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Devi Bhagavatam
THE THIRD BOOK
Chapter VI
On the description of the Devīs Vibhutis (powers)
1-10. Brahmā said :-- When I thus asked with great humility, the Devī
Bhāgavatī, the Prime S'akti, She addressed me thus in the following sweet
words :-- There is oneness always between me and the Purusa; there is
difference whatsoever at any time between me and the Purusa (Male, the
Supreme Self). Who is I, that is Purusa; who is Purusa, that is I. The
difference between force and the receptacle of force is due to error. He who
knows the subtle difference between us two, is certainly intelligent; he is
freed from this bondage of Samsāra; there is no manner of doubt in this. The
One Secondless Eternal ever-lasting Brahmā substance becomes dual at the
time of creation. As a lamp, though one, becomes two by virtue of adjuncts;
as a face, though one, becomes two, as reflected in a mirror; as one man
becomes double by his shadow, we become reflected into many, by virtue of
different Antah Karanas (mind, buddhi, and ahankāra) created by Māyā. The
necessity of creation, again and again, after the Prākriti Pralayas is due
to the fructification of those Karmas of the Jīvas, whose fruits were not
enjoyed before the Pralayas ; so when creation again commences, the above
said differences are found to appear; Brahmā is the material cause of these
changes; without Brahmā as the basis, the existence of Māyā is simply
impossible. It is therefore that in Māyā and Māyā's action, Brahmā is
interwoven. For this reason as many differences are found in Māyā, so many
differences exist in Brahmā.
The Māyā and Brahmā appear as two and hence all the differences, visible and
invisible, have come forth. Only during creation are these differences
conceived. When everything melts away, i.e., there comes the Pralaya or
general dissolution, then, I am not female, I am not male, nor I am
hermaphrodite. I then remain as Brahmā with Māyā latent in it. During the
time of creation I am Srī (wealth), Buddhi (intellect), Dhriti,
(fortitude). Smriti (recollection), Sraddhā (faith), Medhā (intelligence),
Dayā (mercy), Lajjā (modesty), Kshudhā (hunger), Trishnā (thirst), Kshamā
(forgiveness), Akshamā (non-forgiving), Kānti (lustre), Sānti (peace),
Pipāsā (thirst), Nidrā (sleep) Tandrā (drowsiness), Jarā (old age), Ajarā
(non old-age), Vidyā (knowledge), Avidyā (non-knowledge), Sprihā (desires),
Vānchhā (desires), S'akti (force), As'akti (non-force), Vasā (fat), Majjā
(marrow), Tvak (skin), Dristi (sight), Satyāsatya Vākya (true and untrue
words) and it is I that become Parā, Madhyamā, Pas'yanti, etc., the
innumerable Nādis (tubular organs of the body, e. g., arteries, veins,
intestines, blood vessels, pulses, etc.); there are three koti and a half
Nādis (35 millions of Nadis).
11-13. O Brahmā! See what substance is there in this Samsāra, that is
separate from Me? And what can you imagine with which I am not connected? So
know this as certain that I am these all forms. O Creator! Say, is there any
such thing, where you will not see my above mentioned positive form? So, in
this creation, I am one, and I am many as well, in various forms. Know this
as certain that it is I, that assuming the names of all the various Devas,
exist in so many forms of S'aktis. It is I that manifest power and wield
strength.
14-27. O Brahmā! I am Gaurī, Brāhmī, Raudrī, Vārāhī, Vaisnavī, Siva, Vāruni,
Kauverī, Nāra Sinhī, and Vāsavī S'aktis. I enter in every substance, in
everything of the nature of effect. Making that Purusa the instrument, I do
all the actions (rather Purusa is the efficient cause, the immediate agent).
I am the coolness in water, the heat in fire, the lustre in the Sun, the
cooling rays in the Moon; and thus I manifest my my strength. O Brahmā!
Verily, I tell you this as certain that this universe becomes motionless, if
it be abandoned by Me. If I leave S'ankara, he will not be able to kill the
Daityas. A very weak man is declared to be as without any strength; he is
not said to be without Rudra, or without Visnu, nobody says like this;
everyone says, he is without strength, without S'akti. Those who get fallen,
tumbled, afraid, quiet, or under one's enemies are called powerless; no one
says that this man is Rudraless and so forth. So the creation that you
perform, know Sakti, power to be the cause thereof. When you will be
endowed with that Sakti, you will be able to create this whole Universe.
Hari, Rudra, Indra, Agni, Chandra, Sūrya, Yama, Vis'vakarmā, Varuna Pavana,
and other Devas all are able to do their karmas, when they are united
respectively with their S'aktis. This Earth, when united with Sakti,
remains fixed and becomes capable to hold all the Jīvas and beings. And if
this Earth be devoid of force, She cannot hold an atom even.
Thus Ananta, Kurma and all the other elephants of the eight points of the
compass, become able to do their respective works, only by My help (when
united with Me, the Force). O Lotus born! If I wish I can drink all the fire
and waters today and I can hold wind in check. I do whatever I wish. If I
say that I am creating this world then the inconsistency arises thus :--
When I am everything, then I am being eternal, all this universe, made up
of Prapancha, becomes eternal. (Whereas this universe is not eternal in the
sense that it is changing.) If it were said that this universe is different
from Me, then My saying that I am everything becomes inconsistent. Thinking
thus, do not plunge yourself in the doubt as to the reality and origin and
separateness of the non-eternal universe. For what is unreal, how can that
come into existence? The unreal substances can never come into existence; as
the child of a barren woman, the flowers in the sky are simply absurd. What
is real can only be born. In discussing about origin, birth, etc., the
appearance and disappearance of real things is called their birth and
dissolution. In the cold of earth there exists the previous existence of the
jar and this is the cause of the appearance of the jar; the disappearance of
the jar exists in the jar; hence this disappearance is the cause of the
destruction of the jar. Thus the appearance and disappearance of the causal
eternal things are called the Origin and Pralaya. Similarly in discussing on
the causal nature, there does not arise an inconsistency in My being
everything.
28-48. So there is nothing to fear. In discussing about the reality of
effects, this is to be conceived, that today there does not exist here the
earth in the form of jar, if it is destroyed, where it has gone? The
conclusion is that the earth in the form of jar exists in atoms. O Brahmā!
All substances eternal, existing for a moment only, the void, and the
substances of the nature, real and unreal both, all are due to a cause.
Ahankāra is born first among
them. Thus substances are of seven kinds: Mahat, etc. O Unborn One!
