Devi Bhagavattam Book 12

Shrimad Devi Bhagavatam
The Srmad Dev

Bhgawatam

Translated by
Swami Vijanananda
Part I & II [1921-22]
BOOK 12
NOTICE OF ATTRIBUTION
Scanned, and proofed by Sahaji, 2004-5.
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Inscribed
To
The sacred memory
Of
Rai Bahadur Srisa Chandra Vidayarnava

By
the translator
Swami Vijanananda

What is Srmad Bhgavat is to the Vaisnavas, the Dev Bhgavatam is to the Sktas. The question of the
priority of the two Bhgavatas has been often discussed more in the spirit of partisans rather than that
of sober scholars. We reserve our opinion on the subject till the publication of the complete translation
of this work.
This translation has been inscribed to the sacred memory of my friend the late Ri Bhdur Srs
Chandra Vidyrnava who induced me to undertake the translation of this work. He had thoroughly read
the two Bhgavatas and it was his opinion that the priority of composition belonged to the Dev
Bhgavatam. The other Bhgavat, according to him, is a modern compilation attributed to Bopadeva
the author of Mugdhabodha Vykaranam.

Note: (Due to the nature of translation, page numbers corresponding to the specific verses as they appeared in the
original literature are rendered above the verses.denoted as (p.1p.2.etc.) These page numbers may not
correspond to the logical page count).


THE TWELFTH BOOK
CHAPTER Page
I On the description of the Gyatr 1139
II On the description of the Saktis of the Gyatr 1140
III On the Gyatri Kavacham 1141
IV On the Gyatr Hridayam 1143
V On the Gyatri Stotram 1145
VI On the one thousand and eight names of Gyatr 1146
VII On the Dks vidhi (initiation) 1154
VIII On the appearance of the Highest Sakti 1163
IX On the cause of faith in the other Devas than the Dev Gyatr 1169
X On the description of the Mani Dvpa 1174
XI On the enclosure walls of the Mani Dvpa 1179
XII On the description of the Mani Dvpa 1185
XIII On Janamejayas Dev Yaja 1189
XIV On the fruits of hearing, etc., this Purnam 1190


THE TWELFTH BOOK

Chapter I

On the description of Gyatr

p. 1139

1-7. Nrada said :-- O Deva! The rules of Sadchra (right ways of living) and the all-sin-
destroying unequalled Glories of the Dev Bhagavat have been described by Thee. And I, too,
have heard the nectar of the Glories of the Dev from Thy lotus mouth. The Chndryana 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 Dev's Grace and Siddhis can be obtained
by those practices. Again what thou hast described about the Gyatr in connection with
Sadchra 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
Gyatr. Kindly describe now their Risis, Chhandas, Devats and other things that should be
known regarding them and thus satisfy my longings.

8-27. Sr Nryana said :-- O Nrada! The twice-born would have done what they ought to do if
they be engaged in repeating their Gyatr only, whether they be able or not able to practise
the Chndryana and the other vratas. Whichever Brhmin repeats the Gyatr three thousand
times and offers Arghya to the Sun in the three Sandhy times, the Devas worship him; what to
speak of other ordinary persons! Whether he practises Nysa or not, if anybody sincerely
repeats the Gyatr Dev, 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 Brhmanas, the Moon, and the Sun; nay, with Brahm, Visnu, and Mahes'vara even!
O Nrada! Now I will tell in due order the Risis, Chhandas, and the Devats of the twenty-four
syllables of the Gyatr. The Risis, in due order, are (1) Vma Deva, (2) Attri, (3) Vas'istha, (4)
Sukra, (5) Kanva, (6) Pars'ara, (7) the very fiery Vis'vamitra, (8) Kapila, (9) Saunaka, (10)
Yjavalkya, (11) Bharadvja, (12) the ascetic Jamadagni, (13) Gautama, (14) Mudgala, (15)
Vedavysa, (16) Lomas'a, (17) Agastya, (18) Kaus'ika, (19) Vatsya, (20) Pulastya, (21) Mnduka,

(22) the ascetic in chief Durvs, (23) Nrada and (24) Kas'yapa.

p. 1140

Now about the chhandas :-- (1) Gyatr, (2) Usnik, (3) Anustup, (4) Brihat, (5) Pankti, (6)
Trisnup, (7) Jagat, (8) Atijagat, (9) Sakkar, (10) Ati Sakkar, (11) Dhriti, (12) Ati Dhriti, (13)
Virt, (14) Prastrapankti, (15) Kriti, (16) Prkriti, (17) kriti, (18) Vikriti, (19) Samkriti, (20)
Aksarapankti, (21) Bhuh, (22) Bhuvah, (23) Svah and (24) Jyotismat. The Devats of the several
letters in due order, are :-- (1) Agni, (2) Prajpati, (3) Soma, (4) s'na, (5) Savit, (6) ditya, (7)
Brihaspati, (8) Maitrvaruna, (9) Bhagadeva, (10) Aryam, (11) Ganes'a, (12) Tvastr, (13) Ps,
(14) Indrgn, (l5) Vyu, (16) Vmadeva, (17) Maitr varun (18) Vis'vadeva, (19) Mtrik, (20)
Visnu, (21) Vasu, (22) Rudra Deva, (23) Kuvera, and (24) the twin As'vin Kumras. O Nrada!
Thus I have described to you about the the Devats of the twenty-four syllables. The hearing of
this destroys all sins and yields the full results of repeating the mantra Gyatr. (Note :-- The
Devats, mentioned in the Gyatr Brahm Kalpa are different from those mentioned here.)

Here ends the first Chapter of the Twelfth Book on the description of Gyatr in the
Mahpurnam Sr Mad Dev Bhgavatam of 18,000 verses by Maharsi Veda Vysa.


THE TWELFTH BOOK

Chapter II

On the description of the Saktis, etc., of the syllables of Gyatr

p. 1140

1-18. Nryana said :-- O Nrada! O Great Muni! Now hear which are the Saktis in due order of
the twenty four syllables of the Gyatr Dev:--

(1) Vma Dev, (2) Priy, (3) Saty, (4) Vis'v, (5) Bhadravilsin, (6) Prabh Vat, (7) Jay, (8)
Snt, (9) Knt, (10) Durg, (11) Sarasvat, (12) Vidrum, (13) Vis'le's, (14) Vypin, (15)
Vimal, (16) Tamopahrin, (17) Sksm, (18) Vis'vayoni, (19) Jay, (20) Vas', (21) Padmlay,
(22) Pars'obh, (23) Bhadr, and (24) Tripad.

Now hear the respective colours of the several syllables of the Gyatr Dev :-- (1) like
Champaka and Atas 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 Prabla and lotus leaves; (9)
like Padmarga, (10) like Indranlamani; (11) like pearls; (12) like Saffron; (13) like the black
collyrium of the eye; (14) red; (15) like the Vaidrya 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 Suka; (21) like Satapatra; (22) like Ketak flower; (23) like
Mallik flower; (24) like Karavra flower.

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


p. 1141

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

Now about the Mudrs of the syllables:-- (l) Sammukha; (2) Samputa; (3) Vitata; (4) Vistrita; (5)
Dvimukha, (6) Trimukha; (7) Chaturmukha; (8) Pachamukha; (9) Sanmukha; (10) Adhomukha;
(11) Vypaknjali (12) Sakata; (13) Yamaps'a; (14) Grathita; (15) Sanmukhon mukha (16)
Vilamba; (17) Mustika; (18) Matsya; (19) Krma; (20) Varhaka; (21) Simhkrnta, (22)
Mahkrnta; (23) Mudgara, and (24) Pallava.

The Mahmudrs of the fourth foot of Gyatr are (1) Trislayon (2) Surabhi; (3) Aksa ml; (4)
Linga; and (5) Ambuja. O Nrada! Thus I have described to you all about the Mudras, etc., of the
several syllables of the Gyatr. 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 Saktis, etc., of the
syllables of Gyatr in the Mahpurnam Sr Mad Dev Bhgavatam of 18,000 Verses by
Maharsi Veda Vysa.


THE TWELFTH BOOK

Chapter III

On the description of the Kavacha of Sr Gyatr Dev

p. 1141

1-3. Nrada spoke :-- O Bhagavn! Thou art the Lord of this world; Thou canst shew favour and
disfavour both; Thou art specially versed in the sixty-four Kals (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
Brahm. O Lord! And what are duly the Risis, Chhandas, Devats, Dhyn, and Nysa, etc., of this
meritorious act? I want to hear.

4-25. Nryana said :-- O Nrada! 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 Gyatr-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 Syuya Mukti with the Dev (be merged in the
Dev-Body). Now hear the Risis, Chhandas, etc., of this Kavacha :-- Brahm, Visnu and
Mahes'vara are the Risis; the Rik, Yajus, Sma and Atharva Vedas are the Chhandas; the Param
Kal Gyatr of the nature of Brahm is the Devat; Tat in Gyatr is the Vja; Bharga is the
Sakti; and Dhyah is the Klaka; and its viniyoga (application) is in getting the Moksa
(liberation.). With the first four syllables touch the heart; with

p. 1142

the next three letters touch the head; with the next four letters touch the tuft on the crown of
the head; with the next three letters on the Kavacha; with the next four letters on the eyes and
with the last four letters make the Nysa, all over the body repeating Astrya Phat, O Nrada!

Hear now the Dhynam of Gyatr, that grants all desires. The Gyatr Dev has five faces; one
of which is of white colour; and the other four is of pearl, Vidruma, golden, and Nlakntamani
colour respectively. Each face has got three eyes; on the head there is a crown of jewels and
the digit of the Moon is shining there. Her body is composed of the twenty-four tattvas. She has
ten hands :-- On the top right and left hands there are two lotuses; lower down, there are disc
and conch shell; lower down, there are rope and skull; lower down, there are noose and goad;
and on the bottom hands right and left she is making signs of No fear and ready to grant
boons. Thus meditating on Sr Gyatr, one is to recite the Kavacha thus :-- Let the Gyatr
Dev protect my front; Svitr Dev protect my right; the Sandhy Dev, my back and the Dev
Sarasvat, my left. Let my Mother Prvat Dev protect my quarters. Let Jalas'yin protect the
southeast; Ytudhna Bhayankar protect my South-west; Pavamnavilsin my north-west;
Rudrarpin Rudrn protect my north-east. Let Brahmn protect my top and Vaisnav protect
my nether regions. Let the word Tat in the Gyatr protect my legs; Savituh protect my
Knees; Varenyam, protect my loins; Bhargah, my navel. Let Devasya protect my heart;
Dhmah protect my neck; Dhyah, protect my eyes; Yah, protect my forehead; Nah
protect my head; and Prachodayt protect the tuft on the crown of my head.

Again let the Tat of the twenty-four syllabled Gyatr protect my head; Sa, protect my
forehead; Vi protect my eyes; Tu my cheeks; Va, protect my nostrils; Re, my mouth;
ni protect my upper lip; Yah protect my lower lip; Bha within my face; rgo, protect my
cheeks; De, my throat; Va my shoulders; Sya my right hand; Dhi my navel; ma, my
heart, Hi, my belly; Dh, my navel; Yo my loins; Yo, my anus; nah, my thighs, Pra, my
Knees; Cho my shanks Da my heels; Y my legs; and let at protect all my sides. O
Nrada! This divine Kavacha of the Dev Gyatr can baffle hundreds and thousands of
obstructions and evils; can grant sixty-four Kals and liberation. By the glory of this Kavacha,
man can become free from all evils and can attain the state of Brahm. Moreover whoever
reads or hears this acquires the fruits of making a gift of a thousand cows.

p. 1143

Here ends the Third Chapter of the Twelfth Book on the description of the Kavacha of Sr
Gyatr Dev in the Mahpurnam Sr Mad Dev Bhgavatam of 18,000 verses by Maharsi Veda
Vysa.


THE TWELFTH BOOK

Chapter IV

On Gyatr Hridaya

p. 1143

1-2. Nrada said :-- O Bhagavn! I have heard from you all about the Kavacha and the Mantra of
Sr Gyatr. O Deva Deva! O Thou, the Knower of the present, the past, and the future! Now tell
about the Hridaya, the highest, the interior or esoteric Essence of the Gyatr, holding which, if
one repeats the Gyatr, he acquires all the punyam (merits), I am desirous to hear this.

3-8. Nryana said :-- O Nrada! This subject on the Hridaya of Gyatr is explicitly written in the
Atharva Veda. Now I will speak on that, the great secret, in detail. Listen. First, consider the
Gyatr, the Dev, the Mother of the Vedas as of a Cosmic Form (Vir trup) and meditate all the
Devas as residing on Her Body. Now in as much as the Pinda and Brahmnda are similar,
consider yourself as of the form of the Dev and meditate within yourself on the Devats, thus :-
- The Pundits, the Knowers of the Vedas, say this :-- He is not yet fit to worship the Deva and he
is not an Adhikr as yet who has not been able to make himself a Deva; therefore to establish
the knowledge of the oneness of the Deva and himself, he is to meditate the Devas within his
body, thus :--

O Nrada! Now I will speak on the Hridaya of Gyatr, knowing which every man becomes able
to become all the Devas. Listen. The Risi of this Gyatr Hridaya is Nryana; the Chhandas is
Gyatr; and Sr Parames'var Gyatr is the Devat. Perform the Nysa of this as mentioned
before and taking your seat in a lonely place, meditate intently on the Dev with your heart and
head well collected. Now I am speaking of the Arthanysa. Hear. Meditate on the Devat Dyau
on your head; the twin As'vins on the rows of the teeth; the two Sandhys on your upper and
lower lips; the Agni, Fire, within your mouth; Sarasvat, on the tongue; Brihaspati on the neck;
the eight Vasus on the two breasts; the Vyus, on the two arms; the Paryanya Deva on the
heart; ks'a, on the belly; Antarksam (the middle space) on the navel; Indra and Agni, on the

loins; Prajpati, the condensed form, as it were, of Vijna, on the hip joints; the Kails'a and
the Malaya mountains on the two thighs; the Visvedevs on the two knees; Vis'vmitra on the
shanks; the Sun's northern and southern paths, the Uttaryana and Daksinyana
p. 1144
on the anus; the Pitris on the thighs; the Earth on the legs; the Vanaspati on the fingers and
toes; the Risis on the hairs of the body; the Muhrtas on the nails; the planets on the bones;
the Ritus (seasons) on the blood and flesh; the Samvatsaras on the Nimisa (twinkling of eye) the
Sun and the Moon on the day and night respectively. Thinking thus, repeat I take refuge of the
Divine Holy Gyatr, the Chief and most Excellent One, the Thousand eyed and I take refuge
wholly unto Her.
Then repeat I bow down to Tat savitur varenyam, I bow down to the Rising Sun on the East,
I bow down to the Morning Aditya, I bow down to the Gyatr, residing in the Morning Sun
and I bow down to all. O Nrada! Whoever recites this Gyatr Hridaya in the morning finds
all the sins committed in the night all destroyed! Whoever recites this in the evening gets his
sins of the day all destroyed! Whoever recites this in the evening and in the morning can rest
assured to have become free of sins; he gets the fruits of all the Trthas; he is acquainted with
all the Devas; he is saved if he has spoken anything that ought not to have been spoken; if he
has eaten anything that is not fit to be eaten; if he has chewn and sucked anything that ought
not to have been chewn and sucked; if he has done anything that ought not to have been done
and if he has accepted hundreds and thousands of gifts that ought never to have been
accepted.
The sins incurred by eating with the others in a line cannot touch him. If he speaks lies, he will
not be touched by the sins thereof; even if a non-Brahmachri recites this, he will become a
Brahmachr. O Nrada! What more shall I say to you of the results of Gyatr Hridaya than this
:-- that whoever will study this will acquire the fruits of performing thousand sacrifices and
repeating the Gyatr sixty thousand times. In fact, he will get Siddhi by this. The Brhmna,
who daily reads this in the morning will be freed of all the sins and go upwards to the Brahm
(Loka) and is glorified there. This has been uttered by Bhagavn Nryana Himself.
Here ends the Fourth Chapter of the Twelfth Book on Gyatr Hridaya in the Mahpurnam Sr
Mad Dev Bhgavatam of 18,000 verses by Maharsi Veda Vysa.


