El Devi Bhagavatam

Within the mouth, there is the Âhavanîya fire; within the heart, there is the Gârhapatya fire; in the navel, there is the Dhaksinâgni fire; below the navel, there is the Sabhyâgni fire and below that there is the Âvasathyâgni fire. Think thus. Next consider the Speech as the Hotâ, the Prâna as the Udgâthâ, the eyes as the Addharyu, the mind as the Brahmâ, the ears as the Hotâ and the keeper of the Agni, the Ahamkâra (egoism) as beast (Pas’u), Om Kâra as water, the Buddhi (intellect) of the house-holder as the legal wife, the heart as the sacrificial altar, the hairs and pores as the Kus’a grass, and the two hands as the sacrificial ladles and spoons (Sruk and Sruva.) Then think of the colour of the Prâna mantra as golden the fire of hunger as the Risi (seer), Sûrya (the sun) as Devatâ, the chhandas as Gâyatrî and Prânâya Svâhâ as the Mantra uttered; also repeat “Idamâdityadevâya namah” and offer oblations to the Prâna. The colour of the Apâna mantra is milk white. S’raddhâgni is the Risi, the Moon is the Devatâ, Usnik is the chhandas, and “Apânâya Svâhâ,” “Idam Somâya na namah” are the mantras. The colour of the Vyâna mantra is red like red lotuses; the fire Deity Hutâsana is the Risi, the fire is the Devatâ; Anustup is the chhandas, “Vyânâya Svâhâ” and “Idamagnaye na namah” are the mantras. The colour of the Udâna mantra is like that of the worm Indra Gopa; fire is the Risi; Vâyu is the Devatâ, Brihatî is the chhandas; “Udânâya Svâhâ’’ and “Idam Vâyave na namah” are the mantras. The colour of the Samâna mantra is like lightning; Agni is the Risi; Parjanya (the rains, water) is the Devatâ; Pankti is the chhanda; “Samânâya

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Svâhâ” and “Idam Parjanyâya na namah” are the mantras. O Nârada! Thus offering the five oblations to the five breaths, next offer oblations to the Âtman; the Bhîsana Vahni is the Risi; the Gâyatrî is the chhanda; the Self is the Devatâ; “Âtmane Svâhâ,” and “Idamâtmane na namah” are the mantras. O Nârada! He who knows this Homa of Prânâgnihotra attains the state of Brahmâ. Thus I have spoken to you in brief the rules of the Prânâgni hotra Homa.

Here ends the Twenty-Second Chapter of the Eleventh Book on the rules of Vais’vadeva in the Mahâpurânam S’rî Mad Devî Bhâgavatam of 18,000 verses by Maharsi Veda Vyâsa.

The Devi Bhagavatam: The Eleventh Book: Chapter 23

THE ELEVENTH BOOK

Chapter XXIII

On the Tapta Krichchhra vrata and others

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1-20. Nârâyana said :-- The best Sâdhaka, then uttering after his meals, the mantra “Amritâpidhânamasi.” (O Water-nectar! Let Thou be the covering to the food that I have taken), should make Âchaman (sip one Gandusa water) and distribute the remnant food (the leavings) to those who take the leavings. “Let the servants and maid-servants of our family that expect the leavings of food be satisfied with what leavings I give to them.” “Let those inhabitants of the Raurava hell or other unholy places who have remained there for a Padma or Arbuda years and want to drink water, be satisfied with this water that I offer to them and let this water bring unending happiness to them.” Repeating the above two mantras let the house-holder distribute the leavings of food to the servants and the water to those who want water respectively. Then opening the knot of the Pavitra (a ring of Kus’a grass worn on the fourth finger on certain religious occasions), let him throw this on the square mandalam or the ground. The Brâhmana that throws this Kus’a grass on the vessel (Pâtra) is said to defile the vow of Brâhmanas, taking their food. The Brâhmana that has not yet washed his face after taking the food, or touching another such Brâhmana or a dog, or a S’ûdra, should fast one day and then drink Pañchagabya and thus purify himself. And in case the Uchchista Brâhmin (who has not washed his mouth and hands after meals) be touched by another Brâhmin, who is not Uchchista, then simply bathing will purify him. By offering this Ekâhuti (oblation once) according to rules mentioned above, one obtains the fruit of performing ten million sacrifices; and by offering this oblation five times one gets the

