Devi Bhagavatam (Devi Puranam)

Chapter XXI

On the killing of the sons of Devakî

1. Vyâsa said :-- O King! Thus, in due course, Devakî, the goddess incarnate, being united according to rules with Vâsudeva, became pregnant.

2-4. When full ten months were over, a good-looking and beautiful child (male) was first born to Devakî. Then the good-natured Vâsudeva remembered his promise, and also what is ordained by Heaven; and he spoke to Devakî, the part incarnate of Aditi “O fair-looking! You know that I saved your life at your marriage by swearing on oath to deliver all your fresh-born children to Kamsa. Now has come the time to hand over your child to Kamsa.”

5. O good-haired woman! Now I will hand your this son to Kamsa. Know Kamsa is very cruel and wicked. I cannot say what step he will take, urged on by Fate, to kill your child. O Sweet One! We have no hands in the matter. The effects of Karma are exceedingly puzzling. Ordinary persons cannot know them.

6. All persons are subject to Time, the Destroyer, and enjoy the merits or demerits of their past deeds. The effects of past Karma are fashioned by the Creator; knowing this, allow me to take away your child.

7. Devakî said :-- O Lord! Certainly men have to suffer fully the effects of their past Karmas. But can that not be upset by residing in holy places, practising penances and asceticism or by making generous gifts?

8-9. The high minded Maharsis have fixed rules and penances for destroying the sins of past deeds; twelve years’ vow to observe penances can purify one from sins, e.g., Brâhminicide, stealing gold, drinking or stealing the wife of one’s preceptor and many others.

10-11. O Sinless one! Will not any one be freed from their sinful effects, if they observe practices and penances as are ordained by Manu or other Munis? If you don’t accept penances to be sufficiently purificatory, do you mean to say, then, that what the Maharsis, seers, Yâjñavalkya and other promulgators of religious doctrines have uttered, they did so, as an act of dire falsehood and villainy?

12. O My husband! “What is in the womb of Fate will surely come to pass,” if this be taken as granted, then the whole Ayurveda (medicinal books) and Mantra vâdas, the science and recitation of mantras or sacred formulae turn out utterly fruitless and false!

13-16. If all the actions are under the control of Fate, then no effect can come out of any effort; so all efforts are reduced to no effect. If what is ordained by Heaven is to come to pass then what is the use of taking recourse to any action and Agnistoma sacrifices, etc., that are declared to lead to Heavens. Judge! If Heaven or Fate you consider all-in-all, then the whole Vedas, the revelations from God’s mouth turn out false; if the Vedas be false, then there is no reason why the whole Dharma will not be destroyed.

N.B. :-- Fate is here denounced.

17. Now when it is seen that effects do come out whenever any exertion is made, then you ought to think out carefully and find out some means to avert danger. Therefore do you judge and find out a good way of preserving the life of this new born baby.

The learned people say that to tell a lie is not a sin, if you can thereby save a life, and have an honest motive for the welfare of all.

Note :-- Here is a diplomatic statement!

18. Vâsudeva said :-- O blessed one! I now tell you what is truth and the matters connected with truth.

19-20. Effort, application and manifestation of energy are certainly the duties of man; but their effects are all under the Great Destiny or Fate.

The Pundits knowing the ancient lore say that there are three kinds of Karma mentioned in the Purânas and Âgamas :-- First, the Sanchita Karma (done in past births); the Prârabdha Karma, the Karma already done; and the Vartamân Karma (Karma in hand).

21. The Karma, auspicious and inauspicious, done in many previous lives and preserved in seed forms, remains always inherent in a human soul. Urged on by this Karma, the Jîvas quitting their previous bodies, enjoy Heaven or Hell as effects of these, their own acts.

22-23. According to their good or bad works, the Jîvas acquire the higher happy body and enjoy various pleasures in the Heavens, or they take up very painful vicious bodies and suffer various pains in hell.

24-25. At the expiry of the above period in Heaven or Hell, when there comes the time of his assuming another body, the Jîva becomes conscious of the subtle body (Linga Deha) and takes his birth again. When the Linga Deha comes into existence, the part of the Karma done in various previous births that are ripe and ready to yield their fruits, gets attached to the Jîva by God (or Destiny).

26. Therefore the collective effect of Karma done in previous births always exists in a Jîva’s body. O Fair-eyed One! The effects of Prârabdha Karma, ripened and ready to yield their fruits must have to be experienced by a Jîva, whether happy or unhappy.

27. O beautiful young woman! Penances, performed according to rules, destroy the effect of Karmas that are in hand and are weak (i.e., not yet accumulated strongly as to remain in seed forms).

28. The Prârabdha Karma, those acts out of all the previous acts done in previous births that are fully mature and ready to yield their fruits, cannot be averted; their effects must have to be experienced and then they can die away; they cannot be expiated by penances or any other remedial measures. Therefore you must hand over unconditionally your new born babe unto the hands of Kamsa.

29-30. O Goddess! I have never done any blameable action, nor have I told any lie. Therefore do you fulfill your truth and hand over your baby. O Devakî! Dharma is the only thing permanent and real in this fleeting world. Even the births and deaths of high souled persons are subject to the great Destiny. Therefore the Jîvas ought not to be sorry when there is no help for it.

31. O dear one! What shall I say to you! Know this much that his life is spent in vain who is lost to Truth. O beautiful one! Whose this life is destroyed, what can he expect in the life to come!

32. Therefore, O Goddess! Give me your baby and I will hand it over to Kamsa. If we can observe this truth, we will meet with ample rewards afterwards; there is no doubt in it.

33. Where there are pains and pleasures for the Jîvas, there it is highly incumbent on us to do good and meritorious deeds. If we can act according to Truth, we will certainly get good fruits.

34. Vyâsa said :-- Thus addressed by Vâsudeva, the husband of Devakî, who was very much grieved and intelligent, gave over the newly born baby, her whole body trembling, to the hands of Vâsudeva.

35. The virtuous Vâsudeva took that baby and went out to the Kamsa’s palace. On the way, the people, seeing him thus, were very much astonished and began to praise him.

36-37. The people said :-- “O people! See how Vâsudeva is sensible to keep his words! He is taking his son to hand over to Kamsa. This truthful and highsouled man, free from malice, is going to give up his son to the hands of Kamsa who is the Death Personified. See his wonderful patience; this man’s life is really high, noble and true.”

38. Vyâsa said :-- O King! Vâsudeva, thus praised, reached at last the Kamsa’s palace and handed over his newly-born son to Kamsa.

