|
|
Devi Bhagavatam
THE THIRD BOOK
Chapter I
On the questions put by Janamejaya
1-10. Janamejaya said :-- O Bhagavān! What is that great Yajńa (sacrifice)
named Ambā Yajńa about which you referred just now? Who is the Ambā? Where
was She born? From whom and what for did Her birth take place? What are Her
qualities? What is Her form and nature? O Ocean of mercy! You are
all-knowing; kindly describe everything duly. Along with this, describe in
detail the origin of Brahmānda. O Brahmāna! You know every thing of this
whole Universe. I heard that Brahmā, Visnu and Rudra are the three Devatās,
who are successively originated to create, preserve, and destroy this
Universe. Are these three highsouled entities independent? or Do they do
their respective duties, being subservient to another Person? Now I am very
eager to know all these. So Pārās'ara's son! Describe all these to me. Are
these highly powerful Brahmā, Visnu and Mahes'vara subject to Death like
ordinary beings? Or are they of the nature of everlasting Existence,
Intelligence and Bliss? Are they subject to the three fold pains arising
from their own selves from elements and from those arising from gods? Are
they subject Time? How and wherefrom were they originated? Do they feel the
influence of pleasure, pain, sleep or laziness? O Muni! Do their bodies
consist of seven Dhātus? (blood, etc.) or are they of some other kinds? A
great doubt has arisen in me on all these points. If these bodies be not
made up of five elements, then of what substance are they built of? And of
what gunas are their senses built also? How do they enjoy objects of
enjoyments? How long is their longevity? O Brāhmana! where do they, Brahmā,
Visnu, and Mahes'vara, the best of the gods live? And of what nature are
their powers and prosperities? I like very much to hear all these. So
describe all these in detail to me.
11-24. Vyāsa said :-- O highly intelligent king! The questions that you
have asked me today whence and how Brahmā, etc., were born ? etc., are very
difficult. In ancient days, once, on an occasion, I asked many questions
like you to the Muni Nārada. At first he was greatly suprised to hear my
queries, afterwards he gave due replies to them. O king! I will answer to
you in the same way; listen. Once I saw that the all-knowing, peaceful
Nārada, the knower of the Vedas was sitting on the banks of the Ganges. I
became very glad and fell at his feet. By his order I took one excellent
seat. Hearing, then, of his welfare and seeing him sitting on the sands I
asked him :-- O highly intelligent One! Who is the Supreme Architect of
this widely extended Universe? Whence is this Brahmānda born? Is it eternal
or temporary? When it is an effect, then it is natural that it cannot be
created without a cause. Now when the cause, the creator, is certain, is he
one or many? O sage! as regards this wide Samsāra, I have expressed my
doubt; now answer me what is the Real and True, and thus remove my doubts.
Many believe Mahā Deva, the Lord of all the other Devas as the Supreme God,
the Cause of all. He is the source of deliverance to all the Jīvas; devoid
of birth and death; always auspicious; peaceful in Himself and the
controller of the three gunas. He is the one and only cause of creation,
preservation and destruction. Some Pundits believe Visnu as the God of all
and praise Him as such. It is Visnu that is the powerful Supreme Self, the
Lord of all and the First Person Ādipurusa. It is He that has no birth nor
death, the Deliverer of the whole Jīvas, Omnipresent; His faces are
everywhere; He is the Granter of enjoyments and liberation to the devotees.
Some others call again Brahmā, the Cause of all. It is He that is omniscient
and the Stimulator of all beings.
The four-faced Brahmā, the best of all the Devas is born from the navel
lotus of some One of endless force. He resides in Satyaloka; He is the
Creator of all and the Lord of all the Devas. Again some other Pundits call
the Sun, Sūrya as God. In the morning and in the evening they chant His
hymns, without any lack of slackness and laziness. Again there are some
others, who say that Indra is the lord of all the Jīvas; He is
thousand-eyed; it is Indra, the husband of Sachī, that is the God of all.
Those who perform Yajńas (sacrifices) worship Vāsava, the king of the Devas.
He drinks Soma juice Himself and those who drink Soma are his beloved. He is
the one and only Lord of Sacrifices. Thus all men worship, according to
their respective wishes, Varuna, Soma, Agni, Pavana (wind), Yama (the god of
Death), Kuvera, the lord of wealth; there are some again who worship the
elephant-faced Ganapati, the Fructifier of all actions, the Granter of
desires of all the devotees, and the Giver of success to all in all
enterprises, no sooner He is remembered. Some Āchāryas (professors) say
again that the All auspicious the Ādi Māyā, the Great Sakti Bhavānī, the
Giver of everything, Who is the nature of with and without attributes Who is
not different from Brahmā, who is both Purusa and Prakriti, the Creatrix,
the Preservatrix and the Destructrix of all, the Mother of all the gods,
beings and lokas, is the Great Goddess of this Brahmānda. She is without
beginning and end, full, present in all the beings and everywhere. It is
this Bhavanī that assumes the various endless forms such as Vaisnavī
Sānkarī, Brāhmī, Vāsavī, Vārunī, Vārāhī, Nara Simhī, Mahā Laksmī the one
and secondless Vedamātā, and others. It is this Vidyā nature that is the One
and the only Root of this tree of Samsāra (universe).