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endless fruit, of performing fifty million sacrifices, and if one feeds such a man who knows well how to do this Prânâgnihoma, then he as well as he whom he feeds both derive full benefits and they ultimately go to heaven. The Brâhmana acquires while taking each of his mouthful of food the fruit of eating Pañchagavya, who takes his food duly with the holy Pavitra Kus’a grass tied on his finger. During the three times of worship, the devotee is to do his daily Japam, Tarpanam and Homa and he should feed the Brâhmins. Thus the five limbed Puras’charana is completely done. The religious man should sleep on a low bedding (lie on the ground); he is to control his senses and anger; he is to eat moderately, the things that are light, sweet and good; he is to be humble, peaceful and calm. He is to bathe thrice daily and not to hold any unholy conversation with any woman, a S’ûdra, one who is fallen, without any initiation, and who is an atheist; as well he should not speak in a language spoken by the chândâlas. One is to bow down before him who is in the act of performing the Japam, Homa and worship, etc; one is not to talk with him. Never by deed, mind or word, on all occasions never speak about sexual intercourses; nor hold any contact with such people. For the relinquishment of this subject is called Brahmacharyam (continence) of the kings as well as of the house-holders. But one should go to one’s legal wife during the night time after her menstruation duly according to the rules of the S’âstras; the Brahmacharyam is not thereby destroyed. Man cannot repay the three-fold debts and he cannot aspire for moksa without procreating sons or without doing the duties of the house-holders, as prescribed by the S’âstras. An attempt to do so becomes entirely fruitless like the breast on the neck of a goat. Rather it drags one downward. So the S’rutis say. So let yourself be free first from the debts due to the Devas, the debts due to the Risis and the debts due to the Pitris. Make sacrifices first and then be free from the Devas’ debt. Hold Brahmacharyam and be free from the Risis’ debt. Offer til and water; that is, do S’râddhas and tarpanams and be free from the debt due to the Pitris. Then do readily practise your own Varnas’rama Dharma.

21-33. One is to practise Krichchra chândrâ yana Vrata and to take for his food, milk, fruits, roots and vegetables, Habisyannam and food obtained by begging so that one may become sinless. One is to make japam for Puras’charanam. One is to avoid salt, salty or alkaline substances, acid, garlic, turnips, eating in Kâmsa vessels, chewing betels, eating twice, putting on impure clothings, the intoxicating things and the unsâstric nocturnal japam; also one is not to waste one’s time over blaming and

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trying to find faults with the relatives, playing at dice, or talking at random with one’s wife (so that evil effects may arise). One is to spend one’s time in worshipping the Devas, reciting the hymns of praise, and studying the S’âstras. One is to sleep on the ground, practise Brahmacharyam, and the vow of silence, bathe thrice, not practise anything which befits the S’ûdras only. One is to worship everyday, make charities duly and be always happy, recite stotras daily, do occasional Deva worships, have faith in one’s Guru and Deva. These twelve rules are to ensure success to the devotee who does Puras’charanam. One is to daily praise the Sun, with one’s face turned towards Him, do japam before Him; or one is to worship one’s own Deity in front of fire or the image of any god, and do japam simultaneously. The devotee who practises Puras’charanam is to bathe, worship, do japam, meditate, practise Homa, Tarpanam, is to have no desires and to surrender all fruits to one’s own desired Deity, etc. These are necessarily to be observed by him. Therefore while doing japam, Homa, etc., the devotee’s mind is to remain always pleasant and satisfied. One should be ready to practise tapasyâ, to see the S’âstras and be merciful to all the beings. As asceticism leads one to to heaven and to the attainment of one’s desires, therefore know this that all the powers come to an ascetic. An ascetic can cause another’s death (mâran); he can injure others, cure diseases and kill all. Whatever the several Risis wanted from the Devî Gâyatrî and to that end made Puras’charanam and worshipped Her, they obtained from Her all those things. O Nârada! I will speak of S’ânti Karmas etc., in a future chapter. Here I will speak of those rules, etc., that are to be observed in Puras’charanam in as much as they play the principal part to success.

First of all shave yourself and have your hairs and nails, etc., cut off and bathe and be pure. Then perform the Prâjâpatya prâyas’chitta for one’s peace and purification and next do the puras’charanam of the Gâyatrî. Do not speak the whole day and night. Keep your thoughts pure. If words are to be spoken, speak only what you take as true. First recite Mahâvyârhiti and then the Sâvitrî mantra with Pranava prefixed. Then recite the sin-destroying mantra “Âpohisthâ, etc.,” and Svasti matî Sûkta and “Pâvamânî Sûkta.” In every action, in its beginning and at its end one is to understand the necessity of doing the Japam, why and what for one is doing that.

One is to repeat the Pranava, the three Vyârhitis and Sâvitrî ayuta times or one thousand times or one hundred times or ten times. Then offer with water, the peace offerings (tarpanam) to the Âchârya, Risi, Chhandas, and the Devas. Being engaged in action, do not speak any impure language

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of the Mlechchhas or talk with any S’ûdra or any bad person. Do not talk with wife in the period of menstruation, with one who has fallen, with the low-class person, with any hater of the Devas and the Brâhmanas, Âchâryas and Gurus, with those who blame the fathers and mothers; nor show any disrespect to anybody. Thus I have spoken in due order about all the rules of Krichchhra vrata. Now I will speak of the rules of the Prâjâpatya Krichchhra, S’ântapana, Parâka Krichchhra and Chândrâyana.

