On the questions put by Janamejaya [ p. 119 ] 1-10. Janamejaya said :— “O Bhagavân! What is that great Yajña (sacrifice) named Ambâ Yajña about which you referred just now? Who is the Ambâ? Where was She born? From whom and what for did Her birth take place? What are Her qualities? What is Her form and nature? O Ocean of mercy! You are all-knowing; kindly describe everything duly. Along with this, describe in detail the origin of Brahmânda. O Brahmâna! You know every thing of this whole Universe. I heard that Brahmâ, Visnu and Rudra are the three Devatâs, who are successively originated to create, preserve, and destroy this Universe. Are these three highsouled entities independent? or Do they do their respective duties, being subservient to another Person? Now I am very eager to know all these. So Pârâs’ara’s son! Describe all these to me. Are these highly powerful Brahmâ, Visnu and Mahes’vara subject to Death like ordinary beings? Or are they of the nature of everlasting Existence, Intelligence and Bliss? Are they subject to the three fold pains arising from their own selves from elements and from those arising from gods? Are they subject Time? How and wherefrom were they originated? Do they feel the influence of pleasure, pain, sleep or laziness? O Muni! Do their bodies consist of seven Dhâtus? (blood, etc.) or are they of some other kinds? A great doubt has arisen in me on all these points. If these bodies be not made up of five elements, then of what substance are they built of? And of what gunas are their senses built also? How do they enjoy objects of enjoyments? How long is their longevity? O Brâhmana! where do they, Brahmâ, Visnu, and Mahes’vara, the best of the gods live? And of what nature are their powers and prosperities? I like very much to hear all these. So describe all these in detail to me.”
11-24. Vyâsa said :— “O highly intelligent king! The questions that you have asked me today whence and how Brahmâ, etc., were born ? etc., are [ p. 120 ] very difficult. In ancient days, once, on an occasion, I asked many questions like you to the Muni Nârada. At first he was greatly suprised to hear my queries, afterwards he gave due replies to them. O king! I will answer to you in the same way; listen. Once I saw that the all-knowing, peaceful Nârada, the knower of the Vedas was sitting on the banks of the Ganges. I became very glad and fell at his feet. By his order I took one excellent seat. Hearing, then, of his welfare and seeing him sitting on the sands I asked him :— “O highly intelligent One! Who is the Supreme Architect of this widely extended Universe? Whence is this Brahmânda born? Is it eternal or temporary? When it is an effect, then it is natural that it cannot be created without a cause. Now when the cause, the creator, is certain, is he one or many? O sage! as regards this wide Samsâra, I have expressed my doubt; now answer me what is the Real and True, and thus remove my doubts. Many believe Mahâ Deva, the Lord of all the other Devas as the Supreme God, the Cause of all. He is the source of deliverance to all the Jîvas; devoid of birth and death; always auspicious; peaceful in Himself and the controller of the three gunas. He is the one and only cause of creation, preservation and destruction. Some Pundits believe Visnu as the God of all and praise Him as such. It is Visnu that is the powerful Supreme Self, the Lord of all and the First Person Âdipurusa. It is He that has no birth nor death, the Deliverer of the whole Jîvas, Omnipresent; His faces are everywhere; He is the Granter of enjoyments and liberation to the devotees. Some others call again Brahmâ, the Cause of all. It is He that is omniscient and the Stimulator of all beings.
The four-faced Brahmâ, the best of all the Devas is born from the navel lotus of some One of endless force. He resides in Satyaloka; He is the Creator of all and the Lord of all the Devas. Again some other Pundits call the Sun, Sûrya as God. In the morning and in the evening they chant His hymns, without any lack of slackness and laziness. Again there are some others, who say that Indra is the lord of all the Jîvas; He is thousand-eyed; it is Indra, the husband of S’achî, that is the God of all. Those who perform Yajñas (sacrifices) worship Vâsava, the king of the Devas. He drinks Soma juice Himself and those who drink Soma are his beloved. He is the one and only Lord of Sacrifices. Thus all men worship, according to their respective wishes, Varuna, Soma, Agni, Pavana (wind), Yama (the god of Death), Kuvera, the lord of wealth; there are some again who worship the elephant-faced Ganapati, the Fructifier of all actions, the Granter of desires of all the devotees, and the Giver of success to all in all enterprises, no sooner He is remembered. Some Âchâryas (professors) say again that the All auspicious the Âdi Mâyâ, the Great S’akti Bhavânî, the Giver of everything, Who is the nature of with and without attributes [ p. 121 ] Who is not different from Brahmâ, who is both Purusa and Prakriti, the Creatrix, the Preservatrix and the Destructrix of all, the Mother of all the gods, beings and lokas, is the Great Goddess of this Brahmânda. She is without beginning and end, full, present in all the beings and everywhere. It is this Bhavanî that assumes the various endless forms such as Vaisnavî S’ânkarî, Brâhmî, Vâsavî, Vârunî, Vârâhî, Nara Simhî, Mahâ Laksmî the one and secondless Vedamâtâ, and others. It is this Vidyâ nature that is the One and the only Root of this tree of Samsâra (universe).
The mere act of remembering Her destroys heaps of afflictions of the devotees and fulfills all their desires. She gives Moksa to those who are desirous of liberation and gives rewards to those who want such. She is beyond the three Gunas and still She emanates them. Therefore the Yogis that want rewards meditate Her, Who is of the nature of Vidyâ and Who is devoid of attributes. The best Munis, the knowers of the truths of Vedanta meditate on Her as formless, immutable, stainless, omnipresent Brahmâ devoid of all Dharma. She is described in some Vedas and Upanishads as full of Light (Tejas). Some intelligent persons describe God as of infinite hands, infinite ears, infinite legs, infinite faces, peaceful, Virât Purusa and describe sky as the Pada (place) of Visnu. Other knowers of the Purânas describe Him as Purusottama. There are some others again who declare that this creation cannot be done by a single individual. Some atheists say that this inconceivable infinite Universe can never be created by one God. So there is no such definite God that can be called its Creator. Though without any creator, this Brahmânda is sprung from the Nature and conducted by Her. The followers of the Sâmkhya system say that Purusa is not the creator of this Universe; they declare that Prakriti is the Mistress of this Universe O Muni! Thus I have expressed to you what the Muni Kapila, the Achârya of the Sânkhyas and the other philosophers declare as their opinions; various doubts, thus, reign always in my breast. Owing to these doubts my mind is so confused that I cannot arrive at any definite conclusion. My mind is very much unsettled as to what is Dharma and what is Adharma. What are the characteristics of Dharma? I cannot make out them. For the Devas are all sprung from the Sattva Guna and are always attached to the true Dharma; yet they are frequently troubled by the sinful Dânavas. How, then, can I place my confidence on the permanence of the Dharma? My forefathers, the Pândavas were always endowed with good behaviours and good actions and they remained always in the path of the Dharma; yet they suffered a good deal of troubles and sufferings. In these cases it is very difficult understand the greatness of Dharma. So, O Father! Seeing all these, my mind is thrown into a sea of doubts and troubles. O Great Muni!
[ p. 122 ]
There is nothing impracticable with you; so remove my doubts. O Muni! I am always plunged and raised and plunged again in this sea of delusion. So save me by lifting me on a boat of wisdom and carry me across this ocean of samsâra (this world).
Thus ends the first chapter on the third Skandha on the questions put by Janamejaya in the Mahâpurâna S’rîmad Devî Bhagâvatam of 18,000 verses by Maharsi Veda Vyâs.
On Rudras going towards the heavens on the celestial car [ p. 122 ] 1-19. Vyâsa said :— O mighty armed Kuru! What you have asked me just now, I also asked the same thing to Nârada, the lord of the Munis and he gave me the following reply :— O Vyâsa! What shall I say to you on this point more than this that a doubt occurred to me also in my former days. The question that you have put to me today rose in my mind before; and I went to my father Brahmâ, of endless energy and asked to him thus :— O Lord! O Father! Whence is this whole Brahmânda born? Have You created it? Or is it Visnu or Mahes’vara? O all pervading soul! Who is there in this Brahmânda fit to be worshipped? O Lord of the world! Who is the top-most Lord ruling over everything? Kindly say. O Brahmân! I am plunged in this sea of Maya and perils; my heart is agitated with doubts; hence it is not appeased in any place of pilgrimage ; or in thinking any Deva or in practising any Sâdhan or in any other object. O Sinless one! Give me the answers duly and thus remove my doubts. O Tormentor of foes! Unless the highest truth is not known, peace is not found. This heart, distracted in various ways, cannot rest fixed on one subject. Whom am I to remember? Whom to worship? Where to go? Whom to praise? Who is the Supreme God this Universe? I do not understand these things. O Satyavatî’s son! Hearing these my serious queries, Brahmâ, the grand-Sire of beings, replied to me as follows :— O highly illustrious son! What more shall I say to you than this that even Visnu is unable to answer your questions; so difficult are they indeed! O great intelligent one! Nobody that is attached to the world knows anything about this. Those who are unattached to this world, who are free from any envy, these who are without desires and calm, those highsouled ones know the secret of all this. In former days when all was water, water everywhere and all things, moving and non-moving were destroyed, when five elements were sprung, then I was also born from the lotus navel of Visnu. Then not seeing Moon, Sun, trees, or mountains or anything and sitting on the centre (Karnikâ) of the lotus thought thus :— When I am born in this great ocean of waters? Who has created me? Who is now my protector?
[ p. 123 ]
And Who will be my Destroyer when this cycle ends? There is no earth distinctly visible anywhere here; on what, then, this mass of water rests? Lotus is termed Pankaja because it springs from mud and dirt; so unless there exists the earth underneath with mud and dirt, how this lotus will come out here! Now let me try and find out where is the root of this lotus, where is the mud and dirt? If this be found, then the earth will be also certainly there. Thus thinking, I dived underneath the water and searched for one thousand years but could not find earth anywhere, when the celestial voice entered my ears “Practise tapasyâ (austerities).” Hearing this celestial voice, I sat on the lotus, my birth place, and practised tapasyâ for one thousand years.
20-30. Next, the celestial voice came again “Create.” Hearing this, I became quite confounded and began to think within myself “now what am I to create? What to do?” After this, the two terrible Daityas Madhu and Kaitabha came to me and affrighted me saying “Fight with us.” I became quite terrified and holding the stem of the lotus, I got down within the water. There I saw a wonderful person, sleeping on the Ananta serpent. He was of a deep blue colour like a rain-cloud, wearing yellow clothes, four-armed, garlanded with forest flowers, and the Lord of this whole Universe. On the four arms of this Mahâ Visnu there were conch-shells, disc, club, and lotus and other weapons. I saw this Achyuta Purusa, sleeping on the Ananta serpent bed, motionless and under the influence of Yoga Nidrâ. I then thought within myself “What am I to do?” Not being able to find out any other way, I recollected the Devî who was then of the nature of sleep and began to praise Her. The auspicious Devî Yoga Nidrâ, whose form could not be determined, immediately left the body of Visnu and decorated with divine ornaments, began to shine in the air. After She left the body of Visnu, Visnu immediately got up. And He fought terribly for five thousand years with the Dânavas Madhu Kaitabha; then by the grace of the Bhagavatî, He extended His own thighs and then, on those thighs, He slew the two demons. Where Visnu and myself were standing, Rudra Deva came also and joined with us. Then we three saw the beautiful Devî in the celestial space.
