DEVI GITA Song of the Goddess Excerpt from The Śrīmad Devī Bhâgavatam. Translated by Swami Vijñanananda. aghori.it 1 THE SEVENTH BOOK Chapter XXXI On the Birth of Pârvatî in the House of Himâlayâs 1-2. Janamejaya said :-- "O Muni! You told before that "the Highest Light took Her birth on the top of the Himâlayâs." Now describe to me in detail about this Highest Light. What intelligent man can desist from hearing these nectar-like words about the S'akti? The danger of death may come even to the Devas that drink nectars but no such danger can possibly come to those that drink the nectar of the Devî's glorious deeds. 3-43. Vyâsa said :-- "O King! You are blessed; you have attained what you are to attain in this life; you are taught by the high-souled men; you are fortunate since you are so sincerely devoted to the Devî. O King! Hear the ancient history :--Wherever the Deva of the Devas, the Mahes'vara rested while He was wandering all over the world in a distracted state, carrying the Satî's body that as burnt by fire, He spent his time there with his senses controlled, in Samâdhi, forgetting all his knowledge of Samsâra in deep meditation of the form of the Devî. At this time, the three worlds, with their objects, moving and immoving, with their oceans, mountains and islands became void of prosperity and power. The hearts of all the embodied beings became dried up, without any trace of joy; they were all burdened with anxious thoughts and remained indifferent. All were merged in the ocean of sorrows and became diseased. Planets retrograded and the Devas had their states reversed. The Kings were attacked with a series of ills and misfortunes. Âdhibhantik and Âdhidaivik (from material causes and from divine interference). At this time a great Asura, named Târaka, became unconquerable owing to his receiving a boon from Brahmâ. Being intoxicated by his power and heroism, he conquered the three worlds and became the sovereign ruler.The Brahmâ Prajâpati, gave him boon to this effect that the legitimate son of S'iva would be able to kill him. And as at that time S'iva had no son, the great Asura, elated with joy, became infatuated and carried off all victories. All the Devas were banished from their places by his oppression; they remained always anxious owing to the want felt by them of a son of S'iva. "S'ânkara has now no wife; how can He then have a son! We are very unfortunate; how can our work be accomplished? Thus oppressed with thoughts, all the Devas went to Vaikuntha and informed the Bhâgavan Visnu of all that had happened, in privacy. The Bhâgavan Visnu began to tell them the means, thus :-- "O Devas! Why are you all so anxious when the Auspicious Goddess of the Universe, the Dweller in the Mani Dvîpa, the Yielder of all desires like a Kalpa Vriksa is always wakeful for you. It is due to your faults that She is showing Her indifference; it is meant to teach us (not for our destruction but to show Her Infinite mercy). When a mother nourishes and frightens and reprimands a son, it is not that she has became merciless; so the World Mother, the Controller of the Universe, will never be merciless to you as regards your qualifications and defects. A son commits offence at every step who can bear that in these three worlds except the mother! So soon take refuge to the Highest Mother, the Goddess of the universe, with the sincerest devotion. She will certainly take action and help your cause. Thus ordering the Devas, Visnu with His consort Laksmî and the other Devas quickly went out to worship the Devî. Going to the Himâlayâs, they soon engaged themselves in doing the Puras'charana Karma (act of repeating the names of the aghori.it 2 Deity, attended with burnt oblations and offerings, etc.). O King! Those who were well versed with the performance of sacrifice to the Mother, began their sacrificial ceremonies and all began to hold vows, viz, Tritiyâdi Vratânî. Some were engaged in incessantly meditating on the Devî; some began to repeat Her names constantly; some began to repeat the Devî Sûkta. Thus some devoted themselves to repeating names; others to repeating mantrams. Again some were engaged in performing severe (painful) Chândrâyana and other Vratas. Some were doing Antarayâgas (inner sacrifices); some were doing Prânâgnihotra Yâgas; whereas others engaged themselves in Nyâsâdi, etc. Again some began to worship the Highest S'aktî, the Goddess of the Universe, without any sleep or rest, by the seed mantra