El Devi Bhagavatam

trees will not yield any fruits and women will be issueless. The cows will not yield milk; even if there be a little milk, ghee will not come out of it. The affection between husband and wife will die out and the families will be devoid of truth. The King will not wield any power; the subjects will be over burdened with taxes. The ever flowing big rivers, the petty streams, the caves of mountains all will gradually have very little water in them. The Four Varnas will be devoid of Dharma and Punya (merit, virtue). One in a lakh may be virtuous. Afterwards that too will cease. Men, women, boys,  all will be ugly and deformed. They will utter bad words and vile sounds. Some villages and towns will be completely deserted by men and will look terrible; at some others few cottages with few inhabitants will be seen. Villages and towns will be jungles and jungles will become filled with men. The inhabitants of the forests will become heavily taxed and disconsolate. The beds of rivers and lakes will become dry owing to want of rains and will be cultivated. The Kulînas of high families will become very low. The whole earth will be filled with liars, untruthful cheats and hypocrites. The lands, though cultivated well, will yield grains in name. Those who are well known as the millionaires, they will become poor and those who are devoted to the Devas will be atheists. The towns folk will have no trace of mercy; rather they will hate and envy their neighbours and turn out murderers of men. In the Kali age, males and females will be everywhere, of a dwarfish stature, diseased, shortlived, and of very little youthful virility. The hairs will turn out grey no sooner the people reach their sixteenth year. And they will be very old when they become twenty years old. The girls of eight years will have menstruation and will become pregnant. They will deliver every year. Old age will attack them when they become sixteen years old. Some women will have their husbands and children living. Otherwise almost all will be barren, childless. The four Varnas will sell their daughters. The paramours of the mothers, wives, son's wives, daughters, and sisters will be the source of support to them all. No one will be able, without money, to collect the merits by repeating the name of Hari. Persons will make gifts for name and fame and ultimately will take back what they had made as gifts. If there be any gifts made by one's own self or by one's forefathers or for a Deva purpose or for Brâhmins or for the families of the Gurus, there will not be found wanting attempts to take back those gifts. Some will go to daughters, some to mothers-in-law, some to the wives of sons, some to sisters, some to mothers of co-wives, some will go to the brother's wives. In every house, those who are unfit to be mixed will be mixed with, excepting one's mother. In Kali Yuga

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who is whose wife? And who is whose husband? There will be no certainty; who is whose subject and what village is to whom? There will be no surety that such a property belongs to such and such a man. All will turn out to be liars, licentious, thieves, envious of other's wives, and murderers of men. In the houses of the Brâhmins, Ksattriyas, and Vais'yas, the three higher castes, the current of sin will flow. They will live by selling lac, iron, and salts prohibited by the S'âstras. The Brâhmins will drive buffaloes, burn the dead bodies of the S'ûdras, eat the food of the S'ûdras and go to unchaste women. There will be no more faith existing in the five Risi Yajñas. Almost every Brâhmin will not observe the vows of Amâvasyâ Nis'ipâlana. The holy threads will be cast away and the Sandhyâ Bandanam and cleanliness and good practices will cease altogether. The unchaste women who deal in giving loans, etc., and live on interests and the procuresses during menstruation will cook in Brâhmin families. There will be no distinction of food, no distinction of wombs, no distinction of Âs'ramas, and no distinction of persons. All will turn out Mlechchas. O Nârada! Thus, when the Kali will have its full play, the whole world will be filled with Mlechchas, the trees will be one hand high and the men will be of the size of a thumb. Then the most powerful Bhagavân Nârâyana will incarnate in His part in the house of a Brâhmin named Visnujas'â as his son. Mounted on a long horse, holding a long sword He will make the world free of the Mlechchas in three nights. Then he will disappear from the face of the Earth and She will be without any sovereign and be filled with robbers. There will be incessant rain, for six nights and it will rain and rain and the whole earth will be deluged; no traces of men, houses, and trees. After this the Twelve Suns will rise simultaneously and by their rays the whole water will be dried up and the earth will become level. Thus the dreadful Kali will pass away when the Satya Yuga will come back, Tapasyâ and the true religion and Sattva Guna will prevail again. The Brâhmins will practise Tapasyâ, they will be devoted to Dharma and the Vedas. The women will be chaste and religious in every house. Again the wise and intelligent Ksattriyas devoted to the Brâhmanas will occupy the royal thrones and their might, devotion to Dharma and love for good deeds will increase. The Vais'yas will again go on with their trades and their devotion to their trade and the Brâhmins will be reestablished. The S'ûdras, too, will be again virtuous, and serve the Brâhmins. Again the Brâhmins, Ksattriyas, and Vais'yas and their families will have Bhakti towards the Devî, be initiated in Devî Mantras and all will meditate on the Devî. Again there will be spread the knowledge of the Vedas, the Smritis,