31-40. We three, then, commenced to chant hymns to Her and She gladdened our hearts by Her gracious look and said :— “O Brahmâ! O Visnu! O Rudra! The two great Daityas are slain. Now forsake your laziness and do your respective works of creating, preserving, and destroying the Universe; create your own abodes, and live in happiness; create by your respective lordly powers, the fourfold beings.” Hearing the Devî’s gentle sweet words, we spoke :— “O Mother! There is no wide earth here; all is one mass of infinite ocean. No five elements, no five tanmâtrâs, [ p. 124 ] no sensual organs, no Gunas, nothing exist here; how can we then execute the works of creation, etc. Hearing our words, the Devî smiled. Immediately there came from the sky overhead a beautiful aerial car. The Devî said :— “O Brahmâ! O Visnu! O Rudra! Get in this car without any fear. To-day I will show you one wonderful thing.” At Her word, we got into the beautiful car without any fear. It was decorated with various gems and jewels, bedecked with pearls, emitting sweet tinkling sounds of bells and looking as the abode of the celestials. Seeing us seated without any fear, She made the car get high up in the sky by Her force.
Thus ends the second chapter of the third skandha on Brahmâ, Visnu and Rudra’s going towards the heavens on the celestial car, given by the Devî in the Mahâpurâna S’rîmad Devî Bhâgavatam of 18,000 verses by Maharsi Veda Vyâs.
On seeing the Devî [ p. 124 ] 1-5. Brahmâ said :— “We were very much astonished not to find water where our beautiful aeroplane landed us. We saw earth resonated with the sweet cooings of the cuckoos, filled with beautiful fruit-laden trees, forests and gardens. Big rivers, wells, tanks, ponds, water-springs, small pools, women, men all are there. Next we saw, in front of us, a nice city enclosed by a divine wall, containing many sacrificial halls and various palatial buildings and magnificent edifices. Oh! We thought :— It is Heaven! What a great wonder! Who built this?
6-11. Next we saw a king looking like a Deva is going out on a hunting excursion in the forest. The Devî Ambikâ, Whom we saw before, is staying on the chariot. In an instant, our aeroplane, propelled by air got high up above the sky and reached in the twinkling of an eye at a lovely place. We saw there a divine Nandana garden. There Surabhi, the cow of plenty, was staying under the shade of the Parijâta tree. Close by her, there was an elephant having four tusks; and Menaká and other hosts of Apsarâs were there with their various gestures and postures, playing, dancing and singing. There were hundred of Yaksas, Gandharbhas, Vidyâdharas within that Mandâra garden playing and singing. Within this there was the Lord Satakratu with S’achî, the daughter of Pulomâ.
12-34. Next we saw with great wonder, Varuna, the lord of the aquatic animals, Kuvera, Yama, Sûrya (sun), fire and the other Devas; then we saw that in our front, Indra the Lord of the Devas, was coming out from a well decorated city. He was there situated in his palanquin, calm and quiet and carried by men. Then the car, where we were situated, began to
get up high in the sky, and in the twinkling of an eye, we reached Brahmâ loka, that is saluted by all the Devas. There S’ambhu and Kes’ava were greatly bewildered to see Brahmâ of that place. In the council hall of Brahmâ, the Vedas with their Angas, the serpents, hills, oceans and rivers were seen. Seeing all these, Visnu and Mahes’vara asked me :— “O Four-faced one! Who is this eternal Brahmâ? I replied :— I do not know who is this Brahmâ? Who am I? and who is He? why has this error come over me? You, too, also are gods so you can better ponder over it.” Next our car, going with the swiftness of mind went, in the twinkling of an eye, to the beautiful all auspicious Kailâs’a mountain surrounded by bliss-giving Yaksas. It was beautified by the Mandâra garden, resonated by the sweet cooings of S’ukas and cuckoos and the sweet sounds of lutes and small drums and tabors. When we reached there we saw the five faced, three-eyed Bhagavân S’ashi S’ekhara, with ten hands, wearing tiger skin, and the upper garment of the elephant skin. He was then, getting out of his abode, riding on a bull. His two sons, the great heroes, Ganes’a and Kârtikeya, beautifully adorned, were attending Him as His body guards. Nandi and all other hosts were following Him, chanting victories to Him. O Muni Narâda! we were greatly wondered to see another S’ankara, surrounded by the Matrikâs. So much so, that perplexed with doubts, I sat down there. Next our aeroplane went on with the force of wind; and in an instant reached the abode of Vaikuntha, the amusement court of Laksmî. O Sûta! There at Vaikuntha, we saw a wonderful manifestation of power. Our companion Visnu was greatly surprised to see that excellent city. We saw there four-armed Visnu, of the colour of Âtasi flower, wearing yellow garments, adorned with divine ornaments sitting on Garuda. Laksmî Devî is fanning wonderful chowry to Him. Struck with wonder at the sight of the eternal Visnu, we took our seat on the car and looked at one another’s face.
Next the balloon ascended with the swiftness of wind; and, in the twinkling of an eye, reached to the ocean of nectar, the Sudhâ-Sâgar, with waves playing sweetly on it. This ocean Sudhâ Sâgara is filled with aquatic animals and agitated with ripples. We saw and went along and came to a very wonderful place called the Mani Dvîpa (the island of gems) in the midst of the Ocean. It was adorned with Mandâra and Pàrijâta an other heavenly flower trees (plants?), with various beautiful carpets, with variegated trees As’oka, Vakula, Ketakî, Champaka, Kuravaka, etc., adorned with lustrous gems and pearls. It was resonated with the sweet cooings of the cuckoos and the humming sounds of bees; and it presented the sight of a sweet harmonious music playing there.
35-67. Sitting on our aeroplane, we saw, from a distance, within that [ p. 126 ] Dvîpa, a beautiful cot known as S’ivâkâra (i.e. whose four legs represent Brahmâ, Visnu, Rudra, etc., and whose top portion represents Sadâ S’iva looking like a rainbow, with exquisitely beautiful carpet spread over it and decked with various gems and jewels and inlaid with pearls. We saw a Divine Lady, sitting on the cot, wearing a red garment and a garland of red cloth and bedewed with red sandal paste. Her eyes were dark-red; that beautiful faced red-lipped lady looked more beautiful than ten millions of lightnings and ten millions of Laksmîs and lustrous like the Sun. The Bhagavatî Bhuvanes’varî was sitting with a sweet smile on Her lips and holding in Her four hands noose, goad, and signs indicating as if She was ready to grant boons and asking Her devotees discard all fear. We never saw before such a form. Even the birds of that place repeat the mystic incantation Hrim and serve that Lady, Who is of the colour of the rising Sun, all merciful, and in the full bloom of youth. That lotus-faced smiling lady was adorned with all the beauties of Nature. Her high breasts defied the lotus bud. She was holding various jewelled ornaments, e.g., armplates, bracelets, diadems, etc.
Her lotus-face looked exceedingly beautiful with jewelled ear-rings of the shape of the S’rî Yantra (yantra of Tripurâ Sundarî). Hrillekhâ and other Deva girls were surrounding Her. There were Sakhis on the four sides — always chanting hymns to Mahes’varî, the Lady of the world. She was surrounded on Her all sides by Ananga kusuma and other Devîs. She was sitting in the middle of the Satkona (six angled) Yantra. We were all wondered at the sight of this Wonderful Form never seen before and we thought :— “Who is this Lady? What is Her name? we know nothing of Her, from such a distance.” Thus while we were gazing at Her, that four armed Lady became gradually thousand eyed, with thousand hands and thousand feet; so it seemed to us. O Nârada! We became very much embarrassed with doubts and thought within ourselves “Is She Apsarâ (nymph) or a Gandharva daughter or any other Deva Girl? who is She ?” At this juncture Bhagavân Visnu saw closely the sweet smiling Devî and by his intelligence came to a definite conclusion and spoke to us :— “This is the Devî Bhagavatî Mahâvidyâ Mahâ Mâyâ, undecaying and eternal; She is the Full, the Prakriti; She is the Cause of us all. This Devî is inconceivable to those who are of dull intellects; only the Yogis can see Her by their Yoga-powers. She is eternal (Brahmâ) and also non-eternal (Mâyâ). She is the Will-force of the Supreme Self. She is the First Creatrix of this world.
This Devî with wide eyes, the Lady of the Universe, has produced the Vedas. The less-fortunate persons cannot worship Her. During the time of Pralaya, She destroys all the Universe, draws within Her body all [ p. 127 ] the subtle bodies (Linga-Sarîras), and plays. O two Devas! At present She is residing in the form of the Seed of the Universe. Behold! On Her sides are seen duly all the Vibhûtis (manifestations of powers). They are all adorned with divine ornaments and anointed with divine scents and are serving Her. O Brahmân! O S’ankara! To-day we are blessed and highly fortunate that we have got the sight of this Devî. The tapasyâ (asceticisms) that we practised of yore have yielded to us this fruit. Else why Bhagavatî has shown so carefully Her own form? Those who are highly meritorious by tapasyâs and gifts of abundant wealth, those high souled persons are able to see this all-auspicious Bhagavatî. The person attached to sensual objects can never see Her. It is She that is the Mûlâ Prakriti, united with the Chidânanda Person. It is She that creates this Brahmânda and exhibits it to the Paramâtmâ (the Supreme Self). O two Devas! This whole Universe and all the Seers and Seen and other things contained therein owe to Her as their sole cause. She is the Mâyâ assuming all forms; She is the Goddess of all. Where is I myself! Where are the Devas! Where are Laksmî and the other Devîs! We cannot compare to one-hundred thousandth part of Her. It is this all-excellent Lady, Whom I saw in the great Ocean when She reckoned Me who was baby then with greatest gladness. In former days, when I was sleeping on the cot made of immoveable fixed leaves of a banyan tree and licking my toe, making it enter within my mouth and playing like an ordinary baby, this Lady rocked my gentle body to and fro on the banyan leaves singing songs like a Mother. Now I recollect all what I felt before at Her sight and recognise that She is the Bhagavatî. These very things I now communicate to you. Hear attentively that She is this Lady and She is our Mother.”
Thus ends the third chapter of the Third Skandha on seeing the Devî in the Mahâ Purânam S’rîmad Devî Bhâgavatam of 18,000 verses by Maharsi Veda Vyâs.
On the hymns to the Great Devî by Visnu [ p. 127 ] 1-20. Brahmâ said :— Thus speaking, Bhagavân Janârdana Visnu spoke to me again :— “Come, let us bow down to Her again and again and let us go to Her. We shall reach at Her feet fearlessly and we will chant hymns to Her; Mahâ Mâyâ will be pleased with us and will grant us boons. If the guards at the entrance prevent us from going, we would stand at the gateway and we will chant hymns to the Devî with one mind.”
Brahmâ said :— When Hari addressed us in the above way, we two became choked by intense feelings of joy; our voice became tremulous and [ p. 128 ] we waited there for some time; our hearts were elated with joy to go to Her. We then accepted Hari’s word said “Om” and got down from our car and went with hastened steps and with fear to the gate. Seeing us standing at the gateway, the Devî Bhagâvatî smiled and within an instant transformed us three into females. We looked beautiful and youthful women, adorned with nice ornaments; thus we greatly wondered and went to Her. Seeing us standing at Her feet in feminine forms, the beautiful Devî Bhagâvatî, looked on us with eyes of affection. We then bowed to the great Devî, looked at one another and stood before Her in that feminine dress. We three, then, began to see the pedestal of the great Devî, shining with the lustre of ten million Suns and decorated with various gems and jewels. We next discerned that thousands and thousands of attendants are waiting on Her. Some of them are wearing red dress; some blue dress, some yellow dress; thus the Deva girls, variously dressed were serving Her and standing by Her side. They were dancing, singing on and playing with musical instruments and were gladly chanting hymns in praise of the Devî. O Nârada!We saw there another wonderful thing. Listen. We saw the whole universe, moving and non-moving within the nails of the lotus feet of the Devî. We saw there myself, Visnu, Rudra, Vâyu, Agni, Yama, Moon, Sun, Varuna, Tvastâ, Indra, Kuvera and other Devas, Apsarâs, Gandarbhas, rivers, oceans, mountains, Visvâvasus Chitraketu, Sveta, Chitrângada, Nârada, Tumburu, Hâ Hâ Hû Hû and other Gandarbhas, the twin As’vins, the eight Vasus, Sâdhyas, Siddhas, the Pitris, Ananta and other Nâgas, Kinnaras, Uragas, Râksasas, the abode of Vaikuntha, the abode of Brahmâ, Kailas’a mountain, the best of all mountains; all were existing there. Within that nail of the toe were, reflected all the things of the Universe. The lotus whence I was born, the four faced Brahmâ like myself on that lotus, Bhagavân Jagannâth lying on that bed of Ananta, the two Demons Madhu Kaitabha, all I saw there.