of Mâyâ. O King! Thus many years of the Devas passed away. When the ninth Tithî came in the month of Chaitra on Friday, the Highest Light of the Supreme Force suddenly appeared in front of them. That Light was equal to Koti lightnings, of a red colour, and cool like the Koti Moons. Again the lustre was like the Koti Suns. The four Vedas personified, were chanting hymns all round Her. That mass of fire was above, below, on all sides, in the middle; nowhere it was obstructed. It had no beginning, nor end. It was of the form of a female with hands and feet and all the limbs. The appearance was not that of a male nor that of an hermaphrodite. The Devas, dazzled by the brilliant lustre, first closed their eyes; but at the next moment, holding patience when they opened again their eyes, they found the Highest Light manifesting in the form of an exceedingly beautiful Divine Woman. Her youth was just blooming and Her rising breasts, plump and prominent, vying as it were, with a lotus bud, added to the beauty all around. Bracelets were on Her hands; armlets on Her four arms; necklace on Her neck; and the garland made of invaluable gems and jewels spread very bright lustre all around. Lovely ornaments on Her waist making tinkling sounds and beautiful anklets were on Her feet. The hairs of Her head, flowing between Her ears and cheek sparkled bright like the large black bees shining on the flower leaves of the blooming Ketakî flower. Her loins were nicely shaped and exquisitely lovely and the hairs on Her navel gave additional beauty. Her exquisitely lively lotus mouth rendered more lustrous and beautiful by the shining golden ear-ornaments, was filled with betel leaves mixed with camphor, etc.; on Her forehead there was the half crescent moon; Her eye-brows were extended and Her eyes looked bright and beautifully splendid like the red lotus; Her nose was elevated and Her lips very sweet. Her teeth were very beautiful like the opening buds of Kunda flowers; from Her neck was suspended a necklace of pearls; on Her head was the brilliant crown decked with diamonds and jewels; on Her ears, earrings were suspended like the lines on the Moon; Her hairs were ornamented with Mallikâ and Mâlatî flowers; Her forehead was pasted with Kâsmîra Kunkuma drops; and Her three eyes gave unparallelled lustre to Her face. On Her one hand there was the noose and on Her other hand there was the goad; her two other hands made signs granting boons and dispelling fears; Her body shed lustre like the flowers of a Dârima tree. Her wearing is a red coloured cloth. All these added great beauty. Thus the Devas saw before them the Mother Goddess, the Incarnate of unpretended mercy, with a face ready to offer Her Grace, the Mother of the Whole Universe, the Enchantress of all, sweet-smiling, saluted by all the Devas, yielding all desires, and wearing a dress, indicative of all lovely feelings. The Devas bowed at once they saw Her; but they could not speak with their voice as it was choked with tears. Then holding their patience, with much difficulty, they began to praise and chant hymns to the World Mother with their eyes filled with tears of love and devotion and with their heads bent low. aghori.it 3 44-54. The Devas said :-- We bow down to Thee, the Devî and the Mahâ Devî, always obeisance to Thee! Thou art the Prakriti, and the Auspicious One; we always salute to Thee. O Mother! Thou art of a fiery colour (residing as a Red Flame in the heart of a Yogî) and burning with Asceticism and Wisdom (shedding lustre all around). Thou art specially shining everywhere as the Pure Chaitanya; worshipped by the Devas and all the Jîvas for the rewards of their actions; We take refuge to Thee, the Durgâ, the Devî, we bow down to Thee, that can well make others cross the ocean of Samsâra; so that Thou helpest us in crossing this terrible ocean of world. Mother! The Devas have created the words (i.e., the words conveying ideas are uttered by the five Vâyus, Prâna, etc., which are called the Devas) which are of the nature of Vis'varûpa, pervading everywhere, like the Kâma Dhenu (the Heavenly Cow yielding all desires, riches, honor, food, etc.), and by which the brutes (the gods) become egotistical. O Mother! Thou art that language to us; so Thou fulfillest our desires when we praise and chant hymns to Thee. O Devî! Thou art the Night of Destruction at the end of the world; Thou art worshipped by Brahmâ; Thou art the Laksmi, the S'akti of Visnu; Thou art the