தசகம் 18 ராமகதை

 

Devi-Narayaneeyam devnaagari

தசகம் 18

ராமகதை

1. ஸூர்யாந்வயே தாச,ரதீ ரமேசோ

  ராமாபிதோSபூத், பரதோத ஜாதஹ

  ஜேஷ்டானுவர்த்தீ, கலு லக்ஷ்மணச்ச

  சத்ருக்னநாமாபி, ஜகத் விதாத்ரி!

       சூர்யவம்சத்தில் அயோத்தியில் தசரதன் என்னும் அரசன் அரசாண்டு வந்தான். அவருக்கு ராமன், பரதன், லக்ஷ்மணன், சத்ருக்னன் என்னும் நான்கு குமாரர்கள் பிறந்தார்கள். தாசரதி என்னும் பெயர் நால்வருக்கும் பொருந்தும். கோசலைக்கு ராமனும், கைகேயிக்கு பரதனும், சுபத்திரைக்கு லக்ஷ்மணனும் சத்ருக்னனும் பிறந்தார்கள்.

2. விமாத்ரு வாக்யோஜ்,ஜித ராஜ்யபோகோ

  ராம; ஸஸீத:, ஸஹலக்ஷ்மணச்ச

  சரண் ஜடாவல்,கலவாந் அரண்யே 

  கோதாவரீ தீரம், அவாப தேவி!

       தசரத குமாரர்கள் வளர்ந்து வந்தார்கள். யுவராஜா பட்டத்திற்கான நேரமும் வந்தது. மூத்த குமாரனான  ராமனுக்குப் பட்டம் கட்ட முடிவு செய்தனர். ஆனால் கைகேயி, தன் மகன் பரதனுக்கே பட்டம் சூட்ட வேண்டும், அது தவிர ராமன் 14 ஆண்டுகள் காட்டிற்குப் போகவேண்டும் என்று அடம் பிடித்தாள். தசரத மகாராஜாவால் ஒன்றும் செய்ய முடியவில்லை. தன் பத்னியான சீதையையும் உடன் அழைத்துக் கொண்டு ராமன் புறப்பட்டான். லக்ஷ்மணனும் அவர்களுடனே  சென்றான். மூவரும் கோதாவரி நதியை அடைந்தனர். அங்கு சூர்ப்பனகை, ராமனின் அழகைக் கண்டு, ஆசையுடன் ராமனிடம் நெருங்க, லக்ஷ்மணன் அவளின் மூக்கை அறுத்து, அவமானப்படுத்தி அனுப்பிவிட்டான்.

3. தம் வஞ்சயன், ராவண ஏத்ய மாயீ

  ஜஹார ஸீதாம், யதிரூபதாரீ

  ராமஸ்ய பத்னீ, விரஹாதுரஸ்ய

  ச்ருத்வா விலாபம், வனமப்யரோதீது       

       ராவணனின் ஆணைப்படி, மாரீசன் பொன் மானாக உருவம் கொண்டு, சீதையின் கண் முன் அங்கும் இங்கும் உலவினான். சீதை பொன் மானைக் கேட்க, ராமன் அதன் பின் சென்றார். சிறிது நேரத்தில், லக்ஷ்மணா! சீதே! என்று அழுகை சத்தம் கேட்டது. உடனே லக்ஷ்மணனும் அங்கு போனான். ராமனும் லக்ஷ்மணனும் இல்லாத அந்த நேரத்தில், ராவணன் சந்நியாசி வேஷத்தில் அங்கு வந்து, சீதையைத் தூக்கிச் சென்றான்.  ராம லக்ஷ்மணர்கள் திரும்பி வந்தபோது, ஜடாயு மூலம் சீதையை ராவணன் தூக்கிச் சென்றதை அறிகின்றனர். சீதையைக் காணாத ராமன் அழுதான். ராமன் அழுவதைக் கண்ட அந்தக் காடும் அழுதது.

4. ஸ்ரீ நாரதோப்யேத்ய, ஜகாத ராமம்

  கிம் ரோதிஷி ப்ரா,க்ருத மர்த்யதுல்யஹ:?

  த்வம் ராவணம், ஹந்து,மிஹாவதீர்ணோ

  ஹரி :, கதம் விஸ்மர,ஸீதமார்ய? 

அந்த நேரத்தில் நாரத மகரிஷி அங்கு வந்தார். ராமன் அழுவதைப் பார்த்தார். அவருக்குப் பழைய சம்பவங்களை நினைவு படுத்தினார். ராமா! நீ பாமர மக்களைப் போல் அழலாமா? தாங்கள் சாதாரண மனிதன் இல்லை. இராவண வதத்திற்காக அவதாரம் செய்த மஹாவிஷ்ணு. இதைத் தாங்கள் மறந்தீர்களா? என்றார்.

5. க்ருதே யுகே, வேதவதீதி கன்யா

  ஹரீம் ச்ருதிஞா, பதிமாப்துமைச்சத்

  ஸா புஷ்கர த்வீப,கதா ததர்த்த

  மேகாகினி தீவ்,ரத பச்சகார         

நாரதர் மேலும் சொல்ல ஆரம்பித்தார். க்ருத யுகத்தில் குஸத்வஜன் என்று ஒரு ராஜா இருந்தார். அவருக்கு ஒரு பெண் குழந்தை பிறந்தது. அதற்கு சிறுவயது முதல் வேதம் நன்றாகத் தெரிந்தபடியால் அதற்கு “வேதவதீ” என்று பெயர் வைத்தனர். வேதவதிக்கு சிறுவயது முதல் விஷ்ணுவைக் கல்யாணம் செய்து கொள்ள வேண்டும் என்று ஆசை. அதற்காக ஒரு புஷ்கர க்ஷேத்ரத்தில் கடுமையான தவம் செய்ய ஆரம்பித்தாள் .

6. ச்ருதா தயாபூத், அசரீரிவாக் - தே

  ஹரி: பதிர்பாவினி ஜன்மனி ஸ்யாது

  நிசம்ய தத் ஹ்ருஷ்ட,மனாஸ்ததைவ

  க்ருத்வா தபஸ்தத்ர, நினாய காலம்      

வேதவதியின் தவத்திற்குப் பலன் கிடைத்தது. “அடுத்த ஜன்மத்தில் விஷ்ணு உனக்குப் பதியாவார்” என்று ஒரு ஆகாசவாணி ஒலித்தது. வேதவதீ தவத்தை மேலும் தொடர்ந்து கொண்டு அங்கேயே இருந்தாள்.

7. தாம் ராவண: காம,சரார்தித: ஸம்

  ச்சகர்ஷ; ஸா ச,  ஸ்தவனேன தேவீம்

  ப்ரஸாத்ய கோபாருண,லோசனாப்யாம்

  நிரீக்ஷ்ய தம், நிச்சல,மாததான

வேதவதீ அங்கு தவம் செய்து வரும்பொழுது, ஒருநாள் ராவணன் அங்கு வந்தான். வேதவதியின் அழகில் மோகம் கொண்டான். அவளைத் தன் மனைவி ஆகும்படி கட்டாயப் படுத்தினான். அவள் நிராகரிக்க, அவளின் தலை முடியைப் பிடித்து பலவந்தப் படுத்தினான். அவள் தன் ஜ்வலிக்கும் கண்களால் ராவணனைப் பார்த்தாள். அவள் பார்வையின் தீர்க்கத்தைக் கண்ட ராவணன் ஸ்தம்பித்து நின்றான். அவனால் கை கால்களைக் கூட அசைக்க முடியவில்லை. ராவணன் தேவியை மனதில், மீண்டும் துதித்ததால், கை கால்களை அசைக்க முடிந்தது.

8. சசாப தம் ச, த்வமரே! மதர்த்தே

  ஸாபாந்தவோ, ராக்ஷஸ!, நம்க்ஷ்யஸீ! தி

  ஸ்வம் கௌணபஸ், ப்ருஷ்ட,மசுத்த தேஹம்

  யோகேன ஸத்யோ, விஜஹௌ ஸதீ ஸா

வேதவதீ ராவணனை சபித்தாள். "என்னைத் தொட்ட காரணத்தால் நீ உன் உறவினர்களுடன் அழிவது நிச்சயம். விஷ்ணுவிற்குப் பத்னியாக நினைத்த இந்த உடலை நீ தொட்டதால், இது அசுத்தமானது. இதை நான் வைத்திருக்க மாட்டேன்" என்று தன்னுடைய உடலை விட்டாள்.

9. ஜாதா புன: ஸா, மிதிலேசகன்யா

  காலே ஹரிம் த்வாம், பதிமாப தைவாது

  ஸ ஹன்யதாம் ஸத்,வரமாச ரேந்த்ரஹ

  ஸ்தன்னாச காலஸ்து, ஸமாகதச்ச

நாரதர் சொன்னார், வேதவதிக்கு அடுத்த ஜன்மத்தில் விஷ்ணு கணவனாவார் என்று அசரீரி சொன்னதல்லவா? அந்த வேதவதி தான் இந்த சீதை. ராமனான விஷ்ணுவே அவள் கணவன். அன்று வேதவதி தந்த சாபம் ராவணனுக்குச் சீக்கிரம் பலிக்கட்டும். ராவணனையும் மற்ற ராக்ஷசர்களையும் அழிக்கட்டும். ராவணன் அழியும் காலம் நெருங்கிவிட்டது என்றார்.

10. ததர்த்தமாரா,தய லோகநாதாம்

   நவாஹயக்ஞேந, க்ருதோபவாஸ:

   ப்ரஸாத்ய தாமேவ, ஸுரா நராச்ச

   காமான் லபந்தே; சுபமேவ தே ஸ்யாது

ராவண வதம் செய்வதற்கு, ராமன் உபவாசம் இருக்க வேண்டும். நவாக யக்ஜம் செய்ய வேண்டும். தேவியின் கதைகள் கேட்கவேண்டும், தேவியின் நாமத்தை ஜபிக்க வேண்டும், தேவியின் கீர்த்தனைகள் பாட வேண்டும், தேவியை பூஜை செய்ய வேண்டும். இப்படியாக ஒன்பது நாளும் தேவியின் ஆராதனை நடக்க வேண்டும். இதுதான் நவாக யக்ஜம் எனப்படும். இதனால் தேவி சந்தோஷமடைந்து அனுக்ரஹிப்பாள். அதன் பின் ராவண வதம் நடக்கும். அன்னையின் அனுக்ரஹத்தால் தான் தேவர்களும் மனிதர்களும் தன தேவைகளை அடைகிறார்கள். ராமனுக்கும் நன்மையே வரும் என்று சொல்லிவிட்டு நாரதர் மறைந்தார்.

