S’rimad Devî
Bhâgavatam THE FIRST BOOK
Chapter V-VI
On the
narrative of Hayagrîva
1-4. The
Risis said :-- “O Sûta! Our minds are merged in the sea of doubt, hearing your
this most wonderful saying, surprising to the whole world. The head of Janârdan
Mâdhava, the Lord of all, was severed out of His body! And He was afterwards
known as Hayagrîva, the horse-faced! Oh! what more wonder can there be than
this? Whom the Vedas even praise, all the Devas rest on Whom, who is the Cause
of all causes, the Âdi Deva Jagannath (the Lord of the universe), Oh! how is it
that His head came to be severed! O highly intelligent one! Describe all this
to me in detail”.
5-9. Sûta
said :-- O Munis! Hear all attentively the glorious deeds of the supremely
energetic Visnu, the Deva of the Devas. Once on a time the eternal Deva
Janârdana became tired after the terrible continuous battle for ten thousand
years. After this the Lord Nârâyana seated Himself on Padmâsan (a kind of
posture) in some lovely place on a level plot of ground and placing his head on
the front of his bow with the bow strung and placed erect on the ground fell
fast asleep. Visnu, the Lord of Ramâ, was exceedingly tired and thus he fell
soon into deep sleep. At this time Indra and the other Devas, with Brahmâ and
Mahesâ began a sacrifice.
10-13. Then
they, for the sake of success in Deva's well, went to the region of Vaikuntha
to meet with the Deva Janârdana, the Lord of sacrifices. There the Devas, not
finding Visnu, came to know by their Dhyân (meditation) where Bhagavân Visnu
was staying and thither they went. They saw that the Lord Visnu, the Deva of the
Devas was lying unconscious, being under the arms of Yoganidrâ (the yogic
sleep). Therefore, they took their seats there. Seeing the Lord of the universe
asleep, Brahmâ, Rudra and the other Devas became anxious.
14-18. Indra
then addressed the Devas: --“O best of the Suras! Now what is to be done! How
shall we rouse Bhagavân from His sleep? Now think of the means by which this
can be effected”. Hearing Indra's words S’ambhu said :-- “O good Devas! Now we
must finish our sacrificial work. But if the sleep of Bhagavân be disturbed, He
would get angry.” Hearing S’ankara's words, Paramesthî Brahmâ created Vamrî
insects (a sort of white ants) so that they might eat up the forepart of the
bow that was lying on the ground causing the other end rise up and thus break
His sleep. Thus the Deva's purpose will, no doubt, be fulfilled. Thus settling
his mind, the eternal Deva Brahmâ ordered the white ants Vamrîs to cut the bow
string.
19-22.
Hearing this order of Brahmâ, Vamrî spoke to Brahmâ, thus :-- “O Brahmân! How
can I disturb the sleep of the Devadeva, Lord of Laksmî, the World Guru? To
rouse one from one's deep sleep, to interrupt one in one's speech, to sever the
love between a couple husband and wife, to separate a child from one's mother,
all these are equivalent to Brahmâhatyâ (murdering a Brahmân). Therefore, O
Deva! how can I interrupt the happiuess of sleep of the Devadeva? And what
benefit shall I derive by eating the bowstring, so that I may incur this
vicious act? But a man can commit a sin if there be any interest of his; I am
ready to eat this, if I get a personal interest”.
23-24. Brahmâ
said :-- We will give you, too, share in this our Yajña (sacrifice); so hear
me; do our work and rouse Visnu from His sleep. During the time of performing
Homa whatever ghee will fall outside the Homa-Kund (the sacrificial pit) will
fall to your share; so be quick and do this.
25-30. Sûta
said :-- Thus ordered by Brahmâ, the Vamrî insect soon ate away the fore end of
the bow that rested on the ground. Immediately the string gave way and the bow
went up; the other end became free and a terrible sound took place. The Devas
bcame afraid; the whole universe got agitated; the earth trembled. The sea
became swollen; the aquatic animals became startled; violent wind blew; the
mountains shook; ominous meteors fell. The quarters assumed a terrific aspect;
the Sun went down the horizon. In that time of distress the Devas became
anxious what evil might come down. O ascetics! while the Devas were thus
cogitating, the head with crown on it of the Devadeva Visnu vanished away ; no
body knew where it fell.
31-36. When
the awful darkness disappeared, Brahmâ and Mahâdeva saw the disfigured body of
Visnu with its head off. Seeing that headless figure of Visnu they were greatly
surprised; they were drowned in the ocean of cares and, overwhelmed with grief,
began to weep aloud. O Lord! O Master! O Devadeva! O Eternal one! what
unforeseen extraordinary mishap occurred to us to-day! O Deva! Thou canst not
be pierced nor cut asunder, nor capable of being burnt; how is it then that Thy
head has been taken away! Is this the Mâyâ (majic) of some. Deva? O all
pervading one! The Devas cannot live when Thy condition is thus; we do not know
what affection dost Thou have towards us. We are crying because of our selfish
ends; perhaps this therefore has occurred. The Daityas, Yaksas, or Râkhsasas
have not done this; O Lord of Laksmî! Whose fault will we ascribe this to? The
Devas themselves have committed this loss to themselves?
