El Devi Bhagavatam

37-38. Here men argue mentally many plans; and thence jealousy, intolerance and enmity spring in the heart; next arise, out of delusion, hope, thirst, misery, low-spiritedness, arrogance and irreligiousness.

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39. It is through Ahamkâra that people are led to perform sacrifices, charities, visit places of pilgrimages, practise vows and rules for religious rites and ceremonies.

40. Hence these sacrificial acts, etc., proceeding from Ahamkâra, are unable to remove the clouds of impurity from the mind, as observance of purity and cleanliness does. Especially when any action is done through greed or undue affection, as its motive, it cannot be pure in every respect.

41. Therefore, at the commencement of any sacrifice, the wise persons look at the purity of sacrificial things; (Dravya Suddhi); those articles that are collected without injuring others, are the best in religious acts.

42. O best of Kings! If the things, acquired by injuring others, be utilised in any auspicious act, they yield contrary results at the time of fruition.

43. It is he only, whose mind is very pure and undefiled, who gets the results wholly auspicious from any sacrificial act. Minds defiled do not acquire their proper desired objects.

44-45. When the preceptor and the priests ordained are sincere and pure; moreover, when the place, moment, act, sacrificial things, the mantras, and the sacrificer are all holy, then and there only, the full results accrue in their entirety to the sacrificer.

46. If the sacrifice be intended for the destruction of one's enemy or for a personal motive and one's gain, it converts auspicious results into those that are inauspicious and lead to ruin in the end.

47. Selfish persons are unable to ascertain, which actions are auspicious and which are not; they depend on the circumstances what they call Daiva, and the people do acts sinful instead of virtuous.

48-49. The Devas and demons all are created by Brâhmâ, the Prajâpati, the Creator; they all are selfish; hence they are at war and war with each other. The Devas are born from the Sattva Guna; the human beings are sprung from the Rajas and the birds are sprung from the Tamas.

50. O King! When the Devas, born of the Sattva Guna are always engaged in inimical actions, what wonder, then, is there, that the lower ones would be at war with one another!

51-52. O King! When the Devas are always discontented, filled with jealousy and envy, at war amongst each other, and obstructors of the ascetics and the austere persons, then know that this Universe has sprung from Ahamkâra (egoism). How can you expect them to be free from feelings of anger, jealousy; etc.!

Here ends the Fourth Chapter of the Fourth Book, the Mahâ Purânam S’rî Mad Devî Bhâgavatam of 18,000 verses on Adharma by Maharsi Veda Vyâsa.

The Devi Bhagavatam: The Fourth Book: Chapter 5

THE FOURTH BOOK

Chapter V

On the dialogues of Nara Nârâyana

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1. Vyâsa said :-- O best of kings! There is no need of dwelling at length on this point; suffice to say, that in this world, are found persons very rare that are religious, and free from egoism, jealousy, anger, etc.

2. O king of kings! Even in the Satya Yuga, the Golden age, this world, moving and unmoving, was covered with feelings of jealousy and anger. What to say in this Kali Yuga (Dark Age)! (There is no wonder that this world would be full of these vicious things.)

3. O best of kings! When the Devas are deceitful, jealous, and filled with feelings of anger, what is to be said with human beings and other lower creations!

4. O Lord of the Earth! It is natural, that injury be inflicted on those persons that commit injury; but when peaceful persons, void of any enmity, are injured, that is certainly an act wicked and mischievous.

5. Whenever, any devout ascetic, calm and quiet, is engaged in prayer and meditation, and silent muttering of one's mantrams, the king of the Immortals throws hindrance in his asceticism. (This is certainly a mischievous act.)

6. (Holy, unholy and mixed persons exist in all the yugas). To those that are holy, all the yugas are the Satya yuga; to the unholy ones always it is the Kali yuga (Dark age); and to the mixed ones, always it is Tretâ and Dvâpara.

7. You will very seldom find a few persons, following really the True Religion; otherwise, you would have found all the persons in the different yugas religious, appropriate to those yugas.

8. O king! In all cases where the conservation of religions and religious affairs are concerned, know that the original wish and desire is the cause. If this desire be impure and sullied, religion becomes also sullied for, verily, this impurity in one's desire is one's cause of ruin in every respect. (Therefore the impure desires are never to be cherished and indulged.)

9. A son, named Dharma, was born of the heart of Brahmâ; he was devoted to Brahmâjnâna (the knowledge of Brahmâ), truthful, and always engaged in rites and ceremonies and in accordance with the Vedic religion.

10. This high souled Muni Dharma was a householder and married duly, according to the proper procedure, to the ten daughters of Daksa Prajâpati.

