El Devi Bhagavatam

Arghyapâtrâya namah” worship in the Arghyapâtra S’ankha, sprinkle water in the S’ankha with the Mantra “Sam S’ankhya namah.” Worship in due order the twelve Kalâs of the Sun Tapinî, Tâpinî, Dhûmrâ, etc., utter the fifty syllables of the Mâtrikâ in an inverse order (i.e., beginning, see the Sâradâ Tilaka, with Ksam, Ham, Sam, Sam, S’am, etc.,) and repeating the Mûla Mantra also in an inverse order, fill the S’ankha, three-fourths, with water. Next perform in it the Nyâsa of Chandrakalâ and uttering the Mantra “Um Soma mandalâya Sodas’akalâtmane Amukademtâyâ Arghyâ-mritâya namah,” worship in this conchshell. Next with Ankus’a mudrâ, invoke all the tîrthas there, repeating the Mantra “Gange Cha Yamune chaiva, etc.,” and repeat eight times the Mûla Mantra (the basic Mantra). Then perform the S’adamga Nyâsa in the water and with the Mantra “Hridâ namah, etc.,” worship and, repeating eight times the Mûla Mantra, cover it with Matsyamundrâ. Next place on the right side of the S’ankha, the Proksanî Pâtra (the Kos’â vessel from which water is taken for sprinkling) and put a little water in it. By this water sprinkle and purify all the articles of worship as well as one’s own body and consider one’s Âtman as pure and holy.

47-81. After doing works thus far the until Vis’esârghya is placed, the devotee should erect Sarvato bhadra mandala within the altar and put the S’âli rice within its pericarp. Next spread Kus’a grass on that Mandala and put on one Kurcha, looking well and auspicious within it, made of twenty-seven Kus’a grass knotted with Venyagra granthi. Worship here the Âdhâra S’akti, Prakriti, Kûrma, S’esa, Ksamâ, Sudhâsindhu, Manimandala, Kalpa vriksa and Îsta devatâ and the Pîtha. (Durgâ Devî yoga pîthâya namah). Then have an entire kumbha (waterjar) having no defect, wash it inside with Phat mantra, and encircle it with the red thread thrice as symbolising the three Gunas. Place within this jar the Nava ratna (nine jewels) with Kurcha and worshipping it with scents and flowers put them in the jar repeating the Pranava, and place that on the Pîtha (seat). Next consider the Pîtha and Kumbha (waterjar) as one and the same and pour waters from the Tîrthas, repeating in an inverse order the Mâtrikâ Varnas (from Ksa to Ka) and fill it, thinking of the Îsta Deva and repeating the basic mantra, put the new and fresh twigs (Pallavas) of As’vattha, Panasa and mango trees, etc., in the jar and cover its mouth and place over it fruits, rice, and chasaka (honey) and wrap it with two red cloths. Then perform the Prâna-Pratisthâ and invoke the Spirit of the Devî by the Prânasthâpana Mantra and show the Mudrâs, Âvâhana, etc., and thus satisfy the Devî. Then do the Sodas’opachâra Pûjâ of the Devî after me-

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ditating on the Parames’varî according to the rules of the Kalpa.

First offer “welcome” in front of the Devî and then duly offer the Pâdya, Arghya, Âchamanîya water, Madhuparka, and oils, etc., for the bath. Then offer nice red silken clothes and various jewels, ornaments; repeating the Mâtrikâ syllables electrified with the Deya Mantra, worship the whole body of the Devî with scents and flowers. Next offer to the Devî the sweet scent of Kalâguru mixed with camphor and the Kâs’mîri sandalpaste mixed with Kastûrî and various nice scented flowers, for example, the Kunda flowers, etc. Then offer the Dhûpa prepared from Aguru, Guggula, Us’îra, sandalpaste, sugar, and honey and know that the Dhûpa is very pleasing to the Devî. Next offer various lights and offerings of fruits, vegetables and fooding. Be particular to sprinkle everything with the water of the Kosâ, thus purifying, before it is offered to the Devî. Then complete the Anga Pûjâ, and the Âvarana-Pûjâ of the Devî, then perform the duty of Vais’vadeva. On the right side of the Devî erect an altar (sthandila) six feet square and instal Agni (Fire) there. Invoke there the Deity, thinking of Her Form and worship Her with scents and flowers. Then with the Vyârhiti Mantra with Svâhâ prefixed and Mûla (Deya) Mantra perform the Homa ceremony with oblations, charu and ghee, twenty five times. Next perform Homa again with Vyârhiti. Next worship the Devî with scents, etc., and consider the Devî and Pîtha Devatâ as one and the same. Then take leave of (visarjana) the Agni (Fire). Offer valis (sacrifices) all round to the Pârs’vadas of the Devî with the remnant charu of the Homa.