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and the Purânas, all will go to their wives in menstruation periods. No Adharma (unrighteousness) will exist and the Dharma will reign in full, with all the parts (Kalâs) complete. When the Tretâ Yuga comes, the Dharma will be three footed; when the Dvâpara Yuga will come; the Dharma will be two-footed and when Kali will begin, the Dharma will be one-footed, and when Kali will reign supreme, no Dharma will exist, even in name. (O Nârada! Now I will speak of time.) The seven days of the week, Sunday, &c., the sixteen tithis, Pratipada &c., the twelve months Vais'âkha &c., the six seasons Summer, &c., the two fortnights (dark and bright) and the two Ayanas (Northern and Southern) are rendered in vogue. One day consists of four Praharas, one night consists of four Praharas; a day and a night constitute one so-called day. Thirty such days make one month. In the computation of time, five kinds of years (Varsas) were already mentioned (in the 8th Skandha). As the Satya, Tretâ, Dvâpara and Kali roll on turn by turn, so the days, months and years also roll on in turn. One day, according to the Devas, is equal to one year, according to men; three hundred and sixty human Yugas equal to one Deva Yuga. Seventy-one Deva Yugas make one Manvantara. The life period of Indra, the Lord of S'achî, is one Manvantara. Twenty-eight Indras' lives equal to one day of Hiranyagarbha (the golden wombed) Brahmâ. One hundred and eight such years equal to the life of one Brahmâ. When this Brahmâ dies, there is the Prâkrita Pralaya. The earth is not visible then. (The dissolution of Prakriti takes place.) The whole Brâhmanda is deluged by water; Brahmâ, Visnu, Mahes'vara and the other wise Risis get diluted in Para Brahmâ whose substance is all truth and consciousness. That time, the Prakriti Devî, too, gets merged in Para Brahmâ. The fall of Brahmâ and the dissolution of Prakriti are called the Prâkrita Pralaya. The duration of this Pralaya is one Nimesa of the Para Brahmâ Mûla Prakriti united with Mâyâ. All the Brâhmandas (universes) are destroyed at this time. When this Nimesa expires, the creation begins again in due order. So one cannot count the endless numbers of times when this creation and dissolution work are going on. So who can tell how many kalpas had past away, or how many Kalpas will come, how many Brâhmandas were created or how many Brâhmandas will be created. Who will be able to count how many Brahmâs, how many Visnus or how many Mahes'varas there have been. But One and Only One Para Brahmâ Parames'vara (the Great God) is The Supreme Lord of these countless Brâhmandas. The Parames'vara of the nature of Existence, Consciousness and Bliss is the Highest Spirit of all. All others, Brahmâ, Visnu, Mahes'vara the

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Great Virât, the Smaller Virât, all are His parts. This Brahmâ is Mûlâ Prakriti and from That has appeared S’rî Krisna, the Lord of his left half which is woman (Ardha Nârîs'vara). It is She that divided Herself into two forms; in Her one form, She resides as the two armed Krisna in the region of Goloka; and as the four-armed Nârâyana in Vaikuntha. All the things from Brahmâ, the Highest, to the mere grass the lowest, all are originated from Prakriti. And all the Prakriti-born things are transient. Thus the True, Eternal Para Brahmâ, beyond the three gunas, the Source of all creation, Whose substance is All-Will is the Only Substance beyond the region of Prakriti. He is without Upâdhis (conditions, as time, space, causation and attributes); He is without any form; and the forms that He assumes, they are for shewing His Grace to the devotees only. The Lotus-born Brahmâ is able by His Power of Knowledge to create the Brâhmanda. It is by His Grace that S'iva, the Lord of the yogis is named Mrityumjaya (the Conqueror of Death), the Destoyer of all, and the Knower of all Tattvas. By His Tapas, S'iva has realised Para Brahmâ and therefore has become the Lord of all, All-knowing, endowed with great Vibhûtis (lordly powers), the seer of all, omnipresent, the protector of all, the bestower of all prosperities. The devotion and service towards Para Brahmâ have alone made S’rî Visnu the Lord of all; and it is through the power of Para Brahmâ, that Mahâmâyâ Prakriti Devî has become omnipotent and the Goddess of all. Bhagavatî Durgâ has got His Grace by Her devotion and service to Him and has become Mûla Prakriti of the nature of Being, Consciousness and Bliss. And so has the Devî Sâvitrî, the Mother of the Vedas, become the presiding Deity of the Vedas and She is worshipped by the Brâhmanas and the Knowers of the Vedas. That She presides over all the branches of knowledge, is worshipped by all the learned assemblies and by the whole Universe is the result only of worshipping the Prakriti Devî. That Laksmî has become the bestower of all wealth and the presiding Deity of all the villages and the mistress of all, worshipped by all and the bestower of sons to all is also the result of worshipping Her. Thus it is through the worship of Prakriti that Durgâ, the Destroyer of all calamities and troubles has appeared from the left side of S’rî Krisna; and Râdhâ has become the presiding Deity of His Prâna (vital airs), and She is worshipped by all and possessed of all knowledge. It is by the worship of S'akti that Râdhikâ has so much excelled in love, has become the presiding Deity of the prâna of Krisna, has got love and respect, has been placed on His breast and is exceedingly beautiful. With the object of getting Krisna for her husband, She

