Devi Bhagavatam (Devi Puranam)

Chapter XVI

On the incarnation of Mahâ Laksmî in the house of Kus’adhvaja

1-30. S’rî Nârâyana said :-- O Muni! Dharmadhvaja and Kus’adhvaja practised severe tapasyâs and worshipped Laksmî. They then got separately their desired boons. By the boon of Mahâ Laksmî, they became again the rulers of the earth. They acquired great religious merits and they also had their children. The wife of Kus’adhvaja was named Mâlâvatî. After a long time, the chaste wife delivered one daughter, born of the parts of Kamalâ. The daughter, on being born, became full of wisdom. On being born, the baby began to sing clearly the Vedic mantrams from the lying-in-chamber. Therefore She was named Vedavatî by the Pundits. She bathed after her birth and became ready to go to the forest to practise severe tapas. Everyone then, tried earnestly to dissuade her, devoted to Nârâyana, from the enterprise. But she did not listen to anybody. She went to Puskara and practised hard tapasyâ for one Manvantara. Yet her body did not get lean a bit; rather she grew more plumpy and fatter. By degrees her youth began to show signs in her body; one day she heard an incorporeal voice from the air above, “O Fair One! In your next birth S’rî Hari, adored by Brahmâ and other gods, will be your husband.” Hearing this, her joy knew no bounds. She went to the solitary caves in the Gandhamâdan mountain to practise tapas again. When a long time passed away in this tapasyâ, one day the irresistible Râvana came there as guest. No sooner Vedavatî saw the guest, then she gave him, out of devotion to the guest, water to wash feet, delicious fruits, and cool water for his drink. The villain accept the hospitality and sitting there, began to ask :-- “O Auspicious One! Who are you?” Seeing the fair smiling lady, with beautiful teeth, her face blooming like the autumnal lotus, of heavy loins, and of full breast, that villain became passionate. He lost entirely all consciousness and became ready to make violence on Her. Seeing this, the chaste Vedavatî, became angry and out of her tapas influence, astounded him and made him insensible to move. He remained motionless like an inanimate body. He could not move his hands nor feet nor could he speak. That wicked fellow then mentally recited praises to her. And the praise of the Higher S’akti can never go futile. She became pleased and granted him religious merits in the next world. But she also pronounced this curse :-- “That when you have touch my body out of passion, then you will be ruined with your whole family for my sake. Now see my power.” O Nârada! Thus saying to Râvana, Vedavatî left her body by her yogic power. Then Râvana took her body and delivered it to the Ganges and he then returned to his own home. But Râvana thought over the matter repeatedly and exclaimed, “What wonder have I seen! Oh! What a miracle this lady has wrought!” Râvana thus lamented. This Vedavatî, of pure character, took her birth afterwards as Sîtâ, the daughter of

Janaka. For the sake of this Sîtâ, Râvana was ruined with his whole family. By the religious merits of her previous birth, the ascetic lady got Bhagavân Hari S’rî Râma Chandra, the Fullest of the Full, for her husband and remained for a long time in great enjoyment with the Lord of the world; a thing very difficult to be attained! Though she was a Jâtismarâ (one who knows all about her past lives), she did not feel any pain due to her practising severe austerities in her previous birth; for when the pains end in success, the pains are not then felt at all. Sîtâ, in Her fresh youth enjoyed various pleasures in the company of her husband, handsome, peaceful, humorous and witty, the chief of the Devas, loved by the female sex, well-qualified, and just what she desired. But the all-powerful Time is irresistible; the truthful Râmachandra, the scion of the Raghu’s family, had to keep up the promise made by his father and so he had to go to the forest, ordained by Time. He remained with Sîtâ and Laksmana near the sea. Once the God Fire appeared to Him in the form of a Brâhmana. Fire, in a Brâhmin-form, saw Râma Chandra morose and became himself mortified. Then the Truthful Fire addressed the truthful Râmachandra :-- “O Bhagavân Râmachandra! I now speak to you how time is now coming to you. Now has come the time when your Sîtâ will be stolen.

31-48. The course of Destiny is irresistible; none else is more powerful than Time, Fate. So give over your Sîtâ, the World Mother to me and keep with you this Chhâyâ Sîtâ (the shadow Sîtâ; the false Sîtâ). When the time of Sîtâ’s ordeal by fire will take place I will give Her back to you. The Devas united have sent me to you. I am not really a Brâhmin; but I am Agni Deva (eater of oblations).” Râmachandra heard Fire and gave his assent. But his heart shattered. He did not speak of this to Laksmana. By the yogic power Agni (Fire) created a Mâyâ Sîtâ. This Mâyâ Sîtâ, O Nârada, was perfectly equal to the real Sîtâ. Fire, then, handed this Mâyâ Sîtâ to the hands of Râmachandra. Hûtâsana (fire) took the real Sîtâ and said, “Never divulge this to any other body” and went away. What to speak of divulging the secret to any other body, Laksmana even could not know it. By this time Râma saw one deer, made of all gold. To bring that deer carefully to her, Sîtâ sent Râmachandra with great eagerness. Putting Sîtâ under Laksmana’s care, in that forest, Râma went himself immediately and pierced the deer by one arrow. That Mâyâ mrîga (the deer created by magic powers) on being pierced, cried out “Ha Laksmana!” and seeing Hari before him and remembering the name of Hari, quitted his life. The deer body then vanished; and a divine body made its appearance in its stead. This new body mounting on an aerial car made of jewels, ascended to Vaikuntha. That Mâyik (magic) deer was in its previous birth, a servant, of the two gate-keepers of Vaikuntha; but, for the sake of some emergency, he had to take up this Râkhsasa birth. He again became the servant of two door-keepers of Vaikuntha. On the other hand Sîtâ Devî, hearing the cry “Ha Laksmana!” became very distressed and sent Laksmana in search of Râma. No sooner did Laksmana get out of the hermitage, the irresistible Râvana took away Sîtâ gladly to the city of Lanka (Ceylon). Now Râmachandra, seeing Laksmana on the way in the forest, became merged in the ocean of sorrows and without losing any time came hurriedly to the hermitage where he could not find Sîtâ. Instantly he fell unconscious, on the ground; and, after a long time, when he regained his consciousness, he lamented and wandered here and there in search of Her. After some days on the banks of the river Godâvarî, getting the information of Sîtâ, he built a bridge across the ocean with the help of His monkey armies. Then he entered with his army into Lanka and slew Râvana with arrows with all his friends. When Sîtâ’s ordeal by fire came, Agni (Fire) handed over the real Sîtâ to Râmachandra. The Shadow Sîtâ then humbly addressed Agni and Râma Chandra, “O Lord! What am I to do now? Settle my case.”

