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.Major B. D. Basu, I. M. S. Retired), 

.0^0-;^^ .ofo* 

VOLlJiyiE XXVI. Part 3. 






S'-i'ihindratiath^ Vasu at the Panini Offics, B!T^van.5S fVeiPi 
Asrama, Bahadurganj, Allahabad. 

;*riitoil ijv M.-iuzur Ahtuad at the Mjijru Priut-u ,' \W>rk:s, AUs-iifrrsi, 


*^. ^ 



'hapter I—On the description of Prakriti ... ... 797—810 

„ II — On the origia of Prakriti and Purusa ... 810 — 815 

-■, III — On the origin of BrahmS, Visnu, Mahes'a 

and others. ... ... ... 815—819 

5» IV — On the hymn, worship and Kavacha of 

Sarasvati ... ... . 8l9— 82i 

V-On Sarasvati Stotra ... ... 824,-826 

„ VI — On the coming in this world of Lak^mi, 

Ganga and Sarasvati ... ... 826—830 . 

VII — On the curses on Ganga, Sarasvati and 

Laksmi ... ... ... 830—833 

„ VIII— On the greatness of Kali ... ... 833—839^- 

IX — On the origin of the Sakti of the Earth ... 840—841 ^ 
,, . X — On the offences caused to the Earth and 

punishments thereof ... ... 844 — 846 

XI — On the origin of the Ganga ... ... h46 — 850 

XII— On the origin of the Gan?a ... ... 850—854 

XIII— On the anecdote of the Ganga ... 855—862 

XIV— Oq Ganga, as the wife of Narayana ... 862—862 

XV— On the anecdote of Tulasi ... ... 863—866 

XVI— On the incarnation of Maha Laksmi in the 

ho^ise of Kus'adhvaja ... ... 866—870 

XVII— On the anecdote of Tulasi ... ... 870—873 

XVIII — On the union of ^ankhachiida with 

Tulasi ... ... ... 873-878 

XIX— On the going of the Devas to Vaikuntha 

after Tulasi's marriage with Sankhachuda, 8"8 — 882 

„ XX — On the war preparations of Sankhachada ... 883—887 

„ XXI — On the war between ]SIaha Deva and 

Sankhachuda ... ... ... 887—892 

„ XXII— On the 6ght between the Devas and 

.^ankhachuda ... .., ... 892—895 

XXIII — On the killing of ^ankhachuda ... 895—897 

XXIV— On the glory of Tulasi ... ... 897 -i>03 

( 2 ) 

Chapter XXV — On the worship of Tulasi 

XXVI-On SavitrT 

XXVII— On the birth, etc., of S&vitri 

XXVIII— On Savitrl ... 
,, XXTX — On Sdvitri, on gifts, and on Karmas 

„ XXX — On the convevsation between Savitri and 

„ XXXI— On Yama's giving the Sakti Mantra to 

„ XX XI I — On various hells 

„ XXXIII — On the destinies of the sinners 

„ XXXIV — On various hells 

,, XXXV — On various hells 

„ XXXVI — On having no fear of Yaraa of those 

who are the Panehopasakas 
„ XXXVII— On the Eighty-Six Kuiidas 

„ XXXVIII — On the glories of the Devi 

XXXIX— On Mfiha Laksmi 
,, XL — On the birth of Laksoji 

„ XLI — On the churning of the ocean 

„ XLII— On the stotram of Mahft Laksmi 

„ XLIII— On Svaha 

XLIV— OnSvadha 
„ XLV — On Daksiua ... ... .., 

XLVI— On Sasthi Devi 
„ XLVIl — On Manas! 

„ XLVIII— On Manasa ... 

,, XLIX — On Surabhi 

„ L — On the glory of ^akti 

Notes on Sakti and th«! J^Sktas 


» I — On Svayambhuva Maru 

»♦ II — On the conversation between NSrada and the 

Bindhya Mountain 
„ III — On Bindhya'a obstructing the Sun's Course 

in the Heavens ... 

j> IV— On the Divas' going to Maha Dt-va 

w V — On the Devas' going to Viaou ... 








92.5— 9-6 




















. 1022—1028 



( 3 ) 

Chaptbr VI — On the Devas' prayinpf to the Muni Agastya, 1030 — 1031 
„ VII— On the checking of the rise of the Bindhya, 1032 — 1033 

„ VIII— On the Origin of Manu ... ... 1033—1035 

„ IX— On the anecdote of Chaksusa Manu ...1035—1036 

X— On the history of the king Suratha ... 1037—1038 

XI— On Madhu Kaitabha killed ... ... 1038—1040 

„ XII— On SSvarni Manu ... ... 1040—1045 

XIII— On Bhraraari Devi ... ... 1046— 1C53 


„ 1— On the Morning Duties ... ... 1054—1059 

V II — On cleaning the body ... ... 1059 — 1061 

,, III — On the glories of the Rudraksa beads ... 1061 — 1064 

., IV — On the greatness of the Rudraksam ... 1064 — 1067 

V— On the Rudraksam rosaries ... ... 3067— 1069 

., VI— On the greatness of Rudraksam ... 1069—1072 
,, VII — On the different numbers of facets of 

Rudraksam? ... ... ... 1072—1074 

VIII— On Bhuta ^uddhi ... ... 1074—1076 

IX— On the rules af ^irovrata ... ... 1076—1079 

n X— On Gauua Bhasma ... ... ... 1079—1081 

„ XI— On the three kinds of Bbasmas ... 1081—1083 

„ XII— On holding the Tripundrams ... ... 1083—1085 

,. XIII— On the greatness of Bhasma ... ... 1085—1087 

XIV— On holding the Bibhuti ... . ... 1088—1089 

,, XV— On using the Tripundra and t^rdhapundra, 1091 — 1098 

XVI— On the Scindhya Upasana ... ... 1098—1106 

,. XVII — On the Sanchja acd other daily practices, 1106 — 1109 

„ XVni— Onthe greatness of the Devi Puja ... 1110—1114 

„ XIX— On the mid-day Sandhya ... ... 1114—1115 

„ XX — Onthe Brahma Yajna, Sandhyas, etc. ... 1116 — 1120 

,, XXI— On the Gayatri Puras'charnam ... 1120—1124 

XXII— On the Vais'adeva ... ... 1124—112? 

XXIII— Onthe Tapta Krichehhra Vrata ...1127—1131 

XXIV— On SadSchara ... ... ...1132—1138 


,. I — On the description of the Gayatri ... 1139 — 1140 

„ II— On the description of the ^aktis of the Gayatri, 1140—1141 

III— On the Gayatri Kavacham ... ...1141—1143 

( 4 ) 

Chapter IV— -On the Oayatri Hridayam ... ... 1143—114* 

„ V— On the Gayatri Stotram ... ... 1145—1146 

„ VI — On the one thousand and eight names of 

GSyatri ... ... ... 1146—1154 

VII— On the Diksa vidbi (Initiation) ..,1154—1163 

„ Vlfl— On the appearance of the Highest 5akti ... 1163—1169 

„ IX — On the cause of Faith in the other Devas 

than the Devi Gayatri ... ... 1169—1174 

„ X — On the description of the Mani Dvip I ... 1174 — 1179 

„ XI — On the enclosure walls of the Mani Dvipa ... 1179 — 1185 

„ XIT — On the description of the Matii Dvipa ... 1185—1189 

,, XIII — On Janamejaya's Devi Yajna ... 1189 — 1190 

„ XIV — On the fruits of hearing, etc ,this PurSnara, 1190—1192 

The End. 


Sri BhagavSn Veda Vyasa first composed one PurSnam only. From 
this, the three disciples of his, Lomaharsana and two others, compiled the 
three other Sarahit§s. So at first /these four Purdnas were extant. From 
these four Puranas, the eighteen MahS, PurSnas were written. And long- 
after this many other Upa-Pur3-aas came into appearance. That the 
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, 
at some places, the verses are the same. In some places, some verses are 
more similar and, in some Puranas, some verses are less similar. This 
is all the difference. The ideal is one and the same in all the Puranas. 
Henee so great and striking are the similarities and resemblances wit- 
nessed in verses and descriptions. If there were different Puranas in their 
originals before, many in number, and if the Puranas at present extant 
were written from those different Puranas, then so many striking similari- 
ties and resemblances, seen at present, would never have occurred. 

The following eighteen PurSnas are mentioned in due order in the 
Visnu Puranam. First, the Brahma; second, the Padma ;* third, the 
Visnu Puranam ; fourth, the Saiva ; fifth, the Bhfigavata ; sixth, the 
N^radiya ; seventh, the Markandeya ; eighth, the Agneya ; ninth, the 
Bhavisya ; tenth, the Brahma Vaivarta ; eleventh, the Linga ; twelfth, 
the Vara ha ; thirteenth, the Skanda ; fourteenth, the V^mana ; fifteenth, 
the Kurma ; sixteenth, the Matsya ; seventeenth, the Garuda ; and eigh- 
teenth, the Brahmanda Puranam. In one and all of these Puranamsare des- 
cribed duly the (1) Sarga (creation), (2) Pratisarga (the secondary creation), 
(3) Vams'a (lineage of kings), (4) Manvautara (duration of the Mann 
periods) and (5; Vams'anucharitams (histories of the several lines and their 
descendants). " O Maitreya ! The PurSnara that I am describing to you 
is the Visnu Puranam. This has been composed after the Padma PurS- 
nam." From the above statement of the Visnu Puranam, it is seen 
that the eighteen Puranas were not composed and compiled at one and the 
same time. First the Brahma Puranam was written ; next, the Padma 
Puranam was written ; next, the Visnu Puranam and so forth. Gradually, 

( n ) 

one after another, the eighteen Pur^nas were composed, written and pub- 

Aecordino' to Dr. H. H. ^Wilson, the several Puranas were composed 
from the ninth century A. D. to the sixteenth century A. D. Many 
savants of the west and B^bu Aksaya Kumara Datta, and several others 
of the east agree with Dr. H. H. Wilson. 

The above learned men declare that the Skanda Puranam is very 
recent. But other savants of India are not ready to admit or accept this. 
Lately Mah^ Mahepadhyslya Hara Prasad oSstri has got one Puthi 
(manuscript) of the Nandikes'vara M^hatmya of the Skanda PurSnam 
from Nepal that clearly belongs to the seventh century A. D. In 
the Calcutta University there exists one Puthi containing the Kas'i 
Khanda of the Skanda Puranam, handwritten in 933 Saka Era. Owing 
to these reasons, the original Skanda Purapam, now extant, cannot be 
considered so recent. That the Skanda Puranam had been qui te in vogue 
even before the seventh century A. D. is beyond any doubt. Beside s the 
extracts by Samkaracharya from the Markandeya Puranam, the collec- 
tions 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- 
naprokta Puranam, the collections of details of the Surya Satakam from 
the Saura Puranam by his contemporary Mayurabhatta, the compilation 
at that time of the Brahma Siddh^nta from the chief source Visnudharmot- 
tara Pur&nam, the collecting of proofs by Alberouni in the eleventh 
century A. D. from the Aditya, Vayu, Matsya and Visnu and Visnu- 
dharmottara Puranas, from the gifts made by Ballala Sen, the king of 
Bengal, mentioning the Brahma, Matsya, Markandeya, Agni, Bhavisya, 
VarSha, Kurma, and Visnudharmottara Puranas, and Adya, Ktilika, 
Nandi, ISSra Simha, and Samba Upapuranas we can safely reject the 
opinions held by Dr. H. H. Wilson, and Aksaya KumSra Datta and 

That the eighteen Puranas were extant before the period of Sankara- 
charya, VSna Bhatta and others, thei'e is no doubt. If the order of 
sequence of events be seen, as far as the origins of various personages 
and dynasties, etc., are concerned, then it may be safely admitted 
that the original first nine (9) Puranas were composed and written 
before the Apastamba Dharma Sutras were written. Thus the compo- 
sition period of the chief Pur&nas comes just after the Vaidik period. 
Now the eighteen (18) Purdnas, that we see current in their present forms 
now, were not so in the previous times. We may conclude that 

( in ) 

the": Adi ^ Visnii Puranam was written in the time of Pariksit ; the 
Garuda rui-anam was written in the time of Janamejaya/ the 
son of Pariksit, and that the Matsya and Brahmanda Pardnas' were 
. composed in the time of the grandson of Janamejaya, named Adhisima 

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 Pm-anas. The meaning of Vamsanucharita is the recitation of the 
characters of the famous kings and their descendants that lived and died • 
not that of the future dynasties of kings (as coming after the 
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 
edition of the Brahmanda Puranam, of the fifth century A. D. anything 
about the future dynasties, yet since that period they began to be in- 
serted gradually in the different Puranas. This can be proved from the 
Tantra vartik of the famous Kumarila Bhalta. Bhatta Kumarila writes 
in one place : — The divisions of the earth, the chronology' of the dynasties, 
the measurements of countries and their periods of existences, the 
future events, etc., are the subjects to be dealt with in the Purdnas. 

The different Puranas treated by the different sects have assumed, as 
it were, the aspect of the pure gold mixed with various alloys. Now to 
extract the pure gold by burning and smelting the ore has, indeed, become 
a very difficult task. What the eighteen PurSnas were in their first 
pure stage can be somewhat made out on seeing the Matsya Pur^nam. 

The famous Pundit Aksaya Kum&r Dutt . writes : — " In the Puranas, 
the creations both primary and secondary, the description of the dynasties 
and the lives of the famous persons of the dynasties form the subject 
matter. To advise on the religious rites and ceremonies is not the object. 
But in the Puranas, and then in the Upa-PurSnas, now extant, the 
recitations of the glories of the Devas and the Devis, their worship, 
their festivities 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?, 

( IT ) 

as is 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 
of the Sat Karmas'ali Brahmanas, performing duly the six Karmas. To 
instruct the Risis, Munis, and other ordinary Brihmanas would not have 
been the duty of the inferior Suta (carpenter) caste. 

These Puranas form, as it were, the different centres of the different 
religious sects in promulgating the superiority of their own tenets. The 
Avat&ra-Vada is one of the chief features of the Pur3,nas. In the 
Puranas dwelling on the glories of Siva, many AvatSras of Siva are 
described. So, in the Vaisuava Purinas, many Avatiras of Visnu are 
dwelt upon. The theory of re-incarnation is not of the latest periods as 
most people imagine from the ten Avataras. It goes far back into the 
oldest treatises of the Vedas. The Matsya incarnation is treated in the 
Satapatha Brahmana (1-8-1-2,10) ; the Kurma incarnation in the Taittiriya 
Aranyaka (1-23-1) and in Satapatha Br&hmana (7-4-3-5) ; the Varaha 
incarnation is mentioned in the Taittiriya Samhit^, in the Taittiriya 
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 BrSh- 
maua (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 
of Kurma and Varaha, etc, are the incarnations of Brahma. But in the 
Vaisnavic Puranas, those very same are regarded as the Avataras of 

So in the Brahmanda and other Saiva Purinas various incarnations 
of Siva are acknowledged. So the incarnations of the Sun are also men- 
tioned in the Bhavisya and Saura Puranas, etc. As, on the one hand, 
the devotees of BrahmA,, Visnu, Siva, and the Sun dwelt ujson the 
o- lories of their own Ista Deities in their various incarnations, so, on 
the other hand, the Risi Markandeya and the other sages sang the 
clories of the Devi Bhagavati in their Sakta Puranas. BrahmA is men- 
tioned in various places in the Vedas as the oldest Deity to be wor- 
shipped. It is not on that account to be thought that the worships of 
Visnu, Siva and the other Devas are very latest. In the Rik Samhita, 
in various places, hundreds of Visnu mantras are found. So in the Sama, 
Yajus, and Atharva Vedas. Maha Deva is known as Rudra in the Rik 
Samhita. In the four Vedas, the hymns are sung of the Rudra Deva. 
The most famous of these is the Rudrfidhyaya in the Yajur Vedas. 

( V ) 

Though the modern Pundits shew their reluctance in acknowledging the 
identity of the Vaidik Rudra and Mahd Deva, yet we do not hesitate to 
admit of the above identity when we find in the V&jasaneya Sata Rudri 
the names of Siva, Giris'a, Pas'upati, Nilagriva, Sitikantha, Bhava, 
Sarbba, MahS, Deva, etc. Especially in the Atharva Samhitsi, when 
we see the names Maha Deva (9-7-7), Bhava (6-9 3- P, Pas'upati (9-2-5), 
etc, we do not entertain any doubt. When we study the origin of Siva 
in the Sata patha Brahmana (^(d-1-3-7/19) and in the Samksyeiyana Br&h- 
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 topic of Sakti in the Vedas. Those persons 
who on merely hearing the names of t'fva, Durg§, consider them 
as of a very recent period, ought to know that the worship of Durga 
or Sakti is not, really speaking, of a very late origin. When we read 
in the Vajasaneya Samhita "Ambika" (3-57) and "^iva" (16-1), in the 
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," 
"Katy^yani," Durga, etc, we remember the same Durga, the 
consort of Siva. From those very olden times, the worship of the 
AdyS 5akti, the Brahma incarnate, is extant. These can be very well 
seen if we study the Vedas. 

What is indicated in the germ form, rather commenced in the Vedie 
treatises, that very thing is expanded and matured in the Pur^na^. 
Seeing this dilation as if of a story, we may take the Puranas, as if of 
a very late origin. The Purvapaksins believe that what is reflected in the 
Vedas, that same thing is twisted and tortured fully and fabricated into 
a huge body in the Puranas. Take the Rik of the Rik Samhita "Idam 
Vignur vichakrame tredh4 nidadhe padara, samu dh^masya j^amsure" 
(1-22-17) and Trini padS, vichakrame Visnur gopa ad^bhyah, ato dhar- 
mani dh^rayan "(1-22-18)," Visnu strode his three steps in this world. 
The whole universe is pervaded with the dust of His feet." " Visnu, bold 
and dauntless, difficult to be overcome, and the Preserver of the whole 
world put his three steps on the earth, etc., for the preservation of the 
Dharma." But the Paur^nikSs have rendered it as the V^mana's act of 
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 ) 

in the PurS.nas assume a somewhat separate and independent aspect. 

But for this reason merely, we eannofc reject the PurSinie descriptions as 
if of a very strange, fanciful character or as of a very recent and worthless 

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. 
This will be seen, if we study the religious and moral histories of 
the people. Now it is quite natural for the Risi who had got his desired 
end by worshipping a particular Deva, that he would pay his 
devotion to that Deva, love him with his heart and soul and expect 
earnestly that others, too, pay similar deep love and devotion to his 
Deity and thereby derive the highest bliss and get their desired 
ends. From this tendency of love and devotion and a desire that 
others may also taste of the sweetness thereof, the different Devas have 
come to be wot;shipped by the different Risis and the different peoples. 
Again from the disciples of these Deva Bhakta Risis, many different 
religious sects have cropped up in this world. 

The Veda is not the general property of all. The 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- 
perty of all men and women. To advise and give instructions on 
various religious, moral, social, industrial, technical, and other 
cognate subjects, the Puranas were composed. Therefore it is written 
in the Brahmaoda PurSnam that that Brahmana who has 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 
Itih§sas and in the Puranas. Hence the parsons void of the knowledge 
of the Puranas, are afraid of the Vedas, for they are verily the persons 
that insult the Vedas. The Pur4nas are very ancient and they explain 
the Vedas; hence they are named the Purinas, Those who know 
these Puranas are freed of all their sins. 

The Visnu Bhagavat was written after the Itihlsas and the 
other Puranas were composed, and written. And then ^ri VySsa 
Deva found his full satisfaction. Hence this treatise is known as 

the Panchametara Purana. Some hold the opinion that this 6ri 

Mad Bhagavat was written by Bopa Deva, the great grammarian 

( VII ) 

of Bengal. There ara the ten characteristics of the PurSnas: — (1) 
Sarga, (2) Visarga, (3) Samstha, (4) Raksa, (5) Manvantara, (6) 
Vams'a kathana, (7) Va>;is'anueharita, (8) Pralaya, (9) Hetu and, 
(10) Apas'raya. Whereas some others consider the five characteristics as 
the angas of the Puranas to be dwelt upon. Those that are charac- 
terised by the ten qualities are denominated as Maha Puranas antl 
those of five qualities are known as the Upa-Puranas or the Alpa 

The creitions of Mahat, Ahamkara, the Sthula and Suksma in 
driyas and the gross creations are known as the Sarga, From the inherent 
tendencies and desires, the vijas, as it were, the creation of all these 
moveables and.non-moveables is known as Visarga or the secondary 
creation. The ways and means of living of all the Chara Bhutas 
and men are known as Samstha or Sthiti. The A vataras of Nerayana 
for the preservation of the Devas, Tfryakas, men, and the Risis are 
known as the Raks&. The periods of the Amsavataras are known as 
the Manvantaras. The descriptions of the histories cr stories, past, present, 
and future of the several holy kings born of Brahma are known as 
Varas'akathana ; and the descriptions of the characters of their de- 
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 this vis'va is known as Hetu. And Apas'raya is 
the Great Refuge of All, the Great Solace of all, the Great Witness 
of the three stages Jagrat. Svapna and Susupti. The five charac- 
teristics of the Upa Puranas are Sarga, Pratisarga, Vams'a, Manvantara 
and Vams'&nucharita. If we consider the five characteristics, this 
Devi Bh^gavata is reckoned as one of the Maha Puranas. There 
are three hundred and eighteen Adhyayas in the Devi BhSgavatam 
whereas in the Bhtlgavatam there are three hundred and thirty-two 
AdhyS,yas. So some discrepancy arises here as far as the Adhyayas 
are concerned. iSri Visnu Bhagavat is mainly philosophical, following 
the Dars'anas. 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 
to consider this Devi Bhagavatam as of a very recent date. It is now 
proved that in the first century A. D. the Tantras were widely current. The 
worship of Radha is the effect of the Tantrik influence. In the Viynu 
Bhagavat no mention 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 

From various considerations • it may be seen that in very ancient 
times there was only one Bh^gavatam and that was respected by the 
Bh^gavatas. Then on account of the Bauddhik influence, when the 
Brahmanya Dharma declined, that old Bhagavatam was on the point of 
dying out. Next when the BrShminism revived, the Vaisnavas 
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 
and Manasa and other Devis occurring in the Devi Bhagavatam, we 
hesitate much to accept the treatise in the ranks of the ancient 
Puranas and we are very much inclined to think that there had been 
many interpolations of a recent character and that, too, from Bengal. 



1. Sri N^rayaiij said :— This (Highest) Prakrifci is recognised as 
five-fold. When She is engaged in the work of Creation, She appears 
as : — 

(1) Darga, the Mother of Ganes'a {2) Radha, (3) Laksrni, (4) 
Saras vati and (5) Savitri. 

2-3. NS.rada replied : — Thou, the Best of Jnanlns ! Who is this 
Prakriti ? (Whether She is of the the nature of 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 
Thou oughtest to describe the lives of all, the different modes of their 
worship, and the fruits that are accrued thereby. Please also inform 
me which Forms of them manifested themselves in which different places. 
Dost Thou please narrate to me all these. 

4-18. NSrSyana said : — " Child ! Who is there in this world that 
can describe fully the characteristics of Prakriti ! Hoivever I will describe 
to you that much which I heard from my own father, Dharma. Hear. The 
prefix "• Pra" in the word Prakriti means exalted, superior, excellent ; and 
the afiix " Kriti" donotes creation. So the Godless, the Devi Who is the 
most excellent in the work of creation is known as the Devi Prakriti. 
To come closer ;^'' Pra" signifies the Sattva Guna, the most exalted 
quality, '' Krl" donotes the Rajo Gun v and " Ti" denotes the Tamo 
Guni. i^Thfj Sattvi Guna is considerad !\s the Highest as it is perfectly 
clear and free from any iiupuritias whitsoevar ; the Rajo Guna is con- 
sidered intermsiiata as it hi? this defect: — thab it spreads a veil over the 
reality of things, so as not to alio. V men to understand the True Reality > 

while the Tamo Guna is considered worst as it completely hides the Real 


So when this Intelligence of the n iturR of Brahma, beyond the three 
attributes, gets tinged with the above three Ciunas and becomes omni- 
potent, then She is superior (Pradhanu) in the work of creation. Hence 
She is styled as Prakriti. 


O Child N^rada ! The state just preceding that of creation is denoted 
by " Pra" ; and " Kri" signifies creation. So the Great Devi that exists 
before creation is called Prakriti after creation" The ParamSttna by His 
Yoga (i.e., Maya Sakti, the Holy Ghost) divided Himself into two parts ; 
the right side of which was male and the left side was the female Prakriti. 
{Note : — The Holy Ghost is the principle of Conception and Emanation, 
Creation). So the Prakriti is of the nature of Brahma. She is Eternal. As the 
fire and its burning power are not different, so there is no separate 
distinction between Atman and His Sakti, between Purusa and Prakriti. 
Therefore those that are foremost and the highest of the Yogis do not 
tecoo-nise any difference between a male and a female. All is Brahman. 
He is everywhere as male and female for ever. There is nothing in this 
•world that can exist for a moment even without this Brahman consisting 
of male and female, {i.e. they are Brahman with Maya manifested). Out 
of the Will of Sri Krisna, to create the world Whose Will is all in all, 
came out at once the Mula Prakriti, the Great Devi Is'vari, (the Lady 
Controller of the Universe) Brahma with Maya in a state of equilibriums). 
By Her Command came out five 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 M4y£l, and of the nature of Purna Brahma 
(the 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 
troubles of the Bhaktas that have taken Her refuge, and gives them 
Dharma, everlasting name and fame, all auspicious things and bliss and 
all the happiness, nay, the Pinal Liberation ! She is the Greatest Hefuge 
of these Bhaktas that come t3 Her wholly for protection and are in "-reat 
distress, whom She saves from all their dangers and calamities. In fact 
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 
Light. She is Omnipotent and resides 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. This Great Devi is the intelligence, sleep, hunger, thirst, 
shadow, drowsiness, fatigue, kindness, memory, caste, forbearance, 
errors, peace, beauty, and consciousness, contentment, nourishment, 
prosperity, and fortitude, She is sung in the Vedas and in other S astras' 

Book IX.] CHAPTER I. 799 

as the MahJi Maya, of the nature of the Universe. In reality, She is the 
All-Sakfci of the Universe and She is the Sakti of Krisna. All these 
qualities are also mentioned in the Vodas. What is mentioned here is a 
tithe merely, in comparison to that of the Vedas. She has infinite 
qualities. Now hear of other Saktis. The second Sakti of the Paramat- 
man is named PadmS, (Lak?a\i). She is ot the nature of 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 is free from gread, delusion, lust, anger, vanity and egoism. 
She is devoted to liar husband and to Her Bhaktas ; Her 
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 veget- 
ables and so She is the Source of Life of all the beings. She is residing in 
Vaikuntha as Maha Laksmi, chaste and always in the service of her 
husband. She is the Heivenly Liksmi, residing in the Heavens and the 
royal Laksmi in palaces and the Griha Laksmi i?i the several families of 
several householders. ONarada! All the lovely beauty that you see in 
all the living beings and all the things, it is She ; She is the glory and 
fame of those that have done good and pious works and it is She that is the 
prowess of the powerful Kings, She is the trade of merchants, the mercy 
of the saints, engaged in doing good to others and the seed of dissensions in 
those sinful and viscious persons as approved of in the Vedas. She is 
worshipped by all, reverenced by all. Now I will describe to you about the 
third Sakti of the Great God who is the Presiding Deity of knowledge 
speech, intelligence, and learning. This third Sakti is named Sarasvati. 
She is all the learning of this endless Universe and She resides as raedha 
(intelligence) in the hearts of all the human beings ; She is the power in 
composing poetry ; She is the memory and She is the great wit, light, 
Splendour and inventive Genius. She gives the power to understand the 
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 ; She is Presiding Deity in the knowledge of 
various subjects ; in argumentations and disputations. In fact all the 
beings earn their livelihood by taking recourse to Her. She is peaceful and 
holds in her hands Vina (lute) and books. Her nature is purely Sattvic 
(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 


the uame of Paramatma Sri Krisna while She turns Her bead composed 
of jewels. Her nature is ascetic ; She is the bestower of the fruita of the 
asceticism of the ascetics ; She is the Siddhi and Vidy^ of all ; She grants 
always success to all. Were She not here, the whole host of Brahmins 
would always remain speechless like the dead cluster of persons. What 
IS recited in the Vedas as the Third Davi is the Holy Word, the Third 
^akti, Sarasvati. Thus I have described Her. No>v hear the glorios of 
the other Davis in aecordaaca with the Vedis. She is the mother of the 
four colours (castes), the origin of the (^six) Vedumgas (the limbs of the 
Vedas aud all the Chhandas, the Seed of all the mantrams of Sandhy^ 
vandanam and the Root, the Seed of the Tantras ; She Herself is versed 
in all the subje3^,s. Herself an ascetic, She is the Tapis of the Brahmins • 
She is the Tejas (Fire) and the caste of the Brahmin ciste and embodies 
in Herself all sorts of Samskaras (tendencies; inclinations); She is the 
Japam. Pure, known by the names of Savitri aud Gayatri, She re- 
sides always in th3 Brahma Loka (the Sphere of Brahma) aad is su3h 
as all the sacred places of pilgrima^^es want Her touch for their purifi- 

41-47. Her colour is perfectly white like the pure crystal. She is 
purely Buddha Sattva, of th^ uatura of the Highest Bliss ; She is eternal 
tiud superior to all. She is of the nature of Para Br.dima and U th3 
bestower of Moksa. She is the Fiery S'akti and the Presiding Deity of 
the Brahmi Teja (ihe fiery spirit of Brahma, and the Brahmanas). The 
whole world is purified by the touch of Whose Feat, this Sdvitri Davi is 
the Fourth 5akti. O Child Narada ! Now I will describe to you abo it 
the Fifth ^akti, the Devi Badhika. Hear. She is the Presiding Deity 
of the five Prana-5 ; She Herself is the Life of ail ; dearer than life even to 
§ri Krisua ; and She is highly more beautiful and suparior to all the other 
Prakriti Devis. She dwells in everything; She is very proud of Her good 
fortune (Saubhagyam) ; Her glory is infinite ; and She is the wife, the left 
body, as it were, of ori Krisna and She is not in any way inferior to Him, 
either in quality or in the Tejas (fiery Spirit) or in any other thing. She 
is Higher than the Highest; the Essenca of all, infinitely superior, the First 
of all, Eternal, of the nature of the Highest Blisa, fortunate, highly respected, 
and worshipped by all. She is, the Presiding Devi of the Rasa LiB of 
Sri Krisna. From Her has sprung the Rasa mandalam and She is the 
Grace and the Ornament of the RSsa mandalam (the dance in a circle in 

Note : — Extracts from a paper on Creation as explained by Hon'ble 
Justice Sir G. Woodroffe. 

The Lecturer commenced by pointing out that an examination of any 
d)3'riu3 of cmfjioi ravnh two lundamental concepts; Thoie of Being 

Book IX.] CHAPTER I. 801 

(Kutastha) and Becoming (Bbava) ; Changelessuess and Change ; the one 
^nd Many. The Brahman or Spirit in its own nature (Svarapa) is and 
never becomes. It is the evohites derived from the Principle of Becoming 
/MuU prakriti) which constitute what is called Nature. The latter 
principle is essentially Movement. The worll is displayed by conscious- 
ness (chit) in association with Mula prakriti in cosmic vibration (spandana). 
Recent iVestern hypotheses have made scientific " matter" into M^y^ in 
the sense that it is but the varieJ appearances pvoduced in our mind by 
vibration of and in the single substance ether. The doctrine of vibration 
(Spandana) is however in India an ancient inheritance. The whole world is 
born from the varied forms of the initial movement in Muld Prakriti. The 
problem is how does such multiplieit}' exist without derogation to the 
essential unit of its efficient cause, the spirit ? The lecturer then made a 
rapid survey of the Sankhya philosophy on this point, whi?h assumed two 
real and independent principles of Being and Becoming which it calls 
Purusi and Prakriti and passed from this the easiest dualistic answer lo 
the pure monism of Sankara which asserted that there was but one 
Principle of Being, the Sadvastu and May 3, whether considered as a 
^akti of is' vara or as the product of such Sakti was Avastu or nothing. 
He then pointed ou*; that the Tantrik doctrine with which he dealt 
occupied a middle position between these two points cf vie»v. Siva in the 
Kularnava Tantra says ''Some desire Monism (Advaitavada), others 
Dualism (Dvaitavada). Such, however, know not My Truth which is 
neither Monism nor Dualism (Dvaitadvaita vivarjita). Tantra is not 
DvaitavSda for it does not recognise Prakriti as an independent uncons- 
cious principle (Achit). It differs from Sankara's Advaitavada in holding 
that Prakriti as a conscious principle of Becoming, that is as Sakti, is not 
not Avastu, though its displayed picture, the world is Maya. It effects a 
syntheois of the Sankhya dualism by the conversion of the twin principles 
of Parusa and Prakriti into the unity which is the Ardhanaris'vara Siva 

As reo-ards other matters it 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 
Tattvas. Sakti which effects this exists and is Herself never unconscious 
(Achit) though It 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 
(whose religion is one of the oldest in the world) worship material force or 
gross matter (Jada). 


802 .^r! M.VD DEYI BriAOAVATAM. 

The lecturer then shortly explained the nature of 5alcti (5akti Tattva), 
a term wliich derived from the root " 5ak" meant the Divine Power 
whoraby fchfl world was created, manifested and destroyed. In Tantra the 
powar and the Lord who wields it (SaktimS.n) are one and the same, Siva 
and S dvti are one and the same, Siva is Brahman, Sakti is Brahman. 
The first is the transcendent, the second the immanent aspect of the one 
Brahman, Who is both Siva and Sakti. The INIother creates (Karya- 
vibhavini). The Father wills what She does (Karya-Vibhavaka). From 
their union creation comes. Sakti is not like the diminutive female 
figure which is soen on the lap of some Indian images, to which is 
assigned the subordinate position which soma persons consider a Hindu 
wife should occupy. She is not a handmaid of the Lord but the Lord 
Himself in Her aspect as Mother of the worlds. This ^akti is both 
Nirguna andSaguna that is Chit S'^akti and MtiyS, Sikti. 

After th IS defining Tii6 nature of Sakti by which the world was created, 
the lecturer commenced an account of its manifestation as the universe, 
foUowin >• in tha main the 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 
main portion of the paper. The lecturer first referred to the Aghanavastha 
siato which was that Niskala ^iva and touching upon the question why 
^iva became Sakala (associated with Kaluj and creative explained the term 
Kala and the theory of Adristasristi taught by the Tantra as by other ^iis- 
tras. The former is according to Sankhya, Mulaprakriti ; according to 
VedSnta, Avidya and according to the ^iva Tantra, Sakti. The latter is the 
doctrine that the impulse to creation is proximately caused by the Karma 
of the Jivas. It is the seed of Karma which contains the germ of Cosmic 
will to life. W hen Karma becomes ripe, there arises the state called 
Iksana and other names indicative of creative desire and will. There then 
takes place a development which is peculiar to the Tantra called Sadris'a 
Parinuma, which is a kind of Yivartta. The development is only 
apparent for there is no real change in the Anandaraaya Kosa. iSakti 
which exists in Sakala Siva in a purely potential state is said to issue 
from Him. This is the first Kinetic aspect of Sakti in which Sattagurj a 
is displayed. This is the Param^kasavastha. N^da (Sound, Word) then 
appears. Sakti becomes further Kinetic through the enlivening of the 
Raio Guna. This the Aksaravastha. Then under the influence of 
Tamne, Isvara becomes Ghanibhuta and what is called the Paravindu. 
This is the AvyaktavasthS. Thus the Supreme Vindu men call by 
different names, MahsL Visnu, Brahma purusa, or Devi. It is compared to 
a »rain of gram which under its sheath contains two seeds in undivided 

Book IX.] CHAPTER I. 808 

union. These are Siva Sakti and their encircling sheath is MayS. This 
Vindu unfolds and displays itself, in the threefold aspect of Vindu, Viji, 
NS.da ; or Siva, Sakti, and Siva bakti ; the three Saktis of will, knowledge 
and action. This is the mysterious K^mi Kala which is the root of all 
Mantras. These seven : — Sakala Siva, Sakti, Nada, Paravindu, Vindu, 
VJja, N^da are all aspects of oakti which are the seven divisions of the 
Mantra Om and constitute what is called the creation of Para sound in 
the Is'vara creation. 

The lecturer having explained the nature of these Saktis which formed 
part of the sound (Sabda), Sadrisa Parinama, referred to the form or 
meaning (Artha) creation in the same development by the appearance of 
the six Sivas from Sambhu to Brahma which were aggregate (Samasti) 
sound posvers. It was he said, on the differentiation of the Paravindu that 
there existed the completed causal babda which is the Hidden Word. The 
causal boJy or Para Sabda and Artha being complete, there then 
appeared the Displayed word or tsabdartha. This is a composite like tho 
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 
constituted, the Saktis of 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 

The lecturer then pointed out that there had been Adrista Sristi up 
to the appearance of Sakti and Vivartta development up to the comple- 
tion of the " Word" or causal sound. There then takes place real evo- 
lution (Parinama) in which the Tattvas (or elements discovered as a result 
of psychological analysis of our worldly experience) are said to emanate 
according to the Sankhya and not the Vedantic scheme, though there were 
some peculiarities in the Tantrik exposition which the lecturer noted. 
Finally Yogika Sristi was accepted in so far as it \va><) the elements which 
in varied combinations made up the gross world. 

In conclusion the lecturer pointed out that Indian ^astra was a 
mutually connected whole. Such peculiarities as existed in any particular 
S^stra were due to variety of standpoint or purpose in view. The main 
point in this connection to be remembered was that the Tantra was prac- 
tical Sadhana Sastra. Whilst ^ankara dealt with the subject from the 
standpoint of Jnanakanda, the Tantra treated it from the point of view of 
worship (tJp;\san'ikanda) the Tintrik doctrine is compounded of various 
elements some of which it shared with other Sastras, some of which are 
its own, the whole being set forth according to a method and terminology 
which is peculiar to itself. 


48-70. She is the Lady of the Rasa Lila, the Foremost of the Jovial, 
humourous (witty) persons and dwells always in Rasa. Her abode is ia 
Goloka and from Her have come out all the Gopikas. Rasa — The circular 
dance of Krisna and the cow-herdesses of Vriodavana. Her nature is the 
Highest BHssj the Highest Contenment, and Excessive Joy ; She trins- 
cends the three Sitjva, Rajo and Tamo Gunas and is Nirakara (without 
any particular form) ; but She dwells everywhere but unconnected with 
any. She is the soul of all. She is without any effort to do anything and 
void of Ahamkara. She assumes forms only to show Her favour to Her 
Bhaktas. The intelligent learned men (Pundits) read Her MahiraS, (glories) 
in meditating on Her according to the Vedas. The chief of the Devas and 
the Munis could never see Her ; Her clothings are fire proofs and She is 
decorated with mauy ornaments all over Her body. Her body looks as it 
the crores of moons have risen all at once ; She is the Giver of Bhakti 
(devotion) towards Krisna, service towards Krisna ; and She bestows all 
wealth and prosperity. lu Varllha Kalpa I. c, when the Varaha incarna- 
tion took place, She incarnated Herself as the daughter of one Gopa (cow- 
herd), named Vrisabhaiiu. And Earth was blessed by the touch of Her 
feet. She is such as Brahma and the other Devas could never perceive 
Her by any of their senses, yet every one at Vrindaran saw Her very 
easily. She is the Gem amongst women. And when She is seen on the 
breast of Krisna, it seems that lightening^ Hash in the blue mass of clouds 
in the sky. 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 suc- 
ceeded in seeing Her at Vrind^vana and became blessed. O child Narada ! 
This is the fifth Prakriti aul she is denominated a3 Radha. Every female in 
every Universe is sprung from a part of ^ri Radha or part of a part. O 
Narada ! Thus I have described to you the five Highest Prakritis Durga 
and others. Now I am going to describe those that are parts of these 
Prakritis. Hear. The Ganges, Ganga has sprung from the lotus feet of 
Visnu ; Her form is fluidlike ; She is eternal. And She is the veritable 
burning Fire to 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 
pilgrimages and is the first of the running rivers. She is the rows of 
pearls in the clotted hairs of Mahadeva's head and She is the Tapasya 
(asceticism) incarnate of the Tapasvis (ascetics) of the Bharata Varsa. 
This Ganges purifies the three worlds and is the part of Mula Prakriti • 
She shines like the Full Moon, is white like white lotus and like milk ; 
She is pure S'uddha Sattva. clear, free from any Ahamkara, chaste and 

Book IX.] CHAPTER I. 805 

, b3lovei of N^i-ayain. Tlio Tiilasi Ujvt is tha contort of VisQu. She is 
fcheoraaraent of Narayain, and dwells always at the lotus feet of NArayaaa.. 
By Her are performed all tbe act? of worship, all austerities, and all 
Sankalaps (resolves). She is the chief of all the flowers, holy and able 
to give merits (Punyam) to others. At Her sight and touch, Nirvana 
can be obtained ; and, were it not for Her, there could be no other fire in 
this Kali Yu^a to burn the sins. She Herself is of the nature of Fire 
and at the touch of Whose lotus-feet, the earth is purified ; all the Tirthas 
desire to have 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 
people, Who Herself is like a Kalpa Vriksa, Who is the Presiding Deity 
of all the trees in Bharata and Who has come here to orant 
satisfaction to the ladies of BhSrata Vara* and She is considered very 
superior throughout all parts of India. This Tulast Devi is the chief 
factor of Muia Prakriti. 

71-95. Then comes the Mauasa Devi, the daughter of Kas'yapa. 
She is the dear disciple of Sankara and is therefore very learned in matters 
of S'astras. She is the daughter of Ananta Deva, the Lord of Snakes 
and is respected very much by all the Nagas. She Herself is very beau- 
tiful, the Lady of the 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; 
She is the Tapas and the besitower of the fruits of Tapas. .Herself an 
ascetic, She spent three lakh years (according to the Deva measure) and 
has become the foremost of the ascetics in Bhavatvarsa. She is the Presiding 
Deity of all the mantras ; Her whole body shines with Brahmateja (the 
Holy Fire of Brahma). Herself of the nature of Brahma, She again 
meditates on Brahman. She is sprung from a part of Sri Krisna and the 
chaste wife of Jarat Karu Muni, the mother of Astika, the great Muni; 
She is the part of Muia Prakriti. O Child Narada ! Now comes the 
S'asthi Devi, the Mother of Davasen^. She is the most superior amongst 
the Gauri and the other sixteen Matrikas. This chaste woman is the giver 
ot sons and grandsons in the three worlds and the nurse, the foster mother 
of all. She is the sixth part of Muia Prakriti and is hence known by 
the name of Sasthi. She lives near to every child as an aged Yogini. 
Her worship is everywhere prevalent in the twelve months Vais'akha, 
etc. When the child gets born, on the sixth day Her worship is done in 
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* 
Tho Munis bow down to Her with reverence and want to visit Pier daily. 


She protae^^ all ehi]ii'e;i al vays with a uDbbir's affec^^jiiite heirt. This 
Sisthi Djvi is a^ain the pvrfc of Miili Pi-akrifci. Than appears the Devi 
MaQgala Chandik^. She goes trom one house to another, oq land or through 
water or in air, doing great good to them ; She has come out of the face of 
the Prakriti Devi and is doing always all sorts of good to this world. Her 
name is Mangala Chandi because She is all auspicious at the time of creation 
and assumes very furious angry appearance at the time of destruction. So 
the Pundits say. On every Tuesday in all the worlds Her worship is 
done ; and She, when pleased, gives to women sons, graodson?, wealth, 
proaperity, fame and good of all sorts and grants all desires. This 
Mangala Chandi is again the part of Mfila Prakriti. Now come the 
lotus-eyed MUhes'vari K41i who when angry can destroy all this universe 
in a moment, who sprang from the forehead of the Mula Prakriti, Durga to 
slay the two Demons Sumbha and Nis'umbha. She is the half-portion 
of Durga and qualified like Her, fiery and energetic. The beauty and splen- 
dour 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 
than any of them, Who grants success to all the persons. Who is superior to 
all and is of Yogic nature, Who is exceedingly devoted to Krisna and like 
Him fiery, well-qualified, and valorous, (Those body ha^ become black by the 
constant meditation of S'ri Krisna, Who can destroy in one breath this whole 
Brahmanda, Who was engaged in fighting with the Daityas simply for 
gport and instruction to the people and Who, when pleased in worship can 
grant the four fruits Dharma, Artha, Kama and ]SIoksa. This K41i is also 
the part of Prakriti. The Devi Basnndharii (Earth) is again the part of 
MulA Prakriti. Brahma and the other Devas, all the Muni mandalams 
(the spheres of Munis), fourteen Manus and all men sing hymns to Her. 
She is the support of all and filled with all sorts of grains. She is the 
source of all gems and jewels, She bears in Her womb all the precious 
metals. All sorts of best things issue from Her. She is the Refuge of all. 
The subjects and kings worship Her alwAys aud chant hymns to Her. 
All the Jivas live through Her and She bestows all sorts of wealth and 
prosperity. Without Her, all this, moving or non moving, become void 
of any substratum. Where to rest on! 

96-143. O Child Nfirada! Now hear about them who are issued 
a<»ain from the parts of Mula Prakriti as well as the names of their wives. 
I will now narrate duly. The Dev? " Svaha " is the wife of Agni (Fire)^ 
and the whole Universe worships Her. Without Her, the Devi can never 
take any oblations. Daksina and Diksa are both the wives of Yajoa 
'Sacrifice). They are honoured every .vhere. So much so that without 
«r»ak8in& (the fees given at' the end of the Sucrilice) no sacrificial ceremonies 

Book IX.] CHAPTER I. 807 

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 is honoured everywhere in the Universe. Without this 
"Svasti" Devi no givinf,' nor taking nor any action can be fructifying 
and useful. " Pusti " (nourishment) is the wife of Ganapati. All in this 
world worship this Pusti Dovi. Without this " Pusti ", women or men 
alike alt become weaker and weaker. Tusii (satisfaction, contentment) 
is the wife of Anant v D^va. She is praised and worshipped everywhere 
in this wjrld. Without Her no one anywhere in the world can be happj'. 
'• Sampatti " is the wife of fsSna Deva. The Suras, the men all alike 
worship Her. Were it not for Her, all in this world would be oppressed 
with dire poverty. The Ddvi " Dhriti " is the wife of Kapila Deva. She 
is honoured P(|aally in all places. AVere it not for Her, all the people in 
this world would have become impatient. The " Sati " Devi is the wife 
of Satya Deva. (Truth.) She is endearing to the whole world. The liberated 
ones worship Ht>r ahv.ays. Were it not. for the .truth loving Sati, the whole 
world would have lost the treasure in friendship. Dayu " Mercy " en- 
dearing to the whole world is the chaste wife of " Moha Deva". She is 
liked by all. Were it not for Her, all the world would have become hopeless. 
The Devi " Pratistha " (fame, celebrity) is the wife of Punya Deva (merit). 
She gives merits to persons according as they worship Her. Were it not 
for Her, all the persons would remain dead while living. The Devi 
"Kirti " (fame) is the wife of Sukarma (good works). Herself a Siddha 
(one who 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 dead, devoid of any fame. Kriy^ (work- 
efforts, action, doing) is the wife of "Udyoga" (enthusiasm). All honour 
Her greatly. O Muni Narada ! Were it not for Her, the whole people 
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 
in the Satya Yuga. Her subtle form became visible in the Tretu Yuga. 
When the Dvapara Yuga came, She ^became half developed. And at last 
when the Kali Yuga has come, She is fully developed and there is no 
second to Her whether in bold confidence and shamelessnesa or in talking 
much and pervading everywhere. With her brother Deceitfulness She 
roams from one house to another. Peace and modesty and (shame) are 
both the wives of good behaviour. Were they not existent, all in this 

808 5r! mad devI bhagavatam. 

world would have turned out deluded and mad. Intelligence, genius and 
fortitude, these three are the wives of J nana (knowledge). Had they not 
lived, every one would become stupid and insane. Murti is the wife of 
DharmiDeva. She is of the nature of Beauty to all and very charm- 
ing. Were it not for Her, ParamatmSn would not get auy resting place ; 
and the whole universe would have become Nir41amba (without anything 
to rest). This Chaste Murti Devi is of the nature of splendour, loveliness 
and Laksnit. She is everywhere respected, worshipped and reverenced. 
* Sleep ', the Siddha Yogint, is the wife of Rudra Deva, who is of the 
nature of KalS,;^ui (the universal couflagratiou at the break-up of the 
world). All the Jivas spend their nights with Her. Tlie twilights, 
night and day are the wives of K^la (Time.) If they were not, the 
Creator even would not be able to reckon time. Hunger and thirst are 
the wives of Lobha (covetuousness). They are thanked, respected and 
wdrshipped by the whole world. Had they not lived, the whole world 
would have merged ever in an ocean of anxieties. Splendour and burning 
capacity are the wives of Tejas (firej. Without these, the Lord of the 
world could never have created and established order in this universe. 
"Death and old age are the daughters of the Kala, and the dear wives of 
Jvara (the disease). Without these, all the creation would come to an 
encl. "The Tandra (.drowsiness,, lassitude) and Priti (satisfaction) an the 
daughters of Nidr^ (sleep). And the/ are the ilear wives of Sukha 
(pleasure). They are present everywhere in this world. O Best of Munis ! 
SraddhS, (faith) and Bhakti (devotion) are the wives of VairSgyam 
(dispasgion). For then all the persons can become liberated while living 
(jivanmuktas). Besides these there is Adhi, the Mother 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 
prince of birds ; and Danu, the mother of the Danavas. All are very 
useful for the purpose of creation. But these all are parts of Mfih\ 
Prakriti. Now I will mention some of the ocher parts of Prakriti. 
Hear. Rohini, the wife of the Moon, Sanjn^, the wife of the Sun ; ^ata- 
rdpS, the wife' of Manu ; 5achi, the wife of Indra ; T^r^, the wife of 
Brihaspati ; Arundhati, the wife of Vas'istha ; Anasuya, the wife of 
Atri; Devahuti, the wife of Kardama ; Prasuti, the wife of Daksa ; 
Menak&, the mind born daughter of the Pitris and the mother of Ambikd, 
Loplimudr^, Kunti, the v\ife of Ku vera, the wife of Varuna, Bindhy^- 
vali, the wife of the King Bali ; Damayanti, Yas'od^, Davaki, G^ndhSr?, 
Draupadi, SaivyS, Satyavatt, the chaste and noble wife of Brisabh^nu and the 
mother of Radhjl ; Mandodari ; Kaus'alya, Kauravi ; Subhadr^ ; Revati, 
Sfttyabbftm^, K^lindt, Lakaoiiiria ; JSmbavatt ; Nigaajiti, Mitrabindfi, 

Book IX.] CHAPTER I. 809 

Laksana,Rukmiai, Sita, the Lakfvni iacarnate ; Oli, Yojana gandhS, 
the chaste mother of Vyasa, tTsI, the daughter of VSna, her companion 
Chitralekh4; Prabhavati, Bhaniimati, the Sati May^vati, RenukS, the 
mother of Paras'uraraa ; Rohini, the mother of Balararaa, Ekanandsl and 
the sister of Sri Krisna, Sati Durga and many other ladies are the parts 
of Prakriti. The village Deities are also the parts of Prakriti and all the 
female sexes, everywhere in the Universe are all come from the parts of 
Prakriti. So to insult any woman is to insult the Prakriti. If one 
worships a chaste Brahmin woman, who has her husband and son living, with 
clothings, oruamauts, and sandal i)i>:te, etc., one worships, as it were, 
Prakriti. If any Vipra worships a virgin girl, eight years old, with clothings, 
ornaments and sandalpaste, know that lie has worshipped the Prakriti 
Devi. The best, middling, and worst are all sprung from Prakriti. 
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 free ways, quarrelsome and no seconds are found equal 
to them. Such women become prostitutes in this world and ApsarSs in the 
Heavens. The Hermaphrodites are parts of Prakriti but they are of the 
nature of Tamo Gunas. 

141-159. Thus I have described to you the nature of Prakriti. So in 
this Punyabhumi Bharata Varsa, to worship the Devi is by all means 
desirable. In days past by, the King Suratha worshipbed the Mulu 
Prakriti Dur^a, the Destructrix of al! evih. Then again Sri Rima Chandra 
worshipped Her when he wanted to kill Ravana. Since then Her worship 
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 
birth. She took Her birth in the womb of Menaku and got a»ain 
Pas'upati as Her husband. And of the two sons, KSrtika and Ganes'a, 
born to Her, Kartika was the Ansa (part) of Ndrayana and Ganapati 
was Sri Krisna Himself, the Lord of Radha. O Devarsi! After the two 
pons, Lakami Devi came out of Durga. Mangala R^ja, the King Mars 
first worshipped Her. Since then, all in the three worlds began to 
worship Her, whether they are Devas or men. The King As'vapati first 
worshipped Sivitri Devi; and since then the Davas, Munis, all began 
to worship Her. When the Devi Sarasvati was born, the Bhagavan 
Brahnt fir-it w>rshlpp3l H^r; next the greatjst Munis, Davas all began 



to worship Her. On the full moon nij^hb of the aaonth of K^rtik, it 
wa3 Bhxgav^a Sri Krisna, the Highest Spirit, that worshipped, firat of 
all, the Devi llidha within the R\sa Mandalam. the enelos'ire, within 
which the Risa-liU was performed (tlie circular dance) in ihe region 
Goloka. Then under the command of Sri Krisna, all the Oopas (cow- 
herds), Gopi?, all the boys, girls, Surabhi, the queen of the race of the 
cows, and the other caws worshipped Her. So since Her worship hy the 
inhabitants of Goloka, by Br.ihmu and the the other Devas and the Munis, 
all be^an to worship ever Srt R^dhS, with devotion aud incense, light and 
various other offerings. On e.irbh Sha wis first worshipped by Suyajni, 
in the the sacred field of Bharatvarsa, under the direction of Bhagavan 
Mahadeva. Subsequently, under the command of the Bhagavan Sri Krisna, 
the Highest Spirit, the inhabitants of the three worlds began to worship 
Her. The Munis with great devotion, with incense, flowers and various 
other offerings worship always the Devi Radha. O Child NSrada! 
Besides these, all the other Devis that have issued from Prakriti Devi 
are all worshipped. So much so thit in the villages, the village Deities, in 
the forests, the forest D.Mtie^ an 1 in th^i cities, the city Drtiti^^are worshipp- 
ed. Thus I havo descrlhel ti you all according to the Sastras the <;;h)rious 
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 
Ninth Book of the Mahupuranam Sri Mad Devi Bh^gavatam of 18,000 
verses by Maharsi Veda Vyasa. 


l-i. Ndrada said : — O Lord ! I have he ird all that you said in 
brief about the Prakriti Devi. Now describe in detail. Why the MCi la 
Prakriti Adyii Sakti (the Prime Force) was created at the very beginning 
before the creation of this world of five elemDuts. How did She, being of 
the nature of the three Gunas, coma to be divided into Ci\e parts ? I 
desire to hear all this in detail. Now kindly describe their auspicious 
births, methods of worship, their meditation, their stotras, (praises) Kavaehas 
( the mystic syllables considered as a preservation like armour) glory and 
power in detail. 

5-26. Nurayana spoke :— " Devarsi ! The Miila Prakriti, of the 
nature of M^ya of Para Brahman is an, eternal entity (Nitya padartha) just 
as the Atman, the celestial space (the nabho mandal) ; Time (Kala), the ten 
quarters, the Universe Egg, the Goloka and, lower than this, the Vaikun- 
tha dhuma all are eternal things. Atman and Prakriti are in inseparable 
unipn with each other as Fire and its burning capacity, the Moon and her 
beauty, the lotus and its splendour, the Sun and his rays are inseparably 
united with each othar. As the '>)Usmith cannot prepare golden orna- 

i5ooK IX.] CHAP'TEK 11. .8il 

mants witbo'.ifc gold aud as tbu potter cannot make earthen pots without 
earth, so the Atmin cannot do any work without ■ the help of this omni- 
potent Prakriti. The letter " Sa" indicates " Ais'yaryam" prosperity, 
the divine powers ; and " Kti', denotes might, strength ; and in as much 
as She is the Bestower of the above two, the Mula Prakriti is 
named " OAkti". " Bhaga" is indicative of knowledge, prosperity, wealth, 
fame ; and in as much as Mula Praki'iti has all these powers, She is also 
called " Bhagavati." And Atnian "is always in union with this Bhagavati 
Who is all powers, so lie is called ''Bhagavun." The Bhagavan is therefore 
sometimes with form ; and sometimes He is without form. Note : — When 
Prakriti becomes latent, God is without form ; with Prakriti manifest, God is 
with form.) The Yogis always think of the Luminous Form of the Form- 
loss Bhagavan and declare Him to be all blissful Para Brahma, the God. 
Though He is invisible, the Witness of all, Omniscient, the Cause of all, 
the Giver of everything and of every form, yet the Vaisnavas 
do not say so. The Vaisnavas declare bow can fire, strength and 
energy come when there is no fiery, strong, energetic Person behind it? 
Therefore He who shines in tho centre of this fiery sphere is the Para 
Brahma ; He is the Fiery Person ; He is Higher than the Highest. Ho 
is All Will ; He is All-Form, the Cause of all causes and His Form 
is Very Beautiful. He is Young ; He looks very peaceful and loved by 
all. He is the Highest ; and His Blue Body shines like new rain-clouds. 
His two eyes defy the beauty of the autumn lotuses in the mid»day; 
His es(juisitely nice rows of teeth pub all the series of pearls in the 
dark back-ground. Th e peacok's feather is seen on His crown; the 
garland of Malati flowers is suspended from His neck; His nose is 
exceedingly beautiful; the sweet smile is always seen on His lips. There 
is no second lilie Him in showing favour to the Bhaktas. He wears 
yellow clothings, as if the burning fire is emanating all round; the 
flute is seen on both His hands, reaching to the knees. His bodv is 
decorated all over with jewels. He is the Sole Refuge of this Universe ; 
the Lord of all, omnipotent and omnipresent. No trace of deficiency 
can be seen in Him; He is Himself a Siddha ^perfect) Purusa ; 
and the foremost of all Siddha Purusa?; bestows Siddhis to all. The 
Vaisnavas nuditate always Thit Eternal Sri Krisna, the Deva of the 
Dovas. He takes away fully all the fears of birth, death, old age, and 
all ills and sorr)w^. The age of Brahml i.'^ the twinkling of His 
eye. Thit Highest Sjlf, the Para Braiiini is denominated as Krisna. 
The word " Kris " denotes Bhakti to Sri Krisna and the letter " na " 
signifies devotion to His service. So He is the Bestow^cr of Bhakti and 
devotion to His Service. Ag.iin " Kris " ilcnotos all; everything; and 


•»n*" signifies tin rojt. Sj He Who i^ the Root aul Creator of all, 
is :§i-i Ki-isna. Wh3ii II3 desirad, iu the very ba^iatiing, to create 
tbii Universe, there \va? nothing then except Sri Krisna; and at 
last, impelled by Kaia, (His Own Creation) He became ready, in His part, 
to do the work of creation. 

27.61. The Lord, who is All Will, willed and divided Himself into 
two parts, Hig Left part becoming female and His Right part becoming 
mab. Then that Eternal One, Who is greatly loving, looked at the 
female, His left part, the Sole Receptacle to hold all the contents of 
love, very lovely tj the eyes, and looking like the beautiful lotus. 
The loins of this woman defy the Moon; Her thighs put the plantain 
trees quite in the background; Her breasts are mistaken for the 
beautiful Bel fruits ; flowers are scattered as Her Hairs on the head; 
Her middle part is very slender, very beautiful to behold 1 Exceedingly 
lovely; appearance very cihn; sweet smile reigning in Her lips; side 
long glances with Her; Her clothing is purified by fire; all over Her 
body decorated with gems. Her eyes, also, like the Chakora bird (Greek 
partridge) beajan to drink incessantly with joy the moon beams from 
the face of ori Krisna, defying, as it were, the ten mill ions of moons. 
On Her forehead there was the dot of vermilion (red-lead); over that 
the dot of white sandal paste and over that was placed the musk. 
The fillets or braids of hair on Her head are slightly curved; this was 
decorated Avith Malati garland* ; on Her neck was suspended the 
necklace of gems and jewels and She is always very amorous towards 
Her husband. On looking at Her face, it seems that ten millions 
of moons have arisen at once; when She walks, her gait puts (humiliates) 
those of ganders 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 
askance at Her for a while and then catching hold of Her by Her 
hand went to the Riisamandalam and began to play the Rasa sport, 
(the amorous pastime). It seemed then the Lord of amorous pastimes 
had become incarnate t'lere and had been enjoying the various pleasures 
of amorous passions and desires. So much, that Brahma's one day 
passed away in that sport. The Father of the Universe, then becoming 
tired, impregnated in an auspicious moment in Her womb who was 
born of His left portion. The Prakriti Devi was also tired of the 
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 the baiugi. Tha Idinilc that sprung from the left side of 
VAyu became his wife and out of their contact orginated PrSna, Apfina, 

Book IX.] CHAPTER II. 8X3 

Samana, Udana and Vyana, the five sons. These are the five vital V^yus 
of all the beiugs. Besides these from the womb of the Vayu's wife came out 
Naga and the oiher four IowiH- Vayas. The water that came out from pers- 
•piratijii, VarjiiA Deva became the presiding Ddifcy of that; and the female, 
sprung out of the left side of Varuna Ddva, became the wife of Varuiia, 
called Varunani. On the other liand, the S'akti, of the nature of knowledge 
of S'ri KrisiiA, remained pregnant for one hundred manvantaras. Her body 
became effulgent with Brahma-teja (tiie fire of Brahma). Kri§na was 
her life and She again was dearer to Krisiii than his life even. She 
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 birth to a Golden Egg. That egg was the repository of 
the whole universe. The Beloved of Krisna became very sorry to see the 
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 Cruel One! When 
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 
godly women that will spring out of your parts, they also be deprived 
of having any issue or sons and they will remain ever constant in their 
youth, O Muni I \Vhilo S'ri Krisna was thus cursiag, suddenly came 
out from the tongue of the beloved of Krisaa, a beautiful daughter, of 
a white colour. Her clothings were all white, in her hands there were 
lute and book and all Her body wis doorated with ornauients made of 
gems and jewels. She was the presiding Deity of all the S'astras . Some 
time later the Miila Prakriti, the Beloved of Krisua divided into two 
parts. Oat of Her left portion came Kamala and out of her right portion 
came Radhika. In the meauoime S'ri Krisua divided himself into two 
parts. From his right siJe appeared a form two-handed ; and from left 
side appeared a form four-handed. The S'ri Krisna addressed the Goddess 
Speech, holding flute in her h;ind, " O. Devi I You follow this four-handed 
Person as his wife " aud then tpoke to Ritdha : — "0 Rddhe ! You are a 
sensitive, proud lady ; let you be My wife ; so it will do y ougood . " 
S'ri Krisna also told Laksmi gladly to become the wife of the four- 
handed Narayana. Then Narayaua, the Lord of the world, took both 
Laksmi and Sarasvati to the abode VaikanUia. Muni ! Both Lakami 
and Sirsvati became issueless, beings born of Radh§.. From the body of 
Narayana arose his attendants, all four-handed. They were all equal to 
him in appearance, in cpialifications : in spirit and in age. On, the 
other hand, from the body of Kamala arose millions and millions of 
femalo attai.dani:- all fi.|nal to Her in form and qualifications. T'heu 


814 5r1 mad DEVt BHAgAVATAM. 

arose innumerable Gopas (cow-herds) from the pores of S'ri Krisna. 
They were all equal to the Lord of Goloka in form, Gunas, power and 
age ; they were all dear to Him as if they wore His life. 

62-88. From the pores of Hadhika came out the Gopa Kanyaa 
(cow-herdesses). They were all equal to R^iha and all were Her atten- 
dants and were sweet-speaking. Their bodies were all decorated with __ 
ornaments of jewels, and their youth was constant, they were all issueiesa^l 
as S'ri Krigna cursed them thus. O Best of Brahmanas ! On the other 
hand, suddenly arose DurgA,, the Mayd of Visnu (The Highest Self) eternal 
and whose Deity was Kri§na. 

{N. B) Durgd was the Avatara of Miila Prakriti not the Avatara ol 
Radha as Laksmi and Sarasvati were.) She is Ndrayani ; She is ls'4ni j 
She is the oakti of all and She is the Presiding Deity of the intelligenc 
of Sri Krisna. From Her have come out many other Devif ; She is^ 
Mula Prakriti and she is Is'vari ; no failings or insufficiencies are seen 
in Her. She is the Tejas (of the nature of Fire) and Sh? is of the nature 
of the three Gunas. Hsr colour is bright like the molten gold ; Her 
lustre looks as if ten millions of 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 
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 ; nay, She is the Vaisnavi S akti of the Vaisnavas. She 
gives final liberation to those that want such and gives happiness 
to those that want happiness. She is the Laksmi of the He.ivens ; as well 
She is the Laksmi of every household. She is the Tapas of the ascetics, 
the beauty of the kingdoms of the kings, the burning power of fire, the 
brilliancy of the Sun-, the tender beauty of the Mojn, the 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 
of this Tree of World; She is eternal ; She is the Stay, She is Intelligence 
fruits, hunger, thirst, mercy, sleep, drowsiness, forgiveness, fortitude, 
peace, bashfulness, nourishment, contentment and lustre. The Mula 
Prakriti praising Sri Krisna stood before Him. The Lord of RSdhikd 
then gave Her a throne to sit. O Great Muni ! At this moment sprang 
from the navel lotus the four — faced BrahmS, with his wife S^vitrf, 
an exceedingly beautiful woman. No sooner the fourfaced BrahmS, 

Book IX.] CHAPTER III. 815 

the foremost of the Jnlnins, fond of asceticism and holding'' Kamandalu 
in His hand came into being than He began to praise Sri Krisna 
by His four mouths. On the other hand the Devi Savitri, with a beauty 
of one hundred moons, born with great ease, wearing apparel purified 
by fire and decorated with various ornaments praised Krisna, the One 
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 turned into the Lord of Gopikas (cow-herdesses). 
The colour and splendour of the body of Mahadeva is pure white like 
white crystal ;gs if one hundred suns have arisen simultaneously. In 
His hands there are the trident.(Tris'al) and sharp-edged spaar (Pattisi); 
His wearing is a tiger skin ; on His heads matted hair (Jat^) of a 
tiwny hue like molten goll ; His body was besmeared all over with 
ashes, smile reio^nindr in Hia face and on His forehead, the semi-moon 
He has no wearing on his loins ; so He is eallftd Digambara (the quarter- 
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 
faces the Eternal Light of Brahmn, and Who has conquerred Death by 
praising Sri Krisna, Who is of the nature of Truth, the Highest Self, 
the God Incarnate, the material caus.^ of all things and the All auspicious 
of all that is good and fuvourable, and the Destroyer of the feir of 
birth, death, old age and disease md Who has been name! Mrityunjaya 
(the conqieror of Death). This Mihaleva took His seat on a throne 
made of jewels (diamonds, emeralds, etc.) 

Here ends the Second chapter of the Ninth Book on the origin of 
Prikriti and Purusi in the Mah^pur^nam Sri Mad Devi Bhagavatam 
of 18,000 verses by Maharsi Veda Vy.^sa. 


1-34. Ndrayana said :-- " Devarsi ! The egg (born of Mula Prakriti) 
that was floating in the waters for a period equal to the life period of 
Brahma, now in the fulness of time, separated into two parts. Within 
that egg there was a powerful Child, lustrous like one thousand 
millions of sua?. This child could nob suck mother's milk, as it was 
forsi'-cen by Hor. So b2ing tired of hunger, the child for a moment 
cried repeatedly. The child that will become the Lord of countless 
Brahm^ndas (universes), now an orphan having no father nor mother 
began to look upwards from the waters. This boy came to be denominated 
afterwards by the name of Miha VirAt, when he became gross and 


grosser. A§ there . is nothing finer than radium so there is nothing 
"grosser than Maha Vinlt. The power of this Maha Virat one-sixteenth 
of that of S'ri Krigna, ihi Highest Self. But this bo\ , ^boin of ihe 
Prakriii Ridha) is the Sole Stay of all this UniveVse and he is denominated 
by the name '' Maha-Vigau ' . In his every pore countless universes are 
existing. So much so that even §vi Krisna could not count them. If 
it were possible to cjunt the numbor of the dust particles, it is impossible 
to count the nu(aber ot t'le Universjs. So there are- endless Brahmas, 
Visnus, and Mahes'varas. In every Brahmaada, 'hn-e is BrahuvA Visnu, and 
Mahesa. Eich I3rahra a nda extends from l*i\taU to the Brahmaloka. The 
abode of Vaikuntha is higher than that [i. e. it is situated outside of 
Brahraand^y, agiiu the abode of Goloka is fifty koti yoyanas (50 X 
]0x4x2 million miles) higher than Vaikuntha. This Goloka Dhama is 
eternal aad r>3al as Sri Krisnx is eternal and real. This world composf'd 
of the seven islands is surrounded by the seven oceans. Forty-nine I pa 
Dvipas (smaller ishnls adjicent to- then) are existinJ here. • Besides 
there are countless mountains, and forests. Higher than this earth is the 
Brahmiloka with saven heavens and below this are the seven Pataia^. 
This is the bounding limit of Brahraanda. Just abave this earth there 
is the Bhurloka; above is Bhuvarloka ; then Svarloka, then Janailoka, 
then Taparloka, then Satyaloka, and above that is Brahraaloka. The 
splendour of Brahraaloka is like that of raolien gold. But all 
the substances whether outsidj or inside this Brahmaloka, are 
transient. When this Brahminda (cosmos) dissolves, everything dissolve^ 
and is destroyed. All are teff'porary like bubbles of water. Onlv 
Goloka and Vaikuntha arc etarnal. In every pore of this Maha 
Vir^t is existing one Braham^nda (-iosnios). What to spe»k of others 
even Krisna cannot count the . 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. 
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 
planets. In the Bhurloka, there are four Varnas (Brahmins, et?.,) and 
in the Patfilas there are NSgas. Thus ihe Universe exists composed 
of moveable and non-moveable things (this is Brahmanda Vivriti). 
Narada! Now the Virat Puriisa began to look up to the skies ao-ain and 
again but He could not sep anything within that egg except the void. Then 
distressed with hunger he cried out repeatedly and became merrred in 
anxiety. 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 deep blue like new raio-eloiul • 

Book IX.] CHAPTER IIT, . 817 

with 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 
Devobeos. Looking at the Loid, His Father, the boy becime glad 
and smiled. The Lord, the Rfistowerof boon granted him boons appropriate 
for that moment *'0 Child ! Let yon possess knowledge like Me ; let yonr 
hnncrer and thirst vanish ; let you be the holder of innumerable Brahman- 
das till the time of Pralaya (the universal dissolution). Pe Nvithout any 
selfishness, be fearless and the bestower of boons to all. L^t not old age, 
death, diseare, so»tow nor any other ailings afflict thee. 'Thus saying 
He repeated thrice on his ear the six-lettered great JNIantra *' Om 
Krisnilya Sviiha " vorshipped^by the Vedas with their Amgas, the Giver 
ot desires and the destroyer of all troubles and calamities. O t'rahmri's 
Son 1 Thus giving the mantra, Sri Krisna arranged for his foodiog thus : — 
In every universe, whatever ofiferings will be given to S'ri Krisaa, one 
sixteenth of that will go to Narayana. the Lord of Vaikunthaand fifteen- 
sixteenth is to go to this boy, the Virat. S*ri Krisna did not allot 
any share for Himself. Himself transcending all the Gunas, and Full, He 
is always satisfied with Himself. What necessity is there for any 
further offerings? Whatever the people offer with devotion, the Lord 
ofLaksmi, the Virat eats all these. Bhagavan S'ri Krisna giving thus 
to the Yn'^t the boon and the Mantra said :— " O Child ! Say whac more 
you desire; I will give you that instantly. The Vir3t boy, hearing thus 
the words of Sri Krisna, spoke:— "O Thou Omnipresent !• I have got 
no desires whatsoever, save this that as long as I live, whether for a short 
time or for a long time, let me have pure Bhakti towards Thy lotus feet 
•»5-.l-L In this world he is .Jivanmakta (liberated whilst living) who 
is your Bhakta ; and that bewildered fool is dead while living who is 
devoid of any Bhakti to Thee. Whit needs he to perform .japam, asceticism, 
saerifi3e, worship, holding fasts and observances, going to sacred places of 
pilgrimages and other virtuous acts if he be without any bhakti to 
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. He is endowed with S'akti as long as Atma 
I (Self) resides in his body ; no sooner the Atma departs from his body all the 
I S'aktis accompany him. O Great One! And thou art the Universal Atman 
(soul) who transcends Prakriti, W'ho is Ail will, the Primeval Person and 
oUhe nature of the Highest Light. Child! Thus saying, the Virut 
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 inuuirerable Brahmas pass away. 

^^2-87. Let yon divide yourself in parts and turn into smaller VirAts 
in every universe. Brahmll will spring from your navel and will oreata 



the cosmos. From the forehead of that Brahm3 will spring eleven Rudras 
for the destruction of the creation. But they will ail be parts of S'iva. 
The Rudra named Kulugni, of these eleven Rudras, will be the destroyer 
of all this Vis'vas (cosmos). Besides, from each of your sub-divisions, the 
Visnu will orignate and that Bhagavan Visnu will be the Preserver of 
this Vis'vu world. I say that under my favoui you will always be full ot 
Bhakti towards Me and no sooner you meditate on Me, you will be able 
to see My lovely form. There is no doubt in this ; and your Mother, Who 
resides in My breast, will not be difficult for you to see. Let you remain 
here in ease and eomfoft. I now go to Goloka'. Saying thus S'ri Krisna, the 
Lord of world disappeared. Going to His abode He spoke instantly 
to Brahmu and S'ankara, skilled in the works of creation and destruction : — 
" O Child Brahmtl ! Go quickly and be biru in p\rts from the ni#vol.s of 
each of the smiller Vin\ts that will arise from the pores ot the Great 
Virat. O Child Mahfldeva I Go and be born in parts from the forehead 
of each Brahma in ' every universe fir the destruction of the creation ; 
(but be careful that you not forget) and perform austerities for a long, long 
time. O Sou of the Creator Brahmil! Thus siying, the Lord of the Universe 
remained silent. Brahmi\ and Siva, the auspicious, bowing to the Lord, 
went to their own duties. Oa the other han.l, the Great VirAt that 
lay floating in the waters of the Brahra:indii sphere, created from his 
every pore each smaller Virat. That youth Janardan of the form of the 
Great Cosmos, wearin,' yellow garment of the bluish-green colour 
of the Durba grass, lay sleeping pervading everywhere. Brahma took his 
birth in His navel. He, then, after his birth, b^gan to travel in that 
navel-lotus and in the stem of the lotus for one lakh yugas. But he 
could not find out the plac3 whence the lotus or its stem had spruu" 
up. O Narada ! Then your father bee ime very anxious and came back 
to his former place and began to meditate the lotu^ faat of ^rl Krisna. 
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 
pores the universes aie existing and then he s.iw the Gjd S'ri Krisna 
in Goloka with Gopas and Gopis. He then bjgan to praise the Lord 
of Goloka when He granted boons to your father, and he began to do 
the work of creation. 

58-62. From the mind of your father, were born first Sanaka and 
other brothers and then from his forehead eleven Rudras sprang. Then 
from the left side of that small Virdt lying on the bed of waters 
the four-handed Visnu Bhagavan, the Preserver of the Universe, came. 
He went to Svetadvipa, where he remained. Then your father became 
engaged in creating this Universe, moveable and non-moveahle, composed 

i3ooK iX.J CHAPTER IV. 819 

of three worlds, heaven, earth and Patella, in the navel of that small 
Virat Purusa. O Narada ! Thus from the pores of that gteat Virat 
each universe has sprung and in every universe there is one small 
Virat, one Brahma, one Vianu and one S'iva and S'anaka and others. 
O Best of twice born ! Thus 1 have described the glories of Krisua, that 
give exceeding pleasure and Moksa. Now say what more you want 
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 
Devi Bhflgavatam of 18,000 verses by Maharsi Veda Vy^sa. 


j-3. Narada said : — By your Grace I have heard everything very 
sweet like nectar, of the origin of things. Now may I ask you which 
Devi of these five Prakritis has been worshipped by what Mantra ? and 
by whom ? How has each of them been praised ? and by whom ? How has 
the worship of their Murtis (form) become prevalent in this world ? What 
are the Stotram (hymn of praise), the Dhyan (meditation) glory and 
life of these? Also what sort of boon do eaoh of the Devis granf. ? and to 
whom *? Kindly describe all these in detail. 

4-12. Narajana said: — "O Child! Durga, the mother of Ganes'a, 
Radha, Laksmi, Sarsavati and Savitri, these are the five Prakritis 
pprung directly from Mula Prakriti. The methods of their worship, 
wonderful glorious acts, excellent stotrams, and their lives, inculcating 
good to all, and sweet like nectar are all widely written in the Vedas, 
Puranas, Tantras and other S'astras. So there is no need to describe them 
here again. Now I am describring in detail the auspicious characters 
of these that are sprung from the parts and Ka1c\3 of the Prakriti. Hear 
attentively. 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, 
and pleasant to hear. Along with these I will describe the Karmas of 
the Jivas, and the great exalted lives of DurgS and Radha. I am now 
describing Saras vati's character. Hear, Muni ! S'ri Krisna introduce*^ 
first in this Bharata, the worship of the Djvi Sarasvati, the holder of Vind 
in Her hands, under whose influence the hearts of illiterate stupid persons 
become illumined .with knowledge. The amorous Devi Sarasvati sprang 
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 
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 young, of good 


features atij endowed with all qualiticatious ; so much so, he is like Me. 
He is a Knower uf amorous sentiments of women and He fulfils those 
desires; what to speak of His beauty, ten millious of the God ofloveai'e 
playiug in His body. O lieloved ! And if you desire to m arry and remain 
with Me, that will nob bd of &ny ^ood to you. For liadha is near to 
Me ; She is more powerful than you. If a man Le stroDger than aLother, 
be can rescue one who takes his shelter ; but if he be weaker, l:ow 
can he then, himself weak, protect his dependant from others. Though 
I am the Lord of all, and rule all, yet I cannot control Radhi. For 
She is equal to me in power, in beauty, in qualifications, equal to Me 
in every respect. Again it is impossible tor Me to quit Radha for She 
is the presiding Deity of My life. Who can relinquish life ? Though a son 
is very dear to his father, still it may be questioned, is he dearer than 
his father's life ? So, O Auspicious One ! Go to the abode Vaikuntha ; 
vou will get your desires fulfilled there. You will get for your huebnnd 
the Lord of Vaikuntha and you will live ever in peace and enjoy happiness 
Though Laksmi is residing there yet like you she is not uiicier the 
control of lust, anger, greed, delusion and vanity. She is ako equal to 
you in beauty, qualities, and power. So you will live with her in gi eat 
delight and Hari, the Lord of Vaikuntha, will treat both of yo u equally. 
Moreover, I 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. 
Devas, and the Munis desirous of liberation, Vasus, Yogis, Niigas, Siddhas, 
Gandarbhas. Raksasas, all will perform your worship with devotion ijj 
everv Kalpa till tiie time of Miha Pralaya comes. All are required to be 
Jiteudriya (^having their senses under cuutrol) and Saniyami (concentrating 
his mind, and with a religious vow) and they will invoke Thee ou a 
jar or on books 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- 
tive like ariuJur) i-3 written 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 Himself worshipped the Devi Sarasvati. 
Since then, Brahma, Visnu, Mahes'a, Ananta Deva, Dharma, Sanaka and 
other Muniudras, all the Devas, Munis, all the kings anJ all the human 
beings are Avorshipping the Devi Sarasvati. O Narada ! Thus the worship of 
the Eternal Devi is made extant in the three worlds. 

,'iU-3l. Tvc\rada sai'l : — "O Chi(f uf the Knowers of the Vedas ! 
J(o\v desciibe to lue the^methods of worship, DhySn, Kavacham, hymns, the 

fit)ok IX.] CflAPTER IV. 821 

appropriate ofEeriu^s of the Puja flowers, sandalpaste and other good 
things necessary in these worships and which are so sweet to hear. I am 
ever very eager and anxious to hear these. 

o2-5U. Naiuyana said.-— ''O Narada ! I am now stating the method 
of worship of the Devi Sarasvati, the Mother of the Worlds, according to 
Kanva S'akha of the Yajurveda. Hear. On the day previous to the 
fifth day of the bright fortnight of the month of MSgh or the day of com- 
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 
and instal the jar (Ghata) with devotion and according to the Mantras 
of the Kanva Sakha or the Tantra, as the case may be. He is to worship 
first on that Ghata (jar) Ganapati (Ganes'a), then meditate the Devi 
Sarasvati a? described below, invoke Her and again read the DhyAn and 
then worship with Sodas'opachara (sixteen good articles offered in the 
worship). O Good One ! Now I am speaking, according to my knowledge, 
about the ofiPeringa as ordained in the Vedas or Tantras. Hear. Fresh 
butter, curd, thickened milk, rice freed from the husk by frying, sweetmeats 
(Til Laddu) prepared of Til, sugar cane, sugarcane juice, nice Gud (molasses), 
honcv, svastik, sugar, rice (not broken) out of white DhSn, chipitak of 
t'lble rice (Alo ch\l), white Modak, Harbisyanua prepared of boiled rice 
with clarified butter and salt, Pistaka of jaoa or wheaten flour, Paramanna 
with "-hee, nectar like sweetmeats, cocoanut, uocoanut water, Svastik 
Pistaka, Svastik and ripe plantain Pistaka, Kaseru (root), Miila, ginger, 
ripe plant tins, excellent Bel fruit, the jujube fruit, and other appropriate 
white purified fruits of the s-eason and peculiar to the place are to be 
offered in the Pooja. O Ntirada! White flowers of good scent, white 
sandalpaste of good scent, new white clothes, nice conchshell, nice 
garlands of white flowers, nice white necklaces, and beautiful ornaments 
are to be o-iven to the Devi. I say now the DhySnam sweet to hear, of the 
Devi Sarasvati according to the Vedas, capable to remove errors ! Hear. 
1 hereby bow down to the Devi Sarasvati, of a white colour, of a 
smiling countenenee and exceedingly beautiful, the lustre of whose body 
overpowers that of the ten million* of Moong, whose garment is purified by 
fire in 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. 
Thusmeditatingthe Devi, the intelligent persons should offer all articles, 
after nronouncing the root Mantra. Then he is to hymn and hold Kavacha 
and make SSstanga pranams before the Devi. O Muni! Those whose Devi 
Sarasvati is the presiding Deity, are not to be spoken of at all (*. e. they 

822 SrI mad DEVl BHAgAVATAM. 

will mturally do all these things auJ with a greater fervour). Besides 
all should worship the Devi Sara^^vati ou the day of commencemeat 
of education and every year on the Siikla Panciiaini day of the month 
of Ma«'h. The eight-lettereJ Mantra, as mentioned in the Vedas is the 
root Mautra of Sarasvati. (Aim Klim Sarasvatyai nainah). Or the 
Mantra to which each worshipper is initiated is his Mulmautra (nob 
Mantra). Or uttering the Mantra " Srim Hrim Sarasvityai Svah^." 
one is to offer everything to the Divi Sirasvati. Tuis Mantra is 
the Kalpa Vriksa (i. e , the tree which yields all desires). Narayana, the 
ocean of mercy, gave in ancient times, this very Mautra to VsLlraiki in the 
holy land BhSrata Varsa on the banks of the (ranges ; next Bhrigu 
gave this Mantra on the occasion of solar eclipse to Miharsi Sukrd- 
charya on the Puskara Tirtha ; Marieha gave to Brihaspati on a lunar 
eclipse ; Brahma gave to Bhrigu in the Vadariku As'rama; Jaratkaru 
gave to Astika on the shore of the Ksiroda ocean; Bibhandaka gave 
this to the intelligent Risyasriuga on the Sutueru mountain, Siva 
gave this to Kanada and Gotama, Surya gave to Yajnavalkya and 
K^tyayana, Ananta Dava gave to Fanini, to the intelligent Bharidvaja 
and to Sakatayana in Bali's asseaibly in tha PatSla. If this Mantra 
be repeated four lakhs of times, all men attain success. And when 
they become Siddhas with this Mantra, they become powerful like 
Brihaspati. In past times, the Creator Brahma gave a Kavacha named 
Vis'vajaya to Bhrigu on the Gandhamadana Mountain. I now speak 
of that. Hear. 

00-tM. Once on a time Bhrigu asked Brahma the Lord of all, and 
adoreJ by all, thus:— "O Brahmin ! Thou art the foremoit of those 
that know the Ve:las; there is none equal to thee in matters regarding 
the knowledge of the Vedas ; (so much so thxt there is nothing 
that is not known to thee ; for all these have sprung from iheo). 
Now say about the Vis'vajaj'a Kavacha of the Devi Sarasvati, that 
is excellent, without any faults and emboilying in it all the properties 
of all the Mantras. 

62-91, Brahma" said: — '• O Child! What you have asked about the 
Kavacha of Sarasvati that is sweet to hear, ordained and worshipped 
by the Vedas, and the giver of all desired fruits, now hear of that, 
lathe v.ory beginning, the all-pervading ^ri Kri§na, the Lord of the 
lUsa circle, mentioned this Kavacha to me in the holy Brindavana forest 
in the abode Goloka at the time of Rdsa in Rasa Mandala. This is 
very secret ; it is full of holy unheard, wouderiul Mantras. Reading this 
Kavacha and holding ib (on one's arm) Brihaspati has becunie foremost 
in matters of intelligence; by the force of this Kavacha ^ukrach^rya 



has git his a^ceridanoy over the Daityas; the foremost Muni 

Vaimiki his beconie eloquent and skilloJ in language and has become 

Kavindra and Svayambbuva Manu ; holding this Kavacha he has become 

honoured everywhere. Kanada, Gotama, Kanva, Panini, 5akat&yana, 

Daksa, and Katy4yana all have become great authors by virtue of 

this Kavacha ; Krisna Dvaipdyana Veda Vyasa made the classification 

of the Veda? and composed the eighteen Puranas. ^dtatapa, Samvarta, 

Vas'istha, Parasara and Yajnavalkya had bsooiue authors by holdin<:' 

and reading this^ Sarasvati Kavacha. Risyas'ringa, Bharadv^ja, Astika, 

Devala, Jaigisavya, and Yaj^^ti all 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 

Deity. Its application (Viniyoga) is in the acquisition of spiritual 

kaowlege, in the fruition of any desires or necessities, in composing 

poems or anywhere wheresoever succeso is required. May ^rim Hrim 

Sarasvatyai Svuha protect fully ray head; ^r?m Vagdevatuyai 

Svaha, my forv^head ; O n Hrim Sarasvatyai Svuh:!, my ears always 

Om Srim TIrini Rhagibatyai Sarasvaiyai Svih-i always my eyes ; Aim 

Hrim V;'\gvadinyai Svtlha, always my nose ; Om Ifrtm VidyadhisthuUT 

Dftvyai .Svahl, my lips always : Om Srim Hrim Brahmyai Svaha mv 

loWis of teelh ; Aim, this single letter protect my neck; Om S'riin TirTin 

my throat ; S'rim, my shoulders, Om Hrim Vidyiidhisthatri Devyai 

Svaha, alwiys my chest; Om Hrim Vidyadhi svarupayai Sv^h4 my navel; 

Om Hrim Klim VSnyai Sviihi my h&nds ; Om Svarva varnatmi Kayai 

Svaha my feet ; and lot Om VagadhisUmtridevyai Svuhi protect all 

my body. Let *' Om Sarvakanthavasinyai Svaha protect my east ; Let, 

Om Svarvajihbagra va^inyai Svaha, the South-east ; Om Aim Hrim S'rim 

Klim Sarasvatyai budhajanauvai Sv^ha, my Suuth ; Aim Hrim S'rim, this 

threedettered Mintri my South-wesb ; O.n Aim .Jhibbagravasinyai 

Svaha, my West; Om Svarvam bikayni Svah3, my Northwest; Om 

Aim S'ri n Klim Gidyavasinyai Svah/i my North ; Aim Sarvas'Sstra 

vasinyai Sv^h^, my North-ea-t ; Om Hrim Sarvapujitayai Svaha, my 

top ; Hrim Pustakavfisinyai SvAha my below and let •' Om Grantha 

vijasvarupiyai Svaha prjbac': all my sides. O Nirada ! This Vis'vajaya 

K%vaeha of tha nature of Brahma a^-d its embodied Mautra I have now 

•poken to you. 1 heard this before hoin the mouth of Dharma Deva 

in the Gandhdmadana mountain. Now I speak this to you out of my great 

affection for you, But; never divulge this to anybody. One is to 

worship one's spiritual Teacher (Guru Deva) according to due rites and 

ceremonies with clothings, ornaments, and sandalpaste and then fall 

(^own prostrate to hirn and then hold this Kavacha. Repeating this 

824 5r1 mad DEVl BHAGAVATAM. 

five lakhs of times, 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. 
O Muni ! Thus I have described to you this Kavachd according to. 
Kanva Sykha. Now I am speaking about the method of worship, 
Dhyana and the praise of this Kavaeha. Hear. 

Here ends the Fourth Chapter of the Ninth Book on the hymn, 
worship and Kavaeha of Sarasvati Devi in Sri Mad Devi Bhigavatam of 
18,000 verses by Mahaisi Veda Vyasa. 


1-5 Narayana said :— " NtVada ! I now describe the Stotra (hymn) 
of Sarasvati Davi, yiekling all desires that Yajfiavalkya, the best of 
the Risis recited in dtys of yore to Her. The Muni Yajhavalkya 
forgot all the Veda^ out of the curse of Guru aal with a very sai 
heart went to the Sun, the great merit-giving place. There he 
practised austerities for a time when the Lolakhya Sun became visible 
to him, when, being overpowered by great sorrow, he began to cry 
repeatedly ; and then he sang hymns to him. Then Bhagavsln Surya Deva 
became pleased and taught him all the Vedas with their Amgas 
(limbs) and said: — •" O Child! Now sing hymns to Sarasvati Devi that 
you get back your memory." Thus saying, the 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. 

0-32. Yajfiavalkya said:—" Mother ! Have mercy on me. By Guru's 
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, 
learning, memory, povver to impart knowlege to disciples, power to 
composo books, and also good disciples endowed with genius and 
Pratibha (ready wit). So that in the council of good and learned meji 
my intelligence and power of 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 
ashes. O Mother ! Thou art of the nature of Brahma, superior to all ; 
Thou art of the nature of Light, Eternal ; Thou art the presiding Deity 
of all the branches of learning. So I bow down again and again to 
Thee. O Mother! The letters Anusvara, Visarga : and 'vhandravindu that 
are aflSxed, Thou art those letters. So obeisance to Thee! O Mother! 
Thou art the exposition (Vy^kbya) of the Su'stras ; Thou art the 

Book IX.] CHAPTER V. 825 

presiding Deity of all the expositions and annotations. Witiioat Thee 
no mathamatieian can count anything. So Thou art the numbers to 
count time ; Thou art the Sakti by which Siddhantas (definite conclusions) 
are arrived at ; Thus Thou dost remove the eirors of men. So again and 
again obeisance to Thee. Mother ! Thou art the Sakti, memory, know- 
ledge, intelligence, Ptatibhu, and imagination ^Kalpana). So 1 bow down 
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 dumb person. Then Sri Krisna, the Highest 
Self arriving there, said : — "O Prajapati ! Better praise and sing hymns 
to the Goddess of speech ; then your desires will be fulfilled. Then 
the four-faced Brahma advised by the Lord, praised the Devi SarasvatT ; 
and, by Her grace, arrived at a very nice Siddhanta (conclusion). 
One day the goddess Earth qiestiouad one doubt of Hsr to Ananta 
Deva, when He being unable to answer, remained silent like a dumb 
person. At last He became afraid ; and advised by Kas'yapa, praised 
Thee when He resolved the doubt and came to a 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 
Thee, the Mother of the world. When by Thy Grace, the Light 
flashed within him and his error vanished. Thereby be became able to 
solve the question. Then Vyasadeva, born of the parts of Sri Krisna, 
heard about the Purana Sutras from Valmiki's mouth and came to 
know about Thy glory. He then went to Puskara Tirtha and became 
engaged in worshipping Thee, the Giver of Peace, for one hundred 
years. Then Ihou didst become pleased and grant him the boon when he 
ascended to the rank of the Kavindra (Indra amongst the poets). He 
then made the classification of the Ve las and composed the eighteen 
Puranas. "When SadcX Sfva was questioned on some spiritual knowledge, 
by Mahendra, He thought of Thee for a moment and then answered. 
Once Indra asked Brihaspati, the Guru of the Devas, about ^abda 
^astra (Scriptures on sonnd). He became unable to give any answer. 
So he went to Puskara Tirtha and worshipped Thee for a thousand 
years according to the Deva Measure and he became afterwards able 
to give instructions on ^abda Siistra for one thousand divine years to 
Mahendra. O Sures'vari ! Those Munis that give educa,tion to their 
disciples or those that commence their own studies remember Thee before 
they commence their works respaetively. The Munindras, Manus, 
men, Daityendras, and Immortals, i3i-ahm£l, Visnu and Mahef a all worship 
Thee and sing hymns to Thee. Visnu ultimately becomes inert when He goes 
on praising Thee by His thousand mouths. So Miha Dava becomes when 


826 ^llt M.\D DEVt BHAGAVATAM. 

ho -praises by His five mouths; and so Bi-ahm& by His four mouths. Wheu 
wreit parsoniges so desist, then what to speak of me, who is an ordinary 
mortal having one mouth only! Thus saying, the Maharsi Yajoavalkya, who 
had observed fasting, bowed down to the Devi Sarasvati with great devotion 
and began to cry frequently. Then the Mah^mayd Sarasvati, of the 
nature of Light could not hide Herself away. She became visible to him 
and said '• O Child ! You be good Kavindra (Indra of the poets)." 
Granting him this boon, She went to A^aikiintha. He becomes a good 
poet, eloquent, and intelligent like Brihaspati who reads this stotra of 
Sarasvati by Yajnavalkya. Even if a great illiterate reads this Sarasvati 
stotra for one year, he becomes easily a good Pundit, intelligent, and 
a good poet. 

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


1-10 Nirayana said: — " O Ni\rada ! Sarasvati lives always ]f\ 

'Vaikuntha close to Narada. One day a quarrel arose with Ganga, and 

by Her curse, Sarasvati came in parts as a river here in this Bharata. She 

19 reckoned In Bharati as a great sanetifiying holy and merit-giving 

river. The good persons serve Her alwaysi!, residing " on Her banks. 

She is the Tapasvfl and the fruit thereof of the ascetics. She is like 

the burnin"" fire to the sins of the sinners. Those -that die in Bharata 

on the Sarasvati waters with their full consciousness, live for ever 

in Vaikuntha in the council of Hari. Those that bathe in the 

Sarasvati waters, after committing sins, become oisily freed of them 

and live for a long, long time in Visnu-Loka, If one bathes even 

once in the Sarasvati waters, during Chaturmasya (a vow that lasts four 

months), in fall moon time, in Aksyayti or when the day ends, in 

Vvatipata Yoga, in the time of eclipse ir ou any other holy day or 

through any other concomitant cause or even without any faith 

and out of sheer disregard, one is able to go to Vaikuntha and 

get the nature of Sri Hari. If one repeats the Sarasvati Mantra, 

residing on the banks of the Sarasvati, for one month, a great illiterate 

can become a great poet. There is no doubt in this. Once shaving 

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. O Narada I Thus 1 have described a little of the 

unbounded glories of Bharata that give happiness and the fruits of 

all desires. 

Book IX.] CHAVTER VI. 827 

11. Sufca said : — ^" Sauoaka ! The Muni Ndrada hearinjj thus, askeU 
ajjaiii at that very mooient to solve his doubta. 1 am now gpeakiuj^ of that. 

12-13. Narada said :— " O Lord ! Ho>v did the Devi Sarasvati 
quarrel with the Davi GaugA aud how did she by Her curse tura out 
in India, into a holy river in giving virtue^. I am boeomiug more aud more 
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 ? Why did Ganga curse Sarasv.iti, worshipped everywhere. Ganga 
is also full of Satfcva Gunas. She always besto.vs good and virtue 
to all. Both of them are fiery and it is pleasant to heai the cause of 
quarrels between these two. These are very rarely found in the furanas. 
So you ought to describe that to me. 

10-21. Narayana said : — " Heir, O Narada ! I will uow describe that 
incident, the hearing of which removes all the sins. LaksuiT, Sarasvati 
and Ganga, the three wives of Hari and all equally loved, remain always 
close to Hari. One day Ganga, cast side-long glances frequently towards 
Narayana and was eagerly looking at Him, with smile on Her lips. 
Seeing this, the Lord Narayana, startled and looked at GaugS, and smiled 
also. Laksmi saw that, but she did not take any offence. But Sarasvati 
became very angry. I'adma (Lakami) who was of Sattva Guna, began 
to console iu various ways the wrathful Sarasvati ; but she could not 
be appeased by any means. Rather Her face bec-ime red out of anger ; 
she began to tremble out of her feelings (passion) ; Her lips quivered ; and 
She began to speak to Her husband. 

22-38. The husband that is good, religious, and well qualified 
looks on his all the wives equally ; but it is just the opposite with 
him who is a cheat. O Gadii.ihara ! You are partial to Ganga ; and 
so is the case with Laksmi. I am the only one that is tloprivcd of your 
love. It is, therefore, that Ganga and Padm^ are iu love with each 
ether ; for you love Padma. So why shall not Padma bear this contrary 
thing ! I am only unfortunate. What use is there in holding my life ? Her 
life is useless, who is deprived of her husband's love. Those that declare 
you, of Sattva Gunas, ought not to be ever called Pundits. They are 
quite illiterate ; they have nob the least knowledge of tJie Vedas. They 
are quite 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 
Zenau* Qutside. AVheu Nan\yan.i had thus g<»uo avray, Sarasvati becauiu 
fearlyts aud begau to abubo Gauga downright out of auger iu au abusive 
language, hard to hoar : — '' O Shameless One ! Paesiouate Que ! What 

828 ^ttt MAD DEVt BHAgAVATAM. 

pride do you feel for your husband ? Do you like to show that your- husband 
loves you mueh ? I will destroy your pride to-day. I will see to-day, ib 
will 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 
intervened to stop this. Sarasvati became very violent and cursed Laka- 
rai : — " No doubt you will be turned into a tree and into a river. In as mueh 
as seeioor this undue behaviour of Ganga, you do not step forward to speak 
anything in this assembly, as if you are a tree or a river. Padma did 
not become at all angry, even whca^she heard of the above curse. She 
became sorry and, helling the hands of Sarasvati, remained silent. 
Then Ganga became very angry ; Her lips began to quiver 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 nie ? She presides over speech and therefore likes always to 
remain with quarrels. Let Her shew Her force how far can she 
quarrel with me. She wants to test the strength of us. So leave Her. 
Let all know to-day our strength and prowess. 

39-44. Thus saying, Ganga became ready to curse Sarasvati 
and addressing Laksm?, siid: — "O Dear Padme! As that woman has 
cursed you to become a river, " so I too curse her, " that she, too, be 
turned into a river and she would go to the abode of men, the sinners, 
to the world and take their heaps of sins. Hearing this curse of Gangfi, 
Sarasvati gave her curse, '' You, too,' will have to descend into the 
l^hurloki (the world) as a river, taking all the sins of the sinners. " 
O N^rada ! 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 
speak all the previous mysteries. Then they came to know the cause 
of their quarrels and why they cursed one another and all became 
very sorry. At that time Bhagavan Hari told them one by one: — 

45-67. O Laksmi ! Let you be born in parts, without being born 
in any womb, in the world as the daughter in the house of the Kins 
Dharma-dhvaja. You will have to take the form of a tree there, out 
this evil turn of fate. There Sankhachuda, the Indra of the Asuras 
born of my parts will marry you. After that you will come back* 
here and be my wife as now. There is no doubt in this. You will be^, 
named Tulasi, the purifier of the three worlds, in Bh arata. O Beautiful 
One ! No\/ go there quickly and be a river in your parts under the 
name Padmavati. O Gauge ! You will also have to take incarnation l 
in BhSrata as a river, purifyintr all the world^^. to destroy the sins of I 


Book IX.] CHAPTER VI. 829 

the inhabitants of Bharata. Bhagiratha will take you there after 
much entreatins^ 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 
be your husbands. O Bharati ! Let you go also and incarnate in part in 
Bharata under the curse of Cianga. O Grood-natured One ! Now go in full 
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 
anger, devoted to Me and of a Sattvika nature. Chaste, good-natured, fortu- 
nate and religious wom'in like Padma are very rare. Those women that are 
born of the parts of PadmS, are all very religious and devoted to their 
husbands. They are peaceful and good-natured and worshipped in every uni- 
verse. It is forbidden, nay, opposed to the Vedas, to keep three wives, three 
servantsr", three friends of different natures, at one place. They never conduce 
to any welfare. They are the fruitful sources of all jealousies and quarrels. 
Where, in any family females are powerful like men and males are submis- 
sive to females, the birth of the male is useless. At his every step, he meets 
with diHiculties and bitter experiences. He ought to retire to the forest 
whose wife is foul-mouthed, of bad birth and fond of quarrels. The great 
forest is bettor for him than his house. That man does not get in his 
house any water for washing his feet, or any seat to sit on, or any fruit to 
eat, nothin'^ whatsoever ; but in tho forest, all these arc not unavailable. 
Rather to dwell amidst rapacious animals or to enter iuto fire than remain 
with a bad wife. O Fair One ! Rather the pains of the disease or venom 
are bearable, but the words of a bad wife are hard to bear. Death is far 
batter than that. Those that are under the control of their wives, know 
that they mver get their peace of mind until they are laid on their funeral 
Jt^res. They never see the fruits of what they daily do. They have no fame 
anywhere, neither in this world nor in the next. Ultimately tho fruit is 
this :— 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 
th*4t many co-wives remain at one place. When, by taking one wife only, 
a 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 
the good-natured Kamala, residing on the lotus remain with Me. Ho 
gets in this world happiness and Dharuia and in the next Mukti whose 
wife is chiste and obedient. In fact he is Mukta, pure and happy whose 
wife is chaste ; and he whose wife is fonl-uatured, i^ rendered impure, 
unhappy an'l dead whilst ho is living. 

830 5r1 mad DEVt BHAgAVATAM. 

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


1 -2. Naiuyana said :— ''0 Ntirada ! Thus saying, the Lord of the World 
stopped. And Laksmi, Ganga and Sarasvati wept bitterly, embracing one 
another. All ot them then looked to ori Krisna, and gave vent to their 
feeling's one by one with tears in their eyes, and with their hearts throb- 
bing with fears and sorrows. 