11. This Dharma, the foremost amongst the followers of truth, impregnated them and had four sons, named respectively Hari, Krisna, Nara, and Nârâyana.

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12. Hari and Krisna, amongst the four, used to remain always in the practising of the yoga.

13. Nara and Nârâyana came over to the Himâlayân mountains and, in the hermitage of Badarikâ, commenced the difficult religious asceticism and penance.

14. The foremost of the ascetics, those two ancient Munis, began to recite that highest mantra of Para Brahmâ, the Gâyatrî, on the wide spacious bank of the Ganges.

15. The two Risis named Nara and Nârâyana, born of Hari's Ams'a, practised excellent tapasyâ for full one thousand years.

16. The whole Universe, moving and unmoving, became hot through the Fire of their Tapas. Indra became also perplexed.

17-18. The thousand-eyed Indra became anxious, thought and within himself thus :-- What is to be done now? These two sons of Dharma are practising Tapas and are in meditation. If they succeed, they can occupy my excellent seat in Heaven; how can I break their Tapasyâ and what steps shall I take to hinder them.

19-20. Lust, anger, and insurmountable avarice Indra brought into existence and, intent on hindering their tapasyâ, mounted on the elephant Airâvata, went quickly to the hill Gandhamâdan, and approaching the holy hermitage, saw the two ancient Risis.

21. Their bodies were incandescent by Tapasyâ, as if they were the two rising Suns. Were they Brahmâ, Visnu manifested there or were they the two shining sources of light? These two Risis were the sons of Dharma. What would they do with their Tapasyâ?

22-23. Thinking thus, the lord of S'achî seeing them addressed thus :-- O highly fortunate ones! O two Risis the sons of Dharma! Please tell me what are your objects? I have come here to give thee excellent boons; I am very pleased with your Tapasyâ; therefore ask boons from me; and even if they be not worth giving, I will give them to you.

24-25. Vyâsa said :-- The Risis were deeply immersed in meditation and seemed very firm and resolute; they, therefore, did not reply anything, though Indra, standing before them, repeatedly urged them to ask boons from him. Seeing this, the king of the Immortals began to terrify them with his supernatural enchanting fearful mâyic powers.

26. He created lions, tigers, wolves and other murderous animals and began to terrify the two Risis with them; Indra also produced rains, hurricanes and fires very frequently so that they might yield.

27. In spite of Indra's attempt to terrify them by his wonderful Mâyâ, the two Munis, Nara Nârâyana, the two sons of Dharma, could not be brought under his control. And Indra returned to his own place.

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28-31. And he became very sorry and thought thus :-- These two Munis could not be tempted away with boons, nor did they fly away from their place of worship, though terrified with fire, wind, wolves, tigers and lions. No one, I think, would be able to break their meditation. When fear and temptations have not distracted their meditation, they are certainly meditating on the Eternal Mahâ Vidyâ S'rî Bhuvanes'warî, the Prime Force of Nature, the Source of all Mâyâs, and the Goddess the Creatrix of all the worlds, the wonderful highest Prakriti; what other expert in emitting Mâyâ there can be? Who can break their meditation!

32. Indeed! how can this whole host of Mâyâs that are created by Gods and Asuras overpower those purged of all their sins, who are meditating their Creator, the Supreme Mâyâ, that Illusion by which one considers the unreal Universe as really existent and as distinct from the Supreme Spirit, whence the Gods and Asuras have derived all their supernatural powers.

33. He in whose heart reign the seed mantras of Vâk, Kâma and Mâyâ, called Vâgvîjam, Kâmavijam, Mâyâvîjam, no one is able to stand against and overpower him.

34-35. O king! Indra, enchanted by Mâyâ, did not desist from tempting the two Risis, but he went on thinking other means by which their asceticism could be baffled and asked Kâma and Vasanta (the god of Lust and the season spring) to come before him and addressed them, thus :-- O Kâma! You now be united with your wife Rati and Vasanta (the God of spring) and go to the hill Gandhamâdan, accompanied by all the Apsarâs (celestial damsels) and with all the Rasas (love sentiments).

NOTE :-- The Gandhamâdan is the mountain like unsurpassable intoxicating happiness of the senses.

36-37. There you will find the two ancient excellent Risis Nara and Nârâyana practising asceticism in solitude, in the hermitage of Badarikâ. O Manamatha! You better go before them, and with the influence of your arrows, do now my work and make their hearts extremely lustful.

38. O Fortunate One! Charm over them by means of your arrows, make them leave their asceticism by magical spells.

39. Who is there in this world of Devas, Daityas, human beings, that, being whipped by your arrows, do not come under your control?

