On the merits of the Devî in the story of Satyavrata [ p. 159 ] 1-5. Lomas’a said :— O Munis! Utatthya, the son of Devadatta, was quite ignorant of anything of the Vedas, Japam (muttering of mantra), meditation of the deity, worship of the Devas, Âsana (Posture), Prânâyâma (withholding the breath by way of religious austerity), Pratyâhâra (restraint of mind), Bhûtas’uddhi (purification of the elements of the body by respiratory attraction and replacement), mantra (a mystical formula regarding some deity), Kîlaka (chanting of a mantra to serve as a pin of protection), Gâyattrî (the famous mantra of the Brâhmins), Saucha (cleanliness, external and internal), rules how to bathe, Âchamana (sipping of water and reciting mantrams before worship), Prânâgnihotra (offering of oblations to the fire of Prâna or to the fire of life), the offering of a sacrifice, hospitality, Sandhyâ (the morning, mid-day or evening prayer), collecting fuels for oblations, and offering of oblations. Daily he rose in the morning and somehow rinsed his mouth and washed his teeth and bathed in the Ganges river without any mantrams (like a Sûdra).
6. That stupid fellow ate indiscriminately, did not know what to eat and what not to eat. During the mid-day he collected the fruits from the forest and used to eat them.
7. But he always spoke truth while he stayed there; never did he say any untruth. The people of that place, seeing this, named him Satyatapâ.
8-9. That Utatthya did no good or bad to anybody; he slept peacefully and blissfully; but be used to think when he would die; thus his troubles would be ended; he felt that the life of an illiterate Brâhman is a curse; his death would be a better alternative.
10. He used to think thus :— Fate has made me a fool; I do not find any other cause for it. Oh! I got the exceedingly good birth amongst men; but all this has been rendered in vain by Fate.
11. Oh! As a fair woman, if barren, a cow if giving no milk, and a tree without any fruits are all useless, so Fate has rendered my life, too, quite useless. [ p. 160 ] 12. Why am I cursing Fate? This is all the fruits of my past Karma. In my previous life I never wrote a book and presented to a good Brâhmin; hence I am illiterate in this birth.
13. In my former birth I did not impart any knowledge to my favourite pupils; hence I am wicked and a cursed Brâhmin in this birth.
14. I never performed any religious asceticism in any holy place, I did not serve the saints, I never worshipped the Brâhmins with any offerings. For all these reasons I am now born of perverted intellect in the present birth.
15. Many a son of the Munis have learnt the meanings of the Vedas and the S’âstras; and I am whiling away my time thus in a quite illiterate condition by some wretched combinations of incidents.
16. I do not know how to perform Tapasyâ; what is the use, then, of my attempting to do so? I am of very bad luck, and thus my good resolve will not be crowned with success.
17. I consider Fate to be the strongest of all; Fie on one’s own prowess! For actions done with effort and hard labour are frustrated entirely by Fate.
18. Time can never be overstepped; See! Brahmâ, Visnu, Rudra, Indra, and others are all under the influence of the Great Time.
19. O Risis! Thus arguing in his mind, that Brâhmin son Utatthya stayed there in that hermitage on the bank of the holy Ganges.
20. And gradually he became thoroughly unattached to all the things and, being peaceful, passed away his time in that forest without any habitations and men, with great difficulty.
21. Thus passed away fourteen years in that forest where the Ganges was flowing. Still he did not learn how to worship the Supreme Deity, how to make Japam, nor did he learn any mantrams. Simply he lived there and whiled away his time.
22. People surrounding that place knew this much only of him that this Muni spoke truth only and hence his name was Satyavrata. This one name made him celebrated that he is Satyavrata; never did he say any untruth.
23. Once on a time, a hunter named Nisâda, exceedingly clever in hunting, came accidentally with bows and arms in his hands, while hunting a deer in that wide forest. He looked like a second God of Death (Yama) and seemed to be very cruel.
24. That savage mountaineer, drawing his bow so as to touch the ear, pierced a boar with his sharp arrows. The boar, being very much terrified, fled with enormous rapidity to the Muni Satyavrata. [ p. 161 ] 25. On seeing the distressed condition of the boar trembling with fear and his body besmeared with blood, the Muni was moved with mercy.
26. While the boar, pierced with arrows and besmeared with blood, was running away in front of him, mercy took possession of the Muni, therefore the Muni began to tremble and agreeably to the human nature exclaimed “Ai” “Ai” (go to that direction), the seed mantram of the Goddess of learning with “m” left out (Aim, Aim).
27. That illiterate Brâhmin son never heard before that “Ai” was the seed mantram of the Sarasvatî Devî; nor did he come to know of it by any other means. Accidentally it came out of his mouth, and he uttered. And afterwards that Mahâtmâ seeing the boar’s distressed condition was merged in deep sorrow.
28. The boar entered trembling into the Muni’s hermitage very much distracted and being very much pained with arrows. Being unable to find any other way the boar hid himself in the dense bushes.
29. Instantly there appeared then, before the Muni, the terrible savage hunter, like a second God of Death, with string stretched to his ear, in pursuit of that boar.
30-33. On seeing the Muni Satyavrata sitting there alone and silent on the Kus’a grass seat, the hunter bowed down to him and asked “O Brâhmin! Whither has that boar gone. I know very well everything about you that you never speak untruth; therefore I am enquiring about the boar pierced by my arrows. My family members are all very hungry; and to feed them, I am come out in this hunting. This is the living, ordained by the Fate; I have got no other means of maintaining the livelihood of my family. This I speak truly to you; whether it is bad or good, I will have to maintain my family with it. O Brâhman! You are famous as Satyavrata; my family members are starving; kindly reply quickly where that boar has gone?”
34. Thus asked by the hunter, the Mahâtmâ Satyavrata was merged in an ocean of doubt; he began to argue “If I say I have not seen the boar then my vow to speak the truth will certainly be broken.
35. The boar struck with arrows has gone this way, it is true. How can I tell a lie? Again this man is hungry and is therefore asking, he will instantly kill the boar no sooner he finds him. How then can I speak truth?
36. Where speaking out the truth causes injury and the loss of lives, that truth is no truth at all; moreover, even untruth, when tempered with mercy for the welfare of others, is recognised as truth. Really speaking, whatever [ p. 162 ] leads to the welfare of all the beings in this world, that is truth; and every thing else is not truth.
37. O Jamadagni! Thus placed between the horns of a religious dilemma what shall I do now so as to meet both the ends — to save the life of the boar, to do the welfare, as well as not to speak untruth.”
38. When Satyavrata saw the boar wounded by the arrow of the hunter, he, moved with pity, uttered the seed mantra of the Goddess of Learning; and now that most auspicious Goddess, on account of his uttering Her seed mantram, was very pleased and gave him the knowledge, difficult to be attained otherwise.
39. The door of all his knowledge opened out at once, and he became at once instantly the seer, the poet like the ancient Muni Vâlmikî.
40. Then that religiously disposed, merciful Brâhman, aiming at Truth, addressed that hunter before him with bows in his arms, thus :—
41. That force which sees (as witness) never speaks; and that force which speaks, never sees. O hunter! Why are you asking me repeatedly, impelled by your own selfish desire?
42. The hunter, the killer of the animals, on hearing this was disappointed in the matter of finding out the boar and went back to his home.
43. That Brâhmin turned out a poet like Varuna and he became celebrated as Satyavrata, the speaker of truth, in all the worlds.
44. He began to recite the Satyavrata mantram duly, and, by its influence, became a Pundit, rivalled by none in this world.
45. During every festival the Brâhmans chanted his praise and the Munis used to narrate his story in detail.
46. On hearing his fame spreading all around, his father Devadatta who forsook him before, recalled him to his hermitage and took him again in his family with great honour and affection.
47. Therefore O King! You should always worship and serve that Great Goddess, the Prime Energy, the Cause of all this Universe.
48. O King! With due Vedic rites you perform that sacrifice to that Goddess which will surely yield results at all times and all desires. I already spoke to you about this.
49. That Great Goddess is known as Kâmadâ (the giver of all desires); for She grants all desires when men with devotion remember Her, worship Her, take Her name, meditate Her and eulogise Her.
50-56. O King! The wise sages ought to see the persons diseased, distressed, hungry, those without any wealth, the hypocrite, the cheat, the afflicted, [ p. 163 ] the sensual, the covetous, the incapable, always suffering from mental troubles; again those who are wealthy with their children and grand-children, prosperous, healthy, with enjoyments, versed in the Vedas, literary, kings, heroes, those who command over many, those attended with relations and kinsmen and endowed with all good qualities; and then judge for themselves that those people did not worship the Goddess and therefore they were sufferers and these people worshipped the Goddess and hence they were happy in this world.
57. Vyâsa said :— Thus I heard from the mouth of Lomas’a Muni, in assembly of the sages, the good merits of the Great Goddess.
58. O King! Consider all these and you will find that the Highest Goddess, the Bhâgavatî is to be worshipped always with devotion and unselfish love.
Here ends the Eleventh Chapter on the merits of the Devî in the story of Satyavrata in the Third Skandha of the Mahâ Purânam S’rî mad Devî Bhâgavatam of 18,000 verses by Maharsi Veda Vyâsa.
On the Ambâ Yajña rules [ p. 163 ] 1. The king spoke :— O Lord! Kindly describe the rules and regulations as to how the Devî Yajña (sacrifice) is performed with its duly prescribed rites and ceremonies. Hearing it I will unwearied perform it, as far as it lies in my power, with as little delay as possible.
2. How the worship is done, what are the mantras, what are the articles required for oblations, how many Brâhmins are required and what Daksinâs are to be paid to them, describe in detail all these.
3-5. Vyâsa said :— O king! I am telling you duly how the Yajña is performed, hear. The actions are always threefold according as the preparations are made and according as they are practised with regard to the observed rules. The threefold divisions are Sâttvik, Râjasik and Tâmasic. The Munis do the Sâttvik Pûjâ, the kings celebrate Râjasic and the Rakshasas do the Tâmasik Pûjâs. There is another Pûjâ which is devoid of qualities and which is performed by the liberated ones. I will describe to you all these in detail.
6-7. O king! The Yajña is then called Sâttvik, when it is performed in a Sâttvik country, like Benares, etc., in Sâttvik time, e.g., in Uttarâyana, when the materials collected are earned rightly, when the mantras are those of the Vedas, when the Brâhmin is Srotriya, where there is Sâttvik faith, void of any attachment towards the sensual objects, when all these happen to coincide. O king! When all the above takes place and there is purification of materials, actions, and mantras, i.e., when the [ p. 164 ] materials are all right, when the actions are done as they ought to be, and where there is no error or omission, etc., in the mantras, etc., then and then only the Yajña becomes perfect and no doubt yield full results; there would be nothing contrary to this.
8-9. If the Yajña is performed with articles not rightly earned, then there is no fame either in this world nor there is any reward in the next world. Therefore it is necessary that the Yajña should be performed with rightly earned materials; then there is fame in this world and better state in the next world; and happiness is also acquired; there is no doubt in this.
10. O king! It is before your eyes, as it were, that the Pândavas performed the Râjasûya Yajña, the king of sacrifices, and, on the completion whereof, the excellent Daksinâs were paid to the Brâhmins and others.
11. In that Yajña the highly intelligent S’rî Krisna Himself, the Lord of the Yâdavas was present, as well as many other Brâhmanas, like Bhâradvâja and other fully enightened souls.
12. But within three months after completing the sacrifice, the Pândavas suffered extreme hardships and had to live, with extreme difficulty, as exiles in the forest.
13. Consider the insult shown towards Draupadî, the Pândava’s defeat in the play of gambling, their going away to dwell in the forest; these hardships were borne by the Pândavas. What rewards did then the Pândavas derive from the Râjasûya Yajña?
14-15. All the high-souled Pândavas had to work as slaves of Virâta; and Draupadî, the best of women, was very much troubled and insulted by Kichaka. When all these occurred, any one can easily ask where were the ashirvâdas of the pure souled Brâhmanas? Also what result did they derive from their unflinching devotion towards S’rî Krisna when they were involved in the above critical state?