21-31. Seeing all these wonderful things within the nails of Her lotus feet, I became greatly surprised and thought timidly :— “What are all these!” My companions Visnu and S’ankara were struck with wonder. We three, then, made out that She was our Mother of the universe.
Thus full one hundred years passed away in seeing the various glories of the Devî in the auspicious nectar-like Mani Dvîpa; as long we were there, Her attendants, the Deva girls adorned with various ornaments gladly considered us as Sakhîs. We, too, were greatly fascinated by their enchanting gestures and postures. For that reason, we saw always their beautiful movements with great gladness. Once, on an occasion, Bhagavân Visnu, while He was in that feminine form, chanted hymns in praise of the great Devî S’rî Bhuvanes`varî.
[ p. 129 ]
S’rî Bhagavân said :— Salutation to the Devî Prakriti, the Creatrix; I bow down again and again to Thee. Thou art all-auspicious and grantest the desires of Thy devotees; Thou art of the nature of Siddhi (success) and Vriddhi (increase). I bow down again and again to Thee. I bow down to the World Mother, Who is of the nature of Everlasting Existence, Intelligence and Bliss. O Devî! Thou createst, preservest and destroyest this Universe; Thou dost the Pralaya (the great Dissolution) and showest favour to the created beings. Thus Thou art the Authoress of the above five fold things that are done; so, O Bhuvanes’varî, I bow down to Thee! Thou art the great efficient and material cause of the changeful. Thou art the Unchangeable, Immoveable Consciousness; Thou art the half letter (Ardhamâtrâ), Hrillekhâ (the consciousness that ever pervades both inside and outside the Universe); Thou art the Supreme Soul and the individual soul. Salutation again and again to Thee.
O Mother! I now realise fully well that this whole Universe rests on Thee; it rises from Thee and again melts away in Thee. The creation of this Universe shews Thy infinite force. Verily, Thou art become Thyself all these Lokas (regions). During the time of creation Thou createst the two formless elements akâsâ and Vâyu and the three elements with form, fire, water, and earth; then with these Thou createst the whole Universe and shewest this to the Enjoyer Purusa, who is of the nature of consciousness, for His satisfaction. Thou again dost become the material cause of the twentythree (23) Tattvas, Mahat, etc., as enumerated in the Sânkhya system and appearest to us like a mirage.
32. O Mother! Were it not for Thee, no object would be visible, Thou pervadest the whole Universe. It is for this reason that those persons that are wise declare that even the Highest Purusa can do no work without Thy aid.
33-34. O Devî! Thou createst and art giving satisfaction to the whole Universe by Thy power; again at the time of Pralaya Thou swallowest forcibly all these that are seen. So, O Devî! Who can fathom Thy powers? O Mother! Thou didst save us from the hands of Madhu and Kaitabha. Then Thou hast brought us to this Mani Dvîpa and shewed us Thy own form, all the extended regions and immense powers and given us exquisite delight and joy. This is the highest place of happiness.
35-37. O Mother! When I Myself, S’ankara and Brahmâ or any one of us is unable to fathom Thy inconceivable glory, who else can then ascertain? O Bhavânî! Who knows, how many more than the several regions that we saw reflected in thy nails of Thy feet, exist in Thy creation. O One endowed with infinitely great powers! O Devî! we saw another Visnu, another Hara, another Brahmâ, all of great celebrity in the Universe exhibited by Thee; who knows how many other such Brahmâs, [ p. 130 ] etc., exist in Thy other Universes! Thy glory is infinite. O Mother! I bow down again and again to Thy lotus feet and pray to Thee that may Thy this form exist always in my mind. May my mouth always utter Thy name and may my two eyes see always Thy lotus feet.
38-43. O Revered One! May I remember Thee as my Goddess and may’st Thou constantly look on myself as Thy humble servant. O Mother! What more shall I say than this :— May this relation as mother and son always exist between Thee and me. O World-Mother! There is nothing in this world that is not known to Thee for Thou art omniscient. So O Bhavânî! What more shall my humble self declare to Thee! Now dost Thou do whatever Thou desirest. O Devî! The rumour goes that Brahmâ is the Creator, Visnu is the Preserver, and Mahes’vara is the Destroyer! Is this true? O Eternal One! It is through Thy Will power, through Thy force, that we create, preserve and destroy. O Daughter of the Himalaya mountain! The earth is supporting this Universe; it is Thy endless might that is holding all this made of five elements. O Grantress of boons! It is through Thy power and lustre that the Sun is lustrous and becomes visible. Though Thou art the attributeless Self, yet by Thy Mâyic power Thou appearest in the form of this Prapancha Universe. When Brahmâ, Mahes’a, and I myself take birth by Thy power and are not eternal, what more can be said of Indra and other Devas than this that they are mere temporary things and created. It is only Thou that art Eternal, Ancient Prakriti and the Mother of this Universe. O Bhavânî! Now I realise from my remaining with Thee, that it is Thou that dost impart, out of mercy, the Brahmâ vidyâ to the ancient Purusa; and thus He can realise His eternal nature. Otherwise He will remain always under delusion that He is the Lord, He is the Purusa without beginning, that He is good and the Universal Soul, and thus suffers under various forms of egoism (Ahamkâra).
Thou art the Vidyâ of the intelligent persons and the S’akti of the beings endowed with force; Thou art Kîrtî (fame), Kânti (lustre), Kamalâ (wealth) and the spotless Tusti (peace, happiness). Amongst men, Thou art the dispassion, leading to Mukti (complete freedom from bondage). Thou art the Gâyatri, the mother of the Vedas; and Thou art Svahâ, Svadhâ, etc. Thou art the Bhâgavatî, of the nature of the three Gunas; Thou art the half mâtrâ (half the upper stroke of a letter), the fourth state, transcending the Gunas. It is Thou that givest always the S’âstras for the preservation of the Devas and the Brâhmanas. It is Thou that hast expanded and manifested this whole phenomenon of the visible Universe for the liberation of the embodied souls (Jîvas), the parts of the pure holy Brâhman, the Full, the Beginningless, the Deathless, forming the waves of [ p. 131 ] the lnfinite expanse of ocean. When the Jîva comes to know internally and becomes thoroughly conscious that all this is Thy work, Thou createst and destroyest, that all this is Thy Mâyic pastime, false, like the parts of an actor in a theatrical play, then and then only he desists for ever from his part in this Theatre of world. O Mother! O Destroyer of the greatest difficulties! I always take refuge unto Thee. Thou dost save me from this ocean of Samsâra, full of Moha (delusion). Let Thou be my Saviour when my end will come, from these infinitely troublesome and unreal pains arising from love and hatred. Obeisance to Thee! O Devî! O Mahâ vidyâ! I fall prostrate at Thy feet. O Thou, the Giver of all desires! O Auspicious One! Dost Thou give the knowledge that is All-Light to Me.
Thus ends the fourth chapter of the Third Skandha on the hymns to the Great Devî by Visnu in the Mahâpurâna S’rîmad Devî Bhâgavatam of 18,000 verses by Maharsi Veda Vyâs.
On the chanting of hymns by Hara and Brahmâ [ p. 131 ] 1. Brahmâ said :— O Nàrada! Thus speaking, Visnu stopped; Sankara, the Destroyer, then stepped in and, bowing down to the Devî said :—
2. S’iva said :— O Devî! If Hari be born by Thy power and the lotus-born Brahmâ have come into existence from Thee, why, then, I who of Tamo Guna be not born of Thee! O Auspicious One! Thou art clever in creating all the Lokas! What wonder is there in My being created by Thee.
3. O Mother! Thou art the earth, water, air, âkâsa and fire. Thou art, again, the organs of senses and the organs of perception; Thou art Buddhi, mind and Ahankâra (egoism).
4. Those who say that Hari, Hara, and Brahmâ are respectively the Preserver, the Destroyer and the Creator of this whole Universe do know anything. All the three, above mentioned, are created by Thee; then they perform always their respective functions; their sole refuge being Thyself.
5. O Mother! If the Universe be created of the five elements, earth, air, ether, fire, and water, having the properties of touch, taste, etc., then how these five elements possessing attributes and of the nature of effects, can come into manifestation, without their being born from Thy Chit portion (Intelligence)? [ p. 132 ] 6. O Auspicious Mother! It is Thou in the shape of Brahmâ, Visnu and S’iva, That art creating this Universe and it is Thou that hast assumed the form of this whole Universe, moving and non-moving. Thus Thou playest, as it wills Thee, under various forms, again and again. Thou dost cease from play (during pralaya) as it likes Thee.
7. O Mother! When Brahmâ, Visnu and I become desirous to create the world, we execute our duties by taking the dust (earth, etc.) of Thy lotus feet.
8. O Mother! It it were not Thy mercy, then how Brahmâ could have become endowed with Rajoguna, Visnu with Sattvaguna and I with Tamoguna?
9. O Mother! If there were no differences observed in Thy mind, then why hast Thou created in this world rich and poor, king and councillors, servants, etc., various classes of beings? Why hast Thou not created all alike happy or all alike miserable?
10. So Thou wilt have to show Thy mercy towards me. Thy three gunas are capable at all times to create, preserve and destroy the world; then Hari, Hara and Brahmâ, whom Thou hast created as the cause of the three worlds, is simply Thy will.
11-12. O Bhavâni! If Thy Gunas had no power in the acts of creation, etc., then how can the fact that while we three Hari, Brahmâ and I were coming in the aeroplane, we saw on our way new worlds created by Thee, become possible? Kindly dost Thou say on this. O World-Mother! It is Thou that desirest to create, preserve, and destroy this world by Thy part Mâyik power. Thou art always enjoying with Purusa, Thy husband. O S’iva! We cannot fathom Thy inscrutable ways.
13-15. O auspicious one! How can we understand Thy sport? O Mother! We are transformed into young women before Thee; let us serve Thy lotus feet. If we get our manhood, we will be deprived from serving Thy feet and thus of the greatest happiness. O Mother! O Sire! I do not like to leave Thy lotus feet and get my man-body again and reign in the three worlds. O Beautiful faced one! Now that I have got this youthful feminine form before Thee, there is not a trace of desire within me to get again my masculine form. What use is there in getting manhood, what happiness is there if I do not get sight of Thy lotus-feet!
16-18. O Mother! Let this unsullied fame of mine be spread over in the three worlds that I have got, in this young womanly form, the chance of serving Thy lotus feet that has got this effect that the idea of world goes away. Who is there that will leave Thy service and desire to enjoy the foeless kingdom in the world? Oh! even a moment appears a Yuga to him who has not got Thy lotus feet with him! O Mother! Those that [ p. 133 ] leave the worship of Thy lotus feet and become engaged in performing tapasyâ are certainly deprived of the best thing by the Creator, though their minds be pure and holy. Their power from their Tapasyâ may be acquired and they be entitled for Mukti; yet they get dire defeat from not having Thee.
