidyas here assume
O King! Thus I have described
of Brahma.
vati,Who is of the nature
The lustre of Sun, Moon and Kotis and
to vou all about this Manidvipa.
Kotieth cf one Kiti part of Its lustre.
one
bo
cannot
Kotis of lio-htnings
some places are illumined
Vidrumaraani
the lustre is like
some

Maha

At

like the

places

lustre

of

Marakata Mani; some,

like

Sarya Kanta mani and eome

MAD DEYI BHAgAVATAM

Silt

li88

The ligbt
brilliant like Kotis and Kotls of ligbtcings.
places are rendered
at
at some places is like Sindiira; at some places like Indranilamani
diamond.
like
some
and
at
places
some places, like Manikya,
Soma places are blazing like the conflag-ation of fire; and some
seem filled with the lustre
like molten gold some places
places look
like Suryabrilliant
Icok
and
some
places
Chandrakantamani,
;

of

kantamani.

are

The mountains here

GO-73.

entrance gates and

ara

enclosures

all

of

built

of gems
At eome

and their leaves all are

are all of gems and jewels

trees

built

gems and jewels

and jewels
gems
of

the

the

in

that

fact all

numbers

places

exist

of

here

peacocks

of
at eome places cuckoos are captivating the minds
are dancin^
and
pigeons
cooing in the fifth tune and at others doves
persons by
Lakhs and lakhs of tanks
sweet cackling sounds.
are
;

making

and parrots

Red
The

crystal -like waters. The

tha beauty of the place.

with their pure

blewn fu'ly and enhanced

are

there

distance

gems and

jewels.

extend to

lotutes

have

captivating

hundred

one

Yojanas
leaves
are
minds
of
The
rustling
and gladden the
all round
people.
the
radiant with
The whole sky overhead is
with centle breeze.
are
illuminated
All
the
sides
and
lustre of Chintamani gems
jewels.
lotuses

of these

scents

with the brilliancy

act
is

like

And

lamps.

transmitted by

dhup

causing a
causes

than
all

nice

brilliant

that

all

suited

dress

the

energy, beauty and

the

excellent

The All

King
the

Manidvipa,
remembrance

the
all

And what

powers,

to amorous

trees serve the purpose

of

and

captivates

shall I

say

of

wealth,

all

the

interviews,

all

the

the

mind

and

this

place,

more

love sentiments,

splendours,

fire

brilliance, the omniscience, the indomitable strength, all

qualities

here

that

appearance

and

O King

all

Bliss

Comprehending

witnessed

These jewels
fiagrance and it

rays of these gems pierce th rough the' openings of the

houses and fall
on the mirrors inside, thus

confusion.

this,

Thus these

around.

all

on the

screens

jewel

King

sweet scented trees emit their

the

breeze

The

(scent>.

the

of

mercy and kindness are present here

and the BrahmSnanda can always be
!

Thus I have described to you about the

most exalted place of the Devi Bhagavati. At Her
the sins are instantly destroyed.
The more so, if a nan
!

remembers the Devi and

there.

O King

about

this

He who

place at

the

time of death.

reads the

five

He

daily
Chapters
untouched
eighth to this t ^velfth chapter, is surely
by any obstacles due to the Bhutas, Pretas and Pis^aehas. Especiathe recitation of this at the time of building a new house and
lly,

goes

surely

t.

at

e.,

from

the

time

the

of

V^stuySga

ensures

all

good and auspiciousness.

CHAPTER

BcCK Xll.]
Here

ends
of

description

l-l.
all

Vyasa

your nice querries

Narada

also

is

Paraaam
and

He

who

mental

how you prevent any

distress,

life,

I advice

to

you

Mantra

do the Yajna in the

Vy4sa Deva

to

Bhagavati

also better take the

his

and eer

Most Excellent

of

then

duly according to rules with the

Pranava. Whfn the Navaratra

initiated

called

Dhaumya and
so

the

for

Devi Bhagavata Purana

to the

be

read

Vrata.

the

Kin was

sitting

and

Risis

on

his

the

according to his
Devi, he caused this

the

Brahmanas

Devi,

of

satisfaction

to

orphans,

poor,

Brahmana? and perform-

other

very dear to the

by

Brahmanas and Ku maris

innumerable
of things

A^'rata

time

this

tlie
thus,
Hearing
King asked
Great Devi Mantra and thus to become

Risis

the

Bhagavati united with

period arrived, he
ed the Navar5,tra

At

in

initiate

He was

Guru.