40. When Brahmâ, I, Mahâdeva, Moon and Fire are all fascinated by your arrows, then is there any doubt that these two Risis would not be fascinated by them!

41. I am sending these public women as your assistants. Rambhâ and other beautiful celestial nymphs would all follow you.

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42. You alone, or Rambhâ or Tilottamâ alone can do this work. Will there be any doubt if you all unite in this?

43. O Good One! Do this work for me; I will confer on you your desired objects.

44. O Manmatha! I tempted them with boons but these two ascetics, of controlled minds, could not be displaced from their seats. My efforts were rendered useless.

45. I frightened them very much with all the Mâyic powers; yet they could not be dislocated from their deep thoughts. It seems that they are quite heedless in the preservation of their bodies.

46. Vyâsa said :-- Kâmadeva, on hearing the king of the Devas, addressed him thus :-- O Indra! Today I will fulfill all your desires.

47. But there is one word. If these two ascetics be meditating Visnu, S’iva or Brahmâ or the Sun, then I will be able to bring them under my control.

48. And if they be meditating on the Great Seed Mantra, the root of all Mâyâ, and the great Kâmavîjam, the king of the Kâma, I will never be able to subdue such a devotee of the Highest Devî.

49. If these two ascetics have devotedly taken refuge of the Great Power Mahâ Devî, then they will not come under the sight of my arrows.

50. Indra said :-- O Blessed One! Go now with your assistants, ready to do your work. No body but you, I find, that can fulfill my this beneficial, though very difficult work.

Vyâsa said :-- Thus ordered by Indra, they all departed to where the Dharma's sons Nara, and Nârâyana were performing their hard Tapasyâs.

Here ends the Fifth Chapter in the Fourth Book of S’rî Mad Devî Bhâgavatam, the Mahâ Purânam of 18,000 verses by Maharsi Veda Vyâsa.

The Devi Bhagavatam: The Fourth Book: Chapter 6

THE FOURTH BOOK

Chapter VI

On the origin of Urvas’î

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1. Vyâsa said :-- O king! First there appeared on the mountain, the king of the seasons, Vasanta, the Spring. All the trees flowered and became very beautiful; and the bees began to hum round all sides.

2. Mangoes, Bokul trees, the beautiful Tilaka trees, the good Kimsukas, Sâl, Tâl, Tamâl and Madhuka trees assumed unequalled beauties, ornamented with their flowers.

3. Cuckoos began to coo coo (warble) beautifully on the tops of trees; the creepers flowered and began to embrace the trees.

4. The creatures became enamoured with love and began to look on their paramours with amorous eyes and began to hold pleasant sexual intercourses.

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5. The southern breeze blew gently, full of pleasant odours and agreeable to touch. The sensual organs became very powerful and could no longer be brought under their control by the Munis.

6. Then Kâma, united with Rati, hurriedly entered into the Hermitage of Badarikâ with the five arrows in his hands.

7. Rambhâ, Tilottamâ, and other prominent Apsarâs all went to that beautiful hermitage and began to sing in perfect tune with gamuts, key notes and respective pauses.

8. The two Maharsis awoke on hearing the sweet music, the warbling of the cuckoos and the nice hummings of the bees.

9. Nara Nârâyana became anxious to see the untimely bursting of the Vasanta (vernal season) and the flowering of the trees.

10. How can the spring season come now at such an untimely season. I see, all the creatures are become extremely amorous with each other and infatuated with passionate lust.

11. It is very unusual that untimely things should happen. How has this come to pass? Struck with wonder, Nârâyana began to speak to Nara with eyes wide apart.

12. Nârâyana said :-- O Brother! See these trees look very elegant with flowers on them; the cuckoos are sounding sweet notes on all sides; the bees are humming on all sides.

13. The spring, the lion of the seasons, has burst asunder the fierce elephant, the winter season, by its sharp nails, as testified by the budding of Palâsa flowers.

14-18. O Brahman! See how beautiful and excellent has become this hermitage with the presence of the Goddess Spring Laksmi? O Devarsî! The Raktâs'oka flower is the palm of her hand; Kims’uka flower, her excellent feet; Nîlâsoka flowers, her black hairs on her head, the full-blown lotuses, her eyes; the bel fruits, her breast; the jolly Kunda flowers, her teeth; Manjari, her beautiful ears; red Bandhu flowers, her lips; Sindhubâra, her wonderful nails; the peacocks, her ornaments; the sounds of Sârasa birds, the jingling of her feet ornaments; the wreaths of flowers, her waist ornaments; the mad gooses, her gait; Kadamba flower's filaments, her hairs on her body; O best of ascetics! With all these, the Vasanta Laksmî has assumed a wonderful nice appearance.