39-41. The King Kamsa, too, was very much astonished to see this wonderful patience of Vâsudeva. Then he held aloft the child and laughed and said :-- “O son of S’ûrasena, you have been blessed today by giving me your son just now. But the voice from Heaven said that your eighth son will be the cause of my death; this your first son is not my cause of death. Therefore I will not kill this baby; you can take your baby back to your home.

O High-minded One! Let me have your eighth son brought here, when he will be born; I hope you will positively do it.”

42. The cruel and wicked Kamsa returned the child and said :-- “Let this child go back safely to his home.”

43-44. When the king Kamsa said thus, Vâsudeva, the son of S’ûrasena gladly took his child back and came home. Then the King Kamsa told his ministers that the Heavenly voice told that the eighth son would he the cause of his death; and so there was no necessity to kill that child. There was no need to incur sin by killing the first child.

45. The ministers, hearing the king Kamsa’s those words, began to praise him very much and exclaimed repeatedly “Well done” “Well done.” They went away to their respective homes, when ordered to do so by Kamsa.

46-49. Now Nârada, the best of the Munis, arrived to Kamsa. The king Kamsa, the son of Ugrasena, stood up at once and offered him water to wash his mouth and with green grass and rice worshipped him devotedly and enquired of his welfare. He then asked the Muni about the cause of his untimely arrival there. The Maharsi Nârada then smilingly and with sweet words repeatedly uttered “Kamsa,” “Kamsa” and then said, O blessed one! I went perchance to Sumeru Mountain. There Brahmâ and other gods formed an assembly and were thus thinking out plans that Visnu, the Supreme God, would take His birth in the womb of Devakî, the wife of Vâsudeva to kill Kamsa.

50. Now I ask you, you are very expert as a politician; then why have you not killed the son of Vâsudeva? Kamsa said :-- “I will kill the eighth son according to the Heavenly Voice.”

51. Nârada said :-- O King! Now I understand that you do not understand anything of politics, leading to auspicious or inauspicious results; especially when you are quite ignorant of the Mâyâ of the Devas, then what shall I say to you!

52-53. The truth is this :-- The warriors, looking after their own welfare, never overlook the weakest of their foes. What have you understood when the Heavenly Voice uttered “the eighth son.” It means the children counted from the first and then finished upto eighth; it may mean first, second, third or upto eighth. Never forego your enemies; then why have you desisted in killing your enemy when you got that enemy in your possession. Nothing is shewn of you in this act save dire foolishness, and ignorance.

54. Thus saying, the Maharsi Nârada vanished quickly. Kamsa, of little understanding brought back the son of Vâsudeva and killed him by dashing him against a stone and was relieved.

Note :-- This human body is a microcosm; the universe is the macrocosm. God resides in the centre and controls the two. In this human body also live the Devas and the Dânavas. The left half of the body, the Îdâ side, is the seat of the Devas. The right half, the Pingalâ side, is the seat of the Dânavas. In this body war is always going on between the Devas and Dânavas. Sometimes the Devas get victory; sometimes the Dânavas win. God is in the centre, the heart and controls the two.

Here ends the 21st Chapter of S’rî Mad Devî Bhâgavatam, the Mahâ Purânam of 18,000 verses composed by Veda Vyâsa, on the killing of the sons of Devakî.

Chapter XXII

On the part incarnations of the several Devas

1. Janamejaya asked :-- O grandfather! What bad act did that child commit, that no sooner he was born than he was killed by Kamsa?

2. Especially, Maharsi Nârada is the the best amongst the Munis and foremost amongst the Brahmâ-vids (Knowers of Brahmâ), always doing virtuous acts, and learned; why did he become the agent in this very sinful act?

3. Pundits declare that the doers and stimulators of any evil deed both are equally responsible; then how is it that Nârada, being the best of the Munis, instigated the wicked Kamsa to do this evil act!

4. I am very much in doubt on this point. Kindly describe, in detail, the act that the child did as the result of which be had to meet with this fate of being killed.

5. Vyâsa said :-- The Devarsi Nârada is always fond of seeing quarrels brought about amongst parties; he always likes thus to see the fun. Here specially to serve the gods’ purpose he went to Kamsa and incited him to such an act.

6. Really he never intends to speak a lie; he is always truth speaking; pure hearted, and always ready to serve the gods.

7. Thus the six sons were born to Devakî; and Kamsa, too, killed those six sons consecutively as they were born. These six sons named Sadgarbha, were killed just after their births, owing to their having been previously cursed.

8. O King! Hear why they were cursed before. In the reign of Svâyambhuva Manu, were born to Urnâ; the wife of Maharsi Marîchi, the six powerful sons, all of a virtuous disposition.

9-11. Once, on an occasion, the Prajâpati Brahmâ, on seeing his daughter, became passionate, and was ready to hold sexual intercourse with her. At this, those six sons laughed at him. Brahmâ cursed them saying “You all go quickly and take your birth in the wombs of the asuras.” Therefore those six sons became the sons of Kâlanemi in their first birth. At their second birth, they became the sons of Hiranyakas’ipu. This second time they had the fear of curse in their minds and therefore were born endowed with knowledge.

12. In this birth they became peaceful and, collecting all their energies, they began to practise austerities. Brahmâ was pleased at this and asked the Sadgarbha to take boons.

13. Brahmâ said :-- O my sons! I was very angry to you before and cursed you; now I am very much pleased with you; ask boons from me that you all desire.

14-15. Vyâsa said :-- Hearing Brahmâ’s words, they were very glad and becoming very anxious to secure their objects of desire, said :-- O our grand sire! Today thou art pleased unto us; now favour us with our desired boons. That we may be invulnerable to all the Devas, human beings, the big serpents the Gandarbhas, and the Lord of Siddhas, (semi-divine beings supposed to be of great purity and holiness and said to be particularly characterised by eight supernatural faculties called Siddhis).

16. Vyâsa said :-- Brahmâ told them “What you have asked, you would certainly get; O blessed ones! better go now; my words will be found to be literally true. No doubt in this.”

17-19. Granting them boons, Brahmâ went away; they then became very glad. O best of Kurus! Hiranyakas’ipu began to think “My sons now have pleased the Grandsire Brahmâ and are now regardless of me” and got very angry and said :-- You all are become very proud on account of receiving boons; and since you have ceased your good feelings towards me I also henceforth cut off my connection with you. Now better go to Pâtâla; you will be known in this world as Sadgarbha.

20-21. At present you would be always involved in deep sleep and remain in Pâtâla for many years; and when you will be born one after another in the womb of Devakî, then your father Kâlanemi of previous birth will be born as Kamsa; and he would be cruel hearted and surely kill you all, no sooner you be born.