16. No one protected Draupadî, the chaste and the best, the daughter of Drupada, when she was drawn by her hair on her head into the hall of assembly where gambling was being played?
17. O king! How could all these happen in a place where S’rî Bhagavân Kesava Himself and the high souled Yudhisthîra were present? If one argues, one would conclude “there must have been something wrong in that Yajña.”
18. If you say that nothing wrong happened in the Yajña, all these were caused by Fate; then it comes to this :— that the Vedic mantras, Âgamas and the other Vedic rites are all fruitless. [ p. 165 ] 19. If it be argued that though the Vedic mantras are powerful enough to bear fruits, yet whatever is predestined to come to pass, will surely pass, then the proposition resolves into this :— that all the means, expedients, and appliances lead to meaningless conclusions.
20. Then the Âgamas, the Vedas merely recommend a vidhi or precept by stating the good arising from its proper observance and the evils arising from its omission and also by adducing historical instances as its support; in other words, they are powerless as far as bearing fruits is concerned; all the acts are meaningless, asceticism to attain Heaven comes as useless and the peculiar duties of caste are fruitless. O king! This view is exceedingly culpable; it is never fit for acceptance by the highsouled persons.
21. O King! If what is laid by God in the womb of futurity (a state of things preordained by God in which it is sure to take place in the fullness of time), be taken as the first-hand proof, then all the other proofs are rendered null and void. Therefore Fate and human exertion both are to be undoubtedly taken into account to ensure success.
22. Human exertions being applied, if the results come otherwise, the wise Pundits would infer that some defects, omissions or imperfections crept into the work.
23. All the Pundits, very learned and instituters of sacrifices have classed Karmas under different headings according as the agents, mantras, and articles employed in the worship vary.
24. Once on an occasion Vis’varûpa, ordained as a Guru by Indra (in a Yajña) (intentionally) did things contrary so as to benefit the Daityas, who belonged to his mother’s side.
25. Vis’varûpa uttered repeatedly the mantrams beneficial to the gods, while they were present; and, during their absence, prayed heartily for the welfare of the Daityas; and, in the long run, protected the Daityas.
26. On seeing the Asuras gaining strength, Indra, the Lord of the Devas, became very much enraged and instantly cut off Vis’varûpa’s head by his thunderbolt.
27. O King! This is then the instance where the contrary fruits were borne out by the agent employed in performing the Yajña; there is no doubt in this. This is not possible in the other cases.
28. See, again, the king of Pânchâla performed his sacrifice to get a son to kill Drona, the son of Bhâradvâja; and though he did this out of angry motives, still Dhristadyumna was born out of fire; and Draupadî sprang out of the altar. [ p. 166 ] 29. Again, in days of yore, Das’aratha, the king of Kosala, was sonless; and he instituted a sacrifice to get one son; and lo! be got four sons.
30. Therefore O King! If the Yajña be performed according to proper rules and regulations, it yields fruits in all respects; again if it be done unrighteously, without any regard for the rules, etc., it yields results just the contrary; there is no doubt in this.
31-32. Therefore, there must have been some defects in the Yajña of the Pândavas; hence contrary effects ensued, and therefore the truthful king Yudhisthîra and his powerful brothers and the chaste Draupadî were all defeated in the play at dice.
33. It might be that the materials were not of a good stamp; they were all earned by killing the kings, good many in number, and earned thus unrighteously; or it might happen that the Pândavas did their Yajña with too much egoism. However, this is certain that there had crept in some defects in their actions.
34. O King! The Sâttvik Yajña is rare; it can be done only by the Sâttvik Munis who live in the 3rd order of the household life or who live as hermits.
35-36. The ascetics that eat daily the Sâttvik food, the roots and fruits, collected from forests and obtained rightly, that is good to the Munis and that is well cleaned and purified, are the only ones that can perform with full devotions the Sâttvik Yajñas, where no animals are sacrificed (where there are no sacrificial posts to which the victim is fastened at the time of immolation) and where offerings of cakes of ground rice in vessels are given. These are the best of all the Sâttvik Yajñas.
37. The Ksattriyas and the Vaisyas perform the Yajñas with Abhimân (self-conceit and egoism) where many presents are given, animals are sacrificed, and all things are well cleansed, purified and elaborately decorated. This Yajña is called Râjasic.
38. That Yajña is according to the sages, Tâmasik, where the Dânavas, puffed up with arrogance, infatuated with anger, jealousy and wickedness perform their acts with the sole object of killing their enemies.
39. That Yajña is called Mânas Yâg or mânasic (mental) where the high-souled Munis, void of worldly desires, collect mentally all the necessary articles and perform the Yajña with the sole object of liberation from the bondages of the world.
40. In all the other Yajñas (than the Mânas Yâg) some imperfections or other naturally arise, due to some defects in the materials, or want of faith, or in the performance or in the Brâhmins. [ p. 167 ] 41. No other Yajñas can be so complete as the Mânasa Yajña; the reason being that in the other Yajñas some, imperfections come out due to time, place, and separate ingredients to be collected.
42-43. Now hear who are the persons fit to undertake this mental Yajña in honour of the Great Goddess. First this mind is to be purified, by making it void of the Gunas; the mind being pure, the body becomes also pure, there is no doubt. When the mind becomes completely pure, after it has abandoned all sensual objects, fit for enjoyment, then that man is entitled to perform the Mother’s Yajña.
44-45. There he should build mentally the big hall for sacrifice, many Yojanas wide, decorated with high polished pillars out of the materials brought for the purpose (e. g., fortitude, etc.). Within the hall he will imagine a wide and spacious altar and place the Holy Fire on it mentally according to due rules and regulations.
46-47. He is to select mentally the Brâhmin priests and consecrate them as Brahmâ, Adharyu, Hotâ, Prastotâ, Udgâtâ, Pratihatrâ and other assistants. He is to worship mentally all these priests.
48. Then he will have to imagine the five Vâyus, Prâna, Apâna, Vyâna, Samâna, and Udâna, as the five fires and locate them duly on the altar.
49-50. Prâna Vâyu stands for Gârhapatya; Apâna, for Âhavanîya; Vyâna for Daksinâ; Samâna for Avasathya; and Udâna for Sabhya Agni. These fires are all very terrible; then one should place these carefully on the altar with great concentration of mind. He is to collect then all the other necessary materials and think that all are very pure and free from any defects.
51-57. In the Mânasic Yajña, mind is the offerer of oblations and mind the Yajamâna, the performer of the Sacrifice; and the Presiding Deity of the Sacrifice is the Nirguna Brahmâ. The Great Goddess, the Nirguna Energy, who is always auspicious and gives the feeling of dispassion and indifference to worldly objects is the awarder of fruits in this Yajña. She is the Brahmâ Vidyâ, She is the substratum of all and She is all pervading. The Brâhmin is to take the Devî’s name and offer oblations in the fire of Prâna, the necessary articles for the Devî’s satisfaction. Then he is to make his Chitta and Prâna void of any worldly thought, or any worldly support and to offer oblations to the Eternal Brahmâ through the mouth of Kundalinî (the Serpent Fire.) Next, within his Nirvikalpa mind, by means of Samâdhi, be should meditate own Self, the Mahes’varî Herself by his consciousness. Thus, when he will see his own self in all the beings and all the beings in his own self, then [ p. 168 ] the Jîva will get the vision of the Goddess Mahâvidyâ, giving auspicious liberation (Moksa). O King! After the high souled Munis have seen the Goddess, of everlasting intelligence and bliss, then he becomes the knower of Brâhman. All the Mâyâ, the cause of this Universe becomes burnt up; only, as long as the body remains, the Prârabdha Karma remains.
58. Then the Jîvas become liberated, while living; and when the body dissolves, he attains to final liberation. Therefore, O Child! Whoever worships the Mother becomes crowned with success; there is no doubt in this.
59. Therefore follow the advice of the Guru, the Spiritual Teacher; and with all attention, hear, think and meditate on the Great Goddess of the World.
60. O King! Liberation is sure to ensue of this Mânasa Yajña. All the other Yajñas are Sakâma (with some object in view) and therefore their effects are temporary.
61-62. He who wants enjoyments in Heaven, should perform the Agnistoma Yajña, with due rites and ceremonies; such is the Vedic injunction. But when the acquired merit expires, the sacrificer will have to come again into this world of mortals. Therefore the Mânasa Yajña is eternal and best.
63-65. This Mânasa Yajña is not fit to be performed by kings intent on getting victory. The Yajña that you performed, the serpent Yajña, is Tâmasic, for you wanted to take vengeance on your enemy, the serpent Taksaka; and millions of serpents were made to be burnt in that sacrifice.
O King! Hear now about the Devî Yajña, that was performed by Visnu in the beginning of the creation. You better now do that Devî Yajña with due rules.
66-67. I will tell you all about the rules; there are Brâhmins that know the rules and know best also the Vedas; they know also the seed mantrams of the Devî, as well as the rules of their application; they are clever in all the mantrams. These will be your priests and you yourself will be the sacrificer.
68. O King! Do this sacrifice duly and deliver your father from hell by the merits that you will acquire thereby.
69. O Sinless One! The sin incurred on account of insulting a Brâhmin is serious and leads the sinner to hell. Your father committed that sin and incurred the curse from a Brâhmin. Therefore he has gone to the hell. [ p. 169 ] 70. Your father died also out of a snake bite which is not a meritorious one. The death occurred also in a palace built high up in the air (on a pillar), instead of taking place on the ground on a bed of Kus’a grass.
71. O best of the Kurus! The death did not occur in any battle nor on the banks of the Ganges. Void of proper bathing and charities, etc., he died in a palace.
72. O best of Kings! All the ugly causes, leading to hell, were present in the case of your father. See, again, there is also one thing which done will lead to one’s liberation; but that was absent too with your father.
73-76. That is this :— Let a man remain, wherever he may, whenever he comes to learn that his end is approaching, even if he had not practised before any good practices or meritorious deeds, and even if he becomes senseless in the trial time of death, when dispassion comes to an individual whose mind gets, for the time being, clear and free from any worldly thoughts, then he should think thus :— “This my body, composed of five elements, will soon be destroyed; there is no cause whatsoever in having any remorse for it; let whatever come, that it may; I am free, void of qualities; and I am the Eternal Purusa; death is not capable to do any harm to me. All the elements are liable to decay and destruction; what remorse can overtake me? I am not a man of the world, I am always free, Eternal Brahmâ; I have got no connection with this body that is merely the outcome of actions.
77. Before I did meritorious or unmeritorious acts, leading to happiness and pain; therefore I have got this mortal coil and am enjoying the fruits of my past auspicious or inauspicious Karma.”
78. Whoever thinks thus and dies, even if he does not take proper purificatory bath or make any charity, he gets himself freed from the awful Samsâra and never comes to see himself again born in this world.
79. O King! This method of parting from one’s body is rarely attained even by the Yogins; this is the acme, the highest height of all the human efforts towards liberation.
80. But your father, hearing even the curse from a Brâhmin, retained his attachment towards his body; therefore he did not attain dispassion.
81. He thought thus :— “My body is now free from any disease; my kingdom is free from enemies or any other source of danger; how can I now get myself saved from this untimely death.” Thinking thus, he ordered to call the Brâhmans, who know the mantrams. [ p. 170 ] 82. Then that king ascended to the palace, with medicines, many mantras and many other instruments.
83-84. He considered his fate to be the strongest and therefore did not take his bath in any holy place; he did not perform any charities, did not sleep on the ground or remember any mantram of the Devî. Due to Kali entering into his body, he committed the sin of insulting an ascetic and plunged himself in the ocean of delusion and died bitten by the Taksaka snake on the top of a palace.
85. The King has now fallen undoubtedly to the hell, on account of those vicious deeds. Therefore, O King! dost Thou deliver your father from the sin.
86. Sûta said, O Risis! Hearing these words from the fiery Vyâsa, the king Janamejaya became very sad and tears came from his eyes and flowed down his cheeks and throat.
He then exclaimed in a suffocating voice “Fie on me! my father is still in the hell. I will now do at once whatever leads my father to heaven.”