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practised severe austerities for one thousand Deva years on the mountain S'atas'ringa in Bhârata to get the Mûla Prakriti's Grace. And when the S'akti Mûla Prakriti became graciously pleased towards Her, S’rî Krisna seeing Râdhikâ increasing in beauty like the Crescent Moon took Her to His breast and out of tenderness wept and granted Her highest boons so very rare to others and said :-- O Beautiful One! You better remain always in My breast and devoted to Me amongs all my wives; let you be superior to them all in good fortune, respect, love and glory. From today you are my greatest best wife. I will love you as the best amongst them all. O Dear! Always I will be submissive to you and fulfil what you say. Thus saying, S’rî Krisna selected her as his wife without any co-wives and made Her dear to His Heart. The other Devîs besides the five Prakritis, already mentioned, also derived superiorities by serving Mûla Prakriti. O Muni! What shall I say, everyone reaps the fruits as he practises Tapasyâ. Bhagavati Durgâ practised on the Himâlyâs tapasyâ for one thousand Deva years and meditated on the lotus-feet of Mûla Prakriti and so has come to be worshipped by all. The Devî Sarasvatî practised Tapasyâ for one lakh Deva years and is come to be respected by all. The Devî Laksmî practised Tapasyâ at Puskara for one hundred Divine Yugas and, by the Grace of Mûla Prakriti has become the bestower of wealth to all. The Devî Savitrî worshipped S’akti for sixty thousand divine years in the Malaya mountain and is respected and worshipped by all. O Bibhu! Brahmâ, Visnu, and Mahes'vara worshipped S'akti for one hundred Manvantaras and so have become the Preservers, etc., of this world. S’rî Krisna practised for ten Manvantaras terrible austerities and therefore obtained his position in the region of Goloka and is remaining there today in greatest bliss. Dharma Deva worshipped S’akti with devotion for ten Manvantaras and has become the lives of all, worshipped by all, and the receptacle of all. O Muni! Thus all, whether the Devîs, Devas, Munis, Kings, Brâhmanas, all have got their respect in this world by the worship of S’akti. O Devarsi! I have thus described to you all that I heard from the mouth of my Guru, in accordance with the rules of the Vedas. What more do you want to hear?

Here ends the Eighth Chapter of the Ninth Book on the Greatness of Kali in the Mahâ Purânam Srîmad Devî Bhâgavatam of 18,000 verses by Maharsi Veda Vyâsa.

The Devi Bhagavatam: The Ninth Book: Chapter 9

THE NINTH BOOK

Chapter IX

On the origin of the S’akti of the Earth

p. 840

1-4. S’rî Nârada said :-- In the twinkling of an eye of the Devî, the Pralaya takes place; and in that very time also the Brahmânda (cosmos) is dissolved, which is called the Pralaya of Prakriti. During this Pralaya, the Devî Vasundharâ (Earth) disappears; the whole world is deluged with water and all this appearance of five elements called Prapañcha vanishes in the body of Prakriti. Now where does Vasundharâ (Earth), thus vanished, reside? And how does She again appear at the beginning of the creation! What is the cause of her being so much blessed, honoured and capable to hold all and victorious. So tell about Her birth, the source of all welfare.