Now again worship the Devî with five offerings and offer betel, umbrella, châmara and others and repeat the Mûla mantra thousand times. After finishing the Japam, place Karkarî (a water-jar with small holes at the bottom, as in a sieve) on the rice in the north-eastern corner and invoke the Devî there and worship Her. Uttering the mantra “Raksa Raksa” moisten the place with water coming out of Karkarî, and repeat the Phat mantra. After re-worshipping the Devî, place Karkarî in due position. Thus the Guru finishes the Adhivâsa (foregoing) ceremony and takes his meals with the disciple and sleeps that night on that altar.

82-106. O Nârada! Now I am describing briefly about the Homa Kunda (a round hole in the ground consecrated to the Deity) and the Samskâra ceremony of the Sthandila (the sacrificial altar). Uttering, first, the Mûla Mantra, see, fix your gaze on the Kunda; then sprinkle it with water and the Phat mantra and drive away the evil-spirits from there. Then with mantra “Hûm” again sprinkle it with water.

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Then draw within it three lines Prâgagra and Udagagra (on the eastern and northern sides). Sprinkling it with water and the Pranava, worship within the Pîtha, uttering the mantras from Âdhâra S’aktaye namah to Amuka Devî Yoga Pîthâya namah. Invoke, in that Pîtha, the Highest One, Who is S’iva S’ivâ with all one-ness of heart and worship Her with scents and offerings. Then think for a moment the Devî as having taken bath and as one with S’ankara. Bring then fire in a vessel and taking a flaming piece thereof throw that in the south-west corner. Then purifying it by the gaze and quitting the portions of Kravyâdah, impart the Chaitanya by “Ram,” the Vahnivîja repeat “Om” over it seven times. Shew, then, the Dhenumudrâ and protect it by Phat Kâra and cover, veil, it with the mantra “Hûm.” Then turn the fire, thus worshipped with sandalpaste, etc., thrice over the Kunda and with both the knees on the ground and repeating the Pranava, consider the Agni as the Vîrya of S’iva and throw it on the yoni of the Devî in the Pîtha. Then offer Âchamana, etc., to the Deva and the Devî and worship. Then light the flame with the mantra “Chit Pingala Hana Hana Daha Daha Pacha Pacha Sarvajñâ Jñâpaya Svâhâ.” Then utter the stotra to the Agni Deva with great love, repeating the mantra “Agnim Prajvalitam vande Jâtavedam Hutâs’anam suvarna varnamamalam samiddham Visvatomukham.” Then perform the Sadamganyâsa to the Agni Deva “Om Sahasrârchchise namah, Om Svasti Pûrnâya Svâhâ,” “Om Uttistha purusâya vasat,” “Om Dhûma vyâpine Hûm Om Sapta Jihvâya vausat” “Om Dhanur dharâya Phat.” Repeating the above six mantras, perform the Nyâsa on the heart, etc., the six places. Now meditate on the Agni as of a golden colour, three-eyed, seated on a lotus and holding in His four hands signs of granting boons, S’akti, Svastika and sign of “no fear,” also meditate on Agni, as the seat of the greatest auspiciousness. Then moisten the Kunda on the top of the belt (mekhalâ) with water. Next spread the Kus’a grass all around and draw the Agni yantra over it, i.e., triangle, hectagon, circle, eight-petalled figure and Bhûpura; rather have this drawing before the Agnisthâpanâ. Now meditate this only. Then, within the Yantra, recite “Vais’vânara Jâtaveda Lohitâksa sarvakarmâni Sâdhaya Svâhâ” and worship Agni. Then worship in the centre and in the hectagon at the corners worship the Saptajihvâ (seven tongues Hiranya, Gaganâ, Raktâ, Krisnâ, Suprabhâ, Bahurûpâ, Atiraktikâ) and next worship within the pericarp of the lotus the Anga Devatâs. Then recite the following mantras within the eight petals :-- “Om Agnaye Jâtavedase namah,” “ Om Agnaye Saptajihvâya namah,” “ Om Agnaye Havyavâhanâya

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namah,” “Om Agnaye As’vodarajâya namah,” “Om Agnaye Vais’vânarâya namah,” “Om Agnaye Kaumâra tejase namah,” “Om Agnaye Vis’vamukhâya namah,” “Om Agnaye Devamukhâya namah” and considering the forms to hold S’akti and Svastik, worship them. Then consider Indra and the other Lokapâlas (Regents of the several quarters) situated in the east, south-east, and so on together with their weapons, the thunderbolt and the other weapons, and thus worship them.