19. Why has this occurred untimely? Think over it; O Devarsi! I am struck with wonder; surely this is obstructive of our penances.

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20. Hear! There the Apsarâs are singing sweetly the song, tending to destroy our Tapasyâs; it seems, these are the means, no doubt, adopted by Indra to pollute our Tapasyâ.

21. Why is this spring season now generating our pleasures? It is clear that that Indra, the enemy of the Asuras, is become afraid of our Tapasyâ and is creating these obstructions to disturb our asceticisms.

22. Lo! The cool, odorous, and pleasant breezes are blowing; no other cause can be traced than the wicked deed of Indra.

23. When the best of the Brâhmins, the Deva Nârâyana was addressing thus, the whole host of Cupid became visible before their sight.

24. And the two Risis were very much surprised on seeing them.

25-27. They saw near to them the Cupid with his attendants Menakâ, Rambhâ, Tilottamâ, Puspagandhâ, Sukes'î, Mahâs'vetâ, Manoramâ, Pramodvarâ, Ghritâchî, Châruhâsinî, the expert in music, Chandra Prabhâ, the cuckoo voiced Somâ, the lotus eyed Vidyunmâlâ, Kânchana malinî, and others.

28. Eight thousand and five hundred Apsarâs and long multitudes of the hosts of Cupid, the Munis saw and were surprised.

29. Then those prostitutes of the Devas, dressed with their heavenly ornaments and the heavenly flowers, appeared before the Munis and bowed down their heads on the ground.

30. The Apsarâs began their enchanting songs, exciting much passion and rarely heard or seen in this world.

31-32. The two Munis Bhagavân Visnu-like Nara Nârâyana were pleased with their music and addressed them thus :-- O thin waisted good looking Apsarâs! You have come here as guests, I see, from your Heavenly world. Stay here in peace and all comfort; we will gladly serve you as your hosts.

33-34. Vyâsa said :-- O king! The two Munis, thinking that Indra has sent these Apsarâs to obstruct their Tapasyâ, were filled with egoism and determined to create, out of their strength of Tapasyâ a new Apsarâ, who would be very much more beautiful and possessing far more heavenly graces than the present ones, who are ordinary looking and clumsy in their behaviours.

35. And the Munis, by clapping or striking their thighs, instantly created a woman, exquisitely beautiful in all respects.

36. This good looking woman was named Urvas'î, since she was produced from the thighs. And all the other Apsarâs present there were very much thunderstruck on seeing that Urvas'î.

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37. Then the Muni Nârâyana easily created as many women as there were Apsarâs to serve them.

38. The just produced Apsarâs brought with them all sorts of offering in their hands, and, singing and smiling, came before the Munis and with clasped hands bowed down before them.

39. The heavenly damsels sent by Indra, though enchanting to others were themselves now bewildered on beholding Urvas'i, beautiful in all respects and produced out of the Tapasyâ of the Munis; and their hairs over the bodies stood on their ends. Then they tried to make their faces as beautiful as they could and began to address the Munis thus :--

40. O Munis! We are ignorant girls; how can we praise you and the greatness of your Tapasyâ and at your steadiness. Oh! There is no one in this Universe, that is not burnt with the passion by the arrows of our sharp eyesight? But there is no trace of mental disturbance and defilement in you; Oh! Wonderful is your greatness, indeed!

41. We are convinced that both of you are the Amsas of Visnu and that your treasures are your incessant peace and control of mind. We have come here not to serve you but to hinder you in your penances, that we may fulfill the desires of Indra.

42. By what good luck of ours we have got a sight of thee, we do not know; we do not know also what merits we did? We have committed great offence to you; still you have not cursed us. You have considered us as those of your own family and have pardoned us. Therefore our minds are free from sorrow and anxiety. Much praise be to your forgiveness! Wise saints do not squander away their occult powers, derived from austerities, in trivial ways like cursing others.

43. Vyâsa said :-- Very pleased were those two Dharma's sons, the two Maharsis, self controlled and desireless, to hear these words of those godly behaved heavenly damsels; they then spoke to the damsels, blazing with the fire of their Tapas.

44-45. Nara and Nârâyana said :-- O Damsels! We are pleased with you; better ask from us your desired boons; we will instantly grant them to you. You better take with you to your Heaven this beautiful eyed Urvas'î, born of our thighs as a present to your Deva Râja, the Indra.

46. Now peace be to all the Devas; you better go to your own places; do not, in future, disturb the Tapasyâ of others.

47. The damsels said :-- Where will we go now? We have reached your lotus feet through our devotion, and our joy knows no bounds; O Nârâyana the Supreme amongst the Gods!