34-54. One becomes freed of all the sins, if one performs the above five Chândrâyanas. By the performance of the Tapta Krichchhra, all sins are burnt off in an instant. By the performance of the three Chândrâyanas the people get purified and go to the Brahma Loka. By doing eight Chândrâyanas, one sees face to face one’s Devatâ, ready to grant boons. With ten Chândrâyanas, one gets the knowledge of the Vedas and one acquires all what one wants.

In the observance of the Krichchhra Prâjâpatya Vrata, one has to take food once in midday for three days, once in the evening for three days, and for the next three days whatever one gets without asking anything from anybody. For the next three days one is not to take any thing at all and go on with one’s work. These twelve days’ work constitutes the Prâjâpatya Vrata.

Now about the rules of the S’ântapana Vrata. On the preceding day one has got to eat food consisting of the mixture of cow urine, cow-dung milk, curd, ghee and the water of the Kus’a grass; the day following he is to fast. These two days’ work constitutes the S’ântapana Vrata.

Now about the Ati Krichchhra vrata. For the first three days, one is to eat one mouthful of food a day and for the next three days one is to fast. This is the Ati Krichchhra vrata. This vrata repeated three times is called Mahâ S’ântapana vrata. Note :-- According to the opinion of Yama, the fifteen days’ work constitutes Mahâ S’ântapana. For the three days one has to eat cow-urine; for the next three days, cow-dung, for the next three days, curd; for the next three days milk; and for the next three days one has to take ghee. Then one becomes pure. This is called the all sin-destroying Mahâ S’ântapan Vrata. Now I am speaking of the nature of the Tapta Krichchhra Vrata.

The Tapta Krichchhra vrata is carried out for the twelve days. For the first three days, one has to drink hot water; for the next three days, hot milk; for the next three days, the hot ghee and for the next three days, air only. Everyday one has to bathe once only under the above rules,

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and remain self-controlled. If one drinks water simply everyday under the above conditions, that is called the Prâjâpatya vrata.

To remain without any food for twelve days according to rules is called the Parâka Krichchhra vrata. By this vrata, all sins are destroyed.

Now about the rules of taking food in the Chândrâyana vrata. In the dark fortnight one will have to decrease one mouthful of food every day and in the bright fortnight one will have to increase one mouthful every day and one has to fast completely on the Amâvasyâ (new moon) day. One has to bathe thrice daily during every Sandhyâ time. This is known as the Chândrâyana Vrata.

In the S’is’u Chândrâyana Vrata one will have to take four mouthfuls of food in the midday and four mouthfuls in the evening. In the Yati Chândrâyana one has to take eight mouthfuls in the midday and to control his passions.

55. These abovementioned vratas are observed by the Rudras, Âdityas, Vâsus, and Maruts; and they are enjoying thereby their full safety.

Each of the above vratas purifies the seven Dhâtus of the body in seven nights simply! First skin, then blood, then flesh, bones, sinews, marrows and semen are purified. There is no doubt in this. Thus purifying the Âtman by the above vratas, one is to do religious actions. The work done by such a purified man is sure to be met with success. First control the senses, be pure and do good actions. Then all your desires will be undoubtedly fructified. Fast for three nights, without doing any actions and see the result. (You will not do anything and you want self control! Is this a child’s play?) Perform for three days the nocturnal vratas. Then proceed with your desired duties. If one works according to these methods, one gets the fruits of Puras’charanam. O Nârada! By the Puras’charanam of S’rî Gâyatrî Devî all desires are fulfilled and all sins are destroyed. Before doing Puras’charanam purify your body by performing the above vratas. Then you will get all your desires completely fulfilled. O Nârada! Thus I have spoken to you of the secret rules of Puras’charanam. Never disclose this to any other body. For it is recognised equivalent to the Vedas.

Here ends the Twenty-third Chapter of the Eleventh Book on the Tapta Krichchhra vrata and others in the Mahâ Purânam S’rî Mad Devî Bhâgavatam of 18,000 verses by Maharsi Veda Vyâsa.

The Devi Bhagavatam: The Eleventh Book: Chapter 24

THE ELEVENTH BOOK

Chapter XXIV

On Sadâchâra

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1. Nârada said :-- O Bhagavân! Thou art the ocean of mercy; kindly speak out to me in brief all the things and the duties to be observed and applied in the S’ânti Karmas (the peace bringing acts) of Gâyatrî.

