Devi Bhagavatam (Devi Purana)

Chapter XXVI

On the narration of what are to be done in the Navarâtri

1. Janamejaya said :-- “O Best of the Brâhmins! What are men to do in the time of Navarâtra? Especially in the Navarâtra ceremony during the autumnal season how is the ceremony to be performed? Kindly relate all this with the prescribed rules and regulations.

2. O intelligent one! What are the fruits therein of the Navarâtra ceremony? and what are the rules to be observed? Kindly describe all these to me.”

3-5. Vyâsa said :-- O king! Hear about the vow of auspicious Navarâtra. This has to be performed with loving devotion in the vernal season; but its special season is autumn. The two seasons, autumn and spring, are famous as the teeth of Yama, the God of Death; and these are the two seasons, very hard for the persons to cross over. Therefore every goodfaring man should everywhere perform this vow very carefully.

6-8. O king! The people are very much afflicted with various terrible diseases in these two seasons autumn and spring and many lose their lives during these portions of the year. Therefore the wise should unquestionably worship with great devotion the Chandikâ Devî in these auspicious months of Chaitra and Âs’vin.

9-11. On the day previous to the commencement of the vow, when the Amâvasyâ tithi commences, one should collect the materials that will be required in the worship and should eat only once in that tithi what is called Habisyânna (sacred food, boiled rice with ghee) and should on that day prepare an open shade in a temporary building, twenty four (24) feet in dimensions, on a level piece of ground, that is considered holy; it is to be equipped with a post and a flag. Next, this is to be heaped over with yellow earth and cow dung. Then a raised platform called the Vedî, six feet wide and one and a half foot high, level and hard, is to be erected, and provided with an excellent space thereon for the seat of the Devî. Provisions are to be made also for ornamented gate ways and an awning over the top.

12-17. One should invite then, those Brâhmins, that observe fully the customs and usages, who are self restrained and versed in the Vedas and Vedângas, especially those who are skilled in the ceremony of worshipping the Devî.

Next, in the Pratipad tithi (the first day of the bright half), one should take one’s morning ablutions in a river, or in a lake, tank or a well or in one’s own residence, according to rules, and one should perform one’s every day practices of Sandhyâ Bandanam. Afterwards he should appoint the Brâhmins and give them water for washing their feet and Arghya (offerings of grass, rice, etc.,) and Madhuparka (an oblation of honey and milk, etc.) and give then, as his means permit, clothings and ornaments to them. If he happens to be rich, he should never show his miserliness here in making these gifts; for if the Brâhmins be satisfied, they will try their best to make the ceremony a complete success. O king! The Chandî paths (the reading of the book called Chandî) and Bhâgavata paths (the reading of some portions of the book named Bhâgavat) are done on this occasion, for the satisfaction of the Goddess; and either nine Brâhmins or five or three or at least one Brâhmin should be appointed for the purpose. Moreover one other Brâhmin, of a restrained and calm nature, is to be appointed, who would observe the fasting on the day previous (pârâyana). All these being done, the able man is to perform the ceremony preparatory to the solemn Devî worship, (in which the priest utters the Vedîc mantra Svasti-vâchana, Svasti na Indro vriddhas’ravâh, etc.). Om Hrîm S’rîm Dûm Dûrgâyai namah is the nine lettered Dûrgâ mantra.

18-20. O king! When the ceremony has been thus commenced, one should place on the Vedî (a raised platform; an altar), the throne fitted with double silken clothes; and, on that throne, he should place the image of the Devî. The Devî, the Eternal World-Mother, is to be four-armed or eighteen armed, (4 or 18) fully provided with all the weapons, ornamented with garlands of pearls and jewels, decorated with various ornaments of gems and precious stones, wearing excellent heavenly clothings, all the parts of the image being artistically finished and endowed with all the auspicious signs, mounted on a lion, and holding conch shell, wheel, club, and lotus in Her hands.

Note :-- The Devî, here, is represented with four (4) or eighteen (18) hands.

21-22. In the absence of the image, one should place an earthen water-pot, on that throne, thoroughly purified by the Vedîc Mantras, filled with gold and jewels, and filled fully with the water, brought from a sacred river or a sacred place of pilgrimage and with five young shoots of plants, the extremities of branches bearing new leaves immersed in water. Beside the water-pot on the throne, there should be a symbol (Diagram or Yantra) with the nine lettered Mantram (Om Hrîm S’rîm Chandikâyai namah) in it for the purpose of worship.

23. One should place on one’s side all the materials of worship in their due places, and then have the music and other sounding drums played, for the good fortune and prosperity of the family.

Note :-- Look for the mantras in the book Mantramaho Dadhi.

24. O king! If the first day be the Nandâ tithi (i.e., the first day of the bright half with the asterism Hastâ in the ascendant), then that is the best time for worshipping duly the Holy Goddess. There is no doubt that special fortunate results would arise on this.

25. On the previous night, one should observe fasting, or on the previous day one should take only one meal of Habisyânna (boiled rice and ghee) and on the next day one should make a Sankalpa (an avowal of the purpose to perform a rite) and then begin worship.

26. One should pray before the Goddess thus, “O Mother, Mother of the World! I will perform this excellent Navarâtra vow; be pleased to help me in every respect.”

27. One is to observe, as far as possible, all the rules enjoined in this vow and then utter the mantras and do the worship according to the prescribe rules.

28-31. First of all, one should worship duly the Goddess Jagaddhâtri, presenting Her Chandan (sandal paste), Aguru (a fragrant wood, the aloe wood), Camphor, the flowers Mandâra (one of the five trees of the celestial regions), Karaja a kind of fragrant flower)! As’oka, Champaka, Karavir, Mâlatî, and Brâhmî and various lovely sweet scented flowers and good Bel leaves, Dhûpa (incense, a fragrant gum burnt before idols) and lamps. Next one should present the fruits cocoanut, Mâtulinga, the pomegranate, bananas, oranges, the jack fruits, Bel and various other delicious fruit and then, offering Her arghya, present boiled rice and other food with a heart, full of devotion.

32. Those who eat meat, they can sacrifice animals in this worship of the Devî; and, for this purpose, goat and wild boars are the best.

33-34. O sinless one! The goats, etc., offered as a sacrifice before the Devî attain to unending heavens. Therefore persons offering the sacrifices of goats do not incur any sin. O king! The goats, etc., and other beast offered as a sacrifice before the Devas undoubtedly go to the heavenly regions; therefore, in all the S’âstras, it has been decided that this killing of animals in a sacrifice is considered as non-killing.

35. Now, for doing the Homa ceremony one should prepare, according to one’s requirements, a triangular pit from one to ten hands in dimension and a triangular level piece of ground covered with sand.