22. Vyâsa said :-- Thus because they were cursed, they took their births repeatedly and Kamsa, too, being urged on by the same curse, killed those sons of Devakî, the Sadgarbha, no sooner they were born.

23-24. In the seventh womb of Devakî, Ananta made his appearance. The foetus in the womb was attracted by Yoga mâyâ and placed in the womb of Rohinî. But there was the rumour that there was miscarriage in the womb of Devakî in the fifth month; and this became known to the public.

25. Kamsa came to know that there had been miscarriage. That wicked soul became exceedingly glad to hear this gladdening news.

26. And at about this time the Bhagavân, the Protector of the devotee appeared in the eighth womb of Devakî to serve the purpose of the gods and to relieve the load of the Earth.

27-28. The King said :-- O best of Munis! “You have described the part incarnations of (1) Kas’yapa as Vâsudeva and (2) of Bhagavân Hari to relieve the burden of the Goddess Earth as prayed by Her; and (3) of Ananta Deva; but you have not described the part incarnations of the other Devas. How the other Devas incarnated as their parts on this earth, kindly describe them now.”

29. Vyâsa said :-- The part incarnations of Suras and Asuras on this earth, and their names I am now saying to you in brief; hear.

30-32. Vâsudeva was the part incarnation of Kas’yapa, Devakî was of Aditi, Baladeva, of Ananta; Vâsudeva S’rî Krisna, of S’rîmân Nârâyana; the son of Dharma existing even at that time in his physical body; Arjuna, of Nara, the younger brother of Nârâyana.

33. Yuidhisthira was part incarnate of Dharma, Bhimasena, of Vâyu, the powerful twins of Mâdri, Nakul and Sahadeva, of As’vinî-kumâras?

34. The valiant hero Karna, born of Kuntî, was part incarnate of the Sun, and the high minded Vidura, the knower of the Supreme Essence, was incarnate of Yama, the king Dharmarâj. Drona, the Âchârya of the Kurus and the Pândavas was the part incarnate of Brihaspatî; and his son As’vatthâmâ was part incarnate of Rudra Deva.

35. S’antanu was the part incarnate of the Ocean; his wife, of the river Ganges in human farm. It is stated in the Purânas that the king Devaka was part incarnate of the Lord of Gandarvas.

36-41. The Grand-father of the Kauravas, the foremost of the heroes, Bhîsma Deva was the incarnate of Vasu; Virâta, the Lord of Matsya was the part incarnate of Maruts; Dhritarâstra, of the Daitya Hamsa, the son of Arista Nemi; Kripa and Krita Varmâ, of Maruts; Duryodhana, of Kali and S’akuni, of Dvâpara; Suvarchâkhya Somapraru, of the son of the Moon; Dhristadyumna was part incarnate of Fire and S’ikhandî of Râksasa; Pradyumna was part incarnate of Sanatkumâra; the king Drupada was part incarnate of Varuna; Draupadî, of Laksmî; Draupadî’s five sons, of Visve-devas; Kuntî was incarnate of Siddhi; Mâdri, of Dhriti; Gândhârî, of Mati; the wives of S’rî Krisna were the heavenly public women; thus all the Devas came as their part incarnations, urged on by Indra.

42-43. Amongst the Asuras, S’is’upâla was the incarnate of Hiranyakas’ipu; Jarâsandha, of Biprachitti, S’alya, of Prahlâda; Kamsa, of Kâlanemi and Kes’î, of Haya S’irâ. The Asura named Arista of the form of a cow that was killed by Krisna was the son of Bali.

44. Dhristaketu was part incarnate of Anuhrâdha, Bhagadatta, of Vâskala; Pralamba, of Lamba; Dhenuka, of Khara.

45. Chânûra and Mus’tika, the two athletes, were part incarnates of Vârâha, and Kis’ora, the two dreadful Daityas.

46-47. Kubalaya, the elephant of Kamsa, was part incarnate of Arista, the sun of Diti. Vakî was the daughter of Bali, Vaka was her younger.

The powerful son of Drona, As’vatthâmâ, though known as the part incarnate of Rudra, was really born of the four parts of Yama, Rudra, Cupidity and Anger.

48-49. The Daityas and Râksasas that were born to relieve the heavy burden of the Earth were all incarnates of Asuras. O king! I have thus narrated to you in order the incarnations of the Suras and Asuras, as they are stated duly in the Purânas.

50-51. When Brahmâ and the other Devas went to Visnu and prayed to Him then Hari gave to Brahmâ one hair of a black colour and one hair of a white colour. The Bhagavân S’rî Krisna was born of that black hair and S’ankarsana Baladeva was born of the white hair. They were both the incarnations of Visnu.

Note here the black is the younger and the stronger; and they also represent the polarities. The Jîvas are points of those hairs.

52. He who hears with devotion the story of these part incarnations becomes freed of all sins and passes away his time merrily, surrounded by his circle of friends; there is no doubt in this.

Thus ends the 22nd chapter in 4th book of S’rîmad Devî Bhâgavatam the Mahâ Purânam, of 18,000 verses by Maharsi Veda Vyâsa on the part incarnations of the several Devas.

ChapterXXIII

On the birth of S’rî Krisna

1-2. Vyâsa said :-- The six sons of Devakî being thus killed by Kamsa and the seventh womb being miscarried, Kamsa began, when Devakî was pregnant for the eighth time, to think of the cause of his own death as advised by Nârada and watched carefully, day and night, so that this time there would be born a son and there be no miscarriage.

3. On the other hand the Bhagavân Hari came down and rested on the body of Vâsudeva as part incarnate and then entered into the womb of Devakî, in due order.

4. That very time the Goddess Yogamâyâ, of Her own accord, enters into the womb of Yasodâ in order to help the workings of the gods.

5. Rohinî, the wife of Vâsudeva was anxiously dwelling at that time through the fear of Kamsa in the Nanda Gokula; Balarâma, the part incarnate of Ananta, took his birth there as Her son.

6. Kamsa then imprisoned Devakî, who was being worshipped by gods, and engaged servants to take care of her.

7. Vâsudeva, too, entered into the prison with his wife Devakî, thinking of his issue and also being attracted by his attachment towards his wife.

8. Visnu, here, the Deva of the Devas, to accomplish the purpose of the gods began to grow regularly in the womb of Devakî, being incessantly adored and praised by the gods.

9-10. When the tenth month was complete, on the eighth day of the dark fortnight, under the star Rohinî, Kamsa became much bewildered with fear and called on his Dânava followers and said “You must all carefully protect Devakî in the prison.

