Devi Bhagavatam (Devi Puranam)

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Devi Bhagavatam (Devi Puranam)

Chapter XXXVI

On the destruction of the fear of the Yama of those who are the worshippers of the Five Devatâs

1-7. Sâvitrî said :-- “O Dharmarâjan! O Highly Fortunate One! O Thou! Expert in the Vedas and the Amgas thereof! Now kindly describe that which is the essence of the various Purânas and Itihâsas, which is the quintessence, which is dear to all, approved of by all, which is the seed by which the Karmic ties are cut asunder, which is high, noble and happy is this life. Kindly describe the above by which man can acquire all his desires, and what is the only source of all the good and auspicious things. All by knowing which man has not to face any dangers or troubles, nor has he to go to the dreadful hells that thou hast severally just now described and that by which men can be freed of those various wombs. Kindly now describe all these. O Bhagavan! What is the size of the several kundas or hells that Thou hast just now enumerated? How do the sinners dwell there? When a man departs, his body is reduced to ashes. Then of what sort is that other body by which the sinners enjoy the effects of their Karmas and why do not those bodies get destroyed when they suffer so much pains for so long a time? What sort of body is that? Kindly describe all these to me.”

8-33. Nârâyana spoke :-- Hearing the questions put forward by Sâvitrî, Dharmarâja remembered S’rî Hari and began to speak on subject that sever the bonds of Karma :-- O Child! O One of good vows! In the four Vedas, in all the books on Dharma, (Smritis) in all the Samhitâs, all the Itihâsas, all the Purânas, in the Nârada Pañcharâtram, in the other Dharma S’âstras and in the Vedângas, it is definitely stated that the worship of the Pañcha Devatâs (the five Devatâs) S’iva, S’akti Visnu, Ganes’a, and Sûrya is the best, the highest, the destroyer of the old age, disease, death, evils and sorrows, the most auspicious and leading to the highest bliss. In fact, the worship of these Pañcha Devatâs is the source of acquiring all the Siddhis (the success) and saves one from going to the hells. From their worship springs the Bhaktic Tree and then and then only the Root of the Tree of all Karmic bonds is severed for ever and ever. This is the step to Mukti (final liberation) and is the indestructible state. By this one can get Sâlokya, Sârsti, Sârûpya, and Sâmîpya, the different state of beatitudes in which the soul (1) resides in the same world with the Deity, (2) possesses the same station, condition, or rank, or equality with the Supreme Being in power and all the Divine attributes (the last of the four grades of Mukti), (3) possesses the sameness of form or gets assimilated to the Deity or (4) gets intimately united, identified or absorbed into the Deity. O Auspicious One! The worshipper of these five Devatâs has never to see any of the hells, watched by My messengers. Those who are devoid of the devotion to the Devî see My abode; but those who go to the Tîrthas of Hari, who hold Harivâsaras (festivities on the days of Hari) who bow down at the feet of Hari and worship Hari, never come to My abode named Samyamana. Those Brâhmanas that are purified by their performing the three Sandhyâs and by the following the pure Âchâras (customs and observances), those that find no pleasure until they worship the Devî, those that are attached to their own Dharmas and their own Âchâras, never come to My abode.

My terrible messengers, seeing the devotees of S’iva, run away out of terror as snakes run away terrified by Garuda. I also order My messengers with nooses in their hands never to go to them. My messengers go mostly to other persons than the servants of Hari. No sooner do My Messengers see the worshippers of the Krisna Mantra, than they run away as snakes get terrified at the sight of Garuda. Chitragupta, too, one of the beings in Yama’s world, recording the vices and virtues of mankind, strike off the names of the Devî worshippers, out of fear and prepare Madhuparka, etc., for them (a mixture of honey; respectful offering made to a guest or to the bridegroom on his arrival at the door of the father of the bride). They rise higher than the Brahmâ Lokas and go to the Devî’s abode, i.e., to Manidvîpa. Those that are the worshippers of the S’akti Mantra and are highly fortunate, whose contact removes the sins of others, they deliver the thousand generations (from the downward course). As bundles and bundles of dry grasses become burnt to ashes, no sooner they are thrown into fire, so the delusion at once becomes itself deluded at the sight of the forms of those devotees. At their sight, lust, anger, greed, disease, sorrow, old age, death, fear, Kâla (time that takes away the life of persons), the good and bad karmas, pleasures and enjoyments drop off to a great distance. O Fair One! Now I have described to you the states of those persons that are not under the control of Kâla, good and bad karmas, pleasures and enjoyments, etc., and those that do not suffer those pains. Now I am speaking of this visible body. Listen. Earth, water, fire, air, and ether are the five Mahâ Bhûtas (the great elements); these are the seeds of this visible body of the person and are the chief factors in the work of creation. The body that is made up of earth and other elements is transient and artificial, i.e., that body becomes burnt to ashes. Within this visible body, bound, is there a Purusa of the size of a thumb; that is called the Jîva Purusa; the subtle Jîva assumes those subtle bodies for enjoying the effects of karmas. In My world, that subtle body is not burnt by the burning fire. If that subtle body be immersed in water, if that be beaten incessantly or if it be struck by a weapon or pierced by a sharp thorn, that body is not destroyed. That body is not burnt nor broken by the burning hot and molten material, by the red hot iron, by hot stones by embracing a hot image or by falling into a burning cauldron. That body has to suffer incessant pains. O Fair One! Thus I have dwelt on the subject of the several bodies and the causes thereof according to the S’âstras. Now I will describe to you the characters of all the other Kundas. Listen.

Here ends the Thirty-sixth Chapter of the Ninth Book on the destruction of the fear of the Yama of those who are the worshippers of the Five Devatâs, in the Mahâ Purânam S’rî Mad Devî Bhâgavatam of 18,000 verses by Maharsi Veda Vyâsa.

Chapter XXXVII

On the eighty-six Kundas and their characteristics

1-60. Dharmarâja said :-- All the Kundas (hells) are circular in form like the Full Moon. Of these, the Vahnikunda has the fire lit at its bottom, by the help of various kinds of stones. This Kunda will not be destroyed till Mahâpralaya comes. Here the sinners are tormented severely. It looks like a blazing coke. The flames are rising from it one hundred hands high. In circumference those flames are two miles. This is named Vahnikunda. It is full of sinners crying loudly. It is constantly watched by My messengers who are chastising and punishing the sinners. Next comes the Tapta Kunda. It is filled with hot water and full of rapacious animals. The sinners there are severely beaten by My messengers and they are always crying out very loudly, which is being echoed and re-echoed all around terribly. It extends for one mile. This Kunda is filled with hot salt water and the abode of many crows. Then there is the Bhayânaka Kunda. It extends for two miles and it is filled with sinners. They are being punished by My messengers and they are incessantly crying, “Save us, save us.”