36. Daily, thrice, one should worship the Devî with various lovely articles and finally make a great festivity with dancing, singing and music.

37. Everyday he should sleep on the ground and worship the virgins (young girl from the age of two to the age of ten) with nectar like sweetmeats and beautiful clothings aud ornaments.

38. Everyday one virgin or increased by one, two, or three every day or nine virgins in all the days respectively are to be worshipped.

39. O king! One should perform worshipping this Kumârî (virgin) Pujâ for the satisfaction of the Devî, as his means allow; never one is to shew miserliness in this.

40. O king! Hear the rules of the virgin worship that I am going to tell you. The virgin, aged one year, is not to be worshipped; for they are quite ignorant as to smell and tasting various delicious things.

41-43. The virgin aged two years is named the Kumârî; aged three years is named the Trimurtî four years, is called the Kalyânî; five years, Rohinî; six years, Kâlikâ; seventh year, Chandikâ; eighth year, S’âmbhavî; ninth year, Dûrgâ; and a virgin, aged ten years, is called Subhadrâ. Virgins aged more than ten years are not allowed in all ceremonies.

44. One should worship these virgins, taking their names and observing all the rules. I am now mentioning the different results that arise from the worship of these nine classes of virgins.

45. The worship of Kumârî leads to the extinction of miseries and poverty, to the extirpation of one’s enemies and the increment of riches, longevity and power.

46. The Trimurtî Pujâ yields longevity, and the acquisition of the three things, Dharma, wealth, and desires, the coming in of riches, sons and grandsons.

47. Those who want learning, victory, kingdom and happiness, they should worship the Kalyânî, the fructitier of all desires.

48-49. Men should worship Rohinî duly for the cure of diseases. For the destruction of enemies, the worship of the Kâlikâ with devotion is the best. For prosperity and riches, Chandikâ is to be worshipped with devotion. O king! For the enchanting and overpowering of one’s enemies, for the removal of miseries and poverty, and for victory in battles, S’âmbhavî worship is the best.

50-51. For the destruction of awfully terrible enemies and for happiness in the next world, the worship of Dûrgâ is the safest and best. People worship Subhadrâ when they want their desires to be fulfilled.

52. People should, with great devotion, worship the Kumârîs (virgins) with the mantrams “S’rîrastu” or other mantrams, beginning with “S’rî” or with the seed mantrams.

53. The Goddess who can create without any difficulty all the sacred tattvas of the Kumâr Kârtikeya and who effects, as if in sport, the creation of all the Devas Brahmâ and others; I am worshiping the same Kumârî Devî.

54. She who is appearing under the three forms as differentiated by the three gunas Sâttva, Râjas, and Tâmas, and who is appearing in multiple forms, owing to the differentiations of the three gunas again into various minor differences, I am worshipping Her the Trimûrtî Devî.

55. She who being worshipped always fares us with auspicious things, I am worshipping Her, with devotion, the Kumârî Kalyânî, the awarder of all desires.

56. I am worshipping the Rohinî Devî with a heart, full of devotion who is germinating all the karmas in seed forms, that have accumulated owing to past deeds.

57. She who, at the end of a Kalpa gathers unto Her in the form of Kâlî all this Universe, moving and unmoving, I worship that Kâlikâ Devî with devotion.

58. She, who is furious and wrathful and hence is called Chandikâ and who killed the two Demons Chanda and Munda I bow down to Her humbly with devotion, to that Chandikâ Devî, who destroys the terrible sins.

59. I worship that S’âmbhavî Devî, the giver of all pleasures and happiness, whose form is the Veda Brahmâ, and whose origin is without any cause, and whe is so recited in the Vedas.

60. She who saves from danger her devotees and who always delivers from various difficulties and troubles, whom all the Devas are incapable to know, I worship with devotion that Dûrgâ Devî the destroyer of all calamities.

61. I, with my mind devoted, offer my salutations to that Subhadrâ Devî, Who procures all auspiciousness to Her devotees and removes all inauspicious incidents.

62. Thus, in the mantrams, above described, people should always worship the virgin girls, giving them clothings, ornaments, garlands, scents, and various other articles.

Here ends the 26th Chapter on the narration of what are to be done in the Navarâtri in the Mahâ Purânam in S’rî Mad Devî Bhâgavatam of 18000 verses, by Maharsi Veda Vyâsa.

Chapter XXVII

On the virgins fit to be worshipped and the Glory of the Devî

1. Vyâsa said :-- O king! Those Kumârîs, who are defective in limbs, who are lepers, who are filled with sores and ulcers over their bodies, whose bodies emit offensive smell or whose bodies are polluted, or those who are

of a bad family are never to be accepted for worship in the Navarâtra ceremony festival.

2-3. Those who are born blind, who are squint-eyed, who are blind of one eye, of disgraceful appearance, whose bodies are overgrown with hairs, or who are diseased or who are in their menstruation or in any other signs, indicating thus their passionate youthful tendencies, or those who are very lean and thin, or born of widows, or of women unmarried are always to be avoided in this Pûjâ.

4. O king! It is only the healthy, graceful, beautiful, without any ulcers, and who are not bastards, those virgins are to be selected for the Kumârî Pûjâ.

5. In all the cases, the Kumârîs, born of the Brâhmin families, can be taken; when victory is desired, the Kumârîs of the Kshattriya families are preferred; when profit is wanted, the Vais’ya Kumârîs and, when general welfare is wanted, the S’ûdra Kumârîs are to be taken.

6-7. O king! In the Navarâtri Pûjâ, the Brâhmins should select for worship the Brâhmin Kumârîs; Kshattriyas, Brâhmin or Kshattriya; the Vais’ya worshippers can select for worship Brâhmin, Kshattriya, or Vais’ya Kumârîs. And the S’ûdra worshippers can select, for worship, any of the four classes. But artists and artisans should select for worship the Kumârîs from their own families and tribes respectively.

8. If persons become unable to worship on all the days, then it is advised that they should perform the special worship on the eighth day (Astamî tithi).

9-10. In ancient times, on the eighth day, Bhadra Kâli Goddess, the destroyer of the sacrifice, started by Daksa, appeared on that day in hideous forms, surrounded by hundreds and lakhs of Yoginîs (one of a class of sixty goddesses or female attendants on Kâli). Therefore one should worship in particular on the eighth day with scents, garlands, and pastes and various offerings.

11. On this day, Pâyasa (a food prepared of rice, milk and sugar), and fresh fish are to be specially offered to the Deity. The Homa ceremonies, feasting of the Brâhmans, and the worship of the Mother Goddess are done with various offerings, the fruits and flowers, and in good quantities.