Thus ends the twelfth chapter on the Ambâ Yajña rules in the 3rd Adhyâya of S’rî Mad Devî Bhâgavatam, the Mahâ Purânam of 18,000 verses composed by Mahârsi Veda Vyâsa.
On the Devî Yajña by S’rî Visnu [ p. 170 ] 1-3. The King spoke :— O Grandfather! How did Visnu, the Powerful, the Cause of the world, perform the Devî Yajña? Whose help did he receive and what priests with their knowledge of the Vedas did he engage, kindly tell all these to me in special details. I will very attentively hear first this Devî Yajña, performed by Visnu; and then I will make arrangements to do that myself accordingly.
4. Vyâsa said :— O noble one! Hear in detail that very wonderful thing, how Visnu celebrated the Devî Yajña comformably to the rules laid down in the S’âstras.
5. When Brahmâ, Visnu, and Mahes’a were each given powers by the Devî, the Goddess of the Universe, and when they parted, these three Devas became free from their womanhood, while they were coming back in their aerial cars and turned out men, as they were before.
6. These three Devas, found the great ocean before them. They brought out world from it; and built, in that world, dwelling abodes; and they themselves began to live in some of them. [ p. 171 ] 7. That world became fixed, steady and the supporter of all beings when the Goddess imparted the power of fixture, steadiness, and the power of supporting to the world. The earth, filled with marrow, then, became fixed and the great supporter by Her power.
8-10. O King! The name of this earth is Medinî, since it was made out of the marrow of the two Asuras Madhu and Kaitabha. This earth is termed Dharâ because it supports all; is termed Prithvî because it is very capacious; and it is called Mahî because it is great, since it supports so many beings. O King! the Ananta serpent is holding it on her thousand-hoods. To make the earth remain solid and compact, Brahmâ built at places mountains. As iron nails in a log of wood, so these hills and mountains within this earth made it fixed. Therefore the Pundits call these mountains “Mahîdhara,” holder of the earth.
11. O King! Thus the golden Meru, the great mountain, many Yojanas wide, adorned with many golden mountain peaks was created.
12. Next Marîchi, Nârada, Atri, Pulastya, Pulaha, Kratu, Daksa, and Vas’istha were created by Brahmâ; these are the Brahmâ’s mental sons (sons created by the sheer power of mind).
13. The son Kas’yapa was born to Marîchi and thirteen daughters were born of Daksa. From these daughters and out of the seed of Kas’yapa, various Devas and Daityas were born.
14. Then human beings, animals, serpents and many other classes were created. This is called the Kâsyapî S’rîsti or the Kas’yapa’s creation.
15. Next Svâyambhava Manu sprang from the lower half of Brahmâ; and the daughter named S’atarûpâ came out of the left hand side of the Brahmâ’s body.
16. The two sons Priyavrata and Uttânapâda were born of Manu in the womb of S’atarûpâ and the three daughters, very beautiful and fair complexioned, were also born of him.
17. Creating then, the Bhagavân, the lotus born Brahmâ built the beautiful Brahma-loka, on the top of the Meru mountain.
18. Then the Bhagavân Visnu built the Vaikuntha city on the top of all the lokas or worlds to dwell with his consort Laksmî.
19. Mahâdeva, too, built the exceedingly beautiful Kailâs’a and stayed there with his Bhûtas and played with them at his will.
20. The third Loka termed Heaven was built on the top of Meru, decorated with various precious gems and jewels and stones. It was fixed as the abode of Indra. [ p. 172 ] 21-22. When the great ocean was churned, Pârijâta, the best of all the trees, the elephant Airâvata with four tusks, the Heavenly cow yielding the milk of all desires, the Uchchais’ravâ horse and Apsarâs, Rambhâ and others, arose and were taken by Indra. These became the ornaments of Heaven.
23. The Moon and Dhanvantarî, the great phyisician also came out of the churning of the ocean. These surrounded with many other members began to shine, being situated above the Heavens.
24. O King! Thus the three varieties, human beings, Devas, and Tiryakas (birds, etc.) and their great subvarieties sprang up.
25. The four classes of Jîvas, Andaja (born from the eggs), Svedaja (born out of sweats), Udbhija (plants, etc.) and Jarâyujâ (men, etc.) were created, being endowed with the fruits of their past auspicious or inauspicious Karmas, as the case may be.
26. Brahmâ, Visnu, and Mahes’a began to play and walk about at their leisures in their respective spheres, after they finished all their creations.
27. Thus the wheel of creation being started, the Great God Bhagavân Visnu Achyuta remained in sport with Mahâ Laksmî in His own sphere Vaikuntha.
28. Then Bhagavân Visnu, while sitting one day in Vaikuntha, got in his mind the memory of that beautiful island, called Mani Dvîpa, adorned with precious stones, gems and jewels.
29-33. O King! In this Mani Dvîpa, the Bhagavân Visnu got the vision of the Mahâ Mâyâ and the auspicious mantra. He now thought to celebrate a Yajña in honour of the Devî, when he recollected the highest Energy, the Great Goddess. He then went out of his abode and invited Brahmâ, Mahes’vara, Kuvera, Indra, Varuna, Fire, Yama, Vas’istha, Kas’yapa, Daksa, Vâmadeva, Brihaspati and others and began to collect lots of materials necessary for the Devî sacrifice. Selecting a site Sâttvik, beautiful, and possessing great spiritual powers, Visnu erected, with the help of the great artists and engineers, a wide capacious sacrificial hall, and for the due celebration and fulfilment of it, appointed twenty seven priests; who pledged a solemn vow to complete it duly.
34. When the big altar and chiti (pile of wood for burning, stack of sacrificial bricks) were finished, the Brâhmanas began to recite slowly the Devî mantrams with their root mantrams.
Note :— Chiti, lit pile of wood for burning, is perhaps the Mûlâdhâra, the sacral plexus, where the fire called Kundalinî is first kindled by processes of Yoga. [ p. 173 ] 35-37. Then the profuse quantities of ghee were offered as oblations to to the Sacred Fire. Thus when the Homa, (offering oblations of ghee to the fire) ceremony was finished elaborately and conforming to the rules of the S’âstras, the sweet and melodious Heavenly voice was heard in the air, addressing Visnu Bhagavân, thus :— O Visnu! Let You be the supreme amongst the gods; honour and worship shall be Thine first; and you would be the most powerful of the Devas. Indra together with Brahmâ, and the other Devas, all will worship You.
38-39. O Achyuta! (O Infallible One!) Those men on the earth that will be devoted to you, will certainly be endowed with power and you shall be the bestower of boons and all their desires. O Visnu! you will be the Supreme of the Devas and you will be the God of the gods; you will be the first and foremost in all the sacrifices and you will be worshipped by the sacrificers.
40-41. People will worship you; and you will favour them with the boons. O best of the Purusas! When the Devas will be troubled by the Asuras, they will come and take refuge in Thee. You will be the Protector of all, there is no doubt in this. In all the Purânas and all this vast Vedas, You will be first worshipped.
42. O Kes’ava! Wherever there will be decay and decline in religion, You will incarnate in your parts and preserve the religion.
43-44. O Mâdhava! Avatâras, renowned in all the worlds, will come down on earth as Your part incarnations in all sorts of wombs, in due order, and will be respected by all the high souled personages. O Madhusûdana! Those Avatâras will be the best of all the Avatâras and will be famous all the Lokas, the worlds.
45. In all your Avatâras, you will get your attendants, the S’aktis (females) drawing their energies from My parts; and they will serve your purposes.
46-47. Vârâhî, Nârasimhî, etc., and various other S’aktis of auspicious appearances, endowed with various weapons and decked with all the ornaments will serve as your attendants; no doubt in this. O Visnu! Always with their help and under the influence of My favour, you will no doubt be quite competent to serve the purposes of the Devas.
48. You should respect and worship all those powers by all means and with very great attention; never shew the slightest trace of pride to them; never do you thus insult them.
49. These S’aktis, capable of bestowing all the desires, will be worshipped in Pratimâs (images of clay, etc.) in the whole of India. [ p. 174 ] 50. O Deva of the Devas! The fame of all these S’aktis, as well as of You will be spread in the seven worlds and in the whole Universe.
51. O Hari! The human beings on this earth will constantly worship with selfish ends these powers and you, for the fructification of their desires.
52. Having various desires, men will, in your worship, present various offerings, recite the Veda mantrams, and repeat the names of you and the powers.
53. O Visnu! You will be the God of the Immortals and your glory will be enhanced by the worship offered by the human beings in the world as well as in the heavens.
54. Vyâsa said :— O king! The heavenly voice, thus, bestowing boons on Visnu, ceased. Visnu Bhagavân became very glad to hear this.
55-58. Then Hari, the God of Gods, completed duly the sacrifice and dismissed the Devas and the Munis, the sons of Brahmâ. Then ascending on Garuda, (His Vâhana), He went up to Vaikuntha with his followers. The Devas also went to their own respective places. The Munis also retired gladly to their own hermitages, all thunderstruck to see these things, conversing with each other about this sacrifice.
59. O king! All were filled with best devotion towards the Supreme Force, on hearing this clear beautiful, sonorous heavenly voice; then the Dvîjas, the Munis, and Munîndras began to worship with devotion, according to the Vedas, that Highest Force, the Supreme Goddess, giving all desired objects profusely in all the details.
Here ends the thirteenth chapter on the Devî Yajña by S’rî Visnu in the third Adhyaya in S’rîmad Devî Bhâgavatam; the Mahâ Purânam by Maharsi Veda Vyâsa.
On the narration of the glories of the Devî [ p. 174 ] 1-2. Janamejaya spoke :— O Dvîja! I have heard in detail the Devî Yajña, performed by S’rî Visnu. Now describe Her Glory and glorious deeds. After hearing these, the Devî’s glorious deeds, I will also perform that, the best of all sacrifices. Thereby I will no doubt be pure through your favour.
3. Vyâsa said :— O king! Hear, I am describing to you the history of the most auspicious mighty deeds of the Devî, according to the Purânas.
4-5. In days of yore, there reigned in the country of Kosala, the king Dhruvasandhi of the Solar Dynasty. He was the son of Puspa and cele- [ p. 175 ] brated on account of his great prowess. He was truthful, religious, engaged in doing good to his subjects, obeying the laws of the four castes and Âs’ramas. He being pure, performed his regal duties in the flourishing city of Ayodhyâ.
6. The Brâhmanas, Ksattriyas, Vais’yas, and S’ûdras and other good persons all lived religiously under his rule, each abiding by his own profession.
7. No thieves, cheats, cunning persons, vain and arrogant persons, treacherous and illiterate men were allowed to remain in his kingdom.
8. O host of Kurus! Thus ruling virtuously, the king had two wives, both of them young, fair and beautiful and well able to give delights and enjoyments to the king.
9. The first and lovely wife was Manoramâ, and the second was Lîlâvatî. Both of them were exceedingly handsome, intelligent and qualified.
10. The king enjoyed much with them in palaces, gardens, romantic hills, lakes, and various beautiful mansions.
11. In the auspicious moment, Manoramâ gave birth to a beautiful child, endowed with all royal qualifications. The child was named, in due course, Sudars’ana.
12. Next within one month, his second wife the fair Lîlâvatî in the auspicious fortnight and in the auspicious day, gave birth to an excellent child.
13. The King then performed the Jâta-Karma (ceremonies on the birth of a child) and being very glad, made lots of presents, wealth, etc., to the Brâhmanas.
14. The King shewed affection equally to the two children; never he made any distinction between them.
15. The king, the tormenter of the foes, was very glad and performed duly the chudâ karana ceremony according to his position and wealth.
16. The sight of these two sons delighted very much the people. Now seeing these Kritachûdas, and playing, the king was merged in the ocean of pleasure.
17-18. Sudars’ana was the eldest; but Satrujit, the second beautiful son by Lîlâvatî was of sweet and persuasive speech. His beautiful figure and sweet words gave very much delight to the king, and for these qualities, the child Satrujit turned out also a favourite of the people and ministers. [ p. 176 ] 19. The king could not show so much affection to the unfortunate Sudars’ana as he showed to Satrujit.
