Devi Bhagavatam (Devi Puranam)

Chapter XXXVI

On the Highest Knowledge of Brahma

1-4. S'ri Devî said :-- "O Himâlayâs! Thus making one's own self attached to the Yoga by the above-mentioned process and sitting on a Yoga posture, one should meditate on My Brahma Nature with an unfeigned devotion. (How the knowledge of that Formless Existence and Imperishable Brahman arises, now hear.) He is manifest, near, yea, even moving in the hearts of all beings. He is the well-known Highest Goal. Know that all this whatever, waking, dreaming, or sleeping, which moves, breathes or blinks, is founded on Him. He is higher than Being and Non-being: higher than the Wisdom, He is the Best Object of adoration for all creatures. He is brilliant, smaller than the smallest and in Him the worlds are founded and the Rulers thereof. He is the Imperishable Brahman. He is the Creator (Life), the Revealer of Sacred Knowledge (speech) and Omniscient (or the Cosmic Mind). This is the Truth. He is immortal, O Saumya! Know that He is the target to be hit.

Note. -- The words "higher than wisdom" mean higher than Brahmâ. (Brahmâ is the highest of all Jîvas, higher than Brahmâ means higher than all creatures. The word Vijñâna denotes Brahmâ as we find in the following speech of Brahmâ in the Bhâgavat Purâna) "I, the Wisdom Energy (Vijñâna-S'akti) was born from the navel of this Being resting on the Waters and possessed of the Infinite Powers."

Visnu is called "Prana," because he is the leader of all (Prâna-netri). He is called Vâk, because He is the Teacher of all; Visnu is called Manas because He is the adviser of all (Mantri). He is the Controller of all the Jîvas.

The third verse lays down that Brahman is to be meditated upon or that the Manana should be performed; as the second verse teaches that Dhyâna or concentration also is necessary.

5-6. Take hold of the Mystic Name as the bow, and know that the Brahman is the aim to be hit. Put on this the great weapon (Om), the arrow (of the mind) sharpened by meditation. Withdraw thyself from all objects, and with the mind absorbed in the idea of Brahman, hit the aim; for know, O Saumya! That Imperishable alone to be the Mark. The Great name"Om" is the bow, the mind is the arrow, and the Brahman is said to be the mark. It is to be hit by a man whose thoughts are concentrated, for then he enters the target.

Note. -- Thus S'ravana, Manana, and Dhyâna of Brahman have been taught. This is the method of Brahma-upâsanâ.

7. In Him are woven the heavens, and the interspaces, and mingle also with the senses. Know Him to be the one Support of all, the Âtman. Leave off all other words (as well as the worship of other deities). This (Âtman) is the refuge of the Immortals.

"He is the bridge of the Immortal"--the words Amrita or Immortal means Mukta Jîvas. In the Vedânta Sûtra I, 3-2, it has been taught that the Lord is the refuge of the Muktas. So also that "He is the Highest Goal of the Muktas."

8-9. In Him the life-webs (nâdis) are fastened, as the spokes to the nave of a chariot; He is this (Âtman) that pervades the heart, and by his own free will manifests Himself in diverse ways (as Visva, Taijasa, etc., in waking, sleeping, etc., states); and also as One as Prâjña in the dreamless state. Meditate on the Âtman as Om (full of all auspicious qualities and who is the chief aim of the Vedas), in order to acquire the knowledge of the Paramâtman, Who is beyond the Prakriti and the S'ri Tattva. Your welfare consists in such knowledge.

Note. -- This shows that Brahman is the Antaryâmin Purusa. He resides in the heart where all the 72,000 Nâdis meet, as the spokes meet in the navel of the wheel. He moves within the organs, not for His own pleasure, but to give life and energy to them all. The Om with all its attributes must be constantly meditated upon. He manifests Himself in manifold ways in the waking and dreaming stews as Vis'va and Taijasa; while He manifests as One in the state of Susupti or Dreamless sleep as Prâjñâ. He is beyond darkness; He has no mortal body. Meditate on such Visnu in the heart in order to get the Supreme Brahman, with the help of the Mantra Om. The result of such meditation is that there is the welfare of yours--all evils will cease, and you will get the bliss of the manifestation of the Divinity--your Real Self within your Heart.

10. He who is All-Wise, and All-Knowing, whose Greatness is thus manifested in the worlds, is to be meditated upon as the Âtman residing in the Ether, in the Fourth Dimensional Space, in the shining city of Brahman (the Heart). He is the Controller of the mind and the Guide of the senses and the body. He abides in the dense body, controlling the heart. He, the Âtman, when manifesting Himself as the Blissful and Immortal, is seen by the wise through the purity of the heart.

11. The fetters of the Jîvas are cut asunder, the ties of Linga-dehas and Prakriti are removed (the effects of all) his works perish, when He is seen who is Supremely High (or when the Supremely High looks at the Jîva.) [Note.--Visnu is Parâvare, because Parâ or High Beings like Ramâ; Brahmâs, etc., are Avara or inferior in His comparsion.