Mother of Skanda; the S'aktî of S'iva; Thou art the S'aktî Sarasvatî of Brahmâ. Thou art Aditi, the Mother of the gods and Thou art Satî, the daughter of Daksa. Thus Thou art purifying the worlds in various forms and giving peace to all. We bow down to Thee. We know Thee to be the great Mahâ Laksmî; we meditate on Thee as of the nature of all the S'aktis as Bhaghavatî. O Mother! Illumine us so that we can meditate and know Thee. O Devî! Obeisance to Thee, the Virât! Obeisance to Thee, the Sûtrâtmâ, the Hiranyagarbha; obeisance to Thee, the transformed into sixteen Vikritis (or transformations). Obeisance to Thee, of the nature of Brahma. We bow down with great devotion to Thee, the Goddess of the Universe, the Creatrix of Mâyic Avidyâ (the Nescience) under whose influence this world is mistaken as the rope as a garland is mistaken for a rope and again that mistake is corrected by whose Vidyâ. We bow down to Thee who art indicated by both the letters Tat and Tvam in the sentence Tat Tvamasi (Thou art That), Tat indicating the Chit (Intelligence) of the nature of oneness and Tvam indicating the nature of Akhanda Brahma (beyond the Annamaya, Prânamaya, Manomaya, Vijnânamaya and the Ânandamaya--the five Kos'as, the Witness of the three states of wakefulness, dream, and deep sleep states) and indicating Thee. O Mother! Thou art of the nature of Pranava Om; Thou art Hrîm; Thou art of the nature of various Mantras and Thou art merciful; we bow down again and again to Thy lotus Feet. When the Devas thus praised the Devî, the In-dweller of the Mani Dvîpa, the Bhagavatî spoke to them in a sweet cuckoo voice. 55. O Devas! What for have you come here? What do you want? I am always the Tree, yielding all desires to my Bhaktas; and I am ready to grant boons to them. 56-57. You are my devotees; why do you care, when I am on your side? I will rescue you from the ocean of troubles, O Devas! Know this as My true resolve. O King! Hearing these words of deep love, the Devas became very glad and gave out all their causes of troubles. 58-65. O Parames'varî! Thou art omniscient and witness of all these worlds. What is there in the three worlds that is not known to Thee! O Auspicious Mother! The Demon Târaka is giving us troubles day and night. Brahmâ has given him boon that he will be killed by the S'iva's son. O Mahes'varî! Satî, the wife of S'iva has cast aside Her body. It is known to Thee. What will the ignorant low people inform the one, Who is Omniscient? O Mother! aghori.it 4 We have described in brief all what we had to say. What more shall we say? Thou knowest all our other troubles and causes of sorrows. Bless us so that our devotion remains unflinched at Thy lotus feet; this is our earnest prayer. That Thou takest the body to have a son of S'iva is our fervent prayer to Thee. Hearing the Deva's words, Parames'varî, with a graceful countenance, spoke to them, thus :-- "My S'aktî will incarnate as Gaurî in the house of Himâlayâs; She will be the wife of S'iva and will beget a son that will destroy Târaka Demon and will serve your purpose. And your devotion will remain steadfast at My Lotus feet. Himâlayâs, too, is worshipping Me with his wholehearted devotion; so to take birth in his house is to my greatest liking; know this. 66-73. Vyâsa said :-- "O King! Hearing the kind words of the Devî, the King of mountains was filled with love; and, with voice choked with feelings and with tears in his eyes spoke to the Goddess of the world, the Queen of the three worlds. Thou hast raised me much higher, that Thou dost me so great a favour; otherwise where am I inert, and unmoving and where art Thou, of the nature of Existence, Intelligence and Bliss! It manifests the Greatness of Thy Glory. O Sinless One! My becoming the father of Thee indicates nothing less than the merits earned by me for doing countless As'vamedha sacrifices or for my endless Samâdhi. Oh! What a favour hast Thou shewn towards me! Henceforth my unparalleled fame will be spread throughout the whole Universe of five original elements that "The Upholder of the Universe, the World Mother has become the daughter of this Himâlayâs! This man is blessed and fortunate!" Who can be so fortunate, virtuous and merited as he whose daughter She has become, Whose belly contains millions of Brahmândas! I cannot describe what pre-eminent heavens are intended for my Pitris, my family predecessors, wherein virtuous persons like myself are born. O Mother! O Parames'varî! Now