20-21. Thus some days having passed, one day the king Dhruvasandhi went out on an hunting expedition to the forest. He killed in the forest many deer, Ruru (a kind of deer), elephants, boar, hare, buffaloes, rhinoceros, camels and amused himself very much with this hunting affair.
22-23. While he was hunting thus, a lion got very much enraged, and, from a bush, suddenly jumped and came upon the king. That king of the beasts was already struck with arrows; now seeing the king in front, he loudly roared.
24-25. He angrily lifted his long tail high up in the air and, puffing up his manes, jumped up high in the air to attack and to take the life of the king. Seeing this, instantly the king took sword in his right hand and shield in his left and stationed himself like another lion before him.
26. The king’s followers, one and all, angrily shot arrows on the lion.
27. Then a loud uproar ensued; and all began to hurl arrows as best as they could. But, after all, that dangerous lion fell upon the king.
28-29. Seeing thus, the king struck him with his sword, but the lion also tore asunder the king, with his sharp nails. The king thus struck by the lion, fell on the spot and died. The soldiers cried aloud and killed the lion with arrows.
30. Thus both the king and lion lay dead on the spot; and the soldiers turned back to the palace and gave all the informations to the royal ministers.
31. When the munis heard the demise of the king, they went to the forest, performed the burning of the dead body of the king.
32. The Maharsi Vas’istha performed duly on the same spot, all the funeral ceremonies, thus ensuring the king the safe journey to the next world.
33. All the subjects and the citizens and the Muni Vas’istha counselled each other to install Sudars’ana on the throne as the king.
34-35. The minister-in-chief as well as the other members proposed that as Sudars’ana is the son of the legal wife, calm and quiet, beautiful and endowed with all the royal qualifications, he is fit for the throne. Maharsi Vas’istha said, the royal son, though not attained to proper age is still religious; therefore he is really fit be installed as king on the royal throne.
36. When the wise aged ministers thus decided, Yudhâjit, the king of Ujjain, on hearing the decision hastened to the spot. [ p. 177 ] 37. He was the father of Lîlâvatî; on hearing the demise of his son-in-law he came there, so that his daughter’s son might get the kingdom.
38. Next, Vîrasena, the king of the country of Kalinga and the father of Manoramâ, came there also with the object that his daughter’s son Sudars’ana be the Emperor.
39. The two kings, accompanied respectively by their own army and soldiers, began to counsel with the aged ministers, each trying so that his daughter’s son may get the throne.
40. Yudhâjit made the question :— “Who is the eldest of the two sons? Is it always the case that the eldest will inherit the kingdom? Will not the youngest ever be able to acquire it?”
41. Vîrasena said :— O king! He who is the son of the legal wife inherits the kingdom; this I have heard from the learned who are proficient in the knowledge of the S’âstras.
42. Hearing Vîrasena, Yudhâjit repeated “Sudars’ana is not so qualified with royal qualifications and other matters as this son of the late king, Satrujit. How can then Sudars’ana inherit the throne?”
43. O King! Then quarrels ensued amongst the two kings. Now, at this critical juncture, who is able to solve their doubts?
44. Yudhâjit then addressed the ministers :— “You all are prompted by selfish ends; you want to acquire a good deal of money by making Sudars’ana the king.
45-46. I have come to know by your gestures and postures that your decision is to the above affect. After all, as Satrujit possesses many more qualifications than Sudars’ana, he has more claims to the throne; and therefore he is fit to occupy the throne and no other. Morever, let me see as long as I live who can set aside the claims of a qualified prince, in possession of an army, and put forward the claims of a prince who has no qualifications it all.
47. I am ready to fight and I will tear the earth into two pieces by my sword. What more have you to say on this?”
48. Hearing this, Vîrasena addressed Yudhâjit “I see the two boy’s intelligence the same. You are intelligent; kindly mention where is the difference?”
49. O king! The two kings quarrelling with each other, remained there; the subjects and the Risis, seeing this, were very anxious.
50. Hundreds of tributary princes wanting that the two kings might be [ p. 178 ] involved into quarrels with each other, came to the spot, with their soldiers, though they had to undergo great hardships in doing so.
51. Many aborigines, from the inhabitants of Sringaverpur, hearing the demise of the late king, also appeared on the scene with the sole object to plunder.
52. The two princes are minors; and hearing their parties at war with each other, many robbers from various adjoining countries came also there.
53. Thus when the war broke out between the two kings, the great confusion and tumult across within the kingdoms; on the other hand, Yudhâjit and Vîrasena both became ready to fight.
Thus ends the Fourteenth Chapter on the narration of the glories of the Devî and the death of the Kosala king Dhruva Sandhi in the 3rd Adhayâya of S’rî Mad Devî Bhâgavatam.
On the battle between Yudhâjit and Vîrasena [ p. 178 ] 1. Vyâsa said :— O king! When the war was declared, the two kings, excited by greed and anger, took up arms; and a dreadful encounter ensued.
2. On one side the king Yudhâjit of long arms, surrounded by his own army, with bows and arrows came ready to fight.
3. On the other hand, the fiery Vîrasena, the second God of the Devas appeared in the battle, following a true Ksattriya custom, on behalf his daughter’s son.
4. Then that truthful king Vîrasena, seeing Yudhâjit in battle, became very angry and hurled arrows on him, as a cloud rains on the mountain tops.
5. On being covered, as it were, by the sharp and swift arrows, sharpened on a stone slab hurled at him by Vîrasena, Yudhâjit, too, quickly, shot arrows at Vîrasena and cut off all his arrows.
6. O King! A dreadful fight then ensued between the cavalries, the warriors on the elephants; and the Devas, men, and Munis began to witness this terrible battle with wonder and astonishment. Birds, vultures and crows, desirous to eat the flesh of the dead soldiers, flew in the air.
7. Blood of elephants, horses and warriors, the bodies that lay dead, flowed in torrents awfully like rivers in that deadly battle ground. The torrent of blood excited fear amongst those who came to see it, as the river Vaitarani on the way to hell (the Lord of Death) is very fearful to the sinners. [ p. 179 ] 8. The human skulls were driven ashore by the current and they look like so many hollow shells of gourds scattered there for the play of the boys on the banks of the Jumnâ.
9. When any warrior lay dead on the field, the vultures began to fly about in the air for devouring his flesh. It seemed then that the soul of the warrior beholding his beautiful body tried to reenter into his body, though he thought that it had become very inaccessible to him.
10. Some warriors on being slain in the battle instantly arose in a celestial car to the heavens and was seen addressing the celestial nymph, who came already within his embrace, thus “O one of beautiful thighs. Behold! how my beautiful body is lying on the earth below!”
11. Another warrrior thus slain got up in the heavens on a celestial car, came in possession of a celestial nymph and when he was sitting with her in the car, his former wife in the earth made herself a sati and burnt herself up in the funeral pyre, thus got a celestial body, came up to the heavens; and that chaste virtuous woman drew away perforce her own husband away from that celestial nymph.
12. Two warriors, went up, slew each other and lay down dead at the same time. They went up in the heavens at the same time and there began quarrel with each other and fight with their weapons for one and the same celestial nymph.
13. Some hero got in the heavens a nymph more lovely and beautiful than himself and he thus became very much attached and devoted her. He began to describe his own heroic qualities and also to copy dotedly the qualities of his lover so that she might remain faithfully attached to him.
14. The dust, arising from the dreadful encounter of the soldiers in battle field, rose up in the air and covered the sun. It appeared night. After a while that dust became absorbed in the blood below, and the sun appeared very red, reflected with the colour of the blood.
15. Some Brahmachârî fought in the battle and was slain. He went up to the heavens; instantly a lovely eyed Devakanyâ, a celestial nymph desired to select him as bridegroom with great devotion. But that clever man did not accept the offer, thinking that his vow of Brahmacharya would be thus broken.
16-17. O King! Thus when the battle was deadly, the king Yudhâjit shot a sharp, dreadful arrow at Vîrasena and severed his head from body. Vîrasena lay dead on the battle field and his army was routed. The soldiers fled away from the battle. [ p. 180 ] 18-19. Hearing that her father was slain in the battle, Manoramâ became very terrified and anxious. She then began to think that the vicious wicked king Yudhâjit will surely slay her son, for kingdom’s sake and to satisfy his enmity with her father.
20. What shall I do now? My father is slain in the battle. My husband is no more. My child is a minor to-day. Where shall I go?
21. Greed is very sinful; who is there that cannot be bought over by love of gold? and what vicious act can there be, that cannot be done when actuated by covetousness?
22. A greedy man does not hesitate to kill his father, mother, spiritual guide, friends and others. There is no doubt in this.
23. It is the inordinate love of worldly things that makes a man eat what is held unclean in society, that makes a man approach a woman who is unapproachable, and it is greed that makes a man discard his own religion and become an apostate.
24. In this city I find none so powerful as I can remain there under his shelter and be able to rear up my child.
25. What can I do if the king Yudhâjit slay my son? There is none in this world who can save me, and, counting on whose shelter, I can stay here without any anxiety.
26. And this my co-rival wife Lîlâvatî will always practise enmity with me. She will never shew mercy on my son.
27. When Yudhâjit will arrive in this city, I will never be able to go out of it and he will to-day put my son in the prison on the pretext that he is a minor.
28-29. I heard that, in days of yore, Indra entered into the womb of his pregnant step mother with a small thunderbolt in his hand and divided the foetus into seven parts with that weapon, again each of these seven into seven parts again, thus the forty nine Maruts were born in the Heavens.
30-31. I heard also that in ancient times one queen gave poison to destroy the foetus in the womb of her rival wife. When the child came out of the womb, he was celebrated by the name of Sagara (with poison) in this earth.
32. The husband was alive, and still his queen Kaikeyi banished the eldest son of his king, S’rî Râmchandra to the forest; and the king Das’aratha sacrificed his life for that very reason.
33. The ministers no doubt wanted before to install my son as the king; but now they are not independent; they have now yielded themselves to the king Yudhâjit. [ p. 181 ] 34. There is no brother of mine powerful enough to release me from my bondage; I see I have fallen into a great difficulty by the combination of unforeseen circumstances.
35. Though the success depends on Fate, still one should make an earnest effort. If one does not make any effort, fate also remains asleep. I will therefore soon make out a plan to save my son.
36-38. O King! Thinking thus, that woman Manoramâ called in private the best and very respectable minister Vidalla, who was intelligent and expert in everything, and holding the hands of her son and weeping, said humbly in a depressed spirit “O Minister! My father is slain in the battle field, this my son is a minor, and Yudhâjit is a powerful king; consider all these and tell me what I should do now?”
39-40. The venerable minister Vidalla then said to the queen Manoramâ “It is never advisable for us to stay here. Soon we will go into the forests of Benares. There I have got my powerful uncle Subâhu. He is prosperous and has got a strong army. He will protect us.”
41. “I will make the pretext that I am become very anxious for the king and therefore I am going out to see the king Yudhâjit and will go out of the city in my chariot. There is no doubt in this.”
42-43. Hearing, thus, the Vidalla’s words, the queen Manoramâ went to Lîlâvatî and said “O faireyed! To-day I am going to see the father Yudhâjit.” Thus saying, she went out of the city in a chariot, accompanied by her son, attendants and Vidalla.
44-45. Grieved at the loss of her father, fearful, distressed, and fatigued, Manoramâ saw Yudhâjit and performed the cremation of her father Vîrasena; and, trembling with fear, got to the banks of the Ganges after two days’ swift journey.
46-48. There the robbers, the Nisâdas plundered all their riches and took the chariot and went away. Manoramâ had only her clothings, that she wore, left to her. She began to weep, and, holding the hands of her attendant, went to the Ganges shore, and being afraid crossed the river on a raft and went to the Chitrakûta mountain.
49. That terrified Devî went to the hermitage of Bhâradvâja as early as possible. There she saw the ascetics and was relieved of her fear.
50. Bhâradvâja asked, “O lotus eyed! Who are you and whose wife are you? Why have you taken so much trouble to come here? Answer all these truly.”
