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Devi Bhagavatam (Devi
Puranam)
Chapter XXVI
On the narration of Sāvitrī
1-2. Nārada said :-- I have heard the anecdote of Tulasī. Now describe in
detail the history of Sāvitrī. Sāvitrī is considered as the Mother of the
Vedas. Why was She born, in days gone by? By whom was She first worshipped
and subsequently also?
3-4. Nārāyana said :-- O Muni! She was first worshipped by Brahmā. Next the
Vedas worshipped her. Subsequently the learned men worshipped her. Next the
King Asvapati worshipped Her in India. Next the four Varnas (castes)
worshipped Her.
5. Nārada said :-- O Brāhman! Who is that Asvapati? What for did he
worship? When the Devī Sāvitrī became adorable by all, by which persons was
She first worshipped and by which persons subsequently?
6-14. Nārāyana said :-- O Muni! The King Asvapati reigned in Bhadradesa,
rendering his enemies powerless and making his friends painless. He had a
queen very religious; her name was Mālatī; She was like a second Laksmī. She
was barren; and desirous of an issue, She under the instruction of Vasistha,
duly worshipped Sāvitrī with devotion. But She did not receive any vision
nor any command; therefore She returned home with a grievous heart. Seeing
her sorry, the king consoled her with good words and himself accompanied her
to Puskara with a view to perform Tapas to Sāvitrī with devotion and, being
self-controlled, practised tapasyā for one hundred years. Still he could not
see Sāvitrī, but voice came to him. An incorporeal, celestial voice reached
his ears :-- Perform Japam (repeat) ten lakhs of Gāyatrī Mantram. At this
moment Parāsara came up there. The king bowed down to him. The Muni said :--
O King! One japa of Gāyatrī, destroys the days sins. Ten Japams of Gāyatrī
destroy day and nights sins.
15-40. One hundred Gāyatrī Japams destroy one months sins. One thousand
Japams destroy one years sins. One lakh Gāyatrī Japams destroy the sins of
the present birth and ten lakh Gāyatrī Japams destroy the sins of other
births. One hundred lakhs of Japams destroy the sins of all the births. If
ten times that (i.e., 1,000 lakhs) be done, then liberation is obtained.
(Now the method, how to make Japam). Make the palm of the (right) hand like
a snakes hood; see that the fingers are all close, no holes are seen; and
make the ends of the fingers bend downwards; then being calm and quiet and
with ones face eastward, practise Japam. Then count from the middle of the
ring (name-less) finger and go on counting right-handed (with the hands of
the watch) till you come to the bottom of the index finger. This is the rule
of counting by the hand. O King! The rosary is to be of the seed of white
lotus or of the crystals; it should be consecrated and purified. Japam is to
be done then in a sacred Tīrtha or in a temple. Becoming self-controlled one
should place the rosary on a banyan leaf or on a lotus leaf and smear it
with cowdung; wash it, uttering Gāyatrī Mantra and over it perform one
hundred times Gāyatrī Japam intently in accordance with the rules. Or wash
it with Pańchagavya, milk, curds, clarified butter, cow urine and cowdung,
and then consecrate it well. Then wash it with the Ganges water and perform
best the consecrations. O Rājarsi! Then perform ten lakhs of Japam in due
order. Thus the sins of your three births will be destroyed and then you
will see the Devī Sāvitrī. O King! Do this Japam, being pure, everyday in
the morning, mid-day, and in the evening. If one be impure and devoid of
Sandhyā, one has no right to do any action; and even if one performs an
action, one does not get any fruit thereby. He who does not do the morning
Sandhyā and the evening Sandhyā, is driven away from all the Brāhminic
Karmas and he becomes like Sūdras. He who does Sandhyā three times
throughout his life, becomes like the Sun by his lustre and brilliance of
tapas. What more than this, the earth is always purified by the dust of his
feet. The Dvīja who does his Sandhyā Bandanam and remains pure, becomes
energetic and liberated while living. By his contact all the Tīrthas become
purified. All sins vanish away from him as snakes fly away at the sight of
Garuda. The Dvīja who becomes void of Sandhyā three times a day, the Devas
do not accept his worship nor the Pitris accept his Pindas. He who has no
Bhakti towards the Mūla Prakriti, who does not worship the specific seed
Mantra of Māyā and who does not hold festivities in honour of Mūla Prakriti,
know him verily to be an Ajagara snake without poison. Devoid of the Visnu
mantra, devoid of the three Sandhyās and devoid of the fasting on the
Ekādasi Tithi (the eleventh clay of the fortnight), the Brāhmin becomes a
snake devoid of poison. The vile Brāhmin who does not like to take the
offerings dedicated to Hari and who does the washermans work and eats the
food of Sūdra and drives the buffaloes, becomes a snake devoid of poison.
The Brāhmin who burns the dead bodies of the Sūdras, becomes like the man
who is the husband of an unmarried girl. The Brāhmin also who becomes a cook
of a Sūdra, becomes a snake void of poison. The Brāhmin who accepts the
gifts of a Sūdra, who performs the sacrifice of a Sūdra, who lives as
clerks and warriors becomes like a snake void of poison. The Brāhmin who
sells his daughter, who sells the name of Hari or eats the food of a woman
who is without husband and son, as well as of one who has just bathed after
her menstruation period, becomes like a serpent void of poison. The Brāhmin
who takes the profession of pimps and pampers and lives on the interest, is
also like a serpent void of poison. The Brāhmin who sleeps even when the Sun
has risen, eats fish, and does not worship the Devī is also like a
poisonless serpent. Thus stating all the rules of worship in order, the best
of the Munis told him the Dhyānam, etc., of the Devī Sāvitrī, what he
wanted. Then he informed the King of all the mantras and went to his own
Āsrama. The king, then worshipped accordingly and saw the Devī Sāvitrī and
got boons.
41-43. Nārada said :-- What is the Sāvitrīs Dhyān, what are the modes of
her worship, what is stotra, mantra, that Parāsara gave to the King before
he went away? And how did the King worship and what boon did he get? This
great mystery, grand and well renowned in the Srutis, about Sāvitrī, I am
desirous to hear in brief on all the points.
