El Devi Bhagavatam

30-31. Again, in due course, Brahmâ, Visnu, and Mahes’a and the other Devas come out and assume bodies and get all the passions, lust, etc., as ordained. O King! You need not be astonished; this Trilokî always goes on accompanied by lust, anger, etc.

32-34. Persons free from lust, anger and other passions are very rare in this world. He who is afraid of this world does not marry, and thus being free from the attachments to any worldly object, becomes free and

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roams fearless. The Moon stole away the wife of Brihaspatî, and Brihaspatî himself stole away the wife of his younger brother. Thus in this wheel of Samsâra, all the creatures are ever passioned with attachment, avarice, etc.

35. The householder can never expect to obtain freedom. Therefore those who want to be free, should carefully relinquish the idea of the stability of the world and worship the Eternal Mother Full and Sat, Chit and Ânandam.

36. This world, moving and unmoving, O Mahes’ânî, rolls in madness, overpowered by Her Mâyâ.

37. Intelligent persons worshipping Her, trample down the three qualities and become free. O king! No other Path exists for Freedom.

38-39. Until one gets the Grace from the Mahes’ânî, one never gets happiness. True mercy is not found anywhere else but from Her. Then one should worship the All merciful, being of pure heart. For Her worship leads to freedom, even in this body-hood.

40. He who getting a human frame fails to worship Mahes’ânî, gets down from the highest rung of the ladder. This is my opinion.

41-42. This Universe, composed of the three qualities, is encompassed with Ahamkâra and fastened to untruth; therefore freedom can never be expected without the worship of That Potent Goddess, O Muni! O king! Renounce every worldly object and serve the Goddess Bhuvanes’varî; this is the highest duty of all.

43. The king said :-- What did, then, the Devaguru do in the disguise of S’ukrâchârya? And when did the real S’ukrâchârya come there? O respected Muni! Speak on these points.

44. Vyâsa said :-- Please hear what the disguised Brihaspatî in the shape of S’ukrâchârya did afterwards.

45. The demons were made to understand clearly by Brihaspatî; and then they took him for S’ukrâchârya and placed implicit faith on him and began to think of him and him alone.

46. The Daityas, enchanted and deceived by the magic of Brihaspatî, took now his refuge for acquiring the knowledge from him, since they mistook him for S’ukrâchârya. Who is there that is not enchanted by the idea of gaining something?

47. On the other hand, when the term of ten years was over, S’ukrâchârya, the real Guru of the Daityas, ceased enjoying Jayantî and began to remember his disciples, the Daityas.

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48. He now began to think that “My disciples, the Daityas, are expecting every instant my return; and I would now go and see them, bewildered with fear.

49-51. They are my devotees and I ought to do such that they might not be afraid of the Devas.” And then he exclaimed to Jayantî, “O beautiful one! Let my sons take the shelter of the Gods; your term of ten years is today over; I now go therefore, to see my disciples; soon I will again come to you.”

52. “Be it so”, replied Jayantî, the best of those who know religion, “you can go where you like; I am not to destroy your Dharma.”

53-54. Hearing these words, S’ukrâchârya went hurriedly to the Demons and saw the Devaguru Brihaspatî sitting before them in the guise of S’ukrâchârya. He was explaining to them the Jaina doctrines, compiled by himself and finding fault with the act of envy, taking revenge and killing and cursing the sacrifices, etc.

55. He was telling them “O Enemies of Gods! Truly, I am telling you words that will, no doubt, prove good to you. Non-killing is the highest virtue; even the enemies ought never to be killed.

56. It is the Brâhmanas, addicted to enjoyments and pleasures of the senses, who want to satisfy their tastes and pleasures that are found in the Veda’s injunctions to kill animals; but there is no virtue higher than non-killing animals.”

57-58. O king! S’ukrâchârya was perfectly astonished to hear Brihaspatî, the Guru of the Devas, speaking against the Vedas and began to think that Brihaspatî is certainly my enemy. My disciples have been duped by this cheat; there is no doubt in this.

59. Fie to Avarice! It is the seed of sin; very strong and the veritable gate to hell; Brihaspatî, even, the Guru of the Devas, is speaking lies, bound under the influence of this heinous avarice!

60. Oh! What wonder is this that the Guru of the Devas, who is the promulgator of all the religious S’âstras and whose word is accepted as the final decision, is now expounding the doctrines of atheists.

61. When Brihaspatî can become the expounder of atheistic doctrines, impelled by covetousness what to speak of those whose minds are not pure and whose intelligence is not sharp?

62. This Deva Guru, though a Brâhmin, is acting today like a rogue, wanting to take away all and is deceiving my disciples the Daityas, who have been confounded by his magic.

