On the meeting of Mahâdeva and S’ankhachûda for an encounter in conflict [ p. 887 ] 1-33. S’rî Nârâyana spoke :— Then the Dânava, the devotee of S’rî Krisna, got up from his flower strewn bed, meditating on S’rî Krisna, early in the morning time, at the Brahmâ Muhûrta. Quitting his night dress, he took his bath in pure water and put on a fresh washed clothing. He then put the bright Tilak mark on his forehead and, performing the daily necessary worship, he worshipped his Ista devatâ (The Deity doing good to him). He then saw the auspicious things such as curd, ghee, honey, fried rice, etc., and distributed as usual, to the Brâhmanas the best jewels, pearls, clothing and gold. Then for his marching to turn out auspicious, he gave at the feet of his Guru Deva priceless gems, jewels, pearls, diamonds, etc., and finally he gave to the poor Brâhmins with great gladness, elephants, horses, wealth, thousands of stores, two lakhs of cities and one hundred kotis of villages. He then gave over to his son, the charge of his kingdom and of his wife, and all the dominions, wealth, property, all the servants and maid servants, all the stores and conveyances. He dressed himself for the war and took up bows and arrows and arrow cases. By the command of the King, the armies began to gather. Three lakhs of horses, one lakh elephants, one ayuta chariots, three Kotis of bowmen, three Kotis armoured soldiers and three Kotis of trident holders got themselves ready. Then the King counted his forces and appointed one Commander-in-Chief, (Mahâratha), skilled in arts of [ p. 888 ] warfare, over the whole army. Thus the generals were apppointed over the three lakh Aksauhinî forces and their provisions were collected by three hundred Aksauhinî men. He, then, thinking of S’rî Hari, started for war, accompanied by his vast army. (Note :— One Aksauhinî consists of a large army consisting of 21,870 chariots, as many elephants, 65,610 horses, and 109,350 foot). He then mounted on a chariot built of excellent jewels and, headed by his Guru and all his other elders, went to S’ankara. O Nârada! Bhagavân Mahâdeva was at that time, staying on the banks of Puspabhadra. That place was Sidhâs’rama (the hermitage where the yogic successes had been obtained and can easily be acquired in future for the Siddhas as well a Siddha Ksettra.) It was the place where the Muni Kapila practised Tapasyâ, in the holy land of Bhârata. It was bounded on the east by the western ocean, on the west by the Malaya mountain, on the south, by the S’rî S’aila mountain and on the north by the Gandha Mâdana Mountain. It was five yojanas wide and one hundred times as long. This auspicious river in Bhârata yields great religious merits and is always full of clear, sparkling running water. She is the favourite wife of the Salt Ocean and She is very blessed. Issuing from S’arâvatî Himâlayâs, She drops into the ocean. Keeping the river Gomatî (Goomti) by her left; She falls into the west ocean. S’ankhachûda, arriving there, saw Mahâdeva under a Peepul tree near its root with a smiling countenance, like one Koti Suns seated in a yogic posture. His colour was white like a pure crystal; as if the Fire of Brahmâ was emitting from every pore of His body (burning with Brahmâ-Teja); He was wearing the tiger skin and, holding the trident and axe. He dispels the fear of death of His Bhaktas; His face is quite calm. He, the Lord of Gaurî, is the Giver of the fruits of Tapasyâ and of all sons of wealth and prosperity. The smiling face of Âs’utosa (one who is pleased quickly) is always thinking of the welfare of the Bhaktas; He is the Lord of the Universe, the Seed of the universe, the All-form (all-pervading), and the Progenitor of the universe. He is omnipresent, All pervading, the Best in this universe, the Destroyer of this universe, the Cause of all causes, and the Saviour from the hells. He is the Awakener and Bestower of Knowledge, the Seed of all knowledges, and He Himself is of the nature of Knowledge and Bliss. Seeing that Eternal Purusa, the King of the Dânavas at once descended from his chariot and bowed down with devotion to Him and to Bhadra Kâlî on His left and and to Kârtikeya on his front. The other attendants did the same. S’ankara, Bhadra Kâlî and Skanda all blessed him. Nandis’vara and others got up from their [ p. 889 ] seats on seeing the Dânava King and began to talk with each other on that subject. The King addressed S’iva and sat by Him. Bhagavân Mahâdeva, the Tranquil Self, then, spoke to him, thus :— O King! Brahmâ, the knower of Dharma and the Creator of the world, is the Father of Dharrna, The religious Marîchi, a devotee of Visnu, is the son of Brahmâ. The religious Prajâpati Kas’yapa is also the Brahmâ’s son. Daksa gladly gave over to Kas’yapa in marriage, his thirteen daughters. Danu, fortunate and chaste, is also one of them.
34-64. Danu had forty sons, all spirited and known as Dânavas. The powerful Viprachitti was the prominent amongst them. Viprachitti’s son was Dambha, self controlled and very much devoted to Visnu. So much so that for one lakh years he recited the Visnu mantra at Puskara. His Guru (spiritual teacher) was S’ukrâchârya; and, by his advice, he recited the mantra of S’rî Krisna, the Highest Self. He got you as his son, devoted to Krisna. In your former birth, you were the chief attendant Gopa (cow-herd) of Krisna. You were very religious. Now, by Râdhikâ’s curse, you are born in Bhârata, as the Lord of the Dânavas, powerful, heroic, valorous, and chivalrous. All the things from Brahmâ down to a blade of grass, the Vaisnavas regard as very trifling; even if they get Sâlokya, Sârsti, Sâyujya and Sâmîpya of Hari, they do not care a straw for that. Without serving Hari, they do not accept those things, even if those are thrust on them. Even Brahmâhood and immortality, the Vaisnavas count for nothing. They want to serve Hari (Sevâ-bhâva). Indrahood, Manuhood, they do not care. You, too, are a real Krisna Bhakta. So what do you care for those things that belong to the Devas, that are something like false to you. Give back to the Devas their kingdoms thus and please Me. Let the Devas remain in their own places and let you enjoy your kingdom happily. No need now for further quarrels. Think that you all belong to the same Kas’yapa’s family. The sins that are incurred, for example, the murder of a Brâhmin, etc., are not even one-sixteenth of the sins incurred by hostilities amongst the relatives. If, O King! You think that by giving away to the Devas their possessions, your property will be diminished, then think that no one’s days pass ever in one and the same condition. Whenever Prakriti is dissolved, Brahmâ also vanishes. Again He appears by the Will of God. This occurs always. True, that knowledge is increased by true Tapasyâ; but memory fails then. This is certain. He who is the creator of this world, does his work of creation gradually by the help of his Knowledge-power (Jñâna-S’akti). In the Satya Yuga, Dharma reigns in full; in the Tretâ Yuga, one quarter is diminished; again in the Dvâpara only one-half remains. And in the Kâlî Yuga, only one quarter remains. Thus Dharma gets increase and decrease. At the end of the [ p. 890 ] Kâlî, the Dharma will be seen very feeble as the phase of the Moon is seen very thin on the Dark Moon night. See, again, the Sun is very powerful in summer; not so in winter. At midday the Sun is very hot; it does not remain so in the morning and evening. The Sun rises at one time; then he is considered as young at another time he becomes very powerful and at another time he goes down. Again in times of distress (i.e., during the cloudy days) the Sun gets entirely obscured. When the Moon is devoured by Râhu (in the Lunar Eclipse), the Moon quivers. Again when the Moon becomes liberated (i.e., when the eclipse passes away) She becomes bright again. In the Full-Moon night She becomes full but She does not remain so always. In the Dark fortnight She wanes every day. In the bright fortnight She waxes every day. In the bright fortnight, the Moon becomes healthy and prosperous and in the dark fortnight, the Moon becomes thinner and thinner as if attacked with consumption. In the time of eclipse She becomes pale and in the cloudy weather, She is obscured. Thus the Moon also becomes powerful at one time and weak and pale at another time. Vali now resides in Pâtâla, having lost all his fortunes; but, at some other time, he will become Devendra (the Lord of the Devas). This earth becomes at one time covered with grains and the resting-place of all beings; and, at another time, She becomes immersed under water. This universe appears at one time and disappears at another. Everything, moving or non-moving, sometimes appears and again, at another time, disappears. Only Brahmâ, the Highest Self, remains the same. By His grace, I have got the name Mrityunjaya (the Conqueror of Death). I, too, am witnessing many Prakritik dissolutions, I witnessed repeatedly many dissolutions and will in future, witness many dissolutions. The Paramâtman becomes of the nature of Prakriti. Again it is He that is the Purusa (male principle). He is the Self; He is the individual soul (Jîva). He thus assumes various forms. And, again, Lo! He is beyond all forms! He who always repeats His Name and sings His Glory, can conquer, at some occasion, death. He is not to come under the sway of this birth, death, disease, old age and fear. He has made Brahmâ the Creator, Visnu the Preserver and Me the Destroyer. By His Will, we are possessed of those influences and powers. O King! Having deputed Kâla, Agni and Rudra, to do the destruction work, I Myself repeat only His name and sing His glory, day and night, incessantly. My name is, on that account, Mrityunjaya. By His Knowledge Power, I am fearless. Death flies away fast from Me as serpents fly away at the sight of Garûda, the Vinatâ;s son. O Nârada! Thus saying, S’ambhu, the Lord of all, the Progenitor of all, remained silent. Hearing the above words of S’ambhu, the King thanked Mahâdeva again and again and spoke in sweet humble words. [ p. 891 ] 65-74. S’ankhachûda said :— The words spoken by Thee are quite true. Still I am speaking a few words. Kindly hear. Thou hast spoken just now that very great sins are incurred by kindred hostilities. How is it, then, that He robbed Vali of his whole possessions and sent him down into Pâtâla? Gadâdhara Visnu could not recover Vali’s glory. But I have done that. Why did the Devas kill Hiranyâksa and Hiranyâkas’ipu, S’umbha and the other Dânavas? In by gone days, we laboured hard when the nectar was obtained out of the churning of the ocean; but the best fruit was reaped by the Devas only. However, all these point that this universe is but the mere sporting ground of Paramâtman, Who has become of the nature of Prakriti (the polarities of the one and the same current to produce electric effects). Whomsoever He grants glory and fortune, he only gets that. The quarrel of the Devas and the Dânavas is eternal. Victory and defeat come to both the parties alternately. So it is not proper for Thee to come here in this hostility. For Thou art the God, of the nature of the Highest Self. Before Thee, we both are equal. So it is a matter of shame, no doubt, for Thee to stand up against us in favour of the gods. The glory and fame that will result to Thee, if Thou art victorious, will not be so much as it will be if we get the victory. On the contrary the inglory and infamy that will result to Thee if Thou dost get dire defeat will be inconceivably much more than what would come to us if we are defeated. (For we are low and Thou art Great.)
75-79. Mahâdeva laughed very much when he heard the Dânava’s words and replied :— O King! You are descended from the Brâhmin family. So what shame shall I incur if I get defeat in this fighting against you. In former days, the fight took place between Madhu and Kaitabha; again between Hiranya Kas’ipu and Hiranyâksa and S’rî Hari. I also fought with the Asura Tripurâ. Again the serious fight took place also between S’umbha and the other Daityas and the Highest Prakriti Devî, the Ruler of all, and the Progenitrix of all and the Destructrix of all. And, then, you were the Pârisada attendant of S’rî Krisna, the Highest Self.
Note :— S’rî Krisna is the Eternal Purusa beyond the Gunas. He creates Prakriti. All the creation is effected by Him. He is the Master of all the S’aktis. These S’aktis come from Him and go into Him. S’rî Krisna plays with these S’aktis, these lines of Forces, very powerful and terrible, indeed, that go to create, preserve and destroy the whole universe. These Lines of Forces have their three properties :— (1) Origin; (2) direction and (3) magnitude. And finally they come back to their origin. This makes one Kalpa, one Life, one Moment, one in the Full One. The Gunas come out of these S’aktis, these Lines of Forces. S’rî Krisna [ p. 892 ] is the Great Reservoir, the Great Centre of Forces, Powerful, Lovely and Terrible. All the events as described here, appear in the intermediate stages when the Fourth Dimension passes into the Third Dimension, etc. The Fourth Dimension does not at once turn out into the Third Dimension but it takes place by degrees. This explains our dreams, visions, etc., which, if seen when the mind is pure, turn out to be true.