3-4. Sarasvati said : — "O Lord ! Whit is, now, the way out of this curse, 
so severe and paining since our births ? How long can helpless women live, 
separated from their husbands ? O Lord ! I certainly say that I will 
sacrifice my body when I go to Bharati, by taking recourse to yoga. The 
Mahatmas always protect all the persons without fail, 

5-6. Gangu said : — "O Lord of the Universe ! Why hare 1 been abandon- 
ed by You. What fault have I committed ? I will quit my body. And You 
will have to partake of the sin due to the killing of an innocent woman. 
He h surely to go to hell, even if he bo the Lord of all, who forsakes in 
this world an innocent wife. " 

7*15. Pfidma said :— " O Lord ! Thou art of the nature of Sattva Guna 
in fuUues? ; what wonder, then, how Thou hast become angry ! " However 
let Thou be pleased now with Sarasvati and Gangi^. Forgiveness is thr 
best quality of a good husband. I 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 .•' 
The sinners will wash away their dirts of sins in my watgrs bv their cons- 
tant baths and ablutions ? By what means shall I he freed asfain and "■et 
back to Thy lotus-feet. How hng shall I have to remain in my part, the 
daughter of Dharma Dhvaja, at the expiry of which 1 will be able to see 
Thee again ? How long shall I have to assume the form of Tulasi tree the 
abode of Thine. O Thou, the Ocean of mercy ! Say, when wilt Thou deliver 
me? And if Ganga have tj go to Bharati, by the curse of Bharati 
.when shall She b? freed of the curs3 and sin and when shall She see 
baak Thy feet ? Again if Sarasvati have to go to Bharata out of 
Ganga's curse, when will that period of curse expire ? How many davs 
after shall She be able to come back to Thy feet ? Now, be pleased to can- 
eel Thy order for them to go to Brahma and ^iva respectively. O 
mrala ! Thus speaking to .Jagannatha, the Devi Kamaia bowed down 

Book IX.] CHAPTER VII. 831 

at His feet and embracing them by Uer own hairs of the head, cried 

16-37. Now 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: — '* O Sures'vari ! I will keep my own word, also I will act according 
as you like. O Lotus-eyeJ ! Hgar. How the two ends can be made to meet. 
Let Sarasvati go in her one part to have the form of a river and in her one- 
half part to Brahma and remain with me in Vaikuntha in Her full parts. 
Ganga will have to go in one part to Bharata — to purify the three worlds, 
as she will be urged eagerly to do so by Bhagiratha. And She will remain 
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 
there purer than her natural pure state. And let her remain with me in 
fall parts. O Padma! O Lively eye 1 One ! You are most innocent ; so part 
of your part will go to BhSrata and be the Padmavati river and you will be 
the Tulasi tree. After the expiry of Ci\'q thousand years of Kali Yaga, your 
curse will e>;pire. Again you all will come to My abode. O P.adme ! 
CaUmities are the causes of the happiness of the embodied beings. Without 
dangers no one can understanl the true nature of happiness. The saint 
worsliippers of My mantra who will perform their ablutions in your waters, 
will free you all of your curse by touch and sight. O Fair One I By the 
sight and touch (Darsan, Spars'an) of My bhaktas (devotees), all 
the sacred places of pilgrimages in the world will be purified. 
For uplifting and sanctifying the holy earth. My mantropasakas, /. e., 
^aivas, 5aktas, Ganapatyas, e^c, that are devoted to Brahma all are 
residing in BhArata. Where My Bhaktas reside and -wash their feet, that 
phce is undoubtedly reckoned as the holy places of pilgrimages. So 
much so that by the sight an 1 touch of My devotees, the murderer of 
a woman, of a cow, of a Brahmin, tha treacherous and even the stealer of 
the wife of one's Guru will be sanctified and liberated while living. 
Those who do n^t perform the vo.v of EkMas'i, who do not perform 
Sandhyas, who ara Na^tikis (atheists), the murderers, all are freed 
of their sins by the sight and touch of My devotees. By the sight and 
touch of My devotees, those who live on their swords, pen?, and the royal 
officials, the beggars in a village and the Brahmanas who carry (deal in) 
bullocks are also freed of their sins. The traitors, the mischief makers of 
their friends, those who give fabe evidence, those that steal other's trust 
properties, are also freed of their sins by t'le sight and touch of My 
devotees. Those who are foul-mouthed, bastards, the husbands and sons of 
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 


upon the offerings made to the images which bo attends), the village mendi- 
cants, those who are not initiated by their Gurus, these all are purified by 
the sight and touch of My devotees. O Fair One ! The sins of those persons 
who do not maintain their fathers, mothers, brothers, wives, sous, daughters, 
sisters, the blind, friends, the families of the Gurus, the fnthers-in-law, 
the mothers in-law are also removed by the sight and touch of My devoteef. 
Those thit c it the As'vdttha trees, that slan ler My devotees, and the 
Brahmins tiiat eat the food of oudras, &re also freed of their sins. Those 
who steal the Deva's articles, the Brahmana's articles, those that sell lac, 
iron, and* daughters, those who commit Mahu Patakas (Brahmahatyu, 
Surapanam, Steyam, (iurbanganaganah, Mah^nti jiatakimyahuh, tatsam- 
sargaliseha Panchamam) aud those that burn the Sudra'^ dead bodies, these 
also are freed of their respective sins by the sight and touch cf My deyniees. 
o8«42. Mahfi Laksnu said :— "O Thou gracious to faithful attendants 1 
AVhataro the characteristics, the marks ol those Rhaktas of Thine thai Thou 
ha*t spoken of just now whose sight and touch destroy instantly the Maha- 
p^takas I five gre^t sins), that arc destroyed after a long time by the water 
of the Tirthas and the earthen and stone images of the (lods. The tins of the 
vilest of 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 
dust and water of whose feet, the earth is purified ; whom the Bhaktas « : 
Bharata always pray to see; aud there is nothing higher thm the meeting of 
those Bhaktas. " Suta said : — '"O Great Risi ! Thus hearing the words of 
Mahu LaksmT, the Lord smiled and began to speak ab)ut the fecrer. things 
or the marks of the Bhaktas," 

44 54. Laksmi ! The marks of the Bhaktas are all mentioned very 
hiddenly in Srutis and Puranas. These are very sanctifying, destructive 
of sins, giving happiness, devotion, and liberation. These are never to be 
described to deceitful persons ; these are the essences aod to be kept 
hidden. But you are very simple and like my life. J therefore speak to 
you. Hear. O Fair One ! All the Vedas declare him to be holv and the 
best of men, in whose ears are pronounced from the mouth of a (^'iru, the 
Visnu mantra. At the very moment of liis 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 living and 
finally get Visnupadam (the place of Visnu). That mortal is My Bbakta 
(devotee) who is full of devotion to Me, who always repeats My glories and 
acts according to My directions, who hears with all his heart My topics, 
and hearing which, whose- mind dances with joy, whose voice gets choked and 


tears iuce^ssautly flow out fr3Qi whose eyes, who losos his outward conscious- 
ness. Such a man is indeed, My Bhakta. My Bhaktas do not long for happi- 
ness, or Mukti, or the four states Salokya, S&yujya, Simipya and Sarsti, nor 
the Brahinahood, nor the Davahoo i (the state ot immortality) ; they want 
only 10 do Seva (service) to Me and they are solely intent on doing this. Even 
in dreams they do not desire the Indraship, Maiiuship, the state of Brahma, 
so very difficult to be had ; nor do they want the enjoyment of kingdoms and 
heavens. My Bhaktas roam in Bharata, eager to hear My glories, and 
always very glad to recite My sweet glorious deeds. The birth of such 
Bhaktas in Bhirata is very rare. They purify the world and go ultimately 
to My abode, the best of all Tirthas (sacred places). Thus I have spoken 
O Padme ! all that you wanted to hear. Now do as you like. Then Oanga 
and others all went to obf'V the order c,f Srt Ilari, Who went to His own 

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

CHAPTER YI II. NSrf^yana sail : -* A part of Sarasvati descended in this 
BnJirata Punya Bhumi (land of merits), owing to the curse of Ciang& ; and 
She remained in full in Visnu'a re'^ion, the abode of Vaikuntha. She is 
named Bharati, on account of Her coming to Bharata; she is called Brahmi 
because she is dear to BrahnaS ; and She is called Vani as She presides over 
Spieoh. I[ari is seen everywhere, in tanks, in wells, in running streams 
{i.e.., in Saras). Because He resides in Saras, therefore He is called Sarasvan. 
Vani is the oakti of that Sarasvun ; therefore She is denominated Sarasvati. 
The river Sarasvati is a very sacred Tirtha. .She is the burning fire to the 
fuel of sins, of sinners. Narada ! Through the curse of Sarasvati, the Devi 
Gariga also assumed the fjrm of a river in part. She was brought down to 
this earth at the request of Bhagiratha. Hence she is called Bhagirathi. 
Wliilo Tiangci was rushing down to the earth oiva capable to be&r the great 
rusli of Hor, held Her on His head at the request of the Mother Earth. 
Laksmi also, through the curse of Sarasvati came in part of parts to 
Bharata as the river Padmavati. But She remained in full with Hari. 
Laksmi appeared also in Her other part ae the well-known daughter Tulasi 
of the king Dharmadhvaja in India. Last of all, through Bhftrati's curse 
and by the command of Sri Hari, she turned into the Tulasi tree, purify- 
ing the whole world. Remaining for five thousand years of Kali, all of 
them will quit their river appearances and go back to Hari. By the 



command of ^ri Hari, all the Tirthas save Kas'i and Bindraban will go 
alon'' with them to Vaikantha. Next at the expiiy of the ten thousand 
years of Kali, ^alagrami §ila (the stone piece worshippad as Narayana) 
^iva, and J§iva 5akd aad Purasottami Jai^annatha will leave the soil of 
Bhdrata and go to theii- respective places, {i.e. the Muhatmyas of these 
will be extinct from Bhilrita). Thare vill then cea^e to be the saints (of 
^iva ^akta, Ganapatya and Vaisnava sset', (ftij>hteen) Purinas, the 
blowinf of conch shells (auspicious signs), Sraddha", Tarpana^, and all the 
rites and ceremonies dictated by the Veda?. The warship and glorification 
of the Gods, the recitation of their praises, their names will be extinct. 
The Vedas with their Amgas will no longer be hear! of. All th-'se will 
disappear with them. The assembly of the Sidhis, the true Dharma, 
the four Veduf=, the village Devas and WivU, tho Vratas (vow?) 
the practising of tho austerities, fa>tlng, all will disappear. 
All will bo addicted to the Vamaehara ritual (the left-hand ritual 
Tantrik form of worship ; sarcastic illy used in tho sens3 of drinking 
wine and eating flesh, etc.) They will spaak falsehood and be deceitful. 
If any body worship.?, his worship will be void of Tulasi leaves. 
Almost all will be deceitful, cruel, vain, egoistic, thievish and mis- 
^ chievous. Men will be at Variance with one another; women will bo 

^^t¥tu^ at variance with one another; no fear will exist in marriage ties. Pro- 
perties will be only of those that will make them (/'. e. there will 
cease to be any inheritance from father to son and so forth ). Una* 
bands will be obedient to their wives; unchasLe women will be in 
every house. Wiveg will rebuke their husbands by incessant noisings and 
ehidings. Wives will be the sole mistresses of houses and husbands 
will stand before them as servants with folded palms. Fathers-in-law 
and mothers-in-law will be their servants. The brothers of wives, and 
•their friends will be the njanagers of the household affairs. But there 
will be no friendship with one's own class fellow:s. The brothers and 
friends of the house owners (masters of the house) will appear quite 
strangers as if they are new-comers. Without the command of the house- 
wives, the masters of the houses will be unable to do anything. The 
divisions of caste (Brahman a, Ksattriya, Vaisya, and Sudra) will 
^,. entirely disappear. Far from practising Saudhya Bandanam and other 

j^W' daily practices, the Brahmanas will cease to hold the holy threads 
even on their bodies. The four colour-classes will practise the doings 
of the Mlechchas, read tha Sastras of the Mlechchas and forsake their 
own Sastras. The BrShmins, Ksattriyas, and Vais'yas will become the 
.slaves of Sudras, will become their cooks, runnero and carriers of buffaloee. 
Every one will be devoid of truth. Earth will not yield any grains; 

Book IX.] CHAPTER Vltl. 835 

trees will uofc yield auy fruits and womon will bo issueless. The 
Cows will not yield milk; even if there be a little, milL', ^lice will not 
eome out of it. The aft'eetion between husband and wife will die out 
and the families will be devoid of truth. The King will not wield 
any powm'j the subjects will be over burdened with taxes. The ever 
tlovving big rivers, the petty streams, the caves of mountains all will 
gradually have very little water in them. The Four Varnas will be 
devoid of Dharma and Punya (merit, virtue). One in a lakh may 
be virtuous. Afterwards that too will cease. Men, women, boys, all 
will be ugly and defjrmed. They will utter bad words and vile sound?. 
Some villages and towns will be completely deserted by men and will look 
terrible; at some others few cottages with few inhabitants will be seen. 
Villages and towns will be jungles and jungles will become filled with 
men. The inhabitants of the forests will become heavily taxed and 
disconsolate. The beds of rivers and lakes will become dry owing to 
want of rains and will be cultivated. The Kulinas of high families 
will become very low. The whole earth will be filled with liars, 
untruthful cheats and hypocrites. The lands, though cultivated well, 
will yield grains in name. Those who are well known as the millionaires, 
they will become poor and those who are devoted to the Devas will 
be atheists. The towns folk will have no trace of merey; rather they 
will hate and envy their neighbours and turn out murderers of men. 
In the Kali age, males and females will be, everywhere, of a dwarfish 
stature, diseased, shortlived, and of very little youthful virility. The 
hairs will turn out grey uo sooner the people reach their sixteenth 
year. Aud they will be very old when tliey become twenty years 
old. The gills of eight years will have menstruation and will become 
pregnant. They \Vill deliver every year. Old age will attack them 
when they become sixteen years old. Some women will have their 
husbands and children living. Otherwise almost all will be barren, 
childless. The four Varnas will sell their daughters. The paramours 
of the mothers, v/ives, son's wives, daughters, and sisters will be the 
source of support to them all. No one will be able, without monejj to 
collect the merits by repaating the name of Hari. Persons 
will make gifts for name anJ fame and ultimately will take back 
what they had made as gifts. If there be any gifts made by one's own 
self or by one's forefathers for a Deva purpose or for Brfihmins or for the 
families cf the Gurus, there will not be found wanting attempts to take 
back those gifts. Some will go to daughters, some to mothera-in-law, 
some to the wives of sons, some to sisters, some to mothe-rs of oo..wives, 
some will go to the brother's wives. In every house, those who are 
unfit to be mixed will be mixed with, excepting one's mother. In Kali Yuga 

S36 sr! mad devI bhAgavatam. 

who is whose wife ? AnJ who is whose husband ? There will be no 
certainty ; who is whose subject and what village is to whom ? There 
will bo no surety that such a property belongs to such and such a man. All 
will turn out to be liars, licentious, thieves, envious of other's wives, 
and murderders uf men. In the houses of the Brahmins, Ksattriyas, and 
Vais'yas, the throe higher castes, the current of sin will flow. They 
will live by selling lac, iron, and salts prohibited by the Sslstras. The 
Brahmins will drive buffaloes, burn the dead bodies of the Sudras, eat 
the food of the Sudras and go to unchaste women. There will be no 
more faith existing in the five llisi Yajfias. Almost every Brahmin will 
not observe the vowrf of Amtivasya, Nis'ipulaua. The holy threads will 
be cast away and the Saudhya Bandauam and cleanliness and good 
practices will cease altogether. The unchaste women who deal in giving 
loans, etc., and live on interests and the procuresses during menstruation 
will cook in Brahmin families. There will be no distinction of food, 
no distinction of wombs, no distinction of As'ramas, and no distinction 
of iHjrsons. All will turn out Mlechchaa. O Narada I Thus, when the 
Kali will have its full play, the whole world will be died with Mleohchas, 
the trees will be one hand high and the mou will be of the size, of a 
thumb. Tlieu the most powerfal Bhagaviiu Ndrayana will incarnate 
in His part in the house of a Brahmin named Vi§nujas'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 
of the Earth aiiJ She will ba without any sovereign and be filled with 
robbers. There will be incessant rain, for six nights and it will rain and rain 
and the whole earth will ba deluged ; no traces of man, houses, and trees. 
After this the Twelve Suns will rise situultaueously and by their rays the 
whole water will be dried up and the earth will become level. Thus 
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 Dharma and 
the Vedas. 'Ihe womon will bechiste and religious in every h)use. 
Ajfain the wise and intelligent Ksittriyas devoted to the Brahmanas 
will occupy the royal thrones and their might, devotion to Dharma 
and love for good deeds will increase. The Vais'yas will again go 
on with their trades and their devotion to their trade anJ the 
Brahmins will be reestablished. The Sudras, too, will be again 
virtuous, and eeive the Brahmins. Again the Brahmins, Ks'attriyas, 
and Vais'yas and their familios will have Bhikti towards the Devi,] 
be initiated in Dovi Mantras and all will meditate un the Devi«] 
Again there will be spread the knowledge of the Vedas, the Smritis, 

Book IX.] CHAPTER Vllt 83? 

and the Puranas, all will go to their wives ia tuenstruation periods. 
No Adharma (unrighteousoess) will exist and the Dharma will reiga 
in full, with all the parts (Kalds) complete. Wheu the Treta Yuga oomes, 
the Dharma will be three footed ; when the Dv4para Yuga will oome, 
the Dharma 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 
days of the week, Sunday, &c., the sixteen tithis, Pratipada &c., the 
twelve months Vais'^khsi &o., the six seasons Summer, &e., the two 
fortnights (dark and bright) and the two Ayanas (Northern and 
Southern) are rendered in vogue. One day consists of four Praharas, one night 
consists of four Praharas ; a day and a night constitute one so-called 
day. Thirty such days make one month. In the computation of 
time, five kinds of years (Var§as) were already mentioned (in the 
8th Skandha). As the Satya, Treta, Dvapara and Kali roll on 
turn by turn, so the days, months and years also roll on in 
turn. One day, according to the Devas, is equal to one year, 
according to men ; three hundred aud sixty human Yugas equal to 
one Deva Yuga. Svanty-oue Dava Yugas make one Manvautara. 
The life period of Indra, the Lord of Sachi, is one Manvautara. 
Twenty-eight Indras' lives equal to one day of Iliranyagarbha (the 
golden wombed) Brahmil. One hundred aud eight such years tjqual to the 
life of one Brahma. When this Brahma dies, there is the Pr&krita Pralaya. 
The earth is not visible then. (The dissulutiou of Prakriti takes place.) 
The whole Brahniauda is deluged by water; Brahma, Visnu, Mahes'vara 
and the other wise Risis get dilute 1 in Para Brahma whose substance 
is all truth and consciousucss. That time, the Prakriti Devi, too, gets 
merged in Para Brahma. The fall of Brahma and the dissolution ol 
Prakriti are called the l*r?.krita Pralaya. The duration of this Pralaya 
is one Nimesa of the Para Brahma Mula I'rakriti united with MSyfi, 
All the Brahinandas (universes) are destroyed -it this time. Wheu this 
Nimeea expires, the creation begins again in due order. So one cannot count 
the endless numbers of times when thi^ eio.ition and dissolution works 
are going on. So who can tell how many kalpas had past away, or how 
many Kalpas will come, how many Brahmandas wore created or how 
many Brahmandas will be created. Who will bo able to count how 
many Brahm&e, how many Vi9nas or how many Mahes'varas there have 
been. But One and Only One Para Brahma Parames'vara (the Great 
God) is The Supreme Lord of these countless Brahmandas. This 
Parames'vara of the nature of Existence, Consciousness aud Bliss is the 
Highest Spirit of all, All others, BraUma, Viguu, Mahes'vara the 


Great Vii-at, the Suxallci- Virat, all are 11..^ parts. This BiahuKv is Mula 
Prakriti and from That has appeared 5§ri Krisna, the Lord of his 
left half which is woman (Ardha Naris'vara). It is She that divided 
Herself into two forms ; in Her one form, She resides as the two armed 
Krisna in the region ot Goloka ; and as the four-armed Narayaiia in Vai- 
kuntha. All the things from Brahma, the Highest, U the mere 
ti-rass the lowest, all are originated from Prakriti. And all the Prakriti- 
boru things are transient. Thus the Trua, Eternal Para Brahma, beyond 
the three gunas, the Source of all creation. Whose substance is All-Will 
is the Only Substance beyond the region of Prakriti. He is without 
Upadhis (conditions,, as time, space, causation and attributes); He is 
without any form ; and the forms that He assumes, they are for shewing 
His Grace to the devotees only. The Lotus-born Brahma is able by 
His Power of Knowledge to create the Brahma nda. It is by His 
Grace that ^iva, the Lord of the yogis is named Mrityumjaya (the 
Conqueror of Death), the Destoyer of all, and the Knower of all 
Tattvas. By His Tapas, oiva has realised Para Brahma and therefore 
has become the Lord of all, All-knowing, endowed with great Vibhutis 
(lordly powers), the seer of all, omnipresent, the protector of all, the 
bestower of all prosperities. The devotion and service towards Para 
Brahma have alone made ori Visuu ■ the Lord of all ; and 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 by Her devotion and service to Him and has become Mala 
"Prakriti of the nature of Being, Consciousness and Bliss, And so has 
the Devi S&vitri, the Mother of the Vedas, become the presiding Deity 
of the Vedas and She is vvorshipped by the Brahmanas and the 
Knowtrs of the Vedas. That She presides over all the branches of 
knowledge, is worshipped by all the learned assemblies and by the whole 
Universe is the result only of worshipping the Prakriti Devi. That 
Laksmi has become the bestower of all wealth and the presiding Deity 
of all 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 
is through the worship of I'rticriti that Durga, the Destroyer of all 
calamities and troubles has appeared from the left side of Sri Krisca; 
and Radba has become the presiding Deity of His Praiii (vital airs), 
and She is worshipped by all and possessed of all kno>vledge. It is 
by the worship of Sakti that Kadhika has so much excelled in love 
has become the presiding Deity of the prana of Krisna, has got His 
love and respect, has bedu pi iced on His breast and is exceedingly 
beautiful. With the object of getting Krisna for her husband. She 

Book IX.] CHAPTER VUl. 839 

practised severe austerities for one thousand Dava years on the mountain'rini^a in Bharata to j^eb- the Miila Prakriti's Grace. And when 
th3 Sak!;i Miila Prakriti became gracioiisly pleased towards Her, Sri 
Krisni seeing Ridhiki inere.ising in be.iuty like the Crescent Moon 
to)k Hic to His breast* and out of tenderness wept and granted Her 
highest boons so very rare to others and said : — O Beautiful One ! 
You better remain always in My hrei-t and devoted to Me amongst 
all my wives; let you b? superior t) them all in goo i fortune, 
vaspecfc, love and glory. Prom to-day you are my greatest best wife. I will 
love you as the bast a-nongst them all. O Daar ! Always I will be submis- 
sive to you and fulfil what you say. Thus saying, Sri Krisna selected 
hiv as his wife witho it any co-wives and made Her dear to His Heart. 
Th? other Devis hesidas the five Prakritis, already mentioned, also derived 
superiorities by serving MCila Prakriti. O Muni ! What shall I say, 
everyone reaps the fruits as he practises TapasyS. Bhagavati Uur^a 
practised on the HimMy^s tapasya for one thousand Deva years and medi- 
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 respected by all. The Devi Lakami practised tapasya at 
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 
^akti for sixty thousanl divine years in the Malaya mountain and is 
respected and worshippe 1 by all. O Bibhu ! Brahma, Visnu, and 
Mihes'vara worshipped oa^kti for one hundred Manvantaras and so have 
become the Preservers, etc., of this worli. Sri Krisna practised for ten 
Man.Viintaras terrible austerities and therefore obtained his position in the 
region of Goloka and is remaining there to-day in greatest bliss. Dharma 
Deva worshipped Sakti with devotion for ten Manvantars and has becoaie 
the lives of all, worshipped by all, and the receptacle of all. Muni! 
Thus all, whether the Devis, Dava?, Munis, Kings, Br^hmanas, all have 
got their respect in this world by the worship of Sakti. Devarsi ! I have 
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. 

540 5h1 mad DEVl BHAgAVATAM. 


1-4. §ri Narada said:— In the twinkling of an eye of the Devi, the Pr*- 
layafcates place ; and in that very time also the Brahm&nda (cosraos) is dis- 
solved, which is called the Pralaya of Prakriti. Daring this Pralaya, the 
Devi V«siindhara(Eirbh) disappear.-!; the whole world is deluged with water 
and all this appearance of five elements called Prapancha vanishes in the 
body of Prakrit!. Now where does Vasandhar& (Earth), thus vanished, 
reside ? And how does She Again appear at the beginning of the creation ! 
What is the cause of her being so ranch blessed, honoured and capable to 
hold all and victorious. So tell about tier birth, the source of all welfare. 

5-23. 6rl NarSyana said : — " O N^rada ! So it is heard that the 
Earth appears at the very outset of the creation. Her appearance and 
disappearance so occur in all the Pralayas (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 
furtherance of one's religious merits. Some say that this earth has come 
out of the marrow of the Daityas, Madhu and Kaitabha ; but that is not 
the fact. Hear now the real fact. Those two Daitya) were greatly pleased 
with Visnu's valour and prowess in the fight between them and Visnu; and 
they said : — " Kill us on that part of the earth which is not under water. '' 
From their words it is evident that the earth was existent during their 
life-time but she was not visible. After their death, the marrow came 
out after their bones. Now hear how the name " Medini " came to be 
applied to the earth. She was taken out of the water, and the marrow 
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 I heard before in Pujkara, 
the sacred place of pilgrimage, from the mouth of Dharma Deva, about the 
'origin of earth, approved by the Srutis, consistent, and good. Hear. 
When the mind of Mah& Vir^t, merged in water, expanded all over his 
body, it entered into every pore of his body. Next the MahUprithvi or tha 
Great Earth appeared at the time of Pancht Karana (mixing of one-half of 
each of the elements with one-eighth of each of the other four elements). 
This Mah&prithvi ^was broken into pieces and placed in every pore. 
It is this difEerentiated earth that appears during creation and disappears 
during Pralaya. From this raind, concentrated in every pore of the body 

Book IX.] CHAPTER IX. 841 

of MfthS Vir&t, is born this earth, after a long Interval. In every pore in the 
skin of this VirSt Puruaa there is one eirbh. Shs gats manifested and she 
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 
this earth (world) in every universe ; and along with her, there are moun. 
tains, forests, seven oaeans, seven islands, Sunietu mountain, the Moon, the 
Sun and other planets, Brahmaloka, Visnuloka (the abode of Vi?nu) ^iva- 
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 
Pat^las or nether regions, on the above Brahmaloka, and 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, 
Br»hma falls. Again when creation takes place, the Maha Virit appears from 
Sri Krisna, the Supreme Spirit. Eternal is this flow of creation, preserva- 
tion and destruction ; eternil is this flow of time, Ofthi ; eternal is this 
fl)w of 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, 
Vipras, Gandarbhas, etc. The Sruti says that the Presiding Deity of this 
eternal earth is the wife of Visnu in His boar-form. Mangala (Mars) is the 
son of that earth and Mangala's son isGhates'a. 

2-1-26, N&rada said : — " In what form was the Earth worshipped by 
the Devas in Varaha Ivalpa. The VSr^hi, 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 Mangala (Mars). 

27-34. Nftrayana spoke: — In ancient days, in the VSrSha Kalpa, Varaha 
Deva (the boir incarnation) when entreate 1 and praised by Brahma, 
killed the Daitya Hirany^ksa and rescued the earth from the nether 
regions Rasatala. lie then placed the earth on the waters where she floated 
as the lotus leaf floatg on water. In the meantime Brahm4 began to 
fashion the wonderful creation on the surface of the earth. Bhagavan 
Hari, in His boar form and brilliant like ten million sun« saw the beautiful 
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 one Deva year. The beautiful Earth, 
in the pleasant amorous plays, fainted away ; for the intercourse of the 
lover with the beloved is exceedingly pleasant, And Visnu, too, at the 
■%me time was very much exhausted by the pleasant touch of the 



body of the Earth. He did not become conscious even how days and 
nights passed away. When full one year passed away, they got back their 
sainea and the am)i-0'i3 mm then left his hold o( the loved. He assume 1 
o.i3ily his former Boar forji and worshipped Her as the incarnate of the Devi, 
with incsnse, li;,'ht^, offering-; of fool, with veniiiiion {Sinlur, red-powder), 
>4.i-ilU-pisbe, (jarmeuts, Hjwors and variojs other offerings of fool, ete 
11:1 then said : — 

35-87. Auspicious One ! Let Thou beest the recejitacle of all things. 
All t!ie Muni?, ^Manus, Devas, Siddhas, and DanavTi=', et c, will wors.hip 
Taee iv'ith pleasure and « illing-ness. On the day the AmbuvSchi cere- 
m my closes, on the day when the house construction, /. e., the foundation is 
laiJ, on tlie day when the first entry is made into the u ewly built hoi:s<g 
wheu the digging of the well or tank commence^', and on the day when 
tilling the gro.iud commences, all will warship Thee. 1 iiose stupid fools 
thit will nob observe thii>, will certainly go to hell. 

38-41 The Earth spoke :—" O Lord ! By Thy commani I will assume 
thi forui of Vardhi (fdmale bjar) xn 1 support easily on uiy back this whole 
world of uDving and non-moving things, but tha tdlowing thiugs, pearly sm ill 
shells, 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 
images of che goddesses, couch-shells, lamps (lights), the Yantras, gem.-, 
dia.nonds, the sacred upanayana threads flowers, books, the Tulasi leavi s, 
the bead (Japa maU), the garland of flowers, gold, camphor, Gorochanri 
(bright yellow pigment prepared from th3 urine or bile of a eo.v). 
Sandal, and the water after washing the ^Magrama stone, I will not be able 
to bear. I will be very much pained in case I were to bear these on Me. 
42-45. ^ri Bhao'avSn said : — '' O Fair One ! The fools ihat will 
place the above articles on Thy back will go to the Kalasutra hell for one 
hundred divine years. O Narada ! Thus saying, the Bhagavan Nar^yana 
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 
Her. Offerings of food were given, uttering the root Mantra. Thus became 
extant all over the three worlds Her worship and praise. 

A'C). N§.rada said : — O Bhagavan ! Very sacred is the meditation, 
hymn and the root Mantra of the E irbh. I am very anxious to hear them 
Kindly describe it in detail. 

47-48. NSrayana said:— The Earth was first worshipped by Varaha i 
Deva ; next She was worshipped by Brahma, Next She was worshipped 
by all the Munis, Davas, Manus and men. O Narada ! Now hear the Dhyiin, 
praise and Mantra of the Devi Earth. 

Book IX.] CHAPTER IX. 84S 

49-51. The Earth was tirsfc worshipped by Bha^avau Visnu with this 
root Mantra (iniil mantra). " Om Hrim Srini Klim Vasiindharayai SvahS. 
Next He said :— Devi Earth ! O Thou Smiling One! I worship Thee, 
who art worshipped by the three worlds, whose colour is white like 
white lotus, whose face is beautiful like the autumnal moon, who art the 
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 
fire. All then began to worship Her with this Mantra, 

52-68. Sri Narayana said :—" Now hear the hymn sung before Her 
according to K^nva Sakha : - O Thou, the Giver] of Victory.' Holder of 
waterl Endowed with water, full of victory; Consort of the Boar Incarnation, 
Carrier of victory ! Bestow victory on me. Thou Auspicious One ! 
The Store-house of all gooil, O Thou incarnate of all auspieiousness ! 
Bestower of gcod, Thou, the Source of all good to bestow all sorts 
of welfare ! Bestow all things that are good and auspicious to me in 
this world. 

Thou ! The Receptacle of all, the K newer of all, all powerful, 
the Bestower of all desires, Devi Earth ! Give me the fruits that I 

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

Thou ! The Store-house of all grain?, enriched with all sorts of 
corns, Thou bestowest harvests to all ; Thou takest away all the f^rains 
in this world and again Thou producest all corns of various kinds 
here. O Earth ! Thou art all-in-all to the landlords, the Best 
Source of refuge and happiness. O Bestower of lands ! Give me lands. 
The above hymn yields great religious merits. He becomes the sovereign 
of the whole earth for millions and millions of births who risintr 
early in the morning reads this stotra. Men who read this acquire 
merits due to giving away lands as gifts. People become certainly- 
freed of their sins, if they read this stotra, who take back the binds 
after making them as gifts, who dig earth on the day of Ambuvachi, 
who dig wells without permission on another's well, who steal other's 
lands, who throw their ?emen on earth, who place lamps on the 
earth. Relii;ious merits, equivalent to one hundred horse sacrifices accrue 
from reading this siotra There is no doubt in this. This stotra of 
the great Devi is the source of all sorts of welfare and auspieiousness. 

844 ^r1 mad DEVl BHAgAVATAM. 

Here euds the Ninth Chapter of the Ninth Book on the origin 
of the {§akti of the earth in l§ri Mad Devi Bhagavatam of 18,000 
verses by Maharsi Veda Vyusa. 


1-3. Narada said :— 1 am now desirous to hear about the merits 
acquired by makinj^ gifts of land, the demerits in stealing away lands, 
digging wells iu other's wells, in digging earth on the day of Am- 
buv^chi, in casting semen on earth, and in placing lamps and lights 
on the surface of the earth as well the sins when one acts wrongly 
in various other ways on the surface of the earth and the remedies 

4-30. ^ri-NSr^yana saidi— If one makes a gift of land in this Bhslrata 
of the measure of a Vitasti fa long span measured by the extended 
thumb and little "finger) to a Br^hmana who performs Sandhyft three 
times a day and is thus purified, one goes and remains in Siva 
Loka (the a,bode of Siva). If one gives away in charity a land full 
of corn to a Brahmin, the giver goes and lives in Vijnu Lok« in 
the end for a period measured by the number of dust particles in 
the Jand. If one presents a village, a plot of land, or grains to a 
Brahmin, both the giver and the receiver, become freed of their sins 
and go to the Devi Loka (the abode of the Devi). Even if one be 
present when a proposal for a gift of land is being made and says 
"This act is good," one goes to Vaikuntha with one's friends and 
relatives. He remains in the K4lasutra hell as long as the Sun and 
Moon exist, who takes back or steals away the gift to a Br&limin, 
offered by himself or by any other body. Even his sons, grandsons, 
etc., become destitute of lands, prosperity, sons, and wealth and remain 
in a dreadful hell named P»iaurava. If one cultivates the grazing land 
for the cows and reaps therefrom a harvest of grains, one remsius 
for one hundred divine years io the Kumbhipuka hell. If one cultivates 
any enclosure for cows or tanks suid growj grains on them, one 
remains in the Asipatra hell for a period equivalent to fourteen Indra's 
falls. One who bathes in another's tank without taking o ff five band- 
fuls of earth from it, goes to hell and one's bath is quite ineffectual 
If anybody, out of his amorous passion casts his semen privately 
on the suface of the ground, he will have to suffer the tormeute of 
hell for as many years as are the numbers of dust particles on that 
area. If anyone digs ground on the day of AmbuvSchi, one remains 
in hell for four Yugas. If, without the permission of the owner of 
a well or tank, a stupid man cleared the old well or tank and digs 

feooK IX.] CHAPTER X. 845 

the slushy ea-rth ffoia the botfcotn, hn Uboui' goes in vaia. The merit 
goes to the ved owner. Ani the man 'who laboured so much goes to 
Tapta Kunda Narak;t for fourteen Indrai's life-periods. If any o«ie 
tikes out five hmdfuls of earth from another's tank, when he goes 
to bathe in it, he d^vells in Brahma -Loka for a p3.viod of years amount- 
ing to the number of particles in those handfuls of earth. During 
one's father's or grandfather's Sradha ceremony, if one offers pinda 
without ofifering any fojd (pinda) to the ownar of the soil, the ^rSdha 
performer goes certainly to hell. If one places a light (Pradipa) 
directly on the earth without any holding piece at the bottom,' one 
becomes blind for soven births; and so if one places a eonch-sbell 
on the ground (Sankha), one becomes attacked with leprosy in one's next ' 
birth. If any body places pearls, gems, diamonds, gold and jewels, the five 
precious things on the ground ho becomes blind. If one places the phallic 
emblem of oiva, the image of Sivani, the oaUgrama stona oa the ground, 
he remains for one hundred Manvantaras to be eaten by worms. 
Conchshells, Yantras (diagrams for Sakti worshippers), the water after 
washing Silas (stones) L c. Charan&mrita, flowers, Tulasi leaves, if 
placed on the ground, lead him who places these, verily to hells. The beads, 
garlands of (lowers, Groroebana, (a bright yellow pigment pi^epared 
from the urine or bile of a cow), and camphor, when placed on the 
ground, lead him whj places ^so to suffer the torments of hell. The 
sandal wood, Rudraksa mala, and the roots of Kus'a grass also, if 
placed on the ground, lead the doer to stay for one manvantara in the 
hell. Books, the sicred Upauayaua threads, »v hen placed on the ground 
make the doers unfit for BrUhmin birth ; rather he is involved in a 
sin equivalent to the murder of a Brahmin. The sacred Upanayana 
thread when knotted and rendered fit for holding, is worth being 
worshipped by all the castes. One ought to sprinkle the earth with 
ouril, -milk, etc., after one has complobed one's sacrilices. If one fails to 
do this, one will have to remain for seven births in a hot ground 
with great torment. If one digs the earth when there is an earbli 
Huake or when there is an eclipse, that sinner becomes also devoid 
of some of his iiuibs in his next birth. O Muni! This earth is uatned 
IJhumi since Sho is the abode of all; she is named Kas'yapi since she 
is the daughter of Kas')apa; is named VisVambhiU-a, since she supports 
the Universe ; She is named Auanta, since she is cudleslly wide; and Sht] 
is named Prithivi sine- she is the daui,^hter of th« King Pritliu, 
or she is extensively wide. 

Here ends the Tenth Chapter of the Ninth Book on the offences 
caused towards the surface of the earth and punishments there of 

846 3Rt MAD DEVt BhAi^AVATAM. 

in belia — in the Mahapur&nani bri Mad Devi BhAjja . ataa; ox 18,000 
verses by Maharai Veda Vyasa, 


1-3. The Devarfi N^rada said:—" O Thou, the t'oiemost of the knowers 
of the Vedas ! I h&ve heard the excellent narration of Earth. Now 1 want 
to hear the anecdote of Gaog^. I heard, ere loo*;, that Ganga, of the na- 
ture of Vipnu and appearing from the feet of Visnu, the Is'vari of the 
DeviMi, appeared, due to the curse of Bharati, on B^&rata ; why has she come 
to Bharata ; in which Yuga aud asked by whom did she come to Bhdrata ? 
O Lord I Now describe to me this auspicious anecdote capable to destroy 
eins and yield religious merits. 

4-3S. NUrslyana said:—" O Child ! In ancient days there was born a 

prosperous Emperor King of Kiugs, iu the Solar dynasty, lie had two 

beautiful wives ; one was named Vaidarbhi, and the other was named 

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 flesh. Seeing this, the queen became very 

afflicted and taking refuge of Mahadeva, bigan to cry loudly and very 

often. Bhagav&n Sankara, then, ap^jeared there iu a Brahmin form and 

out that mass of flesh into thousand pieces. Those thousaud'pieces turned 

out into thousand very powerful sons. Their bodies looked morebrillant than 

the mid-day sun. But they were all burnt to ashes by the curse of 

Kapila Muni. And the King began to lament bitterly and he entered 

into the forest. Asamaj^ practised tapasya to bring the Ganga for one 

lakh years when he quitted his body in course of time. His son Ams'u- 

m&u practised tapasya for one lakh years to bring Gaug& unto BhArata and 

he, too, died. Then the son of Amsuman , the intelligent Bhagiratha, a 

great devotee of Vi^nu, free of old age and death aud the store 

of many qualifications, practised tapasy^ for oue lakh years to bring 

Gang& on earth. At last he faw •" ri Krifna brilJant like ten millions of 

summer suns. He had two hands ; there was a Bute in his hand; he was 

full of 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 

grace on His devotees. He is Para Brahma, whose Substance is Will ; 

he has no deficiencies. Brahma, Vi§nu and Mahea'vara and the other 

Devas and Munis, etc.. all praise Him, who pervades everywhere. He is 

nob concerned with anything ; yet He is the Witness of all. He is beyond 

Book IX.] CHAPTER XI. 847 

the three gu^as, higher than Prakriti. A sweet stniU is always in bis 
face, which makes it the more lovely. There is none eqaal to him in showing 
Grace to the Bhakhas. His rairaant is purified (uninflammable) by fire and 
he is decorated with gems, jewels and ornaments. The King Bhagiratha saw 
that unforeseen appearance, bowed down and began to praise over and over 
again. His whole body was filled with ecstaoy. Then he clearly 
told what he wanted for the deliverance of his family. BhagavSn 5ri 
Kri^na then, addressed GangS and said: — " O Sures'varT ! Go quickly 
and appear in BhUrata, under the curse of Bharati. By My command oo 
quickly and purify the sons of Sagara. They will all be purified by the 
touch of the air in contact with the Ganges and rise up in divine aerial 
oars, 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 
the sins that they committed in their previous births. O NSrada ! It is 
stated thus in the Vedas, that if the human souIj, taking their births 
in Bh^rati, commit sins for millions and millions of births, the sins will be 
corapletaly destroyed if they touch once the air ia contact with and carrying 
the particles of the Ganges. The sight of the Ganges and the touch of the 
Ganges water give religious marits ten times more than the touch 
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 
is heard in the nrutis that the bathing in the Ganges, if done according 
to rule?, destroys all the sins e.g. the murder of a Brahmin, etc., acquired 
in one thousand millions of births done consciously or unconsciously. The 
merits that are acquired by the bathing in the Ganges on a day of reli- 
gious merit, cannot be described even by the Vedas. Whatever is men- 
tioned in the Agaraas is but a mere trifle. Even Brahmft, V^isnu and 
Mabes'a cinnot describe fully the merits of the bsthing in the Ganges. 
O Br&hmin ! Such is the glori of ordinary bathing. Now I will describe 
the effect of the Ganges bath done with a Sankalap (resolve) ; hear. Ten 
times more the result is obtained when the Ganges bathing is done with 
a resolve (Sankalap) than ordinary bath and if one bathes on the day when 
the sun pisses from one sign to another (in the Zodiac), thirty times 
mora religious merits accrue. On the new Moon (Am^vyas) day, the 
Ganges bath gives the merits as above mentioned ; but when the Sun ia 
in his Southern course (Daks in^yana; double the merits are obtained and 
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 
Moon day, Aksaya Navami or Aksiya tritiya yields merits that cannot 
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 


V4.8 ^hI mad DEVt liHiOAVATAM. 

over gifts are done, there is do limit to the Veligious merits acquired ; hun. 
dred times more than ordinary bath, religious merit? are obtained. Great reli- 
fj:ioas merits acaruo from the Ganges bath on Manvantara tithi, YugadvA, 
S'ukla seventh day of the month of Magha, Bbismastami day, As-ckastamt 
day, "and ^ri HTiraa Navamiday. A<?ain double the merits than thoseof the 
above arise from bathin^j m the Ganges during the Nandu ceremony. The 
Gauges bath in the Das'aharS, tenth tithi gives merits equIva'niH to Yugadyi 
Sninarn (bath). And if ths bathing be done on Mahauanda or in MahlLva- 
rnni dav, four times more religious merits aoerue. Ten million limes more 
religious merits accrue from the Ganges bathing on ^^aha Mahd Vdruni 
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 in Ardhodaya Yoga yields hundred times more religions meiits 
than that of the (>olar) eclipse. Thus saying to Ganga before ]Jhagiratha, 
the Lord of the Devas remained silent. The Devi Ganga with her head 
bo.veddown with devotion, said. : — 

.30--4'2. Ganga said : — If I 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 
long will 1 have to remain there ? When, O Lord ! Shall 1 be able to 
return to the Highest place of Visiiu ? O Thou, the Inner Self of all ! O 
All Knwoing ! O Lonl I Whatever else I desire. Thou knowest them all, 
So be pleased to instruct me on all these points. 

43—69. Bhagavan 5ri Hari said :— " O Sures'vari ! I know all that 
you desire ; whpn you will assume the liquid form, the Salt Ocean will b- 
your husband. He is My part and you are of the nature of Laksmi ; so the 
union of the lover with the love stricken in the world will turn out a happy 
and qualified one. Of all the rivers Sarasvati and others in Bharata that 
go to mix with the ocean, you will be the best and highly 
fortunate of them all. From today you will have to remain in Bharata 
for a period of five thousand years, under the curse of Bharati. 
You will be able to enjoy daily and always the pleasures with the 
Ocean. O Devi ! As you are a clever lady, so He is also apt and expert. 
The inhabitants of Bhdrata will praise Thee and worship Thee with gre&t - 
devotion by the stotra which Bhagiratha has composed. He will derive 
the fruit of one horse-sacriSce who will meditate on Thee as per Kanva- 
s'akha and worship, praise and bow down to Thee daily. Even if one 
ntter " Ganga, " " Ganga, "- though one is one hundred Yojanas away 
from the Ganges, one will be freed of all sins and go to Visnu-loka. 
Whatever sins will be cast in Thee by thousand • sinners bathing 'in Thee 
will be destroyed by the touch of thd devotees of Prakriti Devi. B?en if 

Book IX.] GtUPTER XI. 849 

thousaads and thousauds of sinners touch the dead bodies and bathe 
in Thee, all those will be destroyed when the Devi Bhaktas,the worshippers 
of Bhiivanes'vari an.l 'Mhy^ Vija, will 3ome and touch Thee. O Auspicious 
One ! Thou wilt 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 
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, will certainly go to My abode 
and will remain, as My chief attendant; for an infinite period. He will see 
eonotless PrUkritik Layas (dissolutions of the Universe). Unless a man has 
collected hordes of religious merits, he cannot die in the Ganges ; and if he 
dies on the Ganges he goes to Vaikuntha as long as the Sun rises in this 
world. I get many bodies for him where he can enjoy the fruits of his Kar- 
mx and I then give him My Svurupya (Form resembling Mine) and make 
him My attendant. If any ignorant naan, void of any Jnanam, quits his body 
by touching merely Thy water, I give him Salokya (place in My region) and 
make him My attendant. Even if one quits one's body in a far off place, utter- 
ing Thy Name, I give him place Jn My region for one life time of Brahma. 
And if he remembers Thee with devotion, and quits his mortal coil at an- 
other place, I give him Sarupya (Form resembling Mine) for a period of 
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 built 
of jewels, they go to the region of Go-loka. O Chaste One ! Even if the 
friends of My devotees, be born in animal births, they also will be purified 
by the devotion shewn towards Me and getting on a jewelled aerial car 
will be able to go to Goloka, so difflcult of access. Wherever the Bhaktas 
maybe, if 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 
Devi and praised Her repeatedly. Then Ganga and Bhagiratha bowed 
down to 5ri Krisna and He disappeared at once from their sight. 

70. The Devarsi Narada said :-" O Thou the foremost of the Knoivers 
oftheVedaal How, by what Kuthuma Sakha, the noble Kin» Bbaoi. 



ratha meditated on the Devi Grang^l ; vvliat atotra did he recite and what was 
the method with which he worshipped the Ganges. 

71-75. NSr^yana said: — "O N^rada ! One should first take one's 
bith, and putting on a clean washed clothing should perform one's daily 
duties. Then one should control oneself and wltli devotion worship the 
six DevatSs Ganesa, Sun, Fire, Vi§nu, Siva and bivS, Thus one becomes 
entitled to worship. First worship is to be given to Ganes'a for the destruc- 
tion of obstacles. ; the Sun is to be next worshipped for health ; Fire, for 
purification ; Visnu is then worshipped for getting wealth and power ; Siva 
is worshipped for knowlege and Sivani is worship pe.d for Mukti. When these 
Dovatas are worshipped, one is entitled to worship tiie Deity. Otherwise 
contrary become the effects. Now I am saying what Dhyftnam (meditation) 
did Bhagiratha practise towards the Devi Gang4 . 

Here ends the Eleventh Chapter of the Ninth Book on the origin 
of the Ganges in the Mahipuranam Sri Mad Devi BhAgavatara of 18,000 
verses by Mahar|i Veda Vyasa. 


1-5. N&r^yana said: — "O Narad*! No;v about the meditation 
(Dhyan) of the Devi Ganga as per Kanva Sakh;!, which destroys all the 
sins. " O Gange 1 Of white colour like white lotuses ! Thou destroyest all 
the sins of men. Thou hast appeared from the body of Sri Krifna. Thou 
art powerful like Him. Thou art very chaste and pure. Thou haet worn 
the raiment, uninflammable and decorated all over wioh ornaments made of 
jewels. Thou art more brilliant than one hundred autumnal Moons. Thou 
art also well pleased with a smile on Thy lips. And Thou art always of 
steady youthful beauty (that never wanes). Thou art dear to N^rayana, 
cal.n and of peaceful temper, an 1 proud of being His with His fortune. 
Thou bearest the braid of hair, decked with girhnds of M^lati flowers; 
Thy cheeks are anointed with sandal dots, with Sindura biadu (dots of 
red powder, vermilion) and well adorned with various artistic lines made 
of musk. Thy garment and Thy beautiful lips are more red than the 
ripe Bimba fruit (the red fruit of a cucurbitaceous plant) ; Thy teeth vie 
as it were, with the rows of pearls. How lovely are Thy eyes ! How 
delightsome is Thy side-long glance! Flow close are Thy breasts like Bel 
fruits! Thy loins are thicker and more solid then the plantain trees, 
How do Thy feet look beautiful, defying the beauty of the Sthalapadraa 
(ground Lotus)! 

How do the red sandals look lovely with Kunkuma and alaktak (red 
powder)! What a red tinge Thy faat hivi sh^va with tha honey of 

Book iX.] CHAPTER XII. 851 

PSrij^ta flower that ia seen ou the head of ludra). The Devas, the Siddhas, 
the Munis, offer always Arghyas (offerings of rice with Durba grass) at 
Thy feet ; the ascetics bow down at Thy feet, and it seems as though so 
uaaoy lines of bees are on Thy lotus feet. O Mother ! Thy lotus feet give 
liberation to those that want Mukti and eujoyment to those that want 
Bhukti (enjoyments). O Mother ! Thou ar t the boon ; Thou art the chief 
excellent; Thou grantest boons and Thou showest Thy favour to Thy devo- 
tees ; Thou bestowest the Vi§nupadam (the place of Visou) ; but Thou hasfj 
come from the feet of Vi§nu. Thus meditating on the Devi Ganga flowing by 
three routes (in Heaven, earth and juferna! regions), the bestower of good 
things one should oSer to the Devi t^ixbeen t'ling;?: — A-saua, Padya, Arghya, 
water for bathing, ointment (anulepana), Dhupa (scents), Dipa (lights^, 
Naivedya (ofterings of foodjj betel, eool water, clothings, ornaments, 
garlands, sandal-paste, Acharaaniya (water for sipping), and beautiful 
beddings and worship Her with these. Then, with folded bauds, one 
should perform stotra to Her and bow down to Her with devotiou. Thus 
the worshipper gets the fruits of A'svamedha sacriliee. 

lO. Narada said: —" O Lord of the Devas! At present 1 am desirous 
Ac bear the sin-destroying and virtue — bestowing stotra (hymn) of Ganga 
Devi, the Purifier of all those that are fallen from virtue, originated from 
the feet of Visnu, the Lord of world and the husband of Laksmi. Kindly 

narrate all these in detail. 

17-4L NAr&yana said :— " O Narada ! Now I am narrating the 
stotra of Gang3 D evi, that destroys all sins and bestows all religious merits. 
Hear. I bow down to the Ganges who appeared from the body of Sri 
Krisna, enchanted by the music of Siva, and, who was bathed with 
the prospiration (water coming out of the body) of Sri RadhS,. I bow 
down to Gang& Devi who first appeared in the circular dance (Rasa 
Mandalam) in the region of Goloka and who always remains with Sankara. 
My obiesance to the Devi Ganga who remains in the auspicious ^and 
utsab of R4(ih3, (RSsa MSndlam), crowded with Gopas and Gopis, in the 
Full Moon night of the month of KSitik. She is one koU yojanas wide 
and one lakh times one koti yojanas long in the region of Goloka. My 
Obeisance to Her! In Vaikuntha, Ganga is sixty lakh yojanas in width and 
four times that in lenght. My Obeisance to Her I In Brahma-loka, 
Gang^ is thirty lakh yojanas wide and five times as long. 1 bow down 
to Her. In Siva-loka, She is thirty lakh yojanas wide and four times 
that in length. 1 bow down to Her. In Dhru%'a-loka, She is one^lakh 
yojanas wide and seven times as long. 1 bow down to Her. In Chandra- 


loka She is one lakh yojaaas wiJe and five times as lon;^. My obeisance 
to Sri GaofjI. Devi. 1 bow dovvn to the Ganges who is sixty thousand 
yoj.xnas wide in the Siiryu loki and ten times that in length. I bow 
down to Ganga in Tapo-loka who is one lakh yojanaa wide and five times 
that in length. My obeisance to Gang^ Devi in Janar-loka, 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. I bow down to GangA, Devi who is 
known as Mandakiui in Indra-loka, and who is one hundred yojanas wide 
and ten times than that in length. My obeisance to Ganga Devi, known 
a's Bhoi^avati in PatSla who is tan yojanas wide and five times as long. 
1 bow down to Ganga Devi, known as Alakanauda in this earth, who is 
two miles wide, in some places more wide and in some places less wide. 
• I 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 
; DvSpara yuga. I bow down to Sri Gang^ Devi who is as water in Kal; 
yuga in this earth and as milk in Kali yuga in Heaven. O Child ! 
By the touch of one molecule of the water of the Ganges, all 
the horrible sins incurred in ten million births, the murder of a 
Brahmin and so forth, are burnt to ashes. Thus 1 have described 
in twenty-one verses the great stotra (human) of the sin-destroy- 
ing and the virtue-increasing merits of Ganga. He reaps the fruit of the 
A'svamedha sacrifice (Horse sacrifice), who daily sings this praise of Ganga 
after worshipping Her with devotion. There is no doubt in this. The 
persons that are without any sons get sons hereby and those who have 
no wives get wives. 'Vho drseased get themselves free from their diseases, 
and the man who is under bondage, is liberated from that bondage. He 
who wetting up early in the mo ruing reads this stotra of Ganga, becomes 
widely known even if he be not known at all and he becomes illumined 
with wisdom even if he be quite ignorant. Even if he sees a bad dream, 
he acquires the merit of bathing in the Ganges and of seeing good dreams. 

42-44. ^ri Nariyana spoke : — " O Narada I With this stotra (hymn) 
did 15ha">iratha praise the GangH Devi. Who then went with him to 
the spot where the Sagara's sons were burnt to ashes by the curse ol 
Ivapila. By the contact of the wind -in touch with the particles of water 
of the Gangfs, tliosa sons of 8agara were instantly freed of their curses 
and they all repaired to Vaikuntha. She is named Bhagirathi, because 
Bhagiratha brought Her to this earth. Thus 1 have discribed to you 
the story of the Ganges. 

42-441. This anecdote is highly meritorious and the great step to libe- 
ration, What more do you now want to hear V Say. 

Book IX.] CHAPTER XII. 853 

45-46, Ntlrada said : — " O Lord ! How did Gaug^ come to flow 
tbroagh the three worlds by three routes, and thus purify them ? How was 
she carried and to which places ? How did the people of those localities 
accord respect to Her? Kindly describe all these in detail. 

47-79. Narayana said :— *' O N^rada ! On the Full Moon night of 
the month of Kartik in the 113,3a mandalara, at the great festivity iu honour 
of Radha, 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 the Science of Music began to sing lovely songs regardin j Krisna, in 
tune with vocal and instrumental music. Brahma became glad and pre- 
sented to Sarasvati a necklace of jewels ; Maha Deva gave her gems and 
jewels rare in this universe ; Krisna presented the best Kaustubha jewel ; 
R^hikS offered excellent invaluable necklace of jewels ; N§,rayana pre- 
sented to her the best and most excellent garland of jewels ; Laksmi gave 
her invaluable golden earrings decked with gems ; Visnu-M^ya Mula Pra- 
kriti, Bhagvati Durga, who is Nurayani, Is'vari, Is'ani, presented Her 
devotion to Brahma, so very rare ; Dharma gave her devotion to Dharma 
and high fame ; Agni (fire) gave her excellent raiments 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 
the suggestion of Brahma, songs relating to Sri Krisna's o-raod Rasa 
festival. Elearing this, the Devas became very much enchanted and remain^ 
ed motionles like statues. With great diflBcalty, they regained their cons- 
ciousness. Then 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 
then came to know that Rcldha and Krisna both have assumed this liquid 
appearance for the deli voranoo of the people of the world. Brahma and 
others, all began to praise Sri Krisna and ^aid:—'* O All prevading One ! 
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 
from air above, that, " I am the Self of all, pervading all ; and this my Sakti, 
R&dha, i«3 also the Self of all, prevades all ; so there is no separation of us 
from you all even for a moment. It is only to show our favour to the 
devotees that we assume special forms. For this reason only there is 
separation of us from you as regirds this body ! There is nothing else. 
Besides you have no necessity with our bodies. O Devas ! Now if mv 
Manus, men, Munis, Vaisnavas and tyou all, purified by Mantras, 
desire very much to see My Form clearly, then I tell you to request 
Mabes'vara to oarry out My word. O Br^hm^ I O Creator 1 Better ask 


MabadavA, tho Worli.Teicher, thib He would batter oompose the beautiful 
Tantra S'Sstra, ia accordauce with the limbs of the ^eda?. And that 
the above S'ilstra be full of Mantras, capable to yield desired fruits, Stotras 
(hymnB) and Kavachas (protection mantras) and rules of due worship iu 
proper order. And that also My Mantra, My Stotra, aud My Kavacha be 
aleo '▼iven there in a hidden form. So that those people that are sinners 
might not understand their real meanings and thus turn out agaiuat Me. It 
may be that one iu a thousand or in a hundred may worship My Mantra. And 
Mv Mantra worshippers, the saints, become purified and come to My Abode. 
If My ^astra be not well made (». e., if every one be able to understand 
its meaning) and if every one be able to go from Bhiirloki to Goloka, 
then Thy labour in this creation of the world will all be in vain. 
Therefore dost Thou better create different worlds according to the 
differences of Sattvik, Rajasik, and Tamo Gunas ; then some will be the 
inhabitants of this Bhurloka, some will be the inhabitanfcs of Dyuloka 
according to their Karmas. O Brahman ! If Mahu Deva promises earnest]}* 
in this assembly of the Devas, I will then exhibit My True Form. O 
Narada I Thus speaking, the Eternal Purusa Sri Krisna remained silent. 
(e. e., the aerial incorporeal voice stopped), ilearing this, IJrahma, the 
Creator of the world, gladly informed Siva of this. When the Lord ot 
Knowledge, the Foremost of the Jn^nins, BhCitanatha heatd the words 
of the Creator, He took the Ganges water in His hands and swore that 
^'' I will complete the Tantra S^^stra, full of Radha mantras and not opposed 
to the Vedas. " If one touches the Ganges water and speaks lies, ono 
remains in the terrible Kalasutra hell for a period of one Brahma's life 
time. O Dvija ! When Bhagav^n Sankara said this before the assembly 
of the Devas in the region of Goloka, S'ri Krisna appeared there with 
Radha. The Devas becama exceedingly glad to sec Tliru. They praised 
Ilim, the Best Purusa and they were all filled with 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. O Child ! Thus I have disclosed to you this anecdote, 
so very secret, and hard to be attained. Thus ^ri Krisna Himself, is verily 
the liquid Ganga sprung in the region of Goloka. This holy Gauga, born of 
the bodies cf Krisna and Radb^ inseparable from each other, grants enjoy- 
ment, lordship and liberation, ^ri Krisna, the Highest Self, has placed 
Her iu various places; so Ganga is of the nature of ^ri Krisna and is 
everywhere, equally honoured everywhere iu the Brahmanda (universe). 
Hero ends the Twelfth Chapter iu the Ninth Book on the origin of 
a»uga in the Mahapuragam Srimad Devi Bh^gavatam of 18,000 verses 
by Maiiarfi Veda Vyasa. 


Book IX.] CHAPTER XIII. 855 


1. Narada said; — '" O Lord|of the Devas I Kiudly say in what Loka 
did G-aiigd go after 5000 (five thousaud) jeai- > of the Kali Yuga ? 

2-4. Nfir^yana said :— The Bhagirafchi C4anga came down to Bharata 
under the euree of Bh>lrati ; and when, the term expired, She went back, 
by the Will of God, to the region ot Vaikaniha. Also at the^oud of the 
period of their curses, Bh^rati and, Lakatni, too, left Bharata and repaired 
1,0 Nurayana. Oranga, Lakami, and Sarisvati,^ these three and Tnlasv 
all thebe four are so very dear to S'ri Hari. 

.5-6. Narada said:— How did Gang^ appear from the lotus feet of 
Vi§nu ? Why did Brahma put Her in His Kamandalu ? I have heard that 
Gauga is the wife of S*iva ; how then, eame S'he to "be the wife of 
Nar^yana ? Kindly describe all these in detail to me. 

7.8. N'urayana said :— "O Muni ! In s^ncient times, in the region 
fGoloka, Gauga assumed the liquid app mrance, She was born of the 
'odios of RadhS and Krisna. So She is of the nature of both of them 
■,nd their ^)arts. Gang4 is the presidin^' ddity'of water. S'he is un- 
•jualled in Her beauty in this world. Shp is full of youth and adorned 
with all ornaments. 

9-43. Her face was like the 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 
Moon. Eyes and mind get cool and become pleasant i,t Her beauty and 
radiance; She was of purely Suddha Sattva ; Her loins were bulky and 
iiard and She was covered with excellent clothings all over Her body 
Her breasts were plump and prominent ; they were raised, hare', and 
'iicely round. Her eyes very fascinatirw-, always casting side-long 
^^lauces. Her braids of hair situated a little oblique and the garland 
if Malati flowers over it made Her look extremely handsome. The 
tandal-paste dot and the vermillion dot were seen on Her foro-head. 
On Her cheeks the leaves of musk were drawn and Her lips were 
red like Bandhuka flowers and they looked enchanting. Her rows of 
',oeth looked like rows of ripe promegranates ; the ends of Her cloth 
not inflammable by fire, worn in front in a knot round the waist. 
She sat by the side of Krisna, full of amorous desires, and abaahod. 
She covered Her face with the end of Her cloth and woe seeing, 
^- ith a eteadfast gage the face of the Lo/d and She was drinking the nectar 


of His face with jjroat gladuess. Her lotas face bloomed and became 

i^Iaddoaed at the expecation of a first amorous embrace. She fainted 

on seeing the Form of Her LorcV and a thrill of joy passed all over 

Her body. In the raaan while Radhika came up there, R5dhu was 

attended by thirty kotis of Gopis. She looked brilliant like tene of 

millions of Moons. Seeing Gang^ by the side of Sri Krisna, Her 

face and eyes became reddened with anger like a red lotus. Her 

colour was yellow like champaka and Her gait was like a maddened 

elephant. She was adorned with various invaluable 'ornaments made 

ot jewels. Her pair of clothings were tied round Her waist. They 

wore decked with invaluable jewels and not inflammable by fire. 

(Gre-proofj. The Arghya offered by Sri Krisna was on Her lotus-feet 

of the colour of a flowcing shrub — Hibiscus mutabilis and She was going 

slowly step by step. The Risis began to fan Her with white Ch^maras no 

sooner She, descending from the excellent aeroplane decked with jewels, 

began to walk. Below the point whore the parting of the hairs qq 

the head is done, there was the dot of Siodura on Her fore-head. 

It looked brilliant like a bright lamp flame. On both sides of this 

Sindurabindu, the dot ' of musk and the dot of Sandal-paste were seen. 

When She began to quiver with an^er, Her braid, with PSrijata 

garland round it began to tremble also. Her lips adorned with 

beautiful colours, began to quiver also. She took Her geat angrilv on a 

jewel throne by the side of Sri Krisna. Her attendants took their 

seats in their allotted positions. Seeing Radhu, Sri Krisna got up 

at once from His seat with reverence and addressed Her, smiling ami 

began to eouvei'se with Her in sweet words. The Gopis, very much 

fifraid and with their heads bent low, began to chant hymns to 

Her with devotion. Sri Krisna also bagan to praise Her with stotras. 

At this moment Ganga Devi got up and praised Her with various 

hymns and asked Her welfare with fear and with hunible words. 

.Out of fear. Her fchroat, lips and paluta were parched up. She took refuge 

humbly at brl Krisna's feet, Jsri Krisna then took Ganga Devi on 

His breast when She became calm and quiet. At this interval 

Suros'vari Gang^ looked at R^dha, seated on a throne, lovely and 

sweet, as if She was burning with Brahma Fire. Since the beginning 

of creation, She is the Sole Lady of innumerable Brahmas and She 

is Eternal. At the first sight, She looked yonng as if of twelve years 

old. Nowhere in any Universe can be seen a lady so beautiful and 

90 qualified. She was peaceful, calm and quiet, lovely, infinite and 

having no beginning nor end. She was auspicious, well endowed with all 

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


husband. She was the foremost jetvel amongst the ladies and 
appeared as if all the beauties were concentrated in Her. R&dh& is 
the (left) half of ^ri Krisna's body ; whether in age or in strength 
or in beauty she was in every way perfectly equal to Sri Krisna. 
Lakstni and the Lord of Laksoii both worship Radh^. The excellent 
briUianee of Sri Krisna was overpowered by the beauty of R4dha,, 
Taking Her seat on the throne She began to chew betels offere" 
by Her attendants (Sakhis). She is the Mother of all the worlds ; 
but no one is Her mother. She is fortunate, respected and proud. 
She is the Ruling Lady cf ^v\ Krisna's Life and Soul and ever dearer 
to Him than His Pr^na (vital breath). O Devarsi! Gang^, the 
Governess of the Devas, looked at Her over and over again with a 
steadfast gaze ; but Her eyes and mind were not at all satiated. At 
this moment, R3.dhSi addressed smilingly to ori Krisna, the Lord of the 
world, humbly and in sweet words. O My Lord! Who is that Lady 
sitting by Thy side, looking askance, eager and with a smiling 
countenance. She is enchanted with Thy beauteous form and fainting 
away. Her whole body is excited with rapturous joy. Hiding Her 
face with cloth She is frequsntly looking at Thee. Thou also dost 
look on Her smilingly and with desires. What are all these ? Even 
during My presence in this GoUka, all these bad practices are being 

44-51. It is Thou that art doing ail these bad things often and often ! 
We are female sex ; what shall we do ? We are naturally, of a very pleasing 
temper, simple. I bore and forgave all these out of our love. O Licentious 
One ! Take Thy Beloved and go away quickly from this Goloka. Otherwise 
these things will not bid fair to Thee. Firstly, One day I saw Thee, united 
with Yiraja Gopi, in ChanJana (Sandal wood) forest. What to do ? At 
the request of the Sakhis, I did forgive Thee. Then, hearing My footsteps, 
Thou didst Hy away. Viraja, out of shame, quitted Her body and 
assumed the form of a river. That is million Yojanas wide and 
four Limes as long. Even to this day that Viraja is existing, testifying 
to Thy Glory (near Pari, Jagannatha) ! When I went back to My home 
Thou didst go to Virajl again and cried aloud " O Viraje ! O Viraje !*' 
Hearing Your cry, Viraja, the Siddha Yogiui arose from the waters, out of 
Her Yogic power, and when She showed Thee Her divine appearance^ 
decked with ornaments, Thou didst draw Her to Thy side and cast Thy 
seed in Her. It is owing to the casting of that seed in the womb of 
Viraj4 that the seven oceans have come into existence ! 

52-107. Secondly— One day I saw Thee iu actual intercourse with the 
Gopi named ^obhft ! Hearing My footsteps, Thou fled'st away that day also. 


us ^r1 mad DEvl bhAgavatam. 

Oat of shiuia ■ ^obh^ quitted Her body and departed to the sphere of 
Mooa (Chandra Maadal). Tha cooling effect of the Moon is due to this 
Sobha. When Sobhl was thus distressed, Thou didst divide ller and put somg 
parts to gems and jewels, part to gold, partly to excellent pearls and gems, 
partly on the face of women, partly to the bodies of Kings, partly to the 
leaves of trees, partly to flower?, partly to ripe fruits, partly to corns, 
partly to palaces and temples, partly to purified materials, partly to young 
and tender shoots and foliage, and partly to milk. Thirdly — I saw Thee 
united with Prabhti Gopi in BindrSban. Thou fled'st away, hearing My 
footsteps. Out of shame, Prabhsl quitted Her body and departed to the 
Solar atmosphere. This Prabh^ (lustre) is fierce 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, 
partly in serpents, partly in Brahmanas, partly in Munis, partly in 
ascetics, 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 
Mandalam. On the coming of the spring season, one day Thou with 
garlands of flowers on Thy neck and with Thy bjdy besmeared with sandal 
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 
illumined 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 
SSinti is reckoned as one of the noblest qualities. Out of the pain of 
separation. Thou didst divide the body of Santi and distributed partly 
to forests, partly to Brahma, partly to Me, partly to Suddha Sattva 
Laksmi, partly to Thy Mantra worshippers, partly to My Mantra wor- 
shipfiers, partly to the ascetics," partly to Dharma, and ])artly to the 
religious persons. Fifthy-Dost Thou remember that one day anointing 
all over Thy body fully with the sandal paste and good scent and with 
garlands on Thy neck, well dressed, decked with jewels, Thou wast sleeping 
with Ksama (forgiveness) Gopi in case and happiness, on a nice bedding 
intespersed with flowers and well scented. Thou wcrt .so much over- 
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), garlands made of forest flowers, Kaustubha gems, 
and invaluable earrings of pearls and gems. I gave it back to Thee at 
the earnest request of the Sakhis. Thy body turned black with sin and dire 
shame. K^amS then quitted Her body out of shame aud went down to the 

Book IX.] CHAPTER XIII. 859 

earth. Therefore Ksam^ turned oubto be the repository of best qualities. 
Out of affectioQ to Her, Thou didst divide Her body and distributed them 
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 Thy qualities as far as 1 know. What more dost Thou 
want to hear ? Thou hast many more (lualitiflft ! Bat I am not aware 
of them. Having thus spoken, the red-lotus eyed Radha began to re- 
buke Ganga sitting by the side of Sri Krisna with Her head bent low 
out of shame. At this time Ganga, who was a Siddha Yogini came to 
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 
refuge of Krisna and entered into His feet. Then ll&dhu began to look out 
for Ganga everywhere ; — First She searched in Goloka, then Vaikuntha, 
then Brahma-loka ; then She searched all the Lokas one by one but no- 
where did She find Gan<;i\. All the places in Goloka became void of 
of water ; all turned out dried mud and all the aquatic animals died and 
fell to tlie ground. And Brahma, Visnu, Siva, Ananta, Dharma, 
Indra, Moon, Sun, Manus, Munis, Siddha?, ascetics all became vary 
thirsty and their throats became parched. They then went to Goloka, 
and bowed down with devotion to Sri Krisna, Who was the Lord 
of all, beyond Prakriti, the Supremo, worthy to be worshipped, the 
Bestower of boons, the Best, and the Cause of boons ; Who is the 
Lord of Gopas and Gopts; Who is formlesa, without any desire, 
unattached, without refuge, attributeless, without any enthusiasm, 
changeles?, and unstained ; Who is All Will and who assumes forms to 
show favour to His devotees; Who is Sattva, the Lord of truth, the 
Witness and eternal Purusa, a-d Who is the Highest, the Supreme Lord, 
the Best and Excellent, the Highest Self and the Supreme God. 
They began to hymn Him. All were filled with intenee feelings with 
devotion ; tears of love were flowing from their eyes and the bodies 
of all were filled with ecstacy, the hairs standing in ends. He was 
Para Brahma ; His Substance was made of Transcendental Light, Who 
is the Cause of all Causes, who was seated in a wonderful throne, 
built of invaluable gems and jewels who was being fanned by the 
Gopas with white chowries, who was seeing and hearing with great 
delight, and smiling countenance, the dancing and singing of the 
Gopis, who was chewing the scented betel offered by Uadha and who 

860 ^r1 mad DEVl BHAgAVATAM. 

was residing in the heart of His dearest Sri RSdh§, who was the 
Perfect, all pervading, and the Lord of the RUsa Circle. The Manus, 
Munis, and the ascetics all bowed down to Sri Krisna, no sooner 
they beheld Him. Joy and wonder at once caught hold of their 
hearts. They then looked at one another and gave over to Brahma 
the task of communicating their feelings. The lour faced Brahmu. 
with Visnu on His right and Varaa Deva on His left, gradually 
came in front of Sri Krisna. Wherever He cast His glance in the 
R^sa Mandalam, He saw Sri Krisna, full of the Highest Bliss, of the 
nature of the Highest Bliss, sitting. All have* turned out Krisnas : 
their seats were all uaiform; all were two armedj and with flutes in 
their hands; on every one's neck is the forest garland ; peacock's tail 
was on the top of everyone's crest and Kaustubha jewels were on a 1 
their breasts. The Forms of all of them were very beautiful; very 
lovely and very peaceful. No difference at all between them whether 
in form, or iu qualities, or in ornaments, or in radiance, in age, in 
lustre, in no respect no one was inferior to another. No one was im- 
perfect ; no one wa8 deficient in lordliness. It was indeed- very difficult to I 
make out who was the master and who was the servant. Sometimes He 
is seen in His Tejaform-as the Great Light, and there is nothing 
elie; sometimes there is that Clear Divine Form ; sometimes He comes 
Formless ;' sometimes with form ; and again sometimes both with anu 
without form. Sometimes there is no Radhit; there -is only Krisna; 
And sometimes again in every seat there is the Yugal Milrti RadhA 
and Krisna combined. Sometimes Radhu assumes the form of Krisna. 
So the Creator Brahma could not make out whether l§ri Krigna was a 
female or a male. At last He meditated on ^ri Krisna in his heart-lotn^^ 
and began to chant hymns to Him with devotion and prayed for foraivene«»s 
for his misdoing.. When SVi Krisna got pleased, th^ Creator, oponinc 
His eyes, saw S'ri Krisna on the breast of S'ri Radha. There were 
His attendants on all the sides and the Tiopis all around. Seeino 
this, Brahma, Visnu, and Mahes'vara bowed down to Him and san^. 
His praises. 

108-U3. 'Sri Krigna, the Lord of Lakshmi', the- Omnipreseni 
Cause of all, the Lord of all, and the Internal Ruler of all, knef 
their intentions and, addressing them, separately said--" O Brihmai 
Is it all well with you ?0 Lord of Kamala ! Come here. O Mahadev, 
Come here; let all be well to you. " You all have come to me fJ 
Ganga. Ganga has taken refuge under My feet out of fear for Radhsl 
Seeing GangA by My side, RSdha wanted to drink Her up. However 

Book IX.] CHAPTER Xlll. 861 

will give over Ganga to the hands of yon all; but you will have to 
pray to Rftdhil, so that GangS becomes fearless of Her. " The lotus 
born Brahma smiled at S'ri Krigna's words and began to sing hymns 
to lUdha, Who is fit to be worshipped by all. The Creator Brahm^, 
the Compiler of the Four Vedas, the Four-faced One praised RSdha 
with His Four heads, bent low and addressed Her thus :— 

114-125. Jirahma said:— "0 Rsldhe 1 Ganga, appeared from Thee 
and the Lord S'ri Krisna. Both of you were transformed before into 
the liquid forms in the 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 
armed Lord of Vaikuntha will be Her husband. And when She will 
appear in parts on earth, the Salt Ocean will be Her husband. O 
Mother! The Ganga that dwells in Goloka, is dwelling everywhere. 
O Governess of the Devas! Thou art Her mother; and She is always 
Thy Self born daughter. Hear-ng, thus, the words oi Brai-ma, llTidhd 
gave Her assent towards the protection of Ganga. 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 by the Devas. Bhagavan Brahma took a little of that 
Gauges water in His Karaandalu and BhagavSn Mahadeva kept some 
of it in His own head. 

The lotus born^Brahmil, then, initiated Ganga into the R<^dh^ Mantra and 

gave Her i nstruetions, Radha Stotra (hymn of Badha) according to the Sfima 

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 ! Laksmi, Sarasvati, Ganga, and the world purifying Tulasi, 

these four became the wives of Narayana. Krisna, then, smiled and 

explaiiieJ to Brahma the history of Time, hardly to be comprehended by 

others. He then spoke : — " O Brahma ! O Visnul O Mahes'vara 1 Now 

you better talic Ganga and I will now tell you what a change has 

baen effected by this time. Hear. 

126-13(5. You, the three Devas, the other Devas, Munis, Manus, 
Siddhas, and other Mah^tmSs that are preseot here, are living now. For 
this region of Goloka is not affected by Kala (Time). Now the Kalpa is 
going to expire. So in the other regions than Goloka and Vaikuntha, the 
Brahm§s, etc, that were existing in all other Universes, have all now dis- 
solved in My Body. Lotus-born ! Save Goloka and Vaikuntha, all are now 
under water, the pra-stJite of ei^rth Better go aad or<»alf9 /our owa 


Brahra&iidtts ami Gang& will go to that newly created Biahoiiinda. I 
will also create othor worlds and the Biahrals thereof. Now you all 
better go with the Devas and do your own works respectively. You have 
waited here for a long interval. As many Brahinas that have fallen all 
appear again. Thus saying Sri Krisna, the Lord of Radha went to His 
Inner Chamber. The Dava?; also instantly retired from that spot and 
engaged themselves earnostly in the creation work. CUngl remained nn 
before till then in the region of Goloki, Vaikuntha, ^ivaloka, 
Brahraa-loka, and in other places, by the command of S'ri Krisna. She is 
named Visnupadi, because She appeared from the feet of Visnu. Thus 
I have described to you this pleiant, essential story of Gangd, leading to 
liberation. What more do you cow want to hear ? Say. 

Here ends the Thirteenth Chapter the anecdote of Ganga in the 
Ninth Book in the Mahapuranam Sri Mad Devi Bhdgavatam of 18,000 
verses by Maharsi Veda Vya^a. 


1. N'irada said :— " O Lord ! Ganga, Laksmi, Sarasvati, and the worl 1 
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, I 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, Brahma said to Narayana :—" O LordlGinga, born of the 
bodies of R^dha and Krisna, full of youth, modest, extraordinarily beautiful, 
ot pure Suddha Sattva, and void of anger and egoism, does not like 
to marry anyone save Thee as She is born of Thee. But Radh^ is of a very 
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. 
So the whole Goloka became void of water. Seing this, Ijhave come here to 
know in particular the whole history of the case. Then Sri Krisna, the 
Knower and the Ruler of the hearts of all, came to know my heart and 
instantly caused 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 
Tbee. Now Thou dost marry the Sures'vari Ganga according to the 
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 
a gem amongst the males, so She is the gem amongst the 
females. And the union of a humorous man with a humorous woman is 
fxoeediogly pleasant. Now. marry this Lady who has come of Her owrj 

Book TX.] CHAPTER XV. 863 

accord to Thee. Sri Maha Lakstui becomes annoyed with one who does 
not marry a woman who has come spontaneously. There is no doubt in this. 
The wise men do never insult the Prakriti. All the Puru§as (males) 
are born of Prakriti and all the females are parts of Prakriti. 
So Prakriti and Purusa are both inseparabU and verily one and 
the same. So these two should never insult tach other. (If 
Thou Slyest that Ganga is attached to Krisna ; how canst Thou marry 
Her. The reply is) As ?ri Krisna is beyond th j attributes and beyond 
Prakriti, so Thou art also above Prakriti. The oue-halfof Sri Kriana is two- 
armed; the other half of Sri Krisna is four-armed. R^dha has appeared 
from the left side of S'ri Krisna. He Himself is the right half and Padmu is 
Uis left-half. (As there is no difference between Radha and Kamala so 
there is no difference between Sri Krisna and Thee. Therefore as Gang£i 
is born of Thy body, she wants to marry Thee. As Prikriti and Purusa 
are really one and the same without any difference, so the males and females 
are one. Thus speaking t) NSr^yaua, Brahma handed Gauga over to 
Narayana and went away. NSrayana, then, married Ganga smeared with 
sandal paste and flowers, according to the rules of the Gandarbha marriage. 
The Lord of Laksmi i hen spent his time happily in enjoyment with Gang3. 
Ganga had to go to the earth (under the Bharati's curse) and afterwards 
returned to Vaikuntha As Ganga appeared froin the feet of Yisnu, She 
is denominated Visriupadi. Ganga Devi was very much overpowered with 
enjoyment m Her first intercourse with Narayana ; so much so that She 
remained, motionless. Thus Ganga spent the days happily with Narayana. 
Sarasvatis jealousy towards C«ang^ did nut disappear, though She was 
advised by Laksmi Devi not to do so. Sar.isvati eherisjied incessantly 
the feeling of jealousy towards Ganga. But (!anga had not the least 
feeling of jealousy towards Sarasvati. 

At last, one day, when vexed too much, Gangd became angry and cursed 
Sarasvati to take llcr birtli in Bharata, So Laksmi, Sarasvati and 
Ganga were the wives of NArayana. Lastly Tulasi became the wife 
of Narayana. So the number of wives of Narayana amounted to four. 

Here ends the Fourteenth Chapter iu the Ninth Book on the story 
of Ganga becoming the wife of Narayana in the Mahapuranam 5ri Mad 
Devi Bhagavatan of 18,000 verses by Maharsi Veda Vyasa. 


1-6. Ngirada said :— " Bhagavan ! How came the pure chaste 

, Tulasi to be the wife of Narayana? Where was Her birth place? And what 

was She in Her previous birth ? "What family did She belong to? Whose 

daughter was She ? And what austerities did She practise, that She oot 

8«* ^nt 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 all, the Receptacle of all, 
Omnipresent, and the Preserver of all. And how did Tulasi, the chief Devi of 
N^rSyaua, turn out into a tree? Herself quite innocent; how She was 
attacked by the fierce Asura? " O Remover of all doubt? ! My mind, plain 
and simple, has become restless. I am eager to hear all this. So kindly cut 
asunder all my doubts. 

7-40. Nar^yana said:— '"O Narada ! The Manu Daksa 
SSvarni was very religious, devoted to Vistiu, of wide renown, of 
a great name, and born with Visnu'a parts. Daksa SAvarni s son Brahma 
S&varni was also very religious, devoted to Visnu and of a pure Suddha 
Sattva (luna. Brahma SSvarni's f?on, Dharma Savarui was devoted to 
Vifnu and He was the mastar of his senses. Dharma Savarni's sons Rudra 
Savarni was also a man of restraint and very devoted. Rudra Savarni's 
son was Deva Savarni, devoted to Visnu. Deva Savarni's son was Indra 
Savarni. 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 
remained for three Yugas according to the Deva measure. So much so 
that Bhagavaii lihiitan&tha loved him more than His own son. Vrisadhv- 
aja did not recognise Nttrayana, nor Lak§mi nor Sarasvati nor another 
body. He discarded the worship of all the Devas, He worshipped Sankara only. 
'Vhe greatly exciting Laksmi Puja (worship of Maha Laksmi in the month 
of Bhadra and Sri Pauchami Puja in the month of M2,gha, which are 
approved of by the Vedas, Vrisadhvaja put an entire stop to these and the 
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 
do not recognise any other Devf>s, I say within no time, yon will be 
deprived of all your wealth and prosperity. " S'ankara, hearin" this 
curse, became very angry and taking His trident, ran after the Sun. The 
Sun, becoming afraid, accompanied His father Kas'vapa and took refuse of 
Brahma. Bhagavan Sankara went to the Bra hma Loka, with trident 
in His hands. Brahma became afraid of Mahadeva and took Sun to 
the region of Vaikuntha. Out of terror, the throats of Brahma, 
Kas'yapa, and; Sun became parched and dry and they all went afraid 
for refuge to N^rayana, the Lord of all. They all bowed down to 
Him and praised Him frequently and finally informed Him of the causa 
of their coming and why they were so much afraid. N^r^yana -showed them 
meroy and granted them »*Abhaya"(u) fear). O You I Who are afraid, 
take rest. What cause of fear there can bo to you, when I am here 1' 

Book IX.j CHAPTER XV. 866 

Whoever remembers Me, wherever he may be, involved in danger or fear, 
I go there with the Sudars'an disc in My hand and save him. O 
Devas ! I am ajways the Creator, Preserver and Destroyer of this 
universe In the form of Visiiu, I am the Preserver ; in the form 
of Brahm^, I am the Creator ; and in the form of Mahes'a, i am 
the Destroyer. I am isiva ; I am you ; and I am the 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 
from this day. Bhagavau S'ankara, the Lord of all, is the Lord of the 
Sadhus. He always hears the words of His Bhaktas ; and He is kind to 
them. He is their Self. Both the Sun and Siva are dearer to Me than 
My life. No one is more energetic than S'ankara and the Sun. 
Mah^deva can easily create ten million Suns and ten million Brahm^s. 
There is nothing impossible with Sulap4ni. Having no consciousness 
of any outer thing, immersed, day and night, in meditating on Me. 
with His whole heart concentrated, He is repeating with devotion 
My Mantra from His five faces and >le always sings My glorieg. I 
am also thinking, day and night, of His welfare. Whoever worships 
Me in whichever way, 1 also favour him similarly. BhagavAn Maha 
Deva is of the nature of Siva, all auspiciousness ; He is the presid- 
ing deity of S'iva, that is, liberation. It is because liberation is obtained 
from Him, He is called Siva. O dear N&rada ! While Ndr^yana was 
thus speaking, the trident holder 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 seated on His throne, decked with jewel ornaments. There 
was a crown on His crest ; two earrings were hanging from His 
ears ; the disc was in His hand, .^orest flower's garlands on His neck ; 
of the colour of fresh blue rain cloud; His form exceedingly beautiful. 
The four-armed attendants were fanning Him with their four hands ; 
His body smeared all over with sandal-paste and He is wearing the 
yellow garment. 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 
bowed down to NArayana, BrahmS also bowed down to MahSdeva. The 
Sun, too, surprised, bowed down to Mahddeva with devotion. Kas'- 
yapa, too, bowed and with great bhakti, began to praise Mahadeva. 
On the other hand, Sankara praised N^rSyana and took His seat on 



the throne. The attendants of N^rSyana began to fan Mahadeva 
with white chowries. Then Visnu addressed Ilim with sweet nectar 
like voice and said :— " O MahesVara ! What brings Thee here ? Hast 
Thou been angry ? " 

41-45. Mahldeva said :—" O Visnu! The King Vrisadhavaja is 
My great devotee ; he is dearer to Me than My life. The Sun has 
cursed him and so I am angry. ' Out of the affection for a son 
I am ready to kill SArya. Suryi took Brahma's refuge and now he 
and BrahmA have taken Thy refuge. And Those who being distres- 
sed take Thy refuge, either in mind or in word, become entirely 
safe and free from danger. They conquer death and old age. What 
to speak of them, then, of those who come personally to Thee and 
take Thy refuge. The remembrance of Hari takes away all dangers. 
All good comes to them. O Lord of the world ! Now tell me 
what becomes of My stupid Bhakta who has become devoid of fortune 
and proeperity by the curse of Siirya. 

46-51. Visnu said : — " O Sankara! Twenty-one yugas elapsed within 
this one-half GhatikA, by the coincidence of Fate (Daiva). Now go 
(juickly to Thy abode. Through the unavoidable coincidence of the 
cruel Fate, Vrisadhvaja die 1. His son Kathadhvaja, too, died. Rathadb. 
vftja had two noble sous Dharmadhvaja and Kus'adhvaja. Both of 
them are great Vaisnavas; -but, through Surya'a curse, they have 
become luckless. Their kingdoms are lost ; they have become destitute 
of all property, prosperity and they are now engaged in worshipping 
Mahft Laksmi. Maha Laksmi will be born in parts ot their two 
wives. Then again, by the grace of Laksmi, Dharmadhvaja and 
Kus'adhvaja will ba prosperous and become great Kings, O J^ambhu ! 
Your worshipper Vris'adhvaji is dead. Therefore Thou dost go back 
to Thy place. O Brahmll, O Sun ! O Kas'yapa ! Yon all also better f^o 
to your places respectively. O N4rada ! Thus saying, Bha^avSn Vijnu 
went with His wife to the inner rooms. The Devas also went gladlv 
to their own places respectively. And Mahadeva, too, Who is always 
quite full within Himself, departed qu'ckly to perform His Tapas. 

Here ends the Fifteenth Chapter on the question of anecdote of 
Tulasi in the Ninth Book in the Mah&puranam Sri Mad Devi 
Bh^gavatam of 18,000 verses by Maharsi Veda Vya§a. 


1-30. Sri NsirAyana said : — O Muni ! Dharmadhvaja and Kus'adhvaja 
practised severe tapasyas and worshipped Laksmi. They then c^ot 
separately their desired boons. By the boon of Mahsl Lak?mi, they 


became again the rulers of the earth. They acquired great relij,'ious 
merits and they also had thsir chiUreu. Th3 wife of Kus'adhvaja was 
Darned MlUvati. After a long time, the chaste wife delivered one 
daughter, born of the parts of KaraalH. The daughter, on being 
bjro, became full of wisdom. On baing born, the baby began to sing 
clearly the Vedic mantrams from the lying-in-chamber. Therefore She 
was named Vedavati by the Pundits. She bathed after her birth and 
became ready to go to the forest to practise severe tapas. Everyone, 
then, tried earnestly to dissuade her, devoted to Narayana, from this 
enterprise. But she did not listen to anybody. She went to Puskara 
and practised hard tapasj'd for one Manvantara. Yet her body did 
not get lean a bit ; rather she grew more plumpy and fatter. By 
degrees her youth began to shew signs in her body ; one day she heard 
an incorporeal voice from the air above, " O Pair One ! In your next 
birth Sri Hari, adored by Brahmsl and other gods, will be your 
husband.'' Hearing this, her joy knew no bounds. She went to the 
solitary caves in the OandhamMau mountain to practise tapas again. 
When a long time passed away iu thia tapasyH, one day the irresisti- 
ble Havana c ime there as guest. No sooner Vedavati saw the guest, 
than she gave him, out of devotion to the guest, water to wash his 
feet, delicious fruits, .'and cool 'water for his drink. The villain accepted 
the hospitality and sitting there, began to ask: — *' Auspicious 
One! Who are you ? Seeing the fair smiling lady, with beautiful teeth, 
her face blooming like the autumnal lotus, of heavy loins, and of full 
breast, that villain became passionate. He lost entirely all conscious- 
ness and became ready to make violence on Her. Seeiug this, the 
chaste Vedavati, became angry and out of her tapas influence, 
astounded him and mude him insensible to move. He remained motion- 
less like an inanimate body. He could not move his hands nor feet nor 
CDuld he speak. That wicked fellow ; then mentally recited praises to 
her. And the praise of the Higher bakti can never go futile. She 
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 will be ruined with your whole 
family for my sake." Now see my power. O Narada ! Thus saying to 
Rlvana, Vedavati left her body by her yogie power. Then lUvana 
took her body and delivered it to the Ganges and he then returned 
to his own home. Rut.Ravana thought over the matter repeatedly 
and exclaimed. " What wonder have I seen ! Oh ! What a miracle 
thi^ lady has wrought ! RSvana thus lamented. This Vedavati, of 
pure character, took her birth afterwards as Sita, the daughter of 

St)8 Slit MAI) \W.Vt BliidAVATAM. 

Jaiiaka. i^'or the sake of this Sita, Havana was ruiaod with bis 
whole fatally. By the relisjions merits of her previous birth, the ascetic 
lady got Bhagavaa Hari &ri Rama Chandra, the Fullest of the Full, for her 
husband and remained for a long time in great enjoyment with the Lord 
of the world ; a thing very difficult to be attained ! Though she was a 
Jatismara (one who knows all about her past li/es), she did not fed 
any pain due to her practising severe austerities in her previous birth ; 
for when the pains end in success, the pains are not then felt at 
all. Sita, in Her fresh youth enjoyed various pleasures in the company 
of her husband, handsome, peaceful, humorous and witty, the chief 
of the Devas, loved by the female sex, well-qualified, and just what 
she desired. But the all-powerful Time is irresistible ; the truthful 
ii^machandra, the scion of the Raghu's f;imily, had to keep up the 
promise made by his father and so he had to go to the forest, ordained 
by Time. He remained with Sita and Laksmana near the sea. Once 
the God Fire appeared to Him in the form of a BrShmana. Fire, in 
a Brahmin-form, saw Kama Chandra morose and becume himself 
mortified. Then the Tiuthful Fire addressed the truthful Ramachandra: — 
" O Bhagavan Ramachandra ! I now speak to you how time in 
now coming to you. Now has come the time when your SitSj will 
be stolen." 

31-48. The course of Destiny is irrestible ; none el-e is more 
powerful than Time, Fate. So give over your Sit^, the World Mother 
to me and keep with you this Chhaya Sit4 (the shadow SftS ; the 
false SitJl). When the time of Site's ordeal by firj will take plaee» 
1 will give Her back to you. The Devas united have seat me to 
you. I am not really a Brahmin ; but I am Agin Dova (eater of 
oblations). Ramachandra heard Fire and gave his assent. But his 
heart shattered. He did not speak of this to Laksmana. Bv the 
yogic power Agni (Fire) created a MayA Sita. This May^ Sita, O 
Nftrada, was perfectly equal to the real Sita. Fire, then, handed this 
M4ya Sita to the hands of Ramachandra. Hiitasana (fire) took the 
real Sita aud said "Never divulge this to any other body " and went 
away. What to speak of divulging the secret to any other body, 
Laksmana even could not know it. By this time R&ma saw one 
deer, made of all gold. Te bring that deer carefully to her, Sitft 
sent Rllmachandra with great eagerness. Pufctini' Sita under 
Lakjmana's care, in that forest, Rama went himself immediately and 
pierced the deer by one arrow. That Maya mriga (the deer created 
by magic powers) on being pierced, cried out " tia Lak?mana I and 
seeing Hari before him and remembering the name of Hari, quitte4 


Book IX.] CHAVTEli XVI. S(\[* 

his life. Tlie deer boily then vanished ; and a divine body made its 
appearance in its stead. This new body mounting on an aerial car 
made of jewels, ascended to Vaikuntha. That Mayik (raajic) deer 
was in its previour* birth, a servant of the two gate-keepers of 
Vaikuntha; but, for the sake of some emergency, he had to take up 
this Kakbsasa birth. lie again became the servant of two door-keepers 
of Vaikuntha. On the other hand Sita Devi, hearing; the cry " Ha 
Laksmana ! " became very distressed and sent Liksmana in search of Kama. 
No sooner did Laksmina get out of t fie hor.nitage, :the irresistible R^lvana 
took away Stta gladly to the city of Lanki (CeyIon)t Now R^machandra, 
seeing Laksmana on the way in the forest, became merged in the 
ocean of sorrows and without losing any tune came hurriedly to the 
hermitage where he could not tind Sita. Instantly he fell unconscious 
on the ground ; and, after a long time, when he regained his eonscionsness, 
he lamented and wandered hero and there in search of Her. After some 
d iys on the banks of the river Godavari, getting the information of Sitfi, he 
built a bridge acrjss the ojean with the help of His monkey armies. Then he 
entered wi*^^h his ar.oy into Lanki and slew Havana with arrows with 
all his friends. When Sita's oide.»l by lire came, Agni (Fii-e) handed 
over the real Sita to Ramachandra. The Shadow Siia then humbly 
addressed Agni and llama Chandra *' O Lord ! What am 1 to do now ? 
Settle my case. 

4i9-5o. Agni and Ramaohandra oot\\ of them then said to Chhayu 
SitA : — "O D>3vi ! rio t) Puskar* and practise tipasy;\ there; that 
j)lace is the giver of religious merits and then you will be the Svarga 
Laksmi (Laksmi of Heaven). Hearing this, the ChhSyft SitS went and 
practised tapasya for the three divine l^kh years and became Mah4 Lakami. 
This Svarga Liksmi appeared at one time from the sacrificial Kunda (pit). 
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 
Yug^ ; Sit^, the wife of Rama and the daughter of Janaka in Tret^ Yuga ; 
and Draupadi, the daughter of Drupada, in the Dvupara Yuga. xVs she 

existed in the Satya, Treta, and DvApara Yugas, the Three Yugas, hence 
She is TrihSyani. 

54. NSrada said : — " O Chief of Munis ! O Remover of doubts ! 
Why had Draupadi five husbands ? A great doubt has arisen in my 
mind on this point. Remove my doubt. 

55-63. NarAyana said :— " O Devargi ! When, in the city of Lanka, 
the real Sit^ came before Rflma, then Chhay^ Sita, full of youth and 
beauty, became very anxious. Agni Deva and .Mmaohandra both told 


Her to go to Puskara and worship Samkara. While this Chb^ya Sita 
waa practising austerities in fuskara, She becima very anxious to »et a 
good husband and asked from MahSDeva the boon " Grant me a 
husband " and repeated it five times, ^iva, the ohief among the humorous, 
witty persons, hearing this, said " O Dear ! You will get five husbands." 
and thus granted her the boon. Therefore She bacime the dearest wifj 
ofthe five Pandavas. Now hear other facts. When the war at Lankft 
was over, 5ri Rimaehandra got his own dear wife Sita, and installing 
Vibhi^ana on the throne of Lanka, returned to AyodhyS. He ruled fo"r 
eleven thousand years in Bharata and finally went to Vaikuntha with his 
all his subjects. Vedavati, the iocarnation in part of Liksmi dissolved 
in the 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 
She was named Veiavati. Thus I have told you the anecdote of tho 
daughter of Kus'adhvaja. Now hear the story of Tulasi, the daughter of 

Here ends the Sixteenth Chapter in the Ninth Book on the incarnation 
of.Maha Laksmi in the house of Kus'adhvaja in Sri Mad Devi Bh^gvatim 
of 18,000 verses by Maharsi Veda Vyasa. 


1-19. Srt Nurayana said :— " O Narada ! The wife of Dharraadhvaja 
was Madhavi. Going to the Gandhamadan mountain, She began to enjoy, 
with great gladness, the pleasures with the king Dharraadhvaja. The bed 
was prepared, strewn with flowers and s3euted with sandal-paste. She 
smeared all over her body with sandal-paste. The flowers and cool 
breeze in contact with the sweet scent of sandal-paste began to cool th3 
bodies. MSdhavi was the jewel amongst women. Her whole body 
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 
seemed as if the Creator created especially for Dhirmi Ihvaja, th^ humorous 
lady Madhavi expert in amorous affiirs. B jth of them were skilled in 
amorous sports. So no one did like to desist from amorous enjoyments. 
One hundred divine yeaivs passed in this way, day and night passed 
unnoticed. The kin^ then got back his consciousness and desisted from 
his amorous embraces. But the lustful womau did not find herself 
satisfied. However, by the Devi's influence, she became pregnant and 
conceived for one hundred years. In the womb there, was the incarnation 
of Laksmi j and the body's lustre increased day by day. Then, on an 
auspicious day, on an auspicious moment, auspicious Yoga, auspiciousJ 
lAgQa^ auspicious Amsa, and on an auspicious combination of planetary 

Book IX.] CHAPTER XVII. 871 

rulers and their houses, she delivered oa the full moon night of the 
month of K/lrtik one beautiful daughter, the incarnation in part of Laksmi. 
The face of the baby looked like the autumnal moon ; Her two eyes 
resembled autumnal lotuses and her upper and lower lips looked beautiful , 
like ripe Bimba fruits. The daughter began, no sooner it was born, to. 
look on all sides of the lying-in-room. The palm and lower part of feet were, 
red. The navel was deep and below that there were three wrinkles. Her. ; 
loins were circular. Her body was hot in the winter and cold in the 
summer and pleasant to touch. Her hairs on the head were hangipg 
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. 
The holy wise men named Her Tulasi. As soon as she was born, she looked 
of the female sex, full in every way. Though prevented repeatedly by 
all, She went to the forest of Badari for practising TapasyS. Theie she 
practised hard Tapasyil for one lakh divine years. Her main object 
was to get Narayana for her husband. In summer she practised 
Panchatapii (surrounded by fire on four sides and on the top) ; in the 
winter she remained in water and in the rainy season she remained 
in the open air and endured the showers of the rain, twenty thousand 
years. She passed away thus in eating fruits and water. For thirty 
thousand years she subsisted only on the leaves of trees. When the 
forty ihousa; dth year came, she subsisted only on air and her body became 
thinner and thinner day by day. Then for ten thousand years after- 
wards she left eating anything whatsoever and without any aim, stood 
on only one leg. At this time the lotus-born Brahm^, seeing this, appeared 
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 at first and were faced half- beasts. Then they were 
1 rendered men and their vehicles were fancied as boasts. The face of the 
Durga Devi was thought of as that of a tiger.] 

20. He then addressed her and 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. 

21-27. Tulasi said : — " Father ! I now say you my mind. Hear. What 
is the use of hiding away my views out of fear or shame to One who 
knows everything reigning in One's Heart. 

I am Tulasi Gopi (cowherdess) ; 1 used to dwell before in the Goloka. I 
was a dear she-servant of UadhikA,, the beloved of Kri§na. I was also born of 
Her in part. Her Sakhis (female attendants) used to love me. Once in RSsa 
Mandalam I was enjoyed by Govinda ; but I was not satiated and while 


1 was lyiH;^ dovvo in an unconscious state, Kadba, the Goveroess-in-chief 
of the H^sa circle, came there and ?aw me in that state. She rebuked 
(iibinda and, out of ani^'er, cursed me: — " Go at once and be born as 
a human being." At this Guvioda spoke to me : — " If you go and practise 
Tapas in Bharata, Brahma will get pleased and He will grant you boon. 
When you will get Narayana, the Four-armed, born of Me in part as your 

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

Out of Radha'e fear, T quitted my body and am now born in this world. Now 

grant me this boon that I get the peaceful, lovely, beautiful Narayana for 

my husband." 

28-37. Brahma said :— " O Child Tulasi ! The Gopa (cowherd) 
Sudama was born of Sri Kiisna's body. At the present time he is very 
eneroretic, He too, under the curse of RadhS, has come 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 
passion for you. Only out of K&dha'a influence, he could not embrace you. 
That Sud&mS is Jatismara (knows all about his previous births) ; and 
you, too, are Jati Smara. There is nothing unknown to you. O 
Beautiful One ! You will now be his wife. Afterwards you will get 
Ntlr^yana, the Beautiful and LoJ^ely for your husband. Thus under 
the curs.i of Niruyana, you will be transformed into the world 
purifying Tulasi tree. You will bo the foremost amongst the flowers 
and will be dearer to Narayana than His life. No one's worship will 
be complete without Thee as leaf. You will remain as a tree in 
BindrSban and you will be widely known us Vrindabani. The Gopas and 
Gjpis will worship M^dbava with Your leaves. Being the Presiding 
Deity of the Tulasi tree, you will always enjoy the company of Krisna. 
the best of the Gopas. O Xirada ! Tims hearing Brahma's words, 
the Devi Tulasi became very glad. Smile a}»peared in her face. She 
then bowed down to the Creator and said : — 

38-40. " O Father ! I speak now truly to Thee that 1 am not 
as devoted to the four-armed NarSyana as 1 am devoted to Syama 
Sundara, the two-armed. For ray intercourse with Govinda 5ri Krigna 
was suddenly interrupted and my desire was not gratified. It is because 
of Sri Govinda's words that I prayed for the four-armed. Now it appears 
certain that by Thy grace I will get again my Govinda, very hard 
to be attained. But, O Ff/ther ! Do this that I be not afraid oi 

41-48. Brahma said: — "0 Child! I now give you the sixteen 
lettered RSdha mantra to you. By Her Grace you will be dear to RSdhA 
as Her life. Kadhika will cot be able to know anything of your secret 


dealings. O Fortunate ! You will be dear to Govinda like Rcldhft, Thus 
saying, Brahma, the Creator of the world, gave her the sixteen 
lettered R'ldha mantra, stofcra, Kavacha and mode of worship and 
puras'eharana and He blessed her. Tulasi, then, engaged herself in worship- 
ping Hadha, as directed. By the boon of Brahm4, Tulasi attained Siddhi 
(success) lik° Laksmi. OuC of the power of the Siddha mantra, She 
got her desired boon. She became fortunate in getting varioug 
pleasures, hard to be attained in this world. Her mind became quiet. 
All the toils of TapasyS, disappeared. When one gets the fruit of 
one's labour, all the troubles then transform to happiness. She then 
finished her food and drink and slept on a beautiful bed strewn with 
flowers and scented with sandal paste. 

Here ends the Seventeenth Chapter of the Ninth Book on the 
anecdote of Tulasi in Sri Mad Devi Bh£i.gavafcam of 18,000 verses 
bv Maharsi Veda Vvasa. 


1-9S. NArayana said: — " Thus highly pleased, Tulasi went to sleep 
with a gladdened-hearb. She, the daughter of Vrisadhvaja, was then 
in her 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). 
Though the Devi was smeared with sandal paste and She slept on 
a bed strewn with llowers, her body was felt as if being burnt. Out of 
joy, th3 hairs stood on their ends all over her body ; her eyes were reddened 
and her body began to quiver. Sometimes She felt uneasiness, sometimes 
dryness ; sometimes She got faint ; sometimes drowsiness and sometimes 
a^jain pleasantness ; sometimes she became conscious, sometimes sorrowful. 
Sometimes she got up from her bed ; sometimes she sat ; and some- 
limes sha fell agiiu to sleej). The flower-bed, strewn with sandal- 
piste, appeared to her full of thorns ; nice delicious fruits and cold 
water appeared to her like poison. Her house appeared to her like a 
hole in a ground anl her fine garments seemed to her like fire. 
The mark of Sindura on her forehead appeared, as it were, a boil, a 
sore. She began to see in her dreams that one beautiful, well 
clothed, humorous, young man with smile in his lips, appeared to her. 
llis body was besmeared with sandal-paste and decked with excellent 
jeweh ; garlands of forest flowers were suspending from his neck. 
Coming .there, he was drinking the honev of her lotus face. He was 
speaking .on love themes and on various other sweet topics. As if 
he was embracing amorously and enjoying the pleasures of intercourse 
After the intercourse he was going away; again he was coming near. 



The lady was addressing him " O Darling I O Lord of nay heart ! Where 
do you go. Couie close. " Again when she bscame conscious, she began 
to lament bitterly. Thus on entering in her youth, the Devi Tulasi 
began to live in the hermitage of Badari (Plum fruit, It may 
signify womb, Those who visit Badari are not to enter again ia 
any womb). On the other hand the great Yo^i Sankhachuda obtained 
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 
the boon from BrahmS as he desired, he arrived at Badari, by Brahma's 
command. The signs of the blooming youth had just begun to be visible in 
the body of Sankhachuda as if the God of Love incarnated in his 
bodf ; his colour resembled that of white Champakas and all his body 
was« decked with jewelled ornaments. His face re^^embled the autumnal 
full moon; his eyes were extended like the lotus leaves. The beau- 
tiful form was seen to sit in an excellent nerial car, made of pearls and 
jewels. Two jewel earrings, nice and elegant, suspended upto his cheek ; his 
neck was adorned with Parijata flower garlands ; and his body was smear- 
ed with Kunkum and scented sandal-paste.. O Narada ! Seeing Saukha- 
ohiida coming near to her, Tulasi covered her face by her clothings 
and she, with a smiling countenance, cast repeatedly sidelong glances on 
him and bent her head low abashed in the expectation of a fiesh 
intercourse. How beautiful was that clear face of her ! It put down 
the autumnal moon in the background. The invaluable jewelled ornaments 
were on her toes. Her braid of hair was surrounded by sweet scented 
M^^lati garlands. The invaluable jewelled wonderful earrings like 
the shape of a shark were hanging up to her cheek. Extraordinarily 
beautiful necklaces were seen being suspended to the mid lie of her 
breasts and added to the bJiut.y thereof; on her arms and hand-i 
were jewelled bangles and conch ornaments ; jewelled armlets and 
on fingers excellent jewelled rings were seen. O Muni ! Seeing that 
lovely beautiful chaste woman of good nature, Sankhuchuda came to 
her and taking his seat addressed her as follows : — 

27. *' O Proud One! O Auspicious One! Who are you? Whose 
daughter are you ? You look fortunate and blessed among w«men. 
I am your silent slave. Talk vvith me. 

28-30. That beautiful eyed Tulasi, full of love, replied to Sankha- 
chuda with smiling countenance anl face bent low : — " I am the daughter 
of the great king Vrisadhvija I hava come to thi« forest for tapasya 
and am engaged in this. Who are yoa ? What business have you to 
talk with me ? Yau can go away wherever you ' like. I have heard 


in the Sastras that persons born of a uoble family never speak with 
ladies of a respectable family in privacy. 

31-703. 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 
with women in privacy. And those women, too, that look externally beauti- 
ful but very passionate and the Death of males, who are eweet tongued 
but filled with venom in their hearts, those who are sweet externally 
but like a sword internally, those that are always bent in achieving 
their own selfish ends and those that become obedient to their husbauds 
for their own selfish ends otherwise behaving as they like, those that are 
filled in?i(le with dirty things and outside looking pleasant in their faces 
and eyes, whose characters are pronounced as defiled, what intelligent, 
learned and noble-minded man c^n trust them ? Those women do not 
di^cli^^inate who are their friends or w'lo are their enemies ; they 
want always new persons. Whenever they see a man well dressed, they 
want to satisfy their own passions. And they pretend with great 
care that they are very chaste. They are the ves.-ela of passion ; they 
always attract the minds of others and they are very enthusiastic in satisfying 
their own !u«t. They verbally shew that they want other men to go a\tay 
but at hearts, feelings for intercourse remain preponderant ; whenever 
they fcce their piramours in private, they laugh and become very glad 
iMit externally ihtii shame knows no bounds. When they do not have 
their intercourses with their paramours, they become self-conceited ; 
I heir bodies burn with anger and they begin to quarrel. When their 
I assions are satisfied fully, they hecome glad and when there is a 
deficienev in that, they become sjrrowlul. For the sake of good and 
jiweet food and cold drinks, they want beautiful young persons, quali- 
fied and humorous. They consider witty young j ersons clever in holding 
intercourses, more dearly than their sons. Vnd if that beloved one 
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 
obstacle in the path of tapasya and the closed doors for liberation. 
Devotion to Hari cannot reach those women. They are the reposi- 
tories of Maya and they hold men fast by iron chains in this wor'd. 
They are like magicians and false l»ke dreams. 'I hey enchant others by 
external beauty ; their lower parts are very ugly and filled with 
excrements, faeces, of foul scent and very unholy and smeared with 
blood. The Creator Bhagavlln has created them ^s such, the Maya to 


the M^y^via and the venom to those who waut libaration, and as invisible 
to those that want to have them. Thus saying Tulasi stopped. O Narada ! 
^ankhaehuda, then smilingly addressed her as follows : — " O Devi ! What 
you have spoken is not wholly false ; partly it is true and partly it 
is false. Now hear." The Creator has created this all-enohanting female 
form into two parts. One is praiseworthy and the other is not. He 
has created Laksmi, Sarasvati, DurgA, SAvitri, and R'idha. and others 
as the primary causes of creation ; so thpre are the prime creations. 
Those women that are born of their parts, are auspieions, gloriou?, 
and much praiseworthy. Satariipl, DevahutT, Svadha, Svaha, Dakaina 
Chhayavati, Rohini, Varun^ni, Saehi, the wife of Kuvera.'Diti, Aditi, 
Lop3,mudrA, AnasuyS, Kautabhi (Kotari), Tulasi, Ahalyji, Arundhati, 
Mena, TllrS, Mandodari, Damayanti, Vedavati, Ciang4, M-nasa, Pusti, 
Tusti, Smrifci, MedhS,, KllikS, Vasundhar^, Sasthi, Mangalaehandi, 
Murli, wife of Dharma. Svasti, Sraddha ; Saiiti, KSnti, Ks^nti, Nidra, 
Tandra, Ksudhgl, Pipasa, Saudhy^, RStri, Diva, Sampatti, Dhriti, 
Kirti, Kriy^, Sobh^, Prabha, Siva, and other women born of the Prime 
Prakritig, all are excellent in every Vu^a. The prostitutes of the 
neavens are also born of the above women in theii- parts and parts • of 
parts. They are not praiseworthy in the universe ; they are all regarded 
as unchaste women. Those women that ive of Sattva Gunas are all 
excellent and endowed with influence. In the universe they are good, 
chaste and praiseworthy. This is not false. The Pandits declare 
them excellent. Those that are of Rajo Gunas, and Tamo Gunas are 
not so praiseworthy. Those women that are of Rajo Gunas are known 
as middling. They are; always fond of enjoyment?, yield to' them, and 
always ready to achieve their own ends. These womeo are ^euerallv 
insincere, delusive, and outside the pale of religious dutie?. Theret^'ore 
they ai'e generally unchaste. The Pandits consider them as mid- 
dling. Those women that are of Tamo Gunas are considered as worst. 
Those born of noble families can never speak with other wives in a 
private place or when thej are alone. By Brahma's command I have 
come to you. O Fair One ! I will marry you how aceordino- to 
the Gandharba method. My name is Sankhachuda. The Devas fly away 
from me out of terror. Before I was the intimate l^akha (friend) of 
Sri 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 
grace and by His mantra, I am Jatismara (know of my past births). 
You, boo, are Jacismira luhsi, 5:1 Krisna enjoyed you before. By 


Kadhika's anger, you are now born in Bh3,rAtj,. I was very eager to enjoy 
you then ; out of Rudhik^'s fear 1 could not. 

72-87. Thus saying, ^aikhaohuda stopped. Then TuUsi gladly and 
smilingly replied : — " Sueh persons (like you) are famous in this world ; 
good women desire such husbands. Really, I am now defeated by you 
in argument. The man who is conquered by woman is very impure and 
blamed by the community. The Pitri Lokas, the Dava Lokas, and the 
(iandharbba Loki, loj, look upon men, overpowered by women, as mean, 
despicable. Even father, mother, brothftr, et3., hate them mentally It 
is said in the Vedas that the impurities during birth and death are 
expiated by a ten days observances For the Brahmanas, by twelve day* 
observances for the Ksattriyas, by Hfbeen days observances for the Vais'vas 
and by one month's observances for the ^Cidtas and other low castes. But 
the impurity of the man who is conquered by women connot be expi ited 
hy any other means except (his dead body) being burned in the funjrai 
pyre. The Pitris never accept willingly the pindas and offerings of water 
(Tarpauas) offered by t'la women— conquered-men. So much so that the 
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. I tested you to ascertain your strenu'th in 
learning. It is highly advisable to choose one's husband by examining 
his merits and defects. Sin equivalent to the murder of a Brahmin 
is committed if one gives in marriage one's daughter to one void of 
all qualifications, to an old man, to one who is ignorant, to a poor, 
illiterate, disease], ugly, very angry, very harsh, lame, devoid of 
limbs, deaf, dumb, inanimate like, and who is impotent. If one gives in 
marriage a daughter to a young man of good character, learned, 
vvoll qualified and of a peaceful temper, one acquires the fruits of 
performing ten horse sacrifices. If one nourishes a daughter and sells 
her out of greed for money, one falls to the Kumbhipaka hell. That 
sinner drinks the urine and eats the excrements of that daughter, remaining 
in that hell. For a period equal to the fourteen Indra's life-periods they 
are blttoa by worms and crows. At the expiry of this period, they 
wil! have to be born in this world of men as diseased persons. In 
their human births they will have to earn their livelihood by sel'ing 
flesh and carrying flesh. 