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Here ends the Thirteenth Chapter in the Fourth Book of S’rî Mad Devî Bhâgavatam, the Mahâpurânam of 18,000 verses on cheating the Daityas by Maharsi Veda Vyâsa.

The Devi Bhagavatam: The Fourth Book: Chapter 14

THE FOURTH BOOK

Chapter XIV

On the Daityas getting back their S’ukrâchârya

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1. Vyâsa said :-- Thus arguing in his mind, S’ukrâchârya smilingly said to the Daityas :-- O Daityas! what for have you all been cheated by Brihaspatî, the Guru of the Devas, in my guise.

2. I am S’ukrâchârya; you are my disciples; this man is Brihaspatî, wanting to serve the Gods. He has cheated you, there is no doubt in this.

3. This vain villainous person has assumed my form; do not put the least faith in his words. O Daityas! You are my disciples, follow unto me; leave this Brihaspatî, vain and arrogant.

4. The Daityas, on hearing his words were struck with wonder at the resemblance of the two personages and came to the conclusion that “the person just come is the real S’ukrâchârya.”

5. Then Brihaspatî, the false S’ukrâchârya explained to the Daityas in plain and enchanting words that “the second man just come is the Deva Guru Brihaspatî; he has come here in my guise. His object is to cheat you.

6. He has come here to cheat you and serve the purpose of the Devas; do not believe in his words.

7. What knowledge I have acquired from the God S’âmbhu, I am teaching it to you; I will make you, no doubt, victorious in the battle with the Devas.”

8. Thus the Daityas, hearing the words of the false S’ukrâchârya, thought the false one to be real and placed implicit reliance in his words.

9. The real S’ukrâchârya, then explained them as much as he could; but the Daityas, owing to the magic of the false S’ukrâchârya and to the wonderful effect of time, did not hear his words.

10. The Daityas thus convinced said to the real S’ukrâchârya, “this man before us is our Guru for our welfare and enlightenment, he is the foremost religious S’ukrâchârya; for ten years continuously he is giving us advices. You are not our Guru; you appear fictitious and false; you better leave this place and go away.”

11. The dull brained Daityas repeatedly told to S’ukrâchârya the reproachful words and bowed down to the false S’ukrâchârya, and, saluting, him, gladly welcomed him as their Guru.

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12-14. The real S’ukrâchârya, seeing the Daityas exceedingly attached to Brihaspatî, the Guru of the Devas, and deceived by his words, cursed them out of anger and said :--“As you have not taken my words though I have explained everything to you, you would lose your knowledge and get defeat.

15. As you have shown disrespect towards me, you will get the fruits of it at an early date and will then understand the deceitful behaviours of that Deva Guru.”

16. Vyâsa said :-- Thus saying S’ukrâchârya hurriedly went away, infuriated with anger. Brihaspatî was glad and remained there with his mind calm.

17-19. Brihaspatî then knowing the Daityas cursed by S’ukrâchârya, assumed his real appearance, left that place, and hurriedly returned to Indra. He began to say “I have undoubtedly succeeded in my undertaking; the Daityas have been cursed and left by me too. They are now helpless; so, O Good Suras! I have made them cursed, you would better now try to fight with them.”

20-21. Indra heard their Guru and became very glad; all the other Devas were glad and worshipped him. They held another cabinet, secret council, how to fight with the Daityas; and, then, all uniting together marched out in battle against the Asuras.

22. Seeing that the powerful Devas are marching towards them ready to fight and knowing their false Guru had fled, the Daityas became very anxious.

23. They told each other :-- Alas! We were enchanted by the Devaguru; the highsouled S’ukrâchârya angrily left us; now it is our incumbent duty to satisfy him.

24. That vicious, dirty inside and pure outside, hypocrite Pundit Deva Guru, who used to go to his brother’s wife, has really cheated and has quitted us.

25. What are we to do now? where to go? How to satiate now the anger of S’ukrâ so that he might be glad and help us.

26. Thus pondering over they all unitedly, shuddering with fear, again went to S’ukrâchârya, keeping Prahlâda in front of them.

27. They all bowed down at the feet of their Guru; S’ukrâ remained silent; then, bursting with anger and with eyes red, told them.

28. You were all warned by me that you were being cheated by the Mâyâ of Brihaspatî; you did not take my word, as worth hearing, though unselfish, pure and leading to your welfare.

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29. Rather you were influenced by him and infatuated with vanity, you insulted me; now you will have to bear undoubtedly the effects of that Karma.

30. You are now vitiated from the path of your welfare; go now where that disguised cheat resides for the welfare of the Gods; know me not to be a cheat like him.

31. Vyâsa said :-- O king! When S’ukrâ finished saying his uncertain words, Prahlâda clasped his feet and began to say thus :--

32. Prahlâda said :-- O our Guru Bhârgava! Today we have come to you in a very distressed condition! O Omniscient! we are your disciples; we are your good sons; you ought not to quit us.