80-82. So the Daityas, that were killed before, cannot be compared with you. Then why shall I feel shame in fighting against you? I am sent here by S’rî Hari for saving the Devas. So either give back to the Devas their possessions, or fight with Me. No need in speaking thus quite useless talks. O Nârada! Thus speaking, Bhagavân S’ankara remained silent. S’ankhachûda got up at once with his ministers.
Here ends the Twenty-first Chapter in the Ninth Book on the meeting of Mahâdeva and S’ankhachûda for an encounter in conflict in the Mahâpurânam S’rî Mad Devî Bhâgavatam of 18,000 verses by Mahârsi Veda Vyâsa.
On the fight between the Devas and S’ankhachûda [ p. 892 ] 1-75. S’rî Nârâyana spoke :— Then the King of the Dânavas, very powerful, bowed down to Mahâdeva and ascended on the chariot with his ministers. Mahâdeva gave orders to His army to be ready at once. So S’ankhachûda did. Terrible fight then ensued between Mahendra and Vrisaparvâ, Bhâskara and Viprachitti, Nis’âkara and Dambha, between Kâla and Kâles’vara, between Fire and Gokarna, Kuvera and Kâlakeya, between Vis’vakarmâ and Mâyâ, between Mrityu and Bhayamkar, between Yama and Samhâra, between Varuna and Vikamka, between Budha and Dhritapristha, between S’ani and Raktâksa, Jayanta and Ratnasâra, between the Vasus and Varchasas, between the two As’vin Kumâras and Dîptimân, between Nalakûbara and Dhûmra, between Dharma and Dhurandhara, between Mangala and Usâksa, Bhânu and S’ovâkara, between Kandarpa and Pîthara, between the eleven Âdityas and Godhâmukha, Chûrna and Khadgadhvaja, Kañchîmukha and Pinda, Dhûmra and Nandî, between Vis’va and Palâs’a, between the eleven Rudras and the eleven Bhayamkaras, between Ugrachandâ and the other Mahâmârîs and Nandîs’vara and the other Dânavas. The battlefield, then, assumed a grim aspect, as if the time of Dissolution had come. Bhagavân Mahâdeva sat under the Vata (peepul) tree with Kârtikeya and Bhadrakâlî. S’ankhachûda, decked with his jewel ornaments, sat on the jewel throne, surrounded by kotis and kotis of Dânavas. The S’ankara’s army got defeated at the hands of the Dânavas. The Devas, with cuts and wounds on [ p. 893 ] their bodies, fled from the battlefield, terrified. Kârtikeya gave words “Don’t fear” to the Devas and excited them. Only Skanda resisted the Dânava forces. In one moment he slew one hundred Aksauhinî Dânava forces. The lotus eyed Kâlî also engaged in killing the Asuras. She became very angry and no sooner did She slay the Asura forces, than She began to drink their blood. She easily slew with Her one hand and at every time put into Her mouth ten lakhs, and hundred lakhs and Kotis and Kotis of elephants. Thousands and thousands of headless bodies (Kavandhas) came to be witnessed in the field. The bodies of the Dânavas were all cut and wounded by the arrows of Kârtikeya. They were all terrified and fled away. Only Vrisaparvâ, Viprachitti, Dambha, and Vikamkanah remained fighting with Skanda with an heroic valour. Mahâmârî, too, did not shew his back and he fought out vigorously. By and by they all became very much confused and distressed; but they did not turn their backs. Seeing this terrible fight of Skanda, the Devas began to shower flowers. The killing of the Dânavas looked like a Prakritik Dissolution. S’ankhachûda, then, began to shoot arrows from his chariot.
The shooting of arrows by the king seemed as if rains were being poured in by the clouds. Everything became pitch dark. Fires only were seen emitting their golden tongues. The Devas, Nandîs’vara and others, fled away, terrified. Only Kârtikeya remained in the battlefield. Then S’ankhachûda began to throw terribly showers and showers of mountains, snakes, stones, and trees. So much so, that Kârtikeya was covered by them as the Sun becomes obscured by fog. The Demon King cut off the weighty quiver and the pedestal of Skanda and broke His chariot. By the divine weapons of the Dânava, the peacock (the vehicle) of Kârtikeya became exhausted. Kârtikeya threw one S’akti (weapon) on the breast of the Dânava; but before it fell, the Dânava cut off that, lustrous like the Sun and, in return, darted his S’akti. By that stroke, Kârtikeya became stunned for a moment; but he immediately regained his consciousness. He then took up the quiver that Bhagavân Visnu gave him before and many other weapons; and ascending on another chariot, built of jewels, began to fight out violently and valiantly. Getting angry, he resisted all those showers of snakes, mountains and trees by his divine weapons. He resisted fire by his watery (Pâryannya) weapon. Then He cut off easily S’ankhachûda’s chariot, bow, armour, charioteer, and his bright crown and he threw on his breast one blazing S’akti of white colour. The Dânavendra fell unconscious; but, at the next moment, he regained his consciousness quickly, mounted on another chariot and took a fresh quiver. The Dânava was the foremost in his magic powers. He, by his power of Mâyâ, made a shower of arrows so much so that [ p. 894 ] Kârtikeya became completely covered by that multitude of arrows. Then the Dânava took one invincible S’akti, lustrous like one hundred Suns. It seemed that flames of fire were licking high as if the Dissolution Time had come aright. Inflamed by anger, the Dânava threw that S’akti on Kârtikeya. It seemed, then, that a burning mass of fire fell on him. The powerful Kârtikeya became senseless. Bhadrakâlî immediately took Him on Her lap and carried him before S’iva. S’iva easily restored him to his life by his knowledge-power and gave him the indomitable strength. He then got up in full vigour. Bhadrakâlî went to the field to see the Kârtikeya’s forces. Nandîs’vara and other heroes, the Devas, Gandharbas, Yaksas, Râksasas and Kinnaras followed Her. Hundreds of war drums were sounded and hundreds of persons carried Madhu (wine). Going to the battle-ground, She gave a war-cry. The Dânava forces got fainted by that cry. Bhadrakâlî shouted aloud inauspicious peals after peals of laughter. Then She drank Madhu and danced in the battlefield. Ugra Damstrâ, Ugrachandâ, Kotavî, the Yoginîs, Dâkinîs, and the Devas all drank Madhu (wine). Seeing Kâlî in the battlefield, S’ankhachûda came up again and imparted the spirit of Fearlessness to the Daityas, trembling with fear. Bhadrakâlî projected, then, the Fire weapon, flaming like the Great Dissolution Fire; but the king quickly put out that by the Watery weapon. Kâlî then projected the very violent and wonderful Varunâstra. The Dânava cut off that easily with Gandharbâstra. Kâlî then threw the flame-like Mahes’varâstra. The king made it futile by the Vaisnavâstra. Then the Devî purifying the Nârâyanâstra with the mantra, threw it on the king. At this the king instantly alighted from his chariot and bowed down to it. The Nârâyanâstra rose high up like the Dissolution Fire. S’ankhachûda fell prostrate on the ground with devotion. The Devî threw, then, the Brahmâstra, purifying it with Mantra. But it was rendered futile by the Dânava’s Brahmâstra. The Devî again shot the divine weapons purifying them with mantras; but they also were nullified by the divine weapons of the Dânava. Then Bhadrakâlî threw one S’akti extending to one Yojana. The Daitya cut it to pieces by his divine weapon. The Devî, then, being very much enraged, became ready to throw Pâs’upata Âstra, when the Incorporeal Voice was heard from the Heavens, prohibiting Her, and saying, “O Devî! The high-souled Dânava would not be killed by the Pâs’upata weapon. For Brahmâ granted him this boon that until the Visnu’s Kavacha will remain on his neck and until his wife’s chastity be not violated, old age and death will not be able to touch him.” Hearing this Celestial Voice, the Devî at once desisted. But She, out of hunger, devoured hundreds and lakhs of Dânavas. The terrible Devî Kâlî, then, went with great speed to devour S’ankhachûda but the Dânava resisted Her by his sharp [ p. 895 ] divine weapons. The Devî then threw on him a powerful axe, lustrous like a summer Sun; but the Dânava cut it to pieces by his divine weapon. The Devî seeing this, became very angry and proceeded to devour him; but the Dânava King, the Lord of all Siddhis, expanded his body. At this, Kâlî became violently angry and assuming a terrific appearance, went quickly and with the blow of one fist, broke his chariot and dropped down the charioteer. Then she hurled on the Asura one S’ûla weapon, blazing like a Pralaya Fire. S’ankhachûda easily held that by his left hand. The Devî became angry and struck the Dânava with Her fist; the Daitya’s head reeled, and, rolling, he fell unconscious for a moment. Next moment regaining his consciousness he got up. But he did not fight hand to hand with the Devî. Rather he bowed down to Her. The weapons that the Devî threw afterwards were partly cut down by the Dânava and partly taken up by him and absorbed in him and thus rendered futile. Then Bhadrakâlî caught bold of the Dânava and whirling him round and round threw him aloft. Then the powerful S’ankhachûda fell down on the ground from high with great force; he immediately
got up and bowed down to Her. He then gladly ascended on his beautiful chariot, built of excellent jewels. He did not feel any fatigue with the war and went on fighting. Then the Devî Bhadrakâlî, feeling hungry began to drink the blood of the Dânavas and ate the fat and flesh. She came before Mahâdeva and described to Him the whole history of the warfare from beginning to end. Hearing the killing of the Dânavas, Mahâdeva began to laugh. She went on saying, “The Dânavas that get out of my mouth while I was chewing them, are the only ones that are living. This number will be about one lakh. And when I took up the Pâs’upata weapon to kill the Dânava, the Incorporeal Celestial Voice spoke :— He is invulnerable by you. But the very powerful Dânava did no more fling any weapon on Me. He simply cut to pieces those that I threw on him.”
Here ends the Twenty-Second Chapter in the Ninth Book on the fight between the Devas and S’ankhachûda in the Mahâpurânam S’rî Mad Devî Bhâgavatam of 18,000 verses by Maharsi Veda Vyâsa.
On the killing of S’ankhachûda [ p. 895 ] 1-6. Nârâyana said : — S’iva, versed in the knowledge of the Higher Reality, hearing all this, went himself with His whole host to the battle. Seeing Him, S’ankhachûda alighted from his chariot and fell prostrate before him. With great force he got up and, quickly putting on his armour he took up his huge and heavy bow case. Then a great fight ensued between [ p. 896 ] S’iva and S’ankhachûda for full one hundred years but there was no defeat nor victory on either side. The result was stalemate. Both of them, Bhagavân and the Dânava quitted their weapons. S’ankhachûda, remained on his chariot and Mahâdeva role on His Bull. Hundreds and hundreds of Dânavas were slain. But extraordinarily endowed with divine power, S’ambhu restored to life all those of His party that were slain.
7-30. In the meanwhile, an aged Brâhmana, very distressed in his appearance, came to the battlefield and asked S’ankhachûda, the King of Dânavas :— “O King! Grant me what I beg of you; you give away in charity all sorts of wealth and riches; give me also what I desire; give me, a Brâhmin, something also. I am a quiet peaceable aged Brâhmin, very very thirsty. Make your Promise first and then I will speak to you what I desire.” (Note :— The Brâhmins only are fit for receiving frauds and cheatings.)