11-12. The son born from this eighth womb of Devakî will turn out my dire enemy; therefore do you all very carefully protect that child, my death incarnate (so that the child may not be transferred anywhere else). O Daityas! I will be able to sleep without any anxiety then, when I will be successful. Kill this eighth son of Devakî who has become the source of my constant worries and endless troubles.

13. Equipped with swords, shafts and bow and darts do you all incessantly watch with eyes open on all sides, leaving off your sleep and drowsiness.”

14. Vyâsa said :-- Thus ordering the Demons, the king Kamsa who had become worn out with this anxiety and was bewildered with fear, went quickly to his own palace room; but he could not find any trace of happiness.

15-18. On the other hand, Devakî, at dead of night, in that prison, told Vâsudeva “O king! My birth pain has come; I see here many guards, terrific, who are watching and protecting us; what shall I do now? Yasodâ, the wife of Nanda, promised me before this. O respected one! Your heart is almost burnt up with the fire of grief; therefore do you send to my house your son; I will protect it with utmost care; and especially to incur Kamsa’s faith and belief, I will give you another son. O Lord! This is now a very hard moment; what are we to do now?

19. And again how are you to exchange the two sons? However let what may come, come to pass; now the moment of child birth has come; I am possessed by a feeling of shame not liable to be overcome. You better turn away your face; there is no other remedy here.”

20. Thus saying to that blessed Vâsudeva, worshipped by the gods, Devakî, at dead of night, delivered a wonderful child.

21. The blessed Devakî looking on that exceedingly beautiful child, was struck with wonder and told her husband, her whole body being filled with joy.

22. O Lord! Look at the face of your new born child, a very rare thing to see such a face as this. Alas! The son of my paternal uncle, Kamsa, will kill my this new born child.

23. “Kamsa will do so.” Saying this, Vâsudeva took up that child in his arms and began to look amorously at the face of that child of wonderful deeds.

24. Thus looking, Vâsudeva thought “What can I do now so as to relieve me from my sorrows owing to the future destruction of this child.”

25-27. While Vâsudeva was thus anxiously pondering over, the Heaven Voice clearly said thus :-- “O Vâsudeva! Quickly go to Gokula with the child. The keepers and guards I have made dead asleep by My Mâyâ. The eight very strong doors are now lying wide open. You better free yourself from your chains and take this child, keep it in the house of Nanda and bring Yoga Mâyâ from there and come back here.”

28-29. Thus hearing the Heavenly Voice, he cast his glance at the doors and found them all wide open. O King! Very quickly then he took the child and stepped out of the prison, quite unnoticed by the guards and watchmen. Going to the banks of the Jumnâ he found there the daughter of Kalindi, flowing with great force and became anxious.

30-31. But the river Jumnâ instantaneously turned out to be easily fordable just knee deep; then Vâsudeva, guided by Yoga Mâyâ, crossed the Jumnâ and betaking to an unfrequented road arrived at Gokul at dead of night. There, at the doorway of the house of Nanda, he began to see the cows, buffaloes, the wealth and property of Nanda.

32. At that very moment, there was born of Yos’odâ, the Mahâ Devî, the part of the Divine Yoga Mâyâ, the Incarnate of the three qualities.

33. Then the Mahâdevî Yoga Mâyâ, assuming the appearance of a female artisan, taking that divine female child in her arms came there and handed her over to Vâsudeva.

34. Vâsudeva, too, delivered his child over to the lotus like hands of the Devî and, taking the female child instead, quickly returned with his heart full of joy.

35. He went unto the prison and kept that female child in the bed of Devakî and remained aside, fearful and anxious.

36-37. But that child, the moment she was lulled to sleep, began to cry in a sonorous voice; the royal guards at once woke up on that cry, and being bewildered with fear, hurriedly went to their king and said “O King! Come quickly. Devakî has brought forth a child.”

38-39. The King of the Bhojas, hearing their words, went there quickly and saw the doors open, called on Vâsudeva “O blessed one! Let me have the eighth son of Devakî, my death incarnate; I will at once kill that enemy of mine, born as part incarnate of Hari.”

40. Vyâsa said :-- O King! Hearing Kamsa’s words, Vâsudeva handed over to him the female child crying and very much bewildered with fear.

41. At the sight of the female child, the king was very much astonished and began to think that the Heavenly Voice and the Seer Nârada’s words turned out false.

42. How can Vâsudeva be able to bring about, in this dreadful place, the unnatural act of turning male into a female. Especially my guards are carefully watching the place. There is no doubt in this.

43. How has this female child come here? Where has that eighth born child gone? I ought not to doubt in this matter. For the ways of Time are mysterious!

44-46. Thinking thus, the cruel King Kamsa caught hold of that female child by her legs and, raising her high up in the air, was going to strike her against a stone, when the female child slipped out of his hands and flying into the air assumed a divine appearance and gently spoke to Kamsa, thus :-- “What will you get by killing me? Your powerful enemy is already born on the earth. O vilest of men! Disgrace to your family! He, the Excellent Human being Who is very difficult to be worshiped will certainly kill you.”

47-49. Saying thus, the auspicious female child, able to go anywhere according to her will, disappeared. Kamsa astonished returned to his own home and, becoming impatient with fear and anger, called all the Dânavas Baka, Dhenuka, Vatsa and others, and addressed them thus :-- “O Dânavas. Go all of you to serve my purpose. Kill anywhere the child whom you see just born.

50. Let Pûtanâ, expert in killing children go today to Nanda’s Gokula. My order is this :-- Any child recently born they must kill.

51. Dhenuka, Vatsaka, Kes’i, Pralamba, and Vaka, etc., all should remain in Gokula to carry out my order.”

52. The cruel king Kamsa, thus ordering the Demons, went away to his own palace, and, thinking on this matter over and over again became, very much afflicted with fear and his mind got immensely depressed.

Thus ends the 23rd Chapter in the 4th Skandha of S’rî Mad Devî Bhâgavatam, the Mahâ Purânam, of 18,000 verses by Maharsi Veda Vyâsa, on the birth of S’rî Krisna.

Chapter XXIV

On the stealing away of Pradyûmna

1-2. Vyâsa said :-- On the other hand, there, at the house of Nanda, early in the next morning, commenced the grand birth day festivity. Kamsa came to know, afterwards, by his spies as will as by general rumour, that at Gokula, in the house of Nanda, a very joyous festival on a grand scale was being performed; he also knew before that the other wives of Vâsudeva, his animals and his servants were all staying at Nanda’s residence in Gokula.