49-53. Agni and Râmachandra both of them then said to Chhâyâ Sîtâ :-- “O Devî! Go to Puskara and practise tapasyâ there; that place is the giver of religious merits and then you will be the Svarga Laksmî (Laksmî of Heaven).” Hearing this, the Chhâyâ Sîtâ went and practised tapasyâ for the three divine lakh years and became Mahâ Laksmî. This Svarga Laksmî appeared at one time from the sacrificial Kunda (pit). She was known as the daughter of Drupada and became the wife of the five Pândavas. She was Veda Vatî, the daughter of Kus’adhvaja in the Satya Yuga; Sîtâ, the wife of Râma and the daughter of Janaka in Tretâ Yuga; and Draupadî, the daughter of Drupada, in the Dvâpara Yuga. As she existed in the Satya, Tretâ, and Dvâpara Yugas, the Three Yugas, hence She is Trihâyanî.

54. Nârada said :-- “O Chief of Munis! O Remover of doubts! Why had Draupadî five husbands? A great doubt has arisen in my mind on this point. Remove my doubt.”

55-63. Nârâyana said :-- O Devarsi! When, in the city of Lanka, the real Sîtâ came before Râma, then Chhâyâ Sîtâ, full of youth and beauty, became very anxious. Agni Deva and Râmachandra both toldHer to go to Puskara and worship S’amkara. While this Chhâyâ Sîtâ was practising austerities in Puskara, She became very anxious to get a good husband and asked from MahâDeva the boon “Grant me a husband” and repeated it five times. S’iva, the chief among the humorous, witty persons, hearing this, said, “O Dear! You will get five husbands” and thus granted her the boon. Therefore She became the dearest wife of the five Pândavas. Now hear other facts. When the war at Lanka was over, S’rî Râmachandra got his own dear wife Sîtâ, and installing Vibhîsana on the throne of Lanka, returned to Ayodhyâ. He ruled for eleven thousand years in Bhârata and finally went to Vaikuntha with his all his subjects. Vedavatî, the incarnation in part of Laksmî dissolved in the body of Kamalâ. Thus I have described to you the pure anecdote of Vedavatî. Hearing this destroys sins and increases virtue. The four Vedas reigned incarnate, in their true forms, on the lips of Vedavatî; hence She was named Vedavatî. Thus I have told you the anecdote of the daughter of Kus’adhvaja. Now hear the story of Tulasî, the daughter of Dharmadhvaja.

Here ends the Sixteenth Chapter in the Ninth Book on the incarnation of Mahâ Laksmî in the house of Kus’adhvaja in S’rî Mad Devî Bhâgavatam of 18,000 verses by Mahârsi Veda Vyâsa.

Chapter XVII

On the anecdote of Tulasî

1-19. S’rî Nârâyana said :-- O Nârada! The wife of Dharmadhvaja was Mâdhavî. Going to the Gandhamâdan mountain, She began to enjoy, with great gladness, the pleasures with the king Dharmadhvaja. The bed was prepared, strewn with flowers and scented with sandal-paste. She smeared all over her body with sandal-paste. The flowers and cool breeze in contact with the sweet scent of sandal-paste began to cool the bodies. Mâdhavî was the jewel amongst women. Her whole body was very elegant. Besides it was adorned all over with jewel ornaments. As she was humorous, so the king was very expert in that respect. It seemed as if the Creator created especially for Dharmadhvaja, the humorous lady Mâdhavî expert in amorous affairs. Both of them were skilled in amorous sports. So no one did like to desist from amorous enjoyments. One hundred divine years passed in this way, day and night passed unnoticed. The king then got back his consciousness and desisted from his amorous embraces. But the lustful woman did not find herself satisfied. However, by the Deva’s influence, she became pregnant and conceived for one hundred years. In the womb there was the incarnation of Laksmî; and the body’s lustre increased day by day. Then, on an auspicious day, on an auspicious moment, auspicious Yoga, auspicious Lagna, auspicious Amsa, and on an auspicious combination of planetary rulers and their houses, she delivered on the full moon night of the month of Kârtik one beautiful daughter, the incarnation in part of Laksmî. The face of the baby looked like the autumnal moon; Her two eyes resembled autumnal lotuses and her upper and lower lips looked beautiful like ripe Bimba fruits. The daughter began, no sooner it was born, to look on all sides of the lying-in-room. The palm and lower part of feet were red. The navel was deep and below that there were three wrinkles. Her loins were circular. Her body was hot in the winter and cold in the summer and pleasant to touch. Her hairs on the head were hanging like the roots of the fig tree. Her colour was bright like Champaka; She was a jewel amongst women. Men and women cannot compare her beauty. The holy wise men named Her Tulasî. As soon as she was born, she looked of the female sex, full in every way. Though prevented repeatedly by all, She went to the forest of Badarî for practising Tapasyâ. There she practised hard Tapasyâ for one lakh divine years. Her main object was to get Nârâyana for her husband. In summer she practise Panchatapâ (surrounded by fire on four sides and on the top); in the winter she remained in water and in the rainy season she remained in the open air and endured the showers of the rain, twenty thousand years. She passed away thus in eating fruits and water. For thirty thousand years she subsisted only on the leaves of trees. When the forty thousandth year came, she subsisted only on air and her body became thinner and thinner day by day. Then for ten thousand years afterwards she left eating anything whatsoever and without any aim, stood on only one leg. At this time the lotus-born Brahmâ, seeing this, appeared there to grant her boons. On seeing Him, Tulasî immediately bowed down to Brahmâ, the Four-faced One riding on His vehicle, the Swan. [Note: -- The vehicle theory of the Devas came from Egypt. The Devas were without vehicles at first and were faced half-beasts. Then they were rendered men and their vehicles were fancied as beasts. The face of the Dûrgâ Devî was thought of as that of a tiger.

20. He then addressed her and said :-- “O Tulasî! Ask a boon that you like. Whether it be devotion to Hari, servantship to Hari, freedom from old age or freedom from death, I will grant that to you.”