The King S’ankhachûda, with a gracious countenance and pleasing eyes swore before him that He would give him what he would desire. Then the Brâhmin spoke to the King with great affection and Mâyâ :— “I am desirous of your Kavacha (amulet).” The King, then, gave him the Kavacha (the amulet, mantra written on a Bhurja bark and located in a golden cup). Bhagavân Hari (in the form of that Brâhmin) took that Kavacha and, assuming the form of S’ankhachûda came to Tulasî. Coming there, He made His Mâyâ (magic) manifest and held sexual intercourse with her. At this time Mahâdeva took up the Hari’s trident-aiming at the king of the Dânavas. The trident looked like the Mid-day Sun of summer, flaming like a Pralaya fire. It looked irresistible and invincible as if quite powerful to kill the enemies. In brilliance it equalled the Sudars’an Chakra (disc) and it was the chief of all the weapons. No other body than S’iva and Kes’ava could wield such a weapon. And everybody feared that but S’iva and Kes’ava. In length it was one thousand Dhanus and in width it was one hundred hands. It seemed lively, of the nature of Brahmâ, eternal and not capable to be noticed, whence and how it proceeded. The weapon could destroy, by its own free Lîlâ (Will) all the worlds. When S’iva held it aloft and aiming at S’ankhachûda, He hurled it on him, the King of the Demons quitted his bows and arrows and with mind collected in a yoga posture, began to meditate on the lotus-feet of S’rî Krisna with great devotion. At that moment, the trident, whirling round fell on S’ankhachûda and easily burnt him and his chariot to ashes. He, then assuming the form of a two-armed Gopa, full of youth, divine, ornamented with jewels, holding flute, mounted on a Divine Chariot, surrounded by kotis [ p. 897 ] and kotis of Gopas who came there from the region of Goloka, whose bodies were built up of excellent jewels, and S’ankhachûda then went up to the Heavens (Goloka, where S’rî Brindâbana is located in the middle). He went to Vrindâban, full of Râsas (sentiments) and bowed down at the lotus feet of Râdhâ Krisna with devotion. Both of them were filled with love when they saw Sudâmâ, and, with a gracious countenance and joyful eyes, they took him on their laps. On the other hand the S’ûla weapon came with force and gladness back again to Krisna. The bones of S’ankhachûda, O Narada! were transformed into conch-shells. These conch-shells are always considered very sacred and auspicious in the worship of the Devas. The water in the conch-shell is also very holy and pleasing to the Devas. What more than this, that the water in the conch-shell is as holy as the water of any Tîrtha. This water can be offered to all the Gods but not to S’iva. Wherever the conch-shell is blown, there Laksmî abides with great pleasure. If bathing be done with conch-shell water, it is equivalent to taking bath in all the Tîrthas. Bhagavân Hari resides direct in the conch-shell. Where S’ankha is placed, there Hari resides. Laksmî also resides there and all inauspicious things fly away from there. Where the females and S’ûdras blow the S’ankhas, Laksmî then gets vexed and, out of terror, She goes away to other places. O Nârada! Mahâdeva, after killing the Dânava, went to His own abode. When He gladly went away on His Vehicle, on the Bull’s back, with His whole host, all the other Devas went to their respective places with great gladness. Celestial drums were sounded in the Heavens. The Gandharbas and the Kinnaras began to sing songs. And showers of flowers were strewn on S’iva’s head. All the Munis and Devas and their chiefs began to chant hymns to Him.
Here ends the Twenty-Third Chapter of the Ninth Book on the killing of S’ankhachûda in S’rî Mad Devî Bhâgavatam of 18,000 verses by Maharsi Veda Vyâsa.
On the glory of Tulasî [ p. 897 ] 1. Nârada said :— How did Nârâyana impregnate Tulasî? Kindly describe all that in detail.
2-11. Nârâyana said :— For accomplishing the ends of the Devas, Bhagavân Hari assumed the Vaisnavî Mâyâ, took the Kavacha from S’ankhachûda and assuming his form, went to the house of Tulasî. Dundubhis (celestial drums) were sounded at Her door, shouts of [ p. 898 ] victory were proclaimed and Tulasî was informed. The chaste Tulasî, hearing that sound very gladly looked out on the royal road from the window. Then for auspicious observances, She offered riches to the Brâhmins; then She gave wealth to the panegyrists (or bards attached to the courts of princes), to the beggars, and the other chanters of hymns. That time Bhagavân Nârâyana alighted from His chariot and went to the house of the Devî Tulasî, built of invaluable gems, looking exceedingly artistic and beautiful. Seeing her dear husband before her, She became very glad and washed his feet and shed tears of joy and bowed down to Him. Then She, impelled by love, made him take his seat on the beautiful jewel throne and giving him sweet scented betels with camphor, began to say :— “Today my life has been crowned with success. For I am seeing again my lord returned from the battle.” Then she cast smiling glances askance at him and with her body filled with rapturous joy lovingly asked him the news of the war in sweet words :—
12-13. O Thou, the Ocean of mercy! Now tell me of your heroic valour, how you have come out victorious in war with Mahâdeva who destroys countless universes. Hearing Tulasî’s word, the Lord of Laksmî, in the guise of S’ankhachûda, spoke these nectar-like words with a smiling countenance.
14-17. O Dear! Full one Samvatsara the war lasted betwixt us. All the Daityas were killed. Then Brahmâ Himself came and mediated. Peace, then, was brought about and by the command of Brahmâ, I gave over to the Devas their rights. When I returned to my home, S’iva went back to His S’ivaloka. Thus saying, Hari, the Lord of the world, slept and then engaged in sexual intercourse with her. But the chaste Tulasî, finding this time her experience quite different from what She used to enjoy before, argued all the time within herself and at last questioned him :—
18-22. Who are you? O Magician! By spreading your magic, you have enjoyed me. As you have taken my chastity, I will curse you. Bhagavân Nârâyana, hearing Tulasî’s words and being afraid of the curse, assumed His real beautiful figure. The Devî then saw the Eternal Lord of the Devas before her. He was of a deep blue colour like fresh rain-clouds and with eyes like autumnal lotuses and with playful Lîlâs equivalent to tens and tens of millions of Love personified and adorned with jewels and ornaments. His face was smiling and gracious; and he wore his yellow-coloured robe. The love-stricken Tulasî, seeing That Lovely Form [ p. 899 ] of Vâsudeva, immediately fell senseless; and at the next moment, regaining consciousness, she began to speak.
23-27. O Lord! Thou art like a stone. Thou hast no mercy. By hypocrisy Thou hast destroyed my chastity, my virtue and for that reason didst kill my husband. O Lord! Thou had no mercy; Thy heart is like a stone. So Let Thee be turned into a stone. Those who declare Thee as a saint, are no doubt mistaken. Why didst Thou for the sake of others, kill without any fault, another Bhakta of Thine. Thus speaking, Tulasî overpowered with grief and sorrow, cried aloud and repeatedly gave vent to lamentations. Seeing her thus very distressed, Nârâyana, the Ocean of Mercy, spoke to her to cheer her up according to the rules of Dharma.
28-102. O Honoured One! For a long time you performed tapasyâ in this Bhârata, to get Me. S’ankhachûda, too, performed tapasyâ for a long time to get you. By that tapas, S’ankhachûda got you as wife. Now it is highly incumbent to award you also with the fruit that you asked for. Therefore I have done this. Now quit your this terestrial body and assume a Divine Body and marry Me. O Râme! Be like Laksmî. This body of yours will be known by the name of Gandakî, a very virtuous, pure and pellucid stream in this holy land of Bhârata. Your hairs will be turned into sacred trees and as they will be born of you, you will be known by the name of Tulasî. All the three worlds will perform their Pûjâs with the leaves and flowers of this Tulasî. Therefore, O Fair-faced One! This Tulasî will be reckoned as the chief amongst all flowers and leaves. In Heavens, earth, and the nether regions, and before Me, O Fair One, you will reign as the chief amongst trees and flowers. In the region of Goloka, on the banks of the river Virajâ, in the Râsa circle (the celestial ball dance,) where all amorous sentiments are played in Vrindârana forest, in Bhândîra forest, in Champaka forest, in the beautiful Chandana (Sandal Forests and in the groves of Mâdhavî, Ketakî, Kunda, Mallikâ, and Mâlatî, in the sacred places you will live and bestow the highest religious merits. All the Tîrthas will reside at the bottom of the Tulasî tree and so religious merits will accrue to all. O Fair-faced One! There I and all the Devas will wait in expectation of the falling of a Tulasî leaf. Anybody who will be initiated and installed with the Tulasî leaves water, will get all the fruits of being initiated in all the sacrifices. Whatever pleasure Hari gets when thousands and thousands of jars filled with water are offered to him, the same pleasure He will get when one Tulasî leaf will be offered to Him. Whatever fruits are acquired by giving Ayuta cows as presents, those will be also acquired by giving Tulasî leaves. Especially [ p. 900 ] if one gives Tulasî leaves in the month of Kârtik, one gets the fruits same as above mentioned. If one drinks or gets the Tulasî leaf water at the momentous Time of Death, one becomes freed of all sins and is worshipped in the Visnu Loka. He who drinks daily the Tulasî leaf water certainly gets the fruit of one lakh horse sacrifices. He who plucks or culls the Tulasî leaf by his own hand and holding it on his body, quits his life in a Tîrath, goes to Visnu Loka. Whoever holds in his neck the garland made up of Tulasî wood, gets certainly the fruit of horse sacrifices at every step. He who does not keep his word, holding the Tulasî leaf in his hand, goes to the Kâlasûtra Hell as long as the Sun and Moon last. He who gives false evidence in the presence of the Tulasî leaf, goes to the Kumbhîpâka Hell for the life-periods of fourteen Indras. He who drinks or gets a bit of the Tulasî leaf water at the time of death, certainly goes to Vaikuntha, ascending on a car made up of jewels. Those who pluck or cull the Tulasî leaves in the Full Moon night, on the twelfth lunar day, on the passing of the sun from one sign to another, the mid-day, or on the twilights, on the night, while applying oil on their bodies, on the impurity periods, and while putting on night dresses, verily eat off the Nârâyana’s head. O Chaste One! The Tulasî leaf kept in the night, is considered sacred. It is considered good in S’râddha, vow ceremony, in the making over of any gift, in the installation of any image or in worshipping any Deva. Again, the Tulasî leaf fallen on the ground or fallen in water or offered to Visnu, if washed out can be used in holy and other purposes. Thus, O Good One! You will remain as tree in this earth and will remain in Goloka as the Presiding Deity thereof and will enjoy daily the sport with Krisna. And also you will be the Presiding Deity of the river Gandakî and thus bestow religious merits in Bhârata; you will be the wife of the Salt Ocean, which is My part. You are very chaste; in Vaikuntha you will enjoy me as Râma lives with Me. And as for Me, I will be turned into stone by your curse; I will remain in India close to the bank of the river Gandakî. Millions and millions of insects with their sharp teeth will make rings, (the convolutions in the S’âlagrâma or sacred stones), on the cavities of the mountains there, representing Me. Of these stones, those that have one door (entrance hole), four convolutions, adorned by the garland of wild flowers (having a mark like this) and which look like fresh rain-cloud, are called Laksmî Nârâyana Mûrtis (forms). And those that have one door, four convolutions and look like fresh rain-clouds but no garlands are called Laksmî Jânardana Chakras (discus). Those that have two doors, four convolutions, and decked with mark like cow’s hoof and void of the garland mark are called Raghunâtha chakras. Those that are very small in size, with two Chakras and look like fresh rain [ p. 901 ] clouds and void of the garland marks are named Vâmana Chakras. Those that that are very small in size, with two Chakras and the garland mark added, know then to be the S’rîdhara Chakras. These always bring in prosperity to the household. Those that are big, circular, void of garland mark, with two circular Chakras, are known as Dâmodara forms. Those that are mediocre in size, with two Chakras and marked as if struck by an arrow, having marks of arrows and bow-cases are known as Rana-Râmas. Those that are middling, with seven Chakras, having marks of an umbrella and ornaments, are called Râjarâjes’varas. They bestow the royal Laksmî to persons. Those that have twice seven chakras, and are big, looking like fresh rain-clouds are named Anantas. They bestow four fold fruits (Dharma, wealth, desire and liberation). Those that are in their forms like a ring, with two chakras, beautiful, looking like rain-clouds, having cow-hoof marks and of mediocre size are named Madhusûdanas. Those that have one Chakra are called Sudars’anas. Those that have their Chakras hidden are called Gadâdharas. Those that have two Chakras, looking horse-faced, are known as Hayagrîvas. O Chaste One! Those that have their mouths very wide and extended, with two Chakras, and very terrible, are known as Narasimhas. They excite Vairâgyas to all who serve them. Those that have two Chakras, mouths extended and with garland marks (elliptical marks) are called Laksmî Nrisinghas. They always bless the householders who worship them. Those that have two Chakras near their doors (faces), that look even and beautiful, and with marks manifested are known as Vâsudevas. They yield all sorts of fruits. Those that have their Chakras fine and their forms like fresh rain-clouds and have many fine hole marks within their wide gaping facets are called Pradyumnas. They yield happiness to every householder. Those that have their faces of two Chakras stuck together and their backs capacious, are known as Sankarsanas. They always bring in happiness to the householders. Those that look yellow, round and very beautiful are Anirudhas. The sages say, they give happiness to the householder. Where there is the S’âlagrâma stone there exists S’rî Hari Himself; and where there is Hari, Laksmî and all the Tîrthas dwell there. Worshipping S’âlagrâm S’ilâ, destroys the Brahmahatyâ (killing a Brâhmin) and any other sin whatsoever. In worshipping the S’âlagrâma stone looking like an umbrella, kingdoms are obtained; in worshipping circular S’ilâs,