19. O Unborn One! Austerities, control of passions, enlightenment or performance of sacrifices, as ordained in the Vedas, nothing can save, from this ocean of Samsâra. It is the devotional worship only of Thy lotus feet that can make one attain the Beatitude. O Devî! If Thou be extremely merciful towards me, then initiate me in that wonderful holy mantra of Thine; I will repeat that omnipotent par-excellent nine-lettered mantra of the Chandikâ Devî and be happy.
20-26. O Mother! In my former birth I got the nine-lettered mantra but now I have forgotten it O Tarinî! O Saviour! Give me today that mantra and save me from this ocean of world. Brahmâ said :— When S’iva of wonderful fire and energy, said this, the Devî Ambikâ clearly uttered the nine lettered mantra. Mahâdeva accepted the mantra and became very glad. He fell down at the feet of the Devî, and then and there began to repeat the nine-lettered mantra together with Vîja (seed) that yields desires and liberation and can be easily pronounced. When I saw S’ankara, the Auspicious One to all the Lokas, in that state, I fell down also at the feet of the Devî and spoke to Mahâ Mâyâ :— O Mother! It is not that the Vedas are unable to ascertain Thy nature; for, in the performances of sacrifices and other minor actions, they do not mention Thy full Nature, the Ordainer of all but mention simply Indra and minor deities and Svâhâ Devî, a portion of Thy essence as the presiding deities of the sacrificial offerings and oblations. So, O Devî! It is Thou that hast been extolled in this Universe as the Universal Consciousness, all knowing and transcending all the Devas and all the Lokas.
Note :— The nine lettered mantra is “Om Hrîm S’rîm Chandikâyai namah.”
27. I have created this greatly wondrous Universe; I am the Lord of this Brahmânda. Who is there more powerful than me in these three worlds? When I am Brahmâ, transcending all the Lokas, then I am blessed; there is no doubt in this. By reason of this vanity I am plunged in this widely extended ocean of Samsàra.
28-31. That now I have been able to get the dust of Thy lotus feet, has now made me really proud; and truly I am blessed today and by Thy grace this manifestation of pride on my part has become quite justified. Thou destroyest the fear of this Samsâra and givest Mukti. So, O Goddess! pray unto Thee that Thou dost cut asunder this iron chain of my delusion, [ p. 134 ] full of great troubles and make me devoted to Thee. O Auspicious One! I am born from the lotus discovered by Thee; now I am extremely anxious how I can get Mukti. I am Thy obedient servant; I am merged in the delusion of this ocean of world. Save me O S’iva! from this Samsâra. Those who do not know Thy character, think that I am the Creator and Lord of this Universe; those, who do not worship Thee and worship Indra and other Devas and perform sacrifices to attain Heaven are certainly ignorant of Thy glory. O Prime Mâyâ! Thou art the Eternal Mahâ Mâyâ! It is Thou that dost want to play this worldplay, and for that purpose hast created me as Brahmâ. Then I created these four sorts of beings, engendered by heat and moisture (said of insects and worms), those that are oviparous, those that are sprung from germs or shoots, and those that are born from womb, viviparous and exhibit my pride “That I am omniscient” So forgive this sin of mine, this my pride.
32-37. O Mother ! Those ignorant persons blinded by passion, who take recourse to the eight-fold Yoga and Samâdhi and labour under it, do not know for certain, they would get Moksa, if they utter Thy name, even under a pretext. O Bhavânî! are they not deluded by error and blinded by passion for this world, who discriminate only the Tattvas (essences) and forget Thy name? For it is Thou that dost give Mukti from this world. O Thou Unborn! Can Hari, Hara, etc., and other ancient persons who have realised the highest Truth, forget, even for a second Thy holy character and Thy names S’iva, Ambikâ, S’akti, Isvarî and others? Canst Thou not create, by Thy glance merely, this fourfold creation? In fact, for mere recreation and will, it is Thou that hast made me as a Creator from the earliest times. Is it not that Thou didst save Hari in the ocean from the two Daityas Madhu and Kaitabha? Is it not again the fact that Thou destroyest Hara even who is the great destroyer, when Thou dissolvest the creation? Otherwise why is it that Hara becomes born from my eye-brows at the time of fresh creation? So Hari is not the Preserver of all. Hara is not the Destroyer of all. Had they been such, why would they be preserved and destroyed respectively by Thee? So Thou alone art the Creatrix and Preservatrix of all. O Bhavânî; no one has heard of or seen Thee taking birth; nobody knows whence Thou art born. Thou art, indeed, the One and only S’akti! Only the four Vedas can make one understand Thy Nature. O Mother! It is only by Thy help that I am able to create this creation; Hari, to preserve; and Hara, to destroy.
Without Thy aid, we are able to do nothing. There is nobody, in this world, born or that was born or that will be born, who does not become doubtful as we are. This Thine wondrously variegated Universe, full of Thy Lîlâ, consisting in variety, is the common ground of dispute of the imperfect intellects; who are not deluded here! In this Samsârâ, full [ p. 135 ] of things, visible and invisible, there is another one who is more ancient than Thee; there is another Highest Person who is Thy substratum. If it be argued nicely, it will be seen that there is no other third Person that can be proved as far as evidences or proofs go to measure it. The wise persons, knowing all the laws, declare that there is the One God attributeless, inactive, without any object in view, without any upâdhis or adjunct without any parts, who is the witness of Thy widely extended Leelâ “One alone exists; and that is Brahmân, and there is nothing else.” This is the saying of the Vedas. Now I feel in my mind a doubt as to the discrepancy with this Veda saying. I cannot say that the Veda is false. So I ask Thee :— Art Thou the Brahmân, the one and the secondless that is mentioned in the Vedas? or Is the other Person Brahmâ? Kindly solve this doubt of mine. My mind is not completely free from doubts; this little mind is still discussing whether the Reality is dual or one; I cannot solve myself. So dost Thou say from Thy mouth and cut my doubts asunder. Whether Thou art male or female, describe in detail to me. So that, knowing the Highest S’akti, I be freed from this ocean Samsâra.
Thus ends the fifth chapter of the Third Skandha on the chanting of hymns by Hara and Brahmâ in the Mahâ Purânam S’rîmad Devî Bhâgavatam of 18,000 verses by Maharsi Veda Vyâsa.
On the description of the Devî’s Vibhutis (powers) [ p. 135 ] 1-10. Brahmâ said :— When I thus asked with great humility, the Devî Bhâgavatî, the Prime S’akti, She addressed me thus in the following sweet words :— There is oneness always between me and the Purusa; there is difference whatsoever at any time between me and the Purusa (Male, the Supreme Self). Who is I, that is Purusa; who is Purusa, that is I. The difference between force and the receptacle of force is due to error. He who knows the subtle difference between us two, is certainly intelligent; he is freed from this bondage of Samsâra; there is no manner of doubt in this. The One Secondless Eternal ever-lasting Brahmâ substance becomes dual at the time of creation. As a lamp, though one, becomes two by virtue of adjuncts; as a face, though one, becomes two, as reflected in a mirror; as one man becomes double by his shadow, we become reflected into many, by virtue of different Antah Karanas (mind, buddhi, and ahankâra) created by Mâyâ. The necessity of creation, again and again, after the Prâkriti Pralayas is due to the fructification of those Karmas of the Jîvas, whose fruits were not enjoyed before the Pralayas ; so when creation again commences, the above said dif- [ p. 136 ] ferences are found to appear; Brahmâ is the material cause of these changes; without Brahmâ as the basis, the existence of Mâyâ is simply impossible. It is therefore that in Mâyâ and Mâyâ’s action, Brahmâ is interwoven. For this reason as many differences are found in Mâyâ, so many differences exist in Brahmâ.
The Mâyâ and Brahmâ appear as two and hence all the differences, visible and invisible, have come forth. Only during creation are these differences conceived. When everything melts away, i.e., there comes the Pralaya or general dissolution, then, I am not female, I am not male, nor I am hermaphrodite. I then remain as Brahmâ with Mâyâ latent in it. During the time of creation I am S’rî (wealth), Buddhi (intellect), Dhriti, (fortitude). Smriti (recollection), Sraddhâ (faith), Medhâ (intelligence), Dayâ (mercy), Lajjâ (modesty), Kshudhâ (hunger), Trishnâ (thirst), Kshamâ (forgiveness), Akshamâ (non-forgiving), Kânti (lustre), Sânti (peace), Pipâsâ (thirst), Nidrâ (sleep) Tandrâ (drowsiness), Jarâ (old age), Ajarâ (non old-age), Vidyâ (knowledge), Avidyâ (non-knowledge), Sprihâ (desires), Vânchhâ (desires), S’akti (force), As’akti (non-force), Vasâ (fat), Majjâ (marrow), Tvak (skin), Dristi (sight), Satyâsatya Vâkya (true and untrue words) and it is I that become Parâ, Madhyamâ, Pas’yanti, etc., the innumerable Nâdis (tubular organs of the body, e. g., arteries, veins, intestines, blood vessels, pulses, etc.); there are three koti and a half Nâdis (35 millions of Nadis).
11-13. O Brahmâ! See what substance is there in this Samsâra, that is separate from Me? And what can you imagine with which I am not connected? So know this as certain that I am these all forms. O Creator! Say, is there any such thing, where you will not see my above mentioned positive form? So, in this creation, I am one, and I am many as well, in various forms. Know this as certain that it is I, that assuming the names of all the various Devas, exist in so many forms of S’aktis. It is I that manifest power and wield strength.
14-27. O Brahmâ! I am Gaurî, Brâhmî, Raudrî, Vârâhî, Vaisnavî, S’iva, Vâruni, Kauverî, Nâra Sinhî, and Vâsavî S’aktis. I enter in every substance, in everything of the nature of effect. Making that Purusa the instrument, I do all the actions (rather Purusa is the efficient cause, the immediate agent). I am the coolness in water, the heat in fire, the lustre in the Sun, the cooling rays in the Moon; and thus I manifest my my strength. O Brahmâ! Verily, I tell you this as certain that this universe becomes motionless, if it be abandoned by Me. If I leave S’ankara, he will not be able to kill the Daityas. A very weak man is declared to be as without any strength; he is not said to be without [ p. 137 ] Rudra, or without Visnu, nobody says like this; everyone says, he is without strength, without S’akti. Those who get fallen, tumbled, afraid, quiet, or under one’s enemies are called powerless; no one says that this man is Rudraless and so forth. So the creation that you perform, know S’akti, power to be the cause thereof. When you will be endowed with that S’akti, you will be able to create this whole Universe. Hari, Rudra, Indra, Agni, Chandra, Sûrya, Yama, Vis’vakarmâ, Varuna Pavana, and other Devas all are able to do their karmas, when they are united respectively with their S’aktis. This Earth, when united with S’akti, remains fixed and becomes capable to hold all the Jîvas and beings. And if this Earth be devoid of force, She cannot hold an atom even.
Thus Ananta, Kurma and all the other elephants of the eight points of the compass, become able to do their respective works, only by My help (when united with Me, the Force). O Lotus born! If I wish I can drink all the fire and waters today and I can hold wind in check. I do whatever I wish. If I say that I am creating this world then the inconsistency arises thus :— “When I am everything, then I am being eternal, all this universe, made up of Prapancha, becomes eternal.” (Whereas this universe is not eternal in the sense that it is changing.) If it were said that this universe is different from Me, then My saying that I am everything becomes inconsistent. Thinking thus, do not plunge yourself in the doubt as to the reality and origin and separateness of the non-eternal universe. For what is unreal, how can that come into existence? The unreal substances can never come into existence; as the child of a barren woman, the flowers in the sky are simply absurd. What is real can only be born. In discussing about origin, birth, etc., the appearance and disappearance of real things is called their birth and dissolution. In the cold of earth there exists the previous existence of the jar and this is the cause of the appearance of the jar; the disappearance of the jar exists in the jar; hence this disappearance is the cause of the destruction of the jar. Thus the appearance and disappearance of the causal eternal things are called the Origin and Pralaya. Similarly in discussing on the causal nature, there does not arise an inconsistency in My being everything.