44-78. Nārāyana said :-- On the thirteenth day (the trayodasi tithi) of the
black fortnight in the month Jyaistha or on any other holy period, the
fourteenth day (the chaturdasi tithi) this vow is to be observed with great
care and devotion. Fourteen fruits and fourteen plates with offerings of
food on them, flowers and incense are to be offered and this vow is to be
observed for fourteen years consecutively. Garments, holy threads and other
articles are also offered and after the Vrata is over, the Brāhmins are to
be fed. The lucky pot (mangal ghat) is to be located duly according to the
rules of worship with branches and fruits. Ganesa, Agni, Visnu, Siva and
Sivā are to be worshipped duly.
In that ghat Sāvitrī is to be next invoked and worshipped. Now hear the
Dhyānam of Sāvitrī, as stated in the Mādhyan Dina Sakhā, as well the stotra,
the modes of worship, and the Mantra, the giver of all desires. I meditate
and adore that Sāvitrī, the Mother of the Vedas, of the nature of Pranava (Om),
whose colour is like the burnished gold, who is burning with Brahmā teja
(the fire of Brahmā), effulgent with thousands and thousands of rays of the
midday summer Sun, who is of a smiling countenance adorned with jewels and
ornaments, wearing celestial garment (purified and uninflammable by fire),
and ready to grant blessings to Her Bhaktas; who is the bestower of
happiness and liberation, who is peaceful and the consort of the Creator of
the world, who is all wealth and the giver of all riches and prosperity, who
is the Presiding Deity of the Vedas and who is the Vedas incarnate, I
meditate on Thee. Thus reciting the Dhyānam, mantra and meditating on Her,
one is to offer Naivedyas (offerings of food) to Her and then place ones
fingers on ones head; one is to meditate again, and then invoke the Devī
within the pot. One should next present fourteen things, uttering proper
mantras according to the Vedas. Then one must perform special pūjā and chant
hymns to the Devī and worship Her. The fourteen articles of worship are as
under :--
(1) Seat (Āsan); (2) water for washing feet (Pādya), (3) offering of rice
and Durba grass (Arghya), (4) water for bath (Snānīya), (6) anointment with
sandalpaste and other scents (Anulepana), (7) incense (Dhūpa), (8) Lights (Dipa),
(9) offerings of food (Naivedya), (10) Betels (Tambūl), (11) Cool water,
(12) garments, (13) ornaments, (14) garlands, scents, offering of water to
sip, and beautiful bedding. While offering these articles, one is to utter
the mantras, this beautiful wooden or golden seat, giving spiritual merits
is being offered by me to Thee. This water from the Tīrthas, this holy water
for washing Thy feet, pleasant, highly meritorious, pure, and as an
embodiment of Pūjā is being offered by me to Thee. This holy Arghya with
Durba grass and flowers and the pure water in the conch-shell is being
offered by me to Thee (as a work of initial worship). This sweet scented oil
and water being offered by me to Thee with devotion for Thy bathing
purposes. Kindly accept these. O Mother! This sweet-scented water
Divine-like, highly pure and prepared of Kunkuma and other scented things I
offer to Thee. O Paramesvarī! This all-auspicious, all good and highly
meritorious, this beautiful Dhūpa, kindly take, O World Mother! This is very
pleasant and sweet scented; therefore I offer this to Thee. O Mother! This
light, manifesting all this Universe and the seed, as it were, to destroy
the Darkness is being offered by me to Thee. O Devī! Kindly accept this
delicious offering of food, highly meritorious, appeasing hunger, pleasant,
nourishing end pleasure giving. This betel is scented with camphor, etc.,
nice, nourishing, and pleasure-giving; this is being offered by me to Thee.
This water is nice and cool, appeasing the thirst and the Life of the World.
So kindly accept this. O Devī! Kindly accept this silken garment as well as
the garment made of Kārpāsa Cotton, beautifying the body and enhancing the
beauty. Kindly accept these golden ornaments decked with jewels, highly
meritorious, joyous, beauteous and prosperous. Kindly accept these fruits
yielding fruits of desires, obtained from various trees and of various
kinds. Please have this garland, all auspicious and all good, made of
various flowers, beauteous and generating happiness. O Devī! Kindly accept
this sweet scent, highly pleasing and meritorious. Please take this Sindūra,
the best of the ornaments, beautifying the forehead, highly excellent and
beautiful. Kindly accept this holy and meritorious threads an purefied by
the Vedic mantrams and made of highly holy threads and knitted with highly
pure knots. Uttering thus, offer the above articles that are to be offered
to the Devī, every time the specific seed mantra being uttered. Then the
intelligent devotee should recite the stotras and subsequently of the
Daksinās (presents) with devotion to the Brāhmanas. The Radical or the
Specific Seed Mantra mantra is the eight lettered mantra Srīm Hrīm Klīm
Svāitrai Svāhā; So the sages know. The Stotra, as stated in the Mādhyandīna
S'ākhā, gives fruits of all desires. I am now speaking to you of that
mantra, the Life of the Brāhmanas. Listen attentively. O Nārada! Sāvitrī was
given to Brahmā, in the ancient times of old in the region of Goloka by
Krisna; but Sāvitrī did not come to Brahmā loka with Brahmā. Then by the
command of Krisna, Brahmā praised the mother of the Vedas. And when She got
pleased, She accepted Brahmā as Her husband.
79-87. Brahmā said :-- Thou art the everlasting existence intelligence and
bliss; Thou art Mūlaprakriti; thou art Hiranya Garbha; Thou didst get
pleased, O Fair one! Thou art of the nature of fire and Energy; Thou art the
Highest; Thou art the Highest Bliss, and the caste of the twice-born. Dost
thou get appeased, O Fair One! Thou art eternal, dear to the Eternal; thou
art of the nature of the Everlasting Bliss. O Devī, O Thou, the all
auspicious One! O Fair One! Beest thou satisfied. Thou art the form of all
(omnipresent)! Thou art the essence of all mantras of the Brāhmanas, higher
than the highest! Thou art the bestower of happiness and the liberator O
Devī, O Fair One! Beest thou appeased. Thou art like the burning flame to
the fuel of sins of the Brāhmanas! O Thou, the Bestower of Brahmā teja (the
light of Brahmā) O Devī! O Fair One! Beest appeased. By Thy mere
remembrance, all the sins to me by body, mind and speech are burnt to ashes.
Thus saying, the Creator of the world reached the assembly there. Then
Sāvitrī came to the Brahmaloka with Brahmā. The King Asvapati chanted this
stotra to Sāvitrī and saw Her and got from Her the desired boons. Whosoever
recites this highly sacred king of Stotras after Sandhyā Bandanam, quickly
acquires the fruits of studying the Vedas.