Great Mantra

the

of

your

in

Suta said:"

5-12.

finished

name

late father

your father will be saved).

as well as

state.

your

as regards

Mahfi Devi duly, according to rules

and your human life
thus you
with success
life
will
be saved
(your

of the

then be crovs-ned

his

Now

evil falling to

And you

highsouled

wonderful
greatly
becomes dear to the Devi
this

Devi Bhagavatam certainly

become fructified with success.

S'ri

tainly your father will be saved.

will

spoke to the

hears

his actions

all

future

the

Devi

answered

have

what Narayana

by me.

said

Mad

Mah^paranam S'ri
dy Mahari Veda Vyasa.

CHAPTER XIII.
" O King Janamejaya Thus
also

Book on

Twelfth

the

in

18,000 verses

said.'

]189

the

of

Chapter

ManiDvipa

of

Bhagavatam

Twelfth

the

XIIT.

(virgins) and gave

Biahmin

the

in

and

and

thus

Devijajna,
Devarsi Narada

while

boys

Thus completing the

the

seat,

fiery

fed

charity lots

came

there from above playing with his lute. Seeing him there, all on a sudden,
him to
the King got up, and paid due respects to him by asking
the
When
Devarsi
became
other
with
necessary things.
take bis seat,
him
asked
the
about
his
King
relieved of his labour of
journey,
welfare

13-19.

By
has

and

enquired into the

and then

Devari

your arrival here

come

to

me

cause

of

"Whence and what

I am become blessed

now what can

the

his

and

serve to

Devarsi

coming
feel

you

Narada

with a bad turn of

fate

for

his

bad action.

that

kindly
" O
said:
;

Hearing this,
the Devaloka a very wonderful event.
in
I
saw
day
Hence I have come here.
to inform that to you.
oblige.

there.

you now coming

are

for

Lord

my

command
King

To-

wanted eagerly
Your father met
1

saw to-day he assum-

ed a divine form and he was going on a chariot. The

and the Apsar&s were encircliDg him. It
praising him

Devas were
seemed

he

MAD DEVl BHAgAVATAM

^Rt

1190

was going in that dress to the Mani Dvipa.

King You performed
the Navaratra Vrata and read the Devi Bhagavata
it seems, as a
result
such a noble and
of that, your father has now been rewarded with
!

good turn of
have

borne

Now

fate.

become blessed and your

you have

You have

fruits.

delivered

fither

your

and so you have become an ornament in your family.

and fame have extended to the Devaloka.

Suta said

from

actiona

the

hell

your name

To-day

Hearing these words from the mouth

became
King Janamejaya
very much happy and delighted
of
the
feet
of glorious deeds and said
at
Dava
Vyasa
prostrate

20-30.

Risi-?

of Nrada, the

and

fell

Best

of

Munis

return can
dost

By Thy

pay to Thee

shew such favours

these words

Grace, to-day I have become blessed. Now what

save bowing down to Thee.
I pray that Thou

me

to

''

and anon.

ever

Riyis

Hearing

King Janamajiya, VadarSyana Veda Vy^^a blessed

" O
Now leave all other
him in sweet words
King

of the

him and spoke to

Read always the Devi Bhagavata and worship the Lotus Feet
actions.
Leave off all laziness and now perform the Devi Jajna with
of S'ri Devi.
:

And you

be able

this bondage of the

Visnu
various Puri\nas,
world. True there are
Puran^, the S'iva
PurSna, but those cannot compare with one sixteenth of this Devi

great

ecl^t.

will surely

to cross

the

Bh^gavatam. In fact, this Purina is the Essence of all the Puranas

How can ihe other PurSnas be compared with this, wherein is establish
ed the Devi Mul& Prakriti ?
Reading this Purclna from the beginning
to the

end yields the result of reading

the Veda?.

