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Devi Bhagavatam (Devi
Puranam)
Chapter XXI
On the meeting of Mahādeva and Sankhachūda for an encounter in conflict
1-33. Srī Nārāyana spoke :-- Then the Dānava, the devotee of Srī Krisna,
got up from his flower strewn bed, meditating on Srī Krisna, early in the
morning time, at the Brahmā Muhūrta. Quitting his night dress, he took his
bath in pure water and put on a fresh washed clothing. He then put the
bright Tilak mark on his forehead and, performing the daily necessary
worship, he worshipped his Ista devatā (The Deity doing good to him). He
then saw the auspicious things such as curd, ghee, honey, fried rice, etc.,
and distributed as usual, to the Brāhmanas the best jewels, pearls, clothing
and gold. Then for his marching to turn out auspicious, he gave at the feet
of his Guru Deva priceless gems, jewels, pearls, diamonds, etc., and finally
he gave to the poor Brāhmins with great gladness, elephants, horses, wealth,
thousands of stores, two lakhs of cities and one hundred kotis of villages.
He then gave over to his son, the charge of his kingdom and of his wife, and
all the dominions, wealth, property, all the servants and maid servants, all
the stores and conveyances. He dressed himself for the war and took up bows
and arrows and arrow cases. By the command of the King, the armies began to
gather. Three lakhs of horses, one lakh elephants, one ayuta chariots, three
Kotis of bowmen, three Kotis armoured soldiers and three Kotis of trident
holders got themselves ready. Then the King counted his forces and appointed
one Commander-in-Chief, (Mahāratha), skilled in arts of warfare, over the
whole army. Thus the generals were apppointed over the three lakh Aksauhinī
forces and their provisions were collected by three hundred Aksauhinī men.
He, then, thinking of Srī Hari, started for war, accompanied by his vast
army. (Note :-- One Aksauhinī consists of a large army consisting of 21,870
chariots, as many elephants, 65,610 horses, and 109,350 foot). He then
mounted on a chariot built of excellent jewels and, headed by his Guru and
all his other elders, went to Sankara. O Nārada! Bhagavān Mahādeva was at
that time, staying on the banks of Puspabhadra. That place was Sidhāsrama
(the hermitage where the yogic successes had been obtained and can easily be
acquired in future for the Siddhas as well a Siddha Ksettra.) It was the
place where the Muni Kapila practised Tapasyā, in the holy land of Bhārata.
It was bounded on the east by the western ocean, on the west by the Malaya
mountain, on the south, by the Srī Saila mountain and on the north by the
Gandha Mādana Mountain. It was five yojanas wide and one hundred times as
long. This auspicious river in Bhārata yields great religious merits and is
always full of clear, sparkling running water. She is the favourite wife of
the Salt Ocean and She is very blessed. Issuing from Sarāvatī Himālayās,
She drops into the ocean. Keeping the river Gomatī (Goomti) by her left; She
falls into the west ocean. Sankhachūda, arriving there, saw Mahādeva under
a Peepul tree near its root with a smiling countenance, like one Koti Suns
seated in a yogic posture. His colour was white like a pure crystal; as if
the Fire of Brahmā was emitting from every pore of His body (burning with
Brahmā-Teja); He was wearing the tiger skin and, holding the trident and
axe. He dispels the fear of death of His Bhaktas; His face is quite calm.
He, the Lord of Gaurī, is the Giver of the fruits of Tapasyā and of all sons
of wealth and prosperity. The smiling face of Āsutosa (one who is pleased
quickly) is always thinking of the welfare of the Bhaktas; He is the Lord of
the Universe, the Seed of the universe, the All-form (all-pervading), and
the Progenitor of the universe. He is omnipresent, All pervading, the Best
in this universe, the Destroyer of this universe, the Cause of all causes,
and the Saviour from the hells. He is the Awakener and Bestower of
Knowledge, the Seed of all knowledges, and He Himself is of the nature of
Knowledge and Bliss. Seeing that Eternal Purusa, the King of the Dānavas at
once descended from his chariot and bowed down with devotion to Him and to
Bhadra Kālī on His left and and to Kārtikeya on his front. The other
attendants did the same. Sankara, Bhadra Kālī and Skanda all blessed him.
Nandisvara and others got up from their seats on seeing the Dānava King and
began to talk with each other on that subject. The King addressed Siva and
sat by Him. Bhagavān Mahādeva, the Tranquil Self, then, spoke to him, thus
:-- O King! Brahmā, the knower of Dharma and the Creator of the world, is
the Father of Dharrna, The religious Marīchi, a devotee of Visnu, is the son
of Brahmā. The religious Prajāpati Kasyapa is also the Brahmās son. Daksa
gladly gave over to Kasyapa in marriage, his thirteen daughters. Danu,
fortunate and chaste, is also one of them.
34-64. Danu had forty sons, all spirited and known as Dānavas. The powerful
Viprachitti was the prominent amongst them. Viprachittis son was Dambha,
self controlled and very much devoted to Visnu. So much so that for one lakh
years he recited the Visnu mantra at Puskara. His Guru (spiritual teacher)
was Sukrāchārya; and, by his advice, he recited the mantra of Srī Krisna,
the Highest Self. He got you as his son, devoted to Krisna. In your former
birth, you were the chief attendant Gopa (cow-herd) of Krisna. You were very
religious. Now, by Rādhikās curse, you are born in Bhārata, as the Lord of
the Dānavas, powerful, heroic, valorous, and chivalrous. All the things from
Brahmā down to a blade of grass, the Vaisnavas regard as very trifling; even
if they get Sālokya, Sārsti, Sāyujya and Sāmīpya of Hari, they do not care a
straw for that. Without serving Hari, they do not accept those things, even
if those are thrust on them. Even Brahmāhood and immortality, the Vaisnavas
count for nothing. They want to serve Hari (Sevā-bhāva). Indrahood, Manuhood,
they do not care. You, too, are a real Krisna Bhakta. So what do you care
for those things that belong to the Devas, that are something like false to
you. Give back to the Devas their kingdoms thus and please Me. Let the Devas
remain in their own places and let you enjoy your kingdom happily. No need
now for further quarrels. Think that you all belong to the same Kasyapas
family. The sins that are incurred, for example, the murder of a Brāhmin,
etc., are not even one-sixteenth of the sins incurred by hostilities amongst
the relatives. If, O King! You think that by giving away to the Devas their
possessions, your property will be diminished, then think that no ones days
pass ever in one and the same condition. Whenever Prakriti is dissolved,
Brahmā also vanishes. Again He appears by the Will of God. This occurs
always. True, that knowledge is increased by true Tapasyā; but memory fails
then. This is certain. He who is the creator of this world, does his work of
creation gradually by the help of his Knowledge-power (Jńāna-Sakti). In the
Satya Yuga, Dharma reigns in full; in the Tretā Yuga, one quarter is
diminished; again in the Dvāpara only one-half remains. And in the Kālī
Yuga, only one quarter remains. Thus Dharma gets increase and decrease. At
the end of the Kālī, the Dharma will be seen very feeble as the phase of the
Moon is seen very thin on the Dark Moon night. See, again, the Sun is very
powerful in summer; not so in winter. At midday the Sun is very hot; it does
