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Devi Bhagavatam (Devi
Puranam)
Chapter XI
On the origin of the Ganges
1-3. The Devarsi Nārada said :-- O Thou, the foremost of the knowers of the
Vedas! I have heard the excellent narration of Earth. Now I want to hear the
anecdote of Gangā. I heard, ere long, that Gangā, of the nature of Visnu and
appearing from the feet of Visnu, the Īs'varī of the Devas, appeared, due to
the curse of Bhāratī, on Bhārata; why has she come to Bhārata; in which Yuga
and asked by whom did she come to Bhārata? O Lord! Now describe to me this
auspicious anecdote capable to destroy sins and yield religious merits.
4-38. Nārāyana said :-- O Child! In ancient days there was born a prosperous
Emperor King of Kings, in the Solar dynasty. He had two beautiful wives; one
was named Vaidarbhī, and the other was named S'aivyā. S'aivyā delivered a
very lovely son; his name was Asamanjā. On the other hand, the queen
Vaidarbhī desirous of getting a son, worshipped S'ankara, the Lord of Bhūtas
who became pleased and granted her request; and Vaidarbhī became pregnant.
After one hundred years of pregnancy she gave birth to one mass of flesh.
Seeing this, the queen became very afflicted and taking refuge of Mahādeva,
began to cry loudly and very often. Bhagavān S'ankara, then, appeared there
in a Brāhmin form and cut that mass of flesh into thousand pieces. Those
thousand pieces turned out into thousand very powerful sons. Their bodies
looked more brillant than the mid-day sun. But they were all burnt to ashes
by the curse of Kapila Muni. And the King began to lament bitterly and he
entered into the forest. Asamajā practised tapasyā to bring the Gangā for
one lakh years when he quitted his body in course of time. His son Ams'umān
practised tapasyā for one lakh years to bring Gangā unto Bhārata and he,
too, died. Then the son of Amsumān, the intelligent Bhagīratha, a great
devotee of Visnu, free of old age and death and the store of many
qualifications, practised tapasyā for one lakh years to bring Gangā on
earth. At last he saw Srī Krisna brilliant like ten millions of summer
suns. He had two hands; there was a flute in his hand; be was full of youth
in the dress of a cow-herd. A sight of His Gopāla Sundarī form, wearing a
Sakhī's dress, makes one think that He is ever ready to show grace on His
devotees. He is Para Brahmā, whose Substance is Will; be has no
deficiencies. Brahmā, Visnu and Mahes'vara and the other Devas and Munis,
etc. all praise Him, who pervades everywhere. He is not concerned with
anything; yet He is the Witness of all. He is beyond the three gunas, higher
than Prakriti. A sweet smile is always in his face, which makes it the more
lovely. There is none equal to him in showing Grace to the Bhaktas. His
raiment is purified (uninflammable) by fire and he is decorated with gems,
jewels and ornaments. The King Bhagīratha saw that unforeseen appearance,
bowed down and began to praise over and over again. His whole body was
filled with ecstasy. Then he clearly told what he wanted for the deliverance
of his family. Bhagavān Srī Krisna then, addressed Gangā and said :-- O
Sures'varī! Go quickly and appear in Bhārata, under the curse of Bhāratī. By
My command go quickly and purify the sons of Sagara. They will all be
purified by the touch of the air in contact with the Ganges and rise up in
divine aerial cars, assuming forms like Mine and they will come to My abode.
They will there remain always as My attendants and they will not be involved
in the sins that they committed in their previous births. O Nārada! It is
stated thus in the Vedas, that if the human souls, taking their births in
Bhārata, commit sins for millions and millions of births, the sins will be
completely destroyed if they touch once the air in contact with and carrying
the particles of the Ganges. The sight of the Ganges and the touch of the
Ganges water give religious merits ten times more than the touch with the
air in contact with the Ganges water. People become freed of their sins then
and there especially if they bathe in the Ganges. It is heard in the S'rutis
that the bathing in the Ganges, if done according to rules, destroys all the
sins, e.g., the murder of a Brāhmin, etc., acquired in one thousand millions
of births done consciously or unconsciously. The merits that are acquired by
the bathing in the Ganges on a day of religious merit, cannot be described
even by the Vedas. Whatever is mentioned in the Āgamas is but a mere trifle.
Even Brahmā, Visnu and Mahes'a cannot describe fully the merits of the
bathing in the Ganges. O Brāhmin! Such is the glory of ordinary bathing. Now
I will describe the effect of the Ganges bath done with a Sankalpa
(resolve); hear. Ten times more the result is obtained when the Ganges
bathing is done with a resolve (Sankalpa) than ordinary bath and if one
bathes on the day when the sun passes from one sign to another (in the
Zodiac), thirty times more religious merits accrue. On the new Moon (Amāvyas)
day, the Ganges bath gives the merits as above mentioned; but when the Sun
is in his Southern course (Daksināyana) double the merits are obtained and
when the sun is in his Northern course, ten times more religious merits are
obtained. The Ganges bathing in the time of Chāturmāsya, full Moon day,
Aksayā Navamī or Aksayā trittīyā yields merits that cannot be measured. And
if on the above Parva (particular periods of the year on which certain
ceremonies are commanded) days both bathing, and making over gifts are done,
there is no limit to the religious merits acquired; hundred times more than
ordinary bath, religious merits are obtained. Great religious merits accrue
from the Ganges bath on Manvantarā tithi, Yugādyā, S'uklā seventh day of the
month of Māgha, Bhīsmāstamī day, As'okāstamī day, and Srī Rāma Navamī day.
Again double the merits than those of the above arise from bathing in the
Ganges during the Nandā ceremony. The Gauges bath in the Das'aharā tenth
tithi gives merits equivalent to Yugādyā Snānam (bath). And if the bathing
be done on Mahānandā or in Mahāvārunī day, four times more religious merits
accrue. Ten million times more religious merits accrue from the Ganges
bathing on Mahā Mahā Vārunī day than ordinary bath. The Ganges bath in the
Solar eclipse yields ten times more religious merits than in the Lunar
eclipse. Again the Snānam in Ardhodaya Yoga yields hundred times more
religious merits than that of the (solar) eclipse. Thus saying to Gangā
before Bhagīratha, the Lord of the Devas remained silent. The Devī Gangā
with her head bowed down with devotion, said :--
39-42. Gangā said :-- If I am after all, to go to Bhārata as Thou commandest
and under the curse given previously by Bhāratī, then tell me how I would be
freed of the sins that the sinners will cast on me. How long will I have to
remain there? When, O Lord! Shall I be able to return to the Highest place
of Visnu? O Thou, the Inner Self of all! O All Knowing! O Lord! Whatever
else I desire, Thou knowest them all. So be pleased to instruct me on all
these points.
43-69. Bhagavān Srī Hari said :-- O Sures'varī! I know all that you desire;
when you will assume the liquid form, the Salt Ocean will be your husband.
He is My part and you are of the nature of Laksmī; so the union of the lover
with the love stricken in the world will turn out a happy and qualified one.