33. On your departure to get the Mantra, that hypocrite, vicious Brihaspatî getting the opportunity, assumed your false appearance and cheated us.

34. Peaceful persons do not take any offence committed with ignorance; you know everything; you know very well that our hearts are devoted to thee and to thee alone. There is no need of telling anything further to you.

35. O Highly Intelligent One! By your Tapas, you know our inner minds and relinquish your anger. The sages say that the anger of the saints is not lasting.

36. O Muni! Water is naturally cool; when in contact with fire it gets hot; but, when the heat is removed, it gets cold shortly after.

37. O observer of good vows! Anger is like chandâla; sages therefore quit it. Our prayer to you is that you leave your anger and be pleased with us.

38. If you do not quit your anger and if you make us overpowered with grief and sorrow, O blessed one! We, being abandoned by you, will go down to the Pâtâla.

39. Vyâsa said :-- Bhârgava heard Prahlâda’s words and, with his intuitioned eye, came to see the proper state of affairs and was pleased and lovingly said.

40. You will not have to fear nor to enter into the Pâtâla. You are my Yajamânas; I will certainly protect you all by my never failing Mantra power.

41. O knower of religion! What Brahmâ of yore told me, I am now telling you accordingly. Hear my truthful words, leading to your welfare.

42. Whatever is inevitable, doomed to pass, must come to pass, be it auspicious or inauspicious. No one is able in this world to go against the current of Fate.

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43. Under the influence of Time you are now deprived of strength, therefore you will have to suffer defeat at the hands of the Devas and you will have to go once to the Pâtâla.

44-45. Brahmâ said :-- When your time to enjoy the sovereignty of the Trilokî had come, you enjoyed the kingdoms of the Trilokî with all its wealth and power. You attacked the Devas and, helped by Time, had been able to trample them under your feet and held your sovereignty for full ten yugas and enjoyed the pleasures without any hitch.

46. You will regain this kingdom in the Sâvarnik manvantara. Then Bali will come in your family as the grandson of Prahlâda and will conquer the Trilokî and will get name and fame throughout his kingdom.

47-48. When the Lord of Vaikuntha had incarnated as Vâmana and stolen away the kingdom of Vali, then the Janârdan Visnu told Bali, the king of the Demons that “I have taken away your kingdom by pretext to serve the purpose of the Gods; you will become Indra, no doubt, in the coming Sâvarnika manvantara.”

49. Bhârgava said :-- According to the sayings of S’rî Bhagavân Hari, your grandson Bali is now invisible to all creatures and is now passing away his time, very much terror stricken.

50-51. Being afraid of Indra, he is now staying in a lonely house as an ass. One day Indra on seeing him enquired of him, in various ways, the cause of his assuming that ass-body.

52. O Lord of the Daityas! You have always enjoyed pleasures of all the world; you are the ruler of the Daityas; you ruled over all the worlds; do you not feel shame now in thus assuming this ass body. The Lord of the Daityas, hearing him, spoke thus.

53-54. O Indra, there is nothing to be sorry in these matters. When the most powerful Visnu can assume fish and tortoise incarnations, then what wonder is there that I by virtue of the force of Time, am now staying as an ass? When you had murdered a Brâhman, you, too had hid yourself in the Mânasa lake in the lotuses; similarly today distressed, I am staying here in this ass body.

55. O Indra! What sorrow or happiness can be to a person who is under the control of Fate. To him everything is alike; for whatever the Time wishes, It can act accordingly.

56. Bhârgava said to Prahlâda! Both persons Bali and Indra got enlightenment at the mutual conversations; and they went away to their places at their own will.

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57. O Lord of the Asuras! I have narrated to you this story indicating how powerful is the Time. Know that the Devas and Daityas and all the human beings and this whole universe is under that Great Fate.

Here ends the Fourteenth Chapter in the Fourth Book of S’rî Mad Devî Bhâgavatam, the Mahâ Purânam of 18,000 verses on the Daityas getting back their S’ukrâchârya, by Maharsi Veda Vyâsa.

The Devi Bhagavatam: The Fourth Book: Chapter 15

THE FOURTH BOOK

Chapter XV

On the truce between the Daityas and the Devas

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1. Vyâsa said :-- O king Janamejaya! Prahlâda was glad to hear the above words of the high souled Bhârgava.

2. Knowing Fate to be the strongest, he addressed the Daityas :-- Never, in this battle will victory be ours.

3-5. Then the victorious Demons, infatuated with pride, told Prahlâda :-- What is Fate? We do not recognise it. We ought to fight. O Lord of us :-- Fate reigns over those that are idle, not energetic. Has Fate any shape? Who has created it? Has anybody seen Fate? However let us gather strength and fight. You are very intelligent and all knowing; It is proper that you should take our lead in the fight.