describe to me Thy Real Self as exemplified in all the Vedântas; and also Jñâna with Bhakti approved by the Vedas in the same way that Thou hast shown already this favour to me, so that by That Knowledge I will be able to realise Thy Self. 74. Vyâsa said :-- "O King! Thus hearing the praise of Himâlayas, the Goddess of the Universe, with a graceful look, began to speak the very secret essences of the S'rutis. Here ends the Thirty-first Chapter of the Seventh Book on the birth of Pârvatî in the House of Himâlayâs in the Mahâpurânam S'ri Mad Devî Bhâgavatam of 18,000 verses, by Maharishi Veda Vyâsa. aghori.it 5 Chapter XXXII On Self-realization, Spoken by the World Mother 1-50. The Devî said :-- "Hear, Ye Immortals! My words with attention, that I am now going to speak to you, hearing which will enable the Jîvas to realise My Essence. Before the creation, I, only I, existed; nothing else was existent then. My Real Self is known by the names Chit, Sambit (Intelligence), Para Brahma and others. My Âtman is beyond mind, beyond thought, beyond any name or mark, without any parallel, and beyond birth, death or any other change or transformation. My Self has one inherent power called Mâyâ. This Mâyâ is not existent, nor non-existent, nor can it be called both. This unspeakable substance Mâyâ always exists (till the final emancipation or Moksa). Mâyâ can be destroyed by Brahma Jñâna; so it can not be called existent, again if Mâyâ does not exist, the practical world cannot exist. So it cannot be called non-existent. Of course it cannot be called both, for it would involve contradictions. This Mâyâ (without beginning but with end at the time of Moksa) naturally arises as heat comes out of fire, as the rays come out of the Sun and as the cooling rays come out of the Moon. Just as all the Karmas of the Jîvas dissolve in deep sleep (S'usupti), so at the time of Pralaya or the General Dissolution, the Karmas of the Jîvas, the Jîvas and Time all become merged, in one uniform mass in this great Mâyâ. United with My S'aktî, I am the Cause of this world; this S'aktî has this defect that it has the power of hiding Me, its Originator. I am Nirguna. And when I am united with my S'aktî, Mâyâ, I become Saguna, the Great Cause of this world. This Mâyâ is divided into two, Vidyâ and Avidyâ. Avidyâ Mâyâ hides Me; whereas Vidyâ Mâyâ does not. Avidyâ creates whereas Vidyâ Mâyâ liberates. Mâyâ united with Chaitanya (Intelligence), i. e., Chidâbhâsa is the efficient cause of this Universe; whereas Mâyâ reduced to and united with five original elements is the material Cause of the Universe. Some call this Mâyâ tapas; some call Her inert, material; some call Her knowledge; some call Her Mâyâ, Pradhâna, Prakriti, Ajâ (unborn) and some others call Her S'aktî. The S'aiva authors call Her Vimars'a and the other Vedântists call Her Avidyâ; in short, this Mâyâ is in the heads of all the Pundits. This Mâyâ is called various in the Nigamas. That which is seen is inert; for this reason Mâyâ is Jada (inert) and as the knowledge it conveys is destroyed, it is false. Chaitanya (Intelligence) is not seen; if It were seen, it would have been Jada. Chaitanya is self-luminous; not illumined by any other source. Were It so, Its Enlightener would have to be illumined by some other thing and so the fallacy of Anavasthâ creeps in (an endless series of causes and effects). Again one thing cannot be the actor and the thing acted upon (being contrary to each other); so Chaitanya cannot be illumined by itself. So It is Self-luminous; and it illumines Sun, Moon, etc., as a lamp is self-luminous and illumines other objects. So, O Mountain! This My Intelligence is established as eternal and everlasting. The waking, dreaming and deep sleep states do not remain constant but the sense of "I" remains the same, whether in waking, dreaming or deep sleep state; its anomaly is never felt. (The Bauddhas say that) The sense of intelligence, Jñâna, is also not felt; there is the absence of it; so what is existent is also temporarily existent. But (it can then be argued that) then the Witness by which that absence is sensed, that Intelligence, in the shape of the Witness, is eternal. So the Pundits of all the reasonable S'âstras declare that Samvit (Intelligence) is Eternal and aghori.it 6 it is Blissful the fountain of all love. Never the Jîvas or embodied souls feel "I am not"; but "I am" this feeling is deeply established in the soul as Love. Thus it is clearly evident