THE TWELFTH BOOK

Chapter V

On the Gyatr Stotra

p. 1145

1. Nrada said :-- O All knowing One! Thou showest Thy grace to Thy devotees! Thou hast
described this sin-destroying Gyatr Hridaya. Now describe Her Stava (hymn of praise).

2-29. Nryana said :-- O World-Mother! O Thou, favouring Thy devotees! O Thou, the Prime
Force, O Omnipresent! Infinite! Sr Sandhye! I bow down to Thee. Thou art the Sandhy; Thou
art the Gyatr, Svitr and Sarasvat; Thou art Brhm, Vaisnav and Raudr and Thou art red,
white, and black (the colours of Gyatr, Svitr and Sarasvat) that Thou assumest respectively.
O Bhagavat! Thou art always meditated by the Munis as young in the morning, full of youth in
the mid-day, and aged in the evening. I bow down to Thee. Thou art seen by the Tapasvis
(ascetics) as Brahmn, riding on Hamsa (swan), Sarasvat riding on Garuda, and Svitr riding on
Bull. Thou art seen within by the ascetics as manifesting the Rigveda (in the form of Svitr) in
this world, as manifesting Yayurveda in the middle space (antariksam) and as manifesting
Smaveda everywhere in the Rudra loka, thus roaming in the three worlds. I bow down to Thee.
O Dev! Thou art Rudrn in the Rudra loka, Vaisnav in the Visnu loka, and Brahmn in the
Brahm loka; thus Thou shewest Thy favour to the Immortals. O Dev! Thou art the Mother
delighting the seven Risis (of the Great Bear); Thou art My. Thou grantest great many boons
to Thy Bhaktas. Thou art sprung from the eyes and hands, tears and perspiration of Siva and
Siv. Thou art the Mother of delights, Durg Dev, recited by the following ten names :--
Vareny, Varad, Varisth, Varavarnin, Garisth, Varh, Varroh, Nlagang, Sandhy and
Bhoga Moksad. Thou art the Bhgirath (the river Ganges) in this world; the Bhogavat in the
Ptla; and the Mandkin (the milky way) in the Heavens. Thou art in this world (Bhur loka) the
all-enduring Prithv (earth); Thou art the Vyu Sakti (air power) in the middle space (Bhubhar
Loka); Thou art the energy (the ocean of Tejas) in the Heavens (Svar loka); Thou art the Great
Siddhi in the Mahar loka; Thou art Jan in the Janar Loka; Thou art Tapasvin in the Tapar loka;
Thou art Truth (True Speech) in the Satya lokam. Thou art Kamal in Visnu loka; Gyatr in
Brahm loka; and the other half of Hara as Gaur in the Rudra loka. O Dev! Thou art sung as

Prakriti Aham Om-Mahat tattva and beyond that the Highest Sarva

p. 1146

Brahm rpin and Smyvasth Prakriti. Thou art the Par Sakti; Thou art the Param Sakti; O
Dev! Thou art the Tri-Sakti :-- the Ichchh Sakti (the will power), the Kriy Sakti (power of
action) and the Jna Sakti (the force of knowledge). Thou art the Gang, Yamun, Vips',
Sarasvat, Sarayu, Devk, Sindhu; Narmad, rvat, Godvar, Satadru; Kver, Kaus'ik,
Chandra Bhg, Vitast, Gandak, Tapin, Karatoy, Gomat, and Vetravat and other rivers; Thou
art the Id, Pingal, and Susumn nerves; Thou art Gndhr, Hastajihv, Ps, Aps,
Alambus, Kuh, Sankhin, Prnavhin and other nerves in the body; O Dev! Thou art the vital
power in the lotus of the heart; Thou art Svapna nik in the throat; Thou art Saddhr in the
palate; and Thou art the Vindumlin Sakti in the pituitary space between the eyebrows.

Thou art the Kundalin in the Mldhra (sacral plexus), the Vypin extending upto the roots of
the hairs; Thou art Madhysan on the crown of the head, and Thou art Manonman in the
Brahmrandhra. O Dev! What need there is in stating these? Suffice it to say that whatever
there is seen in this universe, all art Thou; therefore, O Sr Sandhy Dev! I bow down to Thee.
O Nrada! Thus I have spoken to you about the Gyatr-Stotra that gives all successes, destroys
all sins, and yields all merits. He who reads this in the Sandhy times, with all attention, will get
sons if he has no sons, will get wealth if he has no wealth. There is no doubt in this. Whoever
reads this Stotra gets the fruits of all Trthas, all Tapasys, all gifts, all sacrifices and all Yogas. He
enjoys happiness in this world and finally gets the Moksa. The Munis who are engaged in
Tapasys read this Stotra. While bathing, if one reads this, merged under water, acquires the
fruits of his being merged in the Sandhy. O Nrada! I speak this verily, verily, verily, unto you
that there is no trace of any doubt in this statement. Whoever will hear with devotion this
Sandhy stotra, the nectar-like thing, will be freed from all sins.

Here ends the Fifth Chapter of the Twelfth Book on the Gyatr Stotra in the Mahpurnam Sr
Mad Dev Bhgavatam of 18,000 verses by Maharsi Veda Vysa.


THE TWELFTH BOOK

Chapter VI

On the one thousand and eight names of the Gyatr

p. 1146

1-3. Nrada said :-- O Bhagavn! O All-knowing One! O Thou versed in all the Sstras! I have
heard from Thy mouth all the secrets of Srutis and Smritis. Now I ask Thee, O Deva! How can
the knowledge of that Veda Vidy (Learning) be obtained by which all sins are rooted out and
destroyed, how is Brahmajnam obtained and how can Moksa be obtained? How can death
be conquered and how can

p. 1147

the best results be obtained in this world and in the next. O Lotus-eyed One! Thou oughtst to
describe fully all these to me.

4-9. Nryana said :-- O Nrada! O Highly Learned One! Sdhu! Sdhu! You have now put a nice
question indeed! Now I will describe one thousand and eight names of the Gyatr Dev. Listen
attentively. These all sin-destroying auspicious names were composed by Brahm and first
recited by Him. Its Risi is Brahm; the Chhandas is Anustup; the Devat is Gyatr; its Vja is
Halavarna (consonants) and its Sakti is Svaravarna (vowels). Perform the Anga Nysa and the
Kara Nysa by the Mtrik varnas (that is, by the fifty syllables). Now hear its Dhynam, that will
do good to the Sdhakas (the practisers). [N.B. :-- Amga Nysa - Touching the limbs of the body
with the hand accompanied by appropriate Mantras. Kara Nysa - assignment of the various
parts of fingers and hand to different deities which is usually accompanied with prayers and
corresponding gesticulations.] I worship the Kumr (virgin) Gyatr Dev, the Lotus-eyed One,
riding on the Swan (the Prnas), and seated on a lotus (creation); Who is three-eyed and of a

red colour; and Who is bright and decorated with gems and jewels of red, white, green, blue,
yellow and other variegated colours; Who is holding in Her hands Kundik, the rosary, lotus and
making signs as if ready to grant the desired boons and on whose neck is suspended the garland
of red flowers. I worship the Dev Gyatr. [Note :-- The colours are the various emotions and
feelings.]

10-16. Now I will recite the one thousand and eight names of the Gyatr, beginning with the
syllable a and going on a, , i, , etc., in due order of the alphabets. Listen! Her ways and
actions cannot be comprehended by intellect (Buddhi); She is therefore Achintya Laksan; She
is Avyakt (unmanifested; unspeakable); She is Arthamtrimahesvar, (because She is the
Controller of Brahm, etc.); She is Amritrnava madhyasth, Ajit and Aparjit. Thou art
Animdigundhr, Arka mandalasamsthit, Ajar, Aj, Apar, Adharm (she has no dharma,
caste, etc.), Aksastradhar, Adhar; Akrdaksakrnt (beginning with the syllable a and
ending with the syllable ksa, thus comprising the fifty syllables), Arisadvargabhedin
(destroying the five passions), Anjandripratks, Anjandrinivsin, Aditi, Ajap, Avidy,
Aravindanibheksan, Antarvahihsthit, Avidydhvamsin, and Antartmik. Thou art Aj.
Ajamukhvs (residing in the mouth of Brahm), Aravindanibhnan, (Vyanjanavarntmik,
therefore called) Ardhamtr, Arthadnaj (because She grants all the Purusrthas.)

Arimandalamarddin, Asuraghn, Amvsy, Alaksghn, Antyajrchit. Thus end Her names
beginning with A. Now the names with

p. 1148

Thou art di Laksm, di Sakti, kriti, yatnan, dityapadavichr, dityaparisevit,
chry, vartan; chr, and di Mrti nivsin.

17-18. Thou art gney, mar, dy, rdhy, sanasthit, dhra nilay (seated in the
Muldhra), dhr (the Refuge of all), and ksnta nivsini (of the nature of Aham tattva;
Thou art dyksara samyukt, ntarksarpin, dityamandalagat, ntaradhvntansin,
(i.e., destroyer of the Moha of Jvas). Then come the names beginning with I.


19-25. Thou art Indir, Istad, Ist Indvaraniveksan, Irvat, Indrapad, Indrn, Indurpin,
Iksukodandasamyukt, Isusandhnakrin, Indranlasamakr, Idpingalarpin, Indrks, svar,
Dev htrayavivarjit. Thou art Um, Us, Udunibh, Urvrukaphalnan, Uduprabh, Udumat,
Udup, Udumadhyag, rdha, rdhakes, rdhadhogatibhedin, rdhavhupriy,
rmimlvggranthadyin. Thou art Rita, Risi, Ritumat (the Creatrix of the world),
Risidevanamaskrit, Rigved, Rinahartr, Risimandala chrin, Riddhid, Rijumrgasth,
Rijudharm, Rijuprad, Rigvedanilay, Rijv, Lupta dharma pravartin, Ltrivarasam bht,
Ltdivisahrin.

26-30. Thou art Ekksar, Ekamtr, Ek, Ekaikanisthit, Aindr, Airvatrdh,
Aihikmusmikaprad, Omkr, Osadh, Ot, Otaprotanivsin, Aurbb, Ausadhasampann,
Aupsanaphalaprad, Andamadhyasthit, Ahkramanurpin. (Visargarpin). Thus end the
names beginning with vowels.

Now begin the names beginning with consonants. Thou art Ktyyan, Klartri, Kmks,
Kmasundar, Kamal,. Kmin, Knt, Kmad, Klakanthin, Karikumbha stana bhar, Karavra
Suvsin, Kalyan, Kundalavat, Kuruksetranivsin, Kuruvinda, dalkr, Kundal, and
Kumudlay.

31-32. Thou art Klajhibh, Karlsy, Klik, Klarpin, Kmanyagun, Knti, Kaldhr,
Kumudvat, Kausik, Kamalkr, Kmachraprabhanjin. Thou art Kaumar, Karunpng,
Kakubanta (as presiding over all the quarters), and Karipriy.

33-37. Thou art Kesar, Kesavanut, Kadamba Kusumapriy, Klind, Klik, Kch,
Kalasodbhavasamstut. Thou art Kmamt, Kratumat, Kmarp, Kripvat, Kumr, Kunda
nilay, Kirt, Kravhana, Kaikey, Kokillp, Ketak, Kusumapriy, Kamandaludhar, Kl,
Karmanirmlakrin, Kalahansagati, Kaks, Krit, Krita, Kautukamangal, Kastrtilak, Kamr,
Karndra Gaman, Kuh, Karpralepan, Krisn, Kapil, Kuharsray, Ktasth, Kudhar,
Kamr, Kuksisthkhilavistap.

p. 1149


Thus end the names with Ka. Now come those with Kha.

38-62. Thou art Khadga Khetadhar, Kharbh, Khechar, Khagavhan, Khattnga dhrin,
Khyta, Khagarjoparisthit, Khalaghn, Khanditajar, Khadksynapradyin, Khandendu tilak.

Thou art Gang, Ganesa guhapjita, Gyatr, Gomat, Gt, Gndhr, Gnalolup, Gautam,
Gmin, Gdh, Gandharvpsarasevit, Govinda charan krnt, Gunatraya vibhbit,
Gandharv, Gahvar, Gotr, Girs, Gahan, Gam, Guhvs, Gunavat (of good qualities),
Guruppapransin, Gurbh, Gunavat (of the three gunas), Guhy, Goptavy, Gunadyin,
Girij, Guhyamtang, Garudadhvajavallabh, Garvpahrin, God (grating Heaven),
Gokulasth, Gaddhar, Gokarnanilay sakt, and Guhyamandala vartin.

Now the names with Gha. Thou art Gharmad, Ghanad, Ghant, Ghora Dnava marddin,
Ghrin mantra may (of the Srya mantra, Ghrin is to shine). Ghos, Ghanasamptadyin,
Ghantra-vapriy, Ghrn, Ghrinisantustikrin (giving pleasure to the Sun), Ghanrimandal,
Ghrn, Ghritch, Ghanavegin, Gnadhtumay. Thou art Charch, Charchit, Chruhsin,
Chatul, Chandik, Chitr, Chitramlyayi bhsit, Chaturbhuj. Chru dant, Chtur,
Charitaprad, Chlik, Chitravastrnt, Chandramah Karna Kundal, Chandrahs, Chrudtr,
Chakor, Ghandrahsin, Chandrik, Chandradhtr, Chaur, Chor, Chandik,
Chanchadvgvdin, Chandrachd, Choravinsin, Chruchandana liptng,
Chanchachchmaravjit, Chrumadhy, Chrugati, Chandil, Chandrarpin, Chruhoma priy,
Chrv, Charit, Chakrabhuk, Chandramandalamadhyasth, Chandramandala Darpan,
Chakravkastan, Chest, Chitr, Chruvilsin, Chitsvarp; Chandavat, Chandram,
Chandanapriy, Chodayitr (as impelling the Jvas always to actions), Chirapraj, Chtak,
Chruhetuk.

Thou art Chhatrayt, Chhatradhar, Chhy, Chhandhahparichchhad, Chhy Dev,
Chhidranakh, Chhannendriyavisarpin, Chhandonustuppratisthnt, Chhidropadrava bhedin,
Chhed, Chhatresvar, Chhinn, Chhurik, and Chhelanpriy. Thou art Janan, Janmrarahit,
Jtaveda, Jaganmay, Jhnav, Jatil, Jatr (Jetr), Jarmarana varjit, Jambu dvpa vat, JvI,
Jayant, Jalaslin, Jitendry, Jitakrodh, Jitmitr, Jagatpriy, Jtarpamay, Jihv, Jnak,
Jagat, Jar (Jay) Janitr, Jahnutanay, Jagattrayahitaisin, Jvlamul, Japavat, Jvaraghn,
Jitavistap, Jitkrntamay, Jvl, Jgrat, Jvaradevat, Jvalant, Jalad, Jyesth, Jyghos sphota
dinmukh, Jambhin, Jrimbhan, Jrimbh, Jvalanmnikya Kundal. Jhinjhik, Jhananirghos,
Jhanjh


p. 1150

Mruta vegin, Jhallakvdya kusal, Nrp, Nbhuj, Tanka bhedin, Tanka bnasamyukt,
Tankin, Tanka bhedin, Tankganakritghos, Tankanya mahoras, Tankra Krin, Tha tha
savdanindin.