6. O king! When the Daityas spoke thus, Prahlâda, the great Destroyer of enemies, became the general and challenged the Devas to fight.

7. On seeing the Asuras in the battle field, the Devas, dressed with arms and weapons, began to fight with them.

8. For full one hundred years the dreadful battle was fought between Indra and Prahlâda; on seeing this, the Munis were astonished.

9. O king! In this fearful battle, the Daityas with their general Prahlâda, the followers of S’ukrâchârya, got the victory.

10. Then Indra, advised by their Guru Brihaspatî, began to remember the Goddess of the Universe, the Most High, the Giver of welfare, the Destroyer of all sorrows and calamities, and the Bestower of freedom, worship Her, and sing hymns to Her with great devotion.

11-12. Indra said :-- Victory be to the name of the Goddess Mahâmâyâ, the Eternal Mother, the Holder of the trident! Holder of conchshell, disc, club, and lotus, the Giver of “no fear.” Salutation to Thee, the Goddess of the Universe; Thou art the Supreme Heroine in everything that relates to force, that is described in the S’akti Dars’ana S’âstras. Thou art the Ten Tattvas, Thou art the Mother, Thou art the Mahâvidyâ (the Supreme Knowledge).

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13. There are many Tattvas; here the ten tattvas are according to the S’akti Dars’ana. There are many Dharma S’âstras. Here S’akti S’âstra is meant.

The Tattvas are those ultimate substances into which these gross manifestations resolve. The tattvas are Mahâvindu, Nâda S’akti, Mis'ra Vindu, etc.

O World Mother! Thou art the Mahâ Kundalinî (the great Serpent Fire); thou art the Everlasting Existence, Intelligence and Bliss; Thou art the Deity of the vital Fire (Prâna); Thou art the Deity of the Agnihotra (maintenance of the Sacred Fire and an oblation to It); Thou art the Holy Flame, burning always in the ethereal space in the Heart; Salutation to Thee!

14. Thou dwellest within the five Sheaths (the Annamâyâ, the Prânamâyâ, the Manomâyâ, the Vijñânamâyâ and the Ânandamâyâ sheaths are the five sheaths here referred to). Thou art the Indweller of the Ânanda mâyâ kosa, Thou art of the nature of Puchchha Brahmâ, the end of Brahmâ. Thou art the Deity of all, the Ânanda (bliss) unblown, O Mother! Thou art the Deity of all the Upanisadas.

15. O Mother! Be pleased unto us; we have become powerless; protect us, O Mother! we are defeated by the Daityas; O Goddess! Thou art endowed with all the powers, Thou art our Sole Refuge in this Universe, in times of distress, and Thou art the Only One, strong and capable to remove all our dangers.

16. O Goddess! Those who incessantly meditate on Thee are really happy and those that do not meditate Thee, their fear, and sorrows are never removed; those that want ultimate freedom from bondage and who meditate on Thee always; those pure souls, being free from Ahamkâra, and free from attachment go, no doubt, beyond this ocean of world.

17. O World Mother! Thy prowess is ever manifested whenever protection is demanded; You always come forward and relieve the distressed; You are the great destroyer! Thou art the Time Incarnate of all these worlds; O Mother! We are fools; how can we appreciate your qualities.

18. Brahmâ, Visnu, Mahes’a, I myself, Sun, Yama, Varuna, Fire, Air, the high minded munis, Âgama, Nigama, the Tantras and the Vedas, are quite unable to realise Your unequalled prowess; Salutation to Thy Feet.

19. Those are blessed that are devoted to Thee; They are the great souls; they always dive in the Ocean of Bliss, being always free from the fangs of this Samsâra. Those that are not Your devotees, cannot cross this Ocean of Samsâra, where the Birth and Death are the billows.

20. O Goddess! Those that are always fanned by the white châmaras and those that travel always in cars, they in their previous births worshipped Thee with various things; therefore they have acquired the effects of their meritorious deeds; this is my opinion.

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21. Those that are always worshipped amongst the human beings, those that go on nice elephants, those that are surrounded by pleasures and enjoy the lovely companions of beautiful coquettish women, those that go surrounded by soldiers, O Goddess! I consider they worshipped Thee in their previous births, and they are now enjoying fruits of their past deeds.

22-23. Vyâsa said :-- Thus praised by Indra, the Goddess of the Universe with four arms hurriedly appeared there mounted on a lion. Conchshell, disc, club, and lotuses were held by the beautiful eyed Goddess in Her four hands respectively, wearing a red apparel and ornamented with divine garlands.