28-48. So there is nothing to fear. In discussing about the reality of effects, this is to be conceived, that today there does not exist here the earth in the form of jar, if it is destroyed, where it has gone? The conclusion is that the earth in the form of jar exists in atoms. O Brahmâ! All substances eternal, existing for a moment only, the void, and the substances of the nature, real and unreal both, all are due to a cause.
[ p. 138 ]
Ahankâra is born first among them. Thus substances are of seven kinds: Mahat, etc. O Unborn One! Mahattattva first arises from Prakriti; from Mahattattva springs Ahamkâra; and from Ahamkâra arises other substances. Thus, in this order, you go on creating this Universe. O Brahmâ! Now you better go to your respective places, and after creating the Universe, remain there and perform your respective functions ordained by Prârabdha. Take this beautiful great S’akti Mahâ Sarasvatî, full of Rajoguna, and of a smiling nature. This S’akti, wearing white clothes, adorned with divine ornaments and sitting on Varâsana, will always be your playmate. This beautiful woman will always be your boon companion; consider Her as My bibhuti (manifestation of power), and so most worshipful. Never show any sort of disrespect towards Her. Take Her and go immediately to Satyaloka; and from the seed of Mahattattva, create the fourfold beings from these. The subtle bodies (Linga sarîra) and Karmas are remaining mixed up with each other. Separate them, as before, duly, in due time.
Now go on as before and according to Kâla (time), Karma, and Svabhâva (nature), join them with their respective attributes (sounds and other qualities); in other words bestow fruits according to their gunas and Karmas (Prârabdhas), and to the time when these fruits are due.
Visnu is prominent in Sattvaguna and hence superior to You. So You should always respect and worship Him. Whenever any difficulty will come to you, Visnu will come down on earth to fulfil your ends. Janârdan Visnu will sometimes be born in the wombs of birds and animals, be sometimes in the wombs of men and destroy the Dânavas. The highly powerful Mahâ Deva, too, will help you. Now create the Devas and enjoy as you like. The Brâhmanas, Kshattriyas, and Vaisyâs will worship you, with devotion, in various sacrifices, endowed with due sacrificial fees. All the Devas will be always satisfied when my name “Svâhâ” will be uttered in the sacrificial oblations and ceremonies.
S’iva, the incarnate of Tamo guna will be revered and worshipped by all persons in every sacrifice. When the Devas will be frightened by the Daityas, then Vârâhî, Vaisnavî, Gaurî, Nara Simhî, S’achî, S’iva and My other S’aktis will take excellent bodies and destroy your fear. So, O Lotus-born! Be at your ease and do work. You utter and repeat my nine-lettered mantra with Vîja and Dhyân and do your work.
O highly intelligent one! This nine-lettered mantra is the best of all the mantras. You are to keep this mantra, within your heart, for the accomplishment of all your ends.
[ p. 139 ]
Thus saying to me, Bhagavatî smiled and began to say to Visnu :— O Visnu! Take this beautiful Mahâ Laks’mî and go. She will always reside within your breast; there is no doubt in this. This all auspicious giving S’akti I give to you for your enjoyment.
You should always shew respect to Her; never show hatred or contempt. For the good of the world, I unite thus Laks’mî and Nârâyan. For your sustenance I create Yajña. You three will act together in harmony unanimously.
You, Brahmâ and S’iva are my three Devas, born of my Gunas. You three will undoubtedly be respected and worshipped by the world.
The stupid man who will find any difference between you three, will go to hell; there is no doubt in this. He who is Hari, is S’iva; He who S’iva is Hari; to make difference between these will lead one to hell. So Brahmâ is one and the same with S’iva and Visnu; there no manner of doubt in this. O Visnu! But there are other differences in their Gunas; I will tell this; listen, as far as meditation of the Supreme Self is concerned you will have Sattva Guna predominant within you; and Rajo Guna and Tamo Guna will be secondary. In various other pursuits and Vikâras (changes) better have Rajo Guna with Laks’mî and always enjoy Her.
49-85. O Lord of Ramâ! I give you Vâkvîja, Kâmavîja, and Mâyâvîja that will lead you to the highest end. Take this Mantra and repeat it and enjoy as you like. O Visnu! By this, the danger of death, caused Kâla, will never come to you. When the creation of this Universe will be completely done I will then destroy this whole thing, moving and non-moving. You all will then be dissolved in Me. You should add pranava this mantra with Kâmavîja leading to Moksa and repeat it always with auspicious motives. O Purusottama! Build your Vaikunthapurî; live there and think of this My Eternal Form and enjoy as you like.
Brahmâ said :— Saying thus to Vâsudeva, that Higher Prakriti Devî who is all of the three Gunas and yet transcending them, began to address Mahâ Deva, the Deva of the Devas, in sweet words, thus :— O Sankara! Accept this beautiful Mahâ Kâlî Gaurî, build a new Kailàs’a city and live there happily. Your primary Gunas will be Tamas; Sattva and Rajas will be your secondary Gunas. Have recourse to Rajo and Tamo Gunas while you slay the Asuras and thus wander.
O sinless S’ankara! Have recourse to peaceful Satto Guna, when you reflect on the Supreme Self and practise austerities. You all are for creating, preserving and destroying the Universe and you are all of the three [ p. 140 ] Gunas. There is no such thing in this world as are devoid of these three Gunas. Everything, that is visible, is endowed with the three Gunas, and whatever will be or was before cannot exist without them. Only the Supreme Self is without these Gunas; but He is not visible. O Sankara! I am the Parâ Prakriti; at times I appear with Gunas; and at others I remain without any Gunas. O S’ambhu! I am always of the causal nature; never I am of the nature of effect. When I am causal, I am with Gunas; and when I am before the Highest Purusa, I am, then, without any Gunas on account of my remaining in the state of equilibrium (Sâmyâ vasthâ). Mahattattva, Ahamkâra, and sound, touch, etc., all the Gunas perform the work of Samsâra, day and night, each preceding one being the cause and each subsequent one being the effect; never do they cease in their activities.
From the Reality (Sat vastu) springs Ahamkâra (Avyakta); therefore I am of the nature of causality; again Ahamkâra is embodied with the three Gunas, and so the Pundits call it as an effect of mine. From Ahamkâra arises Mahattattva; this is denominated as Buddhi. So Mahattattva is the effect and Ahamkâra is its cause. From Mahattattva arises again another Ahamkâra; from this second Ahamkâra arise the five Tanmâtrâs or the subtle elements. From these five Tanmâtrâs, the five gross elements arise after a process called Panchîkarana. From the Sâttvika part of the five Tanmâtrâs, arise the five organs of perception; from their Râjasik part, the five organs of action come; from their Panchîkarana, came the five gross elements; from the Sâttvika portion of all the five elements comes mind. Thus sixteen things come into existence. These organs of perception, etc., and other effects together with the Mahâ bhûtas form one Gana, composed of the sixteen categories. The original Purusa is the Supreme Self; He is neither cause nor is He any effect. O S’ambhu! At the beginning of the creation, all the above things are born in the way already indicated. Thus I have described to you, in brief; about the creation. O Devas! Now get up in your aeroplane and go to your respective places and fulfil your respective duties. Whenever you get into any dire distress, then remember Me; I will appear before you. O Devas! You should remember always the Eternal Supreme Self and Me. When you will remember us both, all your actions, will, no doubt, be crowned with success.
Brahmâ said :— Bhagavatî Durgâ gave us S’aktis, full of Divine beauty and lustre; She gave Mahâ Laksmî to Visnu, Mahâ Kâli to S’iva, and Mahâ Sarasvatî to me and bade good bye to us. Thus given farewell to by the Devî, we three went to another place and were born as males. We thought of the very wonderful nature and influence of the Devî and [ p. 141 ] we got upon our divine aeroplane. When we ascended, we saw there was no Manidvîpa, there was no Devî, there was no ocean of nectar, nothing whatsoever. Save our aeroplane, we did not see anything. We then got into our wide aeroplane and reached there where Visnu killed the two indomitable Daityas, in the great ocean, where I was born from the lotus.
Thus ends the Sixth Chapter of the Third Skandha on the description of the Devî’s Vibhutis (powers) in the Mahâpurânam S’rîmad Devî Bhâgavatam of 18,000 verses by Maharsî Veda Vyâs.
On the creation and the Tattvas and their presiding deities [ p. 141 ] 1.O Brahmâ said :— Nârada! Thus we three I, Visnu, and Mahâdeva saw that highly effulgent Goddess: we also saw separately Her attendant goddesses, one after another, that form, as it were, a veil to her? Who were also preeminently grand.
2-3. Vyâsa said :— O king! Nârada, the foremost of the Munis, hearing thus his father’s words, was exceedingly pleased and asked :— O Grandsire of all the Lokas! Now describe in detail that ancient and indestructible undecaying, unchangeable, eternal Purusa, that is Nirguna (free from Prâkritic qualities) that you have seen and realised.
4. Father! You have seen the S’akti (the Prime Energy) personified the Saguna energy, the Supreme Goddess, having hands and feet; but cannot understand of what kind is that Nirguna S’akti which cannot be seen and which is devoid of all Prâkritic qualities.
O Lotus-born! Be good enough to describe to me the real nature of that Prakriti and Purusa and thus satisfy me.
5-6. O Lord of Creation! I practised severe austerities in the Svetadvîpa (white island), so that I might realise and see the Nirguna Highest Self and the Nirguna S’akti, the Supreme Goddess; I saw there many other Mahatmâs (high class spiritual persons) who attained siddhis (supernatural powers) practise Tapasyâ with their passions and anger conquered. But I did not realise nor did I see anything about that Nirguna Highest Self. Father, I was not despaired; again and again I continued with my ascetic practices; but still I failed.
7. Father, you have been so successful as to see that beautiful S’akti with qualities; I have heard about Her from you, but how and of what sort, is that invisible attributeless energy as well as that Nirguna Purusa. Please narrate and explain all these and satisfy my desires that always reign in my breast.
8. Vyâsa said :— O King! Thus asked by Nârâda, the Lord of creation, the grandsire of the Lokas, smiled, and began to speak the truth in the following words :— [ p. 142 ] 9. O best of Munis! The form of the Nirguna Purusa (the Supreme Spirit beyond the Prâkritic qualities) cannot exist or be visible; for everything that comes within the range of sight is transitory. How can, then, that Eternal Spirit have form and how can He become visible!
10. O Nârada! The Nirguna Energy or Nirguna Purusa comes not easily within the range of knowledge; but both of them can be realised by the Munis in their meditation in their consciousness.
11. Prakriti and Purusa have no beginning nor end; they can be realised only through faith; those that have no faith can never realise them.
12. Nârada! The universal consciousness, that is felt in all the beings, know that as the Highest Self; the Energy that is universal and is seen always in all the beings, know that as the Highest Self.
13. O blessed one! That Purusa and Prakriti pervade everywhere and exist in all the things; in this Universe nothing can exist without the presence of both of them.
14. Both of them are the highest intelligent self, nirguna (free from all material qualities), without any tinge of impurity, and undecaying. The one form that is a combination of these two is always to be meditated in the heart.
15. What is S’akti (energy) is the Highest Self; what is the Highest Self is the Highest S’akti. O Nârada! Nobody can ascertain the subtle difference between these two.
16. O Nârada! Merely the study of all the S’âstras and the Vedas with their Amgas without renunciation does not enable one to ascertain the difference between these two.
17. O Child! This whole universe, moving and non-moving, comes out of Ahamkâra (egoism). How can one ascertain the above difference even if he tries for one hundred kalpas, unless one frees oneself from Ahamkâra.