63-80. Now come the names beginning with Da. They are :-- Dmar, Dkin, Dimbh,
Dundamraikanirjit, Dmartantramargasth, Dandadamarundin, Dindravasah,
Dimbhalasat krdparyan (dancing with joy in battles). Then Dhundhi vighnesa janan,
Dhakk hast, Dhilivraj (followed by Siva ganas), Nityajn, Nirupam, Nirgun and Narmad
river. Now :-- Trigun, Tripad, Tantr, Tulas, Tarun, Tara, Trivikramapad krnt,
Tryapadagmin, Tarun ditya samkas, Tmas, Tuhin, Tur, Triklajna Sampann, Trival,
Trilochan, Tri Sakti, Tripur, Tung, Turangavadan, Timingilagil, Tibr, Trisrot, Tmasdin,
Tantra mantravisesaj, Tanumadhy, Trivipstap, Trisandhy, Tristan, Tossamsth,
Tlapratpin, Ttankin, Tusrbh, Tuhinchala vsin, Tantujlasamyukt, Trahr valipriy,
Tilahomapriy, Trth, Tamla kusum kriti, Trak, Triyut, Tanv, Trisam kuparivrit,
Talodar, Tirobhs, Ttamka priyavdin, Trijat, Tittir, Trisn, Tribidh, Tarun krit, Tapta
knchanasamks, Tapta kchana bhsan, Traiyambak, Trivarg, Triklajnadyin,
Tarpan, Triptid, Tript, Tmas, Tumvarustut, Trksyasth, Trigunkr, Tribhang,
Tanuvallar, Thtkr, Thrav, Thnt, Dohin, Dnavatsal, Dnavnta kar, Durg,
Durgsuranivahrin, Devarti, Divrtri, Draupad, Dunda bhisvan, Devayn, Durvs, Dridrya
bhedin, Div, Dmodarapriy, Dpt, Digvs, Digvimohin, Danda kranya nilay, Dandin, Deva
pjit, Deva vandy, Divisd, Dvesin, Dnav kriti, Dnan thastut, Dks, Daivas
disvarupin, Dhtri, Dhanurdhar, Dhenur Dhrin, Dharmachrin, Dhurandhar, Dhardhar,
Dhanad, Dhnya dohin, Dharmasl, Dhandhyaks, Dhanurvedavisrad, Dhriti, Dhany,
Dhritapad, Dharmarjapriy, Dhruv, Dhmavat, Dhmakes Dharmasstraprakasin.

81-98. Nand, Nandapriy, Nidr, Nrinut, Nandantmik, Narmmad Nalin, Nl,
Nlakanthasamsray, Rudrn, Nryanapriy, Nity, Nirmmal, Nirgun, Nidhi, Nirdhr,
Nirupam, Nityasuddh, Nirajn, Ndabindu Kaltt, Ndavindu Kaltmik, Nrisimhin;
Nagadhar, Nripanga vibhsit, Naraka Klesansin, Nryanapadodbhav, Niravady,
Nirkr, Nradapriyakrin, Nnjyotih, Nidhid, Nirmaltmik, Navastradhar, Nti, Nirupa
drava krin, Nandaj, Navaratndhy, Naimsranya vsin, Navantapriya, Nr, Nla jmta
nisvan, Nimesin, Nadrp, Nlagrv, Nisisvar, Nmval, Nisumbhaghn, Ngaloka nivsin,
Navajmb nadaprakhy, Ngalok


p. 1151

dhidevat, Npr Krntacharan, Narachitta pramodin, Nimagn rakta nayan, Nirghta-
sama-nisvan, Nandanodynilay, Nirvya hoparichrin.

99-107. Prvat, Paramodr, Parabrahmtmik, Par, Pachkosavinirmukt, Pachaptaka-
nsin, Para chitta vidhnaj, Pachik, Pacharpin. Prnim, Param Prti, Paratejah
prakasin, Purn, Paurus, Puny, Pundar kanibheksan, Ptla tala nirmmagn, Prt,
Prtivivardhin, Pvan, Pda sahit, Pesal, Pavansin Prajpati, Parisrnt, Parvatastana
mandal, Padmapriy, Padmasamsth, Padmks, Padmasambhav, Padmapatr, Padmapad,
Padmin, Priyabhsin, Pasupsa vinirmukt, Purandhr, Puravsin, Puskal, Purus, Parbh,
Prijta Kusumapriy, Pativrat, Pativrat, Pavitrng, Puspahsa paryan, Prajvatsut,
Pautr, Putrapjy, Payasvin, Pattipsadhar, Pankti, Pitrilokapradyin, Purn, Punyasila,
Prnatrti vinsin, Pradyumnajanan; Pust, Pitmahaparigrah, Pundarkapurvs,
Pundarkasamnan, Prithujangh, Prithubhuj, Prithupd, Prithdar, Pravlasobh, Pingks,
Ptavsh, Prachpal, Prasav, Pustid, Puny, Pratisth, Prnav, Pati, Pachavarn,
Panchavn, Pachik, Panjarasthit, Paramy, Parajyotih, Paraprti, Pargati, Parksth,
Paresan, Pvan, Pvaka Dyut, Punyabhadr, Parichchhedy. Puspahs, Prithdar, Ptng,
Ptavasan Ptasay, Pischin, Ptakriy, Pischaghn, Ptalks, Patukriy,
Pachabhaksapriychr, Putan prnaghtin, Punygavanamadhyasth, Punyatrthanisevit,
Panchng, Parsakti, Paramdhda krin, Puspakndasthit, Ps, Positkhilavistap,
Pnapriy, Pachasikh, Pannagoparisyin, Pachamtrtmik, Prithv, Pathik, Prithudohin,
Purnanyyammans, Ptal, Puspagandhin, Punyapraj, Pradtr, Paramrgaikagochar,
Pravlasobh, Prns, Prnav, Palhabodar.

108-149. Phalin, Phalad, Phalgu, Phutkr, Phalakkrit, Phanindra bhogasayan,
Phanimandalamandit, Blabl, Bahumat, BItapanibhmsuk, Balabbadrapriy, Vandy,
Badav, Buddhisamstut, Banddev, Bilavat, Badisaghin, Balipry, Bndhav, Bodhit,
Buddhirbandhkakusumapriy, Bla bhnuprabhkr, Brhm, Brhmana devat,
Brihaspatistut. Brind, Brindavana vihrin, Blkin, Bilhra, Bilavas Bahdak, Bahunetr,
Bahupad, Bahukarnvatamsik, Bahubhuyut, Bijarpin, Bahurpin, Bindundakaltit,
Bindundasvarpin, Baddhagodhngulitrn, Badarysramavsin, Brindrak, Brihatskandh,
Brihat, Bnaptin, Brinddhyaks, Bahunut, Vanit, Bahuvikram, Baddhapadmsansna,
Bilvapatratalasthit, Bodhidrumanijvs, Badisth, Bindu darpan, Bl, Vnsanavat,
Badavnalavegin, Brahmnda


p. 1152

bahirantasth, Brahmakankanastrin, Bhavn, Bhsanavat, Bhvin, Bhayahrin, Bhadrakl,
Bhujangks, Bhrat, Bhratsay, Bhairav, Bhsankr, Bhtid, Bhutimlin, Bhmin,
Bhoganirat, Bhadrad, Bhrivikram, Bhtavs, Bhrigulat, Bhrgav, Bhsurrchit,
Bhgrath, Bhogavat, Bhavanasth, Bhisagvar, Bhmin, Bhogin, Bhs, Bhavn,
Bhridaksin, Bhargtmik, Bhmavat, Bhavabandhavimochin, Bhajany, Bhtadhtri-ranjit,
Bhuvanesvar, Bhujangavalay, Bhm, Bherund, Bhgadheyin; Thou art Mt, My,
Madhumat, Madhujihav, Manupriy, Mahdev, Mahbhg, Mliri, Mnalochan, Mytt,
Madhumat, Madhumns, Madhudrav, Mnav, Madhusambht, Mithilpuravsin,
Madhukaitabhasamhartr, Medin, Meghamlin, Mandodar, Mah My, Maithil,
Masrinapriy, Mah Laksm, Mah Kl, Mah Kany, Mahesvar, Mhendr, Merutanay
Mandrakusumrchit, Manjumanjracharan, Moksad, Manjubhasin, Madhuradrvin,
Mudr, Malay, Malaynvit, Medh, Marakatasym, Mgadh, Menaktmaj, Mahmr,
Mahvr, Mahsym, Manustut, Mtrik, Mihirbhs, Mukundapada Vikram,
Mldhrasthit, Mugdh, Manipranivsin, Mrigks, Mahisrdh, Mahissuramardin. Thou
art Yogsan, Yogagamy, Yog, Yauvanaksray, Yauvan, Yuddhamadhyasth, Yamun,
Yugdharin, Yaksin, Yogayukt, Yaksarjaprastin, Ytr, Yna bidhanaj,
Yaduvansasamudbhav, Yakrdi-Ha Krnt, (all ntahstha varnas), Yjus, Yaj rpin,
Ymin, Yoganirat. Ytudhna, bhayamkar, Rukmin, Raman, Rm, Revat, Renuk, Rat,
Raudr, Raudrapriykr Rma mt, Ratipriy, Rohin, Rjyad, Rev, Ras, Rjvalochan,
Rkes, Rpasampann, Ratnasimhsanasthit, Raktamlymbaradhar, Raktagandhnu
lepan, Rja hamsa samrdh, Rambh, Raktavalipriy, Ramanyayugdhr,
Rjitkhilabhtal, Rurucharmapari-dhn, Rathin, Ratnamlik, Roges, Rogasaman, Rvin,
Romaharsin, Rmachandra pad Krnt, Ravanachchhedakrin, Ratnavastra parichchhinv,
Rathasth, Rukma bhsan, Lajjdhidevat, Lol, Lalit, Lingadhrin, Laksm, Lol, Luptavis,
Lokin, Lokavisrut, Lajj, Lambodar, Lalan, Lokadhrin Varad, Vandit, Vidy, Vaisnav,
Vimalkriti, Vrh, Viraj, Vars, Varalaksm, Vilsin, Vinat, Vyomamadhyasth,
Vrijsanasamsthit, Vrun, Venusambhut, Vtihotr, Virpin, Vyumandalamadhyasth,
Visnurp, Vidhikriy, Visnupatn, Visnumat, Vislksi, Vasundhar, Vmadevapriy, Vel,
Vajrin, Vasudohin, Vedksarapartmg, Vjapeya-phalaprad, Vsav, Vmajanan,
Vaikunthanilay, Var, Vysapriy Varmadhar, Vlmkiparisevit.

p. 1153

Thou art Sakambhar, Siv, Sant, Sarad, Sarangati, Stodar, Subhchr,

Sumbhsuramardin, Sobhbati, Sivkr, Samkarrdhasarrini, Son (red), Subhsay,
Subhr, Sirahsandhnakrin, Sarvat, Sarnand, Sarajjyotan, Subbnan, Sarabh,
Slin, Suddh, Sabar, Sukavhan, Srmat, Srdharnand, Sravannandadyin, Sarvn,
Sarbharvandy, Sadbhs, Sadritupriy, Saddhrasthitdev, Sanmukhapriyakrin,
Sadamgarpasumati, Sursuranamaskrit.

150-155. Thou art Sarasvat, Saddhr, Sarvamangalakrin, Smagnapriy, Sksm, Svitr,
Smasambhav, Sarvavs, Sadnand, Sustan, Sgarmbar, Sarvaisyaryapriy, Siddhi,
Sdhubandhuparkram, Saptarsimandalagat, Somamandalavsin, Sarvaj, Sndrakarun,
Samndhikavarjit, Sarvottung, Sangahn, Sadgun, Sakalestad, Saragh (bee),
Sryatanay, Sukes, Somasamhati, Hiranyavarn, Harin, Hrmkr, Hamsavhin,
Ksaumavastrapartng, Ksrbdhitanay, Ksam, Gyatr, Svitr, Prvat, Sarasvat, Vedagarbh,
Varroh, Sr Gyatr, and Parmvik.

156-159. O Nrada! Thus I have described to you one thousand (and eight) names of Gyatr;
the hearing of which yields merits and destroys all sins and gives all prosperity and wealth.
Specially in the Astamtithi (eighth lunar day) if after ones meditation (dhynam) worship,
Homa, and japam, one recites this in company with the Brahmnas, one gets all sorts of
satisfactions. These one thousand and eight names of the Gyatr ought not to be given to
anybody indiscriminately. Speak this out to him only who is very devoted, who is a Brahmna,
and who is an obedient disciple. Even if any devotee, fallen from the observances of char
(right way of living), be a great friend, still do not disclose this to him.

160-165. In whatever house, these names are kept written, no cause of fear can creep in there
and Laksm, the Goddess of wealth, though unsteady, remains steady in that house.

This great secret yields merits to persons, gives wealth to the poor, yields moksa to those who
are desirous of it, and grants all desires. If anybody reads this, he gets cured of his diseases, and
becomes freed from bondages and imprisonment. All the Great Sins, for example, murdering
Brhmanas, drinking wine, stealing gold, going to the wife of ones Guru, taking gifts from bad
persons, and eating the uneatables, all are destroyed, yea, verily destroyed! O Nrada! Thus I
have recited to you this Great Secret. All persons get, indeed, united with Brahm (Brahama
syujya) by this. True. True. True. There is not the least trace of doubt here.


p. 1154

Here ends the Sixth Chapter of the Twelfth Book on the one thousand and eight names of the
Gyatr in the Mahpurnam Sr Mad Dev Bhgavatam of 18,000 verses by Maharsi Veda
Vysa.


THE TWELFTH BOOK

Chapter VII

On the Dks vidhi or on the rules of Initiation

p. 1154

1-3. Nrada said :-- I have heard the one thousand names or nma stotras equivalent in its fruits
to Sr Gyatr, highly potent in making a good fortune and tending to a splendid increase of the
wealth and prosperity. Now I want to hear about how initiations in Mantrams are performed,
without which nobody, be he a Brhmin, a Ksattriya, a Vaisya or a Sdra, is entitled to have
the Dev Mantra. O Lord! Kindly describe the ordinary (Smnya) and the special (visesa) rules
thereof.

4-41. Nryana said :-- O Nrada! Listen. I am now telling you about the rules of initiation
(Dks) of the disciples, pure in heart. When they are initiated, they become entitled then and
not before that, to worship the Devas, the Fire and the Guru. That method of instruction, and
religious act and ceremony is called the Dks (initiation) by which the Divine Knowledge is
imparted; and at once flashes in the heart and mind of the initiated that Knowledge and all his
sins are then destroyed. So the Pundits of the Vedas and the Tantras, say. (The Divine
Knowledge is like lightning, fire, arising and permeating the body, mind, and spirit.) This Dks
ought to be taken by all means. This gives excellent merits and pure results. Both the Guru and
the Sisya (disciple) ought to be very pure and true. (This is the first essential requisite. Then the
results are instantaneous). First of all, the Guru is to perform all the morning duties, he is to
take his bath and perform his Sandhy Vandanams. He is to return home from the banks of the
river with his Kamandalu and observe maunam (silence). Then, in order to give Dks, he is to
enter into the assigned room (Yga Mandapa) and take his seat on an sana that is excellent
and calculated to please all. He is to perform chanara and do Prnyma. Then he should take
water in his Arghya vessel and putting scents and flowers in that, charge that water with
Phatkra mantra (that is, condense electricity Spirit in that). Then uttering the Phat mantra, he
is to sprinkle the water on the doorways of the worshiproom and begin his Pj. Firstly, on the
top of the door at one end invoke the Deity Gananth by His mantra, at the other end invoke
Sarasvat by Her mantra and at the middle, invoke Laksm Dev by Her mantra duly and worship

them, with flowers. Then, on the right side worship Gang and Bighnesa; and on the left side
worship Ksettrapla and Yamun, the daughter of the Sun. Similarly, on the bottom of the door,
worship the Astra Devat by the

p. 1155

Phat mantra. Then consider the whole Mandapa as inspired with the presence of the Dev, and
see the whole place as pervaded by Her through and through. Then, repeat the Phat mantra
and destroy the Celestial obstacles as well as those from the middle space (Antarksa); strike
the ground thrice with the left heel and thus destroy the Terrene obstacles. Then touching the
left branch on the left side of the choukt, put the right foot forward and enter into the
Mandapa. Then instal the Snti Kumbha (the peace jar) and offer the ordinary Arghya
(Smnyrgha). Next worship the Vstuntha and Padmayoni with flowers and tapa rice and
the Arghya water, on the south-west and then purify the Pancha Gavya. Next sprinkle all the
Mandapa and the entrance gate with that Arghya water. And, while sprinkling with Arghya
water, consider the whole space right through as inspired with the presence of the Dev and
repeat the Mla Mantra with devotion and sprinkle with Phat mantra. The Kart, then, uttering
the mantra Phat, is to drive away all the evils from the Mandapa and uttering the mantra
Hm sprinkle water, all around, thus pacifying the atmosphere and bringing peace into the
hearts of all present.

