El Devi Bhagavatam

down to Thee, Those can see thus Thy form, whose mind is firmly established in Thee, by their discrimination and Yama, Niyama, etc., and who have abandoned all sorts of fickleness and changeability of their tempers. So obeisance to Thee. As iron goes attracted towards the magnet, so Mâyâ dances before Thee with Her Gunas and Her works in the way of the creation, preservation and destruction of this universe; but Thou art totally indifferent to it. For the sake of the Jîvas (embodied souls), desire comes to Thee, though Thou art not quite willing! Thou art the Witness of the Jîvas and their Adrista (the Fate). I bow down to Thee. The Yajña Varâha, the Cause of this universe, has lifted me up from the Rasâtala and placing me on His big tusks, has come out from the Pralaya, the great ocean, after overpowering in battle His enemy, the powerful Daitya, like an elephant, I bow down to that Controller of all, to Thee. In the Kimpurusa Varsa, the Bhagavân Âdi Purusa (the Prime Man), the Self-manifest, and the Lord of all, is residing in the form of Râma, the son of Das'aratha and the Joy of the heart of Sîtâ Devî.

14-18. S'rî Hanumâna thus spoke:-- “Om namo Bhagavate Uttama Slokaya” I bow down to the Bhagavân, who art sung by the excellent verses, purifying all. I bow down to Thee, the incarnate of modesty, good temper, vow and good signs; Thy mind is always under control; Thou dost imitate, as Thy nature is good, the actions of all persons; obeisance to Thee. Thou art the Supreme Place to award praise. Obeisance to Thee. Thou art Brahmanya Deva (in the creation of the universe), the high souled Person Mahâpurusa. Thou gettest the First Share, above all the persons! Thou art the One Tattva and That Alone, as established in the Vedânta. The holy realisation is the only guide to it. This Tattva dominates over all the Gunas. It can never be an object. Only by pure intellect, It can be realised. There is no name, no form of It. It is always beyond the pale of Ahamkâra. I take refuge to this Tattva, the most Peaceful, with my body and mind. Thy incarnation in human shape in this world is not simply for killing Râvana but for giving instructions to the mortals. The contact with woman and the suffering thereof are very difficult to avoid; to give this lesson also He took this incarnation, He Who is merged in enjoying the Supreme Bliss of His Own Nature and He Who is the Lord of all, how can He suffer miseries in the bereavement of Sîtâ. He is the best friend and the very Âtman of those who have conquered their minds and senses. Especially He is the receptacle of all the qualities and is in enjoyment of other divine extraordinary powers. So He is not attached to the worldly objects. How can the delusion due to His wife come and darken Him? and why will He send Laksmana

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in exile? He is the Mahat Tattva and the Parama Purusa; so good birth, beauty, intelligence, oratory or good form, nothing can please Him. Bhakti (devotion) can only attract Him. If that be not the case, then why will He, the elder of Laksmana, the Bhagavân, the son of Das'aratha make friendship with us, the wanderers of the forest and who are by nature, not the receptacles of any beauty, etc. So everyone, be he a Sura or Asura, man, or not man, should worship the Hari manifest in Râma, in the human body with all his heart. He is so good that if anybody worships Him even to a very small extent, He always considers it to be much; what more can be said than this that He took all the inhabitants of Kos'ala to Heaven!

19-20. Nârâyana said :-- Thus Hanumân, the best of monkeys, sings the praises and worships duly in Kimpurusa Varsa, the lotus-eyed Râma, truthful, and determined in his vows. He who hears this wonderful description of Râma, is freed of all his sins and goes with his body pure to the abode of Râma.

Here ends the Tenth Chapter of the Eighth Book on the description of Bhuvanakosa in the Mahâpurânam S'rî Mad Devî Bhâgavatam, of 18,000 verses, by Maharsi Veda Vyâsa.

The Devi Bhagavatam: The Eighth Book: Chapter 11

THE EIGHTH BOOK

Chapter XI

On the description of the continents and of Bhâratavarsa

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1. Nârâyana said :-- In this Bhâratavarsa (India) I am present, as the First of all, in the shape of the Man, at present existing before you. Let you praise Me incessantly thus:--

2-28. Nârada said :-- Thou art the Bhagavân. Obeisance to Thee. Thou art completely free from attachment and envy and Thou art the incarnate of Dharma, Jñâna and Vairâgyam (Dispassion). No trace of Ahamkara (egoism) is in Thee. Obeisance to Thee. Thou hast nothing of wealth; Thou art the foremost of the family of Risis; Thou art Nara Nârâyana. Thou art the Parama Hamsa (the highest class of ascetics and renouncers of the world). Thou art the Highest Guru; Thou art happy with Thyself and the Leader of all; I bow down to Thee. Thou art the Lord of all, yet not mixed in the work of creation, etc. Though Thou residest in every embodied being, yet no hunger and thirst can press Thee; though Thou art the Witness, yet Thy sight is not at all disturbed by the proximity. Thou art not at all connected and no desires can come to Thee; Thou art the Witness. So I bow down to Thee. This path of Yoga had