The mere act of remembering Her destroys heaps of afflictions of the
devotees and fulfills all their desires. She gives Moksa to those who are
desirous of liberation and gives rewards to those who want such. She is
beyond the three Gunas and still She emanates them. Therefore the Yogis that
want rewards meditate Her, Who is of the nature of Vidyā and Who is devoid
of attributes. The best Munis, the knowers of the truths of Vedanta meditate
on Her as formless, immutable, stainless, omnipresent Brahmā devoid of all
Dharma. She is described in some Vedas and Upanishads as full of Light (Tejas).
Some intelligent persons describe God as of infinite hands, infinite ears,
infinite legs, infinite faces, peaceful, Virāt Purusa and describe sky as
the Pada (place) of Visnu. Other knowers of the Purānas describe Him as
Purusottama. There are some others again who declare that this creation
cannot be done by a single individual. Some atheists say that this
inconceivable infinite Universe can never be created by one God. So there is
no such definite God that can be called its Creator. Though without any
creator, this Brahmānda is sprung from the Nature and conducted by Her. The
followers of the Sāmkhya system say that Purusa is not the creator of this
Universe; they declare that Prakriti is the Mistress of this Universe O Muni!
Thus I have expressed to you what the Muni Kapila, the Achārya of the
Sānkhyas and the other philosophers declare as their opinions; various
doubts, thus, reign always in my breast. Owing to these doubts my mind is so
confused that I cannot arrive at any definite conclusion. My mind is very
much unsettled as to what is Dharma and what is Adharma. What are the
characteristics of Dharma? I cannot make out them. For the Devas are all
sprung from the Sattva Guna and are always attached to the true Dharma; yet
they are frequently troubled by the sinful Dānavas. How, then, can I place
my confidence on the permanence of the Dharma? My forefathers, the Pāndavas
were always endowed with good behaviours and good actions and they remained
always in the path of the Dharma; yet they suffered a good deal of troubles
and sufferings. In these cases it is very difficult understand the greatness
of Dharma. So, O Father! Seeing all these, my mind is thrown into a sea of
doubts and troubles. O Great Muni!
There is nothing impracticable with you; so remove my doubts. O Muni! I am
always plunged and raised and plunged again in this sea of delusion. So save
me by lifting me on a boat of wisdom and carry me across this ocean of
samsāra (this world).
Thus ends the first chapter on the third Skandha on the questions put by
Janamejaya in the Mahāpurāna S'rīmad Devī Bhagāvatam of 18,000 verses by
Maharsi Veda Vyās.
Chapter II
On Rudras going towards the heavens on the celestial car
1-19. Vyāsa said :-- O mighty armed Kuru! What you have asked me just now, I
also asked the same thing to Nārada, the lord of the Munis and he gave me
the following reply :-- O Vyāsa! What shall I say to you on this point more
than this that a doubt occurred to me also in my former days. The question
that you have put to me today rose in my mind before; and I went to my
father Brahmā, of endless energy and asked to him thus :-- O Lord! O Father!
Whence is this whole Brahmānda born? Have You created it? Or is it Visnu or
Mahes'vara? O all pervading soul! Who is there in this Brahmānda fit to be
worshipped? O Lord of the world! Who is the top-most Lord ruling over
everything? Kindly say. O Brahmān! I am plunged in this sea of Maya and
perils; my heart is agitated with doubts; hence it is not appeased in any
place of pilgrimage ; or in thinking any Deva or in practising any Sādhan or
in any other object. O Sinless one! Give me the answers duly and thus remove
my doubts. O Tormentor of foes! Unless the highest truth is not known, peace
is not found. This heart, distracted in various ways, cannot rest fixed on
one subject. Whom am I to remember? Whom to worship? Where to go? Whom to
praise? Who is the Supreme God this Universe? I do not understand these
things. O Satyavatī's son! Hearing these my serious queries, Brahmā, the
grand-Sire of beings, replied to me as follows :-- O highly illustrious son!
What more shall I say to you than this that even Visnu is unable to answer
your questions; so difficult are they indeed! O great intelligent one!
Nobody that is attached to the world knows anything about this. Those who
are unattached to this world, who are free from any envy, these who are
without desires and calm, those highsouled ones know the secret of all this.
In former days when all was water, water everywhere and all things, moving
and non-moving were destroyed, when five elements were sprung, then I was
also born from the lotus navel of Visnu. Then not seeing Moon, Sun, trees,
or mountains or anything and sitting on the centre (Karnikā) of the lotus
thought thus :-- When I am born in this great ocean of waters? Who has
created me? Who is now my protector? And Who will be my Destroyer when this
cycle ends? There is no earth distinctly visible anywhere here; on what,
then, this mass of water rests? Lotus is termed Pankaja because it springs
from mud and dirt; so unless there exists the earth underneath with mud and
dirt, how this lotus will come out here! Now let me try and find out where
is the root of this lotus, where is the mud and dirt? If this be found, then
the earth will be also certainly there. Thus thinking, I dived underneath
the water and searched for one thousand years but could not find earth
anywhere, when the celestial voice entered my ears Practise tapasyā
(austerities). Hearing this celestial voice, I sat on the lotus, my birth
place, and practised tapasyā for one thousand years.
20-30. Next, the celestial voice came again Create. Hearing this, I became
quite confounded and began to think within myself now what am I to create?