12. O king! Those who are unable to observe the fasting in this Navarâtra Pûjâ, will reap the same fruits, if they observe fasting for the three days only the Saptamî, the Astamî, and the Navamî tithis.

13. On the seventh, eighth, and ninth days, in these three tithis (lunar days) if one worships with devotion, one will acquire all the merits.

14. When the Devî’s worship, Homa, Kumârî worship and the feasting of the Brâhmanas, all these are done, know that the Navarâtri Pûjâ is completed.

15. O Janamejaya! No worship or vow or charitable gifts extant in this world, can be compared, as regards their meritorious effects, with this Navarâtra Pûjâ.

16. On observing this Navarâtram Vrata, one gets riches, crops, sons and grandsons, prosperity and happiness, longevity, health and heaven and even the final beatitude.

17. Those who are desirous of learning, riches, or sons will get them all if they perform this most auspicious Navarâtra ceremony, able to confer fortunes on the devotees.

18. On the performance of this sacrifice, those who want learning get all the learning; and he, who is deprived of his kingdom will get back all his kingdoms.

19. Those who did not, in their previous births, perform this meritorious vow, they become diseased, poor and devoid of sons in their present births.

20. Those women that are barren, or widows or devoid of sons, infer that they never, in their previous births, performed this sacrifice.

21. Those who have not performed the Navarâtra ceremony, how can they acquire riches in this world and acquire happiness and peace in the next?

22. He who has worshipped the Goddess Bhagavatî Bhavânî Devî with young leaves of the Bel tree, besmeared with red sandal paste, it is he that will undoubtedly become the king in this world.

23. That man who has failed to worship the Goddess of the whole universe, Who fructifies all the pursuits of human life, Who destroys all the troubles, pains and miseries, Who is all suspicious Bhagavatî Bhavânî, that fellow is sure to pass his days in this world, wretched, impoverished, and surrounded by his enemies on all sides.

24. When Hari, Hara, Brahmâ, Indra, Fire, Varuna, Kuvera, and the Sun when all these possessing all the wealth and powers and filled with the highest felicities, when they meditate constantly the Goddess of the universe, Who is All Existence Intelligence, and Bliss, then what to speak of the human beings! How is it that persons do not worship that Chandikâ Devî, the One that leads all human pursuits to success!

25-26. Why should not the people worship the Goddess Bhavânî, the bestower of all happiness, whose other names are Svahâ and Svadhâ, the mantrams under whose intrinsic energies the Devas and the Pitris always get satisfied, and which are recited by all the Munis when they chant in every sacrifice the Vedic mantrams? Under Whose Will power Brahmâ the Creator, creates all this Universe? Under Whose energy, the

Visnu Janâradan, the Deva of the Devas, incarnates in this earth in various forms and preserves this world, and under Whose power, S’ankara destroys this whole Universe?

27. No body, in this whole universe, can have his existence without having recourse to that Prakriti Devî, the S’akti incarnate; be he a Devî, a human being or a bird, or a serpent, Gandharva, Râkhsasa, Pis’âcha, a mountain or a tree, he cannot move even of his own accord, without the help of this Force.

28. Therefore, why should not anybody worship that Chandikâ Devî, the Awarder of all desires and wealth? And how is it, that a man desiring one of the 4 objects of human pursuits, Dharma, wealth, desires, and the final beatitude, observes not the vow regarding that Deity.

29. So much so, that even a man who has committed a heinous offence, five such are enumerated, viz. (1) killing a Brâhman, (2) drinking liquor, (3) stealing gold, (4) adultery with the wife of a spiritual guide (5) associating with any such person, if he performs the Navarâtra vow, he will be absolved entirely from all such sins; there is no doubt in this.

30. O king! Once on a time there lived in the country of Kosala, a trader, poor and miserable, having under him many relations and dependants in his family, whose provisions he had to provide.

31. He had many sons and daughters; when they were very hungry and distressed, then they used to get a little food and that in the evening, only once in twenty-four hours.

32. That trader, too, worked under another, the whole day; and when it was evening, he used also to take his meals. Thus, being very much anxious and distressed, he maintained somehow or other his family members (that are to be maintained).

33-34. This trader was of a quiet temper, of a good conduct, truthful, always ready to act religiously, devoid of anger, steady and contented, void of vanity and jealousy; daily he used to worship the Devas, Pitris, and the guests and used to take his meals after all his family members had taken their meals.

35-36. Thus many days passed away when that good trader, named Sus’îla, being very much perplexed with poverty and hunger, asked a quiet tempered Brâhmin “O Bhûdeva! (deva incarnate on the earth) kindly tell me positively how this state of poverty can be got rid off!

37. O holy minded! Kindly advise me such as preserves my honour; I do not want wealth, nor do I like to be a rich man; O Brâhmin! I want just enough to meet with the expenses, incurred in maintaining my family; please advise so that I may be able to earn this much only.

38. I have many sons; I have not got any food, sufficient enough to give them even a handful of rice.

39. Alas! My youngest son was crying today for food; I have driven him out of the house by chastising him. O Brâhmin! What am I do? I have got no wealth; my heart is burning with grief and sorrow; my baby has gone out of the house, weeping and hungry.

40. My daughter has come to a marriageable age; I have no money. Her age has exceeded ten years; the marriageable age limit has been exceeded. Alas! What am I to do?

41-42. O Brâhmin! I am expressing my sorrow for all that. You are merciful, and all-knowing; tell me any means, be it asceticism, gifts, vow, or the reciting of any mantrams by which I can maintain my family; I want wealth just sufficient for that purpose and nothing more.

43. O high minded one! Kindly devise and tell me some means by which my family members become happy in this world.”

44-46. Vyâsa said :-- The Brâhmin that used to practice vows when thus asked by the trader told him gladly “O trader! Do now the Navarâtri vow, the most auspicious, and worship the Bhagavatî, perform Homa, and feast the Brâhmins. Have the Vedas and Purânas recited and recite then slowly the S’akti mantram and try, as much as you can, to do other concomitant ceremonies; and your desires will thus be undoubtedly fulfilled.

47. There is no other vow superior to this in this world; this vow is very holy and will bring unto you happiness.

48. This vow leads to wisdom and liberation; destroys enemies and increases posterity and prosperity.

49. In former days, S’rî Râma Chandra suffered very much owing to his being deprived of his kingdom; and, then on account of his wife being stolen away. Subsequently he performed this Navarâtra vow in Kiskindhyâ, his heart being heavily laden with grief.

50. Though troubled very much, on account of the bereavement of Sîtâ, still Râma Chandra observed the Vow of Navarâtra and worshipped the Goddess according to the prescribed rules and rites.