Then burn the Dhpa incense inside and scatter Vikira (water, sandal-paste, yava, ashes, Durba
grass with roots, and tapa rice). Then collect all these rice, etc., again with a broom made of
Kusa grass to the north east corner of the Mandapa; making the Sankalpa and uttering Svasti
vchana (invocation of good), distribute and satisfy the poor and orphans with feeding, clothing
and money. Then he should bow down to his own Guru and take his seat humbly on the soft
sanam allotted to him with his face eastwards and meditate on the Deity (sta Deva) of the
mantra that is to be imparted to the disciple. After meditating thus, he is to do the Bhta
sddhi (purification of elements) and perform Nysa, etc., of the Deya mantra (the mantra that
is to be imparted to the disciple) according to the rules stated below, i.e., the Risi on the head;
the chhandas in the mouth, the sta Devat in the heart, Bja on the anus and Sakti Nysa on
the two legs. Then he is to make sound thrice by the clap of his palm and thus thwart off all the
evils of the earth and the middle space and then make digbandhan (tieing up the quarters) by
the mudr chhotik three times (snapping the thumb and forefinger together ). Then perform
the Prnyma with the Mla mantra of the would-be-sta-Devat and do the Mtrik Nysa in
ones own body, thus :-- Om Am namah sirasi, Om m namah on the face, Om Im namah on
the right eye, Om m namah on the left eye, and so on, assign all the letters duly to their
respective places. Then perform the Karnga Nysa on the fingers and the Sadanga Nysa thus

:-- Speak: Om Hridayya namah, touching on the heart, utter Om Sirase svh, touching the
head; Om

p. 1156

Sikhyai Vasat, touching the tuft; Om Kavachya Hm, touching on the Kavacha, Om
netratrayya Vausat, touching the eye, and Om Astrya Phat touching both the sides of the
hand, the palm and its back. Then finish the Naysa by doing the Varnanysa of the Mla
mantra in those places that are said in the cognate kalpas (i.e., throat, heart, arms, legs, etc.).

O Nrada! Next consider within your body the seat of an auspicious sana (a seat) and make
the Nysa of Dharma on the right side, Jnam on the left side, of Vairgyam (dispassion) on
the left thigh, prosperity and wealth on the right thigh, of non-Dharma in the mouth and of
Non-Jnam on the left side, Avairgyam (passion) on the navel, and poverty on the right side.
Then think of the feet of the sana (the body) as Dharma, etc., and all the limbs as Adharma
(non-Dharma). In the middle of the sana (body), i.e., in the heart consider Ananta Deva as a
gentle bed and on that a pure lotus representing this universe of five elements. Then make
Nysa of the Sun, Moon, and Fire on this lotus and think the Sun as composed of twelve Kals
(digits) the Moon composed of sixteen Kals (digits) and the Fire as composed of ten Kals.
Over this make Nysa of Sttva, Rja and Tmo Gunas, tm, Antartm, Paramtm and
Jntm and then think of this as his stas altar where the devotee is to meditate on his sta
Devat, the Highest Mother. Nysa-assignment of the various parts of the body to different
deities which is usually accompanied with prayers and corresponding gesticulations. Next the
devotee is to perform the mental worship of the Deya Mantra Devat according to the rules of
his own Kalpa; next he is to show all the Mudrs, stated in the Kalpa for the satisfaction of the
Deva. The Devas become very pleased when all these Mudrs are shown to them.

42-46. O Nrada! Now, on ones left side, erect an hectagon; inside it a circular figure; inside
this again a square and then draw within that square a triangle and over it show the Sankha
Mudr. After finishing the Pj of the Six Deities at the six corners of the hectagon, Fire, etc.,
take the tripod of the Sankha (conch-shell) and sprinkling it with Phat mantra, place it within
the triangle. Utter, then, the Mantra Mam Vahniman dalya Dasa Kaltmane Amuka Devy
Arghyaptrasthnya namah and thus worshipping the Snkhya vessel place it within the
mandala. Then worship in the Sankha ptra, the ten Kals of Fire, beginning from the East, then
south-east and so on. Sprinkle the Sankha, conchshell, with the Mla Mantra and meditating
on it, place the Sankha (conch shell) on the tripod. Repeating the mantra Am Srya mandalya

Dvadasakaltmane Amukodevy

p. 1157

Arghyaptrya namah worship in the Arghyaptra Sankha, sprinkle water in the Sankha with
the Mantra Sam Sankhya namah. Worship in due order the twelve Kals of the Sun Tapin,
Tpin, Dhmr, etc., utter the fifty syllables of the Mtrik in an inverse order (i.e., beginning,
see the Srad Tilaka, with Ksam, Ham, Sam, Sam, Sam, etc.,) and repeating the Mla Mantra
also in an inverse order, fill the Sankha, three-fourths, with water. Next perform in it the Nysa
of Chandrakal and uttering the Mantra Um Soma mandalya Sodasakaltmane
Amukademty Arghy-mritya namah, worship in this conchshell. Next with Ankusa mudr,
invoke all the trthas there, repeating the Mantra Gange Cha Yamune chaiva, etc., and repeat
eight times the Mla Mantra (the basic Mantra). Then perform the Sadamga Nysa in the
water and with the Mantra Hrid namah, etc., worship and, repeating eight times the Mla
Mantra, cover it with Matsyamundr. Next place on the right side of the Sankha, the Proksan
Ptra (the Kos 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 ones own body and consider
ones tman as pure and holy.

47-81. After doing works thus far the until Visesrghya is placed, the devotee should erect
Sarvato bhadra mandala within the altar and put the Sli rice within its pericarp. Next spread
Kusa grass on that Mandala and put on one Kurcha, looking well and auspicious within it, made
of twenty-seven Kusa grass knotted with Venyagra granthi. Worship here the dhra Sakti,
Prakriti, Krma, Sesa, Ksam, Sudhsindhu, Manimandala, Kalpa vriksa and sta devat and the
Ptha. (Durg Dev yoga pthya 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 Ptha
(seat). Next consider the Ptha and Kumbha (waterjar) as one and the same and pour waters
from the Trthas, repeating in an inverse order the Mtrik Varnas (from Ksa to Ka) and fill it,
thinking of the sta Deva and repeating the basic mantra, put the new and fresh twigs (Pallavas)
of Asvattha, 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 Prna-
Pratisth and invoke the Spirit of the Dev by the Prnasthpana Mantra and show the Mudrs,
vhana, etc., and thus satisfy the Dev. Then do the Sodasopachra Pj of the Dev after me-


p. 1158

ditating on the Paramesvar according to the rules of the Kalpa.

First offer welcome in front of the Dev and then duly offer the Pdya, Arghya, chamanya
water, Madhuparka, and oils, etc., for the bath. Then offer nice red silken clothes and various
jewels, ornaments; repeating the Mtrik syllables electrified with the Deya Mantra, worship
the whole body of the Dev with scents and flowers. Next offer to the Dev the sweet scent of
Kalguru mixed with camphor and the Ksmri sandalpaste mixed with Kastr and various nice
scented flowers, for example, the Kunda flowers, etc. Then offer the Dhpa prepared from
Aguru, Guggula, Usra, sandalpaste, sugar, and honey and know that the Dhpa is very pleasing
to the Dev. Next offer various lights and offerings of fruits, vegetables and fooding. Be
particular to sprinkle everything with the water of the Kos, thus purifying, before it is offered
to the Dev. Then complete the Anga Pj, and the varana-Pj of the Dev, then perform the
duty of Vaisvadeva. On the right side of the Dev 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 Vyrhiti Mantra with Svh prefixed and Mla (Deya) Mantra
perform the Homa ceremony with oblations, charu and ghee, twenty five times. Next perform
Homa again with Vyrhiti. Next worship the Dev with scents, etc., and consider the Dev and
Ptha Devat as one and the same. Then take leave of (visarjana) the Agni (Fire). Offer valis
(sacrifices) all round to the Prsvadas of the Dev with the remnant charu of the Homa.

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

82-106. O Nrada! Now I am describing briefly about the Homa Kunda (a round hole in the
ground consecrated to the Deity) and the Samskra ceremony of the Sthandila (the sacrificial
altar). Uttering, first, the Mla 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 Hm
again sprinkle it with water.


p. 1159

Then draw within it three lines Prgagra and Udagagra (on the eastern and northern sides).
Sprinkling it with water and the Pranava, worship within the Ptha, uttering the mantras from
dhra Saktaye namah to Amuka Dev Yoga Pthya namah. Invoke, in that Ptha, the Highest
One, Who is Siva Siv with all one-ness of heart and worship Her with scents and offerings.
Then think for a moment the Dev as having taken bath and as one with Sankara. 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 Kravydah, impart the Chaitanya by Ram,
the Vahnivja repeat Om over it seven times. Shew, then, the Dhenumudr and protect it by
Phat Kra and cover, veil, it with the mantra Hm. 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 Vrya of Siva and throw it on the yoni of the Dev in the
Ptha. Then offer chamana, etc., to the Deva and the Dev and worship. Then light the flame
with the mantra Chit Pingala Hana Hana Daha Daha Pacha Pacha Sarvaj Jpaya Svh.
Then utter the stotra to the Agni Deva with great love, repeating the mantra Agnim
Prajvalitam vande Jtavedam Hutsanam suvarna varnamamalam samiddham
Visvatomukham. Then perform the Sadamganysa to the Agni Deva Om Sahasrrchchise
namah, Om Svasti Prnya Svh, Om Uttistha purusya vasat, Om Dhma vypine Hm
Om Sapta Jihvya vausat Om Dhanur dharya Phat. Repeating the above six mantras,
perform the Nysa 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,
Sakti, 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 (mekhal) with water. Next
spread the Kusa grass all around and draw the Agni yantra over it, i.e., triangle, hectagon,
circle, eight-petalled figure and Bhpura; rather have this drawing before the Agnisthpan.
Now meditate this only. Then, within the Yantra, recite Vaisvnara Jtaveda Lohitksa
sarvakarmni Sdhaya Svh and worship Agni. Then worship in the centre and in the
hectagon at the corners worship the Saptajihv (seven tongues Hiranya, Gagan, Rakt, Krisn,
Suprabh, Bahurp, Atiraktik) and next worship within the pericarp of the lotus the Anga
Devats. Then recite the following mantras within the eight petals :-- Om Agnaye Jtavedase
namah, Om Agnaye Saptajihvya namah, Om Agnaye Havyavhanya

p. 1160

namah, Om Agnaye Asvodarajya namah, Om Agnaye Vaisvnarya namah, Om Agnaye

Kaumra tejase namah, Om Agnaye Visvamukhya namah, Om Agnaye Devamukhya
namah and considering the forms to hold Sakti and Svastik, worship them. Then consider
Indra and the other Lokaplas (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 Nrada! 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 jyasthl (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 Svh offer oblations on the right eye of the Agni; take ghee from
the left side and saying Om Somye Svh offer oblations on the left eye of the Agni; take
ghee from the centre and saying, Om Agnisombhym Svh, offer oblations on the central
eye of the Agni. Take ghee again from the right side and saying Om Agnaye Svistakrite Svh
offer oblations to the mouth of the Agni. Then the devotee is to repeat Om Bhuh Svh, Om
Bhuvah Svh, Om Svah Svh 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
Samskras, 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 Samskras :-- (1)
Impregnation, (2) Pumsavan (a ceremony performed as soon as a woman perceives the foetus
to be quick), (3) Smantonnayana (a ceremony observed by women in the fourth, sixth or the
eighth month of pregnancy), (4) Jta Karma (ceremony at the birth of a child), (5) Nmakarana,
(naming the child), (6) Niskrmana (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) Annaprsana (when the rice
is put in the mouth of the child), (8) Chdkarana (the ceremony of the first tonsure), (9)
Upanayana (holding the sacrificial thread; (10) Godna and Udvha (gift of cows and marriage).
These are stated in the Vedas. Next worship Siva Prvat, 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 varana Devats.

Then take the ghee by the Sruk and covering it with the Sruva, offer ten oblations to Agni, and
Mah Ganesa with mantras ending in Vausat,

p. 1161

The Mah Ganesa mantras run as follows :-- (1) Om, Om Svh (2) Om Srm Svh, (3) Om
Srm Hrm Svh, (4) Om Srm Hrm Klm Svh, (5) Om Srm Hrm Klm Glaum Svh, (6) Om

Srm Hrm Klm Glaum Gam Svh, (7) Om Srm Hrm Klm Glaum ityantah Gam Ganapataye
Svh, (8) Om Vara Varada ityantah Svh, (9) Sarvajanam me Vasam ityanto Svh and (10)
naya Svh ityantah.

Next perform in the Agni the Ptha Pj and meditate on the Deya stadeva and worship him.
Next offer twenty-five oblations to his face, repeating the Mla Mantra. Then think of that and
Agni Deva as one and the same, and then again as one with tman. Then offer oblations to
each of the Sadamga Devats separately. Then search for the Ndis (veins) of Vahni and sta
Devat and offer twenty one oblations. Then offer oblations to each of the two Devats
separately. Next offer one thousand and eight oblations to the sta Deva with Til soaked in ghee
or with the materials enumerated in the Kalpa. O Muni! Thus finishing the Homa ceremony,
consider that the sta Deva (the Dev), Agni and the varana Deities are all satisfied. Then, by
the command of the Guru, the disciple is to take his bath and perform his Sandhy, etc., and
put on new clothes (cloth and chdar) and golden ornaments. He is to come then, to the Kunda
with Kamandalu in his hand and with a pure heart. He is to bow down to the elders and
superiors seated in the assembly and take his seat in his sana. Sr Guru Deva then would look
at the disciple with kind eyes and think the Chaitanya of the disciple within his own (the Gurus)
body. Then the Guru Deva would perform the Homa and look at the disciple with a divine gaze,
so that the disciple becomes pure-hearted and able to get the favours of the Devas. Thus the
Guru must purify all the Adhvas (the passages) of the body of the disciple.

Then the Guru is to touch respectively the feet, generative organ, navel, heart, forehead, and
the head of the disciple with Krcha (a bundle of Kusa grass) and til soaked in ghee, in his left
hand and offer at each touch eight oblations, repeating the mantra Om adya Sisyasya
Kaldhvnam Sodhaymi Svh, etc. Thus the Guru would purify Kaldhva (in the feet)
Tattvdhva (in the generative organ), Bhvandhva (in the navel), Varndhva (in the heart),
Paddhva (in the fore-head) and Mantrdhva (on the head), the six Adhvs and think these all
to be dissolved in Brahm (Brahmalna).