24. The Goddess being pleased addressed the Devas with sweet words, “Cast off your fear. O Devas! I will see presently all about your welfare.”

25. Addressing the Devas thus, the Divine Mother mounted on a lion, went hurriedly to the place where the demons were waiting, infatuated with pride.

26. All the Daityas with their general Prahlâda saw the Goddess before them and were terrified and began to address each other “What are we to do now?”

27-28. This Chandikâ Goddess has come here to protect the Devas. She destroyed Mahisâsura and Chanda Munda; it was She that killed, in days of yore, Madhukaitava with evil look.

29-30. Seeing the demons thus full of sorrowful thoughts, Prahlâda addressed the Daityas :-- “It is better not to fight but let us fly away all together.” Then the Daitya Namuchi told the Daityas ready to fly away “If you fly away, this World Mother will instantly kill you all with weapons in Her hands.

31. Do that by which we can protect us. Let us worship the Goddess of the Universe, and, getting Her permission, we will go this very day to the Pâtâla.”

32. Prahlâda said “I will worship the Goddess Mahâmâyâ, the Creatrix, Preservrix and Destructrix of the Universe, the World Mother, and the Assurer of safety to Her devotees.”

33. Vyâsa said :-- Thus saying, the knower of the highest knowledge, Prahlâda, the devotee of Visnu, began to sing hymns with folded hands in praise of the Goddess, the Upholdress of the Universe.

34. I bow down to Thee, the incarnate of the mantra “Hrîm” the Refuge of all, and within Whom this whole Universe, moving and unmoving, is appearing untruly as a snake is mistaken for a garland of flowers.

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35. O Goddess! All these Universes, moving and unmoving, have sprung from Thee; Brahmâ, Visnu and others are Creators, Preservers in name only; Thou hast created them all.

36. O Mahâmâyâ! You are the Divine Mother of all! When You have created the Asuras and the Suras, how can you then see any difference between the Devas and the Daityas?

37. As a Mother makes no distinction between her good sons and bad sons, so You are not to make any difference between us and the Devas; this is our prayer to you.

38. O Goddess! You have been sung in all the Purânas as the World Mother; therefore, O Mother! We are your sons just as the Devas are.

39. O Mother! As they have got their interests, so we too have got our interests; therefore there is no difference between he Daityas and the Devas. Therefore if anyone makes any difference, it is due to the subtle error.

40. O Goddess! As we are attached to wealth, wives, and other pleasures of the senses, so the gods are; O Goddess! How then can any difference exist between them and us.

41. O Mother! They are the sons of Maharsi Kas’yapa; we also are his sons; Therefore you cannot have partiality for them before us.

42. O World Mother! In You no such difference is visible anywhere. Therefore do You here preserve equality amongst us both.

43. The Suras and Asuras all have sprung from the permutations and combinations of the 3 qualities! Then how the Devas being embodied can possess more qualities than us.

44. Every embodied soul possesses always cupidity, anger, covetousness; how then can one expect to remain without any quarrels with others.

45. We think that it is all sport with You to see our opinions different, rather contradictory, and it is You who got us involved in quarrels with each other and it is Your pleasure to witness how we fight against each other.

46. Sinless one! O Châmunde! Were You not so fond to see our fight, how then, we being brothers are at war against each other. Certainly it is Your Divine Sport.

47. O Goddess! I know what is religion, I know who is Indra. It is the very idea to enjoy these sensual pleasures that is the only cause of our incessant quarrels.

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48. O Mother! You are the Sole Ruler of this Samsâra; no sensible man can carry out the words of a man who yearns for something. (i.e., O Mother, You are the only one that is desireless; so we can obey your words).

49. O Mother! Once the Devas and the Asuras conjointly churned the ocean. At that time Visnu, on the plea of distributing the jewel, and the ambrosial nectar, incurred quarrels amongst them.

50. O Mother! You have made him the Preserver and Controller of the Universe and the Spiritual Guide of the world. And it was He who took away the Goddess Laksmî, the beautiful lady amongst the Deva women.

51. Indra, the Lord of the Gods, took the elephant named Airâvat, the flower Pârijât, the Heavenly Cow yielding all desires, and the horse Uchchais’ravâ. Thus, through the desires and devices of Visnu, they got the excellent things.

52. O! What a wonder is this that the Devas were considered holy persons, after they had committed such unholy acts; no doubt the Devas had done a very heinous crime. O Goddess! You can judge Yourself what is the just and unjust thing in this case.

53. What is Religion? And where is Religion? And what are the acts done by a religious man? What is uprightness, justice, and purity? You better examine which party has observed virtue? Who has shown uprightness, justice and parity? To whom victory and defeat are due? You are the only one capable to judge all these things.