not remain so in the morning and evening. The Sun rises at one time; then he
is considered as young at another time he becomes very powerful and at
another time he goes down. Again in times of distress (i.e., during the
cloudy days) the Sun gets entirely obscured. When the Moon is devoured by
Rāhu (in the Lunar Eclipse), the Moon quivers. Again when the Moon becomes
liberated (i.e., when the eclipse passes away) She becomes bright again. In
the Full-Moon night She becomes full but She does not remain so always. In
the Dark fortnight She wanes every day. In the bright fortnight She waxes
every day. In the bright fortnight, the Moon becomes healthy and prosperous
and in the dark fortnight, the Moon becomes thinner and thinner as if
attacked with consumption. In the time of eclipse She becomes pale and in
the cloudy weather, She is obscured. Thus the Moon also becomes powerful at
one time and weak and pale at another time. Vali now resides in Pātāla,
having lost all his fortunes; but, at some other time, he will become
Devendra (the Lord of the Devas). This earth becomes at one time covered
with grains and the resting-place of all beings; and, at another time, She
becomes immersed under water. This universe appears at one time and
disappears at another. Everything, moving or non-moving, sometimes appears
and again, at another time, disappears. Only Brahmā, the Highest Self,
remains the same. By His grace, I have got the name Mrityunjaya (the
Conqueror of Death). I, too, am witnessing many Prakritik dissolutions, I
witnessed repeatedly many dissolutions and will in future, witness many
dissolutions. The Paramātman becomes of the nature of Prakriti. Again it is
He that is the Purusa (male principle). He is the Self; He is the individual
soul (Jīva). He thus assumes various forms. And, again, Lo! He is beyond all
forms! He who always repeats His Name and sings His Glory, can conquer, at
some occasion, death. He is not to come under the sway of this birth, death,
disease, old age and fear. He has made Brahmā the Creator, Visnu the
Preserver and Me the Destroyer. By His Will, we are possessed of those
influences and powers. O King! Having deputed Kāla, Agni and Rudra, to do
the destruction work, I Myself repeat only His name and sing His glory, day
and night, incessantly. My name is, on that account, Mrityunjaya. By His
Knowledge Power, I am fearless. Death flies away fast from Me as serpents
fly away at the sight of Garūda, the Vinatā;s son. O Nārada! Thus saying,
Sambhu, the Lord of all, the Progenitor of all, remained silent. Hearing
the above words of Sambhu, the King thanked Mahādeva again and again and
spoke in sweet humble words.
65-74. Sankhachūda said :-- The words spoken by Thee are quite true. Still
I am speaking a few words. Kindly hear. Thou hast spoken just now that very
great sins are incurred by kindred hostilities. How is it, then, that He
robbed Vali of his whole possessions and sent him down into Pātāla?
Gadādhara Visnu could not recover Valis glory. But I have done that. Why
did the Devas kill Hiranyāksa and Hiranyākasipu, Sumbha and the other
Dānavas? In by gone days, we laboured hard when the nectar was obtained out
of the churning of the ocean; but the best fruit was reaped by the Devas
only. However, all these point that this universe is but the mere sporting
ground of Paramātman, Who has become of the nature of Prakriti (the
polarities of the one and the same current to produce electric effects).
Whomsoever He grants glory and fortune, he only gets that. The quarrel of
the Devas and the Dānavas is eternal. Victory and defeat come to both the
parties alternately. So it is not proper for Thee to come here in this
hostility. For Thou art the God, of the nature of the Highest Self. Before
Thee, we both are equal. So it is a matter of shame, no doubt, for Thee to
stand up against us in favour of the gods. The glory and fame that will
result to Thee, if Thou art victorious, will not be so much as it will be if
we get the victory. On the contrary the inglory and infamy that will result
to Thee if Thou dost get dire defeat will be inconceivably much more than
what would come to us if we are defeated. (For we are low and Thou art
Great.)
75-79. Mahādeva laughed very much when he heard the Dānavas words and
replied :-- O King! You are descended from the Brāhmin family. So what shame
shall I incur if I get defeat in this fighting against you. In former days,
the fight took place between Madhu and Kaitabha; again between Hiranya
Kasipu and Hiranyāksa and Srī Hari. I also fought with the Asura Tripurā.
Again the serious fight took place also between Sumbha and the other
Daityas and the Highest Prakriti Devī, the Ruler of all, and the Progenitrix
of all and the Destructrix of all. And, then, you were the Pārisada
attendant of Srī Krisna, the Highest Self.
Note :-- Srī Krisna is the Eternal Purusa beyond the Gunas. He creates
Prakriti. All the creation is effected by Him. He is the Master of all the
Saktis. These Saktis come from Him and go into Him. Srī Krisna plays with
these Saktis, these lines of Forces, very powerful and terrible, indeed,
that go to create, preserve and destroy the whole universe. These Lines of
Forces have their three properties :-- (1) Origin; (2) direction and (3)
magnitude. And finally they come back to their origin. This makes one Kalpa,
one Life, one Moment, one in the Full One. The Gunas come out of these
Saktis, these Lines of Forces. Srī Krisna is the Great Reservoir, the
Great Centre of Forces, Powerful, Lovely and Terrible. All the events as
described here, appear in the intermediate stages when the Fourth Dimension
passes into the Third Dimension, etc. The Fourth Dimension does not at once
turn out into the Third Dimension but it takes place by degrees. This
explains our dreams, visions, etc., which, if seen when the mind is pure,
turn out to be true.
80-82. So the Daityas, that were killed before, cannot be compared with you.
Then why shall I feel shame in fighting against you? I am sent here by Srī
Hari for saving the Devas. So either give back to the Devas their
possessions, or fight with Me. No need in speaking thus quite useless talks.
O Nārada! Thus speaking, Bhagavān Sankara remained silent. Sankhachūda got
up at once with his ministers.
Chapter XXII
On the fight between the Devas and Sankhachūda
1-75. Srī Nārāyana spoke :-- Then the King of the Dānavas, very powerful,
bowed down to Mahādeva and ascended on the chariot with his ministers.
Mahādeva gave orders to His army to be ready at once. So Sankhachūda did.
Terrible fight then ensued between Mahendra and Vrisaparvā, Bhāskara and
Viprachitti, Nisākara and Dambha, between Kāla and Kālesvara, between Fire
and Gokarna, Kuvera and Kālakeya, between Visvakarmā and Māyā, between
Mrityu and Bhayamkar, between Yama and Samhāra, between Varuna and Vikamka,
between Budha and Dhritapristha, between Sani and Raktāksa, Jayanta and
Ratnasāra, between the Vasus and Varchasas, between the two Asvin Kumāras
and Dīptimān, between Nalakūbara and Dhūmra, between Dharma and Dhurandhara,
between Mangala and Usāksa, Bhānu and Sovākara, between Kandarpa and
Pīthara, between the eleven Ādityas and Godhāmukha, Chūrna and Khadgadhvaja,
Kańchīmukha and Pinda, Dhūmra and Nandī, between Visva and Palāsa, between
the eleven Rudras and the eleven Bhayamkaras, between Ugrachandā and the
other Mahāmārīs and Nandīsvara and the other Dānavas. The battlefield,
then, assumed a grim aspect, as if the time of Dissolution had come.