37-41. O Lord
of the Devas! The Devas are. now dependent! They are under Thee. Now where are
we to go? What are we to do? There is none to save the dull stupid Devas!
At this juncture, seeing S’iva and the other
Devas crying, Brihaspati, supremely versed in the Vedas, consoled them thus :--
“O highly fortunate one! what use there will be in thus crying and repenting?
it ought you now to consider the means that you should adopt to redress your
calamities. O Lord of the Devas! Fate and one's own exertion and intelligence
are equal; if the success comes not through Fate (Luck or chance) one is
certainly to show one's prowess and merit”.
42-46. Indra
said :-- Fie to your exertion when, before our eyes, the head of Bhagavân Visnu
Himself has been carried off! Fie, Fie to your prowess and intelligence! Fate
is in my opinion, the supreme.
Brahmâ said
:-- Whatever, auspicious or inauspicious, is ordained Daiva (Fate), every one
must bear that; no one can go beyond the Daiva. When one has taken up a body,
one must experience pleasure and pain; there is no manner of doubt in this.
See, in long-past days, by the irony of Fate, S’ambhu severed my head; His
generative organ, too, dropped down through curse. Similarly Hari's head has,
to-day, fallen into the salt ocean. By the influence of time, Indra, the Lord
of Sachi, had thousand genital marks over his body, was expelled from Heaven
and had to live in the Mânas sarovar in the lotuses and had to suffer many
other miseries.
47-50. O
Glorious ones! When such personages have suffered pains, then who else is there
in the world, that dues not suffer! so you all cease sorrows and meditate on
the Eternal Mahâmâyâ; who is the Mother of all, who is supporter of all, who is
of the nature of Brahmâvidyâ (the Supreme Knowledge) and who is beyond the
Gunas, who is the Prime Prâkriti, and who pervades the three Lokas, the whole
universe, moving and unmoving; She will dispense our welfare. Sûta said :--
Thus saying to the Devas, Brahmâ ordered all the Vedas, that were incarnate
there in their forms, for the successful issue of the Deva's work.
51-54. Brahmâ
said :-- “OVedas! Now go on and chant hymns to the Sacred Highest Devî
Mahâmâyâ, who is Brahmâvidyâ, who brings all issues to their successful issues,
who is hidden in all forms.” Hearing His words, the all-beautiful Vedas began
to chant hymns to Mahâmâyâ who can be comprehended by Jñân, and who pervades
the world.
The Vedas
said :-- Obeisance to the Devî! to the Mahâmâyâ! to the Auspicious One! to the
Creatrix of the Universe! We bow down to Thee, who is beyond the Gunas, the
Ruler of all the Beings! O Mother! Thou givest to S’ankara even His desires.
Thou art the receptacle of all the things; Thou art the Prâna of all the living
beings; Thou art Buddhi, Laksmî (wealth), S’obhâ, Ks'hamâ (forgiveness), S’ânti
(peace), Sraddhâ (faith), Medhâ (intellect), Dhriti (fortitude), and Smriti
(recollection).
55. Thou art the vindu (m) over the Prânava
(om) and thou art of the nature of semi-moon; Thou art Gâyattri, Thou art
Vyârhiti; Thou art Jayâ, Vijayâ, Dhâtri (the supportress), Lajjâ (modesty),
Kîrti (fame), Ichchâ (will) and Dayâ (mercy) in all beings.
56-57. O
Mother! Thou art the merciful Mother of the three worlds; Thou art the adorable
auspicious Vidyâ (knowledge) benefitting all the Lokas; Thou destroyest the
Universe and Thou skilfully residest (hidden) in the Vîja mantras. Therefore we
are praising Thee. O Mother! Brahmâ, Visnu, Mahes’vara, Indra, Sûrya, Fire,
Sarasvatî and other Regents of the Universe are all Thy creation; so none of
them is superior to Thee. Thou art the Mother of all the things, moving and
non-moving.
58-61. O
Mother ! When Thou dost will to create this visible Universe, Thou createst
first Brahmâ, Visnu and Mahes'vara and makest them create, preserve and destroy
this universe; but Thou remainest quite unattached to the world. Ever Thou
remainest constant in Thy one form. No one in this Universe is able to know Thy
nature; nor there is any body who can enumerate Thy names. How can he promise
to jump across the illimitable ocean, who cannot jump across an ordinary well.
O Bhagavatî!
No one amongst the Devas even knows particularly Thy endless power and glory.
Thou art alone the Lady of the Universe and the Mother of the world.
62-68. The
Vedas all bear testimony how thou alone hast created all this unreal and fleeting
universe. O Devî! Thou without any effort and having no desires hast become the
cause of this visible world, thyself remaining unchanged. This is a great
wonder. We cannot conceive this combination of contrary varieties in one. O
Mother! How can we understand thy power, unknown to all the Vedas even, when
thou thyself dost not know thy nature! We are bewildered at this. O Mother! It
is that thou dost know nothing about the falling off of the Visnu's head! Or
knowingly thou wanted to examine Visnu's prowess. Is it that Hari incurred any
heinous sin. How can that be! Where is sin to thy followers who serve Thee! O
Mother! Why art Thou so much indifferent to the Devas! It is a great wonder
that the head of Visnu is severed! Really, we are merged in great misfortunes.