that I am quite separate from anything else which are all false. Also I am one continuous (no interval or separation existing within Me). Again Jñâna is not the Dharma (the natural quality) of Âtman but it is of the very nature of Âtman. If Jñâna were the Dharma of Âtman, then Jñâna would have been material; so Jñâna is immaterial. If (for argument's sake) Jñâna be denominated as material, that cannot be. For Jñâna is of the nature of Intelligence and Âtman is of the the nature of Intelligence. Intelligence has not the attribute of being Dharma. Here the thing Chit is not different from its quality (Chit). So Âtman is always of the nature of Jñâna and happiness; Its nature is Truth; It is always Full, unattached and void of duality. This Âtman again, united with Mâyâ, composed of desires and Karmas, wants to create, due to the want of discrimination, the twenty-four tattvas, according to the previous Samskâras (tendencies), time and Karma. O Mountain! The re-awakening after Pralaya Susupti is not done with Buddhi (for then Buddhi is not at all manifested). So this creation is said to be effected without any Buddhi (proper intelligence). O Chief of the Immovables! The Tattva (Reality) that I have spoken to you is most excellent and it is my Extraordinary Form merely. In the Vedas it is known as Avyâkrita (unmodified), Avyakta (unmanifested) Mâyâ S'abala (divided into various parts) and so forth. In all the S'âstras, it is stated to be the Cause of all causes, the Primeval Tattva and Sachchidânanda Vigraha. Where all the Karmas are solidified and where Ichchâ S'aktî (will), Jñâna S'aktî (intelligence) and Kriyâ S'aktî (action) all are melted in one, that is called the Mantra Hrîm, that is the first Tattva. From this comes out Âkâsa, having the property of sound, thence Vâyu (air) with "touch" property; then fire with form, then water having "Rasa" property; and lastly the earth having the quality "smell". The Pundits say that the "sound" is the only quality of Âkâsa; air has two qualities viz., sound and touch, fire has three qualities sound, touch, form; water has four qualities sound, touch, form, taste; and the earth has five qualities sound, touch, form, taste and smell. Out of these five original elements, the all-pervading, Sûtra (string or thread) arose. This Sûtrâtman (soul) is called the "Linga Deha", comprising within itself all the Prânas; this is the subtle body of the Paramâtman. And what is said in the previous lines as Avyakta or Unmanifested and in which the Seed of the World is involved and whence the Linga Deha has sprung, that is called the Causal body (Kârana body) of the Paramâtman. The five original elements (Apañchikrita called the five Tan Mâtrâs) being created, next by the Pañchîkarana process, the gross elements are created. The process is now being stated :-- O Girijâ! Each of the five original elements is divided into two parts; one part of each of which is subdivided into four parts. This fourth part of each is united with the half of four other elements different from it and thus each gross element is formed. By these five gross elements, the Cosmic (Virât) body is formed and this is called the Gross Body of the God. Jñânendriyas (the organs of knowledge) arise from Sattva Gunas of each of these five elements. Again the Sattva Gunas of each of the Jñânendriyas united become the Antah Karanâni. This Antah Karana is of four kinds, according as its functions vary. When it is engaged in forming Sankalpas, resolves, and Vikalpas (doubts) it is called "mind". When it is free from doubts and when it arrives at the decisive conclusion, it is called "Chitta"; and when it rests simply on itself in the shape of the feeling "I", it is called Ahamkâra. From the Rajo Guna of each of the five elements arises Vâk (speech), Pâni (hands) Pâda (feet), Pâyu (Anus) and Upastha (organs of generation). Again their Rajo parts united give rise to the five Prânas (Prâna, Apâna, Samâna, Udâna and Vyâna) the Prâna Vayu resides in the heart; Apâna Vayu in the Arms; Samâna Vayu resides in the aghori.it 7 Navel; Udâna Vayu resides in the Throat; and the Vyâna Vâyu resides, pervading all over the body. My subtle body (Linga Deha) arises from the union of the five Jñânendriyas, the five Karmendriyas (organs of action), the five Pranas and the mind and Buddhi, these seventeen elements. And the Prakriti that resides there is divided into two parts; one is pure (Suddha Sattva) Mâyâ and the other is the impure