Here ends the Twenty Sixth Chapter of the Ninth Book on the narration of
Sāvitrī in Srīmad Devī Bhāgavatam of 18,000 verses by Maharsi Veda Vyāsa.
Chapter XXVII
On the birth, etc., of Sāvitrī
1-2. Nārāyana said :-- O Nārada! After having chanted the above hymn to the
Goddess Sāvitrī and worshipped Her in accordance with due rites and
ceremonies, the king Asvapati saw the Devī, effulgent like the lustre of
thousand suns. She then smilingly told the king, as a mother to her son,
whilst all the quarters were illumined with the lustre of Her body :--
3-14. Sāvitrī said :-- O King! I know your desire. Certainly I will give
what you and your wife long for. Your chaste wife is anxious for a daughter,
while you want a son. So, one after another, the desires of both of you will
be fulfilled. Thus saying, the Devī went to the Brahma Loka. The King also
returned to his house. First a daughter was born to him. As the daughter was
born, as if a second Laksmī was born after worshipping Sāvitrī, the King
kept her name as Sāvitrī. As time rolled on, the daughter grew, day by day,
like the phases of bright fortnight moon, into youth and beauty. There was a
son of Dyumat Sena, named Satyavāna, always truthful, good natured and
endowed with various other qualifications. The daughter chose him for her
bridegroom. The King betrothed her with jewels and ornaments, to Satyavāna,
who gladly took her home. After one year expired, the truthful vigorous
Satyavāna gladly went out, by his fathers command, to collect fruits and
fuel. The chaste Sāvitrī, too, followed him. Unfortunately Satyavāna fell
down from a tree and died. Yama, the God of Death, saw his soul as a Purusa
of the size of ones thumb and took it and went away. The chaste Sāvitrī
began to follow Him. The high souled Yama, the Foremost of the Sadhus,
seeing Sāvitrī following Him, addressed her sweetly :-- O Sāvitrī! Whither
are you going in your this mortal coil? If you like to follow after all,
then quit your this body.
15-25. The mortal man, with his transient coil of these five elements, is
not able to go to My Abode. O Chaste One! The death time of your husband
arrived; therefore Satyavāna is going to My Abode to reap the fruits of his
Karma. Every living animal is born by his Karma. He dies again through his
life long Karma. It is his Karma alone that ordains pleasure, pain, fear,
sorrows, etc. By Karma, this embodied soul here becomes Indra; by Karma he
can become a Brahmās son. What more than this that Jīva, by his Karma, can
be in Haris service and be free from birth and death! By ones own Karma
all sorts of Siddhis and immortality can be obtained; the four blessed
regions as Visnus Sālokya, etc., also can be obtained by Karma. What more
than this that by Karma, a being becomes divine, human, or a King, or Siva
or Ganesa! The state of Munīndra, asceticism, Ksattriyahood, Vaisyahood,
Mlechhahood, moving things, stones, Rāksasahood, Kinnaras, Kingship,
becoming trees, beasts, forest animals, inferior animals, worms, Daityas,
Dānavas, Asuras, all are fashioned and wrought by Karma and Karma alone. O
Nārada! Thus speaking, Yama remained silent.
Here ends the Twenty-seventh Chapter of the Ninth Book on the birth, etc.,
of Sāvitrī in Srī Mad Devī Bhāgavatam of 18,000 verses by Maharsi Veda
Vyāsa.
Chapter XXVIII
On the story of Sāvitrī
1-4. Nārāyana said :-- O Nārada! Hearing the words of Yama, the chaste
intelligent Sāvitrī, replied with great devotion :-- O Dharmarājan! What is
Karma? Why and how is its origin? What is the cause of Karma? Who is the
embodied soul (bound by Karma)? What is this body? And who is it that does
Karma? What is Jńāna? What is Buddhi? What is this Prāna of this embodied
Jīva? What are the Indriyas? And what are their characteristics? And what
are the Devatās thereof? Who is it that enjoys and who is it that makes one
enjoy? What is this enjoyment (Bhoga)? And what is the means of escape from
it? And what is the nature of that State when one escapes from enjoyment?
What is the nature of Jīvatmā? And what of Paramātmā? O Deva! Speak all
these in detail to me.
5-21. Dharma said :-- Karma is of two kinds: good and bad. The Karma that is
stated in the Vedas as leading to Dharma is good; all other actions are bad.
The Gods service, without any selfish ends (Sankalpa) and without the hope
of any fruits thereof (ahaitukī), is of such a nature as to root out all the
Karmas and gives rise to the highest devotion to God. A man who is such a
Bhakta of Brahmā becomes liberated, so the Srutis say. Who then does the
Karma and who is it that enjoys? (i.e., no such body). To such a Bhakta to
Brahmā, there is no birth, death, old age, disease, sorrow nor any fear. O
Chaste One! Bhakti is two-fold. This is stated by all in the Srutis. The
one leads to Nirvāna and the other leads to the nature of Hari. The
Vaisnavas want the Bhakti to Hari, i.e., the Saguna Bhakti. The other Yogis
and the best knowers of Brahmā want the Nirguna Bhakti. He who is the Seed
of Karma, and the Bestower for ever the fruits of Karma, Who is the Karma
Incarnate and the Mūla Prakriti, is the Bhagavān; He is the Highest Self. He
is the Material Cause of Karma. Know this body to be by nature liable to
dissolve and die. Earth, air, ākāsa, water, and fire; these are the
threads, as it were, of the work of creation of Brahmā, Who is of the nature
of Being. Dehī or The Embodied Soul is the Doer of Karma, the Kartā; he is
the enjoyer; and Ātmā (self) is the prompter, the stimulator within to do
the Karma and enjoy the fruits thereof. The experiencing of pleasures and
pains and the varieties thereof is known as Bhoga (enjoyment). Liberation,
Mukti is the escape therefrom.
The knowledge by which Ātmā (sat) and Māyā (Asat) are discriminated is
called Jńānam (Brahmā Jńānam). The knowledge is considered as the root
discriminator of various objects of enjoyments (i.e., by which the various
objects are at once recognised as different from Ātmān). By Buddhi is meant
the right seeing of things, (as certain) and is considered as the seed of
Jńānam. By Prāna is known as the different Vāyus in the body. And this Prāna
is the strength of the embodied. Mind is the chief, the best, of the senses,
it is a part of Īsvara; its characteristic is its doubtful uncertain state.