SS-IOO. Thus saying, when Tulasi stopped, Brahm& appeared on 
the scene and addressed oankachuda : — " O Saukhachuda ! Why are 
you spending uselessly your time in vain talks with Tulasi ? Marry 
her soon by the G^ndharba method. As you are a gem amougst; 


males, so She is a gem amongst females. It is a very happy union 
between a humorus lovor and a humorous beloved. O King I Who 
despises the great happiness when it is at one's hand I He who 
forsakes the pleasure is worse than a baa^t in this world. O Tulasi ! 
And what for are you testing the u>bly qiialified person who is the 
tormentor of the Devas, Asuras and D^navas. O Child ! As Laksmt 
Devi is of N&rayaua, as Radhik^ is of Krisaa ; as is My Savitri, 
as Hhava's is Bhavani, as Bot^r's is Earth, as Yajua's is Daksinil, 
Atri's Anasuyi. Gaufcama's Ahalya, Moan's Rohini, Brihaspati's Tdr^, 
Manu's Sitarupa, Kandarpa's Rati, Kas'yapa's Aditi, 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 5ankhachuda. Let you remain with Sankhaehuda, bf^autiful as he 
is, for a long time, and enjoy with him in various places as you 
like. When Sankhaehuda will quit his mortal frame, you would go 
to Goloka and enjoy easily with the two-armed Sri KrifUa, and 
in Vaikuntha with the foar-armed Kri^na and with great gladness. 

Here ends the Eighteenth Chapter of the Ninth Book on the 
union of Sankhaehuda with Tulasi in the Mahapuranam Sri Mad Devi 
Bhagavatam of 18,000 verses by Maharsi Veda Vyasa. 


1. Narada said : — *' O Bhag.ivan ! Wonderful is the story that 
has been now recited by yoij. My ears are not satislied. So tell me 
what happened afterwards. " 

294 Naiftyana said:—" O Ndtada ! The Creator Brahm^, blessini; 
them, departed to His own abode. The Danava married Tulasi under 
the Gandharba method. The uelestial drums t^runded and the Howers weie 
showered. In the beautiful lovely house the Danavehdra, remained in 
perfect enjoyment. Tulasi, too, being busy with fresh intercourses, 
became almost mad after them. The chaste Tulasi ar.d Sankhaehuda 
both became deeply immersed in the ocean of bliss in their sexual ui.ion 
and began to enjoy sixty-four sorts of amorous sports. In the Sastras 
on love affairs, all the connections of limbs rfith limbs that are 
described, as the lover and the loved desire, they both enjoyed these 
with perfect freedom and pleasure. The place was solitary ; to add to it, 
the scenery was grand and lovely ; so nothing remained untasted of 
the several tastes of amorous pleosures. On the banks of the river, 
in llower-gardens, they slept on the flower-beds smeared with sandal- 
paste, and enjoyed the amorous pleasures. Both vvere adorned with 



jewel ornaments ; both were skilled in amorous practice j ; so no one 
«lesisteJ. The chaste Tulasi out of her nirableness due to young age, 
easily stole into the heart of her husband. Sankhachuda, too, a great 
expert in knowing other's amorous sentiments, attracted the heart of 
Tulasi. Tulasi obliterated the sandal marks from the breast of the King 
and the sign of tilak from his nose. The King also wiped away 
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 side by her bracelets. Then the King bit the lips of Tulasi. 
Thus each one embraced the other, kissed each other and each one 
bejan to champoo the thighs, legs, etc. When both of them thus 
spent their time in amorous sports, they got up and began to dress 
themselves as they desired. Tulaci smeared Sankhachuda's nose with 
red sandal-paste mixed with kunkum (saffron), smeared his body with 
sweet-scented sandal-paste, offered sweet-scented betels in his mouth, 
made him put on celestial garments (fireproof; brought from Fire; 
put unto his neck the wonderful garbind of Parijata flowers, destructive of 
jisea^^e and old age, invaluable jewel rings on his hand, and offering 
him exeellent gems, rare in the three worlds, said: — "O Lord ! I am 
your maidservant " and uttering this repeatedly bowed down to the 
feet of her husband with devotion. She then got up and with 
smiling countenance began to look on his f^ce with a steadfast gaze. 
The king Sankhachuda then attracted his dear Tula«i to his breast and 
took off the veil fully from her face and began to look on that, next 
moment he kissed on her cheek and lips and gave her a pair of gar- 
ments brought from the Varuna's house, a necklace of jewels, hard to get jn 
the three worlds, the tinklets of Svaha, the wife of Agni, the Keyura 
(armlets) of the Sun's wife Chhaya, the two earrings of Rohini, the 
wife of tha Moon, the finger rings of Rati, the wife of Kamadeva, and the 
wonderfully beautiful conch, given by Vis'va Karma, excellent bedding 
studded with pearls and jewels and various ornaments ; and when he gave 
her all these things, he smiled. The king then put garlands on Tulasi's 
braid ot hair, nicely variegated Alakas on her cheek, three crescent lines 
of sweet-scented sandal paste within the Alakar, dots ot saffron all 
around that, the brillant Sindura mark looking like a flame, and red Alta 
on the feet and toes ; he then j^biced those feet on his breast and 
utterred repeatedly : — " I am your servant " and then held her on his 
breast. They then left the hermitage, in that st-ite and began to 
travel in various places. In the Malaya mountain, in mountains after 
mountains, in solitary flower gardens, in the mountain caves, in beau- 
tiful sea-beaches, on the banks ot the Puspabhadra river, cool with 


watery breeze, in various rivers and riversides, in Vispandana forest 
.v'l )i I ivith SiViU songs of the birds of the vernal season. They then 
went from Vi§pandana forest to the Surasana forest, fromithe Surasana, 
forest to the Nandana forest, from the Nandaoa forest to the nice 
Chandana forests, from Chandana forest to Champaka, Ketaki ; Madhavi 
Knnda, Malati, and Kumuda and lotus forests ; thence they went to the 
forest of desire gratifyinj^ trees (Kalpavriksa forest,) and PSrijata trees. 
They then went to the solitary place Kanehan, thence to theKancLi (forest) 
they then went to the Kinjalaka forest, thence to the K&nchan^kar (the gold 
mine), thence to Kanchuka and various other forests echoed with the 
sweet sounds of cuckoos. There, on beds strewn with flowers and scented 
with sandal-paste they both enjoyed each other to their hearts' content 
and with great pleasure. 13ut none of them, whether Sankhachiida or 
Tulasi, got quenched with their thirst. Rather their passions were inflame 1 
like the fire on which clarified butter is poured (in sacrifices). The 
King of the Danavas, then, brought Tulasi to his own kingdom and, 
there, in .his own beautiful garden house, he incessantly enjoyed her. 
Thus the powerful king of the Danavas pa''sed away one Manvantara 
in the enjoyment of his kingdom. He spread his sway over the DevatS?, 
A-uras, Ddnavas, Gandharbas, Kinnaras, and Raksasas. The Devas, dispos- 
sessed of their real'ns, wandered everywhere like beggars. At last they 
united in a body and went to the Brahma's assembly and thero they 
began to cry and then related the whole history how the Danava Sankha- 
chuda oppressed them. Hearing all this, Brahma took them to Sankara 
and informed Him of the whole history of the case When Mahadeva 
heard all this, He took them all to the highest place, Vaikuntha 
devoid of old age and death, doing tovvards the first entranceof Narayana's, 
abode, they saw the gate-keepers watching the gate, taking their seats on 
jewel thrones. They all looked brilliant, clothed with the )'eIlow gar- 
ments, adorned with jewel ornamenta, garlanded with forest flowers, all 
of 5yAma Sundtra (dark blue, very beautiful) bodies. They were four- 
armed, holding on their hands conch, mace, discus and lotus ; sweet smile 
was on their faces and eyes beautiful like lotus leaves. On Brahm3. asking 
them for entrance to the assembly, they nodded their assent. He, then, 
accompanie 1 by the Devas, passed one by one, sixteen gates and at last 
came before Nar^yana. On reaching there, He saw that the assembly 
was completely filled with Devarsis, and four-armed NArayanlike 
P&risadas (attendants), decked with Kaustubha jewels. The sight of 
the Sabh^ (assembly) makes one think that the Moon has just arisen, 
shedding effulgent rays all round. By the will of S'ri Hari, excellent 
diamonds, invaluable gems and necklaces of gems and jewels were 

Book IX.] CHAPTER XIX. 8dl 

plAOod at varioiiB places. At other places rows of pearls were shedding 
their aplendaur and brilliance like the garlands of gems and- jewels* 
At others,, the mirrors were pla?ed in a circle ; and at various other 
placas, the eijdless wonderful artistic' picture lines were drawn. Again at 
other place.', the jewels called Padtnardgas were artistically arranged as if 
the lotuses were, there spreading their lustrous beauty all around. 
At lu-ijiy other places rows of steps, ware made of wonderful Syamantafc 
jewels. All. around the assembly, there were the excellent pillars, built 
of Indranilam jewels. Over those pillars, sandal leaves strung on strings 
from pillai; to pillar, were suspende I. Grolden jars, all brimful with water 
were locite.l at. various peaces. All around, the garlands of Pari j4ta flowers 
were seeu. Tae hall was decorated with sweet scented sandal trees, red 
like siffropaiKl mask.. S.veet scents were being emitted all round. The 
Vidyadharis were dancing at places. The assembly hall measured one 
thousiiud Yoj^nas. Countless servauts were engaged all over on various 
liVorks. 8i-ahtui, bankaia, and the other Grocis saw there Sri Hari seated 
in the centre ou ao inv.tluible -jewel throne, as a Moon looks surrounded by 
stars. Tbere were the erosvu on His head, the ear-rings on His ears ; 
y;arlatids male of wild fljivars were u:i his neck and His body was smeared 
all over with sandal paste and He was holding Kelipadma (a sort of lotus) in 
His li*ud. He was seeing, with a smiling countenance, the dancing and 
music before Him. He was full of peace, the Lord of Sarasvati Laksmi 
Wcis holdiug gently His lotus feet and He wasichewing the sweet scented 
lietel ofEdred by Her. (j.<iuga also was fauniug Him devotedly with a 
white Chumara and the others were singing hymns to Him with their 
heaJs bent low with devotion. JkahmA and the other Gods all bowed 
down to Him ; their bodies were all filled with Pulaka (excessive joy 
causing hair blind on end) ; tears flowed from their eyes and their 
voices were choked out of emotion. The. creator Brabmd., then, with 
clasped hands informed Him, with head bowed down, of the whole his- 
tory of Saukbacliuda. Hearing this, the omniscient Hari, knowing the 
minds of all, smiled and spoke to Brabnia all the interesting secrets: — 
*0 Lotus born 1 I know all about •'S'ankhachiida. He was in his 
previous bvith .Nly groat devotee, an energetic G-opa, Now I speak to you 
the ancient histjrv of (ioloki ; hear. This story about Goloka is sin- 
destroying and highly meritorious. S'ankhachuda, in his previous birth 
was the Gopa Sudelma, My chief Parisad (attendant}. He has now 
become a D'lnava on accoupt of thja dire curse pronounced by SVi 
HUdha. One day when I went from My abode, -accompanied by Viraja 
Gopi, to the ll4sa Mandala, My beloved RadhA, hearing this news 
frtm a. n^^aid servant, came up atocce with Her whole host of Sakhis 


882 flat MAD DBVt BHiOAVATAM. 

wrftftfifiil, to the Risa M»nd»!» u ib»ll a»Q03 in Golok») •ud, not being 
able to see Me, 8»w Viraji turned into « river . She thought tb«t I hsd 
disappeared. So She went back to Her owa abode with Her Sakhis. 
But when I returned to the house with Sudama, Radhi rebuked Me 
very much. I remained silent. But Sudima could not boar and he re- 
buked Radha ia My presence, a thinjj quite intolerable to Her .dignity! 
On hearing this rebuke, RSdha's eyes became red with anger and She 
immediately ordered Her Sakhis to drive him away. Sudama began to 
tremble with fear. Immediately on Her command lakha* and Ukh^ of 
Sakhis got up immediately and drove that hot irreii«tible Sudama sway. 
Sudama repeated his chafings and roarings. On hearing these, Sher 
cursed hiqi :— " You better be born in the womb of a Danavi." Hearing the 
terrible curse, Sudama bowed down to Me and went away crying ; then 
Radha, who was all-mercy, became melted with mercy. And She prevented 
him, repeatedly, not to go aviay. Radha wept and told him, *'0 Child 1 
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 
to weep. I then explaind to them. " In about half a moment Sudamft will 
come back, fufiUing the conditions of the corse. O SudAma ! Come 
here when the curse expires. ** Then he appeased Radha also. " Know 
that one 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 
Bharata. Siva will ^lay the Danava by this Suiastra. The* Danava 
holds always on his neck 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 him the Kavaeha. O Creator ! Thou 
also didst give him the boon that his death woull occur when the chastity 
of of his wife would be destroyed. I will go and hold intercourse with hi» 
wife. Then his death will occur without fail. His wife after her death 
will come and become- My dearest wife. Thus saying, Narayana gave 
over to MahSdeva the Suiastra. Then He went gladly to His inner 
compartments. Ou the other hand, Brahma and Rudra and the other Devas 
incarnated themselves in Bharata. 

Here ends the Nineteenth Chapter on the going of the Devas to 
Vaikuftha after Tulasis marriage with S'ankhaehadda'in the MabApuranam 
l^ri Mad Devi Bbi\gavatam of 18,000 verses by Mafaarfi Veda VyAsa. 

Booi IX.j CHAPTER XX. 883 


1-21. Nariyana said ;— BrahmS, then piibtiapr S'iva to the task of 
kilHn? S^aokhaebada went to His own abode. The other Devas returned 
to Iheir homes. Here under the beautiful Bata tree, on the banks of the 
river ChandrabhAgu, Mahadeva pitched His big tent and encamped. Himself, 
*to get the victory of the Devas. He, then, sent Chitraratha, the Lord of 
the Gandharbbas, as a messenger to S'ankhaehilda, the Lord of the 
Dilnavas. By the command of MahSdeva, Chitraratha went io the 
city of the king of Daityas, more beautiful llian Indra's place and more 
wealthy than the mansion oY Kuvera. The city was five yojanas wid^ 
and twice as much in length. It was built of crystals of pearls and 
jewels. There were roadways on all sides. There were seven trenches, 
hard to be crossed, one after another, encircling the city. The city was 
built of countless rubles and gems, brilliant like Hames. There were 
hundreds of roadways and marteta and stalls, in the wonderful Vedis 
(raised platforms) built of jewels. All around were splendid palacial 
buildings of traders and merchantmen, filled with various articles 
There were hundred? and kotis of beautiful buildings, adorned with variouf 
ornaments and b;;ilc of variegated red stones looking like Sinduras. Thus 
he want on ml 3>'V, in tha middle, the building ot Sankhaehuda, circular 
like the lunar sphere. Pour ditches all filled with fiery flames, encircled 
one •fter another, hi* house. So the enemies could not in any way cross 
them ; 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 
the twelve gates. In the centre were situated lakhs and lakhs of excellent 
jewel built houses. In every room there were jewelled steps and staircases 
and the pillars were all built of gems, and jewels, and pearls. Puspadant a 
(Chitraratha) saw all this and then went to the first gate and saw 
one terrible person, copper coloured, with tawiiy eyes, sitting with a 
trident in his hand and with a smiling count enance. He told he had 
come as a messenger and pot his entrance. Thus Chitraratha went one 
after another to all the entties, not beiug prohibited at all though he told 
that he had come as a messenger on war service. The Gandharba reached 
one after another, the last door and faid^:—' " O Door keeper ! — Go 
Qiiiokly and inform the Lord of the DSnavas all about the impending 
war. When the messenger had spoken thus, the gate-keeper allowed 
htm to go inside. Going inside, the Gandharba saw S'ankh&chuda, of 
AU excellent form, seated in the middle of the royal assembly, on a golden 


throne. One servant was holding on the king's head an umbrella, decked 
with divine excellent gems, the inner rod of the umbrella being made up of 
jewels, and decorated with expanded artificial flowers made of gems. 
The attendants were fanning him with beautiful white ch^maras ; he was 
nicely dressed, beautiful and lovely and adorned with jewel ornaments. 
He was nicely garlanded, and wore fine celestial ganments. Three Koti 
DSnava<^ were surrounding him; and ppyon Koti OanavAa, all armed, were 
walking to ;«id fro. . , 

22-4!). I*(i8padanta was thunderstruck when he saw thuV^ the Ddiiava, 
and he addressed him thus : — O King ! 1 am a servant of Si^a ; My 
nan^e is Puspadanta ; hear what Siva has comma aded me to tell 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 
over to Siva one S'iila weapon and asked the. Devas to depart.'' "At 
present, the three eyed Deva is residing under the shade of a Ba|a tree 
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 
.reply and I will speak to Him accordingly." Sakhachiida, hearing the 
messenger's words laughed aud said "Tomorrow morning T. will start, 
ready for war. Better go away to-day." The mesjsenger went back to 
Siva and replied to Him accordingly. In the meantime the following 
personages joined Siva and remained seated on excellent aerial cars, built of 
jewels and gems. The following, were the persons :-^Skanda, Virabhadra, 
Nandi, Mahakala, Subhadraka, Vis'^laksa, Bana, Pingalaksu, Vikampana, 
Virupa, Vikriti,^ Manibhadrd, Vasklla, Kapil^ksa, Dirgha Dangalra, 
Vikata, Tamraloebana, Knlikintha, Balibhadra, . Kalajihba, Kiitichara, 
Balonmatta, FJanas'laghi, Durjaya^ Durgama, (these eight Bhairavas), 
eleven Rudvas, eight Vasus, ludra, the twelve Adityai*, firu, , moon, 
Vis'vakarm^, the two As'vins, Kuvera, Yama^ Jayanta, . Naia, Ki^bara. 
V&yu, Varuna, Budha, Mangala, Dharma, Saul, Is'anjsi, Jbp powerful 
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 jolly,.. Shq. bids Her 
devotees discard all fear, and terrifies the enemies. Her dip is terrible, 
lolling, and extends to one Y'ojaua. On Her eight., arnjs. She holds 
conch, disc, mace, lotus, axe, skin, bow and arrows. She was hplding in 
Her hands, the bowl shaped human skull ;. that was very, deep and one 
Yojana wide. Her trident reached up to the Heavens ; Her weapon called 
S'akti (dart) extended to one Yojana. Besides there .were.. Mudgara 

Book IX.] ' CHAPTER XX. 885 

(maoa), Musala (club), Vajra (thunderbolt), Kbeta, (club), brilliant 
Phftlaka (shield), the Vaianava weapon, the Varu na weapon, the 
Agneyastra (the fire weapon), NAgapds'a (cbe noose of serpents), the 
NarSyanastra, the Gandharva's weapons, the Brahma's weaponj?, the 
Gadudistram, the Parjanayustram, the Pas\ipata8tram,the JrimbhanJistram 
the Purvatastram, the Mahes'Vdl-aatram, the Vayavyastraoa, and t-he 
, Sanmohanam rod and various other infallible divine' weapons. 
Besides hwiidreda ot other divine weapons were" with Her. THreh Kotis ot 
Yoginis and three Kotis and a hali ot teirible DukinTs were attending 
Bbadrakllli. Bhdtas, (demons) Pretax, Pis^achas, lvir^nianda», Hrahom 
UaiiSii^ia?, Rakhfsasis, Vetalas, Yaksas and Kinnaras also were there in 
eounble^s numbers. At this time Kartikeya came there and bowed down to 
his father Mahadevk. He askei him bo take his seat on H:s left pide and 
a»ked him to help. Then che army rem line 1 there in military array. On the 
obher hand, when Siva's messenger daparted, S.»nkhaohuda Vent 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 heirfc spoke in s^rean words:— "() my Jiord -I my Krieiid ! 
.0 the filler of My life ! Wait foi a moment and take your seat on My 
heart. Instil life in Me for a moment. Sabisly My desire of Kirman 
birth., hat me behold you fully so that my eyea be- satijflied. My breath 
is now very agitated. 1 eaw by the end of the night one bwi dream. 
Therefore, I feel an internal burning* Thus at the •words of Tulasi, the 
king S'ankhaehud.* finishad his me&ls and began to address her. iru good 
.and true words, baneficinb to her:—" My Laxly ! It is Kaia (the time- 
ifchat Ufings out these variou' ombinatioos by which the Karmie fruit is 
enjoyed ; it u Kala thao awanls auspieions and inauspicious things ; this 
Kala is the Sold M»ster t > impart pain, fear, ami. good and bud thing*. 

.'1-84. Trees grow up in lime ; their branches, etc., come out iu tim© ; 
I flowers appear in time and fruits come out in lime. Friiit.s are ripened 
in timo an 1 after giying th- fniit;s, they die out also in time. Fair 
One ! The univeiise corner into existence, in time and die* away in 
tfimj. The Craitif, Preieivei, an I l)es troyer of the univerie, are creat- 
ing, preserving and destroying tie worlds with the . help of .time. 
Time guides them in every way. But the Highest ^^rakriti is^ the God 
of Brahma, Visnu, and Mahes'a ( i e.^ the .Creatrii: of Time). This 
Highest Prakriti, the Highest Ood is .creating, .preserving and destroying 
this universe. She make i the Time dance. i3y Her mere Will, She has 
converted Her inseparable Prakriti jnto Maya and is thus creating all 
things, moving^ and unmoving. She ia the Uuler of allj the J^priu^^f all, 
■ad She is tha Highist Goi. By Hdr is beiaj djaa thu ortA^iaA »i 


persons by per^oas, this preservftCioa of pcrsoQs by peisoui, and this 
deelructiou of {tersoas by i^ersoDs. So you better dow Uke refuge of kbe 
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 
showering rains ; by Her command, Death ia striding over the beings ; 
by Her command fire is burning all things and by Her command the oeol- 
iog MooQ is revolving. She is the Death of death, the Time of time, Yama 
of yama (the God of death), the Fire of fire and the Destroyer of the 
destroyer. So take Her refuge. Vou cannot find . and fix who is whose 
friend in the world ; so pray to Her, the Highest CJoi, Who is the Frieod 
of All. Oh ! Who am I ? And who are you either? The Creator is the 
combiner of us two and so He will dissooiate us two by our Karma. When 
difficulty arises, the 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- 
times into pain. You vill certainly get Nar&yana for your husband ; for 
which you practised Tapas before, in the hermitage of Vad»ri (the source 
oi the Gfknges, the feet of Visnu). I pleased Brahm^ by my Tapasya 
and have, by his boon, got you as my wife. But the object for which you 
did your Tapasya, thai you may get Hari as your husband, will csrtainly 
be fulfilled. You will get Gobinda in Vrin Iftban^ and in the region ot 
Goloka. 1 will also go there when I forsake this, my Demjn body. Now 
I am talking with you h^re ; afterwards we will meet again in the 
rrgion of Goloka. By the curse of B^dhiksl, I have come to this 
BhArata, hard to bo ikttainsd. You, too, will quit this body and, assuming 
the divine form will go to S'ri Hari. So, O Beloved ! You need not be 
sorry." O Munit Thus these conversations took them the whole day 
and led them to the •veuing time. The king of the demons, S'ankba* 
cbiida then slept with Tulasi on a nicely decorated bed, strewn with 
flowers, and smeared with sandal paste, in the Itatna Mandir (temple 
built of jewels.) This jewel temple was adorned with various wealjth 
and riches. The jewel lamps were lighted. Sankbach&da vassed the night 
with his wife in various sports. The thin bellied Tuhisi was weepipg 
with a veiy sorrowful heart, without having taken any food. The 
king, who knew the reality of existence, took her to his breast and ap- 
peased her in various ways. What religious instructions he had received 
in Bhindira forest from S'ri Krifna, those Tattvas, capable to destroy all 
sorrows and delusions, he now spoke carefully to Tnlasi. Then Tulast's 
joy knew no bounds. She then began to consider everything as tran- 
sitnt and begaa to play with a gladdened heart. Both became drowned in 
'^'oOMi of bins; aod the bodies of both of them were filled with joy 

Booi It.] CHA1?TiR XXI. 8g^ 

.and the hairs BtooJ on tbeir euJs. Both of them, then, a©«irous to have 
aiuoroas sports, joiiieJ themaelvea aud became like Ardhanaris'vara and 
go oM bodv. As Tulasi considered S'ankhachada, to be h«r lord, so 
the DSnava Kioj considered TuUsi the darling of his life. They bo- 
came senseless with pleasureable feelings arising out of their amorous 
intercourses. Next moment they regained their consciousness and botu 
began to converse on amorous matters. Thus both spent their time 
jsiometimes in sweet conversations, sometimes laughing and jokin**, some- 
' times maddened with amorous sentiments. As S'ankhachudai was clever 
in amoroas affiiirs, so Tulasi was very exj)ert. So none felt satiated 
with love aftairs and no one was defeated by the other. 

Here ends the Twentieth Chapter of the Ninth Book on the war pre. 
|i«rations of S'ankhachuda with the Devas in the MahapnrAnam Sri M»id 
Devi Bh&gavatam ot IS, 000 verses by MahArpi Veda Vyftta. 


1-33. S'ri N^ruyana spoke: — Then the DSnava, this devotee' of 
S'ri Kri?n<», got up from his flower strewn bed, meditating on S'rl 
Krisna, early in the morning time, at the Brahma Muhilrta. Uuitting hit 
night dre.«s, he took his bath in pure watf>r and put on a fresh 
Wished clothing. He then put the bright TiUk mark on hie forehead 
and, performing the daily necessary worship, he worshipped his Ista 
devati\ ( The Deity doing good to him). He then saw the auspicious 
things such as curd, ghe^, honey, fried rice, etc., and distributed as 
usual, to the Bruhmanis the best jewels, pearls, clothing and gold. Then 
f«^r his marching to turn out auspicious, he gave at the feet of his 
Guru Ueva priceless gems, jewels, pearls, diamonds, etc. ,and finally 
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 
of villages. He then gave over to his sou, the charge of his kingdom 
snd of his wife, and all the don)inioup, wealth, property, all the 
servants and niaid servants, all the store;? and conveyances. He dies"- 
sed himself for the war and Look up bows and arrows and arrow 
cases. By the command of the King, the" armies began to gather. Three 
iakhs .of horses, one lakh elephants, one ayuta ohariota, three Ket e 
of bowmen, three Kotis armoured soldiers and three Kotis of trident 
holders got themselves ready. Then the King counted his forces atod 
appointed one Com macder-in-Chief, (Mahfiratha*), skilled in trts of 


warfare, over the whole army. Tbua the generajs were a^Roipteil 
over tfie three . lakh Aksauhiui forces and their provieious were eolleQ- 
tiii by three huodraj Vk§ auhini men. He, then, thinkyig of 5i"»;v^ 
lUri, starCeJ for war, rtccompanied by his vast .^riuy. iVo^ :— Qnfl . 
AksiuhinV ooiisists ot a large, army copBisti»g, of 2187Q Qbariofcfl, . 
as many elephauts, (55,010 horses, and lp9,350 foot). He theq moimted 
on a chariot built of exeallent jewels and, headed by his Gum and all his . 
other elder:!, went tj S'ankiM. O Xarala !. Bhajf^vriii Mahsldeva was . 
at that time; staying on the bauka of Pu^pj^bhadr^. That .. place 
was Siddhria'rama (the hermita;,'e where the yoj^icj successes bad boen 
obtained and can easily be acquired in future for. the Siddhas as well 
a Siddha Iv§ettra.) It. was the place where the Muui Kapila prac- 
tised Tapasy&j in the holy land of hhHeMn. Jt was bounded on the 
east by -tbe western ocean, on the wefet by trhe Malaya mountain*, on the 
south, by the SVi Saila mountain, and on- 'the north by th^ •Gaudha 
M3dana Mountain. It was live yojanas wide and one hundred times 
&9 long. This auspicious river in Bharata yields j,a-oat religious merits 
and is always full of cle-tr, sptrklint^ ruouin;^ water. She is the 
favourite wife of the Salt Ocean and She is vary blessed. Issuing 
from S'ararvati-. llim^layus, She drops into the ocean; Keeping the 
river Gomati (Goomti) by her left; She falls i'.'to the west ocean.' 
Sankhachuda, arriving there, saw Mah^deva under a Poepal ttee 
near its root- with a smilin.: cou-ntenance, like one Koti Suue seated iii 
a yogie iMjatui-e. Lli^ colour was white like a pure crystal ; as if the 
Fire of» 13rahuia .was emitting from every pore of Hi« body (burning 
witii Brahmi-'iltjja) ; lie wa^. wearing the tiger ekin and hcflding the 
uident-and axe. He dispels the fear of death of His Bhaktas ; His face 
IS <iuite calm, lie, tiie Lord o\' Gauri, is the Giver cff the fruits of 
Tai>asy& and of all sort* of ^vealth and prosperity. The smiling face 
of As'utosa (one who is pleased quickly) is always thinking of the 
welfava 'ot the Bhitktas ; He is the Lord of the X^niverse, the Seed 
of the universe, the 'All-form (all-pervading), and the Progenitor of the 
iinivertse. Hn is omnipresent, AH pervading, the Best in this nniverse-, 
the Destroyer ol tliis tiniver«!e> the Cause of all causes, and' the Saviour 
from the hells. H« is -the Awakoner and Bostower of Koowledi»e, 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 des»jeuded from, his • chariot and bowed- down with devotion to 
Him and to Bhadra Kali, on- lUs left and and to Karfcikeya ob 
his front. .The o^hev attjjjujiantd didv-jthe same, — S'ankara, Bhadra Kali and '* 
Skanda t\\ blessed him. Nandis'vara and others • got up from their 

Book IX.] CHAPTER XXI. 889 

seats on seeing the Diuava Kini^ and began to talk with each other 
ou thut subject. The King addressed S'iva and sat by tlini. Bhaga- 
van Mdhldeva, the Tranquil Self, then, spoke to him, thus: — " O King ! 
lirahma, the knower of Dharma and the Creator of the world, is 
the Father of Dharma, The religious Marichi, a devotee of Visnu, is 
the tjon of Brahma. The religious Prajttpati Kas'yapA i^ also 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. 
34-64. Danu had forty sons, all spirited and known as D^navas. 
Tlie powerful Viprachitti was the prominent amongst them. Vipra- 
ulutti'a son was Dambha, self controlled and very much devoted to 
Vijnu. So much so that for one lakh years he recited the Visnu 
mantra at Puskara. His Guru (spiritual teacher) was S'ukracharya; 
aud, by his advice, he recited the mantra of Sri Krisna, the Highest 
Self. He got you as his son, devoted to Krisna. In your former 
birth, you were the chief attendant Gopa (cow-herd) of Krisna. You 
were very religious. Now, by Radhika's curse, you are born in Bharata, 
as the Lord of t'le Datiavas powerful, heroic, valorous, and chivalrous. 
All the things from Brahm^ down to a blade of grass, the Vaisnavas 
regard as very trifling ; even if they get Salokya, Sarsti, Sayujya and 
Samipya of Hari, they do not care a straw for that. Without serving Hari, 
they do not accept those things, even if those are thrust on them. Even 
Brahmahood and immortality, the Vaisnavas count for nothing. 
Th'y want to serve Hail (Seva-bhava). Indrahoou, Manuhood, they do 
not care. You, too, are a real Krisna BhakLa. So what do you care for 
thosft 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 
Devas remain in their own places and let you enjoy your kingc'om happily. 
No nee J now for further quarrels. rhiiik that you all belong to the same 
Kas'yapa's family. The sins that are incurred, for example, the murder 
of a Brahmin, etc, are not even one-sixteenth of the sins incurred by 
hostilities 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 
Prakriti is dissolved, Brahma also vanishes. Again He appeara by the Will 
of God. This occurs always. True, that knowledge is increased by true 
Tapasy^ ; but memory fails then. This i? certain. He who is the 
creator of this world, does his work of creation gradually by the help of 
his Knowledge-power (Jnana-S'akti). In the Satya Yuga, Dharma reigns 
in full ; in the Treta Yuga, one quarter is diminished ; again in the 
Dvilpara only one-half remains. And in the Kali Yuga, only one quarter 
remains. Thus Dharma gets increase and decrease. At the end of th^ 



Kali, the Dhanna will be seen vary feeble as the phase of the Moon 
is seen very thin on the Dark Moon night,. See, again, the Sun is very 
powerful in summer ; not so in winter. .\t midday the Sun i:^ very hot ; 
it does not remain so in the morning and evening ? The Sun rises atone 
time ; then he is considered as youug ; at another time he becomes very 
powerful and at another time he goes down. Again in times of distress {i. e., 
during the cloudy days) the Sun gets entirely obscu'-ed. When the Moon 
i^^ devoured by Kahu (in the Lunar Eclipse), the Moon quivers. Again when 
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, 
the Moon becomes healthy and prosperous and in the dark fortnight, the 
Moon becomes thinner and thinner as if attacked with consumption. In 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 ; 
but, at 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" 
or 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 
many 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 principle). He is the 
Self; He is the individual soul (Jiva), He thus assumes various 
forms. 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 Destro- 
yer. By His Will, we are possessed of thase influences and po.vers. O Kin<:r i 
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 is, on that account,- Mrityunjaya. By His Knowlege Power, I 
am fearless. Death flies away fast from Me as serpents flv away at the 
sight of Gariida, the Vinatfi't- son. O Narada ! Thus .aying, ^arabhu, the 
Lord of all, the Progenitor of all, remained silent. Healing the above 
words of gambhu, the King thanked Maluuleva and ag.ln and spoke 
in sweet humble words. 

Book IX.] CHAPTER XXI. 891 

65-74. SaukhaehuJa said:— "The words spoken by Thee are quite true. 
Still I am speakiiii^ a few words. Kindly hear." Thou hast spoken 
just now that very great sins are incurred by kindred hostilities. How 
is it, then, that He robbed Vali of his whole possessions a cd sent him 
down into Piitala. ? Gadadhara Visnu could not recover Vali's glory. 
But I have done that. Why did the Davas kill 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 is bub the mere sporting ground of Pararaatman, 
Who 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^ 
eternal, Victory and defeat cjme to both the parties alternately. So 
it is not propar for Thee to come hera in this hostility. For Thou art the 
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 will result to Thee, if Thou 
art victorious, will not be so much as it will be if we get the victory. On 
the contrary the inglory and iuTimy that will result to Thee if Thou dost 
get dire defeat will be inconceivably much more than what would come 
to us if we are defeated. (For wo are low and Thou art Great.) 

75-79. Mahadeva laughed very much when he heard the Danava'.s 
words 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 
you. In former days, the figlit took place between ISFadhu and Kaitabha ; 
again between Hirany"^ Kas'i[)U and Hiranyaksa and S'ri Hari. I also 
fought with the Asura TripurS. Again the serious fight took place aLo 
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 

Note: — ori Krisna is the Eternal Purusa beyond the Gunas. He 
creates Prakriti. All the creation is effected by Him. He is the Master 
of all the Saktis. These Saktis come from Him and go unto Him. Sri 
Krisna plays with these Saktis, these lines of Forces, very powerful and 
terrible, indeed, that go to create, preserve and destroy the whole universe. 
These Lines of Forces have their three properties : — (1) Origin ; (2) direc- 
tion and (3) magnitude. And 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 

892 5r1 MA.D DEVt BHiClAVATAM. 

is the Grreat Reservoir, the Great Centre of Forces, Powerful, Lovely and 
Terrible. All the^e eveuts as described here, appear iti the intermediate 
stages when the Fourth Dimension passes into the Third Dimension, 
etc. The Fourth Dimension does not at once turn out into the Third 
Dimension but it takes place by degrees. This explains our dreams, 
visions, etc. which, if seen when the mind is pure, turn out to be true. 

80-82. So the Daityas, that were killed before, cannot be compared 
with you. Than why shall I feel shame in fighting against you ? I am 
sent here by Sr'i Hari for saving the Devas. So either give biick to the 
Devas their possessions, or fight with Me, No need in speaking thus 
quite useless talks O N:\rada ! Thus speaking, Bhagav^n Sank'ira 
■remained silent. 5ankhaehada got up at once with his ministers. 

Here ends the Twenty-first Chapter in the Ninth Book on the meeting 
of Mahadeva an 1 ^ankaehuda for an encounter in conflict in the 
Mahapurarjam Sri Mad Devi Bhigavatam of 18,000 vers'is by Mah%rsl 
Veda Vy4sa. 


1-75 bri Narayaua spoke: — " Then the King of the Dmavas, very 
powerful, bowed down tj Mahadevaaud ascended on the chariot with his 
ministers. Mahadova gave orders to^His army to be ready at once. So 
:sankhachuda did. Terrible fight then ensued between Mahendra and 
VrisaparvS, Bhiskara and Viprachitti, Nis'akara and Danibha, between 
Kala and Kales'vara, between Fire and Gokuna, Kuvera and Killakevg 
between Vi=!'vakarm§. and INIaya, between Mrityu and Bliavamkar 
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 
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 Vis'va and Pal^s 'a, between the eleven Rudras 
and the eleven Bhayamkaras, between Ugrachanda and the othe . 
Mahamaris and Nandis'vara and the other Danavas. Tne battlefield, then, 
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 

Rook IX.] CHAPTER XXII. 893 

their bodies, fled from the battlefield, terrified. Iv^rtikeya gave words 
'• Do'ut fe»r " to the Devas aud excited them. Only Skanda resisted the 
Daaava forces In one moment he slew one hundred Aksauhini Dan:iva 
forces. The lotus eyed KSli also 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 
every time put into Her moath ten lakhs, and hundred lakhs and Kotis 
and Kotis of elephants. Thousands and thousands of headless bodies 
(Kivandhas) came to be witnessed in the field. The bodies of tlif- 
Danavas were all cut and wounded by the arrows of Kartikeya. They were 
all terrified and fl<id away. Only VrisaparvS, Viprachitti, Dambha^ and 
Vikamkanah remained fighting with Skanda with an heroic valour. 
M&hamarl, too, did not shew his back and he fought out vigorously. By 
and by they all became very much confused and distressed ; but they 
did not turn their backs. Seeiug this terrible figfit of Skanda, the Devas 
began to shower flowers. The killing of ihe D&navas looked like a 
Pr^kritik Dissolution. Sankhachuda, then, began to shoot arrows from 
his chariot. 

The shooting of arrow-^ by the king seemed as if rains were being poiire I 
in by the clouds Everything became pitch dark. Piros only were seen 
emitting their golden tongues The Devas, Nandis'vara and others, fled 
away, trurified Only Kartikeya remained in the battlefield. Then 
bankh^chuda began to throw terribly sh>wers and showers of moaii- 
tiiins, snakes, stones, and tr.^es. So much sj, that Kartikeya was covered 
by them as the Sun becomes obscured by fjg. The Damon King cut 
off the weighty q-iiver and the pedestal of Skanda and broke Ilis chariot. 
By the divine weapons of the Danava, the peacock (the vehicle) of 
Kartikeya became exhausted. Kartikeya threw 0!)e ^akti (weapon) on 
the breast of the Dauava ; but before it fell, the Ddn iva cut off that, 
lustrous like the Sun and, in return, darted his ^akti. By that stroke, 
Kartikeya beoima stunn'.d for a moment ; but he immeJiately regained his 
cjnseiousness. He then took up the quiver thit Bhagavan Vi?nu gave him 
before and many other weipons ; and ascending on another chariot, built 
of jewels, began to fight out violently and valiantly. (Jetting angry, he 
resisted all those showers of snakes, mountains aud trees by his divine 
weapons. He resisted fire by his watery (P:lryannya) weapon. Then He 
C'lt off easily Sankhachuda's chariot, bow, armour, charioteer, and 
his bright crown aud he threw on his breast one blazing 5akti of white 
cjloar. Thd Danaveudra fell unconscious; bub, at the next moment, he 
regained his consciousness quickly, mounted on another chariot aud 
took a fresh quiver. The Dftnava was the foremost in his magio powers. 
He, by his power of MXyX, maid a BhjWdr of arrows so much so thai 


K^rtikeya became completely eovi3ifiJ by that maltitiule of airowa. Then 
the Dinava took one invincible Sakti, lustrous like one hundred Suns, It 
seemed that flimes of fire were licking high as if the Disolution Time had 
come aright. Inflamed by anger, the Dilnava threw that Sikti on K^rtikeya. 
It seemed, then, that a burning m:i«s of fire fell on him. The powerful 
Kartikeya became sensales?. Bhilrakali immediately took Him on Her 
lap and carried him lefore S'iva. S'iva easily rcitored him t > his life by 
his kriowledge-po.ver and gave him the indomitable stren<^th. He then got 
up in fud vigour. Mhadrakali went to the field to see the Kortikeya's 
f)rees. Nandi^'vara and other heroes, the Devas. Gindharbas, Yaksas. 
li^ksasas and Kinnaras followed Her. Hundreds of war drums were 
sounded and hundreds of persons carried Madhu (wine). Going to the 
battle-ground, She gave a vvar-cry. The Danava torees y:ut fainted by that 
cry. Bhairakaii shouted aloud in luspicious peals after peals of laughter, 
Then She drank Madhu and dancid in the battlefiell. Ugra DamsUA, 
Ugrachand^, ICoUvi, the Yoginis, Dakinis, and the Devas all drank 
Madhu (wine). Seoini; Kali in the battlefield, S'ankhaehuda came up 
again and imparted the spirit of Fearlessnes to the Daityas, trembling 
with fear. Bhadr^kili projected, then, the Fire weapon, flaming like the 
Great Disolution Fire ; bat the ki.ig quickly put out that by the Watery 
weapon. Kali then projected the very violent and wondertul Varua&stra 
TheDiuavi cutoff that easily with Gandharbastrn. Kali then thre.v 
the flame-like Mahes'varflstra. Th'^ king made it futile by the V lisna- 
vHstra. Then 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 
Dissolution Fire. 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 
shot the divine weapons purifying them witli mantras ; but they also 
were nullified by the divine weapons of the Danava. Then BhadrakSli 
threw one Sakti extending to one Yojana. The Daitya cut it to pieces 
by his divine weapon. The Devi, then, being very much enraged, 
became ready to throv Pas'upata Astra, when the Incorpereal Voice was 
heard from the Heaven«, prohibiting Her, and saying "0 Devi! The 
high-souled Danava would not be killed by the P^s'upata weapon. For 
Brahma granted him this boon that unt'l the Visnu's Kavacha wdl 
remain on his neck and until his wife's chastity be not violated, old age 
and death will not be able to touch him." Hearing this Celestial Voice, 
the Devi at once desisted. But She out of hunger, devoured hf\ndreds 
and lakhs of Danavas. The terrible Devi Kali, then, went with great 
speed to devour oankliAchada but the P^nava resisted Her by his sharp 


divine weapons. Tha Devi then threw ori hira a powerful axe, lustrous 
likd <i juin uer Sun ; but th3 Diaava eat it to pieces by his divine 
weapon. The Devi seeing thi*?, becaiuo veiy angry and proceeded to 
devour him ; bub the Danava King, the Lord of all Siddhis, expanded 
his body. At this, Kali basatne violently angry unJ assuming a terrific 
appearance, went quickly and with the blow of one fist, broke his 
chariot and dropped down the charioteer. 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 
for a moment. Nest m)ra9nt regaining his consciousness he got up. But 
he did not fight hand to hand with the Devi. Rather he bowed down 
to lldr. The weapons that the Devi threw afterwards were partly cut down 
by the Danava and partly taken up by hira and absorbed in him and thus 
reaJiral futilj. Th3n BhiJrakali caught hold of the Danava and whirling 
him round aud round threw him aloft. Then the powerful Sankha 
ahdda fell down on the ground from high with great forca ; he imme. 
di-itely got up and bo.ved down to Her. He then gladly ascended on his 
beautiful chariot, built of excellent jewels. He did not feel any fatigue 
with the war and went on fighting. Then 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 
get out of my month while [ was 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 
Voice spoke: — " He is invulnerable by you." But the very powerful DSnava 
did u) more (ling any weapon on Me. lie simply cut to pieces those 
that I threw on h»m. 

Here ends the Twenty-Second Chapter in the Ninth Book on the fight 
between the Devai and Sankhachuda in the Mahapuranam l§ri Mad 
Dt-vi Bh^gavatan of 18,000 verseri by Maharai Veda Vya^a. 


1-6. Njirayana .^aid: — Siva, versed in the knowledge of the Highest 
Reality, hearing all this, went himself with His whole host to the battle. 
Seemg Him, Sankhachuda alighted from his chariot and fell prostrate 
before him. With great force he got up and, quickly putting on his armour 
he took up his huge and heavy bow case. Then a great fight ensued between 

896 Sr! mad DEVt BUiGAVATAM. 

5iva and S'ankhachudrt for full one hundred years but there was no defeat 
nor victory on oibher siJe. The result was stalemate. Both of them, 
Bhagav^n and the Uan'iva quitted their weapons. SankhachAda, 
remained on his chariot and Mahadava ro le on His Bull. Hundreds and 
hundreds of Dinavaa were -si lin. Bub extraordinarily endowed with divine 
power, S'ambhu restored to life all tho^e of His party that were slain. 

7-30. lu the meanwhile, an aged Bruhmana, very distressed in bis 
appearence, came to the b»ttletieH and asked S'ankhachuda, the King 
of Danavas : — " O lvin«^ ! Grant me what I be-^ of you ; you give away in 
charity all sorts of wealth and riches ; give me also what I desire ; give 
me, a Brahmin, something al-»o. I am a quiet peaceable aged BrShmin, very 
veiv thirsty. Make your Promise first and then I will speak to you what 1 
liesire. (.Vote. —The Brahmins only are fib for receiving frauds and eheatiogs). 
The King S'ankachuda, with a gracious countenance and pleasing ej^e^ 
swore before him that He would give him what he would desire. Then 
the Br&hmin spoke to the King with great affection and M^ya : — " 1 am 
desirous of your Kavacha (amulet)." The King, then, gave him the 
Kavacha (the amule t, mantra written on a Bhurja bark and located in a 
•Tolden cup). Bhagavin Hari (in the form of that BrShmin) took that 
Kavacha and, assuming the* form of ^ankhchuda came to Tulasi. 
Cominf there, He made His MiyA (magic) mainfest and held 
sexual intercourse with her. At this time Mah&deva took up 
the Hari's trident-aiming at the king of the Danavas. The trident 
looked like the IVlid-day Sun of summer, flaming like a Pralaya fire, It 
looked irresistible and invincible as if quite powerful to kill the 
enemies. In brilliance it equalle 1 the Sudars'an (Jhakra (disc) and it 
was the chief of all the weapons. No other body than 6iva ami 
Kes'ava could weild such a weapon. And everybody feared that 
but Siva and Kes'ava. In length it was one thousand Dhanus and 
in width it was one hundred hands. It seemed lively, of the nature 
of Brahma, eternal and not capable to be noticed, whence and how 
it proceeded. The weai)on could destroy, by its own free Lila (Will) 
all the worlds. When Siva held it aloft and amining at 6ankha- 
chuda He hurled it on him, the King of the Demons quitted his 
bows and arrows and with mind collected in a yoga posture, began to 
meditate on the lotus-fjst of ^ri Kiiana with great devotion. At that 
moment, the trident, whirling round fell on ^ankhachuda and easily 
burnt him and his chariot to ashes. He, then, assuming the form of 
a two-armed Gopa, full of youth, divine, ornamented with jewels, 
boldin<» flute, mounted on a Divine Chariot, surrounded by kotis 


and kotiri of Gopas who caine there from bhe region of Goloka, 
whose boiiei weie builfc up of excelleafc jewels, and Sankhaehuda chen went 
ii{) to the Heaveos (Goloka, wher i Sri Brindabana is located ia the middle), 
lie went to Vrindaban, full of Ra?as (sentimeats) and bowed down at 
the lotus feet of Radha Krisria with devotion. Both of them were 
filled with love when they saw Sud3,rad, and, with a gracious coun- 
rcianea and joyful eyes, they tjok him on their laps. On the other hand 
the Sula weapon came with force and gladness back again to Kri§na 
The bones of Sankhr.chuda, O Narada 1 were transformed into conch- 
shells. These conch-shells are always ' considered very sacred and aus- 
picious in the worship of the Devas. The water in the conch-shell is 
also very holy and pleasing to the Davas. What more than this, 
that the water in the conch-shell is as holy as the water of any 
Tirtha. This water can be otfared to ail the Gods but not to ^iva. 
Wherever the conch-shell is blown, there Laksmi abides with c^reat 
pleasure. If bathing be done with conch -shell water, it is equivalent 
to taking bath in all the Tirthas. Hhagavun Hari resides direct in 
the conch-shell. Where Sankha is placed, there Hari resides, 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 
tarror. She goes away to other places. O Narada ! Mahadeva, after killin*' 
the Dauava, went to His own abode. When He gladly went away on His 

Vehicle, on the Bull's bick, with His whole host, all the other Devas 
went to their respective places with great gladness. Celestial drums 
were sounded in the Heavens. The Gindh'3rba3 and the Kinnaras began 

to sing songs. And shower^ of flowers were strewn on l^iva's head. 
All the Munis and Uevas and their chiefs began to chant hymns to 


Here ends the Twenty-Third Chapter of the Ninth Book on the 
killing of 5ankhachiida in Sri Mad Devi Bhugavtam of 18,000 verses 
by Maharsi Veda Vyasa. 


1. Narada said: — How did Narayana impregnate Tulasi ? Kindly 
describe all that in detail. 

2-11. Narayana said : — For accomplishing the ends of the Devas 
BhagavSn Hari assumed the Vaianavi Maya, took the Kavaeha from 
Sankhchiida and assuming his form, went to the house of Tulasi. 
Duudubhis (celestial drums) were sounded at Her door, shouts of 




victory ware proclaimed and Tulasi was informed. The chaste Tulasi, bear- 
ing that sound very gladly looked out on the royal road from the 
window. Than for auspicious observances, She offered riches to the 
Brahmins ; then She gave wealth to the panegyrists (or bards attached 
to the courts of princes), to the beggars, and the other chanters of hymns. 
That time Bhagavan Narayana alighted from His chariot and went 
to the house of the Devi Tulasi, built of invaluable gems, looking 
excedingly artistic and beautiful. Seeing her dear husband before her, 
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 
his seat on the beautiful jewel throne and giving him sweat scented 
betels 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. 
Then she cast smiling glances askance at him and with her body filled 
with rapturous joy lovingly asked him the news of the war in sweet 
words :— 

12-13. O Thou, the Ocoan ot meroy ! Now tell me of your heroic valour, 
how you have come out victorious in war with Mahadeva who destroys 
countless universes. Hearing Tulasi's word, the Lord of Laksmt, in 
the f'uise of ^ankhachuda, spoke these neetar-Iike words with a smiling 

14-17. O Dear 1 Full one Samvatsara the war lasted betwixt us. 
All the Daityas were killed. Then Brahma Himself came and mediated 
Peace, then, was brought about and by the command of Brahma. 1 gave 
over to the Devas their rights. When I returned to my home, S'iva 
went back to His S'ivaloka. Thus saying ! Hari, the Lord of the 
world, slept and then engaged in sexual intercourse with her. But the 
chaste Tulasi, finding this time her experienca quite different from what 
She used to enjoy bafore, ar^'ued all the time within herself and at last 
questioned him : — 

18-22. Who are you ? O Magician ! By spreading your magic, you 
have enjoyed me. As you have taken my chastity, 1 will curse you. 
Bhagav^n Narayana, hearing Tulisi's words and being afraid of the 
curse, assumed His real beautiful figure. The Devi then saw the Eternal 
Lord of the Devas before her. He was of a deep blue colour like fresh 
rain-clouds and with eyes like autumnal lotuses and with playful Lilas 
equivalent to tens and tens of millions of Love personified and adorned with 
jewels and ornaments. His faca was smiling and gracious ; and he wore his 
yello<v-coloured robe. The love-stricken Tulasi, seeing That Lovely Form 

Book IX.] CHAPTER XXIV. 899 

^ of Vilsuleva, immediately fell senseless ; and at th'3 next moment, regaining 
consciousness, she began to speak. 

23-27. O Lord ! Thou art like a stone. Thou hast no mercy. By 

hypocricy Thou hast destroyed my chastity, my virtue and for that reason 

didot kill my husband. O Lord ! Thou hast no mercy ; Thy heart is 

like a stone. So Let Thee be turned into a stooe. Those who declare 

Thee as a saint, are no doubt mistaken. Why didst Thou for the sake of 

others, kill without any fault, another Bhakta of Thine. Thus speaking, 

Tulasi overpowered with grief and sorrow, cried aloud 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' O Honoured One ! For a long- time you performed tapasy^ 
in this Bh3,rata, to get Me. S'ankhachuda, too, performel tapasyS, for a 
long time to get you. 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 
assume a Divine Body and marry Me. O Rame ! Be like Laksmi. 
This body of yours will be known by the name of Gandaki, a very vir- 
tuous, pure and pellucid stream in this holy land of Bhilrata. Your hairs will 
be turned into sacre 1 trees and as th^y will be born of you, you will be known 
by the name of Tulasi. All the three worlds will perform their PujMs 
with the leaves and flowers of this TulasT. Therefore, O Pair-faced One I 
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 
will reign sl^ 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 
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 bottom of the Tulasi tree and so reli-' 
gious merits will accrue to all. O Fair-faced One ! There I and all the 
Devas will wait in expectation of the falling of a Tulasi leaf. Any-body 
who will be initiated and installed with the Tulasi leaves water, will get 
all the fruits of being initiated in all the sacrifices. Whatever pleasure 
Hari gets when thousinds and thousands of jars filled with water are 
offered to him, the same pleasure He will get when one Tulasi leaf will 
be offered to Him. Whatever fruits are acqnired by giving Ayuta cows 
a^ presents, those will bo al"> ^cquirpd by giving Tuln<»i leave'. Espnpialh- 


if one gives Tulasi leaves in tha month of K^rtik, one gets the fruits same 
as abDve mentionod. If one drinks or gets the Tula si leaf water at 
the momentous Time of Death, one becomes freed of all sins and is wor- 
shipped in the Visnn Loka. He who drinks dvily the Tula si leaf water cer- 
tiinly fets the fruit of one lakh horse sajriSces. He who plucks or culls the 
Tiilasi leaf by his own hand aiiil hollins^ it on his body, quits bis life in a 
Tirath, goes to Visnu Lok*. Whoever holds in his neck the garland 
m^de up of Tulasi wood, gets certainly the fruit of horse sacrifices at 
every step. He who does not keep his word, holding the Tulasi leaf in 
his hand, goes to the Kalasutra Hell as long as the Sun and Moon last. 
He who gives false evidence in the presence of the Tulast leaf, goes to 
the Kumbhipaka Hell for the life-periods of fourteen Indras. He who 
drinks or gets a bit of the Tulasi leaf water at the time of death, cer- 
tainly goes to Vaikuntha, ascending on a car made up of jewels. Those 
who pluck or call the Tulasi leaves in the Full Moon night, on the 
tsvelfth lunar day, on the passing of the sun from one sign to another, 
the 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 
cut off the Narayana's head. O Chaste One ! The Tulasi leaf kept in the 
night, is considerad sacrnd. It is considered good in SrAddha, vow, 
ceremony, in the making over of any gift, in the installation of any image 
or in worshipping any Deva. Again, the Tulasi leaf fallen on the ground 
or fallen in water or offered to Vi^nu, if washed out can be used in holv 
and other purposes. Thus, O Good One ! You will remain as tree in 
this earth and will remain in Goloka as the Presiding Deity thereof 
and will enjoy daily the sport with Krisna. And also you v,'\\\ be the Pre^id- 
\n<* Deity of the river Gandakt and thus bestow religious merits in 
IBharata ; you will be the wife of the Salt Ocean, which is My part 
You are very chaste ; in Vaikuntha you will enjoy me as Kama lives- 
with Me. And as for Me, I will be turned into stone by your curse ; 
I will remain in India close t) the bank of the river Gandaki. Mil- 
lions and millions of insects with their sharp teeth will make rings, 
(the convolutions in the Sdlagr^ma or sacred stones), on the cavities 
of the mountains there, representing Me. Of these stones, those that- 
have one door (entrance hole), four convolutions, adorned by the garland 
of wild flowers (having a mark like this) and which look like fre.-li 
rain-cloud, are called Laksmi NSrayana Murtis (forms). And tho^e 
that have one door, four convolutions and look like fresh rain-clouds but no 
garlands are called Laksmi Janardana Chakras (discus). Those that 
have two doors, four convolutions, and decked with mark like cow's 
hoof and void of the garland mark are called Raghun^tha chakras. Those 
that are very sraill in size, with t vo Chakras and look like fr^sh raiu- 

Book IX.] CHAPTER XXIV. . 901 

clouds and voiJ of the <>arlanl marks are name I V^raaua Cliakras. Those 
that that ara very small in size, \' ith two Chakras and the garland 
mark added, know the a to ba the S'ridhara Chakras. These always briny; 
in prosperity to the hoa.s3hold. Those that are big, cireulAr, void of 
garland mark, with two eireular Chakras, are known as Dumodara 
forms. Those that are mediocre in size, with two Cliakras and marked 
as if struck by an arrow, having marks of arrows and bow-cases are 
kiown as Rina- llamas. Those that are middling, with seven Chakras, 
hiving marks of an umbrella and ornaments, are called Rajarajes'varas. 
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 fold fruits (Dharma, wealth, desire and liberation). 
Those that are in their forms like a ring, with two chakras, beautiful, 
looking like raiu-elouds, having cow-hoof marks and of mediocre size, 
are named MadhusCidanas. Those that have one Chakra are called 
Sudars'anas. Tnose that have their Chakras hidden are called Gadadhara.=. 
Those that have two Chakra?, looking h arse-faced, are known as Haya. 
grivas. O Chaste One ! Those that have their mouths very wide and 
extendel, with two Chakra?, and very terrible, are known a* 
Narasimhas. They- excita V.iirdgyas to all who serve them. Those 
that have two Chakras, mouths extendo 1 and with yarland mark- 
^ellipitieal marks) are called Laksmi Nrisifigha*. They always hies- the 
householders who worship them. Those that have two Chakras uear 
their don-s (faces), th it look even and beautiful, and with marks manifested 
;ire known as Vasu levas. They yield all sorts o f fruits. Those that 
iiave their Chakras fine and their forms like fresh rain-cloud? aiid have 
many fine hole marks within their wide gaping facets are called 
Pradyumnas. They yield happinesa to every householder. Those that 
luve their fayes of two Chakras stuck together and their backs capa- 
cious, are known as Sankarsanas. They always bring in happiness 
to the householders. Those that look yellow, round and very beautiful 
are Aniruddhas. The sages say, they give happiness to the hou!«eholder>'. 
Where there is the S'alagrdma stone there exists Sri Hari Himself; and 
.vhere there is Hari, Laka-ni and all the Tirthas dwell there. Worshippiu'T 
S'alagram SiU, destroys the Brahmahatya (killing a Brahmin) and any 
other sin whatsoever. In worshipping thi S^lagrama stone looking 
like an umbrella, kingvloms are obtained ; in worshipping circular Silas, 
great prosparity is obtained ; in worshipping cart-shaped stones, miseries 
arise ; and in worshipping stones, whose ends look like spears (l§ulas, 
death inevitably follows. Those whose facets are distorted, bring in 
povert) ; and yellow stones bring in various evils and afflictions. Those 
whosi? C'jikras look broken, bring in diseases ; and those whose Cbakraa 

)02 ^rI mad dev! bhAgavatam. 

are rent asunder bring in death certainly. Observing vows, making 
gifts, installing images, doing Sr^ddhas, worshipping the Devas, all these 
become highly exalted, if done before the Saiigrama Sila. One acquires 
the tnirits of bithing in all the Tirthas and in being initiated 
in all the sacrifices, if one worships the S^ligraraa Sil3. What mote 
than this, that the merits acquired by all the sacrifices, all the Tirthas, 
all vows, all austerities and reading all the Vedas are all acquired by duly 
worshipping by the holy Sulagrama Sila. He who performs his Abhis'eka 
ceremony always with Silagraraa water (being sprinkled with 
6illaframa water at the initiation and installation ceremjnies), acquires the 
reli"'ious merits of performing all sorts of gifts and circumambulating the 
whole earth. All the Devas are, no doubt, pleased with him who thus wo:« 
ships daily the .'^ll'igrflmi. What mare than thij, that all theXirthas want 
to have his touch. He bacomes a Jivanmukta (liberated while living) and 
beaomas very holy; ultiraitely he goes to the region of Sri Hari and 
remains in H-iri'.s service there and dwells with him for countless 
PrILkritie dissolutioni?. Every sin, like Brahma Hatya. flies away from 
him as serpents do at the sight of Gaduda. The Devi Vasundharii 
Cthe Earth) besomes purified by the touch of the dust of his fe.^t. 
At his birth, all his predecessors (a lakh in number), are saved. He 
who gets the Salagr&ma Silll water during tin time of his death, 
he is freed of all his sins and goes to th-? Visnu Loka and gets Nirvana ; 
he .becomes freed entirely from the effects of Karma and he gets, 
no doubt, dissolved and dilated for ever in (the feec of) Yisnu. He 
who tells lies, holding S.ihgrama in his hands, goes to the 
Kumbhip^ka Hell for the life-period of Brahma. If one does not keep his 
word, uttered with the Silagr^ma stone in his hand, one goes to thi 
Asipatra Hell for one lakh manvancaras. He who worships the SSla^- 
rama stone without offering Tulasi leaves on it or separates the 
Tulasi leaves from the stone, will have to suffer separation from his 
wife in his next birth. So if one does not offer the Tulasi leav.?-! 
In the conchshell, for seven births he remains without his wife and 
he becomes diseased. He who preserves the Salagrama stone, the 
Tulasi and the conchshell, in one place, becomes very learned and 
becomes dear to NarSyana. Look ! He who casts his semen once in 
his wife, suffers intense pain, no doubt, at each other's separation 
So vou become dear to bankhachuda for one Manvantara. Now, 
what wonder ! That you will suffer pain, at hitj tereavement. O 
Nftrada ! Thus saying, Sri Hari desisted. Tulasi quitted her morial 
coil 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* 
Thus Lak§mi, Sarasvati. Gang3, and Tulasi, all the four came so 

Boo^ IX.] CHAPTER XXV. 903 

very dear to Hari and are recognised as Is'varis. On the other hand^ 
the mortal coil of Tulasi, no sooner quitted by Tulasi, became trans, 
formed into the river Grindaki. Bhagavan Hari, too, became also 
converted into a holy mountain, on the banks thereof, yielding reli- 
gious merits to the people. The insects cut and fashion many pieces 
out of that mountain. Of them, those that fall into the river, yield 
fruits undoubtedly. And those pieces that fall on the ground become yellow 
coloured; they are not at all fit for worship. O Narada ! Thus I have 
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 
glory of Tulasi in the Mahapurunam Sri Mad Devi Bhagavatam of 
18,000 verses by Maharsi Veda Vyasa. 


1-2 Nftradi said -.—When the Devi Tulasi has been made so dear to 
NarSyana and thus an object for worship, then describe Her worship and 
Stotra {the hymn of Tulasi) now. Muni ! By whom was She . rst 
worshipped ? By whom wern Her glories first sung ? And how did She 
beeone therefore an object of worship ? Speak out all these to me. 

3. Suba said : — Hearing these words of Narada, Narayaiia, laughing, 
began to describe this very holy and sin-defetroying account of Tulasi. 

4 15. Narayana said: — Bhagavan Hari duly worshipped Tulasi, 
and began to enjoy her wtth Laksmi ; He raised Tulasi to the rank of 
Liksmi and thus made her fortunate and glorious. Laksmi and 
Gingc\ allowed and bore this new union of Narayana and Tulasi. But 
Sirisv.iti coull not eniui'e this high position of Tulasi owing to Her anger. 
She became self-coaceited and beat Tulasi on some quarrel before 
Hari. Tulasi became abashed aid insulted and vanished ofif. Being 
the Is'vari of all the Siddis, the Devi, the Self-manifest and the Giver 
of the Siddhiyoga to the J nanins, Tu!asi, Oh ! what a wonder, 
became angry and turned out as invisible to Sri Hari even. 

Not seeing Tulasi, Hari appeased Sarasvati and getting Her permission 
went to the Tulasi forest. Going there and taking a bath in due 
accord, and with due rites, worshipped with His whole heart the 
chastg Tulasi and then began to meditate on Her with devotion. 
O N^radi ! Ha gets C3rtainly all siddhis who worships Tulasi duly 
with the ten lettered mantra : — " Srim Hrim Klim Aim Vrind^vanyai 
Svaha, " the King of mantras, yielding fruits and all gratifications like 
the Kalpa Tree. O Ndrada ! At the time of worship, the lamp of ghee, was 


yoi iSrI mad dev! bhAgavatam. 

lightad aud Jhiip, siuJura, aatidal, offerings of food, flowers, eto., ware offer- 
ed to Her. Tbu3 hymnal by Hari, Tulasi cirue out of the tree, pleased. 
And She glad'y took refuge at tiis iotu3 feot. Visau, then, grautad her 
boon that " You will be worshipped by all ; I will keep you in My 
breast and in My head and the Devas also will hold you on their 
lj;3*ds.'* Anl He then cook her to His own abode, 

IG. Nurada saiJ: — "O Highly Fortunate One! What is Tulasi'i 
dhyiin, sbofcra aud mithodof worship? Kindly describe all these. 

17. NArllyana said:— v7hen Tulasi vanished, Hari became very 
much agitated at h>r bereavement and went to Vrindavaua and began to 
praise her. 

18-44. The Bhagavau said : — The Tulasi trees collect in multitudinouy 
groups ; hence the Pundits call ic Vrindi, I praise that dear Tulasi. 
Of old, She appeared in the Vrindilvana forest and therefore known 
as Vrindavmi. I worship that forbunalc and g'orious One. She 
is worshipped always in innumerable universes and is, therefore, known 
as Vis'vapujita (worshipped by all). I worship that Vis'vapujita. By 
whose contact, those countless universes are always rendered pure 
and holy; and therefore She is called Vis'vapavani (purifying the 
whole universe). I am suffering from her bereavement, I remember 
the Devi. Without Tulasi, the Devas do nob get pleased, though 
other flowers be heaped on them; therefore She is considered as 
the essence of all the flowers. Now I am in sorrow and trouble 
and I am very eager to see her, who is of the nature of purity 
incarnate. The whole universe gets delighted when the Bhaktas receive 
her; hence She is called Nandini; so may She be pleased with me. 
There is nothing in the universe that cj,u be compared to Her ; hence 
She is calleJ TuUsi, I tike refu,'e of that dear T-.lagi. That chaste 
dear one is the life of Kri§nia, hence She is known as Krisnajivani. 
Now may She save my life. O Nilradi ! Thus praising, Ramapati 
remained there. L^■19 chaste Tulasi then came to llis sight and 
bowed down to His lotus feet ; when She becoming sensitive out of the 
insult, began to weep. Bhagavun Visnu, seeing that sensitive dear 
one, immediately took her to His breast. Taking, then, Sarasvati's per- 
mission. He took her to His own horn? and brought about, first of 
all, the agreement batween her and Suvsviti. Tnen He granted her 
the boon, " Vou will bo worshipped by all, respected by all, and honoured 
by all , and uU will carry you on their heads-. " I will also 
worehip, respect and honour you aud keep you on My head. Receiv- 
ing this boon from Visnu, the Devi Tulasi became very glad. 


SarasvatJ then attracted her to her side, made her sit close to her^ 
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 
duly, acquires the merit of performing A.s'vamedha Yajna (horse sacrifice). 
Specially, on the Full Moon night of the month of KSrtik, the aus- 
picious birth ceremony ot Tuiasi is performed. Of old Visnu worshipped 
her at that time. Whoever worships with devotion on that Pull Moon 
combination, the universe purifying Tuiasi, becomes freed of all sins 
aid goes up to the Visnu Loka. Offerings of Tulan leaves to Visnu in 
the month of Kelrtik bring merits equal to those in giving away 
Ayuta Cows. Hearing this stotra at that period gives sons to the 
sonless persons, wives to the wife less persons and friends to friendless 
persons. On hearing this stotra, the diseased become free of their 
diseases, the persons in bondage becomi free, the terrified become 
fearless, and the sinners are freed of their sins. O Narada ! Thus it 
has been mentioned how to chint stotra to her. Now hear her 
dhy4n and method of worship. In the Vedas, in the K4nva ^^kha 
branch, the method of worship is given. You know that one is to 
meditate on the Tuiasi plant, without any invocation (^v^hana) and then 
worship her with devotion, nresenting all sorts of offerings as required to 
her. Now hear Her Dhyanara. Of all the flowers, Tuiasi (the holy 
basil) is the best, very holy, and captivating the mind. It is a 
flame burning away all the fuel of sins committed by man. In the Vedas 
it is st.ited that this plant is called Tuiasi, because there can be made 
no comparison with Her amongst all the flowers. She is the holiest 
of them all She is placed on the heals of all and desired by all 
and gives holiness to the universe. She gives Jivanmukt:, mukti 
and devotion to Sri Hari. I worship Hor. Thus meditating on Her 
and worshipping Hrr according to due rites, one is to bow down to 
Her. O NSrada ! 1 have described to you the fall history of ^ri 
Tuiasi Devi. What more do yo want to hear now, say. 

Here ends the Tvventy-fifth Chapter of the Ninth Book on the 
method of worship of Tuiasi Devi in the Mahapuranam Sri Mad Devi 
Bh3.gavatam of 18,000 verses by Maharsi Veda VySsa. 


1. Narada said : — I have heard the anecdote of Tuiasi. Now "describe 
in detail the history of Savitri. SWitri is considered as the Mother of 
the Vedas. Why was She born, in days gone by ? By whom was She first 
worshipped and subsequently also ? 



3. N4r^yana said : — " O Muni ! She was first worshipped by Brahma, 
Next the Vedas worshipped her. Subsequently the learned men wor- 
shipped her. Next the King As'vapati worshipped Her in India. Next the 
four Varnas (^castes) worshipped Her. 

5. NSrada said : — " O Brahman ! Who is that As'vapati ? What for 
did he worship ? When the Devi Sdvitri became adorable by all, by 
which persons was She first worshipped and by which persons subsequently. 

6-14. Nsirdyana said : — " O Muni I The King AsVapiti reigned in 
Bhadrades'a, rendering his enemies powerles.s and making his friends 
painless. He had a queen very religious ; her name was Malati ; She was 
like a second Laksmi. She was barren ; and desirous of an issue, She 
under the instruction of Vasis'tha, duly worshipped Savitri with devotiuu. 
But She did not receive any vision nor any command ; therefore She 
returned home with a grievous heart. Seeing her sorry, the king con- 
soled her with good words and himself accompanied her to Puskara-with 
a view to perform Tapas to Sdvitri with devotion and, being self-con- 
trolled, practised tapasya for one hundred years. Still he could nob see 
Sllvitr', but voice came to him. An incorpareal, celestial voice reached 
his ears : — " Perform Japam (repeat) ten lakhs of '^ayattri M*ntrara." 
At this moment Parisara came up there. The king bowed to him. 
The Mur.i said:— " King ! On3 japa of GSyatri, destroys the days 
sins. Ten Japams of GAyatri destroy day and night's sine. 

15-40. One hundred Gayatri Japams destroy one mouth's sins. One 
thousand Japams destroy one year's eins. One lakh Gayattri Japams 
destroy the sins of the present birth and ten lakh Gayattri Japams 
destroy the sins of other births. One hundred lakhs of Japams destrov 
the sins of all tha births. If ton times that (^e. i. 1,000 lakhs) be 
done, then liberation is obtained. (Now the method, how to m^ke 
JApam). Make the palm of the (right) hand like a snake's hood; see 
that the fingers are all close, no holes are seen ; and make the ends of the 
fingers bend downwards; then being calm and quiet and with one's face 
eastward, practise Japam. Then count from the middle of the ring (name- 
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 
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-controll- 
ed one should place the rosary on a banyan leaf or on a lotus leaf and 
emear it vriih cowdung ; wash it, uttering Gayattri Mantra and over it 
perform one hundred times Gilyabtri Japam intently in accordance with 

Book IX.] CHAPTER XXVI. 907 

the rules. Or wash it with Panchagavya, milk, curds, clarified butter, 
cow urine and eowdung), and then consecrate it well. Then wash it with 
tha Giu>a3 watir and perform best the consecrationa. O Rdjarfi ! Than 
perform ten lakhs of Japam in due order. Thus the sins of your three 
birth? will be destroyed and then you will see the Devi Savitri. O 
King ! Do this JSpam, being pure, everyday in the morning, mid-day, 
and in tha evening. If one b3 impure and devoid of SandhyS, one 
has no right ta do any action; and even if one pirform^ an action, 
one does not get any fruit thereby. He who does not do the morning 
Sivndhya and thj evening Sandhya,, is driven away from all the Br^hminic 
Karraas and he becomes like Siidra?. He who does Sandhya three times 
throughout his life, becomes like the Sun by his lustre and brilliance of tapas. 
What more than this, the earth is always purified by the dust of his feet. 
The Dvija who does his Sandhya Bandanam and remains pure, becomes 
energetic and liberated while living. By his contact all the tirthag 
become purified. All sins vanish away from him as snakes fly away 
at the sight of Garuda. The Dvija who becomes void of Sandhya three 
times a day, the Devas do not accept his worship nor the Pitris accept 
his Pindas. He who has no Bhakti towards the Mula Prakriti, who does 
not worship the sp3cific seed Mantra of May^ and who does not hold festivi- 
ties in honour of Mula Prakriti, know him verily to be an Ajagara snake 
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 
the fortnight), the Brahmin becomes a snake devoid of poison. Tha 
vile Brahmin who does not like to take the offerings dedicated to 
Hari and who does the washerman's work and eats the food of Sudra and 
drives the bufalloes, becomes a snake devoid of poison. The Brahmin 
who burns the dead bodies of the 5udras, becomes like the man who 
is the husband of an unmarried girl. The Brahmin also who becomes a 
cook of a §udra, becomes a snake void of poison. The Brahmin who 
accepts the gifts of a Sudra, who performs the sacrifice of a Sudra, 
who lives as clerks and warriors beoomes like a snake void of poison. 
The Brahmin who sells his daughter, who sells the name of Hari 
or eats the food of a woman who is without husband and son, as 
well as of one who has just bithed after her menstruation period, 
becomes like a serpent void of poison. The Brahmin who takes the 
profession of pimps and pampers and lives on the interest, is also 
like a serpent void of poison. The Brahmin who sleeps even when 
the Sun has risen, euts fish, and does not worship the Devi is also like 
a poisonless serpent. Thus stating all the rules of worship in order, 
the best of the iluuis told him the Dhyinara, etc., of the Devt 

908 SRI mad DEVt BHAgaVATAM. 

Sllvitri, what he wanted. Then he informed the King of all the 
mantras and went to hip own As'rama. The king, then worshipped 
accordingly and saw the Devi Savitri and got boons. 

41-43. Narada said : — What is the Savitris Dhyan, what are the modes 
of her worship, what is stotra, mantra, that Paras 'ara gave to the King 
before he went away? And how did the King worship and what boon 
did he get ? This great mystery, grand and well renowned in the Srutis, 
about Sdvitri, I am desirous to hear in brief on all the points. 

44-78. Narayana said : — On the thirteenth day (the traycdas'i, tithi) 
of the black fortnight in the month Jyaistha or on any other holy 
period, the fourteenth day (the chaturdas'i tithij this vow is to be 
observed with great care and devotion. Fourteen fruits and fourteen 
plates 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. 
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 to be wor- 
shipped duly. 

In that ghat Savitri is to be next invoked and wcrshipped. Now hear 
the Dhyanan of Savitri, as stated in the Madhyan Dina ^akhu, as well 
the stotra, the modes of worship, Lnd the Mantra, the giver of all desires.' 
I meditate and adore that Savitri, the Mother of the Veda?, of the 
nature of Pranava (Ona), whose colour is like the burnished gold, who 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 the Creator of the world, who is all wealth 
and the giver of all riches and prosperity, who is the Presiding Deity of the 
Vedas andwho is the Vedas incarnate, I meditate on Thee. Thus recitin^r 
the Dhy^nam, mantra and meditating on Her, one is to offer Naivedya's 
(offerings of food) to Her and then place one'^ fingers en one's head; 
one is to meditate again, and then invoke the Devi within the pot' 
One should next present fourteen things, uttering proper 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 : — 

Book IX.] CHAPTER XXVI. ♦ 909 

(1) Seat (isan) ; (2) water for washing feet (Padya), (3) offering 
of rice and Durba gra?s (Arghya), (4) water for bath (Sniniya), 
(6) anointment with sandalpaste and other scants (Anulopana), (7) incense 
(Dhupa), (8) Lights (Dipa), (9) offerings of food (Naivedya), (10) Betels 
(Tarnbul), (11) Cool water, (12) garments, (13) ornaments, (14) garlands, 
scents, offering of water to sip, and beautiful bedding. While offering these 
articles, one is to utter the mantras, this beautiful wooden or golden 
seat, giving spiritual merits is being offered by me to Thee. This water 
from the 'lirthas, this holy water for washing Thy feet, pleasant, highly 
meritorious pure, and as an embodiment of Pooja is being offered by me 
tj Thee. 'I'jis holy 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 
initial worship). This sweet scented oil and water being offered by me 
to Thee with devotion for Thy bathing purposes. Kindly accept 
these. O Mother ! 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 
beautiful Dhupa, kindly take, O World Mother! This is very pleasant 
and sweet scented ; therefore I offer this to Thee. O Mother ! This 
light, manifesting all this Universe and the seed, as it were, to destroy the 
Darkness is being offered by me to Thee. Devi ! Kindly accept this 
delicious offering of food, highly meritorious, appeasing hunger, pleasant, 
nourishing und pleasure giving. This betel is scented with camphor, etc., 
nice, nourishing, and pleasure— giving ; this is being offered by me to Thee. 
This water is nice and cool, appeasing the thirst anj the Life of the World. 
So kindly accept this. O Devi ! Kindly accept this silken garment as well 
the garment mide of Karpasa Cotton, beautifying the body and enhancing 
the beauty. Kindly accept these golden ornaments decked with jewels, 
highly meritorious, joyous, beauteous and prosperous. Kindly accept these 
fruits yielding fruits of desires, obtained from various trees and of various 
kinds. Please have this garland, all auspicious and all good, made of 
various flowers, beauteous and generating happiness. O Devi ! Kindlv 
accept this sweet scent, hi^'hly pleasing and meritorious. Please take this 
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. The Radical or the 
Specific Seed Mantra mantra is the eight lettered mantra Srim Hrim Klim 
Syaitrai Svaha; So the sages know. The Stotra, as stated in the M^dhyandina 


Sakha, gives fruits of all desires. I am now speakini* to yon of that mantra, 
the Life of the Bruhmanas. Listen attentively. O NiracI i ! Savitw was 
fjiven to Brahm.^, in the ancient times of oil in tli9 region of Goloka by 
Krisna ; but Savitri did nob come Brihma loki with Brahma. Then by the 
command of Krisna, Brahml praised the rao^h'^r of the Vedas. Anl when 
She got pleased, She accepted BrahmA, as Her husband. 

79-87. BrahmS said : — "Thou art the everlasting existence intellio-ence 
and bliss ; Thou art Muiaprakriti ; thou art Hiranya Garbha ; Thou didst 
get pleased, O Pair one ! Thou art of the nature of firo and Energy ; Thou 
art ths Highest; Thou art the Highest Bliss, and the CiSt.e of , the twice- 
born. Dost thou get appeassed, O Fair One ! Thou art eternal, dear 
to the Eternal ; thou art of the nature of the Everlasting Bliss. O Devi, 
O Thou, the all auspicious One! O Fair Cue ! Beest ihon satisfied. Thou 
art the form 'of all (omnipresent)! Thou art the essence of all mantras of 
the BrShrcanas, higher than the highest ! Thou art the bestower of happines 
and the liberator O Devi, O Fair One ! Beest thou appeased. Thou art like 
the burning flame to tlie fuel of sins of the Brahmanas ! O Thou, the 
Bestoiver of Brahma teja (the light ot Brahma) O Devi ! O Fair One ! Best 
appeased. By Thy mere remembrance, all the sins to me by body, mind 
and speech are burnt to ashes. Thus -aying, the Creator of the world 
rea3hed the assembly there. Then Sdvitri came to the Brahraalok-i with 
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 
fruits of studying the Vedas. 

Here ends the Twenty Sixth Chapter of the Ninth Book on the 
narration of SSvilrt in Srimad Devi Bhagavatnm of 18,000 verses bv 
Maharsi Veda Vvu?a. 


1-2. Narayana !^aid: — " O Nara-'a ! After hiving chant-^d the 
above hymn to the Goddess Savitri and worshipped Her in accordance 
with due rites and ceremonies, the king As'vapati saw the Devi, effulgffnt 
like the lustre of thousand suns. She then smilingly told the king, 
as a mother to her son, whilst all the quarters were illumined with 
the lustre of Her body : — 

3-14. SSvitri said: — " O King ! I know your desire. Certainly I 
will give what you and yo'.ir wife long f9r. ,. Your chaste wife is 
anxious for a daughter, while you want a son. So, one after another, 


the desires of both of you will be fulfilled. Thus saying, the Devi 
went to thej Brahma Loka. The King also returned to his house. 
First a daughter was boru to him. As the daughter was born, as if a second 
i^aksmi was born after worshippini^' Savitri, the King kept her 
name as Savitri. As tim3 rolle 1 on, tha daughter grew, day by 
day, like the phases of bright fortnight moon, into youth and beauty. 
There was a son of Dyumat Sena, named Satyavana, always truthful, 
good natured and endowed with various other qualifications. The 
daughter chose him for her bridegroom. The King betrothed her with 
jewels and ornaments to Satyavana, who gladly took her home. After 
one year expired, the truthful vigorous Satyavana gladly went out, 
by his father's command, to collect fruits and fuel. The chaste 
S&vitri, too, followed him. Unfortunately Satyavana fell down from a 
tree and died. 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: — 
" O Savitri ! Whither are you going in your this mortal coil? If you 
like to follow after all, then quit your this body. 

15-2.5. The mortal man, with his transient coil of these five 
element?, is not able to go to My Abode. O Chaste One! The death 
time of your husband arrived; therefore Satyavana is going to My Abode 
to reap the fruits of his Karma. Every livmg animal is born by 
his Karma. Ho dies again through his life long Karma. It is his Karma 
alone that ordains plea-ure, pain, fear, sorrows, etc. By Karma, 
this embodied soul here becomes lr)dra; by Karma he can become 
a Brtihm^'s sod. What more than this that Jiva, by his Karma, can 
be in Ilari's service and be free from birth and dath I By one't: 
own Karma all sorts of Siddhis and immortality can be obtained; 
the four blessed regions as Visnu's Salokya, etc., also can be 
obtained by Karma. What more than this that by Karma, a being 
becomes divine, human, or a King, or Siva or Gsnes'a ! Ihe state of 
Munindra, asceticism, Ksattriyahood, Vais'yahood, Mlechhahood, 
moving things, stones, Raksasahood, Kinnaras, Kingship, becoming 
trees, beasts, forest animals, inferior animals, worms, Daityas, Danavas, 
Asuras, all are fashioned and wrought bvKarma and Karma alone. Naradal 
Thus speaking, Yama remained silent. 

Here ends the Twenty-seventh Chapter of the Ninth Book on 
the birth etc. of Savitri in ^ri Had Devi BlDgavatam of 1S,C00 
1 verses by Maharsi Veda Vyasa. 



1-4. Ndrslyana said : — '* O Narada ! Hearing the words of Yama, 
the chaste intelligent S^vitri, replied with great devotion: — " O Dharma- 
rajan ! What is Karma ? Why and how is its origin ? What is the cause 
of Karma ? Who is the embodied soul (bound by Karma) ? What is 
this body? And who is it that does Karmi ? What is Jnana ? 
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 
Devatas thereof ? Who is it that enjoys and who is it that makes one 
enjoy ? What is this 3njoyment (Bhoga) ? And what is the means of 
escape from it ? And what is the nature of that State when one escapes 
from enjoyment? What is the nature c/ Jiv^tm^? And what of 
Pararaatm^? O Deva ! Speak all these in detail to me. 

5.21. Dharraa said; — Karma is of two kinds — good and bad. 
The Karma that is stated in the Vedas as leading to Dharma is 
good ; all other actions are bad. The God's t^ervice, without any 
selfish ends (Sankalap) and without the hope of any fruits thereof 
(ahaituki), is of such a nature as to root out all the Karmas-and gives 
rise to the highest devotion to God. A man who is such a Bhakta 
of Brahma bacomes liberated, so the orutis say. Who then does the 
Karma and who is it that enjoys ? {i. e. no such body). To such a 
Bhakti to Brahma, there is no birth, death, old age, disease, sorrow 
nor any fear. O Chaste One ! Bhakti is two-fold. This is stated by all 
in the orutis. The one leads to Nirvana and the other leads to 
the nature of Hari, The Vaisnavas want the Bhakti to Hari i. e. 
the Saguna Bhakti. The other Yogis and the best knowers of Brahma 
want the Nirguna Bhakti. He who is the Seed of Karma, and the 
Bestower for ever the fruits of Karma, Who is the Karma Incarnate 
and the Mula Prakriti, is the Bhagavan ; He is the Highest Self. He 
is the Material Cause of Karma. Know this body to be by nature 
liable to dissolve and die. Earth, air, akas'a, water, and fire the^e 
are the threads, as it were, of the work of creation of Brahma 
Who is of the nature of Being, " Dehi " or t he Embodied Soul is the Doer 
of Karma, the Karta ; he is the eujoyer ; and Atma (self) is 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. 

Book IX.] CHAPTER XXVltt 9l3 

The knowleJ<,'e by whleb A.ttna (sat) aud M^ly^ (Asab) are discriminafced 
is called Jnauaiu (Braliini J fiauain). The knowledge is considered as the 
root discriminator uf various objects of enjoyment?, (i. e. by which 
the various objects are at once recognised as different from Atman). 
By Buddbi is meant the right seeing of things, (as certain) and is 
considered as the seed of Jnitiiu. By Priina is known as the different 
Vayus in the body. And this Prana ia the strength of the embodied. Mind 
is the chief, the best, of the senses, it is a part of Is'vara : its characteristic 
is its doubtful uncertain state. It impels to all actions, irresistible. It 
is inascertainable, invisible ; it obstructs tho Jnana. The senses are 
seeing, hearing, smelling, touching aiul tasting. These are the several limbs, 
as it were, of the embodied aud the impellers to all actions. They 
are both enemies and friends as they give pain (when attached to 
wordly objects) and happiness (when attached to virtuous objects) both. 
The Sun, VAvu. Earth, Brahma aud others are their Devatas. The 
Jjva is the holder, the sustainer of Pruna, body, etc. The ParamStma, 
the Highest Self, is the Best of all, Omnipresent, transcending the 
the Gunas, and bn'ond I'rakriti. He is tha Cause of all causes aud 
He is the Brahma Itself. () Chaste One ! I have replied, according to the 
SSstras to all your questions. These are .In^nas of the Jn^nins, O Child ! 
Now f^o back to your house at pleasure. 

22-30. S^vitri said : — Whither shall I go, leaving my Husband and 
Thee, the Ocean of Knowledge? Please oughtest to answer thequei'ies 
that I now put to Thee. What wombs do the Jivas get in response 
to which Karmas ? What Karmas lead to the Heavens ? And what Karmas 
lead to various hells ? Which K<irmas lead to Mukti ? And which Karmas 
give Bhakti ? What Karmas make one Yogi and what Karmas inflict 
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 
Brahmin or an ascetic ? Or make one go to Heaven or Vaikuntha ? What 
Karmas enable one to go to Goloka, the par excellence and free from 
all diseases ? How many are the hells ? What are their names and how 
do they appear ? How long will one have to remain in each hell ? and 
what Karmas lead to what diseises ? O Deva, Now toll me about these 
that I have asked to you and oblige. 

Here ends the Twenty-Eighth Chapter of the Ninth Book on the 
story of Savitriin^ri Mad Devi Bhagwatam of 18,000 verses by 
Maharsi Veda VySfa. 




1. NArAyana saidr—Yama got thimdeisfcnick at these (queries 
of SSvitr?. He then began to describe, with a smiling eountenance, 
the fruition of the several works of the Jivas. 

2-8. He said:—" Child ! You arc now a daughter only twelve years 
old. But you speak of wisdom like the Highest Jn^nins and Yogis, 
Sanaka and others. O Child ! By virtue of the boon granted by 
Savitri, you have become incarnate of Her in part. The King 
As'vapati got you before by performing severe penances. As Lakgmi 
is dear and fortunate with regard to Visnu, as Mahadevi is to 
Mahadeva, Aditi to KasVapa, Ahalya to Gautama, so you are to Satya- 
vaoa in respect of affection and good-luck and other best qualities. 
As Sachi is to Mahendra, as Rohini isto Moon, as Rati is to Kama, as 
Svaha is to Fire, as Svadha is to the Pitris, as Sanjfia is to the Sun, as 
Varun§ni is to Varuna, as Daksina is to Yajna, as Earth is to Varaha, as 
Devasena is to Kartika, so you are fortunate and blessed with respect to 
Satyavana. O Savitri ! I myself grant you this boon of my own 
accord. Now ask other boons, O highly fortunate One ! 1 will fulfil all 
your desires. 

9-12. Savitri said : — "O Noble One ! Let there be one hundred sons 
of 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 
(lost) eyesight and may he get back his lost kingdom. This is another boon 
that I want. Thou art the Lord of the world. So grant me this boon, 
too, that I may have this my very body for a lakh years when 1 may go to 
Vaikuntha with Satyavana. Now I am eager to hear the various fruitions 
of Karmas of several Jivas. Kindly narrate them and oblige. 

13-70. Dharma said: — You are very chaste. So what you have 
thought will verily come to pass. Now I describe the fruition of Karmas 
of the Jivas. Listen. Excepting this holy land of Bharata, nowhere do the 
people enjoy wholly the fruition of their two-fold Karmas, good and bad. 
It is only the Suras, Daityas, DA, navas, Oandharvafi, Raksasas, and men 
that do Karmas. The beasts and the other Jivas do not do Karmas. The 
special Jivas e. g. men, etc., experience the fruition of their Karmas in 
Heavens, hells and in all the other Yonis fwombs). Specially, as the Jivas 

Book IX.] CHAPTER XXIX. 915 

roam in all the diflferent Yonis, theyeajoy their Karmas, good or bad, as the 
ease may be, carved in their previous births. The good works get fructified 
iu Heaveus; aud the bad works lead the Jivas to hells. This Karma can be 
got rid of by Bhakti. This Bhakti is of two kinds : — (1) Nirgima of the 
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 lives for happiness and pain. By bad works, one 
becomes blind or deformed in body. So by doing excellent Karmas, one ac- 
quires Siddhis, etc.. These are spoken generally. I will now speak in detail ; 
listen. This is very secret even in Puranas and Smritis. In this Bharatavarsa, 
men are the best of all the various classes of beings. The Brahmans are the 
best of men and are best in all Kinds of Karmas. They are responsible, too, 
for their actions. Cbaste One I Of the Brahmins, again, those that are at- 
tached to the Brahmanas are the best. The Brahmanas are of two kinds as 
they are Sak^ma (with desires) or Niskama (without desires). The 
NiskSmi Brahmanas are superior to the Sak^mi Brahmanas. For the 
SakSmis are to enjoy the fruits of their Karmas, while the Niskami 
Brahmanas are perfectly free from any such disturbances (they have 
not to come back to this field of Karma). The Niskama Bhakta«. 
after they quit their bodies, go to a place free from sickness or 
diseasp, pure and perfect. From there they do not come back. The 
Niskama Bhaktas assuming the divine forms go to the Goloki and 
worship the Highest God, the Highest Self, the two-armed Krisna 
The Sakami Vaisnavas go to Vaikuntha ; but they come back in 
Bharata and get into the wombs of the twice-born. By degrees they 
also become Niskama when they certainly acquire pure undefiled 
Bhakti. The Brahmanas and Vaisnavas that are Sakamis in all their 
births, never get that pure undefiled intellect and never get the 
devotion to Visnu. The Brahmanas, living in the Tirthas (sacred places 
of pilgrimages) and attached to Tapas go to Brahmaloka (the region 
of Brahma) ; they again come down to Bharata. Those that are 
devotedly attached to their own Dharma (religion) and reside in 
places other than Tirthas, go to Satyaloka and again come to Bhirata. 
The Brahmanas, following their own Dharma and devoted to the Sun 
cro to the world of the Sun and again come to Bharata. And those 
who are devoted to Mala Prakriti and devoted to Niskama Dharma 
go to ManiDvipa and have not to come back from thither. The 
Bhaktas of* 5iva, ^ikti, and Gane'sa, and attached to their own 
Dharmas respectively go to the ^iva Loka and return from thence. 
Those Brahmauas that w)rship the other Devas and attached to their 

916 5rI mad DEVl JBHAGAVATAM. 

own Dharmas go to those regions of theirs respectively and again 
come to Bharata. Attached to their own Dharmas, the Niskatni, 
Bhaktas of Hari go by their Bhakti step by step to the region of Sri 
Hari. Those that are not attached to their own Dharmas and do not 
worship the Devas and always bent on doing things as they like without any 
regard to their Achuras go certainly t j hells. No doubt in this. The 
Br^hmanas and the other three Varnas, attached to their own Dharmas 
all enjoy the fruits of their good works. But those who do not do their 
Svadharma, go verily down into hells. They do not come to Bharata for 
their rebirth, they enjoy their fruits of Karmas in hells I Therefore the four 
Varnas ought to follow their own Dharmas of the Brahmanas, they are 
to remain attacheJ to their own Dharmas anJ give their daughters in 
marriage to the similarly qualified Brahmtnas. They then go to the 
Chandraloka (the region of the Moon). There they remain for the 
life periods of the fourteen ludras. And if the girl be given, with 
ornaments, the results obtained would be twicj. If the girl be given 
with a desire in view, then that world is obtained ; but if the girl 
be given without any desire but to fulfil the God's will and God's satis- 
faction 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 
Brahmanas pasture ground and cattle, silver, gold, garment, fruits 
and water, go to the Chandraloka and live there for one Manvantara 
They live long in those regions by virtue of that merit. Again those that 
give gold, cows, copper, etc., to the h )ly Bruhmana>, go to the 
Surya Loka (the region of the Sun) and live there for one Ayuta years 
(10,000 years), free from diseases, etc, for along time. Those that 
give lands and lots of wealth r<) the Brahmin^:, go lo the Visnu LoKa 
and to the beautiful Sveta Dvipa (one of the eiiihteen minor divisions 
of the known continents). And there they live as long as the Sun 
nnd Moon exist. O Muni ! The meritorious persons live long in thut 
wide region. Note : — Sveta Dvipa may mean Vaikuntha, where Visn^ 
resides. Those who give with devotion dwelling places to the 
Bnlhrnanas, go to the happy Visnu Loka. And there, in that great 
Vi§nu Loka, they live for years equal to the number of molecules in 
that house. He who offers a dwelling house in honour of any Deva 
goes to the region of that Deva and remains there for a number of 
years equivalent to the number of particles in that house. The lotu.<«. 
born Brahm^ said that if one offers a royal palace, one obtains a result foui- 
times and if one offers a country, one gets the result one bundled 
times that ; again if one offers an excellent country, twice as much 
merit one aoquires. One who dedicates a tank for the expiation of 

Book IX.] CHAPTER XXIX. 917 

all one's sins, one lives in Janar Loka (one of the pious regions) for 
a period equivalent to the number ot particles therein). If any man 
offers a VSpi (a well) in preference to other gifts, one gets ten 
fold fruits thereby. If one offers seven V^apis, one acquires the fruits 
of offering one tank. A Vapi is one which is four thousand Dhanus 
long and which is a^ much wide or less {Note : — Dhanu equals a measure 
of four hastas). It offered to a good bridegeroom, then the giving of 
a daughter in marriage is equivalent to a dedication of ten VSpis. 
And if the girl be offered with ornaments, twice the merits accrue. 
The same merit accrues in clearing the bed of the mud of a pond 
as in digging it. So for the VSpi (well). O Chaste One ! He 
Nvho plants an As'vattha tree and dedicates it to a godly purpose, 
lives for one Ayuta years in Tapar Loka. Savitri ! He who dedicates 
a flower garden for the acquirement of all sorts of good, lives for 
one Ayuta years in Dhruva Loka. 

O Chaste One ! He who gives a Vimana (any sort of excellent carriage) 
in 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 work- 
manship, four times the result accrues. And one who gives a palan- 
quin, acquires half the fruits. Again if anybody i»ives, out of 
devotion, a swinging temple (the Dol Maniir) to Bhagav&n Sri Hari, lives 
for one hundred Manvantras, in the region of Visnu. O Chaste One ! 
He who makes a gift of a royal road, decorated with palacial buildings 
on either siie, lives with great honour and love in that Indraloka for 
one Ayuta years. Equal results follow whether the above things are 
offered t) th^ Gob or to the Brahmana?. lie enjoy^! that which he 
"Ives. No giving, "No enjoying. After enjoying the heavenly pleasures, etc., 
the virtuonsj person takes birth in Bharata as a Brahmin or in other 
good lamilies, in due order, and ultimately in the Brahmana families. 
The virtuous Brahmana, after he has enjoyed the heavenly pleasures, 
takes his birth again in Bhflrata in Brahmana, Ksattriya or in Vais'ya 
families. A Ksattriya or a Vais'ya can never obtain Brahmanahood, evea 
if he performs asceticism for one Kotl Kalpas. This is stated in the 
Srutis. Without enjoying the fruits, no Karma etn be exhausted even 
in one hundred Koti Kalpas. So the fruits of the Karmas must be 
enjoyed, whether they be auspicious or inauspicious. By the help of 
seeing the Divis and seeing the Tirthas again and again, purity is 
acquired. O S^vitrl ! So now I have told you something. What 

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; 



1. Sftvitri said :— " O Dharmar^jan ! Kindly t<»ll me iu detiil 
about those works that lead the inQritoi-ious persons to the Heavens 
and various other spheres. 

2-20. Dh«irmaraj said :— " O Child ! He who ^'wea riee and food 
to the Brahtnanas in India, goes to the Sivaloka where he dwells 
with Teat respect for years equivalent to the measure of that food. 
This " Anna-d^na " (the giving of boiled riee and other eatables) is 
a great dan (charity) and this can be done not only to the Brahmanas 
but to the other' castes also, where similar results also follow. There is, 
or will be, no other charity superior to this charity of anna (rice, boiled it 
may be and other eatables.) For here no distinction is made as to what 
caste will get it or not, nor the discrimination of tiraa, when to give such 
a charity. O Child ! Seats (Asanas) given to the Devas and the 
Brahmanas, carry the donor to the V^isnu Loka, where he dwells for 
Ayuta years with groat respect and love. Giving excellent C)\v3 
yielding milk to Brilhmanas take the donor to Visnuloka, where he is 
glorified and remains for years equivalent to the number of pores 
in that cow or those cows. And if cows be given on a meritorious day, 
four times the merits accrue, and if given in a sacred place of pilgrim- 
age, hundred times the result occurs ; and if given in a tirath, where 
Narayana is worshipped, koti times the results accrue. He who gives 
with devotion, cows to the Brahmanas in Bh^rata, remains in the , 
Chandraloka for one Ayuta years and is glorified. He who gives 
a two-mouthed cow to a Brahmana, goes to Visnuloka and remains there 
for as many years as there exist the numbers of hairs on the body 
of that cow and is glorified. A gift of a beautiful white umbrella to a 
Brahmana makes one go to Varunaloki for Ayuta years where he 
remains with great pleasure. Giving garments to the diseased Brahmanas 
makes one fit to remain with glory in Vayuloka for one ayuta years^ I 
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. To give elephants to the Brahmanas in ' 
Bh^rata, makes one sit in the same throne with Indra for his life period ( 

Book IX.] CHAFTEU XXX. 9l9 

(liviiif; borsos to the Briliraanas makes one remain in Varunaloka 
for fburteou Itulfas' liCo perioJs, Giving' a <^ood palanquin to a 
lirahmana iiiaked one remain in the Varunaloka for fourteen Indras' 
lile-periods. Givin<^ a j^ood site or a good orchard to a Brahmana 
leads one to the VAyuloka where he remains with glory for one 
Manvantara. Giving a white chamara and fan to a Brahmana, leads 
the donor to the Vilvaloka wiiere he rsmains for one ayuta years. 
Giving grains and jewels make one long-lived and both the donors 
and receivers go certainly to Vaikuntha. 

21-40. lie who always recites the name of ^li Ilaii, lives for 
ever and Death goes far far away fioni him. The intelligent man 
that celebrates the Swinging Festival ( Dol Jatra) in the last quarter 
of the Full Moon night in this land of Bharata. becomes liberated 
while living, enjoying pleasures in this world, goes in the end to 
VisQuloka, wh^re he remains for one hundred Manvantaras ; there is 
no doubt in this. If the Swinging Festival be performed under the 
influence of the asterism Uttara Phalguni then the fruits become doubled * 
this is the saying of Brahma Himselfi The performer lives to the end of 
a Kalpa. To give til (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 
copper plate yields double the effect. To give in India a chaste wife with 
garments and ornaments to a Brahman (and then to purchase her with 
an equivalent in gold) leads one to Chandra Loka where one remains for 
fourteen Indra's life 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 
fortunate, wealthy, gentle and sweet-speaking, beautiful wives. He who 
gives nice and delicious friuts to the Brahmanas, remains with (»lory in the 
Indra Loka for a number of years equivalent to the fruits. He »ets a^ain a 
good Yoni (birth) and gets excellent sons. To give thousand trees while 
there are fruits on them, or nice friuts only to the Brahmanas, makes 
one enjoy the Heavens for a long, long time and he then comes back to 
Bharata. To give various things and good edifices with grains, etc. to the 
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 goes for one hundred Manvantaras and remains there 
in glory for one hundred Mauvantras ; and, coming again to bo born-in '>ood 
wombs, they become Kings. The earth does not leave him for hundred 
births. He becomes prosperous, wealthy and possesses many sons and 

920 ^r! mad DEvt bhAgavatam. 

becomes the lord of his subjects. He who gives a good village with 
pasture laud and cow;^, dwells with glory in Vaikunth* for one lakh 
manvantaras. Then he gets a good brith (becomes born in a high caste 
iamily) and obtains a lakh villages. The earth quits him not even if he be 
born a lakh times. (This is very bad then, to one who does not like to be 
born again). 

41-60. He who 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- 
perity in this earth. )le who gives to a Brahmana one hundred towns and 
countries, inhabited by good or mediocre subjects, with wells, tanks, and. 
various trees, remains with glory in Vaikuntha for one koti manvantaras. 
Then he becomes born in this ear th in a high caste family, becomes the 
Lord of Jaiubudvipa and attains in thii« earth great prosperity like Indra. 
The earth quits him not even if he comes here Koti times ; in reality he is a 
Mah^tma (a great-sould man), Rajrajes'vara (the Lord of Kings) and 
lives upto the end of a Kalpa. He who gives his whole property to a 
Brahmin, gets in the end four times that ; there is no doubt in this. He 
who gives Jambu Dvipa to an ascetic Brahmana, gets undoubtedly in the 
end one hundred times the fruit. Jf you sive away Jambu Dvipa, the 
whole earth ; if you travel all the Tirthas, if you perform all sorts of 
asceticisms, if you give shelter to all, if you make gifts of all sorts, 
know that you will have to come again to be reborn in this earth ; 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 coils, assume divine appearances 
endowed with Bibhiitis (manifestations of powers) and free from birth, 
death and old age, assume the Sarupya (the same form) of the Devi and 
remain in Her Service. They reside in Manidvipa and see the part Pralayas. 
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 the temple of Hari. (letting again a good 
birth, he ae(iuircs the devotion to Sri Hari aeid becomes the Foremost of 
those who restrain their senses. He who bathes in the Ganges early 
before the rising cf the Sun remains in enjoyment in the temple of 
Hari for sixty thousand yugas. Getting again a good birth, he gets 

BookIX.J chapter XXX. 921 

th e Visnu Mantra, and, quitting his mortal coil, becomes united with the 
Feet of Sri Hari. 

61-77. He has not to come back from Vaikuntha to this earth. 
He remains in Hari's Service and gets the same form of Hari. He 
who bathes daily in the Ganges, becomes purified like the Sun and 
gets 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 
a good and beautiful womb, and is liberated by acquiring the devotion to 
Hari. He becomes very energetic and the foremost of the ascetics, 
pure, religious, learned, and selt-restrained. When the Sun comes midway 
between Pisces and Cancer and heats intensely the earth, the man 
who in Bbarata gives cool water to drink to the people, resides in 
happiness in Kailas'a for fourteen Indras' life periods. Getting again 
a good] birth here, he becomes beautiful, happy, devoted to Siva, 
energetic and expert in the Vedas, and the Ved^ngas. He who gives to 
a BiShmana the Saktn (sattu) in the month of Vais'ltkhe enjoys in 
the Siva temple for as many years as there are number of partioles 
in that quantity of sattu (powders in parched oat). He who performs 
the Krisna Janmastami vow in this Bh^rata, is freed from the sins 
incurred in his hundred births ; there is no doubt in this. The 
observer of the vow remains in great enjoyment in Vaikuntha for 
fourteen Indras' life periods, gets again a good birth here and 
acquires Hari Bhakti. He who performs the Sivaratri vow in this Bhftrata 
Varsa, resides with great joy in Siva Loka for seven manvantaras. He 
who offers the Bel leaves to Siva in Sivaratri time, resides with great 
joy in Siva's Abode for as many yugas as there are numberW leaves. 
Getting again a good birth here, he acquires the devotion to Siva 
and becomes learned, prosperous and possesses sons, subjects and lands. 
He who performs vow and worships Sankara in the mouth of Chaitra 
or Magha an 1 who, with a branch of a tree in hand, dances day and night 
for one month, or half a month, for ten days or for seven days, 
dwells in tsiva Loka for as many yugas as the number of days he 
dances. He who performs the vow of Sri Rama Navami, lives in the 
abode of Visnu for seven Manvantaras in great joy. Getting again 
a good birth, he becomes devoted to Sri Rama, the foremost of those 
who have self restraint and he becomes very wealthy. 

78-87. He who performs the Saradiya Puja " (the great Durga 
Puja in the month of autumn) of the Mula Prakriti with incense, lights, 
offerings of food, and animal sacrifices of buffaloes, goats, sheep, rhinoceros, 
frogs or other animals, together with dancing, music, and various other aus- 


922 ^r! mad DEVt Bll Ali AV ;> i VM. 

pioious things, resides in the Siva Loki for seven Manvantaras. GetUrig an 
excellcnb birth, and a, pure understindinj?, he<^'3ts unbounded prosperity, sons 
and, no doubt, grandsons and he becomes a very powerful sovereign possess- 
ing many horses and elephants. There is no doubt in this. Again ho who 
worships daily with devotion for a fortnight beginning from the eighth day 
of the bright fortnight the Maha Devi Laksmi, remains in the region of 
Goloka for fourteen Indras' life periods. Then, obtaining an excellent birth, 
he becomes a sovereign. He who 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 initi- 
ated 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 
coil, goes again to the Goloka and gets the SSrupya of Krisna and becomes 
His PArisada (attendant). Then, freed of old age and death, he does not 
fall. He who worships Indra in the month of Bh§dra in the twelfth day 
of the white fortnight is worshipped in the regions of Indra for sixty 
thousand years. He who performs in BhSrata the worship of the Sun 
on Sunday Sankr^uti (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 (rice boiled in ghee), dwells in the Suryaloka 
for fourteen Indra's life periods. Then coming to Bharata, he becomes free 
from all diseases and becomes prosperous. He who worships Sdvit-ri on th^' 
fourteenth day of the black fortnight dwells in the region of Brahma for seven 
Manvantaras with great ecl4t aud glory. Coming again to Bharata he en- 
joys beauty, unequalled valour, long life, knowledge and 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 with 
sixteen articles of food, resides in Mani Dvipa for one day and one nifht 
of BrahmS,. 

100-140. On getting re-birth, he becomes a poet and a learned man. 
He who daily gives with devotion for his \»hole life, cow and gold to a 
Brfthmana dwells in Vifnu Loka for twice as many years as there ar.. 