2-20. Nârâyana said :-- O Nârada! The question asked by you is esoteric. Never divulge this to a wicked person or any hypocrite. It is to be kept secret. While doing this S’ânti Karma, the Brâhmanas are to perform the Homas with fuel soaked in milk (Payah). If the fuel of the S’amî tree be offered in Homa ceremony, then diseases caused by planets are cured. If the Homa be performed with wet As’vaththa or Udumbara or other ksîra trees, the diseases caused by demons and hob-goblins are cured. If one offers Tarpanam with one palmful of water, repeating the mantra “Sûryam Tarpayâmi namah”, the pending evils are also averted and troubles are ceased. The repetition of the Gâyatrî mantra with knees immersed in water averts all evils. The repetition of Gâyatrî with body immersed in water upto the throat, averts the danger of life; and the same with whole body immersed grants all success. This is the best of all the S’ânti karmas, the acts that bring health, wealth, happiness and peace. While performing Homa, light with the fuel of Ksîravriksa (the trees that emit milky juice); place Pañchagavya in a vessel made of gold, silver, copper or wood of ksîra trees, or in the vessels made of earth, without any knot or crack; utter the Gâyatrî mantra and offer one thousand homas. Sprinkle with water at every offering, touching the Pañchagavya with Kus’a grass, thousand times. Then offer the sacrifices there where calamities or nuisances are seen and meditate on the Highest Devatâ. Thus all the magic spells used by other persons for a malevolent purpose will be rendered nugatory. Bring under your control any Deva yoni, Bhûte Yoni, or Pis’âcha Yoni that causes you troubles; then they will quit the house, village, city, way, even that kingdom. Now hear how they are brought under control. Prepare a sacrificial altar with sand, draw a square on it, place a Sûla (spear) in its centre and plaster with Astagandha. For the sake of converting all the evils, repeat Gâyatrî mantra thousand times and impregnate it with the mantra, dig the ground and place or bury the Sûla under it. Place on the level ground or sthandila a jar or Navaphala, a fruit made of gold, silver, or copper or a newly made earthen jar and enclose it with thread. Then have the sacred waters brought from the several Tîrthas by the Brâhmins and fill the jar, repeating the Gâyatrî Mantra. Put within this jar the twigs,

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then of Cardamom tree, sandal tree, karpûra tree, jâti, aparâjitâ. Saha Devî, Pâtala, Mallikâ flower, Bel leaves, rice, barley, Til, mustard, as’vattha, and udumbara trees and throw them within the jar. (The Ksîra trees are As’vaththa, Udumbara, Plaksa, and Nyagrodha.) Doing all these, prepare one Kus’a Kurcha made of twenty seven Kus’a grass in the form of a braid of hair, round one end of a straight rod and tied in a knot and place it there. Then take your bath and repeat the Gâyatrî mantra over it one thousand times with your whole mind fully concentrated. Then the Veda knowing Brâhmanas would recite the Saura mantra and sprinkle the man attacked by the demon with water and make him drink also the water saturated with the mantra and bathe him also with that. Then that person will be dispossessed of the devil and be happy. Even when the man (possessed by a devil), is going to die, he gets his life again if he be made to drink this water saturated with this mantra and have his bath with that. So a wise King must do this, with a desire to have a long life; and after he is sprinkled with this mantra-charged water he is to give one hundred cows to the Brâhmanas as the Daksinâ.

21-44. The Daksinâ is to be given according to one’s might; and specially what gives satisfaction to the Brâhmanas. If one be terrified by a Devil or so or by the mischievous magic spells of others, one is to sit on Saturday under an As’vattha tree and repeat one hundred Gâyatrîs. For the cure of all diseases, if one has to perform the Mrityunjaya Homa, one will have to do Homa with the Gulancha creeper, soaked in milk and deducting the knots thereof. For the pacification of fever, mango leaves soaked with milk ought to be used in the Homa ceremony. The wasting diseases are cured if Homa be performed with the leaves of the Vacha  soaked in milk; phthisis or consumption is cured if Homa be performed with curd, milk and ghee. Again, if offerings be given to the Solar Deity and if Pâyasânnam be given to him and if this be given to the consumptive patient, his disease will be cured. Again, on the Amâvasyâ tithi (new moon day) if Homa be performed with Soma creeper (excluding the knot joints) soaked in milk, then consumption will be cured. If Homa be made with the flowers of the S’amkhya tree, then leprosy is cured; if the Homa be done with the seed of Apâmârga, the Mrigis or the hysteric and epileptic fits are cured. So if Homa be performed with the fuel of Ksîra trees, lunacy is cured; if, with the fuel of udumbara, meha (spermatorrhea) is cured; if with sugarcane juice, gonorrhea is cured; if with curd, milk and ghee or with the ghee of Kapilâ cow, the homa be performed, the Masûrikâ disease or smallpox will be cured, and if Homa be performed with the fuels of Udumbara, Vata, and As’vatha be performed, then the diseases of cows, elephants

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and horses are cured. If the trouble be caused by many ants and ant-hills (Madhu Valmîka) then perform the Homa ceremony with the fuel of Samî tree one hundred times and with the food prepared of ghee one hundred times and offer sacrifices with the rest of the food; then the above troubles will cease. If there be a earth quake or if there be seen flashes of lightnings, then homa is to be performed with the fuel of Vana Vetasa and the whole kingdom will be happy. If you surcharge any piece of iron with Gâyatrî mantra repeated hundred times and if you throw it in any direction then no fear will arise from that quarter out of fire, air, or any other enemy. If one be imprisoned, and if he repeats the Gâyatrî mentally, he will be liberated from the prison. If you touch the man possessed by a devil, disease or mortification and sorrow with the Kus’a grass and repeat the Gâyatrî mantra, and thus charge him with Divine electricity, that man will be liberated from the fear caused thereby. If you make the man possessed by devils, etc., drink the water charged with the Gâyatrî mantra or if you cast on his body the ashes charged with hundred Gâyatrîs or tie those ashes on his head repeating the Gâyatrî mantra, he will be instantly freed of all diseases and will live for one hundred years in happiness. In case a man is unable to do fully all these himself, he can get all these done by other Brâhmanas and pay Daksinâ (fees) to them duly for the same.