51-52. As a fruit of this worship he was able to bridge the great ocean and kill the giant Kumbha Karna, Meghanâda, the Râvana’s son, and Râvana, the king of Lanka; and subsequently he was able to recover his Sîtâ. He installed Vibhîsana on the throne of Lanka (Ceylon) and at last returned to Ayodhyâ and reigned there without any enemies.

53. O best of the Vais’yas! Râma Chandra, of incomparable prowess, was able to obtain happiness in this world on account of the influence of this Navarâtra ceremony.

54-55. Vyâsa said :-- O king! That Vais’ya, hearing thus the Brâhmin’s words, made him his Guru, was initiated by him in the seed mantra of Mâyâ and ceaselessly, without any laziness, recited slowly the mantram for nine nights and worshipped the Devî, with great caution and with various offerings. Thus for nine consecutive years he devoted himself to the Japam (reciting slowly) of the seed mantra of Mâyâ till, at last, when the ninth year was completed, the Great Goddess appeared distinctly before his eyes on the night of the great Astamî tithi (the eighth day of the bright half) and gave him various boons and delivered the Vais’ya from poverty and bestowed on him wealth and his other desired things.

Here ends the 27th Chapter on the virgins fit to be worshipped and the Glory of the Devî in the Mahâ Purânam S’rîmad Devî Bhâgavatam by Maharsi Veda Vyâsa in the Third Adhyâya.


Chapter XXVIII

On the incidents connected with Navarâtri

1. Janamejaya said :-- O Muni! How did Râmchandra celebrate the Devî’s Pûjâ, that leads to happiness? Who was He! And how was stolen away His Sîtâ? How was He deprived of His kingdom? Please satisfy me by narrating all these incidents to me.

2. Vyâsa said :-- O king! There lived, in days of yore, in the city of Ayodhyâ, a prosperous king of the solar dynasty named Das’aratha. He always worshipped the Devas and Brâhmanas.

3-5. He had four celebrated sons Râma, Laksmana, Bharata and Satrughna. These four sons were equally learned and beautiful and they always did actions agreeable to the king. Of these, Râmachandra was the son of the Queen Kaus’alya, Bharata was the son of Kaikeyî, and the good looking Laksmana and Satrughna were the twin sons of Sumitrâ. While young, they learned the art of archery and began to play with bows and arrows in their hands.

6-7. Thus educated and purified, the four sons began to give delight more and more to the king; one day the Maharsi Vis’vâmitra came to Ayodhyâ and aked from the king Das’aratha the help of his son Râmachandra for the protection of his sacrificial ceremonies. The king could not cancel the Vis’vâmitra's request and sent with him Râma, accompanied by Laksmana.

8-11. The lovely Râma and Laksmana accompanied the Muni on his way back. There lived a terrible looking Râkhsasî, named Tâdakâ, in a forest on their way, who used to give great troubles to the ascetics; and Râma killed her with only one arrow. Next he killed Subâhu and shot arrows at another night-wanderer Mârîcha and made him senseless, almost dead and threw him at a great distance and thus saved Vis’vâmitra from all the obstacles troubling him in his sacrificial ceremonies. Thus fulfilling the great work, protecting the sacrificial ceremonies, Râma, Laksmana and the Muni Cowsick, the three, started for the kingdom of Mithilâ. On his way, Râma Chandra rescued Ahalyâ from the curse that she was suffering from.

12-13. At last the two brothers, accompanied by the Muni, reached the city Videhanagar. Just at this time the king Janaka of Ayodhyâ made a vow to give in marriage Sîtâ to anybody who will be able to break the bow of S’iva; Râma broke that bow into two and married Sîtâ, born of Laksmî’s parts. The king Janaka gave in, marriage, to Laksmana his own-daughter Urmilâ.

14. The good and auspicious Bharata and Satrughna married respectively Mândavi and S’rutakîrti, the two daughters of Kus’adhvaja.

15. O king! Thus, in the great city of Mithilâ, the four brothers performed their marriage ceremonies, according to the prescribed rules and rites.

16. The king Das’aratha, then seeing Râma well qualified to take charge of the kingdom, proposed to install him on the throne of Ayodhyâ.

17. The queen Kaikeyî, seeing that various articles were being collected for the installation of Râma, asked for the two boons, promised before, from her husband Das’aratha, who was completely under her control.

18. The first request was her own son, Bharata’s becoming the king of Ayodhyâ; and the second request was the banishing of Râma to the forest for fourteen years.

19. Thus Râmachandra went accompanied by Sîtâ and Laksmana to the Dandakâ forest, frequented by the Râksasas.

20. The high souled king Das’aratha felt very much due to bereavement of his son, remembered the curse given to him by Andhaka Muni and left his mortal coil.

21. Bharata, seeing that his father died solely on, account of his mother, refrained from becoming the king of Ayodhyâ, the prosperous city and wanted the welfare of his brother Râma.

22. Râmachandra went to the forest Pañchavatî. One day the youngest sister of Râvana, named Sûrpanakhâ became very passionate and came to Râma; whereon Râmachandra disfigured her by cutting off her nose and ears.

23. Seeing her nose thus cut away, the Râksasas Khara, Dûsana, and others fought very hard against the powerful Râmachandra.

24. The truly powerful Râma killed Khara, Dûsana and all other powerful Râksasas, for the welfare of the Munis.

25. Then Sûrpanakhâ went to Lankâ and informed Râvana of her nose having been cut and of the death of Khara, Dûsana and others.

26. The wicked and malignant Râvana, hearing of their death, became filled with anger and, mounting on a chariot, quickly went to the forest of Mârîcha.

27. Râvana expressed his desire to take away Sîtâ; so ordered that magician Mârîcha to assume the form of a golden deer and go to Râma and entice him away.

28. The magician Mârîcha assumed the form of a golden deer and reached the sight of Jânakî. Then that variously spotted deer began to move about near the Sîtâ Devî.

29. Looking at the beautiful golden splendour of the body of that golden deer, Sîtâ Devî, prompted as it were by the great Fate, spoke to Râmachandra like other independent women “O Lord! Bring me the skin of the deer.”

30. Râma too, not judging at all, as if it was the work of Destiny, asked Laksamana to remain there and protect Sîtâ, took hold of his bows and arrows and went after the deer.

31. Infinitely skilled in magic, the deer seeing Hari in the shape of Râma sometimes came and sometimes came not within his sight and travelled from one forest to another.

32. When Râma saw that He had come very far away from His place, He became angry and drew his bow and shot sharp arrows at that deer, the transformed Mârîcha.

33. The deceitful conjuror Râksasa, being thus shot very violently and pained intensely, cried out “O brother Laksmana! I am killed” and breathed his last.