It impels to all actions, irresistible. It is inascertainable, invisible; it
obstructs the Jńāna. The senses are seeing, hearing, smelling, touching and
tasting. These are the several limbs, as it were, of the embodied and the
impellers to all actions. They are both enemies and friends as they give
pain (when attached to worldly objects) and happiness (when attached to
virtuous objects) both. The Sun, Vāyu, Earth, Brahmā and others are their
Devatās. The Jīva is the holder, the sustainer of Prāna, body, etc. The
Paramātmā, the Highest Self, is the Best of all, Omnipresent, transcending
the the Gunas, and beyond Prakriti. He is the Cause of all causes and He is
the Brahmā Itself. O Chaste One! I have replied, according to the Sāstras
to all your questions. These are Jńānas of the Jńānins. O Child! Now go back
to your house at pleasure.
22-30. Sāvitrī said :-- Whither shall I go, leaving my Husband and Thee, the
Ocean of Knowledge? Please oughtest to answer the queries that I now put to
Thee. What wombs do the Jīvas get in response to which Karmas? What Karmas
lead to the Heavens? And what Karmas lead to various hells? Which Karmas
lead to Mukti? And which Karmas give Bhakti? What Karmas make one Yogi and
what Karmas inflict diseases? Which Karmas make ones life long? or short?
Which Karmas again make one happy? And what Karmas make one miserable? Which
Karmas make one deformed in ones limbs, one-eyed, blind, deaf, lame or
idiotic? Which Karmas again make one mad? Make one very much avaricious or
of a stealing habit? What Karmas make one possess Siddhis? Or make one earn
the four Lokas Sālokya, etc.? What Karmas make one a Brāhmin or an ascetic?
Or make one go to Heaven or Vaikuntha? What Karmas enable one to go to
Goloka, the par excellence and free from all diseases? How many are the
hells? What are their names and how do they appear? How long will one have
to remain in each hell? and what Karmas lead to what diseases? O Deva, now
tell me about these that I have asked to you and oblige.
Here ends the Twenty-Eighth Chapter of the Ninth Book on the story of
Sāvitrī in S'rī Mad Devī Bhāgavatam of 18,000 verses by Maharsi Veda Vyāsa.
Chapter XXIX
On the anecdote of Sāvitrī, on gifts and on the effects of Karmas
1. Nārāyana said :-- Yama got thunderstruck at these queries of Sāvitrī. He
then began to describe, with a smiling countenance, the fruition of the
several works of the Jīvas.
2-8. He said :-- O Child! You are now a daughter only twelve years old. But
you speak of wisdom like the Highest Jńānins and Yogis, Sanaka and others. O
Child! By virtue of the boon granted by Sāvitrī, you have become incarnate
of Her in part. The King Asvapati got you before by performing severe
penances. As Laksmī is dear and fortunate with regard to Visnu, as Mahādevi
is to Mahādeva, Aditi to Kasyapa, Ahalyā to Gautama, so you are to
Satyavāna in respect of affection and good-luck and other best qualities. As
Sachī is to Mahendra, as Rohinī is to Moon, as Rati is to Kāma, as Svāhā is
to Fire, as Svadhā is to the Pitris, as Sanjńā is to the Sun, as Varunānī is
to Varuna, as Daksinā is to Yajńā, as Earth is to Varāha, as Devasenā is to
Kārtika, so you are fortunate and blessed with respect to Satyavāna. O
Sāvitrī! I myself grant you this boon of my own accord. Now ask other boons.
O highly fortunate One! I will fulfil all your desires.
9-12. Sāvitrī said :-- O Noble One! Let there be one hundred sons of mine
by Satyavāna. This is the boon that I want. Let there be one hundred sons of
my Father as well; let my Father-in-law get back his (lost) eyesight and may
he get back his lost kingdom. This is another boon that I want. Thou art the
Lord of the world. So grant me this boon, too, that I may have this my very
body for a lakh years when I may go to Vaikuntha with Satyavāna. Now I am
eager to hear the various fruitions of Karmas of several Jīvas. Kindly
narrate them and oblige.
13-70. Dharma said :-- You are very chaste. So what you have thought will
verily come to pass. Now I describe the fruition of Karmas of the Jīvas.
Listen. Excepting this holy land of Bhārata, nowhere do the people enjoy
wholly the fruition of their two-fold Karmas, good and bad. It is only the
Suras, Daityas, Dānavas, Gandharvas, Rāksasas, and men that do Karmas. The
beasts and the other Jīvas do not do Karmas. The special Jīvas, e.g., men,
etc., experience the fruition of their Karmas in Heavens, hells and in all
the other Yonis (wombs). Specially, as the Jīvas roam in all the different
Yonis, they enjoy their Karmas, good or bad, as the case may be, carved in
their previous births. The good works get fructified in Heavens; and the bad
works lead the Jīvas to hells. This Karma can be got rid of by Bhakti. This
Bhakti is of two kinds :-- (1) Nirgunā of the nature of Nirvāna; and (2)
towards Prakriti, of the astute of Brahmā, and with Māyā inherent. Diseases
come as the result of bad and ignorant actions and healthiness comes from
good and certain scientific Karmas. Similar are the remarks for short and
long lives for happiness and pain. By bad works, one becomes blind or
deformed in body. So by doing excellent Karmas, one acquires Siddhis, etc..