O Nârada! Now I will tell you how nourishment and wealth are attained. Wealth is attained if the Homa be performed with red lotus or fresh Jâtî flower or with the S’âli rice or with the fuel of Bel tress, leaves, flowers, fruits or roots or with any portions thereof. If for one week the oblations be offered with fuel of Bel tree mixed with Pâyasa or with ghee one hundred times, then Laksmî Devî will surely be attained. If the Homa be performed with Lâja (fried rice) mixed with curd, milk, and ghee, the daughter will be obtained. If for one week, the Homa be performed with red lotus, then gold is obtained. If the Tarpanam (peace offering) be offered to the Sun, then the treasures, gold hidden under the water, are obtained. If the Homa be performed with food (Anna) then Anna is obtained; if Homa be performed with rice, then rice is obtained.

45-51. If Homa be performed with calfdung, dried and powdered, then animals are obtained. If Homa be performed with Priyangu, Pâyasa or ghee then the progeny is obtained. If the oblations of Pâyasânna be offered to the Solar Deity and if the Prasâdam (remnant) be given to one’s wife under menstruation to eat, then

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excellent sons will be obtained. If the Homa be performed with the fuel of wet pointed Ksîra trees, then longevity is attained. If Homa be performed with the fuel of the Palâs’a tree, pointed and wet and mixed with curd, milk, and ghee for one hundred times consecutively, then longevity and gold are attained. If the Homa be performed with Durbâ grass, milk, honey or ghee, one hundred times, then longevity and golden lotus are obtained. If for one week the Homa ceremony be performed with the fuel of S’amî tree mixed with food, milk or ghee one hundred times of each or if for one week the Homa he performed with the fuel of Nyagrodha tree and afterwards one hundred Homas be made with Pâyasânna, the fear of unnatural death is removed.

52-60. That man can conquer death who can remain for one week living on milk only and who performs during that time hundreds, and hundreds of Homas and repeats the Gâyatrî, controlling his speech. If anybody can fast three nights and control his speech and repeat Gâyatrî he gets himself freed from the hands of Death; or totally immersed in water if he repeats Gâyatrî, he will be saved from the impending danger of death. If anybody repeats the Gâyatrî mantra for one month, taking his seat under a Bel tree or performs Homa with Bel fruit, root or leaves, he gets kingdoms. (Know all the Mantrams are electric in their effects). Similarly if anybody performs Homa with one hundred lotuses, he gets a foeless kingdom. So one becomes the lord of a village if one performs Homa with Yavâgu (barley gruel) and Sâlidhânya. If the Homa be performed with the fuel of Asvaththa tree, victory in battle is ensured and if the Homa be performed with the fuel of Âkanda tree, then victory everywhere is ensured. If one hundred Homas be performed extending a week with Vetasa tree’s leaves or fruits, dipped in milk and mixed with Pâyasa, the rainfall is ensured. Similarly if anybody repeats Gâyatrî for one week with his body upto navel immersed in water, the rainfall is ensured; on the contrary if the Homa be performed with ashes in water, then the cessation of heavy rainfall is ensured. The Homa with the fuel of Palâsa gives Brahmateja; Homa with the flowers of Palâsa gives everything desired. Homa with milk or drinking Brâhmarasa, charged with mantra, increases the intellect; and the Homa with ghee gives Buddhi (medhâ) (intelligence).

61-69. Homa with flowers gives good smell; Homa with thread gives cloth; Homa with salt and honey mixed or Bel flowers gives one power to control anything and everything that is desired. If anybody bathes everyday immersed completely within water and sprinkles water on his body, he becomes cured of diseases and

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he becomes very healthy. If any Brâhmana does these things for others, he becomes also no doubt healthy. If anybody wants to increase his life period he should practise good deeds and repeat Gâyatrî thousand times daily for one month. Thus his longevity will be increased. Two months’ such practice gives long life and perpetual health; three month’s such practice will give life, health, and wealth, four months such practice gives longevity, wealth, fame, women, sons, etc., five months such practice gives longevity, health, wealth, wife, sons and learning. So one should repeat this as many months in proportion to the number of his desires and he would get them. Again any Brâhmana who stands on one leg without holding any other thing and raises both his hands and daily repeats three hundred Gâyatrîs for one month, gets all his desires fulfilled. And if he repeats one thousand one hundred Gâyatrîs, there is nothing in this world that is not met and attained with success. Controlling the Prâna (inhaling) and Apâna (exhaling) Vâyu (breath), he who repeats daily three hundred Gâyatrîs to the Devî, his highest desires are satisfied.