What to do? After this, the two terrible Daityas Madhu and Kaitabha came to
me and affrighted me saying Fight with us. I became quite terrified and
holding the stem of the lotus, I got down within the water. There I saw a
wonderful person, sleeping on the Ananta serpent. He was of a deep blue
colour like a rain-cloud, wearing yellow clothes, four-armed, garlanded with
forest flowers, and the Lord of this whole Universe. On the four arms of
this Mahā Visnu there were conch-shells, disc, club, and lotus and other
weapons. I saw this Achyuta Purusa, sleeping on the Ananta serpent bed,
motionless and under the influence of Yoga Nidrā. I then thought within
myself What am I to do? Not being able to find out any other way, I
recollected the Devī who was then of the nature of sleep and began to praise
Her. The auspicious Devī Yoga Nidrā, whose form could not be determined,
immediately left the body of Visnu and decorated with divine ornaments,
began to shine in the air. After She left the body of Visnu, Visnu
immediately got up. And He fought terribly for five thousand years with the
Dānavas Madhu Kaitabha; then by the grace of the Bhagavatī, He extended His
own thighs and then, on those thighs, He slew the two demons. Where Visnu
and myself were standing, Rudra Deva came also and joined with us. Then we
three saw the beautiful Devī in the celestial space.
31-40. We three, then, commenced to chant hymns to Her and She gladdened our
hearts by Her gracious look and said :-- O Brahmā! O Visnu! O Rudra! The
two great Daityas are slain. Now forsake your laziness and do your
respective works of creating, preserving, and destroying the Universe;
create your own abodes, and live in happiness; create by your respective
lordly powers, the fourfold beings. Hearing the Devī's gentle sweet words,
we spoke :-- O Mother! There is no wide earth here; all is one mass of
infinite ocean. No five elements, no five tanmātrās, no sensual organs, no
Gunas, nothing exist here; how can we then execute the works of creation,
etc. Hearing our words, the Devī smiled. Immediately there came from the sky
overhead a beautiful aerial car. The Devī said :-- O Brahmā! O Visnu! O
Rudra! Get in this car without any fear. To-day I will show you one
wonderful thing. At Her word, we got into the beautiful car without any
fear. It was decorated with various gems and jewels, bedecked with pearls,
emitting sweet tinkling sounds of bells and looking as the abode of the
celestials. Seeing us seated without any fear, She made the car get high up
in the sky by Her force.
Thus ends the second chapter of the third skandha on Brahmā, Visnu and
Rudra's going towards the heavens on the celestial car, given by the Devī in
the Mahāpurāna S'rīmad Devī Bhāgavatam of 18,000 verses by Maharsi Veda Vyās.
Chapter III
On seeing the Devī
1-5. Brahmā said :-- We were
very much astonished not to find water where our beautiful aeroplane landed
us. We saw earth resonated with the sweet cooings of the cuckoos, filled
with beautiful fruit-laden trees, forests and gardens. Big rivers, wells,
tanks, ponds, water-springs, small pools, women, men all are there. Next we
saw, in front of us, a nice city enclosed by a divine wall, containing many
sacrificial halls and various palatial buildings and magnificent edifices.
Oh! We thought :-- It is Heaven! What a great wonder! Who built this?
6-11. Next we saw a king looking like a Deva is going out on a hunting
excursion in the forest. The Devī Ambikā, Whom we saw before, is staying on
the chariot. In an instant, our aeroplane, propelled by air got high up
above the sky and reached in the twinkling of an eye at a lovely place. We
saw there a divine Nandana garden. There Surabhi, the cow of plenty, was
staying under the shade of the Parijāta tree. Close by her, there was an
elephant having four tusks; and Menakį and other hosts of Apsarās were there
with their various gestures and postures, playing, dancing and singing.
There were hundred of Yaksas, Gandharbhas, Vidyādharas within that Mandāra
garden playing and singing. Within this there was the Lord Satakratu with
S'achī, the daughter of Pulomā.
12-34. Next we saw with great wonder, Varuna, the lord of the aquatic
animals, Kuvera, Yama, Sūrya (sun), fire and the other Devas; then we saw
that in our front, Indra the Lord of the Devas, was coming out from a well
decorated city. He was there situated in his palanquin, calm and quiet and
carried by men. Then the car, where we were situated, began to
get up high in the sky, and in the twinkling of an eye, we reached Brahmā
loka, that is saluted by all the Devas. There S'ambhu and Kes'ava were
greatly bewildered to see Brahmā of that place. In the council hall of
Brahmā, the Vedas with their Angas, the serpents, hills, oceans and rivers
were seen. Seeing all these, Visnu and Mahes'vara asked me :-- O Four-faced
one! Who is this eternal Brahmā? I replied :-- I do not know who is this
Brahmā? Who am I? and who is He? why has this error come over me? You, too,
also are gods so you can better ponder over it. Next our car, going with
the swiftness of mind went, in the twinkling of an eye, to the beautiful all
auspicious Kailās'a mountain surrounded by bliss-giving Yaksas. It was
beautified by the Mandāra garden, resonated by the sweet cooings of S'ukas
and cuckoos and the sweet sounds of lutes and small drums and tabors. When
we reached there we saw the five faced, three-eyed Bhagavān S'ashi S'ekhara,
with ten hands, wearing tiger skin, and the upper garment of the elephant
skin. He was then, getting out of his abode, riding on a bull. His two sons,
the great heroes, Ganes'a and Kārtikeya, beautifully adorned, were attending
Him as His body guards. Nandi and all other hosts were following Him,
chanting victories to Him. O Muni Narāda! we were greatly wondered to see
another S'ankara, surrounded by the Matrikās. So much so, that perplexed
with doubts, I sat down there. Next our aeroplane went on with the force of
wind; and in an instant reached the abode of Vaikuntha, the amusement court
of Laksmī. O Sūta! There at Vaikuntha, we saw a wonderful manifestation of
power. Our companion Visnu was greatly surprised to see that excellent city.
