Devi Bhagavatam (Devi Puranam)

THE NINTH BOOK

Chapter I

On the description of Prakriti

1. S’ri Nârâyana said :-- This (Highest) Prakriti is recognised as five-fold. When She is engaged in the work of Creation, She appears as :-- (1) Durgâ, the Mother of Ganes’a, (2) Râdhâ, (3) Laksmî, (4) Sarasvatî and (5) Sâvitrî.

2-3. Nârada replied :-- O Thou, the best of Jñânins! Who is this Prakriti? (Whether She is of the nature of Intelligence or of matter?) Why did She manifest Herself and then again why did She reveal Herself in these five forms? And what are Her characteristics? Now Thou oughtest to describe the lives of all, the different modes of their worship, and the fruits that are accrued thereby. Please also inform me which Forms of them manifested themselves in which different places. Dost Thou please narrate to me all these.

4-18. Nârâyana said :-- “O Child! Who is there in this world that can describe fully the characteristics of Prakriti! However I will describe to you that much which I heard from my own father, Dharma. Hear. The prefix “Pra” in the word Prakriti means exalted, superior, excellent; and the affix “Kriti” denotes creation. So the Goddess, the Devî Who is the most excellent in the work of creation is known as the Devî Prakriti. To come closer :-- “Pra” signifies the Sattva Guna, the most exalted quality, “Kri” denotes the Rajo Guna and “Ti” denotes the Tamo Guna. (The Sattva Guna is considered as the Highest as it is perfectly clear and free from any impurities whatsoever; the Rajo Guna is considered intermediate as it has this defect :-- that it spreads a veil over the reality of things, so as not to allow men to understand the True Reality, while the Tamo Guna is considered worst as it completely hides the Real Knowledge).

So when this Intelligence of the nature of Brahmâ, beyond the three attributes, gets tinged with the above three Gunas and becomes omnipotent, then She is superior (Pradhânâ) in the work of creation. Hence She is styled as Prakriti.

O Child Nârada! The state just preceding that of creation is denoted by “Pra”; and “Kri” signifies creation. So the Great Devî that exists before creation is called Prakriti after creation. The Paramâtmâ by His Yoga (i.e., Mâyâ S’akti, the Holy Ghost) divided Himself into two parts; the right side of which was male and the left side was the female Prakriti.

(Note :-- The Holy Ghost is the principle of Conception and Emanation, Creation). So the Prakriti is of the nature of Brahmâ. She is eternal. As the fire and its burning power are not different, so there is no separate distinction between Âtman and His S’akti, between Purusa and Prakriti. Therefore those that are foremost and the highest of the Yogis do not recognise any difference between a male and a female. All is Brâhman. He is everywhere as male and female forever. There is nothing in this world that can exist for a moment even without this Brâhman consisting of male and female. (i.e. they are Brâhman with Mâyâ manifested). Out of the Will of S’rî Krisna, to create the world Whose Will is all in all, came out at once the Mûlâ Prakriti, the Great Devî Îs’varî, (the Lady Controller of the Universe) Brahmâ with Mâyâ in a state of equilibrium). By Her command came out five Forms of Her, either for the purpose of creation or for bestowing Favour and Grace to the Bhaktas (devotees). Durgâ the Mother of Ganes’a, comes, as the first, the most auspicious, loved by S’iva. She is Nârâyanî, Visnu Mâyâ, and of the nature of Pûrna Brahmâ (the Supreme Brahmâ). This eternal, all auspicious Devî is the Presiding Deity of all the Devas and is, therefore, worshipped and praised by Brahmâ and the other Devas, Munis, and Manus. This Bhagavatî Durgâ Devî, (when She gets pleased) destroys all the sorrows, pains and troubles of the Bhaktas that have taken Her refuge, and gives them Dharma, everlasting name and fame, all auspicious things and bliss and all the happiness, nay, the Final Liberation! She is the Greatest Refugeof these Bhaktas that come to Her wholly for protection and are in great distress, whom She saves from all their dangers and calamities. In fact, know this Durgâ Devî as, verily, the Presiding Deity of the heart of Krisna and as His Highest S’akti, of the nature of the Holy Fire and the Holy Light. She is Omnipotent and resides always with Krisna, the Great God. She is worshipped by all the Siddha Purusas (those that have attained success); the (eighteen) Siddhis all go to Her and when pleased She gives whatever Siddhis (success) that Her Bhaktas want.

19-40. This Great Devî is the intelligence, sleep, hunger, thirst, shadow, drowsiness, fatigue, kindness, memory, caste, forbearance, errors, peace, beauty, and consciousness, contentment, nourishment, prosperity, and fortitude. She is sung in the Vedas and in other S’âstras as the Mahâ Mâyâ, of the nature of the Universe. In reality, She is the All-S’akti of the Universe and She is the S’akti of Krisna. All these qualities are also mentioned in the Vedas. What is mentioned here is a tithe merely, in comparison to that of the Vedas. She has infinite qualities. Now hear of other S’aktis. The second S’akti of the Paramâtman is named Padmâ (Laksmî). She is of the nature of S’uddha Sattva (Higher than Sattva Guna) and is Krisna’s Presiding Deity of all wealth and prosperity. This very beautiful Laksmi Devî is the complete master of the senses; She is of a very peaceful temper, of good mood and all-auspicious. She is free from greed, delusion, lust, anger, vanity and egoism. She is devoted to Her husband and to Her Bhaktas; Her words are very sweet and She is very dear to Her husband, indeed, the Life and Soul of Him. This Devî is residing in all the grains and vegetables and so She is the Source of Life of all the beings. She is residing in Vaikuntha as Mahâ Laksmî, chaste and always in the service of Her husband. She is the Heavenly Laksmî, residing in the Heavens and the royal Laksmî in palaces and the Griha Laksmî in the several families of several householders. O Nârada! All the lovely beauty that you see in all the living beings and all the things, it is She; She is the glory and fame of those that have done good and pious works and it is She that is the prowess of the powerful kings. She is the trade of merchants, the mercy of the saints, engaged in doing good to others and the seed of dissensions in those sinful and vicious persons as approved of in the Vedas. She is worshipped by all, reverenced by all. Now I will describe to you about the third S’akti of the Great God who is the Presiding Deity of knowledge, speech, intelligence, and learning. This third S’akti is named Sarasvatî. She is all the learning of this endless Universe and She resides as medhâ (intelligence) in the hearts of all the human beings; She is the power in composing poetry; She is the memory and She is the great wit, light, splendour and inventive genius. She gives the power to understand the real meaning of the various difficult Siddhânta works; She explains and makes us understand the difficult passages and She is the remover of all doubts and difficulties. She acts when we write books, when we argue and judge, when we sing songs of music; She is the time or measure in music; She holds balance and union in vocal and instrumental music. She is the Goddess of speech; She is the Presiding Deity in the knowledge of various subjects; in argumentations and disputations. In fact all the beings earn their livelihood by taking recourse to Her. She is peaceful and holds in Her hands Vînâ (lute) and books. Her nature is purely Sâttvic (S’uddha Sattva), modest and very loving to S’rî Hari. Her colour is white like ice-clad mountains, like that of the white sandal, like that of the Kunda flower, like that of the Moon, or white lotus. She always repeats the name of Paramâtmâ S’rî Krisna while She turns Her bead composed of jewels. Her nature is ascetic; She is the bestower of the fruits of the ascetism of the ascetics; She is the Siddhi and Vidyâ of all; She grants always success to all. Were She not here, the whole host of Brâhmins would always remain speechless like the dead cluster of persons. What is recited in the Vedas as the Third Devî is the Holy Word, The Third S’akti, Sarasvatî. Thus I have described Her. Now hear the glories of the other Devî in accordance with the Vedas. She is the mother of the four colours (castes), the origin of the (six) Vedâmgas (the limbs of the Vedas and all the Chhandas, the Seed of all the mantrams of Sandhyâ vandanam and the Root, the Seed of the Tantras; She Herself is versed in all the subjects. Herself an ascetic, She is the Tapas of the Brâhmins; She is the Tejas (Fire) and the caste of the Brâhmin caste and embodies in Herself all sorts of Samskâras (tendencies; inclinations); She is the Japam. Pure, known by the names of Sâvitrî and Gâyatrî, She resides always in the Brahmâ Loka (the Sphere of Brahmâ) and is such as all the sacred places of pilgrimages want Her touch for their purification.

41-47. Her colour is perfectly white like the pure crystal. She is purely S’uddha Sattva, of the nature of the Highest Bliss; She is eternal and superior to all. She is of the nature of Para Brahmâ and is the bestower of Moksa. She is the Fiery S’akti and the Presiding Deity of the Brahmâ Teja (the fiery spirit of Brahmâ, and the Brâhmanas). The whole world is purified by the touch of Whose Feet, this Sâvitrî Devî is the Fourth S’akti. O Child Nârada! Now I will describe to you about the Fifth S’akti, the Devî Râdhikâ. Hear. She is the Presiding Deity of the five Prânas; She Herself is the Life of all; dearer than life even to S’rî Krisna; and She is highly more beautiful and superior to all the other Prakriti Devîs. She dwells in everything; She is very proud of Her good fortune (Saubhâgyam); Her glory is infinite; and She is the wife, the left body, as it were, of S’rî Krisna and She is not in any way inferior to Him, either in quality or in the Tejas (Fiery Spirit) or in any other thing. She is higher than the Highest; the Essence of all, infinitely superior, the First of all, Eternal, of the nature of the Highest Bliss, fortunate, highly respected, and worshipped by all. She is, the Presiding Devî of the Râsa Lîlâ of S’rî Krisna. From Her has sprung the Râsa mandalam and She is the Grace and the Ornament of the Râsa mandalam (the dance in a circle in Râsa).