21-27. Tulasî said :-- “Father! I now say you my mind. Hear. What is the use of hiding away my views out of fear or shame to One who knows everything reigning in One’s Heart. I am Tulasî Gopî (cowherdess); I used to dwell before in the Goloka. I was a dear she-servant of Radhikâ, the beloved of Krisna. I was also born of Her in part, Her Sakhis (female attendants) used to love me. Once in Râsa Mandalam I was enjoyed by Govinda; but I was not satiated and while I was lying down in an unconscious state, Râdhâ, the Governess-in-chief of the Râsa circle, came there and saw me in that state. She rebuked Gobinda and, out of anger, cursed me :-- ‘Go at once and be born as a human being.’ At this Govinda spoke to me :-- ‘If you go and practise Tapas in Bhârata, Brahmâ will get pleased and He will grant you boon. When you will get Nârâyana, the Four-armed, born of Me in part as your husband.’ O Father! Thus speaking, S’rî Krisna disappeared out of sight. Out of Râdhâ’s fear, I quitted my body and am now born in this world. Now grant me this boon that I get the peaceful, lovely, beautiful Nara for my husband.”

28-37. Brahmâ said :-- “O Child Tulasî! The Gopa (cowherd) Sudâmâ was born of S’rî Krisna’s body. At the present time he is very energetic, He too, under the curse of Râdhâ, has come and taken his birth amongst the Dânavas. He is named S’ankha Chûda. No one is equal to him in strength. In Goloka, when he saw you before, he was overpowered with passion for you. Only out of Râdhâ’s influence, he could not embrace you. That Sudâmâ is Jâtismara (knows all about his previous births); and you, too, are Jâti Smarâ. There is nothing unknown to you. O Beautiful One! You will now be his wife. Afterwards you will get Nârâyana, the Beautiful and Lovely for your husband. Thus under the curse of Nârâyana, you will be transformed into the world purifying Tulasî tree. You will be the foremost amongst the flowers and will be dearer to Nârâyana than His life. No one’s worship will be complete without Thee as leaf. You will remain as a tree in Bindrâban and you will be widely known as Vrindâbanî. The Gopas and Gopis will worship Mâdhava with Your leaves. Being the Presiding Deity of the Tulasî tree, you will always enjoy the company of Krisna, the best of the Gopas.” O Nârada! Thus bearing Brahmâ’s words, the Devî Tulasî became very glad. Smile appeared in her face. She then bowed down to the Creator and said :--

38-40. “O Father! I speak now truly to Thee that I am not as devoted to the four-armed Nârâyana as I am devoted to S’yâma Sundara, the two-armed. For my intercourse with Govinda S’rî Krisna was suddenly interrupted and my desire was not gratified. It is because of S’rî Govinda’s words that I prayed for the four-armed. Now it appears certain that by Thy grace I will get again my Govinda, very hard to be attained. But, O Father! Do this that I be not afraid of Râdhâ.”

41-48. Brahmâ said :-- “O Child! I now give you the sixteen lettered Râdhâ mantra to you. By Her Grace you will be dear to Râdhâ as Her life. Râdhikâ will not be able to know anything of your secret dealings. O Fortunate! You will be dear to Govinda like Râdhâ.” Thus saying, Brahmâ, the Creator of the world, gave her the sixteen lettered Râdhâ mantra, stotra, Kavacha and mode of worship and puras’charana and He blessed her. Tulasî, then, engaged herself in worshipping Râdhâ, as directed. By the boon of Brahmâ, Tulasî attained Siddhi (success) like Laksmî. Out of the power of the Siddha mantra, She got her desired boon. She became fortunate in getting various pleasures, hard to be attained in this world. Her mind became quiet. All the toils of Tapasyâ disappeared. When one gets the fruit of one’s labour, all the troubles then transform to happiness. She then finished her food and drink and slept on a beautiful bed strewn with flowers and scented with sandal paste.

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

Chapter XVIII

On the union of S’ankhachûda with Tulasî

1-26. Nârâyana said :-- Thus highly pleased, Tulasî went to sleep with a gladdened-heart. She, the daughter of Vrisadhvaja, was then in her blooming youth and while asleep, the Cupid, the God of five arrows, shot at her five arrows (by which one gets enchanted and swooned). Though the Devî was smeared with sandal paste and She slept on a bed strewn with flowers, her body was felt as if being burnt. Out of joy, the hairs stood on their ends all over her body; her eyes were reddened and her body began to quiver. Sometimes She felt uneasiness, sometimes dryness; sometimes She got faint; sometimes drowsiness and sometimes again pleasantness; sometimes she became conscious, sometimes sorrowful. Sometimes she got up from her bed; sometimes she sat; and sometimes she fell again to sleep. The flower-bed, strewn with sandal-paste, appeared to her full of thorns; nice delicious fruits and cold water appeared to her like poison. Her house appeared to her like a hole in a ground and her fine garments seemed to her like fire. The mark of Sindûra on her forehead appeared, as it were, a boil, a sore. She began to see in her dreams that one beautiful, well clothed, humorous, young man with smile in his lips, appeared to her. His body was besmeared with sandal-paste and decked with excellent jewels; garlands of forest flowers were suspending from his neck. Coming there, he was drinking the honey of her lotus face. He was speaking on love themes and on various other sweet topics. As if he was embracing amorously and enjoying the pleasures of intercourse. After the intercourse he was going away; again he was coming near.

The lady was addressing him, “O Darling! O Lord of my heart! Where do you go. Come close.” Again when she became conscious, she began to lament bitterly. Thus on entering in her youth, the Devî Tulasî began to live in the hermitage of Badari (Plum fruit, it may signify womb. Those who visit Badari are not to enter again in any womb). On the other hand the great Yogi S’ankhachûda obtained the Krisna Mantra from Maharsi Jaigîsavya and got siddhi (success) in Puskara Tîrtha (sacred place of pilgrimage where one crosses the world). Holding on his neck the Kavacha named Sarvamangalamaya and obtaining the boon from Brahmâ as he desired, he arrived at Badari, by Brahmâ’s command. The signs of the blooming youth had just begun to be visible in the body of S’ankhachûda as if the God of Love incarnated in his body; his colour resembled that of white Champakas and all his body was decked with jewelled ornaments. His face resembled the autumnal full moon; his eyes were extended like the lotus leaves. The beautiful form was seen to sit in an excellent aerial car, made of pearls and jewels. Two jewel earrings, nice and elegant, suspended upto his cheek; his neck was adorned with Pârijâta flower garlands; and his body was smeared with Kumkum and scented sandal-paste. O Nârada! Seeing S’ankhachûda coming near to her, Tulasî covered her face by her clothing and she, with a smiling countenance, cast repeatedly sidelong glances at him and bent her head low abashed in the expectation of a fresh intercourse. How beautiful was that clear face of her! It put down the autumnal moon in the background. The invaluable jewelled ornament were on her toes. Her braid of hair was surrounded by sweet scented Mâlatî garlands. The invaluable jewelled wonderful earrings like the shape of a shark were hanging up to her cheek. Extraordinarily beautiful necklaces were seen being suspended to the middle of her breasts and added to the beauty thereof; on her arms and hand were jewelled bangles and conch ornaments; jewelled armlets and on fingers; excellent jewelled rings were seen. O Muni! Seeing that lovely beautiful chaste woman of good nature, S’ankhachûda came to her and taking his seat addressed her as follows :--

27. “O Proud One! O Auspicious One! Who are you? Whose daughter are you? You look fortunate and blessed among women. I am your silent slave. Talk with me.”

