Devi Bhagavatam

THE THIRD BOOK

Chapter XI

On the merits of the Devî in the story of Satyavrata

1-5. Lomas’a said :-- O Munis! Utatthya, the son of Devadatta, was quite ignorant of anything of the Vedas, Japam (muttering of mantra), meditation of the deity, worship of the Devas, Âsana (Posture), Prânâyâma (withholding the breath by way of religious austerity), Pratyâhâra (restraint of mind), Bhûtas’uddhi (purification of the elements of the body by respiratory attraction and replacement), mantra (a mystical formula regarding some deity), Kîlaka (chanting of a mantra to serve as a pin of protection), Gâyattrî (the famous mantra of the Brâhmins), Saucha (cleanliness, external and internal), rules how to bathe, Âchamana (sipping of water and reciting mantrams before worship), Prânâgnihotra (offering of oblations to the fire of Prâna or to the fire of life), the offering of a sacrifice, hospitality, Sandhyâ (the morning, mid-day or evening prayer), collecting fuels for oblations, and offering of oblations. Daily he rose in the morning and somehow rinsed his mouth and washed his teeth and bathed in the Ganges river without any mantrams (like a Sûdra).

6. That stupid fellow ate indiscriminately, did not know what to eat and what not to eat. During the mid-day he collected the fruits from the forest and used to eat them.

7. But he always spoke truth while he stayed there; never did he say any untruth. The people of that place, seeing this, named him Satyatapâ.

8-9. That Utatthya did no good or bad to anybody; he slept peacefully and blissfully; but be used to think when he would die; thus his troubles would be ended; he felt that the life of an illiterate Brâhman is a curse; his death would be a better alternative.

10. He used to think thus :-- Fate has made me a fool; I do not find any other cause for it. Oh! I got the exceedingly good birth amongst men; but all this has been rendered in vain by Fate.

11. Oh! As a fair woman, if barren, a cow if giving no milk, and a tree without any fruits are all useless, so Fate has rendered my life, too, quite useless.

12. Why am I cursing Fate? This is all the fruits of my past Karma. In my previous life I never wrote a book and presented to a good Brâhmin; hence I am illiterate in this birth.

13. In my former birth I did not impart any knowledge to my favourite pupils; hence I am wicked and a cursed Brâhmin in this birth.

14. I never performed any religious asceticism in any holy place, I did not serve the saints, I never worshipped the Brâhmins with any offerings. For all these reasons I am now born of perverted intellect in the present birth.

15. Many a son of the Munis have learnt the meanings of the Vedas and the S’âstras; and I am whiling away my time thus in a quite illiterate condition by some wretched combinations of incidents.

16. I do not know how to perform Tapasyâ; what is the use, then, of my attempting to do so? I am of very bad luck, and thus my good resolve will not be crowned with success.

17. I consider Fate to be the strongest of all; Fie on one’s own prowess! For actions done with effort and hard labour are frustrated entirely by Fate.

18. Time can never be overstepped; See! Brahmâ, Visnu, Rudra, Indra, and others are all under the influence of the Great Time.

19. O Risis! Thus arguing in his mind, that Brâhmin son Utatthya stayed there in that hermitage on the bank of the holy Ganges.

20. And gradually he became thoroughly unattached to all the things and, being peaceful, passed away his time in that forest without any habitations and men, with great difficulty.

21. Thus passed away fourteen years in that forest where the Ganges was flowing. Still he did not learn how to worship the Supreme Deity, how to make Japam, nor did he learn any mantrams. Simply he lived there and whiled away his time.

22. People surrounding that place knew this much only of him that this Muni spoke truth only and hence his name was Satyavrata. This one name made him celebrated that he is Satyavrata; never did he say any untruth.

23. Once on a time, a hunter named Nisâda, exceedingly clever in hunting, came accidentally with bows and arms in his hands, while hunting a deer in that wide forest. He looked like a second God of Death (Yama) and seemed to be very cruel.

24. That savage mountaineer, drawing his bow so as to touch the ear, pierced a boar with his sharp arrows. The boar, being very much terrified, fled with enormous rapidity to the Muni Satyavrata.

25. On seeing the distressed condition of the boar trembling with fear and his body besmeared with blood, the Muni was moved with mercy.

26. While the boar, pierced with arrows and besmeared with blood, was running away in front of him, mercy took possession of the Muni, therefore the Muni began to tremble and agreeably to the human nature exclaimed “Ai” “Ai” (go to that direction), the seed mantram of the Goddess of learning with “m” left out (Aim, Aim).

27. That illiterate Brâhmin son never heard before that “Ai” was the seed mantram of the Sarasvatî Devî; nor did he come to know of it by any other means. Accidentally it came out of his mouth, and he uttered. And afterwards that Mahâtmâ seeing the boar's distressed condition was merged in deep sorrow.

28. The boar entered trembling into the Muni's hermitage very much distracted and being very much pained with arrows. Being unable to find any other way the boar hid himself in the dense bushes.

29. Instantly there appeared then, before the Muni, the terrible savage hunter, like a second God of Death, with string stretched to his ear, in pursuit of that boar.

30-33. On seeing the Muni Satyavrata sitting there alone and silent on the Kus’a grass seat, the hunter bowed down to him and asked “O Brâhmin! Whither has that boar gone. I know very well everything about you that you never speak untruth; therefore I am enquiring about the boar pierced by my arrows. My family members are all very hungry; and to feed them, I am come out in this hunting. This is the living, ordained by the Fate; I have got no other means of maintaining the livelihood of my family. This I speak truly to you; whether it is bad or good, I will have to maintain my family with it. O Brâhman! You are famous as Satyavrata; my family members are starving; kindly reply quickly where that boar has gone?”

34. Thus asked by the hunter, the Mahâtmâ Satyavrata was merged in an ocean of doubt; he began to argue “If I say I have not seen the boar then my vow to speak the truth will certainly be broken.

35. The boar struck with arrows has gone this way, it is true. How can I tell a lie? Again this man is hungry and is therefore asking, he will instantly kill the boar no sooner he finds him. How then can I speak truth?

36. Where speaking out the truth causes injury and the loss of lives, that truth is no truth at all; moreover, even untruth, when tempered with mercy for the welfare of others, is recognised as truth. Really speaking, whatever leads to the welfare of all the beings in this world, that is truth; and every thing else is not truth.