great prosperity is obtained; in worshipping cart-shaped stones, miseries arise; and in worshipping stones, whose ends look like spears (S’ûlas), death inevitably follows. Those whose facets are distorted, bring in poverty; and yellow stones bring in various evils and afflictions. Those whose Chakras look broken, bring in diseases; and those whose Chakras [ p. 902 ] are rent asunder bring in death certainly. Observing vows, making gifts, installing images, doing S’râddhas, worshipping the Devas, all these become highly exalted, if done before the S’âlagrâma S’ilâ. One acquires the merits of bathing in all the Tîrthas and in being initiated in all the sacrifices, if one worships the Sâlagrâma S’ilâ. What more than this, that the merits acquired by all the sacrifices, all the Tîrthas, all vows, all austerities and reading all the Vedas are all acquired by duly worshipping by the holy S’âlagrâma S’ilâ. He who performs his Abhis’eka ceremony always with S’âlagrâma water (being sprinkled with S’âlagrâma water at the initiation and Installation ceremonies), acquires the religious merits of performing all sorts of gifts and circumambulating the whole earth. All the Devas are, no doubt, pleased with him who thus worships daily the S’âlagrâma. What more than this, that all the Tîrthas want to have his touch. He becomes a Jîvanmukta (liberated while living) and becomes very holy; ultimately he goes to the region of S’rî Hari and remains in Hari’s service there and dwells with him for countless Prakritic dissolutions. Every sin, like Brahmâ Hatyâ, flies away from him as serpents do at the sight of Garuda. The Devî Vasundharâ (the Earth) becomes purified by the touch of the dust of his feat. At his birth, all his predecessors (a lakh in number), are saved. He who gets the S’âlagrâma S’ilâ water during the time of his death, he is freed of all his sins and goes to the Visnu Loka and gets Nirvâna; he becomes freed entirely from the effects of Karma and he gets, no doubt, dissolved and diluted for ever in (the feet of) Visnu. He who tells lies, holding S’âlagrâma in his hands, goes to the Kumbhîpâka Hell for the life-period of Brahmâ. If one does not keep his word, uttered with the S’âlagrâma stone in his hand, one goes to the Asipatra Hell for one lakh manvantaras. He who worships the S’âlagrâma stone without offering Tulasî leaves on it or separates the Tulasî leaves from the stone, will have to suffer separation from his wife in his next birth. So if one does not offer the Tulasî leaves in the conchshell, for seven births he remains without his wife and he becomes diseased. He who preserves the S’âlagrâma stone, the Tulasî and the conchshell, in one place, becomes very learned and becomes dear to Nârâyana. Look! He who casts his semen once in his wife, suffers intense pain, no doubt, at each other’s separation. So you become dear to S’ankhachûda for one Manvantara. Now, what wonder! That you will suffer pain, at his bereavement. O Nârada! Thus saying, S’rî Hari desisted. Tulasî quitted her mortal coil and assumed a divine form, began to remain in the breast of S’rî Hari like S’rî Laksmî Devî. Hari also went with her to Vaikuntha. Thus Laksmî, Sarasvatî, Gangâ, and Tulasî, all the four came so [ p. 903 ] very dear to Hari and are recognised as Îs’varîs. On the other hand, the mortal coil of Tulasî, no sooner quitted by Tulasî, became transformed into the river Gandakî. Bhagavân Hari, too, became also converted into a holy mountain, on the banks thereof, yielding religious merits to the people. The insects cut and fashion many pieces out of that mountain. Of them, those that fall into the river, yield fruits undoubtedly. And those pieces that fall on the ground become yellow coloured; they are not at all fit for worship. O Nârada! Thus I have spoken to you everything. What more do you want to hear now? Say.
Here ends the Twenty-fourth Chapter of the Ninth Book on the glory of Tulasî in the Mahâpurânam S’rî Mad Devî Bhâgavatam of 18,000 verses by Maharsi Veda Vyâsa.
On the method of worship of Tulasî Devî [ p. 903 ] 1-2. Nârada said :— When the Devî Tulasî has been made so dear to Nârâyana and thus an object for worship, then describe Her worship and Stotra (the hymn of Tulasî) now. O Muni! By whom was She first worshipped? By whom were Her glories first sung? And how did She become therefore an object of worship? Speak out all these to me.
3. Sûta said :— Hearing these words of Nârada, Nârâyana, laughing, began to describe this very holy and sin-destroying account of Tulasî.
4-15. Nârâyana said :— Bhagavân Hari duly worshipped Tulasî, and began to enjoy her with Laksmî; He raised Tulasî to the rank of Laksmî and thus made her fortunate and glorious Laksmî and Gangâ allowed and bore this new union of Nârâyana and Tulasî. But Sarasvatî could not endure this high position of Tulasî owing to Her anger. She became self-conceited and beat Tulasî on some quarrel before Hari. Tulasî became abashed and insulted and vanished off. Being the Îs’varî of all the Siddhis, the Devî, the Self-manifest and the Giver of the Siddhiyoga to the Jñânins, Tulasî, Oh! what a wonder, became angry and turned out as invisible to S’rî Hari even.
Not seeing Tulasî, Hari appeased Sarasvatî and getting Her permission went to the Tulasî forest. Going there and taking a bath in due accord, and with due rites, worshipped with His whole heart the chaste Tulasî and then began to meditate on Her with devotion. O Nârada! He gets certainly all siddhis who worships Tulasî duly with the ten lettered mantra :— “S’rîm Hrîm Klîm Aim Vrindâvanyai Svâhâ,” the King of mantras, yielding fruits and all gratifications like the Kalpa Tree. O Nârada! At the time of worship, the lamp of ghee, was [ p. 904 ] lighted and dhûp, sindûra, sandal, offerings of food, flowers, etc., were offered to Her. Thus hymned by Hari, Tulasî came out of the tree, pleased. And She gladly took refuge at His lotus feet. Visnu, then, granted her boon that, “You will be worshipped by all; I will keep you in My breast and in My head and the Devas also will hold you on their heads.” And He then took her to His own abode.
16. Nârada said :— “O Highly Fortunate One! What is Tulasî’s dhyân, stotra and method of worship? Kindly describe all these.”
17. Nârâyana said :— When Tulasî vanished, Hari became very much agitated at her bereavement and went to Vrindâvana and began to praise her.
18-44. The Bhagavân said :— The Tulasî trees collect in multitudinous groups; hence the Pundits call it Vrindâ. I praise that dear Tulasî. Of old, She appeared in the Vrindâvana forest and therefore known as Vrindâvanî. I worship that fortunate and glorious One. She is worshipped always in innumerable universes and is, therefore, known as Vis’vapûjitâ (worshipped by all). I worship that Vis’vapûjitâ. By whose contact, those countless universes are always rendered pure and holy; and therefore She is called Vis’vapâvani (purifying the whole universe). I am suffering from her bereavement, I remember the Devî. Without Tulasî, the Devas do not get pleased, though other flowers be heaped on them; therefore She is considered as the essence of all the flowers. Now I am in sorrow and trouble and I am very eager to see her, who is of the nature of purity incarnate. The whole universe gets delighted when the Bhaktas receive her; hence She is called Nandinî; so may She be pleased with me. There is nothing in the universe that can be compared to Her; hence She is called Tulasî; I take refuge of that clear Tulasî. That chaste dear one is the life of Krisna, hence She is known as Krisnajîvanî. Now may She save my life. O Nârada! Thus praising, Ramâpatî remained there. The chaste Tulasî then came to His sight and bowed down to His lotus feet; when She becoming sensitive out of the insult, began to weep. Bhagavân Visnu, seeing that sensitive dear one, immediately took her to His breast. Taking, then, Sarasvatî’s permission, He took her to His own home and brought about, first of all, the agreement between her and Sarasvatî. Then He granted her the boon, “You will be worshipped by all, respected by all, and honoured by all; and all will carry you on their heads.” I will also worship, respect and honour you and keep you on My head. Receiving this boon from Visnu, the Devî Tulasî became very glad.
[ p. 905 ]
Sarasvatî then attracted her to her side, made her sit close to her. Laksmî and Gangâ both with smiling faces attracted her and made her enter into the house. O Nârada! Whosoever worships her with her eight names Vrindâ, Vrindâvanî, Vis’vapûjitâ, Vis’vapâvanî, Tulasî, Puspasârâ, Nandanî and Krisna Jîvanî and their meanings and sings this hymn of eight verses duly, acquires the merit of performing As’vamedha Yajña (horse sacrifice). Specially, on the Full Moon night of the month of Kârtik, the auspicious birth ceremony of Tulasî is performed. Of old Visnu worshipped her at that time. Whoever worships with devotion on that Full Moon combination, the universe purifying Tulasî, becomes freed of all sins and goes up to the Visnu Loka. Offerings of Tulasî leaves to Visnu in the month of Kârtik bring merits equal to those in giving away Ayuta Cows. Hearing this stotra at that period gives sons to the sonless persons, wives to the wifeless persons and friends to friendless persons. On hearing this stotra, the diseased become free of their diseases, the persons in bondage become free, the terrified become fearless, and the sinners are freed of their sins. O Nârada! Thus it has been mentioned how to chant stotra to her. Now hear her dhyân and method of worship. In the Vedas, in the Kânva S’âkhâ branch, the method of worship is given. You know that one is to meditate on the Tulasî plant, without any invocation (âvâhana) and then worship her with devotion, presenting all sorts of offerings as required to her. Now hear Her Dhyânam. Of all the flowers, Tulasî (the holy basil) is the best, very holy, and captivating the mind. It is a flame burning away all the fuel of sins committed by man. In the Vedas it is stated that this plant is called Tulasî, because there can be made no comparison with Her amongst all the flowers. She is the holiest of them all. She is placed on the heads of all and desired by all and gives holiness to the universe. She gives Jîvanmukti, mukti and devotion to S’rî Hari. I worship Her. Thus meditating on Her and worshipping Her according to due rites, one is to bow down to Her. O Nârada! I have described to you the full history of S’rî Tulasî Devî. What more do yo want to hear now, say.
Here ends the Twenty-fifth Chapter of the Ninth Book on the method of worship of Tulasî Devî in the Mahâpurânam S’rî Mad Devî Bhâgavatam of 18,000 verses by Maharsi Veda Vyâsa.
On the narration of Sâvitrî [ p. 905 ] 1-2. Nârada said :— I have heard the anecdote of Tulasî. Now describe in detail the history of Sâvitrî. Sâvitrî is considered as the Mother of the Vedas. Why was She born, in days gone by? By whom was She first worshipped and subsequently also? [ p. 906 ] 3-4. Nârâyana said :— O Muni! She was first worshipped by Brahmâ. Next the Vedas worshipped her. Subsequently the learned men worshipped her. Next the King As’vapati worshipped Her in India. Next the four Varnas (castes) worshipped Her.
5. Nârada said :— O Brâhman! Who is that As’vapati? What for did he worship? When the Devî Sâvitrî became adorable by all, by which persons was She first worshipped and by which persons subsequently?