[Note :-- Extracts from a paper on Creation as explained by Hon’ble Justice Sir G. Woodroffe.

The lecturer commenced by pointing out that an examination of any doctrine of creation reveals two fundamental concepts: Those of Being

(Kutastha) and Becoming (Bhava); Changelessness and Change; the one and Many. The Brahmân or Spirit in its own nature (Svarupa) is and never becomes. It is the evolutes derived from the Principle of Becoming (Mûlâ Prakriti) which constitute what is called Nature. The latter principle is essentially Movement. The world is displayed by consciousness (chit) in association with Mûlâ Prakriti in cosmic vibration (spandana). Recent Western hypotheses have made scientific “matter” into Mâyâ in the sense that it is but the varied appearances produced in our mind by vibration of and in the single substance ether. The doctrine of vibration (Spandana) is however in India an ancient inheritance. The whole world is born from the varied forms of the initial movement in Mûlâ Prakriti. The problem is how does such multiplicity exist without derogation to the essential unit of its efficient cause, the spirit? The lecturer then made a rapid survey of the Sânkhya philosophy on this point which assumes two real and independent principles of Being and Becoming which it calls Purusa and Prakriti and passed from this the easiest dualistic answer to the pure monism of S’ankara which asserted that there was but one Principle of Being, the Sadvastu and Mâyâ, whether considered as a S’akti of Îs’vara or as the product of such S’akti was Avastu or nothing. He then pointed out that the Tântrik doctrine with which he dealt occupied a middle position between those two points of view. S’iva in the Kulârnava Tantra says “Some desire Monism” (Advaitavâda), others Dualism (Dvaitavâda). Such, however, know not My Truth which is neither Monism nor Dualism (Dvaitâdvaitâ Vivarjita). Tantra is not Dvaitavâda for it does not recognise Prakriti as an independent unconscious principle (Achit). It differs from S’ankara’s Advaitavâda in holding that Prakriti as a conscious principle of Becoming, that is as S’akti, is not Avastu, though its displayed picture, the world is Mâyâ. It effects a synthesis of the S’ânkhya dualism by the conversion of the twin principles of Purusa and Prakriti into the unity which is the Ardhanârîs’vara S’iva S’akti.

As regards other matters it adopts the notions of the Sânkhya such as the concepts of Mûlâ Prakriti with the three Gunas, vibration (spandana), evolution (Parinâma) of the Vikritis and the order of emanation of the Tattvas. S’akti which effects this exists and is Herself never unconscious (Achit) though It has the power to make the Jîva think It is such. If this were understood one would not hear such nonsense as that the S’âktas (whose religion is one of the oldest in the world) worship material force or gross matter (Jada).

The lecturer then shortly explained the nature of S’akti (S’akti Tattva), a term which derived from the root “S’ak” meant the Divine Power whereby the world was created, manifested and destroyed. In Tantra the power and the Lord who wields it (S’aktimân) are one and the same, S’iva and S’akti are one and the same, S’iva is Brahmân, S’akti is Brahmân. The first is the transcendent, the second the immanent aspect of the one Brahmân, Who is both S’iva and S’akti. The Mother creates (Kârya-Vibhâvinî). The Father wills what She does (Kârya-Vibhâvaka). From their union creation comes. S’akti is not like the diminutive female figure which is seen on the lap of some Indian images, to which is assigned the subordinate position which some persons consider a Hindu wife should occupy. She is not a handmaid of the Lord but the Lord Himself in Her aspect as Mother of the worlds. This S’akti is both Nirguna and Saguna that is Chit S’akti and Mâyâ S’akti.

After this defining the nature of S’akti by which the world was created, the lecturer commenced an account of its manifestation as the universe, following in the main the S’âradâ Tilaka written in the eleventh century by Laksmanâchârya, the guru of the celebrated Kashmiran Tântrik, Abhinava Gupta. The following is a very abbreviated summary of this, the main portion of the paper. The lecturer first referred to the Aghanâvasthâ state which was that Niskala S’iva and touching upon the question why S’iva became Sakala (associated with Kalâ) and creative explained the term Kalâ and the theory of Adristasristi taught by the Tantra as by other S’astras. The former is according to Sânkhya, Mûlâ Prakriti; according to Vedânta, Avidyâ and according to the S’iva Tantra, S’akti. The latter is the doctrine that the impulse to creation is proximately caused by the Karma of the Jîvas. It is the seed of Karma which contains the germ of cosmic will to life. When Karma becomes ripe, there arises the state called Îksana and other names indicative of creative desire and will. There then takes place a development which is peculiar to the Tantra called Sadris’a Parinâma, which is a kind of Vivartta. The development is only apparent for there is no real change in the Ânandamaya Kosa. S’akti which exists in Sakala S’iva in a purely potential state is said to issue from Him. This is the first kinetic aspect of S’akti in which Sattaguna is displayed. This is the Paramâkâsâvasthâ. Nâda (sound, word) then appears. S’akti becomes further kinetic through the enlivening of the Rajo Guna. This is the Aksarâvasthâ. Then under the influence of Tamas, Îsvara becomes Ghanibhûta and what is called the Parâvindu. This is the Avyaktâvasthâ. Thus the Supreme Vindu men call by different names, Mahâ Visnu, Brahmâ Purûsa, or Devî. It is compared to a grain of gram which under its sheath contains two seeds in undivided union. These are S’iva S’akti and their encircling sheath is Mâyâ. This Vindu unfolds and displays itself, in the threefold aspect of Vindu, Vîja, Nâda; or S’iva, S’akti, and S’iva S’akti; the three S’aktis of will, knowledge and action. This is the mysterious Kâma Kalâ which is the root of all Mantras. These seven :-- Sakala, S’iva, S’akti, Nâda, Parâvindu, Vindu, Vîja, Nâda are all aspects of S’akti which are the seven divisions of the Mantra Om and constitute what is called the creation of Parâ sound in the Îs’vara creation.

The lecturer having explained the nature of these S’aktis which formed part of the sound (S’abda), Sadrisa Parinâma, referred to the form or meaning (Artha) creation in the same development by the appearance of the six S’ivas from S’ambu to Brahmâ which were aggregate (Samasti) sound powers. It was he said, on the differentiation of the Parâvindu that there existed the completed causal S’abda which is the Hidden Word. The causal body or Parâ S’abda and Artha being complete, there then appeared the displayed word or S’abdârtha. This is a composite like the Greek Logos. The S’abda Brahmân or Brahmân as cause of S’abda is the Chaitanya in all beings. The S’abdârtha in the Vedantin Nâmarûpa or world of name and form of this S’abdârtha the subtle and gross bodies are constituted, the S’aktis of which are the Hiranyagarbha sound, called Madhyamâ and the Virât sound Vaikhârî. By S’abda is not meant merely physical sound which as a quality of atomic ether is evolved from Tâmasik Ahamkâra.

The lecturer then pointed out that there had been Adrista Sristi up to the appearance of S’akti and Vivartta development up to the completion of the “word” or causal sound. Then there takes place real evolution (Parinâma) in which the Tattvas (or elements discovered as a result of psychological analysis of our worldly experience) are said to emanate according to the Sânkhya and not the Vedantic scheme, though there were some peculiarities in the Tantrik exposition which the lecturer noted. Finally Yogika Sristi was accepted in so far as it was the elements which in varied combinations made up the gross world.

In conclusion the lecturer pointed out that Indian S’âstra was a mutually connected whole. Such peculiarities as existed in any particular S’âstra were due to a variety of standpoints or purpose in view. The main point in this connection to be remembered was that the Tantra was practical S’âdhanâ S’âstra. Whilst S’ankara dealt with the subject from the standpoint of Jñânakânda, the Tantra treated it from the point of view of worship (Upâsanâkânda) the Tantrik doctrine is compounded of various elements some of which it shared with other S’âstras, some of which are its own, the whole being set forth according to a method and terminology which is peculiar to itself.]