3-4. O Bhârata! Thus all these gave reasons to Kamsa to suspect the place Gokula. Especially Nârada told him before that the residents, the cowherds at Gokula, Nanda and others, their wives, Devakî and Vâsudeva were all Devas incarnates; and consequently they were his enemies.

5-7. Thus being brought to more confidence by Nârada’s words, that vicious Kamsa, the disgrace to his family, was very angry and sent there his demons Pûtanâ, Baka, Vatsa, the great Asura, the powerful Dhenuka, Pralamba. They were all killed by Krisna, of unsurpassable prowess. S’rî Krisna held aloft also the hillock Gobardhana (to protect the cow herds and cows, etc.) Hearing all these, Kamsa became certain also of his own death.

8. Lastly when the evil minded Kamsa heard that the Daitya Kes’î was also slain, then he made arrangements for a sacrifice, known as Dhanuryajña; and under this pretext wanted to bring over there at Mathurâ the two brothers Krisna and Balarâma.

9. The evil minded Kamsa to effect the death of those two, Râma and Krisna, of unsurpassable prowess, sent Akrûra to Gokula to bring them over to Mathurâ.

10. Akrûra, the son of Gandinî, under the orders of Kamsa, went to Gokula and brought the two boys on a chariot to Mathurâ.

11-12. On arriving at Mathurâ, Râma and Krisna first broke the bow; killed Râjaka, the elephant Kubalaya, Chânûr, Mustika, S’ala, Tos’ala and other athletes and warriors. Last of all, Hari, the Lord of the Devas, holding Kamsa by his hair, killed him with utmost ease.

13. The enemy-destroyer Krisna removed the sorrows of his father and mother and released them from their prisons and gave over the kingdom of Mathurâ to Ugrasena (the father of Kamsa).

14-15. The high minded Vâsudeva, then, with the triple girdle made of Munja grass, performed the Upanayana ceremonies (wearing the sacred thread round the body) of Râma and Krisna and made them accept the vow of Brahmacharya. They then departed to the hermitage of the holy Muni S’andîpana to acquire knowledge. Learning all the vidyâs (knowledges) there, they returned quickly to Mathurâ.

16. The two sons of Ânakadundubhi stayed there and on attaining their twelfth year, became proficient in all the branches of learning and became very powerful.

17. That time Jarâsandha, being grieved at the killing of his son-in-law Kamsa, collected a strong and numerous army and marched to Mathurâ.

18. Seventeen times Jarâsandha, the king of Magadha, attacked Mathurâ and seventeen times he was defeated by the ingenuity of that highly intelligent S’rî Krisna, who was of firm resolve and was then residing in Mathurâ.

19. Lastly, Jarâsandha sent the Kâlayavana (Black Yavana) to invade Mathurâ. These Yavanas were brave and the lords of all Mlechchâs (untouchables) and extremely terrific to the Yâdavas.

Note: Kâlayavana - A king of Yavanas and enemy of Krisna and an invincible foe of the Yâdavas. Krisna finding it impossible to vanquish him in the field of battle, cunningly decoyed him to the cave where Muchukunda was sleeping who burnt him down.

Yavana means a Greek, an Ionian; then any foreigner, or barbarian (the word is applied at present to a Mahomedan or a European also).

20-21. Hearing that Kâla Yavana was coming to attack the Yâdavas, Krisna the destroyer of Mâdhu, called all the Yâdavas and Baladeva and addressed them thus :-- “O blessed ones! Now a cause of great terror has appeared amongst us; Kâla Yavana is being sent by our powerful enemy Jarâsandha to attack Mathurâ. Now what to do? It is better to save one’s life by leaving aside all our homes, wealth and army.

22. You should all know that is the place of our fathers and forefathers where we can safely and happily dwell; where there is a constant source of anxiety and uneasiness that, though the place of our fathers and forefathers, ought to be avoided; never ought anyone to dwell there.

23. If you want to dwell at ease and comfort, you ought to dwell in that country or place which is adjacent to a sea or a mountain; where there is no fear from an enemy, the sages will always remain there.

24. See! The Bhagavân Hari, being afraid, as it were, of his enemy has taken refuge on the body of the thousand headed S’esa serpent as his sleeping place and is sleeping at ease and comfort on the ocean. It seems likely that the enemy of Trîpurâ, the great S’iva is also dwelling on the Kailâs’a mountain.

25. We, too, are being constantly worried by our enemies here; therefore we ought not to live here any longer. We should all go to Dwârkâ city with our friends, relatives and wealth.

26. Garuda, the king of the birds, has given us the detailed information of the city Dwârkâ. That beautiful city is situated on the sea shore in the vicinity of the Raivataka mountain.”

27. Vyâsa said :-- The Yâdava chiefs, hearing S’rî Krisna’s utterances fraught with their welfare, were ready to depart to that place Dwârkâ, attended by their friends, relatives, and appurtenances.

28. They then collected their camels, mares, and buffaloes and filled their conveyances with wealth, gems and precious stones and marched out of their place.

29. Râma and Krisna went in front; the Yâdavas and other subjects then marched in groups (several parties).

30. Marching some days, they all reached Dvârâvatî. Then the portions of the city that were dilapidated or destroyed, S’rî Krisna had them repaired by engineers, artisans and craftsmen.

31. Placing the Yâdavas there, Kes’ava and Baladeva quickly returned to Mathurâ and began to stay in that desolated city.

32. The extremely powerful king of the Yavanas arrived then at Mathurâ. Krisna knowing that the Yavana chief had come there, went out of the city.

33. The Bhagavân Madhusûdana, the destroyer of the boastings of Asuras and other people, dressed in yellow robes, appeared on foot before the Kâlayavan with smile on his lips.

34. Seeing the lotus-eyed Krisna before him, the treacherous Lord of the Yavanas, pursued him on foot to catch hold of him.

35. Where the powerful Râjarsi Muchukunda was sleeping soundly, the Bhagavân Hari led Kâlayavana there.

36. There S’rî Krisna, saw Muchukunda and vanished away at once; the king of the Yavanas on arriving there found the Râjarsi (the royal sage) there in deep sleep.

37. The wicked Yavana mistaking Muchukunda for S’rî Krisna, gave him a good kick. The powerful king Muchukunda got up and was very angry; his eyes became red and reduced that vicious Yavana instantly into ashes.

38. When Muchukunda burnt the Yavana, he saw the lotus-eyed Krisna; he bowed down to that Supreme Deva, Vâsudeva, and went to forest.

39. S’rî Krisna then went back to the city Dwârkâ with Râma and made Ugrasena there the king and began to enjoy at his will.