Next comes the Visthâ Kunda. It is filled with faeces and excrements where the sinners are moving without any food and with their palate and throats dry. Its size is two miles and it is very bad and ugly with foetid and nasty smell. It is always filled with sinners, who are being chastised by My Dûtas (messengers) and eat those faeces and excrements. The worms therein are constantly biting and stinging them and they are crying, “deliver us, deliver us.” Then comes the hot Mûttra Kunda. It is filled with the hot urine and the worms thereof. The great sinners always dwell here. It measures four miles; and it is quite dark. My Dûtas always beat them and their throats, lips, palates are all dry. Then comes the S’lesma Kunda. It is filled with phlegm and the insects thereof. The sinners dwell in phlegm and eat that phlegm. Then comes the Gara Kunda. It is filled with (factitious) poison. It measures one mile. The sinners eat this poison and dwell here. The worms thereof bite them. They tremble at the chastisement of My Dûtas and cry aloud. My messengers look like serpents, with teeth like thunderbolt and they are very furious and fierce, with their throats dry and their words very harsh. Then comes Dûsikâ Kunda. It is filled with the rheum and dirt of the eyes and it measures one mile. Innumerable worms are born therein. Numberless sinners live there, and as they move, the insects immediately bite and sting them. Next comes the Vasâ Kunda. It is filled with the serum or marrow of the flesh and it measures one-half mile. The sinners dwell there, chastised and punished by My messengers. Then comes the S’ukra Kunda. It measures two miles in diameter. The insects, born in the semen, bite the sinners, and they move on and on. Then comes the Rakta Kunda, with very offensive, foetid smell. It is deep like a well and filled with blood. The sinners dwell here, drinking blood. The insects therein are always biting them. Then follows the As’ru Kunda. It measures in size one fourth the measure of the well (above-mentioned). It is always filled with hot tears of the eyes; and many sinners are seen there living weeping and crying and being bitten by the snakes. Then there is the Gâtra Mala Kunda. The sinners are chastised and punished there by My messengers and being bitten by the insects thereof, they eat the dirts of the body and dwell there. Then comes the Karna Mala Kunda. The sinners eat the wax of the ear and fill the place. The insects always bite them and they are crying aloud. It measures one fourth the measure of a Vâpî. Then comes the Majjâ Kunda. It is filled with fat and marrow, emitting foetid offensive odour. It measures one fourth the measure of a Vâpî. The great sinners always dwell there. Then comes the Mâmsa Kunda. This is filled with the greasy flesh. It measures (one-fourth) that of a Vâpî. Those who sell their daughters dwell here. My messengers always chastise and punish them and horrible insects bite and sting them and they cry, out of fear and agony, “Save us, save us,” and eat at times that flesh. Then come in succession the four Kundas Nakha, Loma and others. They also measure each one-fourth that of a Vâpî. The sinners dwell there, always chastised by My messengers. Next comes the very hot Tâmra Kunda. Burning cokes exist on the top of very hot coppers. There are lakhs and lakhs of very hot copper figures in that Kunda. The sinners, being compelled by My messengers, are made to embrace each of these hot copper figures and they cry loudly and live there. It measures four miles. Then come the burning Angâra Kunda and the hot Lauha Dhâra Kunda. Here the sinners are made to embrace the hot iron figures and, feeling themselves burnt, cry out of fear and agony. Whenever My messengers punish them, they immediately cry out, “Save us, save us.” It measures eight miles; and it is pitch dark and very awful. This is named the hot Lauha Kunda. Then come the Charma Kunda and Surâ Kunda. The sinners, beaten by My men, eat the skin and drink the hot urine and dwell there. Then comes the S’âlmalî Kunda; it is overspread with thorns and thorny trees, causing intense pain. It measures two miles. Millions and millions of great sinners are made by My men to fall from the tops of those trees down below where their bodies get pierced by very sharp thorns, six feet long; and thus they dwell there, beaten by My men. Out of thirst, their palates get dried up; and they cry out repeatedly, “Water, water.” Out of fear, they get very anxious and then their heads get broken by the clubs brought down on them by My men. So they move there like the beings burnt in very hot oil. Then comes the Visoda Kunda. It measures two miles in diameter and is filled with the poison of the serpent called Taksakas. My men punish the sinners and they drink the poison thereof and dwell there. Then comes the hot Taila Kunda. There are no insects here. Only the great sinners dwell. All around burning coals are flaring and when My men beat the sinners, they run hither and thither. It is filled with horrible intense darkness and it is exceedingly painful. It looks dreadful and measures two miles. Then comes the Kunta Kunda. Sharp pointed iron weapons like tridents are placed in order all round. The sinners, pierced by those weapons, are seen encircling the Kunda. It measures one-half mile. Beaten by My men, their throats and lips get dried up. Then comes the Krimi Kunda. It is filled with terrible worms and insects, snake-like with sharp teeth, of the size of a S’anku (a Sâl tree) deformed and hideous looking; and it is filled with pitch darkness, terrible to look at. Beaten by My men, the great sinners dwell there. Then comes the Pûya Kunda. It measures eight miles in diameter (or in circumference?). The sinners dwell and eat the pus thereof and, are beaten by My men. Then comes the Sarpa Kunda. Millions and millions of snakes of the length of a Tâl tree are existing there. These serpents encircle the sinners and as they bite them, My men also beat them at the same time. So there arises a general hue and cry, “Save us, save us; we are done for.” Then come in order the Dams’a Kunda, Mas’aka Kunda, and the Garala Kunda. These are filled with gad-flies, mosquitoes, and poison respectively. Each of them measures one mile. The sinners’ hands and feet are tied up. So when the gad-flies and mosquitoes fiercely sting them, and My men violently beat them simultaneously, they raise a loud uproar and are made to move on, in their tied states by My persons. Their bodies get thoroughly reddened and covered with blood by the stinging of the flies, etc. Then come the Vajra Kunda and the Vris’chika Kunda filled respectively with Vajra insects and the scorpions. Each of them measures one-half that of the Vâpî. The sinners that dwell there, are incessantly bitten by insects (Vajras and scorpions). Then come in order the S’ara Kunda, S’ûla Kunda, and the Khadga Kundas. They are filled respectively with arrows, spikes, and scimitars. Each of them measures one half that of the Vâpî. The sinners are pierced by arrows, etc., and become covered over with blood and dwell there. Then comes the Gola Kunda. It is filled with boiling hot water and it is pitch dark. The sinners live there, bitten by the insects. This Kunda measures half that of the Vâpî. The insects bite them and My men beat them so their fear knows no bounds; everyone of them is weeping and crying loudly. This Kunda is filled with hideously offensive smells. So the pains of the sinners are infinite. The Nakra Kunda comes next. It measures half the Vâpî, is filled with millions and millions of crocodiles living in water. The horrible looking deformed sinners live there. The Kâka Kunda then follows. The sinners here are being bitten by hundreds of deformed crows eating faeces, urines and phlegm. Then come the Manthâna Kunda and Vîja Kunda. These are filled respectively with insects called Manthâna and Vîja. Each of them measures one hundred Dhanus (one Dhanu - four hastas). Those insects are stinging the sinners and they cry out very loudly. Then follows the Vajra Kunda. It measures one hundred Dhanus. Many insects with their teeth as hard as thunderbolt live there and bite the sinners who cry out loudly. It is pitch dark. Then comes the hot Pâsâna Kunda. It measures twice that of the Vâpî. It is so built of hot stones as it resembles a burning mass of coal. The sinners become restless with the heat and turn round and round in the middle. Then comes the Pâsâna Kunda and the Lâlâ Kunda. The Pâsâna Kunda is made up of the sharp pointed stones, having sharp edges. Innumerable sinners dwell there. Many red beings live in the Lâlâ Kunda. Then comes the Mapî Kunda. Its size is one hundred Dhanus and its depth is two miles. It is made up of hot stones, each measuring the Anjana mountain. The sinners, beaten and driven by My persons, move on and on in the middle. Then comes the Chûrna Kunda. It measures two miles (in circumference) and is filled with (seven) chûrnas (powders). The sinners, driven and beaten by My men, go on, restless hither and thither and eat the powders and get themselves burnt. Then comes the Chakra Kunda. Here a potter’s wheel with sixteen sharp-edged spokes is constantly whirling round and round; the sinners are being crushed by this wheel.