11. இத்யூ சிவாம்ஸம், முனிமேவ ராம

  ஆசார்யமா,கல்ப்ய, ஸ லக்ஷ்மணஸ்த்வாம்

  ஸம்பூஜ்ய, ஸுஸ்மேர,முகீம் வ்ரதாந்தே

  ஸிம்ஹாதி ரூடாம் ச புரோ ததர்ச

அந்த நாரதரையேத் தன் குருவாக ஏற்று, ராமன் நவாக யக்ஜம் செய்தார். 9 ஆவது நாளின் முடிவில் தேவி சிம்ம வாகனத்தில் ராமனுக்குக் காட்சி தந்தாள்.

12. பக்த்யா நதம் தம் , த்ருதமாத்த ராம!

   ஹரிஸ் த்வமம்சேன, மதாஞயைவ

   ஜாதோ நரத்வேன, தசாஸ்ய ஹத்யை

   ததாமி தச்சக்தி, மஹம் தவேஹ

13. ச்ருத்வா தவோக்திம், ஸ ஹனு மதாத்யைஹி

   ஸாகம் கபீந்த்ரை:,க்ருதஸேது பந்தஹ

   ஸங்காம் ப்ரவிஷ்டோ, ஹத ராவணாத்யஹ

   புரீம யோத்யாம், அகமத் ஸ ஸீதஹ

தேவியைக் கண்ட ராமன் நமஸ்கரித்தார். தான் யார் என்பதை மறந்திருந்த ராமருக்கு தேவி நினைவுபடுத்தினாள். ராமன் சாட்ஷாத் அந்த மகாவிஷ்ணுவேதான். விஷ்ணுவின் அம்சமாக தசரதனுக்கு மகனாகப் பிறந்தார். இந்த அவதாரத்தின் காரணமே ராவண வதம் தான். தேவியின் ஆணைப்படியே அவர் மனிதனாக அவதரித்தார். ராமன் மறந்திருந்த பூர்வ கதையை நினைவுபடுத்தினாள். ராவணனை வதம் செய்வதற்கான சக்தியையும் தந்தாள். வேதவதீ த்ரேதா யுகத்தில் சீதையாகப் பிறந்திருக்கிறாள். அவளின் சாபத்தால், ராவணன் மரணம் அடைய வேண்டும். சீதையை ராவணன் அபஹரித்தது, ராவண வதத்திற்குக் காரணமாகிறது. அன்னையின் அனுக்ரஹத்துடன் ராமன் அனுமன், வானரப்படை இவைகளின் உதவியுடன் சீதையைத் தேடி, இலங்கையில் இருப்பதை அறிந்து கொள்கிறான். சமுத்ரத்தில் பாலம் கட்டி, இலங்கை சென்று, ராவணை வதம் செய்து, சீதையை மீட்டு, சீதா லக்ஷ்மண சமேதராக அயோத்தி வந்தார். அம்பாளின் கருணை இருந்தால் எந்த காரியமும் சாத்தியமாகும் என்பதற்கு இது உதாரணமாகிறது.

14. ஹா! தேவி! பக்திர், நஹி மே குருச்ச

   ந சைவ வஸ்து, க்ரஹ ணே படுத்வம்

   ஸத்ஸங்கதிச் சாபி, ந, தே பதந்து

   க்ருபா கடாக்ஷா, மயி, தே நமோஸ்து

   ராமாய ராம பத்ராய

   ராமசந்ராய வேதஸே

   ரகு நாதாய நாதாய

   ஸீதா பதயே நமஹ

ராமனுக்கு நாரதர் குருவாக அமைந்தார். எனக்கு குருவோ ஸத்சங்கமோ எதுவுமே இல்லை. அதனால் நீதான் எனக்குத் துணை என்று இதன் ஆசிரியர் தேவியை வணங்குகிறார்.

பதினெட்டாம் தசகம் முடிந்தது

११ एकादशदशकः - ब्रह्मनारदसंवादः 11 ekaadashadashakah'brahmanaaradasamvaadah' Dasakam 11- Brahma Narada SAmvadam- Discussion between Brahma and Narada

            ११ एकादशदशकः -         ब्रह्मनारदसंवादः

11 ekaadashadashakah'brahmanaaradasamvaadah'

Dasakam 11- Brahma Narada SAmvadam-

           Discussion between Brahma and Narada

(Once sage Narada wanted to know, the principle

behind creation and he asked Lord Brahma, his father

about it. Lord Brahma replied to him in detail

emphasizing Parasakthi is responsible for it and she

gets it done through the trimurthis. though she lives

in the middle of the ocean of nectar. This is given in

the chapters VII, VIII,IX of the third book of Devi

Bhagawatha,)

 श्रीनारदः पद्मजमे कदाऽऽह

पपतस्त्वया सृष्टपमदं जगत्किम् ।

पकं पिष्णुना िा पगररशेन िा

पकमकतृृकं िा सकलेश्वरः कः ॥ ११-१॥

shreenaaradah' padmajamekadaa''ha

pitastvayaa sri'sht'amidam jagatkim .

kim vishnunaa vaa girishena vaa

kimakartri'kam vaa sakaleshvarah' kah' .. 11-1..

1.Once sage Narada approached Lord Brahma,

And asked him, “Is this world made by you?

Is it Lord Vishnu, Is it by Lord Shiva, Or is not created

by anyone ? Who is the greatest God?

After they finished seeing bhuvaneswari, the trimurthis

started creation etc. one day sri narada muni went to

satyaloka and started asking brahma a few questions.

How was this universe created?-this is the essence of

his question. He had asked this question to many

people. He got different answers from all of them.

Vaishnavaites said, The creator of this universe is

Vishnu; Shaivites said, it is shiva; Shakti devotees said

the creator is shakti- this way several people gave

various answers. Narada was not happy. It was finally

that he went to brahma and asked him this question.

This universe is an evolution of nature, that is what

statistics say. The question ‘akartri'kam vaa’ (nobody

has created) is directed to the opinions of the

staticians. But, narada maharshi knows that without

the presence of the supreme no work can be done.

That is why he asked the question ‘sakaleshvarah'

kah'( who is the lord of all), finally.

इतीररतोऽजः सुतमाह साधु

पृष्टं त्वया नारद मां शृणु त्वम् ।

पिभापत दे िी खलु सिृशत्किस्वरूपपणी

सा भुिनस्य हे तुः ॥ ११-२॥

iteerito'jah' sutamaaha saadhu

pri'sht'am tvayaa naarada maam shri'nu tvam .

vibhaati devee khalu sarvashaktisvaroopinee

saa bhuvanasya hetuh' .. 11-2..

2.Thus spoken to, Brahma replied to his son

“Oh Narada, good you asked this question. Please

listen to me with concentration. The very beautiful

Goddess who is a combination of all Shakthis, is

shining bright. She only is the cause of this world.

Sri Narada asked a question that needed to be asked.

So brahma congratulated him. He immediately

answered the question ‘Who is the lord of the

universe’?-the all pervading shakti is the cause for the

existence of this universe.

एकं परं ब्रह्म सदपितीयमात्मेपत

िेदान्तिचोपभरुिा ।

न सा पुमान् स्त्री च न पनगुृणा सा

स्त्रीत्वं च पुंस्त्वं च गुणैदृधापत ॥ ११-३॥

ekam param brahma sadadviteeyamaatmeti

vedaantavachobhiruktaa .

na saa pumaan stree cha na nirgunaa

saa streetvam cha pumstvam cha gunairdadhaati .11-3

3.There is only one, no second, is the essence of

parabrahma, is the soul etc., always, as suggested by

the vedantas, is devi. That devi is not a man or a

woman, that devi has no properties, she assumes

good properties, she handles feminity and masculinity.

The words ‘ekam eva adviteeyam brahma’ as

suggested by the vedantas, is Devi. What we call

paramaatma also is this devi. Devi is nirguna-that is

she is neither a man or a woman. Bit, with qualities

that she possess she can be a man or a woman-same

way as an actor, who dresses up either as a man or a

woman and acts accordingly. Check dashakam 1

shloka 3

सिं तदािास्यपमदं जगत्सा

जाता न सिं तत एि जातम् ।

तत्रैि सिं च भिेत्प्रलीनं

सैिात्कखलं नात्कि च पकञ्चनान्यत् ॥ ११-४॥

sarvam tadaavaasyamidam jagatsaa

jaataa na sarvam tata eva jaatam .

tatraiva sarvam cha bhavetpraleenam

saivaakhilam naasti cha kinchanaanyat .. 11-4..

4. This entire universe is covered in a veil by that devi.

Devi is not born. Everything that is there is born out of

devi. Also everything goes and merges with the devi.

Everything is devi only. There is nothing that is

different from devi.

This universe is an expression of devi that is, it is a veil.

Remember the mantra from the Upanishad-

‘eeshaavaasyamidam sarvam’. The lord, the reason

and the foundation, everything is devi. In the ocean

we find, waves, foam and paths. Their lord, the reason

and foundation everything is the ocean only. They are

not different from the ocean. Same way, whatever

sights you see in this universe is not different from

devi.

The waves, foam and pathway is made by the ocean.

the ocean is its existence and it merges with the

ocean. same way this universe that we see is born

from devi, its exists because of devi, and it merges

with devi- everything is devi maya.

गौणापन चान्तः करणेत्कियापण

सा पनगुृणाऽिाङ्मपतगोचरा च ।

सा िोत्रमन्त्ैः सगुणा महत्कभः

संिूयते भिपिपपिहन्त्ी ॥ ११-५॥

gaunaani chaantah'karanendriyaani

saa nirgunaa'vaangmatigocharaa cha .

saa stotramantraih' sagunaa mahadbhih'

samstooyate bhaktavipannihantree .. 11-5..