40. At the marriage ceremony of S’is’upâla, at the palace of the king of Vidarbha, Janârdan Visnu carried away by force Rukminî, the bride elect from the Svayambara assembly (where the husband is self elected by the bride herself) and afterwards married her according to the rule called Râkhsasa Vidhi (one of the eight forms of marriage in Hindu Law in which a girl is forcibly seized and carried away after the defeat or destruction of her relatives in battle).

41-42. Afterwards He brought also Jâmbavatî, Satyabhâmâ, Mitravindâ, Kâlindî, Laksmanâ, Bhadrâ, and auspicious Nâgnajitî (the daughter of the king Nagnajit) on various occasions and married them. O Lord of the earth! These eight women were the best and most beautiful of S’rî Krisna’s wives.

43. Rukminî first gave birth to the beautiful child Pradyûmna and S’rî Krisna performed the religious ceremony at the birth of his child.

44. Then the powerful Dânava named S’amvara stole away the little baby from the lying-in-chamber and carried him to his own city and made him over under the charge of Mâyâvatî.

45. Coming to know that His son had been stolen away, S’rî Krisna became very much overpowered with sorrow and took the shelter of the Supreme Goddess, the Devî, with a heart full of devotion.

46-47. S’rî Krisna then began, to chant, in sweet auspicious tone, hymns in alphabets, conveying the highest meanings, in adoration of the Yoga Mâyâ, Who slew Vritrâsura and other Daityas with ease and alacrity.

48. O Mother! I, in my former birth as the son of Dharma, appeased You by my ascetic practices in the hermitage of Badari and worshipped You with various offerings; O Mother! Have you now forgotten all my devotion to You?

49. O Mother! Has any evil minded enemy stolen away my son from the lying-in chamber? Or have You Yourself done this to make a fun and see the amusement? It seems that some one of my enemies has done so to insult me; however, You, O Mother! ought not to put your devotee under this shameful condition.

50. O Mother! This Dwârakâ city is well guarded; a very strong fort is built in its middle and my place is in the midst of that again; and the lying in-chamber is again in the middle; I therefore must say that it is due to my bad luck that the child is stolen away!

51. O Mother! I did not go to the house of my enemy; the Yâdavas also did not go there; this city is guarded by valiant soldiers; then how is it, under what charm, the baby has been stolen? O Mother! Now I come to know that it is due to Your Mâyâ; such things are common due to Your Mâyâ in the three worlds.

52. O Mother! When I am ignorant of your deepest mysteries, how can there exist anyone among the little minded Jîvas that can know your doings? My watchmen could not see anything, where my child was taken away and who has stolen it. O Mother! I come to the conclusion that it is hidden behind the screen of Your Mâyâ.

53. O Mother! It is not strange with You; to the chaste woman, Rohinî Devî, though situated at a great distance and not connected with any male persons, You, in the fifth month, moved away the son to my knowledge from the womb of my mother; and thus Baladeva was born to Rohinî. This is now known to all.

54. Mother! You are incessantly creating, preserving, and destroying this whole universe by the mixture of the three qualities. Who can know Your sin-destroying doings? Mother! There is no need of dwelling at length. Suffice it to say that You, no doubt, are doing all that are being done in this whole universe.

55. You first create the joy at the birth of a child; again You load us with heavy burdens of sorrows due to the separation from that child; thus you are always sporting; otherwise how my joy at the birth of my child would thus be rendered quite useless?

56. The mother of that child is always weeping like an ewe, straying from a flock; she is giving vent to her sorrows always to me; O Kind-hearted! Being thus endowed with illimitable prowess and understanding, do You not know my troubles! O Mother! You are the only source of consolation to one, suffering from the sorrows of this world. There is no doubt in this.

57. O Goddess! The wise seers say that the birth of a child in any house is the highest bliss there, and the death of a child is the greatest sorrow that can befall to any house. Therefore, O Mother! What shall I do in this? What shall I say more than that my heart is going to burst, due to the disappearance of my child.

58. O Mother! I will perform all the necessary sacrifices, take up vows, perform all sorts of worship to the entire satisfaction of the Great Fate (Ordainer of things); You be pleased to remove my sorrow. O Mother! If my son be alive, kindly shew him once to me. Mother! There is no other than You Who is fully capable to destroy this my pain and sorrow, raging in my heart.

59. Vyâsa said :-- He who brings into practice, things that are considered impracticable for the Devas and removes the load of the Goddess Earth with ease and alacrity, the same Saviour of world, S’rî Krisna thus chanted hymns in adoration of the Great Goddess. The Devî then became visible to him and said.

60. O Lord of the Devas! Do not any longer be sorrowful and miserable; there had been a curse on you before; and, for that reason, the Daitya S’ambara has stolen away your son by his demonic magic.

61. Therefore, when your son will grow sixteen years old, then he will, by My Grace, kill the Daitya perforce and will return to you. There is no doubt in this.

62. O king! Thus saying these words full of hope and confidence, the Great Goddess Chandikâ, of formidable prowess, disappeared. Krisna too, quitted his sorrows, due to the bereavement of his child, and began to spend his time in happiness and peace.

Here ends the Twenty-fourth Chapter of the Fourth Book of S’rî Mad Devî Bhâgavatam, the Mahâ Purânam of 18,000 verses by Maharsi Veda Vyâsa on the stealing away of Pradyûmna.

Chapter XXV

On the Devî’s Highest Supremacy

1. The King said :-- O Best of Munis! Hearing these sorrows of S’rî Krisna, the part incarnate of Visnu Bhagavân, I am in doubt on your utterances.

2. Behold! Bhagavân Vâsudeva is the part incarnate of Nârâyana; how could the Asura S’ambara steal away His son from the lying-in-chamber!

3. The beautiful Dvârakâ city is specially well-guarded; the lying-in-chamber is again within the centre of that; under these circumstances, how was it that the Daitya could enter there and steal away the child!

4. O Son of Satyavatî! How was it that Vâsudeva could not know that! This appears very strange to me!

5. O Brâhmana! Please explain to me why was that child stolen away from the lying-in-chamber, though S’rî Krisna was staying there at the city; and how was it that he was not able to know this beforehand!

6. Vyâsa said :-- O King! The Mâyâ called S’âmbhavî (Pârvatî's) is the cause; it fascinates and deludes the minds of human beings. Thus it is known to us. Who is there in this world that is not deluded by this Mâyâ?

7. The Jîvas, no sooner they are born as human beings, are immediately overcome with human qualities; the Deva or Asura qualities or their natures do not then visibly exist.