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come out of Thee and it is established in Thee. The Bhagavân Hiranyagarbha has given instructions on the cleverness in Yoga, thus :-- That leaving aside the egoism of this body, the seat of all evils, the people at last will take resort to the path of Bhakti and set their minds on Thee, Who art beyond the pale of the three Gunas. If, like the ignorant persons very much attached to this world as well as the next, the wise pass their time in the thoughts of their sons, wives, and riches and ultimately become very much pained on the destruction of this ugly body, persons, versed in Jñâna and Vijñâna be afraid in the end of their separation fron the body, then their study of the S'âstras and all their labours become labours merely, without any effect. When such a thing occurs to the learned, then O Thou, the Subduer of the knowledge of senses! Thou Thyself givest us instructions that we may easily think of Thee. Then this terrible clinging to this ugly body that Thy Mâyâ brings about and which it is very difficult to discard by other means, will leave us quickly. Nârada, the seer of all, well qualified with the knowledge of all the Tattvas, the foremost of the Munis, thus worships it and praises Nârâyana Who is unaffected by any of the Ûpâdhis and who corresponds to Nitya and Leelâ (both Permanent and the Pastime-making). O Devarsi! I now describe to you the rivers and mountains in Bhâratvarsa. Hear attentively. Malaya, Mangalaprastha, Mainâka, Chitrakûta, Risabha, Kûtaka, Kolla, Sahya, Devagiri, Risyamûka, S'ris'aila, Vyankata, Mahendra, Vâridhâra, Vindhya, S'uktimân, Riksa, Pâriyâtra, Drona, Chitrakûta, Gobardhana, Raivataka, Kakubha, Nîla, Gaurmukha, Indrakîla, Kâmagiri and many other mountains, that cannot be numbered. Great merits accrue on seeing these mountains. Hundreds and thousands of rivers issue from these mountains. Drinking their waters, bathing in them and visiting them and singing their praises completely destroy the sins of mind, word and body. The names of the rivers are :-- Tâmraparnî, Chandravas'â, Kritamâlâ, Vatodakâ, Vaihâyasî, Kâverî, Venâ, Payasvini, Tungabhadrâ, Krisnavenâ, S'arkarâ, Vartakâ, Godâvarî, Bhîmarathî, Nirbindhyâ, Payosnikâ, Tâpî, Revâ, Surasâ, Narmadâ, Sarasvatî, Charmanvatî, and the Indus, Andha, and Sone, Risikulyâ, Trisâmâ, Vedasmriti, Mahânadî, Kaus'ikî, Yamunâ, Mandâkini, Drisadvatî, Gomatî, Sarayû, Oghavatî, Saptavatî, Susamâ, S'atadru, Chandrabhâgâ, Marudbridhâ, Vitastâ, Asiknî and Vis'vâ and many other rivers. Those persons that take their births in this Varsa enjoy the (Divya) Divine, human, and the lower enjoyments, as the effects of their Karmas, in accordance with their Sâttvik, Râjasik, and Tâmasik qualities. All the inhabitants of this Varsa take their Sannyâsa, Vânaprasthas, etc., in accordance with the rules of their Varnas (castes) respectively and enjoy

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beatitudes as dictated (in their S'âstras). The Vedavâdis (the propounders of the Vedas), the Risis, and the Devas declare that this Varsa is superior to all the other Varsas as the Grace of God is easily obtained here. They say: Oh! What an amount of good works, the inhabitants of Bhârata Varsa did in their previous lives, that by their influence, the Bhagavân Hari has become pleased with them without their having any Sâdhanâs (good Yogic practices). Therefore we also desire to have our births there, for there if we be born amidst the persons there, we would be able serve Hari, Mukunda in every way. What will severe austerities, gifts, sacrifices, and practising vows avail us? Even if we go to Heaven, what benefit we will derive there? Then we would never be able to bring our mind to the lotus-feet of the Bhagavân Nârâyana. Our tastes for sense enjoyments would increase and we would be wholly deprived of Bhagavân. Far better it is to be born in this Bhârata Varsa as short-lived persons, than to acquire other places where one can live up to the period of Kalpa and then be reborn. For the intelligent people of Bhârata, getting this mortal coil can within a short period devote themselves to the Bhagavân Hari and be free from rebirth. That place is never to be visited and served, even if that be Svarga Loka where the nectar-like ocean of the sayings of Vaikuntha are not heard; where there are no assemblages of saints who take refuge of the Lotus feet of Bhagavân; where the great sacrifices and festivities of the Bhagavân Visnu are not celebrated. Those persons, that do not try for Moksa, when they get human births and when they possess Jñâna, Kriyâ (methods of doing sacrifices and other works for the help of Jñâna) and Dravya (materials for those sacrifices), are certainly like beasts and get themselves repeatedly entanged into bondages. The people of Bhârata Varsa offer oblations to Indra and other deities, invoking their names separately, with proper rules (Vidhis), mantras, and purodâsas (a sacrificial oblation made of ground rice and offered in Kapâlas or vessels); but the All sufficient Bhagavân Hari, the Giver of blessings accepts those very gladly.