Mahattattva first arises from Prakriti; from Mahattattva springs Ahamkāra;
and from Ahamkāra arises other substances. Thus, in this order, you go on
creating this Universe. O Brahmā! Now you better go to your respective
places, and after creating the Universe, remain there and perform your
respective functions ordained by Prārabdha. Take this beautiful great Sakti
Mahā Sarasvatī, full of Rajoguna, and of a smiling nature. This S'akti,
wearing white clothes, adorned with divine ornaments and sitting on Varāsana,
will always be your playmate. This beautiful woman will always be your boon
companion; consider Her as My bibhuti (manifestation of power), and so most
worshipful. Never show any sort of disrespect towards Her. Take Her and go
immediately to Satyaloka; and from the seed of Mahattattva, create the
fourfold beings from these. The subtle bodies (Linga sarīra) and Karmas are
remaining mixed up with each other. Separate them, as before, duly, in due
time.
Now go on as before and according to Kāla (time), Karma, and Svabhāva
(nature), join them with their respective attributes (sounds and other
qualities); in other words bestow fruits according to their gunas and Karmas
(Prārabdhas), and to the time when these fruits are due.
Visnu is prominent in Sattvaguna and hence superior to You. So You should
always respect and worship Him. Whenever any difficulty will come to you,
Visnu will come down on earth to fulfil your ends. Janārdan Visnu will
sometimes be born in the wombs of birds and animals, be sometimes in the
wombs of men and destroy the Dānavas. The highly powerful Mahā Deva, too,
will help you. Now create the Devas and enjoy as you like. The Brāhmanas,
Kshattriyas, and Vaisyās will worship you, with devotion, in various
sacrifices, endowed with due sacrificial fees. All the Devas will be always
satisfied when my name Svāhā will be uttered in the sacrificial oblations
and ceremonies.
Siva, the incarnate of Tamo guna will be revered and worshipped by all
persons in every sacrifice. When the Devas will be frightened by the Daityas,
then Vārāhī, Vaisnavī, Gaurī, Nara Simhī, Sachī, S'iva and My other Saktis
will take excellent bodies and destroy your fear. So, O Lotus-born! Be at
your ease and do work. You utter and repeat my nine-lettered mantra with
Vīja and Dhyān and do your work.
O highly intelligent one! This nine-lettered mantra is the best of all the
mantras. You are to keep this mantra, within your heart, for the
accomplishment of all your ends.
Thus saying to me, Bhagavatī smiled and began to say to Visnu :-- O Visnu!
Take this beautiful Mahā Laks'mī and go. She will always reside within your
breast; there is no doubt in this. This all auspicious giving Sakti I give
to you for your enjoyment.
You should always shew respect to Her; never show hatred or contempt. For
the good of the world, I unite thus Laks'mī and Nārāyan. For your sustenance
I create Yajńa. You three will act together in harmony unanimously.
You, Brahmā and Siva are my three Devas, born of my Gunas. You three will
undoubtedly be respected and worshipped by the world.
The stupid man who will find any difference between you three, will go to
hell; there is no doubt in this. He who is Hari, is Siva; He who Siva is
Hari; to make difference between these will lead one to hell. So Brahmā is
one and the same with Siva and Visnu; there no manner of doubt in this. O
Visnu! But there are other differences in their Gunas; I will tell this;
listen, as far as meditation of the Supreme Self is concerned you will have
Sattva Guna predominant within you; and Rajo Guna and Tamo Guna will be
secondary. In various other pursuits and Vikāras (changes) better have Rajo
Guna with Laks'mī and always enjoy Her.
49-85. O Lord of Ramā! I give you Vākvīja, Kāmavīja, and Māyāvīja that will
lead you to the highest end. Take this Mantra and repeat it and enjoy as you
like. O Visnu! By this, the danger of death, caused Kāla, will never come to
you. When the creation of this Universe will be completely done I will then
destroy this whole thing, moving and non-moving. You all will then be
dissolved in Me. You should add pranava this mantra with Kāmavīja leading to
Moksa and repeat it always with auspicious motives. O Purusottama! Build
your Vaikunthapurī; live there and think of this My Eternal Form and enjoy
as you like.
Brahmā said :-- Saying thus to Vāsudeva, that Higher Prakriti Devī who is
all of the three Gunas and yet transcending them, began to address Mahā Deva,
the Deva of the Devas, in sweet words, thus :-- O Sankara! Accept this
beautiful Mahā Kālī Gaurī, build a new Kailąs'a city and live there happily.
Your primary Gunas will be Tamas; Sattva and Rajas will be your secondary
Gunas. Have recourse to Rajo and Tamo Gunas while you slay the Asuras and
thus wander.
O sinless Sankara! Have recourse to peaceful Satto Guna, when you reflect
on the Supreme Self and practise austerities. You all are for creating,
preserving and destroying the Universe and you are all of the three Gunas.
There is no such thing in this world as are devoid of these three Gunas.
Everything, that is visible, is endowed with the three Gunas, and whatever
will be or was before cannot exist without them. Only the Supreme Self is
without these Gunas; but He is not visible. O Sankara! I am the Parā
Prakriti; at times I appear with Gunas; and at others I remain without any
Gunas. O Sambhu! I am always of the causal nature; never I am of the nature
of effect. When I am causal, I am with Gunas; and when I am before the
Highest Purusa, I am, then, without any Gunas on account of my remaining in
the state of equilibrium (Sāmyā vasthā). Mahattattva, Ahamkāra, and sound,
touch, etc., all the Gunas perform the work of Samsāra, day and night, each
preceding one being the cause and each subsequent one being the effect;
never do they cease in their activities.
From the Reality (Sat vastu) springs Ahamkāra (Avyakta); therefore I am of
the nature of causality; again Ahamkāra is embodied with the three Gunas,
and so the Pundits call it as an effect of mine. From Ahamkāra arises
Mahattattva; this is denominated as Buddhi. So Mahattattva is the effect and
Ahamkāra is its cause. From Mahattattva arises again another Ahamkāra; from
this second Ahamkāra arise the five Tanmātrās or the subtle elements. From
these five Tanmātrās, the five gross elements arise after a process called
Panchīkarana. From the Sāttvika part of the five Tanmātrās, arise the five
organs of perception; from their Rājasik part, the five organs of action
come; from their Panchīkarana, came the five gross elements; from the
Sāttvika portion of all the five elements comes mind. Thus sixteen things
come into existence. These organs of perception, etc., and other effects
together with the Mahā bhūtas form one Gana, composed of the sixteen
categories. The original Purusa is the Supreme Self; He is neither cause nor
is He any effect. O Sambhu! At the beginning of the creation, all the above
things are born in the way already indicated. Thus I have described to you,
in brief; about the creation. O Devas! Now get up in your aeroplane and go
to your respective places and fulfil your respective duties. Whenever you
get into any dire distress, then remember Me; I will appear before you. O
Devas! You should remember always the Eternal Supreme Self and Me. When you
will remember us both, all your actions, will, no doubt, be crowned with
success.
