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Devi Bhagavatam (Devi
Puranam)
Chapter XLVI
On the anecdote of Sasthī Devī
1. Nārada said :-- O Thou, the foremost of the Knowers of the Vedas! I have
heard from you the anecdotes of many Devīs. Now I want to hear the lives of
other Devīs also. Kindly describe.
2. Nārāyana said :-- O Best of the Brāhmanas! The lives and glorious deeds
of all the Devīs are described separately. Now say, which lives you want to
hear.
3. Nārada said :--O Lord! Sasthī, Mangalā Chandī, and Manasā, are the parts
of Prakriti. Now I want to hear the lives of them.
4-22. Nārāyana said :-- O Child! The sixth part of Prakriti is named as
Sasthī. The Devī Sasthī is the Presiding Deity of infants and children; She
is the Māyā of Visnu and She bestows sons to all. She is one of the sixteen
Mātrikās. She is known by the name of Devasenā. She performs Vratas (vows);
She is the chaste and dearest wife of Skanda. She decides on the longevity
of children and is always engaged in their preservation. So much so, that
this Siddha Yoginī always keeps the children on her side.
O Best of Brāhmanas! I will now talk about the method of worshipping this
Devī and the history about Her bestowing children that I heard from Dharma
Deva. Hear. Svāyambhuva Manu had one son Priyavrata. He was a great Yogīndra
and remained in practising austerities. So he was not inclined to have any
wife. At last by the effort and request of Brahmā, he got himself married.
But many days passed, and he could not see the face of a son. Then Maharsi
Kasyapa became his priest in the Putresti Sacrifice (to get a son); and
when the sacrifice was over, he gave the sacrificial offering called charu
to his wife Mālinī. On eating the charu, the queen Mālinī become pregnant.
For twelve Deva years she held the womb. After twelve years she delivered a
full developed son, of a golden colour; but the son was lifeless and his two
eyeballs were upset. At this, the friends wives became very sorry and began
to weep. The mother of the child became so very sorrowful that she became
senseless. O Muni! The King himself took the son on his breast and went to
the burning ground. There with his child on his breast he began to cry
aloud. Rather he got himself ready to quit his own life than leave the son
from away his breast. At this time he saw in the space overhead an aerial
car, white as crystal, made of excellent jewels, coming towards him. The car
was shining with its own lustre, encircled with woven silken cloth, which
added to its beauty. Innumerable garlands of variegated colours gave it a
very nice and charming appearance. On that car was seated a Siddha Yoginī,
very beautiful, of a lovely appearance of a colour like that of white
champakas, always youthful, smiling, adorned with jewel ornaments, ever
gracious to show favour to the devotees. On seeing Her, the King Priyavrata
placed the child from his breast on the ground and began to worship Her and
chant hymns to Her with great love and devotion. And he then asked that
peaceful lady, the wife of Skanda, Who was shining like a summer sun :-- O
Beautiful! Who art Thou? Whose wife art Thou and whose daughter art Thou?
From Thy appearance it seems that Thou art fortunate and respected amongst
the female sex.
23-24. O Nārada! In ancient times, when the Daityas dispossessed the Devas
of their positions, this Lady was elected as a general and got victory for
the Devas; hence She was named Devasenā. Hearing the words of the King
Priyavrata, Devasenā, who fought for the Devas and was all good to the whole
world, said :--
25-42. O King! I am the mind-born daughter of Brahmā. My name is Devasenā.
The Creator before created Me out of His mind and made Me over to the hands
of Skanda. Amongst the Mātrikās, I am known as Sasthī, the wife of Skanda. I
am the sixth part of Prakriti; hence I am named Sasthī. I give sons to those
who have no sons, wives to those who have no wives, wealth to the poor, and
I give works to those who are workers (karmīs.)
Happiness, pain, fear, sorrow, joy, good, and wealth and adversity all are
the fruits of Karmas. As the result of ones Karmas, people get lots of sons
and it is due to the result of ones Karma again that people are denuded of
all the issues of their family. As the result of Karma, the people get dead
sons; and as the result of Karma the people get long lives. All enjoy the
fruits of their Karmas, whether they be well qualified, or deformed or
whether they have many wives, or whether they have no wife, whether they be
beautiful, religious, diseased, it is all through Karmas, Karmas. Disease
comes out of their Karmas. Again they get cured by their Karmas. So, O King!
It is stated in the Vedas that Karma is the most powerful of all. Thus
saying, Devasenā took the dead child on her lap; and, by the wisdom, early
made the child alive. The King saw the child, of a golden colour got back
his life and began to smile. Thus bidding goodbye to the King, Devasenā took
the child and became ready to depart. At this the Kings palate and throat
got dry and he began again to chant hymns to Her. The Devī Sasthī became
pleased at the stotra made by the King. The Devī then addressed the King and
said :-- O King! All that is stated in the Vedas, is made up of Karmas. You
are the son of Svāyambhuva Manu, and the Lord of the three worlds. You
better promulgate My worship in the three worlds and you yourself worship
Me. Then I will give you your beautiful son, the lotus of your family. Your
son, born in part of Nārāyana, will be famous by the name of Suvrata. He
will be well-qualified, a great literary man, able to remember his
conditions in his former lives, the best of Yogis, performer of one hundred
Yajńas, the best of all, bowed down by the Ksattriyas, strong as one lakh
powerful elephants, wealthy, fortunate, pure, favourite of literary persons,
learned and bestower of the fruits of the ascetics, renowned and bestower of
wealth and prosperity to the three worlds. Thus saying Devasenā gave the
the child to the king. When the king promised that he would promulgate Her
worship, the Devī granted him boons and went up to the Heavens.
43-57. The king, too, becoming very glad and surrounded by his ministers,
returned to his own abode and informed all about the son. The ladies of the
house, become highly delighted when they heard everything. On the occasion
of the sons getting back his life, the king performed everywhere auspicious
ceremonies. The worship of Sasthī Devī commenced. Wealth was bestowed to the
Brāhmins. Since then, on every sixth day of the bright fortnight in every
month, great festivals in honour of Sasthī Devī began to be celebrated.
Since then, throughout the kingdom, on every sixth day after the birth of a
child in the lying-in-chamber, Sasthī Devī began to be worshipped. On the
twenty-first day, the auspicious moment, at the ceremony of giving rice to a
child for the first time, when sixth months old, and on all other auspicious
ceremonies of the children, Sasthī Devīs worship was made extant and the
king himself performed those worships with great care and according to due
rules. Now I will tell you about the Dhyānam and method of worship and
stotra as I heard from Dharma Deva, and as stated in Kauthuma Sākhā. Hear.
He has said :-- In a Sālagrāma stone, in a jar, on the root of a Bata tree,
or drawing the figure on the floor of the rooms, or making an image of
Sasthī Devī, the sixth part of Prakriti and installing it, one should
worship the Devī. The Dhyānam is this :-- O Devasenā Thou art the bestower
of good sons, the giver of good luck; Thou art mercy and kindness and the
progenitor of the world; Thy colour is bright like that of the white
Champaka flowers. Thou art decked with jewel ornaments. Thou art pure, and
the highest and best Devī. Obeisance to Thee! I meditate on Thee. Thus
meditating, the worshipper should place flower on his own head. Then again
meditating and uttering the principal mantra one is to offer the Pādya
(water for washing feet), Arghya, Āchamanīya, scents, flowers, dhūp, lights,
offerings of food and best roots and fruits and one should worship thus with
various things Sasthī Devī. Om Hrīm Sasthī Devyai Svaha is the principal
Mantra of Sasthī Devī. This great Mantra of eight letters a man should
repeat as his strength allows. After the Japam, the worshipper should chant
hymns with devotion and undivided attention and then bow down. The Stotra
(hymn) of Sasthī Devī as per Sāma Veda is very beautiful and son-bestowing.The
lotus-born Brahmā has said :-- If one repeats (makes Japam) this eight
lettered mantra one lakh of times, one gets certainly a good son. O Best of
Munis! Now I am going to say the auspicious stotra of Sasthī Devī as
composed by Priyavrata. Hear.