28-30. That beautiful eyed Tulasî, full of love, replied to S’ankhachûda with smiling countenance and face bent low :-- “I am the daughter of the great king Vrisadhvaja. I have come to this forest for tapasyâ and am engaged in this. Who are you? What business have you to talk with me? You can go away wherever you like. I have heard in the S’âstras that persons born of a noble family never speak with ladies of a respectable family in privacy.

31-71. Only those that are lewd, void of any knowledge in the Dharma S’âstras, void of the Vedic knowledge and who are not Kulînas, like to speak with women in privacy. And those woman, too, that look externally beautiful but very passionate and the Death of males, who are sweet tongued but filled with venom in their hearts, those who are sweet externally but like a sword internally, those that are always bent in achieving their own selfish ends and those that become obedient to their husbands for their own selfish ends otherwise behaving as they like, those that are filled inside with dirty things and outside looking pleasant in their faces and eyes, whose characters are pronounced as defiled, what intelligent, learned and noble-minded man can trust them? Those women do not discriminate who are their friends or who are their enemies; they want always new persons. Whenever they see a man well dressed, they want to satisfy their own passions. And they pretend with great care that they are very chaste. They are the vessels of passion; they always attract the minds of others and they are very enthusiastic in satisfying their own lust. They verbally shew that they want other men to go away but at hearts, feelings for intercourse remain preponderant; whenever they see their paramours in private, they laugh and become very glad but externally their shame, knows no bounds. When they do not have their intercourses with their paramours, they become self-conceited; their bodies burn with anger and they begin to quarrel. When their passions are satisfied fully, they become glad and when there is a deficiency in that, they become sorrowful. For the sake of good and sweet food and cold drinks, they want beautiful young persons, qualified and humorous. They consider witty young persons clever in holding intercourses, more dearly than their sons. And if that beloved one becomes incapable or aged, then he is considered as an enemy. Quarrels and anger then ensue. They devour these men as serpents eat rats. They are boldness personified and they are the source of all evils and vices. Even Brahmâ, Visnu and Mahes’a remain deluded before them. They cannot find out any clue of their minds. They are the greatest obstacle in the path of tapasyâ and the closed doors for liberation. Devotion to Hari cannot reach those women. They are the repositories of Mâyâ and they hold men fast by iron chains in this word. They are like magicians and false like dreams. They enchant others by external beauty; their lower parts are very ugly and filled with excrements, faeces, of foul scent and very unholy and smeared with blood. The Creator Bhagavân has created them as such, the Mâyâ to the Mâyâvis and the venom to those who want liberation, and as invisible to those that want to have them.” Thus saying Tulasî stopped. O Nârada! S’ankhachûda, then smilingly addressed her as follows :-- “O Devî! What you have spoken is not wholly false; partly it is true and partly it is false. Now hear. The Creator has created this all-enchanting female form into two parts. One is praiseworthy and the other is not. He has created Laksmî, Sarasvatî, Durgâ, Sâvitrî and Râdhâ and others as the primary causes of creation; so there are the prime creations: Those women that are born of their parts, are auspicious, glorious and much praiseworthy. S’atarûpâ, Devahûtî, Svadhâ, Svâhâ, Daksinâ Chhâyâvatî, Rohinî, Varunânî, S’achî, the wife of Kuvera, Diti, Aditi, Lopâmudrâ, Anasûyâ, Kautabhî (Kotarî), Tulasî, Ahalyâ, Arundhatî, Menâ, Tarâ, Mandodarî, Damayantî, Vedavatî, Gangâ, Manasâ, Pusti, Tusti, Smriti, Medhâ, Kâlikâ, Vasundharâ, Sasthî, Mangalachandî, Mûrti, wife of Dharma. Svasti, S’raddhâ; S’ânti, Kânti, Ksânti, Nidrâ, Tandrâ, Ksudhâ, Pipâsâ, Sandhyâ, Râtri, Divâ, Sampatti, Dhriti, Kîrtî, Krîyâ, S’obhâ, Prabhâ, S’ivâ, and other women born of the Prime Prakritis, all are excellent in every Yuga. The prostitutes of the heavens are also born of the above women in their parts and parts of parts. They are not praiseworthy in the universe; they are all regarded as unchaste women. Those women that are of Sâttva Gunas are all excellent and endowed with influence. In the universe they are good, chaste and praiseworthy. This is not false. The Pandits declare them excellent. Those that are of Râjo Gunas, and Tâmo Gunas are not so praiseworthy. Those women that are of Râjo Gunas are known as middling. They are always fond of enjoyments, yield to them, and always ready to achieve their own ends. These women are generally insincere, delusive, and outside the pale of religious duties. Therefore they are generally unchaste. The Pandits consider them as middling. Those women that are of Tâmo Gunas are considered as worst. Those born of noble families, can never speak with other wives in a private place or when they are alone. By Brahmâ’s command I have come to you. O Fair One! I will marry you now according to the Gandharba method. My name is S’ankhachûda. The Devas fly away from me out of terror. Before I was the intimate S’akhâ (friend) of S’rî Hari, by the name of Sudâmâ. Now, by Râdhikâ’s curse I am born in the family of the Dânavas. I was a Pârisad (attendant) of S’rî Krisna and the chief of the eight Gopas. Now, by Râdhikâ’s curse I am born as S’ankhachûda, the Indra of the Dânavas. By S’rî Krisna’s grace and by His mantra, I am Jâtismarâ (know of my past births). You, too, are Jâtismarâ Tulasî. S’rî Krisna enjoyed you before. By Râdhikâ’s anger, you are now born in Bhârata. I was very eager to enjoy you then; out of Râdhikâ’s fear I could not.”