Bhagavān Mahādeva sat under the Vata (peepul) tree with Kārtikeya and
Bhadrakālī. Sankhachūda, decked with his jewel ornaments, sat on the jewel
throne, surrounded by kotis and kotis of Dānavas. The Sankaras army got
defeated at the hands of the Dānavas. The Devas, with cuts and wounds on
their bodies, fled from the battlefield, terrified. Kārtikeya gave words
Don't fear to the Devas and excited them. Only Skanda resisted the Dānava
forces. In one moment he slew one hundred Aksauhinī Dānava forces. The lotus
eyed Kālī also engaged in killing the Asuras. She became very angry and no
sooner did She slay the Asura forces, than She began to drink their blood.
She easily slew with Her one hand and at every time put into Her mouth ten
lakhs, and hundred lakhs and Kotis and Kotis of elephants. Thousands and
thousands of headless bodies (Kavandhas) came to be witnessed in the field.
The bodies of the Dānavas were all cut and wounded by the arrows of
Kārtikeya. They were all terrified and fled away. Only Vrisaparvā,
Viprachitti, Dambha, and Vikamkanah remained fighting with Skanda with an
heroic valour. Mahāmārī, too, did not shew his back and he fought out
vigorously. By and by they all became very much confused and distressed; but
they did not turn their backs. Seeing this terrible fight of Skanda, the
Devas began to shower flowers. The killing of the Dānavas looked like a
Prakritik Dissolution. Sankhachūda, then, began to shoot arrows from his
chariot.
The shooting of arrows by the king seemed as if rains were being poured in
by the clouds. Everything became pitch dark. Fires only were seen emitting
their golden tongues. The Devas, Nandīsvara and others, fled away,
terrified. Only Kārtikeya remained in the battlefield. Then Sankhachūda
began to throw terribly showers and showers of mountains, snakes, stones,
and trees. So much so, that Kārtikeya was covered by them as the Sun becomes
obscured by fog. The Demon King cut off the weighty quiver and the pedestal
of Skanda and broke His chariot. By the divine weapons of the Dānava, the
peacock (the vehicle) of Kārtikeya became exhausted. Kārtikeya threw one
Sakti (weapon) on the breast of the Dānava; but before it fell, the Dānava
cut off that, lustrous like the Sun and, in return, darted his Sakti. By
that stroke, Kārtikeya became stunned for a moment; but he immediately
regained his consciousness. He then took up the quiver that Bhagavān Visnu
gave him before and many other weapons; and ascending on another chariot,
built of jewels, began to fight out violently and valiantly. Getting angry,
he resisted all those showers of snakes, mountains and trees by his divine
weapons. He resisted fire by his watery (Pāryannya) weapon. Then He cut off
easily Sankhachūdas chariot, bow, armour, charioteer, and his bright crown
and he threw on his breast one blazing Sakti of white colour. The
Dānavendra fell unconscious; but, at the next moment, he regained his
consciousness quickly, mounted on another chariot and took a fresh quiver.
The Dānava was the foremost in his magic powers. He, by his power of Māyā,
made a shower of arrows so much so that Kārtikeya became completely covered
by that multitude of arrows. Then the Dānava took one invincible Sakti,
lustrous like one hundred Suns. It seemed that flames of fire were licking
high as if the Dissolution Time had come aright. Inflamed by anger, the
Dānava threw that Sakti on Kārtikeya. It seemed, then, that a burning mass
of fire fell on him. The powerful Kārtikeya became senseless. Bhadrakālī
immediately took Him on Her lap and carried him before Siva. Siva easily
restored him to his life by his knowledge-power and gave him the indomitable
strength. He then got up in full vigour. Bhadrakālī went to the field to see
the Kārtikeyas forces. Nandīsvara and other heroes, the Devas, Gandharbas,
Yaksas, Rāksasas and Kinnaras followed Her. Hundreds of war drums were
sounded and hundreds of persons carried Madhu (wine). Going to the
battle-ground, She gave a war-cry. The Dānava forces got fainted by that
cry. Bhadrakālī shouted aloud inauspicious peals after peals of laughter.
Then She drank Madhu and danced in the battlefield. Ugra Damstrā, Ugrachandā,
Kotavī, the Yoginīs, Dākinīs, and the Devas all drank Madhu (wine). Seeing
Kālī in the battlefield, Sankhachūda came up again and imparted the spirit
of Fearlessness to the Daityas, trembling with fear. Bhadrakālī projected,
then, the Fire weapon, flaming like the Great Dissolution Fire; but the king
quickly put out that by the Watery weapon. Kālī then projected the very
violent and wonderful Varunāstra. The Dānava cut off that easily with
Gandharbāstra. Kālī then threw the flame-like Mahesvarāstra. The king made
it futile by the Vaisnavāstra. Then the Devī purifying the Nārāyanāstra with
the mantra, threw it on the king. At this the king instantly alighted from
his chariot and bowed down to it. The Nārāyanāstra rose high up like the
Dissolution Fire. Sankhachūda fell prostrate on the ground with devotion.
The Devī threw, then, the Brahmāstra, purifying it with Mantra. But it was
rendered futile by the Dānavas Brahmāstra. The Devī again shot the divine
weapons purifying them with mantras; but they also were nullified by the
divine weapons of the Dānava. Then Bhadrakālī threw one Sakti extending to
one Yojana. The Daitya cut it to pieces by his divine weapon. The Devī,
then, being very much enraged, became ready to throw Pāsupata Āstra, when
the Incorporeal Voice was heard from the Heavens, prohibiting Her, and
saying, O Devī! The high-souled Dānava would not be killed by the Pāsupata
weapon. For Brahmā granted him this boon that until the Visnus Kavacha will
remain on his neck and until his wifes chastity be not violated, old age
and death will not be able to touch him. Hearing this Celestial Voice, the
Devī at once desisted. But She, out of hunger, devoured hundreds and lakhs
of Dānavas. The terrible Devī Kālī, then, went with great speed to devour
Sankhachūda but the Dānava resisted Her by his sharp divine weapons. The
Devī then threw on him a powerful axe, lustrous like a summer Sun; but the
Dānava cut it to pieces by his divine weapon. The Devī seeing this, became
very angry and proceeded to devour him; but the Dānava King, the Lord of all
Siddhis, expanded his body. At this, Kālī became violently angry and
assuming a terrific appearance, went quickly and with the blow of one fist,
broke his chariot and dropped down the charioteer. Then she hurled on the
Asura one Sūla weapon, blazing like a Pralaya Fire. Sankhachūda easily
held that by his left hand. The Devī became angry and struck the Dānava with
Her fist; the Daityas head reeled, and, rolling, he fell unconscious for a
moment. Next moment regaining his consciousness he got up. But he did not
fight hand to hand with the Devī. Rather he bowed down to Her. The weapons
that the Devī threw afterwards were partly cut down by the Dānava and partly
taken up by him and absorbed in him and thus rendered futile. Then
Bhadrakālī caught bold of the Dānava and whirling him round and round threw
him aloft. Then the powerful Sankhachūda fell down on the ground from high
with great force; he immediately
got up and bowed down to Her. He then gladly ascended on his beautiful
chariot, built of excellent jewels. He did not feel any fatigue with the war
and went on fighting. Then the Devī Bhadrakālī, feeling hungry began to
drink the blood of the Dānavas and ate the fat and flesh. She came before
Mahādeva and described to Him the whole history of the warfare from
beginning to end. Hearing the killing of the Dānavas, Mahādeva began to
laugh. She went on saying, The Dānavas that get out of my mouth while I was
chewing them, are the only ones that are living. This number will be about
one lakh. And when I took up the Pāsupata weapon to kill the Dānava, the
Incorporeal Celestial Voice spoke :-- He is invulnerable by you. But the
very powerful Dānava did no more fling any weapon on Me. He simply cut to
pieces those that I threw on him.