58-73. Ones desires are fulfilled when one reads this very secret stotra.
Thus the King Priyavrata said :-- O Devī, Devasenā! I bow down to Thee. O
Great Devī! Obeisance to Thee! Thou art the bestower of Siddhis; Thou art
peaceful; obeisance to Thee! Thou art the bestower of good; Thou art
Devasenā; Thou art Sasthī Devī, I bow down to Thee! Thou grantest boons to
persons; Thou bestowest sons and wealth to men. So obeisance to Thee! Thou
givest happiness and moksa; Thou art Sasthī Devī; I bow down to Thee. Thou
thyself art Siddha; so I bow down to Thee. O Sasthī Devī! Thou art the sixth
part of this creation; Thou art Siddha Yoginī, so I bow down to Thee. Thou
art the essence, Thou art Sāradā; Thou art the Highest Devī. So I bow down
again and again to Thee. Thou art the Presiding Deity Sasthī Devī of the
children; I bow down to Thee. Thou grantest good; Thou Thyself art good and
Thou bestowest the fruits of all Karmas. O Thou O Sasthī Devī! Thou shewest
thy form to thy devotees; I bow down to Thee! Thou art Suddha Sattva and
respected by all the persons in all their actions. Thou art the wife of
Skanda. All worship Thee. O Sasthī Devī! Thou hadst saved the Devas. So
obeisance to Thee O Sasthī Devī! Thou hast no envy, no anger; so obeisance
to Thee. O Suresvarī! Give me wealth, give me dear things, give me sons.
Give me respect from all persons; give me victory; slay my enemies. O
Mahesvarī! Give me Dharma; give me name and fame; I bow down again again to
Sasthī Devī. O Sasthī Devī! worshipped reverentially by all! Give me lands,
give me subjects, give me learning; have welfare for me; I bow down again
and again to Sasthī Devī. O Nārada! Thus praising the Devī, Priyavrata got
a son, renowned and ruling over a great kingdom through the favour of Sasthī
Devī. If any man that has no son, hears this stotra of Sasthī Devī for one
year with undivided attention, he gets easily an excellent son, having a
long life. If one worships for one year with devotion this Devasenā and
hears this stotra, even the most barren woman becomes freed from all her
sins and gets a son. Through the grace of Sasthī Devī, that son becomes a
hero, well qualified, literate, renowned and long-lived. If any woman who
bears only a single child or delivers dead children hears with devotion for
one year this stotra, she gets easily, through the Devīs grace, a good son.
If the father and mother both hear with devotion, this story during the
period of their childs illness, then the child becomes cured by the Grace
of the Devī.
Here ends the Forty-sixth chapter of the Ninth Book on the anecdote of
Sasthī Devī in the Mahā Purānam Srī Mad Devī Bhāgavatam of 18,000 verses by
Maharsi Veda Vyāsa.
Chapter XLVII
On Manasās story
1-25 Nārāyana said :-- O Nārada! I have now narrated the anecdote of Sasthī
as stated in the Vedas. Now hear the anecdote of Mangala Chandī, approved of
by the Vedas and respected by the literary persons. The Chandī, that is very
skilled in all auspicious works and who is the most auspicious of all good
things, is Mangal Chandīkā. Or the Chandī who is an object of worship of
Mangala (Mars), the son of earth and the bestower of desires is Mangala
Chandīkā. Or the Chandī who is an object of worship of Mangala of the family
of Manu who was the ruler of the whole world composed of seven islands and
the bestower of all desires is Mangala Chandī. Or it may be that the Mūla
Prakriti, the Governess, the Ever Gracious Durgā assumed the form of Mangala
Chandī and has become the Ista Devatā of women. When there was the fight
with Tripurāsura, this Mangala Chandī, higher than the highest was first
worshipped by Mahādeva, stimulated by Visnu, on a critical moment. O Brāhmin!
While the fighting was going on, a Daitya threw out of anger one car on
Mahādeva and as that car was about to fall on Him, Brahmā and Visnu gave a
good advice when Mahādeva began to praise Durgā Devī at once. Durgā Devī
that time assuming the form of Mangala Chandī appeared and said no fear no
fear Bhagavān Visnu will be Thy Carrier buffalo. I will be also Thy Sakti
in the action and Hari, full of Māyā, will also help Thee. Thou better
slayest the enemy that dispossessed the Devas. O Child! Thus saying, the
Devī Mangala Chandī disappeared and She became the Sakti of Mahā Deva. Then
with the help of the weapon given by Visnu, the Lord of Umā killed the Asura.
When the Daitya fell, the Devas and Risis began to chant hymns to Mahādeva
with devotion and with their heads bent low. From the sky, a shower of
flowers fell instantaneously on Mahā Devas head. Brahmā and Visnu became
glad and gave their best wishes to Him. Then ordered by Brahmā and Visnu,
Sankara bathed joyously. Then He began to worship with devotion the Devī
Mangala Chandī with pādya, Arghya, Āchamanīya and various clothings.
Flowers, sandal paste, various goats, sheep, buffaloes, bisons, birds,
garments, ornaments, garlands, Pāyasa (a preparation of rice, ghee, milk and
sugar), Pistaka, honey, wine, and various fruits were offered in the
worship. Dancing, music, with instruments and the chanting of Her name and
other festivals commenced. Reciting the Dhyān as in Mādhyandina, Mahādeva
offered everything, pronouncing the principal Radical Mantra, Om Hrīm Srīm
Klīm Sarvapujye Devī Mangala Chandīke Hum Phat Svāhā is the twenty-one
lettered Mantra of Mangala Chandī. During worship, the Kalpa Vriksa, the
tree yielding all desires, must be worshipped. O Nārada! By repeating the
Mantra ten lakhs of times, the Mantra Siddhi (success in realising the Deity
inherent in the Mantra) comes. Now I am saying about the Dhyānam of Mangal
Chandī as stated in the Vedas and as approved by all. Listen. O Devī
Mangala Chandīke! Thou art sixteen years old; Thou art ever youthful; Thy
lips are like Bimba fruits, Thou art of good teeth and pure. Thy face looks
like autumnal lotus; Thy colour is like white champakas; Thy eyes resemble
blue lilies; Thou art the Preserver of the world and thou bestowest all
sorts of prosperity. Thou art the Light in this dark ocean of the world. So
I meditate on Thee. This is the Dhyānam. Now hear the stotra, which
Mahādeva recited before Her.
26-37. Mahādeva said :-- Protect me, Protect me, O Mother! O Devī Mangal
Chandīke! Thou, the Destroyer of difficulties! Thou givest joy and good.
Thou art clever in giving delight and fortune. Thou the bestower of all
bliss and prosperity! Thou, the auspicious, Thou art Mangala Chandīkā. Thou
art Mangalā, worthy of all good, Thou art the auspicious of all auspicious;
Thou bestowest good to the good persons. Thou art worthy to be worshipped on
Tuesday (the Mangala day); Thou art the Deity, desired by all. The King
Mangala, born of Manu family always worships Thee. Thou, the presiding Devī
of Mangala; Thou art the repository of all the good that are in this world.
Thou, the Bestower of the auspicious Moksa. Thou, the best of all; Thou, the
respository of all good; Thou makest one cross all the Karmas; the people
worship Thee on every Tuesday; Thou bestowest abundance of Bliss to all.
Thus praising Mangala Chandīkā with this stotra, and worshipping on every
Tuesday, Sambhu departed. The Devī Sarva Mangalā was first worshipped by
Mahādeva. Next she was worsh ipped by the planet Mars; then by the King
Mangala; then on every Tuesday by the ladies of every household. Fifthly she
was worshipped by all men, desirous of their welfare. So in every universe
Mangal Chandīkā, first worshipped by Mahādeva, came to be worshipped by all.