5-23. S’rî Nârâyana said :-- O Nârada! So it is heard that the Earth appears at the very outset of the creation. Her appearance and disappearance so occur in all the Pralayas. (This earth) the manifestation of the great S’akti, sometimes becomes manifest in Her and sometimes remains latent in Her (the S’akti). It is all the will of that Great S’akti. Now hear the anecdote of appearance (birth) of the earth, the cause of all good, the source of destruction of all calamities, the destroyer of sin and the cause of furtherance of one's religious merits. Some say that this earth has come out of the marrow of the Daityas, Madhu and Kaitabha; but that is not the fact. Hear now the real fact. Those two Daityas were greatly pleased with Visnu's valour and prowess in the fight between them and Visnu; and they said :-- “Kill us on that part of the earth which is not under water.” From their words it is evident that the earth was existent during their lifetime but she was not visible. After their death, the marrow came out after their bones. Now hear how the name “Medinî” came to be applied to the earth. She was taken out of the water, and the marrow came to be mixed with the earth. It is on account of this mixing that she is called Medinî, Now I will tell you what I heard before in Puskara, the sacred place of pilgrimage, from the mouth of Dharma Deva, about the origin of earth, approved by the S'rutis, consistent, and good. Hear. When the mind of Mahâ Virât, merged in water, expanded all over his body, it entered into every pore of his body. Next the Mahâprithvî or the Great Earth appeared at the time of Pañchî Karana (mixing of one-half of each of the elements with one-eighth of each of the other four elements). This Mahâprithvî was broken into pieces and placed in every pore. It is this differentiated earth that appears during creation and disappears during Pralaya. From this mind, concentrated in every pore of the body

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of Mahâ Virât, is born this earth, after a long interval. In every pore in the skin of this Virât Purusa there is one earth. She gets manifested and she disappears. This occurs again and again. When she appears, she floats on the water; and when she disappears, she gets merged in the water. There is this earth (world) in every universe; and along with her, there are mountains, forests, seven oceans, seven islands, Sumeru mountain, the Moon, the Sun and other planets, Brahmâloka, Visnuloka (the abode of Visnu) S'ivaloka and the regions of the other Devas, sacred places of pilgrimage, the holy land of Bhâratavarsa, the Kânchanî Bhûmi, seven heavens, seven Pâtâlas or nether regions, on the above Brahmâloka, and Dhruvaloka. This law holds good in every world in every universe. So every universe is the work of Mâyâ and thus it is transient. At the dissolution of Prakriti, Brahmâ falls. Again when creation takes place, the Mahâ Virât appears from S’rî Krisna, the Supreme Spirit. Eternal is this flow of creation, preservation and destruction; eternal is this flow of time, Kasthâ; eternal is this flow of Brahmâ, Visnu and Mahes'a, etc. And eternal is this flow of Vasundharâ who is worshipped in the Vârâha Kalpa by the Suras, Munis, Vipras, Gandarbhas, etc. The S'ruti says that the Presiding Deity of this eternal earth is the wife of Visnu in His boar-form. Mangala (Mars) is the son of that earth and Mangala's son is Ghates'a.

24-26. Nârada said :-- In what form was the Earth worshipped by the Devas in Vârâha Kalpa. The Vârâhi, the receptacle of all things, moving and non-moving, how did she appear, by what method of Pañchî Karana, from the Mûlaprakriti? What is the method of her worship in this Bhûrloka and in the Heavens (Svarloka). Also tell me, O Lord! in detail, the auspicious birth of Mangala (Mars).

27-34. Nârâyana spoke :-- In ancient days, in the Vârâha Kalpa, Varâha Deva (the boar incarnation) when entreated and praised by Brahmâ, killed the Daitya Hiranyâksa and rescued the earth from the nether regions Rasâtala. He then placed the earth on the waters where she floated as the lotus leaf floats on water. In the meantime Brahmâ began to fashion the wonderful creation on the surface of the earth. Bhagavân Hari, in His boar form and brilliant like ten million suns saw the beautiful and lovely appearance of the presiding deity of the earth, possessed of amorous sentiments. He then assumed a very beautiful form, fit for amorous embraces. They then held their sexual intercourse and it lasted day and night for one Deva year. The beautiful Earth, in the pleasant amorous plays, fainted away; for the intercourse of the lover with the beloved is exceedingly pleasant. And Visnu, too, at the same time was very much exhausted by the pleasant touch of the