6-14. Nârâyana said :— O Muni! The King As’vapati reigned in Bhadrades’a, rendering his enemies powerless and making his friends painless. He had a queen very religious; her name was Mâlatî; She was like a second Laksmî. She was barren; and desirous of an issue, She under the instruction of Vas’istha, duly worshipped Sâvitrî with devotion. But She did not receive any vision nor any command; therefore She returned home with a grievous heart. Seeing her sorry, the king consoled her with good words and himself accompanied her to Puskara with a view to perform Tapas to Sâvitrî with devotion and, being self-controlled, practised tapasyâ for one hundred years. Still he could not see Sâvitrî, but voice came to him. An incorporeal, celestial voice reached his ears :— “Perform Japam (repeat) ten lakhs of Gâyatrî Mantram.” At this moment Parâsara came up there. The king bowed down to him. The Muni said :— O King! One japa of Gâyatrî, destroys the days sins. Ten Japams of Gâyatrî destroy day and night’s sins.
15-40. One hundred Gâyatrî Japams destroy one month’s sins. One thousand Japams destroy one year’s sins. One lakh Gâyatrî Japams destroy the sins of the present birth and ten lakh Gâyatrî Japams destroy the sins of other births. One hundred lakhs of Japams destroy the sins of all the births. If ten times that (i.e., 1,000 lakhs) be done, then liberation is obtained. (Now the method, how to make Japam). Make the palm of the (right) hand like a snake’s hood; see that the fingers are all close, no holes are seen; and make the ends of the fingers bend downwards; then being calm and quiet and with one’s face eastward, practise Japam. Then count from the middle of the ring (name-less) finger and go on counting right-handed (with the hands of the watch) till you come to the bottom of the index finger. This is the rule of counting by the hand. O King! The rosary is to be of the seed of white lotus or of the crystals; it should be consecrated and purified. Japam is to be done then in a sacred Tîrtha or in a temple. Becoming self-controlled one should place the rosary on a banyan leaf or on a lotus leaf and smear it with cowdung; wash it, uttering Gâyatrî Mantra and over it perform one hundred times Gâyatrî Japam intently in accordance with [ p. 907 ] the rules. Or wash it with Pañchagavya, milk, curds, clarified butter, cow urine and cowdung, and then consecrate it well. Then wash it with the Ganges water and perform best the consecrations. O Râjarsi! Then perform ten lakhs of Japam in due order. Thus the sins of your three births will be destroyed and then you will see the Devî Sâvitrî. O King! Do this Japam, being pure, everyday in the morning, mid-day, and in the evening. If one be impure and devoid of Sandhyâ, one has no right to do any action; and even if one performs an action, one does not get any fruit thereby. He who does not do the morning Sandhyâ and the evening Sandhyâ, is driven away from all the Brâhminic Karmas and he becomes like S’ûdras. He who does Sandhyâ three times throughout his life, becomes like the Sun by his lustre and brilliance of tapas. What more than this, the earth is always purified by the dust of his feet. The Dvîja who does his Sandhyâ Bandanam and remains pure, becomes energetic and liberated while living. By his contact all the Tîrthas become purified. All sins vanish away from him as snakes fly away at the sight of Garuda. The Dvîja who becomes void of Sandhyâ three times a day, the Devas do not accept his worship nor the Pitris accept his Pindas. He who has no Bhakti towards the Mûla Prakriti, who does not worship the specific seed Mantra of Mâyâ and who does not hold festivities in honour of Mûla Prakriti, know him verily to be an Ajagara snake without poison. Devoid of the Visnu mantra, devoid of the three Sandhyâs and devoid of the fasting on the Ekâdas’i Tithi (the eleventh clay of the fortnight), the Brâhmin becomes a snake devoid of poison. The vile Brâhmin who does not like to take the offerings dedicated to Hari and who does the washerman’s work and eats the food of S’ûdra and drives the buffaloes, becomes a snake devoid of poison. The Brâhmin who burns the dead bodies of the S’ûdras, becomes like the man who is the husband of an unmarried girl. The Brâhmin also who becomes a cook of a S’ûdra, becomes a snake void of poison. The Brâhmin who accepts the gifts of a S’ûdra, who performs the sacrifice of a S’ûdra, who lives as clerks and warriors becomes like a snake void of poison. The Brâhmin who sells his daughter, who sells the name of Hari or eats the food of a woman who is without husband and son, as well as of one who has just bathed after her menstruation period, becomes like a serpent void of poison. The Brâhmin who takes the profession of pimps and pampers and lives on the interest, is also like a serpent void of poison. The Brâhmin who sleeps even when the Sun has risen, eats fish, and does not worship the Devî is also like a poisonless serpent. Thus stating all the rules of worship in order, the best of the Munis told him the Dhyânam, etc., of the Devî
[ p. 908 ]
Sâvitrî, what he wanted. Then he informed the King of all the mantras and went to his own Âs’rama. The king, then worshipped accordingly and saw the Devî Sâvitrî and got boons.
41-43. Nârada said :— What is the Sâvitrî’s Dhyân, what are the modes of her worship, what is stotra, mantra, that Parâs’ara gave to the King before he went away? And how did the King worship and what boon did he get? This great mystery, grand and well renowned in the S’rutis, about Sâvitrî, I am desirous to hear in brief on all the points.
44-78. Nârâyana said :— On the thirteenth day (the trayodas’i tithi) of the black fortnight in the month Jyaistha or on any other holy period, the fourteenth day (the chaturdas’i tithi) this vow is to be observed with great care and devotion. Fourteen fruits and fourteen plates with offerings of food on them, flowers and incense are to be offered and this vow is to be observed for fourteen years consecutively. Garments, holy threads and other articles are also offered and after the Vrata is over, the Brâhmins are to be fed. The lucky pot (mangal ghat) is to be located duly according to the rules of worship with branches and fruits. Ganes’a, Agni, Visnu, S’iva and S’ivâ are to be worshipped duly.
In that ghat Sâvitrî is to be next invoked and worshipped. Now hear the Dhyânam of Sâvitrî, as stated in the Mâdhyan Dina Sakhâ, as well the stotra, the modes of worship, and the Mantra, the giver of all desires. I meditate and adore that Sâvitrî, the Mother of the Vedas, of the nature of Pranava (Om), whose colour is like the burnished gold, who is burning with Brahmâ teja (the fire of Brahmâ), effulgent with thousands and thousands of rays of the midday summer Sun, who is of a smiling countenance adorned with jewels and ornaments, wearing celestial garment (purified and uninflammable by fire), and ready to grant blessings to Her Bhaktas; who is the bestower of happiness and liberation, who is peaceful and the consort of the Creator of the world, who is all wealth and the giver of all riches and prosperity, who is the Presiding Deity of the Vedas and who is the Vedas incarnate, I meditate on Thee. Thus reciting the Dhyânam, mantra and meditating on Her, one is to offer Naivedyas (offerings of food) to Her and then place one’s fingers on one’s head; one is to meditate again, and then invoke the Devî within the pot. One should next present fourteen things, uttering proper mantras according to the Vedas. Then one must perform special pûjâ and chant hymns to the Devî and worship Her. The fourteen articles of worship are as under :—
[ p. 909 ]
(1) Seat (Âsan); (2) water for washing feet (Pâdya), (3) offering of rice and Durba grass (Arghya), (4) water for bath (Snânîya), (6) anointment with sandalpaste and other scents (Anulepana), (7) incense (Dhûpa), (8) Lights (Dipa), (9) offerings of food (Naivedya), (10) Betels (Tambûl), (11) Cool water, (12) garments, (13) ornaments, (14) garlands, scents, offering of water to sip, and beautiful bedding. While offering these articles, one is to utter the mantras, this beautiful wooden or golden seat, giving spiritual merits is being offered by me to Thee. This water from the Tîrthas, this holy water for washing Thy feet, pleasant, highly meritorious, pure, and as an embodiment of Pûjâ is being offered by me to Thee. This holy Arghya with Durba grass and flowers and the pure water in the conch-shell is being offered by me to Thee (as a work of initial worship). This sweet scented oil and water being offered by me to Thee with devotion for Thy bathing purposes. Kindly accept these. O Mother! This sweet-scented water Divine-like, highly pure and prepared of Kunkuma and other scented things I offer to Thee. O Parames’varî! This all-auspicious, all good and highly meritorious, this beautiful Dhûpa, kindly take, O World Mother! This is very pleasant and sweet scented; therefore I offer this to Thee. O Mother! This light, manifesting all this Universe and the seed, as it were, to destroy the Darkness is being offered by me to Thee. O Devî! Kindly accept this delicious offering of food, highly meritorious, appeasing hunger, pleasant, nourishing end pleasure giving. This betel is scented with camphor, etc., nice, nourishing, and pleasure-giving; this is being offered by me to Thee. This water is nice and cool, appeasing the thirst and the Life of the World. So kindly accept this. O Devî! Kindly accept this silken garment as well as the garment made of Kârpâsa Cotton, beautifying the body and enhancing the beauty. Kindly accept these golden ornaments decked with jewels, highly meritorious, joyous, beauteous and prosperous. Kindly accept these fruits yielding fruits of desires, obtained from various trees and of various kinds. Please have this garland, all auspicious and all good, made of various flowers, beauteous and generating happiness. O Devî! Kindly accept this sweet scent, highly pleasing and meritorious. Please take this Sindûra, the best of the ornaments, beautifying the forehead, highly excellent and beautiful. Kindly accept this holy and meritorious threads an purefied by the Vedic mantrams and made of highly holy threads and knitted with highly pure knots. Uttering thus, offer the above articles that are to be offered to the Devî, every time the specific seed mantra being uttered. Then the intelligent devotee should recite the stotras and subsequently of the Daksinâs (presents) with devotion to the Brâhmanas. The Radical or the Specific Seed Mantra mantra is the eight lettered mantra Srîm Hrîm Klîm Svâitrai Svâhâ; So the sages know. The Stotra, as stated in the Mâdhyandîna [ p. 910 ] S’âkhâ, gives fruits of all desires. I am now speaking to you of that mantra, the Life of the Brâhmanas. Listen attentively. O Nârada! Sâvitrî was given to Brahmâ, in the ancient times of old in the region of Goloka by Krisna; but Sâvitrî did not come to Brahmâ loka with Brahmâ. Then by the command of Krisna, Brahmâ praised the mother of the Vedas. And when She got pleased, She accepted Brahmâ as Her husband.
79-87. Brahmâ said :— Thou art the everlasting existence intelligence and bliss; Thou art Mûlaprakriti; thou art Hiranya Garbha; Thou didst get pleased, O Fair one! Thou art of the nature of fire and Energy; Thou art the Highest; Thou art the Highest Bliss, and the caste of the twice-born. Dost thou get appeased, O Fair One! Thou art eternal, dear to the Eternal; thou art of the nature of the Everlasting Bliss. O Devî, O Thou, the all auspicious One! O Fair One! Beest thou satisfied. Thou art the form of all (omnipresent)! Thou art the essence of all mantras of the Brâhmanas, higher than the highest! Thou art the bestower of happiness and the liberator O Devî, O Fair One! Beest thou appeased. Thou art like the burning flame to the fuel of sins of the Brâhmanas! O Thou, the Bestower of Brahmâ teja (the light of Brahmâ) O Devî! O Fair One! Beest appeased. By Thy mere remembrance, all the sins to me by body, mind and speech are burnt to ashes. Thus saying, the Creator of the world reached the assembly there. Then Sâvitrî came to the Brahmaloka with Brahmâ. The King As’vapati chanted this stotra to Sâvitrî and saw Her and got from Her the desired boons. Whosoever recites this highly sacred king of Stotras after Sandhyâ Bandanam, quickly acquires the fruits of studying the Vedas.
Here ends the Twenty Sixth Chapter of the Ninth Book on the narration of Sâvitrî in S’rîmad Devî Bhâgavatam of 18,000 verses by Maharsi Veda Vyâsa.