Brahmā said :-- Bhagavatī Durgā gave us Saktis, full of Divine beauty and
lustre; She gave Mahā Laksmī to Visnu, Mahā Kāli to Siva, and Mahā
Sarasvatī to me and bade good bye to us. Thus given farewell to by the Devī,
we three went to another place and were born as males. We thought of the
very wonderful nature and influence of the Devī and we got upon our divine
aeroplane. When we ascended, we saw there was no Manidvīpa, there was no
Devī, there was no ocean of nectar, nothing whatsoever. Save our aeroplane,
we did not see anything. We then got into our wide aeroplane and reached
there where Visnu killed the two indomitable Daityas, in the great ocean,
where I was born from the lotus.
Thus ends the Sixth Chapter of the Third Skandha on the description of the
Devī's Vibhutis (powers) in the Mahāpurānam Srīmad Devī Bhāgavatam of
18,000 verses by Maharsī Veda Vyās.
Chapter VII
On the creation and the Tattvas and their presiding deities
1.O Brahmā said :-- Nārada! Thus we three I, Visnu, and Mahādeva saw that
highly effulgent Goddess: we also saw separately Her attendant goddesses,
one after another, that form, as it were, a veil to her? Who were also
preeminently grand.
2-3. Vyāsa said :-- O king! Nārada, the foremost of the Munis, hearing thus
his father's words, was exceedingly pleased and asked :-- O Grandsire of all
the Lokas! Now describe in detail that ancient and indestructible undecaying,
unchangeable, eternal Purusa, that is Nirguna (free from Prākritic
qualities) that you have seen and realised.
4. Father! You have seen the Sakti (the Prime Energy) personified the
Saguna energy, the Supreme Goddess, having hands and feet; but cannot
understand of what kind is that Nirguna Sakti which cannot be seen and
which is devoid of all Prākritic qualities.
O Lotus-born! Be good enough to describe to me the real nature of that
Prakriti and Purusa and thus satisfy me.
5-6. O Lord of Creation! I practised severe austerities in the Svetadvīpa
(white island), so that I might realise and see the Nirguna Highest Self and
the Nirguna Sakti, the Supreme Goddess; I saw there many other Mahatmās
(high class spiritual persons) who attained siddhis (supernatural powers)
practise Tapasyā with their passions and anger conquered. But I did not
realise nor did I see anything about that Nirguna Highest Self. Father, I
was not despaired; again and again I continued with my ascetic practices;
but still I failed.
7. Father, you have been so successful as to see that beautiful Sakti with
qualities; I have heard about Her from you, but how and of what sort, is
that invisible attributeless energy as well as that Nirguna Purusa. Please
narrate and explain all these and satisfy my desires that always reign in my
breast.
8. Vyāsa said :-- O King! Thus asked by Nārāda, the Lord of creation, the
grandsire of the Lokas, smiled, and began to speak the truth in the
following words :--
9. O best of Munis! The form of
the Nirguna Purusa (the Supreme Spirit beyond the Prākritic qualities)
cannot exist or be visible; for everything that comes within the range of
sight is transitory. How can, then, that Eternal Spirit have form and how
can He become visible!
10. O Nārada! The Nirguna Energy or Nirguna Purusa comes not easily within
the range of knowledge; but both of them can be realised by the Munis in
their meditation in their consciousness.
11. Prakriti and Purusa have no beginning nor end; they can be realised only
through faith; those that have no faith can never realise them.
12. Nārada! The universal consciousness, that is felt in all the beings,
know that as the Highest Self; the Energy that is universal and is seen
always in all the beings, know that as the Highest Self.
13. O blessed one! That Purusa and Prakriti pervade everywhere and exist in
all the things; in this Universe nothing can exist without the presence of
both of them.
14. Both of them are the highest intelligent self, nirguna (free from all
material qualities), without any tinge of impurity, and undecaying. The one
form that is a combination of these two is always to be meditated in the
heart.
15. What is Sakti (energy) is the Highest Self; what is the Highest Self is
the Highest Sakti. O Nārada! Nobody can ascertain the subtle difference
between these two.
16. O Nārada! Merely the study of all the Sāstras and the Vedas with their
Amgas without renunciation does not enable one to ascertain the difference
between these two.
17. O Child! This whole universe, moving and non-moving, comes out of
Ahamkāra (egoism). How can one ascertain the above difference even if he
tries for one hundred kalpas, unless one frees oneself from Ahamkāra.
18. The Jīvas are Saguna (with qualities), how can the Sagunas see the
Nirguna One with their physical eyes? Therefore O Intelligent one! try to
see the Saguna (Brahmā) only within your heart (until you free yourself from
the material qualities and thus be fit to realise the Nirguna Brahmā).
19-20. O best of Munis! If the tongue (organ of taste) and eyes (organ of
sight) be affected with over biliousness, the pungent taste and the yellow
colour do not appear what it appeared before; so the hearts of Jīvas,
overpowered with material qualities, are quite unfit for realisation of the
Nirguna Brahmān. O Nārada! That heart again has come out of Ahamkāra; how
can then that heart be free from Ahamkāra?
21. Until one becomes able to cut asunder all connections with qualities,
the seeing of that Nirguna Brahmā is impossible. No sooner one is totally
free from Ahamkāra, than the Nirguna Brahmā is at once seen by him within
his heart.
22-24. Nārada said :-- O best of the Devas! Ahamkāra is three-fold, Sātvik,
Rājasik and Tāmasik; describe in detail the differences between these three
sub-divisions as well the real nature of the Gunas. Also describe to me
about that knowledge, knowing which will lead to my salvation. Also
describe, in detail, the characteristics of the several Gunas, in due order.
25-26. Brahmā said :-- O Sinless one! The energy of Ahamkāra is of three
kinds :-- Jnāna Sakti, Kriyā Sakti, and Artha or Dravya Sakti. The power
by which knowledge is produced or obtained is the Sāttvic Ahamkāra; the
power by which action or activity or motion is produced is the Rājasic
Ahamkāra; and that by which the material things or objects of have senses
are generated is called the Tāmasic Ahamkāra. O Nārada! thus I described to
you, in due order, the threefold Ahamkāra.
27-30. Now I describe to you their merits and workings in detail; hear. Out
of the Dravya Sakti of the Tāmasic Ahamkāra come sound, touch, form, taste
and smell. From these five qualities, the five Tanmātrās or the five
subtle-elements (primary atoms) are produced.
Sound is the quality of Ākā'sa (ether); touch is the quality of Vāyu (Air);
the form is the quality of Agni (fire); the taste is the quality of Jala
(water); and the smell is the quality of earth.