48-70. She is the Lady of the Râsa Lîlâ, the Foremost of the Jovial, humourous (witty) persons and dwells always in Râsa. Her abode is in Goloka and from Her have come out all the Gopîkâs. Râsa – the circular dance of Krisna and the cow-herdesses of Vrindâvana. Her nature is the Highest Bliss, the Highest Contentment, and Excessive Joy; She transcends the three Sattva, Rajo and Tamo Gunas and is Nirâkâra (without any particular form); but She dwells everywhere but unconnected with any. She is the soul of all. She is without any effort to do anything and void of Ahamkâra. She assumes forms only to show Her favour to Her Bhaktas. The intelligent learned men (Pundits) read Her Mahimâ (glories) in meditating on Her according to the Vedas. The chief of the Devas and the Munis could never see Her; Her clothings are fire-proof and She is decorated with many ornaments all over Her body. Her body looks as if the crores of moons have risen all at once; She is the Giver of Bhakti (devotion) towards Krisna, services towards Krisna; and She bestows all wealth and prosperity. In Varâha Kalpa, i.e., when the Varâha incarnation took place, She incarnated Herself as the daughter of one Gopa (cow-herd), named Vrisabhânu. And Earth was blessed by the touch of Her feet. She is such as Brahmâ and the other Devas could never perceive Her by any of their senses, yet everyone at Vrindâvan saw Her very easily. She is the Gem amongst women. And when She is seen on the breast of Krisna, it seems that lightnings flash in the blue mass of clouds in the sky. In days gone by, Brahmâ practised several austerities for sixty thousand years to purify Himself by seeing the nails of Her toe; but far from seeing that, He could not have that even in his dreams. At last He succeeded in seeing Her at Vrindâvana and became blessed. O Child Nârada! This is the fifth Prakriti and She is denominated as Râdhâ. Every female in every Universe is sprung from a part of S’rî Râdhâ or part of a part. O Nârada! Thus I have described to you the five Highest Prakritis, Durgâ and others. Now I am going to describe those that are parts of these Prakritis. Hear. The Ganges, Gangâ has sprung from the lotus feet of Visnu; Her form is fluid-like; She is eternal. And She is the veritable burning fire to burn away the sins of the sinners. She is sweet to touch in taking baths and in drinking; She gives final liberation to the Jîvas, and leads easily to the Goloka abode. She is the holiest amongst the places of pilgrimage and is the first of the running rivers. She is the rows of pearls in the clotted hairs of Mahâdeva’s head and She is the Tapasyâ (asceticism) incarnate of the Tapasvîs (ascetics) of the Bhârata Varsa. This Ganges purifies the three worlds and is the part of Mûlâ Prakriti; She shines like the Full Moon, is white like white lotus and like milk; She is pure S’uddha Sattva, clear, free from any Ahamkâra, chaste and beloved of Nârâyana. The Tulasî Devî is the consort of Visnu. She is the ornament of Nârâyana, and dwells always at the lotus feet of Nârâyana. By Her are performed all the acts of worship, all austerities, and all Sankalpas (resolves). She is the chief of all the flowers, holy and able to give merits (Punyam) to others. At Her sight and touch, Nirvâna can be obtained; and, were it not for Her, there could be no other fire in this Kali Yuga to burn the sins. She Herself is of the nature of Fire and at the touch of Whose lotus-feet, the earth is purified; all the Tîrthas desire to have Her sight and touch for purification and without Her all acts in this world become fruitless. She bestows Moksa (liberation) to those who want final liberation, grants all sorts of desires to several people, Who Herself is like a Kalpa Vriksa, Who is the Presiding Deity of all the trees in Bhârata and Who has come here to grant satisfaction to the ladies of Bhârata Varsa and She is considered very superior throughout all parts of India. This Tulasî Devî is the chief factor of Mûlâ Prakriti.

71-95. Then comes the Manasâ Devî, the daughter of Kas’yapa. She is the dear disciple of S’ankara and is therefore very learned in matters of S’âstras. She is the daughter of Ananta Deva, the Lord of Snakes and is very much respected by all the Nâgas. She Herself is very beautiful, the Lady of the Nâgas, the mother of the Nâgas and is carried by them. She is decorated with ornaments of the Snakes; She is respected by the Nâgendras and She sleeps on the bed of Snakes. She is Siddha Yoginî, the devotee of Visnu and always ready in the worship of Visnu; She is the Tapas and the bestower of the fruits of Tapas. Herself an ascetic, She spent three lakh years (according to the Deva measure) and has become the foremost of the ascetics in Bhâratvarsa. She is the Presiding Deity of all the mantras; Her whole body shines with Brahmâteja (the Holy Fire of Brahmâ). Herself of the nature of Brahmâ, She again meditates on Brahmân. She is sprung from a part of S’rî Krisna and the chaste wife of Jarat Kâru Muni, the mother of Âstika, the great Muni; She is the part of Mûlâ Prakriti. O Child Nârada! Now comes the S’asthî Devî, the Mother of Devasenâ. She is the most superior amongst the Gaurî and the sixteen Mâtrikâs. This chaste woman is the giver of sons and grandsons in the three worlds and the nurse, the foster mother of all. She is the sixth part of Mûlâ Prakriti and is hence known by the name of S’asthî. She lives near to every child as an aged Yoginî. Her worship is everywhere prevalent in the twelve months Vais’âkha, etc. When the child gets born, on the sixth day of Her worship is done in the lying-in-chamber and again on the 21st day (after twenty days have passed away) the most auspicious worshipful ceremony of Her is performed. The Munis bow down to Her with reverence and want to visit Her daily.

She protects all children always with a mother’s affectionate heart. This S’asthî Devî is again the part of Mûlâ Prakriti. Then appears the Devî Mangala Chandikâ. She goes from one house to another, on land or through water or in air, doing great good to them; She has come out of the face of the Prakriti Devî and is doing always all sorts of good to this world. Her name is Mangala Chandî because She is all auspicious at the time of creation and assumes very furious angry appearance at the time of destruction. So the Pundits say. On every Tuesday in all the worlds Her worship is done; and She, when pleased, gives to women sons, grandsons, wealth, prosperity, fame and good of all sorts and grants all desires. This Mangala Chandi is again the part of Mûlâ Prakriti. Now comes the lotus-eyed Mâhes’varî Kâlî who when angry can destroy all this universe in a moment, who sprang from the forehead of the Mûlâ Prakriti, Dûrgâ to slay the two demons S’umbha and Nis’umbha. She is the half-portion of Dûrgâ and qualified like Her, fiery and energetic. The beauty and splendour of whose body make one think as if the millions of suns have arisen simultaneously. Who is the foremost of all the S’aktis and is more powerful than any of them, Who grants success to all the persons, Who is superior to all and is of Yogic nature, Who is exceedingly devoted to Krisna and like Him fiery, well-qualified, and valorous, Whose body has become black by the constant meditation of S’rî Krisna, Who can destroy in one breath this whole Brahmânda, Who was engaged in fighting with the Daityas simply for sport and instruction to the people and Who, when pleased in worship can grant the four fruits Dharma, Artha, Kâma and Moksa. This Kâlî is also the part of Prakriti. The Devî Basundharâ (Earth) is again the part of Mûlâ Prakriti. Brahmâ and the other Devas, all the Muni mandalams (the spheres of Munis), fourteen Manus and all men sing hymns to Her. She is the support of all and filled with all sorts of grains. She is the source of all gems and jewels, She bears in Her womb all the precious metals. All sorts of best things issue from Her. She is the Refuge of all. The subjects and kings worship Her always and chant hymns to Her. All the Jîvas live through Her and She bestows all sorts of wealth and prosperity. Without Her, all this, moving or non-moving, become void of any substratum. Where to rest on!

96-143. O Child Nârada! Now hear about them who are issued again from the parts of Mûlâ Prakriti as well as the names of their wives. I will now narrate duly. The Devî “Svâhâ” is the wife of Agni (Fire), and the whole Universe worships Her. Without her, the Devî can never take any oblations. Daksinâ and Diksâ are both the wives of Yajña (Sacrifice). They are honoured everywhere. So much so that without Daksinâ (the fees given at the end of the Sacrifice) no sacrificial ceremonies can be complete and fructifying. The Devî “Svadhâ” is the wife of the Pitris. All worship this Devî “Svadhâ” whether they are Munis, Manus, or men. If this mantra “Svadhâ” be not uttered while making an offering to the Pitris, all turn out useless. The Devî “Svasti” is the wife of the Vâyu Deva; She is honoured everywhere in the Universe. Without this “Svasti” Devî, no giving nor taking nor any action can be fructifying and useful. “Pustî” (nourishment) is the wife of Ganapatî. All in this world worship this Pustî Devî. Without this “Pusti”, women or men alike all become weaker and weaker. Tustî (satisfaction, contentment) is the wife of Ananta Deva. She is praised and worshipped everywhere in this world. Without Her no one anywhere in the world can be happy. “Sampattî” is the wife of Îsâna Deva. The Suras, the men all alike worship Her. Were it not for Her, all in this world would be oppressed with dire poverty. The Devî “Dhritî” is the wife of Kapila Deva. She is honoured equally in all places. Were it not for Her, all the people in this world would have become impatient. The “Satî” Devî is the wife of Satya Deva (Truth). She is endearing to the whole world. The liberated ones worship Her always. Were it not for the truth loving Satî, the whole world would have lost the treasure in friendship. “Dayâ” (Mercy) endearing to the whole world is the chaste wife of “Mohâ Deva”. She is liked by all. Were it not for Her, all the world would have become hopeless. The Devî “Pratisthâ” (fame, celebrity) is the wife of Punya Deva (merit).She gives merits to persons according as they worship Her. Were it not for Her, all the persons would remain dead while living. The Devî “Kîrti” (fame) is the wife of Sukarma (good works). Herself a Siddha (one who has acquired the result of one’s success), all the blessed people honour Her with great reverence. Were it not for Her, all the persons in this world would have been dead, devoid of any fame. Kriyâ (work-efforts, action, doing) is the wife of “Udyoga” (enthusiasm). All honour Her greatly. O Muni Nârâda! Were it not for Her, the whole people would be void of any rules and regulations. Falsehood is the wife of Adharma (unrighteousness). She is honoured greatly by all the cheats that are extant in this world. Were she not liked by them, then all the cheats would become extinct. She did not fall in the sight of anybody in the Satya Yuga. Her subtle form became visible in the Tretâ Yuga. When the Dvâpara Yuga came, She became half developed. And at last when the Kali Yuga has come, She is fully developed and there is no second to Her whether in bold confidence and shamelessness or in talking much and pervading everywhere. With her brother Deceitfulness, She roams from one house to another. Peace and modesty and shame are both the wives of good behaviour. Were they not existent, all in this world would have turned out deluded and mad. Intelligence, genius and fortitude, these three are the wives of Jñâna (knowledge). Had they not lived, every one would become stupid and insane. Mûrti is the wife of Dharma Devî. She is of the nature of Beauty to all and very charming. Were it not for Her, Paramâtmân would not get any resting place; and the whole universe would have become Nirâlamba (without anything to rest). This chaste Mûrti Devî is of the nature of splendour, loveliness and Laksmî. She is everywhere respected, worshipped and reverenced. “Sleep”, the Siddha Yoginî, is the wife of Rudra Deva, who is of the nature of Kâlâgni (the universal conflagration at the break-up of the world). All the Jîvas spend their nights with Her. The twilights, night and day are the wives of Kâla (Time). If they were not, the Creator even would not be able to reckon time. Hunger and thirst are the wives of Lobha (covetousness). They are thanked, respected and worshipped by the whole world. Had they not lived, the whole world would have merged ever in an ocean of anxieties. Splendour and burning capacity are the wives of Tejas (fire). Without these, the Lord of the world could never have created and established order in this universe. Death and old age are the daughters of the Kâla, and the dear wives of Jvarâ (the disease). Without these, all the creation would come to an end. The Tandrâ (drowsiness, lassitude) and Prîti (satisfaction) are the daughters of Nidrâ (sleep). And they are the dear wives of Sukha (pleasure). They are present everywhere in this world. O Best of Munis! S’raddhâ (faith) and Bhakti (devotion) are the wives of Vairâgyam (dispassion). For then all the persons can become liberated while living (Jîvanmuktas). Besides these there is Aditi, the Mother of the Gods, Surabhi, mother of cows; Diti, the mother of the Daityas; Kadru, the mother of the Nâgas (serpents); Vinatâ, the mother of Garuda, the prince of birds; and Danu, the mother of the Dânavas. All are very useful for the purpose of creation. But these all are parts of Mûlâ Prakriti. Now I will mention some of the other parts of Prakriti. Hear. Rohinî, the wife of the Moon, Sanjñâ, the wife of the Sun; S’atarûpâ, the wife of Manu; S’achî, the wife of Indra; Târâ, the wife of Brihaspati; Arundhatî, the wife of Vas’istha; Anasûyâ, the wife of Atri; Devahûtî, the wife of Kardama; Prasûti, the wife of Daksa; Menakâ, the mind born daughter of the Pitris and the mother of Ambikâ, Lopâmudrâ, Kuntî, the wife of Kuvera, the wife of Varuna, Bindhyâvalî, the wife of the King Bali; Damayantî, Yas’odâ, Devakî, Gândhârî, Draupadî, S’aivyâ, Satyavatî, the chaste and noble wife of Brisabhânu and the mother of Râdhâ; Mandidarî; Kaus’alyâ, Kauravî,; Subhadrâ; Revatî, Satyabhâmâ, Kâlindî, Laksmanâ; Jâmbavatî; Nâgnajiti, Mitrabindâ, Laksanâ, Rukminî, Sîtâ, the Laksmî incarnate; Kâlî, Yojana Gandhâ, the chaste mother of Vyâsa, Ûsâ, the daughter of Vâna, her companion Chitralekhâ; Prabhâvati, Bhânumatî, the Satî Mâyâvatî, Renukâ, the mother of Paras’urâma; Rohinî, the mother of Balarâma, Ekanandâ and the sister of S’rî Krisna, Satî Durgâ and many other ladies are the parts of Prakriti and all the female sex, everywhere in the Universe are all come from the parts of Prakriti. So to insult any woman is to insult the Prakriti. If one worships a chaste Brahmin woman, who has her husband and son living, with clothings, ornaments, and sandal paste, etc., one worships, as it were, Prakriti. If any Vipra worships a virgin girl, eight years old, with clothings, ornaments and sandal paste, know that he has worshipped the Prakriti Devî. The best, middling, and worst are all sprung from Prakriti. Those women that are sprung from Sattva Guna are all very good natured and chaste; those that are sprung from Rajo Guna are middling and very much attached to worldly enjoyments and do their selfish ends and those that are sprung from Tamo Guna are recognised as worst and belonging to the unknown families. They are very scurrilous, cheats, ruining their families, fond of their own free ways, quarrelsome and no seconds are found equal to them. Such women become prostitutes in this world and Apsarâs in the Heavens. The Hermaphrodites are parts of Prakriti but they are of the nature of Tamo Gunas.