True that He grants unto the people what they ask from Him; but He hardly gives anybody the Paramârtha, the Highest Goal. The reason being that the people ask again and again after receiving what they had asked. So He gives of Himself His own lotus-feet to those who, having abandoned all their desires, worship Him and Him only with the idea of love. (1) Thus :-- We are living very happily in the Heavens as the fruit of the Istâpûrta that we performed fully; yet we want that we may also be born in Bhârata Varsa with our memory all renewed with the thought of the Bhagavân Hari. The Bhagavân residing in this Bhâratvarsa, awards the highest welfare to its inhabitants.

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29-32. Nârâyana said :-- O Devarsi! Thus the Devas of the Heavens, the Siddhas, the Highest Risis, sing the excellent merits of this Bhâratavarsa. There are the eight Upadvîpas of this Jambudvîpa :-- When the sons of the King Sagara were searching for the footprints of the stolen horse (for As'vamedha sacrifice), they found these Upadvîpas; so it is definitely stated. The names of out and made these are :-- Svarnaprastha, Chandras'ukra, Âvartana, Ramânaka, Mandaropâkhya, Harina, Pânchajanya, and Ceylon. The length and breadth of Jambudvîpa have been described; now the other six Dvîpas, Plaksa and others will be described. Hear.

Here ends the Eleventh Chapter of the Eighth Book on the description of the continents and of Bhâratavarsa in the Mahâpurânam, S'rî Mad Devî Bhâgavatam, of 18,000 verses, by Maharsi Veda Vyâsa.

The Devi Bhagavatam: The Eighth Book: Chapter 12

THE EIGHTH BOOK

Chapter XII

On the narration of Plaksa, S’âlmala and Kus’a Dvîpas

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1-37. Nârâyana said :-- The Jambudvîpa has been described, how it is and what is its width. It is surrounded on all sides by the salt ocean. As Meru is surrounded by Jambudvîpa, so the salt ocean is surrounded by Plaksadvîpa, twice its size. As the ditch is surrounded by gardens, so the salt ocean is surrounded by gardens. As the Jambu tree exists in Jambudvîpa, so the Plaksa tree exists in the Plaksa Dvîpa and of the same size. The name Plaksa Dvîpa is derived from the name of this Plaksa tree. This tree is of a golden colour. Fire exists at its bottom with form incarnate. This is, named Saptajihva. The Ruler of this island is Idhmajihva, the son of Priyavrata. He divided his island into the seven Varsas and distributed them, to each of his seven sons and he himself took refuge of the path of Yoga, so much liked by the Knowers of Self and he got the Bhagavân Vâsudeva. The names of those seven Dvîpas are :-- S'iva, Yavas, Subhadra, Sânti, Ksema, Amrita, and Abhaya. Seven rivers and seven mountains exist respectively in the seven islands. The rivers are :-- Arunâ, Nrimnâ, Angirasî, Sâvitrî, Suprabhâtikâ, Ritambharâ, and Satyambharâ. The names of the mountains are Manikûta, Vajrakûta, Indrasena, Jyotismâna, Suparna, Hiranyasthîva, and Meghamâla. The seeing and drinking the waters of these rivers take away all sins and all darkness due to ignorance. The four castes live here, Hamsa, Patanga, Ûrdhâyana, and Satyânga, corresponding to the four castes Brâhmana, etc. The inhabitants of this Plaksa Dvîpa live for one thousand years and all are of variegated wonderful appearances. They follow the customs