37. O Jamadagni! Thus placed between the horns of a religious dilemma what shall I do now so as to meet both the ends -- to save the life of the boar, to do the welfare, as well as not to speak untruth.”

38. When Satyavrata saw the boar wounded by the arrow of the hunter, he, moved with pity, uttered the seed mantra of the Goddess of Learning; and now that most auspicious Goddess, on account of his uttering Her seed mantram, was very pleased and gave him the knowledge, difficult to be attained otherwise.

39. The door of all his knowledge opened out at once, and he became at once instantly the seer, the poet like the ancient Muni Vâlmikî.

40. Then that religiously disposed, merciful Brâhman, aiming at Truth, addressed that hunter before him with bows in his arms, thus :--

41. That force which sees (as witness) never speaks; and that force which speaks, never sees. O hunter! Why are you asking me repeatedly, impelled by your own selfish desire?

42. The hunter, the killer of the animals, on hearing this was disappointed in the matter of finding out the boar and went back to his home.

43. That Brâhmin turned out a poet like Varuna and he became celebrated as Satyavrata, the speaker of truth, in all the worlds.

44. He began to recite the Satyavrata mantram duly, and, by its influence, became a Pundit, rivalled by none in this world.

45. During every festival the Brâhmans chanted his praise and the Munis used to narrate his story in detail.

46. On hearing his fame spreading all around, his father Devadatta who forsook him before, recalled him to his hermitage and took him again in his family with great honour and affection.

47. Therefore O King! You should always worship and serve that Great Goddess, the Prime Energy, the Cause of all this Universe.

48. O King! With due Vedic rites you perform that sacrifice to that Goddess which will surely yield results at all times and all desires. I already spoke to you about this.

49. That Great Goddess is known as Kâmadâ (the giver of all desires); for She grants all desires when men with devotion remember Her, worship Her, take Her name, meditate Her and eulogise Her.

50-56. O King! The wise sages ought to see the persons diseased, distressed, hungry, those without any wealth, the hypocrite, the cheat, the afflicted, the sensual, the covetous, the incapable, always suffering from mental troubles; again those who are wealthy with their children and grand-children, prosperous, healthy, with enjoyments, versed in the Vedas, literary, kings, heroes, those who command over many, those attended with relations and kinsmen and endowed with all good qualities; and then judge for themselves that those people did not worship the Goddess and therefore they were sufferers and these people worshipped the Goddess and hence they were happy in this world.

57. Vyâsa said :-- Thus I heard from the mouth of Lomas'a Muni, in assembly of the sages, the good merits of the Great Goddess.

58. O King! Consider all these and you will find that the Highest Goddess, the Bhâgavatî is to be worshipped always with devotion and unselfish love.

Here ends the Eleventh Chapter on the merits of the Devî in the story of Satyavrata in the Third Skandha of the Mahâ Purânam S'rî mad Devî Bhâgavatam of 18,000 verses by Maharsi Veda Vyâsa.

Chapter XII

On the Ambâ Yajña rules

1. The king spoke :-- O Lord! Kindly describe the rules and regulations as to how the Devî Yajña (sacrifice) is performed with its duly prescribed rites and ceremonies. Hearing it I will unwearied perform it, as far as it lies in my power, with as little delay as possible.

2. How the worship is done, what are the mantras, what are the articles required for oblations, how many Brâhmins are required and what Daksinâs are to be paid to them, describe in detail all these.

3-5. Vyâsa said :-- O king! I am telling you duly how the Yajña is performed, hear. The actions are always threefold according as the preparations are made and according as they are practised with regard to the observed rules. The threefold divisions are Sâttvik, Râjasik and Tâmasic. The Munis do the Sâttvik Pûjâ, the kings celebrate Râjasic and the Rakshasas do the Tâmasik Pûjâs. There is another Pûjâ which is devoid of qualities and which is performed by the liberated ones. I will describe to you all these in detail.

6-7. O king! The Yajña is then called Sâttvik, when it is performed in a Sâttvik country, like Benares, etc., in Sâttvik time, e.g., in Uttarâyana, when the materials collected are earned rightly, when the mantras are those of the Vedas, when the Brâhmin is Srotriya, where there is Sâttvik faith, void of any attachment towards the sensual objects, when all these happen to coincide. O king! When all the above takes place and there is purification of materials, actions, and mantras, i.e., when the materials are all right, when the actions are done as they ought to be, and where there is no error or omission, etc., in the mantras, etc., then and then only the Yajña becomes perfect and no doubt yield full results; there would be nothing contrary to this.

8-9. If the Yajña is performed with articles not rightly earned, then there is no fame either in this world nor there is any reward in the next world. Therefore it is necessary that the Yajña should be performed with rightly earned materials; then there is fame in this world and better state in the next world; and happiness is also acquired; there is no doubt in this.

10. O king! It is before your eyes, as it were, that the Pândavas performed the Râjasûya Yajña, the king of sacrifices, and, on the completion whereof, the excellent Daksinâs were paid to the Brâhmins and others.

11. In that Yajña the highly intelligent S’rî Krisna Himself, the Lord of the Yâdavas was present, as well as many other Brâhmanas, like Bhâradvâja and other fully enightened souls.

12. But within three months after completing the sacrifice, the Pândavas suffered extreme hardships and had to live, with extreme difficulty, as exiles in the forest.

13. Consider the insult shown towards Draupadî, the Pândava's defeat in the play of gambling, their going away to dwell in the forest; these hardships were borne by the Pândavas. What rewards did then the Pândavas derive from the Râjasûya Yajña?

14-15. All the high-souled Pândavas had to work as slaves of Virâta; and Draupadî, the best of women, was very much troubled and insulted by Kichaka. When all these occurred, any one can easily ask where were the ashirvâdas of the pure souled Brâhmanas? Also what result did they derive from their unflinching devotion towards S’rî Krisna when they were involved in the above critical state?

16. No one protected Draupadî, the chaste and the best, the daughter of Drupada, when she was drawn by her hair on her head into the hall of assembly where gambling was being played?

17. O king! How could all these happen in a place where S’rî Bhagavân Kesava Himself and the high souled Yudhisthîra were present? If one argues, one would conclude “there must have been something wrong in that Yajña.”