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48. O Lord! O Madhusûdana! O Lotus-eyed! If Thou art pleased with us and dost want to give us our desired boons, we disclose to you our wished for object.

49. O Lord of the Devas! Thou art the Lord of the world; so beest Thou the Lord of us. O Destroyer of the foes! We will gladly put ourselves at the service of your feet.

50. Let those sixteen hundred and fifty beautiful-eyed damsels including Urvas'î, that are your creation and that are now existing here, let them go unto Heaven by your command.

51. And we, the sixteen hundred and fifty damsels that have come before, may be allowed to remain here at your service.

52. O Mâdhava! You are the Lord of the Devas; be true to your word and give us our desires. Those seers, the Munis, who know what is Dharma, declare that it is sin, equivalent to murder, to destroy the hopes of those women that are struck with passion.

53. We are very fortunate to come here from Heaven and we are filled with extreme love for you, O Deves'a! You are the Lord of the world; you can do all things; therefore do not leave us.

54. Nârâyana said :-- O thin bodied damsels! I am practising at this place the tapasyâ for full one thousand years, controlling my passions; how can I now break it by engaging myself to enjoy sensual things.

55. I have no inclination to indulge in sexual pleasures, tending to destroy the Highest Bliss as well as the Highest Dharma. What intelligent person will like to indulge like a beast in sensual pleasures.

56-57. The Apsarâs said :-- Of the five senses; sound, etc., the pleasures attained through the sensation of touch are excellent, and are reckoned as the source of Bliss; no other pleasures stand equal to it. Therefore do then fulfill our words, and enjoy incessantly this highest bliss and roam freely in this Gandhamâdan mountain.

58. If you like to go to Heaven, be pleased to know that there is no Superior Heaven to Gandhamâdan (the mountain like intoxicating happiness of the senses). Dost thou enjoy the highest bliss, the pleasant sexual intercourse with us, the heavenly damsels in this very beautiful and lovely place.

Thus ends the Sixth Chapter in the Fourth Book of S'rîmad Devî Bhâgavatam, the Mahâ Purânam of 18,000 verses by Maharsi Veda Vyâsa on the origin of Urvas'î.

The Devi Bhagavatam: The Fourth Book: Chapter 7

THE FOURTH BOOK

Chapter VII

On Ahamkâra

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1. Vyâsa said :-- O king! The Dharma's son, of excellent prowess, hearing thus, the words of these damsels, thought within himself, thus :-- what shall I do under the above circumstances.

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2. If I indulge now in sexual pleasures, I will be an object of laughter amongst the Munis. This present trouble has, no doubt, arisen from my Ahamkâra (egoism). This Ahamkâra is the first and foremost in ruining one's Dharma.

3-5. The wise sages have declared this Ahamkâra as the root of this tree of world. I did not observe the vow of silence on seeing those damsels come here; I have held much conversations with them; therefore I have got into this troublesome anxiety and sorrow. I have created these damsels at the expense of my Dharma and Tapasyâ. The beautiful and lovely damsels sent by Indra are now full of lust; and are bent on ruining my tapasayâ. Now if through Ahamkâra I had not created the damsels, I would not have fallen into this difficulty. Now I am caught firmly in the meshes of my own creation like a spider; what am I to do next!

6-7. If I abandon these damsels, thinking that there is no necessity to reconsider the matter, then these would be broken hearted; and they would go away cursing me?

Yet I would be free from this present danger at least and then be able to practise excellent tapasyâ in a lonely place. Therefore, now, I will get angry and tell these damsels go away from me.

8. Vyâsa said :-- O King! The Muni Nârâyana thought that he would become thus happy; but, at the next moment, he discussed in his mind thus :--

9. The second great enemy is anger; it is greater than causing hurt to others; and it is greater than lust and avarice.

10. Out of anger people commit murder; this murder is the source of hell and is giving pains to all.

11. As trees, rubbing against each other, generate fire; and are themselves burnt up in this fire, so fire arising from this body ultimately burns this body to death.

12. Vyâsa said :-- The younger brother Nara on seeing his elder brother anxious and low-spirited, spoke out what is right, as follows :--

13. O Nârâyana! You are very intelligent and very good; therefore reliquish this feeling of anger and betake to quietude and peace, and kill the dreadful anger.

14. Do you not remember that it is through this Ahamkâra and anger that our tapasyâ was destroyed on a previous occasion; and we had to fight severely with Prahlâda, the Lord of the Asuras for one full divine thousand years.

15-16. O Lord of the Devas! We were put to much difficulties then; therefore O Lord of the Munis! Get rid of this anger; be quiet! The sages declare the peace is the root cause and the only object of Tapasyâ.

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17.Vyâsa said :-- On hearing these words of his younger brother Nara, the Dharma's son Nârâyana took to peace.