We saw there four-armed Visnu, of the colour of Ātasi flower, wearing yellow
garments, adorned with divine ornaments sitting on Garuda. Laksmī Devī is
fanning wonderful chowry to Him. Struck with wonder at the sight of the
eternal Visnu, we took our seat on the car and looked at one another's face.
Next the balloon ascended with the swiftness of wind; and, in the twinkling
of an eye, reached to the ocean of nectar, the Sudhā-Sāgar, with waves
playing sweetly on it. This ocean Sudhā Sāgara is filled with aquatic
animals and agitated with ripples. We saw and went along and came to a very
wonderful place called the Mani Dvīpa (the island of gems) in the midst of
the Ocean. It was adorned with Mandāra and Pąrijāta an other heavenly flower
trees (plants?), with various beautiful carpets, with variegated trees
As'oka, Vakula, Ketakī, Champaka, Kuravaka, etc., adorned with lustrous gems
and pearls. It was resonated with the sweet cooings of the cuckoos and the
humming sounds of bees; and it presented the sight of a sweet harmonious
music playing there.
35-67. Sitting on our aeroplane, we saw, from a distance, within that Dvīpa,
a beautiful cot known as S'ivākāra (i.e. whose four legs represent Brahmā,
Visnu, Rudra, etc., and whose top portion represents Sadā Siva looking like
a rainbow, with exquisitely beautiful carpet spread over it and decked with
various gems and jewels and inlaid with pearls. We saw a Divine Lady,
sitting on the cot, wearing a red garment and a garland of red cloth and
bedewed with red sandal paste. Her eyes were dark-red; that beautiful faced
red-lipped lady looked more beautiful than ten millions of lightnings and
ten millions of Laksmīs and lustrous like the Sun. The Bhagavatī
Bhuvanes'varī was sitting with a sweet smile on Her lips and holding in Her
four hands noose, goad, and signs indicating as if She was ready to grant
boons and asking Her devotees discard all fear. We never saw before such a
form. Even the birds of that place repeat the mystic incantation Hrim and
serve that Lady, Who is of the colour of the rising Sun, all merciful, and
in the full bloom of youth. That lotus-faced smiling lady was adorned with
all the beauties of Nature. Her high breasts defied the lotus bud. She was
holding various jewelled ornaments, e.g., armplates, bracelets, diadems,
etc.
Her lotus-face looked exceedingly beautiful with jewelled ear-rings of the
shape of the Srī Yantra (yantra of Tripurā Sundarī). Hrillekhā and other
Deva girls were surrounding Her. There were Sakhis on the four sides --
always chanting hymns to Mahes'varī, the Lady of the world. She was
surrounded on Her all sides by Ananga kusuma and other Devīs. She was
sitting in the middle of the Satkona (six angled) Yantra. We were all
wondered at the sight of this Wonderful Form never seen before and we
thought :-- Who is this Lady? What is Her name? we know nothing of Her,
from such a distance. Thus while we were gazing at Her, that four armed
Lady became gradually thousand eyed, with thousand hands and thousand feet;
so it seemed to us. O Nārada! We became very much embarrassed with doubts
and thought within ourselves Is She Apsarā (nymph) or a Gandharva daughter
or any other Deva Girl? who is She ? At this juncture Bhagavān Visnu saw
closely the sweet smiling Devī and by his intelligence came to a definite
conclusion and spoke to us :-- This is the Devī Bhagavatī Mahāvidyā Mahā
Māyā, undecaying and eternal; She is the Full, the Prakriti; She is the
Cause of us all. This Devī is inconceivable to those who are of dull
intellects; only the Yogis can see Her by their Yoga-powers. She is eternal
(Brahmā) and also non-eternal (Māyā). She is the Will-force of the Supreme
Self. She is the First Creatrix of this world.
This Devī with wide eyes, the Lady of the Universe, has produced the Vedas.
The less-fortunate persons cannot worship Her. During the time of Pralaya,
She destroys all the Universe, draws within Her body all the subtle bodies (Linga-Sarīras),
and plays. O two Devas! At present She is residing in the form of the Seed
of the Universe. Behold! On Her sides are seen duly all the Vibhūtis
(manifestations of powers). They are all adorned with divine ornaments and
anointed with divine scents and are serving Her. O Brahmān! O S'ankara!
To-day we are blessed and highly fortunate that we have got the sight of
this Devī. The tapasyā (asceticisms) that we practised of yore have yielded
to us this fruit. Else why Bhagavatī has shown so carefully Her own form?
Those who are highly meritorious by tapasyās and gifts of abundant wealth,
those high souled persons are able to see this all-auspicious Bhagavatī. The
person attached to sensual objects can never see Her. It is She that is the
Mūlā Prakriti, united with the Chidānanda Person. It is She that creates
this Brahmānda and exhibits it to the Paramātmā (the Supreme Self). O two
Devas! This whole Universe and all the Seers and Seen and other things
contained therein owe to Her as their sole cause. She is the Māyā assuming
all forms; She is the Goddess of all. Where is I myself! Where are the Devas!