61-80. Then comes the Vakra Kunda. Its depth is eight miles. lt is fashioned very much curved; and with and sharp slope it has gone down. It is built on the plan of a mountain cave, filled with hot water and it is enveloped with deep dense darkness. The aquatic animals there are biting the sinners, who got very much restless and are crying out very loudly. Then comes the Kûrma Kunda. Here millions and millions of tortoises in the water awfully distorted, are biting the sinners. Then comes the Jvâlâ Kunda. It is built of fierce fiery flames. It measures two miles in circumference. The sinners here are always in great difficulty, with intense pain and crying out loudly. Next follows the Bhasma Kunda. It measures two miles. The sinners get themselves well burnt in hot ashes and live there, eating the ashes. It is filled with hot stones and hot irons. The sinners here are always being burnt in hot irons and hot stones and their throats and palates are being parched up. Then comes the Dagdha Kunda. It is deep and horrible. It measures two miles in circumference. My messengers threaten always the sinners there. Then comes the Sûchî Kunda. It is filled with salt water. Waves are always rising there. It is filled with various aquatic animals making all sorts of noises. It measures eight miles in circumference and it is deep and dark. The sinners here cannot see each other and are bitten by the animals. Pained very much, they cry out loudly. Then comes the Asipattra Kunda. On the top surface of the Kunda there is a very big Tâl tree very high. The edges of the leaves of this tree are sharp like the edge of a sword. One mile below this Tâl tree is situated the Kunda. The sharp-edged Tâl leaves, then, fall on the bodies of the sinners from the height of a mile and they get cut and wounded; blood comes out of them and the sinners, in great pain, cry out “save, save.” It is very deep, very dark and filled with Rakta Kîta a kind of blood like insects. This is the horrible Asipatra Kunda. Next comes the Ksura Dhâra Kunda, measuring one hundred Dhanus (one Dhanu - four hastas). It is filled with keen-edged weapons, as sharp as nice razors. The blood of the sinners is flowing here profusely. Then comes the Sûchî Mukha Kunda, filled with sharp weapons of the form of long needles. It measures fifty Dhanus. The sinners get pierced by them end are constantly emitting blood. Their intense pain knows no bounds. Then comes the Gokâmukha Kunda; inhabited by a sort of insect, called Gokâ. They look like mouths; hence they are named Gokâmukha. It is deep like a well and it measures twenty Dhanus. The great sinners suffer an intense amount of pain there. They have got to keep their mouths always downwards as the Gokâ insects always bite and sting them. Then comes the Nakra Kunda. It resembles like the mouth of a crocodile and measures sixteen Dhanus. It is deep like a well and numbers of sinners dwell there. Then comes the Gaja Dams’a Kunda. It measures one hundred Dhanus. Next comes the Gomukha Kunda. It measures thirty Dhanus and resembles the mouth of a cow. It gives incessant pains and troubles to the sinners.

81-101. Then comes the Kumbhîpâka Kunda. It is like a wheel resembling that of this Kâlachakra, very horrible; and it is rotating incessantly. It looks like a water-jar, measuring eight miles, and it is quite dark. Its depth is one lakh Purusas of the height of 100,000 persons. There are many other Kundas, Tapta Taila Kunda and Tapta Taila Tâmra Kunda, etc., within it. This Kunda is filled with almost unconscious great sinners and insects. They beat each other and cry out loudly. My messengers also threaten them with clubs and Musalas. So at times they fall dizzy-headed, at times they get unconscious, and sometimes they get up and cry. O Fair One! The numbers of sinners here equal to four times that of all the other sinners in all the other Kundas. They know no death, however much you beat them. Their lives persist. For the body is built up for sufferance, it is indestructible. This Kumbhîpâka Kunda is the chief of all the Kundas. This Kunda where the sinners are tied to a thread built by Kâla, where My men lift the sinners on high at one time, and sink them down below at another time, where the sinners becoming suffocated for a long time, get unconscious, where their sufferings know no bounds, where it is filled with boiling oil, is named the Kâlasutra Kunda. Then comes the Matsyoda Kunda, hollow like a well. It is filled with boiling water and it measures twenty-four Dhanus. Next comes the Abatoda Kunda. It measures one hundred Dhanus. The sinners get their bodies burned and chastised by My persons, live there. No sooner they drop into the water of this Kunda, then they are attacked with all sorts of diseases. Then comes the Krimikantuka Kunda. The sinners are bitten by the Krimi Kantuka insects and cry out loudly, creating a general consternation and live there. Its another name is Aruntuda Kunda. Next comes the Pâms’u Kunda. It measures one hundred Dhanus. It is overspread with burning rice husks. The sinners eat those hot husks and live there. Then comes the Pas’avestana Kunda. It measures two miles. No sooner the sinners fall in this Kunda than they are twined round by this rope or Pâs’a. Hence its name. Then comes the Sûlaprota Kunda. It measures twenty Dhanus. No sooner the sinners fall here than they are encircled with the Sûlâstra (darts). Then comes the Prakampana Kunda. It measures one mile. It is filled with ice-cold water. The sinners, going there, shiver at once. Next follows the Ulka Kunda. It measures twenty Dhanus. It is filled with burning to ashes and meteors. My messengers thrust the torches and meteors into the mouths of the sinners living there. Next comes the Andha-Kûpa Kunda. It is pitch-dark, shaped like a well, circular and very horrible. The sinners beat each other and eat the insects thereof. Their bodies are burnt with hot water; they cannot see anything on account of dire darkness.