So the wise

persons

Thus saying to Janamejaya,

always.
Theu the pure minded Dhaumya and the other

should try their best to study

it

Veda VySsa departed.

Brahmanas highly praised the Devi Bhagavatam and went to their
And the King Janamejaya, on the other hand, began
desired places.
hear always the Devi Bhagavatam and spent his days
to read and
his kingdom.
happily in governing

Here end the Thirteenth Chapter

Devi Yajna
cription of Janamejaya's
Devi Bhilgavatam

of

of
in

Suta

Face of the

p'^id

" O

Risis

Devi Bhagavati came out

of half a Sloka, as the

the

Book on the

Mah^ Purinam

S'ri

des-

Mad

18000 verses by Maharsi Veda VySsa.

CHAPTER
1-17.

the Twelfth

XIV.
from the

In

days

S'ri

Mad Bhagavatam

of

yore,

in the

Lotus
form

About what She

a Banyan tree, that same

decided conclusion of the Vedas.

to Visnu, sleeping on a leaf ot

gave instructions
of the S'ri Mad Bhagavata, Brahma Himself expanded into
seed
the
thing,

Boos

CHAPTER XIV

XII.]

oae huodrei Koti s'loka?.

Uol

Than, VeJa Vya^i, in order

his

to teach

own

soa oaka Dava, ojodeased them into eighteen thousand s'lokas, in Twelve

Books and named

it

S'ri

Mad Devi Bh^gavatam,

That voluminous book comprising one hundred

by Brahma are still extant in the Dava loka.
like the
all

Devi

Koti s'lokas compiled

Purana
There is no

Bh^gavatam, so merit-giving, holy and capUble to destroy

The reading of every line yields the fruits of performing

the sins.

many AsVamedha

sacrifices.

Human

get the merit of giving lands to the

all

volume.

the present

beings addicted

Brahmanas and

to vsrordly affairs will

they will enjoy also

the pleasuresfof the world and in the end will go to the region of the

Devi,
sions,

they can hear, after they have fasted and controlled their pasthe recitation of this Puranam from the mouth of a Pauranik

if

Br^hmana, who has been worshipped and given clothings and ornaments
and is considered as a second Veda Vyasa. Or, if any body writes the
whole of the Devi Bhagavatam with his own hand or gets it written
by a writer from the beginning to the end and gives to a Pauranik
Brahmin the book placed in a box of the form of a lion made up of gold
and a cow yielding milk with her calf with gold as his sacrificial fee
;

number of chapters
as many Kum^ris (virgin girls)
and ornaments and feeds them with Paysinna,

of the

many Brahmanas as
Devi Bh^gavatam and worship

with

saffron, sa^dalpaste

or

if

he feeds as

there are the

giving lauds end enjoys all the pleasures of tho

world and goes in the end to the region of the Devi. He has no
want of any thing who daily hears with rapt devotion this Devi
Bhacavatam. One who has no wealth gets abundance of wealth, those who
merits

he gets the

of

are students get knowledge, one

who has no

Devi Bhao-avatam with true devotion.

still-born children or whose offsprings
a single

child,

gets

with

Bhagavatam.

all

defects

a. steadfast

worshipped, Laksmi
other.
towards each

is

her

its

devotee.

live

removed,

devotion.

if

one hears this

barren woman, or one

never

who

long or

who

bears

she

hears

this

if

The house where

this

bears

only

Devi

PurSna

and Sarasvati dwell there, leaving their animosities

By

the

influence

the Dakinis, Vetalas, Rakgases, and other

even on

sons, gets sons

If

any body gets

of

Devi Bhagavat:im

this

ghosts can not cast a glance

fever and if the ^ri

Devi Bhagathe com-

all

vatam be read touching him with a concentrated attention,

By reading this Bhagavatam, one hundred times even
plaints disappear.
more

difficult

than the severe disease pthisis

is

cured.

one chapter of this

18-20- Tf after performing theSandhyst, one reads only
Real Knowledge.
the
he soon acquires
abagavatam with a collected mind,

O Muni

^aunaka

omens and
durin^ the

th-^n

While going

read.