107-134. O Nârada! Next purify the sacrificial ladles, etc., sruk, sruva, etc., and ghee; then, taking ghee by sruva, go on with the Homa ceremony. Divide the ghee of the Âjyasthâlî (the vessel in which the ghee for the Homa purposes is kept) in three parts; take ghee from the right side and saying “Om Agnaye Svâhâ” offer oblations on the right eye of the Agni; take ghee from the left side and saying “Om Somâye Svâhâ” offer oblations on the left eye of the Agni; take ghee from the centre and saying, “Om Agnisomâbhyâm Svâhâ,” offer oblations on the central eye of the Agni. Take ghee again from the right side and saying “Om Agnaye Svistakrite Svâhâ” offer oblations to the mouth of the Agni. Then the devotee is to repeat “Om Bhuh Svâhâ,” “Om Bhuvah Svâhâ,” “Om Svah Svâhâ” and offer thrice the oblations; next he is to offer oblations thrice with the Agni mantra. After this, O Muni! for impregnation and each of the ten Samskâras, natal-ceremony, tonsure, etc., he is to repeat the Pranava Mantra and offer the eight oblations of ghee on each occasion. Now hear of the tenfold Samskâras :-- (1) Impregnation, (2) Pumsavan (a ceremony performed as soon as a woman perceives the foetus to be quick), (3) Sîmantonnayana (a ceremony observed by women in the fourth, sixth or the eighth month of pregnancy), (4) Jâta Karma (ceremony at the birth of a child), (5) Nâmakarana, (naming the child), (6) Niskrâmana (a ceremony performed when a new-born child is first taken out of the house into the open air usually in the fourth month), (7) Annaprâs’ana (when the rice is put in the mouth of the child), (8) Chûdâkarana (the ceremony of the first tonsure), (9) Upanayana (holding the sacrificial thread; (10) Godâna and Udvâha (gift of cows and marriage). These are stated in the Vedas. Next worship S’iva Pârvatî, the Father and the Mother of Agni and take leave of them. Next in the name of Agni, offer five Samidhas (fuel) soaked in ghee and offer one oblation of ghee to each of the Âvarana Devatâs.

Then take the ghee by the S’ruk and covering it with the S’ruva, offer ten oblations to Agni, and Mahâ Ganes’a with mantras ending in Vausat,

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The Mahâ Ganes’a mantras run as follows :-- (1) Om, Om Svâhâ (2) Om S’rîm Svâhâ, (3) Om S’rîm Hrîm Svâhâ, (4) Om S’rîm Hrîm Klîm Svâhâ, (5) Om S’rîm Hrîm Klîm Glaum Svâhâ, (6) Om S’rîm Hrîm Klîm Glaum Gam Svâhâ, (7) Om S’rîm Hrîm Klîm Glaum ityantah Gam Ganapataye Svâhâ, (8) Om Vara Varada ityantah Svâhâ, (9) Sarvajanam me Vas’am ityanto Svâhâ and (10) Ânaya Svâhâ ityantah.

Then the Guru is to touch respectively the feet, generative organ, navel, heart, forehead, and the head of the disciple with Kûrcha (a bundle of Kus’a grass) and til soaked in ghee, in his left hand and offer at each touch eight oblations, repeating the mantra “Om adya S’isyasya Kalâdhvânam S’odhayâmi Svâhâ, etc.” Thus the Guru would purify Kalâdhva (in the feet) Tattvâdhva (in the generative organ), Bhûvanâdhva (in the navel), Varnâdhva (in the heart), Padâdhva (in the fore-head) and Mantrâdhva (on the head), the six Adhvâs and think these all to be dissolved in Brahmâ (Brahmalîna).

135-155. Then, again, the Guru would think all these to be re-born from Brahmâ and transfer the Chaitanya of the disciple that was in him to the disciple. Then the Guru must offer Pûrnâhuti and consider

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the Îsta Devatâ, placed in the fire by the visarjana mantra for the Homa purposes, as entered into the water-jar. He is to perform again the Vyârhiti Homa and offer all the Amgâhutis (oblations to all the limbs) of the fire and take leave of the fire withdrawing the Deity from the jar, into his own body. Uttering then the Vausat Mantra he would tie the eyes of the disciple with a piece of cloth and would bring him from the Kunda to the mandala and make the disciple offer puspânjali (flowers in his palm) to the Îsta deva. Then he would take away the bandage or piece of cloth from his eyes and ask him to take his seat in the seat Kusâsana. Thus the Guru, after having purified the elements of the body of the disciple and performed the Nyâsa of the Deya Mantra, would make the disciple sit in another mandala. Then he would touch the head of the disciple with the twigs (Pallavas) of the Kunda and repeat the Mâtrikâ Mantra and make him have his bath with the water of the jar which is considered as the seat of the Îsta Deva. Then, for the protection of the disciple, he would sprinkle (abhiseka) him with the water of the Vardhani vessel placed already in the north-east corner. Then the disciple would get up and put on the pair of new clothes and besmear his whole body with ashes and sit close by the Guru. When the merciful Guru would consider that the S’iva S’akti has now passed out of his own body and that Divine Force, the Devî, has entered into the body of the disciple, i.e., charged the disciple with the pass. Thinking now the disciple and the Devatâ to be one and the same, the Guru would now worship the disciple with flowers and scents. The Guru would then place his right hand on the head of the disciple and repeat clearly in his right ear the Mahâ Mantra of the Mahâ Devî . The disciple is to repeat also the Mahâ Mantra one hundred and eight times and fall prostrate on the ground before the Guru and thus bow down to the Guru, whom the disciple now thinks as the incarnate of the Deva.