Where are Laksmī and the other Devīs! We cannot compare to one-hundred
thousandth part of Her. It is this all-excellent Lady, Whom I saw in the
great Ocean when She reckoned Me who was baby then with greatest gladness.
In former days, when I was sleeping on the cot made of immoveable fixed
leaves of a banyan tree and licking my toe, making it enter within my mouth
and playing like an ordinary baby, this Lady rocked my gentle body to and
fro on the banyan leaves singing songs like a Mother. Now I recollect all
what I felt before at Her sight and recognise that She is the Bhagavatī.
These very things I now communicate to you. Hear attentively that She is
this Lady and She is our Mother.
Thus ends the third chapter of the Third Skandha on seeing the Devī in the
Mahā Purānam Srīmad Devī Bhāgavatam of 18,000 verses by Maharsi Veda Vyās.
Chapter IV
On the hymns to the Great Devī by Visnu
1-20. Brahmā said :-- Thus speaking, Bhagavān Janārdana Visnu spoke to me
again :-- Come, let us bow down to Her again and again and let us go to
Her. We shall reach at Her feet fearlessly and we will chant hymns to Her;
Mahā Māyā will be pleased with us and will grant us boons. If the guards at
the entrance prevent us from going, we would stand at the gateway and we
will chant hymns to the Devī with one mind.
Brahmā said :-- When Hari addressed us in the above way, we two became
choked by intense feelings of joy; our voice became tremulous and we waited
there for some time; our hearts were elated with joy to go to Her. We then
accepted Hari's word said Om and got down from our car and went with
hastened steps and with fear to the gate. Seeing us standing at the gateway,
the Devī Bhagāvatī smiled and within an instant transformed us three into
females. We looked beautiful and youthful women, adorned with nice
ornaments; thus we greatly wondered and went to Her. Seeing us standing at
Her feet in feminine forms, the beautiful Devī Bhagāvatī, looked on us with
eyes of affection. We then bowed to the great Devī, looked at one another
and stood before Her in that feminine dress. We three, then, began to see
the pedestal of the great Devī, shining with the lustre of ten million Suns
and decorated with various gems and jewels. We next discerned that thousands
and thousands of attendants are waiting on Her. Some of them are wearing red
dress; some blue dress, some yellow dress; thus the Deva girls, variously
dressed were serving Her and standing by Her side. They were dancing,
singing on and playing with musical instruments and were gladly chanting
hymns in praise of the Devī. O Nārada!We saw there another wonderful thing.
Listen. We saw the whole universe, moving and non-moving within the nails of
the lotus feet of the Devī. We saw there myself, Visnu, Rudra, Vāyu, Agni,
Yama, Moon, Sun, Varuna, Tvastā, Indra, Kuvera and other Devas, Apsarās,
Gandarbhas, rivers, oceans, mountains, Visvāvasus Chitraketu, Sveta,
Chitrāngada, Nārada, Tumburu, Hā Hā Hū Hū and other Gandarbhas, the twin
As'vins, the eight Vasus, Sādhyas, Siddhas, the Pitris, Ananta and other
Nāgas, Kinnaras, Uragas, Rāksasas, the abode of Vaikuntha, the abode of
Brahmā, Kailas'a mountain, the best of all mountains; all were existing
there. Within that nail of the toe were, reflected all the things of the
Universe. The lotus whence I was born, the four faced Brahmā like myself on
that lotus, Bhagavān Jagannāth lying on that bed of Ananta, the two Demons
Madhu Kaitabha, all I saw there.
21-31. Seeing all these wonderful things within the nails of Her lotus feet,
I became greatly surprised and thought timidly :-- What are all these! My
companions Visnu and S'ankara were struck with wonder. We three, then, made
out that She was our Mother of the universe.
Thus full one hundred years passed away in seeing the various glories of the
Devī in the auspicious nectar-like Mani Dvīpa; as long we were there, Her
attendants, the Deva girls adorned with various ornaments gladly considered
us as Sakhīs. We, too, were greatly fascinated by their enchanting gestures
and postures. For that reason, we saw always their beautiful movements with
great gladness. Once, on an occasion, Bhagavān Visnu, while He was in that
feminine form, chanted hymns in praise of the great Devī Srī Bhuvanes`varī.
Srī Bhagavān said :-- Salutation to the Devī Prakriti, the Creatrix; I bow
down again and again to Thee. Thou art all-auspicious and grantest the
desires of Thy devotees; Thou art of the nature of Siddhi (success) and
Vriddhi (increase). I bow down again and again to Thee. I bow down to the
World Mother, Who is of the nature of Everlasting Existence, Intelligence
and Bliss. O Devī! Thou createst, preservest and destroyest this Universe;
Thou dost the Pralaya (the great Dissolution) and showest favour to the
created beings. Thus Thou art the Authoress of the above five fold things
that are done; so, O Bhuvanesvarī, I bow down to Thee! Thou art the great
efficient and material cause of the changeful. Thou art the Unchangeable,
Immoveable Consciousness; Thou art the half letter (Ardhamātrā), Hrillekhā
(the consciousness that ever pervades both inside and outside the Universe);
Thou art the Supreme Soul and the individual soul. Salutation again and
again to Thee.