18. Janamejaya said :-- O Lord of the Munis! The high souled Prahlâda was a devotee of Visnu and of a peace loving heart: how it was that, in the ancient days, the battle took place between him and these Risis; how could the Risis fight? There is this great doubt in my mind.

19-20. These two Dharma's sons were ascetics and peace loving; how the fight could come to pass between these and the Daityâsuras? How did these two Risis fight with the high souled Prahlâda?

21-22. Prahlâda was very religious, full of knowledge and very much devoted to Visnu. Nara Nârâyana were Sattvik and ascetics; therefore if there had occurred enmity between those, it appears that the religion and asceticism, Tapasyâ and Dharma were matters in name only; and the labour was spent in vain in the golden age even. What was the value of asceticism and meditation and muttering silently the mantras! No one can make out.

23. Oh! Persons like them could not conquer their hearts full of anger and egoism! Anger and jealousy cannot spring unless there be at the bottom a feeling of egoism (Ahamkâra).

24. All the passions, lust, greed, anger, etc., come out of Ahamkâra (egoism), there is no doubt of it; one hundred lakh years of severe asceticism are rendered quite useless by the cropping up afterwards of a bit of Ahamkâra.

25. As darkness is dispelled entirely on sunrise, so no trace of religious merit can exist on the rising of a bit of Ahamkâra.

26. When Prahlâda could fight with S'rî Bhagavân Hari, then, Oh! all his merits in this world are rendered of no use whatsoever.

27. Where is the religious merit and where is peace when the quiet souled persons Nara Nârâyana, the two Risis began to fight, without paying any heed to their highest end, the Tapasyâ?

28. When Ahamkâra became invincible by the two Risis, then what can be expected from the weak trivial persons like us in the matter of subjugating this Ahamkâra?

29. Who can be free from Ahamkâra in these three worlds, when the high souled persons like the above were not free from it? I am now quite confident that, in this Universe, no body was ever before free from Ahamkâra nor will there be any such in the distant future.

30. One can be free if bound by an iron or a wooden chain; but when one is pierced by Ahamkâra, one can never become free from it.

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31. This whole Universe, moving and unmoving, is rolling in this Samsâra (migration and transmigration) polluted by urine and faeces, being covered by Ahamkâra.

32. Where is, then the Brahmâ Jñana? O Good One in vows! The Karma theory, according to the Mimâmsakas, seems reasonable and true.

33. O Muni! What can you expect from the weak-minded persons like me in this Kali yuga, when the great persons are always overpowered with lust, anger, etc.

34-35. Vyâsa said :-- O Descendant of Bharata! How can the effect be different from its cause? Gold and golden ear-rings though different in form owing to upâdhis, are both similar to their original cause, the metal gold.

Thread is the cause of cloth; therefore as cloth cannot be different from its thread, so this whole universe, moving and unmoving, is sprung from Ahamkâra; then how can it be free from Ahamkâra?

36. All this, moving and unmoving, including a blade of grass, are fashioned out of the three qualities of Mâyâ; so if it be formed of those qualities, what repentance can come to those who are wise and know every phenomenon as unreal?

37. O Best of kings! Brahmâ, Visnu or Mahes'a, even these are all rolling in this vast ocean of Samsâra, being bewildered and fascinated by Ahamkâra.

38. The great sages like Vas'istha, Nârada and the other Munis are frequently taking their births in this Samsâra.

39. In this Trilokî, there is not even one embodied soul, who is entirely free from this Mâyâ and has become quiet and immersed in the high bliss of the Supreme Self.

40. O Best of kings! Lust, anger, avarice, and fascination, all, arise from Ahamkâra. These do not leave any embodied person.

41-42. Studying all the Vedas and Purânas, going to all the sacred places pilgrimages, making charities, thinking on Paramâtman and worshipping the gods, doing all these, the people still get attached to sensual objects and act like a thief.

43. O Son of Kuru! In the three yugas, the Satya, Tretâ, Dwâpara, Dharma had been pierced and wounded very much; what to say of Dharma in this Kali Yuga!

44. You will find quarrels, avarice, anger raging always in this Kali yuga. Therefore there is no wonder that you will not find any one thinking and doing what is worth thinking, and doing what is not worth doing?

45. Free from envy, anger, and jealousy, such persons are rare now-a-days in this Kali yuga. Some peaceful persons exist here and there to keep up the ideal.

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46. The king said :-- O Muni! They are blessed and holy who are free from this fascination of Mâyâ, self controlled, who have conquered their passions, and who follow good conduct. They have risen above the Trilokî.