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body of the Earth. He did not become conscious even how days and nights passed away. When full one year passed away, they got back their senses and the amorous man then left his hold of the loved. He assumed easily his former Boar form and worshipped Her as the incarnate of the Devî, with incense, lights, offerings of food, with vermilion (Sindur, red-powder), sandal-paste, garments, flowers and various other offerings of food, etc. He then said :--

35-37. O Auspicious One! Let Thou beest the receptacle of all things. All the Munis, Manus, Devas, Siddhas, and Dânavas, etc., will worship Thee with pleasure and willingness. On the day the Ambuvâchi ceremony closes, on the day when the house construction, i.e., the foundation is laid, on the day when the first entry is made into the newly built houses, when the digging of the well or tank commences, and on the day when tilling the ground commences, all will worship Thee. Those stupid fools that will not observe this, will certainly go to hell.

38-41 The Earth spoke :-- “O Lord! By Thy command I will assume the form of Vârâhî (female boar) and support easily on my back this whole world of moving and non-moving things, but the following things, pearls, small shells, S'âlagrâm, (a black stone, usually round, found in the river Gandakî, and worshipped as a type of Visnu), the phallus or emblem of S'iva, the images of the goddesses, conch-shells, lamps (lights), the Yantras, gems, diamonds, the sacred upanayana threads, flowers, books, the Tulasî leaves, the bead (Japa mâlâ), the garland of flowers, gold, camphor, Gorochanâ (bright yellow pigment prepared from the urine or bile of a cow), Sandal, and the water after washing the S'âlagrâma stone, I will not be able to bear. I will be very much pained in case I were to bear these on Me.”

42-45. S’rî Bhagavân said :-- “O Fair One! The fools that will place the above articles on Thy back will go to the Kâlasutra hell for one hundred divine years.” O Nârada! Thus saying, the Bhagavân Nârâyana remained silent. Now the Earth became pregnant and the powerful planet Mars was born. By the command of S’rî Hari, all began to meditate on Earth according to what is mentioned in Kânvas'âkhâ and began to praise Her. Offerings of food were given, uttering the root Mantra. Thus became extant all over the three worlds Her worship and praise.

46. Nârada said :-- O Bhagavân! Very sacred is the meditation, hymn and the root Mantra of the Earth. I am very anxious to hear them. Kindly describe it in detail.

47-48. Nârâyana said :-- The Earth was first worshipped by Varâha Deva; next She was worshipped by Brahmâ. Next She was worshipped by all the Munis, Devas, Manus and men. O Nârada! Now hear the Dhyân, praise and Mantra of the Devî Earth.

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49-51. The Earth was first worshipped by Bhagavân Visnu with this root Mantra (mûl mantra) “On Hrîm S’rîm Klîm Vasundharâyai Svâhâ.” Next He said :-- O Devî Earth! O Thou Smiling One! I worship Thee, who art worshipped by the three worlds, whose colour is white like white lotus, whose face is beautiful like the autumnal moon, who art the Store-house of all gems and jewels, and in whose womb all the precious stones and pearls are inbedded, and who has put on a raiment purified by fire. All then began to worship Her with this Mantra.

52-63. S’rî Nârâyana said :-- Now hear the hymn sung before Her according to Kânva S'âkhâ :-- O Thou, the Giver of Victory! Holder of water! Endowed with water, full of victory; Consort of the Boar Incarnation, Carrier of victory! Bestow victory on me. O Thou Auspicious One! The Store-house of all good, O Thou incarnate of all auspiciousness! Bestower of good, Thou, the Source of all good to bestow all sorts of welfare! Bestow all things that are good and auspicious to me in this world.

O Thou! The Receptacle of all, the Knower of all, all powerful, the Bestower of all desires, O Devî Earth! Give me the fruits that I desire.

O Thou! Who art all merits, Thou, the Seed of all religious merits, O Thou, the Eternal, the receptacle of all religious merits, the home of all religious persons, Thou bestowest merits to all.

O Thou! The Store-house of all grains, enriched with all sorts of corns, Thou bestowest harvests to all; Thou takest away all the grains in this world and again, Thou producest all corns of various kinds here. O Earth! Thou art all-in-all to the landlords, the Best Source of refuge and happiness. O Bestower of lands! Give me lands. The above hymn yields great religious merits. He becomes the sovereign of the whole earth for millions and millions of births who rising early in the morning reads this stotra. Men who read this acquire merits due to giving away lands as gifts. People become certainly freed of their sins, if they read this stotra, who take back the lands after making them as gifts, who dig earth on the day of Ambuvâchî, who dig wells without permission on another's well, who steal other's lands, who throw their semen on earth, who place lamps on the earth. Religious merits, equivalent to one hundred horse sacrifices accrue from reading this stotra. There is no doubt in this. This stotra of the great Devî is the source of all sorts of welfare and auspiciousness.