O Mother! I now realise fully well that this whole Universe rests on Thee;
it rises from Thee and again melts away in Thee. The creation of this
Universe shews Thy infinite force. Verily, Thou art become Thyself all these
Lokas (regions). During the time of creation Thou createst the two formless
elements akāsā and Vāyu and the three elements with form, fire, water, and
earth; then with these Thou createst the whole Universe and shewest this to
the Enjoyer Purusa, who is of the nature of consciousness, for His
satisfaction. Thou again dost become the material cause of the twentythree
(23) Tattvas, Mahat, etc., as enumerated in the Sānkhya system and appearest
to us like a mirage.
32. O Mother! Were it not for Thee, no object would be visible, Thou
pervadest the whole Universe. It is for this reason that those persons that
are wise declare that even the Highest Purusa can do no work without Thy
aid.
33-34. O Devī! Thou createst and art giving satisfaction to the whole
Universe by Thy power; again at the time of Pralaya Thou swallowest forcibly
all these that are seen. So, O Devī! Who can fathom Thy powers? O Mother!
Thou didst save us from the hands of Madhu and Kaitabha. Then Thou hast
brought us to this Mani Dvīpa and shewed us Thy own form, all the extended
regions and immense powers and given us exquisite delight and joy. This is
the highest place of happiness.
35-37. O Mother! When I Myself, S'ankara and Brahmā or any one of us is
unable to fathom Thy inconceivable glory, who else can then ascertain? O
Bhavānī! Who knows, how many more than the several regions that we saw
reflected in thy nails of Thy feet, exist in Thy creation. O One endowed
with infinitely great powers! O Devī! we saw another Visnu, another Hara,
another Brahmā, all of great celebrity in the Universe exhibited by Thee;
who knows how many other such Brahmās, etc., exist in Thy other Universes!
Thy glory is infinite. O Mother! I bow down again and again to Thy lotus
feet and pray to Thee that may Thy this form exist always in my mind. May my
mouth always utter Thy name and may my two eyes see always Thy lotus feet.
38-43. O Revered One! May I remember Thee as my Goddess and may'st Thou
constantly look on myself as Thy humble servant. O Mother! What more shall I
say than this :-- May this relation as mother and son always exist between
Thee and me. O World-Mother! There is nothing in this world that is not
known to Thee for Thou art omniscient. So O Bhavānī! What more shall my
humble self declare to Thee! Now dost Thou do whatever Thou desirest. O Devī!
The rumour goes that Brahmā is the Creator, Visnu is the Preserver, and
Mahes'vara is the Destroyer! Is this true? O Eternal One! It is through Thy
Will power, through Thy force, that we create, preserve and destroy. O
Daughter of the Himalaya mountain! The earth is supporting this Universe; it
is Thy endless might that is holding all this made of five elements. O
Grantress of boons! It is through Thy power and lustre that the Sun is
lustrous and becomes visible. Though Thou art the attributeless Self, yet by
Thy Māyic power Thou appearest in the form of this Prapancha Universe. When
Brahmā, Mahes'a, and I myself take birth by Thy power and are not eternal,
what more can be said of Indra and other Devas than this that they are mere
temporary things and created. It is only Thou that art Eternal, Ancient
Prakriti and the Mother of this Universe. O Bhavānī! Now I realise from my
remaining with Thee, that it is Thou that dost impart, out of mercy, the
Brahmā vidyā to the ancient Purusa; and thus He can realise His eternal
nature. Otherwise He will remain always under delusion that He is the Lord,
He is the Purusa without beginning, that He is good and the Universal Soul,
and thus suffers under various forms of egoism (Ahamkāra).
Thou art the Vidyā of the intelligent persons and the Sakti of the beings
endowed with force; Thou art Kīrtī (fame), Kānti (lustre), Kamalā (wealth)
and the spotless Tusti (peace, happiness). Amongst men, Thou art the
dispassion, leading to Mukti (complete freedom from bondage). Thou art the
Gāyatri, the mother of the Vedas; and Thou art Svahā, Svadhā, etc. Thou art
the Bhāgavatī, of the nature of the three Gunas; Thou art the half mātrā
(half the upper stroke of a letter), the fourth state, transcending the
Gunas. It is Thou that givest always the Sāstras for the preservation of
the Devas and the Brāhmanas. It is Thou that hast expanded and manifested
this whole phenomenon of the visible Universe for the liberation of the
embodied souls (Jīvas), the parts of the pure holy Brāhman, the Full, the
Beginningless, the Deathless, forming the waves of the lnfinite expanse of
ocean. When the Jīva comes to know internally and becomes thoroughly
conscious that all this is Thy work, Thou createst and destroyest, that all
this is Thy Māyic pastime, false, like the parts of an actor in a theatrical
play, then and then only he desists for ever from his part in this Theatre
of world. O Mother! O Destroyer of the greatest difficulties! I always take
refuge unto Thee. Thou dost save me from this ocean of Samsāra, full of Moha
(delusion). Let Thou be my Saviour when my end will come, from these
infinitely troublesome and unreal pains arising from love and hatred.
Obeisance to Thee! O Devī! O Mahā vidyā! I fall prostrate at Thy feet. O
Thou, the Giver of all desires! O Auspicious One! Dost Thou give the
knowledge that is All-Light to Me.