Book IX] CHAPTER XXX. 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- 
nate, prosperous, po3se.sses many sons, becomes learned, full of knowledge and 
happy in every way. He who feeds a BrShmana here with sweetmeats goos 
to Vi.snu Loka and enjoys there for as many years as there are lisirf^ on 
t he body of the Brahmin. In the end he comes again to Bhtirata and becomes 
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, 
the name or mantra was uttered. Comiog again to Bharata, he becomes 
happy and wealthy. And if such things be done in N^rayana Keettra, 
koti times the above results ensue. He who repeats the name of 
Hari koti times in Nar^yana Ksettra, becomes, no doubt, freed of 
all sins and liberated while living and he will not get rebirth. He 
lives always in Vaikuntha. He gets the Salokya (the same region 
of Visnu, is not liable to fall, becomes a Bhakta of Visnu. He who 
daily worships the earthen phallic symbol (after making it daily) lor 
his whole life, goes to the Siva Loka and dwells there for a.? many 
years as there are the number of particles of earth. Getting rebirth he 
becomes the King of Kings. He who worships daily the SMagrdma stone 
;md eats the water (after bathing it) is glorified in Vaikuptha for 
one hundred Brahma's lives and becomes born again. When he 
acquires the rare Hari Bhakti and quiting his mortal coil goes to 
Visnu Loka, whence he is not to return. He who performs all the 
Tapasy^s (asceticims) and observes all the vratas (vows), dwells in 
Vaikuntha for fourteen Indras' life peroids. Getting rebirth in Bharata 
he becomes the King of Kings and then he be3omes liberated. He 
is not to return any more. He who bathes in all the Tirthas and 
makes a journey round the while world, gets Nirvana. He is not 
reborn. He who performs the Horse-Saeriiice in this holy land Bharata 
enjoys half the Indraship for as many years as there are hairs on the 
body of the horse. He who performs a R3,jasuya Sacrifice, gets four 
times the above result. Of all the sacrifices, the Devi Yajna, or the 
Sacrifice before the Devi is the Best. O Fair One I Of old. Visnu, 
Brahma, Indra and when Tripurasura wa? killed, Maha Deva did 
such a sacrifice. O Beautiful One ! This sacrifice before the Sakti is the 
highest and best of all the sacrifices. There is nothing like this in the 
three worlds. This Great Sacrifice was done of yore by Daksa when 
he collected abundant sacrificial materials of all sorts. And a quarrel 
ensued on this action nt between aud Sankara. The BrJlhmin.^ 



conducting the sacrifice cursed the Nandi and others. And Nandi cursed 
the Brahmanas. Mahudeva, therefore, disallowed the goiug on of sacrifice 
and brought it to a dead stop. Of yore the PrajSpati Daksa did 
this Devi Yajna ; it was done also by Dharma, Kas'yapa ; Ananta, 
Kardaraa, Svayambhuva Manu, his son Priyavrata, Siva, Sanat 
Kumllra, Kapila and Dhriiva. The performance of this sacrifice brings 
fruits equal to performing thousands and thousands of Riijasuya 
sacrifices. Therefore there is no other sacrifice greater than this Devi 
Yajna. One becomes surely endowed with a long life of one hundred 
years and is liberated while living. He becomes equal to Visnu in 
knowledge, energ/, strength, and asceticism. This is as true as anything. 
O Child ! This Devi Yajna is the best and highest of all the sacrifices 
as Visnu is the highest amongst the Devas ; Narada, amongst the 
Vaisnavas ; the Vedas, amongst all the Sastras ; the Brahmanas amongst 
all the castes ; the Ganges amongst the sacied places of pilgrimages, 
Siva amongst the Holy of Holies, the Ekadas'i vow amongst'all the Vratas ; 
Tulasi, amongst all the flowers ; the Moon, amongst the asterisms ; 
Garuda, amongst the birds j Prakriti, RSdhS, Sarasvati and Earth 
amongst the females ; tha mind, amongst the quick-going and restless 
senses ; Brahma, amongst the Praj^patis ; Brahma, amongst all the 
subjects ; Vrindruban, amongst all the forests ; Bh3.rat Varfi, amongst 
all the Varsas ; L.iksmi, amongst the prosperous ; Sarasvati, amongst 
the learned; Durga, amongst the chaste; Radhika, amongst the fortu- 
nate. If one hundred horse sacrifices are performed, Indrahood is sure 
to be obtained. It is by the influence of bathing in all the.Tirthis, 
performing all the sacrifices, observing all the Vratas, practising all the 
austerities, studying all the Vedas and circumambulating the whole earth, 
that this Highest Sakti's service is obtained and this service of ^akti is the 
direct cause of Mukti (liberation). To worship the lotus-fa et of the 
Devi is the best and highest, is stated in all the Puranas, in all the 
Vedas, and in all the Itih^sas. 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 
already offered to Her, these are approved of by all ; and everyone desires 
this. So worship, worship this Miila Prakriti, Who is of the nature of 
Brahma, and, lo ! Who is again endowed with MIya. O Child ! Take vour 
husband and live happily with him in your home. O Child ! Thus 
I have described to you the fruition of the Karmas. This is auspicious 
to every human being, desired by all and approved of by all. The 
Real Knowledge springs from this. There is no doubt in this, 

Book IX.] CHAPTER XXXI. 925 

Here ends the Thirtieth Chapter of the Ninth Book on the con- 
versation between Savitri and Yama and on the fruition of Karmas in 
the Great Puranam 5ri Mad Devt BhSgavatam of 18,000 verses by 
Maharsi Veda Vyasa. 


1-2. Narayana said : — '* O Ntlrada ! Hearing thus the supreme 
nature of Mula Prakriti from Dharmardja Yama, the two eyes of 
savitri were filled with tears of joy and her whole body was filled 
with a thrill of raptuie, joy ani ec-^tacy. She aorain addressed Yama:— *'0 
Dharmarija ! To "icf; the glories of Mula Prakriti is the only meaus of 
saving all. This takes away the old age and death of both the 
pj)eaker and the hearer. 

3 12. This is the Supreme Place of the Uanavas, the Siddhas, the 
asceties. This is the Yoga of the Yogin^- and this is studjing the 
Veda^ of the Vaidiks, Nothing can compare even to one-sixteenth of 
the sixteenth parts of the (full) merits of those who are in J^akti's 
Service ; call it Mukti, immortality, or attaining endless Siddhis, nothing 
can come to it. O Thou, the Foremost of the Kuowets of the Yedas ! 
I have heard by and by everything from Th e. Now describe to me 
how to worship MuU Prakriti and what ar* the ends of Karmas 
auspicious and inauspicious. Thus saying, the chaste Stlvitii bowed 
do>vn her head and began to praise Yama in stotras accnrdinti- to 
the Vedas. She said: — " O Dhamarajan ! The Sun praetisrd of yore 
very hard austerities at Puskara and worshipped Dharma. On this 
Dharma Himself became born of Surya as his son. And Thou art 
that son of Surya, the incarnation of Dharma. So I bow down to 
Thee. Thou art the Witness of all the Jivas ; Thou seest them 
equally ; henee Thy name is Samana. I bow down to Thee. Some- 
times Thou by Thy own will takest away the lives of beings. Hence 
Thy name is Krittijita. Obeisance to -Thee ! Thou boldest the rod to 
distribute justice and pronounce sentence on them and to destroy the 
sins of the Jivas ; henee Thy name is Dardadhara ; so I bown 
down to Thee.) Note: — Any Jiva, in course of his travelling towards 
Mukti, can expect to pass through the stage Yamaship ; and if he 
pleases, he can become a Yama.) At all times Thou destroyest the universe. 
None can resist Thee. Hence Thou art named K41a ; so obeisance 
to Thee ! Thou art an ascetic, devoted to Brahma, self-controlled, 
and the distributor of the fruits of Karmas to the Jivas; Thou 
restrainest Thy senses. Hence Thou art called Yama. Therefore I 
bow down to Thee. 


13-17. Thou art delighted with Thy Own Self ; Thou art omuiscient ; 
Thou art the Tormentor of the sinners and the Friend of the Virtuous. 
Hence Thy name is Punya Mitra ; so I bow down to Thee. Thou 
ari born as a part of Brahma ; the fire of Brahma is shining through 
Thy body. Thou do?t meditate on Para Brahma, Thou art the Lord. 
Obeisence to Thee ! Muai ! Thus praising Yama, She bowed down at 
the feet of Him. Yama gave her the mantra of Mula Prakriti. How 
to worship Her and He began to recite the fruition of good Karmas. O 
Narada ! He who recites these eight hymns to YamR early in the 
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 
he be a veritable awful sinner and if he recites daily with devotion 
this Yamastakam, Yama purifies him thorughly. 

Here ends the Thirty-first Chapter of the Ninth Book on the 
Yama's giving Sakti Mantra ta Savitri in the Mahapuranam Sri Mad 
Hevi BhSgavatam of 18,000 verses by Maharsi Yoda Vyasa. 


1-28. NArayaiia said : — Then, initiating her with the Great Seed, the 
Adi Radical Mantra of the Maha Sakti, Sri BhiivaneasVari in accordance 
ivtthduQ rides, the son of Siirya began to recite the various effects of 
various Karmas, auspicious and inauspicious. Never do the persons 
go to hell when they perform good Karmas ; it is only the bad works 
that lead men to hells. The different Puranas narrate various heavens. 
The Jivas go to those places as the effects of their various good 
Karmas. The good Karmas do not lead men to hells ; but the bad 
Karmas do lead them veritably to various hideous hells. In different 
^dstras, different hell-pita are ascertained. Different works lead men 
to different hells. O Child ! Those hell-pits are very wide, deep, 
painful and tormenting, very horrible and ugly. Of these ! Eighty 
six pits or Knndas are prominent. Many other ' Kundas exist. Now 
listen to the names of the Kundas mentioned in the Vedas. Their 
nameb are: — Vahni Kunda, Tapta Kunda, Ksara Kunda, Bhayjinaka 
Kunda, Vit Kunda, Miitra Kunda, olesmi Kunda, Gara Kunda, 
Dusika Kunda, Vasu Kunda, Sukra-Kunda, Sonita Kunda, As'ru 
Kunda, Gatramala Kunda, Karnamala Kunda, MajjS Kunda, Mamsa 
Kunda, impassable Nakra Kunda, Loma Kunda, Kes'a Kunda, 
impassable Asthi Kunda, Tdmra Kunda, the exceedingly hot and painful 
Lauha Kunda (the pit of molten iron). Charma Kunda, the hot SurS 
Kunda, sharp Thorny Kunda, Visa Kunda, the hot Taila Kunda, very 
heavy Astra Kunda, Krimi Kunda, Puya Kunda, terriable Sarpa 

Book IX.] OHA.PTER XXXUI. 927 

Kunda Mas'aka Kundfi, Dams'a Kuridii, dreadful Gai'ala Kuadi, 

Vaira Damstfa Vris'chika Kandi, ^ara Kundi, Siila Kunda, awtul 

Khad'^a Kunda, Gola Kunda, Nakra Kunda, sorrowful Kaka Kunda, 

Manthani Kunda, Vija Kunda, . painful Vajra Kunda, hob PSs^ana 

Knnda, sharp Pc\srina Kunda. LaK^ Kunda, Ma=!i Kundi Chakra Kunda 

Vakra Kunda very terrible Kur.'ua Kuudi, Jvala Kunda, Bhasma Kunda, 

Da^^dha Kunda, and others. Besides these, there are the Taptasuchi, 

A.sipitra, Ksuradhara, Suchimukha, Gokhamukha, Kumbhipaka, 

Kalasutra, Matsyoda, Krinii Kautuki, Panis'ubhojya, Pas'avesta, Sula- 

pro'-a, Prakampana Ulk^niakha, Andhakupa, Vedhana, Tadana, .Tdla- 

randhra, Dahachurna, Dalana, Sosana, Kasa, Sarpa, Jvalamukha, 

Dhumandha, NA,gavestana and various others. O Savitri ! These 

Kundas give much pain and torment greatly the sinners ; they are 

under the constant watch of innumerable servants. They hold rods 

in their hands : some of them have uooses ; others hold clubs, Saktis, 

awful scimitars ; tliey are fierce fanatics, maddened \vith vanity. All 

are filled with Taniogunas, merciless, irresistible, energetic, fearless and 

tawny-eyed (like copper). Some of them are Yogis ; some are 

Siddhas, they assume various forms. When the sinners are about to 

die, they see these servants of Yama. But those who do their own 

duties, who are S^kta?, Sauras, or Ganapatyas or those who are 

virtuous Siddha Yogis, they never see the servants of Yama. Thos-i 

who are engage] in their own Dharmas, who are possessed of wisdom, 

who arc endowed with knowledge, who are mentally strong, who 

are untouched by fear, who are endowed with the feelings of the 

Devas, and those who are real Vaisnavas, they never sea these 

servants of Yama. O Chaste One ! Thus I have enumerated to you 

the Kundas. Now hear who live in the Kundas. 

Here ends the Thirty-second Chapter of the Ninth Book on the 
enumeration of various hell^ for sinners, iji the Mahapuranam !§ri Mad 
l)3Vi Bhugavatam of 18,000 -verses by Maharsi Veda Vyasa. 


l-ll). Dharmarajan siad : -Those that are in Ilari's service, pure, 
the Siddhas in Yoga (those that have attained success in Yo^a), the 
performers of Vratas ;(vows), the chaste, the ascetics, the Brahmacharis 
never go to hells. There is no doubt in this. Those persons that 
are proud of their strong positions and who use very harsh burning 
words to thier friends, they go to Vahni Kunda and live there for as 
many years as there are hairs on his body ; next they attain animal 
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 


entertain any Brafioian <|aest with any eatables who comes to his 

house hungry and thirsty. He lives there for as many years as there 

are hairs on his body and he has to sleep on a bed of fire, very 

tormenting. Then he will have to be bora for seven births as birds. 

Jf anybody washes any clothing with any salt on Sunday, or on 

the day of Samkranti (when the Sun enters another sign), or an any 

new-moon day or on any Srdddha day (when funeral ceremonies are 

performed), he will have to go to the Ksara Kunda hell where he 

remains for as many years as there are threads in that clothing and 

finally he becomes born for seven births as a veritable washerman. 

The wretch that abuses Mula Prakriti, the Vedas, the Sastras, Puranas, 

Brahma, Visnu, tsiva and the other Devas, Gauri, Laksmi, Sarasvati and 

the other Devis, goes to the hell named Bhayanaka Narakakunda. There 

is no other hell more tormenting than this. The sinners live here for 

many Kalpas and ultimately become serpents. There is no sin greater 

than the abase of the Devi, There is no expiation for it. So one ought 

never to abuse the Devi. If one discontinues the allowances given by 

oneself or other'persons to the Devas or Brahmana?, one goes to Vistha 

Ivunda and has to eat the ffeees there for sixty thousand years and finally 

to be born in Bharata as worms in faeces the same number of years. If 

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 particles in that tank. 

Then he becomes born in this Bharata as an ox for one hundred years. 

If any per^son eats good things himself without giving any portion thereof 

to the member of his family, he goes to Jblcsma Kunda where he eats 

phlegm, for full one hundred years. Then he becomes born as Preta 

(disembodied spirits) in this Bharata for hundred years and drinks 

phlegm, urine and puss ; then he becomes pure. He who does not support 

his father, mother, spiritual teacher, wife, sons, daughters and the helpless 

persons, goes to Gara Kunda where he eits poison for full one hundred 

years. Finally he becomes born and wanders as Bhutas (disembodied 

spirits). Then ho becomes pure. 

20-41. He who becomes angry and shrinks his eyes at the sight of a 
guest who has come to his hou-:e offends the Devas or Pitris, who do not 
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 
goes to Dusikakund;i where he rem^iins for one hundred years and eats 
polluted things. Then wandering as Bhutas for one hundred years he 
becomes purified. If anybody makes a gift of any article to a BrShmin 
and then again gives that article to a different man, he goes to Vasa Kunda 


where he eats marrows for one hauired years. Thao he has to roam 
about in India for seven births as a Krikillsa (lizard) and finally f he be- 
eonaes 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 
Sukra Kunda where he drinks semen for one hundred years. Then he 
crawls about as worms for one hundred years. And then he gets purified. 
If anybody beats a BrShmana who is a family preceptor and causes his 
blood to come out, he will have to go to Rakta Kunda where he has to 
drink blood for one hundred years, Finally he has to roam about for 
seven births in India as tigers; then he becomes pure by degrees. If any 
body mocks and laughts at any devotee of Krisna who 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 for three births and then he becomes pure. He who always 
cheats his friends, lives for one hundred years in Gratramala Kunda. Then 
roaming about for three births as an ass and for three briths as a fox 
concurrently, he becomes purified. Out of vanity, if anybody jests at a 
deaf person, he goes to Karnamalakunda where he eats for one hundred 
years the wax of the ear. Next he comes to the earth as a deaf and a 
very poor man for seven births, when at last he gets purified. If any- 
body commits murder out of greed to support his family, he goes to the 
hell Majj^kunda where he eats marrow for one lakh years. Next he becomes 
a fish for seven births, for seven births he becomes a mosquitto, for three 
births he becomes a boar, for seven births ho becomes a cock, deer and 
other animals concurrently ; at last he gets purified. If any stupid person 
sells the daughter whom he has sapported, out of greed for money, he 
goes to Munsakuuda and lives there for as mxny years as there are hairs 
on her body. The Yama's servants beat him with their clubs. His 
head becomes overloaded with the burden of the flesh; and, out of hunger, he 
licks the blood coming out of his head. Next that sinner comes to Bh&rata 
and for sixty years becomes a worm in any daughter's faesces, for seven 
births he becomes a hunter; for three births, a boar; for seven births, cock; 
for seven births, frog ; for seven births, leeeh; and for seven births, crow; 
when he gets purified. One who shaves on the day of observing vows, 
fasting and funeral ceremony day, becomes impure and unfit to do any 
action, and, in the end, he goes to the Nakha Kunda where he receives blows 
of clubs and eats nails for one hundred Deva years. If anybody worships, 
out of carelessness, the earthen Siva phallic symbol with any hairs on it, 
he goes to the hell Kes'a Kunda where he remains for as many years as 
there are particles iu that hair; then ho gets to the yoni (womb) of a 
Vuvauuui (a Mlechcha woman) out of Hara's wrath. After one hundred 

117 , 


yeai'a ho bscomes freed from that aud then he becomes a Hulvsasa; there is no 
doubt iu this. lie who does not offer PincUs to the Visnupada in fionour of 
his Pitri? at GayS goes to the hell Asthikanda where he remains for a^^ 
many veiirs as there aro dirts on his bady. Then he becomes a man; 
but for\'even births ho becomes lame aud poor. 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 copj»ers are 
in a molten condition). He who takes tho food of a childless wid«nv and 
the same of any woman that has' just bathed after menstruation goes for 
one hundred years to the hot Lauha Kunda (where iron is in a molten 
condition). For seven births ho becomes then a crow aud for seven births 
he becomes born of a washerwoman, full ot sores and boils, and poor. 
Then he gets purified. 

5i-01. If one touches the things of the Devas after Louchiug skius or 
impure hydes, one remains in the Charma Kunda for full one hundred years. 
If any Brahmin eats a oudra's food, requested by him, he lives for one 
hundred years in the hot Sura Kunda. Then for seven births he performs, 
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 
servants give severe beatings to him with their clubs. For seven births 
he will have to become horses when he gets purified. If atiy man ministers 
poison to another and so takes away bis life, ho will have to remain for 
endless years in Vi§akunda, where he will have to eat poison. Then he 
will have to pass for one hundred years as a murderer Bnilla, full of sores 
and boils, and for seven births he will have to be a leper when at last lie 
gets purified. Being born in this holy land Bharatavarsa, if any man 
strikes a cow with a rod or any driver does so whether by himself or by his 
servant, he will have to dwell certainly in the hot Lauha Kunda for four 
vu^as. Ho will have to pass as many years as a cow as there are hairs on 
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 
the Kunta Kunda for ayuta years. 'LMien he will have lo remain for one 
birth in a good womb, with a diseased eonstituiion, when ultimately he will 
be purified. 

62-85. If any Brahmin villain oat?, out of greeJ, any flesh (not 
sacrificed before the goddess) or anything not offered to H:iri, he will 
have to remain iu the Krimi Kunda where he eats those things for as 
many years as there are hairs on his body, Thou he will have to pass f-n" 
three births as Mlcuhchas when ultimatolv he becomcf^ born in a Brahmin 


family. If 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 
rod ofYama, he eats the puss, etc., for as many years as there are halt's 
on his holy. Then he become? reborn in this Bh^rata as one greatly 
diseased, poor, deaf and dumb and ultimately he will have to roam for 
seven births as a oadra. lie who kills a black serpent on whose hood 
there is the lotus mark, lives in Sarpa Kunda for as many years as there 
are hair^ on his body and he is bitten by serpents there and beatei by 
the servints of Yama and eats the excrescences of snakes and fin;illy 
becomes born as a serpent. Then he becomes a man shortlived and having 
the cuticaneous disease and ringworm. And his death also comes out. 
of snake-bite. He who kills mosquittoes and other small fanged-animal?, 
that earn their substiuce rightly and pass so their liyes, goes to Daras'a 
m^s'a Kuivia where hs is eaten by mosquittoes and other fanged-ereatures 
and lives Mierc without food anJ crying, weeping, for as many years as the 
number^; ot jives destroyed. Be -ides tin Yama's servants tie his hands 
and feet and beat him. Then he becomes born as flies when ultimately 
he becomes purilied. He who b^ats an! chastises any man not fit to be 
chastised and bsat'in and as wall as a Brahmana, goes to Vajra Damstra 
Kundi, full of worms, and lives there day and night for as many years as 
there are the number of hairs on the chastised person. When he is bitten 
by the worms and beaten by Yama's servants, he cries som-stimes, weeps 
sometimes, and becomes very miserable. Next he is reborn as a crow 
for seven births wh^n ultimitely he gats purified. If any foolish king 
punishes and gives trouble to his subjects out of greed of money, he goe3 
to Vrischika Kunda where he lives for as many years as there are hairs 
on the bodies of his subjects. There is no doubt in this. Finally he 
becomes born in this Bharata as a scorpion ; then a man diseased and 
defective in limbs, when ultimately he becomes freed of his sins. If any 
Bruhmin carries or raises \veapons, washes the clothes of others who do 
not perform Smdhyas and abandons his devotion to Hari, he lives in 
Saradi Kunda for as many years as there are hairs on his body ; he is, 
then, pierced by arrows. Firaally he becomes purified. If any king 
maddened by his own folly and fault, shuts his subjects in a dark cell 
and kills them, then he will have to go to a dreadful dark hell filled 
with worms having fanged teeth and covered with dirt. This hell Is 
named Oola Kunda. He lives there bitten by insects for as many years 
as there are hairs on the bodies of his subjects. Finally he becomes a 
slave of those subjects, when he gets purified. 

86-103. If anybody kills the sharks and crocodiles, etc., that rise 
out of the water Bpontanaously, ha will hivo to reaiain, thjn, in Nakra 

932 SR! mad DEVt BHAGAVATAM. . | 

Kunda for as many years as there are thorns or edged points on those 
animals. Then he will have to be born as crocodiles, etc., for some 
time, when he will be purified. If any man, overpowered with lust, 
sees another's wife's uiioovered breast, loins, and face, he will have 
to remain in Ki.ka Kunda for as many years as there are hairs in his 
own body. Here the crows take out his eyes. Finally for three births 
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 
Kunda for as many 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 
reborn as a man but for three births he becomes blind and for seven births 
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 
hairs Tjn his body. There the Vijas (a kind of insect) cover his eyes and 
he eats the ex-crescences of those insects. My messengers torment him. 
Finally he gets purified. If any body steals in India any Devata or i\u*. 
articles of a Devata , he dwells in Vajra Kunda for as many years :is thern 
are hairs on his body. There his body gets burnt up. My messengers torment 
him and he cries and weeps and remains without any food. Then he oe(s 
purified. If any body steals the metal gold or silver, cows, or garments of anv 
Deva or a Brdhmana, certainly he dwells in hot Pdsana Kunda for as mar.v 
years as there ar<i hairs an his body. Next for three births he becomes 
a toitoise and all sorts of white birds. Fiui^lly for three births he becomes 
a leper and for one birth he becomes a man with white marks on his 
body. Next for seven births he becomes diseased with a severe colic pain 
and bad blood and lives short. When he gets purified. If any body 
steals brass or Kamsya properties of any Deva or a Brabmana, he will 
have to remain in the sharp Pasana Kunda for as many years as there are 
hairs on his body. Next he becomes born in Bbdrata for seven births as 
horses J and ultimately his both the jbestacles get enlarged and he gets 
diseases in his legs when he gets purified. If 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 body. My 
messengers torment him there and he eats the saliva and thus lives miser- 
ably. Than he gets eye diseases and colic ; when ultimately he gets purified. 

104-126. If any Brahmana lives on writing only or on the 
service of Mlechehas, he lives iu Masi Kunda very painfully, eating 
ink, tormented by My massenger-s for as many years as there are hairs 


on his body. Then he becomes a black animal tor three births and 
for another three births he b3conae3 a black goat. Then he becomes 
a Tal tree when he gets purified. If any body steils] a Deva's or 
a Brahmana's grains, or any other good materials, betel, Asan (seat) 
or bedding, he lives in Churna Kunda for one hundred years, 
tormented by My Diitas (messengers). Next for three births he gets 
himself born as a goat, cock, and monkey. B^inally he becomes born 
as a man with the heart disease, without any issue, poor, and short 
lived. When, at last, he gets purified. If any body steals any Brahmin's 
property and thereby does ehakra piija (the famous chakra circle 
worship in Tantra), or prepares a potter's wheel or any other wheels, he 
will have to go to Chakra Kunda and remain there for one hundred 
years, tormented by My messengers. Then he will be born for three 
births as an oilman suffering from very severe diseases when he will 
ultimately be poor, without any issue and diseased. Finally he gets 
purified. If any body casts a sinful eye on any Brahmana or on 
cows, he will have to remain in Vakra Kunda for one hundred Yugas. 
Next lor three births he becomes a cat, for three births he becomes 
a vulture ; for three births he becomes a boar ; for three births he 
becomes a peacock ; for seven births he becomes a man deformed and 
defective in limbs, his wife being dead, without any issue. Finallv 
he becomes purified. If any person b.orn in a Brahmin family eats 
the flesh of a tortoise that is prohibited, he lives in Kurma Kunda, 
for one hundred years, eat'^n by tortoises. Then he becomes 
for three births a tortoise ; for three births, a boar ; for three 
births a cat ; for three births, a peacock ; till at last he gets 
purified. If anybody steals clarified butter or oil of any Devas 
or a Brahmana he will ha' e to go to Jvala Kunda or Bhasma Kunda. 
That sinner remains in oil for one hundred years and gets soked through 
and through. Then for seven births he becomes a fish and a mouse when 
he gets purified. If anybody, born here in this holy land Bharata, 
steals-sweet scented oil of a Deva or of a Brahmana, the powdered 
myrobalan or any other scent, he goes to Dagdha Kunda where he 
lives, burnt day and night for as many years as there are hairs on 
his body. For seven births he becomas born emitting a nasty smelJ 
for three births he becomes musk (mriga-ndbhi ;) for seven births, as a 
ManthSna insect. Then he becomes born as a man. If, out.of envy, a power- 
ful man appropriates to his purpose another's ancestral property by 
cheating, by using force, he goes to the hot Suehi Kunda, being 
tormented there like a Jiva dropped in the midst of a very hot oil 
tank, full of boiling oil. His body is, thou, baing burnt up severely as the 


result of his owa Karma; the wonder being that his body never 
gets completely destroyed nor reduced to ashes. For seven manvan- 
taras he lives there without any food. My messengers give him good beat- 
ings and cudgellings and chastise him ; he cries aloud. Next he gets him. 
sell" born as worms of faeces for sixty thousand years. AVhen he becomes 
born as a pauper without owning any land. Thus that villain, getting a 
fresh leaee of human birth, begins again to do fresh good acts. 

Here ends the Thirty-third Chapter of the Ninth Book on the 
description of the destinies of different sinners in different hells in bri 
Mad Devi Bhagavatam of 18,000 verses by M;ihar§i Vedi Vyasa. 


1-28. Dharma Raja Yama said :— " O Fair One ! If, in this Bharata, 

any murderer, merciless and fierce, kills any uii»n, out of greed f'^' 

money, he goes and miserably dwells in the Asipattra hell for fourteen 

Indra's life periods. And if thit murderer kills a Brahmana, he 

lives in that hell for oud hundred manvantaras. While in hell, 

his body becomes Qarc^ly c it and wou'idei by the swords. Therf 

My messengers chastise him and beat iiim anl he cries aloud an I 

passes his tima without any foo:l. Then he beoomas born for or.e 

hundred years as a ^lauthana insect, for hundrei births as a boar, for seven 

birt/hs as a cock ; for seven births as a foX, for seveu births as a tiger ; 

for three births, as an wolf; for seven births, as a frog; then a^ 

a buf£aloe when he becomes freed of his sins of murders. If any 

body sets fire to a city or a village, he will have to live in Ksuradhara 

Kunda for three yugas with his holy severed. Then he becomes a 

Preta (disembodied spirit) and travels over the whole earth, being 

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 

diseased with a severe colic pain, for seven births as a leper ; when 

ultimately he gets a pure human body. If uny-body whispers in 

one's ear another's calumny and thus glorifies himself and abuses and 

vilifies the Devas and Brilhmanas, he goes and remains in Suchi 

Kunda for three Yugas, and he is pierced there by needles. Then 

he becomes a scorpion for seveu births, a serpent for seven birth;*, 

and an insect (Bhasma Kita) for seven births ; then he gets a 

diseased human body when, at last, he becomes purified. If any -body breaks 

into another's house and steals away all the household articles, cows, 

goats or buffaloes, he goes to Gokii Mukha Kunda where faeces are 

l^looK IX.] (JllAPTER XXXIV. 935 

like cowV; hoofs, there, beaten by My servaats, for three Yugas, 
(Goka is Goksara, hoof of a cow). Then, for seven birth?, he beooraes 
iv diseased cow ; for three births, a sheep ; for three births, a goat ; 
and finally ho beeoine.s a man. But in this man-birth he is born 
lifst as diseased, poor, deprived of wife and friends, and a repenting person; 
when nltimafct ly lie is freed of his sin. If any-body steals any ordinary 
Lhin", ho goes to Nakra Mukha Ivunda and lives there for three 
vears, "-reatly tormented by My messengers. Next for seven births, he 
becomes a diseased ox. Then he attains a very diseased man-birth, 
and ultimaiely ho is freed of hid sinj. Such are the horrible results. 
lfanvbf»dy kills a cow, elephant, horse, or cuts a tree, he goes to Gaja 
D ims'a Kunda for three yu^as. There he is punished by My messengers 
freely by the teeth of elephants. Th^n he attains three elephants' births, 
three horse-births ; then he beeomos born as a cow and ultimately he is 
born a Mlochcha when he becomes pure. If anybody obstructs any 
thirsty cow from drinking water, he goes to Krimi Kunda and Gomukha 
Kunda filled with lut water and lives there for one manvantara. Next 
when he attains a human birth he owns not any cattle nor any wealth ; 
rather he is born as a man, very maeh diseased, in low castes, for seven 
births when h3 becomes frocl If anybody, being born in Bhslrata, kills 
cows, Brahmins, women, beggars, causes abortions or goes to thosa not fit 
to be gone into, he livei in the Kumbhipaka hoU for fourteen Indra's life 
periods. There he is pulverised always by My messengers. He is made 
to fall sometimes in tire, sometimes over thorns, sometimes in hot oil, some- 
times in hot water, sometimes in molten iron or copper. That great 
sinner gets thousand vulture births, hundred boar births, seven crow births 
and seven serpent births. He then becomes worms of fasces for sixty 
thousand years. Thus travelling frequently in ox births he at last 
becomes born as a very poor leper. 

29-31. Savilri said: — "O Bhagavau ! What is, according to the 
Sastras, Brahraahatya (murdering a Brahmin) and Gohaty^ (killing ft 
cow) ? Who ar3 called Agamyas (women unfit to be approached) V 
Who are designated as void of Sandhya (^daily worship of the twice 
born castes) ? Who can be called uninitiated ? Who are said to take 
Piatiorahas 'iiifts in a Tirath ? What are the characteristics of a real 
GrdmayS-ji (village priests), Devala, (Brahmana of an inferior order who 
subsists upon the offerings made to the 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. 


32-91. DharamrSjan said: — '' Pair SIvifcri ! If anybody makes a 
distinction between Kiisna and His Image or between any Deva and 
his itnage, between Siva and His 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- 
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 certainly involved in the sin of BrahmahattyS. He who 
shews any diff'^rence (superiority or inferiority) between the devotees 
of Visau and those of other Devas, is said to commit Brahmahattya, 
He who makes any difference in matters of respect between the waters 
of the feet of any Brahmana and those of SSlagrama stone, is said to 
commit BrahmahattyS,. The difference between the offerings to Hari and 
Ilara leads to BrahmahattyS. He who shews any difference between Krisna, 
Who is verily the God of gods, the Cause of all causes, the Origin of all, 
Who is worshipped by all the Devas, Who is the Self of all, Who is attribute- 
less and without a second yet Who by His Magic powers assumes many forms 
and who is Is'aua, is said to commit, indeed, the Brahmhatty^. If any Vais- 
nava (a devotee of Vianu) abuses and envies aSakta (a devotee of S^kti), he 
commits Brahmahattya. He who does not worship, according to the Vedas, 
the Pitris and the Devas or prohibits others in doing so, commits 
Brahmahattya. He who abuses Hrisikes'a, Who is the Highest of the Holy 
things, Who is Knowledge and Blisa and Who is Eternal, Who is the 
only God to be served by the Devas and Vaisnavas, and those AYho are 
worshippers of His Mantra, and those who do not worship themselves are 
said to commit BrahmabattyS. He who abuses and vilities Mulaprakriti 
Maha Devi, Who is of the nature of Causal Brahma (Karana Brahma), Who 
is All Power and the Mother of all, Who is worshipped by all and vVho is of 
the nature of all the Devas and the Cause of all causes, Who is 
Adya Sakti Bhagavati, is said to commit Brahmahattya. He who 
does not observe the Holy Sri Kriena Janmastami, Sri Rama Navam?, 
Sivar^tri, the Ekadas'i happening on Sunday, and five other holy Par- 
vanas (festiva's), commits Brahmahattya ; is considered more sinful than 
a Chandaia. He who in this land of Bharata, digs earth on the day of 
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, father, chaste wife, son and daughter, though they are 
faultless, commits Brahmahatty^. He whose marriage does not take 
place during his whole life-time, who does not see the face of his son, 
who does not cherish devotion to Hari, who eats things unofferod to 
5ri Hari, who never worshipped throughout his life Visuu or an earthen 
j^iild ci ^ivp. Aoily c(r iT^il!- Pifilir; lulha, O Fail Cue ! Kow I will 


recite tha characteristics, according to the S'ttstras, of Gohatty^, 
(Killing a cow), Listen. If 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 
the remains of another's meal to a got to oat, or feeds a Brahmin who car- 
ies, rather moves or drives, cows and oxen ; or eats himself the food of such 
a Brahmin driver, he commits Gohatty^ Those who do sacrifices of the hus- 
band of a barren woman (Vrisali) or eat his food, commit sin equal to one 
hundred Gohattyas ; there is no doubt in this. Those who touch fire with 
their feet, beat the cowa or enter the temple bathing but not washing 
their feet, commit Gohatty^. Those who eat without washing their feet or 
those who sleep with their feet W3ttjd with water and those who eat just 
after the 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 
not perform 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 
there trains, he commits Go-hattya. lie who docs not do Prayas'chitta 
(expiation, atonement) for the expiation of the sin of Gohatty^ done by 
his son (for fear of his son's life), commits the sin himself. If any 
trouble arises in the state or from tlie Dcvas, and if 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 a god, flowers, or food, ho commits the great sin Brahma 
hattyS. When a guest comes, if the master of the house always says 
•'there is 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 
seeing his spiritual teacher, and a Brahman, does not bow down and 
make respectful obeisance to 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. 
O Fair One! Thus I have described to you the characteristics, 
approved by Sastras, of cow-killing (Gohattya), and murdering a Brahmin 
(Brahraahattya). Now hear which women are (Agamy Ss) not fit to be 
approached and those which are fit to be approached (Garayas), One's 
ovu wife is fit to be approached (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 



unfit to be approached) and blameable both in the Vcdas and in the society. 
A Siidra going to a Brc^hmani woman commits one hundred Brahmahat- 
tyas; so a 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 
woman. A Brahmana going to a Siidra woman is recognised a Brisalipati 
(one who has married an unmarried girl twelve years old in whom menstru- 
ation has commenced. So much so that that Brahmana is considered an 
outcast and the vilest of the Chandsllis. The offerings of Pindas by him are 
considered as fiBces and water offered by him is considered as urine. No 
where whether in the Devalok* or in the Pitriloka, his offered 
Pindas and water are accepted. Whatever religious merits he has 
acquired by worshipping the Devas, and practising austerities for 
Koti births, he loses all at once by the greed of enjoying the Sudra woman. 
There is no doubt in this A. Brahmin, if he drinks wine, is consi- 
dered as the husband of a VrisaU, eating faeces. And if he be a Vaisnava, 
a devotee of Visnu, his body must be branded with the marks of a 
Taptamudra (hot seal) ; and if he be a Saiva, his body is to be branded 
with the Tapta oula (hot trident). The wife of a spiritual teacher, the wife 
of a king, step-mother, daughter, son's wife, mother-in-law, sister 
of the same father and mother, the wife of one's brother (of the same 
father and mother), the wife of a maternal uncle, the father's 
mother, mother's mother, the mother's sister, sisters, 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 approached). The people 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 to do any actions. Thay arj not to be touched by any. They are 
blamed in the Veda.-^, in tho society everywhere. Ultimately they go 
to the dreadful Kumbhipaka hells. O Fair One! He who performs Sindhyas 
wrongly or reads it wrongly or doo« not perform at all the three Sandhyas 
daily, is called as void of Sandhya. He is said to remain uninitiated 
who does not, out of sheer vanity, receive any Mantra, whether he be a 
Vaisnavite, Saivite, or a Sun worshipper or the Ganes'a worshipper. 
Where there is the running stream of the Ganges, lands on either side, 
four hands in width, are said to be the womb of the Gang « (Ganga Garbha) 
Bhagavan Narayana incessantly dwells there. This is called the KSrayana 
(K§etra). One goe*to Visnupada who dies in such a place. Varanas'i 
(Benares), Vadari, f he Confluence of the CJanges with the ocean (Ganga- 
S^gara), Puskara, Hari Ilara Ksodra (in Bt-har near Chapra), Prabhasa, 

Book IX.] CHAPTER XXXV. 939 

Karaarupa, HarJwar, Keda ra, Matripura, the backs of the river Sarasvatf, 
the hily land Bindraban, Godavari, Kaus'iki, Triveni (Allahabad), and 
the Himalayas are all famous places of pilgrimages. Thoso who willingly 
accept gifts in these sacred places are said to be Tirthapratigrahis (the 
acceptor) of the gifts in the Tirtha=). These Tirthaprathigvuhis go 
in the end to Kambhipaka hell. 'I'he Brdhraana who acts as priests 
to the Sadras is called Sudrayajj ; the village priests are called 
GramiV^jis. Those who subsist on the offerings made to the gods are 
called Devalas. The cooks of the .^u Iras are called Siipak3ra'. Those 
who are void of Smdhyii Bandanams are called Pramatfcas (mal). O 
Bh<idre! These are the marks of the Vrisviipatis that I have (^now) 
enumerated. These a-e the Great Sinners (Maha Patakas). They go 
ultim itely to the Kumbhipaka hell. O Fair One ! I novv state by and 
by the othar Knn las (hells) where other people go. Listen. | 

Here ends the Thirty fourth Chapter of the Ninth Book on the des- 
cription of the various hells in the Mahii PiirAnam ^rimad Deri 
'iShaiTiV.itim of 48,0 O verges bv Maharsi Veda Vyasa. 


1-5;}. Dharmiraj in said : — " C laste One! Without serving thfl 
Gods, the Kir.Da ties can never be severed. The pure acts are the seeds 
of p irlties and the im;)ure aet^ lead to impure se-^ds. If any Brahmana 
goes to any unchaste woman anl eats her foiJ, he will have to go ulti- 
ra itely to the Kalasiitra hpll. There he lives for one hundred years when 
ultimately he gets a human birth when he pas-?e3 his times as a diseased man 
and ultimately he gets purified. Those women who are addicted to their 
(one) husbands only are called Pativrata--. Those addicted to two persons 
are named Kulatfis; to three, are called Dhaisinis ; to four, called Pums'- 
challs ; to five, six persons, called Vesyas; to seven, eight, nine persons 
are cillad Pungis ; anl to more th m th^se, are cill°d Mahaves'yus. 
Th'. Mahilves'y^s arj unfit t) bi to iched by all the classes. If any 
Brahnmaa goes to Kulata, Dharsini, P.imschali, Pungi, Ves'ya and 
Mabaves'yas, he will have to go t) the Matsyodi Kunda. Those who go 
to KuUlas remain there for one hundred years ; those who go to Dharsinis, 
remain for fjur hundred year-?, those who go tj Pums'chalis for six hun- 
dred yeirs ; those who go to Ve/yas, for eight hundred years ; those who 
go to Pungis, rem lin for one thousand yeirs anl those who go to MahA- 
ves'yas remain in the Matsyoda Knnda for ten thousand years. My messen- 
gers chastise and beat and torment them very severely. And when their 
terms expire, the KulaU-goers baeoma Tittiri^ (a bird), the Dharsini-goers 


beeomo crows, the Piims'chaU-mongers become cuokoos, the Ves'ya 
ImuottMo become wolves ; the Pangi-goera become for seven births boars. 
If any ii^iioranfc person eats food during the lunar and solar eclipvses, 
he '^oes to Aruutuda Kunda for as many years as there are particles in 
that food. He then becomes born diseased with Galma (a chronic 
enlari:?ement of spleen) having no ears nor teotli, and after passing his 
time so, he becomes freed of his previous sin. If anybody makes a promise 
to give his daughter to one but he gives actually to a different person, he 
goes to P^ras'u Kunda where he eats ashes for one hundred years. Again 
if anybody sells his daughter, he slee[)3 on a bed of arrows in Pams'uvesta 
Kunda for one hundred years, chastised and beaten by My messengers. 
]f any Brahmana does nob worship with devotion the phallic emblem of 
Siva, he goes to the dreadful oulaprota Kunda for that heinous sin. 
He remains there for one hundred years ; then he becomes a quadruped 
animal for seven births and again he becomes born a Devala Brahmin for 
seven births when he becomes freed. If any Brahmana defeats another 
Brahmana in a bad useless argument and trilles him and makes him 
tremble, he goes to the Prakampana Kunda for as many years as there are 
hairs on his body. If any woman, being very furious with anger, chas- 
tises and uses harsh words to her husband, she goes to Ulk^mukha Kundi 
for as many years as there are hairs on his body. My servants put Goiy 
meteors or torches in her mouth and beat on her head. At the end of the 
term, she becomes a human being but she has to bear the torments of widow 
hood for seven births. Then she is again born as diseased ; when at 
last she gets harself freed. The Brahmana woman, enjoyed by a 5ddra, 
goes to the terrible dark Audhakupa hell, where she remains, day and ni«>ht, 
imm3rsed in the impure water and eats that for fourteen Indra's life 
periods. Her pains are unbounded and My messengers beat her severely 
and incessantly. 

Vt the expiry of the term in that hell, She becomes a female crow 
for thousand births, a female boar for one hundred births, a female 
fox for one hundred births, a hen for one hundred years, a female 
pigeon for seven births, and a female monkey for seven births. Then 
she becomes a Chdndali in this Bh^rata, enjoyed by all. Then she 
becomes an unchaste woman with the pthisis disease, a washerwoman, 
and then an oilwoman with leprosy when she becomes freed, O Fair 
One ! The Ves'yas live in the Vedhana, and Jalarandhra hells ; the Pungis 
live in the Daudatudana hell ; the Kulaias live in the Dehachurna hells ; 
the Svairinis live in the Dalana hells ; the Dharsinis live in ^ogana hells. 
Their pains know no bounds at all those places. My messengers always 
beat and chastise them and thay e\t always the urine ani faeces for 

]^ooK IX.] CHAPTER XXXV. 941 

ono Manvantara. Then, at the expiry of their hell period, they beoome 
worms of faeees for one lakh years when they become freed. 11 a 
Brahmana goes to another Brahmana's wife, if a K§attriha, Vais'ya 
and Sudra do 9o, they gj to the Kasaya hell. There they drink the hot 
Ea§^ya water for twelve years when they become purified. The lotus- 
born Brahma has said that the wives of Brahmins, Ksattriyas, etc. , 
live in hells like Brahmins, Ksattriyas, etc., and they then get 
freed. If a Ksattriya or a Vais'ya goes to a Brahmin's wife, he ia involved 
in the sin of his going to his mother and goes and lives in the Siirpa 
hell. There the worms of the size of a Sdrpa bit that Ksaltriya, 
that Vais'ya and that Biuhniina's wife. My messengers chastise them 
and they have'to eat the hot urine. Thus they suffer pains for fourteen 
Indra's life periods. When they become bjars for seven births and 
goats for seven births, when at list they are freed. Now il any 
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, 
Salagrama stone, or any other images of God in his hand ; if any 
body swears falsely, placing his right palm on the palm of another ; 
if anybody swears falsely, being in a temple or touching a BrShmana 
or a cow j if any body acts agiinst his friends or others, if he be treacherous 
or if he gives a false evidence ; then all these persons go to Jval^ Miikha 
hell, and remain there for fourteen Indra's 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 his hand becomes a Chandala for seven births; one 
who makes a false promise with the Ganges water in his hand 
becomes a Mlechcha for five births ; 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 
a Brahmin's house for seven births ; one who gives a false evidence 
touching with the right hand, becomes a serpent for seven births ; then 
he becomes born as a Brahmin, void of the knowledge of the Vedas, 
when he becomes freed. One who speaks falsely, while in a temple, 
is born as a Devala for seven births. 

4o-47. If one swears falsely, touching a Brahmana, one becomes a 
tiger. Then he becomes dumb for three births, then for three births 
he becomes deaf, without wife, without friands, and his family becomes 
extinct. Then he becomes pure. Those that rebel against their friends, 
become mongoose; the treacherous persons become rhinoceroses; the hypocrite 
and treacherous persons become tigers and those who give false 
evidences bscome frogs. So much so, that their seven generations 


above and seven generations below go to hjll. If any Brahma na does 
not perform his daily duties (Nitya Kurmii), ho is reckoned a*? Jada 
(an inert matter). He lias no faith in the Vedas. Rather he laughs 
at the Vedic customs. He does not observe vows and fastings ; he 
blames others who give good alvice?. Such persons live in Dhumran- 
dhakftra hell where they eat dark saioke only. Taou he roa;iis about as 
an aquatic animal for one hundred births successively. Then he 
becomes born as various fishes when he is freed. If anybody jests 
at the wealth of a Deva or a Brahmana, then he with his ten 
generations Bbove and belo.v b3Cj nes fallen and he himself goes to the 
Dhumrfindhakird heil, terribly dark and filled with smoke. 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 
various birds and worms, various trees and various animals when 
ultimately he gets a human birth. If a Brahmin earns his livelihool 
by being an astrologer or if he be a physician and lives lhervd)y 
orifhes(-!ls lac, iron, or oil, etc., he goes to the Nagav sfani Knnda 
hell where he lives for as m:\ny years a^ there are hairs on his bo 1\', 
tied up by snakes. Then he becomes born as various birds ; ultimately 
he gets a human birth and becomes an astrologer for seven 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 of hi? sin. O Chaste One ! Thus I 
have described to you all the famous Kundas or hells. Besides there 
are innumerable small Kunda*. The sinners go there and 'suffer the 
fruits of their own Karmas and travel through various wombs. O 
Fair One ! What more do you now want to hoar ? Say. 

Here ends the Thirty-Fifth Chapter of the Ninth Book on the 
description of the various hells for the various sinners in the Mahd 
Puranam §ri M id Davt Bhilgavatam of 18,000 verses by .Maharsi Veda 


1-7. Savitri said: — '' O Dharmarajan! O Highly Fortunate One ! O 
Thou ! Expert in the' Vedas and the Amgas thereof! Now kindly describe 
that which is the essence of the various Puranas and Itihasas, 
which is the quintessence, which is dear to all, approved of by 
all, which is the seed by which the Karmic ties are cut asunder, which 
is high, noble and happy is this life. Kindly describe the above by 
whioh mm c*a acquire all his desires, arl whit is the only source of 
ftll the gool and audpioioaij things. Ail by knowing which maQ has 

fiooK IX.] CHAPTlilR XXXVI. 943 

not to face any dangers or troubles, nor has he to go to the dreadful 
hells that thou hast severally just now described and that by which men can 
be freed of those various wombs. Kindly now describe all these. O 
Bhagavan ! What is the size of the several kundas or hells that Thou 
hast just now enumerated ? How do the sinners dwell there ? When 
a man departs, his body is reduced to ashes. Then of what sort is 
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 
pains for so long a time ? What sort of body is that ? Kindly 
describe all these to me. 

8-33. N^r^lyana spoke : — Hearing the questions put 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 1 
In the fjur Vedas, in all the books on Dharma, (Smritis) in all the 
Samhitas, all the Itihasas, all the PurAnas, i n the Narada Panchar^ltram, 
in the other Dharma SSstras and in the Ved^ngas, it is definitely stated 
that the worship of the Pancha Devatas (the five DevatSs) Siva, Sakti, 
Vi§QU, Ganes'a, and Surya is the best, the highest, the destroyer of 
the old age, diseise, death, evils and sorrows, the most auspicious 
and leading to the highest bliss. In fact, the worship of these Pancha 
DevatSs is the source of acquiring all the Siddhis (the success) and 
saves one from going to the hells. From their worship springs the 
Bhaktic Tree and then and then only the Root ot the Tree of all Karmic 
bonds is severed for ever and ever. This is the step to Mukti (final 
liberation) and is the indestructible state. By, this one can get Salokya, 
Sarsti, 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 
station, condition, or rank, or equality with the Supreme Being in 
power and all the Divine attributes (the last ot the four grades of 
Mukti, (8) possesses the sameness of form or gets assimilat'^d to the 
Deity or (4) gets intimately united, identified or absorbed into the 
Deity, O Auspicious One ! The worshipper of these five Devatas has 
never to see ^ny of the hells, watched by My messengers. Those 
who are devoid of the devotion to the Devi see My abode ; but those 
who go to the Tirthis of Hari, who hold Harivi\saras (festivities on 
the days of Hari) who bow down at the feet of Hari and worship 
Hari| never come to My abode named Samyamana. Those Brahmanas 
that are purified by their performing the three Sandhyas and by their 
following the pure Achuras (customs and observances), those that find 
no pleasure until they worship the Devi, those that are attached to 
their own Dbarmas and their ow.'i Aeharas, never come to My abode. 



My terrible messengers, seeing the devotees of Siva, run a\v4y out of 
terrjr as snakes ran away terrified by Gadada I also order My mea- 
serr^ers with nooses ia their hands never to go to them. My messengers 
go mostly to other persons than the servants of Hari. No sooner 
do My Messengers ses the worshippers of the Krisna Mantra, than they 
run away .i^; .snakes get terrified at the sight of Gadudi. Chitragupta, 
too, one of the beings in Yama's world, recording the vices and 
virtues of mankind), strike off the names of the Uovi worshippers, out 
of fear and p-'opare Madhuparka, etc , for theui (a mixture of honey ; 
respectful offering made to a guest or to the bridegroom on his 
arrival at the door of the father of the bride). They rise higher than 
the Brahma Lokas and go to the Devi's abode, ic, to Manidvipa. 
Those that are the worshippers of the Sakti Mantra aud are highly fortu- 
nate, whose contact removes the sins of others, they deliver the thou- 
sand 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 those devotees. At theii- sight, lust, anger, greed, disease, 
sorrow, old age, death, fear, Kala (time thit takes away the life of 
persons), the good and h\d karmas, pleasures and enjoymeutsdrop oflE 
to a great distance. O Fair One ! Now I have described to you the 
states of those persons that are not under the control of Kula, good 
and bad karma"?, pleasures and enjoyments etc., and those that do not 
suffer those pains. Now I am speaking of this visible body. Listen. 
Earth, wster, fire, air, and ether are the (iva Maha Bhutas (the groat 
elements) ; these are the seeds of this visible body of the person and 
are the chief fictors in the work of creation. The boJy that is made 
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 
Turusa oi the size of a thumb; that is called the Jiva P irusx ; the 
subtle Jiva assumes those subtle bodies for enjoying the effects of 
karmas. In My world, that subtle body is not burnt by the burning 
fire. If that subtle body be immersed in water, if that be beaten 
incessantly or if it be struck by a weapon or pierced by a sharp 
thorn, that body is not destroyed. That body is not burnt nor broken 
by the burning hot and molten material, by the red hot iron, by hot stones 
by embracing a hot image or by falling into a burning cauldron. That 
body has to 3uffer incessant pains. O Fair One ! Thus I have dwelt 
on the subject of tho several bodies and the causes thereof according 
to the SAstras. Now I will deacribo to you the eharaclera of all the other 
Kundae. Jjistcn. 


Here ends the Thirty-sixth Chapter of the Ninth Book on the 
destruction of the fear of the Ya lia of those who are the worshippers of 
the Five Devala-, in the Mah^ Para nam Sri MaJ Devi Bh^gavatana of 
18,000 verses by Maharsi Veda Vyasa. 


1-60. Dhartnar^ja said : — All the Kundas (hells) are circular in 
form like the Full Moon. Of these, the Vahnikunda his the fire lit 
at its bottom, by the help of various kinds of stones. This Kunda 
will not be destroyed till Mihapralaya comes. Herj the sinners are 
tormented severely. It looks like a blazing coke. The flames are 
rising from it one hundred hands high, [n circumference those flames 
are two miles. This is named Vahnikunda. Tt is full of sinners cry- 
ing loudly. It is constantly watched by My messengers who are 
chastising and punishing the sinners. Next comes the Tapta Kunda. It 
is filled with hot water aud fall of rapacious animals. The sinner^ 
there are severely beaten by My messengers and they ;ire always 
crying out very loudly, which is being echo3d and re-eehood all around ter- 
ribly. It extends for one mile. This Kunda is filled with hot salt 
water and the abode of many crows. Then there is the Bhayuuaka Kunda. 
It extends for two miles aud it is filled with sinaers. They are being 
punished by My messeni;'ers and ihey are ineus^iiitly crying " Save us, 
Save us. " 

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. It is always filled with sinners, who are 
being chastised by My Dutas (messengers) and eat those foeces and 
excrements. The worms therein are constantly biting and stinging 
them and they are crying " deliver us, deliver us." Then comes the hot 
Muttra Kunda. It is filled with the hot urine ani the worms thereof. 
The great sinners always dwell here. It measures four miles ; and it is 
({uite dark. My Dutas always beat them and their throats, lips, palates 
are all dry. Then corner the Slesma Kunda. It is filled with phlegm 
aud the insects thereof. The sinners dwell in {ihlegm and eat that 
phlegm. Then comes the Gava Kunda. It is tilled with (factitious! poison 
It measures one mile. The sinners eat this poison aud dwell here. The 
worms thereof bite them. They tremble at the ciiastisemeut of My Dutas and 
cry aloud. My messengers look like serpents, with teeth like thunderbolt 
aud they are very furious and (iereo, with their throats dry and their words 
very hars-h. Then comes Dusikft Kunda. It is filled with the rheum 


946 Sr! mad devI bhAoavatam. 

ftud dirt of the eyes and it measures one mile. Innumerable worms 
are born therein. Numberless sinners live there, and as they move, the 
insects immediately bite and sting them. Next comes the Vasa Kunda 
It is filled with the serum or marrow of the flesh and it measures 
one-half mile. The sinners dwell there, chastised and [Dunished by 
My messengers. Then comes the Sukra Kunda. It measures two miles 
in diameter. The insects, born in the semen, bite the sinners, and they 
move on and on. Then comes the Rakta Kunda, with very offensive, 
fojted smell. It is deep like a well and filled with blood. The 
sinners dwell here, drinking blood. Th3 insects therein are always 
biting them. Then follows the As'ru Kunda. It measures in size 
one fourth the measure of the well (above-mentioned). It is always 
filled with hot tears of the eyes ; aad many sinners are seen there living 
weeping and crying and being bitten by the snakes. Then there is 
the Gatra Mala Kunda, The sinners are chastised and punished there 
by My messengers and being bitten by the insects thereof, they eat the 
dirts of the body and dwell there. Then comes the Karna Mala Kunda. 
The sinners eat the vvax of the ear and fill the place. The insects 
always bite them and they are crying aloud. It measures one fourth 
the measure of a Vapi. Then comes the Majjd Kunda. It is filled witii 
fat and marrow, emitting foeted offensive odour. It measures one 
fourth the measure of a V^pi. The great sinners always dwell there. 
Then comes the Mdmsa Kunda. This is filled with the greasy llesh. Ii 
measures (one-fourth) that of a VApi. Those who sell their daughters 
dwell here. My messaugers always chastise and punish tliem ai.d 
horriblo insects bito and sting them a ;d they cry, out of fear and 
agony, i'Save us, Save us," and eat at times that flesh. Then come 
in succession the four Kundas Nakha, Louia and others. 'J'hey also 
measure each one-fourth that of a Vipi. The sinners dwell there, alwavs 
chastised by My messengers. Next comes the very hot TAmra Kunda. 
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 
by My messengers, are made to embrace each of these hot copper 
figures and they cry loudly an I live there. It measures four miles. Then 
come the burning Angara Kunda and the hot Lauha DhAra Kunda. 
Here the sinners are made to embracs the hot iron fiorures and, feelin" 
themselves burnt, cry out of fear and agony. Whenever My messengers 
punish them, they immediately cry out "Save us, Save us." It measure.i 
eight miles ; and it is pitch dark and very awful. This is named the hot 
Lauha Kunda. Then come the Charma Kunda and Surd Kunda. The 
sinuors, beaten by My mon, cat the <kin aud drink the hot urine and 


dwell there. Then comes the S^hnali Kunda ; it is overspread with 
thorns and thorny trees, causing intense pain. It measures two miles. 
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 My 
man. Out of thirst, their palates get dried up; and they cry out 
repeatedly "Water, Watsr." Oat of fear, they get very anxious and 
then their heads get broken by the clubs brought down on them 
by My men. So they move there like the beings burnt in ver) hot oil. 
Then comes the Visoda Kunda. It measures two miles in diameter 
at (1 is filled with the poison of the serpent called Taksakas. My men 
punish the sinners and they drink the poison thereof and dwell there. 
Tlien comes the hot Taila Kunda. There are no insects here. Only 
the great sinners dwell. All around burning coals are flaring and 
when My men beat the sinners, they run hither and thither. It is 
filled with horrible intense darkness and it is exceedingly painful. It looks 
dreadful and measures two miles. Then comes the Kunta Kunda. 
Sharp pointed iron weapons like tridents are placed in order all round. 
The sinners, pierced by those weapons, are seen encircling the Kunda. It 
measures one-half mile. Beaten by My men, their throats and lips 
get dried up. Then comes the Krimi Kunda. It is filled with 
terrible worms and insects, snake, like-with sharp teeth, of the size 
of a Sanku (a Sal tree) deformed and hideous looking ; and it is 
filled with pitch darkness, terrible to look at. Beaten by i^Iy men, 
the great sinners dwell there. Then comes the Puya Kunda. It 
measures eight miles in diameter (or in eireuaiference ?). The sinners 
dwell and eat the puss; thereof and, are beaten by My jaen. Then comes 
the Sarpa Kunda. Millions and millions of snakes of the length of a Tul 
tree are existing there. These serpents encircle the sinners and as 
they bite them. My mju also beat them at the same time. So there 
arises a general hue and cry. "Save us, Save us ; we are done for." 
Then come in order the Dams'a Kunda, Mas'aka Kunda, and the Oarala 
Kunda. These are filled with gad-flies, mosquittoes, and poison 
respectively. Each of them measures one mile. The sinners' hands 
and feet are tied up. So when the gad-flies and mosquittoes fiercely 
sting them, and My men violently beat them simultaneously, they 
raise a loud uproar and are made to move on, in their tied states 
by My persons. Their bodies get thoroughly reddened and coversd 
with blood by the stinging of the flies, etc. Then come the Vajra 
Kunda and the Vris'chika Kunda filled respectively with Vajra insects 
md the scorpions. Each of them measures oae-half that of the Vdpi. The 


sinaers that (Iwell there, aio iucessanily bitten by insects ^Vaji-a. aud 
scorpions. Then come in order the ^art* Kunda, Sula Kunda, and the Khadija 
Kundas. They are tilled respectively with arrows, spikes, and scimitars. 
Ivaeh ol them measures one half that of the V^pt. The sinners are pierced 
bv arrows, etc., and become covered over with blood and dwell there. 
Then comes the Grola Ivunla. It is filled with boiling hot water and it i-^ 
pitch dirk. The sinners live there, bitten by the insects. This 
Kundi rasa?(U-ei half that of the Vapi. The insects bite them and My men 
beat them ; so their iear knows no bounds ; everyone of them is weep- 
iiin- and crying loudly. This Kunda is filled with hideously offensive smalls. 
So the pains of the sinners are infinite. The Nakra Kunda cornea next. 
It measures hilf the Vapi, is filled with millions and millions of cro- 
codiles living in water. The horrible looking deformed sinners live 
there. The K\ka Kunda then follow?. Tii:: sinners here are being bitten 
by hundreds of deformed crows eating foeces, urines and phlegm. 
Then come the Manthana Kunda anl Vija Kunda. These are filled res- 
pectively with insects called Manthana and V]J!i. Each of them 
measures one hundred Dhanus. (One Dhanu-four hastas.) Those 
insects are stinging the sinners and they cry out very loudly. Then 
follows ihe Vajra Kund i. It meisures one hundred Dhanus. Many insects 
with their teeth as hard as thunderbolt live there and bite the sinners 
who cry out loud'y. It is pitch dark. Then comes the hot P^s^na 
Kunda. It measur-^s tsvice that of the VSpi. It is so built of hot stones 
as it resembles a burning mass of coal. The sinners become restloiss with the 
heat and turn round and round in thj middle. Then comes the Piisana 
Kund I a!i 1 the L\[\ Kinda. The Pasaoa. Kunda is made up of the sharp 
j)ointed stones, havmg sharp edges. Innumerable sinners dwell there. Many 
red beings live in the Laia Kunda. Then comes the Ma i Kunda. Its 
size 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. 
Then comes the Chiirua Kunda. It measures two miles (in circum- 
ference) and is filled with (seven) churoas (powders). The sinners, driven and 
beaten My men, go on, restless hither and thither and eat the 
powders and get themselves burnt. Then comes the Chakra Kunda. 
Here a potter's wheel with sixteen starp-edged spokes is constantly 
whirling round and round ; the sinners are being crushed by this wheel. 
01-80. Then comes the Vakia Kunda. Its depth is eight is 
fashioned very much curved; and with and sharp slope it has gone down. It 
is built 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 

Book IX.] CHArrfiH XlXV ll. 941) 

the siunersj \4\o get vci y niueli re^ticss anl arc ci'vmg oat very loudly. Then 
bottif s the Kurma Kuada. Here millions and millions of tortoises in the water 
awfully distorted, are biting the sinners. Then comes the Jvila Kunda. 
It IS built of Beree fiery flames. It m-asures two miles iu circumference. 
The eiuners here are always in iire it dilTicalty, with intense pftin and 
crying out lo;dly. Next foiio.vs the Kuada. It measures two miles 
The sinners get themselves well burnt in hoi ashes and live thbl-e; 
eating the ashes. It is fiilel with hob &t)nes and hot irons. The 
sinners here are always b3in^ burnt, in hot ir^ns and hot stones and their 
throats and palates are being' parched up. Then comes the Dagdh\ 
Kunda. It is deep and horrible It mei^iua.^ tA-o miks in circum- 
ference. My messengers tlue.iten aUvays t.lio sinners there. Theti 
comes the rfiiebi Kunda. It is lillo I with salt Water. Waves are always 
rising there. It is filled with virions avjuitio animals making all sorts 
of noises. It measures eight miles in circumference and it is dcilp 
dark. The sinners here cannot see eaoii other and Ave bitten by the 
animals. Pained very much, they cry out loudly. Then comes the 
Asipattra Kunda. On the t>p surface of the Kubda there is A very 
big TAl tree very high. The edges of the leaves of this tree at'e sh»rp 
like the edge of a sword. One mile btlovv this 'lal tree is situated 
the Kunda. The sharpedged Tal leaves, then, fall on the bodies of the 
sinners Irom the height of a mile and they get cut and wounded; 
blood comes ont of them and the sitjners, in great pain, cry out 
" sav«, save." It is very deep, very dark and filled with Rakra Kita 
a kind of bload like insects. This is the horrible Asipatra Kunda. 
Next comes the Ksura Dh^ra Kunda, measuring one hundred Dhauus 
(one Dhanu-Iour hastas). It is filled with keenedged weapons, as sharp as 
nice razors. The blood of the sinners is flowing here profusely. Then comes 
the Suchi Mukha Kunda^ filledwith shirp weapons of ihe form of long 
needles. It measures fifty Dhauus. The sinners get pierced by them 
».nd are constantly emitting blood. Thc:ir intense pain knows no bounds. 
Then comes the Gokfimukha Kunda ; inhabited by a sorb of insect, 
called Goka. They look like mouths ; hence they are named Gok^mu- 
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. Then comes the Nakra Kunda. It resembles like the mouth 
of a crocodile and measures sixteen Dhanus. It is djep like a well and 
numbers of sinners dwell there. Then comes the (iaja Dams'a Kunda. 
It measures one hundred Dhmu?. Next comes the Gomukha Kunda. It 
maasures thirty Dhanus and resjrab'es the mouth of a co.7. It given 
ino9S9Ant pains atid troubles to the einners, 


81-101. Tlion couics tlic KuinbhipAka Kuiida. It is like a wheel 
retjotublini* that ot'lhn Kiilaohalvra,vory horrible; and it is rotating ine3ssanfcly 
Jt looks like a water-jir, measuring eig;ht miles, and it is quite dark. Its 
depth is one lakh I'musis of the height of 100,000 persons. There are 
many other ICundaa, Faptv Taila Kunda ar.d Tapta Taila Tamra Kunda, 
eto., within it. This Kundi is filled with almost uueonscious great 
tinners and insects. They beat each other and cry out loudly. My 
messengers also threaten them with clubs and MuSilas. So at times they 
fall dizzy-headed, at times tliey get unconscious, and sometimes thev 
get Up and cry. O Fair^One ! The numbers of sinners here equal to 
fuur times that of all the other sinners in all the other Kundas. They know 
no death, however much you beat them. Their lives persist. For the bodv 
is built up for sufferance, it is indestructible. This Kumbhipaka Kuncli 
is the chief of all the Kundas. This Kunda where the sinners are tied 
to a thread built by K^ila, wbere My men lift the sinners on high at one 
time, and sink them down below at another time, where the sinners becom- 
ing sufiocated for a long time, get unconscious, where their sufferings know 
Qo bounds, where it is fille.l with boiling oil, is named the Kalasutra Kunda. 
Then comes the Matsyoda Kunda, hollow like a well. It is filled with 
boiling water and it measures twenty-four Dhanus. Next comes the 
Abatoda Kunda. li. measures one hundred Dhanu«. The sinners get 
their bcdies burned and chastised by My persons, live there. No sooner 
they drop into the water of this Kunda, than they are attacked with all 
sorts of diseases. Then omes the Krimikantuka Kunda. The sinners 
are bitten by the Krimi Kmtuka insects and cry out loudly, creating a 
general coosternatiou anl live there. Its another names is Aruntuda 
Kunda. Next coma^ the Pams'u Kunda. It measures one hundred Dha- 
nus. It is oversperead with burning rice husks. The sinners eat tho^e 
hot husks and live there. Then comes the Pas'avestana Kunda. It 
measures two miles. Xo sooner the sinners fall in this Kunda than they 
are twined round by this rope or P4s'a. Hence its name. Then come-; 
tie Siilaprota Kunda. It measures twenty Dhanus. No sooner the sinnerr; 
fall here than they are enei-cled with the Sulastra (darts). Then comes 
the Prakampana Knndi. It measures one mile. It is filled with ice- 
cold water. The siniters, going there, shiver at once. Next follows 
the Ulka Kunda. It measures twenty Dhanus. It is filiel with burn- 
in" torches and metoors. My messengers thrust the torches and meteors 
into the mouths of the sinners living there Next comes the Andha- 
Kupa Kunda. It is pitch-dark, shaped like a well, circular and very 
horrible. The sinners beat each other and eat the insects thereof. 
Their bodies are burnt with hot water; they cannot see anvthiag on 
nocount of dire darkness. 

^ooK IX.] CiJAi>TKll XXXVII. 05i 

102-llS. The Kunda where the siuners are pierced by various 
weapons is known as the Vedhana Kunda. It measures twenty Dhanus. 
Then comes the Dandatadana Kunda. It measures sixteen Dhanus. 
The sinners dwell here, threatened by My messenj^ers. Then comes 
the Jalarandhra Kunda. Here the sinners live encompassed by a 
great net as fishes, etc., are tied in a net. Next comes the Deha- 
chiirna Kunda. Ifc is quite dark and Its depth is that of the height 
of one koti persons ; its circumference is twenty Dhanus. The sinners, 
here, encompassed by iron chains are made to /all below where their 
bodies are reduced to powders and they are inert and almost 
unconscious. The Kunda where the sinners are crushed and threatened 
by My messengers is known as the Dalana Kunda; it measures sixteen 
Dhanus in circumference. Next comes the Sofana Kunda. It is 
deep up to the height of one hundred persons and it is very dark. 
It measures thirty Dhanuf. On falling on the hob sand, the throats 
and palates of sinners get dried up. Their pain knows no bound.-. 
Hence it is called the oo§ana Kunda, Then comes the Kasa Kunda. 
It measures one hundred Dhanus. It is filled with the juices of 
skins and its smell is very ollensive. The siuners eat those astrin- 
gent waters and live there. Then comes the Siirpa Kunda. lb 
measures twelve Dhanus and is extended like a winnowing basket. 
It ia tilled with hot iron dust and many sinners live then*, eating 
those foetid iron dusts. Next comes the Jvalamukha Kunda, It 13 
filled with red hot sand. From the (bottom) centre rises a flame, over- 
spreading the mouth of the Kunda. It measures twenty Dhanus. The 
sinners are burnt here by the flame and live awfully ; they get fainted no 
sooner they are dropped in this Kunda. Then comes the Dhumr3,ndha 
Kunda. lb is dark, quite filled with smoke. VVitliin that the hot bricks 
are placed. The sinners get hutf'ocated with smoke ; and their eye- 
sight becomes also obstructed. It measures one huudred Dhanus, 
Then comes the Nugabe?taaa Kunda. lb is encircled and filled with 
the serpents. No sooner the sinners are let fall there, than they are 
surrounded by the snakes. O Suvitri! J'hus I have spoken to 
you about the eighty-six Kundas and their characteriotics, Now what 
more do you want to hear ? Say. 

Here ends the Thirly-seventh Chapter of the Ninth Book on 
the eighly-six Kundus and their characteruitics in the Mah4 Purunam 
6ri Mad Devi Bhagavatam of 18,000 verses by Maharsi Voda Vyasa. 

'.'V.J ^i{{ MM) DKvt r.llAf. WAl'AM, 


1-6. S^vitii said : — "0 Lord ! Give tne the devotion to the Devi 
to that Advd Sukti Bhagavati Maha Miiye, Parames'vari Mayi 
that is the Ksieeuce of all essences, the Door of final liberatico to the 
human beings, and tiie Cause of deliverinfj them from hells, that is 
the Root of all the Dharmas that lead to Mukti, that destroys all the 
iuauspieiousness, that takes away the fear of all the Karmas, and that 
takes away always all the sins committed before. O Thou, the Foremost 
amongst the knowers of the Vedas ! How many kinds of Muktia are 
there in this world ? What is the True Bhakti ? What are its charac- 
teristics? What is to be done by which the enjoyment of the karmas 
done can be desisted and nullified? Bhaijavan ! The woman kind has been 
created by the Creator as devoid of any Tattvajnana or true knowledge ; 
now tell me something about this True Knowledge. All the charities', 
sacrifices, bathing in the sacred places of pilgrimages, observing vows 
and austerities cannot be compared with one- sixteenth of imparting 
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 than the mother. O Lord ! 

7-79. Dharmaraja said: — '* O Child ! What boons you desired of 

Me before, I granted them all bo you. Now 1 grant this boon to 

vou that "Let the devotion towards the Sakti now arise in your 

mind" Auspicious One ! You want to hear the reciting of the 

Glories of Sri Devi; by this, both hj who puts forward the question 

and he who hears the answer, all their families are delivered. When 

the Sega Naga Ananta Dava with Ilis thousand mouths is unable 

to recite the glories of the Devi, when Mah;iieva cannot describe with 

His five mouths, when the Creator Brahmu is incapable to recite Her 

glories with His four mouths, when Visuu, the Omniscient, falls back, 

when Kartik^ya with His six mouths cannot sufliciently describe, 

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 

all the Sastras, cannot know even a bit of Her, when Sarasvati becomes 

inert in going to describL' Her glories ; wiicn Sauatkumara, Dharmii, 

Sanatana, Sananda, Saiiaka, Kapila, Siirya and other sons of the Creator 

have fallen back, when the other Siddhas, Yogindras, Munindras 

are quite incapable to glorily tho dcod^ of Piakriti Devi, thou how 

ean 1 recite fully the Glories of Her? Whose lotus-feet Brahma, 

Book iX.] CHAPTER XXXVIlt. 953 

Visnu, biva and others meditate ; and lo ! when it becomes difficult for Her 
devotees even to think of Her, then what wonder is there that She 
will be so very rare to others ! Brahma, skilled in the knowledge of 
the Vedas knows more 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. 
For, in ancient times, the knowledge of the Prakriti Devi was given to Him 
by Krisna, the Highest Spirit in a solitiry place in the Rasa Mandalam 
in the region of Golokj. Mahadeva, again, gave it to Dharma in 
the Sivaloka ; Dliarma again ga\e the Prikriti Mantra to My father. My 
fit her b?came successful (Siddha) i:i the worship of Prakriti Devi 
when he practised austerities. Of old, the Djvas wanted to offer to me 
the Government of the Yam i Loka; but as I was very much dis- 
passionate towards the world, I became unwilling and became ready 
to perform austerities Then my Father told the Glories of Prakriti 
Devi. Now I describe to yo\i wh it I heard from my Father and what 
is stated in the Vedas, though very difficult to comprehend. Listen carefully. 
O Fair Faced One I A? the eternal space does not know its own 
extent, so Prakriti Devi Herself knows not Her own Glories ; then 
what can be said of any other person on this I She is the Self 
of all, endowed with all power? and lordship, the Cauee of all 
eatises, the Lord of all, the Origin of all and the Preserver of all; She 
is Eternal, always with Her Cosmic Body, full of everlasting bliss, without 
any special form, unrestrained, having no fear, without any disease and 
decay, unattached, the Witness of all, the Refuge of all, and Higher than 
the Highest; She is with Mdy^ and She is Mula Prakriti ; the objec's 
created by Her being known as the Prakrit creation ; Who remains 
as Prakriti and Purusa inseparable from each other as Agni and 
Her burning force ; the Mah^ Maya, of the nature of everlasting exis- 
tence, intelligence and bliss. Though formless. She assumes forms for the 
gratification of the desires of Her Bhaktas. She created first the 
boautiful form of Gopala Sundari i,. e , the form of Sri Krisna very 
lovely and beautiful, captivating the mind. His body is blue like 
the fresh ra'n cloud j He is young and dresi'od like that of a oow-her.]. 
Millions of Kandarpis (the Love deity) ate, as it were, playing iu 
His body. His eyes vie with the midday lotus of the autumn. The 
beauty of His face throws under shide the millions and millions of 
the Full Moon. His body is decorated with invaluable ornaments decked 
with jewels. Sweet smile reigns ever in His lips ; it is adorned more- 
over with His yellow coloured iovaluable robe. He is Parama Brahma. 
His whole body is burning with the Brahma Teja, the Fire of Brahmi. 



His Body is Fiery. He is lovely, sweet to look at, of a peaceful 
temper, the Lord of R^h^ and He is Infinite. {Note: -The Univers?, as we 
see, is unreal like what we see in tbo K d-jiJoscopa ; various appirent 
pictures of an endless variety of beautiful colour^ anl forms.) He is sittini^j 
on a jewel throne in th3 Risi Mandilatn, anl i- incessantly 1 )oked upon 
by the smiling lovely Grjpis at one and the s^-ue time. He is two-armed. 
A garland made of wild (lo.vers is hinging from His neck. He is 
playing on His Hate. His brea-t is rasplendant with Kaustubha gem 
that He always wears. His body is anointad with Kunkuma (saffron), 
aguru (the fragrant and cooling paste of the Aguru wood), mu?k, and 
sandal-paste. The garland of beautiful Champaka and Malati flowers is 
hanging from His neck. On His head, the beautiful cresc is being 
seen, a little obliquely situated in the form of the beautiful Moon. 
Thus the Bhqktas, filled with Bhaktis, meditate on Him. O Child ! 
It is through His fear that the Creator it^ doing His work of creation 
of this Universe ; and is recording the Prarabdha fruits of their 
Karmas. It is through His fear that Visnu is awarding the fruits 
of Tapas and preserving the Univer.-e. By His command the KAlagni 
Rudra Deva is destroying all. Hy Whose favour biva has become 
Mrityumjaya, the Conqueror of Death and the Foremost of the Jnanis ; 
knowing whom Siva has become Himself endowed with knowledge 
and the Lord of the knowc-s of knowledge, full of the Highest Bliss, 
devotion and dispassion. Through Whose fear the wind becomes the 
foremost of runners and carries things, the Sun gives heat, Indra gives 
rain, Yama destroys, Agni burns, and Water cools all the thingc. By 
Whose command the Regents of the (ten) quarters of the sky are 
watching and preserving nice orders ; through Whose fear the planets are 
describing their several orbits. Through Whose fear, trees flower and 
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 
in time ; until the proper time comes no man does not die even if he be 
pierced whether in battle or in danger. By Whos-e command the wind sup- 
ports the water; the water supports the tortoise; the tortoise supports the 
A-nantaand Vai Ananta supports the earth ; the earth supports the oceans, 
mountain- and all the jewels. Tlie earth is of the nature of forgiveness, /. e. 
endures all. For this reason all things, nnviiig and non-moving, rest 
on Her and again melt away in Her. Seventy-one Divine YugH'^ 
constitute one Indra's life period. Twenty-eight Indra's life periods cors- 
titute Brahma's one diy and one night. Thus thirty days constitute 
Brahma's one month ; so two months constitute one Ritu '^season) j 
six Ritus make one year. Thus one hundred yeare constitute Brahma"; 


l^ooK IX.] CHAPTEli XXXVIIL 955 

life. When Brahma dies, ^ri Hari's eye elos'Ts. That is the Prakritik 
Pralaya. At this time, everything, moving and non-moving, from 
the Deva loka to Bhur lok* (earth) dies. The Creator Brahm^ gets 
dissolved in the mvel of ^ii Krisna. The four-armed Vianu, of 
Vaikiintha, sleeps on Ksfra Saraudra, the ocean of milk, i. e., He dissolves 
on the left side of 5ii Krisna, the Highest Spirit. All the other 
feaktis (foicas) di^sjlve in Mula Prakriti, the Maya of Visnu. The 
Miila Prakriti Durga, the Presiding Deity of Buddhi (reason) dissolves 
in the Bcddhi of Krisna. Skanda, the part of Narayana, dis.-;olves 
in His breast. Gane'sa, the foiemost or the Devas, bora in part of 
Krisna, dissolves in the arm of Sri Krisna. And those who are born 
in parts of Padma, dissolve in Her body and Padma dissolves in the 
body ot Itadha. All the cow-herJes?es and all the bodies of the Devas 
dissolve in Radha's body. But Ua,dha, the Presiding Deity of the 
Prana of S'ri Krisna, dissolves in the Pr3,na of ort Krisna. SavitrT, 
the fut;r Vedas and all the Sastras dissolve in Sarasvati ; and Saraf- 
vati gets dissolved in the tongue of Sri Krisna, the Highest Self. 
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 
the fire in His belly; water dissolves in the tip of His tongue, and 
the Vaisnavas, (devotees of Visru), drinking the nectar of Bhakti, the 
Essence of all essences, dissolve ia His lotus-feet. All smaller Virats 
dissolve in the Great VirSt and the Great Vir^i dissolves in the Body 
of S'ri Krisna. O Child I He is Krisna, on the pores of Whose 
sk'n are situated endless Universes ; at the closing of Whose eyes, 
the Prakritic Pralaya comes atd on the opening of Whose eyes, the creation 
takes place. The closing and opening of the eyes takes the same 
time. Brahma's creation lasts one hundred years and the Pralaya 
lasts one hundred years. O One of good vows ! There is no counting 
how many Brahmins or how many creations and dissolutions have taken 
place. As one cannot count the number of dusts, so one cannot count 
the creations and dissolutions. This is the Great Unspeakable Wonder! 
Again on Whose closing of the eyes the Pralaya takes place and on whose 
opening of the eyes tlie creation takes place, out of the will of God, 
That Krisna dissolves at the time of Pralaya in Prakriti. This High- 
est bdkti, the Miila Prakriti is the^^Only^One without a second ; it is 
the only on^ Nirguni and the Highest Purusa. It is considered as 
•'Sat" existing, by the Seers of the Vedas. Such a thing as Mula 
Praktiti is the unchang<^d state (Muktl). During the Pralaya, this only 
One Mula Prakriti appears as Jn4na oakti or the Knowledge Force, 
Who can in this universe recite Her glories ? Mukti is of four kind^, 

956 §\i\ MAD ni5Vt BliA<JAVATAM. 

(1) Salokya, (2) SAr upya, (3) Sainipya and (4) Nirvaua. So it is stated 
in the Vedas. Oat of them Bhakti towards the Deva is the 
highest ; so nvjjh S3 that th:; Djvj, B'iakti is superior to Mukti. 
Mukti gives SAlokya, Sarupya, Sumlpya, aud Nirvaii:i. But the 
Bhaktas do not want anything. They want service of the Lord. 
They do not want anything else. The state of becoming biva, of becoming 
an Amara or an im;nyrtal, becoming a Brahm\, the birth, death, disease, 
old age, fear, sorrow, or wealth, or a«isimiing a divine form, or NirvSna 
or Mok§i all are looked on alike by the Bhaktas with di.-regard and con- 
tempt. Because Mukti i^ without any servio 5 whila Bhakti inoreasos this 
service. Thus I have told you tbe differenoe between Bliakti an! 
Mukti. Now he'ir about th" cutting oft of the fruits of the pa^i 
Karmas. O Chaste one ! This service of the H'ghest Lord severs 
the ties of Ivarmas (past acts). This service is really the True Know- 
ledge. So, O Child ! I have now told yoii the Real Truth, leading to 
auspicious results. Now you can go freely as you desire. Thus saying 
to Savitrt, Yama, the son of Surya, gave life back to her husband 
and blessing her, became ready to go to His own abode. Seeing 
Dharmaraja ready to go away, Savitri became sorry to have the 
bereavement of a good company, bowed down at His feet and began 
to cry. Yama, the Ocea.i of Mercy, hearing the crying of S4vitri 
began to weep and told the following words: — 

80-96. Dharma said :— " O Child ! You enjoy 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 the vow called Savitri-vrata fur the mukti of women. This 
Vrata is to be observed on the fourteenth day of the white fortnight 
in the month of Jyaistha. Then observe the ]Maha-Laksmi Vrata. 
Its proper time is 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 
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 all siddhis, on the 
Samkrinti day (when the Sun enters another sign) in every year ; you 
should worship Radha, the Central Figure of Rlsa, more than the 
PrSna of Kri§na on every Full Moon night in the month of K^rtik and 
you should observe fasting on the eighth day in the bright fortnight 
and worship the Visnu Mdya Bhao;avati Davi, the Destructrix of all 
difficulties aud dangera, 


i;};ote. — The R^sa is the playing out of the VeJiubic saying of 
Brahma as " Raso vai Sah ; " He is of the nature of Rasa, the most 
sweet and lovely Divine Principle which unites the Rasika and the 
Rasik^j. The chaste woman having husband and sods who worships 
the World Mother . Mula Prakriti, whether in Yaotra, or in Mantra 
or in image, enjoys all pleasures in this world ; and, in the end, goes 
to the Deviloka or Mani Dvipa, O Child ! The worshipper Sadhaka (one 
who is in one's way to success) must worship all the manifestations of 
the Cevi, day and night. At ail times one must worship the omni- 
present Durga, the Highest Isvaii. There is no other way to attain 
blessedn^^ss than this. Thus saying, Dharmaraja wtnt to His own abode. 
Savitri, too, with her husband Sutyavun went to her home. Roth 
SAxitri and Satyavun, when they reached home, narrated all their 
stoiies to their friends and acquaintances. In time, by the blessing 
of Yama, Savltri's father got sons and father in-law recovered his eje- 
sight and kingdom and Savitri Herself got sons. For one lakh yeara, 
Savitri enjoyed pleasures in this holy land of Bharata, and ultimately 
went with her husband to the Deviloka Savitri is the Presiding Deity 
of the Suryamandalam, the solar orb. The Sun -.s the central Para 
Brahma. The Gayatii Mantra, the Presiding Devi, proves the exis- 
teoce of the t^ighest 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 
o( Savitri, and the fruitions of the Karma^ of the several Jivas. No.v 
what more do you want to hear ? Say. 

Here ends the Thirty-eighth Chapter in the Ninth Book on the 
glories of the Devi and on the nature of Bbakti in the Malia 
Puranam Sri Mad Devi Bhagavatam of 18,000 verses by Maharsi Veda 


1-3 Nilr.ada said : — " O Lord ! I have heard in the discourse on 
Savitri and Yama ah)iit tho Pormlass Devi Mdla Prakriti and the 
glories of Savitri, all tru > a'ld Ija liri^^ t.) the endless good. Now! want 
to hear the story ol" tjie Devi Laksmi. O Thou, the Chief of the 
knowers of the Vedas ! What is the nature of Laksmi ? ]5y whom 
was She first worshipped ? and by what Mantra ? Kindly describe Her 
glories to me. 

4-33. ISarayana said- — Of old, in the beginning of the PrSkritik 
Creation, from the left side of Krisna, the Supreme Spirit, appeared 
in the R&samandalam (the Figure Dano) a Dv3vi. She lookei exceedingly 
handsome, of a d*rk blue colour, of spacious hips, of thia waist, and 

958 SRI mad DE\'1 BHIgAVATAM. 

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, lovelines, colour, body, spirit, dress, ornaments, 
smile, glance, love, or humanity, they were perfectly equal. 

Now she who appeared from the right side is named Radha and she who 
came from the left side is named Mah^ Laksmi. Radh^ wanted 
first the two armeJ Sri Krisni, Who was Higher than the highest ; then 
Maha Liksrai wanted Him. Radha came out of the right side and 
wanted first Krisna ; so Krisna, uoo, divided himself at once into two 
parts. From His right side cvrae out the two-armed and from his 
left side came out the four-armed The t.vo-armel pers-^n first ni.ide 
over to Maha laksmi the four-aimed One ; then the two-nmied Per- 
son Him^elf took Radha. Laksmi locks on the whole universe with a 
cooling eye ; hence She is named Laksmi and as She is great, She is called 
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 
(of the nature of pure Sattva Guna, the illuminating attribute) and sur- 
rounded by the Qopasaud Gopis. The four-armed Purufa, on the other hand, 
took Laksmi (Padmaj to VaikunthA. The two-armed perfon is Kriina; and 
the four-armed is NarSyana. They are equal in all respect.". ^Mahii Laksmi 
became many by Her Yogic powers, (t. e. She remained in full in 
Vaikuntha and assumed many forms in parts). Maha Laksmi of 
Vaikunthais full, of pure Sattva Guna, and endowed with all sorts 
of wealth an 1 prosperity. She is the crest of woman-kind as far as 
loving one's husbinds is concerned. She is the Svarga Laksmi in the 
Heavens ; the Nai^a Laksmi of the serpents, the Nagas, in the 
nether regions ; the Raja Laksmi of the kings and the Household 
Laksmi of the householderi Sho resides in the houses of house- 
holders as prosperity and the most auspicious of all good things. She 
is t'le progenetrix, She is the Surabhi of cows and She is the Daksina 
(the sacrificial fee) in sacrifices. She is the tlaughter of the milk 
ocean and she is Padmini, the beauty of the spheres of the Moon and 
the Sun. She is the lustre and beau?y of the ornaments, gems, 
fruits, water, kings, queens, heavenly wo.nen, of all the houses, grains, 
clothing:*, cleansed places, images, auspicious jars, pearls, jewels, crest 
of jawels, garlands, diimonds, milk, sandal, beautiful twigs, fresh 
rain cloud, or of all other colours. She was first worhipped in Vai- 
kuntha by Nar^yana. Next She was worshippad by Brahra^ and then 

Book li.J CHAPTER XXXX. 959 

by Sankaja wiih devotion. Sho was worshipped by Visnii in the Kshirode 
Samuilrtj. Trien she was worshipped by Svlyambhuva Maim, then ( 
by Indras amongst raeu, then by Munis, Hisis, g-ooJ householders, 'j/ 

by the Gaiidharbis, in the Gandharbaloka ; by the !Nagas in the Nagaloka. "^ c'^" 

She was worshipped with davotion by Brahma for one fortnight commenc *<= 

in«^ from the briijfhj eighth day in the month of Bhadra and end- 
ing on the eighth day of the dark fortnight in the three-worlds. 
She was worshipped by Visnu, with devotion in the three worlds 
en the meritorious Tuesday in the months of Pausa, Chaitra, and 
}3hadra. Manu, also, worshipped Her on the Pausa Sankranti (the 
last day of the month of Pausi when the Sun enters another sign) 
and on the auspicious Tuesday in the month of Magha. Thus the 
worship of Maha Laksmi is made prevalent in the three worlds. 
Shd was worshipped by ludra, the Lord of the Devas and by 
Maogala (Mars) on Tjesday. She was then wcrshippei by Kedara, Nila, 
Subala, Dhruva, IJttSnapada, Sakri, Bali, Kas'yapa, Daksa, Kardatnai 
Surya, Priyavrata, Chandra, Vayu, Kuvera, Varuna, Yama, HutSsana 
and others. Thus Her worship extended by and by tj all the places. 4^ 
She is the Presiding Deity of all wealth ; so She is the wealth of all. ' r^ 

Here ends the Thirty-ninth Chapter of the Ninth Book on the ^ 

itory of Maha Laksmi in the MahA Pur^nam Sri Mad Devi Bhagavatam 
of 18,000 verses by Maharsi Veda Vyasa. 


12. Narada said: — "0 Lord ! How did the eternal Devi Maha Laksmi, 
the dweller in Vaikuntha, the beloved of Nar^yaiia, the Presiding Deity 
of Vaikuniha, come down to the earth and how She, became the daughter 
of the ocean ? By whom was She fir&t praised ? Kindly describe all 
these in details to me and oblige. 

3-10, Narayana said; — O NSrada 1 In ancieit days when on 
DurvSsas curse, Indra was dispossesed of his kingdom, all the Devas 
came do\vn to earth. Laksmi, too, getting angry, quitted the Hea- 
vens, out of pain and sorrow and went to Vaikuntha and took the shelter 
of Narayana. The Ddvas, then, went to BrahmTi with their hearts 
full of sorrow and, taking Him from there, they all went to Narayana in 
Vaikuntha. Going there they all took refuge of the Lord of Vai- 
kuntha. They were very much distressed and their throats, palates 
and lips were quite dry. At that time Laksmi, the wealth and pros- 
perity 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, 
with the Daityas churned the Ksiroda Ocean andj out ofthit, Maha 

960 SrI mad DEVt BHAgAVATAM. 

Lakfmi appeared. Visnii looked on Her. Her joy knew 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 since then they became free from further dangern and 

11 12. Narada said: — "O Bhagavan 1 Darv^si was the best of the 
Munis; he was attached to Brahma and had spiritual knowledge. Why did ho 
curse Indra ? What offence had he committed ? How did the Deva^ 
and Daitj'as churn the ocean ? How, and by what hymns Laksmi became 
pleaged and appeared beford Indra? Whit passed on between them. 
8ay all this, O Lord. 

13-25. Nariyana said : — In ancient days, Indra the Lord of the three 
worlds, intoxicated with wine and becoming lustful and shameless, began to 
enjoy RambhA in a lonely grove. After having enjoyed her, he 
became attracted to her ; his mind being wholly drawn to her, he remained 
there in that forest, his mind becoming very passionate. Indra 
then saw the Muni Durvasll on his way from Vaikuntha to Kails'a 
burning with the fire of Brahma. From the body of the Risi, emit- 
ted, as it were, the rays of the thousand mid-day Suns. On his bead 
was the golden matted hair. On his breast there was the hoary 
holy thread ; he wore torn clothes ; on his hands there was the Danda 
and Kamandalu ; on his forehead there was the bright Tilaka in the 
form of the Ciescent Moon. 

(Tilaka— a sectarian mark on the forehead tuade with coloured 
earth or sandalpaste.) One hundred thousand disciple?, thoroughly- 
versed in the Vedas anl the Vedangas, were attending him. The 
intoxicated Puraudara, seeing him, bowed down to him and he began to 
chant with devotion hymns to his disciples also. They were very glad. 
The Ri§i with his disciples then blessed Iridra and gave him oue 
P3rijt\ta Hower. 

When the Muni was returning from the region of Vaikuntha, Visnu, 
gave him that beautiful Parijata flower. Old age, death, disease, sorrows, 
etc., all are removed by the influence of the flower ; and the final 
liberation is also attaiud. The Devendra was intoxicated with his 
wealth ; so taking the llowor given by the llisi, he throw h on the 
head oi ihc elephiut Airavata. No sooner tho elephant touched the 
flower, than he became suddenly like Vi?nu, as it were, in beauty, 
form, qualities, fire and age. The elephant, then, forsook Indra and 


entered into a dense forest. The Lord of the Devas could, in uo 
way, get hira under hig control. On the other hand, the Muni 
Durv^s^ s!?eing that Mahendra had thus dishonoured the flower, became 
intl imed with rage and cursed him saying " Indra ! You are so 
mad with waalbh that yoi have dishonoured me. The flower that I 
gave you so lovingly, you have thrown that, out of vanity, on the 
elephant s head ! 

26-45. No sooner one gets the fooJ, water, fruits that had been offered 
tj Visnu, one should eat that at onca. Otherwise one incurs the sin of Brah- 
mahattyS. If anybody forsakes the things offered to Visnu, that he 
has got perchanee, he becomes destitute of wealth, prosperity, in- 
telligence, and his kingdom. And if he eats the food already offered 
to Vignu with devotion, he then elevates his hundre'd families passed 
before him and he himself becomes liberated while living. If any- 
body daily eats Visau's Naivedyam (food offered to Vi§nu) and bows 
down before Him or worships Hari with devotion and chants hymns 
to Him, he beco nes like Visnu in energy and wealth. By mere 
touch with the air round about his body, the places of pilgrimage 
become all purified. O You Stupid ! The earth becomes purified by the 
contact of the dust of the feet of such a one devoted to Visnu. If 
anybody eats the food unoffered to Hari and fle-^h that is not 
offered to any Deity ; if he eats the food of any unchaste woman, 
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 
Brahman priest who subsists on the presents of a temple, the food 
of one who sells his daughter, the food of one who subsists on dealings 
with womb concern?, th« leavings of others, the stale food lefc after 
all others had eaten, the food of the husband of an unmarried girl 
(t.velve years old in whom menstruation has commenced), the driver 
of oxen, the food of one uninitiated in one's Istamantram, of one who 
burns a corpse, of a Brahmin who goes to one not fit for going, 
the food of a rebel against friends, of one who is faithless, treacherous 
who gives false evidence, the foad of a Brahmin who accepts offerings 
in a sacred place of pilgrimage, all his sins (incurred in the ways 
above-mentioned) will be removed if he eats the prasadam of Visnu, 
i.e. the food offered to Visgu. liivei if a Chandila be attached to 
the service of Visvi, he sanctifies h'n millions of persons b)fn in 
his family before him. And the man who is devoid of the devotion 
to Hari is not able even to save himself. If anybody takes un- 
• knowingly the remains of an offering (such as flowers) made to Visnu? 



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 of all sorts of sins incurred in his Koti births. So, O 
Indra ! 1 am a devotee of ori Hiri. And when you have cast away the 
Parijata flower offered by me on the elephant's head, then I say unto 
you that the Maha Laksi will leave you and She will go back to NarSyana. 
I am highly devoted to Narayana ; so 1 do not fear anybody, 
I fear neither the Creator, nor Kala, the Destroyer, ncr old age, nor 
death ; what to speak of other petty persons ! I do not fear your 
father Prajapati Kas'yapa nor do 1 fear your family priest Brihasp.iti. 
Now he, on whose head there lies the tiower Parijelta offered by 
me, verily he should be worshipped by all mevns. Hearing these 
word of Durvas^, Indra became bewildered with f^^ar, and being 
greatly distressed and holding the feet of Muni, cried out loudly. 
He said : — " The curse is now well inflictsd on m3 ; and it has ciused 
my delusion vanish. Now I do not want back my ll^j* Lak§ ni 
from you ; instruct me on knowlege. This we vlth is the source of 
all coils ; it is the cause of the veil to all kaowledge, it hides the 
final liberation and it is a great obstacle on the way to get the highest 

47-G7. The Muni said : — " This birth, death, old a:^e, disease, and afflic- 
tions, all come from wealth ani the manipulation of great po .ver. Being blind 
by the darkness of wealth, he does not see the road to Mukti. The 
stupid man that is intoxicated with wealth is 1 ke the one thit u 
intoxicated with wine. Surrounded by many friends, he is surrounded by 
the unbreakable bondage. The man that is intoxicated with wealth, blind 
with property and overwhelmed with these things has no thought for the 
real knowledg'». He who is llajasik, is very muah addicted to passion^ 
and desires; he never sees the path to Sittvaguni. The man thit 
is blind with sena^-objects is of two kinds, tirstly, Rajasik and 
secondly T&masik. He who has no knowledge of the S^stras fs 
Tamasik and he who h vs the knowledge of the SSstras is KAjasik. 
O Child of the Devas ! Two paths are mentionel in the Sastras ; 
one is Pravritti, going towards the sense objects nnd the other is 
Nivrif-.i, »oing away from them. The J'vas first fo!l')w the path 
of Pravritti, the pith thit is piinful, ghdly and of thnir own accord 
like a mad man. As bees, blind with the desire of getting honey, 
go to the lobas bud and get themselves entangled there, so the 
Jivas, the embodied souls, desirous first of getting enjoyments come 
to this very painful circle of births and deaths, this wordly life, which 
in the end is realised as vapid and the only cause of uld a^e, death, 
ani sorrow and get themselves enchained there. 

Book IX J 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 
this terrible ocean of world. When the saintly persons kindle the lamp 
of knowledge and ?hew the way to Mukti, then the Jiva makes an attempt 
to sever this bondage to the world. After many birchs, many aasfceritiea 
and many fastings, he then finds safely the way to Mukti, leading to the 
highest happiness. O Indra ! What you asked me, I thus heard from my 
Guru. O Narada ! Hairing the words. of the Muni DiirvAs^ Indra became dis 
passionate towards the Sam-^ra. Day by day his feeling of dispa^sion in- 
creased. One day, when he returned to his own home from the hermitage 
of the Muni, he saw the Heavens overspread by the Daityas and it had • 
become terrible. At some places outrage an 1 oppression knew no bounds; 
pomo places were devoid of friends ; at some place, some persons? 
had bst their fathers, mothers, wives, relations ; so no rest and 
repose could be found. Thus, seeing the Heavens, in the hands of 
the enemies, Ind»*a went out in quest of Brihaspati, the family 
preceptor of the Devas. Seeking to and fro Indra ultimately 
went to the banks of the Mandakinl and saw that the Ouru Deva 
had bathei in the waters of the Mandaktni and sitting with his face 
tur.ied towards the E ist towards the Sun, was meditating on Para 
Hrahma, Who has His faces turned everywhere. Tears were flawing from 
his eyes and the hairs of the body stood erect with delight. He was 
elderly in knowledge ; the spritual Teacher of all, religous, served 
by all great men; he was held as most dear to all the frends. Those 
who are Jnaijins regard him as their Gurus. He was th"^ eldest of 
all his brothers ; he was considered as very unpopular to the enemies of 
the Devas. Seeing the family priest Brihaspati merged in that state 
of meditation, Indra waited there. When after one Prahara 
(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. 

68-92. O Best of Brahmanas ! Hearing thus the words of the disciple, 
the intelligent speaker Brihaspati spoke with his eyes reddened out 
of anger. "O Lord of the Devi«»! I have heard everything that you 
said ; do not cry; have patience ; hear attentively what I say. The 
wis^ politicians of good behaviour, with moral precepts, never lose 
their heads and get themselves distressed in times of danger. 
Nothing is everlasting; whether property or adversity ; all are transient ; 


they only give troubles. All are under one's own Karma • one Is master 
of one's own Karma. What had been done in previous births, so one will 
have to reap the fruits afterwards. (Therefore property or adversity, all 
are dae to one's own Kanna.) Thi^s happens to all persons eternally, 
births after births. Pain and happiness are like the rini; of a rolling wheel. So 
what pain is there ? It is already stated that one's own Karma must 
be eiijoyed in this Holy Bharata. The man enjoys the effects of 
hi-5 own Karmas, auspicious or inauspicious. Never the Karma gets 
exhausted in one huudred Koti Kalpas, without their effects beiJig 
enjoyed. The Karma, whether auspicious or inauspicious must be enjoyed, m 
Thus it is stated in the Vedas and as well by 5ri Krisna, the Supreme H 
(Spirit. Bhagavan 5ri Krisna addressed Brahma, the lotus-born, in tlic ^M 
Sama Veda Saklia that all persons acquire their births, whether, in 
Bharata or in any other country, according to the Karma that he had 
done. The cour-jC of a Brahraana comes though this Karma ; and the 
blessings of a Brfihtnana come again by this Karmi. l^y Karma one 
ge.s gr^?at wealth and prosperity and by Karma again one gets poverty. 
You may take one hundred Koti births; the fruit of Karma must 
follow you. Indra ! The fruit of Karma follows one like one's shadow. 
Without enjoyment, that can never die. The etfects of Karma become 
increased or dicreased accordin.^ to time, placa, and tne person concerned. 
As you will give away anything to person^, of different natires, in different 
times and in different places, your merit acquired will also vary accordingly. 
Gifts made on certain special days bring in Koti times the fruiis 
(merits, punyana) or infinite times or even more than that. Again gifts, 
similar in nature, made in similar paces yield punyam the same, in character 
also. Gifts made in different countries yield punyams, Koti times, infinite 
times, or even more than that. But similar things given to similar 
persons yield similar punyams. As the grains vary in their natures as the 
fields differ, so gifts made to different persons yield different grades ot 
punyas infinitely superior or infinitely inferior as the case may be. 

Giving things to a Brahmana on any ordinary days yields simple punya 
only. But if the gift be made to a iirahman on an Amavasya day (new 
moon day) or on a Sankranti day (the day when the Sun enters another's 
sign) then hundred times more punyam is acquired. Again charities 
made on the ChaturmSsya period (the vow that lasts for four months in 
the rainy season) or on the full maon day, yield infinite punyams. So chari- 
ties 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. 
Charities made on Aksayaya Tritiy^ or the Navami day yield infinite 
and endless results. So charities on other holy days yield religious merits 

Book IX.] CHAPTER XLI. 965 

hi<^ber than those made on ordinary days. As charities made on holy davs 
yields religious merits, so bathing, reciting mantrams, and other holy acts 
yield ineritorioas results. As superior results are obtained by pious acts ; so 
inferior results are obtained by impious acts. As an earthen potter makes 
pots, jars, etc., out of the earth with the help of rod, wheel, eartheil dups or 
plates and motion, so the Creator awards r^spectiv^ fruits to different 
persons, by the help of this thread (continuity) of Karma. Therefore if 
V6u want to have cassation of this fruition of Karma, then worship, 
NSrayana, by whose command all these things of Nature are created. He 
is the Creator of even Brahma, the Creator, the Preserver of Visuu, the 
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 Mahar§i Veda Vyasa. 


1-2. Nardyiia stid : — '* O Twice born ! India the.i remembered 
llari and took Brihaspati, tho Guru of the Devas, to the assembly of 
Brahma, accompanied by the other Devas. They soon reached the region 
of Brahm4 and no sooner they saw Him, than Indra and the other Devas 
and Bihaspati all bowed do>vn to Him. 

3-25. Brihaspati, the Aeharya of the Devas, then communicjted all 
to Brahma. Hearing this, He smiled and spoke, addressing Indra :— " O 
Indra ! You have been born in My race ; nay, you are My grandson ; 
the Arya Brihaspati is your Guru ; you yourself are the ruler of the 
Devas and you are very wise and sagacious ; the mother of your father 
is the powerful Daksa. a great Visnu Bhakta. How is it, then that when 
the three sides of tho family are pure, one would turn out so haughty and 
arrogant ! Whose mother is so much devoted to her husband, whose 
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 Guru, the Spiritual Teacher. Bha^^a- 
van Narayana, resides in this great holy temple of our this physical bo'dy 
controlling the hearts of all. At whatever moment, ^ri Narayanu 
quits thig temple-body, at that momant this body becomes dead. I 
myself am the mind ; ^ankua is the Knowledge, Vi?nu is the yitai 


breaths, Bhagvati Dur<,'d Is the intelli*,'ence (BuJdhi), sleep, etc., the- 
powers of Prakrit!; when these are being reflected on by the Atnnan, 
Jira is foniieJ with a forenjoyraent called Bhoga Sarirabhrit. 
When a king deparfc^^ his attendants also follow him ; so when this 
Atmkn. departs from this tenlple of bdJy^ his attenlant^ mind, buddhi, 
e^.d., instantly depart from this boJy and follo\y the Atnian. O 
Indra I \Ve all, are Verily, the parts of Sri Krisna. I myself, Siva*, 
Ananta Deval, Viftnn^ Dharma, Mah^ V'iriit, yon all are His parts and 
entirely devoted to Him. And ydii have CDntempt for His 
flower^. Bhagav^u Saiikira, the Lord of the fih(it<\Sj worshipped the lotus- 
feet of v'^ri Krisna with that Ibwer, The Risi Dnrv^sa gave yon 
tha"; flower. But you showed disrespect to it. The flower, Parijati, 
after being offered at the lotus-feet of Krisna, should be placed on 
tha head of an Immortal ; His worship is to be done first ; and it is the 
foremoft amongst the Des'as. So you are now being afflicted by the 
inevitable course of Fate ; Fate is the most i)o\verfiil of all. Who eau 
save that unlucky man against whom Fate has turned ? Seeing that 
you have rejected the flower offered to bri Krisiia, Sri Laksmi Devi 
has left you out of anger. Now come with Me and with voiir 
family priest Brihaspili to Vaikuntha and worship the Lord of 
Laksmi ; then by His grace you may get back ycur Heavens. Thu? 
saying, Brahma with Indra and all the other Devas, went to the 
Eternal Purusa, Rhagavan N;\iilyMna and saw that He w .s full of 
Fire and Energy like one hundred k)ti summer mid-day Suns, yet 
perfectly cool and calm. He has no beginning, and no end, nor any 
middle. Hs is Infinite. The four-armed Parisadas, Sarasvati, the 
four Vedas, an<l the Ganges, all were surrounding Him. Seeing 
Him, Brahma and the other Devas bowed down with devotion and 
began to chant hymns to Him with tears in their eyes. Brahm3, 
then, informed Him of everything when all the Devas, dis^poisessed of 
their places, began to weep before Him. Narayaiia saw that the 
Devas were very afraid and much distressed. They had no jewel 
ornaments as before, no vehicles (VAhana?), nor the Daivic splendour 
as before, not that brillanee ; always fearful. Then Ndrayana, the 
Destroyer of fear, seidng the Devas in that state, addressed Brahmft 
and the other Devas :— " O Brahman ! Devas ! Discard all fears. What 
feir can overcome yoa ? I am here. I will give you again the immoveable 
prosperous Btijya Laks.-ni [tha Laksmi of the kings). 

2(5-47. But for the present, T give you some advice proper for 
this moment. Listen. There are endless universes where exist innu- 
merable persona. All of thnn are under Me, So kuo.v verily, that 

Book IX.] CHAPTER XLI. 967 

1 am under them al?o. My devotees regard Me ag the Highest 
They kaow no other than Me ; they are fearless ; so I do not remain 
in th:il; ho;iso where My devotees ara dissatiisded. I instantly quit 
that house with Laksrai. Durbasa llisi i.-s born in part of Sankara. 
He is highly devoted to Me. He is a pakk'i Vaisnava. He cursed you 
and, as a matter of fact, I and L-iksmi instantly left your house. 

Laksnii does not reside in that house where conehdiells are not 
blown, where there are no Tulasi trees, where there is no worship 
of oiva and Siva, where the iirahminas are not fed. O Brahman ! 
O Devas ! Where I and My Bhaktis are blamed, Mah& Laksmi 
becomes greatly displeased. She instantly goes away out of that house. 
Laksmi does not stay even for a moment in that house where the 
stupid person, without any d..votiju for me, takes his food on the 
HarivSsara Ekadas'i day (the eleventh day of the moon's wane or 
increase) or on My anniversay birthday. If anybody sells My name 
or his own daughter, where the guests are not served, Ltiksmi quits 
that house instantly and goes away. 

i^Note : — That Guru is the Real Guru, who, being capable, irnparts 
the name of God to worthy persons without taking any fee at all.') 
If the son of an unchaste woman be a Brahmana, he and the hus- 
band of an unchaste wnjman are great sinners. If anybody goes to 
such a person's house or eats the food of a Sudra during a Sraddha \. 
ceremony, Laksmi becomes very angry and vacates that house. *!, 
Being a Brc\hmin, if one burns a Sudra's corpse, one becomes very wretch- '^ j 
ed and the vilest of the Brahmins. Laksmi never stays for a ^%» 
moment more in that house. Being a Brahmin, if he be a Sudra's 
cook and drives oxen, Laksmi fears to drink water there and quits 
his hou:e. Being a Brahmi n, if his heart be unholy, if he be cruel, 
envies others and blames per sons, if he officiates as a priest for the 
Sudra, Laksmi Devi never stays in h is boubc. The World-Mother 
never stays even for a momsnt in his house who eats at the house 
of one who marries an unmarried girl twelve years old in whom 
menstruation has commenced. He who cuts grass by his nails, or 
writes on the ground with his nails, or from whose house a Brahmana 
finest goes back disappointed, Laksmi ne ver stays in his house. 1' 
any Brahmana eats food at the ea rly sunrise, sleeps durirg the day 
or engages in a sexual intercourse during the day, Laksmi never 
stays in his house. Laksmi slips away from that Brahmana who is devoid 
of Achara (rules of conduct), who acce[)ts gifts from Sudras, from 
him who remains uniuitiated in his Mautram. The ignorant man who 
sleeps naked and with his feat wet, who laughs always, and alwavj* 


talks at raaiJoni on disconnected sabiects like a mad man, is. forsaken 
a^ on; b/ Li'jfai. LikJiii b^3J.n3i an^i-/ aai g03s away from 
the luii-o of that man wba applied oil all over his body first and then 
touj^a^ tn bjJies of others and always tn ikas some sounding noise on 
several parts of his body. If any Br^hmana forsakes observing vows, 
fastings, tl. e Sandhy^ ceremony, purity and devotion to Visnu, Kamal^ 
(Likami) does not remain in his house any longer. If anybody 
blames always the Br^hmanas and shews his hatred always towards 
the Brdhmanas, if he does injury to th« animals, and if ha does not 
indulge in his heart anything of pity, kindness, Laksmf, the Mother 
of the Worlds, quits him. O Lotus-bora! But where Hari is worship- 
ped and Plari's Name is chanted, Laksmi, the Mother of all auspicious - 
ness, remains there. Ljk§mi remains where the glories of Sri Krigna and 
His Bhaktas are sung, 

4fS-59. Laksmi always remains there with the greatest gladness where 
eouch-shells are blown, where there are conchsells,the Salagrama stone, the 
Tulasi leaves and the service and meditation of Laksmi are daily done. 