72-87. Thus saying, S’ankhachûda stopped. Then Tulasî gladly and smilingly replied :-- “Such persons (like you) are famous in this world; good women desire such husbands. Really, I am now defeated by you in argument. The man who is conquered by woman is very impure and blamed by the community. The Pitri Lokas, the Deva Lokas, and the Gandharba Loka, too, look upon men, overpowered by women, as mean, despicable. Even father, mother, brother, etc., hate them mentally. It is said in the Vedas that the impurities during birth and death are expiated by a ten days observances for the Brâhmanas, by twelve days observances for the Ksattriyas, by fifteen days observances for the Vais’yas and by one month’s observances for the S’ûdras and other low castes. But the impurity of the man who is conquered by women cannot be expiated by any other means except (his dead body) being burned in the funeral pyre. The Pitris never accept willingly the pindas and offerings of water (Tarpanas) offered by the women-conquered men. So much so that the Devas even hesitate to accept flowers, water, etc., offered by them on their names. Those whose hearts are entirely subdued by men, do not acquire any fruits from their knowledge, Tapasyâ, Japam, fire sacrifices, worship, learning and fame. I tested you to ascertain your strength in learning. It is highly advisable to choose one’s husband by examining his merits and defects. Sin equivalent to the murder of a Brâhmin is committed if one gives in marriage one’s daughter to one void of all qualifications, to an old man, to one who is ignorant, to a poor, illiterate, diseased, ugly, very angry, very harsh, lame, devoid of limbs, deaf, dumb, inanimate like, and who is impotent. If one gives in marriage a daughter to a young man of good character, learned, well qualified and of a peaceful temper, one acquires the fruits of performing ten horse sacrifices. If one nourishes a daughter and sells her out of greed for money, one falls to the Kumbhîpâka hell. That sinner drinks the urine and eats the excrements of that daughter, remaining in that hell. For a period equal to the fourteen Indra’s life-periods they are bitten by worms and crows. At the expiry of this period, they will have to be born in this world of men as diseased persons. In their human births they will have to earn their livelihood by selling flesh and carrying flesh.”

88-100. Thus saying, when Tulasî stopped, Brahmâ appeared on the scene and addressed S’ankachûda :-- O S’ankhachûda! Why are you spending uselessly your time in vain talks with Tulasî? Marry her soon by the Gandharba method. As you are a gem amongst males, so She is a gem amongst females. It is a very happy union between a humorous lover and a humorous beloved. O King! Who despises the great happiness when it is at one’s hand! He who forsakes the pleasure is worse than a beast in this world. O Tulasî! And what for are you testing the nobly qualified person who is the tormentor of the Devas, Asuras and Dânavas. O Child! As Laksmî Devî is of Nârâyana, as Râdhikâ is of Krisna; as is My Sâvîtrî, as Bhava’s is Bhavânî, as Boar's is Earth, as Yajña’s is Daksînâ, Atri’s Anasûyâ, Gautama’s Ahalyâ, Moon’s Rohinî, Brihaspati’s Târâ, Manu’s S’atarûpâ, Kandarpa’s Rati, Kas’yapa’s Aditi, Vas’istha’s Arundhatî, Karddama’s Devahûti, Fire’s Svâhâ, Indra’s S’achî, Ganes’a’s Pusti, Skanda’s Devasenâ, and Dharma’s Mûrti, so let you be the dear wife of S’ankhachûda. Let you remain with S’ankhachûda, beautiful as he is, for a long time, and enjoy with him in various places as you like. When S’ankhachûda will quit his mortal frame, you would go to Goloka and enjoy easily with the two-armed S’rî Krisna, and in Vaikuntha with the four-armed Krisna and with great gladness.

Here ends the Eighteenth Chapter of the Ninth Book on the union of S’ankhachûda with Tulasî in the Mahâpurânam S’rî Mad Devî Bhâgavatam of 18,000 verses by Maharsi Veda Vyâsa.

Chapter XIX

On the going of the Devas to Vaikuntha after Tulasî’s marriage with S’ankhachûda

1. Nârada said :-- “O Bhâgavân! Wonderful is the story that has been now recited by you. My ears are not satisfied. So tell me what happened afterwards.”