18. The Jîvas are Saguna (with qualities), how can the Sagunas see the Nirguna One with their physical eyes? Therefore O Intelligent one! try to see the Saguna (Brahmâ) only within your heart (until you free yourself from the material qualities and thus be fit to realise the Nirguna Brahmâ).
19-20. O best of Munis! If the tongue (organ of taste) and eyes (organ of sight) be affected with over biliousness, the pungent taste and the yellow colour do not appear what it appeared before; so the hearts of Jîvas, overpowered with material qualities, are quite unfit for realisation of the Nirguna Brahmân. O Nârada! That heart again has come [ p. 143 ] out of Ahamkâra; how can then that heart be free from Ahamkâra?
21. Until one becomes able to cut asunder all connections with qualities, the seeing of that Nirguna Brahmâ is impossible. No sooner one is totally free from Ahamkâra, than the Nirguna Brahmâ is at once seen by him within his heart.
22-24. Nârada said :— O best of the Devas! Ahamkâra is three-fold, Sâtvik, Râjasik and Tâmasik; describe in detail the differences between these three sub-divisions as well the real nature of the Gunas. Also describe to me about that knowledge, knowing which will lead to my salvation. Also describe, in detail, the characteristics of the several Gunas, in due order.
25-26. Brahmâ said :— O Sinless one! The energy of Ahamkâra is of three kinds :— Jnâna S’akti, Kriyâ S’akti, and Artha or Dravya S’akti. The power by which knowledge is produced or obtained is the Sâttvic Ahamkâra; the power by which action or activity or motion is produced is the Râjasic Ahamkâra; and that by which the material things or objects of have senses are generated is called the Tâmasic Ahamkâra. O Nârada! thus I described to you, in due order, the threefold Ahamkâra.
27-30. Now I describe to you their merits and workings in detail; hear. Out of the Dravya S’akti of the Tâmasic Ahamkâra come sound, touch, form, taste and smell. From these five qualities, the five Tanmâtrâs or the five subtle-elements (primary atoms) are produced.
Sound is the quality of Âkâ’sa (ether); touch is the quality of Vâyu (Air); the form is the quality of Agni (fire); the taste is the quality of Jala (water); and the smell is the quality of earth.
O Nârada, these ten gross and subtle materials can, when combined, become endowed with power to work out results in the shape of earth, water, fire, etc., and when the Panchîkarana process is combined, the building of the whole cosmos takes place as a natural consequence of the Tâmasa Ahamkâra, endowed with the energy of generating material substances.
31-34. Now hear what are produced by the Râjasic energy. The five organs of hearing, touch, taste, sight, and smell (ears, skin, tongue, eyes and nose) called the five Jñânendriyas (organs of senses); mouth, hands, feet, anus and the organs of generation called the five Karmendriyas (organs of action); and Prâna, Apâna, Vyâna, Samâna, and Udâna, the five Vâyus. The creation out of these fifteen substances is called the Râjasic energy. Nârada! All these organs of senses and actions endowed with the Kriyâ S’akti, called the Karanas and the materials fashioned out of them are called the chidanuvritti or Mâyâ. [ p. 144 ] 35-38. O Nârada! From the S’âttvik Ahamkâra are produced the five presiding rulers of the five internal organs named Dik (quarters), Vâyu, Sun, Varuna, and the twins Asvini Kumâras and the four presiding rulers of the four fold divisions of Antahkarana (Buddhis, manas, Ahamkâra and chitta) named Moon, Brahmâ, Rudra, and Ksetrajña. Thus the above five organs of senses, the five organs of action, the five Vâyus and mind, these sixteen substances are reckoned as the Sâttvic creation.
39-40. O Child! The Highest Self has two forms; one gross and the other subtle. The formless Self; the Consciousness incarnate, as it were, is the first form. The Seers consider this formless self to be the primary cause (the ultimatum) of all this phenomenal cosmos. (This is only for the best qualified Jñânis, not for others).
The Second Form is the Gross Form for the meditation of the second class qualified persons; thus the sages say. This second form of the Supreme Goddess is conditioned by inherent Mâyâ (time, space and causation); this is also divided into gross and subtle, according as it is the outer or inner body of the second form (and the form suited for the meditation of the third class and the second class devotees).
41. My body is called Sûtrâtmâ; I will now tell you the gross body of Brahmân, the Highest Self.
O Nârada! This my body and soul having the nature of a string or thread is called Hiranyagarbha; this is also the gross body of the Paramâtman; therefore the Paramâtman together with the Sûtrâtmâ, should also be worshipped. O Nârada! I will now describe to you the outer gross body of Brahmân, the Highest Self; hear it attentively; if one hears it with faith and devotion, one is sure to get salvation.
42-43. I have mentioned to you before the five subtle elements, called the five Tanmâtrâs; these, now, when the Panchî Karana process is done, are converted into the five gross elements. Now hear what the Panchî Karana process means :—
44-46. Suppose you are to create the gross element of water. Divide into two equal parts the subtle element of water; divide also the other 4 elements into two equal parts respectively. Now set apart the first half of each of the five elements; divide the second half of each of the elements into four equal parts. Mix the first half of each of the elements with each of the fourth part of the other four elements; and you get one gross element. Similarly you get the other four gross elements. For example :— You want to get the gross element of water :— With the half of the subtle [ p. 145 ] element (½) of water mix the fourth part, of the halves of the other elements of ether, fire, air and earth; you get the gross element of water and so on.
The Panchîkarana process is clearly illustrated in the following table.
TABLE
| Ether | Air | Fire | Water | Earth | |
|---|---|---|---|---|---|
| Ether | 1/2 | 1/8 | 1/8 | 1/8 | 1/8 |
| Air | 1/8 | 1/2 | 1/8 | 1/8 | 1/8 |
| Fire | 1/8 | 1/8 | 1/2 | 1/8 | 1/8 |
| Water | 1/8 | 1/8 | 1/8 | 1/2 | 1/8 |
| Earth | 1/8 | 1/8 | 1/8 | 1/8 | 1/2 |
| Gross element | 1 | 1 | 1 | 1 | 1 |
When the five gross elements are thus produced, consciousness then enters into these elements as their presiding deities; next comes the feeling of egoism (I ness) identifying itself with the body thus created out of the five elements. (I am this body and so forth).
47. This great “I”, the great consciousness, creating and considering the Cosmos as its body is called the Bhagavân, Âdideva, Nârâyana or Vâisvanara.
48. When, by the Panchîkarana process, the five gross elements, earth, ether, air, etc., are solidified and get their clear definite forms, one, two, three, four, five, qualities are seen to exist in ether, air, fire, water, and earth, respectively.
49-51. Thus ether has one quality only - that is sound: the air has got two qualities - sound and touch; the fire possesses three qualities - sound, touch, and form; the water has got four qualities - sound, touch, form and taste; the earth has got five qualities - sound, touch, form, taste and smell, and by the various combinations of these five gross elements, is produced this grand Cosmos, the great body of Brahmân. [ p. 146 ] 52. Similarly the sum-total of Jîvâs is produced from the several parts of the whole Brahmânda; these Jîvâs are eighty four lakhs; so the sages say.
Thus ends the Seventh Chapter of the Third Skandha of S’rî Mad Devî Bhâgavatam, the Mahâ Purânam, of 18,000 verses, on the creation and the Tattvas and their presiding Deities.
Note :Of these Jîvâs, those who are the best qualified, the Uttamâdhikâris, are known as the Brahmânas, Jânaghana Tûrîyas, as denoted by Om Hrîm; the middlings have their gross, subtle and causal bodies and are called as Brahmâ Vais’vânara, Sûtra, Hiranyagarbhas; and the third class is known as Vis’va, Taijasa. and Prâjñas and forms the body, as it were, of the Brahmân. There are others also, animals, etc., in the lowest class.
On the Gunas and their forms [ p. 146 ] 1. Brahmâ said :—O Nârada! I have described to you what you asked me just now about the creation of this universe, etc. Now hear with attention the colour of the three qualities, as well their configuration and how they are seen to exist.
2-3. The Sattva Guna is the source of pleasure and happiness; and when happiness comes, everything seems delightening. When integrity, truthfulness, cleanliness, faith, forgiveness, fortitude, mercy, bashfulness, peace and contentment arise in one’s heart, know certainly that there has arisen firmly the Sattva Guna in that man.
4. The colour of the Sattva quality is white; it makes one always like religion, and have faith towards good purposes and discard one’s tendencies towards bad objects.
5. The Risis, the seers of truth classify Sraddhâ (faith) under the three headings: Sâttvik, Râjasik and Tâmasik.
6. The quality Rajas is of red colour, wonderful and is not pleasant; it is the source of all troubles; there is no doubt in this.
7-8. The intelligent should understand that Rajas has certainly arisen in him, when his mind is filled with hatred, enmity, quarrelsome feeling, pride, stupification, uneasiness, sleeplessness, want of faith, egoism, vanity and arrogance.
9-11. The quality Tamas is of black colour. From Tamas arises laziness, ignorance, sleep, poverty, fear, quarrels, miserliness, insincerity, anger, aberration of intellect, violent atheism, and finding fault with others. The wise should think that Tamas has overpowered him when the above [ p. 147 ] qualities are found to possess him. When this Tamas quality is attended with the Tâmasî faith, then it becomes the source of pain to others.
12. The well wishers should manifest in themselves the Sattva qualities, control the Râjasic qualities, and destroy the Tâmasic qualities.
13. These three qualities are always found to remain intermingled with another, and each of them has always an inherent tendency to overcome the others; and therefore they are always, as it were, at war with another. They never have a separate existence from one another.
14. Never is found anywhere only one Sattva quality to the exclusion of others, the Rajas and Tamas; similar is the case with the Rajas or Tamas. They remain intermingled and depend on one another.
15. O Nârada! Now hear, in detail, which two qualities remain in twins, knowing which, one is freed from this ocean of the transmigration of existence.
16. I have realised these; therefore you ought not to have any uncertainties on these points. The reality of these is especially felt, when it is really understood and when its effects begin to manifest themselves.
17. O high-minded! No one is able to realise these at once; it requires be heard, and then meditated upon. It also depends on one’s natural capability and merits, due to the past actions.
18-21. Suppose one hears of the sacred places of pilgrimages and is filled with the Râjasic devotion. He goes out to those places and sees what he had heard before. There he performs his ablutions, makes offerings and the Râjasic gifts, stays there for some time; but all this he does under the influence of the Râjasic quality. And when he returns home, he finds himself not free from lust, anger, love and hatred; he remains the same that he was before. Therefore, in this case, O Nârada! man hears but he does not realise the purifying effects of those holy places. O best of Munis! And when he does not find any benefit from the holy place of pilgrimage, it is equivalent to his not at all hearing of the place.
22. O best of Munis! The effect of visiting the sacred places of pilgrimages is then said to accrue to any individual, when he becomes freed from his sins, just as the fruit of cultivating fields is then said to occur, when the cultivator gets the ripened harvest out of his labour and enjoys the produce of his fields.
23. O Nârada! Lust, anger, covetousness, delusion, thirst, hatred, love, vanity, malice, jealousy, non-forgiveness, unrest all these indicate that there is sin; and until these are purged out of one’s body and mind, [ p. 148 ] man lives in sin. If the visiting of the sacred places of pilgrimages does not enable one to overcome the above passions, then the labours in going to those places are in vain, i.e., those labours merely are the results just as the toil only undergone by the cultivator is his only result, and is not met with any reward when there is no harvest at all.
24-28. Lo! The cultivator takes hard labour to clear his fields and cultivate the hard soil; he then sows the valuable seeds, because this is considered as doing good. Next, in expectation of the harvest, he undergoes a good deal of pains, day and night, to protect his fields and goes down to sleep, in the cold season, in the forest surrounded by tigers and other dangerous animals; but alas! locusts coming eat away and destroy all the crops, to the utter disappointment of the cultivator. All his labours are spent in vain. So, O Nârada! The labour taken by one in going to the holy places yields pains, and pains only, instead of success and happiness.