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

p. 1162


the sta Devat, placed in the fire by the visarjana mantra for the Homa purposes, as entered
into the water-jar. He is to perform again the Vyrhiti Homa and offer all the Amghutis
(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 puspnjali (flowers in his palm) to the sta 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 Kussana. Thus the Guru,
after having purified the elements of the body of the disciple and performed the Nysa 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 Mtrik Mantra and make
him have his bath with the water of the jar which is considered as the seat of the sta 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 Siva Sakti has now passed out of his own
body and that Divine Force, the Dev, has entered into the body of the disciple, i.e., charged the
disciple with the pass. Thinking now the disciple and the Devat 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 Mah Mantra of the
Mah Dev . The disciple is to repeat also the Mah 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 Daksin all his wealth and property
for his whole life to the Guru. Then he would give Daksin to the priests and make charities to
the virgins; the Brhmanas, the poor and the destitute and the orphans. Here he is not to be
miserly in any way in the expenditure. O Nrada! Thus the disciple would consider himself
blessed and he would daily remain engaged in repeating the Mah Mantra. Thus I have
described to you above
The most excellent Dks. Thinking all these, you are to remain ever engaged in worshipping the
lotus feet of the Great Dev. There is no Dharma higher than this in this world for the
Brhmanas. The followers of the Vedas would impart this Mantra according to the rules stated
respectively in their own Grihya Stras; and the Tntrikas

p. 1163


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 Sstras say. And
this is the Santan Creed. Nryana said :-- O Nrada! I have described all about the ordinary
Dks that you questioned me. Now the essence in brief is this that you would remain always
merged in worshipping the Par Sakti, the Highest Force, the Mah Dev. What more shall I say
than this that I have got the highest pleasure and the Nirvna, the peace, that passeth all
understanding, from my daily worshipping That Lotus Feet duly. Vedavysa said :-- O Mahrja!
O Janamejayan! After having said this Dkstattva, the highest Yogi Bhagavn Nryana,
meditated by the Yogis, closed his eyes and remained merged in Samdhi, in the meditation of
the Lotus Feet of the Dev.

Knowing this Highest Tattva, Nrada, the chief of the Risis, bowed down at the feet of the Great
Guru Nryana and went away immediately to perform the tapasy so that he also might see
the Mah Dev.

Here ends the Seventh Chapter of the Twelfth Book on the Dks vidhi or on the rules of
Initiation in the Mahpurnam Sr Mad Dev Bhgavatam of 18,000 verses by Maharsi Veda
Vysa.


THE TWELFTH BOOK

Chapter VIII

On the appearance of the Highest Sakti

p. 1163

1-8. Janamejaya spoke to Veda Vysa :-- O Bhagavn! Thou art the knower of all the Dharmas
and Thou art the chief, the crown of the Pundits, knowing all the Sstras. Now I ask Thee how
is it that the twice-born have ceased to worship the Highest Sakti, the Gyatr and they now
worship the other Devats, on the face of the distinct command in the Srutis that the worship
of the Gyatr is nity, that is, daily to be done at all times, especially during the three Sandhy
times, by all those that are twice-born?

In this world some are the devotees of Visnu, some, the followers of Ganapat, some are
Kplikas, some follow the doctrines prevalent in China; some are the followers of Buddha or
Chrvka; 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 Brhmana! 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
p. 1164
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 Manidvpa, the
highest and the best place of the Dev. Now I want to hear how is that Dvpa 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. Sta spoke :-- Hearing the words of the King Janamejaya, the Bhagavn Veda Vysa began
to answer the questions in due order. The hearing of this increases the faith of the twice-born
in the Vedas.

11-30. Vysa 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 Mys or ingenious devices. It tended to
destroy the whole world. By the mercy of the Highest and the Most Exalted Sakti, 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 Ptla. 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 Sakti, 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 My (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

p. 1165

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 yajs, 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 Vyu (wind) and said :-- O Vyu! You are dwelling in this universe,
through and through; by your efforts, all are moving; therefore you are the Prna 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, Vyu felt himself elated and went at once to that
place where was that Light. Seeing the Vyu, 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, Vyu spoke arrogantly, I am Mtarisvan, I am Vyu; 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 Vyu! Move this straw that lies before you, and if you cannot, quit your pride and go back to
Indra ashamed. At this Vyu tried all his might but, alas! He could not move the straw a bit
from that place!

Vyu 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 :--

p. 1166

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 Indras 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 wont 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. Ones
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
My Vja Mantra, the basic Mantra of My. All your troubles will, then, be over. Hearing this
celestial voice, Indra began to repeat the My Vja, the Seed Mantra of My, 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 Jav 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 Mlat
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 Padmarga
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 Um Parvat Mahesvar Bhagavat 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

p. 1167

the feet of the Dev. 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 Bhagavat replied.


62-83. This My Form is Brahm, the Cause of all causes, the Seat of My, 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
Brhmanas practise Brahmacharyam, I am all that. I have told you about that Brahm, of the
nature of the Great Holy Light. The sages declare that That Brhman is revealed by Om and
Hrm, the two Vjas (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 Vja
mantra is two. Om Vja is denominated as Sachchidnanda (everlasting existence, intelligence
and bliss) and Hrm Vja is My Prakriti, the Undifferentiated Consciousness, made manifest.
Know, then, That My as the Highest Sakti and know Me as that Omnipotent Goddess at
present revealed before your eyes. As moonlight is not different from the Moon, so this My
Sakti 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 My lies latent in Me, without there being any difference. Again at the time of
creation, this My appears as the fructification of the Karmas of the Jvas. When this My is
potential and exists latent in Me, when My is Antarmukh, it is called Unmanifested and when
the My becomes Kinetic, when the My is Bahirmukh, when She is in an active Kinetic state,
it is said to be Manifested. There is no origin or beginning of this My. My is of the nature of
Brahm in a state of equilibrium. But, during the beginning of the creation, Her form consisting
of the several Gunas appears, when My is Bahir Mukh, She becomes Tmas, in Her
Unmanifested state. O Indra! For this reason Her state of abstraction, and becoming
introspective, this is Her Antarmukh state; it is known as My and Her looking outward is Her
Bahirmukh state; it is denominated by Tmas and the other gunas. From this comes Sttva and
then Rjas and Brahm, Visnu and Mahesa are of the nature of the three gunas. Brahm has
the Rjo guna in Him preponderating; in Visnu, the Sttva guna preponderates and in Mahesa,
the Cause of all Causes, is said to reside the Tmo guna. Brahm 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 Turya, transcending the Gunas.

p. 1168

This Turya 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 Brahm
(Brhman having no Forms). Know, verily, that my Forms are two, as they are with or without
attributes (Saguna or Nirguna). That which is beyond My and the Myic qualities is called
Nirguna (without Prkritic attributes) and that which is within My 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 Jvas always to their due efforts and actions. Know, verily, that It is I that engage Brahm,

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 Sachchidnanda Form and be safe. (At times the Devas forget and so fall into troubles).

84-93. Vysa said :-- Thus saying, the Mla Pakriti, the Great Dev, 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 Dev devotedly. They worshipped the Gyatr Dev daily during the three
Sandhy times and performed various Yajs and thus they worshipped Bhagavat daily. Thus,
in the Satya Yuga, everybody engaged themselves in repeating the Mantra Gyatr and
worshipped the Goddess indwelling in the Pranava and Hrmkra. So, See now for yourself, that
the worship of Visnu or Siva or initiation in the Visnu Mantra or in the Siva 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 Gyatr is always
compul-

p. 1169

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

engaged in worshipping the Gyatr and the lotus feet of the Dev Bhagavat.

Here ends the Eighth Chapter in the Twelfth Book on the appearance of the Highest Sakti in the


THE TWELFTH BOOK

Chapter IX

On the cause of Srddha in other Devas than the Dev Gyatr

p. 1169

1-20. Vysa 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 Brhmanas 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 Brhmanas went to the Gautamas
srama 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

p. 1170

quarters the people flocked there. Seeing the Brhmanas 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 Sandhys, and Japams and rest here at ease. Vysa
said :-- O King Janamejaya! Thus consoling the Brhmanas, the Risi Gautama began to worship
the Gyatr Dev with rapt devotional trance. O Dev Gyatr! Obeisance to Thee! Thou art the
Great Vidy, the Mother of the Vedas, Higher than the Highest; Thou art Vyrhiti represented
by the Mantra Om Bhur Bhuvah Svah, O Mother! Thou art the state of equilibrium, i.e., the
Turya; Thou art of of the Form of Hrm; Thou art Svh and Svadh; Thou grantest the desires
of the Bhaktas. Thou art the Witness of the three states, Jgrat (waking), Svapna (dreaming)
and Susupti (deep sleep). Thou art the Turya and Sachchidnanda Brahm. O Dev! 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 Dev! 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
Dev Gyatr, 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 Dev Gyatr. 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

p. 1171

Munis then assembled and performed various yajs. 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 Dev Gyatr. 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 srama of Gautama. Nowhere were seen any diseases or dacoities and there was
no fear from any such things. Gradually the sramas 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 Yajs and

extolled the Munis 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 Gyatr Dev. Even today,
all the Munis perform with devotion the Purasacharanams and worship thrice the Bhagavat
Gyatr Dev. Even today the Dev 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, Nrada, of best conduct, came
there playing on his great lute and singing in tune the highest glories of Gyatr and took his
seat in the assembly of the Munis.

41-62. Seeing the tranquil hearted Nrada coming there, Gautama and the other Munis
received him duly and worshipped him with the Pdya 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 Sr Bhagavat Gyatr Dev,
you have now become blessed. There is no doubt in this. Thus saying, the Devarsi Nrada
entered into the temple of the Dev Gyatr and with eyes gladdened by love, saw the Dev
there and offered due hymns in praise of Her and then ascended to the Heavens. Here, on the
other hand, the Brhmanas that were fed by Gautama, became jealous at so much honour
offered

p. 1172

to Gautama and tried their best so that no further honour be paid to him. They further settled
not to stay any longer in his srama, when the next good harvest season comes. (Thus his
glories will wane). O King! Some days passed when good rains fell and there was an abundance
of crops everywhere and the famine ended. Hearing this, all the Brhmins united, Alas! O King!
to curse the Gautama. Oh! Their fathers and mothers are blessed in whom do not arise such
feelings of jealousy! This all is the wonderful play of the powerful Time; it cannot be expressed
by any person. O King! These Brhmins created, by My, an aged cow, who was to die and
pushed her in the sacrificial hall of the Muni Gautama at the time of the Homa ceremony.
Seeing that cow entering into the enclosure where the Homa was being performed, Gautama
cried out Hoom Hoom when the cow fell there and died. And the other Brhmanas instantly
cried out Look! Look! The wicked Gautama has killed the cow. Seeing this inconceivable
event, Gautama was greatly nonplussed and, completing his Homa ceremony, entered into

Samdhi and began to think the cause of it. Then, coming to know that this has been concocted
by the My of the Brhmins, he became angry like Rudra at the time of dissolution; his eyes
were reddened and he cursed the Risis, thus :-- Oh vile Brhmins! When you are ready to cause
mischief to me unjustly then let you be averse to meditate and do the japam of the Dev
Gyatr, the Mother of the Vedas. For your this act, never you will be eager to perform any
Vedic sacrificial acts or any action concerning thereof. There is no doubt in this. You will be
always averse to the mantra of Siva or the Tantra of Siva. You will be always averse to Mla
Prakriti Sr Dev, to Her Dhynam, mantra, to any conversation regarding Her; to the visiting of
Her place or Temple, to do worship and other ceremonies to Her, to see the Grand Festivals of
the Dev, to singing the names and glories of the Dev, to sit before the Dev and to adore Her.

63-81. O vile Brhmanas! You will be always averse to see the festivals of Siva, to worship Siva,
to Rudrksa, to the Bel leaves, and to the holy Bhasma (ashes). You will be wholly indifferent to
practise the right ways of living as presented in the Vedas and Smritis, to preserve your conduct
good and to observe the path of knowledge to Advaita Jnam, to practise restraint of senses
and continence, to the daily practices of Sandhy Bandanam, to performing the Agnihotra
ceremonies, to the study of the Vedas according to ones own Skh or to the daily studies
thereof as to teach those things or to give, as gifts, cows, etc., or to perform the Srddhas of
the fathers, etc., or to perform Krichchra Chndryana and other penances. O Vile Brhmanas!
As you are ready to do these mean things, you will have to suffer for this that you will desist
from worshipping the Most

p. 1173

Adorable Sr Bhagavat Dev and that you will worship the other Devas with faith and devotion
and hold on your bodies Samkha, Chakra and other signs. You will follow the Kplikas,
Bauddha Sstras and other heretics. You will sell your father, mother, brothers, sisters, sons
and daughters and even your wives too!

You will sell the Vedas, Trthas, and your Dharma. You will not feel ashamed in any way to sell
all these. You will certainly have faith in Kplika and Bauddha opinions, Pchartras and
Kma Sstras. O vile Brhmanas! You will not hesitate to go to your mother, daughters or
sisters and you will always be licentious with others wives and spend your time in that. This is
not to you only but to the women and men, all that will come in your families. Let the Gyatr
Dev be always indignant with you and let you all go in the end to the Andha Kpa hells, etc.
Vysa said :-- O Janamejaya! Thus taking the water symbolising the true rules and laws of

creation, and cursing the Brhmanas, the Muni Gautama went hastily to see the Gyatr Dev
and, on arriving at the temple there bowed down to Her. The Dev, too, became surprised to
see their actions. O King! Even to day Her Lotus Face looks similarly astonished!

82-90. Then the Gyatr Dev told Gautama with amazement :-- O Gautama! The venom of the
snake does not become less if you feed the serpents with milk; so never mind all these things;
the Karmas take their peculiar turns; it is hard to say when will happen what things. Now be
peaceful. Do not be sorry. Hearing these words of the Dev, Gautama bowed down to Her and
went thence to his own srama. Here, on the other hand, the Brhmanas forgot everything
due to the curse of Gautama, of the Vedas and the Gyatr Mantra. They then began to look at
this event with wonder as unique and extraordinary. All united they afterwards repented and
going before Gautama, fell prostrate at his feet. But they could not speak any word out of
shame. Only they said frequently :-- Be pleased, be pleased with us. When all the assembly of
the Brhmanas prayed to him for favour and grace, the Muni Gautama took pity on them and
replied. My word will never turn out false. You will have to remain in Kumbhpka hell upto the
time when Sr Krisna will take his incarnation. Then you will be born in the earth in the Kl age
and whatever I have uttered will exactly come unto you. And if you are in earnest to avert my
curse then go and worship the Lotus Feet of Sr Gyatr Dev. The is no other remedy.

p. 1174

91-100. Vysa said :-- Thus dismissing the Brhmanas, Gautama Muni thought that all these
occurred as a result of Prrabdha Karma and he became calm and quiet. For this reason, after
Sr Krisna Mahrja ascended to the Heavens, when the Kl age came, those cursed
Brhmanas got out of the Kumbhpka hell and took their births in this earth as Brhmins,
devoid of the three Sandhys, devoid of the devotion to Gyatr, devoid of faith in the Vedas,
advocating the heretics opinion and unwilling to perform Agnihotra and other religious
sacrifices and duties and they were devoid of Svadh and Svh. They forgot entirely the
Unmanifested Mla Prakriti Bhagavat. Some of them began to mark on their bodies various
heretical signs, e.g., Taptamdr, etc.; some became Kplikas; some became Kaulas; some
Bauddhas and some Jainas. Many of them, though learned, became lewd and addicted to
others wives and engaged themselves in vain and bad disputations. For these, they will have to
go again surely to the Kumbhpka hell. So O King! Worship with your heart and soul Sr
Bhagavat Paramesvar Dev. The worship of Visnu or Siva is not constant (to be done
everyday); only the worship of Sakti is to be constantly performed. For this reason whoever
does not worship Sakti is sure to fall. Thus I have answered all your questions. Now I shall
describe the highest and most beautiful place, Manidvpa of the Primal Force Bhagavat, the

Deliverer from this bondage of world. Listen.