144-159. Thus I have described to you the nature of Prakriti. So in this Punyabhûmi Bhârata Varsa, to worship the Devî is by all means desirable. In days past by, the King Suratha worshipped the Mûlâ Prakriti Durgâ, the Destructrix of all evils. Then again S’rî Râma Chandra worshipped Her when he wanted to kill Râvana. Since then Her worship is extant in the three worlds. She was first born as the honourable daughter of Daksa. She destroyed the whole hosts of Daityas and Dânavas. It was She who, hearing the abusive words uttered against Her husband at the Yajña by Daksa, Her father, gave up Her body and took up again Her birth. She took Her birth in the womb of Menakâ and got again Pas’upati as Her husband. And of the two sons, Kârtika and Ganes’a, born to Her, Kârtika was the Ansa (part) of Nârâyana and Ganapati was S’rî Krisna Himself, the Lord of Râdhâ. O Devarsi! After the two sons, Laksmî Devî came out of Durgâ. Mangala Râja, the King Mars first worshipped Her. Since then, all in the three worlds began to worship Her, whether they are Devas or men. The King As’vapati first worshipped Sâvitrî Devî; and since then the Devas, Munis, all began to worship Her. When the Devî Saravastî was born, the Bhagavân Brahmâ first worshipped Her; next the greatest Munis, Devas all began to worship Her. On the full moon night of the month of Kârtik, it was Bhagavân S’rî Krisna, The Highest Spirit, that worshipped, first of all, the Devî Râdhâ within the Râsa Mandalam, the enclosure, within which the Râsa Lîlâ was performed (the circular dance) in the region Goloka. Then under the command of S’rî Krisna, all the Gopas (cow-herds), Gopîs, all the boys, girls, Surabhî, the queen of the race of the cows, and the other cows worshipped Her. So since Her worship by the inhabitants of Goloka, by Brahmâ and the other Devas and the Munis, all began to worship ever S’rî Râdhâ with devotion and incense, light and various other offerings. On earth She was first worshipped by Suyajña, in the sacred field of Bhâratvarsa, under the direction of Bhagavân Mahâdeva. Subsequently, under the command of the Bhagavân S’rî Krisna, the Highest Spirit, the inhabitants of the three worlds began to worship Her. The Munis with great devotion, with incense, flowers and various other offerings worship always the Devî Râdhâ. O Child Nârada! Besides these, all the other Devîs that have issued from Prakriti Devî are all worshipped. So much so that in the villages, the village Deities, in the forests, the forest Deities and in the cities, the city Deities are worshipped. Thus I have described to you all according to the S’âstras the glorious lives of the Devî Prakriti and Her parts. What more do you want to hear?

Here ends the First Chapter on the Description of Prakriti in the Ninth Book of the S’rî Mad Devî Bhâgavatam of 18,000 verses by Maharsi Veda Vyâsa.

Chapter II

On the origin of Prakriti and Purusa

1-4. Nârada said :-- O Lord! I have heard all that you said in brief about the Prakriti Devî. Now describe in detail. Why the Mûlâ Prakriti Âdya S’akti (the Prime Force) was created at the beginning before the creation of this world of five elements. How did She, being of the nature of the three Gunas, come to be divided into five parts? I desire to hear all this in detail. Now kindly describe their auspicious births, methods of worship, their meditation, their stotras (praises), Kavachas (the mystic syllables considered as a preservation like armour), glory and power in detail.

5-26. Nârâyana spoke :-- “O Devarsi! The Mûlâ Prakriti, of the nature of Mâyâ of Para Brahman is an eternal entity (the nabho mandal); Time (Kâla), the ten quarters, the Universe Egg, the Goloka and, lower than this, the Vaikuntha Dhâma all are eternal things. Âtman and Prakriti are in inseparable union with each other as Fire and its burning capacity, the Moon and her beauty, the lotus and its splendour, the Sun and his rays are inseparably united with each other. As the goldsmith cannot prepare golden ornaments without gold and as the potter cannot make earthen pots without earth, so the Âtman cannot do any work without the help of this omnipotent Prakriti. The letter “Sa” indicates “Ais’yaryam” prosperity, the divine powers; and “Kti”, denotes strength; and in as much as She is the bestower of the above two, the Mûlâ Prakriti is named “S’akti”. “Bhaga” is indicative of knowledge, prosperity, wealth, fame; and in as much as Mûlâ Prakriti has all these powers, She is also called “Bhagavatî”. And Âtman “is always in union with this Bhagavatî Who is all powers, so He is called “Bhagavân’. The Bhagavân is therefore sometimes with form; and sometimes He is without form. (Note :-- When Prakriti becomes latent, God is without form; with Prakriti manifest, God is with form.) The Yogis always think of the Luminous Form of the Formless Bhagavân and declare Him to be all blissful Para Brahma, the God. Though He is invisible, the Witness of all, Omniscient, the Cause of all, the Giver of everything and of every form, yet the Vaisnavas do not say so. The Vaisnavas declare how can fire, strength and energy come when there is no fiery, strong, energetic Person behind it? Therefore He who shines in the centre of this fiery sphere is the Para Brahma; He is the Fiery Person; He is higher than the Highest. He is All Will; He is All Form, the Cause of all causes and His Form is Very Beautiful. He is Young; He looks very peaceful and loved by all. He is the Highest; and His Blue Body shines like new rain-clouds. His two eyes defy the beauty of the autumn lotuses in the mid-day; His exquisitely nice rows of teeth put all the series of pearls in the dark back-ground. The peacock’s feather is seen on His crown; the garland of Mâlatî flowers is suspended from His neck.; His nose is exceedingly beautiful; the sweet smile is always seen on His lips. There is no second like Him in showing favour to the Bhaktas. He wears yellow clothings, as if the burning fire is emanating all round; the flute is seen on both His hands, reaching His knees. His body is decorated all over with jewels. He is the Sole Refuge of this Universe; the Lord of all, omnipotent and omnipresent. No trace of deficiency can be seen in Him; He is Himself a Siddha (perfect) Purusa; and the foremost of all Siddha Purusas; bestows Siddhis to all. The Vaisnavas meditate always That Eternal S’rî Krisna, the Deva of the Devas. He takes away fully all the fears of birth, death, old age, and ills and sorrows. The age of Brahmâ is the twinkling of His eye. That Highest Self, the Para Brahma is denominated as Krisna. The word “Kris” denotes Bhakti to S’rî Krisna and the letter “na” signifies devotion to His service. So He is the Bestower of Bhakti and devotion to His service. Again “Kris” denotes all; everything; and “na” signifies the root. So He Who is the Root and Creator of all, is S’rî Krisna. When He desired, in the very beginning, to create this Universe, there was nothing then except S’rî Krisna; and at last, impelled by Kâla (His Own Creation), He became ready, in His part, to do the work of creation.