Here ends the Twenty-Second Chapter in the Ninth Book on the fight between
the Devas and Sankhachūda in the Mahāpurānam Srī Mad Devī Bhāgavatam of
18,000 verses by Maharsi Veda Vyāsa.
Next: Chapter 23rd Chapter in the Ninth Book on the meeting of Mahādeva and
Sankhachūda for an encounter in conflict in the Mahāpurānam Srī Mad Devī
Bhāgavatam of 18,000 verses by Mahārsi Veda Vyāsa.
Chapter XXII
On the fight between the Devas and Sankhachūda
1-75. Srī Nārāyana spoke :-- Then the King of the Dānavas, very powerful,
bowed down to Mahādeva and ascended on the chariot with his ministers.
Mahādeva gave orders to His army to be ready at once. So Sankhachūda did.
Terrible fight then ensued between Mahendra and Vrisaparvā, Bhāskara and
Viprachitti, Nisākara and Dambha, between Kāla and Kālesvara, between Fire
and Gokarna, Kuvera and Kālakeya, between Visvakarmā and Māyā, between
Mrityu and Bhayamkar, between Yama and Samhāra, between Varuna and Vikamka,
between Budha and Dhritapristha, between Sani and Raktāksa, Jayanta and
Ratnasāra, between the Vasus and Varchasas, between the two Asvin Kumāras
and Dīptimān, between Nalakūbara and Dhūmra, between Dharma and Dhurandhara,
between Mangala and Usāksa, Bhānu and Sovākara, between Kandarpa and
Pīthara, between the eleven Ādityas and Godhāmukha, Chūrna and Khadgadhvaja,
Kańchīmukha and Pinda, Dhūmra and Nandī, between Visva and Palāsa, between
the eleven Rudras and the eleven Bhayamkaras, between Ugrachandā and the
other Mahāmārīs and Nandīsvara and the other Dānavas. The battlefield,
then, assumed a grim aspect, as if the time of Dissolution had come.
Bhagavān Mahādeva sat under the Vata (peepul) tree with Kārtikeya and
Bhadrakālī. Sankhachūda, decked with his jewel ornaments, sat on the jewel
throne, surrounded by kotis and kotis of Dānavas. The Sankaras army got
defeated at the hands of the Dānavas. The Devas, with cuts and wounds on
their bodies, fled from the battlefield, terrified. Kārtikeya gave words
Don't fear to the Devas and excited them. Only Skanda resisted the Dānava
forces. In one moment he slew one hundred Aksauhinī Dānava forces. The lotus
eyed Kālī also engaged in killing the Asuras. She became very angry and no
sooner did She slay the Asura forces, than She began to drink their blood.
She easily slew with Her one hand and at every time put into Her mouth ten
lakhs, and hundred lakhs and Kotis and Kotis of elephants. Thousands and
thousands of headless bodies (Kavandhas) came to be witnessed in the field.
The bodies of the Dānavas were all cut and wounded by the arrows of
Kārtikeya. They were all terrified and fled away. Only Vrisaparvā,
Viprachitti, Dambha, and Vikamkanah remained fighting with Skanda with an
heroic valour. Mahāmārī, too, did not shew his back and he fought out
vigorously. By and by they all became very much confused and distressed; but
they did not turn their backs. Seeing this terrible fight of Skanda, the
Devas began to shower flowers. The killing of the Dānavas looked like a
Prakritik Dissolution. Sankhachūda, then, began to shoot arrows from his
chariot.
The shooting of arrows by the king seemed as if rains were being poured in
by the clouds. Everything became pitch dark. Fires only were seen emitting
their golden tongues. The Devas, Nandīsvara and others, fled away,
terrified. Only Kārtikeya remained in the battlefield. Then Sankhachūda
began to throw terribly showers and showers of mountains, snakes, stones,
and trees. So much so, that Kārtikeya was covered by them as the Sun becomes
obscured by fog. The Demon King cut off the weighty quiver and the pedestal
of Skanda and broke His chariot. By the divine weapons of the Dānava, the
peacock (the vehicle) of Kārtikeya became exhausted. Kārtikeya threw one
Sakti (weapon) on the breast of the Dānava; but before it fell, the Dānava
cut off that, lustrous like the Sun and, in return, darted his Sakti. By
that stroke, Kārtikeya became stunned for a moment; but he immediately
regained his consciousness. He then took up the quiver that Bhagavān Visnu
gave him before and many other weapons; and ascending on another chariot,
built of jewels, began to fight out violently and valiantly. Getting angry,
he resisted all those showers of snakes, mountains and trees by his divine
weapons. He resisted fire by his watery (Pāryannya) weapon. Then He cut off
easily Sankhachūdas chariot, bow, armour, charioteer, and his bright crown
and he threw on his breast one blazing Sakti of white colour. The
Dānavendra fell unconscious; but, at the next moment, he regained his
consciousness quickly, mounted on another chariot and took a fresh quiver.
The Dānava was the foremost in his magic powers. He, by his power of Māyā,
made a shower of arrows so much so that Kārtikeya became completely covered
by that multitude of arrows. Then the Dānava took one invincible Sakti,
lustrous like one hundred Suns. It seemed that flames of fire were licking
high as if the Dissolution Time had come aright. Inflamed by anger, the
Dānava threw that Sakti on Kārtikeya. It seemed, then, that a burning mass
of fire fell on him. The powerful Kārtikeya became senseless. Bhadrakālī
immediately took Him on Her lap and carried him before Siva. Siva easily
restored him to his life by his knowledge-power and gave him the indomitable
strength. He then got up in full vigour. Bhadrakālī went to the field to see
the Kārtikeyas forces. Nandīsvara and other heroes, the Devas, Gandharbas,
Yaksas, Rāksasas and Kinnaras followed Her. Hundreds of war drums were
sounded and hundreds of persons carried Madhu (wine). Going to the
battle-ground, She gave a war-cry. The Dānava forces got fainted by that
cry. Bhadrakālī shouted aloud inauspicious peals after peals of laughter.
Then She drank Madhu and danced in the battlefield. Ugra Damstrā, Ugrachandā,
Kotavī, the Yoginīs, Dākinīs, and the Devas all drank Madhu (wine). Seeing
Kālī in the battlefield, Sankhachūda came up again and imparted the spirit
of Fearlessness to the Daityas, trembling with fear. Bhadrakālī projected,
then, the Fire weapon, flaming like the Great Dissolution Fire; but the king
quickly put out that by the Watery weapon. Kālī then projected the very
violent and wonderful Varunāstra. The Dānava cut off that easily with
Gandharbāstra. Kālī then threw the flame-like Mahesvarāstra. The king made
it futile by the Vaisnavāstra. Then the Devī purifying the Nārāyanāstra with
the mantra, threw it on the king. At this the king instantly alighted from
his chariot and bowed down to it. The Nārāyanāstra rose high up like the
Dissolution Fire. Sankhachūda fell prostrate on the ground with devotion.