51. “O beautiful one! are you a Devî or a human being? your son is a very minor. Why have you come in this dense forest? It seems, as if you are deprived of your kingdom.” [ p. 182 ] 52. Thus asked by the best of the Munis, the beautiful Manoramâ became very much afflicted with grief and began to weep; she could not speak anything herself and ordered Vidalla to inform the Muni all what had happened.
53-54. Vidalla then said :— There was a king of Kosala, named Dhruvasandhi. She is the legal wife of that king. Her name is Manoramâ. That powerful king of the Solar Dynasty was killed by a lion in a forest. This boy Sudars’ana is his son.
55. The father of this Manoramâ was very religious. He died fighting for the cause of his daughter’s son. Now the present queen has become much afraid and has therefore come to this wild forest.
56. The son of this woman is now a minor; he is now taking your refuge. O best of the Munis! Protect them.
57. To give protection to any distressed person is to acquire merits higher than performing a sacrifice. Therefore to protect one who is very much afflicted with fear and who is helpless will have still higher merits.
58. Bhâradvâja said :— “O beautiful one! Remain in this hermitage without any fear; rear up your son here. O auspicious one! There is no cause of fear here from your enemies.
59. Better nourish and support your child. Your son will surely be a king and if you remain in this hermitage, no sorrow or grief will overtake you.”
60. Vyâsa said :— When the great Muni Bhâradvâja said thus, the queen Manoramâ became peaceful. The Muni gave them a cottage to live in and there they dwelt without any sorrow.
61. Thus Manoramâ dwelt obediently with her maid servant, liked by all. Vidalla also remained there and Manoramâ began to nourish her child.
Here ends the Fifteenth chapter on the Devî Mâhâtmya and the battle between Yudhâjit and Vîrasena and the going away of Manoramâ to the forest in the 3rd Adhyâya of S’rî Mad Devî Bhâgavatam by Maharsi Veda Vyâsa.
On the glory of the Devî [ p. 182 ] 1. Vyâsa said :— After gaining the victory in the battle, the king Yudhâjit returned to the city of Ayodhyâ with his huge army and asked where are Sudars’ana and Manoramâ? He wanted to kill Sudars’ana.
2. He repeatedly exclaimed “Where are they gone?” and sent his servants [ p. 183 ] on their search. Then, on an auspicious day, he installed his daughter’s son on the throne.
3. Maharsi Vas’istha was engaged as the priest; he and the other ministers began to chant the auspicious hymns of the Atharvaveda and with the jars, filled with water, and consecrated by these hymns, installed S’atrûjit on the throne.
4. O best of the Kurus! Conch shells resounded; drums, bherîs and tûriyas, resounded; and great festivals and rejoicings took place in the city.
5. The reciting of the Vedic mantrams by the Brâhmans, the chanting of hymns by the bards and the auspicious acclamation of Victory to the new king resounded the whole city of Ayodhyâ with joy.
6. When the new king S’atrûjit ascended on the throne, the subjects were filled with joy; everywhere hymns were sung; drums were resound. At this Ayodhyâ looked as fresh as ever.
7-8. O King! Though there were thus great rejoicings and festivals, yet some good persons were found that remembered Sudars’ana and gave vent to this feeling of sorrow, thus :— “Alas! Where has that prince gone? Where has that chaste queen Manoramâ gone with her son? Oh! The enemies have killed his father for greed of kingdom.”
9. The saints with their views impartial, thus rendered uneasy, sorry, began to pass away their time there subject to S’atrûjit.
10. After installing duly his daughter’s son on the throne and after having made over the charge of the kingdom to the wise councillors, Yudhâjit turned towards his own city.
11-12. Afterwards Yudhâjit heard that Sudars’ana was staying in the hermitage with the Munis. He started at once for Chitrakûta and went quickly to Durdars’a, the chief of the city of Sringavera, being accompanied by Bala, the chief of the Nîsâdas.
13-15. Hearing that Yudhâjit was coming there with his army, Manoramâ began to think that his son was a minor and became very sorrowful, distressed and terrified. Then she with tears in her eyes addressed the Muni thus :— “Yudhâjit is coming here; what shall I do and whither shall I go? He has slain my father, and has installed his daughter’s son on the throne. Still he is not satisfied and he is now coming with his army here to kill my minor child.”
16-21. O Lord! In days of yore, I heard that the Pândavas, when they went to the forest, lived in the holy hermitage of the Munis with Draupadî. One day the five brethren went a hunting, and the beautiful Draupadî stayed without any fear with other maid servants in the [ p. 184 ] hermitage where there was the chanting of the Vedas by Dhaumya, Attri, Gâlava, Paila, Jâvâli, Gautama, Bhrigu, Chyavana, Kanva of the Atrigotra, Jatu, Kratu, Vîtihotra, Sumantu, Yajñadatt, Vatsala, Râs’âsana, Kahoda, Yavakrî, Yajñakrit, Kratu and other holy high souled Risis like Bhâradvâja and others.
22-23. While the five great heroes Arjuna and others, the destroyers of their enemies, were roaming in the forests, Jayadratha, the king of Sindhu came with his army to the hermitage, hearing the reciting of the Vedic hymns.
24. Hearing thus, that king quickly descended from the chariot so that he might have a sight of these holy maharsis.
25-27. Accompanied by two attendants only, he approached to the Munis and, finding them engaged in the study of the Vedas, waited there with folded hands for an opportunity. O Lord! When the king Jayadratha on entering the hermitage took his seat, the wives of the Munis came there to see the king and began to enquire “Who is this person?”
28. With the wives of the Munis came there also the beautiful Draupadî. Jayadratha looked upon Draupadî as if she were the second goddess Laksmî.
29-30. Looking at that lovely royal daughter who looked like the Deva girls Jayadratha asked the Maharsi Dhaumya, “Who is this beautiful lotus eyed lady? Whose wife is she and who is her father? What is her name? Oh! From her beautiful appearance it seems that the goddess S’achî has come down on earth.”
31. This fair woman is shining like the celestial nymph Rambhâ surrounded by the Raksasis or like the beautiful creeper Lavangalatika encircled by thorny trees.
32. O good ones! Tell truly whose beloved is she? O Brâhmins! It seems that she is the wife of some king, not the wife of a Muni.
33. Dhaumya said :— “O king of Sindhu! She is the daughter of Pânchâla; her name is Draupadî; she is the wife of the Pândavas; they are residing in this forest, having got rid of their fears.”
34. Jayadratha said “Where have those powerful Pândavas of great prowess gone now? Are they dwelling in this forest, free from fears?”
35. Dhaumya said :— “The five Pândavas have gone out on hunting, ascended on a chariot. They will return at noon with their game.”
36-37. Hearing the Muni’s words Jayadratha got up, and going near to Draupadî, bowed down to her and said :— “O Fair One! Is there every- [ p. 185 ] thing well with you? Where have your husbands gone? To-day it is eleven years that you are residing in the forest.”
38. Draupadî then said :— “O prince! Let all be well with you, wait here for a short while; the Pândavas are coming quickly.”
39. While Draupadî thus spoke, that powerful king, being overpowered with greed and avarice, stole her away, disregarding all the Munis present there.
40-42. O Lord! The wise should never trust any body; if on any body he places his trust, he will surely come to grief. For example, see the case of the king Bali. Bali, the son of Virochana, and the grandson of Prahlâda, was prosperous, devoted to his religion, true to his promise, performer of sacrifices, generous, always giving protection to and liked by the saints and a great warrior. His mind never turned to any irreligious subject and he performed ninety nine Yajñas with full Daksinâs (remunerations).
43-44. But the Bhagavân Visnu, who is all full of Sâttvic purity and who is never affected with passions and changeless, who is always worshipped by the Yogis, He, in the form of a dwarf in his Vâmana incarnation as the son of Kas’yapa Risi, to serve the Devas, stole away his whole seagirt earth and kingdom deceitfully on hypocritical pretext.
45. O Lord! I heard that the son of Virochana was a generous large hearted king. He truly resolved to give what was wanted; but Visnu behaved with him deceitfully to serve the cause of Indra.
46. When the pure, Sâttvik Visnu could assume this dwarf incarnation to bring about the hindrance to Bali’s Yajña, what wonder is that other ordinary mortals would practise things like that?
47. Therefore never trust on any body in any way. Lord! Where there are greed and avarice, reigning in one’s heart, what fear can he have to perpetrate any evil deed?
48-49. O Muni! It is through avarice that men commit sinful deeds; they do not care what good or bad will happen to them in the next world. Thoroughly overpowered by greed, they take away in mind, word and deed other’s things; and thus they become fallen.
50-51. Lo! Human beings always worship the Gods for wealth; but the Devas do not give them wealth instantly; they give them these things through others by making them carry on trade, make gifts, or shew their strength or by making them steal. [ p. 186 ] 52. The Vais’yas worship the Gods simply because they think they will be highly prosperous and therefore they sell many things as grains, cloth and the like.
53. O Controlled one! Is there not the desire to take away the other’s property in this act of merchandise? Certainly there is. Besides the merchants, when they find that when people are in urgent need of buying articles from them, expect that the price of those articles might run higher.
54. O Muni! Thus every one is anxious to take away other’s properties. How, then, can we trust them?
55. Those who are clouded by greed and delusion, their going to places of pilgrimages, their making charities, their reciting the Vedas, all are rendered useless. Though they go to the holy places, etc., still these things bear no fruits to them, as if they have not done these things at all.
56. Therefore O Enlightened one! You make Yudhâjit go back to his own place. Then I will be able to remain here, like Sîtâ, with my son.
57-58. On Manoramâ’s thus speaking to the Muni, the fiery Maharsi went to Yudhâjit and said :— “O King! You better go back to your own place or anywhere else you like. The son of Manoramâ is a minor; that queen is very much grieved; she cannot come to you now.”
59. Yudhâjit said “O peaceful ones! Kindly cease showing this impudence and give me Manoramâ. I will never go away leaving her. If you do not give her easily, I will take her away by force.”
60. The Risis said “O King! If there be any strength in you, you can take away Manoramâ by force; but the result will be similar to that when the King Visvâmitra wanted to take away the heavenly cow by force from the hermitage of Vas’istha.”
Thus ends the Sixteenth Chapter on the glory of the Devî and the going of the King Yudhâjit to the hermitage of Bhâradvâja, to kill Sudars’ana, in the the 3rd Adhyâya of S’rî Mad Devî Bhâgavatam by Maharsi Veda Vyâsa.
On the story of Vis**’vâmitra** [ p. 186 ] 1-3. Vyâsa said :— O King! Hearing thus the words of the Maharsi Bhâradvâja and seeing that he made a firm resolve, the King Yudhâjit called his prime minister quickly and asked, “O intelligent one! What am I to do now? I want to carry away by force this boy with his mother sweet Manoramâ; no one desirous of one’s welfare won’t trifle away his enemy, be he even a very weak one; if he does so, that enemy [ p. 187 ] will get stronger day by day, as the disease consumption becomes stronger; and will ultimately become the cause of death.
4. There is no warrior, nor any soldiers here of the other party; no one will be able to resist me; I can take away, as I like, the enemy of my daughter’s son and can kill him.
5. I will try to-day to carry him away by force, and Sudars’ana being killed, my daughter’s son will reign fearlessly without an enemy; there in no doubt in this.”
6. The prime minister said :— No such hazardous courage need be shewn now; you have heard the Maharshi’s words; he quoted you the example of Vis’vâmitra.
7. O King! In days of yore, Vis’vâmitra, the son of the King Gâdhi, was a celebrated monarch; one day while roaming, he accidentally reached the hermitage of Vas’istha.
8. The powerful king Vis’vâmitra bowed down before the Muni, and the Muni gave him a seat. The king took his seat there.
9. Then the high souled Vas’istha invited the king to a dinner. Vis’vâmitra, the king, went there with his whole army.
10-12. There was a cow, named Nandinî, of Vas’istha. The Muni prepared all sorts of eatables from her milk and entertained them all. The king with his whole army was very much pleased; and, coming to know of the divine power of the cow, asked Vas’istha to give his cow Nandinî over to him and said “The udder of your cow Nandinî is like a big jar. I will give you thousand cows like that; I pray you to let me have your cow Nandinî.”