[Note. -- This shows the result of Divine Wisdom in the last verse. The Avidyâ covers both Îs'varâ and Jîva. It prevents Îs'vara being, seen by Jîva, and Jîva, seeing Îs'vara. It is a direct bondage of Jîva and a metaphorical fetter of Îs'vara. Avidyâ is the name given to Prakriti in Her active state. When Her three qualities Sattva, Rajas and Tamas, are actively manifest. Destruction of Avidyâ means putting these Gunas in their latent state. There is a great difference between the destruction of the Avidyâ--fetters as taught in this verse, and the unloosening of them as previously described in this verse! There Avidyâ still remained, for it was merely a Paroksa or intellectual apprehension of Truth. Here Avidyâ itself is destroyed by Aparoksa or Intuitive Knowledge of Brahman.

The bonds are five :-- The lowest is the Avidyâ bond, then the Lingadeha bond, then the Pramâchchâdaka Prakriti bond, the Kâma bond, and the Karma bond. When all these bonds are destroyed, then the Jñânî goes by the Path of Light to the Sântâmka Loka. Before proceeding further all have to salute the S'is'u-mâra--the Dweller on the threshhold--the hub of the Universe.

The Sis'umâra literally means the Infant Killer and means the porpoise and is the name of a constellation, in the north, near the Pole. It corresponds perhaps with the Draco or the Ursâ Minor. For a fuller description of it, see Bhagam Purâna Book 5, Chapter 23. Here it is a mystical reference to a Being of an exalted order, which every Jñânî passes by, in his way beyond this Universe. It may correspond with the ring-pass-not of the 'Secret Doctrine'! It is the name of Hari, also, as we find the following verse "The Supreme Hari, the Support of infinity of worlds and who is called Sis'umâra, is saluted by all knowers of Brahma, on their way to the Supreme God.]

12. The Brahman (called Sis'umâram) free from all passions and parts (manifests in the external world) in the highest Golden Sheath (the Cosmic Egg). That is pure, that is the highest of Lights, it is that which the knowers of Âtmân know. [Note. -- "He is in the Centre of the Cosmic (as Sis'umâra, the Light of all Cosmic Suns). He is even in the centre of our Sun and illumining all planets."]

In the first respect He is meditated upon as Sis'umara and in the second as Gâyatrî." [Note.--In man, the Brahman manifests in the heart or the Auric Egg, called the city of Brahman. In the Universe, He manifests Himself in the Cosmic Egg, called the "Golden Sheath." These are the two places where Brahman may be meditated upon.

This verse has been explained in two different ways: First, as applying to S'is'umâra and secondly, as teaching how to meditate on Nârâyana in the Sun. The "Golden Sheath" would then mean the Solar sphere. The Supremely High Brahman resides in the excellent Golden Sheath. He is Pure and Without parts.]

13. The Sun does not shine there in His Presence nor the Moon and the Stars (for His Light is greater than theirs, they appear as if dark in that Effulgence, like the candle-light in the Sun. Nor do these lightnings, and much less this fire shine there. When He shines, everything shines after Him; by His Light all this becomes manifest.

Him the Sun does not illumine nor the moon and the stars. Nor do these lightnings; much less this Fire illumines Him. When He illumines all (the Sun, etc.,) then they shine after (Him with His light). This whole Universe reveals His Light (is His Light and its Light is His). Note.--The Sun, etc., do not illumine Him, i.e., cannot make Him manifest.

14. The Eternally Free is verily this Brahman only. He is in the West, in the North and the South, in the Zenith and the Nadir. The Brahman alone is; it is He who pervades all directions. This Brahman alone is it who pervades. This Brahman alone is the Full (that exists in all time the Eternity). This Brahman is the Best:-- This (idam) Brahman is alone the Vis'vam or Infinity or Full (pûrnâm). This alone is the Best, the Highest of all. As the word "idam" is used several times in this verse, it qualifies the word Brahman and not "vis'vam," [Note.--The Brahman was taught to be meditated upon fully in the Heart and the Hiranmaya Kos'a. But lest one should mistake that He is thus limited in those two places, one is to infer that they are selected as the best.]

15-16. The man who realises thus is satisfied and has all that he wants to do and is considered as the best. He becomes Brahman and his Self is pleased and he neither wants anything nor becomes sorry. O King! Fear comes from the idea of a second; where there is no second, fear does not exist. No danger then arises for him to be separated from Me. Nor I also get separated from him.

17. O Himâlayâs! Know that I am he and he is I. Know that I am seen there where My Jñânî resides.

18. Neither I dwell in any sacred place of pilgrimage, nor do I live in Kailâsa nor in Vaikuntha nor in any other place. I dwell in the heart lotus of My Jñânî.

19. The blessed man who worships once My Jñânî, gets Koti times the fruit of worshipping Me. His family is rendered pure and his mother becomes blessed. He whose heart is diluted in the all-pervading Brahma Consciousness, purifies this whole world. There is no doubt in this.

20. O Best of Mountains! I have now told everything that you asked about Brahma Jñâna. Nothing now remains to be further described.

21. This Brahma Vidyâ (science of the knowledge of Brahma) is to be imparted to the eldest son, who is devoted and of good character and to him who is endowed with the good qualities as enumerated in the S'âstras and not to be given to any other person.

22. He who is fully devoted to his Ista Deva and who is equally devoted to his Guru, to him the high-minded persons should declare the Brahma Vidyâ.

23. Verily, he is God himself, who advises this Brahma Vidyâ; no one is able to repay the debts due to him.

24. He who gives birth to a man in Brahma, is, no doubt, superior to the ordinary father; for the birth that a father gives is destroyed; but the birth in Brahma that is given by the Guru is never destroyed.