102-118. The Kunda where the sinners are pierced by various weapons is known as the Vedhana Kunda. It measures twenty Dhanus. Then comes the Dandatâdana Kunda. It measures sixteen Dhanus. The sinners dwell here, threatened by My messengers. Then comes the Jâlarandhra Kunda. Here the sinners live encompassed by a great net as fishes, etc., are tied in a net. Next comes the Dehachûrna Kunda. It is quite dark and its depth is that of the height of one koti persons; its circumference is twenty Dhanus. The sinners, here, encompassed by iron chains are made to fall below where their bodies are reduced to powders and they are inert and almost unconscious. The Kunda where the sinners are crushed and threatened by My messengers is known as the Dalana Kunda; it measures sixteen Dhanus in circumference. Next comes the S’osana Kunda. It is deep up to the height of one hundred persons and it is very dark. It measures thirty Dhanus. On falling on the hot sand, the throats and palates of sinners get dried up. Their pain knows no bounds. Hence it is called the S’osana Kunda. Then comes the Kasa Kunda. It measures one hundred Dhanus. It is filled with the juices of skins and its smell is very offensive. The sinners eat those astringent waters and live there. Then comes S’ûrpa Kunda. It measures twelve Dhanus and is extended like a winnowing basket. It is filled with hot iron dust and many sinners live there, eating those foetid iron dusts. Next comes the Jvâlâmukha Kunda. It is filled with red hot sand. From the (bottom) centre rises a flame, over-spreading the mouth of the Kunda. It measures twenty Dhanus. The sinners are burnt here by the flame and live awfully; they get fainted no sooner they are dropped in this Kunda. Then comes the Dhumrândha Kunda. It is dark, quite filled with smoke. Within that the hot bricks are placed. The sinners get suffocated with smoke; and their eye-sight becomes also obstructed. It measures one hundred Dhanus. Then comes the Nâgabestana Kunda. It is encircled and filled with the serpents. No sooner the sinners are let fall there, than they are surrounded by the snakes. O Sâvitrî! Thus I have spoken to you about the eighty-six Kundas and their characteristics. Now what more do you want to hear? Say.

Here ends the Thirty-seventh Chapter of the Ninth Book on the eighty-six Kundas and their characteristics in the Mahâ Purânam S'rî Mad Devî Bhâgavatam of 18,000 verses by Maharsi Veda Vyâsa.

Chapter XXXVIII

On the glories of the Devî and on the nature of Bhakti

1-6. Sâvitrî said :-- “O Lord! Give me the devotion to the Devî to that Âdyâ S’akti Bhagavatî Mahâ Mâye, Parames’varî Mâyî that is the Essence of all essences, the Door of final liberation to the human beings, and the Cause of delivering them from hells, that is the Root of all the Dharmas that lead to Mukti, that destroys all the inauspiciousness, that takes away the fear of all the Karmas, and that takes away always all the sins committed before. O Thou, the Foremost amongst the knowers of the Vedas! How many kinds of Muktis are there in this world? What is the True Bhakti? What are its characteristics? What is to be done by which the enjoyment of the karmas done can be desisted and nullified? O Bhagavân! The woman kind has been created by the Creator as devoid of any Tattvajñâna or true knowledge; now tell me something about this True Knowledge. All the charities, sacrifices, bathing in the sacred places of pilgrimages, observing vows and austerities cannot be compared with one sixteenth of imparting knowledge to those who are ignorant (of true knowledge). Mother is hundred times superior to father; this is certain; but the Spiritual Teacher, the Giver of True Knowledge, is hundred times more to be reverenced and worshipped than the mother. O Lord!”

7-79. Dharmarâja said :-- O Child! What boons you desired of Me before, I granted them all to you. Now I grant this boon to you that, “Let the devotion towards the S’akti now arise in your mind.” O Auspicious One! You want to hear the reciting of the Glories of S’rî Devî; by this, both he who puts forward the question and he who hears the answer, all their families are delivered. When the S’esa Nâga Ananta Deva with His thousand mouths is unable to recite the glories of the Devî, when Mahâdeva cannot describe with His five mouths, when the Creator Brahmâ is incapable to recite Her glories with His four mouths, when Visnu, the Omniscient, falls back, when Kârtîkeya with His six mouths cannot sufficiently describe, when Ganes’a, the Guru of the Gurus of the great yogis is incapable, when the Pundits, the knowers of the four Vedas, the Essence of all the S’âstras, cannot know even a bit of Her, when Sarasvatî becomes inert in going to describe Her glories; when Sanatkumara, Dharma, Sanâtana, Sananda, Sanaka, Kapila, Sûrya and other sons of the Creator have fallen back, when the other Siddhas, Yogîndras, Munîndras are quite incapable to glorify the deeds of Prakriti Devî, then how can I recite fully the Glories of Her? Whose lotus-feet Brahmâ,

Visnu, S’iva and others meditate; and lo! when it becomes difficult for Her devotees even to think of Her, then what wonder is there that She will be so very rare to others! Brahmâ, skilled in the knowledge of the Vedas knows more of Her than what other ordinary persons know so little of Her auspicious Glories. More than Brahmâ, Ganes’a, the Guru of the Jñânins, knows; again S’ambhu, the Omniscient, knows the best of all. For, in ancient times, the knowledge of the Prakriti Devî was given to Him by Krisna, the Highest Spirit in a solitary place in the Râsa Mandalam in the region of Goloka. Mahâdeva, again, gave it to Dharma in the S’ivaloka; Dharma again gave the Prakriti Mantra to My father. My father became successful (Siddha) in the worship of Prakriti Devî when he practised austerities. Of old, the Devas wanted to offer to me the Government of the Yama Loka; but as I was very much dispassionate towards the world, I became unwilling and became ready to perform austerities. Then my Father told the Glories of Prakriti Devî. Now I describe to you what I heard from my Father and what is stated in the Vedas, though very difficult to comprehend. Listen carefully. O Fair Faced One! As the eternal space does not know its own extent, so Prakriti Devî Herself knows not Her own Glories; then what can be said of any other person on this! She is the Self of all, endowed with all powers and lordship, the Cause of all causes, the Lord of all, the Origin of all and the Preserver of all; She is Eternal, always with Her Cosmic Body, full of everlasting bliss, without any special form, unrestrained, having no fear, without any disease and decay, unattached, the Witness of all, the Refuge of all, and Higher than the Highest; She is with Mâyâ and She is Mûla Prakriti; the objects created by Her being known as the Prakriti creation; Who remains as Prakriti and Purusa inseparable from each other as Agni and Her burning force; the Mahâ Mâyâ, of the nature of everlasting existence, intelligence and bliss. Though formless, She assumes forms for the gratification of the desires of Her Bhaktas. She created first the beautiful form of Gopâla Sundarî, i.e., the form of S’rî Krisna very lovely and beautiful, captivating the mind. His body is blue like the fresh rain cloud; He is young and dressed like that of a cow herd. Millions of Kandarpas (the Love deity) are, as it were, playing in his body. His eyes vie with the midday lotus of the autumn. The beauty of His face throws under shade the millions and millions of the Full Moon. His body is decorated with invaluable ornaments decked with jewels. Sweet smile reigns ever in His lips; it is adorned moreover with His yellow coloured invaluable robe. He is Parama Brahmâ. His whole body is burning with the Brahmâ Teja, the Fire of Brahmâ.