The disciple, the devotee of the Guru, would now give as a Daksinâ all his wealth and property for his whole life to the Guru. Then he would give Daksinâ to the priests and make charities to the virgins; the Brâhmanas, the poor and the destitute and the orphans. Here he is not to be miserly in any way in the expenditure. O Nârada! Thus the disciple would consider himself blessed and he would daily remain engaged in repeating the Mahâ Mantra. Thus I have described to you above

The most excellent Dîksâ. Thinking all these, you are to remain ever engaged in worshipping the lotus feet of the Great Devî. There is no Dharma higher than this in this world for the Brâhmanas. The followers of the Vedas would impart this Mantra according to the rules stated respectively in their own Grihya Sûtras; and the Tântrikas

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would also do the same according to their own Tantras. The Vaidiks should not follow the Tantra rules and the Tantriks are not to follow the Vaidik rules. Thus all the S’âstras say. And this is the Sanâtan Creed. Nârâyana said :-- O Nârada! I have described all about the ordinary Dîksâ that you questioned me. Now the essence in brief is this that you would remain always merged in worshipping the Parâ S’akti, the Highest Force, the Mahâ Devî. What more shall I say than this that I have got the highest pleasure and the Nirvâna, the peace, that passeth all understanding, from my daily worshipping That Lotus Feet duly. Vedavyâsa said :-- O Mahârâja! O Janamejayan! After having said this Dîksâtattva, the highest Yogi Bhagavân Nârâyana, meditated by the Yogis, closed his eyes and remained merged in Samâdhi, in the meditation of the Lotus Feet of the Devî.

Knowing this Highest Tattva, Nârada, the chief of the Risis, bowed down at the feet of the Great Guru Nârâyana and went away immediately to perform the tapasyâ so that he also might see the Mahâ Devî.

Here ends the Seventh Chapter of the Twelfth Book on the Dîksâ vidhi or on the rules of Initiation in the Mahâpurânam S’rî Mad Devî Bhâgavatam of 18,000 verses by Maharsi Veda Vyâsa.

The Devi Bhagavatam: The Twelfth Book: Chapter 8

THE TWELFTH BOOK

Chapter VIII

On the appearance of the Highest S’akti

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1-8. Janamejaya spoke to Veda Vyâsa :-- O Bhagavân! Thou art the knower of all the Dharmas and Thou art the chief, the crown of the Pundits, knowing all the S’âstras. Now I ask Thee how is it that the twice-born have ceased to worship the Highest S’akti, the Gâyatrî and they now worship the other Devatâs, on the face of the distinct command in the S’rutis that the worship of the Gâyatrî is nityâ, that is, daily to be done at all times, especially during the three Sandhyâ times, by all those that are twice-born?

In this world some are the devotees of Visnu, some, the followers of Ganapatî, some are Kâpâlikas, some follow the doctrines prevalent in China; some are the followers of Buddha or Chârvâka; some of them again wear the barks of trees and others roam naked. So various persons are seen having no trace of faith in the Vedas.

O Brâhmana! What is the real cause underlying secretly here in this! Kindly mention this to me. Again there are seen many men, well versed in various metaphysics and logic, our B.A.s and M.A.s but then, again, they have no faith in the Vedas. How is this? Nobody wants anything ominous to him consciously. But how is it that these so-called learned men are

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fully aware and yet they are wonderfully void of any trace of faith in the Vedas? Kindly mention the cause underlying this, O Thou! The foremost of the knowers of the Vedas.

There is, again, another question :-- Thou hadst described before the glories of Manidvîpa, the highest and the best place of the Devî. Now I want to hear how is that Dvîpa greater than the great. Satisfy this servant of thine by describing these. If the Guru be pleased, he reveals even the greatest and the highest esoteric secret to his disciple.

9-10. Sûta spoke :-- Hearing the words of the King Janamejaya, the Bhagavân Veda Vyâsa began to answer the questions in due order. The hearing of this increases the faith of the twice-born in the Vedas.