On the birth, etc., of Sâvitrî [ p. 910 ] 1-2. Nârâyana said :— O Nârada! After having chanted the above hymn to the Goddess Sâvitrî and worshipped Her in accordance with due rites and ceremonies, the king As’vapati saw the Devî, effulgent like the lustre of thousand suns. She then smilingly told the king, as a mother to her son, whilst all the quarters were illumined with the lustre of Her body :—
3-14. Sâvitrî said :— “O King! I know your desire. Certainly I will give what you and your wife long for. Your chaste wife is anxious for a daughter, while you want a son. So, one after another, [ p. 911 ] the desires of both of you will be fulfilled.” Thus saying, the Devî went to the Brahma Loka. The King also returned to his house. First a daughter was born to him. As the daughter was born, as if a second Laksmî was born after worshipping Sâvitrî, the King kept her name as Sâvitrî. As time rolled on, the daughter grew, day by day, like the phases of bright fortnight moon, into youth and beauty. There was a son of Dyumat Sena, named Satyavâna, always truthful, good natured and endowed with various other qualifications. The daughter chose him for her bridegroom. The King betrothed her with jewels and ornaments, to Satyavâna, who gladly took her home. After one year expired, the truthful vigorous Satyavâna gladly went out, by his father’s command, to collect fruits and fuel. The chaste Sâvitrî, too, followed him. Unfortunately Satyavâna fell down from a tree and died. Yama, the God of Death, saw his soul as a Purusa of the size of one’s thumb and took it and went away. The chaste Sâvitrî began to follow Him. The high souled Yama, the Foremost of the Sadhus, seeing Sâvitrî following Him, addressed her sweetly :— O Sâvitrî! Whither are you going in your this mortal coil? If you like to follow after all, then quit your this body.
15-25. The mortal man, with his transient coil of these five elements, is not able to go to My Abode. O Chaste One! The death time of your husband arrived; therefore Satyavâna is going to My Abode to reap the fruits of his Karma. Every living animal is born by his Karma. He dies again through his life long Karma. It is his Karma alone that ordains pleasure, pain, fear, sorrows, etc. By Karma, this embodied soul here becomes Indra; by Karma he can become a Brahmâ’s son. What more than this that Jîva, by his Karma, can be in Hari’s service and be free from birth and death! By one’s own Karma all sorts of Siddhis and immortality can be obtained; the four blessed regions as Visnu’s Sâlokya, etc., also can be obtained by Karma. What more than this that by Karma, a being becomes divine, human, or a King, or S’iva or Ganes’a! The state of Munîndra, asceticism, Ksattriyahood, Vais’yahood, Mlechhahood, moving things, stones, Râksasahood, Kinnaras, Kingship, becoming trees, beasts, forest animals, inferior animals, worms, Daityas, Dânavas, Asuras, all are fashioned and wrought by Karma and Karma alone. O Nârada! Thus speaking, Yama remained silent.
Here ends the Twenty-seventh Chapter of the Ninth Book on the birth, etc., of Sâvitrî in S’rî Mad Devî Bhâgavatam of 18,000 verses by Maharsi Veda Vyâsa.
On the story of Sâvitrî [ p. 912 ] 1-4. Nârâyana said :— O Nârada! Hearing the words of Yama, the chaste intelligent Sâvitrî, replied with great devotion :— “O Dharmarâjan! What is Karma? Why and how is its origin? What is the cause of Karma? Who is the embodied soul (bound by Karma)? What is this body? And who is it that does Karma? What is Jñâna? What is Buddhi? What is this Prâna of this embodied Jîva? What are the Indriyas? And what are their characteristics? And what are the Devatâs thereof? Who is it that enjoys and who is it that makes one enjoy? What is this enjoyment (Bhoga)? And what is the means of escape from it? And what is the nature of that State when one escapes from enjoyment? What is the nature of Jîvatmâ? And what of Paramâtmâ? O Deva! Speak all these in detail to me.”
5-21. Dharma said :— Karma is of two kinds: good and bad. The Karma that is stated in the Vedas as leading to Dharma is good; all other actions are bad. The God’s service, without any selfish ends (Sankalpa) and without the hope of any fruits thereof (ahaitukî), is of such a nature as to root out all the Karmas and gives rise to the highest devotion to God. A man who is such a Bhakta of Brahmâ becomes liberated, so the S’rutis say. Who then does the Karma and who is it that enjoys? (i.e., no such body). To such a Bhakta to Brahmâ, there is no birth, death, old age, disease, sorrow nor any fear. O Chaste One! Bhakti is two-fold. This is stated by all in the S’rutis. The one leads to Nirvâna and the other leads to the nature of Hari. The Vaisnavas want the Bhakti to Hari, i.e., the Saguna Bhakti. The other Yogis and the best knowers of Brahmâ want the Nirguna Bhakti. He who is the Seed of Karma, and the Bestower for ever the fruits of Karma, Who is the Karma Incarnate and the Mûla Prakriti, is the Bhagavân; He is the Highest Self. He is the Material Cause of Karma. Know this body to be by nature liable to dissolve and die. Earth, air, âkâs’a, water, and fire; these are the threads, as it were, of the work of creation of Brahmâ, Who is of the nature of Being. “Dehî” or The Embodied Soul is the Doer of Karma, the Kartâ; he is the enjoyer; and Âtmâ (self) is the prompter, the stimulator within to do the Karma and enjoy the fruits thereof. The experiencing of pleasures and pains and the varieties thereof is known as Bhoga (enjoyment). Liberation, Mukti is the escape therefrom.
[ p. 913 ]
The knowledge by which Âtmâ (sat) and Mâyâ (Asat) are discriminated is called Jñânam (Brahmâ Jñânam). The knowledge is considered as the root discriminator of various objects of enjoyments (i.e., by which the various objects are at once recognised as different from Âtmân). By Buddhi is meant the right seeing of things, (as certain) and is considered as the seed of Jñânam. By Prâna is known as the different Vâyus in the body. And this Prâna is the strength of the embodied. Mind is the chief, the best, of the senses, it is a part of Îs’vara; its characteristic is its doubtful uncertain state. It impels to all actions, irresistible. It is inascertainable, invisible; it obstructs the Jñâna. The senses are seeing, hearing, smelling, touching and tasting. These are the several limbs, as it were, of the embodied and the impellers to all actions. They are both enemies and friends as they give pain (when attached to worldly objects) and happiness (when attached to virtuous objects) both. The Sun, Vâyu, Earth, Brahmâ and others are their Devatâs. The Jîva is the holder, the sustainer of Prâna, body, etc. The Paramâtmâ, the Highest Self, is the Best of all, Omnipresent, transcending the the Gunas, and beyond Prakriti. He is the Cause of all causes and He is the Brahmâ Itself. O Chaste One! I have replied, according to the S’âstras to all your questions. These are Jñânas of the Jñânins. O Child! Now go back to your house at pleasure.
22-30. Sâvitrî said :— Whither shall I go, leaving my Husband and Thee, the Ocean of Knowledge? Please oughtest to answer the queries that I now put to Thee. What wombs do the Jîvas get in response to which Karmas? What Karmas lead to the Heavens? And what Karmas lead to various hells? Which Karmas lead to Mukti? And which Karmas give Bhakti? What Karmas make one Yogi and what Karmas inflict diseases? Which Karmas make one’s life long? or short? Which Karmas again make one happy? And what Karmas make one miserable? Which Karmas make one deformed in one’s limbs, one-eyed, blind, deaf, lame or idiotic? Which Karmas again make one mad? Make one very much avaricious or of a stealing habit? What Karmas make one possess Siddhis? Or make one earn the four Lokas Sâlokya, etc.? What Karmas make one a Brâhmin or an ascetic? Or make one go to Heaven or Vaikuntha? What Karmas enable one to go to Goloka, the par excellence and free from all diseases? How many are the hells? What are their names and how do they appear? How long will one have to remain in each hell? and what Karmas lead to what diseases? O Deva, now tell me about these that I have asked to you and oblige.
Here ends the Twenty-Eighth Chapter of the Ninth Book on the story of Sâvitrî in S’rî Mad Devî Bhâgavatam of 18,000 verses by Maharsi Veda Vyâsa.
On the anecdote of Sâvitrî, on gifts and on the effects of Karmas [ p. 914 ] 1. Nârâyana said :— Yama got thunderstruck at these queries of Sâvitrî. He then began to describe, with a smiling countenance, the fruition of the several works of the Jîvas.
2-8. He said :— “O Child! You are now a daughter only twelve years old. But you speak of wisdom like the Highest Jñânins and Yogis, Sanaka and others. O Child! By virtue of the boon granted by Sâvitrî, you have become incarnate of Her in part. The King As’vapati got you before by performing severe penances. As Laksmî is dear and fortunate with regard to Visnu, as Mahâdevi is to Mahâdeva, Aditi to Kas’yapa, Ahalyâ to Gautama, so you are to Satyavâna in respect of affection and good-luck and other best qualities. As S’achî is to Mahendra, as Rohinî is to Moon, as Rati is to Kâma, as Svâhâ is to Fire, as Svadhâ is to the Pitris, as Sanjñâ is to the Sun, as Varunânî is to Varuna, as Daksinâ is to Yajñâ, as Earth is to Varâha, as Devasenâ is to Kârtika, so you are fortunate and blessed with respect to Satyavâna. O Sâvitrî! I myself grant you this boon of my own accord. Now ask other boons. O highly fortunate One! I will fulfil all your desires.”
9-12. Sâvitrî said :— “O Noble One! Let there be one hundred sons of mine by Satyavâna. This is the boon that I want. Let there be one hundred sons of my Father as well; let my Father-in-law get back his (lost) eyesight and may he get back his lost kingdom. This is another boon that I want. Thou art the Lord of the world. So grant me this boon, too, that I may have this my very body for a lakh years when I may go to Vaikuntha with Satyavâna. Now I am eager to hear the various fruitions of Karmas of several Jîvas. Kindly narrate them and oblige.”