18. If you say that nothing wrong happened in the Yajña, all these were caused by Fate; then it comes to this :-- that the Vedic mantras, Âgamas and the other Vedic rites are all fruitless.

19. If it be argued that though the Vedic mantras are powerful enough to bear fruits, yet whatever is predestined to come to pass, will surely pass, then the proposition resolves into this :-- that all the means, expedients, and appliances lead to meaningless conclusions.

20. Then the Âgamas, the Vedas merely recommend a vidhi or precept by stating the good arising from its proper observance and the evils arising from its omission and also by adducing historical instances as its support; in other words, they are powerless as far as bearing fruits is concerned; all the acts are meaningless, asceticism to attain Heaven comes as useless and the peculiar duties of caste are fruitless. O king! This view is exceedingly culpable; it is never fit for acceptance by the highsouled persons.

21. O King! If what is laid by God in the womb of futurity (a state of things preordained by God in which it is sure to take place in the fullness of time), be taken as the first-hand proof, then all the other proofs are rendered null and void. Therefore Fate and human exertion both are to be undoubtedly taken into account to ensure success.

22. Human exertions being applied, if the results come otherwise, the wise Pundits would infer that some defects, omissions or imperfections crept into the work.

23. All the Pundits, very learned and instituters of sacrifices have classed Karmas under different headings according as the agents, mantras, and articles employed in the worship vary.

24. Once on an occasion Vis’varûpa, ordained as a Guru by Indra (in a Yajña) (intentionally) did things contrary so as to benefit the Daityas, who belonged to his mother's side.

25. Vis’varûpa uttered repeatedly the mantrams beneficial to the gods, while they were present; and, during their absence, prayed heartily for the welfare of the Daityas; and, in the long run, protected the Daityas.

26. On seeing the Asuras gaining strength, Indra, the Lord of the Devas, became very much enraged and instantly cut off Vis’varûpa's head by his thunderbolt.

27. O King! This is then the instance where the contrary fruits were borne out by the agent employed in performing the Yajña; there is no doubt in this. This is not possible in the other cases.

28. See, again, the king of Pânchâla performed his sacrifice to get a son to kill Drona, the son of Bhâradvâja; and though he did this out of angry motives, still Dhristadyumna was born out of fire; and Draupadî sprang out of the altar.

29. Again, in days of yore, Das’aratha, the king of Kosala, was sonless; and he instituted a sacrifice to get one son; and lo! be got four sons.

30. Therefore O King! If the Yajña be performed according to proper rules and regulations, it yields fruits in all respects; again if it be done unrighteously, without any regard for the rules, etc., it yields results just the contrary; there is no doubt in this.

31-32. Therefore, there must have been some defects in the Yajña of the Pândavas; hence contrary effects ensued, and therefore the truthful king Yudhisthîra and his powerful brothers and the chaste Draupadî were all defeated in the play at dice.

33. It might be that the materials were not of a good stamp; they were all earned by killing the kings, good many in number, and earned thus unrighteously; or it might happen that the Pândavas did their Yajña with too much egoism. However, this is certain that there had crept in some defects in their actions.

34. O King! The Sâttvik Yajña is rare; it can be done only by the Sâttvik Munis who live in the 3rd order of the household life or who live as hermits.

35-36. The ascetics that eat daily the Sâttvik food, the roots and fruits, collected from forests and obtained rightly, that is good to the Munis and that is well cleaned and purified, are the only ones that can perform with full devotions the Sâttvik Yajñas, where no animals are sacrificed (where there are no sacrificial posts to which the victim is fastened at the time of immolation) and where offerings of cakes of ground rice in vessels are given. These are the best of all the Sâttvik Yajñas.

37. The Ksattriyas and the Vaisyas perform the Yajñas with Abhimân (self-conceit and egoism) where many presents are given, animals are sacrificed, and all things are well cleansed, purified and elaborately decorated. This Yajña is called Râjasic.

38. That Yajña is according to the sages, Tâmasik, where the Dânavas, puffed up with arrogance, infatuated with anger, jealousy and wickedness perform their acts with the sole object of killing their enemies.

39. That Yajña is called Mânas Yâg or mânasic (mental) where the high-souled Munis, void of worldly desires, collect mentally all the necessary articles and perform the Yajña with the sole object of liberation from the bondages of the world.

40. In all the other Yajñas (than the Mânas Yâg) some imperfections or other naturally arise, due to some defects in the materials, or want of faith, or in the performance or in the Brâhmins.

41. No other Yajñas can be so complete as the Mânasa Yajña; the reason being that in the other Yajñas some, imperfections come out due to time, place, and separate ingredients to be collected.

42-43. Now hear who are the persons fit to undertake this mental Yajña in honour of the Great Goddess. First this mind is to be purified, by making it void of the Gunas; the mind being pure, the body becomes also pure, there is no doubt. When the mind becomes completely pure, after it has abandoned all sensual objects, fit for enjoyment, then that man is entitled to perform the Mother's Yajña.

44-45. There he should build mentally the big hall for sacrifice, many Yojanas wide, decorated with high polished pillars out of the materials brought for the purpose (e. g., fortitude, etc.). Within the hall he will imagine a wide and spacious altar and place the Holy Fire on it mentally according to due rules and regulations.

46-47. He is to select mentally the Brâhmin priests and consecrate them as Brahmâ, Adharyu, Hotâ, Prastotâ, Udgâtâ, Pratihatrâ and other assistants. He is to worship mentally all these priests.

48. Then he will have to imagine the five Vâyus, Prâna, Apâna, Vyâna, Samâna, and Udâna, as the five fires and locate them duly on the altar.

49-50. Prâna Vâyu stands for Gârhapatya; Apâna, for Âhavanîya; Vyâna for Daksinâ; Samâna for Avasathya; and Udâna for Sabhya Agni. These fires are all very terrible; then one should place these carefully on the altar with great concentration of mind. He is to collect then all the other necessary materials and think that all are very pure and free from any defects.