Here ends the Ninth Chapter of the Twelfth Book on the cause of Srddha in other Devas than
the Dev Gyatr in the Mahpurnam Sr Mad Dev Bhgavatam of 18,000 verses by Maharsi
Veda Vysa.


THE TWELFTH BOOK

Chapter X

On the description of Mani Dvpa

p. 1174

1-20. Vysa said :-- O King Janamejaya! What is known in the Srutis, in the Subla Upanisada, as
the Sarvaloka over the Brahmaloka, that is Manidvpa. Here the Dev resides. This region is
superior to all the other regions. Hence it is named Sarvaloka. The Dev built this place of yore
according to Her will. In the very beginning, the Dev Mla Prakriti Bhagavat built this place for
Her residence, superior to Kailsa, Vaikuntha and Goloka. Verily no other place in this universe
can stand before it. Hence it is called Manidvpa or Sarvaloka as superior to all the Lokas. This
Manidvpa is situated at the top of all the regions,

p. 1175

and resembles an umbrella. Its shadow falls on the Brahmnda and destroys the pains and
sufferings of this world. Surrounding this Manidvpa exists an ocean called the Sudh Samudra,
many yojanas wide and many yojanas deep. Many waves arise in it due to winds. Various fishes
and conches and other aquatic animals play and here the beach is full of clear sand like gems.
The sea-shores are kept always cool by the splashes of the waves of water striking the beach.
Various ships decked with various nice flags are plying to and fro. Various trees bearing gems
are adorning the beach. Across this ocean, there is an iron enclosure, very long and seven
yojanas wide, very high so as to block the Heavens. Within this enclosure wall the military
guards skilled in war and furnished with various weapons are running gladly to and fro. There
are four gateways or entrances; at every gate there are hundreds of guards and various hosts of
the devotees of the Dev. Whenever any Deva comes to pay a visit to the Jagadsvar, their
Vhanas (carriers) and retinue are stopped here. O King! This place is being resounded with the
chimings of the bells of hundreds of chariots of the Devas and the neighings of their horses and
the sounds of their hoofs. The Devas walk here and there with canes in their hands and they are

chiding at intervals the attendants of the Devas. This place is so noisy that no one can hear
clearly anothers word. Here are seen thousands of houses adorned with trees of gems and
jewels and tanks filled with plenty of tasteful good sweet waters. O King! After this there is a
second enclosure wall, very big and built of white copper metal (an amalgam of zinc or tin and
copper); it is so very high that it almost touches the Heavens. It is hundred times more brilliant
than the preceding enclosure wall; there are many principal entrance gates and various trees
here. What to speak of the trees there more than this that all the trees that are found in this
universe are found there and they bear always flowers, fruits and new leaves! All the quarters
are scented with their sweet fragrance!

21-40. O King! Now hear, in brief, the names of some of the trees that are found in abundance
there :-- Panasa, Vakula, Lodhra, Karnikra, Sinsapa, Deodra, Knchanra, mango, Sumeru,
Likucha, Hingula, El, Labanga, Kat fruit tree, Ptala, Muchukunda, Tla, Tamla, Sla, Kankola,
Ngabhdra, Punnga, Plu, Slvaka, Karpra, Asvakarna, Hastikarna, Tlaparna, Pomegranate,
Ganik, Bandhujva, Jamvra, Kurandaka, Chmpeya, Bandhujva, Kanakavriksa, Klguru
(usually coiled all over with cobras, very black poisonous snakes), Sandaltree, Datetree,Ythik,
Tlaparn, Sugarcane, Ksra-tree,

p. 1176

Khadira, Bhalltaka, Ruchaka, Kutaja, Bel tree and others, the Talas and Mallik and other
forest plants. The place is interspersed with various forests and gardens. At intervals there are
wells, tanks, etc., adding very much to the beauty of the place. The cuckoos are perching on
every tree and they are cooing sweetly, the bees are drinking the honey and humming all
around, the trees are emitting juices and sweet fragrance all around. The trees are casting cool
nice shadows. The trees of all seasons are seen here; on the tops of these are sitting pigeons,
parrots, female birds of the Mayan species and other birds of various other species. There are
seen rivers flowing at intervals carrying many juicy liquids. The Flamingoes, swans, and other
aquatic animals are playing in them. The breeze is stealing away the perfumes of flowers and
carrying it all around. The deer are following this breeze. The wild mad peacocks are dancing
with madness and the whole place looks very nice, lovely and charming. Next this Kmsya
enclosure comes the third enclosure wall of copper. It is square shaped and seven yojanas high.
Within this are forests of Kalpavriksas, bearing golden leaves and flowers and fruits like gems.
Their perfumes spread ten yojanas and gladden things all around. The king of the seasons
preserves always this place. The kings seat is made of flowers; his umbrella is of flowers;
ornaments made of flowers; he drinks the honey of the flowers; and, with rolling eyes, he lives
here always with his two wives named Madhu Sr and Mdhava Sr. The two wives of Spring
have their faces always smiling. They play with bunches of flowers. This forest is very pleasant.

Oh! The honey of the flowers is seen here in abundance. The perfumes of the full blown flowers
spread to a distance of ten yojanas. The Gandharbhas, the musicians, live here with their wives.

41-60. The places round this are filled with the beauties of the spring and with the cooing of
cuckoos. No doubt this place intensifies the desires of the amorous persons! O King! Next
comes the enclosure wall, made of lead. Its height is seven yojanas. Within this enclosure there
is the garden of the Santnaka tree. The fragrance of its flowers extends to ten yojanas. The
flowers look like gold and are always in full bloom. Its fruits are very sweet. They seem to be
imbued with nectar drops. In this garden resides always the Summer Season with his two wives
Sukra Sr and Suchi Sr. The inhabitants of this place always remain under trees; otherwise
they will be scorched by summer rays. Various Siddhas and Devas inhabit this place. The female
sensualists here get their bodies all anointed with sandal paste and all decked with flower

p. 1177

garlands and they stalk to and fro with fans in their hands. There is water to be found here very
cool and refreshing. And owing to heat all the people here use this water. Next to this lead
enclosure comes the wall made of brass, the fifth enclosure wall. It is seven yojanas long. In the
centre is situated the garden of Hari Chandana trees. Its ruler is the Rainy Season.

The lightnings are his auburn eyes; the clouds are his armour, the thunder is his voice and the
rainbow is his arrow. Surrounded by his hosts he rains incessantly. He has twelve wives :-- (1)
Nabhah Sr, (2) Nabhahsya Sr, (3) Svarasya, (4) Rasyaslin, (5) Amb, (6) Dul, (7) Niratni, (8)
Abhramant, (9) Megha Yantik, (10) Varsayant, (11) Chivunik, and (12) Vridhr (some say
Madamatt). All the trees here are always seen with new leaves and entwined with new
creepers. The whole site is covered all over with fresh green leaves and twigs. The rivers here
always flow full and the current is strong, indeed! The tanks here are very dirty like the minds of
worldly persons attached to worldly things. The devotees of the Dev, the Siddhas and the
Devas and those that consecrated in their life times tanks, wells, and reservoirs for the
satisfaction of the Devas dwell here with their wives. O King! Next to this brass enclosure
comes, the sixth enclosure wall made of five fold irons. It is seven yojanas long. In the centre is
situated the Garden of Mandra trees. This garden is beautified by various creepers, flowers
and leaves. The Autumn season lives here with his two wives Isalaksm and rjalaksm and he is
the ruler. Various Siddha persons dwell here with their wives, well clothed. O King! Next to this
comes the seventh enclosure wall, seven yojanas long and built of silver.


61-80. In the centre is situated the garden of Prijta trees. They are filled with bunches of
flowers. The fragrance of these Prijtas extend upto the ten Yojanas and gladden all the things
all around. Those who are the Dev Bhaktas and who do the works of the Dev are delighted
with this fragrance. The Hemanta (Dewy) season is the Regent of this place. He lives here with
his two wives Saha Sr and Sahasya Sr and with his hosts. Those who are of a loving nature are
pleased hereby. Those who have become perfect by performing the Vratas of the Dev live here
also. O King! Next to this silver, there comes the eighth enclosure wall built of molten gold. It is
seven Yojanas long. In the centre there is the garden of the Kadamba tree. The trees are always
covered with fruits and flowers and the honey is coming out always from the trees from all the
sides. The devotees of the Dev drink this honey always and feel intense delight; the Dewy
Season is the Regent of this

p. 1178

place. He resides here with his two wives Tapah Sr and Tapasy Sr and his various hosts, and
enjoys gladly various objects of enjoyments. Those who had made various gifts for the Devs
satisfaction, those great Siddha Purusas live here with their wives and relatives very gladly in
various enjoyments. O King! Next to this golden enclosure well comes the ninth enclosure made
of red Kum Kum like (saffron) Pusparga gems. The ground inside this enclosure, the ditches or
the basins for water dug round their roots are all built of Pusparga gems. Next to this wall
there are other enclosure walls built of various other gems and jewels; the sites, forests, trees,
flowers birds, rivers, tanks, lotuses, mandapas (halls) and their pillars are all built respectively of
those gems. Only this is to be remembered that those coming nearer and nearer to the centre
are one lakh times more brilliant than the ones receding from them. This is the general rule
observed in the construction of these enclosures and the articles contained therein. Here the
Regents of the several quarters, the Dikplas, representing the sum total of the several Dikplas
of every Brahmnda and their guardians reside. On the eastern quarter is situated the
Amarvat city. Here the high-peaked mountains exist and various trees are seen. Indra, the
Lord of the Devas, dwells here. Whatever beauty exists in the separate Heavens in the several
places, one thousand times, rather more than that, exists in the Heaven of this cosmic Indra,
the thousand-eyed, here. Here Indra mounting on the elephant Airvata, with thunderbolt in
his hand, lives with Sach Dev and other immortal ladies and with the hosts of the Deva forces.
On the Agni (south-eastern) corner is the city of Agni. This represents the sum total of the
several cities of Agni in different Brahmndas.

81-100. Here resides the Agni Deva very gladly with his two wives Svh and Svadh and with

his Vhana and the other Devas. On the south is situated the city of Yama, the God of Death.
Here lives Dharma Rja with rod in his hand and with Chitragupta and several other hosts. On
the south-westen corner is the place of the Rksasas. Here resides Nirriti with his axe in his
hand and with his wife and other Rksasas. On the west is the city of Varuna. Here Varuna rja
resides with his wife Vrun and intoxicated with the drink of Vrun honey; his weapon is the
noose, his Vhana is the King of fishes and his subjects are the aquatic animals. On the north-
western corner dwells Vyudeva. Here Pavana Deva lives with his wife and with the Yogis
perfect in the practice of Prnyma. He holds a flag in his hand.

p. 1179

His Vhana, is deer and his family consists of the forty nine Vyus. On the north resides the
Yaksas. The corpulent King of the Yaksas, Kuvera, lives here with his Saktis Vriddhi and Riddhi,
and in possession of various gems and jewels. His generals Manibhadra, Purna bhadra,
Manimn, Manikandhara, Manibhsa, Manisragv, Manikar-mukadhr, etc., live here. On the
north eastern corner is situated the Rudra loka, decked with invaluable gems. Here dwells the
Rudra Deva. On His back is kept the arrow-case and he holds a bow in his left hand. He looks
very angry and his eyes are red with anger. There are other Rudras like him with bows and
spears and other weapons, surrounding him. The faces of some of them are distorted; some are
very horrible indeed! Fire is coming out from the mouths of some others. Some have ten hands;
some have hundred hands and some have thousand hands; some have ten feet; some have ten
heads whereas some others have three eyes. Those who roam in the intermediate spaces
between the heaven and earth, those who move on the earth, or the Rudras mentioned in the
Rudrdhyya all live here. O King! sna, the Regent of the north eastern quarter lives here with
Bhadrakl and other Mtriganas, with Kotis and Kotis of Rudrns and with Dmars and Vra
Bhadras and various other Saktis. On his neck there is a garland of skulls, on his hand there is a
ring of snakes; he wears a tiger skin; his upper clothing is a tiger skin and his body is smeared
with the ashes of the dead. He sounds frequently his Damaru; this sound reverberates on all
sides, he makes big laughs called Attahsya, reverberating through the heavens. He remains
always surrounded with Pramathas and Bhtas; they live here.

Here ends the Tenth Chapter of the Twelfth Book on the description of Mani Dvpa in the


THE TWELFTH BOOK

Chapter XI

On the description of the enclosure walls built of Padmarga mani, etc., of the Mani Dvpa

p. 1179

1-30. Vysa said :-- O King Janamejaya! Next to this Pusparga mani enclosure wall comes the
tenth enclosure wall, made of Padmarga mani, red like the red Kunkuma and the Rising Sun. It
is ten yojanas high. All its ground, entrance gates and temples and arbours are all made of
Padmarga mani. Within this reside the sixty four Kals or Sub-Saktis adorned with various
ornaments and holding weapons in their hands. Each of them has a separate Loka (region)
allotted and within this Loka he has get his own formidable weapons, Vhanas, families and
their

p. 1180

leaders or Governors. O King! Now hear the names of the sixty four Kals. They are :--
Pingalks, Vislks, Samriddhi, Vriddhi, Sraddh, Svh, Svadh, My, Sag, Vasundhar,
Trlokadhtr, Svitr, Gyatr, Tridasesvsr, Surp, Bahurp, Skandamt, Achyutapriy,
Vimal, Amal, Arun, run, Prakriti, Vikriti, Srsti, Sthiti, Samrhiti, Sandhy, Mt, Sat, Hams,
Mardik, Vajrik, Par, Devamt, Bhagavat, Devak, Kamalsan, Trimukh, Saptamukh,
Sursura vimardin, Lambosth, rdhakes, Bahusrs, Vrikodar Ratharekhhvay, Sasirek,
Gaganaveg, Pavanaveg, Bhuvanapl, Madantur, Anang, Anangamathan,
Anangamekhal, Anangakusum, Visvarp, Surdik, Ksayamkar, Aksyobhy, Satyavdin,
Bahurp, Suchivrat, Udr and Vgis. These are the sixty four Kals. All of them have got
luminous faces and long lolling tongues. Fire is always coming out from the faces of all of them.
The eyes of all of them are red with anger. They are uttering :-- We will drink all the water and
thus dry up the oceans; we will annihilate fire, we will stop the flow of air and control it. Today
we will devour the whole universe and so forth. All of them have got bows and arrows in their
hands; all are eager to fight. The four quarters are being reverberated with the clashing of their

teeth. The hairs on their heads are all tawny and they stand upwards. Each of them has one
hundred Aksauhin forces under them. O King! What more to say than this that each of them
has got power to destroy one lakh Brahmndas; and their one hundred Aksauhin forces also
can do the same. There is nothing that is not impracticable with them. What they cannot do
cannot be conceived by mind nor can be uttered in speech. All the war materials exist within
their enclosures. Chariots, horses, elephants, weapons, and forces all are unlimited. All the war
materials are ready at all times and in abundance. Next comes the eleventh enclosure wall built
of Gomedamani. It is ten Yojanas high. Its colour is like the newly blown Jav flower. All the
ground, trees, tanks, houses, pillars, birds and all other things are all red and built of
Gomedamani. Here dwell the thirty-two Mah Saktis adorned with various ornament made of
Gomedamani and furnished with various weapons. They are always eager to fight. Their eyes
are always red with anger; their bees are like Pischas and their hands are like chakras (discs).
Pierce him, Beat him, Cut him, Tear him asunder, Burn him down, are the words
constantly uttered by them. The inhabitants of the place always worship them. Each of them
has ten Aksauhin forces. These are inordinately powerful. It is impossible to describe that. It
seems that each Sakti can easily destroy one lakh Brahmndas.

p. 1181

Innumerable chariots, elephants, hordes, etc., and other vhanas are here. Verily all the war
materials of the Dev Bhagavat are seen in this Gomedamani enclosure.