Here ends the Ninth Chapter of the Ninth Book on the origin of the S’akti of the earth in S’rî Mad Devî Bhâgavatam of 18,000 verses by Maharsi Veda Vyâsa.

The Devi Bhagavatam: The Ninth Book: Chapter 10

THE NINTH BOOK

Chapter X

On the offences caused to the Earth and punishments thereof

p. 844

1-3. Nârada said :-- I am now desirous to hear about the merits acquired by making gifts of land, the demerits in stealing away lands, digging wells in other's wells, in digging earth on the day of Ambuvâchî, in casting semen on earth, and in placing lamps and lights on the surface of the earth as well the sins when one acts wrongly in various other ways on the surface of the earth and the remedies thereof.

4-30. S’rî Nârâyana said :-- If one makes a gift of land in this Bhârata of the measure of a Vitasti (a long span measured by the extended thumb and little finger) to a Brâhmana who performs Sandhyâ three times a day and is thus purified, one goes and remains in S’iva Loka (the abode of S’iva). If one gives away in charity a land full of corn to a Brâhmin, the giver goes and lives in Visnu Loka in the end for a period measured by the number of dust particles in the land. If one presents a village, a plot of land, or grains to a Brâhmin, both the giver and the receiver, become freed of their sins and go to the Devî Loka (the abode of the Devî). Even if one be present when a proposal for a gift of land is being made and says “This act is good,” one goes to Vaikuntha with one's friends and relatives. He remains in the Kâlasutra hell as long as the Sun and Moon exist, who takes back or steals away the gift to a Brâhmin, offered by himself or by any other body. Even his sons, grandsons, etc., become destitute of lands, prosperity, sons, and wealth and remain in a dreadful hell named Raurava. If one cultivates the grazing land for the cows and reaps therefrom a harvest of grains, one remains for one hundred divine years in the Kumbhîpâka hell. If one cultivates any enclosure for cows or tanks and grows grains on them, one remains in the Asipatra hell for a period equivalent to fourteen Indra's falls. One who bathes in another's tank without taking off five handfuls of earth from it, goes to hell and one's bath is quite ineffectual. If anybody, out of his amorous passion casts his semen privately on the suface of the ground, he will have to suffer the torments of hell for as many years as are the numbers of dust particles on that area. If anyone digs ground on the day of Ambuvâchî, one remains in hell for four Yugas. If, without the permission of the owner of a well or tank, a stupid man clears the old well or tank and digs

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the slushy earth from the bottom, his labour goes in vain. The merit goes to the real owner. And the man who laboured so much goes to Tapta Kunda Naraka for fourteen Indra's life-periods. If any one takes out five handfuls of earth from another's tank, when he goes to bathe in it, he dwells in Brahmâ Loka for a period of years amounting to the number of particles in those handfuls of earth. During one's father's or grandfather's S'râdha ceremony, if one offers pinda without offering any food (pinda) to the owner of the soil, the S'râdha performer goes certainly to hell. If one places a light (Pradîpa) directly on the earth without any holding piece at the bottom, one becomes blind for seven births; and so if one places a conch-shell on the ground (S'ankha), one becomes attacked with leprosy in one's next birth. If any body places pearls, gems, diamonds, gold and jewels, the five precious things on the ground he becomes blind, if one places the phallic emblem of S’iva, the image of S'ivâni, the S'âlagrâma stone on the ground, he remains for one hundred Manvantaras to be eaten by worms. Conchshells, Yantras (diagrams for S'akti worshippers), the water after washing S'ilas (stones) i. e., Charanâmrita, flowers, Tulasî leaves, if placed on the ground, lead him who places these, verily to hells. The beads, garlands of flowers, Gorochana (a bright yellow pigment prepared from the urine or bile of a cow), and camphor, when placed on the ground, lead him who places so to suffer the torments of hell. The sandal wood, Rudrâksa mâlâ, and the roots of Kus'a grass also, if placed on the ground, lead the doer to stay for one manvantara in the hell. Books, the sacred Upanayana threads, when placed on the ground make the doers unfit for Brâhmin birth; rather he is involved in a sin equivalent to the murder of a Brâhmin. The sacred Upanayana thread when knotted and rendered fit for holding, is worth being worshipped by all the castes. One ought to sprinkle the earth with curd, milk, etc., after one has completed one's sacrifices. If one fails to do this, one will have to remain for seven births in a hot ground with great torment. If one digs the earth when there is an earth quake or when there is an eclipse, that sinner becomes also devoid of some of his limbs in his next birth. O Muni! This earth is named Bhûmi since She is the abode of all; she is named Kâs'yapî since she is the daughter of Kas'yapa; is named Vis'vambharâ, since she supports the Universe; She is named Ananta, since she is endlessly wide; and She is named Prithivî since she is the daughter of the King Prithu, or she is extensively wide.