Of all the rivers Sarasvatī and others in Bhārata, that go to mix with the
ocean, you will be the best and highly fortunate of them all. From today you
will have to remain in Bhārata for a period of five thousand years, under
the curse of Bhāratī. You will be able to enjoy daily and always the
pleasures with the Ocean. O Devī! As you are a clever lady, so He is also
apt and expert. The inhabitants of Bhārata will praise Thee and worship Thee
with great devotion by the stotra which Bhagīratha has composed. He will
derive the fruit of one horse-sacrifice who will meditate on Thee as per
Kānvas'ākhā and worship, praise and bow down to Thee daily. Even if one
utter Gangā, Gangā, though one is one hundred Yojanas away from the
Ganges, one will be freed of all sins and go to Visnu-loka. Whatever sins
will be cast in Thee by thousand sinners bathing in Thee will be destroyed
by the touch of the devotees of Prakriti Devī. Even if thousands and
thousands of sinners touch the dead bodies and bath in Thee, all those will
be destroyed when the Devī Bhaktas,the worshippers of Bhuvanes'varī and Māyā
Vīja, will come and touch Thee. O Auspicious One! Thou wilt wash away the
sins of the sinners, by Thy stay in Bhārata with other best rivers Sarasvatī
and others. That will be at once a sacred place of pilgrimage where Thy
glories will be chanted. By the touch of the dust of Thine, the sinner will
be at once purified and he will dwell in the Devī-loka (Mani Dvīpa) for as
many years as will be the dust there. All Hail to the Devī Bhuvanes'varī! He
who will leave his body on Thy lap with full consciousness and remembering
My name, will certainly go to My abode and will remain, as My chief
attendant for an infinite period. He will see countless Prākritik Layas
(dissolutions of the Universe). Unless a man has collected hordes of
religious merits, be cannot die in the Ganges; and if he dies on the Ganges
he goes to Vaikuntha as long as the Sun rises in this world. I get many
bodies for him where he can enjoy the fruits of his Karma and I then give
him My Svārūpya (Form resembling Mine) and make him My attendant. If any
ignorant man, void of any Jńānam, quits his body by touching merely Thy
water, I give him Sālokya (place in My region) and make him My attendant.
Even if one quits one's body in a far off place, uttering Thy Name, I give
him place in My region for one life time of Brahmā. And if he remembers Thee
with devotion, and quits his mortal coil at another place, I give him
Sārūpya (Form resembling Mine) for a period of endless Prākritik Layas. He
instantly gets on an aerial car made of jewels and goes with My attendants
to the region of Goloka and gets form like Me. Those that worship daily My
Mantra, that pass their day eating the remnant of the food offered to Me,
they need not have any distinction whether they die in Tīrath or not. They
themselves can easily purify the three worlds. Getting on the excellent and
best aerial car built of jewels, they go to the region of Goloka. O Chaste
One! Even if the friends of My devotees, be born in animal births, they also
will be purified by the devotion shown towards Me and getting on a jewelled
aerial car will be able to go to Goloka, so diffcult of access. Wherever the
Bhaktas may be, if they simply remember Me with devotion, they will become
liberated while living by the power of My Bhakti. Thus saying to Gangā,
Bhagavān Srī Hari addressed Bhagīratha :-- O Child! Now worship Gangā Devī
with devotion and chant hymns to Her. The pure Bhagīrata meditated with
devotion as per Kauthuma S'ākhā and worshipped the Devī and praised Her
repeatedly. Then Gangā and Bhagīratha bowed down to Srī Krisna and He
disappeared at once from their sight.
70. The Devarsi Nārada said :-- O Thou the foremost of the Knowers of the
Vedas! How, by what Kuthuma Sākhā, the noble King Bhagi-ratha meditated on
the Devī Gangā; what stotra did he recite and what was the method with which
he worshipped the Ganges.
71-75. Nārāyana said :-- O Nārada! One should first take one's bath, and
putting on a clean washed clothing should perform one's daily duties. Then
one should control oneself and with devotion worship the six Devatās Ganesa,
Sun, Fire, Visnu, Siva and S'ivānī. Thus one becomes entitled to worship.
First worship is to be given to Ganes'a for the destruction of obstacles;
the Sun is to be next worshipped for health; Fire, for purification; Visnu
is then worshipped for getting wealth and power; Siva is worshipped for
knowledge and S'ivānī is worshipped for Mukti. When these Devatās are
worshipped, one is entitled to worship the Deity. Otherwise contrary become
the effects. Now I am saying what Dhyānam (meditation) did Bhagīratha
practise towards the Devī Gangā .
Here ends the Eleventh Chapter of the Ninth Book on the origin of the Ganges
in the Mahāpurānam Srī Mad Devī Bhāgavatam of 18,000 verses by Maharsi Veda
Vyāsa.
Chapter XII
On the origin of Gangā
1-15. Nārāyana said :-- O Nārada! Now about the meditation (Dhyān) of the
Devī Gangā as per Kānva S'ākhā, which destroys all the sins, O Gange! Of
white colour like white lotuses! Thou destroyest all the sins of men. Thou
hast appeared from the body of Srī Krisna. Thou art powerful like Him. Thou
art very chaste and pure. Thou hast worn the raiment, uninflammable and
decorated all over with ornaments made of jewels. Thou art more brilliant
than one hundred autumnal Moons. Thou art also well pleased with a smile on
Thy lips. And Thou art always of steady youthful beauty (that never wanes).
Thou art dear to Nārāyana, calm and of peaceful temper, and proud of being
His with His fortune. Thou bearest the braid of hair, decked with garlands
of Mālatī flowers; Thy cheeks are anointed with sandal dots, with Sindūra
bindu (dots of red powder, vermilion) and well adorned with various artistic
lines made of musk. Thy garment and Thy beautiful lips are more red than the
ripe Bimba fruit (the red fruit of a cucurbitaceous plant); Thy teeth vie as
it were, with the rows of pearls. How lovely are Thy eyes! How delightsome
is Thy side-long glance! How close are Thy breasts like Bel fruits! Thy
loins are thicker and more solid then the plantain trees. How do Thy feet
look beautiful, defying the beauty of the Sthalapadma (ground Lotus)!
How do the red sandals look lovely with Kunkuma and alaktak (red powder)!
What a red tinge Thy feet have shewn with the honey of Pārijāta flower that
is seen on the head of Indra. The Devas, the Siddhas, the Munis, offer
always Arghyas (offerings of rice with Durba grass) at Thy feet; the
ascetics bow down at Thy feet, and it seems as though so many lines of bees
are on Thy lotus feet. O Mother! Thy lotus feet give liberation to those
that want Mukti and enjoyment to those that want Bhukti (enjoyments). O
Mother! Thou art the boon; Thou art the chief excellent; Thou grantest boons
and Thou showest Thy favour to Thy devotees; Thou bestowest the Visnupadam
(the place of Visnu); but Thou hast come from the feet of Visnu. Thus
meditating on the Devī Gangā flowing by three routes (in Heaven, earth and
infernal regions), the bestower of good things one should offer to the Devī
sixteen things :-- Āsana, Pādya, Arghya, water for bathing, ointment (anūlepana),
Dhūpa (scents), Dīpa (lights), Naivedya (offerings of food), betel, cool
water, clothings, ornaments garlands, sandal-paste, Āchamanīya (water for
sipping), and beautiful beddings and worship Her with these. Then, with
folded hands, one should perform stotra to Her and bow down to Her with
devotion. Thus the worshipper gets the fruits of A'svamedha sacrifice.