2-94. Nârâyana said :-- O Nârada! The Creator Brahmâ, blessing them, departed to His own abode. The Dânava married Tulasî under the Gandharba method. The celestial drums sounded and the flowers were showered. In the beautiful lovely house the Dânavendra, remained in perfect enjoyment. Tulasî, too, being busy with fresh intercourses, became almost mad after them. The chaste Tulasî and S’ankhachûda both became deeply immersed in the ocean of bliss in their sexual union and began to enjoy sixty-four sorts of amorous sports. In the S’âstras on love affairs, all the connections of limbs with limbs that are described, as the lover and the loved desire, they both enjoyed those with perfect freedom and pleasure. The place was solitary; to add to it, the scenery was grand and lovely; so nothing remained untasted of the several tastes of amorous pleasures. On the banks of the river, in flower-gardens, they slept on the flower beds smeared with sandal-paste, and enjoyed the amorous pleasures. Both were adorned with jewel ornaments; both were skilled in amorous practices; so no one desisted. The chaste Tulasî out of her nimbleness due to young age, easily stole into the heart of her husband. S’ankhachûda, too, a great expert in knowing other’s amorous sentiments, attracted the heart of Tulasî. Tulasî obliterated the sandal marks from the breast of the King and the sign of tilak from his nose. The King also wiped away the dot of Sindur and Alakâ (vermillion) marks from Tulasî’s forehead and put marks of nails on her round plump breasts. Tulasî also hurt the King’s left side by her bracelets. Then the King bit the lips of Tulasî. Thus each one embraced the other, kissed each other and each one began to champoo the thighs, legs, etc. When both of them thus spent their time in amorous sports, they got up and began to dress themselves as they desired. Tulasî smeared S’ankhachûda’s nose with red sandal-paste mixed with kumkum (saffron), smeared his body with sweet-scented sandal-paste, offered sweet-scented betels in his mouth, made him put on celestial garments (fireproof; brought from Fire) put unto his neck the wonderful garland of Pârijâta flowers, destructive of disease and old age, invaluable jewel rings on his hand and offering him excellent gems, rare in the three worlds, said :-- “O Lord! I am your maidservant” and uttering this repeatedly bowed down to the feet of her husband with devotion. She then got up and with smiling countenance began to look on his face with a steadfast gaze. The king S’ankhachûda then attracted his dear Tulasî to his breast and took off the veil fully from her face and began to look on that, next moment he kissed on her cheek and lips and gave her a pair of garments brought from the Varuna’s house, a necklace of jewels, hard to get in the three worlds, the tinklets of Svâhâ, the wife of Agni, the Keyura (armlets) of the Sun’s wife Chhâyâ, the two earrings of Rohinî, the wife of the Moon, the finger rings of Rati, the wife of Kâmadeva, and the wonderfully beautiful conch, given by Vis’va Karmâ, excellent bedding studded with pearls and jewels and various ornaments; and when he gave her all these things, he smiled. The king then put garlands on Tulasî’s braid of hair, nicely variegated Alakâs on her cheek, three crescent lines of sweet-scented sandal paste within the Alakâs, dots of saffron all around that, the brilliant Sindura mark looking like a flame, and red Âltâ on the feet and toes; he then placed those feet on his breast and utterred repeatedly :-- “I am your servant” and then held her on his breast. They then left the hermitage, in that state and began to travel in various places. In the Malaya mountain, in mountains after mountains, in solitary flower gardens, in the mountain caves, in beautiful sea-beaches, on the banks of the Puspabhadrâ river, cool with watery breeze, in various rivers and riversides, in Vispandana forest echoed with sweet songs of the birds of the vernal season. They then went from Vispandana forest to the Surasana forest, from the Surasana, forest to the Nandana forest, from the Nandana forest to the nice Chandana forests, from Chandana forest to Champaka, Ketakî; Mâdhavî Kunda, Mâlatî, and Kumuda and lotus forests; thence they went to the forest of desire gratifying trees (Kalpavriksa forest,) and Pârijâta trees. They then went to the solitary place Kânchan, thence to the Kânchî (forest) they then went to the Kîñjalaka forest, thence to the Kânchanâkar (the gold mine), thence to Kanchuka and various other forests echoed with the sweet sounds of cuckoos. There, on beds strewn with flowers and scented with sandal paste they both enjoyed each other to their hearts content and with great pleasure. But none of them, whether S’ankhachûda or Tulasî, got quenched with their thirst. Rather their passions were inflamed like the fire on which clarified butter is poured (in sacrifices). The King of the Dânavas, then, brought Tulasî to his own kingdom and, there, in his own beautiful garden house, he incessantly enjoyed her. Thus the powerful king of the Dânavas passed away one Manvantara in the enjoyment of his kingdom. He spread his sway over the Devatâs, Asuras, Dânavas, Gandharbas, Kinnaras, and Râksasas. The Devas, dispossessed of their realms, wandered everywhere like beggars. At last they united in a body and went to the Brahmâ’s assembly and there they began to cry and then related the whole history how the Dânava S’ankhachûda oppressed them. Hearing all this, Brahmâ took them to S’ankara and informed Him of the whole history of the case. When Mahâdeva heard all this, He took them all to the highest place, Vaikuntha devoid of old age and death. Going towards the first entrance of Nârâyana’s abode, they saw the gate-keepers watching the gate, taking their seats on jewel thrones. They all looked brilliant, clothed with the yellow garments, adorned with jewel ornaments, garlanded with forest flowers, all of S’yâma Sundara (dark blue, very beautiful) bodies. They were four-armed, holding on their hands, conch, mace, discus and lotus; sweet smile was on their faces and eyes beautiful like lotus leaves. On Brahmâ asking them for entrance to the assembly, they nodded their assent. He, then, accompanied by the Devas, passed one by one, sixteen gates and at last came before Nârâyana. On reaching there, He saw that the assembly was completely filled with Devarsis, and four-armed Nârâyanlike Pârisadas (attendants), decked with Kaustubba jewels. The sight of the Sabhâ (assembly) makes one think that the Moon has just arisen, shedding effulgent rays all round. By the will of S’rî Hari, excellent diamonds, invaluable gems and necklaces of gems and jewels were placed at various places. At other places rows of pearls were shedding their splendour and brilliance like the garlands of gems and jewels. At others, the mirrors were placed in a circle; and at various other places, the endless wonderful artistic picture lines were drawn. Again at other places the jewels called Padmarâgas were artistically arranged as if the lotuses were there spreading their lustrous beauty all around. At many other places rows of steps were made of wonderful Syamantak jewels. All around the assembly, there were the excellent pillars, built of Indranîlam jewels. Over those pillars, sandal leaves strung on strings from to pillar to pillar, were suspended. Golden jars, all brimful with water were located at various places. All around, the garlands of Pârijâta flowers were seen. The hall was decorated with sweet scented sandal trees, red like saffron and musk. Sweet scents were being emitted all round. The Vidyadhâris were dancing at places. The assembly hall measured one thousand Yojanas. Countless servants were engaged all over on various works. Brahmâ, S’ankara, and the other Gods saw there S’rî Hari seated in the centre on an invaluable jewel throne, as a Moon looks surrounded by stars. There were the crown on His head, the ear-rings on His ears; garlands made of wild flowers were on his neck and His body was smeared all over with sandal paste and He was holding Kelipadma (a sort of lotus) in His hand. He was seeing, with a smiling countenance, the dancing and music before Him. He was full of peace, the Lord of Sarasvatî. Laksmî was holding gently His lotus feet and He was chewing the sweet scented betel offered by Her. Gangâ also was fanning Him devotedly with a white Châmara and the others were singing hymns to Him with their heads bent low with devotion. Brahmâ and the other Gods all bowed down to Him; their bodies were all filled with Pulaka (excessive joy causing hair stand on end); tears flowed from their eyes and their voices were choked out of emotion. The creator Brahmâ, then, with clasped hands informed Him, with head bowed down, of the whole history of S’ankhachûda. Hearing this, the omniscient Hari, knowing the minds of all, smiled and spoke to Brahmâ all the interesting secrets :-- O Lotus born! I know all about S’ankhachûda. He was in his previous birth My great devotee, an energetic Gopa. Now I speak to you the ancient history of Goloka; hear. This story about Goloka is sin destroying and highly meritorious. S’ankhachûda, in his previous birth was the Gopa Sudâmâ, My chief Pârisad (attendant). He has now become a Dânava on account of the dire curse pronounced by S’rî Râdhâ. One day when I went from My abode, accompanied by Virajâ Gopî, to the Râsa Mandala, My beloved Râdhâ, hearing this news from a maid servant, came up at once with Her whole host of Sakhîs wrathful, to the Râsa Mandalam (ball dance in Goloka) and, not being able to see Me, saw Virajâ turned into a river, She thought that I had disappeared. So She went back to Her own abode with Her Sakhîs. But when I returned to the house with Sudâmâ, Râdhâ rebuked Me very much. I remained silent. But Sudâmâ could not bear and he rebuked Râdhâ in My presence, a thing quite intolerable to Her dignity! On hearing this rebuke, Râdhâ’s eyes became red with anger and She immediately ordered Her Sakhîs to drive him away. Sudâmâ began to tremble with fear. Immediately on Her command lakhs and lakhs of Sakhîs got up immediately and drove that hot irresistible Sudâmâ away. Sudâmâ repeated his chafings and roarings. On hearing these, She cursed him :-- “You better be born in the womb of a Dânavî.” Hearing the terrible curse, Sudâmâ bowed down to Me and went away crying; then Râdhâ, who was all-mercy, became melted with mercy. And She prevented him repeatedly, not to go away. Râdhâ wept and told him, “O Child! Wait. Where are you going? No more you will have to go; return.” Thus saying She became very distressed. The Gopas and Gopîs also began to weep. I then explained to them, “In about half a moment Sudâmâ will come back, fulfilling the conditions of the curse. O Sudâmâ! Come here when the curse expires.” Then he appeased Râdhâ also. “Know that one moment (Ksan) in Goloka is equal to one Manvantara on earth. The Yogi S’ankhachûda, expert in Mâyâ and very powerful will soon return from the earth. Take this My weapon S’ûla and go early to Bhârata. S’iva will slay the Dânava by this S’ûlâstra. The Dânava holds always on his neck My auspicious Kavacha and will therefore become the conqueror of the universe. No one will he able to kill him as long as be holds the above Kavacha. So, first of all, I will go to him in the form of a Brâhmana and ask from him the Kavacha. O Creator! Thou also didst give him the boon that his death would occur when the chastity of of his wife would be destroyed. I will go and hold intercourse with his wife. Then his death will occur without fail. His wife after her death will come and become My dearest wife. Thus saying, Nârâyana gave over to Mahâdeva the S’ûlâstra. Then He went gladly to His inner compartments. On the other hand, Brahmâ and Rudra and the other Devas incarnated themselves in Bhârata.