25. So the S'ruti says :-- Never do harm to the Guru who imparts the knowledge of Brahma.

26. In all the Siddhântas (decided conclusions) of the S'âstras, it is stated that the Guru who imparts the knowledge of Brahman is the best and the most honourable. If S'iva, becomes angry, the Guru can save; but when the Guru becomes angry, S'ankara cannot save. So the Guru should be served with the utmost care.

27. So the Guru must be served with all the cares that are possible by body, mind, and word one should always please Him. Otherwise he becomes ungrateful and he is not saved.

28. O Best of Mountains! It is very difficult to acquire Brahma Jñâna. Hear a story. A Muni named Dadhyam of Atharvana family went to Indra and prayed to him to give Brahma Jñâna. Indra said: "I would give you Brahma-Jñâna, but if you impart it to any other body, I would sever your head." Dadhyarna agreed to this and Indra gave him the Brahma-Jñâna. After a few days, the two As'vins came to the Muni and prayed for Brahma Vidyâ, The Muni said :-- "If I give you the Brahma-Vidyi, Indra, will cut off my head." Hearing this the two As'vins said :-- "We will cut your head and keep it elsewhere and we will attach the head of a horse to your body. Instruct us with the mouth of this horse and when Indra will cut off your this mouth, we will replace your former head." When they said so, the Muni gave them the Brahma-Vidyâ. Indra cut off his head by his thunderbolt. When the horse-head of the Muni was cut off, the two physicians of the Devas replaced his original head. This is widely known in all the Vedas.

O Chief of Mountains! He becomes blessed who gets this the Brahma-Vidyâ.

Here ends theThirty-sixth Chapter of the Seventh Book on the Highest Knowledge of Brahma in the Mahapurânam, S'rî Mad Devî Bhâgavatam, of 18,000 verses, by Maharsi Veda Vyâsa.

Chapter XXXVII

On Bhakti Yoga

1. The Himâlayâs said :-- "O Mother! Now describe your Bhaki Yoga, by which ordinary men who have no dispassion get the knowledge of Brahma easily.

2-10. The Devî said:--"O Chief of Mountains! There are three paths, widely known, leading to the final liberation (Moksa). These are Karma Yoga, Jñâna Yoga and Bhakti Yoga. Of these three, Bhakti Yoga is the easiest in all respects; people can do it very well without incurring any suffering to the body, and bringing the mind to a perfect concentration. This Bhakti (devotion) again is of three kinds as the Gunas are three. His Bhakti is Tâmasî who worships Me, to pain others, being filled with vanity and jealousy and anger. That Bhakti is Râjâsic, when one worships Me for one's own welfare and does not intend to do harm to others. He has got some desire or end in view, some fame or to attain some objects of enjoyments and ignorantly, and thinking himself different from Me, worships Me with greatest devotion. Again that Bhakti is Sâttvikî when anybody worships Me to purify his sins, and offers to Me the result of all his Karmas, thinking that Jîva and Îs'vara are separate and knowing that this action of his is authorized in the Vedas and therefore must be observed. This Sâttvikî Bhakti is different from the Supreme Bhakti as the worshippers think Me separate; but it leads to the Supreme Bhakti. The other two Bhaktis do not lead to Parâ Bhakti (the Supreme Bhakti or the Highest unselfish Love.)

11-20. Now hear attentively about the Parâ Bhakti that I am now describing to you. He who hears always My Glories and recites My Name and whose mind dwells always, like the incessant flow of oil, in Me Who is the receptacle of all auspicious qualities and Gunas. But he has not the least trace of any desire to get the fruits of his Karma; yea he does not want Sâmîpya, Sârsti, Sâyujya, and Sâlokya and other forms of liberations! He becomes filled with devotion for Me alone, worships Me only; knows nothing higher than to serve Me and he does not want final liberation even. He does not like to forsake this idea of Sevya (to he served) and Sevaka (servant who serves). He always meditates on Me with constant vigilance and actuated by a feeling of Supreme Devotion; he does not think himself separate from Me but rather thinks himself "that I am the Bhagavatî." He considers all the Jîvas as Myself and loves Me as he loves himself. He does not make any difference between the Jîvas and myself as he finds the same Chaitanya everywhere and mainfested in all. He does not quarrel with anybody as he has abandoned all ideas about separateness; he bows down, and worships the Chândâlas and all the Jîvas. He who becomes filled with devotion to Me whenever he sees My place, My devotees, and hears the Sâstras, describing My deeds, and whenever he meditates on My Mantras, he becomes filled with the highest love and his hairs stand on their ends out of love to Me and tears of love flow incessantly from both his eyes; he recites My name and My deeds in a voice, choked with feelings of love for Me. [N. B.--The Parâ Prema Bhakti is like the maddening rush of a river to the Ocean; thence in the shape of vapour to the highest; Himâlayân Mountain peaks to be congealed into snow where various plays of bright colours take place.