His Body is Fiery. He is lovely, sweet to look at, of a peaceful temper, the Lord of Râdhâ and He is Infinite. (Note :-- The Universe; as we see, is unreal like what we see in the kaleidoscope; various apparent pictures of an endless variety of beautiful colours and forms.) He is sitting on a jewel throne in the Râsa Mandalam, and is incessantly looked upon by the smiling lovely Gopîs at one and the same time. He is two-armed. A garland made of wild flowers is hanging from His neck. He is playing on His flute. His breast is resplendent with Kaustubha gem that He always wears. His body is anointed with Kunkuma (saffron), aguru (the fragrant and cooling paste of the Aguru wood), musk, and sandal-paste. The garland of beautiful Champaka and Mâlatî flowers is hanging from His neck. On His head, the beautiful crest is being seen, a little obliquely situated in the form of the beautiful Moon. Thus the Bhaktas, filled with Bhaktis, meditate on Him. O Child! It is through His fear that the Creator is doing His work of creation of this Universe; and is recording the Prârabdha fruits of their Karmas. It is through His fear that Visnu is awarding the fruits of Tapas and preserving the Universe. By His command the Kâlagni Rudra Deva is destroying all. By Whose favour S’iva has become Mrityumjaya, the Conqueror of Death and the Foremost of the Jñânins; knowing whom S’iva has become Himself endowed with knowledge and the Lord of the knowers of knowledge, full of the Highest Bliss, devotion and dispassion. Through Whose fear the wind becomes the foremost of runners and carries things, the Sun gives heat, Indra gives rain, Yama destroys, Agni burns, and Water cools all the things. By Whose command the Regents of the (ten) quarters of the sky are watching and preserving nice orders; through Whose fear the planets are describing their several orbits. Through Whose fear, trees flower and yield fruits; By Whose command the Kâla destroys all. By Whose command all the beings whether on land or in water are quitting their lives in time; until the proper time comes no man does not die even if he be pierced whether in battle or in danger. By Whose command the wind supports the water; the water supports the tortoise; the tortoise supports the Ananta and the Ananta supports the earth; the earth supports the oceans, mountain and all the jewels. The earth is of the nature of forgiveness, i.e., endures all. For this reason all things, moving and non-moving, rest on Her and again melt away in Her. Seventy-one Divine Yugas constitute one Indra’s life period. Twenty-eight Indra’s life periods constitute Brahmâ’s one day and one night. Thus thirty days constitute Brahmâ’s one month; so two months constitute one Ritu (season); six Ritus make one year. Thus one hundred years constitute Brahmâ’s life. When Brahmâ dies, S’rî Hari’s eye closes. That is the Prâkritik Pralaya. At this time, everything, moving and non-moving, from the Deva loka to Bhûr loka (earth) dies. The Creator Brahmâ gets dissolved in the navel of S’rî Krisna. The four-armed Visnu, of Vaikuntha, sleeps on Ksîra Samudra, the ocean of milk, i.e., He dissolves on the left side of S’rî Krisna, the Highest Spirit. All the other S’aktis (forces) dissolve in Mûla Prakriti, the Mâyâ of Visnu. The Mûla Prakriti Durgâ, the Presiding Deity of Buddhi (reason) dissolves in the Buddhi of Krisna. Skanda, the part of Nârâyana, dissolves in His breast. Gane’sa, the foremost of the Devas, born in part of Krisna, dissolves in the arm of S’rî Krisna. And those who are born in parts of Padmâ, dissolve in Her body and Padmâ dissolves in the body of Râdhâ. All the cow-herdesses and all the bodies of the Devas dissolve in Râdhâ’s body. But Râdhâ, the Presiding Deity of the Prâna of S’rî Krisna, dissolves in the Prâna of S’rî Krisna. Sâvitrî, the four Vedas and all the S’âstras dissolve in Sarasvatî; and Sarasvatî gets dissolved in the tongue of S’rî Krisna, the Highest Self. The Gopâs in the region of Goloka dissolve in the pores of His skin; the Prâna Vâyu of all dissolve in His Prâna Vâyu; the fire dissolves in the fire in His belly; water dissolves in the tip of His tongue, and the Vaisnavas, (devotees of Visnu), drinking the nectar of Bhakti, the Essence of all essences, dissolve in His lotus-feet. All smaller Virâts dissolve in the Great Virât and the Great Virât dissolves in the Body of S’rî Krisna. O Child! He is Krisna, on the pores of Whose skin are situated endless Universes; at the closing of Whose eyes, the Prâkritic Pralaya comes and on the opening of Whose eyes, the creation takes place. The closing and opening of the eyes takes the same time. Brahmâ’s creation lasts one hundred years and the Pralaya lasts one hundred years. O One of good vows! There is no counting how many Brahmâs or how many creations and dissolutions have taken place. As one cannot count the number of dusts, so one cannot count the creations and dissolutions. This is the Great Unspeakable Wonder! Again on Whose closing of the eyes the Pralaya takes place and on whose opening of the eyes the creation takes place, out of the will of God, That Krisna dissolves at the time of Pralaya in Prakriti. This Highest S’akti, the Mûla Prakriti is the Only One without a second; it is the only one Nirguna and the Highest Purusa. It is considered as “Sat” existing, by the Seers of the Vedas. Such a thing as Mûla Prakriti is the unchanged state (Mukti). During the Pralaya, this only One Mûla Prakriti appears as Jñâna S’akti or the Knowledge Force. Who can in this universe recite Her glories? Mukti is of four kinds.

(1) Sâlokya, (2) Sârûpya, (3) Sâmîpya and (4) Nirvâna. So it is stated in the Vedas. Out of them Bhakti towards the Deva is the highest; so much so that the Deva Bhakti is superior to Mukti. Mukti gives Sâlokya, Sârûpya, Sâmîpya, and Nirvâna. But the Bhaktas do not want anything. They want service of the Lord. They do not want anything else. The state of becoming S’iva, of becoming an Amara or an immortal, becoming a Brahmâ, the birth, death, disease, old age, fear, sorrow, or wealth, or assuming a divine form, or Nirvâna or Moksa all are looked on alike by the Bhaktas with disregard and contempt. Because Mukti is without any service while Bhakti increases this service. Thus I have told you the difference between Bhakti and Mukti. Now hear about the cutting off of the fruits of the past Karmas. O Chaste one! This service of the Highest Lord severs the ties of Karmas (past acts). This service is really the True Knowledge. So, O Child! I have now told you the Real Truth, leading to auspicious results. Now you can go freely as you desire. Thus saying to Sâvitrî, Yama, the son of Sûrya, gave life back to her husband and blessing her, became ready to go to His own abode. Seeing Dharmarâja ready to go away, Sâvitrî became sorry to have the bereavement of a good company, bowed down at His feet and began to cry. Yama, the Ocean of Mercy, hearing the crying of Sâvitrî began to weep and told the following words :--

80-96. Dharma said :-- O Child! You enjoy in this holy Bhârata happiness for one lakh years and you will in the end go to the Devîloka or Mani Dvîpa. Now go back to your house and observe for fourteen years the vow called Sâvitrî-vrata for the mukti of women. This Vrata is to he observed on the fourteenth day of the white fortnight in the month of Jyaistha. Then observe the Mahâ-Laksmî Vrata. Its proper time is the eighth day of the bright fortnight of the month of Bhâdra. For sixteen years consecutively without any break this vow is to be observed. The woman who practises with devotion this vow, goes to the abode of Mûla Prakriti. You would worship on every Tuesday in every month the Devî Mangala Chandikâ, the giver of all good; on the eighth day in the bright fortnight you should worship Devî Sâsthî (i.e., Devasenâ); you should worship Manasâ Devî, the giver of all siddhis, on the Samkranti day (when the Sun enters another sign) in every year; you should worship Râdhâ, the Central Figure of Râsa, more than the Prâna of Krisna on every Full Moon night in the month of Kârtik and you should observe fasting on the eighth day in the bright fortnight and worship the Visnu Mâyâ Bhagavatî Devî, the Destructrix of all difficulties and dangers.