Next she came to be worshipped everywhere, by the Devas, Munis, Mānavas,
Manus. O Muni! He who hears with undivided attention this stotra of the Devī
Mangala Chandīkā, finds no evils anywhere. Rather all good comes to him. Day
after day he gets sons and grandsons and so his prosperity gets increased,
yea, verily increased!
38-58. Nārāyana said :-- O Nārada! Thus I narrated to you the stories of
Sasthī and Mangala Chandīkā, according to the Vedas. Now hear the story of
Manasā that I heard from the mouth of Dharama Deva.
Manasā is the mind-born daughter of Maharsi Kasyapa; hence she is named
Manasā; or it may be She who plays with the mind is Manasā. Or it may be She
who meditates on God with her mind and gets rapture in Her meditation of God
is named Manasā. She finds pleasure in Her Own Self, the great devotee of
Visnu, a Siddha Yoginī. For three Yugas She worshipped Srī Krisna and then
She became a Siddha Yoginī. Srī Krisna, the Lord of the Gopīs, seeing the
body of Manasā lean and thin due to austerities, or seeing her worn out like
the Muni Jarat Kāru called her by the name of Jarat Kāru. Hence Her name has
come also to be Jarat Kāru. Krisna, the Ocean of Mercy, gave her out of
kindness, Her desired boon; She worshipped Him and Srī Krisna also
worshipped Her. Devī Manasā is known in the Heavens, in the abode of the
Nāgas (serpents), in earth, in Brahmāloka, in all the worlds as of very fair
colour, beautiful and charming. She is named Jagad Gaurī as she is of a very
fair colour in the world. Her other name is Saivī and she is the disciple
of Siva. She is named Vaisnavī as she is greatly devoted to Visnu. She
saved the Nāgas in the Snake Sacrifice performed by Pariksit, she is named
Nagesvarī and Nāga Bhaginī and She is capable to destroy the effects of
poison. She is called Visahari. She got the Siddha yoga from Mahādeva; hence
She is named Siddha Yoginī; She got from Him the great knowledge, so she is
called Mahā Jńanayutā, and as she got Mritasamjīvanī (making alive the dead)
she is known by the name of Mritasanjīvanī. As the great ascetic is the
mother of the great Muni Āstīk, she is known in the world as Āstīka mātā. As
She is the dear wife of the great high-souled Yogi Muni Jarat Kāru,
worshipped by all, she is called as Jarat Kārupriya, Jaratkāru, Jagadgaurī,
Manasā, Siddha Yoginī, Vaisnavī, Nāga Bhaginī, S'aivi, Nagesvarī,
Jaratkārupriyā, Āstikamātā, Visahari, and Mahā Jńanayutā; these are the
twelve names of Manasā, worshipped everywhere in the Universe. He who
recites these twelve names while worshipping Manasā Devī, he or any of his
family has no fear of snakes. If there be any fear of snakes in ones bed,
if the house be infested with snakes or if one goes to a place difficult for
fear of snakes or if ones body be encircled with snakes, all the fears are
dispelled, if one reads this stotra of Manasā. There is no doubt in this.
The snakes run away out of fear from the sight of him who daily recites the
Manasā stotra. Ten lakhs of times repeating the Manasā mantra give one man
success in the stotra. He can easily drink poison who attains success in
this stotra. The snakes become his ornaments; they carry him even on their
backs. He who is a great Siddha can sit on a seat of snakes and can sleep on
a bed of snakes. In the end he sports day and night with Visnu.
Here ends the Forty-seventh Chapter of the Ninth Book on Manasās story in
the Mahā Purānam Srī Mad Devī Bhāgavatam of 18,000 verses by Maharsi Veda
Vyāsa.
THE NINTH BOOK
Chapter XLVIII
On the anecdote of Manasā
1-30. Nārāyana said :-- O Nārada! I will now speak of the Dhyānam and the
method of worship of Srī Devī Manasā, as stated in the Sāma Veda. Hear. I
meditate on the Devī Manasā, Whose colour is fair like that of the white
champaka flower, whose body is decked all over with jewel ornaments, whose
clothing is purified by fire, whose sacred thread is the Nāgas (serpent),
who is full of wisdom, who is the foremost of great Jńanins, who is the
Presiding deity of the Siddhas, Who Herself is a Siddha and who bestows
Siddhis to all. O Muni! Thus meditating on Her, one should present Her,
flowers, scents, ornaments, offerings of food and various other articles,
pronouncing the principal Seed Mantra. O Nārada! The twelve lettered Siddha
Mantra, to be mentioned below, yields to the Bhaktas their desires like the
Kalpa Tree. Now the Radical mantra as stated in the Vedas is Om Hrīm Srīm
Klīm Aim Manasā Devyai Svāhā. Repetition of this, five lakhs of times,
yields success to one who repeats. He who attains success in this mantra
gets unbounded name and fame in this world. Poison becomes nectar to him and
he himself becomes famous like Dhanvantari. O Nārada! If anybody bathes on
any Samkrānti day (when the sun enters from one sign to another) and going
to a private room (hidden room), invokes the Devī
Manasā Īsānā and worships Her with devotion, or makes sacrifices of animals
before the Devī on the fifth day of the fortnight, he becomes certainly
wealthy, endowed with sons and name and fame. Thus I have described to you
the method of worship of Manasā Devī. Now hear the anecdote of the Devī as I
heard from Dharma. In olden days, men became greatly terrified on earth from
snakes and took refuge of Kasyapa, the supreme amongst the Munis. The
Maharsi Kasyapa became very afraid. He then with Brahmā, and by His command
composed a mantra following the principal motto of the Vedas. While
composing this mantra, he intensely thought of the Devī, the Presiding Deity
of that Mantra, through the power of his Tapasyā and through the mental
power, the Devī Manasā appeared and was named so, as She was produced from
the sheer influence of mind. On being born, the girl went to the abode of
Sankara in Kailāsa and began to worship Him and chant hymns to Him with
devotion. For one thousand Divine years, the daughter of Kasyapa served
Mahādeva when He became pleased. He gave her the Great Knowledge, made Her
recite the Sāma Veda and bestowed to her the eight-lettered Krisna mantra
which is like the Kalpa Tree. Srīm Hrīm Klīm Krisnāya Namah was the eight
lettered Mantra. She got from Him the Kavacha (amulet) auspicious to the
three worlds, the method of worship and all the rules of Purascharana
(repetition of the name of a deity attended with burnt offerings, oblations,
etc.) and went by His command to perform in Puskara very hard austerities.
There she worshipped Krisna for the three Yugas. Srī Krisna then appeared
before Her. On seeing Krisna, immediately the girl, worn out by austerities,
worshipped Him, and she was also worshipped by Srī Krisna. Krisna granted
her the boon, Let you be worshipped throughout the world and departed. O
Nārada! She was thus first worshipped by the Supreme Spirit, the Devī Krisna;
secondly by Sankara; thirdly by the Maharsi Kasyapa and the Devas. Then
she was worshipped by the Munis, Manus, Nāgas, and men; and She became
widely renowned in the three worlds. Kasyapa gave Her over to the hands of
Jaratkāru Muni. At the request of the Brāhmin Kasyapa, the Muni Jarat Kāru
married Her. After the marriage, one day, being tired with his long work of
Tapasyā, Jarat Kāru laid his head on the hip and loins of his married wife
and fell fast asleep. Gradually the evening came in. The sun set. Then
Manasā thought, If my husband fails to perform the Sandhyā, the daily duty
of the Brāhmanas, he would be involved in the sin of Brahmahatyā. It is
definitely stated in the Sāstras, that if any Brāhmana does not perform his
Sandhyā in the morning and in the evening, he becomes wholly impure and the
sins
Brahmahattyā and other crimes come down on his head. Arguing thus, these
thoughts in her mind, as commanded by the Vedas, at last she awakened her
husband, who then got up from his sleep.