21-30. O Lord of the mountains! He worships Me with intense feeling as the Mother of this Universe and the Cause of all causes. He performs the daily and occasional duties and all My vows and sacrifices without showing any miserly feeling in his expenditure of money. He naturally longs to perform My festivities and to visit places where My Utsabs are held. He sings My name loudly and dances, being intoxicated with My love, and has no idea of egoism and is devoid of his body-idea, thinking that the body is not his. He thinks that whatever is Prârabdha (done in his previoas lives) must come to pass and therefore does not become agitated as to the preservation of his body and soul. This sort of Bhakti is called the Parâ Bhakti or the Highest Devotion. Here the predominent idea is the idea of the Devî and no other idea takes its place. O Mountain! He gets immediately dissolved in My Nature of Consciousness whose heart is really filled with such Parâ Bhakti or All Love. The sages call the limiting stage of this devotion and dispassion as Jñâna (knowledge). When this Jñâna arises, Bhakti and dispassion get their ends satisfied. Yea! He goes then to the Mani Dvîpa, when his Ahamkâra does not crop up by his Prârabdba Karma, though he did not fail to give up his life in devotion. O Mountain! That man enjoys there all the objects of enjoyments, though unwilling and at the end of the period, gets the knowledge of My Consciousness. By that he attains the Final Liberation for ever. Without this Jñâna, the Final Liberation is impossible.

31-33. He realises Para Brahma who gets in this body of his the above Jñâna of the Pratyak Âtmâ in his heart; when his Prâna leaves his body, he does not get re-birth. The S'ruti says :-- "He, who knows Brahma, becomes Brahma." In the logic of Kantha, Châmîkara, (gold on the neck) the ignorance vanishes. When this ignorance is destroyed by knowledge, he attains all his knowledge the object to be attained, when he recoginises the gold on his neck.

34-37. O Best of Mountains! This My consciousness is different from the perceived pots, etc., and unperceived Mâyâ. The image of this Paramâtmâ is seen in bodies other than the Âtmâ as the image falls in a mirror; as the image falls in water, so this Paramâtmâ is seen in the Pitrilokas. As the shadow and light are quite distinct, so in My Manidvîpa, the knowledge of oneness without a second arises. That man resides in the Brahma Loka for the period of a Kalpa who leaves his body without attaining Jñâna, though he had his Vaîrâgyam. Then he takes his birth in the family of a pure prosperous family and practising again his Yoga habits, gets My Consciousness.

38-45. O King of Mountains! This Jñâna arises after many births it does not come in one birth; so one should try one's best to get this Jñâna. If, attaining this rare human birth, one does not attain this Jñâna, know that a great calamity has befallen to him. For this human birth is very hard to attain; and then the birth in a Brâhmin family is rarer; moreover amongst the Brâhmins, the knowledge of the Veda (the Consciousness is exceedingly rare.) The attaining of the six qualities (which are considered as six wealth), restraint of passions, etc.; the success in Yoga and the acquisition of a pure real Guru, all these are very hard to be attained in this life. O Mountain! The maturity and the activities of the organs of the senses, and the purification of the body according to the Vedic rites are all very difficult to attain. Know this again that to get a desire for final liberation is acquired by the merits acquired in many births. That man's birth is entirely futile, who attaining all the above qualifications does not try his best to attain this Jñâna, So one should try one's best to acquire the Jñâna. Then, at every moment, he gets the fruits of the As'vamedha sacrifice. There is no doubt in this. As ghee (clarified butter) resides potentially in milk, so the Vijñâna Brahma resides in every body. So make the mind the churning rod and always churn with it. Then, by slow degrees, the knowledge of Brahma will be attained.

Man attains blessedness when he gets this Jñâna; so the Vedânta says: Thus I have described to you in brief, O King of Mountains! all that you wanted to hear. Now what more do you want?

Here ends the Thirty-seventh Chapter of the Seventh Book on the glories of Bhakti in the Mahâ Purânam, S'ri Mad Devî Bhâgavatam, of 18,000 Verses, by Maharsi Veda Vyâsa.

Chapter XXXVIII

The Vows and the Sacred Places of the Devi

1-2. The Himâlayâs said :-- "O Devî! Describe the places on this earth that are prominent, sacred, and worth visiting and which Thou likest best. O Mother! Also sanctify us by describing the vows and utsabs that are pleasing to Thee, and by performing which, men become blessed and get themselves satisfied.

3-10. The Devî spoke :-- "O Himavan! All the places that are on this earth are all Mine and all should be visited. And every moment is fit for taking vows and utsabs. For I am of the nature pervading every moment; so whatever actions are performed at any moment are all equal to taking My vows and utsabs. O King of Mountains! Still I am now telling something out of My affection to My Bhaktas. Hear. There is a great place of pilgrimage named Kolhâpura in the southern country. Here the Devî Laksmi always dwells. The second place is Mâtripura in the Sahyâdrî mountain; here the Devî Renukâ dwells. The third place is Tulajâpur; next is the place Saptas'ringa, the great places of Hingulâ and Jvâlâ Mukhî. Then the great places of Sâkambharî, Bhrâmâri, S'rîraktadantikâ and Dûrgâ. The best of all places is that of Vindhyâchala Vâsinî, the great places of Annapurnâ and the excellent Kânchipur (Conjiverum). Next come the places of Bhîmâ Devî, Vimalâ Devî, S'rî Chandralâ Devî of Karnât, and the place of Kaus'ikî. Then the great place of Nîlâmbâ on the top of the Nîlâparvata, the place of Jâmbûnades'varî, and the beautiful S'rînagara.