16. Nārada said :-- O Lord of the Devas! At present I am desirous to hear
the sin-destroying and virtue-bestowing stotra (hymn) of Gangā Devī, the
Purifier of all those that are fallen from virtue, originated from the feet
of Visnu, the Lord of world and the husband of Laksmī. Kindly narrate all
these in detail.
17-41. Nārāyana said :-- O Nārada! Now I am narrating the stotra of Gangā
Devī, that destroys all sins and bestows all religious merit. Hear. I bow
down to the Ganges who appeared from the body of Srī Krisna, enchanted by
the music of S'iva, and, who was bathed with the perspiration (water coming
out of the body) of Srī Rādhā. I bow down to Gangā Devī who first appeared
in the circular dance (Rāsa Māndalam) in the region of Goloka and who always
remains with S'ankara. My obeisance to the Devī Gangā who remains in the
auspicious grand utsab of Rādhā (Rāsa Māndalam), crowded with Gopas and
Gopīs, in the Full Moon night of the month of Kārtik. She is one koti
yojanas wide and one lakh times one koti yojanas long in the region of
Goloka. My Obeisance to Her! In Vaikuntha, Gangā is sixty lakh yojanas in
width and four times that in length. My Obeisance to Her! In Brahmā-loka,
Gangā is thirty lakh yojanas wide and five times as long. I bow down to Her.
In S'iva-loka, She is thirty lakh yojanas wide and four times that in
length. I bow down to Her. In Dhruva-loka, She is one lakh yojanas wide and
seven times as long. I bow down to Her. In Chandra-loka She is one lakh
yojanas wide and five times as long. My obeisance to Srī Gangā Devī. I bow
down to the Ganges who is sixty thousand yojanas wide in the Sūrya loka and
ten times that in length. I bow down to Gangā in Tapo-loka who is one lakh
yojanas wide and five times that in length. My obeisance to Gangā Devī in
Janar-loka, who is one thousand yojanas wide and ten times that as long. I
bow down to Gangā in Mahar-loka who is ten lakh yojanas wide and five times
that in length. My obeisance to Gangā Devī in Kailās'a who is one thousand
yojanas wide and one hundred times as long. I bow down to Gangā Devī who is
known as Mandākinī in Indra-loka, and who is one hundred yojanas wide and
ten times than that in length. My obeisance to Gangā Devī, known as
Bhogavati in Pātāla who is ten yojanas wide and five times as long. I bow
down to Gangā Devī, known as Alakanandā in this earth, who is two miles
wide, in some places more wide and in some places less wide. I bow down to
Gangā Devī who was of the colour of milk in Satya yuga, of the colour of
Moon in Tretā Yuga, of the colour of white sandal-paste in Dvāpara yuga. I
bow down to Srī Gangā Devī who is as water in Kali yuga in this earth and
as milk in Kali yuga in Heaven. O Child! By the touch of one molecule of the
water of the Ganges, all the horrible sins incurred in ten million births,
the murder of a Brāhmin and so forth, are burnt to ashes. Thus I have
described in twenty-one verses the great stotra (human) of the
sin-destroying and the virtue-increasing merits of Gangā. He reaps the fruit
of the A'svamedha sacrifice (Horse sacrifice), who daily sings this praise
of Gangā after worshipping Her with devotion. There is no doubt in this. The
persons that are without any sons get sons hereby and those who have no
wives get wives. The diseased get themselves free from their diseases, and
the man who is under bondage, is liberated from that bondage. He who getting
up early in the morning reads this stotra of Gangā, becomes widely known
even if he be not known at all and he becomes illumined with wisdom even if
he be quite ignorant. Even if he sees a bad dream, he acquires the merit of
bathing in the Ganges and of seeing good dreams.
42-44. Srī Nārāyana spoke :-- O Nārada! With this stotra (hymn) did
Bhagīratha praise the Gangā Devī. Who then went with him to the spot where
the Sagara's sons were burnt to ashes by the curse of Kapila. By the contact
of the wind in touch with the particles of water of the Ganges, those sons
of Sagara were instantly freed of their curses and they all repaired to
Vaikuntha. She is named Bhāgirathī, because Bhagīratha brought Her to this
earth. Thus I have described to you the story of the Ganges.
This anecdote is highly meritorious and the great step to liberation. What
more do you now want to hear? Say.
45-46. Nārada said :-- O Lord! How did Gangā come to flow through the three
worlds by three routes, and thus purify them? How was she carried and to
which places? How did the people of those localities accord respect to Her?
Kindly describe all these in detail.
47-79. Nārāyana said :-- O Nārada! On the Full Moon night of the month of
Kārtik in the Rāsa māndalam, at the great festivity in honour of Rādhā, Srī
Krisna worshipped Rādhā and remained there. Next Rādhā, worshipped by Srī
Krisna, was worshipped by Brahmā and the other Devas, by Saunaka and the
other Risis, who also stopped there with much gladness. At this moment the
Devī Sarasvatī, the Presiding Deity of the Science of Music began to sing
lovely songs regarding Krisna, in tune with vocal and instrumental music.
Brahmā became glad and presented to Sarasvatī a necklace of jewels; Mahā
Deva gave her gems and jewels rare in this universe; Krisna presented the
best Kaustubha jewel; Rādhikā offered excellent invaluable necklace of
jewels; Nārāyana presented to her the best and most excellent garland of
jewels; Laksmī gave her invaluable golden earrings decked with gems;
Visnu-Māyā Mūla Prakriti, Bhagvatī Durgā, who is Nārāyanī, Īs'varī, Īs'ānī,
presented Her devotion to Brahmā, so very rare; Dharma gave her devotion to
Dharma and high fame; Agni (fire) gave her excellent raiments purified by
fire and Vāyu gave Her Nūpura (toe ornaments) made of gems and jewels. At
this time, Mahes'vara, the Lord of Bhūtas (elements) began to sing, at the
suggestion of Brahmā, songs relating to Srī Krisna's grand Rāsa festival.
Hearing this, the Devas became very much enchanted and remained motionless
like statues. With great difficulty, they regained their consciousness. Then
they saw that there was no Rādhā nor Krisna in this Rāsa māndala; everything
was deluged with water. The Gopas, Gopīs, Devas and Brāhmanas began to cry
loudly. Brahmā in his meditation then came to know that Rādhā and Krisna
both have assumed this liquid appearance for the deliverance of the people
of the world. Brahmā and others, all began to praise Srī Krisna and said
:-- O All prevading One! Now be pleased to show us Thy form and grant us
our desired boons. At that instant a sweet incorporeal voice was clearly
heard by all, as coming from air above, that, I am the Self of all,
pervading all; and this my Sakti, Rādhā, is also the Self of all, prevades
all; so there is no separation of us from you all even for a moment. It is
only to show our favour to the devotees that we assume special forms. For
this reason only there is separation of us from you as regards this body!