O Nārada, these ten gross and subtle materials can, when combined, become
endowed with power to work out results in the shape of earth, water, fire,
etc., and when the Panchīkarana process is combined, the building of the
whole cosmos takes place as a natural consequence of the Tāmasa Ahamkāra,
endowed with the energy of generating material substances.
31-34. Now hear what are produced by the Rājasic energy. The five organs of
hearing, touch, taste, sight, and smell (ears, skin, tongue, eyes and nose)
called the five Jńānendriyas (organs of senses); mouth, hands, feet, anus
and the organs of generation called the five Karmendriyas (organs of
action); and Prāna, Apāna, Vyāna, Samāna, and Udāna, the five Vāyus. The
creation out of these fifteen substances is called the Rājasic energy.
Nārada! All these organs of senses and actions endowed with the Kriyā Sakti,
called the Karanas and the materials fashioned out of them are called the
chidanuvritti or Māyā.
35-38. O Nārada! From the S'āttvik Ahamkāra are produced the five presiding
rulers of the five internal organs named Dik (quarters), Vāyu, Sun, Varuna,
and the twins Asvini Kumāras and the four presiding rulers of the four fold
divisions of Antahkarana (Buddhis, manas, Ahamkāra and chitta) named Moon,
Brahmā, Rudra, and Ksetrajńa. Thus the above five organs of senses, the five
organs of action, the five Vāyus and mind, these sixteen substances are
reckoned as the Sāttvic creation.
39-40. O Child! The Highest Self has two forms; one gross and the other
subtle. The formless Self; the Consciousness incarnate, as it were, is the
first form. The Seers consider this formless self to be the primary cause
(the ultimatum) of all this phenomenal cosmos. (This is only for the best
qualified Jńānis, not for others).
The Second Form is the Gross Form for the meditation of the second class
qualified persons; thus the sages say. This second form of the Supreme
Goddess is conditioned by inherent Māyā (time, space and causation); this is
also divided into gross and subtle, according as it is the outer or inner
body of the second form (and the form suited for the meditation of the third
class and the second class devotees).
41. My body is called Sūtrātmā; I will now tell you the gross body of
Brahmān, the Highest Self.
O Nārada! This my body and soul having the nature of a string or thread is
called Hiranyagarbha; this is also the gross body of the Paramātman;
therefore the Paramātman together with the Sūtrātmā, should also be
worshipped. O Nārada! I will now describe to you the outer gross body of
Brahmān, the Highest Self; hear it attentively; if one hears it with faith
and devotion, one is sure to get salvation.
42-43. I have mentioned to you before the five subtle elements, called the
five Tanmātrās; these, now, when the Panchī Karana process is done, are
converted into the five gross elements. Now hear what the Panchī Karana
process means :--
44-46. Suppose you are to create the gross element of water. Divide into two
equal parts the subtle element of water; divide also the other 4 elements
into two equal parts respectively. Now set apart the first half of each of
the five elements; divide the second half of each of the elements into four
equal parts. Mix the first half of each of the elements with each of the
fourth part of the other four elements; and you get one gross element.
Similarly you get the other four gross elements. For example :-- You want to
get the gross element of water :-- With the half of the subtle element (½)
of water mix the fourth part, of the halves of the other elements of ether,
fire, air and earth; you get the gross element of water and so on. When the
five gross elements are thus produced, consciousness then enters into these
elements as their presiding deities; next comes the feeling of egoism (I
ness) identifying itself with the body thus created out of the five
elements. (I am this body and so forth).
47. This great I, the great consciousness, creating and considering the
Cosmos as its body is called the Bhagavān, Ādideva, Nārāyana or Vāisvanara.
48. When, by the Panchīkarana process, the five gross elements, earth,
ether, air, etc., are solidified and get their clear definite forms, one,
two, three, four, five, qualities are seen to exist in ether, air, fire,
water, and earth, respectively.
49-51. Thus ether has one quality only - that is sound: the air has got two
qualities - sound and touch; the fire possesses three qualities - sound,
touch, and form; the water has got four qualities - sound, touch, form and
taste; the earth has got five qualities - sound, touch, form, taste and
smell, and by the various combinations of these five gross elements, is
produced this grand Cosmos, the great body of Brahmān.
52. Similarly the sum-total of Jīvās is produced from the several parts of
the whole Brahmānda; these Jīvās are eighty four lakhs; so the sages say.
Thus ends the Seventh Chapter of the Third Skandha of Srī Mad Devī
Bhāgavatam, the Mahā Purānam, of 18,000 verses, on the creation and the
Tattvas and their presiding Deities.
Note :Of these Jīvās, those who are the best qualified, the Uttamādhikāris,
are known as the Brahmānas, Jānaghana Tūrīyas, as denoted by Om Hrīm; the
middlings have their gross, subtle and causal bodies and are called as
Brahmā Vais'vānara, Sūtra, Hiranyagarbhas; and the third class is known as
Vis'va, Taijasa. and Prājńas and forms the body, as it were, of the Brahmān.
There are others also, animals, etc., in the lowest class.
Chapter VIII
On the Gunas and their forms
1. Brahmā said :--O Nārada! I
have described to you what you asked me just now about the creation of this
universe, etc. Now hear with attention the colour of the three qualities, as
well their configuration and how they are seen to exist.
2-3. The Sattva Guna is the source of pleasure and happiness; and when
happiness comes, everything seems delightening. When integrity,
truthfulness, cleanliness, faith, forgiveness, fortitude, mercy,
bashfulness, peace and contentment arise in one's heart, know certainly that
there has arisen firmly the Sattva Guna in that man.
4. The colour of the Sattva quality is white; it makes one always like
religion, and have faith towards good purposes and discard one's tendencies
towards bad objects.
5. The Risis, the seers of truth classify Sraddhā (faith) under the three
headings: Sāttvik, Rājasik and Tāmasik.
6. The quality Rajas is of red colour, wonderful and is not pleasant; it is
the source of all troubles; there is no doubt in this.
7-8. The intelligent should understand that Rajas has certainly arisen in
him, when his mind is filled with hatred, enmity, quarrelsome feeling,
pride, stupification, uneasiness, sleeplessness, want of faith, egoism,
vanity and arrogance.
9-11. The quality Tamas is of black colour. From Tamas arises laziness,
ignorance, sleep, poverty, fear, quarrels, miserliness, insincerity, anger,
aberration of intellect, violent atheism, and finding fault with others. The
wise should think that Tamas has overpowered him when the above qualities
are found to possess him. When this Tamas quality is attended with the
Tāmasī faith, then it becomes the source of pain to others.