5.Her conscience and sense organs are full of good

qualities, But she is without properties. Unreachable

to words and intelligence, she is with good qualities,

she destroys the dangers of devotees, And she is the

one who is praised in manthras, by great souls.

Devi is saguna and nirguna. Saguna form of devi can

expressed in words, she can also be visualised in our

mind. The nirguna form of devi we cannot express in

words, nor visualise it mentally nor can we assume

with our intelligence; that is because intelligence,

mind and words are qualitative. Remember that we

had mentioned earlier that devi was saguna and

nirguna. go over the shlokas from the 1st dashakam.

Nirguna means one without any qualities, isn’t it.

satvam, rajas, and tamo the natural qualities means

past. When the devi is in nirguna form itself she has

good qualities like compassion, and devotion. Still the

mahatmas praise the saguna form of devi with various

stotras and mantras. the nirguna form of devi is

needed for words. Devi can be worshipped according

to the wish of the worshipper-saguna form or the

nirguna form. Both will give equal results.

सुधासमुद्रे िसतीयमायाृ

िीपे पिपचत्राद् भुतशत्कियुिा ।

सिं जगद्यिशगं ियं च

पत्रमूतृयो नाम यदापश्रताः स्मः ॥ ११-६॥

sudhaasamudre vasateeyamaaryaa

dveepe vichitraadbhutashaktiyuktaa .

sarvam jagadyadvashagam vayam cha

trimoortayo naama yadaashritaah' smah' .. 11-6..

6. She who is a gentle woman lives in an island, On the

ocean of nectar with wonderful power. We who are

famous as trinity of Gods also know, that the world is

under her control and worship her.

Devi is saguna and nirguna. The nirguna form of devi

stands everywhere, inside, outside, filled, and dense.

The saguna form of devi, according to the

convenience of the worshipper, lives in a pure place.

That is the ocean of nectar. In the middle there is

manidweepam-which is a place wrapped in by 18

forts. The interiormost fort is where the Chintamani

graham is situated. There are 4 mandapas there-their

names shringarmandapam, muktimandapam,

gyaanmandapam and ekaanthmandapam. In the

shringar mandapam, in an assembly of the

manifestations of devi, where there is always music, as

an audience, devi is present. The devi who is seated in

the muktimandapam gives deliverance to the

unliberated souls. The devi in gyaanmandapam, gives

knowledgeable advice to all the curious intellectuals

who are present there. it is in the ekaanth mandapam

that devi thinks of solutions for the protection of this

world.- devi’s presence is always there in all the 4

mandapams. Brahma has seen this world of devi with

his own eyes. Check 9th and 10th dashakam.

तद्दत्तशत्कित्रयमात्रभाज-

त्कस्त्रमूतृयः पुत्र ियं पिनीताः ।

तदाज्ञया साधु सदाऽपप कुमो

ब्रह्माण्डसगृत्किपतसंहृतीश्च ॥ ११-७॥

Taddattashaktitrayamaatrabhaaja-

strimoortayah' putra vayam vineetaah' .

tadaajnyayaa saadhu sadaa'pi kurmo

brahmaand'asargasthitisamhri'teeshcha .. 11-7..

7.Oh son we the holy trinity having the three

Shakthis given by her , depend upon them And as

per her orders and as per rule look after The creation,

upkeep and destruction of the universe.

The trimurthis travel in the airplane, seeing the devi

who is the resident of manidweepa, and getting the

powers to create ,protect, and destroy from that devi

has been described in the previous dashakams. All the

proceedings brahma tells narada. Son! See how

brahma addresses narada. Narada is sitting like an

ignorant small child. Brahma, the father, is explaining

the details of manidweepam in sweet words full of

experience. Obey the devi’s instructions-that is the

trimurthis duty. They are not free(independent) in

performimg these duties; nor do they have the

freedom to not do the duties; nor the freedom to do

the duties according to their own wishes.

दै िेन मूढं कपिमातनोपत सा

दु र्ृलं तु प्रर्लं करोपत ।

पङ् गुं पगररं लङ्घयते च मूकं

कृपािती चाऽतनुते सुिाचम् ॥ ११-८॥

daivena mood'ham kavimaatanoti saa

durbalam tu prabalam karoti .

pangum girim langhayate cha mookam

kri'paavatee chaa'tanute suvaacham .. 11-8..

8.She who is merciful, makes a fool -wise Who makes

weak one, strong , makes a lame One climb the

mountains and makes the dumb speak.

Brahma knew about devi’s compassion and influence

very well. He has experienced and seen it first hand

with the killing of madhukaitabham. Devi can do

anything effortlessly-a scholar out of a blockhead, a

strong person out a weak one. Can make a lame

person fit enough to climb a mountain, an orator out

of a dumb person. Whatever a devotee cannot do,

devi makes him capable to do that. That is devi’s

compassion. Whatever shlokas are going to be

described now, will be examples of tis shloka.

यत्किपञ्चदज्ञापय मया महत्त्वं

दे व्यािदु िं ति सङ् रहे ण ।

सिृत्र तिणृय पििरे ण

पिधत्स्व भत्किं हृदये जनानाम् ॥ ११-९॥

yatkinchidajnyaayi mayaa mahattvam

devyaastaduktam tava sangrahena .

sarvatra tadvarnaya vistarena

vidhatsva bhaktim hri'daye janaanaam .. 11-9..

9.Whatever little about her greatness that I know I

have told you in brief. Please spread it in detail

everywhere and create devotion in the minds of

people.

By answering narada’s questions brahma was satisfied.

‘Who is the lord, is there a lord’-these are the doubts

that narada had. The lord of the universe, the reason

for the existence of the world and the foundation of

the world is devi,this was brahma’s answer to narada’s

questions. Devi’s power, compassion, her existence(be

it with form or formless),-all these brahma answered.

The greatness of devi should be known to all the

worlds, that way everyone will become devotees of

devi, so brahma thought. Brahma wanted narada to

spread devi’s greatness all over. He put the burden of

that responsibility onto narada.

इतीररतोऽजेन मुपनः प्रसि-

िि प्रभािं करुणाद्रृ पचत्ते ।

व्यासं तथाऽन्यां श्च यथोपचतं स

प्रर्ोधयामस पपित्रिात्कभः ॥ ११-१०॥

iteerito'jena munih' Prasanna-

stava prabhaavam karunaardrachitte .

vyaasam tathaa'nyaamshcha yathochitam sa

prabodhayaamasa pavitravaagbhih' .. 11-10..

10, Oh compassionate Goddess Those sages who were

told like this by Brahma ,Became happy, praised sage

Vyasa and several others, And with pure words, told

about your greatness using proper words.

Narada himself took up the duty of spreading the

greatness of devi all over- not gloomily but very

happily. Without any delay he got the right time to do

it. It was around this time that vyasa was doing

penanace to beget a good son. ‘which god should he

pray to’, thinking like this he was standing, when sage

narada suddenly appeared there. standing there

narada told vyasa the greatness of devi. See dashakam

6. Not just vyaasa, narada told to many people, the

greatness of devi. The story, where narada tells the

greatness of devi, to srikrishna’s father Vasudeva, can

be seen in devi bhagvatham, where the importance

and greatness of navaham is mentioned in skanda

puranam. The story of sudyumna, who lived a life of

alternating between being a lady and a man, who

received the navakshari mantra from narada and got

sayoojya mukti, is given in devibhagvatham 1st

skandam chapter 12 and in this book chapter 5.

In devi bhagvatham 3rd skanda 30th chapter one can

read about narada telling the importance of devi, to

an extremely sad rama, who was upset after the

kidnapping of sita. In this book it can be seen in the

18th chapter. The story, of how janmajeya did devi

yagyam to give sadgati to king Parikshit, was told by

narada to people of this world. This story can be seen

in devi bhagvatham 12th skandam ,13th chapter.

Anyways it is definite that narada obeyed brahma’s

instructions very happily. He was able to do this was

because of devi’s compassion and blessings.

न मे गुरुस्त्वच्चररतस्य ििा

न मे मपतस्त्वत्स्मरणैकसिा ।

अिाच्यििाऽहमकायृकताृ

नमापम मातश्चरणाम्बुजं ते ॥ ११-११॥

na me gurustvachcharitasya vaktaa

na me matistvatsmaranaikasaktaa .

avaachyavaktaa'hamakaaryakartaa

namaami maatashcharanaambujam te .. 11-11

11. I do not have A Guru who can describe your story,

Nor do I have a mind which is firm that can meditate

on your form, I just go on saying things as it comes.

And oh mother I salute your lotus like feet.

Naradan got a very good guru as his father. He got

vyaasa also as his guru. The poet is frustrated:- to hear

the description of devi mahima he does not have a

guru, nor is he able to meditate on devi. Even though I

did not do any thing good I could at least avoid doing

evil. That also I am unable to do. Doing what should

not be done and telling what should not be told my

life is just moving. To escape from this I need devi’s

compassion and blessing. The poet pays obesience to

devi.

Devibhagvatham 3rd skandam, 8 chapters, from 2 to 9

is described in this book’s chapters 9,10,11

Thus ends the 11th dashakam

९ नवमदशकः - भु वनेश्वरीदशशनः 9 navamadashakah' - bhuvaneshvareedarshanah'

          ९ नवमदशकः - भु वनेश्वरीदशशनः 9 navamadashakah' - bhuvaneshvareedarshanah'

(After Madhu and Kaidabha are killed, the Goddess summons Lord Shiva also and

the trinity is taken in an aeroplane to her place of residence ( the Manidweepa, an

island in the ocean of nectar. The trinity nervously enter the home of the Goddess,

praying to her. This story is told in Chapters II and III of Book 3 of the Devi

Bhagawatha)

एकार्णवेऽस्मिन् जगति प्रलीने

दै त्यौ हरिर्ब्णह्मवधोद्यिौ िौ ।

जघान दे तव त्वदनु ग्रहे र्

त्वतदच्छयैवागमदत्र रुद्रः ॥ ९-१॥

ekaarnave'smin jagati praleene

daityau harirbrahmavadhodyatau tau .

yaghaana devi tvadanugrahena

tvadichchhayaivaagamadatra rudrah' .. 9-1..