13-70. Dharma said :— You are very chaste. So what you have thought will verily come to pass. Now I describe the fruition of Karmas of the Jîvas. Listen. Excepting this holy land of Bhârata, nowhere do the people enjoy wholly the fruition of their two-fold Karmas, good and bad. It is only the Suras, Daityas, Dânavas, Gandharvas, Râksasas, and men that do Karmas. The beasts and the other Jîvas do not do Karmas. The special Jîvas, e.g., men, etc., experience the fruition of their Karmas in Heavens, hells and in all the other Yonis (wombs). Specially, as the Jîvas [ p. 915 ] roam in all the different Yonis, they enjoy their Karmas, good or bad, as the case may be, carved in their previous births. The good works get fructified in Heavens; and the bad works lead the Jîvas to hells. This Karma can be got rid of by Bhakti. This Bhakti is of two kinds :— (1) Nirgunâ of the nature of Nirvâna; and (2) towards Prakriti, of the astute of Brahmâ, and with Mâyâ inherent. Diseases come as the result of bad and ignorant actions and healthiness comes from good and certain scientific Karmas. Similar are the remarks for short and long lives for happiness and pain. By bad works, one becomes blind or deformed in body. So by doing excellent Karmas, one acquires Siddhis, etc… These are spoken generally. I will now speak in detail; listen. This is very secret even in Purânas and Smritis. In this Bhâratavarsa men are the best of all the various classes of beings. The Brâhmans are the best of men and are best in all Kinds of Karmas. They are responsible, too, for their actions. O Chaste One! Of the Brâhmins, again, those that are attached to the Brâhmanas are the best. The Brâhmanas are of two kinds as they are Sakâma (with desires) or Niskâma (without desires). The Niskâmî Brâhmanas are superior to the Sakâmî Brâhmanas. For the Sakâmîs are to enjoy the fruits of their Karmas, while the Niskâmî Brâhmanas are perfectly free from any such disturbances (they have not to come back to this field of Karma). The Niskâma Bhakta after they quit their bodies, go to a place free from sickness or disease, pure and perfect. From there they do not come back. The Niskâma Bhaktas assuming the divine forms go to the Goloka and worship the Highest God, the Highest Self, the two-armed Krisna. The Sakâmî Vaisnavas go to Vaikuntha; but they come back in Bhârata and get into the wombs of the twice-born. By degrees they also become Niskâma when they certainly acquire pure undefiled Bhakti. The Brâhmanas and Vaisnavas that are Sakâmîs in all the births, never get that pure undefiled intellect and never get the devotion to Visnu. The Brâhmanas, living in the Tîrthas (sacred places of pilgrimages) and attached to Tapas go to Brahmaloka (the region of Brahmâ); they again come down to Bhârata. Those that are devotedly attached to their own Dharma (religion) and reside in places other than Tîrthas, go to Satyaloka and again come to Bhârata. The Brâhmanas, following their own Dharma and devoted to the Sun go to the world of the Sun and again come to Bhârata. And those who are devoted to Mûla Prakriti and devoted to Niskâma Dharma go to Mani Dvîpa and have not to come back from thither. The Bhaktas of S’iva, S’akti, and Gane’sa, and attached to their own Dharmas respectively go to the S’iva Loka and return from thence. Those Brâhmanas that worship the other Devas and attached to their [ p. 916 ] own Dharmas go to those regions of theirs respectively and again come to Bhârata. Attached to their own Dharmas, the Niskâmî Bhaktas of Hari go by their Bhakti step by step to the region of S’rî Hari. Those that are not attached to their own Dharmas and do not worship the Devas and always bent on doing things as they like without any regard to their Âchâras go certainly to hells. No doubt in this. The Brâhmanas and the other three Varnas, attached to their own Dharmas all enjoy the fruits of their good works. But those who do not do their Svadharma, go verily down into hells. They do not came to Bhârata for their rebirth, they enjoy their fruits of Karmas in hells! Therefore the four Varnas ought to follow their own Dharmas of the Brâhmanas, they are to remain attached to their own Dharmas and give their daughters in marriage to the similarly qualified Brâhmanas. They then go to the Chandraloka (the region of the Moon). There they remain for the life periods of the fourteen Indras. And if the girl be given, with ornaments, the results obtained would be twice. If the girl be given with a desire in view, then that world is obtained; but if the girl be given without any desire but to fulfil the God’s will and God’s satisfaction only, then one would not have to go to that world. They go to Visnu Loka, bereft of the fruits of all Karmas. Those that give to the Brâhmanas pasture ground and cattle, silver, gold, garment, fruits and water, go to the Chandraloka and live there for one Manvantara. They live long in those regions by virtue of that merit. Again those that give gold, cows, copper, etc., to the holy Brâhmanas, go to the Sûrya Loka (the region of the Sun) and live there for one Ayuta years (10,000 years), free from diseases, etc., for a long time. Those that give lands and lots of wealth to the Brâhmins, go to the Visnu Loka and to the beautiful S’veta Dvîpa (one of the eighteen minor divisions of the known continents). And there they live as long as the Sun and Moon exist. O Muni! The meritorious persons live long in that wide region. Note :— S’veta Dvîpa may mean Vaikuntha, where Visnu resides. Those who give with devotion dwelling places to the Brâhmanas, go to the happy Visnu Loka. And there, in that great Visnu Loka, they live for years equal to the number of molecules, in that house. He who offers a dwelling house in honour of any Deva, goes to the region of that Deva and remains there for a number of years equivalent to the number of particles in that house. The lotus-born Brahmâ said that if one offers a royal palace, one obtains a result four times and if one offers a country, one gets the result one hundred times that; again if one offers an excellent country, twice as much merit one acquires. One who dedicates a tank for the expiation of [ p. 917 ] all one’s sins, one lives in Janar Loka (one of the pious regions) for a period equivalent to the number of particles therein). If any man offers a Vâpî (a well) in preference to other gifts, one gets ten fold fruits thereby. If one offers seven Vâpîs, one acquires the fruits of offering one tank. A Vâpî is one which is four thousand Dhanus long and which is as much wide or less (Note :— Dhanu equals a measure of four hastas). If offered to a good bridegroom, then the giving of a daughter in marriage is equivalent to a dedication of ten Vâpîs. And if the girl be offered with ornaments, twice the merits accrue. The same merit accrues in clearing the bed of the mud of a pond as in digging it. So for the Vâpî (well). O Chaste One! He who plants an As’vattha tree and dedicates it to a godly purpose, lives for one Ayuta years in Tapar Loka. O Sâvitrî! He who dedicates a flower garden for the acquirement of all sorts of good, lives for one Ayuta years in Dhruva Loka.
O Chaste One! He who gives a Vîmâna (any sort of excellent carriage) in honour of Visnu, in this Hindoosthân, lives for one Manvantara in Visnuloka. And if one gives a Vîmâna of variegated colours and workmanship, four times the result accrues. And one who gives a palanquin, acquires half the fruits. Again if anybody gives, out of devotion, a swinging temple (the Dol Mandir) to Bhagavân S’rî Hari, lives for one hundred Manvantras, in the region of Visnu. O Chaste One! He who makes a gift of a royal road, decorated with palatial buildings on either side, lives with great honour and love in that Indraloka for one Ayuta years. Equal results follow whether the above things are offered to the Gods or to the Brâhmanas. He enjoys that which he gives. No giving, no enjoying. After enjoying the heavenly pleasures, etc., the virtuous person takes birth in Bhârata as a Brâhmin or in other good families, in due order, and ultimately in the Brâhmana families. The virtuous Brâhmana, after he has enjoyed the heavenly pleasures, takes his birth again in Bhârata in Brâhmana, Ksattriya or in Vais’ya families. A Ksattriya or a Vais’ya can never obtain Brâhmanahood, even if he performs asceticism for one Koti Kalpas. This is stated in the S’rutis. Without enjoying the fruits, no Karma can be exhausted even in one hundred Koti Kalpas. So the fruits of the Karmas must be enjoyed, whether they be auspicious or inauspicious. By the help of seeing the Devas and seeing the Tîrthas again and again, purity is acquired. O Sâvitrî! So now I have told you something. What more d o you want to hear? Say.
Here ends the Twenty-Ninth Chapter of the Ninth Book on the anecdote of Sâvitrî on the fruits of making gifts and on the effects of Karmas in S’rî Mad Devî Bhâgavatam of 18,000 verses by Maharsi Veda Vyâsa.
On the conversation between Sâvitrî and Yama and on the fruition of Karmas [ p. 918 ] 1. Sâvitrî said :— “O Dharmarâjan! Kindly tell me in detail about those works that lead the meritorious persons to the Heavens and various other spheres.”
2-20. Dharmarâj said :— O Child! He who gives rice and food to the Brâhmanas in India, goes to the S’ivaloka where he dwells with great respect for years equivalent to the measure of that food. This “Anna-dâna” (the giving of boiled rice and other eatables) is a great dân (charity) and this can be done not only to the Brâhmanas but to the other castes also, where similar results also follow. There is, or will be, no other charity superior to this charity of anna (rice, boiled it may be and other eatables). For here no distinction is made as to what caste will get it or not, nor the discrimination of time, when to give such a charity. O Child! Seats (Âsanas) given to the Devas and the Brâhmanas, carry the donor to the Visnu Loka, where he dwells for Ayuta years with great respect and love. Giving excellent cows yielding milk to Brâhmanas take the donor to Visnuloka, where he is glorified and remains for years equivalent to the number of pores in that cow or those cows. And if cows be given on a meritorious day, four times the merits accrue, and if given in a sacred place of pilgrimage, hundred times the result occurs; and if given in a tîrath, where Nârâyana is worshipped, koti times the results accrue. He who gives with devotion, cows to the Brâhmanas in Bhârata, remains in the Chandraloka for one Ayuta years and is glorified. He who gives a two-mouthed cow to a Brâhmana, goes to Visnuloka and remains there for as many years as there exist the numbers of hairs on the body of that cow and is glorified. A gift of a beautiful white umbrella to a Brâhmana makes one go to Varunaloka for Ayuta years where he remains with great pleasure. Giving garments to the diseased Brâhmanas makes one fit to remain with glory in Vayuloka for one ayuta years. Giving to a Brâhmana the S’âlagrâma with garments makes one remain with glory in Vaikuntha as long as there exist the Sun and Moon. Giving a beautiful bedding to a Brâhmana, glorifies a man in the Chandraloka as long as there exist the Sun and Moon. To give lights to the Devas and Brâhmana glorifies a man in Agniloka (the region of Fire) for one Manvantara. To give elephants to the Brâhmanas in Bhârata, makes one sit in the same throne with Indra for his life period.
[ p. 919 ]
Giving horses to the Brâhmanas makes one remain in Varunaloka for fourteen Indra’s life periods. Giving a good palanquin to a Brâhmana makes one remain in the Varunaloka for fourteen Indra’s life-periods. Giving a good site or a good orchard to a Brâhmana leads one to the Vayuloka where he remains with glory for one Manvantara. Giving a white châmara and fan to a Brâhmana, leads the donor to the Vayuloka where he remains for one ayuta years. Giving grains and jewels make one long-lived and both the donors and receivers go certainly to Vaikuntha.
21-40. He who always recites the name of S’rî Hari, lives for ever and Death goes far far away from him. The intelligent man that celebrates the Swinging Festival (Dol Jâtrâ) in the last quarter of the Full Moon night in this land of Bhârata, becomes liberated while living, enjoying pleasures in this world, goes in the end to Visnuloka, where he remains for one hundred Manvantaras; there is no doubt in this. If the Swinging Festival be performed under the influence of the asterism Uttara Phâlgunî then the fruits become doubled; this is the saying of Brahmâ Himself. The performer lives to the end of a Kalpa. To give til (Sesamum) to a Brâhman, leads one to S’iva Loka, where one enjoys for a number of years equal to the number of til. Then one is born in a good yoni and becomes longlived and happy. To give a copper plate yields double the effect. To give in India a chaste wife with garments and ornaments to a Brâhman (and then to purchase her with an equivalent in gold) leads one to Chandra Loka where one remains for fourteen Indra’s life periods and enjoys day and night the celestial Apsarâs. Thence the donor goes to the Gandharba Loka for one ayuta years and day and night enjoys Urvas’î. Then he gets for thousand births chaste, fortunate, wealthy, gentle and sweet-speaking, beautiful wives. He who gives nice and delicious fruits to the Brâhmanas, remains with glory in the Indra Loka for a number of years equivalent to the fruits. He gets again a good Yoni (birth) and gets excellent sons. To give thousand trees while there are fruits on them, or nice fruits only to the Brâhmanas, makes one enjoy the Heavens for a long, long time and he then comes back to Bhârata. To give various things and good edifices with grains, etc., to the Brâhmanas leads one to the regions of the Devas where he remains for one hundred Manvantaras. Then he gets a very good birth and becomes the master of abundant wealth. He who gives with devotion to the Brâhmanas lands certainly goes for one hundred Manvantaras and remains there in glory for one hundred Manvantras; and, coming again to be born in good wombs, they become Kings. The earth does not leave him for hundred births. He becomes prosperous, wealthy and possesses many sons and [ p. 920 ] becomes the lord of his subjects. He who gives a good village with pasture land and cows, dwells with glory in Vaikuntha for one lakh manvantaras. Then he gets a good birth (becomes born in a high caste family) and obtains a lakh villages. The earth quits him not even if he be born a lakh times. (This is very bad then, to one who does not like to be born again).