These are spoken generally. I will now speak in detail; listen. This is very
secret even in Purānas and Smritis. In this Bhāratavarsa men are the best of
all the various classes of beings. The Brāhmans are the best of men and are
best in all Kinds of Karmas. They are responsible, too, for their actions. O
Chaste One! Of the Brāhmins, again, those that are attached to the Brāhmanas
are the best. The Brāhmanas are of two kinds as they are Sakāma (with
desires) or Niskāma (without desires). The Niskāmī Brāhmanas are superior to
the Sakāmī Brāhmanas. For the Sakāmīs are to enjoy the fruits of their
Karmas, while the Niskāmī Brāhmanas are perfectly free from any such
disturbances (they have not to come back to this field of Karma). The
Niskāma Bhakta after they quit their bodies, go to a place free from
sickness or disease, pure and perfect. From there they do not come back. The
Niskāma Bhaktas assuming the divine forms go to the Goloka and worship the
Highest God, the Highest Self, the two-armed Krisna. The Sakāmī Vaisnavas go
to Vaikuntha; but they come back in Bhārata and get into the wombs of the
twice-born. By degrees they also become Niskāma when they certainly acquire
pure undefiled Bhakti. The Brāhmanas and Vaisnavas that are Sakāmīs in all
the births, never get that pure undefiled intellect and never get the
devotion to Visnu. The Brāhmanas, living in the Tīrthas (sacred places of
pilgrimages) and attached to Tapas go to Brahmaloka (the region of Brahmā);
they again come down to Bhārata. Those that are devotedly attached to their
own Dharma (religion) and reside in places other than Tīrthas, go to
Satyaloka and again come to Bhārata. The Brāhmanas, following their own
Dharma and devoted to the Sun go to the world of the Sun and again come to
Bhārata. And those who are devoted to Mūla Prakriti and devoted to Niskāma
Dharma go to Mani Dvīpa and have not to come back from thither. The Bhaktas
of Siva, Sakti, and Ganesa, and attached to their own Dharmas
respectively go to the Siva Loka and return from thence. Those Brāhmanas
that worship the other Devas and attached to their own Dharmas go to those
regions of theirs respectively and again come to Bhārata. Attached to their
own Dharmas, the Niskāmī Bhaktas of Hari go by their Bhakti step by step to
the region of Srī Hari. Those that are not attached to their own Dharmas
and do not worship the Devas and always bent on doing things as they like
without any regard to their Āchāras go certainly to hells. No doubt in this.
The Brāhmanas and the other three Varnas, attached to their own Dharmas all
enjoy the fruits of their good works. But those who do not do their
Svadharma, go verily down into hells. They do not came to Bhārata for their
rebirth, they enjoy their fruits of Karmas in hells! Therefore the four
Varnas ought to follow their own Dharmas of the Brāhmanas, they are to
remain attached to their own Dharmas and give their daughters in marriage to
the similarly qualified Brāhmanas. They then go to the Chandraloka (the
region of the Moon). There they remain for the life periods of the fourteen
Indras. And if the girl be given, with ornaments, the results obtained would
be twice. If the girl be given with a desire in view, then that world is
obtained; but if the girl be given without any desire but to fulfil the
Gods will and Gods satisfaction only, then one would not have to go to
that world. They go to Visnu Loka, bereft of the fruits of all Karmas. Those
that give to the Brāhmanas pasture ground and cattle, silver, gold, garment,
fruits and water, go to the Chandraloka and live there for one Manvantara.
They live long in those regions by virtue of that merit. Again those that
give gold, cows, copper, etc., to the holy Brāhmanas, go to the Sūrya Loka
(the region of the Sun) and live there for one Ayuta years (10,000 years),
free from diseases, etc., for a long time. Those that give lands and lots of
wealth to the Brāhmins, go to the Visnu Loka and to the beautiful Sveta
Dvīpa (one of the eighteen minor divisions of the known continents). And
there they live as long as the Sun and Moon exist. O Muni! The meritorious
persons live long in that wide region. Note :-- Sveta Dvīpa may mean
Vaikuntha, where Visnu resides. Those who give with devotion dwelling places
to the Brāhmanas, go to the happy Visnu Loka. And there, in that great Visnu
Loka, they live for years equal to the number of molecules, in that house.
He who offers a dwelling house in honour of any Deva, goes to the region of
that Deva and remains there for a number of years equivalent to the number
of particles in that house. The lotus-born Brahmā said that if one offers a
royal palace, one obtains a result four times and if one offers a country,
one gets the result one hundred times that; again if one offers an excellent
country, twice as much merit one acquires. One who dedicates a tank for the
expiation of all ones sins, one lives in Janar Loka (one of the pious
regions) for a period equivalent to the number of particles therein). If any
man offers a Vāpī (a well) in preference to other gifts, one gets ten fold
fruits thereby. If one offers seven Vāpīs, one acquires the fruits of
offering one tank. A Vāpī is one which is four thousand Dhanus long and
which is as much wide or less (Note :-- Dhanu equals a measure of four
hastas). If offered to a good bridegroom, then the giving of a daughter in
marriage is equivalent to a dedication of ten Vāpīs. And if the girl be
offered with ornaments, twice the merits accrue. The same merit accrues in
clearing the bed of the mud of a pond as in digging it. So for the Vāpī
(well). O Chaste One! He who plants an Asvattha tree and dedicates it to a
godly purpose, lives for one Ayuta years in Tapar Loka. O Sāvitrī! He who
dedicates a flower garden for the acquirement of all sorts of good, lives
for one Ayuta years in Dhruva Loka.
O Chaste One! He who gives a Vīmāna (any sort of excellent carriage) in
honour of Visnu, in this Hindoosthān, lives for one Manvantara in Visnuloka.
And if one gives a Vīmāna of variegated colours and workmanship, four times
the result accrues. And one who gives a palanquin, acquires half the fruits.
Again if anybody gives, out of devotion, a swinging temple (the Dol Mandir)
to Bhagavān Srī Hari, lives for one hundred Manvantras, in the region of
Visnu. O Chaste One! He who makes a gift of a royal road, decorated with
palatial buildings on either side, lives with great honour and love in that
Indraloka for one Ayuta years. Equal results follow whether the above things
are offered to the Gods or to the Brāhmanas. He enjoys that which he gives.
No giving, no enjoying. After enjoying the heavenly pleasures, etc., the
virtuous person takes birth in Bhārata as a Brāhmin or in other good
families, in due order, and ultimately in the Brāhmana families. The
virtuous Brāhmana, after he has enjoyed the heavenly pleasures, takes his
birth again in Bhārata in Brāhmana, Ksattriya or in Vaisya families. A
Ksattriya or a Vaisya can never obtain Brāhmanahood, even if he performs
asceticism for one Koti Kalpas. This is stated in the Srutis. Without
enjoying the fruits, no Karma can be exhausted even in one hundred Koti
Kalpas. So the fruits of the Karmas must be enjoyed, whether they be
auspicious or inauspicious. By the help of seeing the Devas and seeing the
Tīrthas again and again, purity is acquired. O Sāvitrī! So now I have told
you something. What more d o you want to hear? Say.