Here ends the Nineteenth Chapter on the going of the Devas to Vaikuntha after Tulasî’s marriage with S’ankhachûda in the Mahâpurânam S’rî Mad Devî Bhâgavatam of 18,000 verses by Maharsi Veda Vyâsa.

Chapter XX

On the war preparations of S’ankhachûda with the Devas

1-21. Nârâyana said :-- Brahmâ, then putting S’iva to the task of killing S’ankhachûda went to His own abode. The other Devas returned to their homes. Here under the beautiful Bata tree, on the banks of the river Chandrabhâgâ, Mahâdeva pitched His big tent and encamped Himself to get the victory of the Devas. He then sent Chitraratha, the Lord of the Gandharbhas, as a messenger to S’ankhachûda, the Lord of the Dânavas. By the command of Mahâdeva, Chitraratha went to the city of the king of Daityas, more beautiful than Indra’s place and more wealthy than the mansion of Kuvera. The city was five yojanas wide and twice as much in length. It was built of crystals of pearls and jewels. There were roadways on all sides. There were seven trenches, hard to be crossed, one after another, encircling the city. The city was built of countless rubies and gems, brilliant like flames. There were hundreds of roadways and markets and stalls, in the wonderful Vedis (raised platforms) built of jewels. All around were splendid palatial buildings of traders and merchantmen, filled with various articles. There were hundreds and kotis of beautiful buildings, adorned with various ornaments and built of variegated red stones looking like Sindûras. Thus he went on and saw, in the middle, the building of S’ankhachûda, circular like the lunar sphere. Four ditches all filled with fiery flames, encircled one after another, his house. So the enemies could not in any way cross them; but the friend could easily go there. On the top were seen turrets built of jewels, rising high to the heavens. The gate-keepers were watching the twelve gates. In the centre were situated lakhs and lakhs of excellent jewel built houses. In every room there were jewelled steps and staircases and the pillars were all built of gems and jewels, and pearls. Puspadanta (Chitraratha) saw all this and then went to the first gate and saw one terrible person, copper coloured, with tawny eyes, sitting with a trident in his hand and with a smiling countenance. He told he had come as a messenger and got his entrance. Thus Chitraratha went one afer another to all the entries, not being prohibited at all though he told that he had come as a messenger on war service. The Gandharbha reached one after another, the last door and said :-- “O Door keeper! Go quickly and inform the Lord of the Dânavas all about the impending war.” When the messenger had spoken thus, the gate-keeper allowed him to go inside. Going inside, the Gandarbha saw S’ankhachûda, of excellent form, seated in the middle of the royal assembly, on a golden throne. One servant was holding on the king’s head an umbrella, decked with divine excellent gems, the inner rod of the umbrella being made up of jewels, and decorated with expanded artificial flowers made of gems. The attendants were fanning him with beautiful white châmaras; he was nicely dressed, beautiful and lovely and adorned with jewel ornaments. He was nicely garlanded, and wore fine celestial garments. Three Koti Dânavas were surrounding him; and seven Koti Dânavas, all armed, were walking to and fro.