11-20. The great place of S'rî Guhya Kâlî, well established in Nepal, and that of S'rî Mînâksî Devî established in Chîdamvaram. The great place named Vedâranya where the Sundarî Devî is residing; then the place named Ekâmvaram, and the place Bhuvanes'vara near Purusottama where I always dwell as Parâ S'akti Bhuvanes'varî. The famous place of Mahâlasâ, known in the south by the name Mallâri; the place of Yoges'varî Varât, and the widely known place of Nîla S'arasvatî in China. The excellent place of Bagalâ in Baidyanâth, the supreme place Manidvîpa of S'rîmatî Bhuvanes'varî where I always reside. The Yonimandala Kâmâkhyâ, the place of S'rimatî Tripurâ Bhariavî, the excellent of all the places in this earth, where the Devî Mahâ Mâyâ always dwells. There is no other place better than this on the earth. Here the Devî becomes every month in Her course of menstruation and where the virtuous men are seen. Here all the Devas remain in the form of mountains and where on the mountains the excellent Devas inhabit. The sages say: That all the places there are of the nature of the Devî; there is no better place than this Kâmâkhyâ Yonimandala. Puskara, the sacred place, is the seat of Gâyatrî; the place of Chandikâ in Amares'a: and the excellent place of Puskareksinî in Frabhâsa. The place of Linga-dhârinî Devî in Naimisâranya, and the place of Purubutâ in Puskarâksa; Rati dwells in Âsâdhî.

21-30. Dandinî Parames'vari dwells in Chandamundî. Bhûti dwells in Bhârabhûti; and Nakule S'varî dwells in Nâkula. Chandrikâ dwells in Haris'chandra; S'ânkari in S'rîgiri; Tris'ûlâ in Japes'vara; and Suksmâ in Âmrâta Kes'vara. S'ânkarî dwells in Ujjain, S'arvânî in the place Madhyamâ, and Mârga Dâyini dwells in the holy Ksetra Kedâra. The celebrated Bhairavî dwells in the place named Bhairava; Mangalâ in Gayâ Ksettra; Sthânupriyâ in Kuruksetra; and Svâyambhuvî Devî dwells in Nâkula; Ugrâ dwells in Kankhal; Vis'vesâ dwells in Vimales'vara, Mahânandâ in Attahâsa and Mahântakâ in Mahendra. Bhimes'varî dwells in Bhîma; the Bhavânî S'ankarî dwells in Vastrâpadma; and Rudrânî in Ardha Kotî. Vis'alâksî dwells in Avimukta; Mahâbhâgâ dwells in Mahâlaya; Bhadrakarnî in Gokarna; and Bhadrâ resides in Bhadrakarnak; Utpalâksî dwells in Suvarnâksa; Sthânvîs'â in Sthânu; Kamalâ in Kamalâlayâ; Chandâ in Chhagalandaka, situated in the south near the sea coast. Trisandhyâ dwells in Kurundala; Mukutes'varî in Mâkota; S'ândakî in Mandales'a; Kâlî in Kâlanjara; Dhvani in S'ankukarna; Sthûlâ in Sthûlakes'vara; and Parames'varî Hrillekhâ dwells in the heart lotuses of the Jñanins.

31-34. The places mentioned above are all dearest to the Devî. First the merits of these places are to be heard; next the Devî is to be worshipped by the rites and ceremonies according to these rules. Or, O Mountain! All the holy places of pilgrimages exist in Kâs'î. The Devî always dwells there. Persons, devoted to the Devî, see these places and if they make Japam and meditate on the lotus-feet of the Devî, they will certainly be freed from the bonds of Samsâra; there is no doubt in this. If anybody, getting up in the morning, recite the names of these places, all his sins would instantly be burnt away.

35-40. And if one reads, in the time of S'râddha, before the Brahmins, these holy names of the Devî, his Pitris will be purified of their sins in the Mahâkâs'a by the Mahâ Prâna and will get their highest goal. O One of good vows! I will now describe to you the vows that are to be carefully observed by men and women; hear. Ananta Tritîyâkhya Vrata (vow), Rasakalyânî Vrata, and Ârdrânandakara Vrata, these three Vratas are to be observed in the Tritîyâ (third) tithi. The next come the Friday vow, the Krisna Chaturdas'i vows, the Tuesday vow, and the evening twilight vow. In this twilight vow, Mahâ Deva placed the Devî in the evening on an Âsana; and He, along with the other Devas, began to dance before Her. Fasting is enjoined in this vow; and then in the evening one must worship the Devî, the Giver of all auspicious things. Especially in every fortnight, if the Devî be worshipped, She gets extremely pleased.

41. O Best of Mountains! The Monday vow is very agreeable to Me; the worship of the Devî should be done and then in the night one must take one's food.

42-43. The two nine nights vow called Navarâtra are to be observed, one in the autumn and the other in the spring season. These are very dear to Me. He is certainly My devotee and very dear who for My satisfaction performs these and the other Nitya Naimittik vows, free from any pride and jealousy. He certainly gets the Sâjujya Mukti with Me.

44-46. O Nagarâja! The Holy (Dol) festival in the month of Chait on tha third day of the white fortnight is very pleasing to Me and should be observed by all. My devotees perform the S'ayanotsava in the Paurnâmâsî in the month of Âsâdha; the Jâgaranotsava in the Paurnamâsî in the month of Kârtik, the Ratha Jâtrâ in the 3rd of the white fortnight in Âsâdha; the Damanotsava in Chaitra. And my dear festivals in the month of S'râvana and various other festivals.