(Note :-- The Râsa is the playing out of the Vedantic saying of Brahmâ as “Raso vai Sah.” He is of the nature of Râsa, the most sweet and lovely Divine Principle which unites the Rasika and the Rasikâ.) The chaste woman having husband and sons who worships the World Mother Mûla Prakriti, whether in Yantra, or in Mantra or in image, enjoys all pleasures in this world; and, in the end, goes to the Devîloka or Mani Dvîpa. O Child! The worshipper Sâdhaka (one who is in one’s way to success) must worship all the manifestations of the Devî, day and night. At all times one must worship the omnipresent Durgâ, the Highest Îsvarî. There is no other way to attain blessedness than this. Thus saying, Dharmarâja went to His own abode. Sâvitrî, too, with her husband Satyavân went to her home. Both Sâvitrî and Satyavân, when they reached home, narrated all their stories to their friends and acquaintances. In time, by the blessing of Yama, Sâvitrî’s father got sons and father-in-law recovered his eye-sight and kingdom and Sâvitrî Herself got sons. For one lakh years, Sâvitrî enjoyed pleasures in this holy land of Bhârata, and ultimately went with her husband to the Devîloka. Sâvitrî is the Presiding Deity of the Sûryamandalam, the solar orb. The Sun is the central Para Brahmâ. The Gâyatrî Mantra, the Presiding Devî, proves the existence of the highest Brahmâ in the centre of the Sun. Therefore She is called Sâvitrî. Or Her name is Sâvitrî because all the Vedas have come out of Her. Thus I have narrated the excellent anecdote of Sâvitrî, and the fruitions of the Karmas of the several Jîvas. Now what more do you want to hear? Say.

Here ends the Thirty-eighth Chapter in the Ninth Book on the glories of the Devî and on the nature of Bhakti in the Mahâ Purânam S’rî Mad Devî Bhâgavatam of 18,000 verses by Maharsi Veda Vyâsa.

Chapter XXXIX

On the story of Mahâ Laksmî

1-3 Nârada said :-- “O Lord! I have heard in the discourse on Sâvitrî and Yama about the Formless Devî Mûla Prakriti and the glories of Sâvitrî, all true and leading to the endless good. Now I want to hear the story of the Devî Laksmî. O Thou, the Chief of the knowers of the Vedas! What is the nature of Laksmî? By whom was She first worshipped? and by what Mantra? Kindly describe Her glories to me.”

4-33. Nârâyana said :-- Of old, in the beginning of the Prâkritik Creation, from the left side of Krisna, the Supreme Spirit, appeared in the Râsamandalam (the Figure Dance) a Devî. She looked exceedingly handsome, of a dark blue colour, of spacious hips, of thin waist, and with high breast, looking twelve years old, of steady youth, of a colour of white Champaka flower and very lovely. The beauty of Her face throws under shade millions and millions of autumnal full moons. Before Her wide expanded eyes, the midday lotus of the autumnal season becomes highly ashamed. By the Will of God, this Devî suddenly divided Herself into two parts. The two looked equal in every respect; whether in beauty, qualities, age, loveliness, colour, body, spirit, dress, ornaments, smile, glance, love, or humanity, they were perfectly equal.

Now she who appeared from the right side is named Râdhâ and she who came from the left side is named Mahâ Laksmî. Râdhâ wanted first the two armed S’rî Krisna, Who was Higher than the highest; then Mahâ Laksmî wanted Him. Râdhâ came out of the right side and wanted first Krisna; so Krisna, too, divided himself at once into two parts. From His right side came out the two-armed and from his left side came out the four-armed. The two-armed person first made over to Mahâ Laksmî the four armed One; then the two armed Person Himself took Râdhâ. Laksmî looks on the whole universe with a cooling eye; hence She is named Laksmî and as She is great, She is called Mahâ Laksmî. And for that reason the Lord of Râdhâ is two-armed and the Lord of Laksmî is four-armed. Râdhâ is pure Aprâ kritic S’uddha Sattva (of the nature of pure Sattva Guna, the illuminating attribute) and surrounded by the Gopas and Gopîs. The four-armed Purusa, on the other hand, took Laksmî (Padmâ) to Vaikuntha. The two-armed person is Krisna; and the four-armed is Nârâyana. They are equal in all respects. Mahâ Laksmî became many by Her Yogic powers (i.e., She remained in full in Vaikuntha and assumed many forms in parts). Mahâ Laksmî of Vaikuntha is full, of pure Sattva Guna, and endowed with all sorts of wealth and prosperity. She is the crest of woman-kind as far as loving one’s husbands is concerned. She is the Svarga Laksmî in the Heavens; the Nâga Laksmî of the serpents, the Nâgas, in the nether regions; the Râja Laksmî of the kings and the Household Laksmî of the householders. She resides in the houses of house-holders as prosperity and the most auspicious of all good things. She is the progenetrix, She is the Surabhi of cows and She is the Daksinâ (the sacrificial fee) in sacrifices. She is the daughter of the milk ocean and she is Padminî, the beauty of the spheres of the Moon and the Sun. She is the lustre and beauty of the ornaments, gems, fruits, water, kings, queens, heavenly women, of all the houses, grains, clothings, cleansed places, images, auspicious jars, pearls, jewels, crest of jewels, garlands, diamonds, milk, sandal, beautiful twigs, fresh rain cloud, or of all other colours. She was first worhipped in Vaikuntha by Nârâyana. Next She was worshipped by Brahmâ and then by S’ankara with devotion. She was worshipped by Visnu in the Kshirode Samudra. Then she was worshipped by Svâyambhuva Manu, then by Indras amongst men, then by Munis, Risis, good householders, by the Gandharbas, in the Gandharbaloka; by the Nâgas in the Nâgaloka. She was worshipped with devotion by Brahmâ for one fortnight commencing from the bright eighth day in the month of Bhâdra and ending on the eighth day of the dark fortnight in the three-worlds. She was worshipped by Visnu, with devotion in the three worlds on the meritorious Tuesday in the months of Pausa, Chaitra, and Bhâdra. Manu, also, worshipped Her on the Pausa Sankrânti (the last day of the month of Pausa when the Sun enters another sign) and on the auspicious Tuesday in the month of Mâgha. Thus the worship of Mahâ Laksmî is made prevalent in the three worlds. She was worshipped by Indra, the Lord of the Devas and by Mangala (Mars) on Tuesday. She was then worshipped by Kedâra, Nîla, Subala, Dhruva, Uttânapada, S’akra, Bali, Kas’yapa, Daksa, Kardama, Sûrya, Priyavrata, Chandra, Vâyu, Kuvera, Varuna, Yama, Hutâsana and others. Thus Her worship extended by and by to all the places. She is the Presiding Deity of all wealth; so She is the wealth of all.

Here ends the Thirty-ninth Chapter of the Ninth Book on the story of Mahâ Laksmî in the Mahâ Purânam S’rî Mad Devî Bhâgavatam of 18,000 verses by Maharsi Veda Vyâsa.