41-60. He who gives a village inhabited by good and obedient subjects with ripe excellent grains, various tanks, trees and adorned with fruits and leaves dwells in Kailâsa with great glory for ten lakh Indra’s life periods. Getting again born in a high family, he becomes Râja Dhirâja in Bhârata and obtains Niyuta towns. There is no doubt in this. The earth quits him not, even if he be born ayuta times. Really he gets the highest prosperity in this earth. He who gives to a Brâhmana one hundred towns and countries, inhabited by good or mediocre subjects, with wells, tanks, and various trees, remains with glory in Vaikuntha for one koti manvantaras. Then he becomes born in this earth in a high caste family, becomes the Lord of Jambudvîpa and attains in this earth great prosperity like Indra. The earth quits him not even if he comes here Koti times; in reality he is a Mahâtmâ (a great soul man), Râjrâjes’vara (the Lord of Kings) and lives upto the end of a Kalpa. He who gives his whole property to a Brâhmin, gets in the end four times that; there is no doubt in this. He who gives Jambu Dvîpa to an ascetic Brâhmana, gets undoubtedly in the end one hundred times the fruit. If you give away Jambu Dvîpa, the whole earth; if you travel all the Tîrthas, if you perform all sorts of asceticisms, if you give shelter to all, if you make gifts of all sorts, know that you will have to come again to be reborn in this earth; but if you become a devotee of Mûla Prakriti, then be sure that you won’t have to come here and be reborn. The devotees of Mûla Prakriti go to Mani Dvîpa, the highest place of S’rî Bhuvanes’arî Devî and remain there and they see the fall of innumerable Brahmâs. The worshippers of the Devî Mantra when they quit their mortal coils, assume divine appearances endowed with Bibhûtis (manifestations of powers) and free from birth, death and old age, assume the Sârûpya (the same form) of the Devî and remain in Her Service. They reside in Manidvîpa and see the part Pralayas. The Devas die, the Siddhas die, the whole universe vanishes; but the Devî Bhaktas never die and they remain free form birth, death, and old age. He who offers Tulasî leaf to Bhagavân Hari in the month of Kârtik resides for three yugas in the temple of Hari. Getting again a good birth, he acquires the devotion to S’rî Hari and becomes the Foremost of those who restrain their senses. He who bathes in the Ganges early before the rising of the Sun remains in enjoyment in the temple of Hari for sixty thousand yugas. Getting again a good birth, he gets [ p. 921 ] the Visnu Mantra, and, quitting his mortal coil, becomes united with the Feet of S’rî Hari.
61-77. He has not to come back from Vaikuntha to this earth. He remains in Hari’s Service and gets the same form of Hari. He who bathes daily in the Ganges, becomes purified like the Sun and gets the result of performing the Horse-sacrifice at every step. The earth becomes purified by the dust of his feet and he enjoys in Vaikuntha as long as the Sun and Moon exist. Then again he becomes born in a good and beautiful womb, and is liberated by acquiring the devotion to Hari. He becomes very energetic and the foremost of the ascetics, pure, religious, learned, and self-restrained. When the Sun comes midway between Pisces and Cancer and heats intensely the earth, the man who in Bhârata gives cool water to drink to the people, resides in happiness in Kailâs’a for fourteen Indra’s life periods. Getting again a good birth here, he becomes beautiful, happy, devoted to S’iva, energetic and expert in the Vedas, and the Vedangas. He who gives to a Brâhmana the S’aktu (sattu). in the month of Vais’âkhe enjoys in the S’iva temple for as many years as there are number of particles in that quantity of sattu (powders in parched oat). He who performs the Krisna Janmâstamî vow in this Bhârata, is freed from the sins incurred in his hundred births; there is no doubt in this. The observer of the vow remains in great enjoyment in Vaikuntha for fourteen Indra’s life periods, gets again a good birth here and acquires Hari Bhakti. He who performs the S’ivarâtri vow in this Bhârata Varsa, resides with great joy in S’iva Loka for seven manvantaras. He who offers the Bel leaves to S’iva in S’ivarâtri time, resides with great joy in S’iva’s Abode for as many yugas as there are number of leaves. Getting again a good birth here, he acquires the devotion to S’iva and becomes learned, prosperous and possesses sons, subjects and lands. He who performs vow and worships S’ankara in the month of Chaitra or Mâgha and who, with a branch of a tree in hand, dances day and night for one month, or half a month, for ten days or for seven days, dwells in S’iva Loka for as many yugas as the number of days he dances. He who performs the vow of S’rî Râma Navamî, lives in the abode of Visnu for seven Manvantaras in great joy. Getting again a good birth, he becomes devoted to S’rî Râma, the foremost of those who have self restraint and he becomes very wealthy.
78-87. He who performs the Sâradîyâ Pûjâ (the great Durgâ Pûjâ in the month of autumn) of the Mûla Prakriti with incense, lights, offerings of food, and animal sacrifices of buffaloes, goats, sheep, rhinoceros, frogs or other animals, together with dancing, music, and various other aus- [ p. 922 ] picious things, resides in the S’iva Loka for seven Manvantaras. Getting an excellent birth, and a pure understanding, he gets unbounded prosperity, sons and, no doubt, grandsons and he becomes a very powerful sovereign possessing many horses and elephants. There is no doubt in this. Again he who worships daily with devotion for a fortnight beginning from the eighth day of the bright fortnight the Mahâ Devî Laksmî, remains in the region of Goloka for fourteen Indra’s life periods. Then, obtaining an excellent birth, he becomes a sovereign. He who in the full moon night in the month of Kârtik prepares a Râsa mandal with one hundred Gopas and Gopis and worships S’rî Krisna and Râdhâ in S’âlagrâma or in images with sixteen varieties of offerings remains in Goloka for Brahmâ’s life-time and coming again to Bhârata acquires an unflinching devotion to S’rî Krisna.
88-99. And when this Bhakti becomes greatly intensified, ho gets initiated into S’rî Hari mantra and after quitting his mortal coil, he goes to the Goloka. Then he gets the Sârûpya (the same form) of Krisna and becomes the chief Pârisad (attendant of Krisna) and, becoming free from old age, he has no fear, to fall again down to this earth. He who observes the Ekâdas’î day, remains fasting and performing penances in the bright or dark eleventh day, remains in Vaikuntha in great enjoyment and comfort. Then, again coming into this Bhârata he becomes a devotee of Hari. And when that Bhakti is intensified he becomes solely devoted to Hari and quitting his mortal coil, goes again to the Goloka and gets the Sârûpya of Krisna and becomes His Pârisada (attendant). Then, freed of old age and death, he does not fall. He who worships Indra in the month of Bhâdra in the twelfth day of the white fortnight is worshipped in the regions of Indra for sixty thousand years. He who performs in Bhârata the worship of the Sun on Sunday Sankrânti (when the Sun goes from one sign to another) and the bright seventh Tithi, according to due rules and ceremonies and eats the food called Havisyânna (rice boiled in ghee), dwells in the Sûryaloka for fourteen Indra’s life periods. Then coming to Bhârata, he becomes free from all diseases and becomes prosperous. He who worships Sâvitrî on the fourteenth day of the black fortnight dwells in the region of Brahmâ for seven Manvantaras with great eclât and glory. Coming again to Bhârata he enjoys beauty, unequalled valour, long life, knowledge and prosperity. He who worships on the fifth day of the bright fortnight in the month of Mâgha, with his senses controlled and full of devotion, the Devî Sarasvatî with sixteen articles of food, resides in Mani Dvîpa for one day and one night of Brahmâ.
100-140. On getting re-birth, he becomes a poet and a learned man. He who daily gives with devotion for his whole life, cow and gold to a Brâhmana dwells in Visnu Loka for twice as many years as there are [ p. 923 ] the numbers of hairs on the bodies of these cows and plays and jests with Visnu and doing auspicious things he finds pleasure. In the end he comes again to this Bhârata and becomes the King of Kings. He becomes fortunate, prosperous, possesses many sons, becomes learned, full of knowledge and happy in every way. He who feeds a Brâhmana here with sweetmeats goes to Visnu Loka and enjoys there for as many years as there are hairs on the body of the Brâhmin. In the end he comes again to Bhârata and becomes happy, wealthy, learned, long lived, fortunate and very powerful. He who utters the name of Hari or gives the name (i.e., the mantra) of Hari to others, is worshipped in Visnu loka for as many yugas as the number of times, the name or mantra was uttered. Coming again to Bhârata, he becomes happy and wealthy. And if such things be done in Nârâyana Ksettra, koti times the above results ensue. He who repeats the name of Hari koti times in Nârâyana Ksettra, becomes, no doubt, freed of all sins and liberated while living and he will not get rebirth. He lives always in Vaikuntha. He gets the Sâlokya (the same region of Visnu), is not liable to fall, becomes a Bhakta of Visnu. He who daily worships the earthen phallic symbol (after making it daily) for his whole life, goes to the S’iva Loka and dwells there, for as many years as there are the number of particles of earth. Getting rebirth he becomes the King of Kings. He who worships daily the S’âlagrâma stone and eats the water (after bathing it) is glorified in Vaikuntha for one hundred Brahmâ’s lives and becomes born again. When he acquires the rare Hari Bhakti and quiting his mortal coil goes to Visnu Loka, whence he is not to return. He who performs all the Tapasyâs (asceticims) and observes all the vratas (vows), dwells in Vaikuntha for fourteen Indra’s life peroids. Getting rebirth in Bhârata he becomes the King of Kings and then he becomes liberated. He is not to return any more. He who bathes in all the Tîrthas and makes a journey round the whole world, gets Nirvâna. He is not reborn. He who performs the Horse-Sacrifice in this holy land Bhârata enjoys half the Indraship for as many years as there are hairs on the body of the horse. He who performs a Râjasûya Sacrifice, gets four times the above result. Of all the sacrifices, the Devî Yajñâ, or the Sacrifice before the Devî is the Best. O Fair One! Of old, Visnu, Brahmâ, Indra and when Tripurâsura was killed, Mahâ Deva did such a sacrifice. O Beautiful One! This sacrifice before the S’akti is the highest and best of all the sacrifices. There is nothing like this in the three worlds. This Great Sacrifice was done of yore by Daksa when he collected abundant sacrificial materials of all sorts. And a quarrel ensued on this account between Daksa and S’ankara. The Brâhmins [ p. 924 ] conducting the sacrifice cursed the Nandî and others. And Nandî cursed the Brâhmanas. Mahâdeva, therefore, disallowed the going on of sacrifice and brought it to a dead stop. Of yore the Prajâpati Daksa did this Devî Yajñâ; it was done also by Dharma, Kas’yapa; Ananta, Kardama, Svâyambhuva Manu, his son Priyavrata, S’iva, Sanat Kumâra, Kapila and Dhruva. The performance of this sacrifice brings fruits equal to performing thousands and thousands of Râjasûya sacrifices. Therefore there is no other sacrifice greater than this Devî Yajñâ. One becomes surely endowed with a long life of one hundred years and is liberated while living. He becomes equal to Visnu in knowledge, energy, strength, and asceticism. This is as true as anything. O Child! This Devî Yajñâ is the best and highest of all the sacrifices as Visnu is the highest amongst the Devas; Nârada, amongst the Vaisnavas; the Vedas, amongst all the S’âstras; the Brâhmanas amongst all the castes; the Ganges amongst the sacred places of pilgrimages, S’iva amongst the Holy of Holies, the Ekâdas’î vow amongst all the Vratas; Tulasî, amongst all the flowers; the Moon, amongst the asterisms; Garuda, amongst the birds; Prakriti, Râdhâ, Sarasvatî and Earth amongst the females; the mind, amongst the quick-going and restless senses; Brahmâ, amongst the Prajâpatis; Brahmâ, amongst all the subjects; Vrindrâban, amongst all the forests; Bharat Varsa, amongst all the Varsas; Laksmî, amongst the prosperous; Sarasvatî, amongst the learned; Durgâ, amongst the chaste; Radhikâ, amongst the fortunate. If one hundred horse sacrifices are performed, Indrahood is sure to be obtained. It is by the influence of bathing in all the Tîrthas, performing all the sacrifices, observing all the Vratas, practising all the austerities, studying all the Vedas and circumambulating the whole earth, that this Highest S’akti’s service is obtained and this service of S’akti is the direct cause of Mukti (liberation). To worship the lotus-feet of the Devî is the best and highest, is stated in all the Purânas, in all the Vedas, and in all the Itihâsas. To sing the glories of Mûla Prakriti, to meditate on Her, to chant Her Name and attributes, to remember Her stotras, bow down before Her, to repeat Her Name, and to drink daily Her Pâdodoka (water after washing Her feet) and the offerings already offered to Her, these are approved of by all; and everyone desires this. So worship, worship this Mûla Prakriti, Who is of the nature of Brahmâ, and, lo! Who is again endowed with Mâyâ. O Child! Take your husband and live happily with him in your home. O Child! Thus I have described to you the fruition of the Karmas. This is auspicious to every human being, desired by all and approved of by all. The Real Knowledge springs from this. There is no doubt in this.
[ p. 925 ]
Here ends the Thirtieth Chapter of the Ninth Book on the conversation between Sâvitrî and Yama and on the fruition of Karmas in the Great Purânam S’rî Mad Devî Bhâgavatam of 18,000 verses by Maharsi Veda Vyâsa.