The Devī threw, then, the Brahmāstra, purifying it with Mantra. But it was
rendered futile by the Dānavas Brahmāstra. The Devī again shot the divine
weapons purifying them with mantras; but they also were nullified by the
divine weapons of the Dānava. Then Bhadrakālī threw one Sakti extending to
one Yojana. The Daitya cut it to pieces by his divine weapon. The Devī,
then, being very much enraged, became ready to throw Pāsupata Āstra, when
the Incorporeal Voice was heard from the Heavens, prohibiting Her, and
saying, O Devī! The high-souled Dānava would not be killed by the Pāsupata
weapon. For Brahmā granted him this boon that until the Visnus Kavacha will
remain on his neck and until his wifes chastity be not violated, old age
and death will not be able to touch him. Hearing this Celestial Voice, the
Devī at once desisted. But She, out of hunger, devoured hundreds and lakhs
of Dānavas. The terrible Devī Kālī, then, went with great speed to devour
Sankhachūda but the Dānava resisted Her by his sharp divine weapons. The
Devī then threw on him a powerful axe, lustrous like a summer Sun; but the
Dānava cut it to pieces by his divine weapon. The Devī seeing this, became
very angry and proceeded to devour him; but the Dānava King, the Lord of all
Siddhis, expanded his body. At this, Kālī became violently angry and
assuming a terrific appearance, went quickly and with the blow of one fist,
broke his chariot and dropped down the charioteer. Then she hurled on the
Asura one Sūla weapon, blazing like a Pralaya Fire. Sankhachūda easily
held that by his left hand. The Devī became angry and struck the Dānava with
Her fist; the Daityas head reeled, and, rolling, he fell unconscious for a
moment. Next moment regaining his consciousness he got up. But he did not
fight hand to hand with the Devī. Rather he bowed down to Her. The weapons
that the Devī threw afterwards were partly cut down by the Dānava and partly
taken up by him and absorbed in him and thus rendered futile. Then
Bhadrakālī caught bold of the Dānava and whirling him round and round threw
him aloft. Then the powerful Sankhachūda fell down on the ground from high
with great force; he immediately got up and bowed down to Her. He then
gladly ascended on his beautiful chariot, built of excellent jewels. He did
not feel any fatigue with the war and went on fighting. Then the Devī
Bhadrakālī, feeling hungry began to drink the blood of the Dānavas and ate
the fat and flesh. She came before Mahādeva and described to Him the whole
history of the warfare from beginning to end. Hearing the killing of the
Dānavas, Mahādeva began to laugh. She went on saying, The Dānavas that get
out of my mouth while I was chewing them, are the only ones that are living.
This number will be about one lakh. And when I took up the Pāsupata weapon
to kill the Dānava, the Incorporeal Celestial Voice spoke :-- He is
invulnerable by you. But the very powerful Dānava did no more fling any
weapon on Me. He simply cut to pieces those that I threw on him.
Here ends the Twenty-Second Chapter in the Ninth Book on the fight between
the Devas and Sankhachūda in the Mahāpurānam Srī Mad Devī Bhāgavatam of
18,000 verses by Maharsi Veda Vyāsa.
Chapter XXIII
On the killing of Sankhachūda
1-6. Nārāyana said : -- Siva, versed in the knowledge of the Higher
Reality, hearing all this, went himself with His whole host to the battle.
Seeing Him, Sankhachūda alighted from his chariot and fell prostrate before
him. With great force he got up and, quickly putting on his armour he took
up his huge and heavy bow case. Then a great fight ensued between Siva and
Sankhachūda for full one hundred years but there was no defeat nor victory
on either side. The result was stalemate. Both of them, Bhagavān and the
Dānava quitted their weapons. Sankhachūda, remained on his chariot and
Mahādeva role on His Bull. Hundreds and hundreds of Dānavas were slain. But
extraordinarily endowed with divine power, Sambhu restored to life all
those of His party that were slain.
7-30. In the meanwhile, an aged Brāhmana, very distressed in his appearance,
came to the battlefield and asked Sankhachūda, the King of Dānavas :-- O
King! Grant me what I beg of you; you give away in charity all sorts of
wealth and riches; give me also what I desire; give me, a Brāhmin, something
also. I am a quiet peaceable aged Brāhmin, very very thirsty. Make your
Promise first and then I will speak to you what I desire. (Note :-- The
Brāhmins only are fit for receiving frauds and cheatings.)
The King Sankhachūda, with a gracious countenance and pleasing eyes swore
before him that He would give him what he would desire. Then the Brāhmin
spoke to the King with great affection and Māyā :-- I am desirous of your
Kavacha (amulet). The King, then, gave him the Kavacha (the amulet, mantra
written on a Bhurja bark and located in a golden cup). Bhagavān Hari (in the
form of that Brāhmin) took that Kavacha and, assuming the form of
Sankhachūda came to Tulasī. Coming there, He made His Māyā (magic) manifest
and held sexual intercourse with her. At this time Mahādeva took up the
Haris trident-aiming at the king of the Dānavas. The trident looked like
the Mid-day Sun of summer, flaming like a Pralaya fire. It looked
irresistible and invincible as if quite powerful to kill the enemies. In
brilliance it equalled the Sudarsan Chakra (disc) and it was the chief of
all the weapons. No other body than Siva and Kesava could wield such a
weapon. And everybody feared that but Siva and Kesava. In length it was
one thousand Dhanus and in width it was one hundred hands. It seemed lively,
of the nature of Brahmā, eternal and not capable to be noticed, whence and
how it proceeded. The weapon could destroy, by its own free Līlā (Will) all
the worlds. When Siva held it aloft and aiming at Sankhachūda, He hurled
it on him, the King of the Demons quitted his bows and arrows and with mind
collected in a yoga posture, began to meditate on the lotus-feet of Srī
Krisna with great devotion. At that moment, the trident, whirling round fell
on Sankhachūda and easily burnt him and his chariot to ashes. He, then
assuming the form of a two-armed Gopa, full of youth, divine, ornamented
with jewels, holding flute, mounted on a Divine Chariot, surrounded by kotis
and kotis of Gopas who came there from the region of Goloka, whose bodies
were built up of excellent jewels, and Sankhachūda then went up to the
Heavens (Goloka, where Srī Brindābana is located in the middle). He went to
Vrindāban, full of Rāsas (sentiments) and bowed down at the lotus feet of
Rādhā Krisna with devotion. Both of them were filled with love when they saw
Sudāmā, and, with a gracious countenance and joyful eyes, they took him on
their laps. On the other hand the Sūla weapon came with force and gladness
back again to Krisna. The bones of Sankhachūda, O Narada! were transformed
into conch-shells. These conch-shells are always considered very sacred and
auspicious in the worship of the Devas. The water in the conch-shell is also
very holy and pleasing to the Devas. What more than this, that the water in
the conch-shell is as holy as the water of any Tīrtha. This water can be
offered to all the Gods but not to Siva. Wherever the conch-shell is blown,
there Laksmī abides with great pleasure. If bathing be done with conch-shell
water, it is equivalent to taking bath in all the Tīrthas. Bhagavān Hari
resides direct in the conch-shell. Where Sankha is placed, there Hari
resides. Laksmī also resides there and all inauspicious things fly away from
there. Where the females and Sūdras blow the Sankhas, Laksmī then gets
vexed and, out of terror, She goes away to other places. O Nārada! Mahādeva,
after killing the Dānava, went to His own abode. When He gladly went away on
His Vehicle, on the Bulls back, with His whole host, all the other Devas
went to their respective places with great gladness. Celestial drums were
sounded in the Heavens. The Gandharbas and the Kinnaras began to sing songs.