47-49. In all these festivals one should feast well with gladness all My devotees, and the Kumâris (virgins), well clothed and dressed, and the boys, thinking them all to be of My very nature. No miserliness is to be entertained and I should be worshipped with flowers, etc. He is blessed and attains his goal and is dear to Me who carefully and devotedly observes every year all these festivals. O Nagendra! Thus I have described to you in brief all the vows that are pleasing to Me. These instructions are not to be given who is not a disciple nor to one who is not My devotee.

Here ends the Thirty-eighth Chapter of the Seventh Book on the vows and the sacred places of the Devî in the Mahâ Purânam S'rî Mad Devî Bhâgavatam, of 18,000 verses, by Maharsi Veda Vyâsa.

Chapter XXXIX

The Worship of the World Mother

1. The Himâlayâs said :-- "O Devî! O Mahes'vari! O Thou, the Ocean of Mercy! O World-Mother! Now describe in detail how Thy worship is conducted, the rules and ceremonials thereof.

2-20. The Devî said :-- "O King of Mountains! I now describe to you the rites and ceremonies and the methods of My worship that are pleasing to Me. Hear it attentively and with faith. My worship is of two kinds :-- External and internal. The external worship is again twofold: one is Vaidik, and the other is Tântrik. The Vaidik worship is also of two kinds according to the differences in My forms. Those who are initiated in the Vedic Mantrams worship according to the Vedic rites and ceremonies and those who are initiated in the Tântrik-Mantram worship according to the Tântrik rites. That stupid man is entirely ruined and goes to Hell who knowing the secrets of worship, act contrary to them. First I will describe to you the Vaidik worship; hear. The highest Form of Mine that you saw before, with innumerable heads, innumerable eyes, innumerable feet, and the Illuminer of the intelligences of all the Jîvas, endowed with all powers, Higher than the Highest, Very Grand, worship That, bow down to That and meditate on That. O Nagendra! This is the first form of worship that I describe to you. With your senses controlled, peaceful, with a well concentrated mind, void of egoism and vanity, and devoted to That, perform sacrifices to That,, take refuge of That, see That within the temple of your mind, and always recite Her name and meditate on that. Take hold of Me, and My ideas with one pointed loving devotion and please Me with the performance of sacrifices, austerities and gifts. By My Grace, you will no doubt be able to get the Final Liberation. Whoever is entirely attached to Me, thinking Me as the Highest, is the foremost amongst the Bhaktas. I promise that I will certainly deliver him from this ocean of the world. O King of mountains! Meditation with Karma and Jñâna with Bhakti will lead one to Me. Only the work alone will fail to get one to Me. O Himavan! From Dharma arises Bhakti and from Bhakti arises the Highest Jñâna. What are said in the S'ruti and Smriti S'astras the Maharsis take that as the Dharma; and what are written in other S'astras, they take them to be Dharmâbhâsa (the Shadow or reflection of Dharma). Out of My omniscient and omnipotent Nature, the Vedas have come. Owing to the want of Ignorance in Me, the Vedas can never be invalidated. The Smritis are formed out of the meaning of the Vedas; so the Smriti and Purânas, formed, by Manu and the other Risis, are authoritative. In some places it is hinted that there other S'astras than the Vedas, taking the Tantras indirectly into account. Although the matters relating to the Dharmas are mentioned therein, but as they are apparently contrary to the S'rutis, the Tantras are not accepted by the Vaidik Pundits. The other S'âstra makers are marked with their ignorance; so their sayings cannot be authoritative. Therefore he must resort entirely to the Vedas who want the final liberation. As the king's order is never disobeyed amongst his subjects, so the S'ruti, the Command of Mine, the Lord of all, can never be abandoned by men.

21-30. To preserve My Commandments, I have created the Brâhmana and the Ksattriya castes. My secrets are all embodied in the S'rutis. For that reason, the words of the S'rutis are no doubt to be known and observed by the sages. O Mountain! When the Dharma (righteousness) declines and the Adharma (unrighteousness) reigns supreme, I then manifest Myself in the world as Sâkambharî, Râma, Krisna and others. Therefore, the Devas, the preservers of the Vedas, and the Daityas, the destroyers of the Vedas are classified. Whoever does not practise according to the Vedas I have created many hells for their lessons. When the sinners hear of those hells, they get extremely terrified. The king should banish those stupid persons from his kingdom and the Brâhmins should not talk with them nor take them in their own lines nor when partaking of food, those who forsake the Vaidic Dharma and go for shelter to another Dharma. The S'âstras that are extant, as contrary to the S'rutis and Smritis, are all Tâmasa S'âstras, Mahâdeva has framed these Vâma, Kâpâlak, Kaulaks, Bhairava and such like S'astras for fascinating the people; else he has no object in framing them. Those Brâhmans that were burnt up by the curses of Daksa, S'ukra, Dadhîchi and were banished from the path of the Vedas, it is for delivering them, step by step that Mahâdeva has framed the five Âgamas, S'aiva, Vaisnava, S'aura, S'âtta and Gânapatya S'âstras.