29-32. When the Sattva quality grows in abundance, as a consequence of reading the Vedânta and the other S’âstras, dispassion comes towards the Râjasic and the Tâmasic qualities and things, and the Sattva quality overpowers the Rajas and Tamas. Similarly when the Râjasic quality grows in abundance, as a natural consequence of greed and avarice, then it overpowers Sattva and Tamas; so, by delusion, when the Tâmasic quality grows in abundance, it overpowers the Sattva and the Râjasic qualities. O Nârada! I will now speak to you, in detail, about the overpowering of these qualities by one another.
33-35. When the Sattva quality grows in preponderance, the mind rests in religious ideas and things; it no more thinks of those external things, the products of the Rajas and Tamas qualities. Rather it wants to enjoy the Sâttvic things; wealth, religious affairs, sacrifices that can be acquired or performed without any trouble. Then that individual yearns after salvation and renounces his pursuits after the Râjasic and Tâmasic objects.
36. Thus, O Nârada! first try to conquer the Rajas and then the Tamas; then the Sattva becomes pure.
37. When the Râjasic quality grows in preponderance, the individual imbibes the Râjasic faith, abandons his own Sanâtan Dharma (settled eternal religion) and practises against his religious instructions.
38. Under the Râjasic propensities, one is eager to amass wealth and enjoy the Râjasic things. The Rajas drives away the Sattva and curbs the Tamas.
39-41. Nârada! So when the Tâmasic quality grows in preponderance, [ p. 149 ] the faith in the Vedas and in the religious S’âstras entirely disappears. Imbibing the Tâmasic faith, the individual squanders away his wealth and is always engaged in quarrels, and party feelings, envy, violence and never enjoys peace. The individual with the Tâmasic quality in excess overpowers the Râjasic and Sâttvic qualities and becomes angry, wicked, and a great cheat and does everything as he likes, without any regard to his superiors.
42. Nârada! Thus you see that, of these three qualities, no one can remain entirely alone, free from the other qualities. These remain always in twos or threes.
43-44. The Sattva can never exist without the Rajas; the Rajas can never exist without the Tamas; and these two qualities can never exist without Tamas. Again Tamas cannot exist without Rajas and Sattva. These qualities act and react always in twos or threes.
45-47. They never exist separately; they live in pairs or threes and are the originators of each other; these qualities are of the nature of procreating things; in other words, Sattva originates the Rajas or Tamas; again the Rajas originates sometimes Sattva and Tamas. Again the Tamas sometimes originates Sattva and Rajas. Thus they generate each other as the earthen pots and earth are their mutual causes.
48-49. Deva Datta, Visnu Mitra, and Yajña Datta these three united perform any action, so these three qualities united reside in the buddhi (intellect) of the Jîvas and generate their sense perceptions.
Just as the husband and wife get into a couple, the qualities get into couples.
50. The Sattva with Rajas forms the couple Rajas Sattva; so Sattva Rajas forms another couple, where the Sattva predominates. So Sattva end Rajas forms each with Tamas the other couples.
51. Nârada said! O Dvaipâyana! Hearing thus about these three qualities from my father, I asked him again these questions.
Thus ends the eighth chapter of the Mahâ Purânam S’rîmad Devî Bhâgavatam containing the description of the Gunas, of 18,000 verses by Maharsi Veda Vyâsa.
On the characteristics of the Gunas [ p. 149 ] 1-2. Nârada said :— Father! You have described to me the characteristic of the three qualities; though I have drunk the sweet juice from your lotus like mouth, still I am not quite satisfied. Kindly describe to me, in detail, in due order, how I can recognise clearly the three qualities so that I can get the highest peace of mind. [ p. 150 ] 3. Vyâsa said :— O King! The Creator of the world, Brahmâ, originated from the Rajo Guna, asked by his high minded son Nârada, began to speak in the following terms.
4. O Nârada! I myself do not possess fully the complete knowledge of the three qualities; but, as far as I know, I am telling that to you.
5. The pure Sattva quality is not found alone to exist anywhere; it manifests itself always, in mixed condition, in combination with the other qualities.
6-9. As a beautiful woman, well decorated with ornaments and endowed with amorous gestures, gives delight, on the one hand, to her husband, father, mother and friends; and, on the other hand, becomes a source of pain and delusion to her rival wives, so the Sattva quality, personified as a beautiful woman, engenders the Sâttvic happiness of the mind to some individual, at one time, and at another time becomes a source of pain to the same individual (or at one and the same time becomes a source of happiness to one and a source of pain to another.) Thus the Rajas or the Tamas quality, personified respectively as a beautiful woman becomes a source of pain or delusion to an individual at one time, and at another time, a source of happiness to the same man. So it is easily seen that one quality cannot remain single; it remains in union with the other qualities.
Note :— It is very possible that a man, possessing the Sâttvic quality at any time, can be said not to possess only the Sâttvic quality but also the Rajas and the Tamas to a certain degree. At any subsequent time the Rajas might get preponderance, and that man may be in circumstances requiring money or so forth; but, due to his Sattva quality before hand he did not collect money and therefore he feels pain afterwards. So with the Rajas. Or it may be thus :— Suppose an earning member is Sâttvic. He earns just sufficient to meet his wants. But his family members require more money, for they are Râjasic. Therefore the earning member is happy for his Sâttvic quality; but the other members are unhappy for his Sâttvic quality. A man is, as it were, wedded to the three wives, Sattva, Rajas, and Tamas.
10. O Nârada! When the three qualities remain each in their own real natures, then the effects produced by them also remain always the same; no changes are perceived owing to the difference of time or person. But when they get combined, then each of them produces effects sometimes counter to their natures.
11-13. A young beautiful woman, shy, modest and of sweet qualities, well versed in her religious learning, and full of good behaviour, skilled in love practices and full of sweet sentiments becomes a source of loving delight [ p. 151 ] to her beloved and also a source of pain to her rival wives so each of the three qualities assume no doubt, different aspects according to differences in time and in the nature of the person.
O Nârada! As one woman gives pain and delusion to her rival wives and gives pleasure to her husband and friends, so the Sattva quality, when perverted, gives pain and delusion to the persons.
14-19. As the police sepoys and constables are, on the one hand, delight to the saints, troubled by thieves, and, on the other hand, sources of pain and confusion to the thieves and robbers; again as the heavy shower of rain in a pitch dark night, in the rainy season, when the sky over clouded, and when there are flashes of lightning and thunder, is on the one hand, a source of highest delight to a farmer, who has all seeds and necessary things and implements, and, on the other hand is a source of pain to the unfortunate householder, whose house is not yet completely thatched with grass or who has not been able to collect his beams and grass for necessary roofing, and a source of utter bewildering confusion to the young woman, whose husband is abroad expected back at that time, so the three Gunas produce contrary results when perverted by contact with the remaining Gunas, instead what they would have produced, had they not been perverted so.
20-25. O Child! Again I speak to you of the characteristics of the the Gunas. The Sattva guna is pure, clear, illumining, light (not heavy) white. When the senses, eyes, etc., and the limbs are felt very light (without any heaviness) and the heart and brain clear, when there is dispassion towards the Râjasic and the Tâmasic enjoyments, know then that the Sattva quality has grown in preponderance in a body. When there is a tendency to yawn, when there is rigidity and suppression of the functions of faculties and when one feels drowsiness, consider that the Râjasic quality has gone to excess. Again, when one seeks after quarrels and goes to another village, one is always restless and ready to fight, when one feels heaviness in body, as if wrapped by a very heavy darkness, when one’s limbs and senses are heavy and obscure, when one’s mind is vacant, and when one does not like to go to sleep, know that the Tamas has increased too much, Nârada!
26. Nârada said :— O Father! You have described the different characteristics of the three Gunas; but I cannot understand how they act all in conjunction?
27. As those who are enemies to one another do not work united, so these Gunas, of opposite characteristics, are enemies, as it were, to one another; how can, then, they act in unison? Kindly explain this to me. [ p. 152 ] 28-30. Brahmâ said :— O Nârada! The three Gunas may be likened to a lamp. As a lamp manifests a certain object, so these three qualities united do manifest or reveal a certain thing. See the wick, oil, and flame are all of different characteristics; though the oil goes against fire, still it unites with the fire. The oil, wick and fire though running against each other, all these united, serve the one common purpose of illumining, revealing a certain object.
31. So, O Nârada! All the three qualities, though of contrary natures, go to prove the same thing.
Nârada said :— O Son of Satyavatî! The lotus born Brahmâ thus described the three qualities, as born of Prakriti; and they are the causes of this Universe. What I heard of you about the nature of Prakriti, I have now described before you.
32. Vyâsa said :— O King! What you asked me, I asked before the same to Nârada and he described thus (as I told you above) to me about the characteristics and the effects of the three Gunas in regular order and in detail.
33. O King! Wherever in the S’âstras whatever is said, the essence of all that is this — that the Highest Energy, the Supreme Force, the Great Goddess who is pervading the Universe, is always with qualities and without qualities, according to the differences in the manifestation. This Supreme Force is to be worshipped with the highest devotion.
34. The Brahmân, the Purusa (the Supporter, the Ultimate Substratum) the Highest Energy considered as the Male Principle though It is Undecaying, Supreme and Full, is still without any desires or emotions. It is not able to accomplish any action (without the help of its inherent force); this Mahâmâyâ, the Supreme Force is doing all the functions, real and unreal, of the universe.
35-37. Brahmâ, Visnu, Rudra, the Sun, Moon, Indra, the twin Asvins, the Vasus, Visvakarmâ, Kuvera, Varuna, Fire, Air, Pûsâ, the Sadânan, and Ganesa all are united with S’akti and can do their respective functions; else they are unable to move themselves. Therefore O king! Know that Supreme Goddess Mahâmâyâ as the cause of this Universe.
38. O Lord of men! You worship this Goddess, perform sacrifices in honour of Her and worship Her with the highest devotion.
39. O king! That Mahâmâyâ is Mahâ Laksmî, She is Mahâ Kâlî, She is Mahâ Sarasvatî; She is the Goddess of all the bhûtas and She is the Cause of all causes.
40. That all peaceful, easily worshipped and the ocean of mercy, when [ p. 153 ] worshipped, fulfills all the desires of Her devotees; what to say, the mere utterance of Her name is sufficient for the granting of the desires.
41. In days of yore Brahmâ, Visnu, Mahes’vara and all the Devas and many other self controlled ascetics worshipped Her to attain liberation.
42. O king! What shall I speak now about Her more than this :— If one takes Her name even with indistinctness, She grants the desired purposes, even if they are quite unattainable.
43. In the midst of forest, on the sight of tigers and other ferocious animals, if one becoming afraid, cries aloud Her seed mantra (twice) “Ai, Ai” without the Vindu (incorrectly) instead of “Aim, Aim” She grants immediately his desires.
44-45. O best of kings! There is an example of Satyavrata on this point. That the mere utterance of the name of Bhagavatî gives unforeseen results, has been witnessed by us and other high minded Munis. Also in the assembly of the Brâmanas I have heard fully many sages quoting in detail many instances on the above point.
46-47. O king! There was a Brahmân, named Satyavrata, quite illiterate, a thorough block-head. Once he heard the letter “Ai, Ai” being uttered by a pig; and in course of a talk he himself uttered incidentally that letter and thereby became the one of the best Pundits.
N. B. – “Aim” is the seed mantra of Sarasvatî, the Goddess of learning.
48. The Goddess Devî, the Ocean of mercy, hearing the letter “Ai” being pronounced by that Brahmin, became very glad and made him the best of the poets.