27-61. The Lord, who is All Will, willed and divided Himself into two parts, His Left part becoming female and His Right part becoming male. Then that Eternal One, Who is greatly loving, looked at the female, His left part, the Sole Receptacle to hold all the contents of love, very lovely to the eyes, and looking like the beautiful lotus. The loins of this woman defy the Moon; Her thighs put the plaintain trees quite in the background; Her breasts are mistaken for the beautiful Bel fruits; flowers are scattered as Her Hairs on the head; Her middle part is very slender, very beautiful to behold! Exceedingly lovely; appearance very calm; sweet smile reigning in Her lips; side long glances with Her; Her clothing is purified with fire; all over Her body decorated with gems. Her eyes, also, like the Chakora bird (Greek partridge) began to drink incessantly with joy the moon beams from the face of S’rî Krisna, defying, as it were, the ten millions of moons. On Her forehead there was the dot of vermillion (red-lead); over that, the dot of white sandal paste and over that was placed the musk. The fillets or braids of hair on Her head are slightly curved; this was decorated with Mâlatî garlands; on Her neck was suspended the necklace of gems and jewels and She is always very amorous towards Her husband. On looking at Her face, it seems that ten millions of moons have arisen at once; when She walks, Her gait puts (humiliates) those of ganders and elephants in the shade. O Muni! S’rî Krisna, the Lord of the Râsa Dance, and the Person of Taste in the Râsa sport, looked askance at Her for a while and then catching hold of Her by Her hand went to the Râsamandalam and began to play the Râsa sport (the amorous pastime). It seemed then the Lord of amorous pastimes had become incarnate there and had been enjoying the various pleasures of amorous passions and desires. So much, that Brahma’s one day passed away in that sport. The Father of the Universe, then becoming tired, impregnated in an auspicious moment in Her womb who was born of His left portion. The Prakriti Devî was also tired of the embraces of S’rî Krisna; so after the intercourse, she began to perspire and breathe frequently. Her perspiration turned into water and deluged the whole universe, with water; and Her breath turned into air and became the life of all beings. The female that sprung from the left side of Vâyu became his wife and out of their contact originated Prâna, Apâna, Samâna, Udâna and Vyâna, the five sons. These are the five vital Vâyus of all the beings. Besides these from the womb of the Vâyu’s wife came out Nâga and the other four lower Vâyus. The water that came out from perspiration, Varana Deva became the Presiding Deity of that; and the female, sprung out of the left side of Varuna Deva, became the wife of Varuna, called Varunânî. On the other hand, the S’akti, of the nature of knowledge of S’rî Krisna, remained pregnant for one hundred manvantaras. Her body became effulgent with Brahma-teja (the fire of Brahma). Krisna was Her life and She again was dearer to Krisna than his life even. She remained always with S’rî Krisna; so much so that She constantly rested on His breast. When one hundred manvantaras passed away, that Beautiful One gave birth to a Golden Egg. That egg was the repository of the whole universe. The Beloved of Krisna became very sorry to see the egg and out of anger, threw that within the water collected in the centre of the Universe. Seeing this, S’rî Krisna raised a great cry and immediately cursed Her duly and said :-- “O Angry One! O Cruel One! When you have forsaken out of anger this son just born of you, I say then that you become from today bereft of any issue. Besides, let all those godly women that will spring out of your parts, they also be deprived of having any issue or sons and they will remain ever constant in their youth. O Muni! While S’rî Krisna was thus cursing, suddenly came out from the tongue of the beloved of Krisna, a beautiful daughter, of a white colour. Her clothings were all white, in her hands there were lute and book and all Her body was decorated with ornaments made of gems and jewels. She was the Presiding Deity of all the S’âstras. Some time later the Mûla Prakriti, the Beloved of Krisna divided into two parts. Out of Her left portion came Kamalâ and out of Her right portion came Râdhikâ. In the meantime S’rî Krisna divided Himself into two parts. From his right side appeared a form two-handed; and from the left side appeared a form four-handed. Then S’rî Krisna addressed the Goddess Speech, holding flute in Her hand, “O Devî! You follow this four-handed Person as his wife” and then spoke to Râdhâ :-- “O Râdhe! You are a sensitive, proud lady; let you be My wife; so it will do you good”. S’rî Krisna also told Laksmî gladly to become the wife of the four-handed Nârâyana. Then Nârâyana, the Lord of the world, took both Laksmî and Sarasvatî to the abode Vaikuntha. O Muni! Both Laksmî and Sarasvatî became issueless, being born of Râdhâ. From the body of Nârâyana arose his attendants, all four-handed. They were all equal to Him in appearance, in qualifications; in spirit and in age. On the other hand, from the body of Kamalâ arose millions of female attendants all equal to Her in form and qualifications. Then arose innumerable Gopas (cow-herds) from the pores of S’rî Krisna. They were all equal to the Lord of Goloka in form, Gunas, power and age; they were all dear to Him as if they were His life.

62-88. From the pores of Râdhikâ came out the Gopa Kanyâs (cow-herdesses). They were all equal to Râdhâ and all were Her attendants and were sweet-speaking. Their bodies were all decorated with ornaments of jewels, and their youth was constant, they were all issueless as S’rî Krisna had cursed them thus. O Best of Brâhmanas! On the other hand, suddenly arose Durgâ, the Mâyâ of Visnu (The Highest Self) eternal and whose Deity was Krisna. (N. B. Durgâ was the Avatâra of Mûla Prakriti not the Avatâra of Râdhâ as Laksmî and Sarasvatî were.) She is Nârâyanî; She is Îs’ânî; She is the S’akti of all and She is the Presiding Deity of the intelligence of S’rî Krisna. From Her have come out many other Devîs; She is Mûla Prakriti and She is Îs’varî; no failings or insufficiencies are seen in Her. She is the Tejas (of the nature of Fire) and She is of the nature of the three Gunas. Her colour is bright like the molten gold; Her lustre looks as if ten millions of Suns have simultaneously arisen. She looks gracious always with sweet smile on Her lips, Her hands are one thousand in number. Various weapons are in all Her hands. The clothings of the three-eyed one are bright and purified by Fire. She is decorated with ornaments all of jewels. All the women who are the jewels are sprung from Her parts and parts of parts and by the power of Her Mâyâ, all the people of the world are enchanted. She bestows all the wealth that a householder wants; She bestows on Krisna’s devotees, the devotion towards Krisna; nay, She is the Vaisnavî S’akti of the Vaisnavas. She gives final liberation to those that want such and gives happiness to those that want happiness. She is the Laksmî of the Heavens; as well She is the Laksmî of every household. She is the Tapas of the ascetics, the beauty of the kingdoms of the kings, the burning power of fire, the brilliancy of the Sun, the tender beauty of the Moon, the lovely beauty of the lotus and the S’akti of S’rî Krisna the Highest Self. The Self, the world all are powerful by Her S’akti; without Her everything would be a dreary dead mass. O Nârada! She is the seed of this Tree of World; She is eternal; She is the Stay, She is Intelligence, fruits, hunger, thirst, mercy, sleep, drowsiness, forgiveness, fortitude, peace, bashfulness, nourishment, contentment and lustre. The Mûla Prakriti praising S’rî Krisna stood before Him. The Lord of Râdhikâ then gave Her a throne to sit. O Great Muni! At this moment sprang from the navel lotus the four-faced Brahmâ, with his wife Sâvitrî, an exceedingly beautiful woman. No sooner the four-faced Brahmâ, the foremost of the Jñânins, fond of asceticism and holding Kamandalu in His hand came into being than He began to praise S’rî Krisna by His four mouths. On the other hand the Devî Sâvitrî, with a beauty of one hundred moons, born with great ease, wearing apparel purified by fire and decorated with various ornaments praised Krisna, the One and Only Cause of the Universe and then took Her seat gladly with Her husband in the throne made of jewels. At that time Krisna divided Himself into two parts; His left side turned into the forn of Mahâdeva; and His right side turned into the Lord of Gopikâs (cow-herdesses). The colour and splendour of the body of Mahâdeva is pure white like white crystal; as if one hundred suns have arisen simultaneously. In His hands there are the trident (Tris’ul) and sharp-edged spear (Pattisa); He is wearing a tiger skin; on His head is matted hair (Jatâ) of a tawny hue like molten gold; His body was besmeared all over with ashes, smile reigning in His face and on His forehead, the semi-moon. He has no clothing on His loins; so He is called Digambara (the quarters of the Sky being His clothing); His neck is of a blue colour; the serpent being the ornaments on His body and on His right hand the nice bead of jewels well purified. Who is always repeating with His five faces the Eternal Light of Brahmâ, and Who has conquered Death by praising S’rî Krisna, Who is of the nature of Truth, the Highest Self, the God Incarnate, the material cause of all things and the All auspicious of all that is good and favourable, and the Destroyer of the fear of birth, death, old age, and disease and Who has been named Mrityunjaya (the conqueror of Death). This Mahâdeva took His seat on a throne made of jewels (diamonds, emeralds, etc.).