51-57. In the Mânasic Yajña, mind is the offerer of oblations and mind the Yajamâna, the performer of the Sacrifice; and the Presiding Deity of the Sacrifice is the Nirguna Brahmâ. The Great Goddess, the Nirguna Energy, who is always auspicious and gives the feeling of dispassion and indifference to worldly objects is the awarder of fruits in this Yajña. She is the Brahmâ Vidyâ, She is the substratum of all and She is all pervading. The Brâhmin is to take the Devî's name and offer oblations in the fire of Prâna, the necessary articles for the Devî's satisfaction. Then he is to make his Chitta and Prâna void of any worldly thought, or any worldly support and to offer oblations to the Eternal Brahmâ through the mouth of Kundalinî (the Serpent Fire.) Next, within his Nirvikalpa mind, by means of Samâdhi, be should meditate own Self, the Mahes'varî Herself by his consciousness. Thus, when he will see his own self in all the beings and all the beings in his own self, then the Jîva will get the vision of the Goddess Mahâvidyâ, giving auspicious liberation (Moksa). O King! After the high souled Munis have seen the Goddess, of everlasting intelligence and bliss, then he becomes the knower of Brâhman. All the Mâyâ, the cause of this Universe becomes burnt up; only, as long as the body remains, the Prârabdha Karma remains.

58. Then the Jîvas become liberated, while living; and when the body dissolves, he attains to final liberation. Therefore, O Child! Whoever worships the Mother becomes crowned with success; there is no doubt in this.

59. Therefore follow the advice of the Guru, the Spiritual Teacher; and with all attention, hear, think and meditate on the Great Goddess of the World.

60. O King! Liberation is sure to ensue of this Mânasa Yajña. All the other Yajñas are Sakâma (with some object in view) and therefore their effects are temporary.

61-62. He who wants enjoyments in Heaven, should perform the Agnistoma Yajña, with due rites and ceremonies; such is the Vedic injunction. But when the acquired merit expires, the sacrificer will have to come again into this world of mortals. Therefore the Mânasa Yajña is eternal and best.

63-65. This Mânasa Yajña is not fit to be performed by kings intent on getting victory. The Yajña that you performed, the serpent Yajña, is Tâmasic, for you wanted to take vengeance on your enemy, the serpent Taksaka; and millions of serpents were made to be burnt in that sacrifice.

O King! Hear now about the Devî Yajña, that was performed by Visnu in the beginning of the creation. You better now do that Devî Yajña with due rules.

66-67. I will tell you all about the rules; there are Brâhmins that know the rules and know best also the Vedas; they know also the seed mantrams of the Devî, as well as the rules of their application; they are clever in all the mantrams. These will be your priests and you yourself will be the sacrificer.

68. O King! Do this sacrifice duly and deliver your father from hell by the merits that you will acquire thereby.

69. O Sinless One! The sin incurred on account of insulting a Brâhmin is serious and leads the sinner to hell. Your father committed that sin and incurred the curse from a Brâhmin. Therefore he has gone to the hell.

70. Your father died also out of a snake bite which is not a meritorious one. The death occurred also in a palace built high up in the air (on a pillar), instead of taking place on the ground on a bed of Kus'a grass.

71. O best of the Kurus! The death did not occur in any battle nor on the banks of the Ganges. Void of proper bathing and charities, etc., he died in a palace.

72. O best of Kings! All the ugly causes, leading to hell, were present in the case of your father. See, again, there is also one thing which done will lead to one’s liberation; but that was absent too with your father.

73-76. That is this :-- Let a man remain, wherever he may, whenever he comes to learn that his end is approaching, even if he had not practised before any good practices or meritorious deeds, and even if he becomes senseless in the trial time of death, when dispassion comes to an individual whose mind gets, for the time being, clear and free from any worldly thoughts, then he should think thus :-- “This my body, composed of five elements, will soon be destroyed; there is no cause whatsoever in having any remorse for it; let whatever come, that it may; I am free, void of qualities; and I am the Eternal Purusa; death is not capable to do any harm to me. All the elements are liable to decay and destruction; what remorse can overtake me? I am not a man of the world, I am always free, Eternal Brahmâ; I have got no connection with this body that is merely the outcome of actions.

77. Before I did meritorious or unmeritorious acts, leading to happiness and pain; therefore I have got this mortal coil and am enjoying the fruits of my past auspicious or inauspicious Karma.”

78. Whoever thinks thus and dies, even if he does not take proper purificatory bath or make any charity, he gets himself freed from the awful Samsâra and never comes to see himself again born in this world.

79. O King! This method of parting from one’s body is rarely attained even by the Yogins; this is the acme, the highest height of all the human efforts towards liberation.

80. But your father, hearing even the curse from a Brâhmin, retained his attachment towards his body; therefore he did not attain dispassion.

81. He thought thus :-- “My body is now free from any disease; my kingdom is free from enemies or any other source of danger; how can I now get myself saved from this untimely death.” Thinking thus, he ordered to call the Brâhmans, who know the mantrams.

82. Then that king ascended to the palace, with medicines, many mantras and many other instruments.

83-84. He considered his fate to be the strongest and therefore did not take his bath in any holy place; he did not perform any charities, did not sleep on the ground or remember any mantram of the Devî. Due to Kali entering into his body, he committed the sin of insulting an ascetic and plunged himself in the ocean of delusion and died bitten by the Taksaka snake on the top of a palace.

85. The King has now fallen undoubtedly to the hell, on account of those vicious deeds. Therefore, O King! dost Thou deliver your father from the sin.

86. Sûta said, O Risis! Hearing these words from the fiery Vyâsa, the king Janamejaya became very sad and tears came from his eyes and flowed down his cheeks and throat.

He then exclaimed in a suffocating voice “Fie on me! my father is still in the hell. I will now do at once whatever leads my father to heaven.”

Thus ends the twelfth chapter on the Ambâ Yajña rules in the 3rd Adhyâya of S’rî Mad Devî Bhâgavatam, the Mahâ Purânam of 18,000 verses composed by Mahârsi Veda Vyâsa.

Chapter XIII

On the Devî Yajña by S’rî Visnu

1-3. The King spoke :-- O Grandfather! How did Visnu, the Powerful, the Cause of the world, perform the Devî Yajña? Whose help did he receive and what priests with their knowledge of the Vedas did he engage, kindly tell all these to me in special details. I will very attentively hear first this Devî Yajña, performed by Visnu; and then I will make arrangements to do that myself accordingly.

4. Vyâsa said :-- O noble one! Hear in detail that very wonderful thing, how Visnu celebrated the Devî Yajña comformably to the rules laid down in the S’âstras.