54-55. Alas! Whom to tell all the conclusions arrived at in the Mimâmsakas. If any one considers, one will find the world is the field of dissensions and quarrels; the argumentators look to the logical reasoning only; followers of the Vedas look to the rules and regulations only; these so called men of gross ideas they acknowledge that this world is created and preserved by the One only, and yet they quarrel amongst each other.

56-57. If there be One and only One Lord of this wide infinite Samsâra, then why would there be differences and quarrels amongst each other? Why is there not seen any agreement in opinion and why do the S’âstras differ and why are there so many differences in the opinions held by the knowers of the Vedas.

58. O Goddess! This whole Universe, moving and unmoving is selfish; hence arise so many differences between several opinions. There was no one unselfish in this world and there would be no unselfish persons born hereafter.

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59-64. Look! The Moon stole away perforce knowingly the wife of Brihaspatî; Indra, knowing what is religion stole away the wife of Gautama; Brihaspatî enjoyed forcibly the wife of his younger; and also he outraged his elder brother’s wife in her pregnant state and cursed the boy in the womb and

made him blind. What more to say than Visnu, all full of Sâttvic qualities, severed perforce the head of Râhu. O Mother! Look to the case of my grandson Bali who used to pay due respects to all, who was the foremost amongst the virtuous, observer of rigorous truth, performer of sacrifices, liberal, peaceful, all-knowing. The pretender Hari, taking the form of a dwarf in his Vâmana incarnation, deceived Bali and took away all his kingdoms. Alas! Still the intelligent good persons reckon the Deva Visnu as the preserver of Religion. What a wonder! Those who are flatterers become victorious in this world; and defeat come to those that speak of Dharma.

65. O Goddess! You are the Mother of all the worlds; do whatever You like. But You should know that the Demons are all under Your protection; kill or save them as You like.

66. The Devî said :-- O Demons! Leave you all the anger arising from this warfare and go without any fear to Pâtâla and live there at your ease and happiness.

67. Better now wait on Time; whether you will get auspicious or inauspicious fruits for your deeds. Know whoever is desireless and unattached, to him happiness is always and everywhere.

68. Whose mind is avaricious, He does not get peace and happiness, even if he acquires the Trilokî. Even, in the golden age, avaricious persons did not get happiness, though they acquired the fruits of their actions.

69. Therefore you get yourselves freed of your sins and obey My order and leave the earth and go down to the Pâtâla.

70. Vyâsa said :-- On hearing the Devî’s words, the Demons obeyed and bowing at Her feet and preserved by Her, went to Pâtâla.

71. Then the Devî disappeared; and the Devas went away to their own homes. Thus the Devas and the Daityas, abandoning their feelings of enmity towards each other, lived in peace.

O King! He who hears this fact, gets himself freed from all sorts of calamities and reaches the Highest Peace.

Here ends the Fifteenth Chapter in the Fourth Book of S’rî Mad Devî Bhâgavatam, the Mahâ Purânam of 18,000 verses, on the truce between the Daityas and Devas and on their departures with peace, by Maharsi Veda Vyâsa.

The Devi Bhagavatam: The Fourth Book: Chapter 16

THE FOURTH BOOK

Chapter XVI

On the Birth of the several Avatâras of Visnu and their deeds

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1-2. Janamejaya spoke :-- O best of Munis! How did Visnu, of wonderful deeds, get his incarnation owing to the curse, cast on Him by Bhrigu? what were His different incarnations in different Manvantaras respectively? O Thou, well versed in religion! O Brâhmana! Kindly narrate those sin-destroying deeds of Hari in His several incarnations, that are the source of happiness, peace and welfare to all humanity.

3. Vyâsa said :-- O king! Hear, I am narrating to you the incarnations of S’rî Bhagavân Hari which He had in the several Manvantaras and in the several Yugas respectively.

4. I will tell you now, in brief, what forms He took and what deeds He did in the various incarnations.

5. In the Châksusa Manvantara, the Bhagavân Hari took the incarnation of Dharma; and the two sons of Dharma, Nara Nârâyana, were widely celebrated in this world.

6. Then, in the present Vaîvasvata Manvantara, under the reign of Vaîvasvata Manu in the second Yuga, Bhagavân Hari incarnated as Dattâtreya, in the shape of the son of Atrî Risi.

7. Anasûyâ the wife of Atrî, was desirous to have, as her sons, the three Devas Brahmâ, Visnu and Rudra; and in fulfilment of her desires, the Devas took their births in her womb.

8. Anasûyâ, was foremost amongst the chaste and virtuous women and on her praying, Brahmâ, Visnu and Rudra the Trinity at once agreed to become her sons.

9. Brahmâ was born as Soma, Hari was born as Dattâtreya and Rudra was born as Durvâsâ.

10. In the fourth Yuga, the Bhagavân assumed the beautiful double form in one, the upper part resembling a lion and the lower part a human being to accomplish the noble purpose of the Devas.