Chapter XL

On the birth of Laksmî in the discourse of Nârada and Nârâyana

1-2. Nârada said :-- “O Lord! How did the eternal Devî Mahâ Laksmî the dweller in Vaikuntha, the beloved of Nârâyana, the Presiding Deity of Vaikuntha, come down to the earth and how She, became the daughter of the ocean? By whom was She first praised? Kindly describe all these in detail to me and oblige.”

3-10. Nârâyana said :-- O Nârada! In ancient days when on Durvâsâ’s curse, Indra was dispossesed of his kingdom, all the Devas came down to earth. Laksmî, too, getting angry, quitted the Heavens, out of pain and sorrow and went to Vaikuntha and took the shelter of Nârâyana. The Devas, then, went to Brahmâ with their hearts full of sorrow and, taking Him from there, they all went to Nârâyana in Vaikuntha. Going there they all took refuge of the Lord of Vaikuntha. They were very much distressed and their throats, palate and lips were quite dry. At that time Laksmî, the wealth and prosperity of all, came down on earth by the command of Nârâyana and became born in part as the daughter of the ocean. The Devas, then with the Daityas churned the Ksîroda Ocean and, out of that, Mahâ Laksmî appeared. Visnu looked on Her. Her joy knew no bounds. She smiling, granted boons to the Devas and then offered a garland of flowers on the neck of Nârâyana (as a symbol of marriage celebrated). O Nârada! the Devas, on the other hand, got back their kingdoms from the Asuras. They then worshipped and chanted hymns to Mahâ Laksmî and since then they became free from further dangers and troubles.

11-12. Nârada said :-- “O Bhagavân! Durvâsâ was the best of the Munis; he was attached to Brahmâ and had spiritual knowledge. Why did he curse Indra? What offence had he committed? How did the Devas and Daityas churn the ocean? How, and by what hymns Laksmî became pleased and appeared before Indra? What passed on between them. Say all this, O Lord.”

13-25. Nârâyana said :-- In ancient days, Indra the Lord of the three worlds, intoxicated with wine and becoming lustful and shameless, began to enjoy Rambhâ in a lonely grove. After having enjoyed her, he became attracted to her; his mind being wholly drawn to her, he remained there in that forest, his mind becoming very passionate. Indra then saw the Muni Durvâsâ on his way from Vaikuntha to Kailâs’a burning with the fire of Brahmâ. From the body of the Risi, emitted, as it were, the rays of the thousand midday Suns. On his head was the golden matted hair. On his breast there was the hoary holy thread; he wore torn clothes; on his hands there was the Danda and Kamandalu; on his forehead there was the bright Tilaka in the form of the Crescent Moon. (Tilaka - a sectarian mark on the forehead made with coloured earth or sandalpaste.)

One hundred thousand disciples, thoroughly-versed in the Vedas and the Vedângas, were attending him. The intoxicated Purandara, seeing him, bowed down to him and he began to chant with devotion hymns to his disciples also. They were very glad. The Risi with his disciples then blessed Indra and gave him one Pârijâta flower.

When the Muni was returning from the region of Vaikuntha, Visnu, gave him that beautiful Pârijâta flower. Old age, death, disease, sorrows, etc., all are removed by the influence of the flower; and the final liberation is also attained. The Devendra was intoxicated with his wealth; so taking the flower given by the Risi, he threw it on the head of the elephant Airârata. No sooner the elephant touched the flower, than he became suddenly like Visnu, as it were, in beauty, form, qualities, fire and age. The elephant, then, forsook Indra and entered into a dense forest. The Lord of the Devas could, in no way, get him under his control. On the other hand, the Muni Durvâsâ seeing that Mahendra had thus dishonoured the flower, became inflamed with rage and cursed him saying, “O Indra! You are so mad with wealth that you have dishonoured me. The flower that I gave you so lovingly, you have thrown that, out of vanity, on the elephant’s head!

26-46. No sooner one gets the food, water, fruits that had been offered to Visnu, one should eat that at once. Otherwise one incurs the sin of Brahmahattyâ. If anybody forsakes the things offered to Visnu, that he has got perchance, he becomes destitute of wealth, prosperity, intelligence, and his kingdom. And if he eats the food already offered to Visnu with devotion, he then elevates his hundred families passed before him and he himself becomes liberated while living. If anybody daily eats Visnu’s Naivedyam (food offered to Visnu) and bow down before Him or worships Hari with devotion and chants hymns to Him, he becomes like Visnu in energy and wealth. By mere touch with the air round about his body, the places of pilgrimage become all purified. O You Stupid! The earth becomes purified by the contact of the dust of the feet of such a one devoted to Visnu. If anybody eats the food unoffered to Hari and flesh that is not offered to any Deity; if he eats the food of any unchaste woman, any woman without husband and sons, the food offered at any S’ûdra’s Srâdh (funeral) ceremony, the food offered by a Brâhmana, who is a priest to the S’ûdras in honour of a S’iva Lingam, the food of a Brahmân priest who subsists on the presents of a temple, the food of one who sells his daughter, the food of one who subsists on dealing with womb concerns, the leavings of others, the stale food left after all others had eaten, the food of the husband of an unmarried girl (twelve years old in whom menstruation has commenced), the driver of oxen, the food of one uninitiated in one’s Istamantram, of one who burns a corpse, of a Brâhmin who goes to one not fit for going, the food of a rebel against friends, of one who is faithless, treacherous, who gives false evidence, the food of a Brâhmin who accepts offerings in a sacred place of pilgrimage, all his sins (incurred in the ways above-mentioned) will be removed if he eats the prasâdam of Visnu, i.e., the food offered to Visnu. Even if a Chândâla be attached to the service of Visnu, he sanctifies his millions of persons born in his family before him. And the man who is devoid of the devotion to Hari is not able even to save himself. If anybody takes unknowingly the remains of an offering (such as flowers) made to Visnu, he will certainly be freed from all the sins incurred in his seven births. And if he does this knowingly and with intense devotion, he will certainly be freed of all sorts of sins incurred in his Koti births. So, O Indra! I am a devotee of S’rî Hari. And when you have cast away the Pârijâta to flower offered by me on the elephant’s head, then I say unto you that the Mahâ Laksmî will leave you and She will go back to Nârâyana. I am highly devoted to Nârâyana; so I do not fear anybody, I fear neither the Creator, nor Kâla, the Destroyer, nor old age, nor death; what to speak of other petty persons! I do not fear your father Prajâpati Kas’yapa nor do I fear your family priest Brihaspati. Now he, on whose head there lies the flower Pârijâta offered by me, verily he should be worshipped by all means.” Hearing these words of Durvâsâ, Indra became bewildered with fear, and being greatly distressed and holding the feet of Muni, cried out loudly. He said :-- “The curse is now well inflicted on me; and it has caused my delusion to vanish. Now I do not want back my Râja Laksmî from you; instruct me on knowledge. This wealth is the source of all coils; it is the cause of the veil to all knowledge, it hides the final liberation and it is a great obstacle on the way to get the highest devotion.”