Where the phallic emblem of Siva is worshipped, and His glories 
sung, where Sri Durgu is worshipped and Her glories are sung, Laksmi, 
the Dweller in the Ljtus, remains there. Where the Br^hmanas 
are honoured and they are gladly feasted, where all the Devas are 
worshiped ; the chaste Lakjmi, the Lotus-faced, remains there. 
Thus saying to the Devas, the Lord of Laksmi said':— O Devi I 
Go without any any delay to the Ksiroda Ocean and incarnate there 
in part. He then addressed Brahma and said :— "0 Lotus-born I You 
also better go there and churn the Ksiroda Ocean ; when Lak§mi 
will arise, give tier to the Devas." O Devarsi ! Thus saying, the Lord 
Kamala went to His inner compartment. On the other hand the 
Devas, after a long time, reached the shores of the Ksiroda Ocean. 
The Devas and the Daityas then made the Golden Mountain (the 
Sumern) the churning rod, the Deva Karma (the tortoise), the churning 
pot and Ananta Djva (the thousand headed serpent) the churning cord 
and began to churn the ocean. While churning was going on, by and 
by arose Dhanvantari, Amrita (the nectar), the horse Uchchaihs'ravS, 
various other invaluable jewels that were desired, the elephant Airavata 
and the bsautiful eyed Laksmi. Visnupriya, Sri Laksmi Devi, 
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 all. Who 
slept on the Ksiroda ocean the garland (indicative of accepting Him 
for her bridegroom). Then Bvahmk and Mahes'vara and the other ^Devas 
gladly worshipped Her and chanted hymns. At this time Lak§mi Devi 
being pleased, cast a favourable glance towards the homes of the Devas, 

Book IX.] CHAPTER XLII. 900 

in order to free them from their curse. Then, by the grace of Mah3. 
Laksmi and by the granting of the boon by Brahm^, the Devas got 
back their own possessions from the hands of the Daityas. O Narada ! 
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 the Forty-first Chapt'^r of the Ninth Book on the 
churning of the ocean and on the app?aring of Laksmi in the M^iia Purdnam 
Sri Mai Devi Bhagavatim of 18,000 verses by Maharsi Veda Vyasa, 


1-50. Ndrada said: — Bhagavan ! I have heard about the glories 
of Hari, about the Tattviijn^natn i^the True Knowledge) and the story of 
Laksmi. Now tell me Her Dhyanam (maditation) and Stotram (recita- 
tion of hymns) of Her. NSrayana said: — "O Narada ! Indra then, 
bathed first in the Tirath (holy place) and, wearing a cleansei cloth, 
inst'illed, first of all, an earthen jar (gha'a) on the beach of the Ksiroda 
Ocean. Then he worshipped with devotion Ganes'a, Surya, Fire, Visou, Siva, 
and Siva, the six deities .-Avith scents and flowers. Next Indra invoked Mah^ 
Laksmt, of the nature of tlie highest powers and greatest prosjierity, 
and began to worship Her as Brahma, who was acting as an offieiatiug 
priest in the presence of the Munis, BrShmanas, Brihaspati, Hari and 
the other Ddvas, had dictated him. He first smeared one 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. I am now telling you 
that. Listen. 

"O Mother ! Thou residest on the thousand-petalled lotus. The beauty 
of Thy face excels the beauty of koti autumnal Full Moons. Thou art 
shining with Thy own splendour. Thou art very beautiful and lovely 
Thy colour is like the burnished gold; Thou art with form, chaste, 
ornamented all over with jewel ornaments ; Thou art wearing the yellow 
cloth and look ! What beauty is CDming out of it! Always a sweet 
smile reigns on Thy lips. Thy beauty is constant ; Thou art the bestower 
of prosperity to all. O Mnha Lakfmi ! I meditate on Thee." Thus 
meditating on Her endowed with various attributes with this mantra, Indra 
worshipped devotedly with sixteen upach^ras (articles offered). Every 
upachara (article) was offered with the repetition of mantra. All the 
things were very exoellent, right and commendable. *' Mah4 Laksmi ! 



Vis'vakarmS has made this invaluable Asao (a carpefc seat) wouderfally 
decked with jewels ; I am offering; this Asan to Thee. Accept." O Thou 
residinfi- in the Lotus ! This holy Ganges water is considered with great 
regard and desired by all. This is like the fire to burn the fuel in the 
shape of the sins of the sinners. O Thoa ! The Dsveller in the Lotus! 
This DCirbba grass, flowers, this Arghya (offering) of the Ganges water per- 
fumed with sandalpaste, I am offering to Thee. Acoept. O Beloved of 
Hari ! This sweet scented flower oil an J this sweet scented Amalaki 
fruit lead to the beauty of the body ; therefore I present this to Thee, 
Accept. O Devi ! I am presenting this clobh made of silk to Thee; accept. 
O Devi ! This excellent ornament made of gold and jevvels, 
which increases the beauty, I am presenting to Thee. Accept. O Beloved 
of Krisna ! lam presenting this sweet scented holy Dhupa prepared 
from various herbs and plants, exquisitely nice and the root of all 
beauty, to Thee, Accept. This sweet scented pleasant, sandalpaste I offer 
to Thee, O Devi ! Accept. O Ruler of the Devas ! I present this pleasing 
holy Dipa (lights) which is the eye of this world and by which all the 
darkness is vanished ; accept. O Devi ! [ present to Thee these very 
delicious offerings of fruits, etc., very juicy and of various kinds. Accept. 
O Deves'i ! This Anna (food) is Brahma and the chief means to preserve 
the life of living beings. By this the nourishment of the body and the 
mental satisfaction are effected. Therefore I am presenting this food to 
Thee. Accept. O Maha Laksmi ! I am presenting this most delicious 
Paramanna, which is prepared out of rice, milk and sugar, to Thee. Accept. 

Devi ! I am presenting this mo-,t delicious and pleasant svastika prepared 
of sugar and clarified butter to Thee ; accept. O Beloved of Achyuta ! I am 
presenting to Thee various beautiful Pakkaunas, ripe delicious fruits and 
clarified butter out of cow's milk; accept. O Devi ! The sugarcane juice, 
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 
grains ; accept. O Kamule ! T am presenting to Thee this fan and white 
ch&mara, which blows cool air and is very pleasant when this body gets 
"hot ; accept. O Devi I I am presenting this betel scented with camphor 

by which the inertness of the tongue is removed ; accept. Devi ! 
I am presenting this scented cool water, which will allay the thirst and 
which is known as the life of this world; accept. O Devi ! I am presenting 
this cloth made of cotton and silk that increases the beauty and splendour 
of the body. Accept. O Devi ! I am presenting to Thee, the ornaments 
made of gold and jawela which are the source of beauty and love-liness, Ac- 

Book IX.] CHAPTER XLII. 971 

cept. O Devi ! I am presenting to Thee these pure garlands of flowers which 
blossom in dififerent seasons, which look verj beautiful and which give satis- 
faction 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 
and mind become pure, which is most; auspicious and which is prepared of 
many fragrant herbs and plants ; accept. Beloved of the God Krisna ! I am 
presenting this Achamaniya water to Thee for rinsing the mouth, pure and 
holy, and brought ftom holy places of pilgrimages ; accept. O Devi I I am 
presenting to Thee, this bed made of excellent gems aud jewels and flowers, 
sandalpaste, clothings and ornaments; accept. O Devi ! I am presenting 
to Thee all those things that are extraordinary, very rare in this earth 
and fit to be enjoyed by the Devas and worthy of their ornaments ; accept. 
Devarsi ! Uttering those mantras, the Devendra offered those articles, 
with intense devotion according to the rules. He, then, made Japam of 
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 this Mantra "Srim, Hrim Klim Aim Kamala- 
vasinyai Svaha'^to the Devendra. This is like a Kalpavriksa (the 
tree in Indra's garden yielding whatever may be desired). This Vaidik 
mantra is the chief of the mantras. The word "Svah^" is at the end of 
the mantra. By virtue of this Mantra, Kuvera got his highest prosperity. 
By the power of this Mantra, the King-Emperor Daksa Savarni 
Manu aud Mangala became the lords of the earth with seven islands. 
Priyavrata, Uttanapada, and Kedararaja all these became Siddhas 
(were fructified with success) and becan)e King-Emperors. O Narada I . 
"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 like the 
white champaka flower and Her whole body was decked with orna- 
ments. Her face was always gracious and cheerful with sweet smiles. 
She was ever ready to shew Her kindness to the Bhaktas. On Her 
neck there was a garland of jewels and gems, bright as ten million 
INIoons. O Devarsi ! No sooner did ludra saw that World Mother 
Maha Lakarai, of a peaceful appearance, than his body was filled 
with joy and the hairs of the body stood on ends. His eyes were 
filled with tears ; and, with folded [)alms, he began to recite stotras 
to Her, the Vaidik stotras, yielding all desires, that was communicated 
to him by Brahma. 

51-75. Indra said:— '' O Thou, the Dweller in the lotus! O 
Nfirayani! O Dear to Krisna ! O Padmlsaue ! O MabS Laksmi ! 

972 ^nl MAD DEVl BhAgAVAT 

Obeisance to Thee ! O Padmadaleksane ! O Padmanibhanane ! O Padma 

saue !0 Padme ! O Vaisnavi ! Obeisance to Thee ! Thou art the 

wealth of all j Thou art worshipped by all ; Thou bestowest to all 

the bliss and devotion to Sri Hari. I bow down to Thee. O Devi I 

Thou always dwellest on the breast of Krisna and exercisest Thy 

powers over Him. Thou art the beauty ot the Moon : Thou takest 

Thy seat on the beautiful Jewel Lotus. Obeisance to Thee! O Devi I 

Thou art the Presiding Deity of the riches ; Thou art ihe Great De?i; 

Thou increasest always Thy gifts and Thou art the bestower of increments. 

So I bow down to Thee. O Devi ' Thou ar*; the Maha Laksmi of 

Vaikuntha, the Laksmi of the Ksiroda Ocean ; Thou art Indra's Heavenly 

Lak^oai ; Thou art the R^ja Laksmi of the Kings ; Thou art the 

Griha Laksmi of the householders ; Thou art the household Deity 

of them ; Thou art the Surabhi, born of the Ocean ; Thou art the 

Daks'inU, the wife of the Sacrifices ; Thou art Aditi, the Mother of 

the Devas ; Thou art the Kamal^, always dwelling in the Lotus ; Thou 

art the Svaha, in the offerings with clarified butter in the sacrificial 

ceremonies ; Thou art the Svadha Mantra in the KSvyas (an offering 

of food to deceased ancestors). 60 obeisance to Thee ! O Mother ! 

Thou art of the nature of Visnu ; Thou art the Earth that supports 

all ; Thou art of pure Suddha Sattva and Thou art devoted to Nara- 

yana. Thou art void of anger, jealousy. Rather Thou grantest boons 

to all. Thou art the auspicious Sarada ; Thou grantest the Highest 

Reality and the devotional service to Hari. Without Thee all the 

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 of Dharma, Arthi, K^ma and Moksa ! As a mother nourishes 

her infants with the milk of her breasts, so Thou nourishest all as 

their mother ! A child that sucks the milk might be saved by the 

Daiv* (Pate), when deprived of its mother ; but men can never bo 

saved, if they be bereft of Thee I O Mother ! Thou art alwavs 

gracious. Please be gracious unto me, O Eternal One ! My possessions 

are now in the hands of the enemies. Be kind enoucrh to restore 

my kingdoms to me from my enemies' hands. O Beloved of Hari ! 

Since Thou hast forsaken me, I am wandering abroid, friendles, like 

a beggar, deprived of all prosperities. O Devi ! Give me Jnanam, Dharma. 

ray desired fortune, power, infiuenea and my pjssessions. O Narad i ! 

Indra and all the other Devas bowed down frequently to Mihil 

Laksmi with their eyes filled with tears. BrahmV ^ankara, Ananta 

Deva, Dharma and Kes'ava all asked pardon again and again from 

Maha Leksmi. Lak§mi then granted boons to the Devas and before 


the assembly gladly gave the garland of flowers on the neck of Ke'sava. 
The Devas, satisfied, went back to their own places. The Devi, Lakami, 
too, becoming very glad went to ^ri Ilari sleeping in the Ksiroda 
Ocean. Brf'hraa and Mahes'vara, both became ?very glad and, blessing 
the Devas, wont respectively to their own abodes. Whoever recites 
this holy Stotra three times a day, becomes the King Emperor and 
gets prosperity and wealth like the God Kuvera. Siddhi (success) comes to 
him who recities this stotra five lakhs of times. If anybody reads 

regularly and always this Siddha Stotra for one month, he becomes 

very happy and he turns out a Rajarajendva. 

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 18,000 verses by Maharsi Veda Vyasa. 


1-4. — Narada said: — " O Rifii Narayana ! O Highly Fortunate One ! O 
Lord ! Thou art equal to Narayana whether in beauty or in qualities, or in 
fame or in energy or in everything Thou art equal to Narayana. Thou art 
the foremost of the Jnanins; there cannot be found a second like 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 told me. Now tell me any other thing that is 
unknown, very good in everyway, in accordance with Dharma, in the Vedas, 
and that which is not as yet wiitteu in the Puiatias. 

5-6. Narayana said: — '" There are many wonderful hidden anecdotes 
that are not published as yet in the Puranas. What you have heard 
is very small in fact. Please mention me what you like to hear, what 
you think as best amongst them and I will describe that to you. 

7-8. Narada said : — '"When clarified butter is poured a? libations in all 
the sacrificial ceremonies to the gods, Svaha is to be uttered everywhere as 
excellent, and commendable ; so Svadha is to be rep'^ated in the offerings 
when the obtations are offered to the Pitris, the deceased ancestors. Then, 
again, Daksina (the sacrificial feejis always to be paid as right and excellent. 
So, Knower of the Vedas ! I like to hear the accounts of Svadha, and 
Daksinji and their merits. Please now fell me about them. 

0. Suta said: — "Hearing the words of Narada, Narayana Risi smiled 
and began to speak the very ancient words of the Puianas. 

10-11. Narayana saidt — Before Ihe creation, the Devas assembled 
in the beautiful Brahma's Council to decide on their food question." 


974 ^rI mad DEVl BHAgAVATAM. 

They all brought to the notice of Brahma the scarcity about their 
food. Brahma promised to remove their food difficulties and began 
to chant hymns to Hari. 

12. Narada said: — "0 Lord ! Bhagavan Narayana Himself incarnated 
in part as Sacrifico. Are not the Devas satisfied when the Brahmanas 
pour oblations of ghee to the Devas in those sacrifices ? 

13-17. Narayana said ; — "0 Muni ! The Devas, in fact, did not get the 
offerings of the clarified butters that were poured in with devotion in sacri- 
ficial acts by the Brahmanas and Ksattriyas. So they were very much 
depressed and went again to the council of Brahma and informed Him that 
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- 
ship Miila Prakriti. Brahm^ theu, by the command of Sri Krisna, began 
to meditate on Prakriti, worship Her and chant hymns to Her. Then from 
the part of Prakriti, an all-powerful Devi appeared. She was very 
beautiful, Shyama (of a blue colour) and very lovely. This Devi was Svaha. 
She looked always gracious with smile in Her face ; it seemed that She was 
always ready to show favour towards the Bhaktas. She appeared before 
Brahma and said: — ''O Lotus born ! Want any boon you desire." 

18-22, Hearing Her words, the Creator spoke reverentially: — "O Devi 1 
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 
oblations to go to the Gods and reach them. And then they will be very 
glad. O Mother! Let Thou be the wealth of Fire, the beauty and housewife 
of Fire ; let Thou be incessantly worshipped in the regions of the Gods and 
amongst moa and other beings. Hearing these words of Brahma, Sv^h^ 
Devi became very sad and expressed Her own intentions : — " I will 
get Krigna as my husband ; let me perform TapasyS as long as it takes, 
This is my object. All other thiuge are false as dreams. 

23-28. I always meditate with devotion en the lotus-feet of 
Sri 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, 
first of all, the first worship. Prakriti Devi has become the adorable of all 
and the Munis and the llisis respected by all. O Child ! Having spoken 
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 


tapasyJi for attainitig Him. She, first of all} stoed on one leg aud practised 

austerities for oiio lakh yeftt's. "th^.n She Hw the lli^^hest PuriiSa 

« . . . . • '^ 

Sri Kri^aa, \Yhd is yyond Prakriti anl iter attributes. Tile bda'itifiil 

artioroiis Svuha, seeing the Lcvely Form of the Lord of Love, fainted. 

29-43. Tha omniscient Bhagavan Krisna knowing Her intentions, 
took Her to His lap, redaeed very niach in body by long continued 
Tapasya. and He said : — '' D^vi ! Thou shalfc be My wife in the nejct 
Varllha Kalpa-. Then Thou wilt be tha daughter of Nagnajit and wilt tja 
known by the nanie of NSgn^jifci. •' Beloved I At present let Thou be the 
Energy of Fire and be His wife. By My boon Thou wilt be worshipped by 
all. Fil'e will make Theo ihe Lidy of His house and take the utmost care of 
Thee. Thou wilt be able to enjoy easily with Him, Narada I Thus saying 
to Svaha, Bhagavi^n On the other hand, Fire came in 
there by the command of BrahmS, with a doubtful mind and began to 
meditate on Her, the World Mother as per Sama Veda anl worshipped 
Her. Ho then pleasod and married Her with mantrams, etc. For one 
hundred divine ye irs tliay enjoycl each other, (n a very solitary placd 
while they were enjoying each other, SvAh^ Devi felt pregnant; For full 
twelve divine years Sha retained Her pregnancy. Then She delivered »i'&- 
dually throj sons Uaksin&gni, GarhyapatySgni, and Ahavaniydgni. The. 
Risis, ^lunis, Brahman »s, Ks ittriyas poured oblations of clarified buttef 
pronouncing the terminal mantra *' Svaha." He who pronounces this excel- 
lent 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 
luen whenthey turn illiterate find the trees, when void of fruits and 
branche.-^. O Child ! The Brahmanag then became satisfied. The Devas began 
to receive the oblations. With the "Svaha '' mantra everything turned out 
fruitful. Thus I have described to you the anecdote of" Svuha." One who 
hears this essential a«ecdote gets his happiness enhanced and tho Moksa 
in his hands. What more do you want to hear ? Say. 

44). Narada said : — I like to hear how Fire worshipped Svaha and 
recited stotras (hymns of praise) to Her, Kindly tell me the method 
of worship, the Dhyanam and Stotra. 

45-49. Narayana said : — " O Best of Brahmanas ! I now tell you tha 

meditation (Dhr)anam) as per Sama Veda, the method of- worship and 

stotra. Listen attentively. At the commencement of 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 


ceremony with the expectation of getting tbo desired fruifc. Tho following 
is the Dhjanam (meditation) of Svaha Devi : — " O Devi Sv4ha ! Thou art 
embodied of the Mantras ; Thou art the saacess o^f the Mantras ; Thou art 
Thyself a Siddba : Thou givest success and the the fruits of actions to men. 
Thou dost good 10 all. Thus meditating, one should offer PSdya (water 
for washing the feet), etc., uttering the basic Mantra; suceass then 
comes to him. Now hear about the Radical Seed Mantra. The said mantra 
(mula mantra) is this :—" Om Hi'im ^rim Vahnij^yayai Divyai Svi\ha,." 
If the Devi be worshipped with this Mantra, all the desires come to a 
successful issue. 

50-54. Fire recited the following stotra: — " Thou art Sv^hA, Thou 
art the Beloved of Fire, Thou art the wifa of Fire ; Thou pleasest all' 
Thou art the Sakti, Thou art the action, Thou art the bestower of 
Kala (time) ; Thou dost dige-t the food ; Thou art the Dhruvsl ; Thou 
art the resort of men ; Thou art the burning power ; Thou canst burnt 
everything, Thou art the essence of this world ; Thou art the deliverer 
from the terrible world ; Thou art the life of the gods and Thou 
nourishest the Gjds. " O NArada ! He who reads with devotion 
the^e sixteen names, gets success both in this world as well as in the 
next. None of his works become deficient in any way ; rather all the 
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 
passes his time in greatest bliss. 

Here ends the Forty-third Chapter of the Ninth Book on the history 
of Svaha in 5ri Mad Devi Bh^gavatam, the Maha Pur a nam, of 18,000 
verges by Mahar^i Veda Vyasa. 


1-18. NarSyana said : — " O Narada ! I will tell you now the 
excellent anecdote of SvadhS, pleasing to the Pitris and enhancing the 
fruits of the Sridh ceremony when foods are offered to the Pitris. 
Listen. Before the creation, the Creator created seven Pitris. Four 
out of them are with forms and the other three are of the nature of 
Teja (light). 

Note : — Kavyavahoanalah Somo Yamaschaivaryama tatha, Agni§- 
v^ttah Barhisadah Somapa Pitri devatah. These seven Pitris are according 
to the other Puranas. Seeing the beautiful and lovely forms of the Pitrie, 
lie made arrangements for their food in the form of ^rSddhas and 

hbOK IX.] CHAPTER XLiV. 9l7 

Tarpanas, etc. (funeral ceremony and peaee-offerings), etc. (Sr&dh, 
solemn obsequies perfor me i in honour of the -maaes ot decaased ancestors.) 
Taking bath, performing Sr&dh ceremony upto Tarpauam (peace-offerings), 
worshipping the Devaa and doing Sanddhya thrice a day these are the 
daily duties of the Brdhmanas. If any Brahmana does not perform 
daily the Trisandhyas, Sraddha, TArp laan, ^vor^h^p and the reciting of 
the Vedas, he becomes devoid of fire like a snake without any poison. 
He who does not perform the devotional service of the Dovi, who eats 
food not oiiered to Sri Hari, who remains impure till death, is not 
entitled to do any karma whatsoever. Thus, introducing the Sr^ddhas, 
etc., for the Pitris, Brahma went to His own abode. The Brahmanas 
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 all, being hungry and sad, went to the Council of Brahm& and 
informed Him everything from beginning to end. Brahma then created 
out of His mind one daughter very beautiful, full of youth and having 
a face lovely, as if equal to one hundred moons. That woman was best 
in all respects whether in form, beauty, qualities or in learning. Her 
colour was white like the white Ohampaka flower and her body was 
adorned all over with jewel ornaments. This form was very pure, 
ready to grant boons, auspicious and the part of Prakriti. Her 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 
was Svadha, .Her lotus-feet were situated on one 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 
born Brahma, The Graul-father Brahma made over that daughter 
of the uature of Tusti (Contentment) tj the hands of 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 are offering everything to the Pitris, with the Mantra 
Svadha uttered in the end. Svaha is laudable, when offerino-s are 
presented to the Gods and Svadha is commendable whea ofFerinc's 
are made to tbe Pitris. But in both the cases, Daksina is essential. 
Without Daksina (sacrificial fee), all secriiicas are useless and worthless. 
The Pitris, Devata>, Brahmanas, the Munis, the Manus worshipped 
the peaceful Svadh4 and chanted hymns to Her with ^reat love. 
The Devas, Pitris, Brahmanas, all were pleased and felt their ends 
achieved when they got the boon from Svadha Devi. Thus I have 
told you everything about Svadha, It i? pleasing to all. What 
more do you want to hear ? Say. I will answer all your questions, 


978 ^rI mad DEVl BhAgAVATAM 

19. Marada said : — " O Thou, the Best of the Kiiowera of the V'edas ! 
O Muni Sattaraa ! 1 want now to hear the method of worship, the 
meditation and the hymns of Svadha Devi. Kindly tell me all abou^ 

20-27. Narayana said:— "You know everything about the all- 
auspicious Dhyjin, Stotra, as stated iu the Vedas ; then why do you 
ask me again ? However I will speak out this for the enhancement of 
knowledge." On the thirteenth day of the Dark Fortnight in autumn 
when tha Magha. asterism is with the Moon an 1 on the Sraddha dav. One 
should worship with care Svadha Devi ; then one should perform 
^raddha. If, out of vanity, a Brahmin performs l^rSdh without fir*t 
worshipping Svadha Davi then he will never get the fruits of Tar- 
panain or ^radh. " Devi Svadhe ! Thou art the mind-born daughter 
of Brahma, always young and worshipped by the Pitris. Thou 
bestowest the fruits of Sraddh. So 1 meditate on Thee. Thus medi- 
tating, the Brahmin is to pronounce the motto (mula mantra) and 
otfer the Padyam, etc., on the balagram^stane or on the auspicious earthen 
jar. This is the ruling of the Vedas. The motto is "' Om Hrim, Srim, 
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. O Son of Brahma I O Best of Munis I O Skilled in hear- 
ing 1 I now describe the stotra which Brahma composed at the begin- 
ning for the bestowal of the desired fruits to mankind. Listen. 
Narayana said : — '• The instnut the Mantra Svadha is pronounced, men 
get at once the fruits of bathing in the holy places of pilgrimages. No 
trace of sin exists in him at tha!" time ; rather the religious merits of 
performing the Vajapeya sacrifice accrue to him. 

28-36. . "Svadha," "Svadha," "Svadh4," thrioe this word if one 
calls to mind, one gets the fruits of Sradh, Tarpanam, and Bali (offer- 
inf^ sacrifices). So much sc, if one hears with devotion during the Sradh time 
the recitation of the hymn to Svadha, one gets, no doubt, thefruit of Sradh. 
If one recites the Svadhil 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 
art dear to the Pitris as their vitil breaths and thou art the lives of the 
Brahmanas. Thou art the Presiding Dcfity the of Sradh ceremonies and 
bestowest the fruits thereof. " Thou of good vows ! Thou art eternal, true, 
and of the nature of religiou3 meritji. Thou appearsst in creition and dis- 
appearest in dissolution. And this appearing and disappearing go on for 
ever. Thou art Oiu, thou art Svasfci, Thou art Namas Kara (saluta- 
tion) ; Thou art SvadhS, Thou art Daksinti, Thou art the various 
Woks,, as ddiiguitel iu the VeJas. Ihejo the Lord of the world hat; 

Book IX.] CHAPTEE XLV. 979 

created for the supcess of actions. *' No Sooner Brahtna, seated in His 
assembly in the Brahma Loka, reciting this stotra remained silent, than 
Savdh3. Davi appeared thera all at once. When Brahma handed over the 
lotus-faced Svadha Devi over to the han Is of the Pitris, and they gladly 
took Her to their own abodes. He who hears with devotion and 
attention this stotri of Svadha, gets all sorts of rich fruits that are 
desired and the fruits of bithing in all the Tirthas, 

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 


1-63. NSr^yana said i^The excellent, most sweet stories of Svaha and 
Svadha are told ; now I will tell you the story of Daksina ; hear attentively. 
In eirly days, in the region of Goloka, there was a good-natured Gopi 
named Sus'il'^, beautiful, Radha's companion and very dear to Sti Ilari. 
She was fortunate, respected, beautiful, lovely, prosperous;, with good 
teeth, learned, well qualified and of exquisitely handsome form. Her 
whole body was tender and lovely like Kaluvati (one versed iu 1. art-; 
moon ) She wa> beautiful and her eyes were like water lilies. Her hips 
were good and spacious ; Her bi'easts were full; she was Sl.yamu (a kind 
of women having colour like melted gold ; body being hut in cold and 
cool in summer; of youthful beauty) ; as well She was of the Nyagrodha 
class of womeu (an e^eellent , woman. Stanau Sukathinau Yasya Nitambo 
cha Vis'alata. Madhye Ksinri bhavedya Sunyagrodha parimandaluj. 
Always a smile sweetened Her face ; and that looked always gracious. Her 
.hole body was covered with jewel ornament... Her colour was white 
like the white champakas. Her lips were red like the fruits; Her 
eves were like those of a deer. 

Sus'iia was very clever in amDrous sciences. Her gait was lik. a swan. 
She was specially versed in is called Prema Bhakti (love towards God) 
So She was the dearest lady of 6ri Krisna. And She was of Intense 
emotional feelings. She knows all th. sentiments of- love ; she was witty 
humorous, and ardent for the love of 5ri Krisna, the Lord of theJlSsa 
circle She sat by the left side of Sri Krisna in the presence of Radha. 
gri Krisna, then est His glance on Radhi, the Chief of the Gopis and 
hun.^ down His head through fear. Radh Vs face turned red ; the two eyes 
look°ed like red Idies ; all Her bodies began to quiver oat of anger and 
Her lips began to shake. Seing that state of Radha, Bhagv^n Sri Krisna 
dissappearel fexrin,. that a quarrel might ensue. Sus'iU and other 
Gopis seeing that the peaceful Krisna of Sattva Guna and of lovely 
form had disappeared, began to tremble with fear. Then one lakh Kot. 


980 §r1 mad DEVt BHiOAVATAM. • . ' 

G-opis seeing Krisna absent and Radha angry, became very much afraid 
and bowing their heads down with devotion and with folded palnis 
bef»an to say frequently. "Radhe ! Protect us, protect uss, and they took 
shelter at Her feet. O Nilrada ! Three lakh Gopa"? also ineludiog 
Siidama and others took shelter at the lotus feet of Sri Radh^ out of 
fear. Seeing, then, Krisna absent and Her companion Sus ila running 
away, R^dha cursed her. thus: — ''IfSnsiia" comes again to thi? Goloka, 
she will be reduced to ashes." Thus cursing Her companion Sus'ili 
out of anger, RSdh^, the Darling of the Dava of the Devas, and the 
Lady of the Rasa circle went, to the Kksk circle and called on Krisna, 
the Lord of the same. Not beiivg able to find out Sri Krisna, a miuute 
appeared a yuga to Her and she began to say : — *'0 Lord of Pranas I 
O Dearer than My life ! O Presiding Deity of my iife i O Krisna ! My 
life seems to depart from Thy absence ! Gome quickly and shew Thyself 
to me. Lord ! It is through the favour of one's husband that the 
pride of women gets increased day by day. Women's safeguards of 
iiappiness are their husbands. Therefore women, who are helpless 
creatures, ought always to serve their husbands aocordino: to Dharma. 
The husband is the wife's friend, presiding deity and the sole refuge 
and the chief wealth. It is through husbands that women derive their 
pleasures, enjoyments. Dharma, happiness, peace ^ind contentment. If 
husbands are respected, wives are respected and if husbands are 
dishonoured, women are dishonoured too. The husband is the highest 
thing to a woman. He is the highest friend. There is no better 
friend than him. The husband is called Bharta because he supports 
his wife ; he is called Pati, because he preserves her ; lie is e.iUed Svimi, 
because he is the master of her body ; he is called Kantu because he 
bestows the desired things to her ; he is called Handhu, because he 
increases her happiness ; he is called Priya, because he gives pleasure to 
her ; he is called Is'a, because he bestows prosperity on her ; he is called 
Pranes'vara, because he is the lord of her Prana ; and he is called 
Ramana, because he gives enjoyment to her. There is no other thing 
dearer than husband. The eon is born of the husband ; hence the 
son is so dear. The husband is dearer to a family woman than one 
hundred sons. Those who are born in impure families, cannot know 
what substance a husband is made up of. Taking Baths in all the Tirthag^ 
giving DaksnSs in all tie Yajnas (saciifice). circumambulating round 
the whole earth, performing all austerities, observing all vows, making 
all great gifts, holy fastings, all that are dictated in the ^Sstras, 
serving the Guru, the Br&hmanas and the Devas all cannot compare to 
even one sixteenth part with serving faithfully the feet of the husband. 
The husband is the highest ; higher than tho Spiritual Teacher (Guur), 

Book IX.] CHAPTER XLV. ^ 981 

higher thau the Brahtnanas, higher than all the Devae. As to rnau, 
the Spiritual Teacher who i nparts the Spiritual Knowledge {■? the Best 
and Supreme, so to the women their husbands are the best of all. Oh! 
I am not able to realise the glory of mj Deare^it, by Whose favour 
I am the Sole Euler of one lakh Koti Gopis, ( ne lakh Koti Gopas, 
innumerable Brahmanda?, and all the things thereof, and all the lokas 
(regions) from Bhu (earth) to Goloka. Oh ! The womanly nature is 
insurmountable. Thus saying, Radhika began to meditate with devotion 
on Sri Krisna, Tears began to tiow incessantly from Her eyes. She 
exclaimed "O Lord! O Lord ! O Ran. ana! Shew Thyself to me." I am 
very much weak and dibtiessed irom Thy bereavement." Now 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, 
performe;] a very difficult Yajfia; but they could not derive any 
fruit therefrom. So they wtnt to Brahma, becoming very sad. Hear- 
ing them, Brahm^l meditated on Visnu for a long time with devotion. 
At last Visciu gave Him a reply. Visau got out of the body of 
Mah3, Laksiui a Martya Laksmi (Laksmi of the earth) and gave Her 
Daksina to Brahma, Then with a view to yield to the Dovas the as a 
fruits of thfir Ivarmas, Brahran made over to the Yajfin Deva (the 
Deva presiding the sacrifice] the Devi Daksiua, offered by xsarayana. 
Yajna Deva, then, worshipped Her duly and recited hymns to Her 
with great joy. Her colour was like melted gold ; her lustre equalled 
koti Moons ; very lovely, beautiful, fiscin itiog ; fac^ resembling water 
lilies, of a gentle body; with eyes like Pddmi Pal&s^, born of the 
bodv of Laksmi, worshippad by Brahma, wearing celestial silken 
(Garments, her lips resembling like Bimba fruits, chaste, handsome ; 
her braid of hair surrounded by Malati garlands ; with a sweet smiling 
face, ornaraentel with jewel ornaments, well dressed, bathed, enchant- 
ing the minds of the Munis, below the hair of her forehead the 
dot of musk and Sindura scented with sandalpaste, of spacious 
hips, with full breasts, smitten by the arrow's of K3ma Deva (the 
God of Love.) Such was the Daksina Devi. Seeing Her, the Yajna Deva 
fainted. At last he married her according to due rites and ceremonies. 
Taking her to a solitary place, he enjoyed her for full divine one 
hundred years with great joy like Laksmi Nar^yana. Gradually 
then Daksina became pregnant. She remained so for twelve divine 
vears. Then she duly delivered a nice son as the fruit of Karma. 
When anv Karma becomes complete, this son delivers the fruits of 
that Karma. Yajna Deva with His wife Daksina and the above named 
Karmaphala, the bestower of the fruits of actions, gives the desired fruits to 


all their sacrificial aots anclKarmas. So the Pundits, the knowers of the 
Vecas, say. Keally he, henceforth, began to give fruits to all the persons 
of their acts, with his wife DaksiaS, and son, the bes tower of the fruits of 
the actions. Ths Devas were all satisfied at this and went awav 
respsetively to their own abodes. Therefore, the man who perform s< 
Karmas, generally known as Karma IvartAs, should pay the DaksinTi 
(the Sacrificial fee) and so ho completes at once his actions. It is stated 
in the Vedas, that no sooner the Karma Karta paj-s the Daksina, 
than he obtains the fruits of his Karmas at once. In case the 
. Karma Kart^, after he has completed his acts, does not pay either 
through bad luck or through ignorance, any Daksina to the 13rahman»s, 
its amount is doubled if a Muhurta, passes away and if one night elapses, 
its amount is increased, to one hundred times. If three nights pass 
away, and the Daksina not paid, the amount last brought forward, is 
increased again to hundred times ; if a week passes, the last amount 
is doubled, and if one month passes away, the Daksina is multiplied 
to one lakh times. Tf one year passe? away, that is increased to 
ten millions of times and the Karma, also, bears no fruit. Such 
a Karma Kart^ is bnown as taking away unfairly a Brahnaana's 
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 his house, leaves him, cursing him severely. So much so that the 
Pitris 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 
poured by him. If the per?on that performs sacrifices does not pay 
the sacrificial fee that he resolves to pay and he who accepts the 
ofifer does not demand the sura, both of them go to hell. But if 
the performer of the sacrifices does not pay when the priests demand 
the fee, then the Yajamana (the performer of the saerilices) only 
falls down to hell as the jar, severed from the rope, falls down. The 
Yajamana (pupil) is denominated as a Brahmasv^pahari (one who 
robs a Br^hmana's property) ; he goes ultimately to the Kumbhipaka 
hell. There he remains for one lakh years punished and threatened 
by Yama'a messengers. lie is then reborn as a Chanddla, poor and 
diseased. So much so that his seven generations above and his seven 
generations below go to hell. 

04-65. O Narada ! Thus I have narrated . to you the story of 
Daksina. What more do you want to hear ? Say. NSrada said : — " O 
Best of Munis! "Who bears the fruits of that Karma where no Daksina 
is paid. Describe the method of worship thit was offered to Daksina by 
Yajna Deva." N&rayana said : — Whore do you find the fruit of any 
»a<3rifiQ3 wltlioit Dikjin^ ? (i.e. n^vhora.) That Karoia only gatj 

Boos IX.j CHAPTER XLV. 98fl 

fruits where Daksinas are paid. And the fruits ot the acts void of auy 
DaksinS, Bali who lives in the Patala only enjoys ; and no one else. 
67-71. For, in olden times, it was ordained by VSoiana Deva 
that those fruits would go to the king V-ali. All those that pertain to 
^radh not sanctioned by the Yedas, the charities made without any 
regard or faith, the worship offered by a Brahmin who is the husband 
of a Vrisila (an unmarried girl twelve years in whom menstruation 
ha"? commenced), the fruits of sacrifices done by an impure Brahmana 
(a Brahman who fails in his duties), the worship offered by impure 
persons, and the acts of a man devoid of any devotion to his Guru, 
all these are reserved for the king Bali. He enjoys the fruits of 
all these. O Child ! 1 am now telling you the Dhy^n, Stotra, and the 
method of worship as per Kanva fcsakhu. of Dakaia^ Devi. Hear. 
When Yajna Deva, in ancient times got Daksind, skilful in action, 
he was very much fascinated by her appearance and being love- 
stricken, began to praise her :~" O Beautiful One ! You were before the 
chief of the Gopis iu Goloka. You were like Radhd ; you were Her com. 
panion ; and you were loved by Sri Radha, the beloved of Sri Krifcna. 

72-97. In the Rasa circle, on the B'ull Moon night in the month of 
Kartik, in the great festival ot Radha, you appeared from the 
right shoulder of Laksmi ; hence you were named Daksina. O Beauti- 
ful One ! Y'ou were of good nature before ; hence your name was 
Sus'ila. Next you turned due to RuJha's curse, into Daksina, it, is to 
my great good luck that y^m were dislo:lged from Goloka and 
have come here. highly fortunate One ! Now have mercy on me 
and accept me as your husband. O Devi ! You give to all the 
doers of actions, the fruits of their works. Without you, their Karmas 
bear no fruit. So much so, if you be not present in their actions 
the works never shine forth in brilliant glory. Without Thee, neither, 
Brahma, nor Visnu nor Mahes'a nor the Regents of the quarters, the 
ten Dikpalas, can award the fruits of actions. Brahma is the in- 
carnate of Karma. Mahes'vara is the incarnate of the fruits of 
Karmas; and I Visnu myself is the incarnate ot Yajfias. But Thou art 
the Essence of all. Thou art the Par§, Prakriti, without any attributes, 
the Para Brahma incarnate, the bestower of the fruits of actions. 
BhagavSn Sri Krisna carnot award the fruits of actions without Thee. 
O Beloved ! In every birth let Thou be my Sakti. O Thou jvith 
excellent face ! 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 
His Stotra and accepted Him for Her bridegroom. If anybody recites 
Ibis Daksina stotra during sacrifice, he gets all the results thereof, 


if anybody recifces this scotrci iu tlio ilijisdya sacrifice, Vajapaya, 
(lOtnedha (cow sacrifice"! NArameJha (mm sacrifice), As'vamodba (horse 
sacrifice), Langal* Sacrifice, Vi§nu Yajna tending to increase one's fame, 
iri the act of i»iving over wealth or pieces of lands, digging tanlis or wel s, 
or giving fruits, in Gaja me'^ha (elephant sacrifice), in Loha Yajn-i (iron 
sacrifice), Svarna Yajna (gold sacrifice), Ratna Yajni (making over jewels in 
sacrifices), Tarara YajBa (eOpper), oiva Yajna, Rudra Yajna, Sak'-a 
Yajni, Ifindhuka Yajna, V^runa Yajna (for rains), Kandaka Yajna, 
for crushing the enemies, Snehi Yajna, Dharma Yajna, Papa moehana 
YajSi, Brahmani Karma Yajna, the auspicious Prakriti Yiiga, sacri 
fiees, his work is achieved then without any hitch or obstacle. There is 
no doubt in this. The stotra, thus, is mentioned now ; hear about 
the Dhyanam and the method of wjrship. First of all, one should 
worship in the iiala^n'Sma stone, or in an earthen jar (Ghata) Daksinsi 
Devi. The Dhyanam runs thus : — " O Daksina ! Thou art sprung 
from the right shoulder of Lakami ; Thou aro a part of Kamala ; 
Thou art clever (Dak§i) in all the actions and Thou bestowest the 
fruits of all the actions." Thou art the Sakti of Visnu, Thou art 
revered, worshipped. Thou bestowest all that is auspicious; Thou art 
purity ; Thou bestowest purity, Thou art good natured. So 1 meditate 
on Thee. Thus meditiving, the intelligent one should worship DaksinS 
with the principal manr.ra. Then with the Vedic Mantras, pSdyas, 
etc. (oiTerings of vnricus sorts) are to be offered. Now the mantra 
as stated in the Veda?, runs thus : — *' Ora Srim, Klim, Hrim, 
Daksinayai Svaha." "With this mantra, all the offerings, such as pidyas, 
arghyas, etc, are to be given, and ooe should worship, as per rules, 
Daksin^ Devi with devotion. O Narada ! Thus 1 have stated to 
you the anecdote of Daksinl. Happiness, pleasure, and the fruits of 
all karinas are obtained by this. Being eng'gad in sacrificial acts, 
in this Bhtiratavarsj, if one hears attentively this Dhyanam of Daksin^, 
his sacrifice becomes defectless. So much so that the man who has 
got no sons gets undoubtedly good and qualified sons ; if he has no 
wife, he gets a best wile, good nitured, beautiful, of slender waist, 
capable to give many sous, sweet speaking, humblo, chaste, pure, 
and Kulina; it he be void of learning, he gets leariug ; it he be poor 
he gets wealth; if he be vithoutany land, he gets land and if he 
has no attendants, he gees atttendauts. If a man hears fjr one mouth 
this stotra of Diksiui Devi, he gets over all difficultis and dangers, 
bereavements from friends, troubles, inpnsonments, and all other calamities. 


fioot IX.] CriAPTER XLVI. 9^5 

Here ends the Forbj-fifth Chapter of the Niuth Book ou the 
anecilote of Dakaina ia the Maha Pur^naiu Sri Mad Devi Bh^j^avatam 
of 18,000 vevses by Maharsi Veda Vyasa, 


1. Narada said: — " O Thou, the foremost of the Knowers of the Vedas ! 
I have heard from you the anecdotes of ratay Do vis. Now I want 
to hear the lives of other Devis also. Kindly describe. 

"2. Nar^yana said;— "O Best of the Brahinanas ! The lives and 
glorious de.-ds of all the Devis are described separately. Now say, 
which lives you want to hear. 

'^. Narada said:—" O Lord I SaSyhi, Mangala Chandi, and Manasa, 
arc the parts of Prakriti. Now I want to hear the lives of them. 

4-22. Narayana said: — " O Child 1 The sixth part of Prakriti is 
named as Sasthi. The Devi SiSthi is the Presiding Deity of infants 
and children ; She is the May^ of Visnu and She bestows sons to 
all. She is one of the sixteen Matrikas. She is known by the name 
of Devasenu. She performs Vratas (vo.vs) ; She is the chas^^e and 
dearest wife of Skanda. She decides on the longevity of children and 
is always engaged in their preservatiou. So much so, that this Siddha 
Yogini always keeps the children on her side. 

O Best of Brahmanas ! I will now talk about the method of worship* 
ping this Devi and the history about Her bestowing children that I heard 
from Dhirma Deva. Hear. Svayambhuva Manu had one son Priyavrata. 
He was a great Yogindra and remained in practising austerities. So he 
was not inclined to have any wife. At last by the effort and request 
of Brahma, he got himself married. But many days passed, and ho could 
not see the face of a son. Then Maharsi Kas'yapa became his priest 
in the Putresti Sacrifice (to get a son) ; and when the sacrifice was over, he 
gave the sacrificial offering clled charu to his wife Malini. On eating 
the charu, the queen Malini become pregnant. For t»velve 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 
upset. At this, the friends' wives became very sorry and began to weep. 
The mother of the child became so very sorrowful that she became 
senseless. O Muni ! The King himself took the son on his breast and 
wont to the burning ground. There with his child on his breast 
he began to cry aloud. Rather he got himself ready to quit his own 



life 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 
jewels, coming towards him. The car was shining with its own 
lustre, encircled with woven silken cloth, which added to its beauty. 
Innumerable garlands of variegatei colours gave it a very nice and 
charming appearance. On that car was seated a Siddha Yogini, very 
beautiful, of a lovely appearance of a colour like that of white charapakiis, 
always youthful, smiling, adorned with jewel ornaments, ever gracious to 
show favour to the devotees. On seeing Her, the King Priyavrata 
placed the child from his breast on the ground and began to wor- 
ship Her and chant hymns to Her with great love and devotion. 
And he then asked that peaceful lady, the wife of Skanda, Who 
was shinning like a summer sun : — " O Beautiful 1 Who art Thou ? 
Whose wife art Thou and whose daughter art Thou ? From Thy appearance 
it seems that Thou art fortunate and respacted amongst the female sex. 

23-24. O Narada I In ancient times, when the Daityas dispossessed 
the Devas of their positions, this Lady was elected as a general and got 
victory for the Devas; hence She was named Devasena. Hearing the words 
of the King Priyavrata, Devasena, who fought for the Devas and was 
all good to the whole world, said: — 

25-35. O Kihg ! I am the mind-born daughter of BrahmS. My 
name is Devasena. The Creator before created Me out of His mind and made 
Me over to the hands of Skanda. Amongst the MatrikSs, I am known 
as §a8thi, the wife of Skanda. I am the sixth part of Prakriti ; hence 
I am named Sasthi. I give sons to those who have no sons, wives to 
those who have no wives, wealth to the poor, and I give works to those 
who are workers (karmis.) 

Happiness, pain, fear, sorrow, joy, good, and wealth and adversity all 
are the fruits of Karmas. As the result of one's Karmas, people get lots 
of sons and it is due to the result of one's Karma again that people are 
denuded of all the issues of their family. As the result of Karma, the people 
get dead sons; and as the result of Karma the people get long lives. All 
enjoy the. fruits of their Karmas, whether they be well qualified, or deformed 
or whether they have many wives, or whether they have no wife, whether 
they be beautiful, religious, diseased, it is all through Karmas, Karmas. 
Disease comes out of their Karmas. Again they get cured by their 
Karmas. So, O King ! It is stated in the Vedas that Karma 
is the most powerful of all. Thus saying, Devasena took the dead 
child on her lap ; and, by the wisdom, esrly made the child a!ive. 
The King saw, the child, of a golden colour got back his life and 

Book IX.] CHAPTER XLVI. 98? 

began to sLoile. Thus bidding goodbye to the King, Devasena took 
the child 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 
addressed the King and said : — " O King ! All that is stated in the 
Vedas, is made up of Kavmas. You are the son of Sv^yambhuva Manu, and 
the Lord of the three worlds. You better promulgate My worship in the 
three worlds and you yourself worship Me. Then I will give you your 
beautiful son, the lotus of your family. Your son, born in part of Nara- 
y;ina, will be famous by the name of Suvrata. He will be well-quali- 
fied, a great literary man, able to remember his conditions in his former 
lives, the best of Yogis, performer of one hundred Yajnas, the best of &1I, 
bowed down by the Ksattriyas, strong as one lakh powerful elephants, 
wealth}', fortunate, pure, favourite of literary persons, lefirned and 
bestower of the fruits of the ascetics, renowned and bestower of wealth 
and piosperity to the three worlds. Thus saying Devasena gave the 
the child to the king. When the king promised that he would promul- 
gate Her worship, the Devi granted him boons and went i.p to the 

43. The king, too, becoming very glad and tui rounded by bis 
ministers, returned to Ms own abode and informed all about the son. 
The lidies of the house, become highly delighted when^they heard every- 
thing. On the occasion of the son's getting back his life, the king per- 
formed everywhere auspicious ceremonies. The worship of Sasthi Devi 
commenced. Wealth was bestowed to the Brahmins. Since, then on 
every sixth day of the bright fortnight in every month, great festivals in 
honour of S i?thi Devi began to be celebrated. Sinee-then, throughout the 
kingdom, on every sixth day after the birth of a child in the lyino'-in- 
chamber, Sasthi Devi began to be worshipped. On the twenty-first-day, the 
auspicious moment, at the ceremoney of giving rice to a child for the firss 
time, when sixth months old, and on all other auspicious ceremonies of the 
children, Sasthi Devi's worship was made extant and the king himself 
performed those worships with great care 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 
Hear. He has said :— In a Salagrama stone, in a jar, on the root of a 
Bata tree, or drawing the figure on the floor of the rooms, or making an 
image of Sasthi Devi, the sixth part of Prakriti and installing it, one 
should worship the Devi. The Dhyanam is this :— <' DevasenH ; 
Thou art the bestower of good sons, the giver of good luck ; Thou art 
mercy and kindness and the progenitor of the world ; Tby colour i« 

988 5Rt MA.D DEVt BHAGAVATAM. :* < - 

bright like that of the white Champaka flowers. Thou art decked with jewel 
ornaments. Thou art pure, and the highest and best Devi. Obieiance to The 
I mediate on Thea. " Thus meditating, the worshipper should place 
flower on his own head. Then again meditating and utterin" the 
principal mantra one is 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? things Sasthi 
Devi "Om Hrim Saathi Devyai Svah;a is the principal Mantra of Saslhij 
Devi. This great Mantra of eight letters a man should repeat as his 
strength allows. After the Japim, the worshipper should chant 
hymns with devotion and undivided attention and then bow do^vn.. 
The Stotra (hymn) of Sasthi Devi as per S:\ma Veia i? very beautifal 
and son-bestowing. The lotus-born Brahm4 has said : — If one repeats 
(makes Japam) this eight lettered mantra one lakh of times, one 
gets certainly a good son. O Best of Munis ! Xow I am going to sav 
the auspicious stotra of Sisthi Devi as composed by Priyavrata. Flear, 

58-73. 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 happiness and 
raoksa; Thou art SiSthi Devi; I bow do vn to Thee. Thou thyself 
art Siddha ; so I bow down to Thee. O Sisthi Devt ! 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 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 
Thee ! Thou art Suddha Sattva and respected by all the persons in dl 
their actions. Thou art the wife of Skanda. All worship Thee O Sasthi 
Devi ! Thou hadst saved the Devas. So obeisance to Thee Sasthf Devi f 
Thou hast-no envy, no anger ; so obeisance to Thee. O Sures'vari r Give 
me wealth, give me dear things, give me sons. Give me respect f;om all 
persons; give me victory ; slay my enemies. O Mahesvari ! Give m 
Dharma; give me name and fame ; I bow down again again to Sasthi Devi 
O^ashiDevilworshpiped reverentially by all ! Give me lands, ^ive me 
sub3ects. give me learning; have welfare for me; I bow down alrio and 




again to Sastbi Devi, Narada ! Thus praising the Devi, Prijavrata 
got a son, renowned and ruling over a great kingdom through the 
favour of Sasthi De.'i. If any man that has no son, hears this «totra 
of Sisthi Devi for one year with undivided attention, he gets easily an 
excellent son, having a long life. Tf one worships for one year with 
devotion this Davasena and hears this stotra, even the most barren 
woman becomes freed from all her sins and gets a son. Through the 
grace of Sasthi D'ivi, tint son bi^comes a hero, well qualified, literate, 
renowned and loag-lived. If any woman who b^ar.s only a single chihl 
or delivers dead children hears with devotion for one year this stotra, 
she gets easily, thiough the Devi's grace, a good son. If the father and 
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. 

Here ends the Forty-sixth chapter of the Ninth Rook on the anecdote 
(.f Sisthi Devi in the MahS. Puranam Sri ^fad Devi Bhagvatam of 
18,000 verses by Maharsi Veda Vyasa. 


1-55 Narayana said : — "O Narada ! 1 have now narrated the anec- 
dote of SiSthias stated in the V'eda.s. Now hear tha anecdote of Mangala 
Chand:, approved of by the Vedas and respected by the literary persons. 
The Chandi, that is very skilled in all auspicious works and who is the 
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 who i^; 
an object of worship of Mangala of the family of Manu who was the 
ruler of the whole worid composed of saven islands and the bestower 
of all desires is ]Mangala Chandi. Or it may be that the Milla Prakriti, 
the (loverness, the Ever (Iracious DurgS assumed the form of Man-->la 
Chandi and has become the lata Devat^ of womer. When there was 
the fight with Tripur^sura, this Mangala Chandi, higher than the highest 
was first worshipped by Mahadeva, stimulated by Visnu, on a critical 
moment). O Brahmin ! While the fighting was going on, a Daitya 
threw out of anger one car on Mahadeva and as that car was about to 
fall on Him, Brahm^ and VisQu gave a good advice when Mahlideva 
began to praise Durga Davi" at once. Durga Devi that time assuming 
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 Thee. Thou better slayest the enemy 
that dispossessed the Davas. Child ! Thus saying, the Devi Mangala 


Chandi disappeared and She became the ^akti of Maha Deva. Then wiib 
the help of the weapon given by Visnu, the Lord of Uaia killed the Asura. 
When the Daitya fell, the Devaa and Ri§is began to chant hymns to 
Mahadeva with devotion and with their heids bent low. From the sky, 
a shower of flowers fell instantaneously on Mahft Dava's head. Brahm^ and 
Visnu b^-came glad and gave their best wishes to Him. Then ordered 
by BrahmS, and Visnu, ^ankara bathed joyously. Then He began to 
worship with devotion the Devi Mangala Chandi with padya, 
Aro'hya, Achamaniya and various clothings. Flowers, sandal paste, various 
goats, sheep, butfaloe?, bisons, birds, garments, ornament?, garlands, P^ya&'i 
(a proparation of rice, ghee, milk and sugar), Pistakx, honey, winr, 
and various fruits were offered in the worship. Dancing, music, with 
instrumeiits andthe chanting of Her name and o:,her festivals commeueeJ. 
Reciting the Dhyan as in Madhyindina, Mah'^deva offered everythinij, 
pronouncing the principal Radical Mantra. ""Om Hrim Srim Klim Sarvji- 
pujye Devi Mangala Chindike Hum Fhat Svaha" is the twenty-one lettered 
Mantra of Mangala Chandi. During worship, the Kalpa Vriksa, the tree 
yielding all desires, must be worshipped. O Narada ! By repeating the 
Mantra ten lakhs of time-s, the Mantra Siddhi (success in realising the 
Deity inherent in the Mantra) comes. Now I am spying about the 
DhyRnam of Mangal Chvndi a? stated in the Vedas and as approved by 
all. Listen. "0 Devi Mangala Chan dike ! Thau art sixteen years old ; 
Thou art evcr youthful; Thy lips are like Bimbi fruits, Thou art of goo<l 
teeth and pure. Thy face looks like autumnal lotus; Thy colour is 
like 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 
in this dark ocean' of the world. So I meditate on Thee." This is the 
Dhyanam. Now hear the stotra, which Mahadeva recited before Her. 
2(5-37. Mahadeva said : — Protect me, Protect me. "O Mother ! 
O Devi Mangal Chandi ke ! Thou, the Destroyer of difficulties ! Thou 
givest joy and good. Thou art clever in giving delight and fortune. Thou 
the bestower of all bliss and prosperity! Thou, the auspicious, Thou art 
Mangala Chandik^. Thou art Mangala, worthy of all good. Thou art 
the auspicious of all auspicious ; Thou bostowest good to the good persons. 
Thou art worthy to be worshipped on Tuesday (the Mangala day); Thou 
art the Deity, desired by all. The King Mangala, born of IManu 
family always worships Thee. Thou, the presiding Devi of Mangala ; Thou 
art the repository of all the good that are in this world. Tliou, the Bestower 
of the auspicious Moksa. Thou, the best of all ; Thou, the respository 
of all good ; Thou makest one cross all the Karraas ; the people worship 
Thee on every Tuesday ; Thou bestowest abundance of Bliss to all." Thus 
praising Mangal i Chandika with this stotra, and worshipping on every 


Tuesday, Saiubhu departed. The Devi Sarva MacgaU was first worshipped 
by Mahadeva. Next she was worth ipfed by the planet Mars ; then 
by the King Mangala ; then on every Tuesday by the ladies of every 
household. Fifthly she was worshipped by all men, desirous of their 
welfare. So in every universe Manga! Chandika, first worshipped by 
Mahadeva, cama to be worshipped by all. Next she came to be wor- 
shipped everywhere, by the Devas, Munis, Miinavas, Manus. O Muni ! 
He who hears with undivided attention this stotra of the Devi Mangala 
Chandika, finds no evils anywhere. Rather all good comes to him. 
Day afcer day he gets sons and grandsons and so his prosperity gets 
increased, yea, verily increased ! 

3^5-58, Narayana said: — O Narada ! Thus 1 narrated to you the stories 
of Sa§thi and Mangla Chandika, according to the Vedas. Now hear 
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 
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 of God is named jNLanasa. She find? pleasure in Her Own 
Self, the great devotee of Visnu, a Siddha Yogint. For three Yugas 
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 
thin 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 
also to be Jr.rat Karu, Krisna, the Ocean of Mercy, gave her out 
of kindness. Her desired boon ; She worshipped Him and Sri Krisna 
also worshipped Her. Devi ManasH is known in the Heavens, in the 
abode of the Nagas (serpents), in earth, in Brahmaloka, in all the worlds 
£S ot very fair colour, beautiful and charming, She is named Jagad 
Gauri as she is of a very fair colour in the world. Her other 
name is Saivi and she is the disciple of Siva. She is named Vai|navi as 
she is greatly devoted to Visnu. She saved the Nagas in the Snake Sacri- 
fice performed by Pariksifc, she is named Nages'vari and Naga Bhagini and 
She is capable to destroy the eflr^cts of poison. She is called Vi§ahari. 
She got the Siddha yoga from Mahadeva; hence She is named Siddha 
Yogini ; She got from Him the great knowledege, so she is called Maha 
Jnanayuta, and as she got Mritasamjivani (making alive the dead) she 
is known by the name ot ^Irifcasanjivani. As the great ascetic is the 
mother of the great Muni Astik, she is known in the world aa 
Astika mata. As She is tbe deal wife of the great bigh-souled Yogi 
Muni Jarat Karu, worihipped by all, she is called as Jarat 
Karupriya. Jaratkuru, Jygadgauvi, Manasa, Siddha Y'ogiui. Vaisiiavi, 

992 ^r1 mau devI bhAgavatam. 

Naga Bhagiui. ^aivi, Nages'vari, JaratkarupriyS, Astikam^ta, Visa- 
bari, auJ Mabft JSauayuta these are the twelve names of Manasa, 
worshipped everywhere in the Universe. He who recites these 
t\VelvG Dames while worshipping Manasa Devi, he or any of 
his family has no fear of snakes. If there be any fear of snakes in 
one's bed, if the house be infested with snakes, or if one goes to 
a place difficult for fear of snakes or if one's body be encircled 
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 
stotra. He can easily drink poison who attains success in this stotra. 
The snakes become bis ornaments ; they carry him even on their 
backs. He who is a great Siddha can sit on a seat of snakes and 
can sleep on a bed of snakes. In the end he sports day and night 
■with Visnu. 

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. 


1-30. Narayaiia said : — " O Narada ! I will now speak of the 
DhySnam and the method of worship of Sri Devi ^ManasA, as stated in the 
Sama Veda. Hear. " I meditate on the Devi Manasa, Whose colour 
is fair like that of Lhe white ohuupaka flowor, whose body is decked all 
over with jewel ornaments, whose clothing is purified by fire, whose sacred 
thread is the Nagas (serpent), who is full of wisdom, who is the 
foremost of great Jnanius, who is the Presiding deity of the 
Siddhas, Who Herself is a Siddha and who bestows Siddis to all. " 
O Muni ! Thus meditating on Her, one should present Her 
flowers, scents, ornaments, offerings of food and various other 
articles, pronouncing the principal Seed Mantra. O Narada ! The twelve 
lettered Siddha Mantra, to be mentioned below, yields to the Bhaktas 
their desires like the Kalpa Tree. Now the lladical mantra as stated 
in the Vedas is '• Om Hrim Srim Klim Aim Manasa Devyai Sv^ha '' 
Kepetitioa of this, five lakhs of times, yields success to one who repeats. 
He who attains success in this mantra gets unbounded name and 
fame in this world. Poison becomes nectar to him and he himself 
becomes famous like Dhanvantari. O NArada! If anybody bathes 
on any Samkrinti day (when the sun enters from one sign to an- 
other) and going to a private room (hidden room), invokes the Devi 


Manisa Is'ana an 1 worships Her with devotion, or makes sacrifices 
of animals before the Djvt on the fifth clay ot the fortnight, he becomes 
certainly wealthy, endowed with sons and name and fame. Thus I 
have described to you the method of worship of Manasa Oevi. Now 
hear the anecdote of the Di^vi as I heard from Dharma. In oklen 
day9, men became ijre itly terrified on earth from snakes and took rofufje of 
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 
following the principal m )tto of the Vedas, While composing this 
mantra, he intensely thought of the Uavi, the Presiding Deity o( that 
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 
in Kailasa and began to worship Him and chant hymns to Him with devotion. 
For one tLousand Divine years, the daughter of Kas'yapa served 
Mahadeva when He became pleased. He gave her the Great Knowledge, 
made Her recite the Sama Veda and bestowed to her the eight- 
lettered Krisna mantra which is like the Kalpa Tree. Srim, Hrim Kltm 
Krisnaya Naraah was the eight lettered Mantra. She got from Him 
the Kavaeha (amulet) auspicious to the three worlds, the method of 
worship and all the rules of Puraseharana (repetition of the name of 
a deity attended with burnt offerings, oblations, etc.) and went by 
His command to perform in Puskara very hard austerities, Tliere she 
worshipped Krisna for the three Yugas. Sri Krisna then appeared before 
Her." On seeing Krisna, immediately the girl, worn out by austeri- 
ties, worshipped Him, and she was also worshipped by Sri Krisna. 
Krisna granted her the boon " Let you be worshipped throughout the 
world " and departed. O N^rada ! She was thus first worshipped by the 
Supreme Spirit, the Devi Krisna ; secondly by Sankara ; thirdly by the • 
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. Kas'yapa gave Her ever to the hands of JaratkSru 
Muni. At the request of the Brahmin Kas'yapa, the Muni Jurat Karu 
married Her. After the marriage, one day, being tired with his 
long work of Tapasytl, Jarat Karu laid his head on the hip and loins of 
his married wife and fell fast asleep. Gradually the evening came in. 
The sun set. Then Manasa thought " If my husband fails to per- 
form the Sandhya, the daily duty of the Brahmanas, he would be 
involved in the sin of Brahmahaty^." It is definitely stated in the 
SSsbras, that if any Brahmana does not perform his Sandhy^l in the morn- 
ing and in the evening, he becomes wholly impure and the sins 




Brahmahattyl and other crimes come down on his head." Arguing thus, 
these thoughts in her mind, as commanded by the Vedas, at last she a\\aken 
ed her husband, who then got up from his sleep. 

31-39. The Muni Jarat Oru said :— " O Chaste One ! I was 
sleeping happily. Why have you thus interrupted my sleep ? All 
his vows turn out useless who injures her husband. " Her tapas, fastings, 
»ifts, and other meritorious works all come to vaii who do things 
unpleasant to her husband. If she worships her husband, she is said 
to have worshipped Sri Krisna. For the sake of fulfilling the vows of 
the chaste women, Hari himself becomes their husbands. All sorts 
of charities, gifts, all sacrifices, fastings, practising all the virtues, 
keeping to truth, worshipping all the Devas, nothing can turn out equal 
to even one-oixteenth part of serving one's husband. She ultimately goes 
with her husband to the region of Vaikuntha, who serves her husband 
in this holy land Bhdrata. She comes certainly of a bad family who 
does unpleasant acts to her husbind or who uses unpleasant words to 
her husband. She goes to the Kumbhipdka hell as long as the Sun and ^foon 
last and then she becomes born as a Chandali, without husband and son. 
Speaking thus, Jarat Karu, the bast of the Munis, became angry and 
his lips began to tremble. Seeing this, the best Manasil, shivering 
with fear, addressed her husband : — 

I have broken your sleep and awakened you, fearing you might miss your 
time of SandhyS. I have committed an'oflfence. Punish me as you think. I 
know that a man goes to the K^lasutra hell as long as the Sun and Moon 
last in this world, who throws an obstacle when any man eats, sleeps or 
enjoys with the opposite sex. O NSrada ! Thus saying, the Devi ManasH 
fell down at the feet of her husband and cried again and again. On the 
other hand, knowing the Muni angry, and ready to curse her, the Sun 
came there with Sandhy^ Devi. And He humbly spoke to him with fear : — 
" O Bhagavan 1 Seeing Me going to set, and fearing that you'raay miss 
Dharma, your chaste wife has awakened you. Brahmin! Now 1 am also 
under your refuge; forgive me. 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). 
When a Brslhmana becomes 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 a part of Brahmsl ; he is shining day and night with the Tejas 
of Brahma. A Br^hoj^na meditates always on the Eternal Light of 
Brahma. O Narada I " Hearing the words of the Sun, the Brahmin 
became satisfied and blessed Him. The Sun also vvent to His own place, 
thus blessed d^aly. To keep his proaiisa, the Brahmin Jaratk^ru quitted 


Manasa. She became very sorry and began to cry aloud with pain and 
anguish. Being very much distressed by the then danger, she remem 
bered Her Ista Deva, Mahadeva, Brahmel, Hari and Her father Maharfi 
Kas'yapa. On the very instant when Manasa remembered, Sri Krisna, the 
L:)rd of the Gopis, MahSdeva, Brahma and Mahar§i 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 
repeatedly. Then bowing down to Mahadeva, Brahma and Kas'yapa, 
he enquired why they had come there. Brahma, then, instantly bowed 
down at the lotus feet of Hrisikes'a and spoke in befitting words at that 
time if the BrShmin Jaratkaru leaves at all his legal wife, devoted to her 
own Dharma, he should first of all have a son born of her to fulfil his 
Dharma. O Muni ! Any man can quit his wife, after he has impreg- 
nated her and got a son. But if without having a son, he leaves his 
wife, ihen all his merits are lost as all water leaks out of a sieve or 
a strainer. O N^rada ! Hearing thus the words of Brahma, the Muni 
Jaratkaru by his Yogic power recited a Mantra and touching the navel 
of Manas^ spoke to her : — " O Manasa ! A son will be born in your womb 
self-controlled, religious, and best of the Br^hmanas. 

61-77. That son will be fiery, energetic, renowned, well-qualified, 
the foremost of the Kuowers of the Vedas, a great Jnanin and the best 
of the Yogis. That son is a true son, indeed, who uplifts his family 
who is religious and devoted to Hari. At his birth all the Pitris danoe 
with great joy. And the wife is a true wife who is devoted to her husbandi 
good-natured and sweet-speaking and she is religious, she is the mother 
of sons, she is' the woman of the family and she is the preserver of the 
family. He is the true friend, indeed, the giver of one's desired fruits, 
who imparts devotion]to Hari. That father is a true father who shows the 
way to devotion to Hari. And She is the True Mother, through whom this 
entering into wombs ceases for ever, yea, for ever ! That sister is the true 
kind sister from whom the fear of Death vanishes. That Guru is the Guru 
who gives the Visnu Mantra and the true devotion to Visnu. That Guru 
is the real b^stower of knowledge who gives the Jnanam by which 5ri Krisna 
13 meditated in whom this whole universe, moving and non-moving from 
the Hrahm^ down to a blade of grass, is appea-ing and disappearing. 
There is no doubt in this. What knowledge can be superior to that of 
Sri Krisna. The knowledge derived from the Vedas, or from the sacrifices, 
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 mockery. It is through this Real Knowledge; that this bondage 
from this world is severed. But tho Guru who does not impart this devotion 


and koowledga of Sri Hari is uot the real Guru ; rather he is an enemy 
that leads one to bondage. Verily ha kills his disciple when ha does not free 
him. He can never be called a Guru, father or friend who does not free his 
disciple from the pains in the various wombs and from the pains of death. 
Verily he can never be ciUed a friend who does not show the way to the 
Undecayin<j Sri Krisna, the Source of the Highest Bliss. So, O Chaste One ! 
You better worship that Undeeaying Para Brahma Sri Krisna, Who is 
beyond the attributes. O Beloved ! I have left you out of a pretence; 
please excuse me for this. The chaste women are always forgiving ; never they 
become angry because they are born of Sattvagunas. Now I go to Puskara 
for TapasyS ; you better go wherever you like. Those who have no desire 
have their minds always attached to the lotus feet of Sri Krisna. O 
NSrada ! Hearing the words of Jaratkaru, the Devi Manasa became verj^H 
much distressed and bewildered with great sorrow. Tears began to How 
from her eyes. She then humbly spoke to her dearest husband : — " O 
Lord ! I have not committed any such ofifence, as you leave me alto- 
gether when I have thus broken your sleep. 

73-115. However kindly show Thyself to me when I will recollect 
you. The bereavement of one's friend is painful ; more than that is the 
bfeavement of a son. Again one's husband is dearer than one hundred 
sons; so the breavement of one's husband is the heaviest of all. To 
women, the husband is the most beloved of all earthly things ; hence 
he is called Priya, i. e., dear. As the heart of one who has only one son 
is attached to that sou, as the heart of a Vaisnava is attached to i^ri Hari ; 
as the mind of one-eyed man to his one eye, as the mind of the thirsty 
is attached to water, as the mind of the hungry is attached to food, 
as the mind of the passionate is attached to lust, as the mind of a thief 
is attached to the properties of others, as the mind of alewd man to his 
prostitute, as the mind of the learned is attached to the ^as'tras, as the 
mind of a trader is attached to his trade, so the minds of chaste 
women are attached to their husbands. Thus saying, Manas^ fell down at 
the feet of her husband. Jaratkaru, the ocean of mercy, then, took her 
for a moment on his Up and drenched her body with tears from his 
eyes. The Devi Manasa, too, distressed at the breavement of her hus- 
band also drenched the lap of the Muni with tears from her eyes. Some 
time after, the true knowledge arose in them and they both became free from 
fear. Jaratkaru then enlightened his wife and asked her to meditate on 
the lotus feet of 5ri Krisna^the Supreme Spirit repeatedly ; thus saying 
he went away for his T^pasya. Manasa, distressed with sorrow, went 
to his Ista Deva MahruLn-a on Kailas'a. The auspicious l§iva uud Parvati 
both consoled her with knowledge and advice. Some days after, on an 

Book IX.] ClIAPTERXLVIIl. 997 

auspicious day and on au auspicioiH mD,ii3tit shj gave birbh to a son 
born in p-irfe of N^rayana, and as the Guru of tlie Yogis and as the 
Preceptor ot the J fianins. When the child was in mother's womb, he 
heard the highest knowledge from the mouth of Mahadeva ; therefore he 
was born as a Yogindra and the Spiritual Teacher of the Jnanins. Cn 
his birth, Bhagavan Sankara performed his natal ceremonies and per- 
formed various auspicious eereuionies. The Brahmanas chanted the 
Vedas for the welfare of the child ; various wealth and J3wels and Kiri- 
tas and invaluable gems were distributpd by Sankara to the Brahmanas ; 
and Parvati gave ono lakh ov-i and virioas jewels t^j others. After 
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 her husband, the devotion to her lata Deva 
and Guru, the child's name was kept Astika. 

Astika then got the Mahl, Mantra from Sankara and by his com- 
mand went to Puskara to worship Visnu, the Supreme Spirit, There 
he practised tapasya for three lakh divine years. And then he returned 
to Kailasa, to bow down to the great Yogi and the Lord Sankara, 
Then, bowing down to Sankara, he remained there for some time 
when Manasa with her sou Astika went to the hermitage of Kas'yapa, 
his father. Seeing Mauasa with son, the Maharsi's gladness knew no 
bounds. He fed innumerable Brahmanas for the welfare ol the child, 
and distributed lakhs and lakhs of jewels. The joy of Aditi and 
Diti (the wives of Kas'yapaj knew no bounds ; Manasa remained 
there for a long, long time with hi-^ sou. O Child ! Hear now an 
anecdote on this. One day due to a bad Karma, a Brahmana cursed 
the king Pariksit, the son of Abhimanyu ; one Ri§i's son named 
bringi, sipping the water of the river Kaus'iki cursed thus : — " When a 
week expires, the snake Taksaka will bite you, and you will be burnt with the 
poison of that snake Taksaka. "4iearing this, the King Pariksit, to preserve 
his life, went to a place, solitary where wind ^even can have no access and 
he lived there. When the week was over, Dhanvantari saw, while he was 
going on the voacl, the snake Taksaka who was also going to bite the king. 
A conversation and a great friendship arose between them ; Taksaka 
gave him voluntarily a gem ; and Dhanvantari, getting it,, became 
pleased and went back gladly to his house. The king Pariksit was 
lying on his bed-stead when Taksaka bib the king. The king died 
soon and went to the next world. The king Janamejaya then per- 
formed the funeral obsequies of his father and commenced after- 
wards the Sarpa Yajfia (a sacrifice where the snakes are the victims). 
In that sacriliec, iuunmerable snakes gave up their lives by the 
Brahma Teja (the fire of the Brahmins). At thie, Takgaka became 


terrified auJ took refuge of Itidra. The Brahmins, then, in a body, became, 
ready to burn Taksaka along with Indra, when, Indra and the other Devas 
went to Manasa. Mahendra, bewildered with fear, began to chant 
hvmna to Manasa. Manasa calleJ his own son Astika who then went to 
the sacrificial assembly of the king Janamejaya and begged thai the 
lives of Indra and Taksaka be spared. The king, then, at the com- 
mand ot the Brahmanas, granted their lives. The king, then, com- 
pleted his sacrifice and gladly gave the Daksinas to the Brahmins. The 
Brahmanas, Munis, and Devas collected and went to Manasa and 
worshipped Her separately and chanted hymns to Her. Indra went 
there with the various articles and He worshipped MinasS with devotion 
and with great love and care ; and He chanted hymns to Her. Then bowin^ 
down before Her, and under the instructions of Brahma, Visnu and Mahes'a,! 
offered her sixteen articles, sacrifices and various other good and 
pleasant things. O Narada ! Thus worshipping Her, they all went 
to their respective places. Thus 1 have told you the anecdote of 
Manas^. What more do you want to hear. Say. 

Narada said :— '' O Lord ! How did Indra praise Her and what was 
the method of His worshipping Her ; I want to hear all this. 

117-124. NArayana said :~Indra first took his bath; and, performing 
Achamana and becoming pure, He put on a fresh and clean clothinf» and 
placed ManasS Devi on a jewel throne. Then 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- 
tion and offered water for washing Her feet and Arghya, an offerino- 
of grass and flowers and rice, etc., as a token of preliminary worship. 
First of all the six Devatas Ganes'a, Sun, Fire, Visnu, ^iva, and 
5iva were wor.^hipped. Then with the ten lettered mantra " Om 
Hrlm Srim Manasa Devyai Sv^ha " offered all the offerings to Her. 
Stimulated by the God Visnu, Indra worshipped with great joy the Devi 
with sixteen articles so very rare to any other person. Drums and 
instruments were sounded. From the celestial heavens, a shower of 
flowers 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. 

125-145. Indra t,aid :■--" O Devi Manase ! Thou staudest the highest 
amongst the chable women. Therefore 1 want to chant hymns to 


Thee. Thou arfc higher than the highest. Thus art most supreme. What 
1 now praise Thae ? Chanting hymns is characterised by the 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 art free from anger and malice. The Muni Jaratk^iru 
could not forsake Thee ; therefore it was that he prayed for Thy 
separatio n before. O Chaste One ! 1 have now worshipped Thee. Thou 
art an object ot worship as my mother Aditi is. Thou art my 
sister full of mercy ; Thou art the mother full of forgiveness. O Sures'vari ! 
It is through Thee that ray wife, sons and my life are saved. 1 am 
worshipping Thee. Let Thy love le increased. O World-Mother ! 
Thou art eternal ; though Thy worship is extant everywhere in the universe, 
yet I worship Thee to have it exteaded further and further. O Mother ! 
Those who worship Thee with devotion on the Sankr^nti day of the 
month of Asadha, or on the Naga Pafieharai day, or on 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, 
well gratified, learned and renowned. If anybody do not worship 
Thee oit of ignorance, rather if he censures Thee, he will be bereft of 
Laksmi and he will ])e always afraid of snikes- Thou art the Griha Laksmi 
of all the householders and the IlSja Laksmi of Vaikuntha, Bhagavan Jarat 
Karu, the great Muni, boru in part of NSrayana, is Thy husband. Father 
Ka'syapa has creited Thee mentally by his power of Tapas and fire to 
preserve us ; Thou art his mental creation i hence thy name is Manasa. 
Thou Thyself hast become Siddhft Yogini in this world by thy 
mental power hence thou art widely known as ManasS Devi in 
this world and worshipped by all. The Devas always worship Thee 
mentally with devotion ; hence the Pundits call Thee by the name 
of Manas^. O Devi ! Thou always servest Truth, hence Tho-i art 
of the nature of Truth. He certainly gets Thee who always thinks of The:) 
verily as of the nature of truth. O Nurada ! 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 
and worshipped everywhere, and thus worshipped by'her brother, lono- 
lived in Her father's house, with Her son. 

One day Surabhi (the heavenly cow) came from the Goloka and bathed 
ManasS, with milk and worshipped Her with great devotion and revealed 
to 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 ! 
Thus worshipped by the Davas and Surabhi, the Devi Manasft went to the 
Heavenly re Jiona. O Mial.'On getj nj fear from snakes who recites 

1000 5r1 mad DEVt bhIgavatam. 

this holy- Stotra eompoaed by Indra and worships Manas a;hia family descen- 
dants are freed from the fear due to snakes. If anybody becomes Siddha in 
this Stotra, poison becomes nectar to him. Reciting the stotra five lakhs of 
times makes a man Siddha in this Stotra. So much so that he can 
sleep on a bed of snakes and he can ride on snakes. 

Here ends the Forty-eighth Chapter of the Ninth Book on the anec- 
dote of Manas^ in the Mahi PurSaam 5ri Mad Devi Bhagavatam of 
18,000 verses by Mahar?i Veda Vydsa. 


1. Narada said : — " O Bhagavan ! Who wa=i that SiiraK 
who came down from the region of Goloka. I want to hear Her life. , 
Kindly describe. | 

2-23. Nar3,yana spoke : — " O Devarsi I The Devi Surabhi sprang 

in the Goloka. She was the first in the creation of cows ; and, from Her, 

all the other eo.vs have come. She is the Presiding Deity of the cows. I 

will now speak Her history from the very beginning. Hear. Before, She 

appeared in the holy Brindaban. One day the Lord of Rldhu, snrrounded 

by the Gopis, was going gladly with Radh^ to the Holy Vrind^van. There 

he began to enjoy in a solitary place with great pleasure. Ha is All "Will 

and suddenly a desire arose in His 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. 

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 

of the Gopis drank the milk. What milk droppel out of the jar, created a 

big tank ! The tank measured one hundred Yojanas in length and in breadth 

and is known in Goloka by the name of.Rsirasigara, The Gopikas* and 

Ridha play therein. At the will of ^ri Krisna, Whose Nature is All Will, 

that tink become full of exoelient gems end jewels. Then, from every 

pjre of Surabhi, there appeared suddenly one lakh koti Kimadhenus 

(cows who yield accoriing to oue's.desires). So much so that eve-ry Gopa 

who used to live there in Goloka had one K4m^dhenu and each 

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 

worshipped by Bhagavan Srt Krisna. Therefore She is so much honoured 

everywhere. On the day next the Dewali night (new moon in the 

month of October), Surabhi worshipped by the command of Sri 

Krisna. This is heard from the mouth of Dharma Dova, O Child I Now 

hear the Dhyanam, Stotra, and the mathol of worship of Surabhi ai 

Book IX.] CHAPTER XLTX. 1001 

mentioned in tba Vedas. I will no^ speak on this." " Om Sarabhyai 
namah," is the principal six-lettered mantra of Snrabhi. If 
anybody repeats this mantra one lakh times, he becomes Siddha 
in this mantra. This is like Kalpa Vriksa (a tree yielding all 
desires) to the devotees. The Dhyanam of Sarabhi is mentioned in 
the Yajur Vedaa. Success, prosperity, increase and freedom come as 
the result of worshipping Surabhi. The Dhyanam runs as follows : — " O 
Devi Surabhi ! Thou art 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 
universe. Therefore I meditate on Thee." 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 
fire. O Muni ! He who worships with devotion on the next 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 
want to the Brahmaloka and began to praise Brahma. At His advice, 
Indra began to chant hymns (Stotra) to Surabhi : — 

24-33. The Derendra said :— " O World-Mother ! O Devi ! O MahA 
Devi ! O Surabhi ! Thou art the source of the cow creation. Obeisance 
to Thee ! Thou art the dear companion of R^dha ; Thou art the part 
of Kamali ; Thou art dear to Sri Krisna ; Thou art the mother of cows, 
I bow down to Thee. Thou art like the Kalpa Vriksa (a tree yielding all 
desires), Thou art the Chief of all ; Thou yieldest milk, wealth and pros- 
perity and increasfl thereof. So I dow down to Thee. Thou art aus- 
picious, Thou art good. Thou bestowesfc cows. Obeisance to Thee I Thou 
givest fame, name and Dharma. So I bow down to Thee." O NArada 1 
Thus hearing the praise sung by Indra, the eternal Surabhi, the origin- 
ator of the world, 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 pleased, O Child ! He who recites 
this holy Stotr.i of Surabhi with devotioa, gets cows, other wealth, name, 
fxme and t^ons. The reciting of this Stotra qualifies one as if he had 
bathed in all the eaorad placet- of pilgrimages and he had acquired the 
fruits of all the sacrifices. Enjoying happiness in this world, he goes in 



the end fc3 tha Temple of ^i-i Krisia Th-ji-a liviag long in the service of 
Krisna, he bacomes able to ba a son of Brahma. 

Here ends the Forfcy-ninth Chapter of the Ninth Book on tljr> 
anecdote of Surabhi in the Maha Puranam 5ri Mad Devi Bhugavatim ut 
18,000 verses by Mahargi Veda Vyasa. 


1-4, N4rada said :— " O Bhagavan ! I have heard all the anecB' 
dotes of Prakriti, as according to the ^astras, that lead to the freedom 
from birth and death in tHs world. Now I \rant to hear the verjfll 
secret history of Sri Radh^ and D.irga as described in the Veda?. 
Though you have told me about their glories, yet I am not satisfied. Verily^ 
where is he whose heart does not melt away on hearing the glories of both d^ 
them I This world is originated from their parts and is being controUeds 
by them. The devotion towards them frees one easily from the bonds of 
Samsftra (rounds of birth and death). O Muui ! Kindly describe now 
about them. 

6-44r. Nar^yana said :— " O Narada ! I am now describing the 
characters of Radha and Durg^, as described in tha Vedas : 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 presides over the Buddhi. From these two, the 
Mulaprakriti has originated this world. These two Saktis guide the 
whole world. From the Mahavirat, to the small insect, all, moving or 
non-moving, are under the Mulaprakriti. One must satisfy them. Unles 
these two be satisfied, Mukti cannot be obtained. 

Therefore one ought to serve Mula Prakriti for Her satisfaction. Now 
of the two in MuU Prakriti, I will describe fully the RIdhS Mantra. 
Listen. Brahm^, Visnu, and others always worship this mantra. The 
principal mautra is " ori Radhayai Svah3." By this six lettered mantra 
Dharma and other fruits all are obtained with ease. If to this six 
lettered Mula mantra Hrim be ad led, it yields gems and jewels 
as desired. So much so, if thou?and ko{i mouths and one hundred 
koti tongues are obtained, the glory of this mantra cannot be des- 
cribed. When the incorporeal wo'v.'.o cf Mula Prakriti was heard in 
the Heaveu?, this mantra was obtained, first by lirisna in the Rasa 
Mandalam in the region of Golaka whfjre all love sentiments are 
played : (The Vedas declare him as Raso vai Sah). From Krisna, 
Vifnu got the Mantra; from Visnu, Brahnca got ; from Brahmft 

Book IX.] CHAPTER L. 1003 

Virilt got, from Virc^t, Dharma, and from Dharraa I have got this 
Mmtra, Repaatiog that Mantra, I am known by the nama of Ri^i. 
Brahin^ and the other Davas meditate always on the Mdia 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 
Visnu, should first of all worship RSdhS. by all means. Rsidha is the 
Presiding Daity of the Prana of Sri Krisna. Hence Sri Krisna is so 
much subject to RaJhJi. The Lidy of the RIsa Mandaiam remains 
always close to Him. "Without Her Sri Krisna could not live even 
for a mDmeut. The name Ridha is derived from "Rridhnoti" or ful- 
fills all desires. Hence Mdla. Prakriti is termed Radha. I am the 
Risi of all the mmtras but the Darg^ Mantra mentioned in this 
Ninth Skandha. Gayatri is the chhanda (mantra) of those mantras 
and Radhika is the Devata of them. Really, Nart^yana is the Risi 
of all the mantras ; Gdyatri is the chhanda ; Pranav.i (om) is the 
Vija (seed) and Bhuvanes'vari (the Directrix of the world) is the 
Sdkti. Fir^t of all the principal mantra is to be repeited sir times ; 
then meditation of the great Devi Raihika, the Sakti of the R^sa 
is to be done, as mentioned in the Sama Veda. The meditation of 
RMha is as follows:— Devi Radhike ! Thy colour is like white 
Champaka flower ; Thy face is like the autumnal Full Moon ; Thy 
body shines with the splendour of ten million moons, Thy eyes look 
beautiful like autumnal lotus ; Thy lips are red like Bimba fruits, 
Thy loins are very heavy and decked with the girdle (K^nchi) orna- 
ment ; Thy face is always gracious with sweet smiles ; Thy breasts 
defy the frontal globe of an elephant. Thou art ever youthful as 
if twelve years old ; Thy body is adorned all over with ornaments f 
Thou art the waves of the ocean of SringSra (love sentiments.) Thou 
art ever ready to shew Thy grace to the devotees; on Thy braid of 
hair garlands of Mallika and Mftlati are shining ; Thy body is like a 
creeping plant, very gentle and tender ; Thou art seated in the middle of 
RSsa Mandaiam as the Chief Directrix ; Thy one hand is ready to 
grant boons and another hand expresses "Have no fear." Thou art of 
a peaceful appearance ; Thou art ever youthful ; Thou art seated on a 
jewel throne; Thou art the foremost guide of the Gopik^s ; Thou art 
dearer to Krisna than even His life; O Parame'svari ! The Vedas reveal 
Thy nature. Meditating thus, one is to bathe the Devi on a S^lagrama 
stone, jar, yantra or the eight petalled lotus and then worship Her duly. 
First the Devi is to be invokf.d ; then P4dya anl Asana, etc., are to be 
offered, the principal Mantra being pronounced at every time an offering 


1004 5r1 mad DEVl BHAgaVATAM 

is given. After giving water for washing both the feet, Arghya is to be 
placed on the head and Aohanianiyam water to be offered three times on the 
face. Madhuparka (an oblation ol' honey, milk etc.) and a cow giving a 
<»ood quantity of milk are next to be offered. Tijen ■ the yantra is to be 
thought of as the bathing place where the Devt is to be bathed. Then ller 
body is to be wiped and a fresh cloth given for putting on. Sandal paste 
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. Then within the eight petal?, the family 
members of tho Devi are to be thought of ; worship is next to be offered in 
the right hand direction (with the hands of the watch). First of all, Malil- 
vati on the petal in front of (on the east) the Devi, then Madhavi on th 
southeast corner, then 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 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 
be worshipped . Then all the attendant Deities of the Devi are to be 
worshipped with scents and various other articles. Thus fini=hin'> the wor- 
ship, 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 like Visnu and 
goes to the Go-loka. 

He who performs the brith— day anniversary of 5ri Rgidha on the Pull- 
Moon day of the month of K^rtik, gets the blessings of 6ri 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 
number of letters of 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. 

45. N&rada said :— " O Bhagavan ; Now describe the Stotra (hymn) 
Mantra by which the Devi is pleased. 

46.100. Nlrayanasaid:— "O NSrada !" Now I am saying the 
R§idh& Stotra. Listen. " Thou, the Highest Deity! the Dweller in RSsa 
Mandalam 1 I bow down to Thee ; O Thou, the Chief Directrix of the Rdsa 
Mtnialvn; O Thou dearer to Krifna than His life even, I bow down 
to Thee. Thou, the Mother of the three Lokas I Thou tho Ooean of 

Book IX.] CHAPTER L. 1005 

meroy! Be pleased. Brahuiii, Vigau and the other Devas bow down before 
Thy lotus feet. Thou art Sarasvati ; Thou art S^vitri ; Thou art Sankari 
I bow down to Thee ; Thou art Ganga ; Thou art Paduiavati ; Thou art 
Saethi ; Thou art Mangala Chandiki; Thou art Manasa ; Thou art Tulasi; 
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 
in the Rasa Mandalam. O 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, 
all his difficulties and troubles are removed. It is not seen that anybody 
does not remember Durga. She is the object of worship of 
all. She is the Mother of all and the Wonderful Sakti of MabMeva. 
She is the Presiding Deity of the intellect (Buddhi) of all and She 
controls the hearts of all and She removts the great difficulties and 
dangers oi all. Therefore She is named Durga in the world. 
She ia worshipped by all, whether a Saiva or a Vaianava. She is the 
MAlil Prakriti and from Her the creation, preservation and destruction of 
the universe proceed. O Narada ! Now I am eaying the principal nine 
lettered Durga Mantra, the best of «11 the Mantra?. "Aim Hrim Klim 
Ch&mundayai Vichehe " is the nine lettered Vija mant.'-a of ^ri Durga ; 
it is like a Kalpa Vriksa yielding all desires. One fhould worship this 
mantra by all means. Brahma Visnu, and Mahes'a are the Risis of this 
mantra ; Gayatri, Usnik and Anusthubha are the chhandas; Mahakali, 
Maha Laksmi and Sarasvati are the Devatas ; Rakta Dantikii, Durga. 
and Bhramari are the Vijas. Nanda, S^kambbari, and Bhlma are the 
Saktis and Dharma (Virtue), Artha (wealth) and Kama {desires\»are the 
places of application (Viniyoga). Assign the head to the Ri?i of the 
mantra (Ny^sa) ; assign the chhandas to the mouth and assign the 
Devat^ to the heart. Then assign the Sakti to the right breast for the 
Buceess and assign the Vija to the left breast. 

Than perform the Sadamga Nyasa as follows r*— Aim HridaySya namah, 
Hrim Si'rase Sv^ha, Klim Sikh^y^m Va§at, Chamund^yai Kavach^ya 
Hum, Vichehe Netr^bhyam Vausat, "Aim Hrim Klim Chamupdayai 
Viohche " Karatalapriajhabhyam Phat. Next say touching the corres- 
ponding parts of the body: — " Aim namah Sikhayam, Hrim Namah" 
OQ the right eye ; " Klira Nim\h " on the daft eye, Chtm Nimih *' on 

lOOfl ^k! mad DEVt 13HACtAVATAM. 

the right ear, ' Mum namah " on the lefb ear, ndam Namah " on the 
nostrils; Vim Namah oa the fac3 ; " Cbchem Namih " on the anus 
and finally " Aim Hrim Klim Chumuudayai Viebcho " on the whole 
body. Then do the meditation (dhydn) thus :— " O ChSmunde ! Thou art 
holding in Thy ten hands ten weapons viz , Kh^d^a (axe) Chakra (disc) 
Gad^ (club), Vana (arrows), Chapa (bow), Parigha, Sula (spear\ Bhus'undi 
Kapala, and Khadga. Thou art Mahu Kali ; Thou art three-eyed ; Thou 
art decked with various ornaments. Thou shinest like Lilanjan (a 
kind of black pigment). Thou hast ten faces and ten feet. The Lotus born 
Brahmll chanted hymns to Thee for the destruction of Madhu Kaitabha 
I bow down to Thee." Thus one should meditate on Mah^ Kill, of the 
nature of Kamavija (the source whence will comes). Then the Dhyinam 
of Maha Laksmi runs as follows :— " O Mah^ Laksmi, the destroyer of 
Mahisa?ura 1 Thou boldest the garland of Aksi (a kind of seed), Paras'u 
(a kind of axe), Gada (club), I?u (arrows), Kulis'a (the thunderbolt) 
Padma (Lotus), Dhauu (bow), Kundika (a student's waterpot, Kaman- 
dalu), Danda (rod for p'lnishmenfcj, Sakti (a kind of weapon), Asi (sword\ 
Charma (shield) Padma (a kind of waterlily), Ghanti (bell,) ^urapStra) 
(a pot to hold liquor), Sula (pickaxe) Pas'a (noose) and Sadarsana (a kind 
of weapon. Thy colour is of the Rising Sun. Thou art seated oa the red 
Lotus. Thou art of the nature May^vija (the source whence female 
energy comes). So Obeisance to Thee ! (The Vija and the Devi are one 
and identical). Next comes the Dhydiian of Mahil Sarasvati as follows ; — 
Maha Sarasvati ! Thou boldest bell, pickaxe, plough (Hala), Conch 
shell, Musala (a kind of club), Sudars'aua, bow and arrows. Thy colour 
is like Kunda flower ; Thou art the destroyer of Sumbha and the otliet 
Daityas ; Thou art of the nature of Vanivija (the source whence know- 
ledge, speech comes). Thy body is filled with everlasting existence, in- 
telligence and bliss. Obeisance tp Thea ! O Narada ! Now I am going 
to say on the Yantra of Maha Sarasvati. Listen. First draw a triangle. 
Draw inside the triangle eight petalled lotus having twenty-four leaves. 
Within this draw the house. Then on the Yantra thus drawn, or in the 
Salagr^ma stone, or in the jar, or in 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, 
Ajita, Aghora, Mangala and other Pitha Saktis. Then wor.«hip the at- 
tendant deities edled Avarana Puja : — Brahnijl with Sarasvati on the east, 
NSr&yana with Laksmi on the Nairirit corner, ^ankara with Parvati o.i the 
VAyu earner, the Lion on the north of the Devi, and MahSsura on the 
left side of th? Dovi ; fiially worship M^hi^a (buffalo). Next worship 

booK iX.] CHAPTER L. 1007 

Ndudija, Uik'oiimta, Sikitnbhari, SivH, Darg^, BhimS, and Bhramart. 
Thea on the eight peials worihip Br^hmi, Mahos'vari, Kaumslri, Vaiflnavi, 
Varahl, Naca Siinht, Aiudii, and Ch^mund^. Next commencing from 
the leaf in front of the Devi, worship on the twenty 'four leaves Visnu 
Miya, ChstanS, Bakliii, Nidri (sleep), hunger, shadow, 5akti, thirst, peace, 
specief! (Jabi), molesty, faith, fame, Laksiui (wealth), fortitude, Vriti, ^ruti 
memory, mercy, Tusti, Pusti (nourishment), Bhrdnti (error) and other Mat- 
rikas. Next on the corners of the Bhiipura (gates of the Yantra), Ganes'a 
Ksettrapalas, Vatuka and Yoginis are to be worshipped. Then on the 
outsida of thit Indra and tha other D.^vas furnished with weapons are 
to be worshippsd as par the aforesaid rules. For the satisfaction of the 
World-Mother various nice offerings and articles like those given by the 
royal personages are to be presented to the Mother; then the mantra is to be 
repeated, understanding its exoteric and esoteric meanings. Then Saptas'ati 
stilra (Chandi patha) is to be repsated before the Devi. There is no other 
stotra like this ia the thres worlJ.-. Thus Durga, the Deity of the Devas, is to 
be appeased every day. He who does this gets within his easy reach Dharma, 
Artha, Kama, and Moksv, the four main objects of human pursuits (virtue, 
wealth, enjoyment and final beatitude). Narada I Thus I have des- 
cribed to you the method of worship of the Devi Durga. People get by 
this whit they want. Hari, Brahma, an 1 all the Devas, Manus, Munis, 
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 
remembrance of Durga. The fourteen M»nus have got their Manuship 
and the Devas their own rights by meditating on the lotus feet of Durga. O 
NSrada ! Thus I hive describsd to you the very hidden histories of the 
Five Prakritis and thair parts. Tnen, verily, the four objects of hnraan 
pursuits Dharma, Artha, Kama and Moksa are obtained by hearing this. 
He who has no sons gets sons, who has no learning gets learning and 
whoever wants any thing g^ts that if he hears this. The Devi Jagad- 
dhatri becomes certainly pleased with him who reads with his mind con- 
centrated on this for nine nights before the Devi. The Devi becomes obe- 
dient to him who daily reads one ehipter of this Ninth Skandha and the 
reader also does what is acceptable to the Devi. To ascertain before- 
hand what effects, merits or demerit=i, would accrue from reading this 
■Bh^gavata, it is necessary by examining through the hands of a virgin 
girl or a Brahmin child, the auspicious or inauspicious signs. First 
make a Sauk-ilap (resolve) and worship the book. Then bow down again 
and again to the Devi Durga. Then bring there a virgin girl, bathed 
well and worship her duly and have a golden pencil fixed duly in her 

1008 5r1 mad DEVI BHAQAVATA.M. 

baud and placad in the middle on th.^ bod3\ Then calculate the auspicious 
or inauspicious effects, as the case may be, from the curves made by 
that pencil. So the effects of reading this Bha^avata would be. 
If the virgin girl be indifferent in fixiug the pencil within the area drawn, 
know the result of reading the Bh'^gavata would be similar. There is 
no doubt in this. 

Here ends the Fiftieth Chapter of the Ninth Book on the Glory of 
oakti in the Mahapuranam Srimat Davi Bhagavatam of 18,000 verses 
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 oikfcas. — Thsir charictiaristics and Pricbisil inflieiiea in soaiety. 
In the Mirkindqya Parinim, Nitura (Prakriti) is said " to have 
assumed thr>)e transcanient for ns, aC2ording to her three Gunas or 
qualities, and in each of th3m to have 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 first forms of the female principle to be severally 
the representatives of the three primary Gunas, derive their origin from 
the conjunction of Bindu, or the sound called AnusvS,ra, and marked (*) 
with the Bija or roots of mantras or inoantationi. Every speoifio 
mantra, or a mantra, pecaliar or exclusively belonging to any divinity, 
consists of Bija or root, and the Anu3v3,ra, which together from 
what is called a Nada ; and it- is from the N4da, or thsi combination 
of the two symbols, that the Three forms of oakti are said to have 
had their origin. But this symbolical representation, the Tantras, _ 
which exalt oiva and his bride, above all other divinities, mean, ^ 
that Bindu and Bjja severally represent Siva and Sakti, the parents 
of all other gods and goddesses. Thus: — '♦ The Bindu, which is the 
soul of biva, and the Bija which is the soul of Sakti, together 
form the N4da, from which the three Saktis are born (Kriy4 
Sira Tantra). Here is another attempt of the worshippers of Siva 
and his S akti to identify their guardian divinities with the Supreme 
Brahma . 

fiooK tX.] CHAPTER L. 1009 

In the Goraks.i SAtnhlfca, we real a^ follows, '^irUl, astion, ^ndiuteUi' 
(jen^e are in ofJer the sourcas of Gauri, tbs wife of Siva, Br^hmi, the wife 
of Brahma and Vai3nivi, the wife of Visnu. The theory dismisses alto- 
jjethor the notion of the three Gunas, ond substitutes will, action, and 
intelligence in their place. 

Again the Sistras, it appears, have increased the number of the female 
divinities, according as thev have increased the number of the male deities 
or their incarnaiions. The Kurma PurSnam gives five forms of the origi- 
nal Sakti : "And she (Mula Prakriti) became iu the act of creation five- 
fold by the will of the supreme." And the forms which, according to tbis 
authority the original Prakriti is said to have assumed, are: — 1st, DurgS, 
the bride, Sakti, or Miya of Siva; 2nd, Laksmi, the bride, Sakti, or 
yihyk of Visnu; 3rd Sarasvati, the same of Brahma, or in the Brahma 
Vaivartta PariQam of Hari, whilst the fourth, Savitri is the bride of 
Brahma. The fifth division, KadhS,, is unquestionably, as Dr. Wilson 
very justly remarks, "a modern intruder into the Hindu pantheon." 

In every successive creation of t le universe, the MiiU Prakriti is said 
"to assume the different gradations of 'A-nsa-rupini, Kal^-riipini, and 
KaUmsa-rupini, or manifests herself in portions, p»rts and portions of 
parts and further subdivisions. Thus the writers of the PufSnas state: — 
"In every creation of the world, the Devi, through Divine Yoga assumes 
divine forms and becomes Amsa-rupa, KaU-riip^, and Kalirasa-rupa, or 
Ams'amsa-rapi. The A.m3as form the class in which all the more impor- 
tant manifestations of the Sikti ara conprehended, the Kalas include all 
the secondary Goddesses, and the Kalamsas and Ams'slms'aa are sub- 
divisions of the latter, and embrace all womankind, who are distinguished 
as good, middling or bad, according as they derive their being from the 
parts of their great original, in which the Sattva, Rijo and Tamo Guna 
predominates. At the same time, being regarded as manifestations of the 
one Supreme Spirit, they are all entitled not only to respect but to venera- 
tion. * Whoever," says the Brahma Vaivartta Puranam, offends or insults 
a female' incurs the wrath of Prakriti, whilst he who propitiates a female, 
particularly the youthful daughter of a Brahmin, with clothes, ornaments 
and perfumes, offers worship to Prakriti Herself." 

We shall next determine the questions, —What is a oakta, and what is 
the complexion of bis faith? By S5ktas are understood the worshippers 
of Sikti. This is tnu; only when vt; tiki the term oakti in its restricted 
san^e. Tuid term, which hid ui.i-inilly hit uue primary signification, 
has in the course of tine cj.uo to be usad in two different senses, a general 
and a limited orn.*. When taken in its widest sense, it means the allegori- 
cal representation of the active energy of God and is synonymous with 



Mul& Praki'iti, the primitive source of (rols and men. lii its limited 
sense, it is confined to Siva Sakti, the Tamasi, the offspring of darkue??, 
aad the ]ast of the first three forms cf the oriu;inal Prakriti. It is Sakti in 
this latter sense, the bride of oiva, whom, in her manifold forms, the Saktas 
worship. 'Ihe followers of the Siva Sakti then are alone called S'aktas. 

Every Hindu may pay his adoration to all the thirty-three Kotis t f 
(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 
be his Ista Devat'^ or tutelir divinity. Here is the marked 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 
to choice or necessit}'. But besides these general mantras, which may be 
made use of by any Hindu, vvithout any distiuctioa cf sect, there are the 
Biia or specific formulas, which are received only from the hallowed lips 
of the Guru or spiritual guide. These are kept in great secrecy and 
repeated mentally every day, as a matter of highest religious duty. The 
God or Goddess, whose Bija or Miila mantra i?: received in the prescribed 
manner, by any devotee, bec:)mes his guardian divinity ; and the person, 
thus initiated, becomes the i^peeial follower of that divinity. The S'aktas, 
then, are the special followers of the Sakti of Siva. They may in general 
worship any other God or Goddess, but the bride of Siva, in one or other 
of her horrid manifestations, musb be their guardian deity. The following 
pissage, qUDted from the work^; of Mr, Col^brooke, will much elucidate 
the subject. 

That the Hindus belong to various sects, is universally known. Five 
great sects, exclusively worship a single deity. One recognises the five 
divinities, which are adore 1 by the other sects respectively; but the 
followers of this mo^t comprehensive scheme mostly select one object of 
daily devotion and pay adoration to other deities on particular occasions 
onlv. 'T'he Hindu r.heobgi-ts have entered into vain disputes on the 
question, which, among the attribites of God, shall be deemed charac- 
teristic and pre-eminent bank<raeharya, the celebrated commentator 
outheVedis, contended for tho attributes of S'iva; and founded or con- 
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 
of Vaisnavas who adore Visnu as GoJ. The Sauras (less numerous than 
the two sects above mentioned^ wcrthip the Sun, and acknowledge no 

booK IX.] CHAPTER L. 1011 

other diviiiity. The G^napaty^s adore Ganes'a, as tmiting in his person all 
the attributes of the Deity. Before I nofcioe the fifth sect, I must remind 
the reader, tl»at the Hindu Mythology has personified the abstract and 
active powers of the divinity; and has ascribed sexes to these mythologi- 
eil personages. The S'akti, or enargy of an attribute of -(rod, is^female 
and is fabled as the consort ot that personified attribute, * ■^^ ^ Th^ 
exclusive adorers of the oakfci of Siva, are the SAbtas. (.Asiatic HesCarche?, 
Vol. VII, pv- 279). 

The S3ktas, who adopt the female principle in tiie last of her thre*; 
principle niodiHc-it'on-!, as tlieir special divinity, — instead of deriving her 
origin from the supreme Brahm, use to her t.he language which is invari- 
ably applied to the preferential object of worship in every sect, and contem- 
plate her as the only source of life and existence. She is declared to b'^ 
equally in all things, and that all things are in her, and that besides her 
there i^ nothing. In short, she is identified with the Supreme Being. 
Thus it is written in tho Kas'i Khanda: — "Thou art predicated in every 
prayer — Brahml and the rest arc all born from Thee. Thou art one with 
the four objects of life, and from Thee they come to fruit. From Thef 
this whole universe proceeds, and in Thee, asylum of the world, all is-, 
whether visible or invisible, gross or subtle in its nature: what is, Thou 
art in the Sakti form and except Thee nothing has ever been. ''The Sakti 
of Siva being indentified with Saktiman, the Deity, i> d'^clared to be not onl;. 
superior to Her Lord, but ihe Cause of Him. Of ti.e two objects (Siva and 
Srtkti) which are eternal, the greater is the Sakti." Again Sakti givet^ 
strength to Siva ; without Her he eould not stir a straw. She i> 
therefore the Cause of Siva. iSankaia Vijaya) 

-Mthough 'the Puraiias do, to a certain extent, authorize tho 
adoration of Sakti, yet tho [irincipal rites and incantations are derived 
from a different tource. Of the Puranas, those which in particular 
inculcate the worship of the female principle, ate the Brahma Vaivartta 
the Skanda, and the Kalika. But neither in ti'em, nor in any 
other Puranam, do we find the Bija or radical mantras which the 
Snktas receive from their spiritual guides. These, as well as the 
greater portion ol the formulas intended for general worshippers, are 
received from an independent series of works, known by the collective 
name of Tantras. The fabulous origin of the Tantrns is derived from 
revelations of Siva to Parvati, and connnned bv Visuu. It is there- 
fore called Agacna, from the initials of the three words in a verse 
of tho Sadala Tantra. Con^ming from the mouth of l^iva, heard bv 

1012 ^RtMAP D'EVt BHAoaVATAM. 

the mouutaiu born God«iesp, admitterl hy the e^oii of Vasiideva, it is 
thence called Agaraa. 

In the Siva Tantra, Siva is made to say: — *' The five scriptures 
(the four Vedas and the Puranas) issued from my Hvo mouths, are 
the East, West, South, North, and Upper. The five are known as 
the paths to final liberation. Tiiere are many scriptures, but none 
are equal to the upper scripture (meaniui^ the Tantr.iv)" 

Accordingly, the observances an 1 ceremonies they prejcfibe, hav<? 
indeed, in Bengal, superseded " the original or the Vaidik ritual. 
They appear also, says Dr. Wilson, to have been written 
chiefly in Bengal and the eastern districts, many of them being un- 
known in the West and -'oath-Tndia and the rites they teach 
having there failed to set aside the ceremonies of the Vedas, although 
thjy are not without an important influence upon the bflief and 
the practices of the people." 