31-37. In those Tantra S'âstras, there are some passages in conformity with the Vedas and there are other passages contradictory to the Vedas. If the Vaidik persons resort to passages in conformity with the Veda, then there cannot arise any fault in them. The Brâhmins are not Adhikâris to those Tântric texts that are contradictory to the Vedas. Those persons that have no claim to the Vedas can be Adhikâris to these latter texts. Therefore the Vaidik Brâhmanas should resort to the Vedas with all the care possible and make the Para Brahma ot the nature of Jñâna manifest within them. The Sanynsins, Vânaprasthas, householders and Brâhmachâris should give up all their desires and take refuge in Me; free from egoism and vanity, kind to all creatures, their hearts wholly given to Me and engaged in speaking out My places with enrapt devotion. They always worship My Virât (Cosmic) form, immersed in the Yoga called Ais'varya Yoga (Cosmic Yoga dealing with the glories, prosperity of god). Illumine the understanding with the Sun of My Consciousness, and I destroy the Darkness of Ignorance of those persons that are always engaged in practising Yoga with Me. There is no doubt in this. O Nagendra! Thus I have described in brief the methods and practices of the Vaidik Pûjâ; now I will tell you the Tântrikî Pûjâ; hear attentively.

38-47. On an image, or clean plot of ground, or on the Sun or the Moon, in water, in Vâna Linga, in Yantra or on a cloth or in the lotus of heart, one is to meditate and worship the Blissful, Higher than the Highest, the Devî, Who creates this universe with the three Gunas Sattva, Raja and Tama, Who is filled with the juice of mercy, Who is blooming in youth, Whose colour is red like the rising Sun, Whose beauty overtops to the full, Whose all the limbs are exquisitely beautiful, Who is the sentiment of Love Incarnate, Who feels very much for the mental pain of Her Bhaktas on Who being pleased, manifests Herself before the Bhaktas on Whose forehead, the segment of the Moon shines incessantly, and Whose four hands hold goad, noose and the signs of fearlessness and to grant boons. Until one is entitled to the internal worship, one should worship the external; never he is to abandon it. Worship is internal when one’s heart gets diluted in Para Brahma, of the nature of the Universal Consciousness, O Mountain! Know My Consciousness (Samvit) to be My Highest Nature without any limitations. Therefore it is highly incumbent to attach one's hearts, free from other adjuncts, constantly to this Samvit. And what is more than this Samvit is this illusive world full of Mâyâ. So to get rid of this world one is to constantly meditate on Me, the Witness of all, the Self of all, with a heart full of devotiou and free from any Sankalpas or desires.

O Best of Mountains! Now I will describe to you in detail the external form of worship. Hear attentively.

Here ends the Thirty-ninth Chapter of tho Seventh Book on the worship of the World Mother in S'ri Mad Devî Bhâgavatam, the Mahâ Purânam, of 18,000 verses, by Maharsi Veda Vyâsa.

Chapter XL

The External Worship of the Devî

1-5. The Devî said:--Getting up from the bed early in the morning, one is to meditate on the thousand petalled lotus, bright, of the colour of camphor, in the top part his brain on the head. On this he should remember his S'rî Guru, very gracious looking, well decorated with ornaments, with His Consort S'akti and bow down to Him and within Him he should meditate the Kundalinî Devî thus --"I take refuge unto that Highest S'akti Kundalinî, of the nature of the Supreme Consciousness, Who is manifest as Chaityana while up-going to the Brahmarandhra (the aperture supposed to be at the crown of the head, through which the soul takes its flight at death) and Who is of the nature of nectar while returning back in the Susumnâ canal. After meditating thus, he should meditate on the Blissful Form of Mine within the Kundalinî Fire situated in the Mulâdhâra Lotus (coccygeal lotus). Then he should rise up to go for the calls of nature, etc., and complete Sandhyâ Bandanams and other duties. The best of the Brâhmins, then, should for My satisfaction perform the Agnihotra Homa and sitting in his Âsana make Sankalap (determination) to do My Pûjâ (Worship).

N. B.--The brain has three divisions, the lower, the middle and the higher, or top-most part which is very pure.

6-10. Next he is to make Bhûta S'uddhi (purification of elements of the body by respiratory attraction and replacement) and then the Mâtrikâ Nyâsa, Then he should arrange the letters of the root Mantra of Mâyâ and execute the Hrîllekhâ Mâtrikâ Nyâsa. In this he is to place the letter "Ha" in the Mulâdhâra, the letter "Ra" in his heart and the vowel "î" in the middle of his brows aud, Hrîm on the top part of his head. Finishing then all the other Nyâsas according to that Mantra, he should think within his body Dharma, Jñâna, Vairâgyam, and Prosperity as the four legs of the seat and Adharma, Ajñâna, Avairâgyam and non-prosperity, these four as the body of the seat on the four quarters East, South, West and North. Then he should meditate on the Great Devî in the lotus of his heart blewn by Prânâyâma, situated on the five seats of the Pretas. O Mountain! Brahmâ, Visnu, Rudra, Sadâs'iva and Îs'vara are the five Pretas situated under My feet.

11. These are of the nature of earth, water, fire, air, and ether, the five elements and also of the nature of Jâgrat (waking), Svapna (dreaming) Susupti (deep sleep state) Turiyâ (the fourth state) and Atîta Rûpa, the (the fifth state) excluding the 4 states, corresponding to the five states. But I, who am of the nature of Brahma, am over and above the five elements and the five states; therefore My Seat is always on the top of these five forces.