1.Oh Goddess when this universe was submerged in the ocean, Lord Vishnu could

kill those two asuras who were ready to kill Brahma, due to your blessings. As per

your wish, Rudra reached there.

During the floods, the entire world was absorbed in a big ocean. It was then that the

2 asuras, madhu & kaitabha, attacked brahma. it was only because of devi’s

blessings, Vishnu was able to confront and kill them. Please check 3rdnd 4th

dashakam. As soon as madhu-kaithabha were slain, Rudra came there. This also was

Devi’s wish.

एको तवमानस्तिसाऽऽगिः खाि्

तत्रमूत्यणतवज्ञािगतिस्त्वदीयः ।

त्वत्प्रेरििा आरुरुहुस्तमेिे

स चोत्पिन् व्योति चचाि शीघ्रम् ॥ ९-२॥

eko vimaanastarasaa''gatah' khaat

trimoortyavijnyaatagatistvadeeyah' .

tvatpreritaa aaruruhustamete

sa chotpatan vyomni chachaara sheeghram .. 9-2..

2. suddenly from the sky arrived, one of your(Devi’s) own air vehicle, whose travel

direction was not known to the trinity; and as per your prompting, the trinity sat on

it. The airplane rose up to the sky and started flying fast.

That as soon as Vishnu killed madhu-kaitabha, Rudra reached there, as per the

previous shloka. Brahma was also standing nearby. Suddenly an airplane from the

sky landed in front of the trimurthis. It was Devi’s vehicle. Mahakali, the form of devi,

that blessed Vishnu so that he could kill madhu-kaitabha, said loudly, ”hey

trimurthi’s! please climb onto the airplane.” According to the prompts, brahma,

Vishnu, and rudran climbed onto the airplane and seated themselves. The airplane

took off. It started the journey at high speed. From where did it come, where is it

going to? -all these the trimurthi’s did not know.

वैमातनकाश्चोद्गियः सशक्रं

तदवं सपद्मोद्भवसत्यलोकम् ।

सरुद्रकैलासममी सतवष्णु

वैकुण्ठमप्युत्पुलका अपश्यन् ॥ ९-३॥

vaimaanikaashchodgatayah' sashakram

divam sapadmodbhavasatyalokam .

sarudrakailaasamamee savishnu

vaikunt'hamapyutpulakaa apashyan .. 9-3..

3.They who were travelling up in that air vehicle, were extremely excited when they

saw, the heaven along with Indra, the Sathya loka along with lord Brahma, The

Kailasa along with Rudra, Vaikunta along with Vishnu.

 The trimurthis, sitting on the airplane, on their upward journey saw the world of

heavens- there they saw indra, devas, all the revered saints, apsaras. The airplane

rose up further. They then saw satyaloka. A brahma engulfed in the vedas was

seated there. This brahma was seen by the brahma seated in the vehicle. The

airplane rose further up. Without any delay they reached kailash. There they saw the

5-headed Shiva and the yakshas. Once again the airplane went higher. They reached

vaikuntam, and saw Vishnu alongwith laxmi. The trimurthi’s believed that only they

were existent. There was no second. Now seated in the airplane they(present

trimurthi) realized there is another trimurthi, brahmaloka, satyaloka and kailash. They

did not feel any fear. Rather they were surprised. In fact with the new experience

they felt the hair on their body standing erect and a tingle went down their spine.

अदृष्टपूवाण तनििां स्मिमूिीन्

स्थानातन िेषामतप दृष्टवन्तः ।

तत्रमूिणयस्ते च तवमोहमापुः

प्राप्तो तवमानश्च सु धासमुद्रम् ॥ ९-४॥

adri'sht'apoorvaanitaraamstrimoorteen

sthaanaani teshaamapi dri'sht'avantah' .

trimoortayaste cha vimohamaapuh'

praapto vimaanashcha sudhaasamudram .. 9-4..

4.When those three Gods saw a different set of Trinity, as well as their places of

residence, whom they had never seen earlier were surprised! In the meantime, the

air vehicle reached the ocean of nectar.

How many brahma, Vishnu, rudra other than them is there in this world? How many

satyaloka, vaikunta and kailash are there? all these were unknown to the trimurthi’s

seated in the airplane. They also did not know where they were going to. They were

all shocked. Thus seated like this the airplane reached the ocean of nectar.

त्वद् रूलिालोलििङ्गमालं

त्वदीयमन्दस्मििचारुफेनम् ।

त्वन्मञ्जुमञ्जीिमृ दुस्वनाढ्यं

त्वत्पादयु ग्मोपमसौख्यदं च ॥ ९-५॥

tvadbhroolataalolatarangamaalam

tvadeeyamandasmitachaaruphenam .

tvanmanjumanjeeramri'dusvanaad'hyam

tvatpaadayugmopamasaukhyadam cha .. 9-5..

5.That ocean was having tides like your moving eyebrows, Had foam which was

like your pretty smile, which produced soft sound like your golden anklets and was

pleasurable like your twin feet.

When the airplane reached near to the ocean of nectar, how was it (the Sudha

samudram-ocean of nectar)? - that is the subject of this shloka. The ripples in the

ocean of nectar were like Devi’s eyebrows forever moving. In that 100’s of bubbles

looking beautiful as the Devi’s coy smile. When the ripples beat against each other,

it sounded like Devi’s anklets, very beautiful. just as how people enjoy Devi’s 2 feet,

similarly the ocean of nectar is also enjoyed by people.

िन्मध्यिस्ते ददृशुतवणतचत्र-

प्राकािनानाद्रुलिापिीिम् ।

स्थानं मतर्द्वीपमदृष्टपूवं

क्रमास्मच्छवे त्वां च सखीसमेिाम् ॥ ९-६॥

tanmadhyataste dadri'shurvichitra-

praakaaranaanaadrulataapareetam .

sthaanam manidveepamadri'sht'apoorvam

kramaachchhive tvaam cha sakheesametaam .. 9-6..

6.Oh Goddess Parvathi, those divine trinity saw the Mani dweepa, which was

surrounded by several forts, plants and climbers, which they had never seen before.

In that they saw the mother goddess surrounded by her friends.

The trimurtis seated in the airplane saw the ocean of nectar. In the centre is situated

the manidweepam. There was a sheath of 18 fort like walls surrounding it-

manidweepam. In the centre of this is Devi’s abode, the Chintamanigriha. There are 4

mandapas there-shringaarmandapam, muktimandapam, jnanamandapam,

ekaanthmandapam are their names. In the 4th mandapam named

ekaanthmandapam is where devi is seated. The trimurthis, were able to see all this

sitting on the airplane. They were seeing this place for the 1st time. check the usage

of the word ‘shive’ in the shloka. Seeing the devi itself is auspicious. The trimurti’s

saw devi at the end only.

ज्ञात्वा द्रुिं त्वां हरििाह दाि

स्मिनेत्र धन्या वयमद्य नूनम् ।

सुधासमुद्रोऽयमनल्पपुण्ैः

प्राप्या जगन्मािृतनवासभूतमः ॥ ९-७॥

nyaatvaa drutam tvaam hariraaha data

strinetra dhanyaa vayamadya noonam .

sudhaasamudro'yamanalpapunyaih'

praapyaa jaganmaatri'nivaasabhoomih' .. 9-7..

7.as soon as Vishnu Recognised the mother goddess, He said, “Hey Brahma, Hey

three eyed Shiva, we are blessed today. This definitely is the ocean of nectar

where lives The mother of universe. This can be reached by only a few blessed

people.

Vishnu has seen Devi before. Hence, now he recognized her. He understood that it

was her abode, and the ocean of nectar. Hence Vishnu told the other two, “we have

been lucky today. We were able to reach devi’s abode and see her. It is the result of

our good deeds.

सा दृश्यिे िातगजनैिदृश्या

मञ्चे तनषण्णा बहुशस्मियुिा ।

एषैव दृक् सवणतमदं च दृश्य-

महे िुिेषा खलु सवण हेिुः ॥ ९-८॥

saa dri'shyate raagijanairadri'shyaa

manche nishannaa bahushaktiyuktaa .

eshaiva dri'k sarvamidam cha dri'shya-

mahetureshaa khalu sarvahetuh' .. 9-8..

8.That devi who cannot be seen by those people with passion and hatred was seen

here lying on her bed, surrounded by several powerful Shakthis. This devi is a vision

only.all these (this universe), is a vision. There is no reasoning for devi. She is the

cause of everything.

Raagi’s are those who have a passion for only sensual pleasures. They will not be

able to see devi. The trimurthi’s were able to see Devi. They are very lucky. Brahma-

the lord of creation, Vishnu- the lord of protection, rudra- the lord of destruction,

the invisible protector-these 4 are the legs of devi’s cot. On top of these 4 legs

keeping them attached is the eternal (Brahman connotes the highest Universal

Principle, the Ultimate Reality in the universe. In major schools of Hindu philosophy,

it is the material, efficient, formal and final cause of all that exists. It is the pervasive,

infinite, eternal truth and bliss which does not change, yet is the cause of all

changes. Brahman as a metaphysical concept refers to the single binding unity

behind diversity in all that exists in the universe.) sadashiva as the plank. On top of

that is where devi sits. A lot of shakti’s(her manifestations) surround the devi.

Drik & dhrishyam: according to the laws of the universe there r 2 elements. They are;

drik & dhrishyam. Drik means one who can see(beholder); the one who is

experiencing. Dhrishyam means that which is visible; what you experience. We know

this universe is made of 5 elements. These elements have their origin(tanmaatraa).

These are the base for the 5 sense organs. The below table gives the connection

between the elements, their origin, & sense organs.

 elements                   origin                    Sense organs

 1.sky                      sound                     Hearing(ears)

 2.wind                     touch                     skin

 3.light                    form                      eyes

 4.water                    flavour                   tongue

 5.earth                    smell                     nose

Tanmaatraa: the foundation link that has all the properties of the thing but can stand

independently.