Mâyâ or Avidyâ united with the Gunas. By Mâyâ is meant She, who, without concealing Her refugees, protects them. When the Supreme Self is reflected on this S'uddha Sattva, Mâyâ, He is called Îs'vara. This Suddha Mâyâ does not conceal Brahma, its receptacle; therefore She knows the All- pervading Brahma and She is omniscient, omnipotent, the Lady of all and confers favors and blessings on all. When the Supreme Self is reflected on the Impure Mâyâ or Avidyâ, He is called Jîva. This Avidyâ conceals Brahma, Whose nature is Happiness; therefore this Jîva is the source of all miseries. Both Îs'vara and Jîva have, by the influence of Vidyâ and Avidyâ three bodies and three names. When the Jîva lives in his causal body, he is named Prâjña; when he lives in subtle body he is known as Taijasa; while he has the gross body, he is called Vis'va. So when Îs'vara is in His causal body, he is denominated Îs'a; when He is in His subtle body, he is known as Sûtra; and when He is in His gross body, He is known as Virât. The Jîva glories in having three (as above-mentioned) kinds of differentiated bodies and Îs'vara glories in having three (as above-mentioned) kinds of cosmic bodies. Thus Îs'vara is the Lord of all and though He feels Himself always happy and satisfied, yet to favour the Jîvas and to give them liberation (Moksa) He has created various sorts of worldly things for their Bhogas (enjoyments). This Îs'vara creates all the Universe, impelled by My Brahma S'aktî. I am of the nature of Brahma; and Îs'vara is conceived in Me as a snake is imagined in a rope. Therefore Îs'vara has to remain dependent on My S'akti. Here ends the Thirty-second Chapter of the Seventh Book on Self-realization, spoken by the World Mother in the Mahâpurânam S'rî Mad Devî Bhâgavatam, of 18,000 verses, by Maharsi Veda Vyâsa. aghori.it 8 Chapter XXXIII On the Devî’s Virat Rûpa 1-19. The Devî said :-- "O Girirâja! This whole universe, moving and unmoving, is created by My Mâyâ S'aktî. This Mâyâ is conceived in Me. It is not, in reality, different or separate from Me. So I am the only Chit, Intelligence. There is no other intelligence than Me. Viewed practically, it is known variously as Mâyâ, Vidyâ; but viewed really from the point of Brahman, there is no such thing as Mâyâ; only one Brahman exists, I am that Brahma, of the nature of Intelligence. I create this whole world on this Unchangeable Eternal (Mountain-like) Brahma, (composed of Avidyâ, Karma, and various Samskâras) and enter first as Prâna (vital breath) within it in the form of Chidâbhâsa. O Mountain! Unless I enter as Breath, how can this birth and death and leaving and retaking bodies after bodies be accounted for! As one great Âkâs'â is denominated variously Ghatâkâs'a (Âkâs'â in the air), Patâkâs'a (Âkâs'â in cloth or picture), so I too appear variously by acknowledging this Prâna in various places due to Avidyâ and various Antahkaranas. As the Sun's rays are never defiled when they illumine various objects on earth, so I, too, am not defiled in entering thus into various high and low Antahkaranas (hearts). The ignorant people attach Buddhi and other things of activity on Me and say that Âtman is the Doer; the intelligent people do not say that. I remain as the Witness in the hearts of all men, not as the Doer. O Achalendra! There are many Jîvas and many Îs'varas due to the varieties in Avidyâ and Vidyâ. Really it is Mâyâ that differentiates into men, beasts and various other Jîvas; and it is Mâyâ that differentiates into Brahma, Visnu and other Îs'varas. As the one pervading sky (Âkâs'a) is called Mahâkâs'a Ghatâkas'a (being enclosed by jars), so the One All- pervading Paramâtmâ is called Paramâtmâ Jîvâtmâ (being enclosed within Jîvas). As the Jîvas are conceived many by Mâyâ, not in reality; so Îs'varas also are conceived many by Mâyâ; not in essence. O Mountain! This Avidyâ and nothing else, is the cause of the difference in Jîvas, by creating differences in their bodies, indriyas (organs) and minds. Again, due to the varieties in the three Gunas and their wants (due to the differences between Sâttvik, Râjasik and Tâmasik desires), Mâyâ also appears various. And their differences are the causes of different Îs'varas, Brahma, Visnu and others. O Mountain! This whole world is interwoven in Me; It is I that am the Îs'vara that resides in causal bodies; I am the Sutrâtman, Hiranyagarbha that resides in subtle bodies and it is I that am the Virât, residing in the gross bodies. I