11-30. Vyâsa said :-- Well has this been asked by you, O King! in due time and in an appropriate moment. You are intelligent and it seems that you have got the faith in the Vedas. I now answer. Listen. In ancient days, the Asuras, maddened with pride, fought against the Devas for one hundred years. The war was very extraordinary and remarkable. In this great war various weapons were used, variegated with numerous Mâyâs or ingenious devices. It tended to destroy the whole world. By the mercy of the Highest and the Most Exalted S’akti, the Daityas were overcome by the Devas in that Great War. And they quitted the Heavens and the Earth and went to the nether regions, the Pâtâla. The Devas were all delighted and began to dwell on their own prowesses and became proud. They began to say :-- “Why shall not victory be ours. Why are not our glories great? We are by far the best! Where are the Daityas? They are devils, powerless. We are the causes of creation, preservation and destruction. We all are glorious! Oh! What can be said before us in favour of the Asuras, the devils?” Thus, not knowing the Highest S’akti, the Devas were deluded. At this moment, seeing this plight of the Devas, the World Mother took pity on the Devas and, to favour them, O King! She appeared before them in the form of the Most Worshipful, the Great Holy Light. It was resplendent like ten million Suns, and cool as well like ten million Moons. It was brilliant and dazzling like ten million lightning flashes, without hands and feet, and exceedingly beautiful! Never was this witnessed before! Seeing this Extraordinary Beautiful Lovely Light, the Devas were taken aback; they spoke amongst themselves, thus :-- “What is this! What is this! Is this the work of the Daityas or some other great Mâyâ (Mayic) played by them or is it the work of another for creating the surprise of the Devas!” O King! Then they all assembled together and decided to approach towards that Adorable

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Light and to ask It what It was. They, then, would determine its strength and decide what to do afterwards. Thus, coming to this ultimate conclusion, Indra called Agni and said :-- “O Agni! You are the mouth-piece of the Devas. Therefore do you go first and ascertain distinctly what this Light is.” Hearing thus the words of Indra, Agni, elated by his own prowess, set out immediately from the place and went to that Light. Seeing Agni coming, the Light addressed him thus :-- “Who are you? What is your strength? State this before Me.” At this Agni replied :-- “I am Agni. All the yajñâs, ordained in the Vedas are performed through me. The power of burning everything in this universe resides in me.” Then that adorable Light took up a straw of grass and said :-- “O Agni! If you can burn everything in this universe, then do you burn this trifling straw.” Agni tried his best to burn the straw but he could not burn it. He got ashamed and fast went back to the Devas. Asked by the Devas, Agni told them everything and said :-- “O Devas! Know verily that the pride cherished by us that we are supreme, is entirely false.”

31-50. Indra then asked Vâyu (wind) and said :-- “O Vâyu! You are dwelling in this universe, through and through; by your efforts, all are moving; therefore you are the Prâna of all; it is possible that all forces are concentrated within you. Go and ascertain what is this Light? Verily I do not see any other person here than you who can ascertain this great adorable Light.” Hearing these commendable words of Indra, Vâyu felt himself elated and went at once to that place where was that Light. Seeing the Vâyu, the Light, the Yaksa, the demi-god, the Spirit asked in a gentle language :-- “Who are you? What strength is there in you? Speak out all these to me.” At this, Vâyu spoke arrogantly, “I am Mâtarisvan, I am Vâyu; about my strength, I can move anything and I hold everything. It is through the strength of mine, that this universe is, and is alive and brisk with movements and works.” That Highest Mass of Light then replied :-- “O Vâyu! Move this straw that lies before you, and if you cannot, quit your pride and go back to Indra ashamed.” At this Vâyu tried all his might but, alas! He could not move the straw a bit from that place!

Vâyu then gave up his pride and returned to the Devas and spoke to them all about the Yaksa (a sort of demi-god, a ghost). O Devas! Our pride is vain; in no way can we be able to ascertain the nature of that Light. It seems that that Holy Light, adorable by all, is extraordinary. Then all the Devas spoke with one voice to Indra :--

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“When You are the King of the Devas, better go yourself and ascertain the reality of Its Nature.” Indra, then, with great pride, went himself to the Light; the Light, too, began to disappear gradually from the place, and ultimately vanished from Indra’s sight. When Indra found that he could not even speak to That Light, he became greatly ashamed and began to conceive of his own nothingness. He thought thus :-- “I won’t go back to the Devas. What shall I say to them? Never will I disclose to them my inferiority; one is better to die than do this. One’s self-honour is the only treasure of the great and honourable. If honour is gone, what use, then, is there in living?” O King! Then Indra, the Lord of Devas, quitted his pride and took refuge unto That Great Light which exhibited, ere long, such a glorious character. At this moment, a celestial voice was heard from the Heavens :-- “O Indra! Go on now and do the japam, the reciting of the Mâyâ Vîja Mantra, the basic Mantra of Mâyâ. All your troubles will, then, be over.” Hearing this celestial voice, Indra began to repeat the Mâyâ Vîja, the Seed Mantra of Mâyâ, with rapt concentration and without any food.