There is nothing else. Besides you have no necessity with our bodies. O
Devas! Now if my Manus, men, Munis, Vaisnavas and you all, purified by
Mantras desire very much to see My Form clearly, then I tell you to request
Mahes'vara to carry out My word. O Brahmā! O Creator! Better ask
Mahādeva, the World Teacher, that He would better compose the beautiful
Tantra S'āstra, in accordance with the limbs of the Vedas. And that the
above S'āstra be full of Mantras, capable to yield desired fruits, Stotras
(hymns) and Kavachas (protection mantras) and rules of due worship in proper
order. And that also My Mantra, My Stotra, and My Kavacha be also given
there in a hidden form. So that those people that are sinners might not
understand their real meanings and thus turn out against Me. It may be that
one in a thousand or in a hundred may worship My Mantra. And My Mantra
worshippers, the saints, become purified and come to My Abode. If My S'āstra
be not well made (i. e., if everyone be able to understand its meaning) and
if everyone be able to go from Bhūrloka to Goloka, then Thy labour in this
creation of the world will all be in vain. Therefore dost Thou better create
different worlds according to the differences of Sāttvik, Rājasik, and Tamo
Gunas; then some will be the inhabitants of this Bhūrloka, some will be the
inhabitants of Dyuloka according to their Karmas. O Brāhman! If Mahā Deva
promises earnestly in this assembly of the Devas, I will then exhibit My
True Form. O Nārada! Thus speaking, the Eternal Purusa Srī Krisna remained
silent (i. e., the aerial incorporeal voice stopped). Hearing this, Brahmā,
the Creator of the world, gladly informed Siva of this. When the Lord of
Knowledge, the Foremost of the Jńānins, Bhūtanātha heard the words of the
Creator, He took the Ganges water in His hands and swore that I will
complete the Tantra S'astra, full of Rādhā mantras and not opposed to the
Vedas. If one touches the Ganges water and speaks lies, one remains in the
terrible Kālasutra hell for a period of one Brahmā's life time. O Dvija!
When Bhagavān S'ankara said this before the assembly of the Devas in the
region of Goloka, Srī Krisna appeared there with Rādhā. The Devas became
exceedingly glad to see Him. They praised Him, the Best Purusa and they were
all filled with rapture and again engaged themselves in the grand Rāsa
Festival. Some time after, Māhā Deva lighted the Torch of Mukti, i.e., the
Tantra S'āstra was published by Him, as promised. O Child! Thus I have
disclosed to you this anecdote, so very secret, and hard to be attained.
Thus Srī Krisna Himself, is verily the liquid Gangā sprung in the region of
Goloka. This holy Gangā, born of the bodies of Krisna and Rādhā inseparable
from each other, grants enjoyment, lordship and liberation. Srī Krisna, the
Highest Self, has placed Her in various places; so Gangā is of the nature of
Srī Krisna and is everywhere, equally honoured everywhere in the Brahmānda
(universe).
Here ends the Twelfth Chapter in the Ninth Book on the origin of Gangā in
the Mahāpurānam Srīmad Devī Bhāgavatam of 18,000 verses by Maharsi Veda
Vyāsa.
Chapter XIII
On the anecdote of Gangā
1. Nārada said :-- O Lord of the Devas! Kindly say in what Loka did Gangā go
after 5000 (five thousand) years of the Kali Yuga?
2-4. Nārāyana said :-- The Bhāgīrathī Gangā came down to Bhārata under the
curse of Bhāratī; and when the term expired, She went back, by the Will of
God, to the region of Vaikuntha. Also at the end of the period of their
curses, Bhāratī and, Laksmī, too, left Bhārata and repaired to Nārāyana.
Gangā, Laksmī, and Sarasvatī, these three and Tulasī all these four are so
very dear to Srī Hari.
5-6. Nārada said :-- How did Gangā appear from the lotus feet of Visnu? Why
did Brahmā put Her in His Kamandalu? I have heard that Gangā is the wife of
Siva; how then, came She to be the wife of Nārāyana? Kindly describe all
these in detail to me.
7-8. Nārāyana said :-- O Muni! In ancient times, in the region of Goloka,
Gangā assumed the liquid appearance. She was born of the bodies of Rādhā and
Krisna. So She is of the nature of both of them and their parts. Gangā is
the presiding deity of water. She is unequalled in Her beauty in this world.
She is full of youth and adorned with all ornaments.
9-43. Her face was like the autumnal mid-day lotus and sweet smile was
always reigning on Her lips; Her form was very beautiful; Her colour was as
bright as melted gold and She looked brilliant like the Autumnal Moon. Eyes
and mind get cool and become pleasant at Her beauty and radiance; She was of
purely Suddha Sattva; Her loins were bulky and hard and She was covered with
excellent clothings all over Her body. Her breasts were plump and prominent;
they were raised, hard, and nicely round. Her eyes very fascinating, always
casting sidelong glances. Her braids of hair situated a little oblique and
the garland of Mālatī flowers over it made Her look extremely handsome. The
saudalpaste dot and the vermillion dot were seen on Her forehead. On Her
cheeks the leaves of musk were drawn and Her lips were red like Bandhūka
flowers and they looked enchanting. Her rows of teeth looked like rows of
ripe pomegranates; the ends of Her cloth not inflammable by fire, worn in
front in a knot round the waist. She sat by the side of Krisna, full of
amorous desires, and abashed. She covered Her face with the end of Her cloth
and was seeing, with a steadfast gaze the face of the Lord and She was
drinking the nectar of His face with great gladness. Her lotus face bloomed
and became gladdened at the expectation of a first amorous embrace. She
fainted on seeing the Form of Her Lord and a thrill of joy passed all over
Her body. In the meanwhile Rādhikā came up there. Rādhā was attended by
thirty kotis of Gopīs. She looked brilliant like tens of millions of Moons.
Seeing Gangā by the side of Srī Krisna, Her face and eyes became reddened
with anger like a red lotus. Her colour was yellow like champaka and Her
gait was like a maddened elephant. She was adorned with various invaluable
ornaments made of jewels. Her pair of clothings were tied round Her waist.
They were decked with invaluable jewels and not inflammable by fire
(fire-proof). The Arghya offered by Srī Krisna was on Her lotus-feet of the
colour of a flowering shrub, Hibiscus mutabilis, and She was going slowly
step by step. The Risis began to fan Her with white Chāmaras no sooner She,
descending from the excellent aeroplane decked with jewels, began to walk.