Thus ends the fourth chapter of the Third Skandha on the hymns to the Great
Devī by Visnu in the Mahāpurāna S'rīmad Devī Bhāgavatam of 18,000 verses by
Maharsi Veda Vyās.
Chapter V
On the chanting of hymns by Hara and Brahmā
1. Brahmā said :-- O Nąrada! Thus speaking, Visnu stopped; Sankara, the
Destroyer, then stepped in and, bowing down to the Devī said :--
2. Siva said :-- O Devī! If Hari be born by Thy power and the lotus-born
Brahmā have come into existence from Thee, why, then, I who of Tamo Guna be
not born of Thee! O Auspicious One! Thou art clever in creating all the
Lokas! What wonder is there in My being created by Thee.
3. O Mother! Thou art the earth, water, air, ākāsa and fire. Thou art,
again, the organs of senses and the organs of perception; Thou art Buddhi,
mind and Ahankāra (egoism.
4. Those who say that Hari, Hara, and Brahmā are respectively the Preserver,
the Destroyer and the Creator of this whole Universe do know anything. All
the three, above mentioned, are created by Thee; then they perform always
their respective functions; their sole refuge being Thyself.
5. O Mother! If the Universe be created of the five elements, earth, air,
ether, fire, and water, having the properties of touch, taste, etc., then
how these five elements possessing attributes and of the nature of effects,
can come into manifestation, without their being born from Thy Chit portion
(Intelligence)?
6. O Auspicious Mother! It is Thou in the shape of Brahmā, Visnu and Siva,
That art creating this Universe and it is Thou that hast assumed the form of
this whole Universe, moving and non-moving. Thus Thou playest, as it wills
Thee, under various forms, again and again. Thou dost cease from play
(during pralaya) as it likes Thee.
7. O Mother! When Brahmā, Visnu and I become desirous to create the world,
we execute our duties by taking the dust (earth, etc.) of Thy lotus feet.
8. O Mother! It it were not Thy mercy, then how Brahmā could have become
endowed with Rajoguna, Visnu with Sattvaguna and I with Tamoguna?
9. O Mother! If there were no differences observed in Thy mind, then why
hast Thou created in this world rich and poor, king and councillors,
servants, etc., various classes of beings? Why hast Thou not created all
alike happy or all alike miserable?
10. So Thou wilt have to show Thy mercy towards me. Thy three gunas are
capable at all times to create, preserve and destroy the world; then Hari,
Hara and Brahmā, whom Thou hast created as the cause of the three worlds, is
simply Thy will.
11-12. O Bhavāni! If Thy Gunas had no power in the acts of creation, etc.,
then how can the fact that while we three Hari, Brahmā and I were coming in
the aeroplane, we saw on our way new worlds created by Thee, become
possible? Kindly dost Thou say on this. O World-Mother! It is Thou that
desirest to create, preserve, and destroy this world by Thy part Māyik
power. Thou art always enjoying with Purusa, Thy husband. O Siva! We cannot
fathom Thy inscrutable ways.
13-15. O auspicious one! How can we understand Thy sport? O Mother! We are
transformed into young women before Thee; let us serve Thy lotus feet. If we
get our manhood, we will be deprived from serving Thy feet and thus of the
greatest happiness. O Mother! O Sire! I do not like to leave Thy lotus feet
and get my man-body again and reign in the three worlds. O Beautiful faced
one! Now that I have got this youthful feminine form before Thee, there is
not a trace of desire within me to get again my masculine form. What use is
there in getting manhood, what happiness is there if I do not get sight of
Thy lotus-feet!
16-18. O Mother! Let this unsullied fame of mine be spread over in the three
worlds that I have got, in this young womanly form, the chance of serving
Thy lotus feet that has got this effect that the idea of world goes away.
Who is there that will leave Thy service and desire to enjoy the foeless
kingdom in the world? Oh! even a moment appears a Yuga to him who has not
got Thy lotus feet with him! O Mother! Those that
leave the worship of Thy lotus feet and become engaged in performing tapasyā
are certainly deprived of the best thing by the Creator, though their minds
be pure and holy. Their power from their Tapasyā may be acquired and they be
entitled for Mukti; yet they get dire defeat from not having Thee.
19. O Unborn One! Austerities, control of passions, enlightenment or
performance of sacrifices, as ordained in the Vedas, nothing can save, from
this ocean of Samsāra. It is the devotional worship only of Thy lotus feet
that can make one attain the Beatitude. O Devī! If Thou be extremely
merciful towards me, then initiate me in that wonderful holy mantra of Thine;
I will repeat that omnipotent par-excellent nine-lettered mantra of the
Chandikā Devī and be happy.
20-26. O Mother! In my former birth I got the nine-lettered mantra but now I
have forgotten it O Tarinī! O Saviour! Give me today that mantra and save me
from this ocean of world. Brahmā said :-- When Siva of wonderful fire and
energy, said this, the Devī Ambikā clearly uttered the nine lettered mantra.