34-35. This loud awful cry reached Jânakî’s ears. She took that voice for Râma's voice and told to Laksmana in a grieved tone “Laksmana, go quickly. I fear Râma is killed; hear the voice ‘O Laksmana! come quickly and deliver me’ is calling you to go there.”

36. Laksmana then replied “Mother! You are alone in this forest; therefore I cannot leave you thus even if Râmchandra be killed.

37. O daughter of Janaka! Râma has ordered me to remain here. Now if I leave you and go elsewhere, then I will be charged with having disobeyed his order. Fearing that, I am unable to leave this place.

38. It seems to me, moreover, that some magician has carried Râma away from here; I am therefore unable to move a step from here and leave you alone.

39. Hold patience; let me consider; I find no such man as can kill Râma; I am unable to leave you by any means alone here and to go away, disobeying Râma’s orders.”

40. Vyâsa said :-- O king! Then the young wife of Râma, having handsome teeth, began to cry aloud, fearfully, as if made to do so by Destiny, and uttered the cruel words to the pure Laksmana.

41. “O son of Sumitrâ! I know why you are so much attached towards me? I know very well that you have been sent here by Bharata to accompany us simply to obtain me.

42. O vile Ksattriya, skilled in magic! I am not that sort of woman acting to my wanton will; never I will accept you of my will as my husband in case S’rî Râmchandra be dead.

43. In case S’rî Râma does not return, I will certainly commit suicide; without him I would be very much grieved and afflicted with sorrows; and I would not be able to hold on my life.

44. O Saumitrî! Whether you remain here or do not remain, I won’t request anything more to you; for I am quite unaware of your mind; but this much I like to say to you, where has your intimacy towards your religious elder brother now gone?”

45-46. Hearing thus the Sîtâ Devî’s words, Laksmana became exceedingly sorry; and, being suffocated with heaving sighs on account of the internal pain told Sîtâ “O! One born from without any womb! Why are you uttering so cruel and malignant words; I clearly see when you are speaking such unworthy words, that some great evil is sure to befall on you very soon.”

47. O king! Thus saying, the spirited Laksmana left Sîtâ and went out weeping very much, and, being very much afflicted with grief, traced the footsteps of his elder and went on in search of him.

48. When Laksmana thus departed, Râvana entered into the hermitage in the guise of a deceitful beggar (Bhiksu wearing a red garb).

49. Jânakî took that villain Râvana to be a Yogi and respectfully gave him offerings of worship and forest fruits.

50-52. That villain asked Sîtâ humbly, in a gentle tone, “O beautiful! Your eyes are beautiful like Palâsa lotus leaves; therefore it seems that you are not an ordinary woman; how is it that you are here thus alone in a wild forest? O fair one! Who is your father? who is your brother and who is your husband? Being such a beautiful one, how is it that you are in this forest here like an ordinary woman, dumbfounded? O good looking one! You are worthy to live in a palace filled with nectar; why are you living, in this hovel, in this wild forest like an ordinary Muni’s wife, when your beauty is shining in lustrous beams like a Deva girl?”

53-55. Vyâsa said :-- The daughter of Jânakî, hearing the words of Râvana, the husband of Mandodarî, unfortunately took him to be a good Yogi and replied in the following way :-- “Perhaps you have heard that a prosperous king Das’aratha is reigning in the Ayodhyâ city. He has four sons; the eldest of these, S’rî Râm Chandra, is my husband. The king offered two boons to Kaikeyî; due to which Râm Chandra has been exiled in this forest and is with his brother Laksmana.

56. I am the daughter of the King Janaka; my name is Sîtâ; Râm Chandra has broken the bow of S’iva and has married me.

57. Resting under his prowess of arms, I am resting here fearlessly in this wild forest; seeing a golden deer, he has gone out to kill that for me.

58. Laksmana, too, hearing his voice has gone just now. O Yogi! I am living here depending on the strength of these two brothers.

59. Thus I have told you all about our living in this forest; shortly they will come and worship you duly.

60-61. The man who has controlled his passions and has become a Yati is like Visnu incarnate; therefore I have worshipped you. O Yogi! Our Âs’ram is in the midst of this terrible forest, surrounded by Râkhsasas. Therefore I am asking you how is it that you have been able to come here in this dress of Tridandi (a Sannyasi Yogi); please speak in the name of Truth before me.”

62. Râvana said :-- “O askance looking one! I am the king of Lankâ, the husband of Mandodarî. O beautiful one! it is for you that I have put on this dress of Yati.

63. O beautiful! My two brothers Khara and Dûsana have been killed in this forest; and being urged by my sister I have come here.

64-65. Now leave your this man-husband, residing in the forest as a pauper, devoid of fortune and wealth; and worship me as a husband. O fair one! I am Râvana, the king of kings; you now become my lord.

66. O daughter of Janaka! I am the lord of the Regents of the quarters; and yet I bow my head down to your lotus feet; better accept me and fulfil my desires today.

67-68. Formerly I asked of you from your father, the king Janaka; but he then said, that he had laid a pledge, ‘Whoever will break the S’iva’s bow will marry my daughter.’ The Bhagvân Rudra is my Guru; hence I feared to break his bow, and therefore I was not present in your Svayamvara. But from that time my mind is always thinking of you and is in a state of bereavement for you.

69. O beautiful one! Hearing now that you are residing in this forest, I, impelled by my previous fascination for you, have now come hither; and you better now crown my labour with success.”

Thus ends the 28th Chapter on the incidents connected with the Navarâtri and the description of Râmayanam in S’rî Mad Devî Bhâgavatam of 18000 verses, by Maharsi Veda Vyâsa in the 3rd Adhyâya.

Note: The story about the origin of Sîtâ Devî runs thus :-- Râvana, the king of Ceylon (Lankâ) practised very severe austerities and got extraordinary powers. He brought the three worlds under his subjection, levied taxes from all. The Devas and all the other inhabitants of the several worlds paid their taxes, as imposed by Râvana. Râvana sent messengers to the Risis and the Munis, the ascetics, dwelling in forests and asked them to pay their taxes. The Risis replied that they had no property. But Râvana insisted. The Risis gave, then, blood, cutting their thighs, in a jar that was carried to Lankâ. Râvana kept that jar under the custody of his queen Mandodarî, and instructed her that the jar contained poison and that she should not eat that. Mandodarî, however, ate a portion of that, out of curiosity, and became pregnant and gave birth to a daughter. Fearing Râvana, she floated the jar with the daughter, in the ocean, which, floating through oceans and rivers, came and touched the lands of the King Janaka. The peasants while tilling, found that and took the girl to the king, who reared her as his daughter. Thus Sîtâ, born out of the blood of the Brâhmanas, took away subsequently the kingdom, life, and all of Râvana.