13. Vas’istha said “O King! This is my sacrificial cow; I cannot give you this cow in any way, let your thousand cows be yours.”
14. Vis’vâmitra said :— “O Saint! I will give you cows lakhs or tens and hundreds of lakhs or any number you like. Please give me your cow; in case you be unwilling, I will carry her away perforce.”
15. Vas’istha said :— “O King! As you like, better take it perforce; I will never be able to give you my cow Nandinî from my house.”
16. O King! Hearing thus the Vas’istha’s words, Vis’vâmitra, the King, ordered at once his powerful followers to carry the cow Nandinî away by fastening a cord round her neck per sheer force.
17-19. The followers, obeying the order at once bound the cow with ropes and began to carry her away by force. At this Nandinî, trembling and with tears in her eyes, began to say to the Muni “O One! whose wealth consists only in asceticism! Are you going to leave me? Otherwise [ p. 188 ] why these fellows are binding me with a cord and dragging me away?” At this the Muni replied “O Nandinî! I have never parted with you; I perform all my sacrifices through your milk. O auspicious one! I honoured this king, my guests, with eatables prepared from your food and for that reason he is carrying you away from me by sheer force. What can I do? O Nandinî! I have not the least desire to part with you.”
20. Hearing these words from the Muni, the cow became very angry and bellowed loudly and terribly.
21. At once came out from her body, on that very spot, the terrible demons wearing coats of armour, and holding various weapons; and they uttered aloud, “Wait; you will soon meet with vengeance.”
22. They then destroyed all the forces of the king. And the king alone was left and he went away alone, much dejected and sorrowful.
23. Oh! That wicked king then cursed with great humility the Ksattriya S’akti; and thinking the Brâhmanic power would be attained with great exertion, began to practise asceticism and penance.
24. Performing penance and tapasyâ, very hard indeed, in the great forest, Vis’vâmitra, the son of Gâdhi, succeeded at last in becoming a Risi and then he renounced his Ksattriya Dharma.
25. Therefore, O King! Dost Thou never quarrel with these ascetics and be involved in wars resulting in great enmity and causing the extinction of the race.
26. Better dost thou appease the Muni and now go back to your own kingdom. Let Sudars’ana remain here at his pleasure.
27. O King! This minor boy has no wealth; what harm can he do to you? It is useless to show your enmity towards an orphan, a weak minor boy.
28. This world is under the control of Destiny; therefore one should shew mercy to all. O king! What use is there to shew one’s jealousy? What is inevitable will surely come to pass.
29. O king! The thunderbolt comes sometimes like a blade of grass; a blade of grass acts sometimes like a thunderbolt.
30. O king! You are very intelligent; consider that by, combinations of circumstances, a hair can kill a powerful tiger and a gnat can kill an elephant. Therefore dost thou forsake this rashness and hear my beneficent advice.
31. Vyâsa said :— O king! The best of kings, Yudhâjit hearing the prime minister’s advice bowed down humbly at the feet of the Muni and returned to his own city. [ p. 189 ] 32. Manoramâ, too, became free from anxiety, and, remaining peaceful in the hermitage, began to nourish and support her child, engaged in vows.
33. The lovely son of the king began to grow daily like the phases of the waxing moon and sport fearlessly with the boys of the Munis, altogether, wherever they liked, a sight very auspicious.
34. One day the minister Vidalla came there and the sons of the Munis seeing him began, in the presence of Sudars’ana, to address him “Klib,” “Klib.”
35. Sudars’ana, too, hearing them pronounce “Klib,” “Klib” took up the one letter, “Kli” and uttered this only repeatedly, which is, in fact the prince of the root mantras of Kâma, with anusvâra omitted.
36. Then the son of the king took that mantram and silently repeated this in his mind.
37. O King! Thus that boy Sudars’ana was initiated in this root mantra of Kâma (desire) spontaneously, out of his original Samskâra (innate tendency) owing to the unavoidable destiny of Fate.
38-39. The son of the king, when he was five years old, got this most excellent mantra, though without its Risi (seer), meditation, without its chhanda (metre) and without Nyâsa (assignment of the various parts of the body to different deities, accompanied with prayers and corresponding gesticulations), and considered this as the quintessence of all, therefore meditated this always in his mind spontaneously and never forgot it.
40-41. When the king’s son grew eleven years old, the Muni performed his Upanayana (sacred thread) ceremony and made him begin the study of the Vedas. The son, with that mantra power, soon mastered all the studies about archery, all the moral and political sciences in conformity with proper rules, within a very short time.
42-43. One day Sudars’ana got a vision of the form of the Supreme Goddess, of a red colour, wearing red apparel and decorated with red ornaments, mounting on Garuda and with Her wonderful Vaisnavî powers and Her face, fully opened like the budding of a lotus flower.
44. Thus, expert in many branches of learning, Sudars’ana served his Mother in that forest and began to wander on the banks of the Ganges.
45. One day the Mother of the Universe gave the bows, sharpened arrows, quiver and a mail coat of armour to that boy in that forest. [ p. 190 ] 46-47. O King! At this time the extraordinary beautiful and lovely princess S’as’ikalâ, endowed with all auspicious qualities, the daughter of the king of Kâshi, came to hear that a beautiful prince named Sudars’ana, a second Kandarpa, full of heroism and endowed with all auspicious qualities is dwelling in a forest.
48. The princess, hearing this from a soothsayer, mentally loved and desired him and wanted finally to accept him as her legal husband.
49-50. Thus, on one occasion, at the end of a night (night-fall), the Goddess appeared in her dreams before her and consoled her and said “O fair one! ask a boon from me; Sudars’ana is my devotee; he will fulfill, at my word, all your desires.”
51. Thus seeing the beautiful figure of the Goddess in her dreams and hearing Her sweet words, the honoured S’as’ikalâ was drowned in the ocean of bliss.
52. When the princess awoke, her face beaming with gladness, her mother perceived her joy and inferred that her daughter must have been internally very glad, and asked her repeatedly, but S’as’ikalâ was too much abashed and did not give vent to the cause of her satisfaction.
53. The princess, remembering her dreams, began to laugh repeatedly on account of her excessive joy. At last she spoke out in detail all about her dreams to one of her lady friends, or companions.
54. On one occasion, that large eyed S’as’ikalâ went out for enjoyment to a nice garden beautified with champaka flowers, attended by her companion.
55. While the King’s daughter seated under a champaka tree, was collecting flowers, she saw a Brâhmin, coming towards her in great haste.
56. After bowing down before him, that beautiful princess, endowed with all auspicious qualifications, addressed him in sweet words “O blessed one! whence are you coming?”
57. The Brâhmana said :— “O girl! I am coming on an errand from the hermitage of Bhâradvâja Muni. Please mention what you are going to ask me?”
58. S’as’ikalâ replied “O Noble one! What beautiful thing is therein that hermitage that is extraordinary and worth describing.”
59. The Brâhmana said “O fair one! There is staying the most lovely Sudars’ana, the son of the King Dhruvasandhi. He is the loveliest of all men. [ p. 191 ] 60. O fair one! He who has not seen him, I think, has his eyes given to him in vain.
61. O auspicious one! It appears as if the Creator, with a view to see how it looks, has invested him with all the qualities.
62. O beautiful one! what shall I say more to you, suffice to say that, that prince is fit to become your husband. I think that the Creator has, no doubt, settled already the union between you two, as a happy union of two congenial things (gold in union with Jewel).”
Thus ends the seventeenth chapter on the story of Vis’vâmitra and on the getting of the root mantra of Kâma by the son of the King in S’rî Mad Devî Bhâgavatam, of 18,000 verses by Maharsi Veda Vyâsa.
The Svayambara of S’as’ikalâ [ p. 191 ] 1. Vyâsa said :— The King’s lovely daughter was very glad on hearing the words of the Brâhmana, and drowned herself in ecstacy of love. The Brâhmin also departed, thinking of the whole affair.
2. The daughter was already attached to the prince, and now she became the more merged in love for him and became very anxious. Now, on the departure of the Brâhmin, she felt herself struck by the arrows of love.
3-4. Then S’as’ikalâ, oppressed by love, addressed her dear companion, who followed her inclinations thus :— “O my companion! I have not as yet had any knowledge of the king’s son; still the signs of love have sprung up in my body and mind, from the moment that I heard about him from the Brâhmin. The love is giving me much trouble; tell, my companion what am I to do now? and whither shall I go?
5. O dear companion! I saw him like a second God of Love in my dreams; and, since then, my innocent mind is being troubled with his being away from me.
6. O fair one! The sandal paste on my body appears to me like a poison, this garland is like a serpent and the moon’s rays seem like a fire.
7. O companion! My mind gets not rest anywhere, in palaces, gardens, in lakes, in hills, at any time, during the day or night; all the enjoyable things have assumed now contrary aspects and are paining me.
8. The bedding, betel leaves, music, singing, and dancing, all now fail to give me satisfaction and peace.
9. O companion! I would have gone to-day where is residing that deceiver; but I fear for my father as well for the honour of my family. [ p. 192 ] 10. My father is not yet declaring the svayamvara for my marriage. What shall I do? Had he given me in marriage to that Sudars’an, I would have allowed him embrace me and satisfy his passions to-day!
11. O friend! look at the strange ideas of the Creator! There are hundreds of kings today who are influential and I do not consider them beautiful; and that King’s son is exiled from his kingdom and yet he has stolen away my heart.”
12. Vyâsa said :— Thus that King’s son, Sudars’ana, though helpless, and living in a forest on roots and fruits, deprived of wealth, power, and army, began to reign in the heart of that princess.
13-14. S’as’ikalâ, too, began to recite slowly the root mantra of Sarasvatî and therefore her love towards this prince held out signs of success.
Once engaged in meditation on that excellent root mantra on Kâma, and, while repeatedly reciting it mentally, he got in a dream the vision of that Ever Full, the World Mother Ambikâ, that cannot be expressed in words, the Vaisnavî S’akti and capable to bestow all wealth and property.
15-16. At this time the King of Nisâdas, the lord of S’rimgaverpur came to the hermitage and presented an excellent chariot together with all other necessary things. This chariot was drawn by four horses, decorated with nice flags and was endowed with the prospect of getting victory everywhere; thinking it thus a befitting present to be given to the King, he gave it to Sudars’ana.
17. Sudars’ana, too, accepted the offer of a friend and worshipped him well in return, with roots and fruits of the forest.
18-19. The lord of the Nisâdas, thus worshipped as a guest, went away. The Munis and ascetics then began to address Sudars’ana, with fondness “O son of the king! Don’t be anxious and restless; within a very short time, you will get your kingdom, no doubt, by your own good luck and prowess.
20. O one attached to one’s vows! The Goddess that enchants the whole universe, the Giver of boons, S’rî Ambikâ, has been pleased with you; assistance is also rendered well to you; therefore do not trouble yourself with contrary thoughts any more.”
21. The Munis, who have taken vows, addressed Manoramâ also “Your son will soon become the lord of the world; you need not care any more.”
22. Then the lean and thin Manoramâ, hearing the Muni’s words said “O Brâhmanas! Let your âsiss (words of benedictions) be justified with success. What wonder that a kingdom be obtained by the good will of the Sâdhus! [ p. 193 ] 23. There is no force, no minister, no help, no property; how, under what combinations, can then my son get kingship?
24. You are the best of the knowers of mantrams; due to the influence of your good will, my son will surely be a king; there is no doubt in this.”
25. Vyâsa said :— Wherever that intelligent Sudars’ana used to go on his chariot, there he seemed by his own prowess, as if he were surrounded by a whole army consisting of 109, 350 foot, 65,610 horse, 21,870 chariots and 21,870 elephants.
26. This is the influence of the seed mantra; it is not an ordinary acquisition. It is because Sudars’ana, with gladness and one-pointedness of his mind, meditated on his seed mantra, that he acquired the above powers; there is no doubt in this.