70-77. Vis’vâmitra Risi says :-- Standing on one leg, with both hands raised and controlling Vâyu he who repeats daily one hundred Gâyatrîs for one month, gets all his desires fulfilled. Similarly with three hundred or thousand repeatings, all things are attained. Submerged under water, if one repeats Gâyatrîs as many times as mentioned above, he gets everything. If, for one year, with hands uplifted and without holding anything, anyone stands on one leg, controls one’s breath and repeats Gâyatrî mantra three hundred times or thousand times, eating Havisyânnam only in the night time, he becomes a Risi (Seer). This thing repeated two years gives infallible speech; three years gives knowledge of the present, past and future; four years will enable one to see face to face the Solar God; five years will give the eight Siddhis, lightness, etc., six years will enable one to assume forms as he desires; seven years gives immortality; nine years gives Manuhood; ten years gives Indrahood; eleven years gives Brahmâ-hood; and twelve years gives the state of Parama Brahma.

78-90. O Nârada! By these practices of Tapasyâs you and other Risis have been able to conquer the three Lokas (regions). Some ate only vegetables; some fruits; some, roots; some simply water; some, ghee; some, Somarasa; whereas some others ate only charu and did tapasyâ. Some Risis practised this great Tapasyâ by eating very little for a fortnight only. Some ate food, only what they got by begging during the day; and some ate only Havisyânna. O Nârada! Now hear the rules for the purification and expiation of sins. For the expiation of the sin incurred in stealing gold, one is to repeat three thousand Gâyatrîs (daily) for one

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month; then the sin will be destroyed. By this act also the sins incurred by drinking or by going to one’s Guru’s wife are destroyed. Vis’vâmitra Risi says :-- The sin incurred by killing a Brâhmana (Brahmahatyâ) is destroyed if one erects a shed in a forest and, living there, repeats three thousand Gâyatrîs daily for one month. Those Brâhmanas that have committed the Great Sins (i.e., Mahâpâtakas), become free, if they repeat one thousand Gâyatrîs daily, submerged under water, for twelve successive days. By controlling speech and by practising Prânâyâma, if one repeats three thousand Gâyatrîs daily for one month, one will be free from the Mahâpâtakas. If one practises one thousand Prânâyâmas repeating the Gâyatrî, one becomes freed also of Brahmahatyâ. If one draws upwards the Prâna and Apâna Vâyus six times, repeating the Gâyatrî with collected mind, this destroys all the sins and it is called all-sin destroying Prânâyâma. If one practises this Prânâyâma one thousand times for one month, the lord of the earth becomes freed of all sins. If any Brâhmana incurs the sin of killing a cow, for twelve days he is to repeat three thousand Gâyatrîs daily for expiation. Similarly the repetition of ten thousand Gâyatrîs removes the sin of going to those not fit to be gone into, eating the uneatables, stealing and killing and this act brings in peace. All sins are destroyed by performing one hundred Prânâyâmas with Gâyatrî. Again if there be a mixture of various sins, one will have to live in the forest for one month and repeat one thousand Gâyatrîs or practise fasting and repeat three thousand Gâyatrîs; thus all sins will be destroyed.

91-100. To repeat Gâyatrî twenty-four thousand times is equal to performing the Krichchhra vrata and to repeat sixty four thousand Gâyatrîs duly is equal to performing the Chândrâyana. If anybody repeats, in the morning and evening Sandhyâ times, the merit giving Gâyatrî one hundred times, with Prânâyâma, all his sins are destroyed. So, submerged under water, if one repeats the Gâyatrî Devî, meditating Her in the Sun, one hundred times daily, one’s all the sins are fully destroyed. O Nârada! Thus I have described to you all about averting or destroying the evils and the purification of various sins. All this is secret. Keep it carefully concealed. Never divulge this. Whoever divulges this will bring his own ruin. I have spoken to you, in brief, all about Sadâchâra (right way of living). If anybody practises this duly, according to rules, S’rî Mahâmâyâ Durgâ Devî becomes pleased with him. If anybody wants to have both enjoyment and liberation, he is to practise all these daily, as well as the occasional, and Kâmya (desired) duties duly according to rules. It is stated in all the S’âstras, that this Âchâra (right way of living) is the foremost and the chief Dharma, the Deity of which is

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the Supreme Mother Herself. O Nârada! That man who practises duly this Âchâra is, in this world, holy, happy and blessed. This I speak to you truly. If anybody desires to get the Devî Bhagavatî’s Grace, he should first of all set himself at once to practise this Sadâchâra. He who hears this gets wealth and great happiness. There is no doubt in this. Now speak what more you want to hear.