In the above table organs of hearing, organs of touch etc. that are

experiencing(drik). They are the ones that are seeing, hearing, tasting, feeling and

smelling. The details of these sense organs like sound, touch etc are the

experiences(drishyam).

The experiences of one is the foundation of the experienced. There is no change in

this rule. Know that sound, touch etc that we experience is the foundation for our

experiences of hearing feeling etc. just as the sense organs are the ones that

experience the sense of touch, feeling, etc, we should know that same way these

sense organs are the experiences for mind and intelligence. what ever changes

happens to our sights ,it does not influence our experiences. The colour of drishyam

can be white or black, it can be long or short in shape. What ever dhrishyam it does

not effect drik. The conscience Along with wisdom and intelligence, the sense organs

are the dhrishyams. The eyes or the ears can have a flaw, need not have also- all this

does not affect the perceived conscience. We should know the conscience makes

the perceived soul into a visible one. The mind can be sad or happy. that does not

affect the perceived soul. There is no chance that the soul sees another perception. It

is above all that , it is the sights of all perceptions.

We have to understand all this before going to the 8th shloka. The devi,who is the

paramatma for all, is a perception. The entire universe is a vision of that perception.

Devi cannot be provoked-she is not the reason for anything happening, it is

otherwise, she is the happening, it means.

बालः शयानो वटपत्र एक

एकार्णवेऽपश्यतममां स्मििास्याम् ।

ययैव मात्रा परिलातलिोऽह-

मेनां समस्तातिणहिां व्रजेम ॥ ९-९॥

baalah' shayaano vat'apatra eka

ekaarnave'pashyamimaam smitaasyaam .

yayaiva maatraa parilaalito'ha-

menaam samastaartiharaam vrajema .. 9-9..

9. In the single ocean, I (Vishnu) an infant, who was sleeping on a banyan leaf, saw

this devi with a smiling face. I was loved by this devi as a mother. Let us go close to

this devi who is the destroyer of all problems.

Vishnu continues: he reinforces what he said in the previous shloka the fact that devi

is the cause and reason for everything. The story of Vishnu seeing devi when he was

sleeping on a banyan leaf as an infant, has already been mentioned in the previous

shloka (8th shloka) .

We can identify with the fact that the same devi was seen by Vishnu when the

universe was submerged in water. The deluge was not an obstruction to devi, she is

the cause of everything. Vishnu was aware of this truth-Brahma and rudra was

unaware of this.

If the devi had presented herself the same when everything is blended in the deluge

of water, we can say otherwise, the deluge is not a barrier for devi, that the devi is

the happening.

रुध्यामहे द्वारि यतद स्तुवाम-

स्तत्र स्मस्थिा एव वयं महे शीम् ।

इत्यच्युिेनातभतहिे तवमान-

स्त्वद्गोपुिद्वािमवाप दे तव ॥ ९-१०॥

rudhyaamahe dvaari yadi stuvaama-

statra sthitaa eva vayam mahesheem .

ityachyutenaabhihite vimaan

stvadgopuradvaaramavaapa devi .. 9-10..

10. Lord Vishnu said, if we are stopped at the gate, we should pray to the goddess

from there itself. As Vishnu said these words, the air vehicle reached the gates of

devi’s abode.

Vishnu continues: we can go near to devi, this was mentioned in the previous

shlokas. Supposed we are not able to go near, then what? Suppose the guard at the

entrance of the gate stops us? We should stand there and pray to devi. As Vishnu

finished saying all this the airplane reached the entrance gate.

आयाम्यहं तचत्ततनिोधरूप-

तवमानिस्ते पदमतद्विीयम् ।

न केनतचद्रुद्धगिो भवातन

त्वामेव मािः शिर्ं व्रजातम ॥ ९-११

aayaamyaham chittanirodharoopa-

vimaanataste padamadviteeyam .

na kenachidruddhagato bhavaani

tvaameva maatah' sharanam vrajaami .. 9-11

11. I am coming to your matchless position, in the air vehicle of mental fantasy. Oh

Goddess, I should not be prevented there by any one. Oh Mother, I would

only surrender to you.

The poet wishes to rise to the feet of devi by single-minded devotion. The airplane

for that is, control of one’s mind only. Let there be no obstacles for this yogic

practices-the poet wishes. Bow down to devi, pray to devi for her blessings- then

one can start yogic practices and reach devi’s abode.

Thus ends the 9th chapter

अष्टमदकः परमज्ञानशः8 asht'amadashakah' - paramajnyaanopadeshah' (Teaching of divine knowledge)

 अष्टमदकः परमज्ञानशः8 asht'amadashakah' - paramajnyaanopadeshah'  (Teaching of divine knowledge)

(The teaching about the need and importance of a house-holder by

sage Vyasa to his son continues. Sage Shukha marries and begets 4

sons and a daughter. He gives his daughter in marriage to another

sage and adopts Sanyasa-ashrama. This is a part of Chapter XV, XVI,

XVII, XVIII of book I of Devi Bhagwatham)

अथाऽऽह कृष्णः “शृणु चिन्तयाऽलं,

गृहाश्रमस्ते न ि बन्धकृत् स्यात् ।

बन्धस्य मुक्तेश्च मनो चह हे तुर्

मनोजयाथं भज चिश्वधात्रीम्॥८-१॥

athaaha kri'shnah' shri'nu chintayaa'lam

gri'haashramaste na cha bandhakri'tsyaat .

bandhasya mukteshcha mano hi hetur

manojayaartham bhaja vishvadhaatreem .. 8-1..

Vyaaasa said again, ’please listen. Don’t think Grihaashramam will bind you, it

will actually free you from that bondage. It is the mind that controls our

thoughts and actions. Pray to the Mother of this universe.

Seeing that his son was not inclined towards marriage, vyaasa said again, ’if

you are afraid that the role of a householder will put you in a cage-you will

loose your freedom-I need to remove that fear’. The thought that ‘I am doing

this’ is arrogance. The thought that ‘this is mine’ is desire. It is arrogance and

desire that binds one. If one thinks ‘I am not doing anything, but, it is Devi who

is making me do-I am not the doer, but the cause’, then there will be no room

for arrogance. If we think otherwise, ‘none of these are mine, all are with Devi’

then, desire will automatically leave you. If by this knowledge arrogance and

desire are controlled, then no bondage will find place in your mind. Yes, it is

the mind that keeps arrogance and desire at bay. It is the mind only that

leaves them. It is the mind only that frees one from the bondage. There is no

connection between marriage and arrogance and desire. Getting control over

your mind will definitely keep these 2 away. To achieve this the best route is to

pray to the Mother of the Universe. Hear about Devi from others, yourself

speak about Devi to others, yourself pray to Devi and observe the pattern for

devotion, devi will come and reside in your mind. Arrogance and desire will

melt. So, get married and with devotion to Devi, you should fulfill your duties-

this is a gist of what vyaasa said:

यस्याः प्रसादे सफलं समस्तं

यदप्रसादे चिफलं समस्तम् ।

माहात्म्यमस्या चिचदतं जगत्सु

मया कृतं भागितं शृणु त्वम् ॥ ८-२॥

yasyaah' prasaade saphalam samastam

yadaprasaade viphalam samastam .

maahaatmyamasyaa viditam jagatsu

mayaa kri'tam bhaagavatam shri'nu tvam .. 8-2..

2.If she is pleased, everything is possible and if She is not pleased, everything

is of no use at all, this greatness of devi is famous all over the world, then you

should hear the Bhagawatham written by me.

Any penance, any observance of dharma, any life in ashrama, is for pleasing

the Devi. If you please the devi, then your observance is fruitful, and if not

pleased then useless. The effect of Devi’s kindness is explained in detail in

Bhagvatham-Devi bhagvatham. Vyaasa advices shuka to read the book Devi-

bhagvatham authored by him.

Vyasa saw that his son was strongly inclined to take to the fourth Asrama, that

of Sanyasa and spoke thus: “O Son! If your mind has become so, then read

Bhagavat Purana, composed by me, highly auspicious, voluminous, and the

second Vedas.” In this you have the chapters on Creation (Sarga) and

secondary creation (Upa sarga) etc., the five characteristics as in other Puranas

and it is subdivided into twelve Skandhas. Hearing of this Bhagavata brings up

to the mind that Brahma alone is real and all the universe is unreal and

knowledge both intuitive and indirect springs up. For this very reason, the

Bhagavata treatise is considered as the ornament of the Puranas.

चिष्णुजजगत्येकसमुद्रलीने

बालः शयानो िटपत्र एकः ।

स्वबालताहे तुचििारमग्नः

शुश्राि कामप्यशरीररिािम् ॥ ८-३॥

vishnurjagatyekasamudraleene

baalah' shayaano vat'apatra ekah' .

svabaalataahetuvichaaramagnah'

shushraava kaamapyashareerivaacham .. 8-3..

3. When the universe was 1 big ocean, Lord Vishnu as a single boy child, was

floating on a banyan leaf over the ocean, wondering as to how he became a

child, he happened to hear a voice:

Ved Vyaasa starts to say the important stories and gist of Devi Bhagvatham to

his son. During deluge the entire world was one big ocean. Only Vishnu as an

infant was lying on a banyan leaf. ‘how did I become an infant’, ‘who is the one

who transformed me into an infant’,

He started thinking so. Without any delay he heard a celestial voice-a

bodyless sound, what he heard in the next shloka…..

In days of yore, at the end of a Kalpa, Bhagavan Hari was lying, as a small Child

on a floating leaf of a banyan tree, and was thinking thus:

“Who is the Intelligent One who has created me a small child? What is His

object? Of what stuff am I made of? and how am I created? when can I know

all this?” At this moment the Devi Bhagavat! Who is all chaitanya, seeing the

high-souled Bhagavan Hari musing thus, spoke out in the form of a celestial

voice:

सनातनं सत्यमहं मदन्यत्सत्यं

न ि स्यादहमेि सिजम् ।

श्रुत्वेदमुन्मीचलतदृचिरे ष

स्मिताननां त्वां जननीं ददशज ॥ ८-४॥

sanaatanam satyamaham madanyatsatyam

na cha syaadahameva sarvam .

shrutvedamunmeelitadri'sht'iresha

smitaananaam tvaam jananeem dadarsha .. 8-4..