Here ends the Twenty-Ninth Chapter of the Ninth Book on the anecdote of
Sāvitrī on the fruits of making gifts and on the effects of Karmas in Srī
Mad Devī Bhāgavatam of 18,000 verses by Maharsi Veda Vyāsa.
Chapter XXX
On the conversation between Sāvitrī and Yama and on the fruition of Karmas
1. Sāvitrī said :-- O Dharmarājan! Kindly tell me in detail about those
works that lead the meritorious persons to the Heavens and various other
spheres.
2-20. Dharmarāj said :-- O Child! He who gives rice and food to the
Brāhmanas in India, goes to the Sivaloka where he dwells with great respect
for years equivalent to the measure of that food. This Anna-dāna (the
giving of boiled rice and other eatables) is a great dān (charity) and this
can be done not only to the Brāhmanas but to the other castes also, where
similar results also follow. There is, or will be, no other charity superior
to this charity of anna (rice, boiled it may be and other eatables). For
here no distinction is made as to what caste will get it or not, nor the
discrimination of time, when to give such a charity. O Child! Seats (Āsanas)
given to the Devas and the Brāhmanas, carry the donor to the Visnu Loka,
where he dwells for Ayuta years with great respect and love. Giving
excellent cows yielding milk to Brāhmanas take the donor to Visnuloka, where
he is glorified and remains for years equivalent to the number of pores in
that cow or those cows. And if cows be given on a meritorious day, four
times the merits accrue, and if given in a sacred place of pilgrimage,
hundred times the result occurs; and if given in a tīrath, where Nārāyana is
worshipped, koti times the results accrue. He who gives with devotion, cows
to the Brāhmanas in Bhārata, remains in the Chandraloka for one Ayuta years
and is glorified. He who gives a two-mouthed cow to a Brāhmana, goes to
Visnuloka and remains there for as many years as there exist the numbers of
hairs on the body of that cow and is glorified. A gift of a beautiful white
umbrella to a Brāhmana makes one go to Varunaloka for Ayuta years where he
remains with great pleasure. Giving garments to the diseased Brāhmanas makes
one fit to remain with glory in Vayuloka for one ayuta years. Giving to a
Brāhmana the Sālagrāma with garments makes one remain with glory in
Vaikuntha as long as there exist the Sun and Moon. Giving a beautiful
bedding to a Brāhmana, glorifies a man in the Chandraloka as long as there
exist the Sun and Moon. To give lights to the Devas and Brāhmana glorifies a
man in Agniloka (the region of Fire) for one Manvantara. To give elephants
to the Brāhmanas in Bhārata, makes one sit in the same throne with Indra for
his life period.
Giving horses to the Brāhmanas makes one remain in Varunaloka for fourteen
Indras life periods. Giving a good palanquin to a Brāhmana makes one remain
in the Varunaloka for fourteen Indras life-periods. Giving a good site or a
good orchard to a Brāhmana leads one to the Vayuloka where he remains with
glory for one Manvantara. Giving a white chāmara and fan to a Brāhmana,
leads the donor to the Vayuloka where he remains for one ayuta years. Giving
grains and jewels make one long-lived and both the donors and receivers go
certainly to Vaikuntha.
21-40. He who always recites the name of Srī Hari, lives for ever and Death
goes far far away from him. The intelligent man that celebrates the Swinging
Festival (Dol Jātrā) in the last quarter of the Full Moon night in this land
of Bhārata, becomes liberated while living, enjoying pleasures in this
world, goes in the end to Visnuloka, where he remains for one hundred
Manvantaras; there is no doubt in this. If the Swinging Festival be
performed under the influence of the asterism Uttara Phālgunī then the
fruits become doubled; this is the saying of Brahmā Himself. The performer
lives to the end of a Kalpa. To give til (Sesamum) to a Brāhman, leads one
to Siva Loka, where one enjoys for a number of years equal to the number of
til. Then one is born in a good yoni and becomes longlived and happy. To
give a copper plate yields double the effect. To give in India a chaste wife
with garments and ornaments to a Brāhman (and then to purchase her with an
equivalent in gold) leads one to Chandra Loka where one remains for fourteen
Indras life periods and enjoys day and night the celestial Apsarās. Thence
the donor goes to the Gandharba Loka for one ayuta years and day and night
enjoys Urvasī. Then he gets for thousand births chaste, fortunate, wealthy,
gentle and sweet-speaking, beautiful wives. He who gives nice and delicious
fruits to the Brāhmanas, remains with glory in the Indra Loka for a number
of years equivalent to the fruits. He gets again a good Yoni (birth) and
gets excellent sons. To give thousand trees while there are fruits on them,
or nice fruits only to the Brāhmanas, makes one enjoy the Heavens for a
long, long time and he then comes back to Bhārata. To give various things
and good edifices with grains, etc., to the Brāhmanas leads one to the
regions of the Devas where he remains for one hundred Manvantaras. Then he
gets a very good birth and becomes the master of abundant wealth. He who
gives with devotion to the Brāhmanas lands certainly goes for one hundred
Manvantaras and remains there in glory for one hundred Manvantras; and,
coming again to be born in good wombs, they become Kings. The earth does not
leave him for hundred births. He becomes prosperous, wealthy and possesses
many sons and becomes the lord of his subjects. He who gives a good village
with pasture land and cows, dwells with glory in Vaikuntha for one lakh
manvantaras. Then he gets a good birth (becomes born in a high caste family)
and obtains a lakh villages. The earth quits him not even if he be born a
lakh times. (This is very bad then, to one who does not like to be born
again).
41-60. He who gives a village inhabited by good and obedient subjects with
ripe excellent grains, various tanks, trees and adorned with fruits and
leaves dwells in Kailāsa with great glory for ten lakh Indras life periods.
Getting again born in a high family, he becomes Rāja Dhirāja in Bhārata and
obtains Niyuta towns. There is no doubt in this. The earth quits him not,
even if he be born ayuta times. Really he gets the highest prosperity in
this earth. He who gives to a Brāhmana one hundred towns and countries,
inhabited by good or mediocre subjects, with wells, tanks, and various
trees, remains with glory in Vaikuntha for one koti manvantaras. Then he
becomes born in this earth in a high caste family, becomes the Lord of
Jambudvīpa and attains in this earth great prosperity like Indra. The earth
quits him not even if he comes here Koti times; in reality he is a Mahātmā
(a great soul man), Rājrājesvara (the Lord of Kings) and lives upto the end
of a Kalpa. He who gives his whole property to a Brāhmin, gets in the end
four times that; there is no doubt in this. He who gives Jambu Dvīpa to an
ascetic Brāhmana, gets undoubtedly in the end one hundred times the fruit.