11. It was to kill Hiranyakas’ipu that the Bhagavân Hari assumed this appearance, wonderful even to the Devas.

12. In the Tretâ Yuga, the superior and the best of all the Yugas, the Bhagavân incarnated as Vâmana ( the Dwarf), the son of Maharsi Kas’yapa, to curb the power of Bali.

13. The Dwarf Hari took away by pretext, the kingdom of Bali, while he was performing a sacrifice and sent him down into the Pâtâla (the lower regions).

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14. Afterwards, in the nineteenth Yuga, known as the Tretâ Yuga, S’rî Bhagavân Hari incarnated as Paras’urâma, very powerful and the son of Jamadagnî Risi.

15. He was very beautiful and graceful in his body, truthful and the conqueror of his senses. He extirpated the Ksattriya race and gave the whole world over to the high minded Risi Kas’yapa.

16. O king! He is the Paras’urâma, the sin-destroyer, the incarnation of Hari, and the doer of wonderful deeds.

17-20. After that the Bhagavân Hari incarnated as Râma, the son of Das’aratha. Next in the twenty-eighth Dvâpara Yuga, He incarnated as the very powerful Arjuna and S’rî Krisna, the Ams’as of Nara Nârâyana. To remove the load of the earth, these two were born; and they fought deadly battles in the battlefield of Kuruksettra. O king! Thus the several incarnations of Hari arose, according to the requirements of Prakriti. O King! These three worlds are under the control of Prakriti.

21. Whatever the Prakriti wishes at any time, She can fashion the world in that way. And She does this incessantly in accordance with the Word Divine, the Highest S’akti, to please the Purusa, without any cessation.

22-23. In days of yore, the most ancient Bhagavân, the Highest, above all the qualities of Mâyâ, formless, all pervading, difficult to be conceived, without any decay, self-supporting, without any want, created these worlds, moving and unmoving and He manifested Himself as the Trinity, Brahmâ, Visnu, Mahes’a in the shape of the three qualities Sâttva, Râjas and Tâmas, and which is called the Highest Prakriti.

24. This all auspicious Prakriti shines differently according to the differences in time and circumstances. This threefold Prakriti, the Great Enchantress of the world is creating, preserving the worlds and is destroying them at the end of the Kalpas.

25. O King! Whenever there takes place the union with this Prakriti, Brahmâ creates, Visnu preserves, and the all-auspicious God S’ankara destroys the worlds.

26. It was She That gave birth to Kâkutstha, the best of the kings; and to conquer the Dânavas, She placed him at a certain place.

27. O king! Thus all men controlled by the Great Law in this world, enjoy sometimes the pleasures, enjoy sometimes pains and thus exist in the world.

Here ends the Sixteenth Chapter in the Fourth Book of S’rî Mad Devî Bhâgavatam, the Mahâpurânam of 18,000 verses, by Maharsi Veda Vyâsa, on the Birth of the several Avatâras of Visnu and their deeds.

The Devi Bhagavatam: The Fourth Book: Chapter 17

THE FOURTH BOOK

Chapter XVII

On the questions asked by Janamejaya

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1. Janamejaya said :-- O Muni! You told before that the heavenly prostitutes sent by Indra in the hermitage of Nara Nârâyana became lustful and desired to live with Nârâyana only, whose heart was calm and quiet.

2. At that moment when Nârâyana was about to curse them, his brother Nara desisted him from taking that step.

3-4. Now I ask you what did that triumphant Nârâyana Muni do, in the critical juncture, when he was repeatedly asked by those prostitutes, sent by lndra, to satisfy their lust?

5. O Grand Sire! I am very eager to know the deeds of Nârâyana, leading to one’s freedom. Kindly describe in detail and fulfill my wishes.

6. Vyâsa said :-- Hear, O king! I am describing to you in detail, what that high souled son of Dharma did.

7. When Nârâyana Hari was ready to curse them, the Risi Nara, seeing this, consoled him and desisted him.

8. Then the great sage, the ascetic son of Dharma, Nârâyana, leaving aside his anger, began to address them in sweet words with countenance smiling.

9-10. O Fair women! We have determined to practise asceticism in this life; it does not therefore behove us to accept any wife; therefore shew your kindness unto us and go back to your Heaven. You would better think that those who know what is religion, they never desire to break the vow of another.

11. O beautiful eyed ones! In the sexual pleasure, it is the delightful feeling of passionate joy that is requisite; and we are wanting in those feelings; then how can we effect that union?

12. No action can come out of no cause; this is all clear. The poets say that the sexual power and pleasure, is the feeling, the mental attitude that corresponds; and that is the only thing, that lasts. And we have no desire for that.