Below the point where the parting of the hairs on the head is done, there
was the dot of Sindura on Her forehead. It looked brilliant like a bright
lamp flame. On both sides of this Sindurabindu, the dot of musk and the dot
of Sandal-paste were seen. When She began to quiver with anger, Her braid,
with Pārijāta garland round it began to tremble also. Her lips adorned with
beautiful colours, began to quiver also. She took Her seat angrily on a
jewel throne by the side of Srī Krisna. Her attendants took their seats in
their allotted positions. Seeing Rādhā, Srī Krisna got up at once from His
seat with reverence and addressed Her, smiling and began to converse with
Her in sweet words. The Gopīs, very much afraid and with their heads bent
low, began to chant hymns to Her with devotion. Srī Krisna also began to
praise Her with stotras. At this moment Gangā Devī got up and praised Her
with various hymns and asked Her welfare with fear and with humble words.
Out of fear, Her throat, lips and palate were parched up. She took refuge
humbly at Srī Krisna's feet. Srī Krisna then, took Gangā Devī on His
breast when She became calm and quiet. At this interval Sures'varī Gangā
looked at Rādhā, seated on a throne, lovely and sweet, as if She was burning
with Brahmā Fire. Since the beginning of creation, She is the Sole Lady of
innumerable Brahmās and She is Eternal. At the first sight, She looked young
as if of twelve years old. Nowhere in any Universe can be seen a lady so
beautiful and so qualified. She was peaceful, calm and quiet, lovely,
infinite and having no beginning nor end. She was auspicious, well endowed
with all auspicious signs, prosperous, and having the good fortune of having
a best husband. She was the foremost jewel amongst the ladies and appeared
as if all the beauties were concentrated in Her. Rādhā is the (left) half of
Srī Krisna's body; whether in age or in strength or in beauty she was in
every way perfectly equal to Srī Krisna. Laksmī and the Lord of Laksmī both
worship Rādhā. The excellent brilliance of Srī Krisna was overpowered by the
beauty of Rādhā. Taking Her seat on the throne She began to chew betels
offered by Her attendants (Sakhīs). She is the Mother of all the worlds; but
no one is Her mother. She is fortunate, respected and proud. She is the
Ruling Lady of Srī Krisna's Life and Soul and ever dearer to Him than His
Prāna (vital breath). O Devarsi! Gangā, the Governess of the Devas, looked
at Her over and over again with a steadfast gaze; but Her eyes and mind were
not at all satiated. At this moment, Rādhā addressed smilingly to Srī
Krisna, the Lord of the world, humbly and in sweet words. O My Lord! Who is
that Lady sitting by Thy side, looking askance, eager and with a smiling
countenance. She is enchanted with Thy beauteous form and fainting away. Her
whole body is excited with rapturous joy. Hiding Her face with cloth She is
frequently looking at Thee. Thou also dost look on Her smilingly and with
desires. What are all these? Even during My presence in this Goloka, all
these bad practices are being rampant.
44-51. It is Thou that art doing all these bad things often and often! We
are female sex; what shall we do? We are naturally, of a very pleasing
temper, simple. I bore and forgave all these out of our love. O Licentious
One! Take Thy Beloved and go away quickly from this Goloka. Otherwise these
things will not bid fair to Thee. Firstly, one day I saw Thee, united with
Virajā Gopī, in Chandana (Sandal wood) forest. What to do? At the request of
the S'akhīs, I did forgive Thee. Then, hearing My footsteps Thou didst fly
away. Virajā, out of shame, quitted Her body and assumed the form of a
river. That is million Yojanas wide an four times as long. Even to this day
that Virajā is existing, testifying to Thy Glory (near Puri, Jagannātha)!
When I went back to My home Thou didst go to Virajā again and cried aloud O
Viraje! O Viraje! Hearing Your cry, Virajā, the Siddha Yoginī arose from
the waters, out of Her Yogic power, and when She showed Thee Her divine
appearance decked with ornaments, Thou didst draw Her to Thy side and cast
Thy seed in Her. It is owing to the casting of that seed in the womb of
Virajā that the seven oceans have come into existence!
52-107. Secondly, one day I saw Thee in actual intercourse with the Gopī
named S'obhā! Hearing My footsteps, Thou fled'st away that day also.
Out of shame S'obhā quitted Her body and departed to the sphere of Moon
(Chandra Mandal). The cooling effect of the Moon is due to this S'obhā. When
Sobhā was thus distressed, Thou didst divide Her and put some parts to gems
and jewels, part to gold, partly to excellent pearls and gems, partly on the
face of women, partly to the bodies of Kings, partly to the leaves of trees,
partly to flowers, partly to ripe fruits, partly to corns, partly to palaces
and temples, partly to purified materials, partly to young and tender shoots
and foliage, and partly to milk. Thirdly, I saw Thee united with Prabhā Gopī
in Brindāban. Thou fled'st away, hearing My footsteps. Out of shame, Prabhā
quitted Her body and departed to the Solar atmosphere. This Prabhā (lustre)
is fierce luminosity of the Solar atmosphere. Out of the pangs of separation
Thou criedest and didst divide Prabhā and didst put some parts in Fire,
partly amidst the Yaksas, partly into lions, among men, partly amongst the
Devas, partly in Vaisnavas, partly in serpents, partly in Brāhmanas, partly
in Munis, partly in ascetics, and partly in fortunate and prosperous ladies.
Thou hadst to weep then after Thou hadst thus divided Prabhā, for Her
separation and and fourthly I saw Thee in love union with the Gopī S'ānti in
Rāsa Mandalam. On the coming of the spring season, one day Thou with
garlands of flowers on Thy neck and with Thy body besmeared with sandal
paste and decked with ornaments, wast sleeping on a bed of flowers with
Sānti Gopī, decked with gems, in a temple made of gems and pearls and
illumined by a lamp of jewels and Thou wast chewing the betel, given by Thy
beloved. Hearing My sound Thou fled'st away. Sānti Gopī, too, out of fear
and shame quitted Her body and disappeared in Thee. Therefore Sānti is
reckoned as one of the noblest qualities. Out of the pain of separation,
Thou didst divide the body of Sānti and distributed partly to forests,
partly to Brahmā, partly to Me, partly to S'uddha Sattvā Laksmī, partly to
Thy Mantra worshippers, partly to My Mantra worshippers, partly to the
ascetics, partly to Dharma, and partly to the religious persons. Fifthly,
dost Thou remember that one day anointing all over Thy body fully with the
sandal paste and good scent and with garlands on Thy neck, well dressed,
decked with jewels, Thou wast sleeping with Ksamā (forgiveness) Gopī in ease
and happiness, on a nice bedding interspersed with flowers and well scented.
Thou wert so much over-powered by sleep after fresh intercourse that when I
went and disturbed, then Thou two didst get up from the sweet sleep. I took
away Thy yellow robes, the beautiful Muralī (flute), garlands made of forest
flowers, Kaustubha gems, and invaluable earrings of pearls and gems. I gave
it back to Thee at the earnest request of the S'akhīs. Thy body turned black
with sin and dire shame, Ksamā then quitted Her body out of shame and went
down to the earth. Therefore Ksamā turned out to be the repository of best
qualities. Out of affection to Her, Thou didst divide Her body and
distributed them partly to Visnu, partly to the Vaisnavas, partly to Dharma,
partly to the religious persons, partly to weak persons, partly to ascetics,
partly to the Devas, and partly to the Pundits (literary persons). O Lord!