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and usages dictated by the Vedas and worship the God Sun for the attainment of Heaven. The mantra by which the worship is done is this :-- We take refuge unto that Sun, Who is the Body Manifest of the Ancient Person Visnu and Who is the Ordainer of Satya (Truth), Ritâ (Straight forwardness), Brahmâ, Amrita (Immortality) and Mrityu (Death); O Nârada! All the persons here live long, of vigorous senses, energetic, powerful, intelligent, enthusiasts, and valorous; everyone gets extraordinary powers of themselves. Next to this Plaksa Dvîpa is the Ikshu Ocean. This Iksu Sâgara surrounds the Plaksa Dvîpa. Next comes S'almala Dvîpa. It is twice as large as Plaksa. This Dvîpa is surrounded by Surâsâgara (the ocean of wine). There is a tree named S'almalî in this island, which is as large as the Plaksa tree. The high-souled Garuda resides on that tree, Yajñavâhu is the Ruler of this place. He was born of Priyavrata; he divided his Varsa into the seven parts and distributed each of them to his seven sons respectively. Now hear the names of these Varsas :-- Surochana, Saumanasya, Ramana, Deva Varsa, Pâribhadra, Âpyâyana, and Vijñâta. Seven mountains and seven rivers exist there respectively. The names of the mountains are :-- Sarasa, S'atas'ringa, Vâma Deva, Kandaka, Kumuda, Puspavarsa, and Sahasra-S'ruti. Now hear the names of the rivers. Anumati, Sinîbâlî, Sarasvatî, Kûhu, Rajanî, Nandâ, and Râkâ; these are the seven rivers. The people are divided into the four castes :-- S'rutadhara, Vîryadhara, Vasundhara, Isundhara. These correspond to the Brâhmanas, etc. They worship the Bhagavân Moon, the Controller of all and the Creator of all the Vedas. They offer food duly in the black and white fortnight to their Pitris. The mantra for their worship is :-- “Let Soma, the King of all, be pleased.” O Nârada! Next to Surâsâgara is Kus'advîpa, surrounded by Ghritasâgara (the ocean of clarified butter). Its dimensions are twice as large. Here are blades of Kus'a grass, of a very resplendent colour. The name of the Dvîpa is from this Kus'astamba. This bundle of Kus'a, illumines all the quarters with their gentle rays. The Ruler of the Dvîpa is Hiranyaretâ, the son of Priyavrata. He divided the Dvîpa into seven parts and distributed each of them to each of his seven sons respectively. The names of the seven sons are :-- Vasu, Vasudâna, Dhridharuchi, Nâbhigupta, Stutyavrata, Vivikta, and Bhâmadevaka. There are seven mountains forming the seven boundaries and so are the seven rivers. Hear the names of these. The names of the mountains are :-- Chakra, Chatuhs'ringa, Kapila, Chitre Devânîka, Kûta, Ûrdharomâ and Dravina. The names of the rivers are :-- Rasakulyâ, Madhukulyâ, Mitravindâ, S'rutavindâ, Devagarbhâ, Ghritâchyut, and Mantramalikâ. The inhabitants of the Kus'advîpa drink the waters of these

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rivers. There are the four castes here Kus'ala, Kovida, Abhiyukta, and Kulaka corresponding to the Brâhmanas, etc. They are all powerful like Indra and the other chief Devas; and all of them are omniscient. They worship the Fire God and perform various good works in honour of Him. Their mantra is this :-- O Fire! Thou carriest the oblations direct to Para Brahmâ. In the sacrifices of the Devas, Thou worshippest that Personal God and offerest to Him whatever are given in oblations, mentioning the respective limbs of His Body. Thus the inhabitants of that Dvîpa worship the Fire God.

Here ends the Twelfth Chapter of the Eighth Book on the narration of Plaksa, S'âlmala, and Kus'a Dvîpas in the Mahâpurânam, S'rî Mad Devî Bhâgavatam, of 18,000 verses, by Maharsi Veda Vyâsa.

The Devi Bhagavatam: The Eighth Book: Chapter 13

THE EIGHTH BOOK

Chapter XIII

On the description of the remaining Dvîpas

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1. Nârada said :-- Thou, the Knower of everything! Describe about the remaining Dvîpas, knowing which we will be highly delighted.

2-36. Nârâyana spoke thus :-- The very vast Ghrita Sâgara (the ocean of clarified butter) is encircling the Kus’a Dvîpa. Next to it is the Krauncha Dvîpa. It is twice as large as Kus’a. The Ksîra Sâgara (the ocean of milk) is surrounding this Dvîpa. The Krauncha mountain is standing here. The name of this Dvîpa is derived from this mountain. In days gone by, the highly intelligent Kârtikeya burst this mountain by his own prowess. This Dvîpa is washed by the Ksîra Sâgara; and Varuna is its Regent. The son of Priyavrata, Ghritapristha, respected by all and whose prosperity knows no end, is the Lord of this Dvîpa. He divided this Dvîpa into the seven parts and distributed them to his sons and named the Varsas after the names of his sons. He made his sons the rulers of those places and he himself took the refuge of the Bhagavân Nârâyana The names of the seven Varsas are respectively :-- Âma, Madhuruha, Meghapristha, Sudhâmaka, Bhrâjistha, Lohitârna, and Vanaspati. O Nârada! The seven mountains and the rivers there are very celebrated throughout the worlds. The names of the mountains are :-- S’ûkla, Vardhamâna, Bhojana, Upavarhana, Nanda, Nandana, and Sarvatobhadra. The names of the rivers are :-- Abhayâ, Amritaughâ, Âryakâ, Tîrthavatî, Vrittirûpavatî, S’uklâ, and Pavitravatikâ. The inhabitants there drink