The Sakti of oivi, whom the Saktis mtke the particular object 
of their devotion, in preference to and exclusion of all other gods 
and goddesses, is said to have first assumed sixty (fiO) different forms, 
each of which is believed to hive a great miny modifications. Each 
of these secondary manifestations of the Sakti is again said to have 
taken a variety of forms, and so on almost without end. Even the 
cow and the jackals are dee' ired to hd pirts of Bhagivati and vener- 
ated by the benighted natives of the country. Of the sixty primary 
forms ot the Siva Sakti, tea are held to be the chief being distin- 
guished by the name of Das'ii Maha Vid)'a or ten great VidySs. 
Their names are as follows:— (1) Kali, (2) TarA, (3) ^odasi, (^4; Bhu - 
vanes' vari, (5) BagalS. (6) Chhinnaraasta, (7) Dhumavati, (5) Bhairavi, 
(9) Matangi and (lO) Kamaldtmika. These are the forms in which 
the SSktas generally adore the bride of Sivi as their guardiin 
divinity. The Saktas are divided into two leading branches, ihe 
DaksinSoh^ris and the V^mach^ris ; or the followers of the ri^lit 
Land and left hand ritual. With the former, the chief authorities, 
among the Tantras, which are too numerous to be enumerated io 
this place are the Mantra Mahodadhi, iSarada Tilaka, Kalika Tantra, 
etc., While the impure ritual adopted by the latter is contained 
chiefly in the Kulachud&mani, Rudra Yamala, SyamS Rahasya, Yoni 
Tantra, and similar works. 

The Vamis or the left-hand worshippers, adopt a form of worship 
contrary, to that which is usual, and they not only worship the 
Sakti of Siva in all her terrific forms, but pay adoration to her 
auoaeroua fiend-like atb^QJaatj, the Yogiais, Ddkinis, and the S4kiQi8, 


Book IX.] CHAPTKH L. 101 n 

In common with the other branch of the S'aktas, S'iva is also 
admitted to a share of their worshipful homage, especially in the 
form of Bhairava, as it is with this moJifieafcion of the deity, that 
the VSma worishipper is required to conceive himself te be identi- 
fied, jasfc before he engages himself in the orgies peealiir to his 
s^Gt. Thus, '• I am Bhairava, I am the omniscient, endowed with 
qualities. The object presented to the follower3 of the left-hand ritual, 
is nothing less than an identification with SivA and his Sakti after 
death, and the possession of supernatural powers in this life. It has 
no precedent either in the Purdnas or in the Vedas. It is 
quite peenliir in itself, and perfectly distinct from every other form 
of worship. The Kularuava Tan*ra declares: — ■" The Vedas are pre- 
eminent over all works, the Vaisnava sect excels the Veda?, the 
^aiva sect is preferable to that of V^isnu and the right-hand Sakta 
to that of Siva — the left hand is better than the right-hand division, 
and the Siddhanta is better still, the Kauli is better than the Sid- 
dhanta, and there is none better than it. The ^^Amach^ris in 
nfeneral, and the Kaula?, in particular, make a great secret of their 
friith, not because they are in any way ashamed to avow the impure 
rites they perform, but because, by being made public, the rites are 
gaid to lose their efficacy, and beoome abjrtive. " InwarJly S^ktas, 
outwardly Saivas, and in society nominally Vaisnavas, the Kaulas 
assuming various forms traverse the earth. 

The form of ^^orship varies according to the end proposed bv 
the worshippers : but in all the furra^, the five Makaras are 
indispensably neees-ary. These are M^msya, Mafcsya, Madya, Maithuna, 
and AluJra (flesh, fish, (spirituous liquor, women and certain mysti- 
cal gestieulatiuns). They are called Makara, because they all begin 
with the letters m (t), Thus we read in Sy^ma Rahasya: — " Wine, 
flesh, fish, Mudra, and Maithuna, are the five-fold Makara, which 
takes away all sin." Appropriate m%ntras are also indispensable, 
according to the immediate object of the adorer. These incantations are 
no more intelligible to us than Egyptian hieroglyphias, and consist 
of meaningless monosyllabic combinations of letters. They are verv 
great in numbor and are all declar^^d to b3 highly eflicaoions, if 
properly used according to the dictates of the Tantras. Take the 
Prasada mantra. It is composed of two letters, H and S, and is one 
of the very few to which any meaning is attempted to be attached. 
The Kularnava says: — The letter 11 :is the expirated and S the 
inspirated letter, and as these two acts constitute life, the mantra 
tliay express is th^ sam^ with Ufa, th? animitsl w.)rli would not 

lOU ^nX MAD DRVt nilAr.WAT.VM. 

have been fyriueJ without it, aud exists but ai5 Ijujj a^? itdsists, aul 
it is an intetrral part of the universe, without bein<? distincfe from it, 

a? the fragrance of flowers, and sweetnos;? of susfar, oil oi- se^aranm 

seed, and ^akti of Siva. 

He who knows it, needs no other :nowledge, he who repeats it, need^ 

practice no other act of adoration. The authority here cited is very 

elaborate u[)on the subject. 

The rites practised by the Vamieharis are so crossly obscene, as to 
c^st into shade the worst inventions whic'i the most impure imii»ination 
can conceive i.anbridlei debauchery with wine anl women i. 

Solitude and secrecy bein<> strictly enjoined to the V:inns they 
invariably e.lebrate their rites at midnight and in most unfrequented and 
private plicas". Those, whose immediite object is the attainment of 
super-human powers, or whose en 1 is spacific, aiming at some particular 
boon or gift, are more strict on the point, lest they reap no fruits of their 
devotion. They never admit a companion, not even of their own 
fraternitv, into ths place of their worship. Even svhen they are believed 
nv the credulous Hindus to h.*va become Siddhas, that i?, possessed of 
gupernitural powers ; or, in other words, when they have acquired sulli- 
cient art to impose upon their ignorant and superstitious countrymen, 
and have establishel their reputttion as men cipible of working miracles, 
they take every cara not to disclose the means through which they haro 
attained the object of their wish, unless revealed by some aceidenta\ 
occurrence or unlooked for circuJistance. Those whose object is of a 
general chir.icter, bold a sort of convivial party, eating and drinking 
together in large numbers, without any great fear of detection. But yet 
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 like a spy. At prpsent, as their 
chief desire appears to be only the gratification of sensual appetites, they 
are at all times found to be more attentive to points which have direei 
reference to the indulgence of their favourite passions, than those minor 
injunctions which require of thorn secrecy and solitude. 

We shall now enumerate some of the leading rites observed bv 
the V&maeh^rie of this country. The drinking of spirituous liquors, 
more or less, is with them no less a habit than a religious 
practice. Here it should be observed that the orthodox Vamis 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 

Book iX.] CHAPTER t. iol5 

skull. 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, 
elosins: the two other fingers. The liquor \s first offered to their especial 
divinity in quart bottles or pints but more frequently in ehaupilas and 
earthen jars, and then dii^tributed round the company, each member 
havini; a oup exclusively his own. If there bi no company, the wor- 
shipper pours the iiquot into his own cup, and after holding it in the 
manner j'lst described, repeats his Bija Mantr.i, while covering it with 
his right hand. The VamSchari, then, whether he be a sole worshipper 
or a member of a party, brings the cup filled with the haart-stirring liquid 
in contact with his forehead, as a mark of homage paid, and then empties 
it at a single sip. No symptom of nausea must be shewn, and no 
spittle must be thrown, indicating dis-relish of the celestial nectar to 
■which the liquor is said to be converted by the repetition of the holy 
text. Three times the cup must go round over and over, before any 
food can be put to the mouth. There are certain technicalities in vogue 
among these, which they use in their parties. For instance, when boiled 
rice is to be served, they say distribute the flowers ; the drinking cup is 
called pattra ; onions, nutmegs ; the bottles, jantras, etc. They call 
themselves and all other men that drink wine, birs or heroes, and those 
that abstain from drinking, p-xs'us, i e., beasts. At the time of the 
principal initiation, or mantra grahana, that is, when the specific of 
Bija mantra is received from the Guru, he and his new disciple drink 
together, the former at intervals giving instructions to the latter as to 
the proper mode of drinking. 

Many ludicrous anecdotes are told of Kaula gurus and- 
disciples, when heated with the intoxicating drug ; when their brains 
are excited by drinking copiously, their conduct towards each other 
does little agree with the relation which subsists between them. Some 
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 
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 eeremoiiies, whieh not only comprehend the worship of 
the Sakti, but are performed fur the altaiument of some proposed object, 


the presoiice ot a female, ms t.he livintr repi'esentative, and the \ype 
of the iijoiMess, is iniispensahly necCv-sary, Such ceremouies are 
specific in tlioir nature, an^l are oilled Siidhanas. Some who are 
more dfOi^iit than the rost of Lhi; sect, j)in with their wives in the 
celebration of the gloomy rites of Kali. Others make their beloved 
mi3tre.»r:es partners in the joint devotion. Hero the rite assumes a 
blacker aspect. The fivourite concubine is disrobed, and placed by 
the side or en the thijjjh of her naked paramour. In (his situation, the 
usual calmness of the mind must he jireserved and no evil lodged in 
it. Such is the the requisition of the S.lstr.i-, say the Vamis, 
when reproached for their brutal prictiees. But here we first remind 
thorn of the fivefold Makara, and then ask them the plain question, 
how manv auioai^ tliaui ciQ really boisb of ever attainini? to such 
a state of perfection, and such thorough control over the passions, 
as to keep thorn unrulfllrd, or from bein^^ iuftamed in the midst of 
such exciting causes. 

In this way u performed the rite cdled the Mantra Sadhana. 
It is, as mu:jt be expected, carried on in great secrecy, and is said 
to lead to the possession of supernatural posvQrs. The religious part 
of it is very simple, consisting merely of the repetition of the Mula 
Mantra which miy or may not be preceded by the usual mode of 
oakta worship. Ileacj it is called the Mantra Sadhana, to distinguish 
it from other sorts of S^dhaaisi, which we s ball presently notice. 
Afier ten p. m. the devotee under pretence of going to bed, retires 
into a private ch amber, where, calling in his wife or mistress, and 
procuring all the necessary articles of worship, such as wine, grains, 
water, a striu^; of beads, etc., he shuts the doors and the windows of 
the room, and sitting before a lighted lan>p, joins with his fair 
partner in drinking upto one, two, or three o'clock in the morning. 

One of our neighbours, a rich and respectable man in the native 
community, was in the habit of holding private meetings with his 
mietress every night, for the purpose of making the SSdhanS. He 
had a string of baads made of chandal's teeth, which is yet preserved 
in his family, as a precious relic. The beads are believed to be 
endowed with a sort of animation, to drirk or absorb milk, and t" 
show the a ppearatce of giim lauyhttr when wine is sprinkled ovei 
it. We have ourselves seen the rotary -.iV.C. tried its alleged virtues, but 
found nothing in it verifying the above stateraenls. 

Tnere is another sort of devotion, called the " 6ava SiidhanS, " the 
object of which is to acquire an interview with and command over 

feooK IX.] CHAPTER L. 1017 

the impure spirits, such as the Dan^s, T41as, Bobsllas, BhAtas, Pretas, 
bakinis, Dakinis, and other male and female goblins, so that they 
may be ready at command to do whatever task the worshipper shall 
be pleased to commit to their charge. In this horrible ceremony, a 
dead body is necessary. The corpse of a ch^nd^la is preferable to 
any other, But that which is declared to be the most meritorious, 
forming the shortest path to the acquisition of dominion, is the 
body of a chslndala, having died a violent death, on Tuesday or Saturday, 
days sacred to Oli and on the day of the total wane of the moon. 
Such a conjunction of circumstances can rarely take place, and conse- 
quently any dead body serves the purpose. The rite assumes different 
forms. According to some authorities, the adept is to be alone at 
midnight in a s'mas^na, or a. place where dead bodies are either 
buried or burned, and there to perform the prescribed rights, seated 
on the corpse. According to others, he must procure in the dead 
of night, four lifeless bodies, cut off their heads, and then bring 
them home. Placing these at the four corners of a square board, he 
should 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, 
as well as for the purpose of encouraging the novice and to prevent 
his sinking down under fear. But whatever be this preliminary step, 
the leading features in either case are the same. The worshipper 
must be furnished with spirituous liquors, and fried rice, and grain. 
Thus supplied, he, after worshipping the Sakti ia the usual manner* 
must continue repeating his Mala Mantra without interruption. This 
sort of prayer is called Japam. Ere long, he is said to be troubled 
with a hundred fears and assailed by a thousand hideous appearances. 
Infernal beings, some skeleton-like, and others pale as death, some 
one-legged and others with feet turned backwords, some with flaming 
brands taken from funeral piles in their hands, and others tall as 
palm trees, emaciated, »vith hideous faces, and worms hanging from 
every part of their bodies, no.v dance round him, now terrify him 
with frowning countenances, and now threaten him with destruction. 
The corpse itself, upon which he has taken his seat, seems suddenly 
to revive, its pale eyes begin to sparkle and wear a furious look, now 
it laughs and then opens wide its mouth, as if to devour him, who 
is thus oppressing it with his burden, and, Oh ! dreadful to mention, 
now it attempts to rise and mount in the air. The heads also are 
said to show the same fearful appearances, In the midst of these 
terrors, the devotee is required to persevere, to keep steadily in view 



the object of bis devotion, to fix bis raitia; firmly on big tutelar 
godde.^s anJ to pay no regard to the fiend-liko phantoms. To the 
re'viving corpse and heads, he is directed to present wine and food, 
with the view of pacifying them. If by giving way to fear, he tries 
to escape by flight, ho instantly falls down insensible on the ground, 
and either dies on the spot or turns mad for life. But if, in spite 
of such apalling dangers, he can continually maintain his ground, 
the evil spirits gradually caase to frighteu him, and are at last 
enslaved to bis absolute will, like the genii represented in the sfcory 
of Aladdin's Wonderful Lamp. 

We now«come to the blackest part of the Vam4 worship. The 
ceremony is entitle 1 ^ri Chakra, Purnibhiseka, the ring or full 
initiation. This worship is mostly celebrated in mixed societies 
composed of motely groups of persons of various castes, though not 
of creeds. This is quite extraordinary, since, according to the estab- 
lished laws of the caste system, no Hindu is permitted to eat with 
an inferior. But here the law is at once done away with, and persons 
of high caste, low caste, and no caste, sit, eat, and drink together. 
This is authorised by the Sastras in the following text: — "Whilst the 
Bhairavi Tantra (the ceremony of the Chakra) is proceeding, all castes 
are Brahmanas — .vhen it is concluded they are again distinct. (SySrn^ 
Rahasya). Thus, while the votaries of Sakti observe all the distinc- 
tions of caste in public, they neglect them altogether in the per- 
formance of her orgies. 

The principal part of the rite called the Chakra is the Sakti 
Sadhan^, or the purification of the female representing the Sakti. 
In the ceremony termed the Mantra SadhanS, we have already 
noticed the introduction of a female, the devotee always making his 
wife or mistress partner in the devotion. This cannot be done in a 
mixed society. For although the Vamis are so far degenerated as to 
perform rites such as human nature, corrupt as it is, revolts from 
with detestation, yet they have not sunk to that depth of depravity 
as to give up their wives to the licentiousness of men of beastly 
conduct. Neither is it the ordination of the Sastras. For this purpose, 
they prescribe females of various descriptions, partic ilarly, **a dancing 
girl, a femile devotee, a harlot, a washervvoman, or barber's wife, a 
female of the Brahmanioal or oudra tribe, a flower girl or a milk-maid 
vDevi Rahasya). Some of the Tantras aid a fow more to the list, 
such as, "a princes?, the wife of a Kapali or of a chand&la, of a Kulftla 
or of a conch-seller" (Hebiti Tantra). Others increase the number 

Book IX.] CHAPTER L. 1019 

to fcwentj.six, and a few even to sixty. four. These 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 
in some sequestered spot in eight, nim or eleven couples, the men 
representing Bhairavas or Viras, and the woman Bhairavis or NayikSs. 
In some cases a single female representing the S'akti is to be procured. 
For this purpose a woman of a black complexion is always preferred, in 
all eiS3s, the Kula bakti is placed disrobed, but richly adorned with 
ornaments on the left of a eircb (chakra) describad for the purpose, 
whence the ceremony derives its name. Sometimes she is made to stand 
stark naked, with protuberant tongue and dishevelled hair. She is 
th^n purifieJ 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 
repeatel in her ear. To this succeeds the worship of the guardian divinity; 
and after this, that of the femile t) whom are no.v offered broiled fish, 
flash, fried peas, rice, spirituous liqu)rs, swaetmjats, flovers and other 
offerings, which are all purified by the rep^atiog of incantations and 
the sprinkling of wine. It is now left to her i-ihoice to partike of the 
offerings, or to rest contended simply with verbil worship. Most fre- 
i\ lently she eats and drinks till sha is perfectly salisfied, and the refuse 
is shared by the persons present. If, in any cx-e, she refuses to touch 
or try either meat or wine, bar worshipp3rs pour wine on her tongue 
while standing, and raeeive it as it runs down her body in a vessel held 
bdlow. This wine is sprinkled over all the dishes which are now served 
among the votaries. 

Such is the preliminary called the purification of S'akti. To this 
succeeds the devotional part of the ceremony. The devotees are now to 
repeat their ridicil mantra, but in a mannar unutterably obscene. Then 
follow things tco abominable to enter the ears of men, or to be borne by 
the feelings of an enlightend community ; things of which a Tiberius 
would be ashamed, and from which the rudest savage would turn away 
his face with disgust. And these very things are contained in the 
directions of the S'astras, "Dharm^ dharma Havirdipte Sv^tmagnau 
manas^s'rucha, Su3umn4 Varfcmaua NItya Mjksivrittim juhomyaham. 
Sv^hantam mantra muchharya Mulam smaram pvram. * * * * . 
Tara dvayantaragatam Paramananda Karanam. Om Prakas'aka/a 
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 


viearjjayet." Those who abide by the rules of the Sa.tras are compara- 
tively few; the generality confine themselves chiefly to those parts that 
belong to gluttony, drunkenness and whoredom, without acquainting 
themselves with all the 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 com- 
pany are glad to eat flesh and drink spirits under the pretence of a reli- 
gious observance. 

The Siktas delineate on their foreheads three horizontal and semi- 
eirculfir lines, with ashes, obtained, if possible, from the hearth on 
which a consecrated fire is perpetually maintained. But as such ash* s 
are not always procarible, they generally draw lines of red sandal or 
Vermillion. They sometimes add a red streak up the middle of the fore- 
head, with a red circlet at the root of the nose. The circular spot, they 
mark, when they avow* themselves, either with saflfron or with turmeric 
and borax, but most frequently with red sandal, which, however, properly 
belongs to the Saiva sect. 

The beads are made either of coral, or of a certain species of stone 
called sphatic, or of human bone, or the teeth of a Chand^la. This last 
sort is said to be replete with mir,<cles, and is much valued by the Vama- 
chiiris. The seeds of the Rndraksa and more specially what they call 
the Sunkhya Gutik4 are highly prized by the Dakfinas 

There is another set of impostors who pretend to have obtained domi- 
nion over the impure spirits. These go about doing miracles among the 
ignorant Hindus, by whom they are called in for various purposes, 
generally for curing diseases, barrenness, etc. They invariably come at 
night, in a body of two, three or four persons, one of whom is always 
a ventriloquist. They require to be broughtjyava flowers, whioh are sacred 
to Oil,* sweetmeats, curds, etc., 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, 
Arambaraye," and a hollo vv voice answers from a distance. "Here 1 am 
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 head inpostor asks him a number of questions as to 
. the nature of the disease to be cured, and then begs some medicine to be 
given, on which a sound is heard, as if something were thrown on the 
floor. The lights being then brought in, roots of plants or some suoh 

Book IX] CHAPTER L. 1021 

things are discovered. In this way, the commanders of ghosts impose 
upon the creduloas Hindus. The process is called Chandujagana, or 
awakening the ghosfc. The impostors alwdys fail before men of sense in 
their attempt to call in the ghost. 

The tenets of the Saktas open the 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 
blunt the feelings by authorising the mo^t cruel practices, and bad 

man to commit abominations which place them on a level worse than tl e 
beasts. The Saktya worship is impure in itself, obscene in its practices, 
and highly injurious to tbe life and character of men." 

Extracts from the Calcutta Review No XLVil, March 1855. 

Pages 31-67. 

By H. H. Wilson, L. L, D., and F. U. S. Calcutta, 184G 

Book X.] ^ CHAPTER 1. 2Q22 



1-6. NiraJa said:— '"0 M^r^yana ! Thou, the Supporter of this 
whole world ! The Preserver of all ! Thou h»st described the olorious 
charaeterg of the Devi, that take away all the sins. Kindly describe 
now to me the several forms -thriti the Ddvi assumed in every Mauvau- 
tara in this world as well as Her Divine Greatness. O Thou, full of mercy ! 
Describe also ho>v and by She was worshipped and praised . 
how She, so kind to the devotees, havicg teen thus pleased, fulfilhd 
their desires. I am very eager to hear these, the very best and 
blissful characters of the Devi. Sri Nar&yana said: — '* Hear, O 
Maharsi ! The glories and greatness of the Devi Biiagavati leading to 
the devotion of the devotees, capable of giving all sorts of wealth 
and destroying all sin?. " From the navel lotus of Vigiju, the 
holder of the Chakra (discus), was born Brahmil, the Creator of this 
universe, tha great Eoergetie One, and the Grand Siie of all the s\orki.-. 

7-14. The four faced Brahma, on being bcrn, proilueed from llir? 
mind SvHyambhuv* Manu and hii wife Satarup^, the embodimeiit 
of all virtues. For this very reason, Svayambhuva Manu has bet-n 
known as the mind-born son of Brahma. Svayambhuva Manu goi 
.from Brahmsl the ta-k to create and multiply ; he made an earthen 
image of the Devi Bhagavati, the Bestower of all fortunes, on the beach 
of the sanctifying Ksira Samudra (ocean of milk) and he engaged himself iii 
worshipping Her and began to repeat the principal mystic mantra of V^g- 
bhava (the Deity of Sp.eech;. Thus engaged in worship, Svayambhuva 
Manu conquered by and by his breath and food and observed Yam a. 
Niyama and other vows and bacanie lean and thin. For one hundred 
years he remained standing always on one leg and became successful 
in controlling his six passions lust, anger etc. He meditated on the 
feet of that Adya Sakti (the Primordial iSakti) so uuieh that hf 
became inert like a vegetable or mineral matter. By his 'J'apas the Devt, 
the World Mother appeared before him and said : — " O King ! Ask 
divine boons from Me." Hearing these joyous word-*, the King wanted 
his long cherished and heart-felt boon, so very rare to the Devas. 

15-22. Manu said:—" O Large eyed Devi ! Victciy to Thee, 
residing in the h9art^ of alt I O Thou honoured, worshipped ! O Thou •' 
the Uphoidresa of the world I O Thou, the Aadpioioud of ail auspioioAi ' 

1023 ^Rl MAD DEVl BHAoAVAtAM. 

By Thy Graciona Look, it is that the Lotus born has been able to create 
the worlds ; Visnu is perserving and Rudra Deva is destroying in a minute. 
Hy Thy command it is that ludra, the Lord of oacht, has got the 
charge of controlling the three Lokas ; and Yam a, the Lord of the 
depirted. is awarding fruits and punishing according, to their merits 
or demerits, the'deceased ones. O ^fother ! By Thy Gracf, Varuna, the 
holder of the noose, has become the lord of all aquatic creatures and 
is preserving them ; and Kuvera, the lord of the Yaksas, has become 
the lord of wealth. Agni (fire), Nairrit, V^yu (wind), Is'ana and 
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 
this universe and iocr'^asing my domiaiong die away. And if any body wor- 
ships this great V^gbhava Mantra or any body hears with devotion this his. 
t.)ry or makes others hear this, they all shall be crowned with success and 
enjoyment and Mukti be easy to them. 

23-24. Specially they would get tha power to remember tbeir past lives, 
acquire eloquence in speaking, all round beauty, success in obtaining know 
ledge, success in their deeds and especially in the increase of their posterity 
and children. O Bhagavati ! This is what I want most. 

Here ends the First Chapter of the Tenth Book on the story of 
Svayambhuva Manu in the Mahapuranam ^ri Mad Devi Bhagavataoi 
of 18,000 verses by Maharsi Veda Vyasa. 


1-6. The Devi said:—" O King ! O Mighfcyarmed One ! All these I 
grant unto you. Whatever you have asked for, I gire them to you. 
1 am very much pleased with your hard 'lapasya and with your 
Japam of the Vagbhava Mantra. Know Me that My power is infallible 
in killing the Lords of the Daityas. O Child ! Let your kingdom 
be free from enemies and let your prosperity be increased. Let your 
devotion be fixed on Me and in ihe end you will verily get Nirvana 
Mukti. O Narada ! Thus granting the boon to the highsouled Manu, 
the Great Devi disappeared before him and went to the Bindhya 
Range. O Devar^i ! This Bindhya mountain increased in height so 
tnucb so that it was well nigh on the way to prevent the course 
of the Sun when it was arrested by Mahargi Agastya, born of 
a kumbha (water jar). The younger sister of V"i?nu, Varades'vari, is 
staying here aa Bindhyavasioi. O Best of the Munis I This Devi 
ie an object of worship of all. 

1024 ^r1 mad DEvt BHAGAVATAM. 

7-8. Saunaka and tho other Risis said : — O Suta ! Who is that Bindhya 
Mountiin ? And why did He intend to soar high up to the Heavens to 
resist the Sun's course ? And why was it that Agastya, the son of 
Mitr^varuna quietened that rising mountain ? Kindly describe all these in 

9-15. O Saint ! AVe are not as yet satisfied with hearing the Glories 
of the Devi, the ambrosial nectar, that have come out of your mouth. 
Rather our thirst has been increased. Suta said : — " O Risis ! There 
was the Bindhya Mountain, highly honoured and reckoned as the 
chief of the mountains on the earth. It was covered with big forests 
and big trees. Creeping plants and shrubs flowered these and it looked 
very beautiful. On it were roaming deer, wild boars, buffaloes, monkeys 
hares, foxes, tigers and bears, stout and cheerful, with full vigour and 
all very merrily. The Devas, Gandharbbas, Apsaras, and Kinnaras come 
here and bathe in its rivers ; all sorts of fruit trees can be seen here. 
On such a beautiful Bindhya Mountain, came there one day the ever 
joyful Devarsi Narada on his voluntary tour round the world. Seeing 
the Maharsi 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 

16-17. Bindhya said : — " O Devarsi ! Now be pleased to say whence 
you are coming ; your coming here is so very auspicious! My house is sanctified 
today by your coming. O Deva ! Your wandering is, like the Sun, the cause 
of inspiring the beings with freedom from fear. So, NUrada 1 Kindly 
give out your intention as to your coming here which seems rather wonder- 

18-28. Narada said ! " O Bindhya ! O Enemy of Indra ! (Once 

the mountains had a very great influence. Indra cut off their wings 
and so destroyed their influence. Hence the mountains are enemies of 
Indra). I am coming from the Sumeru Mountain. There 1 saw the 
nice abodes of Indra, Agni, Yama, and Varuna. There I saw the houses 
of these Dikpalas (the Regents of the several quarters), which abound in 
objects of all sorts of enjoyments. Thus saying, Narada gave out a 
heavy sigh. Bindhya, the king of mountains, seeing the Muni heaving 
a long sigh, asked him again with great eagerness. " O Devarsi ! Why 
have you heaved such a long sigh ? Kindly say." Hearing this, Narada 
said : — " O Child ! Hear the cause why I sighed. See ! The Himalaya 
Mountain is the father of Gauri and the father-in-law of Mahddeva ; 
therefore he is the most worshipped of all the mountain?. The Kailas'a 
Mountaio again, is the residence of Mah^deva ; hence that is also 

Book X,] CHAPTER II. 1025 

worshipped and chanted as evpable of destroying all the sins. So the 
Nisadha, Nila, and Gaudhamadaua and other mountains are 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 
along with the planets and stars, thinks himself the supreme and greatest 
amongst the mountains " I am the supreme ; there is none like me in 
the three worlls." Remembering this self-conceit of Sumeru, I sighed so 
heavily. O iBindhya ! We are ascetics and though we have no need to 
discuss theie things, yet by way of conversation 1 have told this to you. 
Now I go to my own abode." 

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 18,000 verses by Maharsi Veda Vyasa. 


l-l6. Suta said : — " Risis ! Thus advising, the Devarsi, the great 
JnSni and Muni going wherever he likes, went to the Brahmaloka. 
After the Muoi had gone, the Bindhya became immersed in great anxiety 
and, becoming always very sorrowful, could not get peace. " What 
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 
always praised me for my enthusiasm and energy. Fie to my energy, honour, 
fame and family ! Fie to my strength and heroism ! O Risis ! With all 
these cogitations in his mind, Bindhya came finally to this crooked 
conclusion : — *' Daily the Sun, stars and planets circumambulate round the 
Sumeru ; hence Sumeru is always so arrogant ; now if I can resist the 
Sun's course in the heavens by my peaks. He will not be able to circum- 
ambulate round the Sumeru. If I can do this, certainlv I will be able to 
curb the Sumeru in his pride. Thus coming to a conclusion, Bindhya 
r7»ised his 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 
unea?iness and difficulty, thinking when the Sun would rise and lie would 
obstruct His passage. At last, when the morning broke out, all the quarters 
were clear. The Sud, destroying the darkness, rose in Udaya Giri. The 
sky looked clear with His rays ; the lotus, seeing Him, blew out with joy;' 
while the excellent white water-lilies, at the bereavement of the Moon, 
contracted their leaves and closed as if at the separation of one's lover, 
gone to a distant place. The people b-gan to do their own works on the 
appearance of the day j the worship of the gcds, the offerings to the Goas, 

129. • 


the Homas and the offerings to the Pitris were set a going on (in the 
morning, afternoon and evening respectively). The Sun marched on in 
His course. He divided the day into three parts, morning, mid-day, and 
after-noon. First of all he consoled the eastern quarter which seemed like 
a woman sufferinji; from the bereavement of her lover ; then he consoled 
the south eartern corner ; then as He wanted to go quickly towards 
the south, His horses could not go further. The charioteer Aruna, seeing 
this, infomed the Sun what had happened. 

17. Aruna spoke : — " Sun ! The Bindhya has become very 
jealous of the Sumeru as You circumambulate round the Sumeru Mountain 
daily. He has risen very high and obstructed your course in the 
Heavens, hoping that you would circumambulate round him. He is thus 
vying with the Sumeru Mountain. 

18-26. Suta said: — "O Risis ! Hearing the words of Aruna, the 
charioteer, the Sun began to think thus : — " Oh ! The Bindhya is 
going to obstruct My course ! What can a great hero not do, when 
he is in the wrong path ? Oh ! My hoises' motions are stjpped 
to-day! The fate is the strongest of all (Secause Bindhya is strong 
to-day by Daiva, therefore he is doing this). Even when eclipsed by 
Rahu (the ascending node) I do not stop for a moment even ; and 
now obstructed in My passage, 1 am w.iiting here for a long time. 
The Daiva is powerful ; what can I do ? The Sun's course having 
been thus obstructed, all from the Gods to the lowest became helpless 
and could not make out what to do. Chitragupta and others 
ascertain their time through the Sun's course ; and that Sun is now 
rendered motionless by the Bindhya mountain ! What a great adverse 
fate is this ! When the Sun was thus obstructed by the Bindhya out 
of his arrogance, the sacrifices to the Davasi, the offerings to the 
Pitris allj wore stopped ; the world was going to rack and ruin. The 
people that lived on the west and south had their nights prolonged 
and they remained asleep. The people of the east and the north were 
scorched by the strong rays of the Sun and some of them died ; some 
of them lost their health and so forth. The whole earth beeame 
devoid of Sraddhas and worships and a cry of universal distress 
arose on all sides. Indra and the other Ddvas became very anxious 
and began to think what they should do at that moment. 

Here ends the Third Chapter of the Tenth Book on the obstruction 
of the Sun's course by the Bindhya Mountain in the Maha Puranam 
5ri Mad Devi BhSgavatam of 18000 verses by Maharsi Veda Vydsa. 

PooK X.] CHAPTER III. 1027 


1-2, SuLa saiJ: — Rials ! Then Indi-a and all the other Devas, 
taking Brahna^ along with them and placing Hirn at the front, went to 
M^hadeva and took His refuge. They bowed down to Him and chanted 
sweet and great hymns to Him, Who holds Moon on His forehead, the 
Deva of the Devas, thu?: — 

3-1. Thou, the Leader of the host of Gods! Victory to Thee! O Thou, 
Whose lotiia feet are served by Um^, Victory to Thee ! O Thou, the Giver 
of the eight Siddhis and Vibhutis (extraordinary powers) to Thy devotees 
Victory to Thee ! O Thou, the Background of this Great Theatrical Dance 
of this Insurmountable, May& ! Thou art the Supreme Spirit in Thy True 
Nature 1 Thou rilest on Thy vehicle, the Bull, and residest in Kail^s'a ; 
yet Thou art the Lord of all the Devas. O Thou, Whose ornament is 
snakes. Who art the Honoured and the Giver of honours to persons ! O 
Thou ! the Jnborn,yet comprising all forms, O Thou Sambhu I That findest 
pleasure in this Thy Self ! Victory toThee ! 

6-9. O Thou, the Lord of Thy attendants ! O Thou, Giris'a ! The 
Giver oi the great powers, praised by Maha Visnu ! O Thou, That livest in 
the heart lotus of Visnu, and deeply absorbed in Maha Yoga ! Obeisance to 
Thee 1 O Thou that can'st be known through Yoga, and nothing but 
the Yoga itself ; Thou, the Lord of the Yoga ! We bow down to Thee. 
Thou awardest the fruits of yoga to the Yogins. O Thou, the Lord of the 
helpless 1 The Incarnate of the ocean of mercy ! The Relief of the diseased 
and the most pawerful ! O Thou, whose forms are the three gunas, Sattva, 
Rajo, Tamas ! O Thou ! Whose Emblem (carrier) is the Bull (Dharma); Thou 
art verily the Great Kala ; yet Thou art the Lord of KSla ! Obeisance to 
Thee 1 (The Bull represents the Dharma or Speech). 

10. 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 
a deep voice: — 

11. O Thou, the excellent Devas ! The residents of the Heavens I I 
am pleased with the praises that you have sung of Me. I will fulfil the 
desires of you, all the Devas. 

12-15. The Devas said:— "0 Lord of all the Devas ! O Giris'a I O 
Thou whose forehead is adorned with Moon ! O Thou, the Doer of o-ood 
to the distressed. O Thou, the Powerful ! Dost Thou do good to us. O 
Thou, the Sinless One ! The Bindhya Mountain has become jealous of the 
Sumaru Mouutain, and has risen very high up in the Heavens and he has 
obstructed the Sun's course, thereby causing great troubles to all. O 

1028 I§RI mad DEVt BHAgAVATAM. 

Thou, the Doer of good to all ! O Is'dna ! Dost Thon check the mountain's 
abnormal rise. How can we fix time if the Sun's course be obstructed ! 
And when there is no knowledge, what is now the time, the sacrifices to the 
Devas and the offerings to the Pitris are now almost dead and gone. O 
Deva ! Who will now protect us ? We see Thee as the Destroyer of the 
fear of us and of those who are terrifieJ. O Deva! O Lord of Giris'a ! ]3o . 
pleased with us. 

16-18. Sri Bhagavftn said: — "O Devas ! I have no power to curb 
the Bindhya Mountain. Let us go to the Lord of Ruiid and pay our res- 
pects to Him. He is our Lord, fit to be worshipped. He is Gobinda, 
Bhagavan Visnu, the Cause of all causes. We will go to Him and tell 
Him all our sorrows. He will remove theni: 

19. Hearing thus the words of Giris'a, Indraand the other Devas with 
Brahma placed MahSdeva at their front and went to the region of 
Vaikuntha, trembling with fear. 

Here ends the Fourth Chapter of the Tenth Book on the going of the 
Devas to Mahadeva in the MahaPurHnam Srimad Devi BhSguvatam of 
IS.OCO verses by Maharsi Veda Vyasa. 


1-5. Suta said: — Then the Devas, on arriving at Vaikun th i, saw 
the Lord of Laksmi, the Deva of the Deva«, the World-Teacher 
with his eyes beautiful like Padmr. Paldsa (lotus-leaves), shinin"' with 
brilliance and began to praise Him in a voice choked with intense 
feelings of devotion, thus:— " Victory to Visnu! O Lord of Rama! 
Thou art prior to the Virat Purusa." Enemy of the Daityas ! 
Thou, the Generator of desires in all and the Bestower of the fruits 
of those desires to all ! O Gobinda ! Thou art the Great Boar and 
Thou art of the nature of Great Sacrifices ! Maha Visnu I O Lord 
of Dharma ! Thou art the Cause of the origin of this world ! Thou 
didst support the eanh in Thy Fish Incarnation for (he deliverance 
of the Vedas ! O Thou Satyavrata of the form of a Fish ! We bcw 
down to Thee. Thou ! The Enemy of the Daityas ! The Ocean of 
mercy 1 Thou dost do the aeiions of the Devas out of morcv O 
Thou I the Tortoise Incarnation ! That grantest Mukti to others! 
Obeisance to Thee I < 

6-18. O Thou 1 That didst as.sume the form of a i^oar for the 
destruction of the Daityas J&ya and others and for raisino- the earth 
from the waters ! Obeisance to Thee ! Thou didst assume that form- 
Half man and half Lion— of the Nrisimha Mdrti and tore asunder 

Book X.] CHAPTER V. 1029 

lliranya Kas'ipu, proud of his boons, by Thy nails. We bow clown 
to Thee ! Obeisance to Thee ! That in Thy Dwarf Incarnation, 
didst deceive Bali, whose head got crazed by the acquisition of tbg 
kingdom over the three Lokas. We bow down to Thee, that in Thy 
Pi.ras'u RS,aia Incarnation, didst slay Karta Viryaryuna, the thousand 
handed, and the other wicked Ksattr iyas ! Obeisance to Thee ! That 
wert born of the womb of Renuka as the son of Jamadagni. 
Obeisance to Thoe, of great prowess and valour, ihat in Thy Kama 
Incarnation as the son of Das'aratha, didst cut off the heads of 
the wicked llaksasa, the son of Pula&tya ! We bow down again and 
agjiin to Thee, the Great Lord, that in Thy Krifna incarnation, didst 
deliver this earth from the clutches of the wicked King Duryodhana, 
Kamsa and othcs and didst establish the religion by reraovinf the then 
prevailing vicious ideas and doctrine?. We bow down to Thy Buddha 
Incarnation, that Great Deva who didst come down here to put a 
stop to the slaughtering of the innocent animals and to the per- 
formance of the wicked sacrificial ceremonies ! Obeisance to the Deva ! 
When almost all the perse ns in this world will turn out in future 
as Mlechchas and when the wickttd Kings will oppress them, right and 
left, Thou wilt then incarnate Thyself again as Kalki and redress all the 
grievances ! We bow down to Thy Kalki Form ! O Deva ! These are Thy 
'I'en Incarnations, for the preservation of Thy devotees, for the kilhno of 
the wicked Dait;yas, Therefore Thou art called as the Great Ueliever 
of all our troubles. Thou ! Victory to Thee ! The Deva Who 
assum-s3 the forms of women and water tor destroying the ailings of 
the devotees! Who else can be so kind ! O Thou, the Ocean of mercy ! 
Risis ! 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 
them and spoke : — 

19-27. ^ri Bhagavana said: — " O Devas ! I am pleased with your 
stotra. You need not be sorrowful. 1 will remove all your troubles 
that ha\re become unbearable to you. O Devas ! I am very 
glad bo hear the praises that you have offered on Me. Better ask 
boons from Me. I will grant them though very rare even and obtained 
with difliculty. Any person who rises early in the morning and recites 
with devotion this stotra sung by you, will never experience any 
sorrow. O Devas I No poverty, no bad symptoms, no Vetalas nor 
planets nor Brahma Raksasas nor any misfortunes will overtake him. 
No disease, due to Vata (windy temperament), Pitta (bile) and Kapha 
(phlegm) nor untimely death will visit him, His family will not 

10 30 sr! mad DEvl bhAgavatam. 

be extinct and happiness will always reign there. O Devas ! This 
stotra can give every thing. Both the enjoyment and freedom will come 
within any one's easy access. There is no doubt in this. No.v what is your 
difficulty ? Give out. I will remove it; at once There is not a bit 
of doubt in this. Hearing these words of Sri Bhagavan, the Devas 
became glad and spoke to Visiiu. 

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. 


1-6. Suta said: — " Risis ! Hearing the word^ of the Lord of 
Laksmi, all the Devas became pleased and they spoke:— The Devas 
said:— '• O Deva of the Devas! OMiha Visnu ! Thou, the Creator, 
Preserver and the Destroyer of the Universe! O Visnu ! The Bindhya 
mountain has risen very high and it has stopped the Sun's course. 
Therefore all the workd on earth are suspended. We are not 
receiving our share of YajSas. Now where we will go, what we 
will do, we do not know. 5ri Bhagavan said;—" O Devas ! There 
is now in Benares the Muni Agastya of indomitable power, in 
devoted service of that Primordial Sakti Bhagavati, the Creatrix 
of this Universe. This Muni alone can put a stop to this abnormal 
Bindhya Range. Therefore it behoves you all to go to that fiery Dvija 
Agastya at Benares where the people get NirvSn^; the Highe-^t 
Place and pray to him (to kindly fulfil your object). 

7-19. Suta said:— "O Risis ! Thus ordered by Visnu, the gods 
felt themselves comforted and, saluting Him, went to the city of 

In a moment they went to the Holy City of Banares, and bathing there 
at the Manikarnika ghSt, worshipped the Devas with devotion and 
offered Tarpanas to the Pitris and duly made their charities. Then 
they went to the excellent As'rama of the Muni Agastya. The 
hermitage was full ot quiet quadruped animals ; adorned with various 
trees, peacocks, herons, geese and ChakravSkas and various oth.^r birds 
tigers, wolves, deer, the wild boars, rhinoceros, young elephants, Ruru 
deer and others. Though there were the ferocious animals, yet the place 
was free from fear and it looked exceedingly beautiful. On arriving 
before the Muni, the gods fell prostrate before him and bowed down 
again and again to him. They then chanted hymns to him and said :— 
O Lord of Dvijas I O Thou honoured and most ! Victory 
to Thee. Thou art sprung from a water jar. Thou art the destroyer of 

JooK X.] CHAPTER XLIV, 105i 

Vfitap', the Asura. Obeisanea to Thac ! O Thou, full of ^ri, th e son of 
Mitravaruna I Thou art the husband of Loparaudra. Thou art the 
store house of all knowledge. Thon art the source of all the ^astras. 
Obaisance to Thee 1 At Thy rise, the Vaters of the ocean becorae bright 
and clear ; so obeismce to Thee ! At Thy rise (Cauopus) the Kas'a flower 
blossoms. Thou art adorned with clots of matted hair on Thy heed and Thou 
always livest with Thy disciples. 5ri Rama Chandra is one of Thy chief 
disciples. O great Muni ! Thou art entitled to praise from all the Devas ! 
Best ! The Storehouse of all qualities ! O great Muci ! We now 
bow down to Thee and Thy wife Lopamudr^ ! O Lord ! O very Energe- 
tic ! We all are very much tormented by an unbearable pain inflicted on 
us by the Bindhya R^mge and we therefore take refuge of Thee. Be 
gracious unto us. Thus praised by the gods, the highly religious Muni 
Agastya, the twice born, smiled and graciously said : — 

20-27. O Devas ! You are the lords of the three worlds, superior 
to all, highsouled, and the preserver of the Lokas. If you wish, you can 
favour, disfavour, do anything. Especially He who is the Lord of heavens, 
whose weapon is the thunderbolt, and the eight Siddhis are ever at his 
service is your Indra, the^Lord of the Devas. What is there that he 
cannot do ? Then there is Agni, Who burns everything and always 
carries oblations to the gods and the Pitris, Who is the mouth piece of 
the Devas. Is there anything impracticable with him ! O Devas ! Then 
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, 
that terrible looking Yama Raja. What is there that he can not accom- 
plish ? 

20-27. Still, O Devas ! if there bean}thing required by you that 
awaits my co-operation, give out at once and I will do it undoubtedly. 
Hearing these words of the Muni, the Devas became very glad and joyfully 
began to say what they wanted. O Maharsi ! The Bindhya mountain 
has risen very high and thwarted the Sun's course in the Heavens. A 
cry of universal distress and consternation has arisen and the three worlds 
are now verging to the ruins. O Muni ! Now what we want is this 
that Thou, by Thy power of Tapas, curbest the rise of this Bindhya 
Mountain. O Agastya ! Certainly, by Thy fire and austerities, that 
mountain will be brought down and humiliated. This is what we 
want. ' 

Here ends the Sixth Chapter of the Tenth Book on the Devas' praying 
to the Muni Agastya for checking the abnormal rise of the Bindhya 
Range in the Maha Puranam Jjri Mad Devi Bhagavatan of 1^,000 
verses by Mahar§i Veda VySsa. 

1032 Sr! mad dev! bh^gavatam. 


1-21. Suta said :— tiearing the words of the Devus, Agastya, the 
Best of the Brahmins promised that he would carry out their works. 
" O Ri§is ! All the Devas then became very glad when the Muui, born 
of the water jar, promised thus. They then bade good-bye to him and 
went back gladly to their own abodes. The Muni then spoke to his wife 
thus : — " 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 to my mind when I am thinking why this disturbance 
has overtaken me. They said that various hindrances would come to 
him at every step, who is a Sadhu intending to settle at K4s'i. Let 
him who wants Mukti, nevir quit Kas'i, the Avimukta place, in any case. 
But, Dear ! To-day I have got one hindrance during my stay at 
K?.s'i. Thus talking with much regret on various subjects with his wife, 
the Muni bathed in the Manikarnika ghat, saw the Lord Vis'ves'vara 
worshipped Dandaplni and went to the K^la Bhairava. He said in the 
following terms : — "O Mighty armed Kalabhai'rava! Thou destroyest the 
fear of the Bhaktas ; Thou art the God of this Kas'i City. Then why art 
Thou driving me away from this Kas'idham. O Lord ! Thou removest 
all the obstacles of the devotees and Thou preservest them. Then why, 
O Destroyer of the sorrows of the Bhaktas ! Art Thou remDving ma 
from here ? Never I blamed others ; nor did T practis3 any hypocrisy 
with any person nor did I lie ; then under what sin, Thou art driving 
me away from Kas*i. O Risis ! Thus praying to Kala Bhairava, the Muni 
Agastya, born of water j ir and the husband of Lopamudra, went to 
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 
to leave it and he remembered it always, He began to march on 
with his wife. xVs if riding on his car of aaceticism he arrived at 
the Bindhya mountain in the tiwnkling of an eye and saw that the 
Mountain had risen very high and obstructed the passage of the Sun 
in the Heavens. The Bindhya Mountain, seeing the Muni Agastya in 
fron^, began to tremble and as if desirous to speak something; to 
the earth in a whisper became low and dwarfish and bowed down 
to the Muni and fell down with devotion in s-§stangas with devotion 
just like a stick dropped flat on the ground before the Muni. 


Seeing the Bindhya thus low, the Muni Agast^a became pleased and 
spoke with a gracious look : — "O Child! Better remain in this state 
until I come back. For, O Child! I am quite unable to ascend to 
your lofty heights. Thus saying, the Muni became eager t^p go to the 
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 last went to the MalaySchala and there, building his As'rama 
(hermitage), settled himself. O Saunka ! The Devi Bhagavati, worshipped 
by the Muni went to the Bindhya Mountain and settled there and 
became known, in the three worlds, by the name of Bindhyavasini. 

22-26. Suta said : — 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 in no time. This hearing gives knowledge 
to the Brihmanas, victory to the Ksattriyas, wealth and corn to 
the Vais'yas and happiness to the Siidras. 

If any body once hears this narrative, he gets Dharma if be wants 
Dharma, gets unbounded wealth if he wants wealth and gets all desires if 
ho wants his desires fulfilled. In ancient times Sv^yam bhuva Manu 
worshipped this Devi with devotion and got his kingdom for his own 
Manvantara period. O Saunaka ! Thus I have described to you the holy 
character of the Devi in this Manvantara. What more shall I say ? Men- 
tion please. 

Here ends the Seventh Chapter of the Tenth Book on the checking 
of the rise of the Bindhyi Range in the MahS Puranam 5ri Mad Devi 
BhSgavatam of 18,000 verses by Maharsi Veda Vy^sa. 


1. Saunaka said: — "0 Suta! You have described the beautiful 
narrative of the first Manu Svayambhuba. Now kindly describe to us the 
narratives of other highly energetic Deva-like Manus. 

2-3. Suta said:— "O Ri§is ! The very wise Narada, well versed in the 
knowledge of 5ri Devi, hera-ing the glorious character of the first Sv^yam 
bhuba Manu, became desirous to hear of the other Manus and asked the 
Eternal Narayana:—"0 Deva ! Now favour me by reciting the origins 
and narratives of the other Manus. 

4. N^rdyanv said: — *'0 Devarsi ! I have already spoken to you every- 
thing regarding the first Manu. He had worshipped the Devi Bhagavati, 
and thus he got his foeless kingdom. You know that then. 

5'>24 Manu had -two sons of gre it prowess, PriyaviMta and Utt4nap4da. 
They governed their kingdoms with fame. The son of this Priyavrata, 



of indomitable valour, is known by the wise as the second Sv^roehisa Manu. 
Dear to all the beings, this Svaroehi§a Manu built his hermitage near 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 
in that forest; when, at last, the Devi Bhagavati, resplendent with brilliance 
of the thousand Suns, became visible to him. She got very much pleased 
with his devotional stotrams. The Devi, the Saviour of the Devas, and 
Who was of good vows, granted to him the sovereignty for one Manvantara. 
Thus the Devi became famous by the name Tarini Jagaddhatri. Narada ! 
Thus, by worshipping the Devi Tarini, Svarochisa obtained safely the 
foeless kingdom. Then establishing the Dharma duly, he enjoyed his king- 
dom with his sons; and, when the period of his manvantara expired, he went 
to the Heavens. Priyavrata's son named Uttama became the third Manu, 
On the banks of the Ganges, he practised tapasya and repeated the Vija 
Mantra of V&gbhaba, in a solitary place for three years and became bl<3ssed 
with the favour of the Devi, With rapt devotion he sang hymns wholly to 
the Devi with his mind full ; 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 
end, the excellent place, obtained by tha bestRajarsis. A very happy result. 
Priyavarata's another son named Tamasa became the fourth Manu. Ho 
practised austerities and repeated the Kama Vija Mantra, the Spiritual 
Password of KHma on the southern banks of the NarmadS river and 
worshipped the World Mother. In the spring and in the autumn he 
observed the nine nights' vow ( the Navar&tri ) and worshipped the 
excellent lotus eyed Daves'i and pleased Her. On obtaining the Devi's 
favour, he chanted excellent hymns to Her and made pranams. There 
he enjoyed the extensive kingdom without any fear from any foe or from 
any other source of danger. He gene rated, in the womb of his wife, ten 
sons, all very powerful and mighty, and then he departed to the excellent 
region in the Heavens. 

The young brother of Tamasa, Raivata became the Fifth Manu and 
practised austerities on the banka of the Kalindi (the Jumna) and repeated 
the K4ma Vija Mantra, the spiritual password of Kama, the resort 
of the S^dhakas, capable to give the highest power of speech and to yield 
all the Siddhis, and thus he worshipped the Devi. He obtained excellent 
heavens, in-domitable po.ver, unhampered and capable of all success and 
a continual line of sons, grandsons, etc. Then the unrivalled excelKnt 
hero Raivata Manu established the several divisions of Dharma and 
pJ>JoyiDg all the worldly pleasures, went to the excellent region of Indra. 

Book X.] CHAFER IX. 1035 

Here ends the Eighth Chapter of the Tenth Book oa the origin 

of Mann in the Mah&puranara S'ri Mad Devi Bhagvatam of 18,000 
t^erses by Maharsi Veda Vvasa. 


1-7. Narayana said: — "O Narada I I will now narrate the supreme 
glories of the Devi and the anecdote how Manu, the son of Anga, obtained 
excellent kingdom by worshipping the Devi Bhagavati. The son of the 
king Anga, named Chaksusa became the Sixth Manu. One day he went 
to the Brahmaisi Pulaha Risi and taking his refuge said : — "0 Brahmarai ! 
Thou removesfc all tlie sorrows and attiictions of those that come uuder 
Thy refuge ; I now take Thy refuge. Kindly advise Thy servant how 
he may become the Lord of an endles? amount of wealth. O Muni ! 
What can I do so that I may get the sole undisputed sway over the 
world ? How my arms can weild the weapons und manipulate thorn eo 
that they may not be b\tfl)l ? Ho-.v ray race and line be constant aud my 
youth remain ever the same, undeciyed V And how can I, in the end, 
attain Mukti ? O Muui ! Kindly dost Thoi give instructions to me 
on these points and oblige. Hearing thus, the Muni wanted him to 
worship the Devi and said : — " O King ! Listen attentively to what I 
say you to-day. AVorship to-day the all auspicious Sakti ; by Her grace, all 
your desires will be fulfilled. 

S. Chaksusa said :— "O Muni ! What is that very holy worship of 
Sri Bhagavati ? How to d ) it ? Kindly describe all these in detail. 

9-20. The Muni said : — "O King ! I will now disclose all about 
the excellent Puja of the Devi Bhagavati. Hear. You recite (mentally) 
always the seed maubra of VaVbhiva (Speech) (The Deity being MahS 
Sarasvati). If any one makes japam (reciter slowly) of the VAkbhava Vija 
thrice a day, one gets both the highest enjoyment here and, in the end , 
release (Mukti) Son of a Ksattriya! There is no other Vija Mantra (word) 
better than this of Vak (the Word). Through the Japam of this Vija 
Mantra comes the increase of strength and prowess and all successes. By 
the Japam of this, Brahma is so powerful and has become the Creator ; 
Visnu preserves the Universe and Mahes'vara has become the Destroyer of 
the Universe. The other Dikpalas (the Regents of the quarters) and the 
other Siddhas have become very powerful by the power of this Mantra, 
and are capable of favouring or disfavouring others. So, O King! Yovi, 
too, worship the Devi of the Devas, the World Mother and ere long 
you will become the Lord af unbounded we-ilth. There is no doubt in 


this. O Narada ! Thus advised by I'ulaha Hisi, the son of the King 
Aoga went to the banks of the Viraja river to practise austerities. There 
the king Chaksufa remained absorbed in making Japam of the Vagbhava 
Vija Mantra and took for his food the leaves of the trees that dropped on 
the ground and thus practised severe austerities. 

The first year he ate leaves ; the second year he drunk water and in 
the third year he sustained his life by breathing air simply and thus 
remained steady like a pillar. Thus he rimained without food for twelve 
years. He went on making Japara of the Vagbhava Mantra and his heart 
and mind became purified. While he was sitting alone, absorbed in the 
meditation of the Devi Man<?ra, there appeared before him suddenly the 
Parames'vari, the World Mother, the Incarnate of Laksmi. The High- 
est Deity, full of dauntless fire and the Embodiment of all the Deva', 
spoke graciously in sweet words to Chaksusa, the son of Anga. 

21-29. O Regent of the earth! I am pleased with your TapasyS. 
Now ask any boon that you want. I will give that to you. Chaksusa 
said:— '^ Thou, worshipped by the Devas ! O Sovereign of the Deva 
of the Devas ! Thou art the Controller Inside ; Thou art the Controller 
Outside. Thou knowest everything what I desire in my mind. Still, 
O Devi ! When I am so fortunate as to see Thee, I say "Thou grantest 
me the kingdom for the Manvantara period." The Devi said: — "0 Best 
of the Ksattriyas ! I grant unto you the kingdom of the whole world for 
one manvantara. You will have many sons, very powerful, indeed, and 
well qualified. Your kingdom will be free from any danger till at last 
you will certainly get Mukti. 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 
the Manus. His sons became tha devotees of the Devi, very powerful 
and expert and became respected by all and enjoyed the pleasures of the 
kingdom. Thus getting the supremacy by the worship of the Devi, 
the Ch&ksnga Manu became merged in the end in the Holy Feet of the Devi. 

Here ends the Ninth Chapter of the Tenth Book on the narrative 
of Chaksusa Manu in the MahapurSnam ^rimad Devi Bhagavatam of 
18,000 verses by Miaharsi Veda VySsa. 

Book X.] CHAPTER X. 1037 


1-4. NarSyana said: — Now the Seventh M;iau is the Right Hou'bh 
Ills Excellency the Lord Vaivasvata Manu ^rSddha Deva, honoured by all 
the kings, and the Enjoyer of the Highest lili-ss, Brahmananda. I will now 
ppeak of this seventh Manu. lie, too, practiced austerities before the 
Highest Devi and by Her Grace, got the sovereignty of the earth for one 

The Eighth Manu is the Sun's son, known as Sivarni. This per- 
sonage, a devotee of the Devi, honoured by the kings, gentle, patient, 
and powerful king S4varni worshippec the Devi in his previous births ■ 
and, by Her boon, beoama the Lord of the Manvantara. 

5. Narada said:— "O Bhagavan ! How did this Savarni Manu 
worship in his previous birth the earthen image of the Devi. KiuUy Je^- 
eribe this to me. 

6-13, N4-ayana said : "O Narada ! This E ghth Manu had b-en, 
before, in the time of Svarochisa Manu (the second Manu) , a f imous 
king, known by the name of Suratha, born of the family of Chaitn, 
and very powerful. He could well appreciate 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 
in all arts of warfare with weapons and indomitable in crushing his 
foes. Once on a time, some of his powerful enemies destroyed the city 
of Kola, belonging to the revered king ard succeeded in beseiging his 
capital wherein he remained. Then the king Suratha, the conqueror of 
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 
him of all his wealth. 'he' illustrious king then went out of the cir.y 
and with a sorrowful h-^art rode alone on his horse on the plea of having 
a game and walked to and fro, as if, absent-minded. 

14-25. The king, then, went to the hermi'age of the Muni Samedh4, 
who could see far-reaching things (a Man of the Fourth Dimensions), 
It was a nice, quiet As'rama, surruunded by quiet and peaceful animals 
and filled with disciples. There in that very sacred As'rama, his heart 
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 1 know everything, as if I am quite an igno- 
rant man. After mj defeat from my enemies, why does my mind become now 


compassionate towards thoae who stole away my kingdom. O Best of the 
knowers of the Ve las ! What am I to do uow ? Where to go ? How 
can I make ma happy ? Please spaak on these. O Muni ! Now I am 
in want of your good graoa. The Muni siid : — ''O Lord of the earth ! Hear 
th.^ extremely wonderful glories of the Devi that have no equal and that 
can fructify all desires. She, the M iha Maya, Who is all this world, 
is the Mother of Brahma, Visnu and Mahes'a. King ! Know verily that 
it is She and She alone, that can forcibly attract the hearts of all the Jivas 
and throw them in dire utter delusion. She is always the Creatrix, Preservrix 
anJ Destructfix of the Universe in the form of Hara. This MahaMaya 
fulfills the desires of all the Jivas and She is known as the insurmountable 
KAlarSbri. She ia Kali, the Destruetrix of all this universe and She is 
Kamala residing in the lotus. Know that this "vhole world rests on Her 
and it will become dissolved in Her. She is therefore, the Highest and 
Best. O King ! Know, verily, that he alone can cross the delusion 
(Mjha) on whom the Graca of the Devi falls and otherwise no one can 
escape from this An&di Moha. 

Here en Is the Tjnjh Chipjer of the Tenth Book on the anecdote oi the 
King Surithi in the Mahi Paranam Sri Mad Devi BhSgavatam of 
18,000 versei by Miliar?! Vedi Vyasa. 


1-2. The king Suratha spoko : — "0 Best of the twice born ! Who is 
that 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 
all these to me. 

3-9. The Muni spoke : — *'0 King ! I will now describe the nature 
of the Devi Bhagavabi and why doas She bake Her Form in due time. 
Listen. In ancient days, when Bhi^gavan Narayana, the' king of the 
Yogis, was lying in deep sleep on the ocean on the bed of Ananta, after He 
had destroyed the Uuiverie, there came out of the wax of his ear the two, 
D^navas, Madhu and Kaitabha, of monstrous appearances. They wanted 
to kill Brahm^, who was lying on the lotus coming out of the navel of 
Bhagavan. Seeing the two Daityas Madhu and Kaitabha and seeing also 
Hari asleep the Lotus-born Brahma became very anxious and thought : — 
Now Bhagav&n is asleep ; and these two indomitable Daitya= are ready 

Book X.] CHAPTER XL 1039 

to kill me. Now what am 1 to do ? Where to go ? How shall I get 
ease ? ''O Chill ! Thus thinking, the high souled Lotus born suddenly 
came to a practical conclusion, tie said : — "Let me now take refuge to 
the Goddess Sleep, Nidrd, the Mother of all and under Whose power 
Bhagavdn Hari is now asleep. 

10-21. Brahma then began to praise Her thus : — "0 Devi of ihe 
DavHs ! O Upholdress of the world ! Thou grantest desires of Thy 
devotees. O Thou auspicious ! Thou art Para Brahma ! By Thy Com- 
mand all are doing respectively their works in their proper spheres I Thou 
art the Night of Destruction (Ola Ratri); Thou art the Great Night (Maha 
Ratri). Thou art the greatly terrible Night of Delusion (Moha Rdtri) • 
Thou art omnipresent ; omniscient; of the nature of the Sujjreme Bliss. Thou 
ai t regarded as the Great. Thou art highly worshipped ; Thou art alone in 
this world as highly intoxicated ; Thou art subr^iissive to Bhakti 
only ; Thou art the Best of all the things ; Thou art sung as the 
Highest; Thou art modesty; Thou art Pusti (nourishment); Thou 
art forgiveness (Ksaraa) ; Thou art Beauty (Kdnti) ; Thou art the 
embodiment of mercy; Thou art liked by all; Thou art adorned by the 
whole world ; Thou art of the nature of wakefulness, dream and deep 
sleep; Thou art the Highest ; Thou art alone Highest Deity ; Thou 
art highly attached to the Supreme Bliss. There is no other thino- 
than Thee. There is One only and that is Thee. Henco Thou art dcLo- 
mioated as Oae ; Thou becomest again the two by contact with Thy 
M3-ya. Thou art the refuge of Dharma, Artha and Kdma ; hence Thou 
Thou art Three ; Thou art the Turiya (the fourLh state of consciousness) 
hence Thou art Four. Thou art the God of the five elements • hence 
Thou art Panchami (fi\e); Thou president ever the six passions Kama 
anger etc.; hence Thou artStSthi ; Thou presidest over the seven davs of 
the week and Thou grantest boons seven by seven ; hence Thou art 
Seven. Thou art the God of the eight Vasus ; hence Thou ;irt 
A§tami ; Thou art full of the nine Ragas and nine parts and Thou art the 
Goddess of nine planets; hence Thou art Navami. Thou pervado=^ 
tlie ten quarters and Thou art worshipped by the ten quarters • hence 
Thou art named Das'ara'i (the tenth day of the fortnight) ; Thou art 
terved by the Eleven, the Goddeses of eleven GanaS and Thou art 
fond of EkSdas'i Tithi ; hence Thou art denominated EkSdas'i ; Thou a'-fc 
twelve armed and the Mother of the twelve Adityas ; hence Thou art 
Dvadas'i ; Thou art dear to the thirteen Ganas ; Thou art the presiding- 
Deity of Visve DevSs and Thou art the thirteen months ineludino- tl" 
Malas M^sa (dirty month), hence Thou art Trayodas'i, Thou didst 


grant boons to the fourteen InJras and Thou gavest birth to the fourteen 
Manus ; hence Thou art ChaturJas'i. Thou art knowable by tho 
Panf^baais'i, Thou art sixteen arms 1 and on Thy forehead the sixteen 
digits of the Moon are always shirdng ; Thou art the sixteantlj digit 
(ray) of the Moon natned Ainu ; hence Thou art Sodas'i. O Daves'! ! 
Thou, tiiough attributeless and formless, appeareat in these forms and 
attributes. Thou hasb now enveloped in Moha and Dirkness the L?rd 
of Rsim^, tha Bhagavan, tho Deva of the Devas, These Daityas. Madhu 
and Kaitabha are indomitable and very powerful. So to kill them, 
Thou better dost awake the Lord of the Devas. 

25-34. The Muni said: — Thus praised by the Lotus-born, the 
Tclmasi Bhagavati (the Goddess ot sleep and ignorance), the Beloved of 
Bhagavan, left Visnu and enchanted the two Daityas. 

On being awakened, the Supreme Spirit Visnu, the Lurd of 
the world, the Bhagavan, the Deva of the Devas, saw the two 
Daityas. Those two monstrous Danavas, beholding Madhu Sudana, 
came up before Him, ready to fight. The hand-to-haad tight lasted 
amongst them for five thousand years. Then the two Danavas, mad- 
dened by their great strength, were enchanted by the Mdy^ of 
Bhagavati and told the Supreme Deity "Ask boon from us" Hearing 
this, the Bhagavtln Adi Purusi (the Prime Man) asked the boon 
that both of them would be killed that day by Him. Those two 
very powerful Danavas spoke to Hari again " Very Well. Kill us on 
ihat part of the earth which is not under water." O King 1 BhagavSn 
Visnu, the Holder of the conch and club, spoke: — "All right. Indeed ! 
Let that be so. 

Saying this He placed their heads on His thigh and severed 
them with His disc (chakra). O King ! Thus Maha Kali, the Queen 
of all the Yogas arose on this occasion when the praise was offered Her 
by Brahma. O King ! Now I will describe another account how this 
Maha Laksmi appeared on another occasion. Listen. 

Here ends the Eleventh Chapter of the Tenth Book on the 
killing of Mailhu Kaitabha in the iVJaha Puranam Sri Mad Devi 
BhAgavatam of 13,000 verses by Maharsi Veda Viyasa. 


l«fi. The xMuni said: — '• O King ! The powerful A.Mira Mahi?a, 
liorn of a She-buffalo, defeated all the Devas and became the Lord 
cf the whole uuiveree. That indomitable D^nava seized forcibly all 

Book X.] CHAPTER XII. l041 

the rights of the Devas and began to enjoy the pleasures of the 
kingdom over the three worlds. The Devas, thus defeated, were 
expelled from their abodes in Heavens. They took Brahma as their 
Leader and went to the excellent regions where Mah4 Deva and 
Visnu resided and informed them of all that had been done by that 
vicious Asura Mahi§a. They said: — " O Deva of the Devas! The 
insolent M;ihisasura has become unbearable and he has taken posses- 
sions of the rights and properties of the whole ^ost of. the Devas 
and he is no^v enjoying them. Both of you are quite capable to 
destroy the Asura. So why do you not devise means to annihilate 
him in no time !" 

7-10. Hearing these pitiful words of the Devas, BhagavSn 
Visnu became quite indignant. Sankara, Brahmft and the other 
Devas all were inflamed with anger. O King ! From the face of 
the angry Hari, then emanated an Unusual Fire, brilliant like thousand 
Suns. 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 
figure was formed out of the fire that emanated from the body of 
Mnha Deva. Her hairs were formed out of the firo of Yama and 
Her arms were formed out of the fire that emanated from Visnu. 

11-21. O King I From the fire of the Moon came out two 
breasts ; from the fire of Indra came out Her middle portion ; from 
the fire of Varuna, appeared Her loins and thighs ; from the fire 
of Earth, Her hips were formed; from the fire of BrahmS, Her feet 
were formed ; from the fire of the Sun, Her toes were formed ; from 
the fire of the Vasus, Her fingers were formed ; from Kuvera's fire, 
Her nose came out; from the excellent tejas of PrajApati, teeth J 
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. 

11-21. Lord of men I Thus Bhagavati Mahisamardini was born 
of the Tejas (fiery substances) of the Devas. Next Siva gave Her the 
^lila (weapon spear); Visnu gave Sudars'ana (Chakra ; ) Varuna gave 
the conohshell ; Fire gave Sakti (\veapou) ; Vi\yu gave Her bows and 
arrows ; Indra gave Her thundor bolt and the boll of the elephant 
Airavata ; Yama gave Her tha Dedtnictiou Staff (Kala Dauda); Br^m^ 
I gave Her the Rulraksa, rosary and Kamandalu ; the Sun gave Her, 
'~ in every pore the wonderful rays ; the Time (Ktlla) gave Her sharp axe 
and shield ; the oceans gave Her the beautiful necklace and new clothes 
two in number) ; Vi/vakarm^ gladly gave Her the crown, ear-rings, 


J042, 3k1 mad DEVl BHAgAVATAM. 

kataka, Angada, ChandrArdha, tioklets ; and the Hiraalajis gave Iler 
the Lion as Her Vehicle and various gems and jewels. 

22-30. Kuvera, the Lord of wealth gave Her the cup filled with 
the drink ; Bhagavau Ananta Deva gave Her a necklace of snakes 
(NSghdra). Thus the World Mother, the Devi, became honoured' by 
all the Devas. The Devas, very much oppressed by Mahisa sura, then, 
chanted various hymns of praise to the World Mother MahesVari 
Maha Devi. 

22-30. Hearing their Stotras, the Deves'j, worshipped by the Devas, 
shouted aloud the War-Cry. O King ! MahisSsura, startled at that 
War-Cry, oame to Bhagavati with all his army corps. Then that great 
Asura Mahisa hurled various weapons in the air and overcast the sky 
with them and began to fight with great akill. The several generals 
Chikfura, Durdhara, Durmukha, Vaskala, T^mraka, Vidalaksa and 
various other innumerable generals as if Death incarnate, accompanied 
Mahiga, the chief Danava. A fierce fight then ensued. Then the 
Devi Who enchants all the beings, became redeyed with anger and 
began to kill the generals of the against party. When the generals 
Were killed one by one Mahisisura, skilled in the science of magic, came 
up quickly to the front of the Devi. 

31-40. The Lord of the Danavas, then, by his magic power, 
began to assume various forms. Bhagavati, too, begun to destroy 
his those forms. Then the Daifcya, the crusher of the Devas, assumed 
the form of a buffalo and began to fight. The Devi then fastened 
the anima^ the. Asura, the Death of the Devas, tightly and 
cut off his head by Her axe. The remainder of his 
forces, then, fled away in terror and disorder with a loud cry. 
The Devas became very glad and began to chant hymns to the 
Devi. O King ! Thus the Lak§mi Devi appeared to kill MahisSsura. 
Now I will describe bow Sarasvati appeared. Listen Once on a 
time the two very powerful Daityas Sumbha and Nis'umbha were 
born. They attacked the Devas, oppressed them and siezed their 
houses and rights. The Devas became dispossesseil of their kingdoms 
and went to the Himalay&s and offered stotras to the Devi with the greatest 
devotion: — *' O Deves'i ! O Thou, skilled in removing the difficulties 
of the Bhaktas ! Victory to Thee ! O Thon, the Sinless One ! Old 
age and death cannot touch Thee. O Thou ! Death incarnate to the 
Danavas ! O Deves'i ! O Thou, of mighty valour and prowess ! O 
Thou, the embodiment of Brahma, Visnu and Mahe'ea ! Unbounded 
is Thy might ; Thou caust be easily reached by the power of devo- 

^ooK X.] CHAPTER Xir. 1043 

tion. O Thou, the Creator, Preserver and Destroyer! O Madhavi ! O 
Thou, the Giver of P.liss ? Thou dancest with great joylafc the time of 
the dissolution of all the things (Pralaya). 

41-50. Thou, full of mercy! O Deva Deve'di ! Be gracious unto 
ug. O 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 ! 
save ud O King! verily. When the Devas praised thus, the daughter of the 
Ilim^Mayas, Bhagavati became pleased and asked " What is tha matter ?" 
In the meanwhils, there eaiit'ed from the physical sheath of the Devi, 
another Devi Kaus'iki who gladly spoke to the Devas:— "O Suras I I am 
pleased with 'J'hy Stotra. Now ask the boon that you desire. The 
Devas then asked fov the following boon:— •' O Devi ! The two famous 
Daityas bumbhi and Xis'umbha have attacked forcibly the three 
worlds. The wicked Lord of the Danavas, Sumbha, has overcome us 
by the power of his arm and is now tormenting us without any 

break. Kindly devise some means to kill him." The Devi said: 

" O Deva? ! Be patient. I will kill these two Daityas, Kumbha and 
Nis'urabha and ihn^ remove the thorn on your way. At an earlv 
date I will do g:)o i to you " Thus saying to Indra and the other Devas, 
the merciful Devi disappeared at once before their eyes. The Devas 
with their hearts delighted went to the beautiful Sumeru Mountain 
and dwelt there in the caves thereof. 

41-50. Here the servants of Sumbha and Nis'umbha Chauda and 
Munda, while thfy were making their circuits, saw the exquisitely 
beautiful Devi, the Enchantress of the world, and came back to Sumbha, 
their King and said: — 

51-60. "■ O Destroyer of enemies! O Giver of honour! O Great 
King I You are the Lord of all the Daityas and are fib to enjoy 
all the gems and jewels. To-day we have seen an extraordinary beauti- 
ful woman jewel. She is fit to be enjoyed by you. So now you 
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 servant, Sumbha , the tormentor of the foes, sent 
a Daitya named Sugriva as a messenger to Her. The messenger 
went to the Devi as early as possible and spoke to Her all that 
Kumbha had told him. " O Devi ! The Asura bumbha is now the oon- 
(^ueror of the three worlds and rpspeoted by the Devas. O Devi ! 


1I« ia now enjoying all that ia best, the gems and jewels. O Devi ! 
1 am his messenger sent here to convoy to yon his message us 
follows :• — " O Devi I 1 am the sole enjoyer of all the jewels. O 
Beautiful-eyed 1 You arc a gem ; ao yoa would worship me. O Fair 
One ! All the 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 
that you are speaking for your King; but I made a promise before- 
How can I act against it ? O Messenger ! Hear what I promised. 

Cl-70. VAHioever in the three worlds will conquer Me by sheer 
force and thus crush My vanity, whoever will be as etoog as My- 
self, He can enjoy Me. So the King of Daityas can prove My 
promise true and by sheer force can marry Me. What is there with 
him that he cannot do ? So, Messenger ! Go back to your master 
and tell him all this so that the powerful isumbha may fulfil My 
promise. Hearing thus the words ot the Great Devi, the messenger 
went back to Sumbha and informed him everything regarding the 
Devi's sayings. The very powerful Lord of the Daityas, oumbha 
became very angry at the unpleasant words of the messenger and 
commanded the Daitya named DhumrAk§a: — " O Dhumrfiksa ! Listen 
to my words with gre it attention. Go and cat:;h hold of that wicked 
woman by her hairs and bring her to me. Gq quickly ; do not 
delay. Thus commanded, the very powerful and the best of the 
Daityas, Dhumr£lk§a, went at once to the Devi with sixty thousand 
Daityas and cried aloud to Her: — 

"O Auspicious One ! You would better worship quickly our Lord 
oumbha, who is very powerful and mighty ; you will then acquire all 
sorts of pleasures ; else I will hold you by your hairs and take you to the 
Lord of the Daityas. 

71-80. Thus addressd by DhurarSksa Daitya, the enemy of the Devas, 
the Devi said : — "O Powerful One ! O Daitya ! What rou have spoken 
is perfectly right, but tell me first what you or your king Sumbha can do 
to Me ? When the Devi said thus, the Daitya Dhiimralochana rushed 
on Her at once with arms and weapons. With one loud noise, MShes'vari 
burnt him immediately to ashes. O King ! The other forces were 
partly crushed by the Lion, the vehicle of the Devi and partly fled 
away in disorder to all the quarters ; some became senseless out of fear. 
Sumbha , the Lord of the Daityas, became very angry to hear this. Uii 
face assumed a terrible form with eyebrows contracted. Tlien he became 
impatient with anger and sent iu order Chanda, Munda and Baktabija. 

BookX.] chapter XII. 1045 

The three powerful Daityas wetjfc to the battle and tried their might to 
capture the Devi. The Devi Jagaddhatri, of violent provvesB, 
seeing that these three Daityas \v ere coining to Her, killed them by Her 
trident and laid them prostrate on the ground, Hearing their death with 
all their army, Suinbha and Nis'umbha came in their own persons 
arrogantly to the battlafieU. Sumbha and Nis'umbha fought for a time 
with the Devi a terrible fight uu I became tired, when the Devi killed 
them outright. When the Bhagavati, Who is all this world, killed 
Kumbha and Nis'urabha, the Devas began to praise Bhagavati'i, the 
Supreme Deity of Vak (Word) inearr.ate. 

81-93. O King ! Thus I have spoken to yon in due order the manner 
in which the boautifal Kali, M iha Lak? ni and Sarasvati incarnated 
themtelves on the earth. That Supreme Deity, the Devi Parames'- 
varl thu^ creates, preserves, and destroys the Universe. You better 
take refuge of that highly adored Devi, that causes the distinction and 
the delusion of this Universe. Then only you will attain succes.'.-. 
Ndriyaoa said : —The kin:» Suratha, heuring these beautiful words of 
the Muni, took refuge of the Devi, thai yields all desired objects. 
He built an earthen iinaj;e of the Devi and, with concentrated attention, 
thought wholly of the Djvi und began ti worship Her with devotion. 
When the worship wa^ over, ho offered sacrifices of the blood of his body 
to the Devi. Then the World-Mother, the Deity of the Devas, became 
pleased and appeared before him and asked him -.—Accept the boon that 
you desire. W^hen the Divi sai 1 thus, the king asked from the Mahes'- 
vari that excellent knowledge whereby th^ ignirance is destroyed and 
as well the kingdom free frjm any dangers or ditliculties. The Devi 
said: — "O King 1 By My boon, you will get your foeless kingdom in 
this very birth as well as the JiiSnam that removes ignorance. O King ! I 
will tell you also what you will be in the next birth. Hear. In your next 
birth, you will be the son of the Sun and be famous as SSvarni Manu. 
By My boon you will be the Lord of the Manvantara, become very power- 
ful and ycu will get good many sons. Thus granting him this boon, the 
Devi disappeared. By the Grace of the Devi, Suratha became the Lord of 
the Manvantara. O Sadhu I Thus I have described to you the birth 
and deeds of S^varni. fie who hear.^ or reads this anecdote with devotion, 
will be a favourite of the Devi. 

Here ends the Twelfth Chapter of the Tenth Book on the anecdote 
of Saivarni Manu in the Mahdpurdnam Sri Mad Devi Bhtlgavatam 
of 18,000 verses by Mahar^i Veda VySsa, 



1-10. 5ri N^rayana spoke :— " O Child Narada ! 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, Di§ta, 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 
themselves for their food , then they drank water only, then breathed air 
only; then the smoke from the fire of the Homa; then they depended on the 
Solar Rays. Thus they practised tapasya with great difficulties. The con- 
tinual wor.-hip of the Devi with the greatest devotion made them conscious 
of their clear intellect, destructive of all sorts of vanities and delu- 
sions, 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 
their Self the whole Universe. Thus they practised their Tapasya full 
twelve years when Bhagavati, the Ruling Principle of this U.iivars 
resplendent wiih the brillianc ■ of the thousand Suns, appeared before them. 
The princes with their intelligences thus purified saw Her, bowed downt 
and, with their lowly hearts, began to chant hymns to Her with greates 
devotion. " O Is'ani ! Merciful ! Thou art the Devi presiding over 
all. Thou art the Best. So Victory to Thee ! Thou art known by the 
V^gbhava Mantra. Thou gettest pleased when the Vagbhava Mantra is 
repeated. O Devi ! Thou art of the nature of Klim Kara 'of the 
form of Klim). Thou gettest pleased with the repetition of Klim Mantra, 
O Thou, that gladdenest the Lord ! Thou bestowest joy and pleasure in 
the heart of the King of Kama. Maha Mkyh ! When Thou art 
jdeased, Thou givest that Unequalled Kingdom. O Thou that inereasest the 
enjoyments ! Thou art Visnu, Surya, Hara, Indra and the other Devas." 
When the higbsouled princes praised Her thus, Bhagavati became pleased 
and spoke to them the following sweet words : — " O Highsouled Princes ! 
You all have worshipped Me and practised, indeed, very hard tapasyas and 
thus you have become sinless and your intellects and hearts have 
become thoroughly purged and thus purified. Now aalc boons that you 

Book X.] CHAPTER XtU. 1047 

desire. I will grant them ere long to you. The Princes said : 
" O Devi ! We want unrivalled Kingdoms, many sons of long 
longevity, continual enjoyment of pleasures, fame, energy, freedom in all 
notions, and as well the good and keen intelligence. These will be beni- 
ficial to U9. The Devi said : — Whatever you have desired, I grant them 
to you all. Beside? I give you another boon. Listen attentively. By My 
Grace you all will b e 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. 

22-32. N^rSyana said : — ^After the World Mother Bhrarairi Devi 
granted them these boons, the princes chanted hymns to Her and then 
She instantly vanished. The very energetic prioce.s acquired in that 
birth excellent kingdoms and abundance of wealth . They all had sons 
and thus established their families, and became the Lords of Manvantara 
in their next births. By the Grace of the Devi, the first of the princes 
Karusa became the Ninth Manu, the exceedingly powerful Daksa 
Savarni'; the second prince Prifadhra became the Tenth Manu, name i 
Meru Savarni ; the third prince, the highly enthusiastic Ndbha^a 
became the Eleventh Manu, named Surya Savarni ; the fourth prince 
Uista became the Twelfth Manu, named Chandra Sdvarni ; the powerfu 1 
fifth prince Sary4ti became the Thirteentii Manu named Rudra Savarni 
and the sixth prince Tris'anku became the Fourteenth Manu named Visnu 
Siivarni and became the celebrated Lord of the world. 

33-41. Narada questioned: — " O Wise One! Who is that Bhramari 
Devi? What is Her Nature? What for She takes birth? Kindly 
describe all this beautiful and pain destroying anecdotes to me. I 
am not satiated with the drinking of the nectar of the Glories of the Devi ; 
my desire to hear further more is as strong as ever. As the drink 
of the nectar takes away death, so the drink of this anecdote of the Devi 
takes away the fear of death. NSr^yana said : — " Is'arada ! I will now 
narrate thf- wonderful glories of that unthinkable, unmanifested World- 
Mother, leading to Mukti. Hear, as a Mother behaves towards Her 
child kindly and without any hypocrisy, so the World-Mother in all 
Her lives manifests Her merciful sincere dealings for the welfare of the 
humanity. In days gone by, in the nethei regions, in the city of the 
Daityas, there lived a powerful Daitya named Arana. He was a fu'ious 
Deva Hater and a pakka hyprocrite. With a view to conquer the Devas, 
he went to the banks of the Ganges in the Himalayas, practised a very hard 
Tapasya, to Brahma, taking Hira to be the Protector of the Daityas. 
First influenced bv Tamo Guna, ho withheld in his body the five Vayus 



and partook only the dry leaves and repeated the G^yattri Mantra and 
practis-ed austerities. Thus he practised for full ten thousand years. Then 
for aruther ten thousand years the Daitya lived drinking some drops of 
Witer only ; then for another ten thousand years he remained by inhaling 
air only ; and then for another ten thousand years he did not take any 
thing an] thus practiced he his wonderful TapasyS. 

42-t9. Thus practising his Tapasya, a sort of wanderful halo of 
ii^^ht emitted from his body and basran to burn the whole world. This 
thing then appeared a great wonder. All the Devas then exclaimed. "Oh ! 
What is this ! Oh! What is this ! And they trembled. 411 were very 
much terrified 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 
his aisterities and saw that the Daitya was immersed in meditation 
with his eyes closed; and he looked, as it were, blazing with fire, as if a 
second Fire himself. His belly had become dried up, body withered and 
the nerves of the bodies, too, became almost visible ; only the life breath 
WAS lingering there.^ then spoke to him : — "O Child ! Auspices 
to you ! Now ask the boon that you desire. Hearing these gladdening 
nectar-like words from the mouth of Brahma, Aruna, the chief of the 
Daityas opened his eyes and saw BrahmA in his fro nt. Seeing Brahma 
before him with a rosary of beads and Kamandalu in his hand and 
attended 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* 
to Him various Stotras. 

50-59. Then the intelligent Daitya asked from Brahm^ the following 
boon that ''I shall not die. Grant this." Brahmi then gently explained 
tio him : — "O Best of the D^navas ! See that Brahma, Visnu, Mahes*. 
vara and others are not free from this limitation of death ! What to speak 
then for others! I cannot grant you a boon that is an impossibility. 
A?k what is possible and just. The intelligent persons never show an 
eagerness to an impossibility." Hearing the above wcrds of Brahma, 
Aruna again said with devotion ;- "O Deva ! If Thou art unwilling to "-rant 
me the above boon, then, O Lord ! Giant me such a boon, as is practicable 
th.^t my death shall not be caused by any war, nor by any arms or weapon?, 
nir by any man or any woman, by any biped or quadruped or any combir a- 
tions of two and grant me such a boon, such a large army as I can conquer 
ih'i Deva?." Hearing the words o"" the Daitya, Brahma ^aid "Let that 
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 

Book X.] CHAPTE14 XIII. 1049 

the nether regions. The Daityas, that were undef his shelter, came and 
saluted him, as their 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, 
too, along with them from there, they went to the Visnu Loka and took 
Vignu with them and all went to the Siva Loka. 

60-7^^. There they all held a eoference how to kill the Daitya, the 
enemy of the Gods, While, on the other hand, Aruna, the king of the 
Daityas surrounrled by his army, went ere long to the Heavens. 

O Muni ! The Daitya, then, through the power of his Tapas, assumed 
various forms and seized the rights and possessions of the Moon, the Sun 
Yama, Agni and all the othors. All the Davas, then, dislodged from their 
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 this, great discussions cropped up. When BrahraS said, that 
the death of the Daitya would not ensue from any fight, with any arms or 
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 
out any solution at that instant, when the Incorporeal Voice was clearly 
heard in the Heavens : — Let you all worship the Queen of the Universe. 
She will carry out your work to succees. If the king of the Daityas, 
always engaged in mutering the G^yattri, forsakes the Glyattri any how, 
then his death will occur. Hearing this gladdening Celestial Voice, the 
Devas held the council with great caution. When it was settled what 
ought to be done, Indra asked Brihaspati and said: — "0 Guru Deva ! 
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. 

71-77. Thus commanding Brihaspati and thinking ihat the beautiful 
Protectress of Jarabu Nada would protect them the Devas all started 
to worship Her and, going there, began the Devi Y^ajna and with 
great devotion muttered the May§, Vija and practised asceticism. On the 
other hand, Brihaspati went ere long in the garb of a Muni to the Daitya 
Aruna. The king of the Daityas then asked him : — "O Best of Munis I 
Whence and why have you come here. Say, O Muni ! Where have you 
come ? I am not one of your party. Rather I 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 words and deluded 



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 
satisfied and worshipped the Highest Deity. O Muni ! Thus a long 
interval passed, when one day the World Mother, the Ausi'icious Devi 
appeared before them. She was re:?plended with the brilliance of ten 
million suns an 1 looked beautiful like ten millions of Kandarpas (Gods of 
love). Her body was anointed with vaiiegated colours, etc.; She wore 
a pair of clothing?; a wonderful garland suspended from Her 
neck ; Her body was decked with various ornaments and in the fists 
of Her ban ds there were worderful rows of hornets ( large black 
bees). Her one hand was ready to grant; boons and Her other hand 
was ready to hold out •' no fear." On the neck of Bhagavati, the 
Ocean of Mercy, and peaceful, were seen the variegated garlands with 
large black bees all round. Those male and female bees singing 
incessantly all round Her the Hrimkara Mantra (the First Vibra- 
tion of Force), kotis of black bees surrounded Her. '1 he All-auspicious 
Bhagavati, praised by all the Vedas, Who is all in all, composed 
of all, Who is all good, the Mother of all. Omniscient, the Protec- 
tress of all, was adorned fully with diess. 

86-96. Seeing suddenly the Devi, in their front Brahm^ and the other 

Devas became surprised and by and by they got lelieved and gladly began to 

chant hymns of praise to Bhagavati, Whose Glories have bsen written in the 

The Deras said: — " Devi 1 Obeisance to Thee ! Thou art the 
Highest Knowledge and the Creatrix, Preservrix and the Destruetrix of 
the Universe. O Thou, the Lotus-ejed ! Thou art the Refuge of 
all ! So we bow down to Thee. O Devi I Thou art collectively and 
individually Vis'va, Taijasa, Prajfia, Virat and Sutra tma. O Bhaga- 
vati. Thou art differentiated and undifferentiated ; Thou art the Kiitastha 
Chaitanya (the Unraoveable, Utchangeable Consciousness). 
So we bow down \o Thee. O Durge ! Thou art unconcerned with 
the creation, preservation and destruction ; yet Thou punishest the 
wicked and art easily available by the sincere devotion of Thy 
Bhaktas. O Devi ! Thou scorchest and destroyest the ignorance and sin of 
the embodied souls. Hence Thou art named BhargS. So we bow down 
to Thee. O Mother ! Thou art Kalika, Nila Sarasvati, Ugra TarS. 
Mahogra ; Thou assumest many other forms. So we always bow down 
to Thee. O Devi ! Thou art Tripura Sundri, Bhaiarabi, MtLtangi, Dhuma- 1 
vati, ClihinnamastA, Sakambhnri and Rakta Dantika. Obeisance to 
Thee! O Bhagavati ! It is Thou that didst appear as Laksmi out of 

Book X.] CHAPTER XIII. 1051 

the milk ocean (Kalra. Saraudi-a). Thoa hadst destroyed VritnUura, 
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, O Gracious Countenced I Thou art Vijayu au J Gangd ; 
O Sarade ! We bow down to Thee. O Devi ! Thou art the earth, fire, 
PrSua and other VSyus and other substances. O Merciful ! Thou art 
of the form of this Univeroe ; the Deva form, and the Moon, Sun and 
other Luminons forms and of the Knowledge Form. 

97-109. O Devi I Thou art Savitrt ; Thou art Gayatri ; - 
Thou art Sarasvati ; Thou art Svadh^, Svaha, and DaksinS. 
So we bow down to The3. Thou art, in the Vedas, the 
Agimas, '* Not this " " Not this '' Thou art whit is left after the nega- 
tion of all this. This all the Vedas declare of Thy True Nature thus 
as the Absolute Consciousness in all. Thus Thou art the Highest 
Deity So we worship Thee. As Thou art surrounded by large black 
bees, Thou art named Bhramarl. We always make obeisance to Tliee ! 
Obeisance to Thee ! Obeisance to Thy sides ! Obeisance to Thy back ! 
Obeisance to Thy front ! O Mother 1 Obeisance to Thy above ! 
Obeisance to Thy below! Obeisance to everywhere round of Thee ! 
O Thou, the Dweller in Mani Dvtpa ! O Maba Devi ! Thou art the 
Guide of the innumerable Brahraandas ! O World Mother! Let Thou 
be merciful to us. O Devi ! Thou art higher than the highest. 
World Mother ! Victory be to Thee ! All Hail ! O Goddess of the universe / 
Thou art the Best in the whole universe ; Victory to Thee ! O 
Lady of the world ! Thou art the mine of all the gems of qualities. 
O Parames'vari ! Wjrld Mother! Let Tho.i ba pleased unto us." NarS- 
yana said:— Hearing those sweet, realy and confident words of the 
Devas, the World Mother said in the sweet tone of at Mad Cuckoo: — ■ '• O 
Devas ! As far as granting boons to others is concerned, I am ever 
ready. I am always pleased with you. So, O Devas I Say what you 
want." Hearing the words of the Devi, the Djvas began to express the 
cause of their sorrows. They informed Her of the wicked nature of 
the vicious Daitya, the neglect of the Devas, the Brahmanas and the 
Vedas and the ruins thereof, and the dispossession of the Devas of their 
abodes and the receiving by the Daitya of the boon from BrabmH ; 
in fact, everything what they had to say, duly and vigorously. 
Then the Bhagavati BhrS,marr Devi sent out all sorts of blick beee, 
hornets, etc., from Her sides, front and forepart. 

1052 SrI mad dev! bhAgavatam. 

110-120. Innumerable lines of black bees then were generated 
and they joined themselves with those that got out of the Devi's 
hands and thus they covered the whole earth. Thus countless bees 
bewan to emit from all sides like locusts. The sky was overcast with 
the bees; and the earth was covered with darkness. The sky, 
mountain peaks, trees, forests all became filled with bees and the 
spectacle presented a grand dismal sight. Then the bl .ck bees began to tear 
asunder the breasts of the Daityas as the bees bite those who 
destroy their beehi ves. Thus the Daityas could not use their weapon^ 
uor could they fight nor exchange any Nothing they could do ; 
they had no help but to die. The Daityas remained in the same 
state where they were and in that state they wondered aud died. 
No one could talk with another. Thus the principal Daityas died 
within an instant. Thus completing their destruction, the bees came 
back to the Devi. All the people then spoke to one another " Oh ! 
What a wonder ! " " Oh ! What a wonder ! Or like this:—' Whose. 
Maya is this! Whit a wonder that She will do like this!" Thus 
BrahmS., V:snu and Mahes'a became merged in the ocean of joy and 
worshipped the Dcvi Bhagavati with various offerings and shoutings 
of chants " Victory to the Devi " and showered flowers all around. The 
Munis began to recite the Vedaa. The Gandharbas began to sin<'. 

121-127. The various musical instrument?. Mridangao, Murajas tl 
Indian lutes, Dhakkas, Damariis, Sankhap, bell?, etc., all sounded and the 
three worlds were filled with their echoes. All with folded palms 
chanted various hymns of praise to the Devi and said " O Mother ' 
Lani I Victory to Thee ! " The Maha Devi became glad and .rave 
to each separate boons and when they asked " for unsbakeable devo- 
tion to Thy lotus feet, " She granted them that also and disappeared 
before them. Thus I have described to you the glorious character 
of the Bhramari Devi. If anybody hears this very wonderful anec- 
dote, he crosses at once this ocean of the world. Alon^ with th 
gloriess and greatness of the Devi, if one hears the accounts of 
Manas, then all auspiciousness comes to him. He who hears or 
recites daily this Greatneej of the Devi, becomes freed from all hi 
sins and he gets himself absorbed in the thoughts of the D * 
(Sajuya). A^o^e.— The Mantra is here not merely the Seed the 
Spiritual Password, but it connote?, besides the idea of the password 
the Adi First vibration and it exhibits the FItsI Spiritual Form 
endowed with the highest feelings of Faith, Wisdom, Bliss and Joy,' 
displayed with the grandest colours, startling thrills, rapt ench»ntior! 


Book X.] CHAPTER XIII. 1058 

signs, gestures, and postures, the shooting forth of all powers, the sources 
of Siddhis, that cannot be ordinarily conceived in the worldly 
concerns. Their f^int echoes govern this mighty world. The Mantras 
are seated in ihe six chakras or plexuses or the six Laya centres in the 
spinal cord. Within these chakras, the transformations of the Tattvas 
take place. Some vanish. Some appear and so on. Remark : — In this 
chapter we find clearly the mention of the several names of the ten Das'a 
MahU Vidyas. 

Here ends the Thirteenth Chapter of the Tenth Book of the 
account of Brahmari Devi in the Mahapur^nam Sri Mad Deyi 
Bhagavatam of 18,000 verses by Maharsi Veda Vyilsa and here ende 
as well the Tenth Book. 

[The Tenth Book completed.] 

1054 fet MAD DEV! BHAgaVATAM. 

tjhe: iEijLL:EVEii\rTn: ^oox^. 

-*'" — ~-— — 


1-13. Narada saiJ:— " O Bha^avan ! O Thou, the Etaraal One I 
O Narlyana ! O Lord of the past and the future ! Thou art the Creator 
arid the Lord of* all the beings that lived in the past and that will 
come into existence in the future. Thou hast doscribed to me the 
highly wonderful and excellent anecdote of the Exalted Devi. How 
She did assume the forms of Mahakali, MahS Laksmi, Maha Saras- 
vati and 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 
of Sadachara (right way of living), the due obsarvanca of which by 
the devotees pleases the World-Mother. Kindly desariba them. 
Nardyana said: — " O Knower cf Truth! No^v I am telling you those 
rules of the right way of living, which rightly observed, always 
please Bhagavtt. Listen first, I will talk of the Brahmins, how their 
welfare is secured, what the Brahmanas ought to do on getting up 
early in the morning from their bed. From the sunrise to the sunset 
the Brahmanas should do all the daily and occasional 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, 
etc. It is the Self alone and not tha Father, Mother, etc., nor any other 
body th'it helps u^ on our way to that happiness in the next world. Father, 
Mother, wife, sons and others are helps merely to our happiness in this world. 
None 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 own Self. There- 
fore one should always earn and store dharma (religion) and observe always 
there the riii;ht conduct to help one in the next world. If Dharma be on 
our side, this endless sea of troubles can be safely crossed. The rules of 
right living as ordained by Mauu in Srutis and Manu Smritis are 
the principal Dharmas. The Brahmanas should always be observant 
to their Dharma as ordained in the Sastras, Sruti and Smriti. 
Follow the right conduct and then you will get life, posterity and increase 
of happiness easily here and hereafcer. By right conduct, food is obtained 
and sins are easily destroyed j the right conduct is the auspicious principal 

fiooK Xi.] CHAPTER 1. 1055 

Dharma of men. Persons of right living enjoy happiness in this world 
as well as in the next. Those, who are veiled in darkness by Ignorance 
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. 

14-24. Right way of living is the best of all the Dharmas and is a 
great Tapasya (asceticism). The knowledge comes from this Right Living. 
Everything is attained thereby. He who is devoid of Sadachslra, is 
like a Sudra, even if he comes of a Brahmin family. There is no 
distinction whatsoever betwen him and a Sudra: Right conduct is of two 
kind" : — (1) as dictated by the oastras, (2) as dictated by the popular cus- 
tom, Laukika). Both these methods should be observed by him who wants 
welfare for his Self. 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. 
Never, Never he is to do anything otherwise. With great loving devotion 
that is to be preserved. Men who practise wrong ways of living, are cen- 
sured by the public ; they always suffer from diseases. Avoid wealth and 
desires that have no Dharma in them. Why ? If in the name of 
Dharma, painful acts (g. g. killing animals in sacrifices) are to be 
Committed, those are blamed by the people ; so never commit them. Avoid 
them by all means. Narada said : — " O Mnni ! The oastras are not one, 
they are many and they lay down different rules and contradictory 
opinions, How then Dharma is to be followed ? And according to 
what Dharma Sastra ? NarSyana said: — Sruti and iSmriti are *he two 
eyes of God ; the Puranam is His Heart. Whatever is stated in the 
Sruti, the Smriti and the Purilnams is Dharma ; whatever else is written 
in other oastras is not Dharma. Where you will find differences between 
Sruti, Smriti and Puranas, accept the words of the Sruits as final 
proofs. Wherever Smriti disagrees with the Purjlnas, know the Smritis 
more authoritative. 

And where differences will crop up in the Srutis themselves, know that 
Dharma, too, is of two kiuds. And where the differences will crop up in 
the Smritis themselves, consider, then, that different things are aimed 
at. In some Puranas, the Dharma of the Tantras is duly described ; 
bub of these, which go against the Vedas, they are not to be accepted by 
any meand, 


25-37. Tanbra is accepted as the authoritative proof then and th^n 
only when it contradicts not the Vedas. Whatever goes clearly against the 
Vedas can in no way be accepted as ;i proof. In matters concerning Dhar- 
ina, the Vedas is the Sole Proof. Therefore that which is not against the 
Vedas can bo taken as proof ; otherwise not. Whoever acts Dharma 
accarJing to other proofs than what is ordained in the Vedas, goes to the 
hell in the abode of Yami to got his lesson. So the Dharma that is 
by all meana to be accepted as such, is what is stated in the Vedas. 
Th<) Smrits, the PurSnas, or the Tantra SSstras can ^e taken also as 
authoritative when they aro not conflicting to Vedas. Any other S^stras can 
be taken as authoritative when it is fundamentally coincident with the 
Vedas. Else it can never be accepted. 

25-37. Those who do injury to others even by the blade of a Kus'a 
i^rasg used as a weapon, go to hell with their heads downwards and 
their feet upwards. Those that follow their own sweet free will, that 
take up any sort of dress (c. g. Bauddhas), those that follow the 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 
Vedas, for 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 
commanded by the Vedas. Everyday he should get up from his bed 
early in the morning and think thus : — " What good acts have I done, 
what have I given as charities ? Or what 1 advised others to do charities 
what greater sins (MahapjLtakasj and what smaller sins have I committed? 
At the last quarter of the night he should think of Para Brahma. He 
should place bis right leg on his left thigh and his left on his right thigh 
crosswise keepinsr his head straight up and touching the breast with 
his chin, and closing his eyes, he should sit steadily so that the upper 
teeth should not touch the lower jaw. 

He should join hi" tongue with his palate and he should sit quiet, 
restraining bis senses. He should be Buddha Sattva. 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 Holy Light. (Om Mani Padmi Hum.) 

38-49. He should fix his heart for a certain time to that Lumi- 
nous Self whose Eyes are everywhere. So the intelligent man should 
practise Dharanl. Pr^nayama is of six kinds: — (1) Sadhuma (when 
the breaths are not steady), (2) Njrdhuma (better than the Sadhiima), 

Book XI.] CHAPTER 1. 1057 

(3) Sagarbha (when united with one's mantra), (4) Ai^arhha (when the 
practice is without the thought of any mantra), (5) Salaksya (whon 
the heart is ilxeJ on one's Deity) and (6) Alakdya (when the heart is 
not fixed on one's Deity). No yoga exn be compared with Pranayfima. This 
is equal to itself. Nothing can be it^ equal. This Prjlnly4 na is of three 
kinds, called Kechaka, Puraka and Kumbhaka. The Pranayuma 
consists of three leUers, A, 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 Kumbhaka and the letter "M" denotes Rcchaka. 
By the Ida Nadi (by the left nostril) inhale as long as you count " A " 
(Visnu) thirty-two times ; then withold breath, i. e.y do Kumbhaka as 
long as you count " U " (Siva) sixtyfour times and by the Pingala 
N&di (the right nostril) do the Rechaka, i. e., exhale the breath as long 
as you count " M " (Brahma) for sixteen times. O Muni ! Thus I have 
spoken to you of the Sadhuma Priinayama. After doing the Prunayama 
as stated above, pierce the Six Chakras {i. e., plexuses) (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 flow. Now the process of piercing the 
six Chakras (or nerve centres or centres of moving Pranik forces) is 
being described. Within this body, the six nerve centres called Padraas 
(Lotuses) exist, 'i hey are respectively situated at the (1) Muladhara (half 
way between Anus and Linga Miila), called the Sacral Plexus ; (2) Linga 
Mula (the root of the genital organs), ; called postatic plexus ; (this is also 
called Svadhisthana) (3) Navel, the Solar Plexus (4) Heart, the cardiac 
Plexus, (3) Throat (G) Forehead, between the eye brows there-the lotus in 
the forehead, c-iUed the cavernous plexus (Ajna Chakra) has two 
petals ; in these two petals, the two letters " Ham " " K§am " exist in the 
right hand direction (with the hands of the watch ; going round from 
left to right keeping the right 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 
sixteen petals (vis'uJdha ch;ikra) ; in these are in due order in right 
ihand direction the sixteen letters (vowels) a, a, i, i, u, ii, ri, ri, Iri, Ir?, e, ai, 
p, au, am, ah ; I bow down to these which are the sixteen lettered Brahma. 
The lotus that exists in the heart, the cardiac plexus ^anah-ita chakra), 
has twelve petals ; wherein are the twelve letters k, kh, g, gh, n, eh, 
ihb, j, jh, n, t, th ; 1 bow to to these twelve lettered Brahma. The Solar 



plexiiP forms tbe Great Junction of the Right and Left sympathetic chains 
Ida and PinwaU with the Cerebro spinal Axis. The lotus that exists in 
the navel, called the Solar Plexus, or Epigastric plexus (Manipura 
Chakra) has ten petals wherein are tbe ten letters d, dh, n, t, th, d, dh, 
n, p, ph, counting in the right hand direction (that is clockwise) (and 
the action of this clock is vertical in the plane of the spinal cord ; also it 
mav be horizontal). The lotug that exists at the root of the genitil 
organ, the genital plexus or postatic plexus has six petals. The petals 
are the configurations made by the position of Nddis at any particular 
cjutce. Svadhisthana chakra or Svayambhu Linga, wherein are situated 
the six letters, b, bh, m, y, r, 1 ; I bow down to this six-lettered 
Brihma, (These are the Laya Centre8\ The lotus that exists in the MulS- 
dh^Vi, called th3 sacral or sacrococcygeal plexus has four petal?, wherein 
sire the four letters v, s', s, s, 1 bow down to these four-lettered Brahma. 
In the above six nerve centres or Laya Centres, or lotuses, all the letters 
are situated in the right hand direction (clockwise). {Note. — All the 
nerves of the body combine themselves in these six nerve centres or Liya 
Centres, Each of these centres is spheroidal and is of the Fourth Dimen- 
sion. At each centre many transitions tiike place, many visions take place, 
many forces are perceived and wonderful varieties of knowledge are 
experienced. These are called the Laya Centres. For many things vanish 
into non-existence and miny new Tattvas are experienced.) Thus medita- 
ting on the Six Chakras or plexuses, meditate on the Kula Kundalini, 
the Serpent Fire. She resides on the four petalled lotus (Centre of 
S.ikti) called MulildhSra Chakra (Coccygeal plexus) ; She is of R;jjo 
Guna ; She is of a blood red colour, and She is expressed by the mantra 
"Hrim," which is the M^ySvija ; she is subtle as the thread of the fibrous 
stock of the water lily. The Sun is Her face ; Fire is Her 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- 
lini, one should pray to Her : — Her sitting, coming, going, remaining, the 
thought on Her, the realisation of Her and chanting hymns to Her, etc , 
all are Mine, Who is of the nature of all in all ; I am that Bhagavati ; 
O Bhagavati ! All my acts are Thy worship ; I am the Devi ; I am 
Brahma, I am free from sorrow. I am of the nature of Everlasting Exis- 
tence, Intelligence and Bliss. Thus one should meditate of one's own- 
self. I take refuge of that Kula Kundalini, who appears like lightning and 
who holds the current thereof, when going to Brahmarandhra, in the brain,- 
who appears like nectar when coming back from the brain to the MuladhSra 
and who travels in the SusumnS Nadi in the spinal cord. Then one is to 
meditate on one's own Guru, who is thought of as one with God, as seated 

fioOK Xi.] CHAPTER 11. l059 

in one's braia auJ then worship iluu mentally. Theu the S^dhaka, con- 
trolling himself is to recite the following Mantra "The Guru is Brahmft, 
the Guru is Visnu, it is the Guru again that is the Deva Mahes'vara : it is 
Guru that is Para Brahma. I bow down to that Sri Guru. 

Hero ends the First Chapter of the Eleventh Book on what is to be 
thought of in the morning in the Maha Piirinam Sri Mad Devi Bh4ga- 
vatam of 18,000 verses by Maharsi Veda Vyasa. 


1-42. Nar3,yaua said : — Even if a man studies the Vedas with six 
Amgas (limbs of the Vedas), he cannot bo pure if he be devoid of the prin- 
ciple of right living (Sadachdra) and if he does not practise it. All that is 
in vain. As Foon as the two wings of the young ones of birds appear, 
they leave their nests, so the chhandas {the Vedas) leave such a man devoid 
of Sadacharaa^ tliQ time of his death. The intelligent man should get up 
from his bed at the Brahma muhurta and should observe all the principles of 
Sadachara. In the last quarter of night, he should practise in reciting 
and studying the Vedas, Then for some time he should meditate on his 
Ista Deva (his Presiding Deity\ The Yogi should meditate on Brahma 
according to the method stated before. O NSrada I If meditation be 
done as above, the identity of Jiva and Brahma is at once realised and the 
man becomes liberated while living. After the fifty-fifth D.indi (from the 
preceding sunrise i. e, 2 hours before the sunrise comes the Usakala; after 
the fifty seventh danda oomes the Arunodayakala ; after fifty eic^hth 
Danda comes the morning time ; then the Sun rises. One 
should get up from one's bed in the morning time. He should go then to a 
distance where an arrow shot at one stretch goes. There in the south-west 
corner he i- to void his urines and faccos. Then 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 life should place the holy thread over his right ear ; 
the householder and the Vanaprasfchis should suspend ihe holy thread 
from the neck towards the back and then void their faeces, etc. He is to 
tie a piece of cloth round his head ; and spread earth or leaves on the 
place where he will evacuate himself. He is not to talk then nor spit 
nor inhale hnrd. One is not to eva3uata oneself in cultivated lands, that 
have been tilleJ, in water, over thj burning pyre, on the mountain, in 
the broken and ruined temples, on the ant-hills, on places covered with 
grass, on road side, or on hoU s where living beings exist. One ought not 

1060 srI mad i>Ev! buAgavatam. 

to do the same aUo while walkitjj^. One ojgbt to kiep silence Juruij^ both 
the twilights, while one is pas=iag urine or voiding one's taeces, or 
while one is holding sexual intercourse, or before the presence of one'-i 
Guru, during the time of sacrifice, or while making gifts, or while doing 
Brahma Yajna. One ought to pray before evacuating, thus: — "0 Uevas ! 
O Rifis ! O Pis'&chas ! O Uragas I O Raksasas ! You all who might 
be existing here unseen by me, are requested to leave this placp. I am 
going to ease myself here duly." Never one is bo void oneself while one 
looks at Vayu (wind), Agui (6re), a Brahmana, the Sun, water or cow, 
At the day time one is to turn one's fac^ northward and at the night tim? 
southward, while easing oneself and then one is to cover the faeces, etc., 
with stones, pebbles, leaves or grass, etc. Then he i-^ to hold his genital 
organ with his hand and go to a river or any other watery place ; he is to 
fill his vessel with water then and go to some other place. 