12. The well wishers should manifest in themselves the Sattva qualities,
control the Rājasic qualities, and destroy the Tāmasic qualities.
13. These three qualities are always found to remain intermingled with
another, and each of them has always an inherent tendency to overcome the
others; and therefore they are always, as it were, at war with another. They
never have a separate existence from one another.
14. Never is found anywhere only one Sattva quality to the exclusion of
others, the Rajas and Tamas; similar is the case with the Rajas or Tamas.
They remain intermingled and depend on one another.
15. O Nārada! Now hear, in detail, which two qualities remain in twins,
knowing which, one is freed from this ocean of the transmigration of
existence.
16. I have realised these; therefore you ought not to have any uncertainties
on these points. The reality of these is especially felt, when it is really
understood and when its effects begin to manifest themselves.
17. O high-minded! No one is able to realise these at once; it requires be
heard, and then meditated upon. It also depends on one's natural capability
and merits, due to the past actions.
18-21. Suppose one hears of the sacred places of pilgrimages and is filled
with the Rājasic devotion. He goes out to those places and sees what he had
heard before. There he performs his ablutions, makes offerings and the
Rājasic gifts, stays there for some time; but all this he does under the
influence of the Rājasic quality. And when he returns home, he finds himself
not free from lust, anger, love and hatred; he remains the same that he was
before. Therefore, in this case, O Nārada! man hears but he does not realise
the purifying effects of those holy places. O best of Munis! And when he
does not find any benefit from the holy place of pilgrimage, it is
equivalent to his not at all hearing of the place.
22. O best of Munis! The effect of visiting the sacred places of pilgrimages
is then said to accrue to any individual, when he becomes freed from his
sins, just as the fruit of cultivating fields is then said to occur, when
the cultivator gets the ripened harvest out of his labour and enjoys the
produce of his fields.
23. O Nārada! Lust, anger, covetousness, delusion, thirst, hatred, love,
vanity, malice, jealousy, non-forgiveness, unrest all these indicate that
there is sin; and until these are purged out of one's body and mind, man
lives in sin. If the visiting of the sacred places of pilgrimages does not
enable one to overcome the above passions, then the labours in going to
those places are in vain, i.e., those labours merely are the results just as
the toil only undergone by the cultivator is his only result, and is not met
with any reward when there is no harvest at all.
24-28. Lo! The cultivator takes hard labour to clear his fields and
cultivate the hard soil; he then sows the valuable seeds, because this is
considered as doing good. Next, in expectation of the harvest, he undergoes
a good deal of pains, day and night, to protect his fields and goes down to
sleep, in the cold season, in the forest surrounded by tigers and other
dangerous animals; but alas! locusts coming eat away and destroy all the
crops, to the utter disappointment of the cultivator. All his labours are
spent in vain. So, O Nārada! The labour taken by one in going to the holy
places yields pains, and pains only, instead of success and happiness.
29-32. When the Sattva quality grows in abundance, as a consequence of
reading the Vedānta and the other S'āstras, dispassion comes towards the
Rājasic and the Tāmasic qualities and things, and the Sattva quality
overpowers the Rajas and Tamas. Similarly when the Rājasic quality grows in
abundance, as a natural consequence of greed and avarice, then it overpowers
Sattva and Tamas; so, by delusion, when the Tāmasic quality grows in
abundance, it overpowers the Sattva and the Rājasic qualities. O Nārada! I
will now speak to you, in detail, about the overpowering of these qualities
by one another.
33-35. When the Sattva quality grows in preponderance, the mind rests in
religious ideas and things; it no more thinks of those external things, the
products of the Rajas and Tamas qualities. Rather it wants to enjoy the
Sāttvic things; wealth, religious affairs, sacrifices that can be acquired
or performed without any trouble. Then that individual yearns after
salvation and renounces his pursuits after the Rājasic and Tāmasic objects.
36. Thus, O Nārada! first try to conquer the Rajas and then the Tamas; then
the Sattva becomes pure.
37. When the Rājasic quality grows in preponderance, the individual imbibes
the Rājasic faith, abandons his own Sanātan Dharma (settled eternal
religion) and practises against his religious instructions.
38. Under the Rājasic propensities, one is eager to amass wealth and enjoy
the Rājasic things. The Rajas drives away the Sattva and curbs the Tamas.
39-41. Nārada! So when the Tāmasic quality grows in preponderance, the faith
in the Vedas and in the religious S'āstras entirely disappears. Imbibing the
Tāmasic faith, the individual squanders away his wealth and is always
engaged in quarrels, and party feelings, envy, violence and never enjoys
peace. The individual with the Tāmasic quality in excess overpowers the
Rājasic and Sāttvic qualities and becomes angry, wicked, and a great cheat
and does everything as he likes, without any regard to his superiors.
42. Nārada! Thus you see that, of these three qualities, no one can remain
entirely alone, free from the other qualities. These remain always in twos
or threes.
43-44. The Sattva can never exist without the Rajas; the Rajas can never
exist without the Tamas; and these two qualities can never exist without
Tamas. Again Tamas cannot exist without Rajas and Sattva. These qualities
act and react always in twos or threes.
45-47. They never exist separately; they live in pairs or threes and are the
originators of each other; these qualities are of the nature of procreating
things; in other words, Sattva originates the Rajas or Tamas; again the
Rajas originates sometimes Sattva and Tamas. Again the Tamas sometimes
originates Sattva and Rajas. Thus they generate each other as the earthen
pots and earth are their mutual causes.
48-49. Deva Datta, Visnu Mitra, and Yajńa Datta these three united perform
any action, so these three qualities united reside in the buddhi (intellect)
of the Jīvas and generate their sense perceptions.
Just as the husband and wife get into a couple, the qualities get into
couples.
50. The Sattva with Rajas forms the couple Rajas Sattva; so Sattva Rajas
forms another couple, where the Sattva predominates. So Sattva end Rajas
forms each with Tamas the other couples.
51. Nārada said! O Dvaipāyana! Hearing thus about these three qualities from
my father, I asked him again these questions.
Thus ends the eighth chapter of the Mahā Purānam S'rīmad Devī Bhāgavatam
containing the description of the Gunas, of 18,000 verses by Maharsi Veda
Vyāsa.
Chapter IX
On the characteristics of the Gunas
p. 149
1-2. Nārada said :-- Father! You have described to me the characteristic of
the three qualities; though I have drunk the sweet juice from your lotus
like mouth, still I am not quite satisfied. Kindly describe to me, in
detail, in due order, how I can recognise clearly the three qualities so
that I can get the highest peace of mind.
3. Vyāsa said :-- O King! The Creator of the world, Brahmā, originated from
the Rajo Guna, asked by his high minded son Nārada, began to speak in the
following terms.