And showers of flowers were strewn on Sivas head. All the Munis and Devas
and their chiefs began to chant hymns to Him.
Here ends the Twenty-Third Chapter of the Ninth Book on the killing of
Sankhachūda in Srī Mad Devī Bhāgavatam of 18,000 verses by Maharsi Veda
Vyāsa.
Chapter XXIV
On the glory of Tulasī
1. Nārada said :-- How did Nārāyana impregnate Tulasī? Kindly describe all
that in detail.
2-11. Nārāyana said :-- For accomplishing the ends of the Devas, Bhagavān
Hari assumed the Vaisnavī Māyā, took the Kavacha from Sankhachūda and
assuming his form, went to the house of Tulasī. Dundubhis (celestial drums)
were sounded at Her door, shouts of victory were proclaimed and Tulasī was
informed. The chaste Tulasī, hearing that sound very gladly looked out on
the royal road from the window. Then for auspicious observances, She offered
riches to the Brāhmins; then She gave wealth to the panegyrists (or bards
attached to the courts of princes), to the beggars, and the other chanters
of hymns. That time Bhagavān Nārāyana alighted from His chariot and went to
the house of the Devī Tulasī, built of invaluable gems, looking exceedingly
artistic and beautiful. Seeing her dear husband before her, She became very
glad and washed his feet and shed tears of joy and bowed down to Him. Then
She, impelled by love, made him take his seat on the beautiful jewel throne
and giving him sweet scented betels with camphor, began to say :-- Today my
life has been crowned with success. For I am seeing again my lord returned
from the battle. Then she cast smiling glances askance at him and with her
body filled with rapturous joy lovingly asked him the news of the war in
sweet words :--
12-13. O Thou, the Ocean of mercy! Now tell me of your heroic valour, how
you have come out victorious in war with Mahādeva who destroys countless
universes. Hearing Tulasīs word, the Lord of Laksmī, in the guise of
Sankhachūda, spoke these nectar-like words with a smiling countenance.
14-17. O Dear! Full one Samvatsara the war lasted betwixt us. All the
Daityas were killed. Then Brahmā Himself came and mediated. Peace, then, was
brought about and by the command of Brahmā, I gave over to the Devas their
rights. When I returned to my home, Siva went back to His Sivaloka. Thus
saying, Hari, the Lord of the world, slept and then engaged in sexual
intercourse with her. But the chaste Tulasī, finding this time her
experience quite different from what She used to enjoy before, argued all
the time within herself and at last questioned him :--
18-22. Who are you? O Magician! By spreading your magic, you have enjoyed
me. As you have taken my chastity, I will curse you. Bhagavān Nārāyana,
hearing Tulasīs words and being afraid of the curse, assumed His real
beautiful figure. The Devī then saw the Eternal Lord of the Devas before
her. He was of a deep blue colour like fresh rain-clouds and with eyes like
autumnal lotuses and with playful Līlās equivalent to tens and tens of
millions of Love personified and adorned with jewels and ornaments. His face
was smiling and gracious; and he wore his yellow-coloured robe. The
love-stricken Tulasī, seeing That Lovely Form of Vāsudeva, immediately fell
senseless; and at the next moment, regaining consciousness, she began to
speak.
23-27. O Lord! Thou art like a stone. Thou hast no mercy. By hypocrisy Thou
hast destroyed my chastity, my virtue and for that reason didst kill my
husband. O Lord! Thou had no mercy; Thy heart is like a stone. So Let Thee
be turned into a stone. Those who declare Thee as a saint, are no doubt
mistaken. Why didst Thou for the sake of others, kill without any fault,
another Bhakta of Thine. Thus speaking, Tulasī overpowered with grief and
sorrow, cried aloud and repeatedly gave vent to lamentations. Seeing her
thus very distressed, Nārāyana, the Ocean of Mercy, spoke to her to cheer
her up according to the rules of Dharma.
28-102. O Honoured One! For a long time you performed tapasyā in this
Bhārata, to get Me. Sankhachūda, too, performed tapasyā for a long time to
get you. By that tapas, Sankhachūda got you as wife. Now it is highly
incumbent to award you also with the fruit that you asked for. Therefore I
have done this. Now quit your this terestrial body and assume a Divine Body
and marry Me. O Rāme! Be like Laksmī. This body of yours will be known by
the name of Gandakī, a very virtuous, pure and pellucid stream in this holy
land of Bhārata. Your hairs will be turned into sacred trees and as they
will be born of you, you will be known by the name of Tulasī. All the three
worlds will perform their Pūjās with the leaves and flowers of this Tulasī.
Therefore, O Fair-faced One! This Tulasī will be reckoned as the chief
amongst all flowers and leaves. In Heavens, earth, and the nether regions,
and before Me, O Fair One, you will reign as the chief amongst trees and
flowers. In the region of Goloka, on the banks of the river Virajā, in the
Rāsa circle (the celestial ball dance,) where all amorous sentiments are
played in Vrindārana forest, in Bhāndīra forest, in Champaka forest, in the
beautiful Chandana (Sandal Forests and in the groves of Mādhavī, Ketakī,
Kunda, Mallikā, and Mālatī, in the sacred places you will live and bestow
the highest religious merits. All the Tīrthas will reside at the bottom of
the Tulasī tree and so religious merits will accrue to all. O Fair-faced
One! There I and all the Devas will wait in expectation of the falling of a
Tulasī leaf. Anybody who will be initiated and installed with the Tulasī
leaves water, will get all the fruits of being initiated in all the
sacrifices. Whatever pleasure Hari gets when thousands and thousands of jars
filled with water are offered to him, the same pleasure He will get when one
Tulasī leaf will be offered to Him. Whatever fruits are acquired by giving
Ayuta cows as presents, those will be also acquired by giving Tulasī leaves.
Especially if one gives Tulasī leaves in the month of Kārtik, one gets the
fruits same as above mentioned. If one drinks or gets the Tulasī leaf water
at the momentous Time of Death, one becomes freed of all sins and is
worshipped in the Visnu Loka. He who drinks daily the Tulasī leaf water
certainly gets the fruit of one lakh horse sacrifices. He who plucks or
culls the Tulasī leaf by his own hand and holding it on his body, quits his
life in a Tīrath, goes to Visnu Loka. Whoever holds in his neck the garland
made up of Tulasī wood, gets certainly the fruit of horse sacrifices at
every step. He who does not keep his word, holding the Tulasī leaf in his
hand, goes to the Kālasūtra Hell as long as the Sun and Moon last. He who
gives false evidence in the presence of the Tulasī leaf, goes to the
Kumbhīpāka Hell for the life-periods of fourteen Indras. He who drinks or
gets a bit of the Tulasī leaf water at the time of death, certainly goes to
Vaikuntha, ascending on a car made up of jewels. Those who pluck or cull the
Tulasī leaves in the Full Moon night, on the twelfth lunar day, on the
passing of the sun from one sign to another, the mid-day, or on the
twilights, on the night, while applying oil on their bodies, on the impurity
periods, and while putting on night dresses, verily eat off the Nārāyanas
head. O Chaste One! The Tulasī leaf kept in the night, is considered sacred.