The Brahraana is to use the white earth, the Ksattriya is to take the 
red earth, the Vais'ya is to use the yellow earth and the SQdra is to apply 
the black earth and with that he is to cleanse himself. The 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 cleansing purposes. The earth for cleansing faeces is twice 
as much as that used in case of urine clearance ; in the cleansing after 
sexual intercourse thrice as much. In urine cleansing the earth is to 
applied in the organ of generation once, thrice in the hand. And in diit 
clearing, twice in the organ of generation, fiee timei in anus, ten tiinjs 
in the left hand and seven times in both the hands. Then apply earth 
four times first in the left feet and then on the right feet. The house 
holder should clear thus : the Brdhmachclri is to do twice and the Yatis 
tour times. At every time the quantity of wet earth that is to bo 
taken is to be of the size of an Amalaki fruit ; never it is to be less 
than that. This is for the clearance in the day time. Half of these can 
be used in the night time. For the invalids, one-fourth the above 
measurements ; for the passers-by, one-eighth the above dimensions are 
to be observed. In case of women, Sudras, and incapable children, clearings 
are to be done till then when the offensive smell vanishes. No number-* 
are to be observed. BhagvSn Minu says —for all the Varnas the clearing i? 
to be done till then when the olTensive smell vanishes. The clearing 
is to be performed by the left hand. The right hand is never to bo 
used. Below the navel, the left hand is to be used ; and above the navel 
the right hand is to be used for clearing. The wise man should never 
hold his water pot while evacuating himself. If by mistake he catchoa 
hold of his waterpot, he will have to perform the pcuauce (prayafchitta). 


^ooK XI.] CHAPTER lit. . i06l 

If, 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 
purified. In 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 
here. After evacuating oneself of faeces, one is to rinse one's mouth twelve 
times ; and after passing urine and clearing, one is to rinse four times. 
Never lass than that is to be done. The water after rinsing is to be 
thrown away slowly downwards on one's left. Next performing Achaman 
one is to wash one's taeth. Us is to take a tiny piece, twelve Angulas 
(fingers) long (about one foot) 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 
(figtree), Mango, Kadamba, Lodha, Champaka and Vadari trees are 
used for cleansing teeth. While cleansing teeth,- one is to recite the 
following m intra : — '"O Tree! Wherein resides the Deity Moon for 
giving food to the beings and for killing the enemies ! Let Him wash 
my mouth to increase my fame and honour! O Tiee! Dobt Thou 
please give me long lif*, power, fame, energy, heauty, sons, cattle, 
wealth, intellect, and the knowledge of Brahma." If the cleansing 
twig be not available and if there be any prchibition to brush one's 
teeth that day (say Pratipad day, Am§vas, 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 New Moon or on Sunday, one eats the Sun 
(is it were, by making Him lose his fire), makes 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 is to touch his eyes and ears with his thumb and ring finger, 
touch his navel with his thumb and little 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 Vyasa. 


1-21. ^ri Narayana said:-"0 Narada ! 'There are the six kinds of 
Achamana:—(1) Buddha, (2) Sm^rta, (3) Pauranik, (4) Vaidik, (5) Tdntrik 
aiid(()) "5rauta. The act of cleaning »fter evacuating oneself of urine and 
faeceo is known as Suddha Saucha, After cleaning, the Achaman, that if^ 

i062 ^RI MAT) DEvt BHAGAVtAM, 

performed acoorJing to rules, is uained as Smlrta and Pdur^oik. Ia 
phces where the Brahma Yajna is performed, the Vaidik and ^rauta 
Ach imanas are doae. Anl where acts e. g. the knowledge of warfare 
are being executed, thi Tantrik Achaman is done. Then he is to remem- 
ber the Gayatri Mantra with Pranava (om) aud fasten the lock of 
hair on the crown of his head, thus controlling all the hindrances 
(Bighna Bandhanara). Sipping again, he is to touch bis heart, 
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 is to touch his right ear (Where the several Devas 
reside). On the right ear of the BrS,hmanas reside Fire, Water, the 
Vedas, the Moon, the Sm, and the Vayu (wind). Then one is to go to a 
river or any other reservoir of water, and there to perform one's morning 
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) 
in the body. The morning bath removes all these impurities. Therefore the 
morning bath is essentially necessary. The sins that arise from going to 
those who are not fit for such purposes, from accepting gifts from impure 
persons or from the practice of any other secret vices all ar<3 removed by the 
morning ablutions. Without t'lis bath, no acts betr any fruit. There- 
fore every dny, this morning bath is very netessa-y. Taking the'a 
grass in hand, one is to perform one's bath and SandhyS. If for seven 
days, the morning ablutions are not taken, and if for three days, the 
Sandhyas are not performed, if for twelve days, the daily Homas be not 
performed, the Bi^hmanas become Sudras. The time for making the Homa 
in the morning is very little ; therefore lest ablutions be done fully which 
would take a long time and hence the time for the Homa might elapse, 
the morninj,' bath should be performed quickly. After the bath the 
Vranay&ma is to be done. Then the full effects of bath are attained. 
There is nothing holier in this world or in the next than reciting the Ga- 
yatri. It saves the singer who sings the Gavatri ; hence it is called Gayatri. 
During the time of PrSnAyama, one must control one's Prana aud Ajfiria 
Vayus /. e. make them equal. The Brahmin, knowing the Vrdas and 
devoted to his Dharma, must practise Pranayama three times with the 
repetition of Gayatri and Pranava and the three Vyarhitis (Om Bhu, Om 
Bhuvar, Om Svah^. 

While 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 
is to be utteredt At the time of PranayAma, if any body's mind be not 
fixed, even for a short while, like a mustard seed on the apex of a cow- 
born, he cannot save even one hundred and one persons in his father's 

Book XI.] CHAPTER III. 1063 

or in his mothor's line. Pranayaraa is called Sagarbha when per- 
formed with the repetition of some mantra; it are called A^arbha when 
it is done simply with mere meditition, without repeating any mantra. After 
the bathing, the Tarpanara with its accompaniments, is to be done ; i. e. 
the peace otferiugs are made with reference to the Devas, the llisis, and 
the Pitris (whereby we invoke the blessings from the subtle plmes where 
the highsouled persons dwell.) After this, a clean pair of clothes is 
to be worn and then he should get up and come out of the water. 
The next things preparatory to pr ictise Japim are to wear the Tilaka marks 
of ashbs and to put on the Kudrakaa beads. He who holds thirty-two 
liudraksa beads on his neck, forty on his head, six on each ear (12 on two 
ears), twenty four beads on two hands (twelve on each hand) thirty - 
two beads oa two arms (sixteen on each), one bead on each eye and 
one bead on the hair on the crown, and one hundred and eight beads 
o;i the breast, (251 in all; becomes himiseif Mah^ Deva. One is expected 
to use them as suoh. O Muni ! You can use the Rudrakaas after 
lieing, stringing together with gold or silver always on your SikhS, 
the tuft of hail- on the head or on your ears. On the holy thread, on 
the hands, on the neck, or on the bally (abdomen) one can keep the 
Hudr^ksa after one has repeated sincerely and with devotion the five 
lettered mantra of Siva, or one has repeated the Praniva (Om). 
Holding the Rudruksi implies that the man has realised the knowledge 
of Siva-Tattva. O Brahman ! The Rudraksa bead that is placed on 
the tuft or on the crown hair represents the Tara tattva i. e., Om 
Ivdra ; the Rudraksa beads that are held on the two ears are to 
be thought of as Deva and Devi, (v)iva and Siv^). 

22-iJ7. The one hundrtd and eight Rudraks^ beads on the sacrifi- 
cial thread are considered as the one hundred and eight Vedas (signifying 
the Full Knowledge, as sixteen digits of the Moon completed ; on the 
arms, are considered as the Dik (quarters); on the neck, are con- 
sidered as the Devi Sarasvati and Agni (fire). The liudraksa beads 
ought to be taken by men of all colours and casies. The Brahmanas, 
Ksattriyas and Vais'yas should hold them after purifying them with 
Mantras «. e. knowingly; whereas the Sudras can take them without any 
fcuch purification by the Mantras, i. e. unknowingly. By hoi .ing or putting 
on the Rudriksa beads, persons become the Rudras iucarnate in ileph and 
boJy. Tiiere is no doubt in this, \iy this all the sins arising from seeing, 
hearing} remembering, smelling, eating prohibited things, talking incohe- 
rently, doing prohibited things, etc., are entirely removed with the Rudraksa 
beads on the body; whatever act", eating, drinking, smelling, etc., are doce, 
are, as it were, done by Rudra Deva Plimself. O Great Muni I He who feels 


shami in holJing aaJ pufct-ing on the R'i'irak3a beals, can never bfl free.l 
tVorn this Samsara even after the Koti births. He who blames another person 
hildiniif R'llt-aksi, baacls has defects in his birth (is a bastard). There 
is no doubt in this. It is by holding on Rudraksa that Brahtull has 
remained steady in His Hrahm^hood untainted and the Munis have been 
true to their re-'olves. So there is no act better and hiii:her tiiaii 
holding the lUidrSkst beads. He who gives clothing and food to a 
person holdinL' Ividraksi beads with devotion is freed of all sins and 
1,'oep to the Siva Loka. He who feasts gladly any hold'^r of such 
beads at the time of Sradh, goes undoubtedly to the Pitri Loka. 
He who washes the feet of a holder of Rudraksa and drinks that 
water, is freed of all sins and resides with honour in the oiva Loka, 
l^ a Brilhmana holds uilh devotion the Rudraksa beads witn a necklace 
and gold, he attains the Rudrahood. O Intelligent One ! Wherever whoever 
holds with Of without faith and devotion the Rudraksa beadsvvith or with- 
out any m&ntra, is freed of all sins and is entitled to the Tattvajnan^. Lam 
iinabla to describe fullf the greatness of the Rudr&ksa beads. In fact, 
all should by all mean- hold the Rudraksa beads on their boJies. 

Xote.~The Number one hundred and eight (108) signifies the 
One Hundred an 1 Eight Vedas, the Brahman, the Source of all Wisdom 
an] Joy. 

Here ends the Third Chapter of the Eleventh Bock on the glories 
of the Rudraksx beads in the MahS Puranam ^ri Mad Davi Bhaga- 
vatana of 18,000 verses by Maharsi Veda V\aia. 


1-11. Narada said :— "0 Sinless one ! The greatness of the Rudraksa 
seed that you have deseibed is verily such. Now I ask why is this Rudr^k- 
fam so much entitled to worship by the people. Please speak elcrtrly on 
this point. Narayana spoke :— "O Child ! This is the very question 
that was asked^onee by Kartika, the sixfaced One, to Bhagavin Rudra, 
dwelling in Kailas'a. What He replied, I say now. Listen. IJudra 
Deva spoke :—"0 Child Sad^uana. I wiil dwell briefly on the secret 
cause of the greatness of the Rudraksa seed. Hear. 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 request, T called 
in my mind the Divine Great weapon, named Aghora, beautiful and terrible 
and containing the strength of all the Deva', to kill him. H was incon- 
ceivable and it was blazing with fire. 

Book XI.] CHAPTER IV. 1065 

For full divine one thousaud years I remained awake 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 Davas be removed. Not for a moment ray eyelids dropped. There 
by my evds were affected and drops of water came out of any eyes. — Note 
here. How enemies are to be killed. Ifc requires j^reat thought, great 
concentration, great yoga and great powers.) O Mahisena ! From those 
drops of water coming out of my eyas, the great tree of Rudraksam did 
ppring for the welfare of all. This Rudraksa seed is of thirty-eight 
varieties. From My Surya Netra. i. e., My right eye, symbolizing the 
Sun, twelve yellow coloured (Pingala colour) varieties have come ; and 
from my left eye representing the Moon, the Soma Netra, sixteen 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 
and the black ones are Sddras and should be used by the Vai^yas and 
the Sudras. 

12-19. One faced Rudraksa seed is the Siva Himself, made manifest 
and rendered vivid; even the sin incurred in killing a Brahmana is destroyed 
thereby. Two faced or two headed Rudraksam is like the Deva and the Devi. 
Two sorbs of sins are destroyed thereby. The three faced Rudrak§am is 
like fire ; the sin incurred in killing a woman is destroyed in a moment. 
The four faced Rudraksa seed is like Brahma and removes the sin of 
killing persons. Tha fire faced Rudraksam is verily an image of Rudra; 
all sorts of sins, e, g. eating prohibited food, going to the ungoables, etc., 
are destroyed thereby. The six faced Rudraksam is Kartikeya. It is 
to be 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 
n.imed Ananga. Holding this "rees one from the sin of stealing gold, etc., 
O 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 
to acquire heaps of food, cotton, and gold ; and in the end the 
Hif^hest Place is attained. 

20-35. The fruit of holding the eight faced Rudraksa seed has 
been said. Now I will ta!k ot the nine-faced RudrSksam. It is verily the 
Bhairava made rainifest. On the left hand it should be worn. Bv 
this, the people get both Bhoga (enjoyment) and Mok§a (liberation) 


1066 §Rt MAt) DEVl BHAgAVATAM. 

and they become powerful like Me and get themselves freed at once, without 
the least delay, of the sins incurred by committing thousands of abortions, 
hundreds of BrahmahattySs (killing the Brahman^is). Holding the ten- 
faced Rudraksa is verily wearing Janardana, the Deva of the Devas. 
The holding of which pacifies the evils caused by planets, Pis'Hchas, Vetala-? 
Brahma R^ksasas, and Pannagas. The eleven-faced Rudraksam is 
like the Eleven Rudras. The fruits, the efficacy of which I now describa. 
Hear. The fruits obtiined through the performance of one thousaod 
horse sacrifices, one hundred Vajapeya sacrifices, and making gifcs 
of one hundred thousand cows are obtained thereby. 

If one wears the twelve-headed Rudr^ksasm on one's ear, the Adityas 
get satisfied. The fruits of performing Gomedha and As'vamedha sacrifices 
are obtained thereby. No fear comes from horned buffaloes, armed enemies 
and wolves and tigers 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, 
He becomes freed of the sins incurred in killing elephants, horses, dear, 
cats, snakes, mice, frogs, asses, foxes and various other animals. 

O Child ! The thirteen faced Rudr^ksam is very rare ; if anybody gets 
it, he becomes like Karti Keya and gets all desires fulfilled ; and the 
eight siddhis are under his grasp. He learns how to make gold, silver 
and other metals ; he attains all sorts of enjoyments. There is no 
manner of doubt in this. O Sadsinana ! If anybody holds the thirteen 
faced Rudrakfam, he becomes freed from the sins incurred in killiug 
mother, father and brothers. 

O Son ! If one holds on one's head the fourteen- faced Rudrakjam 
always, one becomes like Siva. O Muni ! What more shall I speak 
to you ! The Devas pay their respects to one holding the fourteen 
faced Rudraksas and he in the end attains the Highest Goal, the state 
of Siva. His body becomes verily the body of Siva. 

36-40. The Devas always worship the Rudraksa seed; the highest 
goal is attained hy wearing the Rudraksam. The Br'ahmanas should bold 
on their heads at least one Rudrdksam with devotien. A rosary of twenty-six 
RudrSksams is to be made and tied on the head. Similarly u rosary of fifty 
seeds is to be worn and suspended on the breast ; sixteen each on each of 
the two arms; twenty-four Rudrak§ams to be worn on the wrist", 
twelve on each. O ^adSnana ! If a rotary be made of one hundred 
and eight, fifty or twenty-seven Rudraksams and if japam be done 
with that, iaimeasurable merits are obtained. If anybody wears a 
rosary of one hundred and eight seeds, he gets at every moment 

Book XI.J CHAPTER 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 
Greatness of the Rudraksara in the Mahapuranam 5ri Mad Devi 
B'lagavatam of 18,000 verses by Maharsi Veda Vyasa. 


1-14. Is'vara said:-—" O Kdrtikeya ! Now I will speak how to count 
the Japam (repetition of the mantra) with the rosary. Hear. The 
fac3 of Rudraksam is BrahmS ; the upper summit point is »^iva and the 

tail end of Radr^ksam is Visnu. The RudrUksam has two-fold powers; 

It can give Bhoga (Enjoyntent) as well as Mok8a (Liberation). Then string 
or tie together, like a cow's tail, and like the snake's coiling a body, twenty- 
five five faced Rudraksa seeds, thorny and of red, white, 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 is in front of the flat face of another Rudrdksam • so 
the 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 
its face turned upwards and the knot should be given over that. The 
rosary, thus strung, yields success of the M intra (mantra-siddhi) 
When the rosary is strung, it is to be bathed with clear and scented water 
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 
limbed, with " Hum " added and collect the rosaries. Then repeat over 
them the Mantra " Sadyoj^ta, etc., and sprinkle water over it one hundred 
and eight times. Then utter the principal mantra and place them 
on a holy ground and perform Ny^sa over it, i. e., think that the Great 
Cause 6iva and the World-Mother Bhagavati have come on them. 
Thus make the Samskara of the rosary (i. e., purify it) and you will 
find then that your desired end will be attained 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 ear and controlling one self, one should make japam with the rosary 
Oq the neck, head, breast, or the ears or on the arms, the rosary 
should he held with the g»'eatest devotion. What is the use in 
saying about it so often ? It is highly meritorious and commendable 

1068 &nl MAD DEVi BHAgAVATAM. 

to holds always the Rudraksam. Espeeiall) on such occasions as taking 
baths making gifts, making japams, performing the Homas, or sacrifices 
to Visve Devas, in performing the Poojas of the Devas, in making 
PrUyasehittams (penances), in the time of Sralb an 1 in the time (f 
initiation, it is highly necessary to hold RudrSksira. A Brahmin is 
sure to go to hell if he performs any Vaidik act without wearing 
any Rudraksam. Note : — It would be offering an insult to Siva ! 

15-29, It is advisable to use the true Rudraksam with gold and 
jewel, on tife head, neck or on one's hand. Never use ihe Rudraksam 
worn by another. Use Rudraksam always with devotion ; never use 
it while you are impure. Even the grass that grows with the air 
in contact with the Rudrak^a tiee, goes verily to a holy region for 
ever. Jabala Muni says in the Sruti: — If a man wearing Rudraksun 
commits a sin, he gets deliverance from that sin. Even if anira-ils hold 
Rudraksam, they become Siva ; wha*; of men ! The devotees of Sri Rudra 
should always use at least one Rudraksv on the head. Those grext devotees, 
who with RudrSksim on take the name of the Highest Self Sambhc, 
get themselves freed of all sorts of sins and pains. Those who aie oru;i- 
mented with Rudraksam are the best devotees. It is highly incumbent 
on those who want their welfare to wear Rudraksam. Those who hold 
Rudraksa-n on their ears, crown hair, neck, hands, and breast, <2et 
Brahma, Visnu, and Mahes'vara under them as their Vihhiatis (mani- 
festations, powers). The Devas and all those Risis that sttrted the 
Gotra, the Adipuru§as (the first chief men in several fanllie-), held 
with reverence the Rudraksams. All the other ]M niis, th--\i descenufd 
from their families, the ardent followers of ^rauta Dharma, the pure 
souled, held the Rudraksams. It may be, that many might not like 
at first to hold this Rudraksam, the visibiie giver of liberation and 
so well written in the Vedas ; but afoer many births, out of the 
Graoa of Mahaleva, many become eager to take the Rudraksams. Tl)e 
Munis' that are the Jdbala Sakhis are famous in expounding the 
inestimable greatness of Rudraksams. 

The effect of holding Rudraksams is well known in the three worlds. 
Punyam (great merit) arises from the mere sight of Rudraksams ; 
ten million times that merit arises by it^ touch ; and by wearing it, 
one hundred Koti times the fruit arises and if one mak*»s Japam 
every day, then one lakh koti times the punyam arises' There is no 
manner of questionings in this. 

Book XI.] CHAPER VI. 1069 

30-33. He who holds in his hand, breast, neck, ears, heal, , 
the RudrVksams, becomes an image of Rudra. There is co manner of 
doubt in this. By holding Rudraksam-, men become invulnerable of 
all the beings, become respected, like Miha Oeva, by th3 Djvas anl 
Asuras and they roam oa the eirth lika It'idra. Even if a man be 
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 
of taking Uchhista and of all the other sins. Even if you suspend a 
Rulraksira rosary on the neck of a dog and if that dog dies in 
that state, he gets liberation ! Then whit to speak of others ! By 
holding Rndraksams, men even if they be devoid of Japam and Dhyanam, 
become freed of all sins and attain the highest state. Even if one holds 
merely one RadrAksa seed purified and sueharged with Mantra Sakti, he 
uplifts his twentyone generatians, gets to Heaven and resides there wiih 
re-ipect. I am speaking now further of the Greatness of KudraUsam. 

Here ends the Fifth Chapter of the Eleventh Book on the Kudrak fam 
rosaries in the Maha Purdnara bri Mad Devi Bha gavatam of 1.^,0 
verses by Maharsi Veda Vyasa. 


1-21. ts'vara sail: — "O K?.rtikeya ! Kns'agranthi, JIvapattrt and 
other rosaries cannot compare to one-sixteenth part of the Rudr^ksa 
rosary. As Visnu is the best of all the Purusas, the Ganga is the best 
of all the rivers, Kas'yapi, amongst the !Muni?, Uchchaihsrava amongst 
the horse?. Malm Deva amongst the Devas, Bhagavati amongst the Davis, 
so thcRudraksam rosary is the Best of all the rosaries. All the fruits that 
occur by reading the stotras and holding all the Vratas, are obtained by 
wearing the Rudraksam bead. At the time of making theAksaya gift, 
the Rudtdksam bead is capable of giving high merits. The merit that 
accrues by giving Rudraksam to a p3ac«ful devotee of Siva, cannot 
be expressed in words. If anybody gives food to a man holdin* 
the Ridraksam rosary, his twenty one generations are 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 to the worship of oiva is inferior to a chandaja. If 
Rulrdksam be pi iced on the head then the flesh-eaters, drunkards, 
and the associates with the vicious become freed of their sins. 

Whatever fruits are obtained by performing various sacrifices, asce- 
ticism and the study of the Vedas are easily attained by simply 

holding the Rudraksam rosary. Whatever merits are obtained jby read- 

1070 Sr! mad dev bhAgavatam 

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 wearing Rudr^ksam. If at the time of death, one wears 
Rudraksam and d|es, one attains Rudrahood. One has not to take 
again one's birth. If anybody dies by holding Rudraksam on his 
neck or on his two arms, he uplifts his twenty-one generations and 
lives in the Rudra Loka. Be he a Brahman or a Chandfila, be he 
with qualities or without qualities, if he applies ashes to his body 
and holds Rudiaksim, he surely attains Sivahood. Be he pure cr 
impure ; whether he eats uneatables or be he a Mleehha or a 
Cbindaia or a Great Sinner, any body if he holds RuOrSksam is 
surely equal to Rudra. There is no doubt in this. 

If 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 
the fruit; on his holy thread, ayuta times the fruit ; on his arm, one lakh 
Koti times the fruit and if one wears Rudraksam on one's wrist, one 
attains MokjA. Whatever acts, mentioned in the Vedas be performed 
with Rudraksam on, the fruits obtained are unbounded. Even if a man 
be without any Bhakti and if he wears on his neck the Radraksa rosary 
though he does always vicious acts, he becomes freed of the bondage of 
this worU. Even if a man does not hold Rudr4ksa bit if he be always 
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 
Siva. A'^ in the country of Kikata, an ass wh'eh used to carry Rudraksim 
seed "ot Sivahood after his death, ?o any man, whether he be a Jnani 
(wise) or Ainini (unwise), gets Sivahool if he bolls lltidriksatu. There 
is no doubt in this. 

2%28. Skinda said :—" God ! How is it that in the country of 
Kikftta (Bihar), an ass had to carry RudrSksa ; who gave bim the 
RudrSkBams ! -Vnd what for did he hold that ? 

Bha^^av^n ts'vara said : — " Son! Now hear the history of the case. 
In the Bindhya mountain one ass used to carry the load of Rudraksam of a 
traveller. Once the ass felt tired and became unable to carry the load and 
fell down on the road and died. After his death the ass came to Me by 
My Grace, becoming Mahes'vara with trident in his hand and with three 
eyes. O Ka.rtikeya ! As many faces as there are in the Rudr^ksim, for 
■0 many thousand Yugas the holder resides with honour in the Siva Loka. 
One should declare the greatness of Rudraksam to one's own disciple J 
never to disclose its glories to one who is not a disciple nor a devotee of 
BadrS^kfam nor to bim who is an illiterate brute. Be he a Bhakta or not a 

Book Xt.] CHAPTER VI. 1071 

Bhakta, be he low or very low, if he holds RudrUkfam, then he is freed from 
all sins. No equal can be to the merit of him who holds the Rudr4kBams. 

29-39. The Munis, the Seers of truth, des eribe this holding on of 
ttudrakyam as a ver}' great vow. He who makes a vow to hold one 
thojsand Ru Irakfams, beaoraes like Ruira ; the Devas bow down before 
him. If thoisand Rudrak§ams be not obtained, one should hold at least 
sixteen Rudrakgams on each arm, one Rudrak§am on the crown hair ; 
on the two hands, twelve on each ; thirty-two on the neck ; forty on the 
head; six on each ear and one hundred and eight RudrSksams on the breast ; 
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 one's body, his life becomes useless, like 
a man who is void of Tripundrak (three curved horizontal marks made on 
the forehead by the worshippers of S'iva). If any body simply washes 
his head all over with Rudraksam on, ho gets the fruit of bathing in the 
Ganges. There is no doubt in this. One faced Rudraksam, the five faced, 
eleven faced and fourteen faced Rud'-ksams are highly meritorious and 
untitled to worship by all. The Rairiksara is S'ankara made manifest ; so it 
is always worshipped with devotion. The greatness of Rudraksam is such 
as it can make a king out of a poor man. On this point, I will tell you an 
excellent Puranic anecdote. 

40-49. There was a Brahmin, named Girinatha in the'country of Kosala. 
He was proficient in the Vedas and 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, by his beauty and youth captivated the mind of his 
Guru's wife named Muktavali. The Guru's wife became so much 
enchanted by his extraordinary beauty that she, being unable to 
ontrol herself, mixed with him and for some time remained with 
hi:a in secret enjoyment. Then feeling inconveniences, due to the 
fear of his Guru, to enjoy her freely, used poison to the Guru, 
killed him and then he began to live freely with her. Next when hia 
father, mother came to know about this, he put to death instantly 
his father and mother, administering poison to them. He became 

1072 ^RI mad DEVt BHAgAVATAM 

addicted to various pleasures and his wealth was exhausted gradually. 
lie be^an to steal in Brahmans' houses and became addicted very 
much to drinking. His relatives outcasted him from the society for 
his bad behaviour and banished him outside the town, He it en 
went into a dense forest with Muktavali ; and he began to kill the 
Brahmins for their wealth. Thus a long time passed away ; when 
at last he fell into the jaus of death. 

50-54. Then to take him to the region of Death, thousands of the 

Yama's messengers came ; at the same time the Siva's messengers came 

from ^iva-Loka. O K&rtikeya ! A quarrel then ensued between both 

the parties of Yaraa and Siva," The Yaira's messengers, then, said: — 

♦' O Servers of Sambhu ! What are the merits of this man that 

you have come to take him ? First sp^ak to us of his merits." 

. Siva's messengers spoke — "Fifteen feet below the ground where this 

;man died, there exists the Rudraksam. O Yama's messengers ! By the 

influence of that Rudraksam, all his sins are destroyed; and we have 

come to take him to oiva." Then the Brahmin Gunanidhi assumed 

a divine form and, getting on an aerial car went with Shiva's 

■ messengers before S'iva. " One of good vows ! Thus I have described 

briefly to you the greatness of Rudraksam. This is capable to 

remove all sorts of sins and yield great merits. 

Here ends the Sixth Chapter of the Eleventh Book on the 
Greatness of Rudrdk^ams in the MahapurSnam S'ri Mad Devj 
BhSgavatam of 18,000 verses by Maharsi Veda Vyasa. 


1-4. S'ri NArayana said : — "O Naradi ! When Giris'a thus explained 
to KSrtikeya the greatness of Riidraksun, h^ b3eam3 satisfied. Now 
1 have spoken to you of the glories of the Rudraksams as far as I 
know. Now, as to our subject of right way of acting, I will now 
speak on other things that; ou^ht to be known. Listen. The seeing 
of Rudraksam briiigs in a lakh time; of Punyam and koti times the 
merit arises from touching th it ; holding it brings in koti times 
merit ; again if one makes the j^pam of a Mantra with that Rud- 
raksam, one obtains merit one hundred lakh koti times and one 
thousand lakh koti times the merit. The merit in holding the Rudraksain 
is far superior to that in holding Bhadraksam. The Rudraksam seed 
that is of the size of an Amalaki is the best ; which is the of the size of 
a plum, is middling ; and which is of the siza of a gram is the worst. 

Sooi Xt.] CHAPTER Vlt. 1073 

this is my wori and promise. The Rudr&kaam tree is of four 
kinds : — Brahmina, K^if-jti'iya, Vais'ya, aad S'udra. The white colour 
is BrahmaQi ; the red colour is Ksittriya ; the yellow colour is Vais'ya 
and the black coloured Rudraksam seed is Sadra. The Brahmanas 
are to use the white coloured Rudraksams; the Ksattriyas, the red coloured 
ones, the Vais'yas, the yellowcoloured ones ; and the Sudras, the black ones. 
Those Rudrak§a seeds that are nicely circular, smooth, hard, and whose 
thorns or points are distinctly visible, are the best. Those that are pierced 
by insects, broken in parts, whose thorns are not clearly visible, with swells 
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 their holes pierced by men are 
middling. The Rudrak|» seeds that are all of uniform shape, bright, hard, 
and beautifully circular should be strung together by a silken thread. 
H )w to test the Uudrflksi seed? As gold is tested by a touch stone ; 
so the RudrSk§am is tested by drawing lines on it ; those on which 
the lines are most uniform, bright and beautifal are the bestani they should 
be worn by the Saivas. One should hold one Rudr&ksam on the 
erown h lir, thirty on the head, thirty six o& the neck ; sixteen on 
each arm, twelve on each wrist, fifty on the shoulders, one hundred and 
el<'ht Rudraksams in the place of 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 loins one should holl Rudraksam always, whether one 
sleeps or eats. Holding three hundred R.idraksams is the lowest ; 
holdin<^ five hundred is middling ; holding one thousand Rudr^kaams 
is the best ; so one ought to wear one thousand Rudraksams. At 
the time of taking Rudraksam, on one's head, one should utter the Mantra 
of ts£lua; the mantra of Tat Purusa while holding on one's ears; Aghora 
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, 
i. e., Sadyojat^di, ttc, the five Brahma mantras, and the six-limbed 5iva 
mantra. One is to string ever}' Rudraksa seed, uttering the root mantra 
and then hold it 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 woman (in the same person) ; if worn, Ardhaua. 
risvara Siva is always pleased with that man who holds it. The three- 
%oed Rudr^k§am is Fire made manifest; it destroys in a moment 
the sin of killing a woman. 

' 135 

1074 ^RtviAt) 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 
wears the three-faced Rudraksani. The four-faced Rudrakeam in Brahni& 
Himself. The wearer gets his prosperity enhanced, his diseases destroyed, 
the divine kuowledge springs in him and his heart is always pleased. The 
five- faced Rudraksam is tho five faced Siva Himself; Mabadeva gets pleased 
with him who holds it. The Presiding Deity of the six faced Rudraksam ia 
Ortikeya. Some Pundits take Ganapati to be the Presiding Deity of the 
six-faced Rudr^lksam. The presiding Deity of the seven-faced Rndrakfam is 
the seven Matrik^s, the Sua and the seven Ri§is. By putting on this, the 
prosperity is increased, health and the pure knowledge are established. 
It should be put on when one becomes pure. The Presiding Deity of the 
ei'^ht-faced Rudraksam is Brahmi, the eighc MStrikas. By holding this, 
the eight Vasus are pleased and the river Ganges is also pleased. The 
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 
the ten quarters are pleased with him who wears the ten-faced Rudi^- 
kfam. The Devata of the eleven mouthed Rudraksam is the eleven Rudras 
and Indra. Holding this enhances happiness. The twelve-faced Rudrakfam 
is Visnu made manifast ; its Devatas are the twelve Adityas ; the 
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. The 
Kama Deva becomes pleased with him who wears this. The fourteen-faced 
Rudraksam destroys all diseases and gives eternal health. While holding 
this, one ought not to take wine, flesh, onion, garlic, Sajn4 fruit, Chalta 
fruit and the llesh of the boar which eats excrements, etc., During tha 
Lunar and Solar eclipses, during the UttarSyana bamkrauti or the Daksinti- 
yana Samkr^nti, during the full Moon or the New Moon day, if Rud- 
rlksim be worn, one becomes instantly freed of all one's sins. 

Here ends, the Seventh Chapter of the Eleventh Book on the great- 
ness of one faced etc., RudrAksam in the Malia Puranam Sri Mtd Devi 
Bha^avatam of 18.000 verses by Mabarsi Veda VySga. 


1-21. NarSyana said : — " O Grent Muni ! Now I shall tell you 
the rules of Bhuta Suddhi i. e. the purification of the elements 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 

Book XI.] CHAPTER VIII. 1075 

canal Susumn^ in the Spinal Cord from the Mul^dhlra (the sacral 
plexus) to the Brahmarandhra (the aperture supposed to be at the crown 
of the head). Next, the devotee is to meditate on the Mantra " Harasa " 
and consider his Jivatma (the embodied soul) united with Para Biahma. 
Then think from leg to the knees in the form of a square Yantra (diagram 
as furnished with Vajra thanderbolt) (represented by 63 lines at the 
four corners) ; consider this square as the earth, 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 
consider that the two Ltuses are situated. Consider this as the circle of 
water, of white colour, represented by the letter " Vam " the Seed Mantra 
of water. Then again from the navel to the heart consider it as of a 
triangular form and the Svastik mark at its three angles and think it 
as of fire and represented by the letter " Ram " its root Mantra, of red 
colour. Next from the heart to the centra of the eyebrows, consider as 
marked with six dots, with the Seed Mantra " 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 consider as AkSs'a Mandalam (a region of ether) beautiful and 
clear and with "Ham" as its vija letter. Thus thinking consider firstly the 
earthy principle originated from watery principle, dissolved in water. 
Then think water as dissolved in fire, its cause ; fire dissolved in air, 
it? cause ; and air dissolved in Akisa, ether, its cause; then consider 
A kaaa dissolved in its cause Ahamkara, egoism ; then again Ahamkara 
dissolved in the Great Principle (Mahattatva) ; and Mahattatva again 
in its oau=3e Prakriti and consider Prakriti again diluted in its cause, 
the Supreme Self. Then c?onsider your ownselfasthe Highest Knowledge 
and only that. Think, then, of the Papa Purusa, the Sinful Man in 
your body. The size of thii Man is that of a thumb and it is situated 
in the left abdomen. The head of him is repres3nted by Brahmahatya 
(murdering a Brahman) ; his arm as stealing gold; his heart as drinking 
wine ; his loins as going to the wife of his Guru, hia legs as mixing 
with people who go to their Guru's wives, and his toes as representing 
other sins and venial offences. The Sinful Man holds axes and shield 
in his hands ; he is always angry, with his head bent down and his 
appearance is very horrible. Inhale air through the left nostril 
thinking^of '* Vam " the Root Mantra of air and make Kumbhaka i. e., fill 
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 



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 
into a golden egg by the Seed Mantra *' Lam " of the earth. Repeat 
Then, " Ham " the seed Mantra of Akas'a and thiuk yourself as an 
ideal beiu^' puz-e and clear, and shape thus your body and the several limbs. 

Create, then, fresh in an inverse order from the Brahma the elements 
Akas a, air, fire, water, earth and locate them in their respective positions. 
Tbea by the Mantra " Soham " separate the Jivatma from the Para- 
matmS and locate the JIvutma in the heart. Think also that the Kucda- 
liui haa come to the Sacral Plexus, after locating the Jivatma, turned 
into nectar by contact with the Highest Self, in the heart. Next 
meiitate on the vital forca, the Prani Sik-i, thus located as follows : — 
There is a red lotus on a wide boat in a vast ocean of a red colour ; on 
this lotus is scited the Prana S akti. She has eix hands holding, in due 
ord^r, the trident, the arrows made of sugarcane, noose, goad, five 
arrows and a skull filled with blood. She is three-eyed. Her high breasts 
are decorated ; the colour of Her body is like the Rising Sun. Mty She 
oraot us happiness. Thus meditating on the Prana Sakti. Who is tf 
ihe nature of the Highest Self, one ought to apply ashes on his body lu 
order to attain success in all actions. Great merit arises from the 
application of ashes (besmearing ashes) on the body. 1 will now dwell 
on this sabjecb in detail. Listen. This point of holding ashes on to 
the body is particularly proved in the Vedas and Smritis. 

Here ends the Eighth Chapter in the Eleventh Bjuk ou Bhuta 
S'uddhi (purification of elements in the body) in the Mahapuranam Si I 
Mad Devi Bhagavatam of LS,000 verses by Mahaisi Veda V\4sa. 


1-43. Sii NlrSyana said : — The Brahraana? that will perform 
duly the Sirovrata, to be described in the following, are the onlv ones 
who will attain very easily the highest knowledge, de-troying all AvidyS 
or Ignorance. So much so that the rules of right living and ri»ht conduct 
as ordained in the Srutis and Smritis are not necessary to be observed bv 
these who duly and devotedly perform the 6irovrata {i. e. vow of the 
head ; 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 
glorified highly this Sirovrata. Brahma, Vi§Qu, Rudra and the other 
De?fts all performed this ^irovrati. O Wise Qua ! Tooae that performed 

Book XI] CHAPTER IX. 1077 

duly tbis S'irovr^ta, all became sinless though they were sinful 
ill ©very way. Its name is S'irovi'ALa, inasmuch as it is mentioned in 
the first part of the Atharva Veda. Only this vrata (vow) is called S'irovrata ; 
no other thing is denominated by this name. By no other merit can 
this be acquired. O Muni ! Different namet) are assigned to this vrata 
in different SAkhas ; in fact, they are all one and the same. 

iV. B. — Pasupata vrata, S'ivavrata, etc., are the different names assigned 
to it. In all the S'^kh^s, the One Substance, Intelligence solidified 
named S'iva and the knowledge thereof is mentioned. This is 
^'S'irovrati." He who does not perform thip Sirovrata, is irreligious 
and he is banished from all religious acts, though he is well-qualified in all 
branches of learning. There is no m inner of doubt in this. This S'irovrata 
ii like the blazing fire in destroying wholly the forest of sins. All knowledge 
flishes before him who performs this Sirovrata. The At'iarva Sruti 
expounds the subtle and particularly incomprehensible thinors ; this ^ruti 
declares the above S'irovrata as daily to be done ; so it is one of the 
daily observances. "Fire is ashes," "water is ashes" "earth is ashe-!," 
"air is ashas," '"ether or Ak^s'a is ashes," "all this mainfdst Universe 
is ashes.'' These six mantras stated iu the Atharva Veia are to be recited; 
after this, ashes are to be besme.ired all over the body. This is namoi 
the S'irovrata. The devotee is to put on these ashes name! S'irovrata 
during his Sandhyopasana (pr<vctising Sandhya bhricr) a day) so Ion-' 
as the Brahma Vidya (the knowledge of Brahma) do is not arise in 
him. One is to mike a ankalap (resolve) of twelve years before one 
starts with this Vrata. In cises of incapability, a period of one year 
or six months, or three months or at least t^velve days are to be adopted. 
That Guru is considered very cruel and his knoA-ledge will come to 
an end who hesitates and do3s not impart the knowledge of the Vedas and 
other things to him who is purified by observing this Sirovrata. Know 
him 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' 
beings. One who performs one's own Dharmas for many births acquires 
particular faith in this Sirovrata ; others can have no faith in this. 
Rather he gets animosity for this vrata, because of the abundance of 
ignorance in him. So one ought never to advise on spiritual knowledge 
to an enemy who has no faith, rather who has hatred for any such 
thing. Those only that are purified by the observance of S'irovrata 
arj entitled to Brahma Vidy^ ; and none others. So the Vedas com- 
mand :— Those are to be advised on Brahma Vidya who have performed 
S'irovrata. Even the animal becomes freed of his animalism, as a 
result of tbis vrata ; no sin occurs in killing that animal ; this ig 

1078 SrI mad BEVt BHAgAVATAM. 

the decision of the VedSnta. It has been repeatedly uttered by J4v&la 
Risi that the Dharmi of the Bra'.imaaas is to put on the Tripundra (three 
curved lines of asheg on the forehead). The householders are instructed 
to put on this 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 
this (forester^s) are to put on this Tripundra, uttering Triyamvak^ 
mantra purified with "Haum" the 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- 
dra. The Brahmanas ar^ to u«e daily this IVipuudra. Brahma is the 
Prime Brahmin. When He used Tripund.a on His forehead, what need to 
tell, then, that every Brahman ought always to use it! Never fail, out of 
error, to 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' 
prefixed and also the five lettered mar.tra of S'iva " Om Namah S'ivava.' 
The BrahmachSris should use Tripundra of ashes, obtained from their own 
fire, uttering the mantra '• Triyayusim Jamadagneh, etc., or the mantra 
" Medh^vi, etc. The S'ii Iras in the service of the Brahmins are to use the 
ashes with devotion, with the mantra "'Namah SivSya." The other ordinirv 
persons can use the Tripundra without any mantra. To besmear the 
body all o\er with ashes and to put on the Tripundra is the essence of 
all Dharma ; therefore this shoald be used always. The ashes from the 
Agaihotra Sacrifice or from Virajagni (Viraja fire) are to be carefully placed 
on a clean and pure basin. Cleansing hands and feet, one is to sip (per- 
form Achamana) twic^, and then, taking the ashes in the hand, utter the 
five Brahma mantras " Sadyoy^tam prapady&mi, etc., and perform short 
Pr^nayama thrice ; he is, then, to utter the ?even mantras " Fire is ashefe" 
" water is ashes," " earth is ashes" " Teja is ashes," " wind is at-he?,' 
" ether is ashes," " All this whatsoever is ashes" and purify and impreg- 
nate the ashes with the mantra by blowing out air through the mouth. 
Then one is to think of MahS Deva, repeating the mantra "Om Apojyoti, etc.? 
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 
- asbes on hia forehead. He is to think of the ashes as S'iva Himself and 

Book XI.] CHAPTER X. l07^ 

then, with mankras appropriate to his own As'rama (stages of life) use 
the Tripundra on his forehead, chest and shouldere. 

By the middle finger and ringfinger he is to draw the two lines of the 
ashes from 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 
thn morning, midday and in the evening. 

Here ends the Ninth chapter of the Eleventh Book on the rules 
of S'irovrafa, in the Mahapuranam Sri Mad Devi Bb&gavatam of 
18,000, verses' by Maharsi V^eda Vyasa. 


1-33. Nar4yana >aid :— '* Knower of Brahma! NSrada t 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. It is 
of various kinds. Amongst the secondary ashes, that prepared from 
Virajagni is the best ; it is equivalent to that obtainei from Agnihotra 
Yajna and it is as glorious. The ashes obtained from the marriage sacrificial 
fire, that obtained from the burning of the Samidh fuel, what is obtained 
from the conflagration of fire are known as the secondary ashes. The 
Brahmanas, Ksittriyas and Vais'yas should use the ashes from 
the Agnihotra and the Viraj^ Fire, For the householders, the ashes from 
the marriage sacrificial fire are good. For t he Brabmacharis, the asbe 
from the Samid fuel are good and for the Siidras the fire of the cook 
ing place of the Veda knowing Brahmanas is good. For the other 
parsons, the ashes obtained from the conflagration of fire are good. Now 
I will talk of the origin of the ashes obtained from the Viraj^ fire. The 
chiet season of the Viraja fire sacrifice is the Full-moon night with Chitrft 
asterism >7ith the Moon. If this does not take place, the sacrifice may be 
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, 
the thirteenth night preceding the full-moon night, one is to complete 
one's bathing and SandhyA ; then one is to worship one's Guru aEd 
bow down before Ilim Then, ^receiving his permission, the eacrificer 
\i to put on pure clothing and perform the special Puj^. Then with his 
white sacrificial threal, white girlaiuls, and white sandalpaste one is to 
sit on the Kus'a seat with sacrificial (Ivus'a) grass in one's hands. With 
his faee towards the east or north he is to perform Prana\4ma thrice. 

bio i§R.t MAD DEV! BHiGA.VATA^i. 

Then he is to meditate on oiva and Bhagavati aud get tneatally their 
permissions. O Deva Bhagavan ! O Mother Bhagavati ! " I will 
perform this vow for my life-time " Thus making the resolve, he 
tihould start with this sacritice. But this is to be known that this 
Vrata caL be performed for twelve years, for six years, for three years, 
for one year, for six months, for twelve days, for six days, for three days, 
even at least for one day. But in every case, he must take mentally 
the permission of the Deva aud the Devi. Now, to perform the Viraja 
Homa, one is to light the fire according to one's Grihya Sutras and then 
perform Homa with ghee, Samidh (fuel) or with charu (an oblatoin of rice, 
milk, and sugar boiled together). Then on the fourteenth lunar day 
(Chaturdas'i) one is to pray " Let the tattvas (principles) in me be 
purified " and then perform the Homa ceremony with Samidh, etc., as above- 
mentioned. Now recollecting that " My principles in my body are 
purified," he is to ofiFer oblations to the fire. In other words, uttering 
*' Priththitattvas me sudhyatSm jyotiraham viraj^ vipapma bbuySsam 
SvSh&" one is to ofifer oblations to the Fire. Thus uttering the five element 
(Mahftbhutas), five tanm^tras, fiv^ Karmendriyas (organs of action), five 
Jnanendriyas (organs of perception), five Pranas, seven dh&tus Tvak, etc., 
mind, buddhi (intellect), Ahamkara (egoism), Satlva, Raja, Tamah gunas, 
Prakrit i, Puru^a, Raga, Vidyi, Kala (arts etc,) Daiva (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 ball of fresh cowdung and purifying it by Mantram place 
it on fire and carefully watch it. On that day, the devotee is to take 
Havi^yanna (a sacred food of boiled rice with ghee). On the morning 
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 
not to take any food the rest of the time. On the next day, that is, on 
the full-moon day, after performing the morning dvities, he is to do the 
Homa ceremony, uttering the Five lettered Mantra and then take leave 
of the Fire (invoked for worship). He is, then, to raife up the ashes. 
Then the dovotee is to keep Jata (matted hair) or to shave clean his 
head or to keep only one lock of hair on the crown of the head. He is to 
take his bath, then ; aud if he can, then he should be naked or put on 
a red coloured cloth, hide, or one piece of rag or bark ; he is to t^ike a 
staff aud a belt. "Washing his hands aud feet aud sipping twice he by 
bis two hands, is to pulverise the ashes'' and, uttering the six Atharvan 
Mantras, " Fire is ashes and so forth" apply ashes from his head to foot, 
;lhen, as before, be is to apply ashes, gradually to his arms, etc., and all 

Book XL] CHAPTER XT. 1081 

over tho body uttering the Pranava of Siva, " Vam, Vam." He 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 self like Siva. O NSrada ! Thus, at the three Sandhyil-periods, 
he is to do like this. This Pds'apata vrita is the source of enjoyment 
as well as liberation and as well as of the cessation of all brutal desires. 
By the performance of tliis vrata the devotee is to free himself gradually 
of his animal feelings and then to v/orship Bhagavan Sada Siva in the forni 
of a phallic symbol. The above bath ashes is highly meritorious and 
it is the source of all happiness. By holdins: the ashes,- one's longevity is 
prolonged, one gets even great bodily strength, becomes healthy and his 
beauty increases and he gets nourishment. This using of ashes is for the 
preservation of one's own self ; it is the source of one's good and of all sorts 
of happiness and prosperity. Those who use ashes (Bhas'ma) are free 
from the danger of plague and other epidemic diseases ; this bhasma i? 
of three sorts as it leads to the attainment of peace, nourishment, or to the 
fufilment of all desires. 

Here ends the Tenth Chapter of the Eleventh Book on the subject 
Gauna Bhasma (secondary ashes) in the MahapurSnam Srimad Devi 
Bhagavatam of 1S,000 verses by Maharsi Veda VySsa. 


Narada asked : — " O Bhagavan I Plow is the above Bhasma cf three 
kinds ? I am eager to hear this. Kindly describe this to me." Narayana 
said : — " O Ntlrada ! 1 am now talking of the three kinds of ashes ; 
hearing this even destroys one's sins and brings in 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 cow- 
dung burnt with " Sadyojatadi i. e., Brahma Mantra " becomes ashea 
which are called *' Santika Bhasma," i. <?., 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. 
The ashes from this are called PauBtik Bhasma, i. .?,, ashes leading to 

If the cowdung be burned with the Mantra " Haum," the ashes of 
this are Cilled '• Kaniada Bhasma i.e., ashes leading to the granting 
of desires. O Narada ! On tho full moon diy, new moon day or on the 
eighth lunar d;iy. a man is to got up from his bed early in the morning and 
be pure and go the cow enclosure. He is to salute the cows and lake the 
cowdunf?, uttering the Mantra Haum. If he be a Brahmin, he is to collect 
tho white co■^■ dung ; if he be a Ksattriya, he would take the red cow- 


1082 Sill MAD DEVt BHAgaVATAM. 

dung ; a Vais'ya, yellow eowdung and if ha be a Sadra, ha wrild take the 
black cowdun^. Then by the mantra "Namah" he is to form that into a ball 
and cover it with the husk of rice or t^onie other grain and dry it in a sacred 
place, repeating the mantra ''Haum". Bring fire from a forest or from the 
house of a Veda-knowing Brahmin and reduce the cowdung to ashes 
by this mantra, uttering the mantra Ilaura. Next take out the ashes 
eirefully from the fire place (Agni Kunda^ and place it in anew jir 
or pot, again remembering the mntra "Ilaum". Mix with 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," etc. First perform the water bath, then the 
bath of the ashes. In ease one cannot have the water bath, one is to 
have the ash bath. Washing the hands, feet and head with 
the mantra "Is'inah Sarvavidyan^m," etc., and uttering "Tatpurusa" 
one is to besmear one's face with ashes and by the mantra 
"Aghora" apply ashes on one's chest ; with the mantra Vamadeva." 
he is to use ashes on his navel; and with the mantra " Sadyo 
Jata, etc., " all over his body; he is to quit his former cloth and 
put on another fresh cloth. Wash your hands and feet and sip 
(do Achamar»). It will serve the purpose if one simply uses Tripun- 
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 mid- 
day with dry ashes one is to draw the Tripundra lines of ashes with the 
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 applied with mantra Svahi by the 
forefinger, mindlefinger and ringfinger ; on the right ear, it is applied 
with " Sadyojata " mantra ; on the left ear, with " Vamadeva " Mantra i 
on the neck with Aghora mantra by the middlefinger ; on the chest 
with " Namah " mantra by the forafingn-, middle^ingar and ringfinger ; 
on the right arm with vasat mantra by the three fingers ; on the 
left arm with " Hum " mantra by the three fingers ; and on the navel, 
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 place of BrahmS ; the forehead is the site of ts'vara ; the 
two ears are the seats of the two As'vlns and the neck is where 
Ganes'a resides. The Ksattriyas, Vais'yas, and Sddras arc to use 
Tripundrasi without any mantra ; they are al?o not bo use the ashes on 

^^^^ ^1-3 CHAPTER XII. 1083 

th3 v.hoIo of the holy. The lowest cksses (.. ^. the ehaudulas, etc.,) 

and lh« uninitiated persons are to use the Tripundraks Without anv 

ti ant ra. J 

Here ends the Eleventh Chapter of the Eleventh Book on the 
de.eMpt.0M of the greatness of the three kinds of Bhasmas in the 
Mahapura^am ^ri Mad Devi Bhagavatam of 18,000 verses by 

Maharsi Veda Vyasa. 


1-20. ^ri Narajana said :-" Devarsi Narada ! Hear now the ^reat 
secret and the fruits of besmearing one's body with ashes, yielJin- all 
desires. The pure cowdung of the Kapila (brown) cow is to be t°akea 
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 very hard nor should 
it emit a bad stanch. And in case if the cowdung that has already fallen 
on the earth, has to be taken, it should be scraped o£E from the top 
and bottom ; make it into a ball and then burn it in a pure fire 
repeating the principal mantra. Take the ash and tie it in a piece 
of cloth and keep it in a pot. The pot in which the ashes are 
to be kept should be nice and good, hard, clean and sprinkled over 
for purification. Uttering the principal mantra, one is to keep the 
ashps in the pot. The pot may be of metal, wood, earth, or cloth • 
or it can be kept in any other nice pot. The ashes can be kept 
in a silken bag where the mchurs are kept, In going to a distant land, 
the devotee cm take the ashes himself or kept with bis accompanyino" 
servant. When it is to be given to somebody, it is to be given 
with both the hands ; never with one hand, Never keep it in an 
unholy place. Never apply feet to the ashes, nor throw it in an ordinary 
{)lace nor ever cross it by your legs. Use always the ashes after 
purifying it with mantra. These rules of holding the Bhasma are 
according to the Smritis. By holding Bhasma in this way, the 
devotee becomes, no doubt, like Siva. The ashes, that the Vaidik 
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 cult prepare, are 
taken by the Tantriks only; it is pohibited to the Vaidiks. The 
Sudras, Kap^likas, and other heretics {e, (/,, Jains, Buddhists) can 
use the Tripundras. Never do they conceive in their minds that they 
would not t\ke the Tripundra. The holding |^on of Bhasma (ashes) is 

1084 SrI mad DEVt BHAQAVATAM. 

aoeorJiui; to the Vedas. Therefore one who does not apply it falls 
down. The Brahmanas must use the Tripundras, repeatingr the mantra ; 
and they are to besmear their whole body with ashes ; if they don'fc do 
so, they are surely fallen. He can never expect to get liberation even 
after koti birth? who dues not besmear his body with as^lies devotedly and 
who does not hold the Tripundras. O Narada ! The vile man who dees 
not hold Bhasma duly, know the birth of that man as fiitiln as i^ 
thebirlhofa hog. Consider that body as a burning ground which does 
cot bear the Tripundra marks. The virtuous man should not east a glance 
nt him even. Fie on that forehead which does not carry the Tripundra ! 
Fie on that village which has not a single temple of Siva ! Fie on 
that birth which is void of the worjliip of 3iva! Fie on that 
knowledt^e which is void of the knowledge of Siva. Know them to 
be the slanderers of ^iva who mock at Tripundra. Those that put 
on the Tripundras, bear ^iva in their forehead. The Brahmin who is 
iViragnik (without the holy lire) is not nice in every way. So if 
Ihe wdjship of Siva be nob done with any Tripundra is not praise- 
uonliv, even it be attended wiih abundai.ce of other offerings. 
Thoee who do not besmear their Lcdies with ashes or who do not 
use the Tripundras, get their previous good deeds converted into bad ones. 

21-42. Unless the Tripundra mark is takon upacoorijing to the Sdstras, 
the Vaidik Karmas (works) or those perfoimed according to the 
Smritis prove injurious ; the good works whatsoever done by any 
man count for nothing ; the holy words heard seem as if unheard and 
the study of the Vedas counted as if not studied. 

The study of the Vedas, Sacrifices, Charities, asceticisms, vows and fast- 
ings 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 this. The Creator 
has not made the forehead vertically high nor round ; but he has made 
it slightly slanting and curved fit to have the Tripundra. Making thus 
the forehead, the Creator wants, as it were, to inform everyone that every one 
ought to use Tripundra marks ; the curved lines also are made visible for this 
purpose. Still the igorant illiterate man does not put up the Tripundra. 
Unless the Brahmanas use the curved Tripundras, their meditation 
won't be successful ; they will not have liberation, knowledge, nor their 
asceticism would bear any fruit. As the oudras have no right in 
the study of the Vedas, so the Brahmans have not any right to perform 
the worship of aiva, etc., unless they use the Tripundras. First of all, 
facing eastward, and washing hands and feet, he ought to make a resolve 


an'l theu fc) take a bath of bha ashes mantally, controlling his breath. Then 
taking the ashes of tha Agaihotra saeritice he is to put some ashes on 
his own head, uttering " Is'ana " mantra. Then he is to recite the Purufa 
Sakta Mantra and apply ashes on his face ; with the Aghora mantra on 
his chost; with the Varaadeva mantra, on his anus ; with Sadyoj&ta mantra 
on his legs ; and with the mantra Om, he is to besmear his whole 
body with ashes. This is called the bath of fire by the Munis. So 
bring all the actions to a successful issue one is to take first of all this 
bath of fire. Washiiig his hands, then, he is to make Aehamin duly ; 
and, according to the above-mentioned rules, he is to apply ashes on his fore 
head, hear t, and all round the ceck with the five mantras above mentioned ' 
or with each mantra he is to apply the Tripundras. Thus all works are 
fructified and he gets the right to do all the Vaidik actions. The Sudras, 
even, are not to use the ashes touclied by the lowest classes. All the actiong 
ordained by the S'astras are to be done after being befmeared with ashes 
of the cVgnihotra sacrifice ; otherwise no action will tear any fruit. All 
his truth, purity, Japara, offering, oblations to the sacrifice, bathino* in the 
holy p!aG3 of pilgrimage, and worshipping the gods become useless, who 
does not hold Tripundra. No fear of disaace, sine, famine, or robbers 
comes to the Brah:niiis who use Tripundra and ros:iry of Rudraksa 
^ud tlius remain always pure. In the end, they get the Is'irvAna 
liberation. During the time of SrAddluis (solemn obsequies performed 
in honour of the manes of deceased ancestors) the Hrahmins purify the 
rows whn-e persons are fed ; so much so that the Devas glorify them. 
One mu-t use the Tripundra marks before one perform ; any SrUddha, Japam 
sacrifice, offering oblations or worshipping the Visvedevas ; then 
one gets deliverance from the jaws of death. O Narada ! I am now 
speaking further of the greatness in holding the Bhasma ; listen, 

Here ends the Twelfth Chapter of the Eleventh Book on the 
greatness in holding the Tripundra and Bhasma in the MahSpur^Qan S'ri 
Mad Devi Bhagavatam of 18,000 verses by Maharsi Veda Vydsa. 


1-20. Nar^yana said : — Best of Munis ! What shall I describe to 
you the effects of using the Bhasma ! Only applying the ashes talfes aways 
the Mahap'Haks (great sins) as well as other minor sins of the devotee. 
I speak this truly, very truly unto you. Now hear the fruits of using 
simply the ashes. By using Bhasma, the knowledge of Brahma comes 
tp the Yatis ; the desires of eqjoy meats are eradicated ; the improvement 


is felt in all the virtuons actio;is of the iionsehoKlers and the studies of th^ 
Vd^las and other SSstras of the Brahmacharis get their increase. The 
Siidras get naerits in usins; Bhasmas and the sins of others are destoyed. To 
besmear the body with ashes and to apply the curved Tripundras ig 
the source of good to all beings. The ^rufci says so. That this 
implies the performance of sacrifies by all, is also asserted in the SrutiS' 
To apply ashes to the svhole of th^ boly and to use Tripuadra is common 
to all the religions ; it his nothing, id principle, coatr.idictory to others. 
So the S'niti says. This Tripundra and the besmearing with ashes is 
the special mark of the devotees of S'iva ; this again is assorted in the S'ruti 
This Bhasma and the Tripundra are the special marks by which one is cha- 
racterised ; it is said so in the Vaidik Sruti. S'iva, Visnu, Brahma, ludra, 
Hiranyagarbha, and their Avataras, Varuna and the whole hose of the 
Devag all gladly used this Tripundra and ashes, Darga, Laksmi, and 
Sarasvati, etc., all the wives of the gods daily anoint their bodies with 
ashes and use the Tripundras. 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, 
Ksattriyas, Vais'yas, S'udjas, mixed Cistes, and the vile classes all e in 
use this Bhasma and Tripundra. NSrada ! In my opiniom they only 
are the Sadhus (saints) who use this Tripundra and besmear their bodies 
with ashes. In seducing this Lady Mukti (liberation is persionfined 
here as a lady) one is to have this gem of S'iva Liagam, the five lettered 
]\Iantra Namah Sivaya as the loving principle, and holding on the ashes 
as the charning medicine, (as In seduoing any ordinary woman, gems, 
jewels and ornaments, love and charming medicines are necessary). O 
N4rada ! Know the place where the person, who has besmeared the boly with 
ashes and 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 any- 
body himself not using the ashes, praises another who uses the Bhasma, 
he is freed from all his sins and gets soon honour and respect in the 
society. All the studies of the Vedas come to him though he has not 
studied the Vedas, all the fruits of hearing the Srutis and the Purftnas come 
to him, though he has 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) 
if there be a single man in the whole country whose body is besmeared with 
ashes and who uses this Tripundra, that is considered then as K^s'i (Benares 

Book XL] CHAPTER XIII. 1087 

city). Any boJy, of a bad or of a good character, ba he a Yogi or a sinner, 
using Bhasma, is worshipped like my son, BrahmH. O NSrada f 
Even if an hypociite uses Bhasma, he will have a good future, 
which cannot be attained even by performing hundreds of sacrifices. 
If any body uses Bhasma daily either throagh good companion or 
through neglect, he will be entitled, like me, to the highest worship. 
O N^radi ! BrahmS, Visnu, Mahes' vara, Parvati, Laksmi, Sarasvati 
and all the other Devas become satisfied with simply holding on 
this Bhasma. The merits that are obtained by using only the 
Tripundra, cannot be obtained by gifts, sacrifices, severe austerities, 
and going to sacred places of pilgrimages. They cannot give one- 
sixteenth 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 
uses Tripundras as His own person. They that hold Tripundras with 
devotion can have Bhol4 NItha under their control ; no distinction is made 
here between the Brabmanas and ChandSlas. Even if any boJy be 
fallen 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 
Tripundra. Never bother yourself with the caste or the family of the 
holder of the Tripundras. Only see whether the sign Tripundra exists in 
his forehead. If so, consider him entitled to respect. O Narada ! 
There is no mantra higher than this Siva Mantra ; there is no Deity 
higher than Siva ; there is no worship of greater merit-giving powers than 
the worship of biva ; so there is no Tirtha superior to this Bhasma, 
This Bhasma is not an ordinary thing ; it is the excellent energy 
(semen virile) of fire of the nature of Rudra. All sorts of troubles 
vanish, all Sorts of sins are destroyed by this Bhasma. The country 
where the lowest castes reside with their bodies besmeared with ashes 
isjinbabited always by BhagavSn Sankara, Bhagavati UmS, the Pramathas 
(the attendants of Siva) and by all the Tirthas. Bhao-avan S'ankara 
first of all, held this Bhasma as an ornament to his body by purify- 
ing it first with " Sadyo Jjlta," etc., the five mantras. Therefore if any 
body uses the Bhasma Tripundra according to rules on his forehead 
the writings written at the lime of his birth by Vidh^tS, Brahma 
will all ba cancelled, if they had been bad. There is no doubt in this. 

Here ends the Thirteenth Chapter of the Eleventh Book on the 
greatness of Bhasma in the Mahapuranara ^ri Mad Devi Bha^'avatam 
of 18,000 versos by Maharsi Veda Vy^sa. 

1086 ^r! m.\d dev! bh^Igavatam. 


1-17. Nai-^yana saiiJ: — " O Narada! Whatever is given as charities 
to any man besineare i with the h^lv ashe?, tike^ awiy instantly all the 
sins of the donor. The SrutirJ, Smrits, and all the Puranas declare 
the greatness of this Bhasma. So the twice-born must accept this 
Whoever holds this Tripundra, of this holy ashes at the three 
Sandhya times, is freed from ail his sins and goes to the region of 
Siva. The Yogi who takes a bath of ashes throughout his body 
during the three Sandhyae, gets his Yoga developed soon. By this 
bath of ashes, many generations are lifted up. O Narada ! This 
ash bath is many times superior to the water bath. To take once 
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 
this bath of ashes, all the Mahapataks (great heinous sins) and 
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 one. This is first mentioned by biva and He took Himself 
this bath. Since then this bath of ashes has been taken with great 
care by Brahma and the other Devas and the Munis for their own good 
in all the virtuous actions. This bath of ashes is termed the bath of 
fire. So he who applies oshes on his head, gets the state of Rudra 
while he is in this body of five elements. Those who are delighted 
to see persons with this ashes on their bodies are respected by the 
Devas, Asuras, and Munis. He who honours and gets up on seeing 
a man besmeared with ashes is respected even by Indra, the Lord 
of Heavens. Even if any body eats any uneatables, then the sin 
incurred thereby wo'nfc touch him, if his body be then besmeared 
with ashes. He who first takes a water bath and th^n an ash-bath 
be he a Brahmachari or an house-holder or an anchorite (Vdnapras- 
thi) is freed of all sins and gets in the end the highest state. Specially 
for the X.atis (ascetics), this asb bath is very necessary. This ash hath is 
Superior to the water bath. For the bonds of Nature, this pleat^ura 
and p.iin, are cut asunvler by this ash bath. The Munis hcow this 
Prakriti as moist and wet ; and therefore Prakriti binds men. If any 
body desires to cat asunder this bondage of the body, he will iinl 
no other remedy for th'a in the throe N^orlds than this Holy Bath of 

Book XL] CHAPTER XIV. 1089 

18-54. Ill ancient days the ashes were first to the Devi gladly 
by the Davas for their protection, their good and purification, when they 
first saw the ashes. Therefore any body who bakes this bath of fire, gets 
all his sins destroyed and ha goes to S'iva Loka. He who daily uses this 
ashes has not to suffer from the ODuression of the Raksasas, Pis'^ehas, Puta- 
n£i.3 and the other Bhdtas or irom naeaae, leprosy, the chronic enlargement of 
spleen, all sorts of fistulae, from eighty sorts of rheumatism, sixty four kinds 
of bilious diseases, twenty two varieties of phlegmatic diseases and from 
fcifyerSj thieves, and other vicious planetary influences. Rather he gets 
the power to sappress all these as a lion kills easily a mad elephant. 
Any body who first mixes the ashes with pure cold water and then 
besmears his body with that and puts on the Tripundras, attains soon the 
Highest Brahma. He who holds the Trlpundra of ashes becomes sinless 
and goes to the Brahma loka. He can even wipe off the ordnances of the 
fate on his forehead to go to the jaws of Death, if he uses, according to the 
S'astras, the Tiipundras on his forehead. If the ashes be used on the neck, 
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 entirely destroyed. If the ashes be held on the arms, then the sin 
incurred by the urms is destroyed. If it be held on the breast, the 
sin done mentally is destroyed. If it be held on the navel, the sin 
incurred by the generative organ is destroyed. If it be held on the 
anus,' then the sin incurred by the anus is destroyed. And if it be held 
on the sides, then the sin incurred in embracing other's wives is destroyed. 
So, know fully, to use ashes is highly commendable. Everywhere three 
curved lines of ashes are to be used. Know these three lines as 
BrahmS., Vi§nu and Mahes'a ; Daksin^gni, GArhapatya fire and Ahava- 
niva fire j the Sattva, Rajas and Tamas qualities. Heaven, earth and 
Patala (nether region?). If the wise Brahmin holds properly the ashes 
his Mahapatakas are destroyed. He is not involved in any sin. Rather 
he, without any questionings, gets his liberation. All the sins, in the 
body besmeared with ashe^, are burnt down by the ashes, which is of 
the nature of fire, into ashes. He is o tiled Bhasmanistha (a devotee 
of Bhasma i. e. ashes) who tabes a bath of ashes, who besmears his 
boly with ashes, who u^e the Tripundras of ashes, who sleeps in 
ashes?: He is called also Atmanlstha (a devotee of Atman (Self). At 
the approach of such a man, the Demons, Pis'&cbas, and very serious 
diseases run away to a distance. There is no doubt in this. In as much as 
these ashes reveal the knowledge of Brahma, it is called Bhasita from 
Bhasma, to shine ; because it eats up the sins, it is called Bhasma ; because 
it iocreases the eight supernatural power;? AnimEi, etc., it is called 




Bhuti ; b3cius3 it proteeis the man who uses it, it is called " Rak§a." 
As thg siQS are all destroyed by the mere remembrance of Bhagavan 
Rudra, so seeing the person using the Tripundra, the demons, bad spirits 
and other vicious hosts of spirits fly away quickly, trembling with fear. 
As a fire burns a great forest by its own strength, S3 this bath of ashes 
burns the sins of those who are incessantly addicted to sins. Even if 
at the time of death one takes a bath of ashes, though he has com- 
mitted an inordinate amount of vices, all his sins are soon destroyed. By 
this bath ashes, the Self is purified, the anger is destroyed ; the senses 
are calmed down. The man who uses even once this Bhasma comes to Me; 
he has not to take any more births in future. On Monday AmSvasycl (also 
on the full moon day) if one sees the S'iva Lingam, with his body 
besmeared all over with ashes, one's sins will all be destroyed. (All the 
sins are not seen ; hence the tithi is called Amavas.) If people use 
Bhasma daily, all their desires will be fructified whether they want 
longevity, or prosperity or Mukti. The Tripundra that represents 
Brahma, Visnu and S'iva is very sacred. Seeing the man with Tripundra 
on. the fierce R^ksasas or mischievous creatures flee to a distance. There 
is no doubt in this. After doing the S'aucha (necessary cleanliness) and 
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 
outward unclean things are destroyed. But the ash bath not only cleanse 
thq outer external uncleanliness but cleanse also all the internal 
uneleanliness. So even if one does not take t^e water bath, one 
ought to take this ash bath, There is to be no manner of doubt in 

44-47. All the religious actions performad without this ash bath 
seem as if no actions are done at all. This ash bath is stated in the 
Vedas. Its another name is the Fire Bath. By this ash bath both 
outside and inside are purified. So a man who uses ashes gets the 
entire fruit of worshipping S'iva. By the water Bath only the outside 
dirt is removed ; 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 purified. What more shall 
I speak of the greatness of ashes, the Vedas only appreciate its glories 
rightly ! Yea, very rightly I 

43-50. Or Mahcl Deva, the Gem of all the Devas, knows the great 
nes3 of this Bhasma. Those who perform rites and works- prescrib3d 

Book Xi.J CHAPTER XV. 1091 

by the Vedas, without taking this bath of ashes, do not get even a 
tithe of the fruits of their works done. Only that man will be entitled to 
the entir* fruits of the Vedas who perform this bath of ashes duly. Thia 
IS the opinion of the Vedas. This bath of ashes purifies more the things 
that are already pure ; thus the l^ruti says. That wretch who does not 
take the bath of ashes as aforesaid is a Great Sinner. There is no doubt 
in this. By this bath greater interminable merits accrue than what 
is obtained by innumerable baths taken by the Brahmanas on the 
Varuni momentous occasion. So take this bath carefully in the morning, 
mid-day and evening. This bath of ashes is ordained in the Vedas. 
So know those who are against this bath mentioned in the Vedas, are 
verily fallen! After evacuating oneself of one's urine and faeces, one 
ought to take this bath of nshes. Otherwise men will not be purified. 
Even if 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 to do any religious actions. After evacuating one's abdomen 
of the outgoing air, after yawning, after holding sexual intercourses, 
after spitting and sneezing, and after easinsr oneself of phlegm, one ought 
to take this bith of ashes. O Narada ! Thus I have described to you 
here the greatness of Sri Bhasma. I am again telling you more of it 
specially. Listen attentively. 

Here ends the Fourteenth Chapter of the Eleventh Book on the 
greatness in holding the Bibhuti (ashes) in the Mahapuranam Sri Mad 
Pevi Bhagavatam of 18,000 verses by Maharsi Veda Vy^sa. 


1-10. Nar^yana said : — 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 
to take daily this Tripundra with great care. O Br^hmana ! Those who are 
purified with the ceremony of the holy thread, are called the Dvijas. For 
these the taking of Tripundra as per 5ruti is very necessary. V^Tthout taking 
this Vibhuti, any good work done is as it were not done. There is 
no doubt in this. Even the japam of Oayatri is not well performed if 
this Bhasma be not used. O Best of Munis I The GSyatri is the most 
important and the chief thing of the Brahmanhood. But that is not 
advised if the Tripundra be not taken. O Munis ! As long as the ashes 



born of Agni are not applied on the forehead, one Is not entitled to be iDitiated 
in the GSyatri Mantra. O Brahman ! Unless ashes be applied on the 
forehead, no one will recognise you as a Bruhmaua. For this reason 
I take this holding of the merit-giving Tripundra as the cause of the 
i?>rahmanhood. I speak this verily unto you, that he is recognised 
as a Biahmana and literary on whose forehead there is seen the white 
ashes purified by the mantra. He is entitled to the state of a Bi-ahm.xna 
who is naturally very eager to collect the ashes as he collects the invaluable 
gemg and jewels. 

11-20. Those who are not naturally eager to collect the Bhasma 
as they are naturally eager to collect gems and jewels, are to be 
known as Chandalas in some of their previous birth?. Those who are 
not naturally joyous in holding Tripundra, were verily Chandahs in 
their previous births. ; This I tell you truly very truly. 

Those who eat roots and fruits without holding ashes go to the 
terrible helb. '• He who worships ^iva without having' Bibhuti'^on 
his forehead, that wretch is a S iva hater and goes to hell after his 
death. He who does not hold Bibhuti is not entitled to any 
religious act." 

Without taking Bibhuti, if you make a gift of Tula Purusa made 
of gold, you won't get any fruits. Rather you will have to go 
to hell! 

As the Br^hmanas are not to perform their Sandhy^s without their 
holy threads, so without this Bibhuti, one ought not also to perform one's 

If at times a man by chance has no holy thread, he can do his Sandhyi 
by muttering the Gdyatri or by fasting. But there is no such rule in 
holding Bhasma. 

If one performs SandhyS, without having any Vibhuti, he is 
liable to incur a sin ; as without holding this Bhasma, no right can come 
to him to perform his SandhyS. 

As a man oi a lowest caste acts contrary and incurs ft sin if he 
hears the Veda mantra, so a twice-born incurs a sin if he performs 
Sandhy^ without having his Tripundra. The twiceborn must therefore collect 
his thoughts with his heart intent on this Tripundra whether it be according 
to Srauta or SmSrta method — or in absence thereof the Laukika Bhasma. 
Of whatsoever sort is the Bhasma, it is always pure. In the San- 
dhyft and other actions of worship, the twiceborn ought to be very pareful 
and panobilious in asing this Bbasmai 

Book XI.] CHAPTER XV. 1093 

21-31. No siQ can enter into the body of one besmeared with ashes. 
For this reason, the Br^hnaina^ ought always to use ashes with 
great care. Oiia is to hold the Tripundra, six Angulas high or greater 
by the fore, miJdb aud ring fingers of the right hand. If any 
body uses Tripaadra, shining and brilliant, and extending from eye to 
eye, he bseoma', no doubt, a Rudra. The ring-finger is- the letter 
'* A, " the middle finger is " U " and the fiorefinger is '• M "; so the 
Tripundra marks drawn by the above three fingers is of the nature 
of the three gaiiis. The Tripundra should be drawn by the middle, 
fore, and ring fingers in a reverse way (from the left of the forehead 
to its right). I will now tell you an anecdote, very ancient. Listen. 
Once Durv^sl, the heid of the ascitic-^, with his body besmeared 
with ashes and with lludislksam, all over, on his body went to the 
region of the Pitris, uttering loudly '^ O S'ankira, of the Form of All ! O 
S'iva 1 O Mother Jagadambe, the Source of all auspiciousnesa I The 
Pitris Kavya-VaUs, etc , (Kavya V^lanalah Somali Yamah sehaiva- 
ryam^^ Tath^, Agnisvslstva, Varhisadah, Somapah Pitri Devat^h) got 
up, received him heartily and gave hitn seats and shewed him groat 
honours and respect and held many pure conversations with the Muni. 
During their talk, the sinners of the Kumbhipaka hell were crying 
" Oh ! Alas I We are killed, we are being killed " Oh ! We are 
being burnt ! ; some othevs cried " Oh ! Oh ! Wo are cut down." 
Thus various cries and lamentations reached their ears. 

32-4(0. Hearing their piteous cries, Durv^sS, the prince of the 
Risis, asked with a grievous heart the Pitris " Who are those crying?" 
The Pitris replied : — There is a city close to our place called " Sam- 
yamani Puri " of the King Yama where the sinners are punished, 
Yama gives punishment to the sinners there. O Sinless One ! In that 
city the King Yama lives with his terrible black-coloured messengers, 
the personifications of Kala (the Destruction). For the punishment 
of the sinners, eighty- six hells exist there. The place is being 
guarded always by the horrible messengers of Yama, Out of those 
hells, the hell named Knmbhipaka is very big and that is the chief 
of the hells. The ailings and torments of the sinners in the Kumbhipaka 
hell cannot be described in hundred years. O Muni ! The Siva-haters, 
tho Visnu-haters, the Devi-haters are made to fall to this Kunda. 
Those who find fault with the Vedas, and blame the Sun, Ganes'a and 
tyrannise the Brtthmanas fall down to thii hell. Those who blame their 
mothers, fathers, Gurus, elder brothers, the Smritis and PurSnas and those 
w well who take tho Tapta Mudr&s (hot marks on their bodies) and 


Tapfca ^lilas (/'. e.^ those who being Saivas act as they like) those 
who blame the religion (Dharma) go down to that hell. 

41-50. We hear constantly their loud piteous cries, very painful 
te hear ; hearing which naturally gives rise to feelings of indifference 
(Vairlgyatn)." Hearing the above words of the Pitris, Dirrv^sa, the 
prince of the Munis, went to the hell to see the sinners. O Muni! 
Going there, the Muni bent his head downwards and saw thesmneis 
when, instantly the sinners began to enjoy pleasures more than those who 
enjoy in the Heavens. The sinners became exceedingly glad. Some began to 
sing, some began to dance, some began to huigh some sinners began to 
play one with o^e another in great ecstacy. The musical instruments 
Mridanga, Muraji, lute, Dh:kka, Dundubhis, etc., resounded with 
s.voet sonorous tones (in accordance with five resonints). The sweet 
fragrant smell of the flowerj of Vasanti creepsers spread ail round. 
Durvasa Muni became surprised to see all this. The messengers of 
Yaraa were startled and immeliately went to their King Yama and 
said :— '■ O Lord ! Our King 1 A wondrous event ofjcurred lately. The 
sinners in the Kumbhip&ka hell are now enjoying pleasures more than 
those in the Heavens. O Bibhu ! How can this take place ! Wo 
cannot make out the ciuse of this. O Deva ! We all have become 
terrified and have coma to you. Hearing the words of the messengers, 
DharmarSji, mDunting on his great bufflao, came there instantly and 
seeing the state of the sinners sent news immediately to the 

51-60. Hearing the news Indra came there with all the Devas 
Brahma came there from His Brahmaloka ; and Narayana came there 
from Vaikuntha. Heariug this, the regents of the quarters, the 
Dikp^las came there with all their attendants from their respective 
abodes. They all came there to the Kumbhipaka hell and saw that 
all the beings there are enjoying greater pleasures than those in the 
Heavens. They all were astonished to see this ; acd they could not 
make out why this had happened. "What a wonder is this ! This 
Kunda has been built for the punishment of the sinners. When 
Bueb a pleasure is now being felt here, the people wo'nt fear any- 
thing henceforth to commit sins. Why is this order of the Vedaa 
created by God reversed ? Why has God undone His own doing ? 
What a wonder is this ! Now a great miracle is before our sight^ 
"Thus speaking, they remained at a fix. They could not make out 
the cause of this. In the meanwhile Bhagavan N^r^yana after 
oonsulting with the other Devas went with sonje Peyas to the abode of 

Book XL] CHAPTER XV. 1095 

Sankara in Kailas'a. They saw there that Sri Bhagavan S'ankara (with 
crescent of the Moon on His forehead) was playing there attended always 
by the Pramathas and adorned with various ornaments like a youth, sixteen 
years old. His parts of the body were very beautiful as if the mine 
of loveliness. He was conversing on various delightful subjects with 
His consort- Pslrvati and pleasing Her mind. The four Vedas were 
there personified. Seeing Him, N^rayana bowed down and informed 
him clearly of all the wonderful events. He said : — 

61-75. " Djva ! What is the cause of all this? M''e cannot 
make out anything ! O Lord ! Thou art omniscient. Thou knowest every- 
thing. So kindly mention how is this brought about I" Hearing Visnu's 
words. Bhagav&n S'ankara spoke graciously in sweet words, grave as the 
rumbling of a rain-cloud : " O Visnu ! Hear the cause of this. What 
wonder is there ? This is all due to the greatness of Bhasma (ashes) ! 
"What cannot be brought about by Bhasma I The great S'aiva Durv^s^ 
went to see the Kumlbipaka hell, bes.neariug his whole body with 
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 air to the bodies of the sinners in the hell. Thereby 
they were freed of their sins and they got so much pleasure I 
Such is the greatness of Bhasma I Henceforth the Kumbhjpaka will 
no more be a hell. It will be a Tiitha (holy place of pilgrimage) 
of tha residents of the Pitrilokas. Whoever will bathe there will be 
very happy. There is no doubt in this. Its name will be henceforth 
the Pitri Tivtha. 

O Sattama ! My Lingam and the form of Bhagavati ought to be 
placed there. The inhabitants of the Pitri Loka would worship them. This 
will be the best of all the Tirthas extant in the three Lokas. And 
if the Pitris'vafi there be worshipped, know that the worship of the Triloki 
is done. Narjiyana said: — Hearing thus the words of Sankara, 
the Deva of the Devas, He thanked Him and, taking His permission 
came to the Devas and informed them of everything what Sankara 
had said. Hearing this, the Devas nodded their heads and said "Sadhu 
(well, very well))" and began to glorify the greatness of Bhasma. O 
Tormenter of the enemies ! Hari, Brahm3 and the other Devas began 
to eulogise the glories of ashes. The Pitris became very glad to get 
a new Tirtha. The Devas planted a S'iva Lingam and the forna 
of the Devi on the banks of the new Tirtha, and began to worship 
them regularly day by day. The sinners that were there suffering, all 
ascended on the celestial chariot and got up to Kailaaa. Even to»day they are 


all dwelling in Kail^sa and are known by the name of the Bhadras. The 
hell Kumbhipaka came to be built afterwards in another place. 

76-84. Since that day the Davas did not allow any other devotee 
of Siva to go to the newly created hell Kumbhipaka. Thus I have 
described to you the excellent greatness of the Bhasma. O Muni ! What 
more can there be than the glories of the Bhasma ! O Best of Munis ! Now 
1 am telling you of the usage of Urdhapundra (the vertical marks) according 
to the proper province of the devotees. Listen. I will now speak 
what I have ascertained from the study of the Vaisnava oastras, the 
measure of Urdhapundra, according to the Anguli measurements, the 
colour, mantra, Devat^ and the fr'iits thereof. Hear. The earth required 
is to be secured from the crests of hills, the banks of the river3, thg 
place of i^iva (Siva KjeUram), the ocean beaches, the ant-hill, or from 
the roots of the Tulasi plants. The earth is not to be had from any 
other places. The black coloured earth brings in peace, the red-colour 
earth brings in powers to bring another to one's control ; the yellow- 
coloured earth increases prosperity ; and the white-coloured earth 
gives Dharma (religion). If the Urdhapundra be drawn by the 
thumb, nourishment is obtained ; if it he drawn by the middle finger, 
longevity is increased ; if it be drawn by nameless or ring finger, food 
is obtained and if it be drawn by the fore finger, liberation is attained. So 
the l)^rdhapundras ought to be drawn by these fingers, only be careful 
to see that the nails do not touch at the time of making the markt 
The shape of the Urdhapundra (the vertical mark or sign on the fore- 
head) is like a flame or like the opening bud of a lotus, or like the 
leaf of a bamboo, or like a fish, or like a tortoise or like a conch-shell. 

85-95. The Urdhapundra, ten Angulis high is the super best; 
nine Angulis high, is best ; eight Angulis high, is good ; the 
middling Urdhapundra is of three kinds as it is of seven Angulas, 
six Angulas, or five Angulas. The lowest Urdhapurdra is again of 
three kinds as it is four Angulas, three Angulas or two Angulas high. 
On the Urdhapundra of the forehead, you must meditate Kes'ava, 
on the belly you must think of Narjyana ; on the heart, you must 
meditate on Madhava ; and on the neck, you mush meditate on 
Govinda. So on the right side of the bally, you must meditate 
on Madhusudana ; on the roots of the ears, on Trivikrama ; on the left 
belly, on VSmana ; on the arms, on ^ridhara ; on the ears, Hrisikes'a; on 
the back, Pailmandbha ; on the shoulders Dfimcdara ; and on the 
head Brahmarandhra you must meditate on Vasudeva Thus the twelve 

Book Xt.] CHAPTER IV. 1097 

names are to be meditated, la the morning or in the evening time when 
you are going to make the Puj^L or Homa, you are to take duly, 
sin^le-in-intent, the above names and make the marks of urdhapundras. 
Any man, with tFrdhapundra on his head, is always pure, whether 
ho be impure, or of unrighteous conduct or whether he commits a sin 
mentally. Wherever he dies, he comes to My Abode even if he be 
of a Chandali caste. My devotees ( Vira Vaisnavas or MahSvira 
Vaisnavas) who know My Nature must keep an empty space between 
the two lines of "Grdhapundra of the form of the Visnupada (the feet 
of Visnu) and those who are my best devotees are to use nice 
t^rdhapundras, made of turmeric powder, of the size of a spear (Sula), 
of the form of the feet of Visnu (Visgu padah). 

96. The ordinary Vaisnavas are to use with Bhakti, the 
Ordhapundras without any empty space, but the form of it is to be 
like a flame, the blosson of a lily or like a bamboo leaf. 

97-110. Those who are Vaisnavas in name only can use Urdhapundra 
of both the kinds, with or without any empty space. They incur 
no sin if they use one without an empty space. But those who are 
My good devotees, incur sin it they do not keep an empty space between 
the two vertical lines {in the Urdhapundra three vertical lines are 
used). The Vaisnavas who use excellent vertical rod like Urdhapundras 
keeping an empty space in the middle and uttering the mantra "Kesv&ya 
Namal^" build My Temple there. In the beautiful middle space of 
Urdhapundra, the Undeeaying Visnu is playing with Laksmi. That 
wretch, the twioe-born who uses Undhapundra without any empty 
space kills Visnu and Laksmi, seated there. The stupid who uses 
Urdhapundra without a 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. O Great Muni ! The Brahmana should always use 
the Tripundra like the lock of hair on the crown of his head and like 
his SacriScal tharead ; otherwise all his actions will be fruitless. Therefore 
in all ceremonies and actions the Brahmanas ought to use Urdhapundras of 
the form of a trident, a circle or of a square form. The Brahmana who 
knows the Vedas is never to use the semi-moonlike mark (Tilak) on 
his head. The man who is of the Brahmin caste and follows the path 
of the Vedas should not even by mistake use any other mark than those 
above-mentioned. Other sorts of pundras (marks) that are mentioned in 
other Vaisnava Sastras for the attainment of fame, beauty, etc., the 
Veda-knowing BrShmanas should not use them. The Vaidik Br&hmanas 
should not use even in error any other Tilaks than the ourved^Tripundras. 


1098 ^Rt MAD DEVt BhAgAVATAM. 

If, out of delusion, the man, following the path of the Vedas, uses other 
sorts of Tripundras, he would certainly go down to hell. 

111-118. The Veda-knowing Brahmanas would certainly go down 
to hell if they use other sorts of Tripundras on their bodies. Only 
the Tilakas, prescribed in the Vedaa ought to be used by those who are 
devoted to the Vedas. Those who do not observe the duties of the 
Vedas would use Tilaks approved of by other Sastras. Those should 
use 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 
marks approved of by the Tantras. 

Mah4 Deva is the Veda's Deity — anl, ready to deliver from the 
bondages of the world. He has prescribed the Tilakas prescibed in the Vedas 
for the benefit of the devotees. The marks prescribed by Vi§nu, also 
a Deity of the Vedas, are also those of the Vedas. His other Avataras also 
use marks approved of by the Vedas. The Tripundras and the besmearing 
of the body with ashes are according to the Vedas. In the Tantra S'astra 
different from the Vedas, there is the usage of Tripundra and other marks. 
But they are not to be used by the Vaidiks. No never. 

Those who follow the path of the Vedas should use the curved Tripundras 
and Bhasma on their foreheads according to the rules prescribed in 
the Vedas. 

He who has obtained the highest state of Narayana i. <?., who has 
realised My Nature, ought to use always on their foreheads iSfila 
marks scented with fragrant sandalpaste. 

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 verses by Maharsi Veda VySsa. 


1-24. Narayana said: — Now I am speaking of the very holy Sandhyo- 
p^san^ (method of Sandhya worship of Gayatri, the Presiding Deity of the 
morning, mid-day and evening, and of the twice- born. Listen. The greatness 
of using Bhasma has been described in detail. No further need be stated on 
the subject. I shall talk, first of all, of the morning Sandhyft. The 
mornins: Sandhy^ is to be done early in the morning while the stars 
are visible. When the Sun is in the meridian, the mid-day Sandhy& 
is to be performed ; and while the Sun is visibly going down, the 

Book XL] CHAPTER XVI. 1099 

evening Sandhy^ is to ba recited over . Now again, the distinctions are 
made in the above three Sandby^s: — The morning SandhyS with stars seen 
is the best ; with stars disappeared, middling ; and with the Sun 
risen above the horizon-inferior. So the evening Sandhya, again, i^ 
of three kinds: — best, middling, and inferior. When the Sun is visibly 
disappearing, the evening Sandhya is the best ; when the Sun has 
gone down the horizon, it is middling and when the stars are 
visible, it is inferior. The BrShmanas are the root of the Tree, the 
SandhyS, Vandanam ; the Vedas are the branches ; the religious actions 
are the leaves. Therefore its root should be carefully preserved. If 
the root be cut, no branches or leaves of the tree will remain. That 
BrShmana who knows not;his SandhyS or who does not perform the Sandh- 
yas is a living Sudra. That BrShmana after his death verily becomes a 
dog. Therefore the Sandhy^s must be observed every day. Otherwise 
no right comes at all to do any action. At the sanrise and the sunset the 
time for SacdhyA is 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 (performed duly). If the proper time for Sandhya, 
expire?, one more offering of Arghya is to be made in addition to 
the three Arghayas daily made *. or the Gayatri is to be repeated 
one hundred and eight times before the Sandhy^ is commenced. In which- 
ever 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 
to that time afterwards. The Sandhyd performed in dwelling houses 
is ordinary; the Sandhyd done in enclosures of c^ws is middling and 
on the banks of the rivers is good and the Sandhyil performed before 
the Devi's temple or the Devi's seat is very excellent. The SandhyopS.- 
sana ought to be done before the Devi, because that is the worship 
of the very Devi. The three Sandhyas done befora the Devi give 
infinitely excellent fruits. There is no other work of the Brahmanas 
better than this SandhyS. One can rather avoid worshipping Siva or 
Visnu ; because that is not daily done as obligatory ; but the Sandhyo- 
pfisanS. ought to be done daily. The G&yatri of the Great Devi is 
the Essence of all the mantras in the Vedas. In the Veda SSstras, 
the worship of Gayatri is most definitely pronounced. BrahmS, and 
the other Devas meditate in the Sandhy^ times on this Devi G3yatrt and 
make a japam of that. The Vedas ahvays make japams of Her. 
For this reason the Gayatri has been mentioned as the object of worship 
by the Vedas. The Brahmanas are called S^ktas inasmuch as 
they worship the Primal Sakti (Force) GSyatri, the Mother of the 
Vedas. They are not Saivaa nor Vai?navas. 

1100 SrI mad devI bhAgavatam. 

Firstly make the ordinary Achaman three time?, and, while inhaling, 
drink a little of the water of Achaman, repeating " Om Kes'avava 
Svaha, Ooi NSrayanaya Sv^hS, Om Madhavaya Svah§. Then wash 
yoar two hands, repeating " Om Gobindaya Nauiah, Om Visnave 
Namah." Then by the root of the thumb rub the lips repeating 
*' Om Madhu sudanaya Numah, Om Trivikraraaya Namah." So rub 
the mouth, repeating " Om Vamamaya Namsih, Oju SridharSya 
Namah." Then sprinkle water on the left hand, saying " Om Hrisi- 
ke8'ava Namah." Sprinkle water on the legs, saying Om PadraanS- 
bhaya Namah." Sprinkle water on the bead, saying " Om Damodar^ya 
Namah." Touch the mouth with the three fingers of the right 
hand, saying " Om Samkarsanaya Namah.'' 'loueh the nostrils with 
the thumb and forefinger saying " Om VasudevSya Namah, Om 
PradyumnSya Namah." Touch the eyes with the thumb and ring- 
iinger, saying " Om Aniruddhaya Namah, Om Purusottamaya Namah. 
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 " Om Haraye Namah, Om Krisnaya Namah." 

25-50. 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 
all united and close, of the form of a Gokarna (the ear of a cow'* and 
spreading the thumb and the little finger, drink the water of the measure 
of a pea. If a greater or less quantity be sipped, then that would 
amount to drinking liquor. Then thinking of the Pranava, make the 
Pr^nayaraa^ and repeat mentally the GSyatri with her head and the Turiva 
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 (rechak). Thus PranaySma is 
effected. While doing Purak, Kumbhak and Rechak repeat the Giyatri every 
time ; hold the right noetrial with the right thumb and hold the left 
nostril with the ringfinger and little finger {i. e., do'nt use forefinger and 
middle finger). 

The.Yogis who have controlled their minds say that Pranayama is 
effected by the three processes Puraka, Kumbhaka and RechaJ^a. The 
external air is inhaled in Puraka ; air is not exhaled nor inhaled (it is 
retained inside) in Kumbhaka ; and air is exhaled in rechaka. Whjie 

Book XI.] CHAPTER 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 grandsire Brahra^ Prajapati, the Creator 
peated on the lotus and while doing Rechaka meditate, on the fore- 
head, on the white sindestroyiog Sankara. pure as crystal. In Puraka, 
the union with Visnu is obtained ; in Kumbhaka, the knowledge 
of Brahma is attained and in Rechaka, the highest position of Is' vara 
(Siva) is attained. This is the method of Aehaman according to the 
Puranas. Now I am speaking of the all sin-destroying Vaidik Aeha- 
man. Listen. Reciting the GSyatri mantra " Om Bhurbhuvah. " Sip 
«, little water ; this is 11*5 Vaidik Aehaman after repeating the seven great 
Vyahritis Om Bhuh; Om Bhuvah, Om Svah Om Mahajb, Om Janah, 
Om Tapah, Om Satyam, repeat Gayatri and the head of the Gayatrl 
Apojyoti Rasomritam Brahma Bhurbhuvah svarom) and practise Pr4 
naySma three times. Hereby all sins are destroyed and all virtues spring 
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 
little finger, and ring finger (avoiding middle and fore). Now I am speaking 
of 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 
padas (thus ninetimes Om is to be prefixed) ; at the end cf every pada 
sprinkle water on the head with the sacrificial thread and the Kus'a 
grass. Or at the end of every mantra do so. By the above Marjana 
(cleaning)^ the sins ofonehundied years are instantly destroyed. Then 
making Aehaman (taking a sip of water to rinse the mouth before 
worship), repeat the three Mantras " Om Suryas'cha m^ manyus'chft, 
etc. By this act, the 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 
cow's ear ; take water in it and carry^ it before your nose and think 
thus :— " There is a terrible sinful person in my left abdomen, his colour 
is dark black and he is horrible looking. Recite, then, the mantras 
" Om ritamcha satyamchabhidhyat, etc." and " Drupadadiva Mumu- 
chana, etc." and bring that Sinful Person through your right nostril 
to the water in the palm. Do'nfc look at that water ; throw it 
away on a bit of stone to your left. And think that you are now 
sinless. Next, rising from the seat, keep your two feet horizontal and 
with the fingars save forefinger and thumb, take a palmful of water 
and with your face towards the Sun, recite the Gayatri three times 

1102 I§r1 mad DEVl BHAgAVATAM 

fttid oSer watei' to the San threo times. Thus, Muni ! The method 
of offering the Arghya^ has been rflenCioDed to yoU. 

51-80. Then eircumarabulate, repeating the Surya Mdntra. The 
one thing to be noted in offering Arghyas is this: —Offer once in thfi 
midday, and three times ia the morning and three times in the evening. 
While offering the Arghya in the morning, bend yourself a litte low ; in 
offering the arghya in the midday, stand up ; and while offering the arghya 
in the evening, it can be done while sitting. Now I will tell you why 
the Arghya is offered to the Sun. Hear. Thirty Koti llaksasas known 
a§ the Mandehas, always roam on the path of the Sun (the mental Sun also). 
They ate great heroes^ treacherous and ferocious. They always 
try to devour the Sun, while they assume terrible forms. For this reason 
the Devas and the Ri?is combined offer the water with their folded 
hands to the Sun, while they perform the great SandhyS Upflsanft. 
The water thus offered, becomes transformed into the thunderbolt and 
burns the heads of the cruel demons (and throws them on the island Mande- 
hSruna) Therefore the Br3hmanas daily do their SandhyopSsana. 
Infinite merits accue from this Sandhya Upasana. O Narada ! Now I am 
speaking to you of the Mantras pertaining to the Arghya. No sooner they 
are pronounced the full effects of performing the Sandhyas are obtained. 
I am That Sun ; I am That Light ; I am That Atman (Self) ; I am Siva ; 
I am the Light of Atman ; I am clear ; and transparently white; I am of the 
nature of all energy ; and I am of the nature of Rasa (the 
sweetness, all the sweet sentiments.) O Devi ! O G^yatri ! O Thou ! 
Who art of the nature of Brahma I Let Thee come and preside in my 
heart to grant me success in this Japa Kirraa. O Devi ! O G&yatri ! 
Entering into my heart, go out again with this water. But Thou 
wouldst have to come again." Sit thus on a pure seat and witli a single 
intent repeat the GS.yatrl, the Mother of the VeJas. O Muni I In this 
Sahdhyopasana, the Khhechari MudrA, ought to be done after practising 
the PrSnydmA,, Hear now the meaning of the Khechari MudrS. When the 
soul of a being leaves the objects of senses, it roams in the Ak&s'a *. <? , 
it becomes aimless when the tongue also goes to the Akas'a and 
roams there ; and then the sight is fixed between the eyebrows ; this is 
called the Khhechari Mudr^. There is no Asana (seat) equal to Siddh^sana 
and there is no Vayu (air) equal to the Khumbaka Vaya (suspension 
of air in the body). 

O Narada ! There is no MudrS, equal to the Khechari Mudri. One is 
to pronounce Pranava in Pluta (protracted) accents like the sound of a 
bell and, suspending his breath, sit quiet motionless in Sthir&sana 
without any Ahamk^ra (egoisin). O Narada! I am ngw talking of 

SooK XL] CHAPER XVI. 1103 

Siddhasana and its characteristic qualities. Hear. Keep one heel 
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 
yogis. After taking this seat, invoke the Gayatri " O Mother of the Vedas I 
O Gayatri ! Thou art the Devi granting boons to the Bhaktas- 
Thou art of the nature of Brahma. Be gracious unto Me. O Devi ! 
Whoever worships Thee in the day gets his day sins destoyed and 
in the night, night sins destroyed O Thou 1 Who art all the 
letters of the alptabet ! O Devi ! O Sandhye ! O Thou who art of the 
nature of Vidya ! O Sarasvati ! O Ajaye ! O Thou immortal ! Free from 
disease and decay. Mother ! Who art all the Devas ! I bow down to Thee. 
In voke the Devi again by the mantra " Ojosi, etc ," and then pray: — " O 
Mothei I Let my japam and other acts in Thy worship be fulfilled with 
success by Thy Grace." Next for the freedom of the curse of G&yatri, do 
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 Hghest Self and who is All know- 
ledge and who cannot be comprehended bywords. Now I am speaking of 

the Amganyasa of Sandhya; Hear. First utter Om and then utter the mantra. 
Touch the two leg?, saying " Om BhuhpadabhySm namah " 

Touch the Knees, saying " Om Bhuva J4nubhyam namah " 
Touch the hip, saying " Om Svah Katibhyam namah " 
Touch the navel, saying " Om Maharn^bhyai nama^ " 
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 

namah (referring to the thumb) ; " Om Varenyam Tarjanibhyam nama^ " 
referring to the forefinger) ; Om bhargo devasya madhyam^ bhyam 
namah (referring to the middle finger) ; " Om Dhimahi anaraikabhyam 
Damah (referring to the ringfinger) ; Om dhiyo yonah, Kanisthabyllm 
namah (referring to the little finger) ; " Om pracbcdajat kara tala 
pristhabhyam namah " referring to the upper part and lower part 
of the palm and all over the dody). 

81-106. Now I am speaking of the AmganySsa. Hear. " Om 
tart savitur brahma tmane hridayaya nama|? "(referring to the heart.) 

1104 ^rI mad DEVt BhAgAVATAM 

'• On Varenvim VijrivS ttnane Sirase namali " (referring to the head) j 
" Ona bhargo devagya Rudratinane Sikhayai namah. " (referring to the- 
crown of the head); ''Om dhimahi SaktyStmane Kavach^ya nama^ " 
referring to the Kavacha ; *' Om dhiyoyonah KaUtraane netratrayftya 
namah " referring to the three eyes; " Om prajhoday&t sarvatmane 
astraya namah " (referring to the Astra or armour, protecting the body.) 
Now I am speaking of the Varnanyasa. O Great Muni ! Hear. This 
Varnanyasa is 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 nama^ " on the two heels ; (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 ya namal^ " on the hip ; 

*' Om bha nama^ " on the navel ; 

" Om Rgo namah " on the heart ; 

" Om De namaht " on the breasts ; 

" Om va nama^i " on the heart ; 

" Om sya namah " on the throat ; 

" 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 yo namah " on the forehead ; 

*' Om nah namah " to the east ; 

" Om pra namah " to the south 

" Om cho namat " on the west ; 

" Om da nama^i " on the north ; 

" Om ya namah " on the head ; 

" Om ta namah " on the whole body from head to foot. 
Some JSpakas (those who do the Japam) do not approve of the above 
nyasa. Thus the Nyasa is to be done. Then meditate on the GSyatri or the 
World-Mother. The beauty of the body of the Gayatri Devi is like that of 
the full blown Java flower. She is seated on the big red lotus on the back 
of the Han8a.(Flamingo) ; She is holding the red coloured garland on Her 
neck and anointed with red coloured ungument. She has four faces : 

Book XI.] OHAPTER XVI. 1105 

■every face has two eyes. On her four hands are a wreath of flowers, a 
6acri6ciai ladle, a bead, aud a Katnandalu. Sba is blazing with all 
sorts of ornaments. From the Devi Giyatri has originated first the Rig, 
veda. Brahm^ worships the virgin GSyatrt on the idea of §ri Parames'vart 
OAyatri has four feet j The Rig Veda is one ; the Yajnrveda is the 
second, the Simaveda is the third and the Atharva veda is the 
fourth foot. The Gr3,/atri his eight bellies i the east side^is the one; the 
south is the second ; the west is the third ; the north is the fourth j 
the zenith is the fifth ; the nadir is the sixth ; the intermediate space 
is the seventh and all the corners are the eighth belly. G^yatri has 
seven $iras (heads) j Vy^karanam (Grammar) is one ; Sik§4 is the 

second (that Amga of the Veda, the science which teaclies the proper 
pronunciation of words and laws of euphony) ; Kalpa is the third 
{the Ved^nga which lays down the ritual and prescribes rules for eerbmo- 
nial and sacrificial acts) ; Nirukfca is the fourth (the Ved^nga that contains 
glossarial explanation of obscu e words, espaeially those occurring in the 
Vedas) ; Jyotish or astronomy is the fifth j Itah^sa (history) and PurSnas 
is the sixth head j and Upan'§adas is the seventh head. Agni (fire) ig 
the mouth of G^yatri ; Rudra is the Sikh^ ^tbe chief part) ; Her 
gotra (lineage) is SllmkhySyana ; Vignu is the heart of G^yatrf and 
Brahm& is the armour of GSyatri. Think of this Mahes'vari G^yatrl 
in th« middle of the Solar Orb. Meditating on the GSyatri Devi as 
above, the devotee should shew the following twenty-four Mudras 
(signs by the fingers, etc., in religious worship) for the satisfaction of 
the Devi :— (1) Sanmukh ; (2) Sampiit ; (3) Vitata (4) Vistrita ; (5) Dvi- 
mukha ; (6) Trimukha ; (7) Chaturmukha ; (8) Panchamukha ; (9) ^aa- 
mnkha; (10) Aihoraukha ; (U) Vy&paka ; (12) Anjali ; (13) ^akafa 
(14) Yamap^s'a; (15) fingers intertwined end to end ; (l6)Vilamba (17) 
Mustika; (18) Matsya ; (19) Kurma ; (20) VarAha ; (21) SimhSkr^nta ; 
(22) Mah&kr^.nta ; (23) Mudgara ; (24) Pallava. 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 
united make up one hundred lettered G^yatri. (The full context of the 
last Mantra is this :— Om Haum Om yum sah — Trayamvakam yaj&mahe 
Sugandhim Pu§ti Vardhanam. 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 
with Om. O Narada ! The Br^hmanas are to perform daily the Sandhyo 
pis^na repeating GSyatri, completely adopting the rules above prescribed 
and then he will be able to enjoy completely pleasures, hftppiaees and bliw. 



Here ends the Sixteenth Chapter of the Eleventh Book on the ilcscrip- 
tion of Sandh}'^ Upflsana in the MahSpuram bri Mad Devi BhSgvat^na of 
18,000 verses bj Maharei VedaVjasai. 


1-5. N&'&yana said : — If one divides or separatrs the pedas ^vhite 
reciting or making Japam of the GSyatri, one rs freed from the BrShiBin 
icide, the sin of Brahraahatya. BiTt if one does so without breaking 
the pada?, i.e., repeats at one breath, then one incurs the sin of Biahraa- 
haty§. Those Brdhmauas who do the Japam of the G&yatri without 
giving due pause to the padas, suffer pains in bells with tbeir heaOs 
downwards for one hundred Kalpas. (O G&yatri 1 Thou art of onB 
foot, of two feet, of three feet and of four feet. Thou art without 
foot, because Thou art not obtained. Salntation to Thy Fcuith Foot beauti- 
ful and which is above the Triloki (Rajas). This cannot obtain that. 
Firstly, GSyatri is of three kinds i — " Samputa'' ; *' Ekomkara", and 
*' Sadomkara." There is also tha Gayatri, with five Pranavas, according 
to the Dharma S^stras and Pur^naf!. There is something to be noted while 
muttering or making the japara of the Gayatri : — Note how many 
lettered Gayatri you are going to repeat (make japam). When you have 
repeated one-eighth of that, repaat (make japam) the Turiya pSda of Ga- 
yatri {i.e, the fourth P^da, the mautram parorajase S4vadoma pr&pat) etc., 
(see the daily practises, page 107.) once and then complete repeating the 
Gayatri. If the Brahma na makes the Japam (the silent muttering) i,i 
the above way he gets himself uninted with Bral n a. Other modes 
of making the Japam do not bear any fruit. Cm Gayatryasye kapadi 
dvipapi Tripadi chatus padafi nahi padyase namaste 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 R i jas, the dust ; asau-tbat • adah 
this not prapat mpy cbtain. Iha Yogis who are Uidharetas (hold 
Brahma charyam, continence) are to make Japam of the Sampnl4 GSyatri 
(i. e.y with Om; Gayatri with one pranava and as well the Gayatri with 
six pranavas. The householder Brahmachari or those who want mokfa 
are to make Japim of Gayatri with Om prefixed. 

6. Those householders who affix Om to the GSyatri do not got tha 
imjrBase cf their families. 


7-8, The Turtya pada (foot) of GSyatri i* th« matvfcra "Parorajase 
S^vofioma prApa,t". (Brihad. up. v. 14. 7). Salutation to Thy 
beautiful Fourth Foot which is abave the Trilokt (Rajas). This cannot, 
obtain that. The presiding dei;y of this mantra is Brahma. I ana 
now speaking of the fall LVhyauani (meditation) of this Brahma so that, 
the full fruit of the Japam (recitrition) may be obtained. There is 
a full blown lotus in the heart ; its form is like the Moon, Sun, and tha^ 
Spark of Fire ; i. <?., of the nature of prauava aod nothing' else. Tiiia 
is the seat of the iuconoeivuble Brahma. Think thus. Now on that, 
seat is seated well the steady constant subtle Light^ the essence of 
Akas'a, the everUsbing existeDC?, inbelligence and bliss, the Brahma.. 
May He increase my happiness-, (see page 107 the daily practice of. 
the Hindus by It. B. Sris Chandra Basu, on the Invocation of the 

Note. — Aum ! Gaya^ryasyekapadi dvipadi, tripadi, chatuspadasi, nahi 
padyase namaste turyftya dars'atSya padaya parorajnsa, sa^'ado m^prapafc 
Gayatri ! Thou art of one foot (in the form of IViloki), of two feet, 
(the Trayi viiyS. from Thy secarid foot) of bhree feet (all Pr^na, etc., 
are Thy third foot and of four fe^t (as the Parusa). Thou art without 
foot because Thou art not obtained. Salutation to Thy beautiful fourth 
foot which is above the Triloki (Hajas). This can not obtain thab. 
9. Now I am speaking of the Mudra of the Turiyd Gayatri ; — 
(1) Tris'ula, (2) Yoni, (3) Sarabhi, (4) Aksimai^, (5) Linga, (6) Padma 
and (7) Mah^mudr4. Those seven Madrid xre to be shewn. 