51-61. Then on the ninth lunar day of the month of Chaitra when the Sun entered the meridian, suddenly there appeared in that place a Great Mass of Light as was seen before. Indra saw, then, within that Mass of Light, a Virgin Form in full youth. The lustre from Her body was like that of ten million Rising Suns; and the colour was rosy red like a full-blown Javâ flower. On Her forehead was shining the digit of the Moon; Her breasts were full, and, though veiled under the cloth, they looked very beautiful. She was holding noose and a goad in Her two hands and Her other two hands indicated signs of favour and fearlessness.

Her body was decked with various ornaments and it looked auspicious and exceedingly lovely; nowhere can be seen a woman beautiful like Her. She was like a Kalpa Vriksa (celestial tree yielding all desires); she was three eyed and Her braid of hair was encircled with Mâlatî garlands. She was praised on Her four sides by the Four Vedas, Incarnate, in their respective Forms. The brilliancy of Her teeth shed lustre on the ground as if ornamented with Padmarâga jewels. Her face looked smiling. Her clothing was red and Her body was covered with sandalpaste. She was the Cause of all causes. Oh! She was all Full of Mercy. O King Janamejaya! Thus Indra saw, then, the Umâ Parvatî Mahes’varî Bhagavatî and the hairs of his body stood on ends with ecstasy. His eyes were filled with tears of love and deep devotion and he immediately fell prostrate before

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the feet of the Devî. Indra sang various hymns to Her and praised Her. He became very glad and asked Her, “O Fair One! Art Thou that Great Mass of Light? If this be, kindly state the cause of Thy appearance.” O King! Hearing this, the Bhagavatî replied.

62-83. This My Form is Brahmâ, the Cause of all causes, the Seat of Mâyâ, the Witness of all, infallible and free from all defects or blemishes. What all the Vedas and Upanisadas try to establish, what ought to be obtained, as declared by all the rules of austerity, and for which the Brâhmanas practise Brahmacharyam, I am all that. I have told you about that Brahmâ, of the nature of the Great Holy Light. The sages declare that That Brâhman is revealed by “Om” and “Hrîm”, the two Vîjas (mystic syllables) that are My two first and foremost Mantras wherein I remain hidden. I create this universe with My two parts (in My two aspects); therefore My Vîja mantra is two. “Om” Vîja is denominated as Sachchidânanda (everlasting existence, intelligence and bliss) and “Hrîm” Vîja is Mâyâ Prakriti, the Undifferentiated Consciousness, made manifest. Know, then, That Mâyâ as the Highest S’akti and know Me as that Omnipotent Goddess at present revealed before your eyes. As moonlight is not different from the Moon, so this Mâyâ S’akti in the state of equilibrium is not different from Me. (The powerful man and the power he wields are not different. They are verily one and the same.) During Pralaya (the Great Latency period), this Mâyâ lies latent in Me, without there being any difference. Again at the time of creation, this Mâyâ appears as the fructification of the Karmas of the Jîvas. When this Mâyâ is potential and exists latent in Me, when Mâyâ is Antarmukhî, it is called Unmanifested and when the Mâyâ becomes Kinetic, when the Mâyâ is Bahirmukhî, when She is in an active Kinetic state, it is said to be Manifested. There is no origin or beginning of this Mâyâ. Mâyâ is of the nature of Brahmâ in a state of equilibrium. But, during the beginning of the creation, Her form consisting of the several Gunas appears, when Mâyâ is Bahir Mukhî, She becomes Tâmas, in Her Unmanifested state. O Indra! For this reason Her state of abstraction, and becoming introspective, this is Her Antarmukhî state; it is known as Mâyâ and Her looking outward is Her Bahirmukhî state; it is denominated by Tâmas and the other gunas. From this comes Sâttva and then Râjas and Brahmâ, Visnu and Mahes’a are of the nature of the three gunas. Brahmâ has the Râjo guna in Him preponderating; in Visnu, the Sâttva guna preponderates and in Mahes’a, the Cause of all Causes, is said to reside the Tâmo guna. Brahmâ is known as of the Gross Body; Visnu is known as of the Subtle Body; and Rudra is known as of the Causal Body and I am known as Turîya, transcending the Gunas.