If you give away Jambu Dvīpa, the whole earth; if you travel all the Tīrthas,
if you perform all sorts of asceticisms, if you give shelter to all, if you
make gifts of all sorts, know that you will have to come again to be reborn
in this earth; but if you become a devotee of Mūla Prakriti, then be sure
that you wont have to come here and be reborn. The devotees of Mūla
Prakriti go to Mani Dvīpa, the highest place of Srī Bhuvanesarī Devī and
remain there and they see the fall of innumerable Brahmās. The worshippers
of the Devī Mantra when they quit their mortal coils, assume divine
appearances endowed with Bibhūtis (manifestations of powers) and free from
birth, death and old age, assume the Sārūpya (the same form) of the Devī and
remain in Her Service. They reside in Manidvīpa and see the part Pralayas.
The Devas die, the Siddhas die, the whole universe vanishes; but the Devī
Bhaktas never die and they remain free form birth, death, and old age. He
who offers Tulasī leaf to Bhagavān Hari in the month of Kārtik resides for
three yugas in the temple of Hari. Getting again a good birth, he acquires
the devotion to Srī Hari and becomes the Foremost of those who restrain
their senses. He who bathes in the Ganges early before the rising of the Sun
remains in enjoyment in the temple of Hari for sixty thousand yugas. Getting
again a good birth, he gets the Visnu Mantra, and, quitting his mortal coil,
becomes united with the Feet of Srī Hari.
61-77. He has not to come back from Vaikuntha to this earth. He remains in
Haris Service and gets the same form of Hari. He who bathes daily in the
Ganges, becomes purified like the Sun and gets the result of performing the
Horse-sacrifice at every step. The earth becomes purified by the dust of his
feet and he enjoys in Vaikuntha as long as the Sun and Moon exist. Then
again he becomes born in a good and beautiful womb, and is liberated by
acquiring the devotion to Hari. He becomes very energetic and the foremost
of the ascetics, pure, religious, learned, and self-restrained. When the Sun
comes midway between Pisces and Cancer and heats intensely the earth, the
man who in Bhārata gives cool water to drink to the people, resides in
happiness in Kailāsa for fourteen Indras life periods. Getting again a
good birth here, he becomes beautiful, happy, devoted to Siva, energetic
and expert in the Vedas, and the Vedangas. He who gives to a Brāhmana the
Saktu (sattu). in the month of Vaisākhe enjoys in the Siva temple for as
many years as there are number of particles in that quantity of sattu
(powders in parched oat). He who performs the Krisna Janmāstamī vow in this
Bhārata, is freed from the sins incurred in his hundred births; there is no
doubt in this. The observer of the vow remains in great enjoyment in
Vaikuntha for fourteen Indras life periods, gets again a good birth here
and acquires Hari Bhakti. He who performs the Sivarātri vow in this Bhārata
Varsa, resides with great joy in Siva Loka for seven manvantaras. He who
offers the Bel leaves to Siva in Sivarātri time, resides with great joy in
Sivas Abode for as many yugas as there are number of leaves. Getting again
a good birth here, he acquires the devotion to Siva and becomes learned,
prosperous and possesses sons, subjects and lands. He who performs vow and
worships Sankara in the month of Chaitra or Māgha and who, with a branch of
a tree in hand, dances day and night for one month, or half a month, for ten
days or for seven days, dwells in Siva Loka for as many yugas as the number
of days he dances. He who performs the vow of Srī Rāma Navamī, lives in the
abode of Visnu for seven Manvantaras in great joy. Getting again a good
birth, he becomes devoted to Srī Rāma, the foremost of those who have self
restraint and he becomes very wealthy.
78-87. He who performs the Sāradīyā Pūjā (the great Durgā Pūjā in the month
of autumn) of the Mūla Prakriti with incense, lights, offerings of food, and
animal sacrifices of buffaloes, goats, sheep, rhinoceros, frogs or other
animals, together with dancing, music, and various other auspicious things,
resides in the Siva Loka for seven Manvantaras. Getting an excellent birth,
and a pure understanding, he gets unbounded prosperity, sons and, no doubt,
grandsons and he becomes a very powerful sovereign possessing many horses
and elephants. There is no doubt in this. Again he who worships daily with
devotion for a fortnight beginning from the eighth day of the bright
fortnight the Mahā Devī Laksmī, remains in the region of Goloka for fourteen
Indras life periods. Then, obtaining an excellent birth, he becomes a
sovereign. He who in the full moon night in the month of Kārtik prepares a
Rāsa mandal with one hundred Gopas and Gopis and worships Srī Krisna and
Rādhā in Sālagrāma or in images with sixteen varieties of offerings remains
in Goloka for Brahmās life-time and coming again to Bhārata acquires an
unflinching devotion to Srī Krisna.
88-99. And when this Bhakti becomes greatly intensified, ho gets initiated
into Srī Hari mantra and after quitting his mortal coil, he goes to the
Goloka. Then he gets the Sārūpya (the same form) of Krisna and becomes the
chief Pārisad (attendant of Krisna) and, becoming free from old age, he has
no fear, to fall again down to this earth. He who observes the Ekādasī day,
remains fasting and performing penances in the bright or dark eleventh day,
remains in Vaikuntha in great enjoyment and comfort. Then, again coming into
this Bhārata he becomes a devotee of Hari. And when that Bhakti is
intensified he becomes solely devoted to Hari and quitting his mortal coil,
goes again to the Goloka and gets the Sārūpya of Krisna and becomes His
Pārisada (attendant). Then, freed of old age and death, he does not fall. He
who worships Indra in the month of Bhādra in the twelfth day of the white
fortnight is worshipped in the regions of Indra for sixty thousand years. He
who performs in Bhārata the worship of the Sun on Sunday Sankrānti (when the
Sun goes from one sign to another) and the bright seventh Tithi, according
to due rules and ceremonies and eats the food called Havisyānna (rice boiled
in ghee), dwells in the Sūryaloka for fourteen Indras life periods. Then
coming to Bhārata, he becomes free from all diseases and becomes prosperous.
He who worships Sāvitrī on the fourteenth day of the black fortnight dwells
in the region of Brahmā for seven Manvantaras with great eclāt and glory.