47-67. The Muni said :--“This birth, death, old age, disease, and afflictions, all come from wealth and the manipulation of great power. Being blind by the darkness of wealth, he does not see the road to Mukti. The stupid man that is intoxicated with wealth is like the one that is intoxicated with wine. Surrounded by many friends, he is surrounded by the unbreakable bondage. The man that is intoxicated with wealth, blind with property and overwhelmed with these things has no thought for the real knowledge. He who is Râjasik, is very much addicted to passions and desires; he never sees the path to Sattvaguna. The man that is blind with sense-objects is of two kinds, firstly, Râjasik and secondly Tâmasik. He who has no knowledge of the S’âstras is Tâmasik and he who has the knowledge of the S’âstras is Râjasik. O Child of the Devas! Two paths are mentioned in the S’âstras; one is Pravritti, going towards the sense objects and the other is Nivritti, going away from them. The Jîvas first follow the path of Pravritti, the path that is painful, gladly and of their own accord like a mad man. As bees, blind with the desire of getting honey, go to the lotus bud and get themselves entangled there, so the Jîvas, the embodied souls, desirous first of getting enjoyments come to this very painful circle of births and deaths, this worldly life, which in the end is realised as vapid and the only cause of old age, death, and sorrow and get themselves enchained there. For many births he travels gladly in various wombs, ordained by his own Karmas, till at last by the favour of gods, he comes in contact with the saints. Thus one out of a thousand or out of a hundred finds means to cross this terrible ocean of world. When the saintly persons kindle the lamp of knowledge and show the way to Mukti, then the Jîva makes an attempt to sever this bondage to the world. After many births, many austerities and many fastings, he then finds safely the way to Mukti, leading to the highest happiness. O Indra! What you asked me, I thus heard from my Guru.” O Nârada! hearing the words of the Muni Durvâsâ Indra became dispassionate towards the Samsâra. Day by day his feeling of dispassion increased. One day, when he returned to his own home from the hermitage of the Muni, he saw the Heavens overspread by the Daityas and it had become terrible. At some places outrage and oppression knew no bounds; some places were devoid of friends; at some places, some persons had lost their fathers, mothers, wives, relations; so no rest and repose could be found. Thus, seeing the Heavens in the hands of the enemies, Indra went out in quest of Brihaspati, the family preceptor of the Devas. Seeking to and fro Indra ultimately went to the banks of the Mandâkinî and saw that the Guru Deva had bathed in the waters of the Mandâkinî and sitting with his face turned towards the East towards the Sun, was meditating on Para Brahmâ, Who has His faces turned everywhere. Tears were flowing from his eyes and the hairs of the body stood erect with delight. He was elderly in knowledge; the spiritual Teacher of all, religious, served by all great men; he was held as most dear to all the friends. Those who are Jñânins regard him as their Guru. He was the eldest of all his brothers; he was considered as very unpopular to the enemies of the Devas. Seeing the family priest Brihaspati merged in that state of meditation, Indra waited there. When after one Prahara (three hours), the Guru Deva got up, Indra bowed down to his feet and began to weep and cry out repeatedly. Then he informed his Guru about his curse from a Brâhmin, his acquiring the true knowledge as so very rare, and the wretched state of Amarâvatî, wrought by the enemies.

68-92. O Best of Brâhmanas! Hearing thus the words of the disciple, the intelligent speaker Brihaspati spoke with his eyes reddened out of anger. “O Lord of the Devas! I have heard everything that you said; do not cry; have patience; hear attentively what I say. The wise politicians of good behaviour, with moral precepts, never lose their heads and get themselves distressed in times of danger. Nothing is everlasting; whether property or adversity; all are transient; they only give troubles. All are under one’s own Karma; one is master of one’s own Karma. What had been done in previous births, so one will have to reap the fruits afterwards. (Therefore property or adversity, all are due to one’s own Karma.) This happens to all persons eternally, births after births. Pain and happiness are like the ring of a rolling wheel. So what pain is there? It is already stated that one’s own Karma must be enjoyed in this Holy Bhârata. The man enjoys the effects of his own Karmas, auspicious or inauspicious. Never the Karma gets exhausted in one hundred Koti Kalpas, without their effects being enjoyed. The Karma, whether auspicious or inauspicious must be enjoyed. Thus it is stated in the Vedas and as well by S’rî Krisna, the Supreme Spirit. Bhagavân S’rî Krisna addressed Brahmâ, the lotus-born, in the Sâma Veda Sâkhâ that all persons acquire their births, whether, in Bhârata or in any other country, according to the Karma that he had done. The course of a Brâhmana comes though this Karma; and the blessings of a Brâhmana come again by this Karma. By Karma one gets great wealth and prosperity and by Karma again one gets poverty. You may take one hundred Koti births; the fruit of Karma must follow you. O Indra! The fruit of Karma follows one like one’s shadow. Without enjoyment, that can never die. The effects of Karma become increased or decreased according to time, place, and the person concerned. As you will give away anything to persons, of different natures, in different times and in different places, your merit acquired will also vary accordingly. Gifts made on certain special days bring in Koti times the fruits (merits, punyam) or infinite times or even more than that. Again gifts, similar in nature, made in similar paces yield punyam the same, in character also. Gifts made in different countries yield punyams, Koti times, infinite times, or even more than that. But similar things given to similar persons yield similar punyams. As the grains vary in their natures as the fields differ, so gifts made to different persons yield different grades of punyas infinitely superior or infinitely inferior as the case may be.

Giving things to a Brâhmana on any ordinary day yields simple punya only. But if the gift be made to a Brahmân on an Amavasyâ day (new moon day) or on a Sankrânti day (the day when the Sun enters another’s sign) then hundred times more punyam is acquired. Again charities made on the Châturmâsya period (the vow that lasts for four months in the rainy season) or on the full moon day, yield infinite punyams. So charities made on the occasion of the lunar eclipses yield Koti times the result and if made on the occasion of the solar eclipse yield ten times more punyams. Charities made on Aksayaya Tritîyâ or the Navamî day yield infinite and endless results. So charities on other holy days yield religious merits higher than those made on ordinary days. As charities made on holy days yield religious merits, so bathing, reciting mantrams, and other holy acts yield meritorious results. As superior results are obtained by pious acts; inferior results are obtained by impious acts. As an earthen potter makes pots, jars, etc., out of the earth with the help of rod, wheel, earthen cups or plates and motion, so the Creator awards respective fruits to different persons, by the help of this thread (continuity) of Karma. Therefore if you want to have cessation of this fruition of Karma, then worship Nârâyana, by whose command all these things of Nature are created. He is the Creator of even Brahmâ, the Creator, the Preserver of Visnu, the Preserver, the Destroyer of S’iva, the Destroyer and the Kâla (the great Time) of Kâla (the Time). S’ankara has said :-- He who remembers Madhusûdana (a name of Visnu) in great troubles, his dangers cease and happiness begins.” O Nârada! The wise Brihaspati thus advised Indra and then embraced him and gave him his hearty blessings and good wishes.

Here ends the Fortieth Chapter of the Ninth Book on the birth of Laksmî in the discourse of Nârada and Nârâyana in the Mahâ Purânam S’rî Mad Devî Bhâgavatam of 18,000 verses by Maharsi Veda Vyâsa.