4. O Nārada! I myself do not possess fully the complete knowledge of the
three qualities; but, as far as I know, I am telling that to you.
5. The pure Sattva quality is not found alone to exist anywhere; it
manifests itself always, in mixed condition, in combination with the other
qualities.
6-9. As a beautiful woman, well decorated with ornaments and endowed with
amorous gestures, gives delight, on the one hand, to her husband, father,
mother and friends; and, on the other hand, becomes a source of pain and
delusion to her rival wives, so the Sattva quality, personified as a
beautiful woman, engenders the Sāttvic happiness of the mind to some
individual, at one time, and at another time becomes a source of pain to the
same individual (or at one and the same time becomes a source of happiness
to one and a source of pain to another.) Thus the Rajas or the Tamas
quality, personified respectively as a beautiful woman becomes a source of
pain or delusion to an individual at one time, and at another time, a source
of happiness to the same man. So it is easily seen that one quality cannot
remain single; it remains in union with the other qualities.
Note :-- It is very possible that a man, possessing the Sāttvic quality at
any time, can be said not to possess only the Sāttvic quality but also the
Rajas and the Tamas to a certain degree. At any subsequent time the Rajas
might get preponderance, and that man may be in circumstances requiring
money or so forth; but, due to his Sattva quality before hand he did not
collect money and therefore he feels pain afterwards. So with the Rajas. Or
it may be thus :-- Suppose an earning member is Sāttvic. He earns just
sufficient to meet his wants. But his family members require more money, for
they are Rājasic. Therefore the earning member is happy for his Sāttvic
quality; but the other members are unhappy for his Sāttvic quality. A man
is, as it were, wedded to the three wives, Sattva, Rajas, and Tamas.
10. O Nārada! When the three qualities remain each in their own real
natures, then the effects produced by them also remain always the same; no
changes are perceived owing to the difference of time or person. But when
they get combined, then each of them produces effects sometimes counter to
their natures.
11-13. A young beautiful woman, shy, modest and of sweet qualities, well
versed in her religious learning, and full of good behaviour, skilled in
love practices and full of sweet sentiments becomes a source of loving
delight to her beloved and also a source of pain to her rival wives so each
of the three qualities assume no doubt, different aspects according to
differences in time and in the nature of the person.
O Nārada! As one woman gives pain and delusion to her rival wives and gives
pleasure to her husband and friends, so the Sattva quality, when perverted,
gives pain and delusion to the persons.
14-19. As the police sepoys and constables are, on the one hand, delight to
the saints, troubled by thieves, and, on the other hand, sources of pain and
confusion to the thieves and robbers; again as the heavy shower of rain in a
pitch dark night, in the rainy season, when the sky over clouded, and when
there are flashes of lightning and thunder, is on the one hand, a source of
highest delight to a farmer, who has all seeds and necessary things and
implements, and, on the other hand is a source of pain to the unfortunate
householder, whose house is not yet completely thatched with grass or who
has not been able to collect his beams and grass for necessary roofing, and
a source of utter bewildering confusion to the young woman, whose husband is
abroad expected back at that time, so the three Gunas produce contrary
results when perverted by contact with the remaining Gunas, instead what
they would have produced, had they not been perverted so.
20-25. O Child! Again I speak to you of the characteristics of the the Gunas.
The Sattva guna is pure, clear, illumining, light (not heavy) white. When
the senses, eyes, etc., and the limbs are felt very light (without any
heaviness) and the heart and brain clear, when there is dispassion towards
the Rājasic and the Tāmasic enjoyments, know then that the Sattva quality
has grown in preponderance in a body. When there is a tendency to yawn, when
there is rigidity and suppression of the functions of faculties and when one
feels drowsiness, consider that the Rājasic quality has gone to excess.
Again, when one seeks after quarrels and goes to another village, one is
always restless and ready to fight, when one feels heaviness in body, as if
wrapped by a very heavy darkness, when one's limbs and senses are heavy and
obscure, when one's mind is vacant, and when one does not like to go to
sleep, know that the Tamas has increased too much, Nārada!
26. Nārada said :-- O Father! You have described the different
characteristics of the three Gunas; but I cannot understand how they act all
in conjunction?
27. As those who are enemies to one another do not work united, so these
Gunas, of opposite characteristics, are enemies, as it were, to one another;
how can, then, they act in unison? Kindly explain this to me.
28-30. Brahmā said :-- O Nārada! The three Gunas may be likened to a lamp.
As a lamp manifests a certain object, so these three qualities united do
manifest or reveal a certain thing. See the wick, oil, and flame are all of
different characteristics; though the oil goes against fire, still it unites
with the fire. The oil, wick and fire though running against each other, all
these united, serve the one common purpose of illumining, revealing a
certain object.
31. So, O Nārada! All the three qualities, though of contrary natures, go to
prove the same thing.
Nārada said :-- O Son of Satyavatī! The lotus born Brahmā thus described the
three qualities, as born of Prakriti; and they are the causes of this
Universe. What I heard of you about the nature of Prakriti, I have now
described before you.
32. Vyāsa said :-- O King! What you asked me, I asked before the same to
Nārada and he described thus (as I told you above) to me about the
characteristics and the effects of the three Gunas in regular order and in
detail.
33. O King! Wherever in the Sāstras whatever is said, the essence of all
that is this -- that the Highest Energy, the Supreme Force, the Great
Goddess who is pervading the Universe, is always with qualities and without
qualities, according to the differences in the manifestation. This Supreme
Force is to be worshipped with the highest devotion.
34. The Brahmān, the Purusa (the Supporter, the Ultimate Substratum) the
Highest Energy considered as the Male Principle though It is Undecaying,
Supreme and Full, is still without any desires or emotions. It is not able
to accomplish any action (without the help of its inherent force); this
Mahāmāyā, the Supreme Force is doing all the functions, real and unreal, of
the universe.
35-37. Brahmā, Visnu, Rudra, the Sun, Moon, Indra, the twin Asvins, the
Vasus, Visvakarmā, Kuvera, Varuna, Fire, Air, Pūsā, the Sadānan, and Ganesa
all are united with Sakti and can do their respective functions; else they
are unable to move themselves. Therefore O king! Know that Supreme Goddess
Mahāmāyā as the cause of this Universe.
38. O Lord of men! You worship this Goddess, perform sacrifices in honour of
Her and worship Her with the highest devotion.
39. O king! That Mahāmāyā is Mahā Laksmī, She is Mahā Kālī, She is Mahā
Sarasvatī; She is the Goddess of all the bhūtas and She is the Cause of all
causes.