Coming again to Bhārata he enjoys beauty, unequalled valour, long life,
knowledge and prosperity. He who worships on the fifth day of the bright
fortnight in the month of Māgha, with his senses controlled and full of
devotion, the Devī Sarasvatī with sixteen articles of food, resides in Mani
Dvīpa for one day and one night of Brahmā.
100-140. On getting re-birth, he becomes a poet and a learned man. He who
daily gives with devotion for his whole life, cow and gold to a Brāhmana
dwells in Visnu Loka for twice as many years as there are the numbers of
hairs on the bodies of these cows and plays and jests with Visnu and doing
auspicious things he finds pleasure. In the end he comes again to this
Bhārata and becomes the King of Kings. He becomes fortunate, prosperous,
possesses many sons, becomes learned, full of knowledge and happy in every
way. He who feeds a Brāhmana here with sweetmeats goes to Visnu Loka and
enjoys there for as many years as there are hairs on the body of the Brāhmin.
In the end he comes again to Bhārata and becomes happy, wealthy, learned,
long lived, fortunate and very powerful. He who utters the name of Hari or
gives the name (i.e., the mantra) of Hari to others, is worshipped in Visnu
loka for as many yugas as the number of times, the name or mantra was
uttered. Coming again to Bhārata, he becomes happy and wealthy. And if such
things be done in Nārāyana Ksettra, koti times the above results ensue. He
who repeats the name of Hari koti times in Nārāyana Ksettra, becomes, no
doubt, freed of all sins and liberated while living and he will not get
rebirth. He lives always in Vaikuntha. He gets the Sālokya (the same region
of Visnu), is not liable to fall, becomes a Bhakta of Visnu. He who daily
worships the earthen phallic symbol (after making it daily) for his whole
life, goes to the Siva Loka and dwells there, for as many years as there
are the number of particles of earth. Getting rebirth he becomes the King of
Kings. He who worships daily the Sālagrāma stone and eats the water (after
bathing it) is glorified in Vaikuntha for one hundred Brahmās lives and
becomes born again. When he acquires the rare Hari Bhakti and quiting his
mortal coil goes to Visnu Loka, whence he is not to return. He who performs
all the Tapasyās (asceticims) and observes all the vratas (vows), dwells in
Vaikuntha for fourteen Indras life peroids. Getting rebirth in Bhārata he
becomes the King of Kings and then he becomes liberated. He is not to return
any more. He who bathes in all the Tīrthas and makes a journey round the
whole world, gets Nirvāna. He is not reborn. He who performs the
Horse-Sacrifice in this holy land Bhārata enjoys half the Indraship for as
many years as there are hairs on the body of the horse. He who performs a
Rājasūya Sacrifice, gets four times the above result. Of all the sacrifices,
the Devī Yajńā, or the Sacrifice before the Devī is the Best. O Fair One! Of
old, Visnu, Brahmā, Indra and when Tripurāsura was killed, Mahā Deva did
such a sacrifice. O Beautiful One! This sacrifice before the Sakti is the
highest and best of all the sacrifices. There is nothing like this in the
three worlds. This Great Sacrifice was done of yore by Daksa when he
collected abundant sacrificial materials of all sorts. And a quarrel ensued
on this account between Daksa and Sankara. The Brāhmins conducting the
sacrifice cursed the Nandī and others. And Nandī cursed the Brāhmanas.
Mahādeva, therefore, disallowed the going on of sacrifice and brought it to
a dead stop. Of yore the Prajāpati Daksa did this Devī Yajńā; it was done
also by Dharma, Kasyapa; Ananta, Kardama, Svāyambhuva Manu, his son
Priyavrata, Siva, Sanat Kumāra, Kapila and Dhruva. The performance of this
sacrifice brings fruits equal to performing thousands and thousands of
Rājasūya sacrifices. Therefore there is no other sacrifice greater than this
Devī Yajńā. One becomes surely endowed with a long life of one hundred years
and is liberated while living. He becomes equal to Visnu in knowledge,
energy, strength, and asceticism. This is as true as anything. O Child! This
Devī Yajńā is the best and highest of all the sacrifices as Visnu is the
highest amongst the Devas; Nārada, amongst the Vaisnavas; the Vedas, amongst
all the Sāstras; the Brāhmanas amongst all the castes; the Ganges amongst
the sacred places of pilgrimages, Siva amongst the Holy of Holies, the
Ekādasī vow amongst all the Vratas; Tulasī, amongst all the flowers; the
Moon, amongst the asterisms; Garuda, amongst the birds; Prakriti, Rādhā,
Sarasvatī and Earth amongst the females; the mind, amongst the quick-going
and restless senses; Brahmā, amongst the Prajāpatis; Brahmā, amongst all the
subjects; Vrindrāban, amongst all the forests; Bharat Varsa, amongst all the
Varsas; Laksmī, amongst the prosperous; Sarasvatī, amongst the learned;
Durgā, amongst the chaste; Radhikā, amongst the fortunate. If one hundred
horse sacrifices are performed, Indrahood is sure to be obtained. It is by
the influence of bathing in all the Tīrthas, performing all the sacrifices,
observing all the Vratas, practising all the austerities, studying all the
Vedas and circumambulating the whole earth, that this Highest Saktis
service is obtained and this service of Sakti is the direct cause of Mukti
(liberation). To worship the lotus-feet of the Devī is the best and highest,
is stated in all the Purānas, in all the Vedas, and in all the Itihāsas. To
sing the glories of Mūla Prakriti, to meditate on Her, to chant Her Name and
attributes, to remember Her stotras, bow down before Her, to repeat Her
Name, and to drink daily Her Pādodoka (water after washing Her feet) and the
offerings already offered to Her, these are approved of by all; and everyone
desires this. So worship, worship this Mūla Prakriti, Who is of the nature
of Brahmā, and, lo! Who is again endowed with Māyā. O Child! Take your
husband and live happily with him in your home. O Child! Thus I have
described to you the fruition of the Karmas. This is auspicious to every
human being, desired by all and approved of by all. The Real Knowledge
springs from this. There is no doubt in this.
Here ends the Thirtieth Chapter of the Ninth Book on the conversation
between Sāvitrī and Yama and on the fruition of Karmas in the Great Purānam
Srī Mad Devī Bhāgavatam of 18,000 verses by Maharsi Veda Vyāsa.
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