5. When Brahmâ, Visnu, and Mahes’a were each given powers by the Devî, the Goddess of the Universe, and when they parted, these three Devas became free from their womanhood, while they were coming back in their aerial cars and turned out men, as they were before.

6. These three Devas, found the great ocean before them. They brought out world from it; and built, in that world, dwelling abodes; and they themselves began to live in some of them.

7. That world became fixed, steady and the supporter of all beings when the Goddess imparted the power of fixture, steadiness, and the power of supporting to the world. The earth, filled with marrow, then, became fixed and the great supporter by Her power.

8-10. O King! The name of this earth is Medinî, since it was made out of the marrow of the two Asuras Madhu and Kaitabha. This earth is termed Dharâ because it supports all; is termed Prithvî because it is very capacious; and it is called Mahî because it is great, since it supports so many beings. O King! the Ananta serpent is holding it on her thousand-hoods. To make the earth remain solid and compact, Brahmâ built at places mountains. As iron nails in a log of wood, so these hills and mountains within this earth made it fixed. Therefore the Pundits call these mountains “Mahîdhara,” holder of the earth.

11. O King! Thus the golden Meru, the great mountain, many Yojanas wide, adorned with many golden mountain peaks was created.

12. Next Marîchi, Nârada, Atri, Pulastya, Pulaha, Kratu, Daksa, and Vas’istha were created by Brahmâ; these are the Brahmâ’s mental sons (sons created by the sheer power of mind).

13. The son Kas’yapa was born to Marîchi and thirteen daughters were born of Daksa. From these daughters and out of the seed of Kas’yapa, various Devas and Daityas were born.

14. Then human beings, animals, serpents and many other classes were created. This is called the Kâsyapî S’rîsti or the Kas’yapa’s creation.

15. Next Svâyambhava Manu sprang from the lower half of Brahmâ; and the daughter named S'atarûpâ came out of the left hand side of the Brahmâ’s body.

16. The two sons Priyavrata and Uttânapâda were born of Manu in the womb of S’atarûpâ and the three daughters, very beautiful and fair complexioned, were also born of him.

17. Creating then, the Bhagavân, the lotus born Brahmâ built the beautiful Brahma-loka, on the top of the Meru mountain.

18. Then the Bhagavân Visnu built the Vaikuntha city on the top of all the lokas or worlds to dwell with his consort Laksmî.

19. Mahâdeva, too, built the exceedingly beautiful Kailâs’a and stayed there with his Bhûtas and played with them at his will.

20. The third Loka termed Heaven was built on the top of Meru, decorated with various precious gems and jewels and stones. It was fixed as the abode of Indra.

21-22. When the great ocean was churned, Pârijâta, the best of all the trees, the elephant Airâvata with four tusks, the Heavenly cow yielding the milk of all desires, the Uchchais’ravâ horse and Apsarâs, Rambhâ and others, arose and were taken by Indra. These became the ornaments of Heaven.

23. The Moon and Dhanvantarî, the great phyisician also came out of the churning of the ocean. These surrounded with many other members began to shine, being situated above the Heavens.

24. O King! Thus the three varieties, human beings, Devas, and Tiryakas (birds, etc.) and their great subvarieties sprang up.

25. The four classes of Jîvas, Andaja (born from the eggs), Svedaja (born out of sweats), Udbhija (plants, etc.) and Jarâyujâ (men, etc.) were created, being endowed with the fruits of their past auspicious or inauspicious Karmas, as the case may be.

26. Brahmâ, Visnu, and Mahes’a began to play and walk about at their leisures in their respective spheres, after they finished all their creations.

27. Thus the wheel of creation being started, the Great God Bhagavân Visnu Achyuta remained in sport with Mahâ Laksmî in His own sphere Vaikuntha.

28. Then Bhagavân Visnu, while sitting one day in Vaikuntha, got in his mind the memory of that beautiful island, called Mani Dvîpa, adorned with precious stones, gems and jewels.

29-33. O King! In this Mani Dvîpa, the Bhagavân Visnu got the vision of the Mahâ Mâyâ and the auspicious mantra. He now thought to celebrate a Yajña in honour of the Devî, when he recollected the highest Energy, the Great Goddess. He then went out of his abode and invited Brahmâ, Mahes’vara, Kuvera, Indra, Varuna, Fire, Yama, Vas’istha, Kas’yapa, Daksa, Vâmadeva, Brihaspati and others and began to collect lots of materials necessary for the Devî sacrifice. Selecting a site Sâttvik, beautiful, and possessing great spiritual powers, Visnu erected, with the help of the great artists and engineers, a wide capacious sacrificial hall, and for the due celebration and fulfilment of it, appointed twenty seven priests; who pledged a solemn vow to complete it duly.

34. When the big altar and chiti (pile of wood for burning, stack of sacrificial bricks) were finished, the Brâhmanas began to recite slowly the Devî mantrams with their root mantrams.

Note :-- Chiti, lit pile of wood for burning, is perhaps the Mûlâdhâra, the sacral plexus, where the fire called Kundalinî is first kindled by processes of Yoga.

35-37. Then the profuse quantities of ghee were offered as oblations to to the Sacred Fire. Thus when the Homa, (offering oblations of ghee to the fire) ceremony was finished elaborately and conforming to the rules of the S’âstras, the sweet and melodious Heavenly voice was heard in the air, addressing Visnu Bhagavân, thus :-- O Visnu! Let You be the supreme amongst the gods; honour and worship shall be Thine first; and you would be the most powerful of the Devas. Indra together with Brahmâ, and the other Devas, all will worship You.

38-39. O Achyuta! (O Infallible One!) Those men on the earth that will be devoted to you, will certainly be endowed with power and you shall be the bestower of boons and all their desires. O Visnu! you will be the Supreme of the Devas and you will be the God of the gods; you will be the first and foremost in all the sacrifices and you will be worshipped by the sacrificers.

40-41. People will worship you; and you will favour them with the boons. O best of the Purusas! When the Devas will be troubled by the Asuras, they will come and take refuge in Thee. You will be the Protector of all, there is no doubt in this. In all the Purânas and all this vast Vedas, You will be first worshipped.

42. O Kes’ava! Wherever there will be decay and decline in religion, You will incarnate in your parts and preserve the religion.

43-44. O Mâdhava! Avatâras, renowned in all the worlds, will come down on earth as Your part incarnations in all sorts of wombs, in due order, and will be respected by all the high souled personages. O Madhusûdana! Those Avatâras will be the best of all the Avatâras and will be famous all the Lokas, the worlds.