31-60. The Muni Jarat Kāru said :-- O Chaste One! I was sleeping happily.
Why have you thus interrupted my sleep? All his vows turn out useless who
injures her husband. Her tapas, fastings, gifts, and other meritorious works
all come to vain who do things unpleasant to her husband. If she worships
her husband, she is said to have worshipped Srī Krisna. For the sake of
fulfilling the vows of the chaste women, Hari himself becomes their
husbands. All sorts of charities, gifts, all sacrifices, fastings,
practising all the virtues, keeping to truth, worshipping all the Devas,
nothing can turn out equal to even one-sixteenth part of serving ones
husband. She ultimately goes with her husband to the region of Vaikuntha,
who serves her husband in this holy land Bhārata. She comes certainly of a
bad family who does unpleasant acts to her husband or who uses unpleasant
words to her husband. She goes to the Kumbhīpāka hell as long as the Sun and
Moon last and then she becomes born as a Chandālī, without husband and son.
Speaking thus, Jarat Kāru, the best of the Munis, became angry and his lips
began to tremble. Seeing this, the best Manasā, shivering with fear,
addressed her husband :--
I have broken your sleep and awakened you, fearing you might miss your time
of Sandhyā. I have committed an offence. Punish me as you think. I know that
a man goes to the Kālasūtra hell as long as the Sun and Moon last in this
world, who throws an obstacle when any man eats, sleeps or enjoys with the
opposite sex. O Nārada! Thus saying, the Devī Manasā fell down at the feet
of her husband and cried again and again. On the other hand, knowing the
Muni angry, and ready to curse her, the Sun came there with Sandhyā Devī.
And He humbly spoke to him with fear :-- O Bhagavān! Seeing Me going to
set, and fearing that you may miss Dharma, your chaste wife has awakened
you. O Brāhmin! Now I am also under your refuge; forgive me. O Bhagavān! You
should not curse Me. The more so, a Brāhmanas heart is as tender as the
fresh butter. The anger of a Brāhman lasts only half the twinkling of an eye
(Ksan). When a Brāhmana becomes angry, he can burn all this world and can
make a new creation. So who can possess an influence like a Brāhmana. A
Brāhmin is a part of Brahmā; he is shining day and night with the Tejas of
Brahmā. A Brāhmana meditates always on the Eternal Light of Brahmā. O
Nārada! Hearing the words of the Sun, the Brāhmin became satisfied and
blessed Him. The Sun also went to His own place, thus blessed daily. To keep
his promise, the Brāhmin Jaratkāru quitted Manasā. She became very sorry and
began to cry aloud with pain and anguish. Being very much distressed by the
then danger, she remembered Her Īsta Deva, Mahādeva, Brahmā, Hari and Her
father Maharsi Kasyapa. On the very instant when Manasā remembered Srī
Krisna, the Lord of the Gopis, Mahādeva, Brahmā and Maharsi Kasyapa
appeared there. Then seeing his own desired Deity Srī Krisna, superior to
Prakriti, beyond the attributes, Jaratkāru began to praise Him and bowed
down to Him repeatedly. Then bowing down to Mahādeva, Brahmā and Kasyapa,
he enquired why they had come there. Brahmā, then, instantly bowed down at
the lotus feet of Hrisīkesa and spoke in befitting words at that time if
the Brāhmin Jaratkāru leaves at all his legal wife, devoted to her own
Dharma, he should first of all have a son born of her to fulfil his Dharma.
O Muni! Any man can quit his wife, after he has impregnated her and got a
son. But if without having a son, he leaves his wife, then all his merits
are lost as all water leaks out of a sieve or a strainer. O Nārada! Hearing
thus the words of Brahmā, the Muni Jaratkāru by his Yogic power recited a
Mantra and touching the navel of Manasā spoke to her :-- O Manasā! A son
will be born in your womb self-controlled, religious, and best of the
Brāhmanas.
61-77. That son will be fiery, energetic, renowned, well-qualified the
foremost of the Knowers of the Vedas, a great Jńānin and the best of the
Yogis. That son is a true son, indeed, who uplifts his family who is
religious and devoted to Hari. At his birth all the Pitris dance with great
joy. And the wife is a true wife who is devoted to her husband, good-natured
and sweet-speaking and she is religious, she is the mother of sons, she is
the woman of the family and she is the preserver of the family. He is the
true friend, indeed, the giver of ones desired fruits, who imparts devotion
to Hari. That father is a true father who shows the way to devotion to Hari.
And She is the True Mother, through whom this entering into wombs ceases for
ever, yea, for ever! That sister is the true kind sister from whom the fear
of Death vanishes. That Guru is the Guru who gives the Visnu Mantra and the
true devotion to Visnu. That Guru is the real bestower of knowledge who
gives the Jńānam by which Srī Krisna is meditated in whom this whole
universe, moving and non-moving from the Brahmā down to a blade of grass, is
appearing and disappearing. There is no doubt in this. What knowledge can be
superior to that of Srī Krisna. The knowledge derived from the Vedas, or
from the sacrifices or from any other source is not superior to the service
to Srī Krisna. The devotion and knowledge of Srī Hari is the Essence of
all knowledge; all else is vain and mockery. It is through this Real
Knowledge; that this bondage from this world is severed. But the Guru who
does not impart this devotion and knowledge of Srī Hari is not the real
Guru; rather he is an enemy that leads one to bondage. Verily he kills his
disciple when he does not free him. He can never be called a Guru, father or
friend who does not free his disciple from the pains in the various wombs
and from the pains of death. Verily he can never be called a friend who does
not show the way to the Undecaying Srī Krisna, the Source of the Highest
Bliss. So, O Chaste One! You better worship that Undecaying Para Brahmā Srī
Krisna, Who is beyond the attributes. O Beloved! I have left you out of a
pretence; please excuse me for this. The chaste women are always forgiving;
never they become angry because they are born of Sattvagunas. Now I go to
Puskara for Tapasyā; you better go wherever you like. Those who have no
desire have their minds always attached to the lotus feet of Srī Krisna. O
Nārada! Hearing the words of Jaratkāru, the Devī Manasā became very much
distressed and bewildered with great sorrow. Tears began to flow from her
eyes. She then humbly spoke to her dearest husband :-- O Lord! I have not
committed any such offence, as you leave me altogether when I have thus
broken your sleep.
78-115. However kindly show Thyself to me when I will recollect you. The
bereavement of ones friend is painful; more than that is the bereavement of
a son. Again ones husband is dearer than one hundred sons; so the
bereavement of ones husband is the heaviest of all. To women, the husband
is the most beloved of all earthly things; hence he is called Priya, i.e.,
dear. As the heart of one who has only one son is attached to that son, as
the heart of a Vaisnava is attached to Srī Hari; as the mind of one-eyed
man to his one eye, as the mind of the thirsty is attached to water, as the
mind of the hungry is attached to food, as the mind of the passionate is
attached to lust, as the mind of a thief is attached to the properties of
others, as the mind of a lewd man to his prostitute, as the mind of the
learned is attached to the Sāstras, as the mind of a trader is attached to
his trade, so the minds of chaste women are attached to their husbands.