Here ends the Second Chapter of the Ninth Book on the origin of Prakriti and Purusa in the Mahâpurânam S’rî Mad Devî Bhâgavatam of 18,000 verses by Maharsi Veda Vyâsa.

Chapter III

On the origin of Brahmâ, Visnu, Mahes’a and others

1-34. Nârâyana said:-- “O Devarsi! The egg (born of Mûla Prakriti) that was floating in the waters for a period equal to the life period of Brahmâ, now in the fullness of time separated into two parts. Within that egg there was a powerful Child, lustrous like one thousand millions of suns. This child could not suck mother’s milk, as it was forsaken by Her. So being tired of hunger, the child for a moment cried repeatedly. The child that will become the Lord of countless Brahmândas (universes), now an orphan having no father nor mother began to look upwards from the waters. This boy came to be denominated afterwards by the name of Mahâ Virât, when he became gross and grosser. As there is nothing finer than radium so there is nothing grosser than Mahâ Virât. The power of this Mahâ Virât is one-sixteenth of that of S’ri Krisna, the Highest Self. But this boy, (born of the Prakriti Râdhâ) is the Sole Stay of all this Universe and he is denominated by the name “Mahâ-Visnu”. In his every pore countless universes are existing. So much so that even S’ri Krisna could not count them. If it were possible to count the number of dust particles, it is impossible to count the number of universes. So there are endless Brahmâs, Visnus, and Mahes’varas. In every Brahmânda, there is Brahmâ, Visnu, and Mahes’a. Each Brahmânda extends from Pâtâla to the Brahmâloka. The abode of Vaikuntha is higher than that (i. e. it is situated outside of Brahmânda), again the abode of Goloka is fifty koti yojanas (50 x 10 x 4 x 2 million miles) higher than Vaikuntha. This Goloka Dhâma is eternal and real as S’ri Krisna is eternal and real. This world composed of the seven islands is surrounded by the seven oceans. Forty-nine Upa Dvîpas (smaller islands adjacent to them) are existing here. Besides there are countless mountains and forests. Higher than this earth is the Brahmâloka with seven heavens and below this are the seven Pâtâlas. This is the bounding limit of Brahmânda. Just above this earth there is the Bhûrloka; above is Bhuvarloka; then Svarloka, then Janarloka, then Taparloka, then Satyaloka, and above that is Brahmâloka. The splendour of Brahmâloka is like that of molten gold. But all the substances whether outside or inside this Brahmâloka, are transient. When this Brahmânda (cosmos) dissolves, everything dissolves and is destroyed. All are temporary like bubbles of water. Only Goloka and Vaikuntha are eternal. In every pore of this Mahâ Virât is existing one Brahmânda (cosmos). What to speak of others when even Krisna cannot count the number of these Brahmândas. In every Brahmânda there is Brahmâ, Visnu and Mahes’a. O Child Nârada! In every Brahmânda, the number of the gods is three kotis or 30 millions. Some of them are the Dikpatis (the Regents of the quarters); some are the Dikpâlas (the Rulers of the quarters), some are asterisms, and some planets. In the Bhûrloka, there are four Varnas (Brâhmins, etc.,) and in the Pâtâlas there are Nâgas. Thus the Universe exists composed of moveable and non-moveable things (This is Brahmânda Vivriti). O Nârada! Now the Virât Purusa began to look up to the skies again and again but He could not see anything within that egg except the void. Then distressed with hunger He cried out repeatedly and became merged in anxiety. Next moment getting back His consciousness, He began to think of Krisna, the Highest Person and saw there at once the eternal light of Brahmâ. He saw there His form as deep blue like new rain-cloud; with two hands, garment of a yellow colour, sweet smile on His face, flute in His hand and He seemed to be very anxious to show His Grace to Devotees. Looking at the Lord, His Father, the boy became glad and smiled. The Lord, the Bestower of boon granted him boons appropriate for that moment “O Child! Let you possess knowledge like Me; let your hunger and thirst vanish; let you be the holder of innumerable Brahmândas till the time of Pralaya (the universal dissolution). Be without any selfishness, be fearless and the bestower of boons to all. Let not old age, death, disease, sorrow nor any other ailings afflict thee. Thus saying He repeated thrice on his ear the six-lettered great Mantra “Om Krisnâya Svâhâ” worshipped by the Vedas with their Amgas, the Giver of desires and the destroyer of all troubles and calamities. O Brahmâ’s Son! Thus giving the mantra, S’ri Krisna arranged for his feeding thus:-- In every universe, whatever offerings will be given to S’ri Krisna, one sixteenth of that will go to Nârâyana, the Lord of Vaikuntha and fifteen-sixteenth is to go to this boy, the Virât. S’ri Krisna did not allot any share for Himself. Himself transcending all the Gunas, and Full, He is always satisfied with Himself. What necessity is there for any further offerings? Whatever the people offer with devotion, the Lord of Laksmî, the Virât eats all these. Bhagavân S’ri Krisna giving thus to the Virât the boon and the Mantra said:-- “O Child! Say what more you desire; I will give you that instantly. The Virât boy, hearing thus the words of S’ri Krisna, spoke:-- “O Thou Omnipresent! I have got no desires whatsoever, save this that as long as I live, whether for a short time or for a long time, let me have pure Bhakti towards Thy lotus feet.

35-41. In this world he is Jîvanmukta (liberated whilst living) who is your Bhakta; and that bewildered fool is dead while living who is devoid of any Bhakti to Thee. What needs he to perform Japam, asceticism, sacrifice, worship, holding fasts and observances, going to sacred places of pilgrimages and other virtuous acts if he be without any bhakti to S’ri Krisna? Vain is his life who is devoid of any devotion to S’ri Krisna, under Whose Grace he has obtained his life and Whom he does not now pay homage and worship. He is endowed with Sakti as long as Âtma (Self) resides in his body; no sooner the Âtma departs from his body all the Saktis accompany him. O Great One! And thou art the Universal Âtman (soul) who transcends Prakriti, Who is All will, the Primeval Person and of the nature of the Highest Light. O Child! Thus saying, the Virât boy remained silent. S’ri Krisna then, spoke in sweet words:-- “O Child! Let you remain as fresh as ever like Me. You will not have any fall even if innumerable Brahmâs pass away.

42-57. Let you divide yourself in parts and turn into smaller Virâts in every universe. Brahmâ will spring from your navel and will create the cosmos. From the forehead of that Brahmâ will spring eleven Rudras for the destruction of the creation. But they will all be parts of S’iva. The Rudra named Kâlâgni, of these eleven Rudras, will be the destroyer of all this Vis’vas (cosmos). Besides, from each of your sub-divisions, the Vis’nu will originate and that Bhagavân Visnu will be the Preserver of this Vis’vu world. I say that under my favour you will always be full of Bhakti towards Me and no sooner you meditate on Me, you will be able to see My lovely form. There is no doubt in this; and your Mother, Who resides in My breast, will not be difficult for you to see. Let you remain here in ease and comfort. I now go to Goloka. Saying thus S’ri Krisna, the Lord of the world disappeared. Going to His own abode He spoke instantly to Brahmâ and S’ankara, skilled in the works of creation and destruction:-- “O Child Brahmâ! Go quickly and be born in parts from the navels of each of the smaller Virâts that will arise from the pores of the Great Virât. O Child Mahâdeva! Go and be born in parts from the forehead of each Brahmâ in every universe for the destruction of the creation; (but be careful that you not forget) and perform austerities for a long, long time. O son of the Creator Brahmâ! Thus saying, the Lord of the Universe remained silent. Brahmâ and S’iva, the auspicious, bowing to the Lord, went to their own duties. On the other hand, the great Virât that lay floating in the waters of the Brahmânda sphere, created from his every pore each smaller Virât. That youth Janârdan of the form of the Great Cosmos, wearing yellow garment of the bluish-green colour of the Durba grass, lay sleeping pervading everywhere. Brahmâ took his birth in His navel. He, then, after his birth, began to travel in that navel-lotus and in the stem of the lotus for one lakh yugas. But he could not find out the place whence the lotus or its stem had sprung up. O Nârada! Then your father became very anxious and came back to his former place and began to meditate on the lotus feet of S’ri Krisna. Then, in meditation, with his introspective eye, he first saw the small Virât, then the endless great Virât lying on the watery bed, in whose pores the universes are existing and then he saw the God S’ri Krisna in Goloka with Gopas and Gopis. He then began to praise the Lord of Goloka when He granted boons to your father, and he began to do the work of creation.

58-62. From the mind of your father, were born first S’anaka and other brothers and then from his forehead eleven Rudras sprang. Then from the left side of that small Virât lying on the bed of waters, the four-handed Visnu Bhagavân, the Preserver of the Universe, came. He went to S’vetadvîpa, where he remained. Then your father became engaged in creating this Universe, moveable and non-moveable, composed of three worlds, heaven, earth and Pâtâla, in the navel of that small Virât Purusa. O Nârada! Thus from the pores of that great Virât each universe has sprung and in every universe there is one small Virât, one Brahmâ, one Visnu and one S’iva and S’anaka and others. O Best of twice born! Thus I have described the glories of Krisna, that give exceeding pleasure and Moksa. Now say what more you want to hear?

Here ends the Third Chapter of the Ninth Book on the Origin of Brahmâ, Visnu and Mahes’a and others in the Mahâ Purânam S’ri Mad Devî Bhâgavatam of 18,000 verses by Mahârsi Veda Vyâsa.

Chapter IV

On the hymn, worship and Kavacha of Sarasvatî Devî

1-3. Nârada said :-- By your Grace I have heard everything very sweet like nectar, of the origin of things. Now may I ask you which Devî of these five Prakritis has been worshipped by what Mantra? and by whom? How has each of them been praised? and by whom? How has the worship of their Mûrtis (form) become prevalent in this world? What are the Stotram (hymn of praise), the Dhyân (meditation) glory and life of these? Also what sort of boon do each of the Devîs grant? and to whom? Kindly describe all these in detail.