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This Turîya Form of Mine is called the state of equilibrium of the Gunas. It is the Inner Controller of all. Beyond this there is another state of Mine which is called the Formless Brahmâ (Brâhman having no Forms). Know, verily, that my Forms are two, as they are with or without attributes (Saguna or Nirguna). That which is beyond Mâyâ and the Mâyic qualities is called Nirguna (without Prâkritic attributes) and that which is within Mâyâ is called Saguna. O Indra! After creating this universe, I enter within that as the Inner Controller of all and it is I that impel all the Jîvas always to their due efforts and actions. Know, verily, that It is I that engage Brahmâ, Visnu and Rudra, the causes of the several works of creation, preservation and destruction of this universe (they are performing their functions by My Command). Through the terror from Me the wind blows; through my terror, the Sun moves in the sky; through My terror, Indra, Agni, and Yama do their respective duties. I am the Best and Superior to all. All fear Me. Through My Grace you have obtained victory in the battle. Know, verily, that it is I that make you all dance like inert wooden dolls as My mere instruments. You are merely My functions. I am the Integral Whole. I give sometimes victory to you and sometimes victory to the Daityas; Yea, I do everything as I will, keeping My independence duly and, according to the Karmas, justly. Oh! You all, have forgotten me though your pride and sheer nonsense. You have been carried deep into dire delusion by your vain egoism. And know now that to favour you, this My Adorable Light has issued suddenly. Hence forth banish ever from your heart all your vain boastings and idle pratings. Take refuge wholly unto Me with all your head, heart and soul, unto My Sachchidânanda Form and be safe. (At times the Devas forget and so fall into troubles).

84-93. Vyâsa said :-- Thus saying, the Mûla Pakriti, the Great Devî, the Goddess of the Universe, vanished from their sight. The Devas, on the other hand, began to praise Her then and there, with rapt devotion. Since that day, all the Devas quitted their pride and engaged themselves in worshipping the Devî devotedly. They worshipped the Gâyatrî Devî daily during the three Sandhyâ times and performed various Yajñâs and thus they worshipped Bhagavatî daily. Thus, in the Satya Yuga, everybody engaged themselves in repeating the Mantra Gâyatrî and worshipped the Goddess indwelling in the Pranava and Hrîmkâra. So, See now for yourself, that the worship of Visnu or S’iva or initiation in the Visnu Mantra or in the S’iva Mantra are not mentioned anywhere in the Vedas as to be done always and for ever. They are done for a while and not required any more when the objects are fulfilled; only the worship of Gâyatrî is always compul-

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sory, to be done at all times, as mentioned in the Vedas. O King! If a Brâhmana does not worship the Gâyatrî, know, then, for certain, that in every way, he is sure to go down lower and lower. There is no doubt in this. A Brâhmin is not to wait, no never, to do any other thing; he will have all his desires fulfilled if he worships only the Devî Gâyatrî. Bhagavân Manu says that a Brâhmin, whether he does any other thing or not, can be saved if he worships only the Divine Mother Gâyatrî. (This worshipping the Gâyatrî is the highest, greatest, and most difficult of all the works in this universe). If any devotee of S’iva or Visnu or of any other Deity worships his desired Deity without repeating the Gâyatrî, he is sure to suffer the torments of hell. (But this age of Kâlî deludes the people and draws away their minds from reciting this Gâyatrî save a few of them.) O King! For this reason, in the Satya Yuga, all the Brâhmanas kept themselves fully engaged in worshipping the Gâyatrî and the lotus feet of the Devî Bhagavatî.

Here ends the Eighth Chapter in the Twelfth Book on the appearance of the Highest S’akti in the Mahâpurânam S’rî Mad Devî Bhâgavatam of 18,000 verses by Maharsi Veda Vyâsa.

The Devi Bhagavatam: The Twelfth Book: Chapter 9

THE TWELFTH BOOK

Chapter IX

On the cause of S’râddha in other Devas than the Devî Gâyatrî

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1-20. Vyâsa said :-- O King Janamejaya! Once on a time, on account of an evil turn of Fate (Karma) of the human beings, Indra did not rain on this earth for fifteen years. Owing to want of rain, the famine appeared horribly; and almost all the beings lost their lives. No one could count in every house the number of the dead persons. Out of hunger the people began to eat horses; some began to eat bears and pigs, some began to eat the dead bodies while some others carried on any how their lives. The people were so much distressed with hunger that the mother did not refrain from eating her baby child and the husband did not refrain from eating his wife. O King! The Brâhmanas then united and after due discussion, came to the conclusion that they would go to the hermit Gautama who would be able to remove their distress. So all of them wanted to go quickly to the hermitage of the Muni Gautama. They began to say :-- “We hear that there is no famine in the hermitage of Gautama. Various persons are running there from various quarters.” Thus coming to a conclusion, the Brâhmanas went to the Gautama’s Âs’rama with their cows, servants and relations. Some went from the east; some from the south; some from the west, and some from the north. Thus from various