47. O Best of Munis! My high minded father put a dead serpent round the neck of an ascetic without any fault; I am very sorry to think of his act.

48. Therefore, O Muni ! Kindly suggest any means by which I can now redress that act. O Bhagavan! I do not know what will be the result of this act, committed out of the bewildering of intellect.

49. Fools in search of honey see only honey before them but not the falls, whence they might tumble down and die. So the stupid men do disgraceful acts and do not get afraid of the tortures of hell.

50. Kindly describe, in detail, how the fight incurred between Prahlâda and Nârâyana in ancient times.

51. How was it that Prahlâda went out of Pâtâla (the nether regions) and went to the great holy place, the hermitage of Badarikas'rama in the Sârasvata country, the great place for pilgrimage.

52. O Muni! What was it that led the best of the Munis, the two ascetics to fight with Prahlâda?

53. The enmity springs where there is wealth, wife, or land. The two Maharsis were desireless, had nothing of these; how, then, without any cause, they fought such a battle!

54. Prahlâda was also very religious and knew that those two Risis were the Devas; knowing this, why did he fight with them?

55. So describe in detail the cause of all these.

Here ends the Seventh Chapter in the 4th Book of S’rîmad Devî Bhâgavatam of 18,000 verses on Ahamkâra by Maharsi Veda Vyâsa.

The Devi Bhagavatam: The Fourth Book: Chapter 8

THE FOURTH BOOK

Chapter VIII

On going to the Tîrthas

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1. Sûta said :-- Thus asked by the son of Parîksit, the king Janamejaya, the best of the Brâhmanas, the son of Satyavatî, Vyâsa spoke, in detail, the following :--

2. The virtuous Janamejaya became very much sorry and despondent when he heard in detail the improper acts of his own father Parîksit, the son of Uttarâ.

3. Owing to insulting the Brâhmin boy, his father had to go to hell; and he was constantly thinking how to release his father.

4. The son is called “Puttra” for he releases his father from the hell, named “Put”. He is the true son that can do so.

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5-6. The fortunate son of Parîksit became very much tormented and bewildered with fear when he heard what was the fate of his father, who died bitten by a serpent on the top of a palace, due to the curse of a Brâhmin, void of any bathing, charities, and the purificatory acts.

7. When Vyâsa returned home, Janamejaya asked him, the whole course of events of Nara Nârâyana.

8. Vyâsa said :-- O King! When the terrible Hiranya Kas'ipoo was slain, his son Prahlâda was installed on his throne.

9. During the government of Prahlâda, the chief of the Daityas, the worshipper of the Brâhmanas and Devas, the kings on earth began with faith to do many sacrifices for the satisfaction of the Devas.

10. The Brâhmanas were engaged in their Tapasyâ, Dharma, and in frequenting the places of pilgrimages; the Vais'yas, in their trade; and the S'ûdras, in serving the other three classes.

11. The incarnation of Hari, the Nri Simha (Man-Lion) made Prahlâda, the king of the Daityas in the Pâtâla (Nether regions); and Prahlâda, engaged there, spent his time in the preservation and welfare of his subjects.

12. Once, on a time, the great ascetics Chyavana Muni, the son of Bhrigu went on his way to bathing in the river Narmada, at the place of pilgrimage, called Vyârhitîs'vara.

13. There he saw the great river Revâ and, while he was descending in the river, a dreadful snake caught hold of him and carried him to the Pâtâla. The Muni was greatly terrified and began to think of the Deva of the Devas, Janârdana Visnu.

14-15. On remembering the lotus eyed  Visnu, the serpent lost his poison, and Chyavana Muni did not find any trouble, though carried to the Pâtâla.

16. Then the serpent, coming to know of the power of the Muni, left him for fear that the Muni might curse him; the snake afterwards repented very much.

17. Chyavana, the best of the Munis, worshipped by the daughters of the serpents, roamed there and entered once into a beautiful palace of the Nâgas and the Dânavas.

18. While he was walking, he was seen by the religious king of the Daityas, the Prahlâda.

19. The lord of the Daityas on seeing him worshipped him and enquired of him the cause of his coming there.

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20. Are you sent here by Indra? Speak truly, O best of the Brâhmanas. Is it to pry into my kingdom out of the enmity between the Devas and the Daityas?

21. Chyavana said :-- What have I to do with Indra? That I might be sent by him, as his spy, messenger, to your city!

22. O Chief of the Daityas! Know me as Chyavana, the son of Bhrigu, prompt in religious duties and whose eye is illumined by knowledge. Do not fear that I am sent here by Indra.

23. When I went to bathe in a place of pilgrimage, in the holy Narmadâ, and dropped into the river, a poisonous snake caught hold of me (and carried me here).