4. I am the only primeval truth which is permanent, No truth exists which is

different from me. I am all. Hearing this he opened his eyes and saw; He saw

you with a charming smile, in the form of his mother.

The formless voice that balamukundan heard was this:

‘Whatever was there, whenever it was there, whatever is going to happen in

the future, all that is Me. There is nothing different from Me that has formed.

Will never be there also. That is the only 1 thing (Devi’s form) that repeatedly

presents it self without changing, in past, present and future. Like what? -I will

tell you. Imagine a mud pot. Before it became a pot it was mud; even after

becoming a pot it is mud only; if the pot breaks, does it change? - then also it

is mud. In all 3 instances repeatedly without changing, being a constant, is

mud only. Look at jewels like-anklets, necklace and bangles. Before being

made into jewellery they were only a mass of gold. As jewellery also it is gold

only. When you melt the jewellery does it change? -that also is a mass of gold.

Waterpot, cooking pot, storage vessel-in all these things the only thing that is

a constant is mud. What is the difference between waterpot, storage vessel

and cooking pot?- I will tell you. in shape and form only they are different.

Each form has a different name. the thing is same, for various forms. for each

form there are different names. That is ‘I only am the truth’that is the essence

of that sentence. The pot contains only mud and nothing else; Jewellery has

got nothing but gold in it. After understanding this please observe the

universe. Here one has so many forms and so many prayers. Is there anything

else? - no. here it is understood by perception and estimation of documents, in

all things that we experience, stands unchanged is only the root item. ‘sarvam

khalu idam brahma’, this is the essence of the words from vedantas. This is

the meaning of what, Balamukundun, heard lying on the banyan leaf. Who said

this word? -he thought. His eyes opened wide in astonishment. A smile filled

with fondness and coyness, there stood Devi in front of him-a mother all ready

to shower love on her child.

ितुभुजजा शङ् खगदाररपद्मधरा

कृपाद्यः सह शस्मक्तजालयः ।

स्मिता जलोपयजमलाम्बरा त्वं

प्रहृिचित्तं हररमेिमात्थ ॥ ८-५॥

chaturbhujaa shankhagadaaripadmadharaa

kri'paadyaih' saha shaktijaalaih' .

sthitaa jaloparyamalaambaraa tvam

prahri'sht'achittam harimevamaattha .. 8-5..

5.You are having four hands and you hold in them, the Conch, the mace, the

wheel and the lotus flower, you wear very pure and clean clothes. You who is

merciful and along with all the powerful forces that you possess, standing on

water, you thus spoke to Vishnu who was extremely happy .

Here the poet has described the devi’s form standing in front of

balamukundan.-wearing soft ,clean clothes. In her 4 hands she held the conch,

mace, discus, & lotus. Standing on top of the water. Along with a lot of shakti

roopams. On seeing this form of Devi balamukundan was extremely happy.

Devi started talking to mahavishnu.

“All this that is seen is I Myself; there is existent nothing other that is eternal”.

When Hari, lying on a banyan tree leaf, became very anxious to know what the

above words implied, then the all-auspicious Devi Bhagavat! with a beautiful

face, calm and quiet appearance, appeared before Bhagavan Visnu, of

unrivalled splendour, in the form of Maha Laksmi, who is all of Sattva Guna,

surrounded by Her Vibhutis, (Her manifestations of attendtants). Her smiling

companions of the same age, decked with ornament, and wearing divine

clothings, and holding each in their four divine hands, conch shell, disc, club,

and lotus. The lotus eyed Visnu was very much surprised to see that beautiful

Devi, standing without any support to rest on that water; He saw that on four

sides of the Devi, were staying Rati, Bhuti, Buddhi, Mati, Klrti, Smrti, Dhrti,

Sraddha, Medha, Svadha, Svaha, Ksudha. Nidra, Daya, Gati, Tusti, Push, Ksama,

Lajja, Jrmbha Tandra and other personalised forces, each possessing a clear

distinct form, and endowed with a clear distinct feeling

In the hands of them all were divine weapons; in their necks, necklaces and

garlands of Mandara flowers; and all the limbs of their bodies were decorated

with divine ornaments.

From where have these women appeared these women and from where have I

come here, lying on this banyan leaf? How has the banyan tree come to

existence in this one mass of ocean? And who is it, that has placed me here in

the form of a child? Is this my Mother? Or Is this some Maya that can create

impossible things? Why has She made Herself manifest before me Or is there

some hidden motive that She has appeared thus? What should I do now? Or

shall I go to some other place? Or shall I continue remaining here in this form

of the child, silent and with vigilance.

चकं चिियेनाच्युत चििृताऽहं

त्वया पराशस्मक्तमहाप्रभािात् ।

सा चनगुजणा िाङ्मनसोरगम्या

मां सास्मत्वकीं शस्मक्तमिेचह लक्ष्मीम् ॥ ८-६॥

kim vismayenaachyuta vismri'taa'ham

tvayaa paraashaktimahaaprabhaavaat .

saa nirgunaa vaangmanasoragamyaa

maam saatvikeem shaktimavehi lakshmeem .. 8-6..

6.Oh Vishnu! why are you surprised? Due to the great power of the divine

Shakthi, you forgot about me. That Goddess who is devoid of all properties,

cannot be reached by words or mental concentration. I am her sattvic form

(peaceful-aspect), Lakshmi, please try to understand this.

The saatvic power that was presented itself before balamukundan was

Lakshmi. She is an embodiment of the 3 gunas-Intelligence, mind, and words.

Hence only those who have these 3 gunas can get her. Even the supreme

divine shakti also lacks in some guna. One cannot get to know her by the

knowledge of imagination. One cannot imagine her with one’s mind nor

describe her with words. One cannot get her by the principles of assumption

and perception. right now in front of balamukundan is, the Lakshmi Devi who

is full of satva guna. Both Lakshmi and balamukundan who can be seen are

virtuous.

श्रुतस्त्वया यस्त्वशरीररशब्दो

चहताय ते दे ि तया स उक्तः ।

अयं चह सिजश्रुचतशास्त्रसारो मा

चििरे मं हृचद रक्षणीयम् ॥ ८-७॥

shrutastvayaa yastvashareerishabdo

hitaaya te deva tayaa sa uktah' .

ayam hi sarvashrutishaastrasaaro

maa vismaremam hri'di rakshaneeyam .. 8-7..

7.the voice from the sky you heard, is meant for your future good and has

been told by that divine Shakthi. Oh Vishnu, is this not the essence of all the

Vedas and Sastras. And this should be securely stored in the mind and should

never be forgotten.

Lakshmi Devi started talking: ‘I am the only truth’- the great words was said by

Devi, who has no properties. Or is it for the good future of balamukundan

‘only 1 truth’ the words from the vedantas has been announced. That ‘one’ is

the nirguna devi. The essence of all Vedanta words is a vision of oneness. It is

said in the shruti (एकमेिाचितीयं ब्रह्मा) ‘ekamevaadwiteeyam brahma’. These

words should never be forgotten Lakshmi devi tells Vishnu.

There should be no doubt wether we can hear with our ears a sound which is

full of meaning, which was said by a devi with no properties. Balamukundan

might have heard it from his inner ear, or he must have thought he heard the

sound. Whatever, it was not a dream. It was also not an image that went off in

smoke.

नातः परं ज्ञेयमिेचह चकचित्

चप्रयोऽचस दे व्ाः शृणु मे ििस्त्वम् ।

त्वन्नाचभपद्माद् द्रुचहणो भिे त्स

कताज जगत्पालय तत्समस्तम् ॥ ८-८॥

naatah' param jnyeyamavehi kinchit

priyo'si devyaah' shri'nu me vachastvam .

tvannaabhipadmaaddruhino bhavetsa

kartaa jagatpaalaya tatsamastam .. 8-8..

8. Be clear that beyond this there is nothing that needs to be understood. you

are very dear to that Devi (mother Sakthi).

Please listen to what I am saying. From your belly button, Lord Brahma, will be

born and he will create the universe. and you have to protect that creation.

Laxmi continues: truth is only one, thinking that there are many truth

 itself is an incorrect. If we accept the truth of this statement there is no

 extra that needs to be explained. This is ultimate knowledge. Vishnu is

 very dear to Devi. That is why she imparted this ultimate knowledge to

 him directly. Now from the navel of the baby Vishnu a lotus flower will

 come out. From that Brahma will be born. He will be the one who will

be responsible for creation.To protect what has been created is

Vishnu’s duty. This duty Lakshmi is giving to Vishnu.

( the story of madhu kaitabham attacking brahma when he was

coming out of vishnu’s navel has been described in detail in chapter 3

 & 4 . looking back, Vishnu getting the ultimate knowledge & lakshmi

Devi’s vision happened 1st. then only madhukaitabha vadham took

place should be remembered.)

“Then Devi Maha LaksmI, seeing the Deva Janardana lying on a

banyan leaf and surprised, spoke to him, smiling: “0 Visnu! Why are

you becoming so much astonished? Before this, since times

immemorial (without any beginning) there had been many

dissolutions (Pralayas); and many Srstis (creations); and at the

beginning of every creation You came first into existence and every

time I was united with you; but now You have forgotten me under the

 spell of that Maha Sakti. That Highest Maha Sakti is transcendent of

all Gunas; but you and I are with Gunas. Know me as the Sakti, all of

Sattva Gunas widely known as Maha Laksmi.

After this the Prajapati Brahma, full of Rajo Gunas, the creator of all

 the Lokas, will come into existence from your navel lotus and will

create the three worlds.

Then he will perform severe tapasya and acquire the excellent power

to create, and will create the three worlds by his Rajo Guna.

That highly intelligent Prajapati will create first, the five Mahabhutas

 (great elements), all endowed with Gunas and then create mind with

sensory organs and the presiding deities of the senses, and thus with

 all the ingredients, fit for creation, will create all the worlds.

Therefore, He is denominated by all as the Creator of Brahmanda. О

highly fortunate one! You will be the Preserver of this Universe.