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the highly pure water of these rivers. The people there are divided into four colours Purusa, Risabha, Dravina, and Vedaka and they worship the Bhagavân Varuna, of the form of water. Then they become very discriminative, and, with great devotion, and holding full within their folded palms the water, repeat the following mantra :-- “O Water! Thou art the essence Vîrya of the Person Bhagavâna and Thou sanctifiest the Bhûrloka, Bhuvarloka, and Svarloka. Thou destroyest the sins of all. We all are touching it; purify our bodies.” After finishing their mantrams, they sing various hymns to Varuna. Next to the Ksiroda Sâgara, is the S’aka Dvîpa, thirty two lakh yoyanas wide, surrounded by the Dadhi Sâgara (the ocean of curds), of similar dimensions. Here the most excellent tree named the S’aka tree exists. O Nârada! The Dvîpa is named so after the tree. Medhâtithi, the son of Priyavrata is the Lord of this Dvîpa. He divided this land into the seven Varsas and distributed each to his seven sons respectively; and ultimately he took refuge to the path of Yoga. The names of the seven Varsas are Purojava, Manojava, Pavamânaka, Dhûmrânîka, Chitrarepha, Bahurûpa, and Vis’vadhrik. In these Varsas there are seven mountains, one in each Varsa, as forming their boundaries; and there are seven rivers also. The names of the mountains are :-- Îs’ana, Ûrus’ringa, Valabhadra, S’ata Kes’ara, Sahasra-srotaka, Devapâla, and Mahâsana; the names of the rivers are :-- Anaghâ, Âyurdâ, Ubhayaspristi, Aparâjitâ, Pañchapadî, and Sahasras’ruti and Nijadhriti. These seven rivers are all very big and resplendent with lustre. The people are divided into four classes :-- Varsas, Satyavrata, Kratuvrata, Dânavrata, and Anuvrata. They all take the Prânayâma exercise and thereby bring the Râjas, and Tamo Guna under their subjection and they worship Hari, of the nature of Prâna Vayu, Higher than the Highest. Their mantra is this :-- “He has entered into all the living beings and nourishes them by the Prâna and other faculties; He is the Internal Ruler of all and the Supreme Controller; this Universe is under His control; let Him protect and nourish us.” O Nârada! Next to this Dadhi Sâgara is Puskara Dvîpa; it is twice as large as S’âka Dvîpa. It is surrounded by the Dudha Sâgar (the ocean of milk) all twice as large. The leaves of Puskara tree that shines in the Puskara Dvîpa, are fiery like golden flames; they are as clean and pure. Crores and crores of leaves, golden in colour ornament this Tree. Vâsudeva, the Guru of all the Lokas, has created this Puskara Dvîpa as the seat of Paramesthî Brahmâ, possessed of six extraordinary powers, for the purpose of creation. There is one mountain in this Dvîpa; it is divided into two parts, named Arvâchîna and Parâchîna. These form the boundaries of the two Varsas. The

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mountain is one Ayuta Yoyana high and one Ayuta Yoyana wide. There are four cities on the four sides. Indra and the three other Lokapâlas are the lords of these cities. The Sun God comes out from their top and circumambulating Meru, goes there again. The whole year is his Chakram, circle of circuit; His path is Uttrâyanam and Daksinâyanam. Vîtihotra, the son of Priyavrata is the lord of this island. He distributed the two Varsas amongst his two sons, Ramana and Dhâtakî. They rule over the two Varsas named also after them. Like the inhabitants of the above Varsas, the people also get powers of themselves and worship devotedly the God seated on the lotus and follow such path of the Yoga as leads them to the Brahmâ Sâlokyâ, etc. The mantra runs thus :-- “We bow down to that One God, without a Second, of the nature of Peace, Who is the Fruit of all the Karmas, Who is the seat of illumination of Brahmâ, Who is established in Unity, and Who is worshipped by all the Lokas.”

Here ends the Thirteenth Chapter of the Eighth Book on the description of the remaining Dvîpas in the Mahâpurânam S’rî Mad Devî Bhâgavatam, of 18,000 verses, by Maharsi Veda Vyâsa.