Thus saying, Manasā fell down at the feet of her husband. Jaratkāru, the
ocean of mercy, then, took her for a moment on his lap and drenched her body
with tears from his eyes. The Devī Manasā, too, distressed at the
bereavement of her husband also drenched the lap of the Muni with tears from
her eyes. Some time after, the true knowledge arose in them and they both
became free from fear. Jaratkāru then enlightened his wife and asked her to
meditate on the lotus feet of Srī Krisna the Supreme Spirit repeatedly;
thus saying he went away for his Tapasyā. Manasā, distressed with sorrow,
went to his Īsta Deva Mahādeva on Kailāsa. The auspicious Siva and Pārvatī
both consoled her with knowledge and advice. Some days after, on an
auspicious they and on an auspicious moment she gave birth to a son born in
part of Nārāyana, and as the Guru of the Yogis and as the Preceptor of the
Jńānins. When the child was in mothers womb, he heard the highest knowledge
from the mouth of Mahādeva; therefore he was born as a Yogīndra and the
Spiritual Teacher of the Jńānins. On his birth, Bhagavān Sankara performed
his natal ceremonies and performed various auspicious ceremonies. The
Brāhmanas chanted the Vedas for the welfare of the child; various wealth and
jewels and Kirītas and invaluable gems were distributed by Sankara to the
Brāhmanas; and Pārvatī gave one lakh cows and various jewels to others.
After some days, Mahādeva taught him the four Vedas with their Angas (six
limbs) and gave him, at last, the Mrityumjaya Mantra. As in Manasās mind
there reigned the devotion to her husband, the devotion to her Īsta Deva and
Guru, the childs name was kept Āstika.
Āstika then got the Mahā Mantra from Sankara and by his command went to
Puskara to worship Visnu, the Supreme Spirit. There he practised tapasyā for
three lakh divine years. And then he returned to Kailāsa, to bow down to
the great Yogi and the Lord Sankara, Then, bowing down to Sankara, he
remained there for some time when Manasā with her son Āstika went to the
hermitage of Kasyapa, her father. Seeing Manasā with son, the Maharsis
gladness knew no bounds. He fed innumerable Brāhmanas for the welfare of the
child, and distributed lakhs and lakhs of jewels. The joy of Aditi and Diti
(the wives of Kasyapa) knew no bounds; Manasā remained there for a long,
long time with his son. O Child! Hear now an anecdote on this. One day due
to a bad Karma, a Brāhmana cursed the king Pariksit, the son of Abhimanyu;
one Risis son named Sringī, sipping the water of the river Kausikī cursed
thus :-- When a week expires, the snake Taksaka will bite you, and you will
be burnt with the poison of that snake Taksaka. Hearing this, the King
Pariksit, to preserve his life, went to a place, solitary where wind even
can have no access and he lived there. When the week was over, Dhanvantari
saw, while he was going on the road, the snake Taksaka who was also going to
bite the king. A conversation and a great friendship arose between them;
Taksaka gave him voluntarily a gem; and Dhanvantari, getting it, became
pleased and went back gladly to his house. The king Pariksit was lying on
his bed-stead when Taksaka bit the king. The king died soon and went to the
next world. The king Janamejaya then performed the funeral obsequies of his
father and commenced afterwards the Sarpa Yajńā (a sacrifice where the
snakes are the victims). In that sacrifice, innumerable snakes gave up their
lives by the Brahmā Teja (the fire of the Brāhmins). At this, Taksaka became
terrified and took refuge of Indra. The Brāhmins, then, in a body, became,
ready to burn Taksaka along with Indra, when, Indra and the other Devas went
to Manasā. Mahendra, bewildered with fear, began to chant hymns to Manasā.
Manasā called his own son Āstika who then went to the sacrificial assembly
of the king Janamejaya and begged that the lives of Indra and Taksaka be
spared. The king, then, at the command of the Brāhmanas, granted their
lives. The king, then, completed his sacrifice and gladly gave the Daksinās
to the Brāhmins. The Brāhmanas, Munis, and Devas collected and went to
Manasā and worshipped Her separately and chanted hymns to Her. Indra went
there with the various articles and He worshipped Manasā with devotion and
with great love and care; and He chanted hymns to Her. Then bowing down
before Her, and under the instructions of Brahmā, Visnu and Mahesa, offered
her sixteen articles, sacrifices and various other good and pleasant things.
O Nārada! Thus worshipping Her, they all went to their respective places.
Thus I have told you the anecdote of Manasā. What more do you want to hear.
Say.
Nārada said :-- O Lord! How did Indra praise Her and what was the method of
His worshipping Her; I want to hear all this.
116-124. Nārāyana said :-- Indra first took his bath; and, performing
Āchamana and becoming pure, He put on a fresh and clean clothing and placed
Manasā Devī on a jewel throne. Then reciting the Vedic mantras he made Her
perform Her bath by the water of the Mandākinī, the celestial river Ganges,
poured from a jewel jar and then He made Her put on the beautiful clothing,
uninflammable by fire. Then He caused sandalpaste to be applied to Her body
all over with devotion and offered water for washing Her feet and Arghya, an
offering of grass and flowers and rice, etc., as a token of preliminary
worship. First of all the six Devatās Ganesa, Sun, Fire, Visnu, Siva, and
Sivā were worshipped. Then with the ten lettered mantra, Om Hrīm Srīm
Manasā Devyai Svāhā offered all the offerings to Her. Stimulated by the God
Visnu, Indra worshipped with great joy the Devī with sixteen articles so
very rare to any other person. Drums and instruments were sounded. From the
celestial heavens, a shower of flowers was thrown on the head of Manasā.
Then, at the advice of Brahmā, Visnu and Mahesa, the Devas and the
Brāhmanas, Indra, with tears in his eyes, began to chant hymns to Manasā,
when his whole body was thrilled with joy and hairs stood on their ends.
125-145. Indra said :-- O Devī Manase! Thou standest the highest amongst
the chaste women. Therefore I want to chant hymns to
Thee. Thou art higher than the highest. Thou art most supreme. What I now
praise Thee? Chanting hymns is characterised by the description of ones
nature; so it is said in the Vedas. But, O Prakriti! I am unable to
ascertain and describe Thy qualities. Thou art of the nature of Suddha
Sattva (higher than the pure sattva unmixed with any other Gunas); Thou art
free from anger and malice. The Muni Jaratkāru could not forsake Thee;
therefore it was that he prayed for Thy separation before. O Chaste One! I
have now worshipped Thee. Thou art an object of worship as my mother Aditi
is. Thou art my sister full of mercy; Thou art the mother full of
forgiveness. O Suresvarī! It is through Thee that my wife, sons and my life
are saved. I am worshipping Thee. Let Thy love be increased. O World-Mother!
Thou art eternal; though Thy worship is extant everywhere in the universe;
yet I worship Thee to have it extended further and further. O Mother! Those
who worship Thee with devotion on the Sankrānti day of the month of Āsūdha,
or on the Nāga Pańchamī day, or on the Sankrānti day of every month or on
every day, they get their sons and grandsons, wealth and grains increased
and become themselves famous, well gratified, learned and renowned. If
anybody does not worship Thee out of ignorance, rather if he censures Thee,
he will be bereft of Laksmī and he will be always afraid of snakes. Thou art
the Griha Laksmī of all the householders and the Rāja Laksmī of Vaikuntha.
Bhagavān Jarat Kāru, the great Muni, born in part of Nārāyana, is Thy
husband. Father Kasyapa has created Thee mentally by his power of Tapas and
fire to preserve us; Thou art his mental creation; hence thy name is Manasā.
Thou Thyself hast become Siddha Yoginī in this world by thy mental power;
hence thou art widely known as Manasā Devī in this world and worshipped by
all. The Devas always worship Thee mentally with devotion; hence the Pundits
call Thee by the name of Manasā. O Devī! Thou always servest Truth, hence
Thou art of the nature of Truth. He certainly gets Thee who always thinks of
Thee verily as of the nature of truth. O Nārada! Thus praising his sister
Manasā and receiving from her the desired boon, Indra went back, dressed in
his own proper dress, to his own abode. The Devī Manasā, then, honored and
worshipped everywhere, and thus worshipped by her brother, long lived in Her
fathers house, with Her son.