4-29. Nârâyana said :-- O Child! Durgâ, the mother of Ganes'a, Râdhâ, Laksmî, Sarasvatî and Sâvitrî, these are the five Prakritis sprung directly from Mûla Prakriti. The methods of their worship, wonderful glorious acts, excellent stotrams, and their lives, inculcating good to all, and sweet like nectar are all widely written in the Vedas, Purânas, Tantras and other S'âstras. So there is no need to describe them here again. Now I am describing in detail the auspicious character of these that are sprung from the parts and Kalâs of the Prakriti. Hear attentively. Kâlî, Vasundharâ, Gangâ, Sasthî, Mangal Chandikâ, Tulasî, Manasâ, Nidrâ, Svadhâ, Svâhâ, and Daksinâ, these are the parts of Prakriti. By and by I will describe, briefly, the merit-giving characters and pleasant to hear. Along with these I will describe the Karmas of the Jîvas, and the great exalted lives of Durgâ and Râdhâ. I am now describing Sarasvatî's character. Hear, O Muni! S'rî Krisna introduced first in this Bhârata, the worship of the Devî Sarasvatî, the holder of Vînâ in Her hands, under whose influence, the hearts of illiterate stupid persons become illumined with knowledge. The amorous Devî Sarasvatî sprang from the end of the lips of Râdhâ and so she desired to marry Krisna out of amorous feelings. S'ri Krisna, the controller of the hearts of all, knew it instantly and addressed the Mother of the people in true words proper to Her and beneficial to Her in the end. O Chaste One! The four-armed Nârâyana is born from My parts; He is young, of good features and endowed with all qualifications; so much so, he is like Me. He is a Knower of amorous sentiments of women and He fulfils those desires; what to speak of His beauty, ten millions of the God of love are playing in His body. O Beloved! And if you desire to marry and remain with Me, that will not be of any good to you. For Râdhâ is near to Me; She is more powerful than you. If a man be stronger than another, he can rescue one who takes his shelter; but if he be weaker, how can he then, himself weak, protect his dependant from others. Though I am the Lord of all, and rule all, yet I cannot control Râdhâ. For She is equal to me in power, in beauty, in qualifications, equal to Me in every respect. Again it is impossible for Me to quit Râdhâ for She is the presiding Deity of My life. Who can relinquish life? Though a son is very dear to his father, still it may be questioned, is he dearer than his father's life? So, O Auspicious One! Go to the abode Vaikuntha; you will get your desires fulfilled there. You will get for your husband the Lord of Vaikuntha and you will live ever in peace and enjoy happiness. Though Laksmî is residing there yet like you she is not under the control of lust, anger, greed, delusion and vanity. She is also equal to you in beauty, qualities, and power. So you will live with her in great delight and Hari, the Lord of Vaikuntha, will treat both of you equally. Moreover, I say this in particular that in every universe, on the fifth day of the bright fortnight of the month of Mâgha, every year, the day when the learning is commenced, a great festival will be held and men, Manus, Devas, and the Munis desirous of liberation, Vasus, Yogis, Nâgas, Siddhas, Gandarbhas, Râksasas, all will perform your worship with devotion in every Kalpa till the time of Mahâ Pralaya comes. All are required to be Jitendriya (having their senses under control) and Samyamî (concentrating his mind, and with a religious vow) and they will invoke Thee on a jar or on books and then meditate according to what is stated in the Kanva S'âkhâ of Yajurveda and then worship and sing hymns to Thee. Thy Kavacha (an armour; a mystical syllable ** considered as a preservative like armour) is written on the bark of the Bhûrja tree and then with eight kinds of scents mingled with it is placed within a golden nut or ring named Mâduli and then held on the neck or on the right arm. The learned should recite Thy Stotras during worship. Thus saying, the Puran Brahmâ S'rî Krisna Himself worshipped the Devî Sarasvatî. Since then, Brahmâ, Visnu, Mahes'a, Ananta Deva, Dharma, Sanaka and other Munîndras, all the Devas, Munis, all the kings and all the human beings are worshipping the Devî Sarasvatî. O Nârada! Thus the worship of the Eternal Devî is made extant in the three worlds.

30-31. Nârada said :-- O Chief of the Knowers of the Vedas! Now describe to me the methods of worship, Dhyân, Kavacham, hymns, theappropriate offerings of the Pûjâ flowers, sandalpaste and other good things necessary in these worships and which are so sweet to hear. I am ever very eager and anxious to hear these.

32-59. Nârâyana said :-- O Nârada! I am now stating the method of worship of the Devî Sarasvatî, the Mother of the Worlds, according to Kanva S'âkhâ of the Yajurveda. Hear. On the day previous to the fifth day of the bright fortnight of the month of Mâgh or the day of commencement of education, the devotee should control his senses, concentrate his mind and take his bath. Then he is to perform his daily duties and install the jar (Ghata) with devotion and according to the Mantras of the Kanva S'âkhâ or the Tantra, as the case may be. He is to worship first on that Ghata (jar) Ganapati (Ganes'a), then meditate the Devî Sarasvatî as described below, invoke Her and again read the Dhyân and then worship with Sodas'opachâra (sixteen good articles offered in the worship). O Good One! Now I am speaking, according to my knowledge, about the offerings as ordained in the Vedas or Tantras. Hear. Fresh butter, curd, thickened milk, rice freed from the husk by frying, sweetmeats (Til Laddu) prepared of Til, sugar cane, sugarcane juice, nice Gud (molasses), honey, svastik, sugar, rice (not broken) out of white Dhân, chipitak of table rice (Âlo châl), white Modak, Harbisyânna prepared of boiled rice with clarified butter and salt, Pistaka of jaoâ or wheaten flour, Paramânna with ghee, nectar like sweetmeats, cocoanut, cocoanut water, Svastik Pistaka, Svastik and ripe plantain Pistaka, Kaseru (root), Mûlâ, ginger, ripe plantains, excellent Bel fruit, the jujube fruit, and other appropriate white purified fruits of the season and peculiar to the place are to be offered in the Poojâ. O Nârada! White flowers of good scent, white sandalpaste of good scent, new white clothes, nice conchshell, nice garlands of white flowers, nice white necklaces, and beautiful ornament are to be given to the Devî. I say now the Dhyânam sweet to hear, of the Devî Sarasvatî according to the Vedas, capable to remove errors! Hear. I hereby bow down to the Devî Sarasvatî, of a white colour, of a smiling countenance and exceedingly beautiful, the lustre of whose body overpowers that of the ten millions of Moons, whose garment is purified by fire, in whose hands there are Vînâ and books, who is decorated with new excellent ornaments of jewels and pearls and whom Brahmâ, Visnu, Mahes'vara and the other Devas, Munis, Manus and men constantly worship. Thus meditating the Devî, the intelligent persons should offer all articles, after pronouncing the root Mantra. Then he is to hymn and hold Kavacha and make Sâstânga pranâms before the Devî. O Muni! Those whose Devî Sarasvatî is the presiding Deity, are not to be spoken of at all (i.e., they will naturally do all these things and with a greater fervour). Besides all should worship the Devî Sarasvatî on the day of commencement of education and every year on the S'ûkla Panchamî day of the month of Mâgh. The eight-lettered Mantra, as mentioned in the Vedas is the root Mantra of Sarasvatî. (Aim Klîm Sarasvatyai namah). Or the Mantra to which each worshipper is initiated is his Mûlmantra (not Mantra). Or uttering the Mantra “S'rîm Hrîm Sarasvatyai Svâhâ” one is to offer everything to the Devî Sarasvatî. This Mantra is the Kalpa Vriksa (i. e., the tree which yields all desires). Nârâyana, the ocean of mercy, gave in ancient times, this very Mantra to Vâlmikî in the holy land Bhârata Varsa on the banks of the Ganges; next Bhrîgu gave this Mantra on the occasion of solar eclipse to Maharsi Sukrâcharya on the Puskara Tîrtha; Mârîcha gave to Brihaspati on a lunar eclipse; Brahmâ gave to Bhrîgu in the Vadarikâ Âs'rama; Jaratkarâ gave to Âstika on the shore of the Ksiroda ocean; Bibhândaka gave this to the intelligent Risyasringa on the Sumeru mountain, S'iva gave this to Kanâda and Gotama, Sûrya gave to Yâjñavalkya and Kâtyâyana, Ananta Deva gave to Pânini, to the intelligent Bhâradvâja and to S'âkatâyana in Bali's assembly in the Pâtâla. If this Mantra be repeated four lakhs of times, all men attain success. And when they become Siddhas with this Mantra, they become powerful like Brihaspati. In past times, the Creator Brahmâ gave a Kavacha named Vis'vajaya to Bhrîgu on the Gandhamâdana Mountain. I now speak of that. Hear.

60-61. Once on a time Bhrîgu asked Brahmâ the Lord of all, and adored by all, thus :-- “O Brahmân! Thou art the foremost of those that know the Vedas; there is none equal to thee in matters regarding the knowledge of the Vedas (so much so that there is nothing that is not known to thee; for all these have sprung from thee). Now say about the Vis'vajaya Kavacha of the Devî Sarasvatî, that is excellent, without any faults and embodying in it all the properties of all the Mantras.”