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quarters the people flocked there. Seeing the Brâhmanas coming there, the Risi Gautama bowed down to them and gave them a cordial welcome and served them with seats, etc. When all took their seats and became calm and quiet, Gautama enquired about their welfare and the cause of their arrival. They described everything about the dire famine and their own states and expressed their deep regret. Seeing them very much distressed, the Muni gave them word not to have any fear; he said :-- “I am today become blessed by the arrival of the great ascetics and honourable persons like you. I am your servant. You consider all my houses as yours. Be quite comfortable. Bear no uneasiness. When your servant is alive, what fear do your entertain and whom do you fear? When the demerits are transformed into good merits by your mere sight, and when you have blessed my house with the dust of your holy feet, then who is more blessed than me? O Vipras! Kindly perform your Sandhyâs, and Japams and rest here at ease.” Vyâsa said :-- O King Janamejaya! Thus consoling the Brâhmanas, the Risi Gautama began to worship the Gâyatrî Devî with rapt devotional trance. “O Devî Gâyatrî! Obeisance to Thee! Thou art the Great Vidyâ, the Mother of the Vedas, Higher than the Highest; Thou art Vyârhiti represented by the Mantra ‘Om Bhur Bhuvah Svah,’ O Mother! Thou art the state of equilibrium, i.e., the Turîya; Thou art of of the Form of Hrîm; Thou art Svâhâ and Svadhâ; Thou grantest the desires of the Bhaktas. Thou art the Witness of the three states, Jâgrat (waking), Svapna (dreaming) and Susupti (deep sleep). Thou art the Turîya and Sachchidânanda Brahmâ. O Devî! Thou resident in the Solar Orb and appearest as a ruddy girl in the morning, an youthful maiden at noon and a black old woman in the evening. O Devî! Obeisance to Thee! Now shew favour on us at this severe famine time when all the beings are well nigh on the way to destruction.”

21-40. Thus praised and worshipped, the World-Mother appeared and gave to the Risi one vessel (cup) full to the brim by which every one can he fed and nourished. The Mother told the Muni :-- “This full vessel, given by me to you will yield whatever you wish.” Thus saying, the Devî Gâyatrî, Higher than the Highest, vanished. Then, according to the wish of the Muni, came out from that cup, mountains of cooked rice, various curries and sweetmeats, lots of grass and fodder, silken clothings, various ornaments and various articles and vessels for sacrificial purposes. In fact whatever the Muni Gautama wished, that came out of the brimful cup, given by the Devî Gâyatrî. Then the Muni Gautama called the other Munis that came there and gave them wealth, grains, clothing, ornament, and the sacrificial ladles and spoons and cows and buffaloes for the sacrificial purposes. The

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Munis then assembled and performed various yajñâs. The place all round, then flourished and became so much prosperous that it looked like a second heaven. In fact whatever fair and beautiful there exist in the Trilokas, all came from the brimful cup given by the Devî Gâyatrî. At this time the Munis, with sandalpaste all over on their bodies, and decorated with very bright ornaments looked like the gods and their wives looked like goddesses. Daily utsabs began to be held in in the Âs’rama of Gautama. Nowhere were seen any diseases or dacoities and there was no fear from any such things. Gradually the Âs’rama’s boundary extended to one hundred Yojanas (4 hundred miles). Hearing this greatness of Gautama, many persons came there from various quarters. And the Muni Gautama, too, gave them words, “cast away fear” and fed them. The Devas, on the other hand, became very much satisfied by the various Yajñâs and extolled the Muni’s greatness. So much so, that the famous Indra, the Lord of the Devas, came in the midst of the assembly and extolled his greatness, thus :-- “This Gautama has fulfilled all our wishes and has verily become a Kalpa Vriksa (celestial tree yielding all desires). If this man had not done such things, in this hard famine time, we would not have got the Havih offered in sacrifices and the prospect of our lives would have been at stake.” O King Janamejaya! Thus the Muni Gautama fed and nourished for twelve years all the Munis, like his sons and that place came to be recognised as the chief centre (the Head Quarters) of the Gâyatrî Devî. Even today, all the Munis perform with devotion the Purasacharanams and worship thrice the Bhagavatî Gâyatrî Devî. Even today the Devî is there seen as a girl in the morning, as a youthful maiden at noon, as an old woman in the evening. Then, once on a time, Nârada, of best conduct, came there playing on his great lute and singing in tune the highest glories of Gâyatrî and took his seat in the assembly of the Munis.

41-62. Seeing the tranquil hearted Nârada coming there, Gautama and the other Munis received him duly and worshipped him with the Pâdya and Arghya. In course of conversation he began to describe the glories of Gautama and said :-- “O Best of Munis! I have heard from the mouth of Indra, in the assembly of the Devas, your glories as to your supporting and feeding the pure-hearted Munis and I have come to see you. By the Grace of S’rî Bhagavatî Gâyatrî Devî, you have now become blessed. There is no doubt in this.” Thus saying, the Devarsi Nârada entered into the temple of the Devî Gâyatrî and with eyes gladdened by love, saw the Devî there and offered due hymns in praise of Her and then ascended to the Heavens. Here, on the other hand, the Brâhmanas that were fed by Gautama, became jealous at so much honour offered

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