22-53. Puspadanta was thunderstruck when he saw thus the Dânava and he addressed him thus :-- O King! I am a servant of S’iva; My name is Puspadanta; hear what S’iva has commanded me to tell you. You better now give back, to the Devas, the rights that they had before. The Devas went to S’rî Hari and had taken His refuge. S’rî Hari gave over to S’iva one S’ûla weapon and asked the Devas to depart. At present, the three eyed Deva is residing under the shade of a Bata tree on the banks of the Puspabhadrâ river. He told me to speak this to you, “Either give over to the Devas their rights, or fight with me. Please reply and I will speak to Him accordingly.” S’ankhachûda, hearing the messenger’s words laughed and said, “Tomorrow morning I will start, ready for war. Better go away today.” The messenger went back to S’iva and replied to Him accordingly. In the meantime the following personages joined S’iva and remained seated on excellent aerial cars, built of jewels and gems. The following were the persons :-- Skanda, Vîrabhadra, Nandî, Mahâkâla, Subhadraka, Vis’âlâksa, Bâna, Pingalâksa, Vikampana, Virûpa, Vikriti, Manibhadra, Vâskâla, Kapilâksa, Dîrgha Dangstra, Vikata, Tâmralochana, Kâlâkantha, Balîbhadra, Kâlajîhba, Kutîchara, Balonmatta, Ranas’lâghî, Durjaya, Durgama, (these eight Bhairavas), eleven Rudras, eight Vasus, Indra, the twelve Âdityas, fire, moon, Vis’vakarmâ, the two As’vins, Kuvera, Yama, Jayanta, Nala Kûbara, Vâyu, Varuna, Budha, Mangala, Dharma, S’anî, Is’âna, the powerful Kâmadeva. Ugradamstrâ, Ugrachandâ, Kotarâ, Kaitabhî, and the eight armed terrible Devî Bhadrakâlî. Kâlî wore the bloody red clothings and She smeared red sandal paste all over Her body. Dancing, laughing; singing songs in tune, very jolly, She bids Her devotees discard all fear, and terrifies the enemies. Her lip is terrible, lolling, and extends to one Yojana. On Her eight arms She holds conch, disc, mace, lotus, axe, skin, bow and arrows. She was holding in Her hands, the bowl shaped human skull; that was very deep and one Yojana wide. Her trident reached up to the Heavens; Her weapon called S’akti (dart) extended to one Yojana. Besides there were Mudgara (mace), Musala (club), Vajra (thunderbolt), Kheta (club), brilliant Phalaka (shield), the Vaisnava weapon, the Varuna weapon, the Âgneyâstra (the fire weapon), Nâgapâs’a (the noose of serpents), the Nârâyanâstra, the Gandharva’s weapons, the Brahmâ’s weapons, the Gadudâstram, the Pârjanayâstram, the Pâs’upatâstram, the Jrimbhañâstram, the Pârvatâstram, the Mahes’varâstram, the Vâyavyâstram, and the Sanmohanam rod and various other infallible divine weapons. Besides hundreds of other divine weapons were with Her. Three Kotis of Yoginîs and three Kotis and a half of terrible Dâkinîs were attending Bhadrakâlî. Bhûtas, (demons) Pretas, Pis’âchas, Kusmândas, Brahma Râksasas, Râkhsasas, Vetâlas, Yaksas and Kinnaras also were there in countless numbers. At this time Kârtikeya came there and bowed down to his father Mahâdeva. He asked him to take his seat on His left side an asked him to help. Then the army remained there in military array. On the other hand, when S’iva’s messenger departed, S’ankhachûda went to the zenana and informed Tulasî of the news of an impending war. No sooner She heard than her throat and lips and palate became dried. She then with a sorrowful heart spoke in sweet words :-- “O my Lord! O my Friend! O the Ruler of My life! Wait for a moment and take your seat on My heart. Instil life in Me for a moment. Satisfy My desire of human birth. Let me behold you fully so that my eyes be satisfled. My breath is now very agitated. I saw by the end of the night one bad dream. Therefore I feel an internal burning.” Thus at the words of Tulasî, the king S’ankhachûda finished his meals and began to address her, in good and true words, beneficent to her :-- “O My Lady! It is Kâla (the time that brings out these various combinations by which the Karmic fruit is enjoyed; it is Kâla that awards auspicious and inauspicious things; the Kâla is the Sole Master to impart pain, fear, and good and bad things.

54-84. Trees grow up in time; their branches, etc., come out in time; flowers appear in time and fruits come out in time. Fruits are ripen in time and after giving the fruits, they die out also in time. O Fair One! The universe comes into existence in time and dies away in time. The Creator, Preserver, and Destroyer of the universe, are creating, preserving and destroying the worlds with the help of time. Time guides them in every way. But the Highest Prakriti is the God of Brahmâ, Visnu, and Mahes’a (i.e., the Creatrix of Time). This Highest Prakriti, the Highest God is creating, preserving and destroying this universe. She makes the Time dance. By Her mere Will, She has converted Her inseparable Prakriti into Mâyâ and is thus creating all things, moving and unmoving. She is the Ruler of all; the Form of all, and She is the Highest God. By Her is being done this creation of persons by persons, this preservation of persons by persons, and this destruction of persons by persons. So you better now take refuge of the Highest Lord. Know it is by Her command the wind is blowing, by Her command the Sun is giving heat in due time, by Her command Indra is showering rains; by Her command, Death is striding over the beings; by Her command fire is burning all things and by Her command the cooling Moon is revolving. She is the Death of death, the Time of time, Yama of yama (the God of death), the Fire of fire and the Destroyer of the destroyer. So take Her refuge. You cannot find and fix who is whose friend in the world; so pray to Her, the Highest God, Who is the Friend of All. Oh! Who am I? And who are you either? The Creator is the combiner of us two and so He will dissociate us two by our Karma. When difficulty arises, the ignorant fools become overwhelmed with sorrow; but the intelligent Pundits do not get at all deluded or become distressed. By the Wheel of Time, the beings are led sometimes into happiness; sometimes into pain. You will certainly get Nârâyana for your husband; for which you practised Tapas before, in the hermitage of Vadari (the source of the Ganges, the feet of Visnu). I pleased Brahmâ by my Tapasyâ and have, by his boon, got you as my wife. But the object for which you did your Tapasyâ, that you may get Hari as your husband; will certainly be fulfilled. You will get Gobinda in Vrindâbana and in the region of Goloka. I will also go there when I forsake this, my Demon body. Now I am talking with you here; afterwards we will meet again in the region of Goloka. By the curse of Râdhikâ, I have come to this Bhârata, hard to be attained. You, too, will quit this body and, assuming the divine form will go to S’rî Hari. So, O Beloved! You need not be sorry.” O Muni! Thus these conversations took them the whole day and led them to the evening time. The king of the demons, S’ankhachûda then slept with Tulasî on a nicely decorated bed, strewn with flowers, and smeared with sandal paste, in the Ratna Mandir (temple built of jewels.) This jewel temple was adorned with various wealth and riches. The jewel lamps were lighted. S’ankhachûda passed the night with his wife in various sports. The thin bellied Tulasî was weeping with a very sorrowful heart, without having taken any food. The king, who knew the reality of existence, took her to his breast and appeased her in various ways. What religious instructions he had received in Bhândîra forest from S’rî Krisna, those Tattvas, capable to destroy all sorrows and delusions, he now spoke carefully to Tulasî. Then Tulasî’s joy knew no bounds. She then began to consider, everything as transient and began to play with a gladdened heart. Both became drowned in the ocean of bliss; and the bodies of both of them were filled with joy and the hairs stood on their ends. Both of them, then, desirous to have amorous sports, joined themselves and became like Ardhanâris’vara and so one body. As Tulasî considered S’ankhachûda, to be her lord, so the Dânava King considered Tulasî the darling of his life. They became senseless with pleasureable feelings arising out of their amorous intercourses. Next moment they regained their tenaciousness and both began to converse on amorous matters. Thus both spent their time sometimes in sweet conversations, sometimes laughing and joking, sometimes maddened with amorous sentiments. As S’ankhachûda was clever in amorous affairs, so Tulasî was very expert. So none felt satiated with love affairs and no one was defeated by the other.

Here ends the Twentieth Chapter of the Ninth Book on the war preparations of S’ankhachûda with the Devas in the Mahâpurânam S’rî Mad Devî Bhâgavatam of 18,000 verses by Maharsi Veda Vyâsa.
 

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