27. Becoming pure and peaceful, whoever gets this wonderul seed mantra from a true spiritual guide and meditates on it incessantly, is destined certainly to attain all desires.
28. O best of kings! There is no such thing either in the heavens above or in the worlds below, that a man won’t get, when the Supreme Goddess becomes pleased.
29. Those are certainly very unfortunate and of dull intellect, who cannot place their faith on the worship of this Goddess and consequently suffer incessantly all sorts of troubles.
30. O best of the Kurus! At the beginning of the creation, this Ambâ Devî was the Mother of all the Gods, and is therefore known as the First Mother.
31. She is practically seen in this world in the shape of Buddhi (iutellgence), Kîrti (fame), Dhrîti (fortitude), Laksmî (Goddess of wealth), S’akti (the Force), S’raddhâ (Faith), Mati (Intellect), Smriti (memory), etc.
32. It is only the deluded souls that do not realise the nature of the Devî; it is only those, whose hearts are destroyed by the glare of false argument, that do not worship this All-auspicious Goddess of the Universe.
33-34. O king! Brahmâ, Visnu, S’ambhu, Indra, Varuna, Yama, Vâyû, Agni, Kuvera, Vis’vakarmâ, Pûsâ, Bhaga, the two Asvins, Âdityas, Vasus, Rudras, Vis’vedevas, Maruts, all worship the Supreme Deity of Creation, Preservation and Dissolution.
35. Who is there amongst tho wise that does not serve this Highest Energy? The real nature of that Auspicious Goddess, the Bestower all desires, Sudars’ana came to know very well. [ p. 194 ] 36. She is the Real Essence, Brahmâ, very rarely realised; She is the Higher Vidyâ and the Lower Vidyâ (Avidyâ) and She is the vital energy, the Mukhya Prâna, of the best of the Yogis, who are desirous of liberation.
37. O king! What individual is there that is able to realise the nature of Pramâtmâ (the Highest Universal Self) without having recourse to Her, Who is manifesting this universal consciousness, by bringing into existence these Sâtvik, Râjasik, and Tâmasik creations.
38. Sudars’ana, though he dwelt in the forest, realised a greater happiness than that in obtaining the sovereignty of a kingdom, by constantly meditating on that Goddess.
39. S’as’ikalâ, too, being too much oppressed with the arrows of love, any how remained with her soul in her body, having had to be always cared for her health in various ways by her attendants.
40. Then the king Subâhu, on coming to know that her daughter is desirous of getting her husband, made arrangements for her Svayambara (a marriage in which the girl chooses her husband from among a number of suitors assembled together) without any delay.
41-44. The Svayambara of the royal family, the Pundits say, is of three kinds :— lst Ichchhâ Svayambara (optional); 2nd Panya Svayamvara by fulfilling a promise, e.g. Râmachandra broke in two the bow of S’iva and married Sîtâ; 3rd the Svayambara, preferring one who will prove the strongest hero by one’s own prowess. Of these three kinds of Svayambaras, the king Subâhu preferred Ichchâ Svayamvara (according to the bride’s free choice).
Accordingly the king employed many artisans, had platforms covered with beautiful carpets and big halls decorated beautifully in various ways.
45-47. Thus the assembly hall for Svayambara built and decorated and all the necessary articles and equipments brought thither, the fair eyed S’as’ikalâ, told her companions with sorrow “Better go to my mother and say her privately that I have already selected mentally my husband the beautiful Sudars’ana, the son of the king Dhruvasandhi in my mind; I won’t marry any other prince than him; the Goddess Bhagavatî has settled him for my husband.”
48-50. Vyâsa said, the companion of S’as’ikalâ hearing thus, went quickly to her mother Vaidarbhî and addressed her sweetly in private “O chaste one! Your daughter, with a sorrowful heart, has sent me to you to say the following; Please hear and do at your earliest convenience, what is good and beneficial.” She said “There is staying in the hermitage of Bhâradvâja, the son of the king Dhruvasandhi; I have mentally selected him as my husband; I won’t select any other prince.” [ p. 195 ] 51. Vyâsa said :— The queen, hearing her words, told to her husband, when he returned to the palace, all her daughter’s words as she had heard them.
52-53. Hearing this, the king Subâhu was astonished and then laughed frequently and then began to say to his wife, the daughter of the king of Vidarbha the following true words :— “O fair one! That king’s son Sudars’ana is a minor, he has been exiled to the forest; now he is helpless and is residing with his mother in a dense forest.
54. For his sake, the king Vîrasena was slain in battle by the king Yudhâjit. O fair eyed! how can that helpless exiled poor boy become her husband.
55. Do say therefore to S’as’ikalâ that, in the assembly hall for her Svayamvara, many kings commanding honour and respect would be present. She would then choose whomever she likes. She need not repeat such words any more.”
Thus ends the Eighteenth Chapter of the 3rd Skandha about the Svayambara of S’as’ikalâ, the daughter of the king Kâsirâja in the Mahâ Purânam S’rî Mad Devî Bhâgavatam of 18,000 verses by Maharsi Veda Vyâsa.
On the going to the Svayamvara assembly of Sudars’ana [ p. 195 ] 1-2. Vyâsa said :— After the king Subâhu had spoken thus, the Queen made her daughter S’as’ikalâ, who had always sweet smiles on her lips sit on her lap and after consoling her with sweet words, began to say “O fair eyed! You always practise vows and other religious performances; why are you, then, speaking these unpleasant words? The King has heard all what you wanted to say and has been very sorry.
3-5. That Sudars’ana is very unfortunate, deprived of his kingdom, helpless, void of wealth and army, abandoned by his friends, exiled with his mother in the forest, subsisting on roots and fruits, lean and thin. Thus he is not worthy of becoming the husband of yours. There are many learned, beautiful, approved of all, qualified with all royal marks, princes fit to become your husband. They all will come in this Svayamvara.
6. There is one brother of this Sudars’ana, who is endowed with all kingly qualifications, beautiful, and qualified in various other ways. He is the king of the Kosala country.
7. There is another point worth consideration; please hear it. The King Yudhâjit is trying his best to kill Sudars’ana on a befitting opportunity. [ p. 196 ] 8. He already counselled with his ministers and killed in a desperate fight the king Vîrasena and installed his daughter’s son on the throne.
9. Even he came up so far as the hermitage of Bhâradvâja to kill Sudars’ana; afterwards he was prevented by the Munis from doing so then he returned home.”
10-11. S’as’ikalâ replied :— “Mother! That prince, though staying in the forest, is approved of by me; under the advice S’aryâti, the chaste Sukanyâ married Chyavana Muni and served her husband all along; so I will marry this king’s son and will always be engaged in serving him. The women are able to attain heaven and emancipation, if they serve their husbands; therefore if we be sincere in serving our husbands, we will no doubt be happy.
12. I have seen in my dream that the Goddess Bhagavatî has ordained him to be my husband; how can I now accept any other body as my husband than him?
13. The Devî Bhuvanes’varî has pictured his frame firmly in my heart; I will never be able to leave my dearest beautiful husband and to contract marriage with any other person.”
14. Vyâsa said :— Thus the mother, the daughter of the King of Videha, found many signs and at last desisted. She then reported to the King all the words of S’as’ikalâ.
15-16. When S’as’ikalâ, on the day before the marriage day, became very anxious and, sent in a great hurry, one trustworthy Brâhmin, versed in the Vedas to the hermitage of Bhâradvâja with this message “O Brâhman, go in such a way to Sudars’ana, as my father be not able to know about it and tell Sudars’ana all my words.
17-18. My father has called in for my marriage a Svayambara ceremony; many powerful kings will attend with their armies; O Deva! The Goddess Bhagavatî has ordered me in dream and accordingly I, with full gladness of my heart, have become yours already in my heart.
19. Rather I will take poison or I will jump in a blazing fire, than I can obey my father’s and mother’s words and marry another.
20. By my mind, word, and deed, I have selected you my husband; and pleasure and happiness is sure to attend on us by the blessings of the Bhagavatî.
21. Please depend unto Her, at Whose command this whole universe, moving and unmoving is resting, unto that Great Destiny and come to this place without fail.
22. What the Goddess, whose commands S’ankara all the other Devas obey, has ordered, can never turn out false. [ p. 197 ] 23. O Brâhmin! You the foremost amongst the virtuous; do therefore call on that King’s son in privacy and speak out all there to him. What shall I say more to you. Do all that my object may be fullfilled.”
24. Thus saying, she gave the Brâhmin his Daksinâ and sent him to Sudars’ana. He went there and reported all the matter duly to him and quickly returned back.
25. On coming to know all this, Sudars’ana determined to start; and the Mahârsi Bhâradvâja, with gladness, sent him.
26. Vyâsa said :— Seeing her son ready to start, the mother Manoramâ became very sorry and, trembling and shedding tears, thus spoke to her son.
27-28. “Sudars’ana! Where are you going now? How do you dare to go there in the Svayamvara alone, where are present kings and all your terrible enemies. O Son! You are as yet a boy. The King Yudhâjit will certainly go there with the object of killing you; there will then is no other body to help you. So you should never go to that place.
29. You are my only son; I am very poor and helpless; I have no other to lean upon than you; therefore you ought not to throw me in despair at this moment.
30. See Sudars’ana! The King Yudhâjit who had slain my father, that uncontrollable king will come there; if you go there alone, he will certainly kill you.”
31. Sudars’ana replied “Mother! What is inevitable will certainly come to pass; there is no need to discuss further on the subject. I will go at the command of the World Mother to that assembly hall
Svayamvara.
32. O Auspicious one! Do not give vent to sorrow; I do fear none by the grace of the Bhagavatî.”
33. Vyâsa said :— Thus saying, Sudars’ana mounted on his chariot and was ready to start. Seeing this Manoramâ began to bless him and so cheer him.
34-37. O Son! Let Ambikâ Devî protect your front; Padmalochanâ protect your back; Pârvatî, your two sides; S’ivâ Devî, all around you; Vârâhî, in dreadful paths; Durgâ, in royal forts, Kâlikâ, in terrible fights; Parames’varî, in the platform hall; Mâtamgî, in the Svayamvara hall; Bhavanî, the Avertress of world, amidst the kings; Girijâ, in mountain passes; Chamundâ, in the sacrificial ground, and let the eternal Kâmagâ, protect you in the forests. [ p. 198 ] 38. O Descendant of Raghu family! Let the Vaisnavî force protect you in quarrels; let Bhairavî protect you in battles and amongst your enemies.
39. O Son! Let the Mahâ Mâyâ Jagaddhâtrî Bhuvanes’varî protect you everywhere and at all times.
40. Vyâsa said :— Then Manoramâ, speaking thus to him, trembled with fear and again said :— “O Sudars’ana, I will also accompany you; there will not be otherwise.
41. I will never be able to remain anywhere without you and even for the twinkling of an eye. O Son, carrry me thither where you are desiring to go.”
42. Thus saying, his mother with her attendants was ready to start. The Brâhmanas pronounced their blessings. All then went out.
43. Sudars’an, the descendant of the Raghu family, mounted then alone on his chariot and reached Benares. There the King Subâhu, hearing that he had come, welcomed him and worshipped him with various presents.
44. He gave him, the house for his residence, and made arrangements for his food and drink and other necessary requirements and gave order to his servants to wait on the prince.
45. Then, from various quarters, the kings assembled together; and Yudhâjit, too, came there accompanied by his daughter’s son, S’atrujit.
46-48. The King of Karûsa, the King of Madra, the King of Sindhu, the King of Mâhîsmatî, the valiant warriors, the King of Pânchâla, the kings of the mountainous tract, the King of Karnat, the powerful King of Kâmarûpa, the King of Chola, and the very powerful King of Vidarbhas with 180 Aksauhinî soldiers all arrived and assembled there. Benares was then crowded all over with soldiers and soldiers.
49. Many other kings came there on their beautiful elephants to witness the Svayamvara ceremony.
50. Then the princes began to talk amongst them “The King’s son Sudars’ana, too, had come there and is staying unconfused and calm.