24. I took the name of Visnu; and the serpent, hearing the Visnu's name, became void of poison, and left me here as you see.

25. O king! Coming here, I see you. You are a devotee of Visnu; know me, too, a devotee of the same Visnu.

26. Vyâsa said :-- O king! Prahlâda, the son of Hiranya Kas'ipu, on hearing his sweet words, gladly asked him about the various places of pilgrimages.

27. Prahlâda said :-- O Best of Munis! Kindly describe to me, in detail, which are the places of pilgrimages on the earth, Pâtâla, and in the Heavens, that verily lead to holiness.

28. Chyavana said :-- O King! He whose body, words, and mind have grown pure, to him, his every footstep is a place of pilgrimage; he, whose heart is impure and defiled, to him the holy Ganges even is a thing more hated and worse than the Kîkata country (the name of Behâr).

29. Every holy place will impart holiness to him whose mind is first pure and deprived of sin.

30-31. O Best of the Daityas! On the banks of the Ganges, are situated good many cities, towns, villages, places to assemble, mines, small villages, the living places of the aborigines, the chândâlas, and kaivartas, the Hûnas, Bangas, the Khasas and the other Mlechchas.

32. The inhabitants of the above places drink at their will the holy Ganges water, equivalent to Brâhma, and bathe therein and do other works.

33. O King! There not even a single soul becomes pure. What use is a holy place to him, whose heart becomes attached to the sensual objects and who can therefore be called the lost souls.

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34. Know, O king! the mind as the principal factor in any religious act or in any holy place. He who wants purity, let him first make his own mind pure.

35. The residents in any holy place deceive others and thus incur great sins. The sins committed in a place of pilgrimage can never be removed; they become unending and inexhaustible.

36. As the fruit, Indravârunâ, is never sweet though fully ripe, so whose heart is defiled, he can never be pure though he bathes hundreds and thousands of times in the Tîrtha water.

37. He who wants welfare of his own and others, he should first make his mind pure; when his mind becomes pure, then, the purity of material things and the purity of conduct can have any effect; then and then only resorting to places of pilgrimages becomes efficacious.

38-39. Always avoid company with the lowest class of persons in the holy places; it is far better to shew one's good will and compassion to all the souls (jîvas) by one's intellect and by one's acts. You have asked me about the holy places of pilgrimages; I will now tell you those that are the best.

40. O king! The holy Naimis'âranya is the first, next Chakratîrtha; next Puskaratîrtha; there are many others besides these that cannot be counted. O Best of kings! There are lots of other holy places in this world.

41-42. Vyâsa said :-- O king! Prahlâda, the king of the Daityas, on hearing the Muni's words, became ready to go Naimis'ranya and, with very much gladness, exclaimed to his followers, the Daityas :-- O Good Ones! Get up; today we will go to Naimis'âranya and we will see the lotus eyed, yellow robed S’rî Achyutam, the Visnu.

43. Vyâsa said :-- O King! When thus addressed by Prahlâda, the Demons were exceedingly glad; and they all marched out of Pâtâla.

44. The Daityas, and Demons all united went to Naimis'âranyam and filled with much pleasure, they all bathed on reaching that holy place.

45. There, accompanied by the Daityas, Prahlâda roamed about the sacred places and saw the holy Sarasvatî river and Her pure clean water.

46. The highsouled Prahlâda bathed in the Sarasvatî river and his mind was satisfied.

47. The king of the Daityas was very much pleased and he perform ablutions and charities according to due rites in that most auspicious sacred place of pilgrimage.

Here ends the Eighth Chapter in the Fourth Book of S’rî Mad Devî Bhâgavatam, the Mahâ Purânam of 18,000 verses by Maharsî Veda Vyâsa on going to the Tîrthas.

The Devi Bhagavatam: The Fourth Book: Chapter 9

THE FOURTH BOOK

Chapter IX

On the fight between the Risis and Prahlâda

p. 280

1. Vyâsa said :-- After performing duly his religious rites there, the son of Hiranya Kas'ipu saw before him an unbrageous peepul tree.

2-3. There he saw along with the feathers of vultures, the terrible, sharpened under a stone, various glittering arrows, arrayed in due order; and he was surprised to think who could have kept such arrows, well guarded in this very holy hermitage of the Risis.

4-5. While Prahlâda was thus meditating in his mind, he saw before him, wearing the skin of a black antelope, the two sons of Dharma, the two Munis Nara Nârâyana, loaded on their heads with high clots of hairs. Before them were placed the two white bows named S'ârngam and Âjagavam, (Pinâka) the bows of Visnu and S'iva respectively, bearing their qualified marks, as well as their two inexhaustible big quivers.