Here ends the Ninth Chapter of the 3rd Skandha on the characteristics of the Gunas in S’rîmad Devî Bhâgavatam, the Mahâ Purânam 18,000 verses by Maharsi Veda Vyâsa.
On the story of Satyavrata [ p. 153 ] 1. Janamejaya said :— O Maharsi! Who was Satyavrata, the Brâhmin whose name you have just taken? In what country was he born? Of what nature was he? Please describe all these to me and satisfy my curiosity?
2. How did he hear that sound “Ai”; how did he repeat that word? How came out the success to him, that illiterate Brâhman, at that very instant? [ p. 154 ] 3. And how is it that that Great Goddess, who is omniscient and omnipresent, was pleased with him, kindly describe this interesting incident in detail.
4. Sûta said :— Vyâsa, the son of Satyavatî, thus asked by the king, addressed in the following pure, sweet, and highly liberal words.
5. Vyâsa said :— Hear, O king! You are the best and foremost in the Kuru clan; what I before heard in the assembly of the Munis, I am now relating that ancient story, highly beneficial to you.
6. O best of the Kurus! Once in my peregrinations in the holy places of pilgrimages, I came to the Naimisâranya forest, that highly sacred place frequented by the Munis.
7-8. That time there were staying Sanaka, Sanâtana and the other sons of Brâhma who were liberated while living. I went there and bowed down to the Munis and took my seat. Then the religious conversations ensued there in the assembly, when the great sage Maharsi Jamadagni began to question the Munis in the following terms :—
9. O high-minded excellent ascetics and Munis! There has arisen a great doubt in my mind; I am desirous to have that doubt solved in this assembly of the Maharsis.
10-12. O all-knowing Maharsis that have fulfilled your vows! O Givers of one’s honour! Now my question is this :— Of the following Devas Brâhma, Visnu, Rudra, Indra, Varuna, Fire, Kuvera, Wind, Visvakarmâ, Kârtikeya, Ganesa, the Sun, the two As’vins, Bhaga, Pûsâ, Moon, and the other planets, who is the first and best to be worshipped, that can easily be served; who is very quickly satisfied and grants the desired boons; kindly tell me this as early as possible.
13. Thus questioned by the Muni Jamadagni, Maharsi Lomas’a, one in the assembly, spoke :— O Jamadagni! Hear in reply to your question.
14-15. The Goddess of Energy is the best of the Devas, most excellent and highest to be worshipped. Those who want welfare, they ought to worship this Supreme Force. She is the Parâ Prakriti, the Highest Nature, the Brâhma, conditioned by Mâyâ (Time, space, and causation). She grants all the desires, does good to all, pervades everywhere, and is the Mother of Brâhma and the other high souled Devas. She is the First Prakriti, and is the Root of this gigantic Tree of Universe.
16. If any one calls the Devî in remembrance or distinctly utters Her Name, She fulfills all the desires of the human beings. If anybody worships Her, She is at once filled with mercy and becomes ready to grant boons. [ p. 155 ] 17. O Munis! How, once on a time, at Brâhmin, uttering one letter of Her mystical mantra, obtained Her Grace, I am now describing that most auspicious history before you. Be pleased to hear.
18. Once on a time, there lived in the country of Kosala,* a famous Brâhmin, named Deva Datta. He had no issues and therefore started duly according to the prescribed rules a sacrifice called Puttresti for the sake of obtaining children.
*Kosala is a country situated, according to Râmâyana, along the banks of the Sarayû (or Gogrâ). It was divided into Uttara-Kosala and Dakshina Kosala. The former is also called Ganda and it must have therefore signified the country, north of Ayodhyâ comprising Gonda and Bahraich. Aja and Dasaratha, etc., are said to have ruled over the province. At the time of Râma’s death, his two sons Kusa and Lava reigned respectively at Kusâvati in Southern Kosala in the defiles of the Vindhyas and at Srâvasti in northern Kosala.
19-20. On the banks of the Tamasâ river, the Brâhmin erected a temporary building (or an open shade) for performing the ceremony, and there built an altar and invited the Brâhmins, versed in the Vedas, and clever in performing sacrificial rites. There he placed the fire and began to perform according to the strict rules, the Puttresti sacrifice.
21-22. In that sacrifice, Suhotra, the best of the Munis acted the part of Brâhma (1); Yâjñyavalkya acted the part of Adhvaryu (2); Brihaspati, that of Hotâ (3); Paila, that of Prastotâ (4); Govila, that of Udgâtâ (6); and the other Munis acted as assistants. These all were duly paid their remunerations.
(1) One of the four priests employed at a Soma sacrifice as a superintendent.
(2) Any officiating priest technically distinguished from Hotri, Udgâtri and Brâhman. His duty was to measure the ground, build the altar, prepare sacrificial vessels, to fetch wood and water, light the fire, bring the animal and immolate it and while doing this to repeat the Yajurveda.
(3) A sacrificing priest who offers the oblations. Or one who recites the prayers of the Rigveda at a sacrifice.
(5) One of the four principal priests at a sacrifice, one who chants the hymns of the Sâmaveda.
23-24. The Hotâ Govila, the excellent reciter of the Sâma hymns, began to sing in accented tones called svarita (the accents are three Udâtta, Anudâtta and Svarita) and the Rathantara Sâma in 7 tunes.
Then he began to draw breath frequently; and consequently there was a break in time in the accent of Govila. Seeing this, Deva Datta was angry and immediately said to Govila. [ p. 156 ] 25. Well, Govila, you are the foremost of the Munis and still you are doing your work like a quite illiterate man. I fear obstacles may arise in the getting of my son in this my sacrifice of Puttresti.
26. Govila then became much enraged and told Deva Datta “your son will be illiterate, hypocrite, and dumb.”
27. Behold! Every being is subject to breathing and respiring; it is very hard to control them; there is no fault of mine in the accents of my songs being thus broken; it is strange that you, being intelligent, cannot understand this.
28. Being afraid to hear the curse from Govila, Deva Datta became very sorry and said “O Muni! I have done no serious offence; why are you so offended without any cause. See! The Munis are void of anger and they always give delight to others.”
29-30. O best of Brâhmans! My offence is very trifling; why have you inflicted on me so severe a curse? I was already under the mental agony, since I had no issues; and now you have made me suffer move pain.
31. For the Vedic Pundits declare that it is better not to have any son than to have an illiterate stupid son; the more so, when a Brâhmin’s son is illiterate, he is blamed by one and all.
32. An illiterate son is like a S’ûdra or a beast; he is unfit for any action. O Brâhmin! What shall I do with an illiterate son?
33. An illiterate Brâhmin is like a S’ûdra; consequently not an object to be engaged in any act of worship or of gifts, he is not deserving to do any action.
34. A Brâhman, bereft of the knowledge of the Vedas, living in a country is treated as a S’ûdra by the king of the place and is liable to pay taxes.
35. Whoever wants to have any fruit in any action will never invite an illiterate Brâhmin to take his seat in the ceremony relating to the Pitris or the Devas.
36. The king will consider an illiterate Brâhmin as if a S’ûdra and will never engage him in any religious ceremony but will order him to do the work of a farmer in cultivating fields.
37. Rather to perform the funeral ceremonies by erecting a Kus’abata than to engage an illiterate Brâhmin for the purpose.
38. One should give food to an illiterate Brâhmin just sufficient to fill his belly and no more. If he does not do that, the giver and especially the receiver are subject to go down to hell. [ p. 157 ] 39. Fie to a kingdom where honour is shown to the illiterate stupid Brâhmanas.
40. Where no difference is observed when seats, worship and gift are given to various persons, sages should draw their inference how the literate and illiterate persons are treated there.
41. When the illiterate fools become haughty, when they are paid honours and gifts, the literary persons should never dwell there.
42. The wealth of the wicked goes to the enjoyments of the bad persons; for the Nim trees, though abounding richly in fruits, are enjoyed only by crows.
43. Again, on the other hand, if the Brâhmins, versed in the Vedas, study the Vedas even after they have taken their food, still his father and forefathers are happy and play cheerfully in their heavens.
44. Therefore O Govîla! You being the foremost of the Brâhmin who are versed in the Vedas, what have you said just now? See in this world, death is rather to be preferred then to have an illiterate son. How is it, then, that you have cursed me that I would get an illiterate son, when you are the best one, highly qualified with knowledge.
45. O high minded one! You are capable to relieve the distressed; I am bowing down to your feet; shew your mercy and re-consider your curse.
46. Lomas’a said :— O Munis! Devadatta, saying these words, fell prostrate at his feet and began to eulogise him in very pitiful words, being very much grieved and with tears in his eyes.
47. Seeing him thus distressed, Govila was moved with pity. The persons that are noble have their anger satiated after a short while; the anger of the ignoble lasts for a long time.
48. The water is naturally cool; but it gets hot in contact with fire heat; and no sooner the heat is drawn away, water gets again cooled quickly.
49. The merciful Govila then addressed the distressed Devadatta “your son though at first illiterate, will afterwards be very learned.”
50. The Brâhmin Devadatta was very glad on getting this boon; then completing the sacrifice, rewarded the Brâhmins with their due dakshinâs and dismissed them.
51. In due course of time, his fair chaste wife Rohinî, like the asterism Rohinî became pregnant.
52. Devadatta performed the Garbhâdhân (1) and Pumsavan (2) ceremonies and other purificatory rites duly. [ p. 158 ] 53. He performed the Sîmantonnayana ceremony according to rules and considered his Puttrvesti sacrifice successful and made various offerings to the Brâhmins.
N. B. — (1) One of the Samskâras, purificatory ceremonies, performed after menstruation to ensure or facilitate conception (this ceremony legalises in a religious sense the consummation of marriage).
(2) It is a ceremony performed on a woman’s perceiving the first signs of a living conception, with a view to the birth of a son.
(3) “Parting of the hair” one of the twelve Samskâras or purificatory rites observed by women in the fourth, sixth, or eighth month of their pregnancy.
54-55. In the auspicious lagna when Rohinî asterism was present and in the auspicious day, his wife Rohinî gave birth to a male child. Devadatta performed the nativities of the new born child and saw its face. Next that knower of the Purânas, Devadatta kept the name of the child as Utathya.
56. When the son was eight years old, Devadatta performed the Upanayana (thread) ceremony duly.
57-58. Next the child was made to accept the vow of Brâhmachâri; and Devadatta made him study the Vedas; but the child could not pronounce a single word and used to sit simply like a stupid boy. Though tried in various ways to read and write, that wicked boy never paid the slightest attention, simply sat idly. Seeing this, his father was very sorry and much grieved.
59. Thus twelve years passed. Yet the boy could not learn how to perform his Sandhyâ Bandanâ duly.
60. The rumour went abroad that Utathya, the son of Devadatta turned out very illiterate. All the Brâhmanas, ascetics, and other persons came to learn this fact.
61. Wherever Utathya used to go in any forest on hermitage, the people used to laugh at him, ridiculed his father and mother and began to chide that illiterate son.
62. Thus blamed by father, mother and all other persons, dispassion occupied the heart of Utathya.
63. Once when rebuked by his father and mother that it was better to have a blind and lame son instead of an illiterate brute, Utathya took recourse to renunciation and went to a dense forest.
64-65. On the banks of the Ganges in a beautiful spot free from obstacles, he built a beautiful hut and began to subsist on the roots and [ p. 159 ] fruits of the forest and with collected mind. Having made the excellent vow “I will never speak untruth” and holding the vow of celibacy, he lived in that beautiful hermitage.
Thus ends the 10th chapter in the 3rd Skandha of S’rî Mad Devî Bhâgavatam of 18,000 verses by Maharsi Veda Vyâsa relating to the story of Satyavrata.