40. That all peaceful, easily worshipped and the ocean of mercy, when
worshipped, fulfills all the desires of Her devotees; what to say, the mere
utterance of Her name is sufficient for the granting of the desires.
41. In days of yore Brahmā, Visnu, Mahes'vara and all the Devas and many
other self controlled ascetics worshipped Her to attain liberation.
42. O king! What shall I speak now about Her more than this :-- If one takes
Her name even with indistinctness, She grants the desired purposes, even if
they are quite unattainable.
43. In the midst of forest, on the sight of tigers and other ferocious
animals, if one becoming afraid, cries aloud Her seed mantra (twice) Ai,
Ai without the Vindu (incorrectly) instead of Aim, Aim She grants
immediately his desires.
44-45. O best of kings! There is an example of Satyavrata on this point.
That the mere utterance of the name of Bhagavatī gives unforeseen results,
has been witnessed by us and other high minded Munis. Also in the assembly
of the Brāmanas I have heard fully many sages quoting in detail many
instances on the above point.
46-47. O king! There was a Brahmān, named Satyavrata, quite illiterate, a
thorough block-head. Once he heard the letter Ai, Ai being uttered by a
pig; and in course of a talk he himself uttered incidentally that letter and
thereby became the one of the best Pundits.
N. B. Aim is the seed mantra of Sarasvatī, the Goddess of learning.
48. The Goddess Devī, the Ocean of mercy, hearing the letter Ai being
pronounced by that Brahmin, became very glad and made him the best of the
poets.
Here ends the Ninth Chapter of the 3rd Skandha on the characteristics of the
Gunas in Srīmad Devī Bhāgavatam, the Mahā Purānam 18,000 verses by Maharsi
Veda Vyāsa.
Chapter X
On the story of Satyavrata
1. Janamejaya said :-- O Maharsi! Who was Satyavrata, the Brāhmin whose name
you have just taken? In what country was he born? Of what nature was he?
Please describe all these to me and satisfy my curiosity?
2. How did he hear that sound Ai; how did he repeat that word? How came
out the success to him, that illiterate Brāhman, at that very instant?
3. And how is it that that Great Goddess, who is omniscient and omnipresent,
was pleased with him, kindly describe this interesting incident in detail.
4. Sūta said :-- Vyāsa, the son of Satyavatī, thus asked by the king,
addressed in the following pure, sweet, and highly liberal words.
5. Vyāsa said :-- Hear, O king! You are the best and foremost in the Kuru
clan; what I before heard in the assembly of the Munis, I am now relating
that ancient story, highly beneficial to you.
6. O best of the Kurus! Once in my peregrinations in the holy places of
pilgrimages, I came to the Naimisāranya forest, that highly sacred place
frequented by the Munis.
7-8. That time there were staying Sanaka, Sanātana and the other sons of
Brāhma who were liberated while living. I went there and bowed down to the
Munis and took my seat. Then the religious conversations ensued there in the
assembly, when the great sage Maharsi Jamadagni began to question the Munis
in the following terms :--
9. O high-minded excellent ascetics and Munis! There has arisen a great
doubt in my mind; I am desirous to have that doubt solved in this assembly
of the Maharsis.
10-12. O all-knowing Maharsis that have fulfilled your vows! O Givers of
one's honour! Now my question is this :-- Of the following Devas Brāhma,
Visnu, Rudra, Indra, Varuna, Fire, Kuvera, Wind, Visvakarmā, Kārtikeya,
Ganesa, the Sun, the two As'vins, Bhaga, Pūsā, Moon, and the other planets,
who is the first and best to be worshipped, that can easily be served; who
is very quickly satisfied and grants the desired boons; kindly tell me this
as early as possible.
13. Thus questioned by the Muni Jamadagni, Maharsi Lomas'a, one in the
assembly, spoke :-- O Jamadagni! Hear in reply to your question.
14-15. The Goddess of Energy is the best of the Devas, most excellent and
highest to be worshipped. Those who want welfare, they ought to worship this
Supreme Force. She is the Parā Prakriti, the Highest Nature, the Brāhma,
conditioned by Māyā (Time, space, and causation). She grants all the
desires, does good to all, pervades everywhere, and is the Mother of Brāhma
and the other high souled Devas. She is the First Prakriti, and is the Root
of this gigantic Tree of Universe.
16. If any one calls the Devī in remembrance or distinctly utters Her Name,
She fulfills all the desires of the human beings. If anybody worships Her,
She is at once filled with mercy and becomes ready to grant boons.
17. O Munis! How, once on a time, at Brāhmin, uttering one letter of Her
mystical mantra, obtained Her Grace, I am now describing that most
auspicious history before you. Be pleased to hear.
18. Once on a time, there lived in the country of Kosala,* a famous Brāhmin,
named Deva Datta. He had no issues and therefore started duly according to
the prescribed rules a sacrifice called Puttresti for the sake of obtaining
children.
*Kosala is a country situated, according to Rāmāyana, along the banks of the
Sarayū (or Gogrā). It was divided into Uttara-Kosala and Dakshina Kosala.
The former is also called Ganda and it must have therefore signified the
country, north of Ayodhyā comprising Gonda and Bahraich. Aja and Dasaratha,
etc., are said to have ruled over the province. At the time of Rāma's death,
his two sons Kusa and Lava reigned respectively at Kusāvati in Southern
Kosala in the defiles of the Vindhyas and at Srāvasti in northern Kosala.
19-20. On the banks of the Tamasā river, the Brāhmin erected a temporary
building (or an open shade) for performing the ceremony, and there built an
altar and invited the Brāhmins, versed in the Vedas, and clever in
performing sacrificial rites. There he placed the fire and began to perform
according to the strict rules, the Puttresti sacrifice.
21-22. In that sacrifice, Suhotra, the best of the Munis acted the part of
Brāhma (1); Yājńyavalkya acted the part of Adhvaryu (2); Brihaspati, that of
Hotā (3); Paila, that of Prastotā (4); Govila, that of Udgātā (6); and the
other Munis acted as assistants. These all were duly paid their
remunerations.
(1) One of the four priests employed at a Soma sacrifice as a
superintendent.
(2) Any officiating priest technically distinguished from Hotri, Udgātri and
Brāhman. His duty was to measure the ground, build the altar, prepare
sacrificial vessels, to fetch wood and water, light the fire, bring the
animal and immolate it and while doing this to repeat the Yajurveda.
(3) A sacrificing priest who offers the oblations. Or one who recites the
prayers of the Rigveda at a sacrifice.
(5) One of the four principal priests at a sacrifice, one who chants the
hymns of the Sāmaveda.
23-24. The Hotā Govila, the excellent reciter of the Sāma hymns, began to
sing in accented tones called svarita (the accents are three Udātta,
Anudātta and Svarita) and the Rathantara Sāma in 7 tunes.