It is considered good in Srāddha, vow ceremony, in the making over of any
gift, in the installation of any image or in worshipping any Deva. Again,
the Tulasī leaf fallen on the ground or fallen in water or offered to Visnu,
if washed out can be used in holy and other purposes. Thus, O Good One! You
will remain as tree in this earth and will remain in Goloka as the Presiding
Deity thereof and will enjoy daily the sport with Krisna. And also you will
be the Presiding Deity of the river Gandakī and thus bestow religious merits
in Bhārata; you will be the wife of the Salt Ocean, which is My part. You
are very chaste; in Vaikuntha you will enjoy me as Rāma lives with Me. And
as for Me, I will be turned into stone by your curse; I will remain in India
close to the bank of the river Gandakī. Millions and millions of insects
with their sharp teeth will make rings, (the convolutions in the Sālagrāma
or sacred stones), on the cavities of the mountains there, representing Me.
Of these stones, those that have one door (entrance hole), four
convolutions, adorned by the garland of wild flowers (having a mark like
this) and which look like fresh rain-cloud, are called Laksmī Nārāyana
Mūrtis (forms). And those that have one door, four convolutions and look
like fresh rain-clouds but no garlands are called Laksmī Jānardana Chakras
(discus). Those that have two doors, four convolutions, and decked with mark
like cows hoof and void of the garland mark are called Raghunātha chakras.
Those that are very small in size, with two Chakras and look like fresh rain
clouds and void of the garland marks are named Vāmana Chakras. Those that
that are very small in size, with two Chakras and the garland mark added,
know then to be the Srīdhara Chakras. These always bring in prosperity to
the household. Those that are big, circular, void of garland mark, with two
circular Chakras, are known as Dāmodara forms. Those that are mediocre in
size, with two Chakras and marked as if struck by an arrow, having marks of
arrows and bow-cases are known as Rana-Rāmas. Those that are middling, with
seven Chakras, having marks of an umbrella and ornaments, are called
Rājarājesvaras. They bestow the royal Laksmī to persons. Those that have
twice seven chakras, and are big, looking like fresh rain-clouds are named
Anantas. They bestow four fold fruits (Dharma, wealth, desire and
liberation). Those that are in their forms like a ring, with two chakras,
beautiful, looking like rain-clouds, having cow-hoof marks and of mediocre
size are named Madhusūdanas. Those that have one Chakra are called
Sudarsanas. Those that have their Chakras hidden are called Gadādharas.
Those that have two Chakras, looking horse-faced, are known as Hayagrīvas. O
Chaste One! Those that have their mouths very wide and extended, with two
Chakras, and very terrible, are known as Narasimhas. They excite Vairāgyas
to all who serve them. Those that have two Chakras, mouths extended and with
garland marks (elliptical marks) are called Laksmī Nrisinghas. They always
bless the householders who worship them. Those that have two Chakras near
their doors (faces), that look even and beautiful, and with marks manifested
are known as Vāsudevas. They yield all sorts of fruits. Those that have
their Chakras fine and their forms like fresh rain-clouds and have many fine
hole marks within their wide gaping facets are called Pradyumnas. They yield
happiness to every householder. Those that have their faces of two Chakras
stuck together and their backs capacious, are known as Sankarsanas. They
always bring in happiness to the householders. Those that look yellow, round
and very beautiful are Anirudhas. The sages say, they give happiness to the
householder. Where there is the Sālagrāma stone there exists Srī Hari
Himself; and where there is Hari, Laksmī and all the Tīrthas dwell there.
Worshipping Sālagrām Silā, destroys the Brahmahatyā (killing a Brāhmin)
and any other sin whatsoever. In worshipping the Sālagrāma stone looking
like an umbrella, kingdoms are obtained; in worshipping circular Silās,
great prosperity is obtained; in worshipping cart-shaped stones, miseries
arise; and in worshipping stones, whose ends look like spears (Sūlas),
death inevitably follows. Those whose facets are distorted, bring in
poverty; and yellow stones bring in various evils and afflictions. Those
whose Chakras look broken, bring in diseases; and those whose Chakras are
rent asunder bring in death certainly. Observing vows, making gifts,
installing images, doing Srāddhas, worshipping the Devas, all these become
highly exalted, if done before the S'ālagrāma Silā. One acquires the merits
of bathing in all the Tīrthas and in being initiated in all the sacrifices,
if one worships the Sālagrāma Silā. What more than this, that the merits
acquired by all the sacrifices, all the Tīrthas, all vows, all austerities
and reading all the Vedas are all acquired by duly worshipping by the holy
Sālagrāma Silā. He who performs his Abhiseka ceremony always with
Sālagrāma water (being sprinkled with Sālagrāma water at the initiation
and Installation ceremonies), acquires the religious merits of performing
all sorts of gifts and circumambulating the whole earth. All the Devas are,
no doubt, pleased with him who thus worships daily the Sālagrāma. What more
than this, that all the Tīrthas want to have his touch. He becomes a
Jīvanmukta (liberated while living) and becomes very holy; ultimately he
goes to the region of Srī Hari and remains in Haris service there and
dwells with him for countless Prakritic dissolutions. Every sin, like Brahmā
Hatyā, flies away from him as serpents do at the sight of Garuda. The Devī
Vasundharā (the Earth) becomes purified by the touch of the dust of his
feat. At his birth, all his predecessors (a lakh in number), are saved. He
who gets the Sālagrāma Silā water during the time of his death, he is
freed of all his sins and goes to the Visnu Loka and gets Nirvāna; he
becomes freed entirely from the effects of Karma and he gets, no doubt,
dissolved and diluted for ever in (the feet of) Visnu. He who tells lies,
holding Sālagrāma in his hands, goes to the Kumbhīpāka Hell for the
life-period of Brahmā. If one does not keep his word, uttered with the
Sālagrāma stone in his hand, one goes to the Asipatra Hell for one lakh
manvantaras. He who worships the Sālagrāma stone without offering Tulasī
leaves on it or separates the Tulasī leaves from the stone, will have to
suffer separation from his wife in his next birth. So if one does not offer
the Tulasī leaves in the conchshell, for seven births he remains without his
wife and he becomes diseased. He who preserves the Sālagrāma stone, the
Tulasī and the conchshell, in one place, becomes very learned and becomes
dear to Nārāyana. Look! He who casts his semen once in his wife, suffers
intense pain, no doubt, at each others separation. So you become dear to
Sankhachūda for one Manvantara. Now, what wonder! That you will suffer
pain, at his bereavement. O Nārada! Thus saying, Srī Hari desisted. Tulasī
quitted her mortal coil and assumed a divine form, began to remain in the
breast of Srī Hari like Srī Laksmī Devī. Hari also went with her to
Vaikuntha. Thus Laksmī, Sarasvatī, Gangā, and Tulasī, all the four came so
very dear to Hari and are recognised as Īsvarīs. On the other hand, the
mortal coil of Tulasī, no sooner quitted by Tulasī, became transformed into
the river Gandakī. Bhagavān Hari, too, became also converted into a holy
mountain, on the banks thereof, yielding religious merits to the people. The
insects cut and fashion many pieces out of that mountain. Of them, those
that fall into the river, yield fruits undoubtedly. And those pieces that
fall on the ground become yellow coloured; they are not at all fit for
worship. O Nārada! Thus I have spoken to you everything. What more do you
want to hear now? Say.