One day Surabhi (the heavenly cow) came from the Goloka and bathed Manasā
with milk and worshipped Her with great devotion and revealed to Her all the
Tattva Jńānas, to be kept very secret. (This is now made the current story
wherever any Lingam suddenly becomes visible.) O Nārada! Thus worshipped by
the Devas and Surabhi, the Devī Manasā went to the Heavenly regions. O Muni!
One gets no fear from snakes who recites this holy Stotra composed by Indra
and worships Manasā; his family descendants are freed from the fear due to
snakes. If anybody becomes Siddha in this Stotra, poison becomes nectar to
him. Reciting the stotra five lakhs of times makes a man Siddha in this
Stotra. So much so that he can sleep on a bed of snakes and he can ride on
snakes.
Here ends the Forty-eighth Chapter of the Ninth Book on the anecdote of
Manasā in the Mahā Purānam Srī Mad Devī Bhāgavatam of 18,000 verses by
Maharsi Veda Vyāsa.
Chapter XLIX
On the anecdote of Surabhi
1. Nārada said :-- O Bhagavān! Who was that Surabhi, who came down from the
region of Goloka. I want to hear Her life. Kindly describe.
2-23. Nārāyana spoke :-- O Devarsi! The Devī Surabhi sprang in the Goloka.
She was the first in the creation of cows; and, from Her, all the other cows
have come. She is the Presiding Deity of the cows. I will now speak Her
history from the very beginning. Hear. Before, She appeared in the holy
Vrindāban. One day the Lord of Rādhā, surrounded by the Gopīs, was going
gladly with Rādhā to the Holy Vrindāvan. There he began to enjoy in a
solitary place with great pleasure. He is All Will and suddenly a desire
arose in His mind that He would drink milk. Then He created easily the Devī
Surabhi, full of milk, with Her calf, from His own left side. The calf of
Surabhi is nothing else but Her wish personified. Seeing Surabhi, Srīdāma
milked Her in a new earthen jar. The milk is more sweet than even the nectar
and it prevents birth and death! The Lord of the Gopīs drank the milk. What
milk dropped out of the jar, created a big tank! The tank measured one
hundred Yojanas in length and in breadth and is known in Goloka by the name
of Ksīrasāgara. The Gopīkas and Rādhā play therein. At the will of Srī
Krisna, Whose Nature is All Will, that tank become full of excellent gems
and jewels. Then, from every pore of Surabhi, there appeared suddenly one
lakh koti Kāmadhenus (cows who yields according to ones desires). So much
so that every Gopa who used to live there in Goloka had one Kāmadhenu and
each house had one such. Their calves again became so many that no limit can
be put to them. Thus, by degrees, the whole universe was filled with cows.
This is the origin of the Cow Creation. O Nārada! Surabhi was first
worshipped by Bhagavān Srī Krisna. Therefore She is so much honoured
everywhere. On the day next the Divālī night (new moon in the month of
October), Surabhi was worshipped by the command of Srī Krisna. This is
heard from the mouth of Dharma Deva. O Child! Now hear the Dhyānam, Stotra,
and the method of worship of Surabhi as mentioned in the Vedas. I will now
speak on this. Om Surabhyai namah, is the principal six-lettered mantra of
Surabhi. If anybody repeats this mantra one lakh times, he becomes Siddha in
this mantra. This is like Kalpa Vriksa (a tree yielding all desires) to the
devotees. The Dhyānam of Surabhi is mentioned in the Yajur Vedas. Success,
prosperity, increase and freedom come as the result of worshipping Surabhi.
The Dhyānam runs as follows :-- O Devī Surabhi! Thou art Laksmī, Thou art
best, Thou art Rādhā; Thou art the chief companion of Srī Rādhā, Thou art
the first and the source of the cow-creation, Thou art holy and Thou
sanctifiest the persons; Thou fufillest the desires of the devotees and Thou
purifiest the whole universe. Therefore I meditate on Thee. Reciting this
Dhyānam, the Brāhmanas worship the Devī Surabhi in jars, on the heads of
cows, or on the pegs where cows are fastened or on Sālagrāma stone or in
water or in fire. O Muni! He who worships with devotion on the next day
morning after Divālī night, becomes also worshipped in this world. Once a
day in the Vārāhakalpa Surabhi did not yield milk, by the influence of Visnu
Māyā. The Devas became very anxious. Then they went to the Brahmaloka and
began to praise Brahmā. At His advice, Indra began to chant hymns (Stotra)
to Surabhi :--
24-33. The Devendra said :-- O World-Mother! O Devī! O Mahā Devī! O Surabhi!
Thou art the source of the cow creation. Obeisance to Thee! Thou art the
dear companion of Rādhā; Thou art the part of Kamalā; Thou art dear to Srī
Krisna; Thou art the mother of cows, I bow down to Thee. Thou art like the
Kalpa Vriksa (a tree yielding all desires), Thou art the Chief of all; Thou
yieldest milk, wealth and prosperity and increase thereof. So I bow down to
Thee. Thou art auspicious, Thou art good, Thou bestowest cows. Obeisance to
Thee! Thou givest fame, name and Dharma. So I bow down to Thee. O Nārada!
Thus hearing the praise sung by Indra, the eternal Surabhi, the originator
of the world, became very glad and appeared in the Brahmaloka. Granting boon
to Mahendra, so very rare to others and desired by him, Subrabhi went to the
Goloka. The Devas, also, went back to their own abodes. The whole world was
now full of milk; clarified butter came out of the milk; and from clarified
butter sacrifices began to be performed and the Devas were fed and they
became pleased. O Child! He who recites this holy Stotra of Surabhi with
devotion, gets cows, other wealth, name, fame and sons. The reciting of this
Stotra qualifies one as if he had bathed in all the sacred places of
pilgrimages and he had acquired the fruits of all the sacrifices. Enjoying
happiness in this world, be goes in the end to the Temple of Srī Krisna.
There living long in the service of Krisna, he becomes able to be a son of
Brahmā.
Here ends the Forty-ninth Chapter of the Ninth Book on the anecdote of
Surabhi in the Mahā Purānam Srī Mad Devī Bhāgavatam of 18,000 verses by
Maharsi Veda Vyāsa.
Chapter L
On the Glory of Sakti
1-4. Nārada said :-- O Bhagavān! I have heard all the anecdotes of Prakriti,
as according to the Sāstras, that lead to the freedom from birth and death
in this world. Now I want to hear the very secret history of Srī Rādhā and
Durgā as described in the Vedas. Though you have told me about their
glories, yet I am not satisfied. Verily, where is he whose heart does not
melt away on hearing the glories of both of them! This world is originated
from their parts and is being controlled by them. The devotion towards them
frees one easily from the bonds of Samsāra (rounds of birth and death). O
Muni! Kindly describe now about them.
5-44. Nārāyana said :-- O Nārada! I am now describing the characters of
Rādhā and Durgā, as described in the Vedas; listen. I did not describe to
anybody this Secret which is the Essence of all essences and Higher than the
highest. This is to be kept very secret. Hearing this, one ought not to
divulge it to any other body. Rādhā presides over the Prāna and Durgā
presides over the Buddhi. From these two, the Mūlaprakriti has originated
this world. These two Saktis guide the whole world. From the Mahāvirāt to
the small insect, all, moving or non-moving, are under the Mūlaprakriti. One
must satisfy them. Unless these two be satisfied, Mukti cannot be obtained.