13. However my limbs are all very graceful, I am very fortunate and blessed in this world, otherwise how can I be the object of your sincere love towards me.

14. You all are very fortunate; therefore do now show this mercy unto me “do not break my vow.” I pray now that, in a subsequent birth, I may become your husband.

15-16. O large eyed fair women! In the twenty-eighth Dvâpara Yuga, I will certainly incarnate on earth to effect the purpose of the Devas; then you all also would respectively incarnate as the daughters of kings and would also become my wives.

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17. Nârâyana thus consented to marry them in some other next birth; and consoling them, made them go back to their Heavens. They also abandoned their mental disquietude and, on reaching back to Heavens, they explained everything to Indra.

18-19. Indra heard (from these heavenly women) what the two two Risis did and saw before him Urvas’î and other women created by Nârâyana from his thighs, etc., and began to extol the merits of the high souled Nârâyana.

20. Indra said :-- O! How wonderful is the patience of the Muni? What is the wonderful influence of his Tapas! Oh! He has created, by the sheer force of his Tapas, Urvas’î and these fair women, unrivalled for their beauties, from his thighs.

21. The Lord of the Devas thus extolled his merits and became freed from his anxieties. The virtuous Nârâyana, too, devoted himself to the practice of his Tapasyâ.

23. O king! Thus I have described to you, in detail, all the wonderful accounts regarding Nara Nârâyana.

O Superior in the descendants of Bharata! These two Nara and Nârâyana afterwards incarnated themselves, due to Bhrigu’s curse as the two great heroes Arjuna and Krisna, to relieve the burden of the earth.

24. The king said :-- O respect giving Muni! Now describe in detail the life of the Avatar Krisna and dispel my mental doubt.

25-26. O best of the Munis! Why were Vâsudeva and Devakî, who were chosen by the very powerful Hari and Ananta as their parents, doomed to so many miseries and afflictions. Why had these parents to remain for good many years in the prison of Kamsa, who pleased directly by their Tapasyâ that Bhagavân Janârdana.

27. Why did Krisna taking his birth at Mathurâ, go to Gokula? Also what was his object to go to Dvârkâ, situated in the ocean, when he killed the enemy Kamsa?

28. Also why did his father, mother and relatives, leave their old holy places of residences and go abroad to live in a wretched old country?

29-31. Why was the Yadu race destroyed by the curse from a Brâhmana! How did S’rî Krisna Vâsudeva leave finally His body after He had relieved the burden of the earth and was about to enter into His Heaven? The evildoers of the earth were slain by Krisna and Arjuna, of unequalled prowess;  but how was it, that those who plundered the wives of S’rî Hari, were not at all punished by Him?

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32-33. The great personages Bhîsma, Drona, Karna, the king Vâlhîka, Virâta, Vikarna, Dhristadyumna, the king Somadatta were destroyed for relieving the burden of the earth; and the plunderers were acquitted! Kindly explain the cause of this.

34. How was it that those chaste and virtuous wives of S’rî Krisna go into troubles at the latter end of their lives? There has arisen a doubt in my mind on this point.

35. Why did the virtuous Vâsudeva leave his mortal coil owing to the death of his sons and why did he die an unusual death?

36. O best of Munis! The Pândavas were devoted to Krisna and they were religious; they had to suffer so many troubles!

37. Why was Draupadî so very unfortunate and she had to suffer so much miseries, and pains, who was born of Laksmî from amidst the sacrificial place and from the altar.

38-39. Why did Duhs’âsan drag Her by Her hairs while She was in Her menstruation period, in the hall of audience and why was it that Sindhu Râj Jayadratha, the king of Sindhu, gave Her exceedingly mental troubles?

40. Why was it that Her five sons residing in Her house were killed by As’vaththâmâ? What was the cause that the son of Subhadrâ had to die in the battlefield?

41. Why did the king Kamsa kill the six sons of Devakî; and why was it that S’rî Hari who was capable of averting the Fate did not at all prevent that?

42. What a wonder is this that in the matters of Brâhmana’s curse toward the Jâdavas, their being killed in the Prabhâsa, the total extermination the Jadu race and the plundering of His wives, why did He allow Fate to do these great momentous things?

43. If He was the all-powerful God and He Himself Nârâyana, that why did He incessantly act like a slave towards Ugrasena.

N.B. -- Ugrasena was the king of Mathurâ and father of Kamsa. He was deposed by his son; but Krisna after having slain Kamsa restored him to the throne.

44-45. All these bring doubt in our minds regarding Nârâyana Muni that His deeds are always like those of ordinary persons; why did his pleasures and pains resemble those of ordinary human beings? Were he God, why his actions were not Godly? (i.e., superhuman)