भ्रूमध्यतः पद्मभिस्य कोपाद्

रुद्रो भचिष्यन् सकलं हरे च्च ।

दे िीं सदा संिर तेऽस्तु भद्रम

एिं चनगद्ाशु चतरोदधाथ ॥ ८-९॥

bhroomadhyatah' padmabhavasya kopaad

rudro bhavishyan sakalam harechcha .

deveem sadaa samsmara te'stu bhadram

evam nigadyaashu tirodadhaatha .. 8-9..

9. Rudra, who is going to be born out of anger from the middle part of

Brahma’s eye brows, will destroy everything. Always meditate on devi. may

only good happen to you, thus saying like this she quickly disappeared from

there.

Bhroomadhyam means the middle portion where the 2 eyebrows meet.-right

above the nose. It is said rudra dev was generated from Brahma’s anger. He

will appear then from the centre of his eyebrows. On being born, this Rudra

Deva will practice very severe tapasya and will get the Samhara Sakti, which is

all of Tamo Guna and at the end of the Kalpa will destroy all this universe of

five elements. О highly intelligent one! So I have come to you for this work of

creation, etc.

Probably,this shloka is one (amongst many) invocating the virtuous devi . the

satvik shakti Lakshmi , told & gave inner nourishment to balamukundan. In

reality nirgunam and sagunam are same. But the difference in the way the

story is told should be considered. ‘I am the only truth’, the ultimate

knowledge was given to Vishnu by a nirguna devi, the duties of the trimurti

was reminded by a saguna devi-Lakshmi. It has been clarified what are the

duties of the trimurthis. The power to perform those duties they will get it

from the devi itself. (check dashakam 10)

Ved vyaasa rishi is telling all this to his son shuka. He wants to get his son

married-that is vyaasaas wish. By getting married one need not be tied down-

dependent. Dependency and from that liberation-both are a play of our mind.

The mother of the universe, Devi, if we pray, we will be able to win over our

mind. The glories of that Devi has been described in Devi Bhagvatham. One

should hear and understand this ,is what vyaasa is advising. Check the 2nd

shloka.

हरे ररदं ज्ञानमजस्य लब्ध-

मजात्सुरषेश्च ततो ममाचप ।

मया स्मत्वदं चिस्तरतः सुतोक्तं

यत्सूरयो भागितं िदस्मन्त ॥ ८-१०॥

hareridam jnyaanamajasya labdha-

majaatsurarsheshcha tato mamaapi

mayaa tvidam vistaratah' sutoktam

yatsoorayo bhaagavatam vadanti .. 8-10..

10.This divine knowledge was got by Brahma from Vishnu, From Brahma to

sage Narada and from narada to me. Oh son! I have only expanded it. Learned

people called it the Bhagawatham

What was the divine knowledge that Vishnu got from nirguna Devi? ‘I am the

only truth’ this is it. When devi said this in 1 sentence, Vishnu understood the

essence very well. He passed this onto Brahma with a few details. The same

thing when Brahma told narada it became little more elaborate and vast. The

knowledge that vyaasa got from narada, he attached with the various stories

and substories to it. Thus it became 18,000 shlokas big. (1 shloka having 32

letters). It was named Devi bhagvatham. Like this from Vishnu-brahma-narada-

vyaasa, devi bhagvatham lineage. This epic work’s origin, is with Devi.

Vyaasa adviced shuka deva to hear the devi bhagvatham written by

him(vyaasa) with full concentration. How Dependency and independency is

got will be understood.

Hearing these words of the Devi Maha LaksmI, the four-armed Bhagavan took

that semi-stanza as a Mantra to be repeated in right earnest within hismind

and cherished that forever within his heart. After some time, Brahma, born of

the lotus of the navel of Visnu, became afraid of the two Daityas, Madhu and

Kaitabha, took refuge of Bhagavan Visnu; Visnu killed the two demons and

began to do distinctly the japam of the semi-stanza. Brahma, born of the lotus,

then asked Visnu with a gladdened heart:

“O Lord of the Devas! what japam are you doing? Lotus eyed! Is there any

other body more powerful than you? O, Lord of the Universe! whom do you

think and thus feel yourself so happy?”

Hearing Brahma, Bhagavan Hari said: “O highly fortunate one! Think out

yourself once of the Primordial Force, the auspicious Bhagavatl Adya Sakti who

is reigning every where as the cause and effect and you will be able to

understand everything.

My presiding Deity is that immeasurable eternal Maha Sakti Brahmamayl; in

whose Sakti, as a receptacle on this ocean rests the whole Universe; I am

thinking of that, by which is created (often and often) this entire Universe,

moving and nonmoving. When Devi Bhagavatl, the giver of boons, become

graciously pleased, human beings become freed of this bondage of Samsara;

and again that highest Eternal Wisdom, the cause of Mukti, becomes the

source of bondage to this world, of those who are deluded by Her.

She is the Isvari of the Isvaras of this universe. О Brahma! You, I and all other

things of the entire Universe are born of the Cit Sakti (the power of

consciousness) of Her and Her alone; there is no manner of doubt in this.

While Bhagavan Brahma was resting on the navel lotus of Visnu, He got the

seed of Bhagavata. Then He gave it to His own son Narada, the best of the

Munis. Narada gave it to me and I have expanded that into twelve Skandhas.

Therefore, О Mahabhaga! You now study this Bhagavata Purana, equal to the

Vedas and endowed with five characteristics. In this the wonderful glorious

deeds and life of the Devi Bhagavatl, the hidden meanings of the Vedas and

the wisdom, the truth are all described; hence this is the best of all the Puranas

and sanctifying like the Dharma &astra. It is the substratum of Brahma Vidya;

therefore, if men study this, they will easily cross this sea of world; and those

that are stupid and deluded get pleasure in hearing the death of Vrtrasura and

many other narrations that are interspersed in this book

Therefore, О Mahabhaga! hear this sanctifying Bhagavata Puranam and retain

it firmly within your heart. О best of persons! You are the foremost of those

that are intelligent; so you are worthy to read this Purana. Eighteen thousand

Slokas are in that Purana and you better get them by heart; for if any body

reads or hears this Purana, fit to be praised in every way, all-auspicious,

capable to increase posterity by the addition of sons and grandsons, giving

long life, happiness and peace, he sees the Sun of Wisdom, resting in his

breast and dispelling all darkness of ignorance.”

Suka studied the Purana and stayed in Vyasa’s Asrama.

दे व्ा महत्त्वं खलु िर्ण्जतेऽत्र

यद्भस्मक्तमाप्तस्य गृहे न बन्धः ।

यद्भस्मक्तहीनस्त्वगृहेऽचप बद्धो

राजाऽचप मुक्तो जनको गृहिः ॥८-११॥

devyaa mahattvam khalu varnyate'tra

yadbhaktimaaptasya gri'he na bandhah' .

yadbhaktiheenastvagri'he'pi baddho

raajaa'pi mukto janako gri'hasthah' .. 8-11..

11.In that I have described the glories of Devi. Those who have devotion to

goddess will not be bound to the duties of a householder (i.e he will not be

dependent) and to the one who lacks devotion, even if he is not a

householder, he would get attached. King Janaka though a householder was a

devotee also.

Vyaasa begins to advice: by hearing devi bhagvatham with full concentration

we can understand the importance of Devi. It will be understood that These

are all Devi’s idea. If you start the life of a householder, by invocating devi,

then we will not be tied down to the life of a householder. What about a non-

devotee? No need to untie the knots of a householder. A very good example

of this is the king of vidiha,king janaka. He is a king also a householder-at the

same time not dependent. He is an independent king- a great devi devotee.

But he was naturally dispassionate like Sanat Kumara, etc., the mind-born sons

of Brahma; therefore he could not get peace in studying the contents of the

Purana which deal with Karma Kanda (actions) fit for the householders.

He remained in a solitary place, his heart being troubled very much. He

appeared, as if, his heart was void. He had no interest for food and he did not

fast also. Once Vyasa Deva seeing his son Suka Deva so thoughtful, said: О

Son! What are you thinking constantly? And why are you troubling yourself so

much? Like an impoverished man, entangled in debt, you are always disturbed

by your thoughts. О child! When I your father is living, what for do you care?

Leave aside your innermost sorrows and be happy. Cast off all other thoughts

and think of the wisdom contained in the Sastras and try your best to acquire

Vijnana, the essence of wisdom. О Suvrata(Shuka)! If you do not get peace by

my words then go, at my word to Mithila, the city of the king Janaka.

О Mahabhaga! That king Janaka, who is liberated while living, whose soul is

religious and who is the ocean of truth will cut asunder the net of your

delusion.

О Son! Go to the king and question him on Varnasrama Dharma (Dharma

relating to caste and stages of life) and remove your doubts.

That royal sage Janaka, the greatest Yogi, the knower of Brahma and liberated

while living, is of pure soul, truth speaking, of a calm and quiet heart and

always fond of Yoga.”

चिदे हराजं तमिाप्य पृष्ट्वा

स्वधमजशङ्ाः पररहृत्य धीरः ।

फलेष्वसक्तः कुरु कमज तेन

कमजक्षयः स्यात्ति भद्रमस्तु ॥ ८-१२॥

videharaajam tamavaapya pri'sht'vaa

svadharmashankaah' parihri'tya dheerah' .

phaleshvasaktah' kuru karma tena

karmakshayah' syaattava bhadramastu .. 8-12..

12.You go and approach that king Janaka, ask him, About the dharma that

you have to follow, clear your doubts, And with a stable mind, without any

expectations, do your duty. That way all your passions will get destroyed and

you will lead a happy life.

The king of Videha, janak is a householder. Because of his experience he will

tell u everything. With that all your doubts will be clarified. Your doubt is that

you will be tied down if you become a householder. You go see janaka and ask

all your questions. He is a very knowledgeable person and is capable of

answering any questions. Interacting with knowledgeable people will clarify all

your doubts. You will understand that Marriage and the life of householder, is

not an invitation to imprisonment.

“I am doing this work. The reward or otherwise of that work only I want”-

doing work with this thot, will increase desires. These desires are what leads

one to attachments. Do work to please others, to please devi-this is the only

solution to destroy attachments. If attachments are destroyed one becomes

free. This secret of karma janaka will tell you.