Therefore one ought to serve Mūla Prakriti for Her satisfaction. Now of the
two in Mūla Prakriti, I will describe fully the Rādhā Mantra. Listen. Brahmā,
Visnu, and others always worship this mantra. The principal mantra is Srī
Rādhāyai Svāhā. By this six lettered mantra Dharma and other fruits all are
obtained with ease. If to this six lettered Mūla mantra Hrīm be added, it
yields gems and jewels as desired. So much so, if thousand koti mouths and
one hundred koti tongues are obtained, the glory of this mantra cannot be
described. When the incorporeal voice of Mūla Prakriti was heard in the
Heavens, this mantra was obtained, first by Krisna in the Rāsa Mandalam in
the region of Goloka where all love sentiments are played. (The Vedas
declare him as Raso vai Sah). From Krisna, Visnu got the Mantra; from Visnu,
Brahmā got; from Brahmā
Virāt got, from Virāt, Dharma, and from Dharma I have got this Mantra.
Repeating that Mantra, I am known by the name of Risi. Brahmā and the other
Devas meditate always on the Mūla Prakriti with greatest joy and ecstasy.
Without the worship of Rādhā, never can the worship of Srī Krisna be done.
So men, devoted to Visnu, should first of all worship Rādhā by all means.
Rādhā is the Presiding Deity of the Prāna of Srī Krisna. Hence Srī Krisna
is so much subject to Rādhā. The Lady of the Rāsa Mandalam remains always
close to Him. Without Her Srī Krisna could not live even for a moment. The
name Rādhā is derived from Rādhnoti or fulfills all desires. Hence Mūla
Prakriti is termed Rādhā. I am the Risi of all the mantras but the Durgā
Mantra mentioned in this Ninth Skandha. Gāyatrī is the chhanda (mantra) of
those mantras and Rādhikā is the Devatā of them. Really, Nārāyana is the
Risi of all the mantras; Gāyatrī is the chhanda; Prānava (om) is the Vīja
(seed) and Bhuvanesvarī (the Directrix of the world) is the Sakti. First
of all the principal mantra is to be repeated six times; then meditation of
the great Devī Rādhikā, the Sakti of the Risis is to be done, as mentioned
in the Sāma Veda. The meditation of Rādhā is as follows :-- O Devī Radhike!
Thy colour is like white Champaka flower; Thy face is like the autumnal Full
Moon; Thy body shines with the splendour of ten million moons, Thy eyes look
beautiful like autumnal lotus; Thy lips are red like Bimba fruits, Thy loins
are very heavy and decked with the girdle (Kānchī) ornament; Thy face is
always gracious with sweet smiles; Thy breasts defy the frontal globe of an
elephant. Thou art ever youthful as if twelve years old; Thy body is adorned
all over with ornaments! Thou art the waves of the ocean of Sringāra (love
sentiments.) Thou art ever ready to show Thy grace to the devotees; on Thy
braid of hair garlands of Mallikā and Mālatī are shining; Thy body is like a
creeping plant, very gentle and tender; Thou art seated in the middle of
Rāsa Mandalam as the Chief Directrix; Thy one hand is ready to grant boons
and another hand expresses Have no fear. Thou art of a peaceful
appearance; Thou art ever youthful; Thou art seated on a jewel throne; Thou
art the foremost guide of the Gopīkās; Thou art dearer to Krisna than even
His life; O Paramesvarī! The Vedas reveal Thy nature. Meditating thus, one
is to bathe the Devī on a Sālagrāma stone, jar, yantra or the eight
petalled lotus and then worship Her duly. First the Devī is to be invoked;
then Pādya and Āsana, etc., are to be offered, the principal Mantra being
pronounced at every time an offering is given. After giving water for
washing both the feet, Arghya is to be placed on the head and Āchamanīyam
water to be offered three times on the face. Madhuparka (an oblation of
honey, milk etc.) and a cow giving a good quantity of milk are next to be
offered. Then the yantra is to be thought of as the bathing place where the
Devī is to be bathed. Then Her body is to be wiped and a fresh cloth given
for putting on. Sandalpaste and various other ornaments are next to be
given. Various garlands of flowers with Tulasī Manjari (flower stalks)
Pārijāta flower and Satapatra etc., then, are to be offered. Then within the
eight petals, the family members of the Devī are to be thought of; worship
is next to be offered in the right hand direction (with the hands of the
watch). First of all, Mālāvatī on the petal in front of (on the east) the
Devī, then Mādhavī on the southeast corner, then Ratnamālā on the south,
Susīlā on the south-west, Sasikalā on the west, Pārijāta on the
north-west, Parāvatī on the north and the benefactious Sundarī on the
north-east corner are to be worshipped in order. Outside this, Brāhmī and
the other Mātrikās are to be worshipped and on the Bhūpūras (the entrances
of the yantra,) the Regents of the quarters, the Dikpālas and the weapons of
the Devī, thunderbolt, etc., are to be worshipped . Then all the attendant
Deities of the Devī are to be worshipped with scents and various other
articles. Thus finishing the worship, one should chant the Stotra (hymns)
named Sahasra-nāma (thousand names) Stotra with care and devotion. O Nārada!
The intelligent man who worships thus the Rāsesvarī Devī Rādhā, becomes
like Visnu and goes to the Goloka.
He who performs the birthday anniversary of Srī Rādhā on the Full-Moon day
of the month of Kārtik, gets the blessings of Srī Rādhā who remains near to
him. For some reason Rādhā, the dweller in Goloka was born in Brindāban as
the daughter of Vrisavānu. However, according to the number of letters of
the mantras that are mentioned in this chapter, Purascharana is to be made
and Homa, one-tenth of Purascharana, is to be then performed. The Homa is to
be done with ghee, honey, and milk; the three sweet things mixed with Til
and with devotion.
45. Nārada said :-- O Bhagavān; Now describe the Stotra (hymn) Mantra by
which the Devī is pleased.
46-100. Nārāyana said :-- O Nārada! Now I am saying the Rādhā Stotra.
Listen. O Thou, the Highest Deity, the Dweller in Rāsa Mandalam! I bow down
to Thee; O Thou, the Chief Directrix of the Rāsa Mandalam; O Thou dearer to
Krisna than His life even, I bow down to Thee. O Thou, the Mother of the
three Lokas! O Thou the Ocean of mercy! Be pleased. Brahmā, Visnu and the
other Devas bow down before Thy lotus feet. Thou art Sarasvatī; Thou art
Savitrī; Thou art Sankarī; I bow down to Thee; Thou art Gangā; Thou art
Padmāvatī; Thou art Sasthī; Thou art Mangalā Chandikā; Thou art Manasā; Thou
art Tulasī; Thou art Durgā; Thou art Bhagavatī; Thou art Laksmī; Thou art
all, I bow down to Thee. Thou art the Mūla Prakriti; Thou art the Ocean of
mercy. Obeisance to Thee! Be merciful to us and save us from this ocean of
Samsāra (round of birth and death). O Nārada! Anybody who remembers Rādhā
and reads this Stotra three times a day does not feel the want of anything
in this world. He will ultimately go to Goloka and remain in the Rāsa
Mandalam. O Child This great secret ought never to be given out to any. Now
I am telling you the method of worship of the Durgā Devī. Hear. When any one
remembers Durgā in this world, all his difficulties and troubles are
removed. It is not seen that anybody does not remember Durgā. She is the
object of worship of all. She is the Mother of all and the Wonderful Sakti
of Mahādeva. She is the Presiding Deity of the intellect (Buddhi) of all and
She controls the hearts of all and She removes the great difficulties and
dangers of all. Therefore She is named Durgā in the world. She is worshipped
by all, whether a Saiva or a Vaisnava. She is the Mūla Prakriti and from
Her the creation, preservation and destruction of the universe proceed. O
Nārada! Now I am saying the principal nine lettered Durgā Mantra, the best
of all the Mantras. Aim Hrīm Klīm Chāmundāyai Vichche is the nine lettered
Vīja mantra of Srī Durgā; it is like a Kalpa Vriksa yielding all desires.