Another version is this :-- As before, the messengers advised the Munis to give something; otherwise Râvana would insist and put them to various troubles. So the Munis cut their thighs and gave blood as their tax, saying that that blood in the jar would cause ruin and desolation to the country where it will be kept. Râvana, hearing this, ordered the jar to be carried to the kingdom of the king Janaka, thus causing ruin to him. The jar was brought and placed in the fields of Janaka.

Now it happened that there was a very severe drought; rains were absolutely wanting; and a dire famine was imminent. The Brâhmin Pundits informed the king that if the king and his wife ploughed themselves the fields, rains would fall. So the king with his wife did that, the king holding the plough and the queen holding the hand of the king. The fore end of the plough accidentally hit upon that jar, out of which came out Sîtâ Devî with two women Riddhi and Siddhi, waving chowries on her two sides. The two ladies disappeared and Sîtâ Devî looked like a girl. The king Janaka reared her, as if his daughter. Sîtâ Devî used to lift daily with her left hand the bow of S’iva, kept in the king’s house, and daily worshipped that, and thus cleansed the place. Seeing this, the king Janaka pledged the vow that, whoever would break the S’iva’s bow, would marry Sîtâ.

Chapter XXIX

On the stealing of Sîtâ and the sorrows of Râma

1-2. Vyâsa said :-- Hearing these vicious words, Jânakî became very much confounded with fear and began to tremble; somehow collecting herself she began to say :-- “O descendant of the family of Pulastya! Why are you, prompted by lust, uttering these sinful words? I am born of the family of Janaka; therefore I cannot act wantonly according to my own inclination.

3. O ten faced one! Better you go to Lankâ quickly; else Râmchandra will take away your life; you will no doubt incur death for my sake.”

4-5. Thus saying, Sîtâ Devî went towards the Sacred fire called Gârhapatya, placed in the house, with words “go away” “go away” in her mouth. He, whose wickedness has caused all the Lokas cry out “save” “save”, the same Râvana, of perverted intellect, then assumed his real form, went towards the hut and caught hold of Sîtâ Devî who was crying, bewildered with fear.

6. Sîtâ cried “Râma” “Râma” “Laksmana”, and the sinful Râvana caught hold of her and quickly mounting her on the chariot, fast got away.

7-9. On the way Jatâyu, the son of Aruna, met Râvana; and a terrible fight then ensued between the two, when the evil minded Râvana, the king of the Demons, killed Jatâyu. Râvana carried Sîtâ to Lankâ. Then Sîtâ cried like a forlorn deer and Râvana kept her in the As’oka forest (Jaffna),

surrounded and guarded by the Râksasis. The king of Lankâ tempted Sîtâ with comforting words, and the kingdoms, etc., but she never swerved from her own pure and stainless chastity.

10-12. On the other side, Râmachandra after killing the deer and taking it was coming back calmly, when he saw Laksmana going to him and said “O Laksmana! What a great blunder you have committed! Hearing the voice of that villain conjurer, how is it that you have left my dear Sîtâ alone and come here!” Laksmana said :-- “O Lord! Being pierced sharply by Sîtâ Devî’s words (coming like sharpened arrows) and being driven away by her, under the guidance of the Inevitable Destiny as it were, I have come here; there is no doubt in this.”

13. They, then, both hurriedly went to their hut, made of leaves; and there not finding Sîtâ, they were very much afflicted with sorrows and went in quest of Jânakî.

14. Râma and Laksmana in their search for Sîtâ, came at last to the spot where Jatâyu, the king of birds, was lying on the surface of the earth, with his life ultimately on the point of parting away from his body.

15-16. Jatâyu said :-- Râvana, the king of Lankâ, carried away today stealthily Sîtâ Devî; I resisted that villain who then fought with me on that account and threw me down on this spot by weapons. Thus saying, the king of birds died; whereupon Râmchandra performed the burning of his dead body as well his funeral ceremonies. Then both of them went out of that place.

17. Then the Lord Râmachandra killed Kabandha and freed him from his curse; and, through his advice, he made friendship with Sugrîva, the king of the monkeys, and was thus bound under a tie.

18. Next Râma killed the hero Balî as a duty and gave the excellent kingdom of Kiskindhyâ to his new friend Sugrîva according to his promise.

19. Then, he began to ceaselessly think of the stealing away of Sîtâ by Râvana and passed away the four months of the rainy season there with his brother Laksmana.

20. Râma, being very much shaken on account of the bereavement of Sîtâ, began to address Laksmana thus :-- “O Saumitre! The desires of the daughter of the king of Kekaya are now fulfilled.

21. Jânakî will no more be obtained; without Jânakî I will not go back to Ayodhyâ; without Jânakî I won’t be able to live any longer.

22. Kingdom lost, dwelling in forests happened, father left his body, at last the dear wife is lost; the cruel hands of Destiny are tormenting me now thus; what more it will inflict, how can I say now?

23. O Brother Laksmana! What is to happen is very hard to be known beforehand by men; I cannot say, what is written on my fate after this, painful or otherwise.

24. See! Both of us, the descendants of Manu, though born in a royal family, are exiled in forests due to our past deeds.

25. O Laksmana! It is by Fate, too, that you, abandoning the pleasures of the royal surroundings, have come out with me; and you, too, are now suffering heaps of dire troubles with me.

26. No one in our family suffered so much as we are suffering; why we talk of our family! No human being was ever born or will ever take his birth that suffered or will suffer like me so many troubles, will be like me incapacitated and a penniless pauper.

27. O Saumitre! I am drowned in the ocean of pains and troubles; What am I to do now? I have no means to cross this ocean; I am quite helpless, no doubt.

28. No money, nor armies, O hero! you are my one and only one companion; O brother! On whom shall I be angry when I am suffering on account of my own deeds?

29. Alas! The kingdom that could have been compared in prosperity to the Indra Sabha, was almost obtained by me when, in an instant, I lost it and am now in exile in forest. Laksman! Who can ascertain what is in the womb of Destiny?

30. Oh! That soft bodied Sîtâ, with her child like nature came out with us in this forest; but the inexorable Fate has now drowned her, that perfectly beautiful woman, into an ocean of sorrows, difficult to be crossed?

31. That fair daughter of Janaka is extremely devoted to me; she is pure and holy. How will she be able to suffer troubles in the house of the king of Lankâ!

32. O Laksmana! Sîtâ Devî will never come under the control of Râvana; how can that excellent chaste woman act like an ordinary public woman?