Here ends the Twenty fourth Chapter of the Eleventh Book on Sadâchâra in the Mahâpurânam S’rî Mad Devî Bhâgavatam of 18,000 verses by Maharsi Veda Vyâsa. The Eleventh Book Completed.

[Here ends the Eleventh Book.]

The Devi Bhagavatam: The Twelfth Book: Chapter 1

THE TWELFTH BOOK

Chapter I

On the description of Gâyatrî

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1-7. Nârada said :-- O Deva! The rules of Sadâchâra (right ways of living) and the all-sin-destroying unequalled Glories of the Devî Bhagavatî have been described by Thee. And I, too, have heard the nectar of the Glories of the Devî from Thy lotus mouth. The Chândrâyana and other Vratas; described by Thee, are very difficult to practise. So they are impracticable with the ordinary persons. Therefore, O Lord! Kindly describe those actions which can easily be carried out by common persons, at the same time, the Devî's Grace and Siddhis can be obtained by those practices. Again what thou hast described about the Gâyatrî in connection with Sadâchâra kindly say which are the chief and foremost as well as those that are more meritorious. O Best of the Munis! Thou hast told that there are the twenty-four syllables in the Gâyatrî. Kindly describe now their Risis, Chhandas, Devatâs and other things that should be known regarding them and thus satisfy my longings.

8-27. S’rî Nârâyana said :-- O Nârada! The twice-born would have done what they ought to do if they be engaged in repeating their Gâyatrî only, whether they be able or not able to practise the Chândrâyana and the other vratas. Whichever Brâhmin repeats the Gâyatrî three thousand times and offers Arghya to the Sun in the three Sandhyâ times, the Devas worship him; what to speak of other ordinary persons! Whether he practises Nyâsa or not, if anybody sincerely repeats the Gâyatrî Devî, Whose Nature is Existence, Intelligence, and Bliss and meditates on Her, even if he attains siddhi in one syllable even, then as a result of that, he can vie with the best of the Brâhmanas, the Moon, and the Sun; nay, with Brahmâ, Visnu, and Mahes'vara even! O Nârada! Now I will tell in due order the Risis, Chhandas, and the Devatâs of the twenty-four syllables of the Gâyatrî. The Risis, in due order, are (1) Vâma Deva, (2) Attri, (3) Vas'istha, (4) S’ukra, (5) Kanva, (6) Parâs'ara, (7) the very fiery Vis'vamitra, (8) Kapila, (9) S’aunaka, (10) Yâjñavalkya, (11) Bharadvâja, (12) the ascetic Jamadagni, (13) Gautama, (14) Mudgala, (15) Vedavyâsa, (16) Lomas'a, (17) Agastya, (18) Kaus'ika, (19) Vatsya, (20) Pulastya, (21) Mânduka, (22) the ascetic in chief Durvâsâ, (23) Nârada and (24) Kas'yapa.

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Now about the chhandas :-- (1) Gâyatrî, (2) Usnik, (3) Anustup, (4) Brihatî, (5) Pankti, (6) Trisnup, (7) Jagatî, (8) Atijagatî, (9) S’akkarî, (10) Ati S’akkarî, (11) Dhriti, (12) Ati Dhriti, (13) Virât, (14) Prastârapankti, (15) Kriti, (16) Prâkriti, (17) Âkriti, (18) Vikriti, (19) Samkriti, (20) Aksarapankti, (21) Bhuh, (22) Bhuvah, (23) Svah and (24) Jyotismatî. The Devatâs of the several letters in due order, are :-- (1) Agni, (2) Prajâpati, (3) Soma, (4) Îs'âna, (5) Savitâ, (6) Âditya, (7) Brihaspati, (8) Maitrâvaruna, (9) Bhagadeva, (10) Aryamâ, (11) Ganes'a, (12) Tvastrâ, (13) Pûsâ, (14) Indrâgnî, (l5) Vâyu, (16) Vâmadeva, (17) Maitrâ varunî (18) Vis'vadeva, (19) Mâtrikâ, (20) Visnu, (21) Vasu, (22) Rudra Deva, (23) Kuvera, and (24) the twin As'vinî Kumâras. O Nârada! Thus I have described to you about the the Devatâs of the twenty-four syllables. The hearing of this destroys all sins and yields the full results of repeating the mantra Gâyatrî. (Note :-- The Devatâs, mentioned in the Gâyatrî Brahmâ Kalpa are different from those mentioned here.)

Here ends the first Chapter of the Twelfth Book on the description of Gâyatrî in the Mahâpurânam S’rî Mad Devî Bhâgavatam of 18,000 verses by Maharsi Veda Vyâsa.