am Brahmâ, Visnu, and Mahes'vara; I am the Brâhmi, Vaisnavi and Raudrî S'aktis. I am the Sun, I am the Moon, I am the Stars; I am beast, birds, Chandâlas and I am the Thief, I am the cruel hunter; I am the virtuous high-souled persons and I am the female, male, and hermaphrodite. There is no doubt in this. O Mountain! Wherever there is anything, seen or heard, I always exist there, within and without, There is nothing moving or unmoving, that can exist without Me. If there be such, that is like the son of a barren woman. Just as one rope is mistaken for a snake or a garland, so I am the One Brahma and appears as Îs'vara, etc. There is no doubt in this. This world cannot appear without a substratum. And That Substratum is My Existence. There can be nothing else. aghori.it 9 20. The Himâlayâs said :-- "O Devî! If Thou art merciful on me, I desire, then, to see Thy Virât form in the Fourth Dimensional Space. This sight is developed when the mind resides in the heart centre or in the centre of the eye-brows. A proper teacher is necessary. 21-41. Vyâsa said :-- "O King! Hearing the words of Girirâja, Visnu and all the other Devas gladly seconded him. Then the Devî, the Goddess of the Universe, knowing the desires of the Devas, showed Her Own Form that fulfils the desires of the Bhaktas, that is auspicious and that is like the Kalpa Vriksa towards the Bhaktas. They saw Her Highest Virât Form. The Satyaloka is situated on the topmost part and is Her head; the Sun and Moon are Her eyes; the quarters, Her ears; the Vedas are Her words; the Universe is Her heart; the earth is Her loins; the Bhuvarloka is Her navel; the asterisms are Her Thighs; the Maharloka is Her neck; the Janarloka is Her Face; the Taparloka is Her head, situated below the Satyaloka; Indra and the Devas and the Svarloka is Her arms; the sound is the organ of Her ears; the As'vin twins, Her nose; the smell is the organ of smell; the fire is within Her face; day and night are like Her two wings. The four-faced Brahmâ is Her eyebrows; water is Her palate; the juice thereof is Her organ of taste; Yama, the God of Death, is Her large teeth; the affection is Her small teeth; Mâyâ is Her smile; the creation of Universe is Her sidelooks; modesty is Her upper lip; covetousness is Her lower lip; unrighteousness is Her back. The Prajâpati is Her organ of generation; the oceans are Her bowels; the mountains are Her bones; the rivers are Her veins; and the trees are the hairs of Her body. O King! Youth, virginity, and old age are Her best gaits, positions or ways (courses) paths, the clouds are Her handsome hairs; the two twilights are Her clothings; the Moon is the mind of the Mother of the Universe; Hari is Her Vijnâna S'âkti (the knowledge power); and Rudra is Her all-destroying power. The horses and other animals are Her loins; the lower regions Atala, etc., are Her lower regions from Her hip to Her feet. The Devas began to behold Her this Cosmic (Virâta) appearance with eyes, wide awake, with wonder. Thousands of fiery rays emitted from Her form; She began to lick the whole universe with Her lips; the two rows of teeth began to make horrible sounds; fires came out from Her eyes; various weapons were seen in Her hands; and the Brâhmanas and Ksattriyas are become the food of that Awful Deity. Thousands of heads, eyes and feet were seen in that form. Crores of Suns, crores of lightings flashes, mingled there. Horrible, Awful, That appearance looked terrific to the eyes, heart and mind. The Devas thus beheld and began to utter cries of horror and consternation; their hearts trembled and they were caught with immoveable senselessness. "Here is the Devî, our Mother and Preserver." This idea vanished away at once from their minds. At this moment the Vedas that were on the four sides of the Devî, removed the swoon of the Devas and made them conscious. The Immortals got, then, the excellent Vedas; and, having patience, began to praise and chant hymns in words choked with feelings and with tears flowing from their eyes. 42-53. The Devas said :-- "O Mother! Forgive our faults. Protect us, the miserable, that are born of Thee. O Protectress of the Devas! Withhold Thy anger; we are very much terrified at the sight of Thy this form. "O Devî! We are inferior immortals; what prayers can we offer to Thee! Thou Thyself canst not measure Thy powers; how then can we, who are born later, know of Thy greatness! Obeisance to Thee, the Lady of the Universe! aghori.it 10