Mahādeva accepted the mantra and became very glad. He fell down at the feet
of the Devī, and then and there began to repeat the nine-lettered mantra
together with Vīja (seed) that yields desires and liberation and can be
easily pronounced. When I saw S'ankara, the Auspicious One to all the Lokas,
in that state, I fell down also at the feet of the Devī and spoke to Mahā
Māyā :-- O Mother! It is not that the Vedas are unable to ascertain Thy
nature; for, in the performances of sacrifices and other minor actions, they
do not mention Thy full Nature, the Ordainer of all but mention simply Indra
and minor deities and Svāhā Devī, a portion of Thy essence as the presiding
deities of the sacrificial offerings and oblations. So, O Devī! It is Thou
that hast been extolled in this Universe as the Universal Consciousness, all
knowing and transcending all the Devas and all the Lokas.
Note :-- The nine lettered mantra is Om Hrīm S'rīm Chandikāyai namah.
27. I have created this greatly wondrous Universe; I am the Lord of this
Brahmānda. Who is there more powerful than me in these three worlds? When I
am Brahmā, transcending all the Lokas, then I am blessed; there is no doubt
in this. By reason of this vanity I am plunged in this widely extended ocean
of Samsąra.
28-31. That now I have been able to get the dust of Thy lotus feet, has now
made me really proud; and truly I am blessed today and by Thy grace this
manifestation of pride on my part has become quite justified. Thou
destroyest the fear of this Samsāra and givest Mukti. So, O Goddess! pray
unto Thee that Thou dost cut asunder this iron chain of my delusion, full of
great troubles and make me devoted to Thee. O Auspicious One! I am born from
the lotus discovered by Thee; now I am extremely anxious how I can get Mukti.
I am Thy obedient servant; I am merged in the delusion of this ocean of
world. Save me O Siva! from this Samsāra. Those who do not know Thy
character, think that I am the Creator and Lord of this Universe; those, who
do not worship Thee and worship Indra and other Devas and perform sacrifices
to attain Heaven are certainly ignorant of Thy glory. O Prime Māyā! Thou art
the Eternal Mahā Māyā! It is Thou that dost want to play this worldplay, and
for that purpose hast created me as Brahmā. Then I created these four sorts
of beings, engendered by heat and moisture (said of insects and worms),
those that are oviparous, those that are sprung from germs or shoots, and
those that are born from womb, viviparous and exhibit my pride That I am
omniscient So forgive this sin of mine, this my pride.
32-37. O Mother ! Those ignorant persons blinded by passion, who take
recourse to the eight-fold Yoga and Samādhi and labour under it, do not know
for certain, they would get Moksa, if they utter Thy name, even under a
pretext. O Bhavānī! are they not deluded by error and blinded by passion for
this world, who discriminate only the Tattvas (essences) and forget Thy
name? For it is Thou that dost give Mukti from this world. O Thou Unborn!
Can Hari, Hara, etc., and other ancient persons who have realised the
highest Truth, forget, even for a second Thy holy character and Thy names
Siva, Ambikā, S'akti, Isvarī and others? Canst Thou not create, by Thy
glance merely, this fourfold creation? In fact, for mere recreation and
will, it is Thou that hast made me as a Creator from the earliest times. Is
it not that Thou didst save Hari in the ocean from the two Daityas Madhu and
Kaitabha? Is it not again the fact that Thou destroyest Hara even who is the
great destroyer, when Thou dissolvest the creation? Otherwise why is it that
Hara becomes born from my eye-brows at the time of fresh creation? So Hari
is not the Preserver of all. Hara is not the Destroyer of all. Had they been
such, why would they be preserved and destroyed respectively by Thee? So
Thou alone art the Creatrix and Preservatrix of all. O Bhavānī; no one has
heard of or seen Thee taking birth; nobody knows whence Thou art born. Thou
art, indeed, the One and only S'akti! Only the four Vedas can make one
understand Thy Nature. O Mother! It is only by Thy help that I am able to
create this creation; Hari, to preserve; and Hara, to destroy.
Without Thy aid, we are able to do nothing. There is nobody, in this world,
born or that was born or that will be born, who does not become doubtful as
we are. This Thine wondrously variegated Universe, full of Thy Līlā,
consisting in variety, is the common ground of dispute of the imperfect
intellects; who are not deluded here! In this Samsārā, full of things,
visible and invisible, there is another one who is more ancient than Thee;
there is another Highest Person who is Thy substratum. If it be argued
nicely, it will be seen that there is no other third Person that can be
proved as far as evidences or proofs go to measure it. The wise persons,
knowing all the laws, declare that there is the One God attributeless,
inactive, without any object in view, without any upādhis or adjunct without
any parts, who is the witness of Thy widely extended Leelā One alone
exists; and that is Brahmān, and there is nothing else. This is the saying
of the Vedas. Now I feel in my mind a doubt as to the discrepancy with this
Veda saying. I cannot say that the Veda is false. So I ask Thee :-- Art Thou
the Brahmān, the one and the secondless that is mentioned in the Vedas? or
Is the other Person Brahmā? Kindly solve this doubt of mine. My mind is not
completely free from doubts; this little mind is still discussing whether
the Reality is dual or one; I cannot solve myself. So dost Thou say from Thy
mouth and cut my doubts asunder. Whether Thou art male or female, describe
in detail to me. So that, knowing the Highest S'akti, I be freed from this
ocean Samsāra.
Thus ends the fifth chapter of the Third Skandha on the chanting of hymns by
Hara and Brahmā in the Mahā Purānam S'rīmad Devī Bhāgavatam of 18,000 verses
by Maharsi Veda Vyāsa.
Next >
Devi Puranam index
Email
this page to a friend
|
|