45. In all your Avatâras, you will get your attendants, the S’aktis (females) drawing their energies from My parts; and they will serve your purposes.

46-47. Vârâhî, Nârasimhî, etc., and various other S’aktis of auspicious appearances, endowed with various weapons and decked with all the ornaments will serve as your attendants; no doubt in this. O Visnu! Always with their help and under the influence of My favour, you will no doubt be quite competent to serve the purposes of the Devas.

48. You should respect and worship all those powers by all means and with very great attention; never shew the slightest trace of pride to them; never do you thus insult them.

49. These S’aktis, capable of bestowing all the desires, will be worshipped in Pratimâs (images of clay, etc.) in the whole of India.

50. O Deva of the Devas! The fame of all these S’aktis, as well as of You will be spread in the seven worlds and in the whole Universe.

51. O Hari! The human beings on this earth will constantly worship with selfish ends these powers and you, for the fructification of their desires.

52. Having various desires, men will, in your worship, present various offerings, recite the Veda mantrams, and repeat the names of you and the powers.

53. O Visnu! You will be the God of the Immortals and your glory will be enhanced by the worship offered by the human beings in the world as well as in the heavens.

54. Vyâsa said :-- O king! The heavenly voice, thus, bestowing boons on Visnu, ceased. Visnu Bhagavân became very glad to hear this.

55-58. Then Hari, the God of Gods, completed duly the sacrifice and dismissed the Devas and the Munis, the sons of Brahmâ. Then ascending on Garuda, (His Vâhana), He went up to Vaikuntha with his followers. The Devas also went to their own respective places. The Munis also retired gladly to their own hermitages, all thunderstruck to see these things, conversing with each other about this sacrifice.

59. O king! All were filled with best devotion towards the Supreme Force, on hearing this clear beautiful, sonorous heavenly voice; then the Dvîjas, the Munis, and Munîndras began to worship with devotion, according to the Vedas, that Highest Force, the Supreme Goddess, giving all desired objects profusely in all the details.

Here ends the thirteenth chapter on the Devî Yajña by S’rî Visnu in the third Adhyaya in S’rîmad Devî Bhâgavatam; the Mahâ Purânam by Maharsi Veda Vyâsa.

THE THIRD BOOK

Chapter XIV

On the narration of the glories of the Devî

1-2. Janamejaya spoke :-- O Dvîja! I have heard in detail the Devî Yajña, performed by S’rî Visnu. Now describe Her Glory and glorious deeds. After hearing these, the Devî’s glorious deeds, I will also perform that, the best of all sacrifices. Thereby I will no doubt be pure through your favour.

3. Vyâsa said :-- O king! Hear, I am describing to you the history of the most auspicious mighty deeds of the Devî, according to the Purânas.

4-5. In days of yore, there reigned in the country of Kosala, the king Dhruvasandhi of the Solar Dynasty. He was the son of Puspa and celebrated on account of his great prowess. He was truthful, religious, engaged in doing good to his subjects, obeying the laws of the four castes and Âs’ramas. He being pure, performed his regal duties in the flourishing city of Ayodhyâ.

6. The Brâhmanas, Ksattriyas, Vais'yas, and S’ûdras and other good persons all lived religiously under his rule, each abiding by his own profession.

7. No thieves, cheats, cunning persons, vain and arrogant persons, treacherous and illiterate men were allowed to remain in his kingdom.

8. O host of Kurus! Thus ruling virtuously, the king had two wives, both of them young, fair and beautiful and well able to give delights and enjoyments to the king.

9. The first and lovely wife was Manoramâ, and the second was Lîlâvatî. Both of them were exceedingly handsome, intelligent and qualified.

10. The king enjoyed much with them in palaces, gardens, romantic hills, lakes, and various beautiful mansions.

11. In the auspicious moment, Manoramâ gave birth to a beautiful child, endowed with all royal qualifications. The child was named, in due course, Sudars’ana.

12. Next within one month, his second wife the fair Lîlâvatî in the auspicious fortnight and in the auspicious day, gave birth to an excellent child.

13. The King then performed the Jâta-Karma (ceremonies on the birth of a child) and being very glad, made lots of presents, wealth, etc., to the Brâhmanas.

14. The King shewed affection equally to the two children; never he made any distinction between them.

15. The king, the tormenter of the foes, was very glad and performed duly the chudâ karana ceremony according to his position and wealth.

16. The sight of these two sons delighted very much the people. Now seeing these Kritachûdas, and playing, the king was merged in the ocean of pleasure.

17-18. Sudars'ana was the eldest; but Satrujit, the second beautiful son by Lîlâvatî was of sweet and persuasive speech. His beautiful figure and sweet words gave very much delight to the king, and for these qualities, the child Satrujit turned out also a favourite of the people and ministers.

19. The king could not show so much affection to the unfortunate Sudars’ana as he showed to Satrujit.

20-21. Thus some days having passed, one day the king Dhruvasandhi went out on an hunting expedition to the forest. He killed in the forest many deer, Ruru (a kind of deer), elephants, boar, hare, buffaloes, rhinoceros, camels and amused himself very much with this hunting affair.

22-23. While he was hunting thus, a lion got very much enraged, and, from a bush, suddenly jumped and came upon the king. That king of the beasts was already struck with arrows; now seeing the king in front, he loudly roared.

24-25. He angrily lifted his long tail high up in the air and, puffing up his manes, jumped up high in the air to attack and to take the life of the king. Seeing this, instantly the king took sword in his right hand and shield in his left and stationed himself like another lion before him.

26. The king's followers, one and all, angrily shot arrows on the lion.

27. Then a loud uproar ensued; and all began to hurl arrows as best as they could. But, after all, that dangerous lion fell upon the king.

28-29. Seeing thus, the king struck him with his sword, but the lion also tore asunder the king, with his sharp nails. The king thus struck by the lion, fell on the spot and died. The soldiers cried aloud and killed the lion with arrows.

30. Thus both the king and lion lay dead on the spot; and the soldiers turned back to the palace and gave all the informations to the royal ministers.

31. When the munis heard the demise of the king, they went to the forest, performed the burning of the dead body of the king.