33. O Laksmana! Rest assured that in case Râvana exercises, out of his lordly position, any violence on Sîtâ, she will rather put an end to her life than come under his control.

34. O Laksmana! And when Jânakî sacrifices her life, I will assuredly do the same; for, of what use, then is this body to me when that fair Sîtâ has gone away with her life?”

35. While the lotus eyed Râmchandra was thus weeping and expressing his regrets and sorrows, the religious Laksmana consoled him with the following sweet, truthful, words :--

36. “O Hero of the heroes! Kindly cast aside this weakness and have patience; I will soon kill that villain demon Râvana and get you back your Sîtâ Devî.

37. The wise steady persons remain on account of their fortitude, unshaken in their hearts whether in joy or in sorrow; whereas men, of little intellect, indulge in sorrows when they are happy.

38. Coming in union and going out in disunion, both are under the hands of Destiny; What, then, there is the need for expressing sorrows for this body, which is not soul.

39. As we have been banished from our kingdom into this forest, as there has happened this bereavement of Sîtâ, so, in proper time, we will again get back Sîtâ Devî.

40. O Darling of Jânakî! There must come a time when sorrows will be converted into happiness and vice versa; there will be nothing otherwise. So avoid this sorrow now and have firmness.

41. There are multitudes of monkeys, who are our helping hands; they will go to all the four quarters and bring back to us the news of the daughter of Janaka; there is no doubt in this.

42. O Lord! Knowing the way to Lankâ, we will go there and kill by our prowess the villainous Râvana and bring back Sîtâ Devî.

43. Or we will call Bharata with Satrughna and with all the armies we all united will kill our enemy; why, then, are you thus expressing sorrows in vain.

44. O Lord! our ancestor Raghu, the hero of heroes, the monarch; won his victories over the ten quarters; and you belong to that family and are now plunged in grief!

45. Alone, I can defeat all the Devas and the Demons; and if I get help, is there any doubt, then, in my killing, that Râvana, the disgrace of the family of Râksasas.

46. O Powerful One! We may call to, our aid the king of Janaka and root out that wicked source of enemy to the Devas.

47-48. O Descendant of Raghu! Like the rim of a wheel, happiness and pain come alternately; it is not that happiness, or pain comes and remains for ever. He whose mind is very much overwhelmed. with pain or happiness, is the man who is always plunged in an ocean of misery; and he can never expect to become happy.

49. See! In days of yore, Indra once got addicted into vicious habits. The Devas united put in place of Indra, the king Nahusa.

50. Then Indra, terrified, relinquished his post and passed very many years into an unknown and unnoticed state within the lotus.

51. Again, when time changed, he got his own post back; and the king Nahusa fell down on this earth and became transformed into a boa constrictor (a big serpent), through the curse of a Risi.

52. The king Nahusa wanted the wife of Indra and insulted a Brâhmin; therefore, he was, under the curse of Maharsi Agasti, transformed into a snake on the earth.

53. Therefore, O Râghava! One ought not to plunge in grief, when a danger comes; rather one should be quite energetic in times of danger and remain firm; thus, the sages do.

54. O Lord of the world! You are high minded, omniscient and omnipotent; why are you now overwhelmed with grief, like an ordinary mortal.”

55. Vyâsa said :-- Oh king! Thus consoled by Laksmana, Râma discarded all his heavy sorrows and began to remain with his heart firm and at rest.

Thus ends the 29th chapter on the stealing of Sîtâ and the sorrows of Râma in the 3rd Skandha of S’rî Mad Devî Bhâgavatam of 18,000 verses by Maharsi Veda Vyâsa.

Chapter XXX

On the narration of the Navarâtra ceremony by Nârada and the performance of that by Râma Chandra

1-2. Vyâsa said :-- O king! Râma and Laksmana, discussing thus, remained silent; when the Risi Nârada appeared there from the sky above, singing the Rathântara Sâma Veda hymns in tune and musical gamut with his renowned lute.

3-4. Râmachandra, of indomitable prowess, on beholding him rose up from his seat and gave him quickly an excellent seat and offerings of water for washing his feet. Then he worshipped the Muni and stood with folded hands. When the Muni ordered him, he took his seat close by Nârada.

5-8. On Râmachandra taking his seat there with Laksmana with a grievous heart, Nârada asked him in a sweet tone “O Descendant of Raghu! Why are you being afflicted with sorrows like an ordinary mortal? I know that the evil minded Râvana has stolen Sîtâ Devî. I heard while in the heavens that Râvana, the descendant of Pulastya, stole away Jânakî, out of fascination, could not know that would be the cause of his death. O Descendant in the family of Kâkutstha! It is for the killing of Râvana that your birth has taken place; and for that purpose Jânakî has been stolen now.

Note :-- The real Jânakî was not stolen; Her shadow form was stolen.

9-12. O Râghava! The Devî Jânakî, in her previous birth, was the daughter of a Muni and practised asceticism. While engaged in her austerities, in her holy hermitage, Râvana came and looking at her, prayed that beautiful woman to become his wife. Hearing this, she gave a good reproach to Râvana, when he perforce caught hold of her hairs. That ascetic woman got very angry, and, considering her body polluted by the devil’s contact, resolved to put an end to her life and cursed Râvana, thus :-- “O Villain! I will be born on the surface of the earth, not from any womb but simply for your destruction and ruin.” Thus saying, she parted with her life.

13. O Tormentor of the foes! Râvana, the king of the Râksasas, mistook a garland for the extremely poisonous serpent and has stolen away Sîtâ Devî, the part incarnation of Laksmî, in order to root out his race.

14. O Kâkutstha! When the Devas prayed for the destruction of that wicked insolent Râvana, difficult to be subdued, you are born on this earth, in the family of Aja, as a part incarnate of Hari, beyond birth, old age and death.

15. O mighty-armed! Have patience; Sîtâ Devî is meditating you, day and night.

16-17. Indra himself, the king of the Devas, sends the nectar and the Heavenly Cow’s Milk in a pot to Her daily; and She subsists on that, alone.

O Lord! On drinking the Heavenly Cow’s Milk, the lotus eyed Sîtâ Devî is living without any hunger or thirst! I use to see Her daily.

18. O Descendant of Raghu! I am now telling how that Râvana can be killed. Perform, in this very month of Âs’vin, the vow with devotion.

19. Fasting for nine nights, the worship of the Bhagavatî, and repeating the Mantram silently and performing the Homa ceremony, observing all the rules, will certainly fulfill one’s all the desires.

20. O the best in the race of Raghu! You should offer the sacrifice before the Goddess of a sacred and unblameable animal, perform Japam and Homa ceremony equivalent to one-tenth of Japam. If you do all this, you will certainly be able to release Sîtâ.