Here ends the Tenth Chapter of the Ninth Book on the offences caused towards the surface of the earth and punishments thereof

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in hells - in the Mahâpurânam S’rî Mad Devî Bhâgavatam of 18,000 verses by Maharsi Veda Vyâsa.

The Devi Bhagavatam: The Ninth Book: Chapter 11

THE NINTH BOOK

Chapter XI

On the origin of the Ganges

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1-3. The Devarsi Nârada said :-- O Thou, the foremost of the knowers of the Vedas! I have heard the excellent narration of Earth. Now I want to hear the anecdote of Gangâ. I heard, ere long, that Gangâ, of the nature of Visnu and appearing from the feet of Visnu, the Îs'varî of the Devas, appeared, due to the curse of Bhâratî, on Bhârata; why has she come to Bhârata; in which Yuga and asked by whom did she come to Bhârata? O Lord! Now describe to me this auspicious anecdote capable to destroy sins and yield religious merits.

4-38. Nârâyana said :-- O Child! In ancient days there was born a prosperous Emperor King of Kings, in the Solar dynasty. He had two beautiful wives; one was named Vaidarbhî, and the other was named S'aivyâ. S'aivyâ delivered a very lovely son; his name was Asamanjâ. On the other hand, the queen Vaidarbhî desirous of getting a son, worshipped S'ankara, the Lord of Bhûtas who became pleased and granted her request; and Vaidarbhî became pregnant. After one hundred years of pregnancy she gave birth to one mass of flesh. Seeing this, the queen became very afflicted and taking refuge of Mahâdeva, began to cry loudly and very often. Bhagavân S'ankara, then, appeared there in a Brâhmin form and cut that mass of flesh into thousand pieces. Those thousand pieces turned out into thousand very powerful sons. Their bodies looked more brillant than the mid-day sun. But they were all burnt to ashes by the curse of Kapila Muni. And the King began to lament bitterly and he entered into the forest. Asamajâ practised tapasyâ to bring the Gangâ for one lakh years when he quitted his body in course of time. His son Ams'umân practised tapasyâ for one lakh years to bring Gangâ unto Bhârata and he, too, died. Then the son of Amsumân, the intelligent Bhagîratha, a great devotee of Visnu, free of old age and death and the store of many qualifications, practised tapasyâ for one lakh years to bring Gangâ on earth. At last he saw S’rî Krisna brilliant like ten millions of summer suns. He had two hands; there was a flute in his hand; be was full of youth in the dress of a cow-herd. A sight of His Gopâla Sundarî form, wearing a Sakhî's dress, makes one think that He is ever ready to show grace on His devotees. He is Para Brahmâ, whose Substance is Will; be has no deficiencies. Brahmâ, Visnu and Mahes'vara and the other Devas and Munis, etc. all praise Him, who pervades everywhere. He is not concerned with anything; yet He is the Witness of all. He is beyond