51. Is it that the high minded Sudars’ana, born of the Kâkutstha family, had come there on a chariot, helpless, to marry?
52. Can it be that the princess will overlook these Kings with soldiers and weapons, and select the long armed Sudars’ana?”
53. Then the King Yudhâjit addressed all the other kings “I will slay Sudars’ana for the sake of the daughter; there is no doubt in this.” [ p. 199 ] 54-55. Hearing Yudhâjit’s words, the king of Keral, the foremost of those who know morals, began to say :— “O king! In this Ichchhâ svayamvara, it is not proper to fight. Here there will be no marriage for the prowess; there is no arrangement fixed to steal away the bride elect by force; here the bride will select of her own free choice; what cause can then there crop up here for quarrels?
56. Before, you had driven him out of his kingdom; and though you are the superior king, you have taken his kingdom by force and installed your daughter’s son on the throne.
57. O King! This Sudars’an is born of the Kâkutstha family and the son of the King of Kosala. Why would you kill this innocent boy?
58. O Long lived! Better be sure that there is some God of this Universe; He is governing all; and if you commit anything wrongful know that you will get the fruit of that due to you; there is no doubt it
this.
59. O King! There is victory everywhere of the Truth and Dharma, always you find Adharma and Falsehood defeated. Therefore dost thou forsake your evil and mean intentions and pacify your vile mind.
60. Your daughter’s son is also present here; he is beautiful and prosperous and is reigning a kingdom. Why will not that bride elect him as bridegroom?
61-62. Consider again that there are many other powerful princes and kings in this Svayamvara; the princess may select them also. Therefore let all the kings assembled here say that if the selection of the bridegroom be performed in that way, what cause of a quarrel can there crop up? Knowing all these, you ought not to quarrel here.”
Thus ends the Nineteenth Chapter on the going to the Svayamvara assembly of Sudars’ana and the other kings in the Mahâ Purânam S’rî Mad Devî Bhâgavatam of 18,000 verses, by Mahârsi Veda Vyâsa.
On the Svayamvara hall and the kings’ conversation there [ p. 199 ] 1. Vyâsa said :— O Noble minded one! The king Yudhâjit replied to the address of the king of Keral, thus :—
2-3. O King! You are truthful and have restrained your passions. What you have told just now in this assembly of kings is all correct and approved by morality. O best of the kings! You are born of a high family; you better say how can this take place that when so many fit persons are present here to become the bridegroom, can an unworthy person take away the offer? [ p. 200 ] 4. As a jackal never becomes fit to enjoy what are the dues of a lion, so this Sudars’ana is also unfit to acquire this bride elect.
5. The Brâhmanas have the Vedas as their strength; the Ksattriya kings take bows and arrows to be their source of strength; this is ordained everywhere. Therefore O King! What wrong have I done in my statement. Kindly explain.
6-7. The power of the kings is the befitting money given to the parents of a bride; according to this, the strongest man is to acquire the bride, a jewel. The Ksattriyas that are weak can never acquire that. Make this the rule in this marriage. This earth is fit to be enjoyed by the heroes only and not by the cowards and intriguing persons. Otherwise quarrels are sure to ensue amongst the kings.
8. The dispute thus arose in that Svayamvara hall; and the king Subâhu was called in.
9. The kings that could see the reality of things then addressed the king Subâhu. “O king! You are requested to establish a golden rule in this marriage ceremony.
10. What is your object in calling this Svayamvara. Better give it out after a mature consideration. Please be explicit whom have you intended to give over your daughter in this marriage?”
11-12. Subâhu said :— “My daughter has mentally selected Sudars’ana; I prevented her repeatedly from doing this; but she did not accept my word. What shall I do now? The mind of my daughter now is not at her will. Sudars’ana, too, though uninvited, has come here singly and is residing calmly, without any signs of disturbance in his mind.”
13-14. Vyâsa said :— Then the chief kings all invited Sudars’ana there; Sudars’ana, too, came there quietly, and the princes, seeing his quiet nature, asked him, “O one, engaged in practising vows! Who has invited you here? Why have you come here singly, in this assembly of kings?
15. You have no force, no ministers, no help, no wealth, and no army. O intelligent! Then explain why have you come here alone?
16. In this assembly of kings you see that the powerful monarchs are ready to fight with each other for the sake of this princess. What do you intend to do under those circumstances?
17. Your brother, too, is come here to have the princess; he has got his army and is also marked with his strength and valor. The powerful Yudhâjit has come here also to help him.
18. O observer of good vows! Seeing you without any army, we have narrated to you all the facts. Now think and do accordingly. If you please, remain here or go anywhere else.” [ p. 201 ] 19-20. Sudars’ana replied :— “True, I have no army, no help, no wealth, no forts, no friends or no kings to protect me. Hearing that Svayamvara will be held here, I have come here to witness it. But there is one particularity here; it is this :— The Devî Bhagavatî has ordered me in my dream to come here. Under Her command I have come here; there is no doubt in this.
21. I have got no other object in view; I have obeyed what the Bhagavatî Bhuvanes’varî has ordered me to do. Today will happen, no doubt, what She has ordained.
22-23. O kings! I am seeing everywhere the Supreme Goddess Bhagavatî Bhavânî. Therefore there is no enemy of mine in this world; but he who will turn out an enemy of mine, will be duly punished by the Mahâ Vidyâ Mahâ Mâyâ. I do not know what is enmity?
24. O kings! What is inevitable will surely come to pass. There will be nothing otherwise. I am always depending on Fate, Destiny. What is the use, then, in thinking what will be the result?
25. Everywhere in the Devas, in the spirits, in men, in all the beings, the Devî’s power is existent; it cannot be otherwise.
26. O kings! Whenever She wishes, She makes kings, masters of wealth or devoid of wealth. What is, then, the use of bothering my head in this?
27. When even the Gods Brahmâ, Visnu, and Mahes’a without Her presence, become powerless enough to move their hands or feet, then why shall I be anxious for the result?
28. O kings! Whether I am unable or able or an ordinary person, you have nothing to consider; I have come here in this assembly hall under the command of the Supreme Bhagavatî.
29-30. What She has willed, She will do that. I am not to care for that. O high minded ones! You need not be afraid at all in this. I have told you all truth. Victory or defeat, I feel no shame in either of them. For I am always under the control of Bhagavatî; therefore if there be any shame here, it is all Hers.”
31-33. Vyâsa said :— Hearing thus his words, and seeing that his mind is firmly devoted to Bhagavatî, the kings saw each other and said thus :— “O Sudars’ana! What you have said is quite true; it is never otherwise; still Yudhâjit, the king of Ujjain is intent on killing you. O intelligent! O sinless! we have all come to know that there is no trace of evil in you. We were all overcome with pity for you; hence we have informed you; now think and do the needful?” [ p. 202 ] 34. Sudars’ana said, “You are all kind and large hearted; what you all have said is quite true. What shall I tell you, being a minor as yet!
35. O kings! No one can cause the death of another. All this world, moving and unmoving, is under the control of Fate.
36-38. No soul is independent; every one is under the effects of one’s own Karma. The Pundits that have realised the Truth, say that Karma is of three kinds, Accumulated, Present, and Prârabdha? This whole world is due to Kâla (Time), Karma (action) and Svabhâva (Nature); unless the proper time comes, even the Devas cannot kill men. The men are killed on account of some cause, immediate; but the Great Time is the real Destroyer.
39. My father, though a destroyer of many others, was himself killed by a lion and my mother’s father was slain by Yudhâjit in the battle.
40. The Jîvas, though caring hard to preserve their lives, are killed by Fate in spite of all their cares; and they live thousand years though there is none to protect them.
41. O religious kings! I do not fear a bit from Yudhâjit. I consider Fate as the Supreme and I therefore remain always undisturbed, calm and quiet.
42. Daily and constantly I remember Bhagavatî, Who is the Mother of all this Universe. She will look after my welfare.
43. Behold! One will have certainly to bear the burden of one’s past Karma, whether it be good or it be bad; one’s own actions must bear their fruits. Then why shall he be sorry, who has come to know this?
44. The less intelligent deluded persons, on getting pain from their own actions, turn out enemies on very trifling matters.
45. I do not grieve nor do I fear on account of such enemies. I am staying here in this assembly of kings, cool-minded.
46. Under the order of Chandikâ, I have come here to see this Svayamvara; whatever is inevitable will surely come to pass.
47. The words of the Bhagavatî are the best proof; I do not know any other. My mind is entirely given up to Her. There will be nothing otherwise than what She has ordained; whether it is good or whether it is bad.
48. O kings! Let Yudhâjit remain in peace. I have no enmity with him. He, who will deal inimically with me, will certainly reap his reward. There is not the least doubt in this.” [ p. 203 ] 49. Vyâsa said :— O king! When Sudars’ana addressed them thus, all the kings became very glad and they all remained there for the Svayamvara. Sudars’ana, too, went to his camp and remained also calm and quiet.
50. Next day the king Subâhu invited all the kings present in his city to their respective seats in the Svayamvara hall.
51. The princes and kings, decorated with best ornaments, came and took their seats on their respective platforms, covered with valuable carpets of best workmanship.
52. The kings then looked like the celestial Devas, wearing divine ornaments and apparels, blazing with the lustrous light of gems, and remained to see the Svayamvara affair.
53. Every one there had this foremost thought in his mind when will the princess, the bride elect, would come there; and who will be the man so fortunate as to be blessed with garlands offered by her (as a token of selection of the bridegroom)!
54. If, accidentally, she offers the garland to Sudars’ana in this Svayamvara assembly, then will ensue, no doubt, desperate struggles amongst the kings.
55. While they were thus meditating, sounds of drums were loudly sounded.
56-58. Then Subâhu, the king of Benares, went to her daughter and found that S’as’ikalâ had just taken her bath and put on her silken clothes, and adorned herself with various ornaments and sweet garlands. Thus, dressed in complete marriage dress, she began to shine like another Goddess Laksmî, the Goddess of wealth. The king, on seeing his daughter dressed in silken cloth, afflicted with anxious thoughts, just smiled and said, “Child! Rise and take the beautiful garlands by your hands and go to the the Svayamvara hall and just look at the assembly of kings.
59. O lean bodied one! Whoever, well-qualified, beautiful, and of noble birth, amongst the kings is reigning in your mind, better select him.
60. O graceful! The kings from various quarters are adorning their respective seats; better go and see and select whomever you like.”
61. Vyâsa said :— When Subâhu had spoken thus, S’as’ikalâ, who generally talked little, replied with sweet sonorous words, impregnated with religious truth.
62. “Father! I won’t go before the kings who are inspired by lust; women like me never go there; it is those that are dissolute that attend those places. [ p. 204 ] 63. Father! I have heard from the religious texts that women should cast their glances on their husbands only and not on any other.
64. The woman that goes to many persons is mentally claimed by all; each of them contemplates strongly “Let this woman be mine.” Thus her chastity is destroyed.
65-66. Desirous of selecting her husband, when the woman holding in her hands, the garland for her would-be-husband, goes to the Svayamvara hall, then she turns out like an ordinary unchaste woman. As a prostitute going to a public shop looks on many persons and judges of their merits and demerits according to her own power of judgment, the maid that goes in the Svayamvara hall does exactly the same.
67. How can I behave myself in the hall of the assembly of kings like a prostitute, who does not attach her feelings firmly on a single individual but glances constantly at many lustful persons.
68. Though this system of Svayamvara is approved by the elderly persons, I am not going to follow that now. I will take the vow of a chaste woman and act up to that doctrine as perfectly.
69. I will never be able to act like an ordinary woman going in the Svayamvara hall, mentally determining many and finally selecting one.
70. Father! From the very beginning I have given myself up to Sudars’ana in mind, word and deed. I have not the least inclination to leave him and select another in his stead.
71. O King! If you want to have my welfare, then give your daughter on an auspicious day and in an auspicious lagna to Sudars’ana, according to the prescribed rites.”
Thus ends the 20th Chapter on the Svayamvara hall and the kings’ conversation there in S’rîmad Devî Bhâgavatam of 18,000 verses by Mahârsi Veda Vyâsa.