The Devi Bhagavatam: The Eighth Book: Chapter 14

THE EIGHTH BOOK

Chapter XIV

On the description of the Lokâloka space

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1-29. Nârâyana said :-- Next to the ocean of pure water, is the mountain, called Lokâloka. It marks the sphere between the two countries Loka and Aloka. O Devarsi! There is a land, all of pure gold (beyond this ocean of pure water) for a space equal to the distance between Mânasottara and Meru. This land is like a mirror; there are no beings here; the reason is, any substance placed on it would at once be converted into gold and nothing can be obtained out of it. O Nârada! No living beings can live there and therefore it is named Lokâloka. This is established always between the Loka and Aloka. The God himself has made this as the boundary of the three Lokas. The rays of the Sun, the Polar Star and all the planets are confined to this sphere; rather passing through its middle, the luminaries shed their lustre on the three Lokas. O Nârada! This great mountain is so lofty and capacious that the rays of the luminaries can never go out of it. The learned men say, that the size, form, and indications of this mountain are such as this is the one-fourth of five hundred times the size of the earth on its summit. The self-born Brahmâ has placed very big elephants on all sides of it. Hear

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their names. These are Risabha, Puspachûda, Vâmana, and Aparâjita. These four elephants are said to hold all the Lokas in their respective positions. The Bhagavân Hari gives strength to these elephants and to Indra and others who are reckoned to be His Vibhûtis (powers). He manifesting His S’uddha Sattva and super-extraordinary powers, and united with Animâ, Laghimâ, etc., the eight Siddhis, is reigning there surrounded by His Pâris’adas Visvaksena and others. He is the one God of all; He is without a second. For the welfare of all, He is holding Sudars’ana and His various other weapons; and the powers of His arms are great. He is His own Cause and at all times He pervades all in and through. He is Eternal. This Universe is upheld by His extraordinary power Mâyâ for its preservation. He remains in this form till the end of a Kalpa. The inner width described above, determines the width of Âloka. For it is situated outside the above Loka. Beyond the mountain Lokâloka, is said to lie the pure path leading to Yoges’vara within the egg-shaped ellipsoid formed by the Heaven and Earth. The inner dimension of this ellipsoid is twenty five Koti Yoyanas. When this egg becomes unconscious (lifeless), the Sun enters within it in the form of Vairâja. Hence the Sun is called Mârtanda. He is Hiranyagarbha, when He is born from this Golden Egg. It is this Sun that ordains the quarters, Âkâs’a, Heaven and Earth, etc., in their proper spheres and divisions. This Sun is the Âtmâ of Svarga and Moksa, hell and other lower regions, of the Devas, men, birds, reptiles, trees and all other living beings; and He is the Presiding Deity of their sight. O Nârada! Its width is Pañchâs’at Koti Yoyanas and its height or depth is twenty-five Koti Yoyanas. If as the two halves of a gram are of the same size, so the Earth and Heaven are of equal size. The space enclosed between them is called Antarîksa; the Sun God, the foremost of the planets, being situated in the middle, gives light and illumines and heats the three Lokas. He goes by the path of Uttarâyana and therefore His motion becomes slow (His motion becomes Mandagati). The Sun then getting up higher prolongs the day time. Similarly when the Sun follows the path of Daksinâyana, He gets S’îghra-gati and not going up so high, shortens the day time. Again when He comes at the Equator, He maintains an even position and the day and night become equal. When the Sun is in the signs Aries (Mesa) and Libra (Tulâ), then the day and night become equal. When the Sun traverses the five signs Taurus, Gemini, etc., the day becomes longer and when the Sun traverses the five signs Scorpio and others, the day becomes shorter and the night becomes longer.

Here ends the Fourteenth Chapter of the Eighth Book on the

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description of the Lokâloka space in the Mahâpurânam S'rî Mad Devî Bhâgavatam, of 18,000 verses, by Maharsi Veda Vyâsa.