The Devi Bhagavatam: The Twelfth Book: Chapter 2

THE TWELFTH BOOK

Chapter II

On the description of the S’aktis, etc., of the syllables of Gâyatrî

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1-18. Nârâyana said :-- O Nârada! O Great Muni! Now hear which are the S’aktis in due order of the twenty four syllables of the Gâyatrî Devî:--

(1) Vâma Devî, (2) Priyâ, (3) Satyâ, (4) Vis'vâ, (5) Bhadravilâsinî, (6) Prabhâ Vatî, (7) Jayâ, (8) S’ântâ, (9) Kântâ, (10) Durgâ, (11) Sarasvatî, (12) Vidrumâ, (13) Vis'âle'sâ, (14) Vyâpinî, (15) Vimalâ, (16) Tamopahârinî, (17) Sûksmâ, (18) Vis'vayoni, (19) Jayâ, (20) Vas'â, (21) Padmâlayâ, (22) Parâs'obhâ, (23) Bhadrâ, and (24) Tripadâ.

Now hear the respective colours of the several syllables of the Gâyatrî Devî :-- (1) like Champaka and Atasî flowers, (2) like Vidruma, (3) like crystal, (4) like lotus; (5) like the Rising Sun; (6) white like conchshell; (7) white like Kunda flower; (8) like Prabâla and lotus leaves; (9) like Padmarâga, (10) like Indranîlamani; (11) like pearls; (12) like Saffron; (13) like the black collyrium of the eye; (14) red; (15) like the Vaidûrya mani; (16) like Ksaudra (Champaka tree, honey, water); (17) like turmeric; (18) like Kunda flower; and the milk (19) like the rays of the Sun; (20) like the tail of the bird S’uka; (21) like S’atapatra; (22) like Ketakî flower; (23) like Mallikâ flower; (24) like Karavîra flower.

Now about their Tattvas :-- (1) earth; (2) water; (3) fire; (4) air; (5) Âkâs'a (ether); (6) smell; (7) taste; (8) form; (9) sound; (10)

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touch; (11) male generative organ; (12) anus; (13) legs, (14) hands; (15) speech; (16) Prâna (vital   breath); (17) tongue; (18) eyes; (19) skin; (20) ears; (21) Prâna (up going breath); (22) Apâna; (23) Vyâna, (24) Sâmâna.

Now about the Mudrâs of the syllables:-- (l) Sammukha; (2) Samputa; (3) Vitata; (4) Vistrita; (5) Dvimukha, (6) Trimukha; (7) Chaturmukha; (8) Pañchamukha; (9) Sanmukha; (10) Adhomukha; (11) Vyâpakânjali (12) S’akata; (13) Yamapâs'a; (14) Grathita; (15) Sanmukhon mukha (16) Vilamba; (17) Mustika; (18) Matsya; (19) Kûrma; (20) Varâhaka; (21) Simhâkrânta, (22) Mahâkrânta; (23) Mudgara, and (24) Pallava.

The Mahâmudrâs of the fourth foot of Gâyatrî are (1) Trisûlayonî (2) Surabhi; (3) Aksa mâlâ; (4) Linga; and (5) Ambuja. O Nârada! Thus I have described to you all about the Mudras, etc., of the several syllables of the Gâyatrî. If during Japam, one thinks all these and at the same time repeats, all his sins are destroyed and his wealth gets increase and the fame attends on him.

Here ends the Second Chapter of the Twelfth Book on the description of the S’aktis, etc., of the syllables of Gâyatrî in the Mahâpurânam S’rî Mad Devî Bhâgavatam of 18,000 Verses by Maharsi Veda Vyâsa.

The Devi Bhagavatam: The Twelfth Book: Chapter 3

THE TWELFTH BOOK

Chapter III

On the description of the Kavacha of S’rî Gâyatrî Devî

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1-3. Nârada spoke :-- O Bhagavân! Thou art the Lord of this world; Thou canst shew favour and disfavour both; Thou art specially versed in the sixty-four Kalâs (arts of learning); Thou art the chief of the Yogis. I therefore ask Thee to solve a doubt of mine. By what Punyam a man can become free from all his sins and limitations and he can realise and become of the nature of Brahmâ. O Lord! And what are duly the Risis, Chhandas, Devatâs, Dhyân, and Nyâsa, etc., of this meritorious act? I want to hear.

4-25. Nârâyana said :-- O Nârada! There is but one and the only one way to this and though that is very secret, I will disclose that to you. It is the Gâyatrî-Kavacha. It can destroy all sins. Therefore to recite or to hold it on one's body enables the man to become free from all his sins and to get all his desires fulfilled and he gets the Sâyuya Mukti with the Devî (be merged in the Devî-Body). Now hear the Risis, Chhandas, etc., of this Kavacha :-- Brahmâ, Visnu and Mahes'vara are the Risis; the Rik, Yajus, Sâma and Atharva Vedas are the Chhandas; the Paramâ Kalâ Gâyatrî of the nature of Brahmâ is the Devatâ; “Tat” in Gâyatrî is the Vîja; “Bharga” is the S’akti; and “Dhîyah” is the Kîlaka; and its viniyoga (application) is in getting the Moksa (liberation.). With the first four syllables touch the heart; with

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