8-9. O King! Hunger, thirst, sleep, fear, lassitude, delusion, sorrow, doubt, pleasure, egoism, old age, disease, death, non-knowledge, knowledge, displeasure, envy, jealousy, pride and weariness; all these human qualities are seen to exist in human embodiments.

10-11. Behold! The night wanderer Râksasa Mâricha assumed, by his Mâyâ, the form of a golden deer and came before S’rî Râmchandra; and Râmchandra was not the least aware of it. Then the stealing away of Sîtâ, the death of Jatâyu, Râma’s going to the forest on the very day of his installation to the throne of Ayodhyâ; the death of his father due to his bereavement, all these S’rî Râmchandra did not know a bit beforehand.

12. When Râvana stole away Jânakî and carried her by force Râma did not know this before or after that event had happened. He wandered from forest to forest in search of Her, like a quite ignorant man.

13. Afterwards He killed Bâli, the son of Indra and with the help of the monkeys, erected a bridge across the ocean, and, crossing it, went to Lankâ.

14. He sent the chief monkeys to all the quarters in search of Sîtâ and had to undergo all the troubles of deadly battles in the great battlefield.

15. The most powerful Raghunandana was tied down by Nâgapâs’a (snakes) and was afterwards freed from it by Garuda.

16. Then, being furiously enraged, the great Râghava slew Kumbhakarna, Nikumbha, Megha Nâda and Râvana.

17. The Janârdan Râmchandra was not aware of the innocence of Sîtâ; and therefore He made her take an oath about the purity of Her character and even made Her undergo an ordeal of fire.

18. Afterwards Râmachandra, the son of Das’aratha, had to banish his dear blameless Sîtâ on the mere ground of bad name, imputed to her by some ignorant person and that he would be thus blamed by the public.

19. He did not know that Kus’î and Lava were His two sons, born in the forest. Afterwards when the Muni Vâlmikî told him, He came to know of them.

20. Behold also Râmachandra could not know about the departure of Sîtâ to Pâtâla; getting angry once He was about to kill his brother Laksmana even.

21. Râma, the slayer of the Râks’asa Khara did not know that Kâla Purusa was coming to him. He, incarnating in the human body, did acts all becoming to a man. Similarly S’rî Krisna, the descendant of Yadu, taking human birth did acts all like a man. What more discussion can there be in this?

22. Lo! From the very outset He fled, out of fear of Kamsa, to Gokula; afterwards he fled out of fear of Jarâsandha to the Dwârkâ city.

23. Knowing all the rites and ceremonies of the Sanâtan Dharma (the Eternal Religion) He stole away Rukminî who was chosen as bride elect by S’is’upâla. This act was very unreligious of Him.

24. S’ambara Daitya stole away his newly born child and Krisna lamented for this. Afterwards on coming to know of the real state of things from the Goddess Bhagavatî, He was very glad. Therefore it can be easily seen from all these circumstances that He had to yield to pleasures and to undergo remorse like ordinary human beings.

25. Again, under the orders of his wife Satyabhâmâ, He had to go to Heaven to bring the Pârijâta tree and He had to fight with Indra. This shows clearly that He was under the subjection of His wife.

26. In that battle Hari with disc in hand defeated Indra; the Lord of the Devas, took away the Kalpa tree and retained the prestige of His respected wife (whom He had offended).

27. Again Satyabhâmâ tied down Hari against a tree and presented Him as a gift to Nârada; afterwards she, the passionate woman, freed Krisna on paying an equivalent of gold coins.

28-29. On seeing Rukminî’s many sons, Pradyûmna and others, all qualified with diverse qualifications, His wife Jâmbavatî prayed to S’rî Krisna with humility, so that she may have also many beautiful sons. For her sake, Krisna firmly resolved to practise tapasyâ and went to the place where the great devotee of S’iva, Upamanyu, was staying.

30. Hari desiring to have sons engaged Upamanyu as His spiritual guide and obtained from him the Mantram called Pâs’upata Mantra and became a Dundee (holder of a staff) and shaved His head.

31-32. In the first month He subsisted on fruits only and meditated on S’iva and repeated silently the S’iva mantra. Thus He practised very severe austerities. In the second month He subsisted on water only and stood on only one leg. In the third month he lived on air only and stood on the end of His great toe.

33-36. Thus time passed away. In the sixth month the God Rudra, holding Moon on His forehead, was pleased with His asceticism and devotion and appeared before Him on that spot. The God Mahâ Deva came on a bull; He was attended by Brahmâ and Visnu, Indra and the other Devas, Yakshas and Gandarbhas and addressed thus :-- “O high minded Krisna of Yadu’s descent; I am pleased with Your severe asceticism; now ask Your desired boon; I will grant it just now. I fulfil all the desires of all my devotees; what desire, then, there can be that is not fulfilled, when I am seen by the devotees!”

37-38. Vyâsa said :-- The son of Devakî was very glad to see the God S’amkara and fell prostrate at His feet. Then that eternal supreme God of the Devas began to recite hymns in praise of Him in a tone as deep as the rumbling of a cloud.

39. Krisna said :-- O Deva of the Devas! O Lord of the world! You alone destroy the misfortunes and sorrows of all the beings. O Destroyer of Asuras! You are the Cause and Creator of this universe. I salute Thee.

40. O One having a blue throat! I bow down to Thee! O Holder of trident! I again and again salute Thee! O Lord of Pârvatî! You destroyed Daksa’s sacrifice. I salute Thee.

41. I am blessed by Thy sight and think myself as having discharged all my duties and satisfied. O Virtuous One! My human birth is crowned with success by saluting Thy feet.

42. O Lord of everything! O three-eyed! I am tied down to this world by my attachment towards my wives; now I take refuge unto Thee to free me from these bonds.

43. O Destroyer of sorrows! I am very much troubled on attaining this human birth; O Bhava! I am afraid of this world; and hence I take refuge unto Thee; now save me.

44-45. O Destroyer of cupidity! I experienced a good deal of troubles in the womb; next out of fear to Kamsa I had to go to Gokula where I suffered much pains; there I had to obey the orders of cow-herds; there I had to attend as Nanda’s cow-herd, the pasturing of his cows and was constantly suffocated with the awful dust thrown up by the cows; I had to wander constantly in the wild forests of Brindâban.

46. O Omnipresent One! I had to leave my dear ancestral place, the city of Mathurâ, a rare place to be found anywhere else, out of the great fear of Kâla Yavana, the king of the Mlechchas and had to go to Dwârakâ city.