S'^radiya

have

Puja

to

read this Bhlgavatam,

on

spoken already
autumnal Durg^
(the

this

first

examine

subject.

Pfija),

at

If

the

MVD DEVt B[iIg.VVATAM

^Elt

Il92

Navar^tra period, one reads with devotion this Bhagavatam, the Devi
pleased and awards him results more than
Bhagvati bccames greatly
his

desires.

During the Navaratri period all can read well this book for the
of
Ista Deva (his own deity) whether he be a Vaisnava,
Jiis

21-31.
satisfaction

S'aiva, Saura,

Uma

of Lakstnt,
recite

this

or a S'akta. All can read this for the satisfaction

GSnapatya

and other

daily

not contradictory to any

is

that to
S'akti

other, this

own

of one's

mouth

the

any woman

even

himself,

cau

all

S'akti,

Never

out

of

So

for

This

the

is

this

the

being

satisfaction

each

contradicting

herself or

this

of the

rule

from

hear this

should

rather they

are to

worship some

read

to

is

of

must

without

this,

any S'udra

ignorance

reason

he

worship,

read

nor

Brahmana.

of

The

every where.

stated

is

Br^hmanas

Vaidik

Devi G^yatri. This Puranam

sectarian balief.

whatever deity he pays his

or

other.

The

Saktis.

for the satisfaction of the

S'^stras.

Risis
(The vibrations aud thG consaqiient results would be truer then.)
to
on
this
What more
this
book
than
Puranam is
this, that
say

the most excellent of all and yields great merits.

This

Vedas.

doubt in

Reading or hearing

this.

hearing the Vedas.

reading or

It

this

is

results

yields

now bow

the

is

There

you with great certainty.

tell

Devi

to the

of the

essence

not

the

least

equivalent

to

the nature of

of

tlrim and established by Gayatri, of the nature of Everlasting Existence,

Intelligence and Bliss, Who stimulates our activities to the understanding

Thus hearing the excellent words of Sufca, the

Pauranik, all the Munis of
Naimisaranya worshipped him
great
Puranam glady became the
specially and as the result of hearing this

of

various

subjects.

servants of the Lotus Feet) of the Devi and they attained the Highest Rest.

The Munis expressed their humility and gratitude to Suta frequantly

to him again and again.
And they said: ^" O Suta
Thus (the
of world."
It is you that have saved us from this oeean

and bowed down

great

Bhigavata) Suta, the bee drinking the

of the Devi,
this

Puranam from

Nigamas and
the

before the

recited

full

the beginning

Then he went away

ends and

is

fully

Glories

the

of

bowed down

Risis

assemblage

to
io

to

the

of the

honey
the

of

end,

best

the

of

Secret

Lotus Feet
the
of

Munis
aU the

Bhagavati. After this

honoured them.
blessed and

of the Devi

him and he
his desired place.

Here the Devi Bhagavatam

completed.

The End.
Here ends the
recitation

of the

Fourteenth Chapter of
fruits

Mad Devi Bhagavatam

Here ends
Ora. Ora.

as well

Om.

Om

of

this

of 18,000 verses

the

Full

Tat Sat.

the

Purslnara

in

Twelfth Book
the

Treatise,

the
^ri

Veda VyAsa.
^ri Mad Devi Bhagavatam,

by Maharsi

Om. Hari

on

Maha Puranam

Oni,

m 3

mi.

BL
Pursnas. Devibhagevata
S rimed Devi Bhagsvatam
1135
P723A1S
pt.3

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