32. The Maharsi Vas’istha performed duly on the same spot, all the funeral ceremonies, thus ensuring the king the safe journey to the next world.

33. All the subjects and the citizens and the Muni Vas’istha counselled each other to install Sudars’ana on the throne as the king.

34-35. The minister-in-chief as well as the other members proposed that as Sudars’ana is the son of the legal wife, calm and quiet, beautiful and endowed with all the royal qualifications, he is fit for the throne. Maharsi Vas’istha said, the royal son, though not attained to proper age is still religious; therefore he is really fit be installed as king on the royal throne.

36. When the wise aged ministers thus decided, Yudhâjit, the king of Ujjain, on hearing the decision hastened to the spot.

37. He was the father of Lîlâvatî; on hearing the demise of his son-in-law he came there, so that his daughter’s son might get the kingdom.

38. Next, Vîrasena, the king of the country of Kalinga and the father of Manoramâ, came there also with the object that his daughter’s son Sudars’ana be the Emperor.

39. The two kings, accompanied respectively by their own army and soldiers, began to counsel with the aged ministers, each trying so that his daughter’s son may get the throne.

40. Yudhâjit made the question :-- “Who is the eldest of the two sons? Is it always the case that the eldest will inherit the kingdom? Will not the youngest ever be able to acquire it?”

41. Vîrasena said :-- O king! He who is the son of the legal wife inherits the kingdom; this I have heard from the learned who are proficient in the knowledge of the S’âstras.

42. Hearing Vîrasena, Yudhâjit repeated “Sudars’ana is not so qualified with royal qualifications and other matters as this son of the late king, Satrujit. How can then Sudars’ana inherit the throne?”

43. O King! Then quarrels ensued amongst the two kings. Now, at this critical juncture, who is able to solve their doubts?

44. Yudhâjit then addressed the ministers :-- “You all are prompted by selfish ends; you want to acquire a good deal of money by making Sudars’ana the king.

45-46. I have come to know by your gestures and postures that your decision is to the above affect. After all, as Satrujit possesses many more qualifications than Sudars’ana, he has more claims to the throne; and therefore he is fit to occupy the throne and no other. Morever, let me see as long as I live who can set aside the claims of a qualified prince, in possession of an army, and put forward the claims of a prince who has no qualifications it all.

47. I am ready to fight and I will tear the earth into two pieces by my sword. What more have you to say on this?”

48. Hearing this, Vîrasena addressed Yudhâjit “I see the two boy’s intelligence the same. You are intelligent; kindly mention where is the difference?”

49. O king! The two kings quarrelling with each other, remained there; the subjects and the Risis, seeing this, were very anxious.

50. Hundreds of tributary princes wanting that the two kings might be

involved into quarrels with each other, came to the spot, with their soldiers, though they had to undergo great hardships in doing so.

51. Many aborigines, from the inhabitants of Sringaverpur, hearing the demise of the late king, also appeared on the scene with the sole object to plunder.

52. The two princes are minors; and hearing their parties at war with each other, many robbers from various adjoining countries came also there.

53. Thus when the war broke out between the two kings, the great confusion and tumult across within the kingdoms; on the other hand, Yudhâjit and Vîrasena both became ready to fight.

Thus ends the Fourteenth Chapter on the narration of the glories of the Devî and the death of the Kosala king Dhruva Sandhi in the 3rd Adhayâya of S'rî Mad Devî Bhâgavatam.

Chapter XV

On the battle between Yudhâjit and Vîrasena

1. Vyâsa said :-- O king! When the war was declared, the two kings, excited by greed and anger, took up arms; and a dreadful encounter ensued.

2. On one side the king Yudhâjit of long arms, surrounded by his own army, with bows and arrows came ready to fight.

3. On the other hand, the fiery Vîrasena, the second God of the Devas appeared in the battle, following a true Ksattriya custom, on behalf his daughter’s son.

4. Then that truthful king Vîrasena, seeing Yudhâjit in battle, became very angry and hurled arrows on him, as a cloud rains on the mountain tops.

5. On being covered, as it were, by the sharp and swift arrows, sharpened on a stone slab hurled at him by Vîrasena, Yudhâjit, too, quickly, shot arrows at Vîrasena and cut off all his arrows.

6. O King! A dreadful fight then ensued between the cavalries, the warriors on the elephants; and the Devas, men, and Munis began to witness this terrible battle with wonder and astonishment. Birds, vultures and crows, desirous to eat the flesh of the dead soldiers, flew in the air.

7. Blood of elephants, horses and warriors, the bodies that lay dead, flowed in torrents awfully like rivers in that deadly battle ground. The torrent of blood excited fear amongst those who came to see it, as the river Vaitarani on the way to hell (the Lord of Death) is very fearful to the sinners.

8. The human skulls were driven ashore by the current and they look like so many hollow shells of gourds scattered there for the play of the boys on the banks of the Jumnâ.

9. When any warrior lay dead on the field, the vultures began to fly about in the air for devouring his flesh. It seemed then that the soul of the warrior beholding his beautiful body tried to reenter into his body, though he thought that it had become very inaccessible to him.

10. Some warriors on being slain in the battle instantly arose in a celestial car to the heavens and was seen addressing the celestial nymph, who came already within his embrace, thus “O one of beautiful thighs. Behold! how my beautiful body is lying on the earth below!”

11. Another warrrior thus slain got up in the heavens on a celestial car, came in possession of a celestial nymph and when he was sitting with her in the car, his former wife in the earth made herself a sati and burnt herself up in the funeral pyre, thus got a celestial body, came up to the heavens; and that chaste virtuous woman drew away perforce her own husband away from that celestial nymph.

12. Two warriors, went up, slew each other and lay down dead at the same time. They went up in the heavens at the same time and there began quarrel with each other and fight with their weapons for one and the same celestial nymph.

13. Some hero got in the heavens a nymph more lovely and beautiful than himself and he thus became very much attached and devoted her. He began to describe his own heroic qualities and also to copy dotedly the qualities of his lover so that she might remain faithfully attached to him.

14. The dust, arising from the dreadful encounter of the soldiers in battle field, rose up in the air and covered the sun. It appeared night. After a while that dust became absorbed in the blood below, and the sun appeared very red, reflected with the colour of the blood.