10-14. What is Sandhya, that is Gayabrt ; there ia no difference 
whatsoever between the two. Tha two are one and the same. Both 
are of the nature of Esistaaoe, Intelligence and Bliss. Thn Brahma uaa 
would daily worship Her and bow down before Her with greata^b devo- 
tion and reverence. After the DhyAnam,'first worship Her with five 
upacharaa or offerings. Thus : — 

Om lam prithivyatmane gandham, arpayarai namo namah." " Om 
Ham ak^s'i.tmana puspam arpayami namo namih," '• Om ram Yahn- 
yStmane dipam arpayckmi namo namaj^." " Aum vara amritSbraane 
naivedyam arpay^mi namo namah." Om yam ram lam vam ham pus- 
pSinjalim arpay^mi namo namalj." Thus worshipping with five cipa- 
eh&ras, you must shew Mudras to the Devi. 

15-16. Then meditate on the Form of the Gayatri mentally and 
slowly repeat the Gtlyatri. Do not shake head, neck ajid while making;^ 
j^apam, do not shew your teeth. According to due rules repeat 
the Gayatri one hundred and eight times, or twenty-eight times. VVhea 
unable I repeat ten times ; not less than thab. 

.1108 9r1 MAD DEVl BHAgAVATAM. 

17-20. Then raise the GSyatri placed before on the heart (seat) by 
the mantra " Gillyatra^yai 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 
Gllyatri. Being pleased with Thy worshippers go back, O Devi I to 
Thy abode as it pleaseth Thee." (See page 110, The Daily Praeticea 
of the Hindus.) 

The wise men never matter nor recite the Gftyatri mantra within 
the water. For the Mahar^is say that the Giyatri is fire-faced (agni- 
mukhi). After the farewell -shew again the following madrl!» : — 
Surabhi Jn^n, Siirpa, Kurma, Yoni, Padma, Linga and Nirvana Mud- 

Then address thus : — " O Devi !" " O Thou who speakest pleasant 
to Kas'yapa " O G^yatri ! Whatever syllables I have missed to utter 
in making Japam, whatever vowels and consonants are incorrectly 
pronounced, I ask Thy pardon for all my above faults.'* O NSrada 1 
Next one ought to give peace offerings to the G&yatri Devt. 

21-83. The Chchhanda of G^yafcri Tarpanam (peace offerings to 
Gftyatri) is Gfiyatri ; the Rigi is Vis'vSmitra ; Savit& is the Devatft ; 
its application (Niyoga) is in the peace offerings. 

"Om Bhuhrigvedapurusam tarpayami." 

♦* Om Bhuvah Yajurvedapnrufam tarpaySmi.'* 

•' Otn Svah SS.maveda puru§arn tarpayAmi." 

" Om Mahah Atharvaveda puru?am tarpay&mi." 

" Cm Janftb ItibftsaparSna puru§ara tarpay&mi.'* 

" Om Tapah Surv^gama puruaam tarpay&mi." 

*• Om Satyam Satyaloka puru§am 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 
to each of the following worda " tr^jasim, Glyatrim, SAvitrim, Sarasvatim 
Vedamataram, Prithvim, Aj^m, Kaus'ikim, Samkritim, Savajitim, 
etc.," and offer Tarpanams. After the Tarpanam is over, offer the peaee- 
ohantings, (Santivftri) repeating the following mantra*, 

Book XI ] CHAPTER XVII. 110« 

♦' Om Jata vedase sunav&ma aomam, etc.** 
*' Om Mdnastoka, etc." 
** Ora Ttyamvakara Yajiimahe, etc."^ 
" Oin racbchliamyoh, etc." 

Then touch all the parts of yoar bodies, repeating the two mantras 
" 0.n atodeva, etc." And reeitiog the mantrana " Svon£l Prithivi," bow 
down to the earth, after repeating one's name, Gotra, etc, 

34-45. O Nirada ! Thus the rales of the morning SandhyS are- 
prescribed. Doing works so far, bid farevvell to the above-menDioned 
CT^vabri. Nexc finishing the ^.ijnihotra Homa sacrifice, worship the five- 
DjvasSs, ^ivtl, Siva, Ganes'a, Sarya and Vi^nu. Worship by the Purusa 
Sdkta mantra, or by Hrim ramtra, or by Vyahriti mantra or by Srisehite 
Likfmis'oha, etc," place Bhavani in the centre ; Visnu in the north east 
corner, Siva in the south-east corner ; Ganesa in the south-west corner, and 
the Sun in the north-west corner ; and then worship them, While offering 
worship with the sixteen offerings, worship by repeating sixteen mautras. 
As there is no other act more merit-giving than the worship of the 
Devi, so the Devi should first of all be worshipped. Then worship 
in due order the five Devat^s placed in five positions. As the- 
■worship of the Devi is the chief object, so in the three Sandhyds^ 
the worship of the Saodhya Devi is approved of by the iSiutis. Never 
■worship Vi§na with rice; Ganes'a with Tulasi leaves; the Devi 
Durga with Durba grass and Siva with Ket-iki flower. The under- 
mentioned flowers are pleasing to the Dev): — MallikA, Jati, Kutaja, 
P.inasa, PaUsa, VakiU, Lodba, Karavira, Sins'apa, Aparajitd, Bandhu- 
ku, Vaka, Madaiita, Siudhuvara, Paia/a, Durbba, Salliki, MadhavT, 
Arki, Mandfl-rj, Ketaki, Karnikftra, Kadamba, Lotus, Champaka, 
Yathika, Tagara, etc. 

46-47. Offer incenses Guggul, Dhupa and the light of the Til 
oil and finish the worship. Then repeat the principal (mQla) mantra 
(mtke Japam). Thus finishing the work, study the Vedvs in the 
second quarter of the next day ; and in the third quarter of that day 
feed father, mother and other dependent relatives, with money 
earnf-d by one's ov\n self according to the traditions of one's family. 
Here ends the Seventeenth Chapter of the Eleventh 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. 

jll(» SrI mad DEVl bhAgavatam. 



1. NArada spoke:— " O Bhagavau ! 1 ana now very eager to near 
the special Paja of ^ri ETevi. The people get their deairos falfii jd if 
they worship Her. 

2-23. NSrayana said: — " Devar^i 1 I shall now specially speak 
to you how the World Mother Bhagvati is worshipped ; by 
worhippiug Whom one easily gets objects of enjoyments, liberatioa 
and the destracuon of all evils. Controlling one's speech and making 
Achaman, one must make one's sankalap and perform Bbutas'uddriij 
Matrikaayasa, sadangaayasa, placing couchshell and doing other neetssjiry 
acts, Olfering the ordinary Arghya, one should give special Arghya 
and with the mantra " Astraya Phat sprinkle over all the articles- 
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 great devotion, offer to the Deva, the seatj (Asana) and other 
articles of worship ; then perform the bath of the Devi by the 
watei of the PanchSmrita (the five nectars). If anybody performs the 
bath cerenony of Sri Devi with one hundred jars of sugarcane juice, he 
will not have to incur any future birth. 

lie who performs this bath, and reaites the Veda Mantras, with mango 
jiiicj or sugarcane juice gets for ever Laksm? ever and ever and 
Sj,rasvati bound at hid dojr.^. tie who gets this sacred bath of the 
Devi with grape juice, along^ with his relatives and acquaintances 
dwells in the Devi-loka for as many years as there are atoms in 
the juice. He who bathes the Devi with the Vedic mantras, and 
with water scented with camphor, the fragrant aloe wood (aguru), 
satfron, and musk, becomes freed at once of the sins acquired in 
his hundred births. He who bathes the Devi with jars of milk, 
lives in the ocean of milk (ksira samudra) for one Kalpa. So he 
who does this bathing ceremony with jars of curd, becomes the 
lord of Dadhikunda ^^the reservoir of curd). He who performs the 
Sn&naras of the Devi with honey, ghee and sugar becomes the lord 
of these things. He whobattes the Devi with one thousand jarj, become* 
happy in this world as in the next. A^o?e :— Make the liquid current 
flow pure in your body is the esoteric meaning of the bath. If you giva 
Her a pair of silken clothes, you will go to the V^yu-Loka. If you give Her 

Book XL] CHAPTER XVIU. 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. Various flowers ought to 
be offered in ori Bhagavati's worship ; or the flowers of the season offered 
to the Devi wMl lead the devotee to Kailas'a. The devotee that 
offers the beautiful Bel leaves to the Devi never experiences anywhere 
pains and difficulties. The devotee who writes the Vija mantra of 
May& •' Hrim Bhuvanes'varyai NamaU " with red sandalpaste thrice 
on the tti-leaves of the Vilva tree leaf and offers this to the lotua 
feet of the Devi, becomes Manu by the merit of this virtuous act I The 
devotee becomes the Lord of the whole universe who worships 
the Devi Bhagavati with ten millions of entire Vilva leaves fresh 
green and spotless. 

24-40, If any devotee worships with ten millions of entire fre^h 
green Kunda flowers, with eight scents, he gets surely the PrajApati- 
hcod. The worship of the Devi with ten millions of Mallik^ and 
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. In days of yore, Vi§nu worshipped the Devi in 
the aforesaid way and so got His Visnuhood. If any devotee 
worships the Davi with one hundred Kotis of Mallik^ or M^latJ 
flowers, the man becomes certaiiily SutratmH Hiranyagarbha. In 
ancient days Hiranyagarbha worshipped thus the Devi with great 
devotion and so he became Hiranyagarbha ! (These Hiranyagarbha, 
Brahma, Visnu and Mahes^a were mere ordinary men before. See 
the Brihadaranyaka Upanisada). Note. — The eight scents refer to Jat^ 
mamfei Kapiyut^ SakterganJhas takam ! So will be the results if 
Java, Vandhuka and Dadimi flowers be offered in the worship. 
Various other beautiful flowers can be offered duly to the Devi by the 
devotee. The merits accruing from such offers are not known 
even to the God Is'vara. The flowers that spring in their proper seasons are 
to be offered every year to the Devi, repeating Her thousand nameg 
enumerated in the Twelfth Book or in the Kurma PurSna. If the 
above worship be offered to the Devi, then that man, whether be be a 
sinner or a great sinner, will be freed from all the sins and after 
leaving his mortal coil, he will get, no doubt, the lotus feet of the ^ri 
Devi Bhagavati. Offer Dhupa made of black Aguru, camphor, 
sandalpaste, red sandalpaste, Sihlaka and Guggula, saturated with ghee 
in such a way as the whole room of Sri Bhagavati scents with pure 

1112 Sr! mad DEVt BHAGAVATAM 

fra<>rant einell. The Devi Bhagavati becjmea pleased with this and 
otfsrs the lordship of the three Lokas to the devotee. The devotee, 
who offers daily the lli^ht of eimphor to the Devi, goes to the Surya 
Loka. There is no doubt in this. With one's whole heart, one 
should giye one hundred or one thousand lights to the Devi. The devotee 
should offer heaps of food consisting of six Rasas, the plates and 
dishes for chewing, sucking, licking and drinking, that is, all kinds 
of focd solid, and liquid, mountain-like high. Always give food on 
eolden flat plates and cups and various delicious sweet juicy nice 
heuvenly fiuits, nicely arranged on trays, cups and saucers. When 
f^rt Mahadevi Bhuvane'svari gets pleased, the whole universe gets 
pleased. For the whole Universe is all Devi ; as a rope is mistaken 
for a snakd, so this Mahadevi is mistaken for the universe. 

4,1.59. Offer a jar of drinking Ganges water, cool and nice, 
scented with camphor to the Devi ; then offer betels with camphor, 
pftrdamum cloves, and various delicioua scents. These all are to be 
offered with i^reat devotion so that the Devi may be pleased. Next 
have music with lovely mridangas, flutes, murajas, Dhahk4s and 
dundubhis and so please Her. Th-e Veda mantras are to be recited, 
the Pur^nas are to be read and the hymns to be chanted. With 
whole head and heart offer to the Davi the umbrella and chftmara, 
the two kingly offerings. Then circumambulate round Her and prostrate 
before Her and ask Her kindness and pray to Her to forgive all 
faults and shortcomings. The Devi is pleased with anybody who 
remembers Her even once ! What wonder then that She will be pleased 
with all these offerings ! The Mother is natually merciful to her 
child. When She is loved with derotioo, then She becomes very 
merciful. There is nothing strange here 1 On this point I will 
recite to you the history of Vrihadratha E&jaisi. Hearing which 
gives rise to Bhakti and Love. 

Once in a certain region in the Himalayas there lived a bird 
callei Chakravak. It flew over many countries and went onc3 to 
Klis'idham. As a fruit of his Prfirabdha Karma, that bird, desirous 
to find some rice beans, voluntarily went like an orphan round 
abont the temple of 5ri Annapurna Devi. There eircumambulatiog 
rcund the Devi Bhagavati the bird left the city K^s'i, that grants 
liberation and flew away to another country. In time the bird left his 
body and went to Heavens. There he assumed a heavenly form of a youth 
and began to enjoy various pleasures. Thus he enjoyed for two Kalpas. 
Then he got back to the earth and took bis birth as the best in the 
Kgattriya family. He became celebrated as the King Vrihadratha in 

Book XL] CHAPTER XVIll. 1U3 

this world. Th it Iviii;^ wis fcrathfal, controlled his senses, and practised 
Samjama and deep coaeanfcration and knew everything of the past, the 
present and the future. He conquered all the eaoniies and performed various 
sacrifices and became the Emperor of the sea-girt earth and acquired 
the very rare faculty in the knowledge of everything of his previous births* 
The Munis came to knov of this from various rumours and came 
to the King. The King Vrihadratha duly entertained those guests. 
The Munis took their seats and asked: — "O King! We hear that 
all the event3 of previous births ara vividly reflected in your memory. 
On this point great doubts have come upon us. Kindly describe in 
detail — By what Punyatn (merits,) you have come to know all about 
previous births and the knowledge of the past, the present and the future. 
We have come to you to kuo v how you got this wonderful supersensual 
knowledge. Kindly say to us sincerely everything about this and oblige. 

60-71. N^rayana said: — " Brahman ! The very religious King 
Vrihadratha heard thpm and began 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 
was a very low bird chakravak. Once, out of ray ignorance, I circumam- 
bulated 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 this birth and I have got the knowlege of the past, the 
present and the future. O You of good vows ! Who can ascertain what 
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 
worship the adorable Deity Jagadambtl are the Great Sinners and they are 
treacherous. Fie on their births ! The worship of Siva or Visnu is not 
eternal. Only the Jagadamba's worship is eternal. Thus it is stated 
in the ^rutis. What more shall I speak on this worship of the World- 
Mother, which is void of the bosfc trace of any doubt. Everyone ought 
to serve devotedly the lotus feet of the Devi Bhagavati. There is no 
other act more glorious in this world thin serving the feet ot JagadambS. 
It is highly nece=sary to ."^erve the Highest Deity, whether iu Her Saguna. 
or in Her Nirguna aspect. (Eat the siigarcandy, holding it in any way. 
It makes no difference). Narayana said:— Hearing the aforesaid words 
of the virtuous Rajarsi Vrihadratha, the Munis went back to their 
respective abodes. Such is the power of the Devi Jagadambika! So 
who can question about the certainty of the high merits arising from 
the Jagadamvika's worship and who will not reply, when so questioned? 
Their births are really fruitful who possess faith in the Devi worship; 



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. 


1-24. Narayaca said: — "O NUrada ! Now I am speaking of the auspici- 
ous midday Sandby^l, the practice of which leads to the wonderfully excel- 
lent results. Listen. Here the Achamana and other things are similar to 
those of the moFning Sandhya. Only in meditation (Dhyanam) there is some 
difference. I will now speak of that. The name of the 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 
Sakti with Tamo gunas and She resides in Brahmaloka. She daily tra- 
verses in the path of the Sun. She is Maya Devi, beginningless ; I bow 
down to Her. After meditating on the Adya Devi Bhagavati perform acha- 
manas and other things as in the morning Sandhy^. Now, about the offering 
of Arghya (an offer of green grass, rice, etc., made in worshipping a 
God or Brahman). Collect flowers for Arghya; in the absence of flowers, 
the Bael leaves and water will serve the purpose. Facing the Sun, 
and looking upwards, offer the Arghya to the Sun upwards. Then peifcrm 
other acts as in the morning Sandhya. In midday, some offer Arghya 
to the Sun, only with the recitation of the G&yatri mantra. But that 
is not approved of by the tradition and community ; there is the likelihood 
of the whole work being thwarted or rendered fruitless. For, in the mor- 
ning and evening Sandhyas, the RSksashas named the Mandehas become 
ready to devour the Sun. This is stated in the Srutis. Therefore the 
midday offering of the Argbya is not for the destruction of the Daityas but 
for the satisfaction of the Devi; so with the mantra "Akrisnena, etc.," the 
offering of Arghya can be effected ; and the reciting of the infallible 
Gayatri mantra is only to create disturbance in the shape of thwaiting 
the action. So in the morning and evening, the .Brahmana is to offer the 
Suryarghya, repeating the G^iyatri and Pranava; and in the midday to offer 
flowers and water with the mantra "Akri§nene, rajasa etc , else it will go 
against the Sruti. In the absence of flowers, the Durba grass, etc., can 
be offtied carefully as the Arghya; and the full fruits of the Sandl\- & 


will bo secured. Best of Devarsis ! Now bear the impoitant points 
in the Tarpanam (peace oflFeriogs). Thus :— 

"Oin Bhuvah purusam tarpayami namo namah." 
"Om Yajafvedam tarpayami namo naraab." 
"Om Mandalam tarpayami namo naraab." 
'•Om Hiianyagarbham tarpayami namo namab." 
"Om antaratraanam tarapaySmi namo namah." 
"Om 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 finish the midday Saudhyl m^^a Tarpanam." Now* with your 
bands raised hi^'h up towards the Sun, worship Him by the "two 
mantras -.—praiiing thus:— "Om Udutyam Jatavedasam, eto'.," "Om 
Chitram Devaaam\ etc." Nex^. rep3at the Gayatri. Hear its method, 
lu the morning, repeat the Gayatri at the proper moment with hands 
raised ; in the evening time with hands lowered and in the midday with 
hands oyer the breast. Begin with the middle phalanx (joint) of the 
nameless finger, then the phalanx at its root, then the phalanx at the 
root of the little finger, its midd'e phalanx and its top, then the tops of 
the nameless, fore and ring fingers, then the middle and finally the root 
of the ring finger (in the direction of the hands of the watch; avoidino- 
tbe middle and root phalanx of the middle finger). Thus ten times it is 
repeated. In this way if the Gayatri be repeated one thousand time? the 
sins arising from killing a cow, father, mother, from causing abortions goin» 
to the wife of one's Guru, stealing a Brahmana's property, a BrShman's 
field, drinking wine, etc., all are destroyed. Also the sios acquired in 
three births by mind, word, or by the enjoyments of sensual objects are 
thereby then and there instantly destroyed. All the labours of him who 
works bard in the study of the Vedas without knowing the Gayatri are 
useless. 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 
higher. Thus I have spoken to you of the rules of the mid-day Sandhya, 
Now I am speaking of Brahma Yajna, Hear. 

Here ends the Nineteenth Chapter of the Eleventh Book on the 
midday Sandhy^ in the MahSpuranara Sri Mad Devi Bhdgavatam of 
18,000 verses by Maharsi Veda Vyas*. 

1116 ^b1 mad DEVl BHiGAVATAM. 


1-25. The twice born (Brabmana) is firstly to sip three times (make 
Achamana) ; then to make the marjana (sprinkle water) twice ; he is to 
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 
thoroughly. Then speaking oat the Des'a and Kala (place and time) he 
should commence the Brahma Yajna. Next for the destruction of all the 
sins and for getting liberation, he should have the Darbha (sacrificial grass, 
and the Kusa grasses,) two on his right han-.l, three on his loft hand, one 
grjiss each on his seat, saerifieial thread, his tuft, and his heels. No sin can 
now remain in his body. 

" I am performing this Brahma Yajna for the satisfaction of-the Devata 
according to the Sutra" thus thinking, ha is to repeat the G%atri thrice. 
Then he is to recite the following mantras : — " Agnimile parohitam, etc.," 
" Yadamgeti" " Agnirvai," " Mahavratanchaiva panth^," " AthStah 
Samhitayag'cha vid^maghavat," " Mahavratasya," tsetvorjet\ra," Agna 
Syahi" Sanno i)evi rabbistaye," Tasya " Saraamuayo" Briddhir§daieh" 
" ^iksam pravaksyami," " Pancha Samvatsareti," "Mayarnsataja- 
bhetyeva," " Gaurgma," also he is to recite the two following Sutras :— 
"Athato Dharraa Jijnisa," "Athato Brahma Jijn^sa." Next he is to recite 
the mantra Tachhamyoh" and also the mantra "Namo Brahmane 
namo stvagnaye namah prithivyai nama Osadhibhyoh namah". (These 
mantras are the famous mantras of the Rig Veda). Next perform the 
Deva-tarpanam, thus: — "Om Praj&pati stripyatu", "Ona Brahm^ tripyatu", 
"Om Vedas tripyantu," "Om Risayastvi pyantu", " Om Devastrip_. antu," 
"Om Sarvani chhandamsi tripyantu", "Om Om Kara stripyatu", "Om Vasat 
Kara stripyatu", "Om Vyarhit*yas tripyantu", Om Savitri tripyatu", "Om 
G^yatri tripyatu"', Om Yajna stripyantu, Om Dyava prithivyau tripyatam. 
Om antariksam tripyatu, Om AhorStrani tripyantu, Om Samkkya 
stripyantu, Om Siddh^ stripyantn, Om Samudra stripyantu, Om 
Nadyas tripyantu, Om girayas tripyantu, Om Ksettraus adhivana spati 
gandharva Psarasas tripyantu, Om nagH vaydmsi g^vascha sadhy^ 
viprasta thaiva cha, yaks^ raksausi bhutani tyeva mant^ni tripyantu. 
Next, suspending the sacrificial thread from the neck perform the Ri^i 
tarpauam, thus: — Om batarchinas tripyantu, Om madhyamSs tripyantu, 

Book XI.] CHAPTER XX. 1117 

Om Gritsaraada stripyatu, Oin Vis vSl aitra stripjata, Om VAmadeva 
etripyatu, Om Atri stripyatu 

Om BharaJvajastripyatu. 

Om Vas'iBthastripyatu. 

Om Pragfithastripyatu, — P^vamSnyastripyantu. Next, holding the 
sacrificial thread over the right shoulder and an ler the left arm, 
perform the Tar pa nam, thus : — 

Om Ksudrasuktu stripyantu. 

Om MahcKsukt^jtripyantu, Om Sanaka stripyatu, 

Om Sanauda stripyatu. 

Om San^tana stripyatu. 

Om Sanat Kumara stripyatu. 

Om Kapila etripyatu. 

Oin Asuristripyatu, 

Om Vohalistripyatu. 

Om Panehas'ikha stripyntu. 

Om Sumantu Jaimini \'aih'an"ipaya! a Paila Sutra lihSsya Lh^rata 
Maha Bharata Dharmachary5.b stripyantu. 

Om Janantivah^i vig^rgya Gautama Sakulya v^bhravya ^landavya 
Manduke}a stripyantu. 

Om Gargi Vachaknuvi tripyaUi. 

Om Vadava pralltheyi tripyatu. 

Om Sulabba uiailreyi tripyatu. 

Om Kahola stripyatu. 

Om Ivau§itaka 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. 


26-54. Let all the other Achlryas be satisfied. Om Ye Ke 
chSsmat kule Jitta aputr4 gotrino mritElh. ta gnhuantu may^ dattam 
vastranispidi to dakam." Saying thus offer water squeezed ont of a 
cloth. O Narada ! Thus I have spoken to you of the rules of Brahma 
Yajfla. Whoever perform3 thus the Brahma Yajni gets the fruits 
of studying all the Vedas. Then performing, in due order, tha Vais'va 
deva, Homa, ^rtiddha, serving the guests, and feeding the eows, the 
devotee is to take his meals during the filth part of the diy along 
with the other Brahmanas. Then the sixth and the seventh parts of the 
day he is to spend in reading histories and the Puranas. Then the 
eighth part of the day he is to devote in seeing the relatives, talking 
Avith them and receiving visits from other persons ; then he will be 
prepared to perform the evening Sandhya. O Narada ! I am now 
talking of the evening Sandhya, Listen. Sri Bhagavati is pleased very 
quickly with him who performs the evening Sandhya. First make 
the Achaman and make the Vayu (air) in the body steady. With 
heart tranquilled and with the seat Baddha Padmasana, be calm and 
quiet while engaged in performing the Sandhya. At the commence- 
meut of all actions prescribed in the Srutis and Smritis, fir;t perform the 
Sagarbha Pran^yma. In other words recite the mautra mentally for the due 
number of moments and mike the Pranayama. Simply meditating 
is called Agarbha Pranayama. Here no mantra is necessary to be 
recited. Then have the Bhutas'uddhi (have the purifications of the 
elements) and make the Sankalap. First of all, the purification of 
elements, etc., are to be done first ; one becomes, then, entitled to 
do other actions. While doing Puraka (inhaling), Kumbhaka (retaining) 
and Rechaka (exhaling) in Pran^y^ma, meditate on the Deity ytatod 
duly. In the evening time meditate on the Bhagavati Sandhya Devi 
thus: — The name of the then Gayatri Devi is Sarasvati, She is old, 
of black colour, wearing ordinary clothes ; in her hands are seen conch 
shell, disc, club and lotus. On Her feet the anklets are making 
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 is seen ; on Her neck, the necklaces of stars • 
Her forehead is shining with a brilliant lustre emitting from the 
pearl and jewel Tatamka ornaments. She has put on 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 
path of the Sun. I invoke the Devi from the Solar Orb. O Narada ! 
Meditate on the Devi thus and perform the Sandhyd. Then perform 
the Mftrjanam by the mantra " Apohisth^ and naxt by ths miatra 

Book XI.] CHAPTER XK lll9 

"Agnis'cha mk minyus'eha." The remaining actions afe the same as 
before. Next, repeat the Gayatri and offer, with a pure heart, the 
offering of Arghya to the Sun for the satisfaction ofNarayana. While 
offering this Arghya, keep the two legs level and similar and take water 
in folded palms and meditating on the Dovata within the Solar Orb, 
throw it towards Him. The fool that offers Sdryarghya in the water, 
out of ignorance, disregarding the injunctions of the Srutis, will 
have to perform Brayas'ehitta for that sin. Next, worship the Sun 
by the Surya mantra. Then taking one's seat, meditate on the Devi 
and repeat the Gayatri. One thousand times or five hundred times 
the Gdyatri is to be repeated. The worship, etc., in the evening is the 
same as in the morning. Now I am speaking of the Tarpanam in 
the Evening Sandhya. Hoar. Vas'^istha is the Ri§i of the aforesaid 
Sarasvati. Visnu in the form of Saras vati is the Devata ; Gayatri is 
the Chhanda;its application is in the Evening Sandhya Tarpanam. Now 
the Tarpanam of the Sandhyanga (the adjunct of Sandhya) runs as 
follows: — 

" Om Svahi Purusam Tarpayami." 
" Om S^mavedam tarpayami." 
"Om Saryamandalam tarpayami." 
" Om Hiranyagarbham tarpayami." 
" Om Paramatmanam tarpayami." 
" Om Sarasvatim tarpayami." 
" Om Devamataram tarpayami." 
" Om Samkritim tarpayami." 
" Om Vriddbam Sandhyam tarpayami." 
" Om Visnu rupinim Usasim tarpayami." 
"OmNirmrijim tarpayami." 
" Om Sarvasiddhi karinim tarpayami." 
" Om Sarvamautra dhipatikSm tarpayami." 
"Om Bhurbhuvah Svah Parufam tarpayami." 

Thus perform the ;Vaidik Tarpanam. O Narada ! Thus have been 
described the rules of the sin destroying evening Sandhya. By this 
evening Sandhya, all sorts of pains and afflictions and diseases are 
remove"d. i^nd ultimately the Moksa is obtained. What more than this 
that you should know this Sandhy^ Bandanam as the principal thing 
amongst the good conduct and right ways of living. Therefore 
Sii Bhagavati fructifies all the desires of the Bbaktas who perform this 
Saudbva Van-Janam. 

ii20 srI mad DEvt bhAgavatam. 

Here ends the Twentieth Chapter of the Eleventh Book on the 
description of Brahma Yajni, Sandhy^g, etc., in the Mah^puranaia 5ri 
Mad Devi Bh^gavatara of 18,000 verses by Maharsi Veda Vydsa. 


1-55. N4rdyana said: — Now I shall -speak of the Gayatri-puras'ch 
aranara. Hear. By its performance all the desires are obtained and 
all the sins are destroyed. On the tops of mountain?, on the banks 
of the rivers, on the roots of Bel tree?, on the edges of tanks, 
within the enclosures of the cows (cow-stalls), in temples, on the root 
of Aa'vattha trees, in gardens, in the Tulasi grove?, in the Punya 
Ksetrams (holy places), before one's Guru, or wherever the mind 
feels exalted and cheerful, and gets strength, the Puras'charanamse 
if performed, lead to a speedy success. Before commencing, 
the Puras'charanam of a mantra (the Puras'charanam means 
repetition of the name of a deity or of a mantra attended with 
burnt offerings, oblations, etc.,) first 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 
of the Devatas Nrisinha, Surya, Varaha, etc., the first thing done ie 
to repeat the G^yatri. Without the japam of GA,yatri, no action is 
attended with success. The reason is this : —Every Brihmana is a Sakta 
(a follower of ^akti) ; he cannot be a Vai§nava or Saiva ; for he is 
the worshipper of the Prime Force Vedamata GSyatri. Therefore obtain 
first the Grace of one's own Ifta Devat^ Gilyatri by Her Japam. Then 
worship the other Deities. 

Thus one should purify one's japya mantra (the mantra that is to fee 
repeated) by first repeating one million times the G^lyatri j then one is to 
commence Puras'chara'iana. Again before purifying the mantra, one is to 
purify one's Atman (Self). In this purification of one's Atman three 
likh times, in cise of inability, one lakh times Gayatri is to be repeated 
Without one's Atman's purification, the Japam, Homa and other actions 
all become usaless. This is specially noted in the Vedas. By Tapas (e. g. 
Japam, Chandrayana and Vrata, (asceticism) mortify your body. By offering 
Tarpanara (peace-offerings) to the Fathers and the Devas, one can get 
self purification. It you want to get the Heavens and if you want to become 
gn^at, practise Tapasya. There is no other way. (Tapasy^ is the intent 
Calling of the ^lother. That Call which penetrates through and through the 


Book XL] CHA.PTER XXL 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 lJfihinin\s should eros^ ditliaalties and dangers, by Tapasy^, Homa, 
Japam, etc. So the Br^hraanas should always be cheerful and in prompt rea- 
diness to do Tapasya. Of all sorts of tapasyas, mortifying the body by observ- 
ing 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 them- 
selves by following duly Krichhra Chandrdyana vratas, etc,. O Narada ! 
Now I am speaking of ihe purification of food. Hear. The following four 
occupations of the Brahmanas are the best : — Ayachita, (without begging 
or asking for anything), Unchha, (the gathering in of handfuls of the corn 
left by the reapers), Sukla (the maintenance derived by a Brahma na from 
other Brahmanas ; a pure mode of life); And Bhiksu (begging). Whether 
according to the Tantras or according to the Vedas, the food obtained by the 
above four means is pure. What is earned by Bhiksa (begging) is divided 
into four parts: — one part is given to the Brahmanas ; the second part is 
given to the cows; the third part is given to the guests, the fourth part 
is to be taken by him and his wife. Whatever is fixed for taking 
(swallowing) mouthfuls of food, that is to be taken on a tray or a platter. 
First throw a little cow-urine over that and count duly the number of 
mouthfuls. The mouthfuls are to be of the size of an egg; the house- 
holders are to take eight such mouthfuls and the Vdnaprasthts are to 
take four such mouthfuls. The Brahmacharins can sprinkle fcheir food 
with cow- urine nine times, sis times, or three times as they like; while 
sprinkling, the fingers are to remain intact. The Gayatri is to be 
repeated also. The food offered by a thief, Ch^nddla, Ksattriya or 
Vais'ya is very inferior. The food of a Siidra, or the companion with a oudra 
or taking food in the same line with a Siidra leads one to suffer in 
the terrible hells as long as there are the Sun and Moon. The Puras' 
charanam of GSyatri is repeating this twenty four lakh times (i. e. as 
many lakh times as there are syllables iu the Gayatri). But, according 
to Vis'vamitra, repeating thirty two lakh times is the Pura3"charanam of 
GAyatri. As the body becomes useless when the soul leaves the body, so 
the mantra without Puras'charanam is useless. The Puras'charuam is 
prohibited in the months of Jyaistha, A«adha, Pausi and Mala (dirtj) 
months. Also on Tuesday, Saturday ; in the 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), 
Ti'-his (lunar days); in the evening t^vilight and in the night); while 



the star Bharanj, Krittika, Ardra, As'lesa, Jye§tb&, Dhanistha, ^ravann, 
or the Janma naksatra (Birth time star) is with the Mooa ; while the sii^ns 
Mesa, Karkata, Tul4, Kumbha, and Makara are tlie Lagnas (sif^ns in the 
ascendant). When the moon and the stars are auspicious, especially in the 
bright fortnight, the Puras'charanara perforraecl, aives tlie Mantra Siddhi. 
First of all repeat Svasti v^chan and perform duly the Nandi raukha Sraddhi 
and give food and clothing to tha Brahmanas. Take the pRrraission of the 
Brahmanas aad begin the Puras'charanam. Where the Siva Lingam exists, 
facing west, or in any Siva temple, commence repeating the mantra. Tiie 
other Siva Ksettrams are : — Kas'i, Ked^ra, Mah3, Kula, Sri lv§ettra, and 
Tryamvakam. These five are the Great Ksettrams, known widely 
on this earth, for the fructification and the siddhis of the Mantras. 
At all other places than these, the Karma Chakra is to ba drawn accord- 
ing to the principles of the Tantra. And then they will be fit for 
Puras'charanam. The number of times that the Puras'chara- 
nam (the repeating of the mantra) is done on the first day, the same 
number is to be continued every day until completion j not greater nor less 
than that and also no intermission or stoppage should occur in the 

The repeating of the Mantra is to be commenced in the morning 
and should be done up to mid-day. While doing this, the mind is to be 
kept free from other subjects, and it is to be kept pure ; one is to meditate 
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 G4yatri, Chhandas and in the repetition of the Mantra. One 
tenth of the total number of Pur^s'charanams that are 
repeated is to be used for the Homa purpose. The Chiru is to be 
prepared with ghee, til, the Eel leaves, flowers, Java grain, 
honey and sugar ; all mixed, are to be offered as oblations to the 
fire in the Homa. Then the success in the Mantra comes, {i. e., 
mantra siddhi is obtained or the Mantri becim^s mmifeste:!). Aftsr tlie 
Puras'charanam one should do prop?rly the daily and occasional 
dutis and worship the Gtlyatri that brings in dharma, weilth, oSjects of 
desire and liberation. There is nothing suparior an object of worship 
to this Giyatri, whether in this world or in the next. The devofcae, 
engaged in the Puras'charanam, should eit moderately, observe silence, 
bathe thrice in the three Sandhya times, shouM be engaged in 
worshipping one's Djity, should not be unmindful and should not 
do any other work. He is to remain, whib in water, to repeat 
the G&yatri three lakhs of times. In case the devotee repeats the 

Book "XL] CHAPTER XXI. 1123 

mantra for achieving success in any other desired work (k^mya karma), 
then he should willingly stick to it until the desired success is 
attained. No.v is being told how to get success in ordrinary 
Kamya karma-?. When the sun is rising, repeat the Puras^charanara 
mantra daily thousand times. Than one's life will be lengthened, no 
disease will occ;ir, and weaUh and prosperity will be obtained. If it be 
done this way, success is surely attained within three month?, six months 
or at the eu 1 of one year. If the Iloma (offering oblations to the fire) be 
offerel one lakh time^ with locuses besmeared with ghee (clarified butter), 
Mokfa ^liberation) is attained. If, before the Mantra-Siddhi, or the 
tuceess in reah"sing the Mantra, is attained, one performs Japam or 
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 
by curd and milk, he gets success (Siddhi) in this very birth. So all the 
^Nlaharsis say. By this the same result is attained that is got by the 
aforesaid means, (/'. e. by the eight-limbed Voga, whereby the Yogis 
become perfect. 

He will attciiu Siddhi if he bo devoted to his Guru i-nl keep himself 
under restraint for six months only ( i. e. practise Samyama) as regards 
taking food etc., whether he be incapable or his mind be attached to other 
sjnsual objects. One should drink Paficha gavya (cDW-:irine, cow-dung, 
milk, curd, ghee) one day, fast one-day, take B.ahmana's food one 
d vy ani b.^jminlful in repeating the Gayatrt. First bathe in the Ganges 
or in other sacred places an! while in water repeat one hundred 
Gayatris. If one drinks water on which one hundred Giyatris are 
repeated, one is freed from all one's sins. He gets the fruit of per- 
forming the Krichhra vrata, the ChSndrayana vrata and others. Be he a 
Ks'altriya King, or a Brahmana, if he is to remain in his own house, hold 
As'rama and ba engaged in pet forming Tapasya then he will be certainly 
freed of all his sins. Be he a house holder or a Brahmachari or VSnaprasfchi, 
he should perform sacrifices, etc., according to his Adhikara (or his rights) 
and he will get fruits according to his desire?. The S^gnik man 
(who keeps the Holy Fire) and other persons of good conduct and 
of learning and of good education should perform actions as prescribed in 
the Vedas and Smritis with a desire to attain Moksa. Thus one 
should eat fruits and vegetables and water or take eight mouth- 
fals of Bhiksanna(the food gotby begging). If the Puras'charanam be 
performed this way, then the Mantra Siddhi is obtained. O Narada ! If 
the Puras'charanam be done with the mantra thus, his poverty is removed 
entirely. What more shall I say than this that if any body hears this 
simply, his merits get increased and he attains great success. 

1124 5ri mad dev! bhAghvatam. 

Here ends the Twenty First Chapter of the Eleventh Book on 
Gayatri Puras'charanarn in the Mahapuranam 5ri Mad Devi BhSga 
vatam of 18,000 verses by Maharsi Yeda Vyasa. 


1-45. N^-rayana said : — "O Narada ! la connection with this 
Piiras'charanam it comes now to ray mfttnory ab).it the rules eon- 
cernino- the Vais'va Deva worship. )lear. * (An offering made to the 
yis'vadev^s; an offering to all deities (made by presenting oblations to 
fire before meals). The five yajnas are the following : — (1) The Devayajfia, 
(2) Brahma yajna, (3) Bhuta yajna, (4) Pitri yajoi, and (5) Mannsya 
yajfia. Fireplace, the pair of stone pestles, brooms (for sweeping, 
etc.,>, sieves and other house-hold things of the sort, wooden mortars 
(used for cleansing grains from husk) and water-jars, these five are 
the sources of evils ^inasmuch as they are the means of killing. 
So to free one's self from the above sins, one is to sacrifice before the 
Vais'vadeva. Never offer oblations of Vais'vadeva on hearth«, on any 
iron vessel, on the ground or on broken tiles. They are to be offered 
in any sacrificial pit (Kunda) or on any sacrificial altar. Do not fire 
the hearth by fanning with hands, with winnowing ba^ket-, or with 
holy deer skin, etc., but you can do so by blowing by your mouth. 
For the moutb is the origin of fire. If the fire be ignited by c'othes, 
one in liable to get desease ; if by winnowing baskets, then less of 
wealth comes ; if by hands, one's death ensues. But if it be done by 
blowing, then one's success eoraos. (There is the danger of catching 

One should sacrifice wtth curd, ghee fruits, roots and vegetables, and 
water and in their absence with fuel, grass, etc., or with any other 
substances soaked with ghee, curd, Payasa or lastly with water. 
l)ut never with oil or with salty substances. If one performs the Homa 
with dry or stale substances, one is attacked with leprosy ; if any 
body performs Homa with leavings of other food he becomes subdued 
by his enemy; if one does so wit'h rude and harsh substances, he 
becomes poor and if one does with salty substances, he meets with 
a downward course, gets degraded in position and honour. You can 
offer oblations to Vais'vadeva with burning coals and ashes from the 
north side of the fire of the hearth after the preparation of the 
meals. But you should never offer sacrifices with salty things. The 

Book XT.] CHAPTER XXTI. 1125 

illiterate Brahraana who eats before offering oblati(ns lo Vais'va- 
Deva goes headioog downwards into the Kala Sutra hell. V\'batever 
f. od that you are iatendiiig to prepare, whether they be vegetabler, 
Ipaves, roots or fruits, offer oLlations to Vais'vadeva with that. If, 
before the Homa be performed of Vais'vadeva, any Brahmaehari ecines, 
then take off, for tiie Honia, first something ; acd then give to the 
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 
mendicant BrahmachSri. Both the Paiarnahansa or ljrahm:.ehari mendicant 
are the masters of the prepared food (Pakkanna) ; so when any body 
takes one's foud without giving to any of these two, if they happen 
to come there, he will have to make the Chandiayana (rel'gicus or ex- 
piatory penance regulated by ihe moon's age, that is, waxing or 
waning). O iS^rada I After the offering gi\en to A'aib'vcnara, ci e is to offer 
Go-giasa, that is, mouihfuls of food to the tows. Mear uow how that 
is done, Tlie mother Surabhi, the beloved of Visnu, is always station- 
ed in the region of Visnu (Visnu-pa.'a) ; so O t^urabhi ! I am offering 
you mouthfuls of food. Accept it. "Salutation to the cows "saying 
"this, one is to worship the cawa and offer food to them. Hereby 
Surabhi, the Mother of the cows, becomes pleased. After thi?, one is 
to wait outside for a j>eiiod that is taken to milch a ccw, 
any guosts are coming. For if any guest uoes back disjippointed from any 
house wit 1 out any food, he takei away all the punyams (merits) of the 
house-holder and gives him back his own sin. The house-holder 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 in this world and in the next. The 
poor house-holder gets the same fruit by performing these five MahS 
jajuas that a rich Brahmaua gets by performing the Soma Yajna. 
O Best oftheManis! Now 1 am talking of the PrSnAgni Hotra or 
about taking fcod, knowing the rules of which makes a man free 
from birth, old age and death ai:d from all sorts of sins. He who 
takes his food according to proper rules, is freed of the threefold 
debts, delivers his tvventyone generations from the hells, obta'ns the fruits 
of all 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 
(by attrition), think of the mind as the churning rod, and think 
of the wind as the rope, and then kindle the fire, residing in the belly : 
the eyes lare to be considered as the shcrificer, (the 

1126 ^e! mad DEVl BHAGAVATAM. 

A'ddharya), and consider fire in the belly as the rf suit of churning, In 
this fire of the belly, one is to offer oblations for the satisfaction of 
Prdna, etc., the five deities. First of all offer oblations to the 
Pr^na Vayu with foci taken by the forefinger, middlefinger and 
thumb; next offer oblations to the Apana Ycxyu with the thumb, 
midllefinger and the nameles (an mil) finger; next offer oblations to 
the Vy^na Vayu (breath) with the thumb, nameless finger and the 
little finger; next offer oblations to tha Udana Vayu with the thumb, 
forefinger and the little finger and lastly offer oblation? to the Sam Ana 
Vayu with food taken by all the fingers. At the sa ne time repra^ 
respectively the mantras: — 

"Om Pranaya Svaha," 

" Om Aplnaya Svaha." 

"Om SaraanSya Svahil," 

" Om Udanlya Svaha," 

" Om Vyaaaya Svaha," 

Within the mouth, there is the Ahavaniya fire; within the 
heart, there ii the G^rhapatya fire ; in the navel, there is the 
Dhaksinagni fire; belo^ th^ nivel, there is the SibhySgni fire and belo v 
that there is the AvasathyS.gni fire. Think thus. Next consider 
the Speech as the Hot^, the Prtlna as the Udgatha, the eyes as the 
Addharyu, the mind as the BrahraS, the ears as the Hot4 and the 
keeper of the Agni, the AhamkSra (egoism) as beast (Pas'u), Om 
Kara as water, the Buddhi (intellect) of the house-holder as the legal 
wife, the heart as the sacrificial altar, the hairs and pores as the 
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 
the fire of hunger as the Risi (seer), Surya (the sun; as Devata, the 
chhandas as G&yatri and Pranaya Svahl as the Mantra uttered; also repeat 
" Idam&dityadevaya namah " and offer oblations to the Prilna. The 
colour of the Apfina mantra is railkwhito. ^raddh^gni is the Risi, the Moon 
is the Devata, Usnik is the chhandas, and " Ap^mtya Svaha, " " Idam 
Somaya na namah " are the mantras. The colour of the Vyana mantra 
ip red like red lotuses; the fire Deity Hutasana is the Risi, the fire 
is the Devata ; Anustup is the chhandas, " Vyanaya Svaha and 
Idamagnaye na namah '' are the mantras. The colour of the Udana 
mantra is like that of the worm Indra Gopi ; fire is the Risi ; Vayu 
is the Devata, Brihati is the chhandas ; '' Udanaya SvSha " and 
"Idam Vayave na namah" are the mantras. The colour cf the 
Samana mantra is like lightning ; Agni is the Risi ; Parjanya (the 
rains, water) is the Devata ; Pankti is the cbhanda ; " Samanaya 


Svaha " and " Idam Parjanyclya na oamah " are the mantras. O 
Narada! Thus offering the five oblations to the five hreaths, next 
o!Ter oblations to the itinanj the J3hisana Vahni is the Risi ; the Gllyatri 
is the chhandaj the Self is the Devata ; "Atmane Svaha, " and 
"Idamatmane na namah " arw the mantras. () Narada! He who 
knows tliis Homa of PranAgnihotra attains the state of Brahma. 
Ihus 1 have sj-oken to }ou in brief the rules of the Pranagni hotra 

Here ends the Twcnly-Second Chapter of the Eleventh Book on 
the rules of Vais vadcva in the MahApurSnam 5ri Mad Devi BhSga- 
vatam of l^jCOO verses by Mabarsi Veda Vyasa. 


1-20. Narayana said: — " The best Sadhakn, then uttering 
after his meal?, the mantra " Amritapidhanamasi. " O Water-nectar ! Let 
Thou be the covering to the food that I have taken), should make Achaman 
(sip om Gandusa water) and distribute the remnant food (the leavings) 
to those who take the leavings. "Let the servants ^and maid-servants 
of our family that expect the leavings of food be satisfied with what 
leavings I give to tham" " Let those inhabitants of the Raurava hell or 
other unholy places who have remained there for a Padma or Arbuda years 
and want to drink water, besatifcfied with this water that I offer to them and 
let this water bring unending happiness to them ". Repeating the above 
two mantras let the house-holder distribute the leavings of food to the ser- 
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 occasions), let him throw this on the square mandalara on 
the ground. The Brahmana that throws this Kus'a grass on the vessel 
(PAtra) is said to defile the row of Brahmanis, taking their food. The 
Brihmana that has not yet washed his face after taking 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 
bathing will purify him. By otfering this Ek^huti ^^oblation once) 
according to rulos mentioned above, cno obtains the fruit of performing 
teti million suciiiices; and qv offering thit- obiatiou five times one gets the 


eiulless fr.iiL of performiri<^ fifty million saerlfiaes, an'^ if one feeds such a 
man who knows well how to do (his Pranao;nihoma, then he as well as he 
whom he feed-; both derive fall benefits and they ultimatelv go to heav;^n. 
The Brahmana acquire? while taking each of his mouthful of food the 
fruit of eating 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 
devotee is to do his daily Japam, Tarpanam and Homa and he should 
feed the Br^hmin^. Thus t!ie five limbed Puras'charana is completelvr 
done. The re-igious man should sleep on a low bedding (lie on the ground); 
he is to control his senses and anger; he is to eat moderately, the things that 
are light, sweet and good; he is to be humble, peaceful and cilra. Ho 
is to bathe thrica daily and not to hold any unholy conversation with any 
woman, a Siidra, one who is fallen, without any initiation, and who is an 
atheist ; as well he should not speak in a language spoken by the chandalas. 
One is to bow down before him who is in the act of performing the Japam, 
Homa and worship, etc ; one is not to talk with him. Never by deed, mind 
or word, on all occasions never speak about sexual intercourses ; nor hold 
any contact with such people. For the relinquishment of this subject is 
ealled Brahmacharyam (continence) of the kings as well as of the house- 
holders. But one should go to one's legal wifrt during the night time after 
her menstruation duly according to the rules of the Sastras ; the Brahma- 
charyam is not thereby destroyed. Man can not repay the three fold 
debts and he cannot aspire for mokaa without procreating sons or 
without doing the duties of the house- holders, as prescribed by the 
Sastras. An attempt to do so becomes entirely fruitless like the 
breast on the neck of a goat. Rather it drags one downward''. So the 
^rutis sav. So let yourself be free first from the debts due to the Devas, 
the debts due to the llisis and the debts due to the Pitris Make sacrifices 
first and then be free from the Deva's d* bt. Hold Brahmacharyam and 
be free from the Bisis' debt. Offer til and water; that i?, do Sreoddh' s 
and tarpanams and be fr.^e from the c'ebt due to (he Pitris. Then do 
rralily practise your ovn Varn's'rain;i Dharui-i. 

21-33. One is to praet's ^ KrichcSri ehanlrsi yma Vrata and to 
take for his food, rtiilk, fruits, roots and vegetabb?, Hibifyannam and foo,l 
obtained by begging so that on'i m ly b^c nn^f sinlci^s. One is to make japam 
for Puras'charanam. One is to avoid salt, salty or alkaline substance?, acid, 
garlic, turnips, eating in Kamsa vessels, chewing betels, eating twice, 
putting on impure clothings, the intoxicating things and the nnsastric 
nocturnal japam ; also one is nut to waste one's time over blaming and 


trying to find faults with the relatives, playing at dice, or talking at 
random with one's wife (so that evil effects may arise). One is to 
spend one's time in worshipping the Devas, reciting the hymns 
of praise, and studying the 6astras. One is to sleep on the ground? 
practise Brahmacharyam, and the vow of silence, bathe thrice, not 
practise anything which befits the Sudras only. One is to worship 
everyday make charities duly and be always happy, reoitestotras daily 
do occasional Deva worships, have faith in one's Gruru and 
Deva. These twelve rules are to ensure success to the devotee who 
does Puras'charanam. One is to 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 Homa, Tarpinam, is to have no desires and to surrender 
all fruits to one's own desired Deity, etc. These are necessarily to be 
oDserved by him. Therefore while doing japam, Homa, etc., the devotee's 
mind is to 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 
desires, therefore know this that all the powers come to an ascetic. An asce- 
tic can cause another's death (ra4ran) ; he can injure others, cure diseases 
and kill all. Whatever the several llisis wanted from the Devi G^yatri and 
to that end made Puras'charanam and worshipped Her, they obtained from 
Her all those things. O N^radi ! I will speak of Santi Karmas etc., in a 
future chapter. Here I will speak of those rules, etc., that are to be 
observed in Puras'charanam in as much 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 "Pava- 
ra4ni Sukta." In every action, in its beginning and at its end one is to under- 
stand 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 ° ° 


of the Mlecjhehhas or talk with 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 
disrespect to anybody. Thus i have spoken in due order about all the 
rules of Krichchhra vrata. Now I will speak of the rules of the Pra jSpatya 
Krichchhra, S^ntapana, Paraka Krichchhra. and Chaudrayana. 

43-54. One becomes freed of all the sins, if one performs the above five 
Chandrdyanas. By the performance of the Tapta Krichchhra, all sins are 
burnt off in an instant. By the performance of the three ChandrSyanas 
the people get purified and go to the Brahma Loka. By doing eight 
Ch^ndrSyanas, one sees face to face one's Devata, ready to grant boons. 
With ten Chandr^yanas, one gets the knowledge of the Vedis and one 
acquires all what one wants. 

In the observance of the Krichciihra Praj^pafcya Vrata, one has to take 
food once in midday for three days, once in the evening for three days, and 
for 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 
PrSjapatya Vrata. 

Now about the rules of the S^ntapana Vrata. On the preceding day one 
has got to eat food consisting of the mixture of cow urine, cow-dung 
milk, curd, ghee and the water of the Kus'a grass ; the day following 
he is to fafet. These two days' work constitutes the Sflntapina 

Now about the Ati Krichchhra vrata. For the first three diys, one is to 
eat one mouthful of food a day and for the next three days one is to 
fast. This is the AtiKrichchhra vrata. This vrata repeated three times is 
called Maha Sslntapana vrata. Note, — According to the opinion of Yama, 
the fifteen days' work constitutes Mah^ Santapana. For the three day.-! one 
has to eat cow-urine ; for the next three days, cow-dung, for the next 
three days, curd ; for the u';xt three days milk ; and for the next three 
days one has to take ghee. Then one becomes pure. This is called the 
all sin-destroying Maha bantapan Vrata. Now I am speaking of the 
nature of the Tapta Krichchhra Vrata. 

The Tapta Krichchhra vrata is carried cut for ihe twelve days. For the 
first three days, one has to drink hot water ; for the next three days, 
hot milk ; lor the next three days, the hot ghee and for the nest three 
days, air only. Everyday one has tj bathe ouca only under the ttboTf rules, 

Book XL] CHAPER XXIII. 1131 

and remain self-controlled. If one drinks water simply everyday under the 
above couditioos, that is called the Prajapatya vrata. 

To remain without any food for twelve days according to rules is 
called the Paraka Krichehhra vrata. By this vrata, all sins are des- 

Now about the rules of taking food in the ChandrSyana vrata. In the 
daik fortnight one will have to decraase one mouthful of food everv day and 
in the brio;ht fortni^dii one will have to increase one mouthful every 
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 
Chaadrfiyi^na Vra'a. 

In tho Sis'u Chandrayaua Vrata one will have to take four monbhnils 
of food in the mid-day an;l four mouthfuls in the evaning. In the Yati ChA,n- 
(Irayana one has to take eight mouthfuls in the mid-day and to control 
his passions. 

55. These abovemanfcioae 1 vratas are observed by the Rudras, Adityas' 
Vasus, and Marnts ; and they are enjoyiiig thereby their full safety. 

Each of the above vratas purifies the seven Dhdtus of the body in 
seven nights simply! Fir-t skin, then blood, then flesh, bones, sinews, marrows 
and semen are purified. There is^ no doubt in this. Thus purifying 
tlie Atman by the above vratas, one is to do religious actions. 'J'he 
work done by such a purified man is sure to be met with sueeees. First 
control the senses, be pure and do good actions. Then all your desires 
will be undoubtedly fructified. Fast for three nights, without doing any 
actions and see the result. (You will not do anything and you want 
self control ! Is this a child's play ?) Perform for three days the nocturnal 
vratas. Then proceed with your desired duties. If one works according 
to these methods, one gets the fruits of Pursa'charanam. O N^rada ! By the 
Puras'charanam of ori Gayatri Devi all desires are fulfilled and all sins 
are destroyed. Before doing Puras'charanam purify your b^dy by per- 
forming the above vratas Then you will get all your desires completely 
fulfilled. O Narada ! Thus 1 have spoken to you of the secret rules 
of Puras'charanam. Never disclose this to any other body. Fcr it is 
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. 

1132 SrI mad deyI bhAgavatam, 


1. NSrada said: — " Bhagavan ! Thod art the ocean of mercy ; kindly 
speak out to me in brief all the things and the duties to be observed and 
applied in the S&nti Karmas (the peace bringing acts) of G^yatri. 

2-20. NSr^yana said : — " N^rada ! The question asked by you is 
esoteric. Never divulge this to a wicked person or any hypocrite. It is to 
be kept secret. While doing this Santi Karma, the BrShmanas are to perform 
the Homas with fuel soaked in milk (Payah). If the fuel of the S'amt tree 
be offered in Homa ceremony, then diseases caused by planets are 
cured. If the Homa be performed with wet As'vaththa or Uduuibara 
or other ksira trees, the diseases caused by demons and hob-goblins 
are cured. If one offers Tarpanam with one palmfal of water, repeating 
the mantra "Suryam Tarpaymi namah", the pending evils are also 
averted and troubles are ceased. The repetition of the Gayatri mantra 
with knees immersed in water averts all evils. The repetition of GSyrtri 
with body immersed in water upto the throat, averts the danger of life ; 
and the same with whole body immersed grants all success. This 
is the best of all the SSnti karmas, the acts that bring health, wealth 
happiness and peace, While performing Homa, light with the fuel of 
Ksiravriksa (the trees that emit milky juice); place Panchagavya in a 
vessel made of gold, silver, copper or wood of ksira trees, or in the 
vessels made of earth, without any knot or crack ; utter the Gdyatri mantra 
and offer one thousand homas. Sprinkle with water at every offering, 
touching the PaSchagavya with Kus'a grass, thousand times. Then 
offer the sacrifices there where calamities or nuisances are 
seen and meditate on the Highest Devatl. Thus all the ma»ic 
spells used by other persons 'for a malevolent purpose will be rendered 
nugatory. Bring under your control any Deva yoni, Bhute Yoni, 
or Pis'^cha Yoni that causes you troubles ; then they will quit the 
house, village, city, way, even that kingdom. Now hear how they 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 
earther jar and enclose it with thread. Then have the sacred waters 
brought from the several Tirthas by the Brahmins and fill the jar, 
repeating the Gayatri Mantra. Put withia this jar the twigs, 


then of Cardamom tree, sandal tree, karpura tree, jati, aparajita. 
S'dhix Devi, Patala ,MalIika flower, Bel leaves, riee, barley. Til, mustard, as'- 
vattha, and udumbara trees and throw them within the jar. (The Ksira trees 
are As'vaththa, Udumbara, Plaksa, and Nyagrodha) Doing all these, prepare 
one Kus'a Kurcha made ol twenty seven Kus'a grass in the form of a braid 
of hair, roucd one «nd of a straight rod and tied in a knot and place 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 recite the Saura mantra and sprinkle the man attacked by 
the demon with water and make him drink also the water saturated with 
the mantra and bathe him also with that. Then that person will be dispos- 
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 satu- 
rated with thisraiiitrci itni hive his bitli with chat. Sj a wise King must 
do ihip, with a desire to have a long life; and afier he is sprinkled with tnis 
mantra-charged water he is to give one hundred cows to the Brahmanas as 
the DaksinS. 

21-4i4.. The Daksina is to be given according to one's might ; and spe- 
cially what gives satisfaciion to the Biahmanas. If one be terrilied by a De- 
vil or so or by the mischievous magic spells of others, one is to ^it on Satur- 
day under an As'vattha tree and repeat one hundred CTayatri>;. For the cure 
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 I deducting the 
knots thereof, For the pacification of fever, mango leaves soaked with milk 
ought to be used in the 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 
Again, if offerings be given to the Solar Deity and if Payasannam be given 
to Him and if this be given to the consumptive patient, his disease will be 
cured. Again, on the Amavasya tithi (new moon day) if Homa be performed 
with Soma creeper (excluding the knot joints) soaked io milk, then con- 
sumption will be cured. If Homa he made with the flowers of the 
Samkhya tree, then leprosy is cured ; if the Homa be done with the seed of 
Apam^rga, the Mrigis or the hysteric and epileptic fits are cured. So if 
Homa be performed with the fuel of Ksira trees, lunacy is cured ; if, with the 
fuel of udumbara, meha (spermatorrhea) is cured ; if with sugarcane juice, 
gonorrhea is cured; if with curd, milk and 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 Udumba- 
ra, V.ita, and As'vatha be performed, then the dipeases of cows, elephants 


and horses are cured. If the trouble be c-iuseJ by in luy ants auJ 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 ; th^u the above troubles 
will cease. If there be a earth quake or if there be seen flashes of lightnings, 
then homa is to be performed with the fuel of Vaua Vetasa and the whole 
kingdom will ba happy! If you surehar^^e any piec^ of iron with Oayatri 
m\iitri repeated hundred times an 1 if you throw it in any direction then no 
fej,r will arise from that ([uartar out of tire, air, or any otlier enemy. If one 
be imprisoned, E^ni if he repeats the Giyatri mentally, he will be liberate'' 
from the prison. If vou touch the man possessed by a devil, disease or mor- 
tifiiition an! 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 
the water charged with the Giyatri miitra or if you cast on his body the 
ash?s chirged wit'i hundred Giyatris or tie those ashes on his head repeat- 
ing the Gayatrt manlra, he will be instantly fread of all diseases and will live 
for one hundred years in happiness. In cise a man is unable to do fully all 
these himself, he ein get all these done by other Brahmanas and pav 
Diskini (fees) to them duly fur the same. 

O Narada ! Now I will tell you how nourishment and we vlfch are attained' 
AVealth is atbiin^d if the Homa b3 performed with red lotus or fresh 

JatJ flower or with the l^lli rice or wit!( the fu^l of B3I tree=,, leaves 

flowers, fruits or roots or with any portions thereof. 

if for one week the oblations be offered with fael of Bel tree mixed 

with Payasa or with ghae one hundrel times, then Laksmi D^vi will 

surely be attaine 1. 

If the Homa be performed with Laja (fried rice) mixed with curd, 
milk, and ghee, the daughter will be obtained. 

If for one week, the Homa be performed with red lotus, then o-old 
is obtained. If the Tarpanam (peace offering) be offered to the S;iu, then 
the treasures, gold hidden under the water, are obtained. If the Homa 
be performed with food (Anna) tlien Anna is obtained ; if Homa be 
perfomed with rice, then rice is obtained. 

45-5. If Homa be performed with calfdung, dried and powdered, 
then animals are obtained. If Hoaia be performed with Priyanou, 
Payasa or ghee then the progeny is obtained. 

If the oblations of Payasanna be offered to the Solar Deity and if the 
Prasadam (romnant) be given to one's wife under menstruation to eat, then 



excellent sons will be obtained. If the Homa be performed with the fuel of wet 
pointed Ksira 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 
lor one hundred times eonsecutiveh^ then longevity and gold are attained. If 
the iloMia be performed with Durba grass, railk^ honey or ghee, one hu dred 
time?, then longevity and golden lotus are obtained. If for one sveek the 
Homa ceremony be performed with fthe fuel of Sami tree mixed with food 
milk or ghee one hundred times of each or if for one week the Homa be 
performed with the fuel of Nyagrodha tree and afterwards one hundred 
Homas be made with Payasfinna, the fear of unnatural death -is removed. 

52 -GO. That man can conquer death who can remain for one week 
living on milk only and who performs during tha^ time hundred:!, 
and hundreds of Homas and rep^at^ the 'Tayatri, controlling his speech. 
If auybody can fast three nights and control his speech and repeat Gilyatri 
he gets himself fread from the hinds of Daath ; or totally immersed in water 
if he repeats Gayatri, he will be saved from the impending danger of deith. 
J f anybody repeats the Gayatri mantra for one month, taking his seat under 
a Bel tree or performs Homa '^ith Bel fruit, root or leaves, he gets king- 
doms. (Know all the Mantrams are electric in their effects). Similarly if 
anybody performs Homa with one hundred lotuses, he gets a foeless king- 
dom. So one becomes the lord of a village if one performs Homa with 
YavScru (barley gruel) and Salidhanya. If the Homa be performed 
with the fuel of Asvaththa tree, victory in battle is ensured 
and if the Homa be performed with the fuel of Akanda tree, then 
victorv everywhere is ensured. If one hundred Jomas be performed 
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 
Gayatri for one week with his body upto navel immersed in water, the rain 
fall is ensured ; on the contary if the Homa be performed with ashes in 
water, then the cessation of heavy rainfall is ensured. The Homa with 
the fuel of PaUsa gives Brahmateja; Homa with the flowers of Paliisa 
gives everything desired. Homa with milk or drinking Brahmarasa, 
charged with mantra, increases the intellect ; and ihe Homa with ghee 
gives Buddhi (medha) (intelligence). 

61-69. Hcma with flowers gives good snibll ; Homa with thread 
gives cloth ; Homa with salt and honey mixed or Bel fliwera 
gives one power to coatrul anything and everything that is 
desired. If anybody bithes everyday Mmmeised completely within 
water and dprinkL-s water oa uia bxly, hd hiQo a'^i oaroi of dise'i^eb and 

1136 §Rt MAD DEVt BHAgaVATAM. 

he becomes very healthy. If any Brahtnana does these things for others, 
he becomes also no doubt healthy. If anybody wants to increase hh 
life period he should practise good deeds and repeat Gayatrl thousand times 
daily for one month. Vhus his longevity will be increased. Two months' 
such practice gives long life and p3rpetual health ; three month's such 
practice will give life, health, and wealth, foar months such practice gives 
longevity, wealth, fame, women, sons, etc., five months such practice gives 
longevity, health, wealth, wife, sons and learning, So one should repeal 
this a? many months in proportion to the 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 
Gayatris for one month, gets all his desires fulfilled. And if he 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 
Giyatris to the Devi, his highest desires are satisfied. 

70 77. Vis'vamitra Risi says : — Standing (m one lej, with both hands 
raised and controlling Vayu he who repeats daily one hundred Gayatris for 
one month, gets all his desires fulfilled. Similarly with three hundred or 
thousand repeatings, all things are attained. Submerged under water, if 
one repeats G&yatris as many times as mentioned above, he gets every 
thing. If, for one year, with hands uplifted and without holding any thing, 
anvone stands on one leg, controls one's breath and repeats" Gay^tri mantra 
three hundred times or thousand times, eating Havisyannam only in the 
night time, he becomes a Ri§i (Seer). This thing repeated two years gives 
infallible speech ; three years gives knowledge of the present, past and 
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 forms as he desires ; seven years gives inmort^lity; nine years 
gives Manuhood ' ten years gives Indrahood ; eleven ye'irs gives Brahtni- 
hood ; and twelve years gives the state of Parama Brahma. 

78-90. O N&rada ! By these practices of Tapasyas you and othar 
Risis have been able to conquer the three Lokas (regions). Some ate onlv 
vegetables ; some fruits ; some, roots ; some simply water ; some, ghee ; 
some, Somarasa ; whereas some others ate only eharu and did tapasyS. 
Some Risis practised this great Tapasya by eiting very little for a 
fortnight only. Some ate food, only what they got by begging during 
the day ; and some ate only Havisyanna. Narada ! Now hear the rules for 
the purification and expiation of sins. For the expiation of the sin incurred 
iu stealing gold, one is to repeat ibree thousand uayatiis (diily) tor quo 

teooK Xt.l CHAPTER XXIV. 1137 

monfch ; then the sin will be destroyed. By this act also the sins incurred by 
drinking or by going to one's Guru's wife are destroyed. Vis'vSmitra Ri§i 
says: — The sin incurred by killing a Brahmana (Brahmahatya) is destroyed 
if one erects a shed in a forest and, living there, repeats three thousand G§," 
yatris daily for one month. Those Brahmanas that have committed the 
Great Sins (i. e. MahS,patakas), become free, if they repeat one thousand G&- 
yatris daily, submerged under water, tor twelve successive days. By controll- 
ing speech and by practising Pr&nslyama, if one repeats three thouf?and Gft- 
yatrls daily for one month, one will be free from the MahSp&takas. If one 
practises one thousand PrAnHySmas repeating the G&yatri, one becomes 
freei. also of Brahmahatya. If one draws upwards the PraSa and Apana 
VSyus six times, repeating the Gayatri with collected mind, this destroys all 
the sins and it is called all-sin destroying Pr^nay&na. If one practises this 
Pri^payama one thousand times for one month, the lord of the earth becomeg 
freed of all sins. If 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 
not fit to be gone into, eating the uneatables, stealing and killing and this 
act brings in peace. AH sins are destroysd by performing one hundred Pr^- 
nayftmas with Gayatri. Again if there be a mixture of various sini , one will 
have to live in the forest for one month and repeat one thousand Gayatrrs or 
practise fasting and repeat three thousand Gdyatris ; thus all sins will be 

91-100. To repeat Gayatri twenty-four thousand times is equal to 
performing the Krichchhra vrata and to repeat sixty four thousand G&yatris 
duly is equal to performing the ChUndr^na. If anybody repeats, in 
the morning and evening Sandhyd times, the merit giving Gayatri one 
hundred times, with Pr^nilyama, all his sins are destroyed. So, 
submerged under water, if one repeats the GSyatri Devi, meditat- 
ing Her in the Sun, one hundred times daily, one's all the sins are fully 
destroyed. O Narada ! Thus I have described to you all about avert- 
ing or destroying the evils and the purification of various sins. All this is 
secret. Keep it c^irefuUy concealed. Never divulge this. Whoever divulges 
this will bring his own ruin. I have spoken to you, in brief, all about Sada- 
chara (right way of living). If anybody practises this duly, according 
to rules, Sri MahamayjL Durga Devi becomes pleased with him. If any- 
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 
according to rules. It is stated in all the oastras, that this AchSra (right 
way of living) is the foremost and the chief Dharmaj the Deity of which is 


iis8 §r1 mad DEvt bhAgavataM 

the 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 
of all set himself at once to practis** this Sadach£lra. He who 
bears this gets wealth and great happiness. There is no doubt in this. 
Now speak what more you want to hear. 

Here ends the Twenty fourth Chapter of the Eleventh Book on 
Sadich&ra in the Mahaparanam 5ri Mad Devi BhSgavatam of l8,00J 
verses by Maharsi Veda Vyasa. The Eleventh Book Completed. 
[Here ends the Eleventh Book.] 

Book XU.] CHAPTER I, . im 

THEL ^rHATlEIX^If^TJaC jsooxi:. 


1-7. Ndrada said:— "O Deva ! The rules of SaJachara (right waya 
of living) and the all-sia-deslrjying unaq'ialled Glories of the Devi 
Bhagavati have been described by Thee. And I, too, have heard 
the nectar of the Glories of the Devi from Thy lotus mouth. The 
ChfindrSyana and other Vratas. described by Thee, are very difficult 
to practise. So they aie impracticible with the ordinary persons. There- 
fore, Lord ! Kindly describe those actions which c;in easily be carried 
out by common persons, at the same time, the Devi's Grace and 
Siddhis can be obtained by those practices. Again what thou hast 
described about the Gayatrt in ccnnectiori with Sidachara, kindly 
say which are the chief and foremost as well as those thic are more 
meritorious. O Best of the Munis I Thou hast told that there are the 
twenty -four syllables in the Guyatri, Kindly describe now their liisis, 
Chhandas, Devat&s and other things that should be krio>vn regard- 
ing them and thus satisfy my longings. 

8-27. 5»i N^rayana 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 
worship him ; what to speak of other ordinary persons ! Whether he prac- 
tises Nylsa or not, if 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 
vie with the best of the Brahmanas, the Moon, and the Sun ; nay, with 
Brahm^, Vi§nu, and Mahes'vara even ! O N^rada ! Now I will tell 
in due order the Risis, Chhandas, and the Devatas of the twenty-four 
syllables of the Gayatri. The Risi.s, in due order, are (1) Vllma- 
Deva, (2) Attri, (3) 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, (17) Agastya, (IS) Kaus'ika, (19) 
Vatsya, (20) PuUstya, (21) Mandaki, (2Z) the Ascetic in chief Durvftia 
(23) Narada and (24) Kas'yapa. 

1140 SrI mad DEVl bhAgavatam. 

Now about the chhandas: — (1) G^atri, (2) U§nik, (3) Anusjup, (4) 
Brihati, (5) Pankti, (6) Trignup, (7) Jagati, (8) Atijagati, (9) i^akkari, (10) 
Ati Sakkari, (ll) Dhriti, (12 Ati^Dhriti, (13) Virat, (14) Prastarapankti, 
(15) Kriti, (16) Prakriti, (17) Akrifei, (18) Vikriti, (19) Samkriti, (20) 
Akaarapankti, (21) Bhuh, (22) Bhuvah, (23) Svah (24) and Jyoti§mati. The 
DevatSs of the several letters in due order, are:--(l) Agni, (2) Prajapati, (3) 
Soma, (4) Is'Sna, (5) Savita, (6) Aditya, (7) Brihnspati, (8) Maitr^varuna, 
(9) Bhagadeva, (10) Aryaml, (1.) Ganes'a, (12) Tva^trS, (i3 Pu§a, 
(14) Indragni, (Ir) V^yu, (16) VAmadeva, (17) Maitra varuni (18) 
Vis'vadeva, (19) Matrika, (20) Visnu, (21) Vasu, (22) Rudra Deva^ (23) 
Kuvera, and (24) the twin As'vini Kumaras. Narada ! Thus I have 
described to you about the the Devatis of the twenty-four syllables. The 
hearing of thi^ destroys all sins and yialds the full results of repeating 
the mantra Gayatri. {Note: — The Devatas, mentioned in the Gayatri 
Brahma Kalpa are different from those mentioned here.) 

Here ends the first Chapter of the Twelfth Book on the descrip- 
tion of Gayatri in the Mahapuranara Sri Mad Devi Bha»avabam 
of iSjOCO verses by Maharsi Veda Vyasa. 


1-18. Narayana said: — " Narada ! O Groat Muni! Now hear 
which are the Saktis in due order of the twenty-four syllables of the 
Gayatri Devi: — 

(1) Vama Devi, (2) Priya, (3) SatyS, (4) Vis'va, (.-i) Bhadraviiasini, 
(G) PrabhaVati, (7) Jaya, (8) Santa, (9) Kanta, (1) Durga, (1 1) Saras- 
vati, (12) Vidruma, (13) Vis'aie'sa, (14) Vyapini, (15) Vimaia, (16) 
Tamopaharini, (17) Suksma, (18) Vis'vayoni, (19) Jaya, (20) Vas'a, 
(21) Padmaiaya, (22) Paras'obha, (23) Bhadra, (24) and Tripada. 

Now hear the respective colours of the several syllables of the 
Gayatri Devi:— (1) like Champaka and Atasi flowers, (2) like Vidruma, 
(3) like crystal, (4^ like lotus ; (5) like the Rising Sun ; (f?) whife 
like conchshell ; (7) white like Kunda flower; (8) like Prabaia and 
lotus leaves ; (9) like Padmaraga, (10) like Indranilamani; (11) like pearls ; 
(12) like Safifron ; (13) like the black collyrium of the eye ; (14) red ; (15) 
like the Vaidiirya m^ni; (16) like K§audra; (Champaka tree, honey, water.) 
(17) like turmeric j (18) like Kunda flower ; and the milk (19) like the rays 
of the Sun ; (20) like the tail of the bird Suka ; (21) like Satapatra ; (22) 
like Ketaki flower ; (23) like Mallika flower ; (24) like Karavira flower. 
Now about their Tattvas :— (I) earth; (2J water; (3) fij-e ; (4) air; 
(5) Akas'a. (ether) ; (6) smell ; (7) taste ; (8)form ; (9) sound ; (10) 


touch ; (11) male generative organ ; (12) anus ; (13) legs, (14) hands; (15) 
speech ; (16) Prana (vital breath) ; (17) tongue ; (18) eyes ; (19) skin ; (20) 
ears ; (21) Prana (up going breath) ; (22) Apana ; ,23) VySua, (24) Samana. 

Now about the Mudras of the syllables: — (1) Sammukha ; (2) Samputa; 
(3) Vitata ; ^4) Vistrita ; (5) Dvimukha, (6) Trimukha;(7) Chaturmukha ; 
(8) Panchamukha ; (9) Sanmukha ; (10) Adhomukha ; (11) Vyapakanjali ; 
(12) tSakata; (13) YamapSs'a ; (l4) Grathita ; (15) Sanmukhon mukha ; 
(16; Vilamba; (17) Mustika; (18) Matsya; (19) Kurma; (20)Varahaka; 
(21) Simhakrdnta, (22) MahSkranta; (23) Mudgara, and (24) Pallava. 

The Mahamudras of the fourth foot of Gdyatri are (1) Trisulayoni ; 
(2) Surabhi ; (3) Ak§a m41a; (4) Linga; and ,5) Ambuja. O NSrada ! Thus 
I have described to you all about the MudrSs, etc., of the several syllables 
of the GSyatri. If during Japam, one thinks all these and at the same time 
repeats, all his sins are destroyed and his wealth gets increase and the fame 
attends on him. 

Here ends the Second Chapter of the Twelfth Book on the description 
of the odktis, etc., of the syllables of G4yatri in the Mahapur^nam Sri 
Mad Devi BhSgavatam of 18,000 Verses by Maharsi Veda Vyasa. 


1-3. N^rada spoke :-•-" O Bhagavan ! Thou art the Lord of this 
world ; Thou canst shew favour and disfavour both ; Thou art specially 
versed in the sixty-four Kalas (arts of learning) ; Thou art the chief of the 
Yogis. I therefore ask Thee to solve a doubt of mine. By what Pun- 
yam a man can become free from all his sins and limitations and he can 
realise and become of the nature of Brahma. O Lord ! And what are duly 
the Risis, Chhandas, DevatSs, Dhy^n, and NySsa, etc., of this meritorious 
act ? I want to hear. 

4-25. Narayana said : — " O NSrada ! There is but one and the 
only one way to this and though that is very secret, I will disclose 
that to you. It is the G^yatri-Kavacha. It can destroy all sins. 
Therefore to recite or to hold it on one's body enables the man to 
become free from all his sins and to get all his desires fulfilled and he gets 
the Slyuya Mukti with the Devi (be merged in the Devi-Body). Now 
hear the Risis, Chhandas, etc., of this Kavaeha : — BrahmS, Visnu and 
Mahes'vara are the'Risis ; the Rik, Yajus, SUma and Atharna Vedas are 
the Chhandas ; the Param^ Kaia GSyatri of the nature of Brahma is 
the Devata ; " Tat " in Gayatri is the Vija ; " Bharga " is the Sakti ; and 
" Dhiyah '* is the Kilaka ; and its viniyoga (application) is in getting 
the Moksa (liberation). With the first four syllables touch the heart j with 


the next three letters touch the head ; with the next four letters touch 
the tuft on the crown of the head ; with the next three letters on the 
Kavacha ; with the next four letters on the eyes and with the last 
four letters make the Nyasa, all over the body repeating " Astr&ya 
Phat." O NSrada ! Hear now the Dhyauam of Gayatrt, that grants 
all desires. The G^yatri Devi has five faces : one of which is of white 
colour ; and the other four is of pearl, Vidruma, golden, and 
Nilakautamani c«^loor respectively. Each face has got three eyes ; on the 
hpad there is a crown of jewels and the digit of the Moon is shining 
there. Her body is composed of the twenty-four tattvas. She has ten 
hands : — On the top right and left hands there are two lotuses ; lower 
down, there are disc and conch shell ; lower down, there are rope and 
skull ; lower down, there are noose and goad ; and on the bottom hands 
ri»ht and left she is making signs of " No fear " and " ready to grant 
boons." Thus meditating on orj G^yatri, one is to recite the Kavacha 
thus :— Let the G^yatri Devt protect my front ; Savitri Devi protect 
my right ; the Sandhy^ Devi, my back and the Devi Sarasvati, my left. 
Let my Mother Farvati Devi protect my quarters. Let Jalas'Syini protect 
the southeast ; Y^tudhlLna Bhayankari protect my South-west ; Pavamlna- 
vilSsini my north-west ; Rudrarapini Rudrani protect my north-east. 
Let Brahmani protect my top and Vaisnavi protect my nether 
regions. Let the word " Tat " in the Gaj'-atri protect my legs ; 
" Savituh " protect my Knees ; " Varenyam,*' protect my loins i 
" Bhargah," my navel. Let " Devasya " protect my heart ; " Dhimahi " 
protect my neck j " Dhiyah," protect my eyes ; " Yah," protect my 
forehead ; '* Nah " protect my head ; and " Prachodayat " protect the 
tuft on the crown of my head. 

Again let the " Tat " of the twenty-four syllabled GSyatri pro- 
tect my head ; " Sa," protect my forehead ; " Vi " protect my eyes ; 
*' Tu " my cheeks ; " Va," protect my nostrils ; '' Re;" my mouth ; 
"ni" protect my upper lip; "Yah" protect my lower lip; '• Bha " 
within my face j " rgo," protect my cheeks ; " De," my throat ; " Va " 
my shoulders ; " Sya " my right hand ; " Dhi " my navel ; '* ma," 
my heart, " Hi,'' my belly ; " Dhi," my navel ; " Yo " my loins ; 
Yo, my anus ; " nah," my thighs, " Prv. ' my Knees •. " Cho " my shanks 
" Da " my heels ; " Yk " my legs ; and let " at " protect all my sides. 
O NSrada 1 This divine Kavacha of the Devi G^yatri can bafHe hundreds 
and thousands of obstructions and evils ; can grant sixty-four Kilas and 
liberation. By the glory of this Kavacha, man can become free from all 
evils and can attain the state of Brahma. Moreover whoever reads or hears 
this acquires the fruits of making a gift of a thousand cowe. 


Here ends the Third Chapter of the Twelfth Book on the descrip- 
tion of the Kavacha of ^ri Gayatri Devi in the Mahapuranam ^ri Mad 
Devi Bhagavatam of 18,000 verses by Maharsi Veda Vyasa. 


1-2. Narada said: — '' O Bhigavan ! I have heard from you all 
about the Kavacha and the Mantra of Sri Gayatri. O Deva Deva ! O Thou, 
the KnoNver of the present, the past, and the future ! Now tell about the 
Ilridaya, the highest, the interior or esoteric Essence of the Gayatri, holding 
which, if one repeats the Gayatri, he acquires all the punyam (merits). 
I am desirous to hear this. 

3«8. Narayana said : — " O Narada ! This subject on the Hridaya of 
Gayatri is explicitly written in the Atharva Veda. 'Now I will speak 
on that, the great secret, in detail. Listen. First, consider the GSyatri, 
the Devi, the Mother of the Vedas as of a Cosmic l^rm (Vira trup^) and 
meditate all the Devas as residing on Her Body. Now in as much as the 
Pinda and Brahmanda are similar, consider yourself as of the form of 
the Devi and meditate within yourself on the Devat^s, thus : — The 
Pundits, 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 
able to make himself a Deva ; therefore to establish the knowledge of the 
oneness of the Deva and himself, he is to meditate the Devas within 
his body, thus ; — 

O Narada ! Now I will speak on the Hridaya of Gayatri, knowing 
which every man becomes able to become all the Devas. Listen. The Risi 
of this Gayatri Hridaya is Nllrayana ; the Chhandas is Gayatri ; and ori 
Parames'vari Gayatri is ihe Devata. Perform the Nyslsa of this as men- 
tioned before and taking your seat in a lonely place, meditate intently on 
the Devi with your heart and bead well collected. Now I am speaking 
of the Arthanylsa. Hear. Meditate on the Devata Dyau on your head ; 
the twin As'vins on the rows of the teeth ; the two Sandhyas on your 
upper and lower lips ; the Agni, Fire, within your mouth ; Sarasvati, on 
the tongue ; Briha&pati on the 'neck; the eight Vasus on the two breasts; 
the Vayus, on the two arms ; the Paryanya Deva on the heart; Akas'a, 
on the belly ; Antariksam (the miJdle space) on the navel; Indra and 
Agni, on the loins ; Prajapati, the condensed form, as it were, of Vijn&na, 
on the hip joints ; the Kailas'a and the Malaya mountains on the two 
thighs ; the Visvedev^s on the two knees ; Vis'vamitra on the shanks ; 
the Sun's northern and southern paths, the Uttarayana and Dak§inlyana 


on the anus; the Pitris on the thighs ; the Earth on the legs ; the 
Vanaspati on the fingers and toes ; the Rigis on the hairs of 
the body; the Muharbas on the nails; the planets on the bones; 
the Ritus (seasons) on the blood and flesh ; the Samvatsaras on the 
Nitnisa (twinkling of eye) the Sun and the Moon on the day and 
nif'ht respectively. Thinking thus, repeat "I take refuge of <|ie 
Divine Holy Gilyatri, the Chief and most Excellent One, the Thousand 
eyed" and I take refuge wholly unto Her, 

Then repeat " I bow down to Tat savitur varenyam, " " I bow 
down to the Rising Sun on the East, " " I bow down to the Morning 
Aditya, " " I bow down to the GSyatri, residing in the Morning 
Sun " and I bow down to all. " O Narada ! Whoever recites this 
G3.yatri Hridaya in the morning finds all the sins committed in the 
night all destroyed ! Whoever recites this in the evening gets his 
sins of the day all destroyed! Whoever recites this in the evening 
and in the morning can rest assured to 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 
spoken ; if he has eaten anything that is not fit to be eaten ; if 
he has chewn and sucked anything that ought not to have been chewn 
and sucked ; if he has done any thing that ought not to have been done 
and if he has accepted hundreds and thousands of gifts that ought never 
to have been accepted. 

The sins incurred by eating with the others in a line cannot 
touch him. If he speaks lies, he will not be touched by the sins 
thereof ; even if a non-BrahmachSri recites this, he will become a 
Brahmachari. O NSrada ! What more shall I say to you of the 
results of G^yatrl Hridaya than this: — that whoever will study this, 
will acquire the fruits of performing thousand sacrifices and repeating 
the Gayatri sixty thousand times. In fact, he will get Siddhi by this. 
The Brahmana, who daily reads this in the morning will be freed 
of all the sins and go upwards to the Brahma (Loka) and is glorified there. 
This has been uttered by Bhagavan Narftyana Himself, 

Here ends the Fourth Chapter of the Twe!ith« Book on Gayatri 
Hridaya in the Mahapuranam Sri mad Devi BhSgavatam of 18,000 
verses by Maharfi Veda Vyasa. 

Boox XII.J CHAPTER V. 1145 


1. N^rada said :— "0 All knowing One ! Thou showest Thv grace to 
Tby devotees! Thou hast described this sin-destroying Gayatri Hridaya. 
Now describe Her Stava (hymn of praise), 

2-29. Narayana said :—"0 World-Mother I O Thou, favouring Thy 
devotees ! O Thou, the Prime Force, O Omnipresent ! Infinite ! ^r£ 
Sandhye; I bow down to Thee. Thou art the Sandhya ; Thou art the 
Gayatri, Savitri and Sarasvati ; Thou art Brahmi, Vaisnavi and Raudri 
and Thou art red, white, and black (the colours of Gayatri, Savitri and 
Sarasvati that Thou assumest respectively. O Bhagavati ! Thou art 
always me'ditated by the Munis as joung in the morning, full of youth in 
the mid-day, and aged in the evening. I bow down to Thee. Thou art 
seen by the Tapasvis (ascetics) as Brahman i, riding on Hamsa (swan), Saras- 
vati riding on Garuda, and S£lvitri riding on Bull. Thou art seen within 
by the ascetics as manifesting the Rigveda (in the form of SSvitri) in this 
world, as manifesting Yayurveda in the middle space (antariksam) and as 
manifesting Samaveda everywhere in the Rudra loka, thus roaming in 
the three worlds. 1 bow down to Thee. O Devi I Thou art RudrSni in the 
Rudra loka, Vaisnavi in the Visnu loka, andBrahm^ni in the Brahma loka ; 
thus Thou shewest Thy favour to the Immortals. O Devi ! Thou art 
the Mother delighting the seven Risis (of the Great Bear) ; Thou art 
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: — 
Varenya, Varada, Varistha, Varavarnini, GaristhS, Var^hS, Vara,roh5, 
KilagangS, Sandhya and Bhoga Moksada. Thou art the Bh^girathi 
(the river Ganges) in this world ; the Bhogavati in the Pataia ; and the 
Mandakini (the milky way) in the Heavens. Thou art in this world 
(Bhur loka) the all-enduring Prithvi (earth) ; Thou art the VSyu Sakti 
(air power) in the middle space (Bhubhar loka); Thou art the energy 
(the ocean of Tejas) in the Heavens (Svar loka) ; Thou art the Great Siddhi 
in the Mahar loka ; Thou art Jana in the Janar loka ; Thou art Tapasvini 
in the Tapar loka ; Thou art Truth (True Speech) in the Satya lokam. 
Thou art Kamala in Visnu loka ; Gayatri in Brahma loka ; and the other 
half of Hara as Gauri in the Rudra loka. O Devi 1 Thou art sung as Pra- 
^i.iti,_-"Aham"-"Om-Mahafc" tattva and beyoud that the Highest Sarva. 


J146 §r1 mad devI bhIgavatam. 

Brahma rupini and SaraySvastha Prakriti. Thou art the Par^ Sakti ;Tho'.i 
art the ParamS^ Sakti; O Devi ! Thou art the Tri-Oxkti : — the IchchhH Sakti 
(the will power), the Kriy4 5akti (power of action) and the J nana Sakti (tin; 
force of knowledge). Thou art the Ganga, YamunS, Vipas'a, Sarasvati, 
Sarayu, DevikH, SinJhu ; Narmad^, Iravati, Godavar?, Satadru ; Kareri, 
Kaus'iki, Chandra BhigH, Vitasta, Gandaki, Tapini, Kavatoya, Gomati, ard 
Vetravatiand other rivers; Thou art the Ida, PingalS, and Susumna nerve? ; 
Thou art Gandhari, Hastajihva, Pufta, Apusa, Alambnsa, Kuhu, ^ankhini, 
Pranavahini and other nerves in the body ; O Devi ! Thou art the vital 
power in the lotas of the heart; Thou art Svapna naika in the throat; 
Thou art SadSdhlira in the palate ; and Thou art the Vindumalini oakti 
in the pituitari space between the eyebrows. 

Thou art the Kundalini in the MuladhSra (sacral plexus), the Vyapini 
exuendino-iupto the roots of the hairs ; Thou art Madhyasana on the crown 
of the head, and Thou art Manonmani in the Brahmarandhra. O Devi ! What 
need there is in stating these ? Suffice it to say that whatever there is seen i)i 
this universe, all art Thou ; therefore, O Sri Sandhya Devi ! I bow down to 
Thee. O Narada ! Thus I have spoken to you about the Gayatri-Stotra 
that o-ives all successes, destroys all sins, and yields all merits. He who 
reads this in the Sandhysl times, with all attention, will get sons if he 
has no sons, will get wealth if he has no wealth. There is no doubt in 
this. Whoever reads this Stotra. gets the fruits of all Tirthas, all Tapasyas, 
all frifts, all sacrifices and all Yogas. He enjoys happiness in this world 
and finally gets the Moksa. The Munis who are engaped in Tapasyas read 
this Stotra. While bathing, if one reads this, merged under water, 
acquires the fruits of his being merged in the Sandhya. O Narada ! I 
speak this verily, verily, verily, unto you that there is no trace of any doubt 
in this statement. Whoever will hear with devotion this Sandhya stotra, 
the nectar-like thing, will be freed from all sins. 

Here ends the Fifth Chapter of tho Twelfth Book on the GSyatri Stotra 
in the Maha.puranam Sri Mad Devi BhSgavatam of 1S,000 verses by 
Maharsi Veda Vyasa. 


1-3. Narada said :— "0 Bhagavan ! O All-knowing One ! O Thou 
versed in all the Sastras ! I have heard from Thy mouth all tho 
secrets of Srutis and Smritis. Now I ask Thee, O Deva I How can 
the knowledge of that Veda Vidya (Learning) be obtained by vhieh all 
sins are rooted out and destroyed, how is Brahmajnanam obtained and how 
can Moksa be obtained ? How can death be conquered and how cin 

Book XII.] CHAPTER VI. 1147 

the best results be obtained in this world and in the next. O Lotus- 
eyed One ! Thou ought'st to describe fully all these to me. 

4-9. NarSyana said :— "O N^rada ! O Highly Learned One! Sadbu I 
Sadhu ! You have now put a nice question indeed ! Now I will describe 
one thousand and eight namas of the Gayatri Devi, Listen attentively 
These all sin-destroying auspicious namea were composed by Brahm^ and 
first recited by Him. Its Risi is RrahmS ; the Chhandas is Anustup; 
the Devat^ is GSyabri ; its Vija is Halavarna (consonants) and its 
Sakti u Svaravarna (vowels). Perform the Anga Nyasa and the Kara Nyasa 
by the Matrika varnas (that is, by the fifty syllables), Now hear its DhyS- 
nam, that will do good to the Sadhakas (the praetisers). [N. B. — Amga 
Nyasa — Touching the limbs of the body with the hand accompanied by 
appropriate jSIantras. Kara NySsa — assignment of the various parts of 
fingers and hand to different deities which is usually aeaompanied with pray- 
ers and corresponding gesticulations.] I worship the Kumslri (virgiu) 
Gayatri Devi, the Lotus-eyed One, riding on the Swan (the Pranas), 
and seated on a lotus (creation) ; Who is three-eyed and of a red colour- 
and Who is bright and decorated with gems and jewels of red, white* 
green, blue, yellow and other '.vaviegated colours ; Who is holdino- in Her 
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 
flowers. I worship the Devi G&yatri. Note. — The colours are the vaiious 
emotions and feelings, ' 

IC-16, Now I will recite the one thousand and eight names of the 
Oayatri, beginning with the syllable "a" and going en a, a, i, i, etc., in due 
order of the alphabets. Listen ! Her way^ and actions cannot be compre- 
hended by intellect (Buddhi) ; She is theiefore Aehiutya Laksana ; She 
is Avyakt4 (unmanifested ; unspeakable); She is Arthamatrimahes'vari» 
(because She is the Controller of Brahma, etc.); She is Amritarnav- 
madhyastha, AjitS, and Apar^jita. Thou art AnimSdigunadhara, Arka 
mandalasamsohita, AjarH, Aja, A para, Adharma (she has no dharma, 
^aste, etc.), Aksasutvadhara, Adhara ; AkaradfksaklrSntS (bee inning wjth 
the syllable ':ft" ana ending with the syllable "ksa", thus ccmprising 
the fifty syllables), Arisadvargabhedini (destroying the five passions), 
Anjan^dripratik^s'a. Anjanadrinivasini, Aditi, AjapS, AvidyS, Aravindani- 
:bheksana, Antarvahihsthita, Avidyadhvamsini, and Antar^tmika. Thou art 
Aja, Ajamukhavasd (residing in the mouth of Brahma), Aravindanibhanana, 
(VyanjanavarnatmikH, therefore called) Ardhamatra, Arthadanajna (because 
She grants all the Purusarthas. 

Arimand-ilamarddini, Asuraghni, AmavSsyS, Alaksighni, Antyajarehita. 
Thus end Her rames beginning with "A".' Now the names with 

1143 ^iil MAD DEVi BHiftAVATAM. 

"A" Thou arb Adi Laksmi, Adi Sakfci, Akriti, AyatananS, Aditya- 
pada.'ichara, AdityaparisevitS, AchSrya, Avarfcana ; Achara, and 
Adi Miirti nivasmi. 

17-18. Thou arb Agneyi, Amari, Ady^, ArSdhya, Asauasthita, 
AdMra nilaya (seated in the Muladhara), Adhlra (the Refui^e of 
all), and Akas'tinta nivasini (of the nature of Aham tattva ; Thou 
art Ady^ksara sani^yukta, Antar^k&s'ariipini, Adityaraandalagata, 
Antaradhv&ntands'iui, (i. e. destroyer of the Moha of Jivas). Then 
come the names beginning with " I." 

19-25. Thou art IndirS, Istada, IsU Indivaraniveksan^, Iravati, Indra- 
pada, Indraui, Indurupini, IksukodandasamyuktA, Isiisandhanakariui, 
Indranilasama.kara, Id^pingalarupini, Indraksi, is^vari, Devi Ihatrayavi- 
varjitii. Thou art UmS, Vs\, Udunibha, Urv9rukapha!4aaua, Udupra- 
bha, UdumatT, IJdupa, Udumadhyag^, Urdha, Urdhakes-T, UrdhS- 
dhogatibhedini, l&rdhavahupriya, UrQiim.^lavaggranthaddyini, Thou art 
Rita, Risi, Ritumati, (the Creatiix of the work]) Risidevanama- 
krita, Rigveda, Rinahartri, Risimandala eharini, Riddhida, RijuraSr- 
gastha, Rijudharma, Rijuprada, Rigvedanilaya, Rijvi, Lupta dharuia 
pravartini, Lutarivarasam bhuta, Lutadivisaharini. 

26-:J0. Thou art Ek&ksirA, Ekam^trtl, Eka, Ekaikanisihit^, Aindri,. 
Airavatarudha, Aihikamusmikapra.da, Omkara, Osadhii, Ota, Otapro- 
tanivSsiui, Aurbb^; AusadhasampaunS, Aupilsanaphalaprad^, Anda- 
madhyasthita, Ahkaramanurupini. (Visargarvipini). 

Thus end the names beginning with vowels. 

"Now begin the names beginning with consonants. 

Thou arb Katy^yani, Kalaratri, KImlksi. Kamasandart, Karaala, 
Kamini, Kanta, Karaada, Kalakanthini, Karikumhha stana bhara^ 
Karavira Suvasini, Kalyani, Kundalavati, KuruksetranivSsini, Kuruviiula, 
dalakara, Kundali, and Kuraudalay^. 

31-32. Thou art Kalajhibha, JvaralasyS, Kalika, K^larupint, 
Ivamaniyaguna, K^lnti, Kaladhara, Kumudvati, Kaus'ikT, Kamal4 
kslra, Kamach&raprabhanjini. Thou art Kaumari, KarunSpangi, 
Kakubauta (as presiding over all the quarters), aud Karipriya. 

33-37. Thou art Kes'ari, Kes'avanutsl. Kadamb.i Kus'umapriya, 
Kaiindl Kaiika, KanchT, Kalas'odbhavasamstuta. Thou art Kamamata, 
Kraturaati, Kamarupa, Kripavati, Kumari, Kunda nilayS, Kirati, 
Kiravahaua, Kaikeyi, Kokilaiapa, Ketaki KusumapriyS, Kamanda- 
ludharS, Kali, KarmanirmulakarinT, Kalahansagati, KaksS, Kriiij, 
Kautukamangala, Kasturitilaka, KamrS, Karindra GamanS, Kuhfi, 
Karpuralepana, Kri?Da, Kapibs Kuharas'rayS, Kutasth^, Kudharft, 
Karara, Kuksisthakbilaviftap^. 

Book XII.] CHAPTER VI. 1151 

dhidevata, Niipur4 Kraatachatana, Naraehitta pratnodiQi, NimagQi 
rakta navana, Nirghata-satna-aisvan^, NaadaaoJyannilaja, Nirvya 

90-107. P^rvati. Paramodara, Parabrahmatjmika, Para, Padchkos'a- 
vinirmukta, Panchapataka-naj'iai, Para chitta vidhanajBa, Paachika, 
PaScharupiai, Piirnima, Parama Priti, Parateja^ praka/iai, Puraoi. 
Paurusi, Puaya, Pandari kaaibhekyana, Pabala tala nirmmagna, Prita, 
Pritivivardhini, Pavani, P^da sahita, Pes'ilS, Pavanas'ini Prajapati 
Paris'ranta, Parvatastaoa mandala, Padmapriya, Padmasamstha, Pad- 
maksi, Padmasambhava, Padmapatra, Padmapada, Padmini, Priyabfaasini, 
Pas'upas'a vinirmukta, Purandhri, PuravasinJ, Paakala, Purusa, Parb,ba, 
Parijata Kusamapriya, Pativrata, Pativrata, Pavitrangi, Puapahasa 
parayana, Prajnavatisuta, Pautri, Patrapujya, Payasvini, Pattipas'adhara, 
Pankti, Pitrilokapradayini, PuraaT, Punyas'ila, Pranatarti vinas'ini, 
Pradyaainajaaaai, Pusta, Pitaaiahapirigraha, Puadarikaparavasa, Paa- 
darikasamaaana, Prithujaogha, Prithubhuja,, Prithupada, Prithudari, 
Pravalas'obha, Pingaksi, Pitavasah, Praohapala, Prasava, Pascida, 
Punya, Pratistha, Pranava, Pati, Panehavarna, Patichavaai, Panchika, 
Panjarasthita, Paramaya, Parajyotih, Parapriti, Paragati, Parakastha, 
Pares' ani, Pavani, Pavaka Dyuti, Punyabhadra, Parichehhedya, Puspa- 
hasa, Prithudara, Pitangi, Pitavasana Pitas'aja, Pisachini, Pitakriya, 
Pis'achaghni, Pataiaksi, Patukriya, Panchabhaksaprijaohara, Putana 
praaaghatini, Punnagavanamadhyastha, Punyatirthanisevita, Panehangf, 
Paras'akti, Paramaihada karini, Puspakaadasthita, Pdsa, Po^itakhila- 
vi^tapa, Paa^priya, PaSehas'ikha, Paanagoparis^ayiai, Panchamatrat- 
mika, Prithvi, Patbika, Prithudohini, Paraaanyayamimaasa, Pa tali, 
Pu^pagandhini, Punyapraja, Paradatri, Paramargaikagoehara, Pravaia- 
B'obba, Purnas'a, Pranava, Pallabodari. 

108-149. Phalini, Phalada, Phalga, Phutkari, Pbalakakriti, Phanin. 
dra bhogas'ayaaa, Phaaimaodalamaadita, Balabaia, Bahumata, BaU- 
tapanibham/uka, Balabbadrapriya, Vandya, Badavd, Buddhisamstot§, 
Baudidevi, Bilavafci, Badis'agbini, Balipriya, Bandhavi, Bodhita, Buddhir- 
baadbiikakusumapnya, Bala bhaouprabbakara, Brabmi, Brabmana devat3, 
Bribaspatistata, Britida, Briad^vana viharini, BSiakini, Bilabara, Bilavasa 
Bahudaka, Babunetra, Bahup^da, Bahukarnavatamsika, Bababahuyuta, 
Bijarupini, Baburupioi, Biaduaadakaiatita, Biaduuadasvariipiai, Bad- 
dhagodbangulitrana, Bddaryas'raiaavasini, Brindaraka, Bri^atakandha, 
Brihati, Banapatini, Brindadbyak§a, Babunuta, Vanita, Babuvikrama, 
Baddbapadmasauasina, Bilvapatratalastflita, Bodhidrumanijavasa, Badis- 
tb&, Bindu darpana, Bala, Vaaasauavati, B xdavanalavegioi, Brabmanda 

1152 SEI mad DEVl BHAgAVATAM. 

bahirantasthS, BrahmakankanasGtrini, Bhavani, Bhisanavati, Bh&vinT, 
Bhayaharini, Bhadrakaii, Bhujangaksi, Bharati, Bbaratas'aya, Bhairavi, 
Bh)§anakara, BhutidS, Bhutimalini, Bbamini, BhoganiiaU, Bhadrada, 
Bhurivikrama, BhutavaeS, Bhrigulat^, Bhargavi, Bhusurarchita, Bhagi- 
rathi, Bhogavati, Bhavanastha, Bhisagvara, Bhamini, Bhogini, BhSs^, 
Bbav&ni, Bhuridaksina, Bhargatmika, Bhimavati, BhavabHndhavimo- 
chini, Bbajaui}^, Bbutadhatri-ranjitl, Bbuvanes'vari, Bbujangavalay^, 
Bhim&, Bherunda, Bbagadheyini ; Thou art Mata, Maja, M-idhumati, 
Madbujihava, Manuprija, Mabadevi, Mababh^gi^, Maliri, Minalochan^, 
Majatita, Madhuraati, Madbumansa, Madhudrava, Manavi, Madhu- 
fiambbut&, Mitbilapuravasini, Madhukaitabbasamhartri, Medini, Megha- 
malini, Mandodari, Maba Maya, Maithili, Masrinapriya, Maha Laksmi, 
Maba Kali, Maha Kanya, Mahes'vari, Mabendri, Merutana}a Man- 
daiakusumarchita, Manjumanjiraebarana, Moksada, Manjnbbasini, 
Madhuradravinl, Mudra, Malay^,, Malajanvita, Medba, Marakatas yama, 
MagadbT, Menakatmaja, Mahamari, Mabavira, Mahas'yama, Manuetuta, 
Matrika, Mihirabhasa, Mukundapada Vikrama, Muladbarastbita, 

Mugdba, Manipuranivasini, Mrigaksi, Mabiearudla, Mahieasuramar- 
dini, Thou art YogasanS,, Yogagamja, Yoga, Yauvanakas'raya, 
Yauvani, Yuddbamadhyastba, Yamuna, Yugadbarini, Yaksini, Yoga- 
yukta, Yaksarajaprasiitini, Yatia, Yaiia bidbauajna, Yaduvans'asamud- 
bhava, Yakaradi-Ha Kaianta, (all antahstha varnas), Yajusi, Yajna 
rupini, Yamini, Yoganirata.j Yatudbana, bhayamkari, Rnkmini, llamaof, 
Bam^, Revati, Renuka, Rati, Raudri, Raudraprijakaia Rama mata, 
Ratipriya, Rohini, Rajyada, Reva, Riiea, Rajivalocbana, Fakes'i, 
Rupasampaniia, RatnasimbasanastbitS, Raktamaljambaradbara, Rakta- 
gandbanu lepana, Raja hamsa eamarudba, Rambba, Raktavali- 
priya, Raraaniyayugadbaia, R&jitakhilabbutala, Rurueharmapari- 
dbaca, Rathini, Ratnamalika, Roges'i, Rogas'amani, Ravini, 
Romabarsini, Ramaehandra pada Kranta, Ravanacbcbbedakarini, 
Ratnavastra parichcbhinva, Ratha&tha, Rukma bbusaca, Lajjadhidevata, 
LoU, Lalita, Lingadbarini. Laksmi, Lola, Luptaviea, Lokini, Loka- 
vis'ruta, Lajja, Lambodari, Lalana, Lokadbarini Varada, Vandiia, 
Vidya, Vaisnavi, Vimalakriti, Varahi, Viraja, Varga, Varalaksmi, 
Vilasini, Vinata, Vyomamadbyasth^, Varijasanasamethita, VarunT, 
Venusambhuta, VitihotrS, Virupini, Vayumandalamadbyastha, Visnuruf a, 
Vidhikriya, Visnupatni, Visnumati, Vis'alaksi, Vasundbara, Vamade- 
vapriya, Vela, Vajrini, Vasudohini, VedakBaraparitamgi, VSjapeya- 
phalaprada, Vasavi, Vamajanani, Vaikunthanilaya, Vara, Vyasapriy4, 
Varmadhara, Valmikiparieevita, 

Book XII.] CHAPTER VI. 114^ 

Thus eud the names with Ka. 
Now come those with Kha. 

38-62. Thou art Khadga Khetadhar4, Kharbba, Khechari, Khaga- 
vekhan^, Khattanga dharinT, Khy^tS, Khagarajoparisthita, KhalaghnJ, 
Khanditajara, KhadSksyanapradayini, Khandendu tilak^. 

Thou art Gangll, Ganes'a guhapujita, G^yatri, Gomati, GitS, 
GAndhari, GSnalolupa, Gautami, GAmini, GadhsL, Gandharv^psara- 
sevita, Govinda charan^ krSgitS, Gunatraya vibhdbitS, Gandharvi, 
Gahvari, Gotra, Giris'a, Gahana, Garni, Guhav^sa, Gunavati (of 
good qualities), Gurupapapran^s'ini, Gurbbi, Gunavati (of the three 
gnnas), Guhy^, Goptavya, Gunad^yini, Girij£l, Guhyam^tangi, Garu- 
dadhvajavalhbha, Garv^paharini", Godi (grating Heaven), Gokulas- 
thl, Gadadharll, Gokarnanilay^ sakt^, and Guhyamandala vartint, 
Kow the names With " Gha ". Thou art Gharmadtl, Ghanada, Ghant^, 
Ghora Danava marddini, Ghrini mantra mayi (of the Surya 
mantru, Ghrigii is to shine j. Ghoa^, Ghanasamp^tad&yini, GhantS,ra- 
vapriyS, Ghran§, Ghrinisantustikarini. ^giving pleasure to the Sunj, Gha- 
n:\rimandala, Ghiirna, Ghritachi, Ghanavegini, G54nadh Stumayi, Thou art 
Charcha, Charchita, Ch^ruhasini, ChatuU, Chandik^, ChitrS, Chitram^l- 
yavi bhusit^, Chaturbhuja. Charu dant^, (/haturi, Charltaprad^, ChuUkS, 
Chitravastr;int&, Chandram^^h Karna Kundala, ChandrahasS, ChSru 
datri, Chakori, Ghandrahasini, Chandrika, Chandradh^tri, Chaurf, 
Chora, Chandika, Chanchadvagv^dini, Chaudrachuda, Cboravin4s'inf, 
ChSruchandani lipt^ngi, Chancbachchamaravijit^, CharumadbyA, 
Charugati, Chandil^, Cbandrariipini, Charuhoma priyS, Charva, CharitA, 
Chakrab^huka, ChandramandHlamadhyasthS, Chandramandala DarpanS, 
ChakravAkastani, Chesta, Chitra, Charuviiasir:i, Chitsvarfipa; Chand- 
avati, Chdndrama, Chandanapriy§, Chodayitri (as impellmg the Jlvaa 
always to action?^. Chiraprajna, Chataka, CharuhetukT, Thou art 
Chhatrayaia, Chhatradhara, ChhSya, Chhandha^parichchhada, ChhayS 
Devi, Chhidranakha, Chhannondriyavisarpinj, Chhandonustupprati§- 
thanta, Chhidropadiava bhedmi, Chheda, Chhatres'varJ, Chhinna, 
Chburika, and ChheJanpriya. Thcu