Thus I have described Thy qualities as far as I know. What more dost thou
want to hear? Thou hast many more qualities! But I am not aware of them.
Having thus spoken, the red-lotus eyed Rādhā began to rebuke Gangā sitting
by the side of Srī Krisna with Her head bent low out of shame. At this time
Gangā, who was a Siddha Yoginī came to know all the mysteries, and instantly
disappeared from the assembly in Her own water form.
The Siddha Yoginī Rādhā came to know also, by Her Yogic power, the secrets
of Gangā and became ready to drink the whole water in one sip. Gangā,
knowing this intention of Rādhā, by Her Yogic power, took refuge of Krisna
and entered into His feet. Then Rādhā began to look out for Gangā everywhere
:-- First She searched in Goloka, then Vaikuntha, then Brahmā-loka; then She
searched all the Lokas one by one but no where did She find Gangā. All the
places in Goloka became void of of water; all turned out dried mud and all
the aquatic animals died and fell to the ground. And Brahmā, Visnu, Siva,
Ananta, Dharma, Indra, Moon, Sun, Manus, Munis, Siddhas, ascetics all became
very thirsty and their throats became parched. They then went to Goloka, and
bowed down with devotion to Srī Krisna, Who was the Lord of all, beyond
Prakriti, the Supreme, worthy to be worshipped, the Bestower of boons, the
Best, and the Cause of boons; Who is the Lord of Gopas and Gopīs; Who is
formless, without any desire, unattached, without refuge, attributeless,
without any enthusiasm, changeless, and unstained; Who is All Will and who
assumes forms to show favour to His devotees; Who is Sattva, the Lord of
truth, the Witness and eternal Purusa and Who is the Highest, the Supreme
Lord, the Best and Excellent, the Highest Self and the Supreme God. They
began to hymn Him. All were filled with intense feelings with devotion;
tears of love were flowing from their eyes and the bodies of all were filled
with ecstasy, the hairs standing in ends. He was Para Brahmā; His Substance
was made of Transcendental Light, Who is the Cause of all Causes, who was
seated in a wonderful throne, built of invaluable gems and jewels, who was
being fanned by the Gopas with white chowries, who was seeing and hearing
with great delight, and smiling countenance, the dancing and singing of the
Gopīs, who was chewing the scented betel offered by Rādhā and who was
residing in. the heart of His dearest Srī Rādhā, who was the Perfect, all
pervading, and the Lord of the Rāsa Circle. The Manus, Munis, and the
ascetics all bowed down to Srī Krisna, no sooner they beheld Him. Joy and
wonder at once caught hold of their hearts. They then looked at one another
and gave over to Brahmā the task of communicating their feelings. The four
faced Brahmā, with Visnu on His right and Vāma Deva on His left, gradually
came in front of Srī Krisna. Wherever He cast His glance in the Rāsa
Mandalam, He saw Srī Krisna, full of the Highest Bliss, of the nature of
the Highest Bliss, sitting. All have turned out Krisnas; their seats were
all uniform; all were two armed and with flutes in their hands; on every
one's neck is the forest garland; peacock's tail was on the top of
everyone's crest and Kaustubha jewels were on all their breasts. The Forms
of all of them were very beautiful; very lovely and very peaceful. No
difference at all between them whether in form, or in qualities, or in
ornaments, or in radiance, in age, in lustre, in no respect no one was
inferior to another. No one was imperfect; no one was deficient in
lordliness. It was indeed very difficult to make out who was the master and
who was the servant. Sometimes He is seen in His Teja form as the Great
Light, and there is nothing else; sometimes there is that Clear Divine Form;
sometimes He comes Formless; sometimes with form; and again sometimes both
with and without form. Sometimes there is no Rādhā; there is only Krisna;
And sometimes again in every seat there is the Yugal Murti Rādhā and Krisna
combined. Sometimes Rādhā assumes the form of Krisna. So the Creator Brahmā
could not make out whether Srī Krisna was a female or a male. At last He
meditated on Srī Krisna in his heart-lotus and began to chant hymns to Him
with devotion and prayed for forgiveness for his misdoings. When Srī Krisna
got pleased, the Creator, opening His eyes, saw Srī Krisna on the breast of
Srī Rādhā. There were His attendants on all the sides and the Gopīs all
around. Seeing this, Brahmā, Visnu, and Mahes'vara bowed down to Him and
sang His praises.
108-113. Srī Krisna, the Lord of Laksmī, the Omnipresent, Cause of all, the
Lord of all, and the Internal Ruler of all, knew their intentions and,
addressing them, separately said :-- O Brahmān! Is it all well with you? O
Lord of Kamalā! Come here. O Mahādeva! Come here; let all be well to you.
You all have come to me for Gangā. Gangā has taken refuge under My feet out
of fear for Rādhā. Seeing Gangā by My side, Rādhā wanted to drink Her up,
However I will give over Gangā to the hands of you all; but you will have to
pray to Rādhā, so that Gangā becomes fearless of Her. The lotus born Brahmā
smiled at Srī Krisna's words and began to sing hymns to Rādhā, Who is fit
to be worshipped by all. The Creator Brahmā, the Compiler of the Four Vedas,
the Four-faced One praised Rādhā with His Four heads, bent low and addressed
Her thus :--
114-125. Brahmā said :-- O Rādhe! Gangā, appeared from Thee and the Lord
Srī Krisna. Both of you were transformed before into the liquid forms in
the Rāsā Mandalam, on hearing the music of S'ankara. And That Lquid Form is
Gangā. So She is born of Thee and Srī Krisna. Hence She is like Thy
daughter and to be loved as such. She will be initiated in Thy Mantra and
She will worship Thee. The four armed Lord of Vaikuntha will be Her husband.
And when She will appear in parts on earth, the Salt Ocean will be Her
husband. O Mother! The Gangā that dwells in Goloka, is dwelling everywhere.
O Governess of the Devas! Thou art Her mother; and She is always Thy Self
born daughter. Hearing thus, the words of Brahmā, Rādhā gave Her assent
towards the protection of Gangā. And then Gangā appeared from the toe-tip of
Srī Krisna. The liquid Gangā, then, assumed Her own form and, getting up
from water, was received with great honour by the Devas. Bhagavān Brahmā
took a little of that Ganges water in His Kamandalu and Bhagavān Mahādeva
kept some of it in His own head.
The lotus born Brahmā, then, initiated Gangā into the Rādhā Mantra and gave
Her instructions, Rādhā Stotra (hymn of Rādhā) according to the Sāma Veda,
Rādhā Kavacha (protection mantras), Rādhā Dhyān (meditation on Rādhā),
method of worship of Rādhā, and Rādhā's purascharana. Gangā worshipped Rādhā
according to those instructions and went to Vaikuntha. O Muni! Laksmī,
Sarasvatī, Gangā, and the world purifying Tulasī, these four became the
wives of Nārāyana. Krisna, then, smiled and explained to Brahmā the history
of Time, hardly to be comprehended by others. He then spoke :-- O Brahmā! O
Visnu! O Mahes'vara! Now you better take Gangā and I will now tell you what
a change has been effected by this time. Hear.