Here ends the Twenty-fourth Chapter of the Ninth Book on the glory of Tulasī
in the Mahāpurānam Srī Mad Devī Bhāgavatam of 18,000 verses by Maharsi Veda
Vyāsa.
Chapter XXV
On the method of worship of Tulasī Devī
1-2. Nārada said :-- When the Devī Tulasī has been made so dear to Nārāyana
and thus an object for worship, then describe Her worship and Stotra (the
hymn of Tulasī) now. O Muni! By whom was She first worshipped? By whom were
Her glories first sung? And how did She become therefore an object of
worship? Speak out all these to me.
3. Sūta said :-- Hearing these words of Nārada, Nārāyana, laughing, began to
describe this very holy and sin-destroying account of Tulasī.
4-15. Nārāyana said :-- Bhagavān Hari duly worshipped Tulasī, and began to
enjoy her with Laksmī; He raised Tulasī to the rank of Laksmī and thus made
her fortunate and glorious Laksmī and Gangā allowed and bore this new union
of Nārāyana and Tulasī. But Sarasvatī could not endure this high position of
Tulasī owing to Her anger. She became self-conceited and beat Tulasī on some
quarrel before Hari. Tulasī became abashed and insulted and vanished off.
Being the Īsvarī of all the Siddhis, the Devī, the Self-manifest and the
Giver of the Siddhiyoga to the Jńānins, Tulasī, Oh! what a wonder, became
angry and turned out as invisible to Srī Hari even.
Not seeing Tulasī, Hari appeased Sarasvatī and getting Her permission went
to the Tulasī forest. Going there and taking a bath in due accord, and with
due rites, worshipped with His whole heart the chaste Tulasī and then began
to meditate on Her with devotion. O Nārada! He gets certainly all siddhis
who worships Tulasī duly with the ten lettered mantra :-- Srīm Hrīm Klīm
Aim Vrindāvanyai Svāhā, the King of mantras, yielding fruits and all
gratifications like the Kalpa Tree. O Nārada! At the time of worship, the
lamp of ghee, was lighted and dhūp, sindūra, sandal, offerings of food,
flowers, etc., were offered to Her. Thus hymned by Hari, Tulasī came out of
the tree, pleased. And She gladly took refuge at His lotus feet. Visnu,
then, granted her boon that, You will be worshipped by all; I will keep you
in My breast and in My head and the Devas also will hold you on their
heads. And He then took her to His own abode.
16. Nārada said :-- O Highly Fortunate One! What is Tulasīs dhyān, stotra
and method of worship? Kindly describe all these.
17. Nārāyana said :-- When Tulasī vanished, Hari became very much agitated
at her bereavement and went to Vrindāvana and began to praise her.
18-44. The Bhagavān said :-- The Tulasī trees collect in multitudinous
groups; hence the Pundits call it Vrindā. I praise that dear Tulasī. Of old,
She appeared in the Vrindāvana forest and therefore known as Vrindāvanī. I
worship that fortunate and glorious One. She is worshipped always in
innumerable universes and is, therefore, known as Visvapūjitā (worshipped
by all). I worship that Visvapūjitā. By whose contact, those countless
universes are always rendered pure and holy; and therefore She is called
Visvapāvani (purifying the whole universe). I am suffering from her
bereavement, I remember the Devī. Without Tulasī, the Devas do not get
pleased, though other flowers be heaped on them; therefore She is considered
as the essence of all the flowers. Now I am in sorrow and trouble and I am
very eager to see her, who is of the nature of purity incarnate. The whole
universe gets delighted when the Bhaktas receive her; hence She is called
Nandinī; so may She be pleased with me. There is nothing in the universe
that can be compared to Her; hence She is called Tulasī; I take refuge of
that clear Tulasī. That chaste dear one is the life of Krisna, hence She is
known as Krisnajīvanī. Now may She save my life. O Nārada! Thus praising,
Ramāpatī remained there. The chaste Tulasī then came to His sight and bowed
down to His lotus feet; when She becoming sensitive out of the insult, began
to weep. Bhagavān Visnu, seeing that sensitive dear one, immediately took
her to His breast. Taking, then, Sarasvatīs permission, He took her to His
own home and brought about, first of all, the agreement between her and
Sarasvatī. Then He granted her the boon, You will be worshipped by all,
respected by all, and honoured by all; and all will carry you on their
heads. I will also worship, respect and honour you and keep you on My head.
Receiving this boon from Visnu, the Devī Tulasī became very glad.
Sarasvatī then attracted her to her side, made her sit close to her. Laksmī
and Gangā both with smiling faces attracted her and made her enter into the
house. O Nārada! Whosoever worships her with her eight names Vrindā,
Vrindāvanī, Visvapūjitā, Visvapāvanī, Tulasī, Puspasārā, Nandanī and
Krisna Jīvanī and their meanings and sings this hymn of eight verses duly,
acquires the merit of performing Asvamedha Yajńa (horse sacrifice).
Specially, on the Full Moon night of the month of Kārtik, the auspicious
birth ceremony of Tulasī is performed. Of old Visnu worshipped her at that
time. Whoever worships with devotion on that Full Moon combination, the
universe purifying Tulasī, becomes freed of all sins and goes up to the
Visnu Loka. Offerings of Tulasī leaves to Visnu in the month of Kārtik bring
merits equal to those in giving away Ayuta Cows. Hearing this stotra at that
period gives sons to the sonless persons, wives to the wifeless persons and
friends to friendless persons. On hearing this stotra, the diseased become
free of their diseases, the persons in bondage become free, the terrified
become fearless, and the sinners are freed of their sins. O Nārada! Thus it
has been mentioned how to chant stotra to her. Now hear her dhyān and method
of worship. In the Vedas, in the Kānva Sākhā branch, the method of worship
is given. You know that one is to meditate on the Tulasī plant, without any
invocation (āvāhana) and then worship her with devotion, presenting all
sorts of offerings as required to her. Now hear Her Dhyānam. Of all the
flowers, Tulasī (the holy basil) is the best, very holy, and captivating the
mind. It is a flame burning away all the fuel of sins committed by man. In
the Vedas it is stated that this plant is called Tulasī, because there can
be made no comparison with Her amongst all the flowers. She is the holiest
of them all. She is placed on the heads of all and desired by all and gives
holiness to the universe. She gives Jīvanmukti, mukti and devotion to Srī
Hari. I worship Her. Thus meditating on Her and worshipping Her according to
due rites, one is to bow down to Her. O Nārada! I have described to you the
full history of Srī Tulasī Devī. What more do yo want to hear now, say.
Here ends the Twenty-fifth Chapter of the Ninth Book on the method of
worship of Tulasī Devī in the Mahāpurānam Srī Mad Devī Bhāgavatam of 18,000
verses by Maharsi Veda Vyāsa.
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