15. Some Brahmachârî fought in the battle and was slain. He went up to the heavens; instantly a lovely eyed Devakanyâ, a celestial nymph desired to select him as bridegroom with great devotion. But that clever man did not accept the offer, thinking that his vow of Brahmacharya would be thus broken.

16-17. O King! Thus when the battle was deadly, the king Yudhâjit shot a sharp, dreadful arrow at Vîrasena and severed his head from body. Vîrasena lay dead on the battle field and his army was routed. The soldiers fled away from the battle.

18-19. Hearing that her father was slain in the battle, Manoramâ became very terrified and anxious. She then began to think that the vicious wicked king Yudhâjit will surely slay her son, for kingdom's sake and to satisfy his enmity with her father.

20. What shall I do now? My father is slain in the battle. My husband is no more. My child is a minor to-day. Where shall I go?

21. Greed is very sinful; who is there that cannot be bought over by love of gold? and what vicious act can there be, that cannot be done when actuated by covetousness?

22. A greedy man does not hesitate to kill his father, mother, spiritual guide, friends and others. There is no doubt in this.

23. It is the inordinate love of worldly things that makes a man eat what is held unclean in society, that makes a man approach a woman who is unapproachable, and it is greed that makes a man discard his own religion and become an apostate.

24. In this city I find none so powerful as I can remain there under his shelter and be able to rear up my child.

25. What can I do if the king Yudhâjit slay my son? There is none in this world who can save me, and, counting on whose shelter, I can stay here without any anxiety.

26. And this my co-rival wife Lîlâvatî will always practise enmity with me. She will never shew mercy on my son.

27. When Yudhâjit will arrive in this city, I will never be able to go out of it and he will to-day put my son in the prison on the pretext that he is a minor.

28-29. I heard that, in days of yore, Indra entered into the womb of his pregnant step mother with a small thunderbolt in his hand and divided the foetus into seven parts with that weapon, again each of these seven into seven parts again, thus the forty nine Maruts were born in the Heavens.

30-31. I heard also that in ancient times one queen gave poison to destroy the foetus in the womb of her rival wife. When the child came out of the womb, he was celebrated by the name of Sagara (with poison) in this earth.

32. The husband was alive, and still his queen Kaikeyi banished the eldest son of his king, S’rî Râmchandra to the forest; and the king Das’aratha sacrificed his life for that very reason.

33. The ministers no doubt wanted before to install my son as the king; but now they are not independent; they have now yielded themselves to the king Yudhâjit.

34. There is no brother of mine powerful enough to release me from my bondage; I see I have fallen into a great difficulty by the combination of unforeseen circumstances.

35. Though the success depends on Fate, still one should make an earnest effort. If one does not make any effort, fate also remains asleep. I will therefore soon make out a plan to save my son.

36-38. O King! Thinking thus, that woman Manoramâ called in private the best and very respectable minister Vidalla, who was intelligent and expert in everything, and holding the hands of her son and weeping, said humbly in a depressed spirit “O Minister! My father is slain in the battle field, this my son is a minor, and Yudhâjit is a powerful king; consider all these and tell me what I should do now?”

39-40. The venerable minister Vidalla then said to the queen Manoramâ “It is never advisable for us to stay here. Soon we will go into the forests of Benares. There I have got my powerful uncle Subâhu. He is prosperous and has got a strong army. He will protect us.”

41. “I will make the pretext that I am become very anxious for the king and therefore I am going out to see the king Yudhâjit and will go out of the city in my chariot. There is no doubt in this.”

42-43. Hearing, thus, the Vidalla's words, the queen Manoramâ went to Lîlâvatî and said “O faireyed! To-day I am going to see the father Yudhâjit.” Thus saying, she went out of the city in a chariot, accompanied by her son, attendants and Vidalla.

44-45. Grieved at the loss of her father, fearful, distressed, and fatigued, Manoramâ saw Yudhâjit and performed the cremation of her father Vîrasena; and, trembling with fear, got to the banks of the Ganges after two days’ swift journey.

46-48. There the robbers, the Nisâdas plundered all their riches and took the chariot and went away. Manoramâ had only her clothings, that she wore, left to her. She began to weep, and, holding the hands of her attendant, went to the Ganges shore, and being afraid crossed the river on a raft and went to the Chitrakûta mountain.

49. That terrified Devî went to the hermitage of Bhâradvâja as early as possible. There she saw the ascetics and was relieved of her fear.

50. Bhâradvâja asked, “O lotus eyed! Who are you and whose wife are you? Why have you taken so much trouble to come here? Answer all these truly.”

51. “O beautiful one! are you a Devî or a human being? your son is a very minor. Why have you come in this dense forest? It seems, as if you are deprived of your kingdom.”

52. Thus asked by the best of the Munis, the beautiful Manoramâ became very much afflicted with grief and began to weep; she could not speak anything herself and ordered Vidalla to inform the Muni all what had happened.

53-54. Vidalla then said :-- There was a king of Kosala, named Dhruvasandhi. She is the legal wife of that king. Her name is Manoramâ. That powerful king of the Solar Dynasty was killed by a lion in a forest. This boy Sudars’ana is his son.

55. The father of this Manoramâ was very religious. He died fighting for the cause of his daughter's son. Now the present queen has become much afraid and has therefore come to this wild forest.

56. The son of this woman is now a minor; he is now taking your refuge. O best of the Munis! Protect them.

57. To give protection to any distressed person is to acquire merits higher than performing a sacrifice. Therefore to protect one who is very much afflicted with fear and who is helpless will have still higher merits.

58. Bhâradvâja said :-- “O beautiful one! Remain in this hermitage without any fear; rear up your son here. O auspicious one! There is no cause of fear here from your enemies.

59. Better nourish and support your child. Your son will surely be a king and if you remain in this hermitage, no sorrow or grief will overtake you.”

60. Vyâsa said :-- When the great Muni Bhâradvâja said thus, the queen Manoramâ became peaceful. The Muni gave them a cottage to live in and there they dwelt without any sorrow.

61. Thus Manoramâ dwelt obediently with her maid servant, liked by all. Vidalla also remained there and Manoramâ began to nourish her child.

Here ends the Fifteenth chapter on the Devî Mâhâtmya and the battle between Yudhâjit and Vîrasena and the going away of Manoramâ to the forest in the 3rd Adhyâya of S’rî Mad Devî Bhâgavatam by Maharsi Veda Vyâsa.

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