The Devi Bhagavatam: The Eighth Book: Chapter 15

THE EIGHTH BOOK

Chapter XV

On the motion of the Sun

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1-45. Nârâyana said :-- O Nârada! I will now describe the motion of the Sun. Hear. It is of three kinds; S’îghra (perihelionic), Manda (Aphelionic), and even. O Surasattama! Every planet has three positions. The name of the Madhyagati position is Jâradgava, the name of the northern position is Airâvata; and the name of the southern position is Vais’vânara. The asterisms As’vinî Krittikâ and Bharanî are known by the term Nâgavîthî. Rohinî, Ârdrâ, and Mrigas’irâ are named Gaja Vîthî; Pusyâ, As’lesâ, and Punarvasu are named Airavatîvîthî. The three Vîthîs, above-mentioned are called Uttara Mârga. Purvaphalgunî, Uttara Phalgunî and Maghâ are named A’rsabhî Vîthî. Hastâ, Chitrâ and Svâtî are called Govîthî; Jyesthâ, Vis’âkhâ and Anurâdhâ are named Jâradgavî Vîthî. These three Vîthîs are named Madhyamâ Mârga. Mûlâ, Purbâsâdhâ, Uttarâsâdhâ are termed Ajavîthî S’ravanâ, Dhanisthâ and S’atabhisâ are termed Mriga Vîthî. Uttara bhâdrapada, Purvabhâdrapada, and Revatî are called Vais’vânarîvîthî. These three Vîthîs (paths) are called Daksinamârga. During the Uttarâyana time, as the Dhruva attracts the rope of air from both the sides of the Yuga, orbit (or axis), the chariot of the Sun ascends, (i.e., is drawn up by the rope). Thus when the Sun enters within the sphere, the motion of the chariot becomes slower and the day is lengthened and the night is shortened. O Sura Sattama! Know this to be the course of the path of the Sun.

When the cord draws towards the south, the Chariot descends and as the Sun then comes out of the sphere, the motion becomes quick. The day shortens and the night is lengthened. Again when the cord is neither tightened nor is it slackened, rather its motion is exactly mid-way, the Sun also remains in a medium position and his Chariot enters within a sphere of equilibrium and the day and night become equal. When the cord of air, in a state of equilibrium is attracted by the Polar Star, then it is that the Sun and the Solar system revolves; and when the Polar Star slackens its attraction over the cord of air, the Sun coming out of the middle sphere, revolves; and the Solar system also revolves. On the east of Meru is established the city of Indra and the Devas dwell there. It is called therefore Devadhânikâ. On the south

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of the Meru, is the famous city of Yama, the God of Death, named Samyamanî. On the west of Meru, is the great city of Varuna, named Nimnochanî. On the north of Meru is the city of the Moon, named Vibhâvarî. O Nârada! The Brahmavâdîs say that the Sun first rises in the city of Indra. At noon the Sun goes to Samyamanî; at evening the Sun goes to Nimnochanî and He is said to set. In the night the Sun remains in Vibhâvarî. O Muni! The going of the Sun round Meru is the cause of all the beings getting themselves engaged in their respective duties. The inhabitants of the Meru see the Sun always in the central position. The Sun moves on, eastwards towards the stars, keeping the Meru to his left; but if the Zodiac be taken into account, it would appear that the Meru is left towards the south of the Sun. The rising and the setting of the Sun are always considered in front of Him. O Devarsi! Every point, every quarter, every person, seeing the Sun says that the Sun has risen there; again where he becomes invisible, He is considered to set there. The Sun always exists; so there is no rising nor setting for Him. It is His appearance and disappearance that make men say that the Sun rises or sets. When the Sun is in the Indra’s city, He illumines the three cities, those of Indra, Yama, and the Moon and illumines the north-east and east-west corners. So when He rests in the city of Fire, he illumines north-east, east-west, and south-west, the three corners, and at the same time the cities of Indra and Yama; and so on for the other cities and corners. O Nârada! The Mont Meru is situated towards the north of all the Dvîpas and Varsas. So whenever any person sees the Sun rise he calls that side “east.” But Meru exists towards the left of the Sun; so it is said. If the Sun travels in 15 (fifteen) Ghatikâs, the distance from Indrapurî to Yamapurî, He is said to travel within that time a distance equal to 2¼ Kotis, 12½ lakhs and 25000 Yojanas (22695000 Yojanas). The thousand-eyed and thousand rayed Sun God is the Manifester of Time. He travels in the aforesaid way the cities of Varuna, Chandra and Indra respectively. He is the diadem of the Svarloka; and the Zodiac is his Âtman. He travels thus, to mark off time to all persons. O Nârada! The Moon and the other planets and stars rise and set in the aforesaid manner. Thus the powerful chariot of the Sun travels in a Muhûrta 142,00000 Yojanas. By the force of Pravaha Vâyu (air), the Sun God, the Incarnate of the Vedas travels round the cities, the Zodiac, in one Samvatsara (year). The wheel of the Sun’s Chariot is one year; twelve months are the spokes; three Châturmâsyas are the nave and the six seasons are the outer ring or circumference of the wheel. The learned men call this chariot as the