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the three gunas, higher than Prakriti. A sweet smile is always in his face, which makes it the more lovely. There is none equal to him in showing Grace to the Bhaktas. His raiment is purified (uninflammable) by fire and he is decorated with gems, jewels and ornaments. The King Bhagîratha saw that unforeseen appearance, bowed down and began to praise over and over again. His whole body was filled with ecstasy. Then he clearly told what he wanted for the deliverance of his family. Bhagavân S’rî Krisna then, addressed Gangâ and said :-- “O Sures'varî! Go quickly and appear in Bhârata, under the curse of Bhâratî. By My command go quickly and purify the sons of Sagara. They will all be purified by the touch of the air in contact with the Ganges and rise up in divine aerial cars, assuming forms like Mine and they will come to My abode. They will there remain always as My attendants and they will not be involved in the sins that they committed in their previous births. O Nârada! It is stated thus in the Vedas, that if the human souls, taking their births in Bhârata, commit sins for millions and millions of births, the sins will be completely destroyed if they touch once the air in contact with and carrying the particles of the Ganges. The sight of the Ganges and the touch of the Ganges water give religious merits ten times more than the touch with the air in contact with the Ganges water. People become freed of their sins then and there especially if they bathe in the Ganges. It is heard in the S'rutis that the bathing in the Ganges, if done according to rules, destroys all the sins, e.g., the murder of a Brâhmin, etc., acquired in one thousand millions of births done consciously or unconsciously. The merits that are acquired by the bathing in the Ganges on a day of religious merit, cannot be described even by the Vedas. Whatever is mentioned in the Âgamas is but a mere trifle. Even Brahmâ, Visnu and Mahes'a cannot describe fully the merits of the bathing in the Ganges. O Brâhmin! Such is the glory of ordinary bathing. Now I will describe the effect of the Ganges bath done with a Sankalpa (resolve); hear. Ten times more the result is obtained when the Ganges bathing is done with a resolve (Sankalpa) than ordinary bath and if one bathes on the day when the sun passes from one sign to another (in the Zodiac), thirty times more religious merits accrue. On the new Moon (Amâvyas) day, the Ganges bath gives the merits as above mentioned; but when the Sun is in his Southern course (Daksinâyana) double the merits are obtained and when the sun is in his Northern course, ten times more religious merits are obtained. The Ganges bathing in the time of Châturmâsya, full Moon day, Aksayâ Navamî or Aksayâ trittîyâ yields merits that cannot be measured. And if on the above Parva (particular periods of the year on which certain ceremonies are commanded) days both bathing, and making

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over gifts are done, there is no limit to the religious merits acquired; hundred times more than ordinary bath, religious merits are obtained. Great religious merits accrue from the Ganges bath on Manvantarâ tithi, Yugâdyâ, S'uklâ seventh day of the month of Mâgha, Bhîsmâstamî day, As'okâstamî day, and S’rî Râma Navamî day. Again double the merits than those of the above arise from bathing in the Ganges during the Nandâ ceremony. The Gauges bath in the Das'aharâ tenth tithi gives merits equivalent to Yugâdyâ Snânam (bath). And if the bathing be done on Mahânandâ or in Mahâvârunî day, four times more religious merits accrue. Ten million times more religious merits accrue from the Ganges bathing on Mahâ Mahâ Vârunî day than ordinary bath. The Ganges bath in the Solar eclipse yields ten times more religious merits than in the Lunar eclipse. Again the Snânam in Ardhodaya Yoga yields hundred times more religious merits than that of the (solar) eclipse. Thus saying to Gangâ before Bhagîratha, the Lord of the Devas remained silent. The Devî Gangâ with her head bowed down with devotion, said :--

39-42. Gangâ said :-- If I am after all, to go to Bhârata as Thou commandest and under the curse given previously by Bhâratî, then tell me how I would be freed of the sins that the sinners will cast on me. How long will I have to remain there? When, O Lord! Shall I be able to return to the Highest place of Visnu? O Thou, the Inner Self of all! O All Knowing! O Lord! Whatever else I desire, Thou knowest them all. So be pleased to instruct me on all these points.

43-69. Bhagavân S’rî Hari said :-- O Sures'varî! I know all that you desire; when you will assume the liquid form, the Salt Ocean will be your husband. He is My part and you are of the nature of Laksmî; so the union of the lover with the love stricken in the world will turn out a happy and qualified one. Of all the rivers Sarasvatî and others in Bhârata, that go to mix with the ocean, you will be the best and highly fortunate of them all. From today you will have to remain in Bhârata for a period of five thousand years, under the curse of Bhâratî. You will be able to enjoy daily and always the pleasures with the Ocean. O Devî! As you are a clever lady, so He is also apt and expert. The inhabitants of Bhârata will praise Thee and worship Thee with great devotion by the stotra which Bhagîratha has composed. He will derive the fruit of one horse-sacrifice who will meditate on Thee as per Kânvas'âkhâ and worship, praise and bow down to Thee daily. Even if one utter “Gangâ,” “Gangâ,” though one is one hundred Yojanas away from the Ganges, one will be freed of all sins and go to Visnu-loka. Whatever sins will be cast in Thee by thousand sinners bathing in Thee will be destroyed by the touch of the devotees of Prakriti Devî. Even if

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