31-51. Now I am mentioning the auspicious, sin destroying names of these Saktis :-- Vidy, Hr,
Pusti, Praj, Sin vl, Kuh, Rudr, Viry, Prabh, Nand, Posan, Riddhid, Subh, Klartri,
Mahrtri, Bhadra KI, Kaparddin, Vikriti, Dandi, Mundin, Sendukhand, Sikhandin,
Nisumbha sumbha mathan, Mahissura marddin, Indrn, Rudrn, Sankarrdha sarrin,
Nr, Niryan Trislin, Plin, Ambik, and Hldin. (See the Daksin Mrti Samhit and other
Tantras.)

Never there is any chance that they will be defeated anywhere. Hence if all those Saktis get
angry at any time, this Brahmnda ceases to exist. Next to this Gomeda enclosure comes the
enclosure made of diamonds. It is ten yojanas high; on all sides there are the entrance gates;
the doors are hinged there with nice mechanisms. Nice new diamond trees exist here. All the
roads, royal roads, trees, and the spaces for watering their roots, tanks, wells, reservoirs,
Sranga and other musical instruments are all made of diamonds. Here dwells Sr
Bhuvanesvar Dev with Her attendants. O King! Each of them has a lakh attendants. All of them

are proud of their beauty. Some of them are holding fans in their hands; some are holding cups
for drinking water; some, betelnuts; some are holding umbrellas; some chowries; some are
holding various clothings; some flowers; some, looking glasses; some, saffrons; some collyrium,
whereas some others are holding Sindra (red lead). Some are ready to do the painting works;
some are anxious to champoo the feet; some are eager to make Her wear ornaments; some are
anxious to put garlands of flowers on Her neck. All of them are skilled in various arts of
enjoyments and they are all young. To gain the Grace of the Dev, they consider the whole
universe as trifling. Now I shall mention to you the names of the attendants of the Dev, proud
of their possessing lots of amorous gestures and postures. Listen. They are :-- Anangarp,
Anangamadan, Madantur, Bhuvanaveg, Bhuvanaplik, Sarvasisira, Anangavedan,
Anangamekhal, these are the Eight Sakhs. Each of them is as fair as Vidyullat. Each is
adorned with various ornaments and skilled in all actions. When they walk to and fro with canes
and rods in their hands in the service of the Dev, they look as if the lightning flashes glimmer
on all sides.

52-71 On the outer portion of the enclosure wall, on the eight sides are situated the dwelling
houses of these eight Sakhs and they are always full of various vhanas and weapons. Next to
this enclosure of diamond

p. 1182

comes the thirteenth enclosure wall made of Vaidrya mani. Its height is ten yojanas. There are
entrance gates and doorways on the four sides. The court inside, the houses, the big roads,
wells, tanks, ponds, rivers and even the sands are all made of Vaidrya mani. On the eight sides
reside the eight Mtriks Brhm, etc., with their hosts. These Mtriks represent the sum-total
of the individual Mtriks in every Brahmnda. Now hear their names :-- (1) Brhm, (2)
Mhesvar, (3) Kaumr, (4) Vaisnav, (5) Vrh, (6) Indrn, (7) Chmund, and (8) Mah
Laksm. Their forms are like those of Brahm and Rudra and others. They are always engaged in
doing good to the Universe and reside here with their own Vhanas and weapons.

At the four gates, the various Vhanas of Bhagavat remain always fully equipped. Somewhere
there are Kotis and Kotis of elephants. At some places there are Kotis and Kotis of horses; at
others there are camps, houses, at others there are swans, lions; at others there are Garudas;
at other places there are peacocks, bulls and various other beings all fully equipped and
arranged in due order. Similarly the above mentioned animals are yoked to Kotis and Kotis of
chariots; there are coachmen (syces); at some places flags are fluttering high on them so as to

reach the heavens and thus they are adding beauty. At other places the aerial cars are arranged
in rows, countless, with various sounding instruments in them, with flags soaring high in the
Heavens and endowed with various ensigns and emblems. O King! Next to this Vaidrya
enclosure, comes the fourteenth enclosure wall built of Indranlamani; its height is ten Yojanas.
The court inside, houses, roads, wells, tanks and reservoirs, etc., all are built of Indranlamani.
There is here a lotus consisting of sixteen petals extending to many Yojanas in width and shining
like a second Sudarsana Chakra. On these sixteen petals reside the sixteen Saktis of Bhagavat,
with their hosts. Now I am mentioning the names of these. Hear :-- Karl, Vikrl, Um,
Sarasvat, Sr, Durg, s, Laksm, Sruti, Smriti, Dhriti, Sraddh, Medh, Mati, Knti, and ry.
These are the 16 Saktis. They all are dark blue, of the colour of the fresh rain-cloud; they wield
in their hands axes and shields. It seems they are ever eager to fight. O King! These Saktis are
the Rulers of all the separate Saktis of the other Brahmndas. These are the forces of Sr Dev.

72-90. Being strengthened by the Devs strength, these are always surrounded by various
chariots and forces, various other Saktis follow them. If they like, they can cause great agitation
in the whole universe. Had I thousand faces, I would not have been able to describe what an

p. 1183

amount of strength they wield. Now I describe the fifteenth enclosure wall. Listen. Next to this
Indranlamani enclosure, comes the enclosure made of pearls (mukt), very wide and ten
Yojanas high. The court inside, its space, trees, all are built of pearls. Within this enclosure there
is a lotus with eight petals, all of pearls. On these petals reside the eight Saktis, the advisers
and ministers of the Dev. Their appearances, weapons, dresses, enjoyments, everything is like
those of Sr Dev. Their duty is to inform the Dev of what is going on in the Brahmndas. They
are skilled in all sciences and arts and clever in all actions. They are very clever, skillful and
clever in knowing beforehand the desires and intentions of Sr Dev and they perform those
things accordingly. Each one of them has many other Saktis who also live here. By their Jna
Sakti they know all the news concerning the Jvas in every Brahmnda. Now I mention the
names of those eight Sakhs. Listen. Anangakusum, Anangakusum-tur, Anangamadan,
Ananga madantur, Bhuvanapla, Gaganaveg, Sasirekh, and Gaganarekh. These are the
eight Sakhs. They look red like the Rising Sun; and in their four hands they hold noose, goad,
and signs of granting boons and no fear. At every instant they inform Sr Dev of all the
events of the Brahmnda. Next to this comes the sixteenth enclosure wall made of emerald
(marakata); it is ten Yojanas high; the court inside, its space, and houses and everything are
built of emeralds (marakata mani). Here exist all the good objects of enjoyments. This is
hexagonal, of the Yantra shape. And at every corner reside the Devas. On the eastern corner
resides the four-faced Brahm; he lives with Gyatr Dev; he holds Kamandalu, rosary, signs

indicating no fear and Danda (rod). The Dev Gyatr is also decorated with these. Here all the
Vedas, Smritis, the Purnas, and various weapons exist incarnate in their respective forms. All
the Avatras of Brahm, Gyatr, and Vyhritis that exist in this Brahmnda, all live here. On the
south-west corner Mah Visnu lives with Svitr; He holds conch shell, disc, club, and lotus.
Svitr has got also all these. The Avatras of Visnu that exist in every Brahmnda Matsya,
Krma, etc., and all the Avatras of Svitr that exist in every universe, all dwell in this place. On
the north western corner exists Mah Rudra with Sarasvat. Both of them hold in their hands
Parasu, rosary, signs granting boons and no fear.

91-110. All the Avatras of Rudra and Prvat (Gaur, etc.) facing south that exist in all the
Brahmndas, dwell here. All the chief gamas, sixty four in number and all the other Tantras
reside here, incarnate in their due forms. On the south-eastern corner, the Lord of wealth,
Kuvera, of Bhagavat, surrounded by roads

p. 1184

and shops resides here with Mah Laksm and his hosts holding the jar of jewels (Mani
Karandik). On the western corner exists always Madana with Rati, holding noose, goad, bow
and arrow. All his amorous attendants reside here, incarnate in their forms. On the north-
eastern corner resides always the great hero Ganesa, the Remover of obstacles, holding noose
and goad and with his Pusti Dev. O King! All the Vibhtis (manifestations) of Ganesa that exist
in all the universes reside here. What more to say than this, that Brahm and the other Devas
and Devs here represent the sum-total of all the Brahms and the Devas and the Devs that
exist in all the Brahmndas. These all worship Sr Bhagavat, remaining in their own spheres
respectively. O King! Next come the seventeenth enclosure wall made of Prabla. It is red like
saffron and it is one hundred Yojanas high. As before, the court inside, the ground and the
houses all are made of Prabla. The goddesses of the five elements, Hrillekh, Gagan, Rakt,
Karlik, and Mahochchhusm reside here. The colours and lustres of the bodies of the
goddessses resemble those of the elements over which they preside respectively. All of them
are proud of their youth and hold in their four hands noose, goad and signs granting boons and
no fear. They are dressed like Sr Dev and reside here always. Next to this comes the
eighteenth enclosure wall built of Navaratna (the nine jewels). It is many yojanas wide. This
enclosure wall is superior to all others and it is higher also. On the four sides there exist
innumerable houses, tanks, reservoirs, all built of Navaratna; these belong to the Devs, the
presiding Deities of mnyas (that which is to be studied or learnt by heart; the Vedas). The ten
Mah Vidys, Kl, Tr, etc., of Sr Dev and the Mahbheds, that is, their all the Avatras all
dwell here with their respective varanas, Vhanas and ornaments. All the Avatras of Sr Dev
for the killing of the Daityas and for showing favour to the devotees live here. They are

Pasamkusesvar, Bhuvanesvar, Bhairav, Kapla Bhuvanesvar, Amkusa Bhuvanesvar,
Pramda bhuvanesvar, Sr Krodha Bhuvanesvar, Triputsvrdh, Nityaklinn, Annapurn,
Tvarit, and the other avatras of Bhuvanesvar, and Kl, Tr and the other Mahvidys are
known as Mahvidys. They live here with their varana Devats, Vhanas, and ornaments
respectively. (Note :-- The varana Deities are the attendant Deities.) Here live also the seven
Kotis of Devs presiding over the Mah Mantras, all brilliant and fair like the Koti Suns. O King!
Next to this enclosure wall comes the chief and crowning palace of Sr Dev, built of

p. 1185

Chintmani gems. All the articles within this are built of Chintmani gems. Within this palace
are seen hundreds and thousands of pillars. Some of these pillars are built of Sryakntamani,
some are built of Chandraknta mani, and some are built of Vidyutknta mani. O King! The
lustre and brilliance of these pillars is so strong that no articles within this palace are visible to
the eye. (Note :-- The face of the Goddess Kl is so bright that it appears like a shadow, i.e.,
black.)

Here ends the Eleventh Chapter on the description of the enclosure walls built of Padmarga
mani, etc., of the Mani Dvpa in the Mahpurnam Sr Mad Dev Bhgavatam of 18,000 verses
by Maharsi Veda Vysa.


THE TWELFTH BOOK

Chapter XII

On the description of Mani Dvpa

p. 1185

1-17. Vysa said :-- O King Janamejaya! The Ratnagriha, above mentioned, is the Central, the
Chief and the Crowning Place of Mla Prakriti. [The nine jewels are :-- (1) Mukt, (2) Mnikya,
(3) Vaidrya, (4) Gomeda, (5) Vajra, (6) Vidruma, (7) Padmarga, (8) Marakata, and (9) Nla.]
This is situated in the centre of all the enclosures. Within this there are the four Mandapas, i.e.,
halls built of one thousand (i.e., innumerable) pillars. These are the Sringra Mandapa, Mukti
Mandapa, Jna Mandapa and Eknta Mandapa; on the top there are canopies of various
colours; within are many scented articles scented by the Dhpas, etc. The brilliance of each of
these is like that of one Koti Suns. On all sides of these four Mandapas there are nice groups of
gardens of Kasmra, Mallik, and Kunda flowers. Various scents, and scented articles, for
example, of musk, etc., are fully arranged in due order. There is a very big lotus tank here; the
steps leading to it are built of jewels. Its water is nectar, on it are innumerable full-blown
lotuses and the bees are humming always over them. Many birds, swans, Krandavas, etc., are
swimming to and fro. The sweet scents of lotuses are playing all round. In fact, the whole
Manidvpa is perfumed with various scented things. Within the Sringra Mandapa, the Dev
Bhagavat is situated in the centre on an sana (seat) and She hears the songs sung in tune by
the other Devs along with the other Devas. Similarly sitting on the Mukti Mandapa, She frees
the Jvas from the bondages of the world. Sitting on the Jna Mandapa, She gives instructions
on Jna, and sitting on the fourth Eknta Mandapa, She consults with Her ministers, the
Sakhs, Ananga Kusuma, etc., on the creation, preservation, etc., of the universe. O King! Now I
shall describe about the main, Khs, room of Sr Dev. Listen. The Khs Mahl palace of the Dev
Bhagavat is named Sr Chintmani Griha. Within this is placed the raised

p. 1186


platform, the dais and sofa whereon the Dev taketh Her honourable seat. The ten Sakti-tattvas
form the staircases. The four legs are (1) Brahm, (2) Visnu, (3) Rudra, and (4) Mahesvara.
Sadsiva forms the upper covering plank. Over this Sr Bhuvanesvara Mah Deva or the
Supreme Architect of the Universe is reigning. Now hear something about this Bhuvanesvara.
Before creation while intending to sport, the Dev Bhagavat divided Her Body into two parts
and from the right part created Bhuvanesvara. He has five faces and each face has three eyes.
He has four hands and He is holding in each hand speer, signs indicating do not fear, axe, and
signs granting boons. He looks sixteen years old. The lustre of of His Body is more beautiful then
Koti Kandarpas and more fiery than thousand Suns; and at the same time cool like Koti Suns. His
colour is crystal white, and on His left lap Sr Bhuvanesvar Dev is always sitting.

18-29. On the hip of Sr Bhuvanesvar, is shining the girdle with small tinkling bells, built of
various jewels; the ornaments on the arms are made of burnished gold studded with
Vaidryamanis; the Ttanka ornaments on Her ears are very beautiful like Srchakra and they
enhance very much the beauty of Her lotus face. The beauty of Her forehead vies with, or
defies the Moon of the eighth bright lunar day. Her lips challenge the fully ripened Bimba fruits.
Her face is shining with the Tilaka mark made of musk and saffron. The divine crown on Her
head is beautified with the Sun and Moon made of jewels; the nose ornaments are like the star
Venus and built of transparent gems, looking exceedingly beautiful and shedding charming
lustre all around. The neck is decorated with necklaces built of gems and jewels. Her breasts are
nicely decorated with camphor and saffron. Her neck is shining like a conchshell decorated with
artistic designs. Her teeth look like fully ripe pomegranate fruits. On Her head is shining the
jewel crown. Her lotus face is beautified with alak as if these are mad bees. Her navel is
beautiful like the whirls in the river Bhgirath; Her fingers are decorated with jewel rings; She
has three eyes like lotus leaves; the lustre of Her body is bright like Padmargamani cut and
carved and sharpened on stone. The bracelets are adorned with jewel tinkling bells; Her neck
ornaments and medals are studded with gems and jewels. Her hands are resplendent with the
lustre of the jewels on the fingers; the braid of hair on Her head is wreathed with a garland of
Mallik flowers; Her bodice (short jacket) is studded with various jewels.