A householder who is free of desires? Or a king who is free of desires?-

Such thoughts about janaka arose in shukas mind. Vyaasa was very insistent

that if shuka talks to janaka all his doubts will be definitely clarified. Shuka

agreed. Vyaasa blessed him.

Hearing these words of Vyasa Deva, the highly spirited Shuka Deva of

unrivalled energy replied: “O virtuous one! Your word can never turn out false;

but when I hear that king Janaka is gladly governing his kingdom still he is

liberated while living, and disembodied while he has body—this your word-

appears to me quite contradictory like light and darkness at one and the same

place and time, and seems that these two epithets simply indicate vanity and

nothing else.

О Father! This is my greatest doubt how can the royal sage Janaka govern his

kingdom, being disembodied. It appears that your word about Janaka is quite

false as the son of a barren woman. О Father! I have now got a desire to see

the disembodied king Janaka; for my mind is plunged in great doubt how can

he remain in samsara

unattached like a lotus leaf in water? О Greatest Orator! Is the liberation of

Janaka according to Buddhistic doctrines or like the opinions of the

materialistic Carvakas! О highly intelligent one! How can the royal sage Janaka,

in spite of his being a householder, quit the usages of his senses? I cannot

comprehend this. How can the things enjoyed by him appear to him, as if,

unenjoyed and and how can his doings be his non-doings? How can the ideas

of mother, wife, son, sister, prostitutes and various persons having different

relations, arising within him vanish again altogether? And if that be not the

case, how can his Jivan muktahood be possible? If his taste be present of

pungent, sour, astringent, bitter, and sweet things, then it is clear that he is

enjoying all the most excellent things. 0 Father! This is my greatest wonder and

doubt, that if he has got the sense of heat and cold, pleasure and pain, how

can he be a Jivanmukta? That king is thoroughly expert in reigning his

kingdom; how then the ideas of enemy, friend, taste and distaste, remaining

absent in him, he can govern his state? How can he look with the same eyes a

thief and an ascetic? And if he makes any distinction, how then is his liberation

effected? I have never seen such a man, that is liberated while living and at the

same time an expert king in governing his subjects. For these reasons, great

doubt has arisen in me. I cannot understand how can king Janaka be liberated,

while he is remaining in his house? Whatever it be, I desire now greatly to see

him after his Jivanmuktahood; so I desire to go to Mithila to solve my doubts.”

श्रुत्वेचत सद्ः शुक आश्रमात्स

प्रिाय ियदेहपुरं समेत्य ।

प्रत्युद्गतः सिजजनय नृजपाय

न्यिेदयत्स्वागमनस्य हे तुम् ॥ ८-१३॥

shrutveti sadyah' shuka aashramaatsa

prasthaaya vaidehapuram sametya .

pratyudgatah' sarvajanairnri'paaya

nyavedayatsvaagamanasya hetum .. 8-13..

13. hearing this Suka started immediately from the hermitage, and

reached the kingdom of king Janaka(videha) where he was welcomed by all,

he then approached the king and told him the reason as to why he(shuka) has

come to meet him.

After getting vyaasaa’s blessings shuka immediately started. he walked very

fast and reached the borders of the kingdom of Videha. The guard at the

entrance to the city asked him a few questions based on spirituality. Shukan

answered all the questions. The people paid respects to shuka and he thus

reached the king. After the initial exchange of pleasantries shuka asked janaka

all the doubts that were troubling him.

Wont married life create attachments in people?-wasn’t this shuka’s doubt. No

they will not have any attachments was janaka’s answer. One should do all the

karma that one is entitled to at each and every stage. Brahmacharyam,

gaarhastyam, vaanprastham, sanyasam these are the 4 ashramas that will help

you to reach the ultimate destination. It is because of the duty of a

householder that this world is advancing. By accepting the duty of a

householder one need not be attached. About bondage and liberation janaka

spoke logically. The mind is cause for bondage and liberation, vyaasa had said-

same janak also confirmed.

Suka bowed down and circumambulated his most worshipful father, and went

out; he began to walk very fast like an arrow, leaving the bow, and when it has

left the bow. On his journey he saw various countries, various classes of

persons, earning money, various gardens and forests, various trees; in some

places he saw fields with green grains and grains standing on them; at others,

he saw ascetics practising asceticism, and initiated Yajniks (performing yajnas

or sacrifices); in some places he saw yogis practising yoga, the high souled

Vanaprasthis (in the third stage of life) residing in the forest, and at others he

saw devotees of Siva, Sakti, Ganesa, Surya and Visnu and many others. Thus he

went on in his journey, in great wonder, towards his destination. In his passage

he crossed Meru in two years and the Mount Himalayas in one year and then

reached the city of Mithila.

Going there he found the place full of wealth, corn, grain, etc. and all

prosperities and the people were all very happy and they observed the rules of

conduct as in the Sastras.

When he was about to enter into the city, the guard in front of the gate

stopped him, asking “who are you? Sir.” “What for are you come here?”

shuka’s control over his senses has been described in chapter 17 of book

1 of SDB

The questions asked by shuka and janaka’s answer is given in detail in

chapter18 &19 of book 1 of SDB

गृहिधमजस्य महत्त्वमिाद्

चिज्ञाय धीमान् स शुको चनिृत्तः ।

चपत्राश्रमं प्राप्य सुतां चपतॄणां

व्ासेऽचतहृिे गृचहणीं िकार ॥ ८-१४॥

gri'hasthadharmasya mahattvamasmaad

vijnyaaya dheemaan sa shuko nivri'ttah' .

pitraashramam praapya sutaam pitree'naam vyaase'tihri'sht'e

gri'hineem chakaara .. 8-14..

14. After learning about the Dharma of the life of the householder and

understanding its glories, that very wise Shuka, returned. He reached the

hermitage of his father. Vyaasa was very happy. Shuka then married the

daughter(peevari) of his fore fathers.

Whatever vyaasa had told shuka earlier, same thing janaka also told. Shuka’s

doubts were clarified. He returned to his father’s ashram. And informed his

father about his acceptance of marriage. Vyaasa was extremely happy. Shuka

got married to a young girl named peevari, the daughter of one of his

forefather.

Suka Deva, well conversant with all the Sastras and ever ready in studying the

Vedas, sat by the side of his father, with an enlightened mind, in his lovely

Asrama and thinking of the state of the high-souled Janaka in his kingdom,

began to feel the highest peace. Though Suka adopted the path of Yoga, yet

he married the daughter of a Muni, named Peevarl, very beautiful, fortunate,

and enhancing the glory of her father’s family.

उत्पाद् पुत्रां श्चतुरः सुतां ि

गृहिधमाज न् चिचधनाऽऽिरन् सः ।

प्रदाय ियनां मुनयेऽणुहाय

बभूि काले कृतसिजकृत्यः ॥ ८-१५॥

utpaadya putraamshchaturah' sutaam cha gri'hasthadharmaan

vidhinaa''charan sah' .

pradaaya chainaam munaye'nuhaaya

babhoova kaale kri'tasarvakri'tyah' .. 8-15..

15.He then produced four sons and a daughter, And after following the

dharma of householder properly, at the proper time gave his daughter in

marriage to a rishi named Anuha, And thus completed all his duties

properly.

By his wife peevari, were born first the four sons named Krsna, Gauraprabha,

Bhuri, and Devasruta and next a daughter was born who was named Kirti. He

duly raised them. He observed all the duties of a householder. When it was

time for kirti to get married, shuka got her married to a maharshi named

Anuha. He finished performing all the duties that a householder should be

doing.

चहत्वाऽऽश्रमं तातमपीशशयल-

शृङ्गे तपस्वी सहसोत्पतन् खे ।

बभौ स भास्वाचनि तचियोग-

स्मखन्नं चशिो व्ासमसान्त्त्वयच्च ॥ ८-१६॥

hitvaa''shramam taatamapeeshashaila

shri'nge tapasvee sahasotpatan khe .

babhau sa bhaasvaaniva tadviyoga-

khinnam shivo vyaasamasaantvayachcha .. 8-16..

16.he left the ashrama and also his father, he performed penance on the peak

of mount kailash, rose suddenly rose up to the sky and shined like the sun

God. Lord Shiva then consoled Sage Vyasa, who was sad at the parting with

his son.

Thus Shuka’s role as a householder ended. He was ever calm & devoid of any

emotions, left the ashrama and even vyaasa. Vyaasa ran behind him calling out

to him. Shuka did not bother to turn and look. Here shuka has shown us about

the futility of the attachment between father and son. The father in vyaasa still

had some attachment for his son shuka. Shuka started doing penance on the

peak of kailash mountain. As vyaasa stood watching him, vyaasa suddenly saw

shuka getting converted into a bright light and go up into the sky. He started

shining like a second sun in the sky. When his son shuka left, the father vyaasa,

was very upset. Finaly Lord Shiva appeared before him. Shiva showed the

shadow of shuka to vyaasa. Vyaasa got some respite from his grief.

In Devi bhagvatham skanda 1 chapter 14 describes the birth of shuka. The

next 6 chapters gives in detail his story. In the 19th chapter the liberation

of shuka has been explained.

सिजत्र शङ्ाकुलमेि चित्तं

ममेह चिचक्षप्तमधीरमातजम् ।

कतजव्मूढोऽस्मि सदा चशिे मां

धीरं कुरु त्वं िरदे नमस्ते ॥ ८-१७॥

sarvatra shankaakulameva chittam

mameha vikshiptamadheeramaartam .

kartavyamood'ho'smi sadaa shive maam

dheeram kuru tvam varade namaste .. 8-17

17.My mind which is always in a turmoil(doubt), is not stable and very sad and

filled with doubts. Oh consort of Lord Shiva, I am always ignorant about my

duties. Please make me brave and Oh goddess my salutations to you ,

Thinking that I will do something good, then start doing it with total

dedication, and suddenly loosing concentration- all these are signs of an

agitated mind. Not able to reach a solution for any doubts-these are the seeds

of doubts. What should we do? What should we not do?-Not knowing how to

distinguish them is n obstacle to all your works. One needs devi’s blessings if

one wants to clear these doubts. The poet prays to the Devi

Thus ends the 8th chapter