126-136. You, the three Devas, the other Devas, Munis, Manus, Siddhas, and
other Mahātmās that are present here, are living now. For this region of
Goloka is not affected by Kāla (Time). Now the Kalpa is going to expire. So
in the other regions than Goloka and Vaikuntha, the Brahmās, etc., that were
existing in all other Universes, have all now dissolved in My Body. O
Lotus-born! Save Goloka and Vaikuntha, all are now under water, the
pre-state of earth. Better go and create your own Brahmāndas and Gangā will
go to that newly created Brahmānda. I will also create other worlds and the
Brahmās thereof. Now you all better go with the Devas and do your own works
respectively. You have waited here for a long interval. As many Brahmās that
have fallen all appear again. Thus saying Srī Krisna, the Lord of Rādhā
went to His Inner Chamber. The Devas also instantly retired from that spot
and engaged themselves earnestly in the creation work. Gangā remained as
before till then in the region of Goloka, Vaikuntha, Sivaloka, Brahmā-loka,
and in other places, by the command of Srī Krisna. She is named Visnupadī,
because She appeared from the feet of Visnu. Thus I have described to you
this pleasant, essential story of Gangā, leading to liberation. What more do
you now want to hear? Say.
Here ends the Thirteenth Chapter on the anecdote of Gangā in the Ninth Book
in the Mahāpurānam Srī Mad Devī Bhāgavatam of 18,000 verses by Maharsi Veda
Vyāsa.
Chapter XIV
On the story of Gangā becoming the wife of Nārāyana
1-2. Nārada said :-- O Lord! Gangā, Laksmī, Sarasvatī, and the world
purifying Tulasī, these four, are dearest to Nārāyana. Out of these, Gangā
went from the region of Goloka to Vaikuntha. So I have heard. But how did
She come to be the wife of Nārāyana. I have not heard. Kindly describe this.
3. Nārāyana said :-- Brahmā came from Goloka to the region of Vaikuntha
accompanied by Gangā.
4-23. Brahmā said to Nārāyana :-- O Lord! Gangā, born of the bodies of Rādhā
and Krisna, full of youth, modest, extraordinarily beautiful, of pure Suddha
Sattva, and void of anger and egoism, does not like to marry anyone save
Thee as She is born of Thee. But Rādhā is of a very proud nature and very
wrathful. She was even ready to drink up Gangā. But Gangā at once and
intelligently took refuge into the feet of Srī Krisna. So the whole Goloka
became void of water. Seeing this, I have come here to know in particular
the whole history of the case. Then Srī Krisna, the Knower and the Ruler of
the hearts of all, came to know my heart and instantly caused Gangā to issue
from His toe and handed Her over to me. I bowed down to Srī Krisna and now
I have come with Gangā to Thee. Now Thou dost marry the Sures'varī Gangā
according to the Gāndharva rule of marriage. As Thou art a Deva of taste and
humorous in the assembly of the Devas, so Gangā is. As Thou art a gem
amongst the males, so She is the gem amongst the females. And the union of a
humorous man with a humorous woman is exceedingly pleasant. Now marry this
Lady who has come of Her own accord to Thee. Srī Mahā Laksmī becomes
annoyed with one who does not marry a woman who has come spontaneously.
There is no doubt in this. The wise men do never insult the Prakriti. All
the Purusas (males) are born of Prakriti and all the females are parts of
Prakriti. So Prakriti and Purusa are both inseparable and verily one and the
same. So these two should never insult each other. (If Thou sayest that
Gangā is attached to Krisna; how canst Thou marry Her. The reply is) As Srī
Krisna is beyond the attributes and beyond Prakriti, so Thou art also above
Prakriti. The one-half of Srī Krisna is two-armed; the other half of Srī
Krisna is four-armed. Rādhā has appeared from the left side of Srī Krisna.
He Himself is the right half and Padmā is His left-half. As there is no
difference between Rādhā and Kamalā so there is no difference between Srī
Krisna and Thee. Therefore as Gangā is born of Thy body, she wants to marry
Thee. As Prakriti and Purusa are really one and the same without any
difference, so the males and females are one. Thus speaking to Nārāyana,
Brahmā handed Gangā over to Nārāyana and went away. Nārāyana, then, married
Gangā smeared with sandal paste and flowers, according to the rules of the
Gandarbha marriage. The Lord of Laksmī then spent his time happily in
enjoyment with Gangā. Gangā had to go to the earth (under the Bhārati's
curse) and afterwards returned to Vaikuntha. As Gangā appeared from the feet
of Visnu, She is denominated Visnupadī. Gangā Devī was very much overpowered
with enjoyment in Her first intercourse with Nārāyana; so much so that She
remained motionless. Thus Gangā spent the days happily with Nārāyana.
Sarasvatīs jealousy towards Gangā did not disappear, though She was advised
by Laksmī Devī not to do so. Sarasvatī cherished incessantly the feeling of
jealousy towards Gangā. But Gangā had not the least feeling of jealousy
towards Sarasvatī.
At last, one day, when vexed too much, Gangā became angry and cursed
Sarasvatī to take Her birth in Bhārata. So Laksmī, Sarasvatī and Gangā were
the wives of Nārāyana. Lastly Tulasī became the wife of Nārāyana. So the
number of wives of Nārāyana amounted to four.
Here ends the Fourteenth Chapter in the Ninth Book on the story of Gangā
becoming the wife of Nārāyana in the Mahāpuranam Srī Mad Devī Bhāgavatam of
18,000 verses by Maharsi Veda Vyāsa.
Chapter XV
On the anecdote of Tulasī
1-6. Nārada said :-- O Bhagavān! How came the pure chaste Tulasī to be the
wife of Nārāyana? Where was Her birth place? And what was She in Her
previous birth? What family did She belong to? Whose daughter was She? And
what austerities did She practise, that She got Nārāyana for Her husband,
Who is above Prakriti, not liable to change without any effort, the
Universal Self, Para Brahmā and the Highest God; Who is the Lord of all,
omniscient, the Cause of all, the Receptacle of all, Omnipresent, and the
Preserver of all. And how did Tulasī, the chief Devī of Nārāyana, turn out
into a tree? Herself quite innocent, how She was attacked by the fierce
Asura? O Remover of all doubts! My mind, plain and simple, has become
restless. I am eager to hear all this. So kindly cut asunder all my doubts.
7-40. Nārāyana said :-- O Nārada! The Manu Daksa Sāvarni was very religious,
devoted to Visnu, of wide renown, of a great name, and born with Visnu's
parts. Daksa Sāvarnis son Brahmā Sāvarni was also very religious, devoted
to Visnu and of a pure S'uddha Sattva Guna. Brahmā Sāvarni's son, Dharma
Sāvarni was devoted to Visnu and He was the master of his senses. Dharma
Sāvarni's sons Rudra Sāvarni was also a man of restraint and very devoted.