30-45. O King! Sr Dev is slightly bent down with the weight of Her very high hard breasts. She
has four hands and She is holding noose, goad and signs granting boons and do not fear. The
all beautiful all merciful Dev is full of love gestures and beauties. Her voice is sweeter than that
of lute; the lustre of Her body is like Kotis and Kotis of Suns and

p. 1187


Moons if they rise simultaneously on the sky. The Sakhs, attendants, the Devas and the Devs
surround Her on all sides. Ichch Sakti, Jna Sakti, and Kriya Sakti all are present always
before the Dev. Lajj, Tusti, Pusti, Krti, Knti, Ksam, Day, Buddhi, Medh, Smriti, and Laksm
are always seen here incarnate in their due Forms. The nine Ptha Saktis, Jay, Vijay, Ajit,
Aparjit, Nity, Vilsin, Dogdhr, Aghor, and Mangal reside here always and are in the
service of the Dev Bhuvanesvar. On the side of the Dev are the two oceans of treasures; from
these streams of Navaratna, gold, and seven Dhtus (elements) go out and assume the forms of
rivers and fall into the ocean Sudh Sindhu. Because such a Dev Bhuvanesvar, resplendent
with all powers and prosperities, sits on the left lap of Bhuvanesvara, that He has, no doubt
acquired His omnipotence. O King! Now I will describe the dimensions of the Chintmani Griha.
Listen. It is one thousand Yojanas wide; its centre is very big; the rooms situated further and
further are twice those preceding them. It lies in Antarksa (the intervening space) without any
support. At the times of dissolution and creation it contracts and expands like a cloth. The
lustre of this Chintmani Griha is comparatively far more bright and beautiful than that of other
enclosure walls. Sr Dev Bhagavat dwells always in this place. O King! All the great Bhaktas of
the Dev in every Brahmnda, in the Devaloka, in Ngaloka, in the world of men or in any other
loka, all those that were engaged in the meditation of the Dev in the sacred places of the Dev
and died there, they all come here and reside with the Dev in great joy and festivity.

46-59. On all sides rivers are flowing; some of ghee, some of milk, curd, honey, nectar,
pomegranate juice, jambu juice, and some of mango juice, sugarcane juices are flowing on all
sides. The trees here yield fruits according to ones desires and the wells and tanks yield water
also as people desire. Never is there any want felt here of anything. Never are seen here
diseases, sorrow, old age, decrepitude, anxiety, anger, jealousy, and envy and other lower
ideas. All the inhabitants of this place are full of youth and look like one thousand Suns. All
enjoy with their wives and they worship Sr Bhuvanesvar. Some have attained Slokya, some
Smpya, some Srpya and some have attained Srsti and pass their days in highest comfort.
The Devas that are in every Brahmnda all live here and worship Sr Dev. The seven Koti Mah
Mantras and Mah Vidys here assume forms and worship the Mah My Sr Bhagavat, Who
is of the nature of Brahm. O King! Thus I have described to you all about this Manidvpa. The
lustre of Sun, Moon and Kotis and Kotis of lightnings cannot be one Kotieth of one Koti part of
Its lustre. At some places the lustre is like Vidrumamani; some places as are illumined like the
lustre of Marakata Mani; some, like Srya Knta mani and some

p. 1188


places are rendered brilliant like Kotis and Kotis of lightnings. The light at some places is like
Sindra; at some places like Indranlamani; at some places, like Mnikya, and at some places
like diamond. Some places are blazing like the conflagration of fire; and some places look like
molten gold; some places seem filled with the lustre of Chandrakntamani, and some places
look brilliant like Sryakntamani.

60-73. The mountains here are all built of gems and jewels; the entrance gates and enclosures
are built of gems and jewels; the trees and their leaves all are of gems; in fact all that exist here
are all of gems and jewels. At some places numbers of peacocks are dancing; at some places
cuckoos are captivating the minds of persons by cooing in the fifth tune and at others doves
and pigeons and parrots are making sweet cackling sounds. Lakhs and lakhs of tanks are there
with their pure crystal-like waters. The Red lotuses have blown fully and enhanced the beauty
of the place. The captivating scents of these lotuses extend to a distance one hundred Yojanas
all round and gladden the minds of people. The leaves are rustling with gentle breeze. The
whole sky overhead is radiant with the lustre of Chintmani gems and jewels. All the sides are
illuminated with the brilliancy of the gems and jewels. O King! These jewels act like lamps. And
the sweet scented trees emit their flagrance and it is transmitted by breeze all around. Thus
these trees serve the purpose of dhp (scent). The rays of these gems pierce through the
openings of the jewel screens on the houses and fall on the mirrors inside, thus causing a nice
brilliant appearance that captivates the mind and causes confusion. O King! And what shall I say
of this place, more than this, that all the powers, and wealth, all the love sentiments, all the
dress suited to amorous interviews, all the splendours, fire, energy, beauty and brilliance, the
omniscience, the indomitable strength, all the excellent qualities and all mercy and kindness are
present here! The All Comprehending Bliss and the Brahmnanda can always be witnessed
here! O King! Thus I have described to you about the Manidvpa, the most exalted place of the
Dev Bhagavat. At Her remembrance all the sins are instantly destroyed. The more so, if a man
remembers the Dev and about this place at the time of death, He surely goes there. O King! He
who daily reads the five Chapters, i.e., from the eighth to this twelfth chapter, is surely
untouched by any obstacles due to the Bhtas, Pretas and Pischas. Especially the recitation of
this at the time of building a new house and at the time of Vstuyga ensures all good and
auspiciousness.

p. 1189

Here ends the Twelfth Chapter of the Twelfth Book on the description of Mani Dvpa in the


THE TWELFTH BOOK

Chapter XIII

On the description of Janamejayas Dev Yaj

p. 1189

1-4. Vysa said :-- O King Janamejaya! Thus I have answered all your nice queries; also what
Nryana spoke to the highsouled Nrada is also said by me. He who hears this greatly
wonderful Purnam Sr Dev Bhgavatam certainly becomes dear to the Dev and all his actions
become fructified with success. Now as regards your mental distress, how you prevent any evil
falling to your late father in his future life, I advise you to do the Yaj in the name of
Bhagavat; and certainly your father will be saved. And you also better take the Most Excellent
Mantra of the Mah Dev duly, according to rules; and your human life will then be crowned
with success; (your life will be saved; thus you as well as your father will be saved).

5-12. Sta said :-- O Risis! Hearing thus, the King asked Vysa Deva to initiate in the Great Dev
Mantra and thus to become his Guru. He was then initiated duly according to rules with the
Great Mantra of Bhagavat united with Pranava. When the Navartra period arrived, he called
Dhaumya and other Brhmanas and performed the Navartra Vrata so very dear to the Dev,
according to his state. At this time for the satisfaction of the Dev, he caused this Dev
Bhgavata Purna to be read by the Brhmanas and fed innumerable Brhmanas and Kumrs
(virgins) and gave in charity lots of things to the poor, orphans, and the Brhmin boys and thus
finished the Vrata. O Risis! Thus completing the Devyaj, while the King was sitting on his
seat, the fiery Devarsi Nrada came there from above playing with his lute. Seeing him there, all
on a sudden, the King got up, and paid due respects to him by asking him to take his seat, with
other necessary things. When the Devarsi became relieved of his labour of journey, the King
asked him about his welfare and then enquired into the cause of his coming there.


13-19. O Devarsi! Whence and what for are you now coming? By your arrival here I am become
blessed and feel that my Lord has come to me; now what can I serve to you; kindly command
and oblige. Hearing this, the Devarsi Nrada said :-- O King! Today I saw in the Devaloka a very
wonderful event. I wanted eagerly to inform that to you. Hence I have come here. Your father
met with a bad turn of fate for his bad action. I saw today he assumed a divine form and he was
going on a chariot. The Devas were praising him and the Apsars were encircling him. It seemed
he
p. 1190
was going in that dress to the Mani Dvpa. O King! You performed the Navartra Vrata and read
the Dev Bhgavata; it seems, as a result of that, your father has now been rewarded with such
a noble and good turn of fate. Now you have become blessed and your actions have borne
fruits. You have delivered your father from the hell and so you have become an ornament in
your family. Today your name and fame have extended to the Devaloka.

20-30. Sta said :-- O Risis! Hearing these words from the mouth of Nrada, the King
Janamejaya became very much happy and delighted and fell prostrate at the feet of Vysa Deva
of glorious deeds and said :-- O Best of Munis! By Thy Grace, today I have become blessed. Now
what return can I pay to Thee save bowing down to Thee. I pray that Thou dost shew such
favours to me ever and again. O Risis! Hearing these words of the King Janamejaya, Vdaryana
Veda Vysa blessed him and spoke to him in sweet words :-- O King! Now leave all other
actions. Read always the Dev Bhgavata and worship the Lotus Feet of Sr Dev. Leave off all
laziness and now perform the Dev Yaj with great eclt. And you will surely be able to cross
this bondage of the world. True there are various Purnas, the Visnu Purna, the Siva Purna,
but those cannot compare with one sixteenth of this Dev Bhgavatam. In fact, this Purna is
the Essence of all the Purnas. How can the other Purnas be compared with this, wherein is
established the Dev Mla Prakriti? Reading this Purna from the beginning to the end yields
the result of reading the Vedas. So the wise persons should try their best to study it always.
Thus saying to Janamejaya, Veda Vysa departed. Then the pure minded Dhaumya and the
other Brhmanas highly praised the Dev Bhgavatam and went to their desired places. And the
King Janamejaya, on the other hand, began to read and hear always the Dev Bhgavatam and
spent his days happily in governing his kingdom.

Here end the Thirteenth Chapter of the Twelfth Book on the description of Janamejayas Dev
Yaj in the Mah Purnam Sr Mad Dev Bhgavatam of 18000 verses by Maharsi Veda Vysa.


THE TWELFTH BOOK

Chapter XIV

On the recitation of the fruits of this Purnam

p. 1190

1-17. Sta said :-- O Risis! In days of yore, from the Lotus Face of the Dev Bhgavata came out
Sr Mad Bhgavatam in the form of half a Sloka, as the decided conclusion of the Vedas. About
what She gave instructions to Visnu, sleeping on a leaf of a Banyan tree, that same thing, the
seed of the Sr Mad Bhgavata, Brahm Himself expanded into

p. 1191

one hundred Koti slokas. Then, Veda Vysa, in order to teach his own son Suka Deva,
condensed them into eighteen thousand slokas, in Twelve Books and named it Sr Mad Dev
Bhgavatam, the present volume. That voluminous book comprising one hundred Koti slokas
compiled by Brahm are still extant in the Deva loka. There is no Purna like the Dev
Bhgavatam, so merit-giving, holy and capable to destroy all the sins. The reading of every line
yields the fruits of performing many Asvamedha sacrifices. Human beings addicted to worldly
affairs will get the merit of giving lands to the Brhmanas and they will enjoy also all the
pleasures of the world and in the end will go to the region of the Dev, if they can hear, after
they have fasted and controlled their passions, the recitation of this Purnam from the mouth
of a Paurnik Brhmana, who has been worshipped and given clothings and ornaments and is
considered as a second Veda Vysa. Or, if anybody writes the whole of the Dev Bhgavatam
with his own hand or gets it written by a writer from the beginning to the end and gives to a
Paurnik Brhmin the book placed in a box of the form of a lion made up of gold and a cow
yielding milk with her calf with gold as his sacrificial fee; or if he feeds as many Brhmanas as
there are the number of chapters of the Dev Bhgavatam and worship as many Kumrs (virgin
girls) with saffron, sandalpaste and ornaments and feeds them with Pysnna, he gets the
merits of giving lands and enjoys all the pleasures of the world and goes in the end to the

region of the Dev. He has no want of anything who daily hears with rapt devotion this Dev
Bhgavatam. One who has no wealth gets abundance of wealth, those who are students get
knowledge, one who has no sons, gets sons if one hears this Dev Bhgavatam with true
devotion. A barren woman, or one who bears still-born children or whose offsprings never live
long or who bears only a single child, gets all her defects removed, if she hears this Dev
Bhgavatam with a steadfast devotion. The house where this Purna is worshipped, Laksm and
Sarasvat dwell there, leaving their animosities towards each other. By the influence of this Dev
Bhgavatam the Dkins, Vetlas, Rksasas, and other ghosts cannot cast a glance even on its
devotee. If anybody gets fever and if the Sr Dev Bhgavatam be read touching him with a
concentrated attention, all the complaints disappear. By reading this Bhgavatam, one hundred
times even more difficult than the severe disease pthisis is cured.

18-20. If after performing the Sandhy, one reads only one chapter of this Bhgavatam with a
collected mind, he soon acquires the Real Knowledge. O Muni Saunaka! While going to read
this Bhgavatam, first examine omens and then read. I have spoken already on this subject. If
during the Sradya Pj (the autumnal Durg Pj), at the

p. 1192

Navartra period, one reads with devotion this Bhgavatam, the Dev Bhagavat becomes
greatly pleased and awards him results more than his desires.

21-31. During the Navartri period all can read well this book for the satisfaction of his sta
Deva (his own deity) whether he be a Vaisnava, Saiva, Saura, Gnapatya or a Skta. All can
read this for the satisfaction of Laksm, Um and other Saktis. The Vaidik Brhmanas are to
recite this daily for the satisfaction of the Dev Gyatr. This Purnam is not contradictory to any
sectarian belief. The reason of this being that to whatever deity he pays his worship, he must
worship some Sakti or other, this is stated everywhere. So for the satisfaction of ones own
Sakti, all can read this, without contradicting each other. Never any woman nor any Sdra, is
to read this herself or himself, even out of ignorance; rather they should hear this from the
mouth of a Brhmana. This is the rule of the Sstras. (The vibrations and the consequent
results would be truer then.) O Risis! What more to say on this book than this, that this
Purnam is the most excellent of all and yields great merits. It is the essence of the Vedas. This I
tell you with great certainty. There is not the least doubt in this. Reading or hearing this yields
results equivalent to reading or hearing the Vedas. I now bow to the Dev of the nature of Hrm
and established by Gyatr, of the nature of Everlasting Existence, Intelligence and Bliss, Who

stimulates our activities to the understanding of various subjects. Thus hearing the excellent
words of Sta, the great Paurnik, all the Munis of Naimisranya worshipped him specially and
as the result of hearing this Purnam glady became the servants of the Lotus Feet of the Dev
and they attained the Highest Rest. The Munis expressed their humility and gratitude to Sta
frequently and bowed down to him again and again. And they said :-- O Sta! It is you that
have saved us from this ocean of world. Thus (the great Bhgavata) Sta, the bee drinking the
honey of the Lotus Feet of the Dev, recited before the assemblage of the best of the Munis this
Purnam from the beginning to the end, the Secret of all the Nigamas and full of the Glories of
the Dev Bhagavat. After this the Risis bowed down to him and he blessed and honoured them.

Then he went away to his desired place. Here the Dev Bhgavatam ends and is fully completed.

THE END.

Here ends the Fourteenth Chapter of the Twelfth Book on the recitation of the fruits of this
Purnam in the Mah Purnam Sr Mad Dev Bhgavatam of 18,000 verses by Maharsi Veda
Vysa.

Here ends as well the Full Treatise, Srmad Dev Bhgavatam.
Om. Om. Om. Om Tat Sat. Om Hari Om Tat Sat.

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