62-91. Brahmâ said :-- “O Child! What you have asked about the Kavacha of Sarasvatî that is sweet to hear, ordained and worshipped by the Vedas, and the giver of all desired fruits, now hear of that. In the very beginning, the all-pervading S'rî Krisna, the Lord of the Râsa circle, mentioned this Kavacha to me in the holy Brindâvana forest in the abode Goloka at the time of Râsa in Râsa Mandala. This is very secret; it is full of holy unheard, wonderful Mantras. Reading this Kavacha and holding it (on one's arm) Brihaspati has become foremost in matters of intelligence; by the force of this Kavacha S'ukrâchârya has got his ascendancy over the Daityas; the foremost Muni Vâlmikî has become eloquent and skilled in language and has become Kavîndra and Svâyambhuva Manu; holding this Kavacha he has become honoured everywhere. Kanâda, Gotama, Kanva, Panini, S'akatâyana, Daksa, and Kâtyâyana all have become great authors by virtue of this Kavacha; Krisna Dvaipâyana Veda Vyâsa made the classification of the Vedas and composed the eighteen Purânas. S'âtâtapa, Samvarta, Vas'istha, Parâsara and Yâjñavalkya had become authors by holding and reading this Sarasvatî Kavacha. Risyas'ringa, Bhâradvâja, Âstika, Devala, Jaigisavya, and Yâyâti all were honoured everywhere by virtue of this Kavacha. O Dvija! The Prajâpati Himself is the Risi of this Kavacha; Brihatî is its Chhanda; and S'âradâ Ambikâ is its presiding Deity. Its application (Viniyoga) is in the acquisition of spiritual knowlege, in the fruition of any desires or necessities, in composing poems or anywhere wheresoever success is required. May S'rîm Hrîm Sarasvatyai Svâhâ protect fully my head; S’rîm Vâgdevatâyai Svâhâ, my forehead; Om Hrîm Sarasvatyai Svâhâ, my ears always; Om S’rîm Hrîm Bhagabatyai Sarasvatyai Svâhâ always my eyes; Aim Hrîm Vâgvâdinyai Svâhâ, always my nose; Om Hrîm Vidyadhisthâtrî Devyai Svâhâ, my lips always; Om S’rîm Hrîm Brahmyai Svâhâ my rows of teeth; Aim, this single letter protect my neck; Om S’rîm Hrîm my throat; S'rîm, my shoulders, Om Hrîm Vidyâdhisthâtrî Devyai Svâhâ, always my chest; Om Hrîm Vidyadhisvarûpâyai Svâhâ my navel; Om Hrîm Klîm Vânyai Svâhâ my hands; Om Svarva vârnatmî Kâyai Svâhâ my feet; and let Om Vâgadhisthâtridevyai Svâhâ protect all my body. Let Om Sarvakanthavâsinyai Svâhâ protect my east; Let Om Svarvajibhâgra vâsinyai Svâhâ, the South-east; Om Aim Hrîm S’rîm Klîm Sarasvatyai budhajananyai Svâhâ, my South; Aim Hrîm S’rîm, this three lettered Mantra my South-west; Om Aim Jhibhagravâsinyai Svâhâ, my West; Om Svarvam bikâyai Svâhâ, my North west; Om Aim S’rîm Klîm Gadyavâsinyai Svâhâ my North; Aim Sarvas'âstra vasinyai Svâhâ, my North-east; Om Hrîm Sarvapujitayai Svâhâ, my top; Hrîm Pustakavasinyai Svâhâ my below and let Om Grantha vîjasvarupâyai Svâhâ protect all my sides. O Nârada! This Vis'vajaya Kavacha of the nature of Brahmâ and its embodied Mantra I have now spoken to you. I heard this before from the mouth of Dharma Deva in the Gandhâmâdana mountain. Now I speak this to you out of my great affection for you. But never divulge this to anybody. One is worship one's spiritual Teacher (Guru Deva) according to due rites and ceremonies with clothings, ornaments, and sandalpaste and then fall down prostrate to him and then hold this Kavacha. Repeating this five lakhs of times, one gets success and becomes a Siddha. The holder of this Kavacha becomes intelligent like Brihaspati, eloquent, Kavîndras, and the conqueror of the three worlds, no sooner one becomes a Siddlha in this. In fact, he can conquer everything by virtue of this Kavacha. O Muni! Thus I have described to you this Kavacha according to Kânva S'âkhâ. Now I am speaking about the method of worship, Dhyâna and the praise of this Kavacha. Hear.

Here ends the Fourth Chapter of the Ninth Book on the hymn, worship and Kavacha of Sarasvatî Devî in S'rî Mad Devî Bhâgavatam of 18,000 verses by Maharsi Veda Vyâsa.

Chapter V

On Sarasvatî stotra by Yâjñavalkya

1-5 Nârâyana said :-- O Nârada! I now describe the Stotra (hymn) of Sarasvatî Devî, yielding, all desires that Yâjñavalkya, the best of the Risis recited in days of yore to Her. The Muni Yajñavalkya forgot all the Vedas out of the curse of Guru and with a very sad heart went to the Sun, the great merit-giving place. There he practised austerities for a time when the Lolâkhya Sun became visible to him, when, being overpowered by great sorrow, he began to cry repeatedly; and then he sang hymns to him. Then Bhagavân Sûrya Deva became pleased and taught him all the Vedas with their Amgas (limbs) and said :-- “O Child! Now sing hymns to Sarasvatî Devî that you get back your memory.” Thus saying, the Sun disappeared. The Muni Yâjñavalkya finished his bath and with his heart full of devotion began to sing hymns to the Vâg Devî, the Goddess of Speech.

6-32. Yâjñavalkya said :-- “Mother! Have mercy on me. By Guru's curse, my memory is lost; I am now void of learning and have become powerless; my sorrow knows no bounds. Give me knowledge, learning, memory, power to impart knowledge to disciples, power to compose books, and also good disciples endowed with genius and Pratibhâ (ready wit). So that in the council of good and learned men my intelligence and power of argument and judgment be fully known. Whatever I lost by my bad luck, let all that come back to my heart and be renewed as if the sprouts come again out of the heaps of ashes. O Mother! Thou art of the nature of Brahmâ, superior to all; Thou art of the nature of Light, Eternal; Thou art the presiding Deity of all the branches of learning. So I bow down again and again to Thee. O Mother! The letters Anusvâra, Visarga and Chandravindu that are affixed, Thou art those letters. So obeisance to Thee! O Mother! Thou art the exposition (Vyâkhyâ) of the S'âstras; Thou art the presiding Deity of all the expositions and annotations. Without Thee no mathematician can count anything. So Thou art the numbers to count time; Thou art the S'akti by which Siddhântas (definite conclusions) are arrived at; Thus Thou dost remove the errors of men. So again and again obeisance to Thee. O Mother! Thou art the S'akti, memory, knowledge, intelligence, Pratibhâ, and imagination (Kalpanâ). So I bow down again and again to Thee. Sanatkumâra fell into error and asked Brahmâ for solution. He became unable to solve the difficulties and remained speechless like a dumb person. Then S'rî Krisna, the Highest Self arriving there, said :-- O Prajâpati! Better praise and sing hymns to the Goddess of speech; then your desires will be fulfilled. Then the four-faced Brahmâ advised by the Lord, praised the Devî Sarasvatî; and, by Her grace, arrived at a very nice Siddhânta (conclusion). One day the goddess Earth questioned one doubt of Her to Ananta Deva, when He being unable to answer, remained silent like a dumb person. At last He became afraid; and advised by Kas'yapa, praised Thee when He resolved the doubt and came to a definite conclusion. Veda Vyâsa once went to Vâlmîki and asked him about some Sûtras of the Purânas when the Muni Vâlmîki got confounded and remembered Thee, the Mother of the world. When by Thy Grace, the Light flashed within him and his error vanished. Thereby he became able to solve the question. Then Vyâsadeva, born of the parts of S'rî Krisna, heard about the Purâna Sûtras from Vâlmîki's mouth and came to know about Thy glory. He then went to Puskara Tîrtha and became engaged in worshipping Thee, the Giver of Peace, for one hundred years. Then Thou didst become pleased and grant him the boon when he ascended to the rank of the Kavîndra (Indra amongst the poets). He then made the classification of the Vedas and composed the eighteen Purânas. When Sadâ S'iva was questioned on some spiritual knowledge by Mahendra, He thought of Thee for a moment and then answered. Once Indra asked Brihaspati, the Guru of the Devas, about S'abda S'âstra (Scriptures on sound). He became unable to give any answer. So he went to Puskara Tîrtha and worshipped Thee for a thousand years according to the Deva Measure and he became afterwards able to give instructions on S'abda S'âstra for one thousand divine years to Mahendra. O Sures'varî! Those Munis that give education to their disciples or those that commence their own studies remember Thee before they commence their works respectively. The Munîndras, Manus, men, Daityendras, and Immortals, Brahmâ, Visnu and Mahes’a all worship Thee and Sing hymns to Thee. Visnu ultimately becomes inert when He goes on praising Thee by His thousand mouths. So Mahâ Deva becomes when he praises by His five mouths; and so Brahmâ by His four mouths. When great personages so desist, then what to speak of me, who is an ordinary mortal having one mouth only!” Thus saying, the Maharsi Yâjñavalkya, who had observed fasting, bowed down to the Devî Sarasvatî with great devotion and began to cry frequently. Then the Mahâmâyâ Sarasvatî, of the nature of Light could not hide Herself away. She became visible to him and said “O Child! You be good Kavîndra (Indra of the poets).” Granting him this boon, She went to Vaikuntha. He becomes a good poet, eloquent, and intelligent like Brihaspati who reads this stotra of Sarasvatî by Yâjñavalkya. Even if a great illiterate reads this Sarasvatî stotra for one year, he becomes easily a good Pundit, intelligent, and a good poet.

Here ends the Fifth Chapter of the Ninth Book on Sarasvatî stotra by Yâjñavalkya in S'rî Mad Devî Bhâgavatam of 18,000 verses by Maharsi Veda Vyâsa.
 

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