47-48. O Lord! In order to preserve the cause of religion, I had to hand over the best prosperous kingdom to Ugrasena, due to the curse of Yayâti. My elders made him the king of the Yâdavas; following their examples, I gave him the kingdom and am now serving him always like his servant.

49. O S’ambhu! The householder’s life is exceedingly troublesome; it makes one subject to one’s wife and go against his religion. There we are always dependent on others; and no word is heard or dreamt even, how to free oneself from those bondages of the world. Oh! What an irony of Fate.

50. O Destroyer of cupid! My wife Jâmbavatî, on seeing the sons of my wife Rukminî has urged me to practise this Tapasyâ so that she might get excellent sons born to her also.

51. O Lord of the Devas! O Lord of the world! I am engaged in this asceticism with the desire to get sons; O Deva! I feel shame in asking you for the sons!

52. You are the lover of your devotees; You give eternal freedom; You are the Lord of all the Devas. By worshipping and satisfying You, who is so fool as to ask for this trivial and transient thing!

53. O Omnipresent One! O S’ambhu! O Lord of the world! Knowing You as the giver of salvation, I, still deluded by Mâyâ, ask from You, being requested by my wife, this happiness that sons be born to me of my wife.

54-55. O S’amkara! This world and its concerns are the abode of all sorrows; it is the cause that brings in all sorts of pains and troubles, and it is transient and will go to destruction. I know all these; still my mind does not desist from it.

56. Vyâsa said :-- O great and powerful king! The God of Gods, Mahâ Deva, thus praised and adored by Govinda, the Destroyer of enemies, replied :-- You will get many sons.

57. You will get sixteen thousand one hundred wives and no doubt you will get ten sons of each of them. These sons will be very powerful and valorous.

58-60. The good-looking S’amkara saying these words remained silent; then S’rî Krisna bowed down at the feet of Girijâ, the wife of S’amkara. Then the Goddess Pârvatî addressed repeatedly to Vâsudeva and said :-- O mighty armed! O Krisna! O best of human beings! You will be the typical exemplary householder; (all people will try to follow you). When one hundred years will pass away, your race will be extinct, due to the curse of the Brâhmana and Gândhâri.

61. Your sons and the other Yâdavas will lose their senses on drinking liquor; they will kill each other in the battle field and thus will be extirpated.

Note: Here Visnis and Andhkas are meant.

62. Then you and your elder brother Balabhadra (Balarâma) will give up your bodies and will ascend to the Heavens; O Mighty Person! Do not grieve in matters that cannot be avoided.

63. You should know that there can be no remedy to what will inevitably come to pass; therefore no one is to grieve for them; this is all along my view.

64. O Madhusûdana! After Your death, due to the curse of Astâvakra Muni, your wives will be forcibly stolen away by indomitable robbers. There is no doubt in this.

65. Vyâsa said :-- When Devî Pârvatî thus spoke, S’ambhu, with the other gods disappeared; Krisna too, bowed down to Upamanyu and went back to the city Dvârkâ.

66-67. Therefore, O King! Though Brahmâ and the other Devas are heard to be the lords of the world, still they are all being tossed hither an thither by the waves of the ocean of Mâyâ. They are all like wooden dolls subject to Mâyâ.

68. As their previous karmas, so their several manifestations in the field of action, by the Great Mâyâ, the incarnate of Parâ Brahmâ.

69. She has no differences nor any want of mercy; That Goddess of the universe is always leading the Jîvas towards the Eternal Freedom (freedom from Mâyâ).

70. Had She not created this world, moving and unmoving and if She had not remained there as the Controller of the Jîvas in the shape of unshakeable consciousness the Kûtasthya Chaitanya, this whole world would have become devoid of any consciousness, like an insentient substance and would have dissolved in the Tâmasî Mâyâ (sheer darkness). There is no doubt in this.

71. Therefore that Goddess of the Universe has, through Her mercy, created all these worlds and Jîvas, and resting incarnate in each Jîva, is directing each and every of them according to his karmic merits and demerits.

72. Therefore it is a matter not to be doubted that Brahmâ and the other gods are all under this Mâyâ; the Suras and Asuras are subject to Her.

73. Therefore, O king! Know this as certain that the Great Goddess moves and enjoys freely according to Her will; She is not dependent on anybody. Therefore it is the duty of everyone to serve and worship, with whole head and heart, that Devî.

74. In these three worlds there is nothing higher or more excellent than Her. Therefore this birth cannot be crowned with success in any other way than remembering that Highest Force, the Parâ S’akti and Her place.

75-77. One should always think, without any difference, that Eternal World Mother, thus “Let me not be born in that family which has not that Supreme Goddess for its presiding Deity; I am that Goddess Bhagavatî and no other; I am Brahmâ, untouched by sorrows.” One should hear first from the mouth of one’s Spiritual Guide; next by hearing Vedanta and

other religious scriptures, one should first form an idea of that Bhagavatî; and then if one daily meditates on That Goddess, the Highest Self incarnate with one minded devotion, one will get, within a short period, the Eternal Freedom; else there is not the least chance, even if one performs lots of innumerable good works of becoming free.

78. S’vetâs’vatara and other pure hearted Risis obtained this freedom from the bondages of Mâyâ by meditating, in their hearts, this Highest Self and nothing else.

79. Brahmâ, Visnu and the other Devas, Gaurî, Laksmî and other goddesses, all worship This Supreme Goddess, of Sachchidânanda Parâ Brahmânî.

80. O pure-hearted king! I answered all that you asked me, terrified with the fears of this world; what more do you want to hear?

81-82. O king! I have described this wonderful Purâna narrative, destructive of sins, productive of virtue. He who daily listens to this Bhâgavatam equal alike to Veda, becomes freed from all sorts of sins and goes to the region of the Highest Goddess and passes his time in the midst of the Highest Glory. There is no doubt in this.

83. Sûta said :-- “O Risis! This Srî Mad Bhâgavatam, called otherwise the Fifth Purânam was recited, in detail, in days of yore by Vyâsa. Whatsoever I heard from him, I have now told exactly the same to you.”

Here ends the 25th Chapter in the Fourth Skandha of Srî Mad Devî Bhâgavatam, the Mahâ Purânam, of 18,000 verses, by Maharsi Veda Vyâsa on the Devî’s Highest Supremacy.

Note :-- The best mantra is the whole hearted devotion to one’s Guru, and devotion and surrender of one’s Self to the Supreme Mother, doing works without attachment to the fruits thereof. This will lead to dispassion and Renunciation. To one who is faithful in this, all the other mantras will be duly revealed and all his desires will be found to be true and fulfilled.

Here ends as well as the Fourth Skandha.
 

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