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Samvatsara (one year). The axis or axle points to the Meru on one side and to Mânasottara mountain on the other. The end or circumference of the wheel marks off other divisions of the time as Kalâ, Kâsthâ, Muhûrta, Yâma, Parahara, day and night, and fortnights. The wheel is fixed on the nave. The Sun goes on this wheel, like an oilman’s on his oil-machine, round and round the Mânasottara mountain. The eastern side of the wheel is on that axis and the other part is fixed on the Pole Star. The dimension of the first axis is (15750000 Yoyanas). The second axis measures one-fourth of the above (3937500 Yoyanas). It resembles the axis of an oil-machine. The upper side of that is considered to belong to the Sun. The seat of the Sun on his chariot measures 36 Lakh Yoyanas wide. The Yuga measures in length one fourth of the above dimensions, that of his seat. The Chariot is is moved by seven horses, consisting of the seven Chhandas, Gâyatrî, etc., driven by Aruna. The horses carry the Sun for the happiness of all. Though the charioteer sits in front of the Sun, his face is turned towards the west. He does his work as a charioteer in that state. Sixty thousand Vâlakhilya Risis, of the size of a thumb, chant the sweet Vedic hymns before Him. Other Risis, Apsarâs, Uragas, Grâmanîs, Râksasas, and all the Devas, each divided in groups of seven, worship every month that highly lustrous Sun-god. The earth measures 90152000 Kros’a Yuga Yoyanas (1 Krosa - ¼ Yoyana). The Sun passes over this distance in a moment. He does not take rest in his this work even for a day; no, not even for a moment.

Here ends the Fifteenth Chapter of the Eighth Book on the motion of the Sun in the Mahâpurânam, S'rî Mad Devî Bhâgavatam, of 18000 verses, by Maharsi Veda Vyâsa.

The Devi Bhagavatam: The Eighth Book: Chapter 16

THE EIGHTH BOOK

Chapter XVI

On the motion of the planets

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S’rî Nârâyana said :-- O Nârada! Now hear the wonderful movements of the planets and their positions. The auspicious and inauspicious events of the mankind, are due to the different movements of these planets. As in a potter’s wheel going round and round, the motion of the insects crawling on the wheel, appears in a contrary direction, so the motion of the Sun and other planets moving on the Zodiac composed of the Râsîs (12 constellations) which again always moves round the Meru as an axle, appears different. Their motion from one star to

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another and from one constellation to another appears so likewise. These two motions therefore are not contradictory but are consistent; so it is settled everywhere by the learned Pundits (as being subservient to the Zodiac). O Nârada! He, Who is the Origin of all, Who is the Âdi Purusa, from Whom all these have sprung, Who is endowed with six extraordinary powers, in Whom all this Prapañcha, this material world composed of the five elements remains, that Nârâyana, roaming about, has divided the Trayî Âtmâ into twelve parts for the perfect happiness of all and for Karma S’uddhis (the purification of Karma, acts). The sages furnished with Jñân and Vijñâna have thus argued on the point, following the path as laid out in the Vedas. The Sûrya Nârâyana, moving on in the six seasons, spring, etc., has established, cold, heat, etc., as the Dharma of the seasons, duly for the fructification of the Karmas of the individual beings. Those persons that worship this Âdipurusa, with devotion, according to the knowledge of the Vedas the customs and usages of Varna (castes) and Âs’rama (Brahmacharya, etc.), and with various performances of Yogas, get their fruits respectively according to their desires. This Sun is the Âtman of all the Lokas and resting on the Zodiac between the Heavens and the Earth, enjoys the twelve months in the twelve constellations, Aries, etc. These months are the limbs of the year. Two fortnights make one month. The 21 asterisms go to form one month according to the Solar measure, of the day and night.

The period that the Sun takes to travel over the two constellations is called Ritu or the Season (i.e., two months). The Scientists say that this season is the limb of one Samvatsara. The path that the Sun describes within the three seasons or half the year in the Zodiac is called one Ayanam. The time taken by the Sun with earth and heavens to make a circuit of the Zodiac is called one Vatsara or year. This year is reckoned into five divisions as :-- Samvatsara, Parivatsara, Idâvatsara, Anuvatsara, and Idvatsara. These are functioned by the S’îghra, Manda, and uniform motions of the Sun. So the Munis say. Thus far the motion of the Sun has been described. Now hear that of the Moon. The Moon is situated one lakh Yoyanas higher than the Sun and shares with the motion of the Sun for one year; and She enjoys as well every month with the Sun in the shape of the dark and bright fortnights. The Moon, the Lord of Night and of the medicinal plants also enjoys the day and night by the help of one constellation or 2¼ Naksattras. Thus, by Her S’îghragati, the Moon enjoys the Naksattras. During the bright fortnight, the Moon becomes more and more visible and gives pleasure to the Immortals by Her increasing phases; and, during the

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dark fortnight by Her waning phases, She delights the Pitris. She performs revolution in the day and night by Her both the phases of the bright and dark fortnights. Thus She becomes the Life and Soul of

all the living beings. The Moon, endowed with the highest prosperity, travels one Naksattra in thirty Muhûrtas. She is Full and the Soul without any beginning. She fructifies the desires (Sankalpas) and