Then he began to draw breath frequently; and consequently there was a break
in time in the accent of Govila. Seeing this, Deva Datta was angry and
immediately said to Govila.
25. Well, Govila, you are the foremost of the Munis and still you are doing
your work like a quite illiterate man. I fear obstacles may arise in the
getting of my son in this my sacrifice of Puttresti.
26. Govila then became much enraged and told Deva Datta your son will be
illiterate, hypocrite, and dumb.
27. Behold! Every being is subject to breathing and respiring; it is very
hard to control them; there is no fault of mine in the accents of my songs
being thus broken; it is strange that you, being intelligent, cannot
understand this.
28. Being afraid to hear the curse from Govila, Deva Datta became very sorry
and said O Muni! I have done no serious offence; why are you so offended
without any cause. See! The Munis are void of anger and they always give
delight to others.
29-30. O best of Brāhmans! My offence is very trifling; why have you
inflicted on me so severe a curse? I was already under the mental agony,
since I had no issues; and now you have made me suffer move pain.
31. For the Vedic Pundits declare that it is better not to have any son than
to have an illiterate stupid son; the more so, when a Brāhmin's son is
illiterate, he is blamed by one and all.
32. An illiterate son is like a Sūdra or a beast; he is unfit for any
action. O Brāhmin! What shall I do with an illiterate son?
33. An illiterate Brāhmin is like a Sūdra; consequently not an object to be
engaged in any act of worship or of gifts, he is not deserving to do any
action.
34. A Brāhman, bereft of the knowledge of the Vedas, living in a country is
treated as a Sūdra by the king of the place and is liable to pay taxes.
35. Whoever wants to have any fruit in any action will never invite an
illiterate Brāhmin to take his seat in the ceremony relating to the Pitris
or the Devas.
36. The king will consider an illiterate Brāhmin as if a Sūdra and will
never engage him in any religious ceremony but will order him to do the work
of a farmer in cultivating fields.
37. Rather to perform the funeral ceremonies by erecting a Kus'abata than to
engage an illiterate Brāhmin for the purpose.
38. One should give food to an illiterate Brāhmin just sufficient to fill
his belly and no more. If he does not do that, the giver and especially the
receiver are subject to go down to hell.
39. Fie to a kingdom where honour is shown to the illiterate stupid
Brāhmanas.
40. Where no difference is observed when seats, worship and gift are given
to various persons, sages should draw their inference how the literate and
illiterate persons are treated there.
41. When the illiterate fools become haughty, when they are paid honours and
gifts, the literary persons should never dwell there.
42. The wealth of the wicked goes to the enjoyments of the bad persons; for
the Nim trees, though abounding richly in fruits, are enjoyed only by crows.
43. Again, on the other hand, if the Brāhmins, versed in the Vedas, study
the Vedas even after they have taken their food, still his father and
forefathers are happy and play cheerfully in their heavens.
44. Therefore O Govīla! You being the foremost of the Brāhmin who are versed
in the Vedas, what have you said just now? See in this world, death is
rather to be preferred then to have an illiterate son. How is it, then, that
you have cursed me that I would get an illiterate son, when you are the best
one, highly qualified with knowledge.
45. O high minded one! You are capable to relieve the distressed; I am
bowing down to your feet; shew your mercy and re-consider your curse.
46. Lomas'a said :-- O Munis! Devadatta, saying these words, fell prostrate
at his feet and began to eulogise him in very pitiful words, being very much
grieved and with tears in his eyes.
47. Seeing him thus distressed, Govila was moved with pity. The persons that
are noble have their anger satiated after a short while; the anger of the
ignoble lasts for a long time.
48. The water is naturally cool; but it gets hot in contact with fire heat;
and no sooner the heat is drawn away, water gets again cooled quickly.
49. The merciful Govila then addressed the distressed Devadatta your son
though at first illiterate, will afterwards be very learned.
50. The Brāhmin Devadatta was very glad on getting this boon; then
completing the sacrifice, rewarded the Brāhmins with their due dakshinās and
dismissed them.
51. In due course of time, his fair chaste wife Rohinī, like the asterism
Rohinī became pregnant.
52. Devadatta performed the Garbhādhān (1) and Pumsavan (2) ceremonies and
other purificatory rites duly.
53. He performed the Sīmantonnayana ceremony according to rules and
considered his Puttrvesti sacrifice successful and made various offerings to
the Brāhmins.
N. B. -- (1) One of the Samskāras, purificatory ceremonies, performed after
menstruation to ensure or facilitate conception (this ceremony legalises in
a religious sense the consummation of marriage).
(2) It is a ceremony performed on a woman's perceiving the first signs of a
living conception, with a view to the birth of a son.
(3) Parting of the hair one of the twelve Samskāras or purificatory rites
observed by women in the fourth, sixth, or eighth month of their pregnancy.
54-55. In the auspicious lagna when Rohinī asterism was present and in the
auspicious day, his wife Rohinī gave birth to a male child. Devadatta
performed the nativities of the new born child and saw its face. Next that
knower of the Purānas, Devadatta kept the name of the child as Utathya.
56. When the son was eight years old, Devadatta performed the Upanayana
(thread) ceremony duly.
57-58. Next the child was made to accept the vow of Brāhmachāri; and
Devadatta made him study the Vedas; but the child could not pronounce a
single word and used to sit simply like a stupid boy. Though tried in
various ways to read and write, that wicked boy never paid the slightest
attention, simply sat idly. Seeing this, his father was very sorry and much
grieved.
59. Thus twelve years passed. Yet the boy could not learn how to perform his
Sandhyā Bandanā duly.
60. The rumour went abroad that Utathya, the son of Devadatta turned out
very illiterate. All the Brāhmanas, ascetics, and other persons came to
learn this fact.
61. Wherever Utathya used to go in any forest on hermitage, the people used
to laugh at him, ridiculed his father and mother and began to chide that
illiterate son.
62. Thus blamed by father, mother and all other persons, dispassion occupied
the heart of Utathya.
63. Once when rebuked by his father and mother that it was better to have a
blind and lame son instead of an illiterate brute, Utathya took recourse to
renunciation and went to a dense forest.
64-65. On the banks of the Ganges in a beautiful spot free from obstacles,
he built a beautiful hut and began to subsist on the roots and fruits of the
forest and with collected mind. Having made the excellent vow I will never
speak untruth and holding the vow of celibacy, he lived in that beautiful
hermitage.
Thus ends the 10th chapter in the 3rd Skandha of Srī Mad Devī Bhāgavatam of
18,000 verses by Maharsi Veda Vyāsa relating to the story of Satyavrata.
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