12. Meditating on Me thus and worshipping Me with his mind concentrated, he is next to make Japam (reciting My name slowly). After Japam he is to make over the fruits of Japam to Me. He should then place the Arghya for the external worship.

13. Then the worshipper is to sprinkle with the Astra mantra 'Phat', all the articles of worship that are placed in front of him and purify them.

14-18. He should close the ten quarters with the Chhotikâ Mudrâ and bow down to his Guru. Taking his permission, he should meditate on the outside seat, the beauiful divine form of his heart lotus and invoke the Deity outside and place Her on the seat by Prâna Pratisthâ and perforn Âvâhana, and present to Her Arghya (an offer of green grass, rice, etc., made in worshipping a god), Pâdya (water for washing legs and feet), Âchaman, water for bath, a couple of clothes, all sorts of ornaments, or scents, flowers and the necessary articles with due devotion and he should worship the attendant deities of the Yantra. If one be unable to worship daily the attendant deities, one must worship them on Friday.

19. Of the attendant deities, one must meditate the principal deity of the nature of Prabhâ (illumination) and think that by Her rays the three worlds are pervaded.

20. Next he should worship again the Bhuvanes'vari Devî, the Chief Deity along with other attendant deities with scent, good smelling flowers; and Naivedya and various other tasteful dishes.

21-22. He should then recite the Sahasranâma (thousand names) stotra and the Devî Sûkta Mantra "Aham Rudrebhih, etc.," and "Sarve vai Devâ Devî mupatasthuh, etc.," the Devî Atharva S'iro Mantra and the Upanisads' Mantra of Bhuvanes'varî, the famous mantras, repeatedly and thus bring My satisfaction.

23-24. With hearts filled with love and with hairs standing on their ends all should satisfy Me frequently with tears of love flowing from their eyes and with voice choked with feelings and with dancing music and singing and with his whole body filled with joy.

25. My glory is well established in the Veda Pârâyana and in all the Purânas. So for My satisfaction, one should offer daily to Me one's everything with one's body and recite the readings from the Vedas.

26-27. Next, after completing the Homa offerings, he should feed the Brâhmanas, tha young virgins well clothed, the boys and the public and the poor, thinking all of them to be so many forms of the Devî. Than he should bow before the Devî that resides in his heart and finally by Samhâra Mudrâ take leave of the Deity invoked.

28. O One of good vows! The Hrîllekhâ Mantra (Hrîm) is the chief of all mantrams; so My worship and all other actions ought to be performed with this Hrîllekhâ Mantram.

29. I am always reflected in this Mirror of Hrîllekhâ form; so anything offered in this Hrîllekhâ Mantra of Mine is offered as it were with all the Mantras. Then one should worship the Guru with ornaments, etc., and think oneself blessed.

30-31. O Himavan! Nothing remains at any time unavailable to him who worships thus the Bhuvanes'varî Devî. After quitting his body, he goes to theMani Dvîpa, My Place. He gets the form of the Devî; and the Devas constantly bow down to him.

32-45. O Mahîdhara! Thus I have described to you the rules of worshipping the Great Devî; consider this in all the aspects and worship Me according to your Adhikâra (claim) and you will attain your Goal. There is no doubt in this. O Best of mountains! This S'âstra Devigîtâ you are not to tell to those who are not the devotees, to those who are enemies, and to those who are cunning. If one gives out this secret of Gîtâ, it is like taking off the covering from the breast of the mother; so carefully keep it secret and think that this is very necessary. This Devî Gîtâ ought to be given to a disciple, a Bhakta, the eldest son, and to one who is good natured, and well dressed and devoted to the Devî. O Mountain! In the time of S'râddha (solemn obsequies performed in honour of the manes of deceased ancestors) he gets the highest place of the Pitris who reads this Devî Gîtâ before the Brâhmanas. Vyâsa said:-- The Devî vanished there after describing all these. The Devas were glad and considered themselves blessed by the sight of the Devî. O Janamejaya! The Haimavatî next took Her birth in the house of the Himâlayâ and was known by the name of Gaurî. S'ânkara, the Deva of the Devas, marricd Her. Sadânana (Kârtika) was born of them. He killed the Tâdakâ Asura. O King! In ancient times, when the ocean was churned, many gems were obtained. At that time the Devas chanted hymns to the Devî with a concentrated mind to get Laksmî Devî. To show favour to the Devas, Ramâ Devî got out of the ocean. The Devas gave Laksmi to Visnu, the Lord of the Vaikuntha. Visnu was very glad at this. O King! Thus I have described to you the Greatness of the Devî and the birth of Gaurî and Laksmî. One's desires are all fulfilled when one hears this. O King! This secret I have described to you. Take care not to divulge it to any other body. This is the secret of the Gîtâ; so carefully conceal it. O One of pure heart! I have told to you this Divine and Sin-destroying narration, that you asked. What more do you want to hear? Say.

Here ends the Fortieth Chapter of the Seventh Book on the External Worship of the Devî in the Mahâpurânam, S'rî Mad Devî Bhâgavatam, of 18,000 verses, by Maharsi Veda Vyâsa.

The. Seventh Book Completed.
 

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