One should worship this mantra by all means. Brahmā, Visnu, and Mahesa are
the Risis of this mantra; Gāyatrī, Usnik and Anusthubha are the chhandas;
Mahākālī, Mahā Laksmī and Sarasvatī are the Devatās; Rakta Dantikā, Durgā,
and Bhrāmarī are the Vījas. Nandā, Sākambharī, and Bhīmā are the Saktis and
Dharma (Virtue), Artha (wealth) and Kāma (desires), are the places of
application (Viniyoga). Assign the head to the Risi of the mantra (Nyāsa);
assign the chhandas to the mouth and assign the Devatā to the heart. Then
assign the Sakti to the right breast for the success and assign the Vīja to
the left breast.
Then perform the Sadamga Nyāsa as follows :-- Aim Hridayāya namah, Hrīm
Sirase Svāhā, Klīm Sikhāyām Vasat, Chāmundāyai Kavachāya Hum, Vichche
Netrābhyām Vausat, Aim Hrīm Klīm Chāmundāyai Vichche Karatalaprisihābhyām
Phat. Next say touching the corresponding parts of the body :-- Aim namah
Sikhāyām, Hrīm Namah on the right eye; Klīm Namah on the left eye, Chām
Namah on the right ear, Mum namah on the left ear, ndam Namah on the
nostrils; Vim Namah on the face; Chchem Namah on the anus and finally
Aim Hrīm Klīm Chāmundāyai Vichche on the whole body. Then do the
meditation (dhyān) thus :-- O Chāmunde! Thou art holding in Thy ten hands
ten weapons, viz., Khadga (axe), Chakra (disc), Gadā (club), Vāna (arrows),
Chāpa (bow), Parigha, Sūla (spear), Bhūsundī Kapāla, and Khadga. Thou art
Mahā Kālī; Thou art three-eyed; Thou art decked with various ornaments. Thou
shinest like Lilānjan (a kind of black pigment). Thou hast ten faces and ten
feet. The Lotus born Brahmā chanted hymns to Thee for the destruction of
Madhu Kaitabha; I bow down to Thee. Thus one should meditate on Mahā Kālī,
of the nature of Kāmavīja (the source whence will comes). Then the Dhyānam
of Mahā Laksmī runs as follows :-- O Mahā Laksmī, the destroyer of
Mahisāsura! Thou holdest the garland of Aksa (a kind of seed), Parasu (a
kind of axe), Gadā (club), Isu (arrows), Kulisa (the thunderbolt) Padmā
(Lotus), Dhanu (bow), Kundikā (a students waterpot), Kamandalu, Danda (rod
for punishment), Sakti (a kind of weapon), Asi (sword), Charma (shield)
Padmā (a kind of waterlily), Ghantā (bell,) Surāpātra (a pot to hold
liquor), Sūla (pickaxe), Pāsa (noose) and Sudarsana (a kind of weapon).
Thy colour is of the Rising Sun. Thou art seated on the red Lotus. Thou art
of the nature Māyāvīja (the source whence female energy comes). So Obeisance
to Thee! (The Vīja and the Devī are one and identical). Next comes the
Dhyānam of Mahā Sarasvatī as follows :-- O Mahā Sarasvatī! Thou holdest
bell, pickaxe, plough (Hala), Conch shell, Musala (a kind of club),
Sudarsana, bow and arrows. Thy colour is like Kunda flower; Thou art the
destroyer of Sumbha and the other Daityas; Thou art of the nature of
Vānīvīja (the source whence knowledge, speech comes). Thy body is filled
with everlasting existence, intelligence and bliss. Obeisance to Thee! O
Nārada! Now I am going to say on the Yantra of Mahā Sarasvatī. Listen. First
draw a triangle. Draw inside the triangle eight petalled lotus having
twenty-four leaves. Within this draw the house. Then on the Yantra thus
drawn, or in the Sālagrāma stone, or in the jar, or in image, or in the
Vānalingam, or on the Sun, one should worship the Devī with oneness of
heart. Then worship the Pītha, the deities seated also on the dais, i.e.,
Jayā, Vījayā, Ajitā, Aghorā, Mangalā and other Pītha Saktis. Then worship
the attendant deities called Āvarana Pūjā :-- Brahmā with Sarasvatī on the
east, Nārāyana with Laksmī on the Nairirit corner, Sankara with Pārvatī on
the Vāyu corner, the Lion on the north of the Devī, and Mahāsura on the left
side of the Devī; finally worship Mahisa (buffalo). Next worship Nandajā,
Raktadantā, Sakambharī, Sivā, Durgā, Bhīmā, and Bhrāmarī. Then on the
eight petals worship Brahmā, Mahesvarī, Kaumārī, Vaisnavī, Vārāhī, Nāra
Simhī, Aindrī, and Chāmundā. Next commencing from the leaf in front of the
Devī, worship on the twenty four leaves Visnu Māyā, Chetanā, Buddhi, Nidrā
(sleep), hunger, shadow, Sakti, thirst, peace, species (Jāti), modesty,
faith, fame, Laksmī (wealth), fortitude, Vriti, Sruti, memory, mercy, Tusti,
Pusti (nourishment), Bhrānti (error) and other Mātrikās. Next on the corners
of the Bhūpura (gates of the Yantra), Ganesa Ksettrapālas, Vatuka and
Yoginīs are to be worshipped. Then on the outside of that Indra and the
other Devas furnished with weapons are to be worshipped as per the aforesaid
rules. For the satisfaction of the World-Mother various nice offerings and
articles like those given by the royal personages are to be presented to the
Mother; then the mantra is to be repeated, understanding its exoteric and
esoteric meanings. Then Saptasati stitra (Chandī pātha) is to be repeated
before the Devī. There is no other stotra like this in the three worlds.
Thus Durgā, the Deity of the Devas, is to be appeased every day. He who does
this gets within his easy reach Dharma, Artha, Kāma, and Moksa, the four
main objects of human pursuits (virtue, wealth, enjoyment and final
beatitude). O Nārada! Thus I have described to you the method of worship of
the Devī Durgā. People get by this what they want. Hari, Brahmā, and all the
Devas, Manus, Munis, the Yogīs full of knowledge, the Āsramīs, and Laksmī
and the other Devas all meditate on Sivānī. Ones birth is attained with
success at the remembrance of Durgā. The fourteen Manus have got their
Manuship and the Devas their own rights by meditating on the lotus feet of
Durgā. O Nārada! Thus I have described to you the very hidden histories of
the Five Prakritis and their parts. Then, verily, the four objects of human
pursuits Dharma, Artha, Kāma and Moksa are obtained by hearing this. He who
has no sons gets sons, who has no learning gets learning and whoever wants
anything gets that if he hears this. The Devī Jagaddhātrī becomes certainly
pleased with him who reads with his mind concentrated on this for nine
nights before the Devī. The Devī becomes obedient to him who daily reads one
chapter of this Ninth Skandha and the reader also does what is acceptable to
the Devī. To ascertain before-hand what effects, merits or demerits, would
accrue from reading this Bhāgavata, it is necessary by examining through the
hands of a virgin girl or a Brāhmin child, the auspicious or inauspicious
signs. First make a Sankalpa (resolve) and worship the book. Then bow down
again and again to the Devī Durgā. Then bring there a virgin girl, bathed
well and worship her duly and have a golden pencil fixed duly in her hand
and placed in the middle on the body. Then calculate the auspicious or
inauspicious effects, as the case may be, from the curves made by that
pencil. So the effects of reading this Bhāgavata would be. If the virgin
girl be indifferent in fixing the pencil within the area drawn, know the
result of reading the Bhāgavata would be similar. There is no doubt in this.
Here ends the Fiftieth Chapter of the Ninth Book on the Glory of Sakti in
the Mahāpurānam Srīmad Devī Bhāgavatam of 18,000 verses by Maharsi Veda
Vyāsa.
Here ends the Ninth Book.
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