21. In days of yore, Visnu, S’iva and Brahmâ and the Devas in the Heavens all performed this worship of the Goddess.

22. Therefore, O Râghava! Every person desiring happiness, specially those that have fallen under great difficulties, ought to do this auspicious ceremony, without the least hesitation.

23-24. O Kâkutstha! Vis’vamitra, Bhrigu, Vas’istha and Kas’yapa all of them did this worship before. When some stole away the wife of Brihaspatî, the Guru of the Devas, he, too, by the force of this worship, got his wife back. Therefore O king! dost thou also celebrate the Pûjâ for the destruction of Râvana.

25-26. O high minded one! This vow was practised before by Indra for the destruction of Vritra, by S’iva for killing the demon Tripurâ, by Nârâyana for the killing of the demons Madhu and Kaitava; so you should also firmly resolve to perform duly this vow with your whole heart.”

27. Râma replied :-- “O Ocean of Knowledge! Who is that Devî? What is Her influence; whence has She sprung? What is Her Name? And how is that vow to be duly observed? Kindly describe all these to me in detail.”

28. Nârada answered :-- “Listen, O Râghava! That Goddess is Eternal and Ever Constant Primordial Force. If you worship Her, all your difficulties will be removed and all your desires will be fulfilled.

29. She is the source of Brahmâ, Visnu and others and of all these living beings. Without Her force, no body would be able even to move their limbs.

30. That Supreme Auspicious Goddess is the preserving energy of Visnu, is the creative power of Brahmâ, and is the destroying force of S’iva.

31. Whatever there exists in this infinite Universe, whether Temporal or Eternal, She is the Underlying Force of all; how, then, can She have an origin!

32-33. Her origin is not Brahmâ, Visnu, Mahes’a, Sun, Indra, or the other Devas, not this Earth nor this Upholder of the Earth; She is devoid of any qualities, the Giver of Salvation of all, the Full Prakriti. In the time of the final dissolution of this Universe, She lives with the Supreme Purusa.

34. She is also Saguna, full of qualities, and is the Creatrix of Brahmâ, Visnu and Mahes’a, and has empowered them, in every way, to create the three Lokas.

35. She is the Supreme Knowledge, existing before the Vedas, and the Originator of the Vedas. The individual souls, knowing Her Nature, become able to free themselves from the bondages of the world.

36. She is known by endless names. The Brahmâ, and the other Devas might choose to call Her according to their actions and qualities. I am unable to describe those names.

37. O descendant in the race of Raghu! Her endless names are formed by the various combinations of the various vowels and consonants from the letter ‘A’ to the letter ‘Ksa.’”

38. Râma said :-- “O best of the Munis! Describe briefly all the rules and regulations as to how that vow and worship are to be performed. With my heart, full of devotion and faith, I will worship the Goddess today.”

39. Nârada said :-- “O Râghava! On a level plot of ground, prepare an altar. Place the Goddess there and fast for nine days.

40. O king! I will be your priest and I will, with great energy, carry out this yajña to fullfil the work of the Gods.”

41-42. Vyâsa said :-- Then the powerful Bhagavân Hari, hearing all from the Muni, believed them to be true; and, on the approach of the month of Âs’vin, prepared the altar on the top of a hill and placed the Auspicious Goddess, the World Mother and, observing all the rules, performed the vow and worshipped the Goddess.

43. Fasting for nine days, Râma celebrated the vow and duly offered sacrifices, performed the worship and Homa ceremonies.

44-46. When, on the grand night of the Eighth lunar day, the two brothers completed the vow as told by Nârada, the Supreme Bhagavatî was pleased with the worship and appeared before them, mounted on a lion, and remaining there on the mountain top, addressed Râma and Laksmana, in a sweet grave tone, like the rumbling of a rain cloud, thus :-- “Râma, I am satisfied with your worship; ask from me what you desire.

47. Râma! You are sent by the gods for the destruction of Râvana and are born as a part incarnate of Nârâyana, in the pure and stainless family of Manu.

48. It is You that, in ancient times, incarnated as a fish for serving the purpose of the Devas and preserved the Vedas by killing the terrible Râksasas for the welfare of the Universe.

49. It is You that incarnated as a tortoise and held aloft the Mandara mountain, churned the ocean and nourished the Devas.

50-51. O Râma! It is You that incarnated, in days of yore, as a boar and held aloft on your teeth this earth. It is You that assumed the form of a Man-Lion and preserved Prahlâda, by tearing asunder the body of Hiranya Kas’ipu, by Your sharp nails.

52. O Descent of Raghu! It is You that assumed, in ancient times, the form of a dwarf and served the purpose of the Devas, by deceitfully cheating Balî, the younger of Indra.

53. O son of Kaus’alya! You incarnated as the son of Jamadagni in the Brâhmin family, extirpated the line of Ksattrîya kings and gave over this whole earth to Bhagavân Kas’yapa Risi.

54. So You are now born as the son of Das’aratha, in the stainless race of Kâkutstha, at the request of the Devas, harassed by Râvana.

55-56. These powerful monkeys, born as Deva incarnates, all endowed with great power by Me, will help you. Your younger Laksmana is the incarnate of S’esa serpent; this indomitable man will kill undoubtedly Indragit, the son of Râvana.

57. You will kill Râvana; then you would worship Me, with great devotion, in the vernal season and then enjoy your kingdom according to your liking.

58. O best of the Raghus! For full eleven thousand years you will reign on this earth; and after that reenter your heavenly abode.”

59. Vyâsa said :-- O king! Thus saying, the Devî disappeared. Râma Chandra became very glad and, completing that most auspicious ceremony, performed the Bejoyâ Pûjâ on the tenth day and gave lots of presents to Nârada and made him go towards the ocean.

60-61. O king! Thus stimulated by the Supreme Energy, the Highest Goddess brought front to front, Râmachandra, the husband of Kamalâ, went to the shores of the ocean, accompanied by Laksmana and the monkeys. Then he erected the bridge across the ocean and killed Râvana, the enemy of the gods. His unparalleled fame spread everywhere throughout the three Lokas.

62. He who hears with devotion this excellent account of the Devî, will get the greatest happiness in this world, and, in the end, will get the final beatitude. There is no doubt in this.

63. O king! There are extant many other Purânas, but none is equal to this S’rî Mad Devî Bhâgavatam. Know, this is my firm belief.

Here ends the thirtieth chapter on the narration of the Navarâtra ceremony by Nârada and the performance of that by Râma Chandra in the 3rd Adhyâya in S’rî Mad Devî Bhâgavatam of 18,000 verses by Maharsi Veda Vyâsa. Here ends the Third Book.

The Third Skandha completed.
 

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