Rudra Sāvarni's son was Deva Sāvarni, devoted to Visnu. Deva Sāvarni's son
was Indra Sāvarni. He was a great Bhakta of Visnu. His son was Vrisadhvaja.
But He was a fanatic S'aiva (devoted to S'iva). At his house S'iva Himself
remained for three Yugas according to the Deva measure. So much so that
Bhagavān Bhūtanātha loved him more than His own son. Vrisadhvaja did not
recognise Nārāyana, nor Laksmī nor Sarasvatī nor another body. He discarded
the worship of all the Devas. He worshipped S'ankara only. The greatly
exciting Laksmī Puja (worship of Mahā Laksmī) in the month of Bhādra and
Srī Pańchamī Puja in the month of Māgha, which are approved of by the
Vedas, Vrisadhvaja put an entire stop to these and the Sarasvatī Puja. At
this the Sun became angry with the King Vrisadhvaja, the discarder of the
holy thread, the hater of Visnu, and cursed Him thus :-- O King! As you are
purely devoted to Siva and Siva alone, and as you do not recognise any
other Devas, I say within no time, you will be deprived of all your wealth
and prosperity. S'ankara, hearing this curse, became very angry and taking
His trident, ran after the Sun. The Sun, becoming afraid, accompanied His
father Kas'yapa and took refuge of Brahmā. Bhagavān S'ankara went to the
Brahmā Loka, with trident in His hands. Brahmā became afraid of Mahādeva and
took Sun to the region of Vaikuntha. Out of terror, the throats of Brahmā,
Kas'yapa, and Sun became parched and dry and they all went afraid for refuge
to Nārāyana, the Lord of all. They all bowed down to Him and praised Him
frequently and finally informed Him of the cause of their coming and why
they were so much afraid. Nārāyana showed them mercy and granted them
Abhaya (no fear). O You! Who are afraid, take rest. What cause of fear
there can be to you, when I am here!
Whoever remembers Me, wherever he may be, involved in danger or fear, I go
there with the Sudars'an disc in My hand and save him. O Devas! I am always
the Creator, Preserver and Destroyer of this universe. In the form of Visnu,
I am the Preserver; in the form of Brahmā, I am the Creator; and in the form
of Mahes'a, I am the Destroyer. I am Siva; I am you; and I am the Sūrya,
composed of the three qualities. It is I who assumes many forms and
preserves the universe. Better go to your respective places. What fear can
ye suspect? I say, all your fears due to S'ankara, are verily removed from
this day. Bhagavān S'ankara, the Lord of all, is the Lord of the Sādhus. He
always hears the words of His Bhaktas; and He is kind to them. He is their
Self. Both the Sun and Siva are dearer to Me than My life. No one is more
energetic than S'ankara and the Sun. Mahādeva can easily create ten million
Suns and ten million Brahmās. There is nothing impossible with S'ūlapāni.
Having no consciousness of any outer thing, immersed, day and night, in
meditating on Me with His whole heart concentrated, He is repeating with
devotion My Mantra from His five faces and He always sings My glories. I am
also thinking, day and night, of His welfare. Whoever worships Me in
whichever way, I also favour him similarly. Bhagavān Mahā Deva is of the
nature of Siva, all auspiciousness; He is the presiding deity of S'iva,
that is, liberation. It is because liberation is obtained from Him, He is
called Siva. O dear Nārada! While Nārāyana was thus speaking, the trident
bolder Mahādeva, with his eyes red like reddened lotuses, mounting on His
bull, came up there and getting down from His Bull, humbly bowed down with
devotion to the Lord of Laksmī, peaceful and higher than the highest.
Nārāyana was then seated on His throne, decked with jewel ornaments. There
was a crown on His crest; two earrings were hanging from His ears; the disc
was in His hand, forest flower's garlands on His neck; of the colour of
fresh blue rain cloud; His form exceedingly beautiful. The four-armed
attendants were fanning Him with their four hands; His body smeared all over
with sandal-paste and He is wearing the yellow garment. That Bhagavān,
distressed with the thought of welfare for His Bhaktas, the Highest Self was
sitting on a jewel throne and chewing the betel offered by Padmā and with
smiling countenance, seeing and hearing the dancing and singing of the
Vidyādharīs. When Mahādeva bowed down to Nārāyana, Brahmā also bowed down to
Mahādeva. The Sun, too, surprised, bowed down to Mahādeva with devotion.
Kas'yapa, too, bowed and with great bhakti, began to praise Mahādeva. On the
other hand, Sankara praised Nārāyana and took His seat on the throne. The
attendants of Nārāyana began to fan Mahādeva with white chowries. Then Visnu
addressed Him with sweet nectar like voice and said :-- O Mahes'vara! What
brings Thee here? Hast Thou been angry?
41-45. Mahādeva said : -- O Visnu! The King Vrisadhavaja is My great
devotee; he is dearer to Me than My life. The Sun has cursed him and so I am
angry. Out of the affection for a son I am ready to kill Sūrya. Sūrya took
Brahmā's refuge and now he and Brahmā have taken Thy refuge. And Those who
being distressed take Thy refuge, either in mind or in word, become entirely
safe and free from danger. They conquer death and old age. What to speak of
them, then, of those who come personally to Thee and take Thy refuge. The
remembrance of Hari takes away all dangers. All good comes to them. O Lord
of the world! Now tell me what becomes of My stupid Bhakta who has become
devoid of fortune and prosperity by the curse of Sūrya.
46-51. Visnu said :-- O S'ankara! Twenty-one yugas elapsed within this
one-half Ghatikā, by the coincidence of Fate (Daiva). Now go quickly to Thy
abode. Through the unavoidable coincidence of the cruel Fate, Vrisadhvaja
died. His son Rathadhvaja, too, died. Rathadhvaja had two noble sons
Dharmadhvaja and Kus'adhvaja. Both of them are great Vaisnavas; but, through
Sūrya's curse, they have become luckless. Their kingdoms are lost; they have
become destitute of all property, prosperity and they are now engaged in
worshipping Mahā Laksmī. Mahā Laksmī will be born in parts of their two
wives. Then again, by the grace of Laksmī, Dharmadhvaja and Kus'adhvaja will
be prosperous and become great Kings. O S'ambhu Your worshipper Vrisadhvaja
is dead. Therefore Thou dost go back to Thy place. O Brahmā, O Sun! O
Kas'yapa! You all also better go to your places respectively. O Nārada!
Thus saying, Bhagavān Visnu went with His wife to the inner rooms. The Devas
also went gladly to their own places respectively. And Mahādeva, too, Who is
always quite full within Himself, departed quickly to perform His Tapas.
Here ends the Fifteenth Chapter on the question of anecdote of Tulasī in the
Ninth Book in the Mahāpuranam Srī Mad Devī Bhāgavatam of 18,000 verses by
Maharsi Veda Vyāsa.
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