Thou art clever in removing the sorrows of Thy devotees. Why art Thou delaying
in fixing again the head on Visnu's body.
O Devî! Is it
that Thou taking offence on the gods hast cast that on Visnu! or was it that
Visnu became proud and to curb that, Thou hast played thus! or is it that the
Daityas, having suffered defeat from Visnu went and practised severe tapasya in
some beautiful holy place, and have got some boons; and so Visnu's head has
thus fallen off!
Or is it, O
Bhagavatî! that Thou wert very eagerly interested to see Visnu's headless body
and therefore Thou hast seen thus! O Prime Force! Is it that Thou art angry on
the daughter of the Sindhu (ocean); Laksmî Devî! Else, why hast Thou deprived
Her of Her husband? Laksmî is born as a part of Thine; So Thou oughtest to
forgive Her offence.
Therefore
dost Thou gladden Her by giving back Her husband's life.
The principal
Devas, engaged in Thy service, always make their Prânams (bow down) to Thee; O
Devî! Beest Thou kind enough and make alive the Deva Visnu, the Lord of all and
crossest us across this ocean of sorrows. O Mother! We cannot make out anything
whatsoever where Hari's head has gone. We have no other protectress than Thee
who canst give back His life? O Devî! Dost Thou give life to the whole world as
the nectar gives life to all the Devas.
69-73. Sûta
said :-- Thus praised by the Vedas with their Angas, with Sâmagânas (the songs
from the Sâma Veda), the Nirgunâ Mahes'vari Devî Mahâmâyâ became pleased. Then
the auspicious voice came to them from the Heavens, gladdening all, and
pleasing to the ears though no form was seen: “O Suras! Do not care anything
about it; you are immortal (what fear can you have?) Come to your senses. I am
very much pleased by the praise sung by the Vedas. There is no doubt in this.
Amongst men, whoever will read this My stotra with devotion, will get all what
he desires. Whoever will hear this devotedly, during the three Sandhyas, will
lie freed from troubles and become happy. When this stotra has been sung by the
Vedas, it is equivalent to the Vedas.
74-75. Does
anything take place in this world without any cause? Now hear why Hari's head
was cut off. Once on a time, seeing the beautiful face of His dear wife Laksmî
Devî, Hari laughed in presence of Her.
76-82. At
this Laksmî Devî came to understand that “He has seen surely something ugly in
my face and therefore He laughed; otherwise why my Husband would laugh at
seeing me. But what reason can there be as to see ugliness in my face after so
long a time. And why shall He laugh without seeing something ugly, without any
cause. Or it may be, He has made some other beautiful woman as my co-wife”.
Thus arguing variously in her mind, Mahâ Laksmî gradually got angry and Tamo guna
slowly possessed Her. Then, by turn of Fate, in order that god’s work might be
completed, very fierce Tamas Sakti entered into Her body. She got very angry
and slowly said :-- “Let Thy head fall off”. Thus, owing to feminine nature and
the destiny of Bhagvan, Laksmî cursed without any thought of good or bad,
causing Her own suffering. By the Tâmasî S’akti possessing Her, she thought
that a co-wife would be more painful than Her widowhood and thus She cursed
Him.
83-86.
Falsehood, vain boldness, craftiness, stupidity, impatience, over-greediness,
impurity, and harshness are the natural qualities of women. Owing to that
curse, the head of Vasudeva has fallen into the salt ocean. Now I will fix the
head on His body as before. O Sura Sattamas! There is another cause, also,
regarding this affair. That will bring you great success. In ancient days a
famous Daitya, named Hayagrîva practised severe tapasya on the bank of the
Sarasvatî river.
87-92.
Abandoning all sorts of enjoyments, with control over his senses and without
any food, the Daitya did Japam of the (repeated) one syllabled Mâyâ-Vija-mantra
and, meditating the form of the Utmost Sakti of Mine, adorned with all
ornaments, practised very terrible austerities for one thousand years. I, too,
went to the place of austerities in My Tâmasî form, meditated by the Daitya and
appeared before him. There, seated on the lion's back, feeling compassion for
his tapasya I spoke to him :-- “O glorious One! O one of good vows! I have come
to grant boon to Thee!” Hearing the words of the Devî, the Daitya instantly got
up and falling down with devotion at Her feet, circumambulated Her. Looking at
My form, his large eyes became cheerful with feelings of love and filled with
tears; shedding tears, then, he began to chant hymns to Me.
93-95.
Hayagrîva said :-- “Obeisance to the Devî Mahâmaye! I bow down to Thee, the
Creatrix, the Preserver, and the Destructrix of the universe! Skilled in
shewing favour to Thy devotees! Giver of the devotee's desires! Obeisance to
Thee! O Thou, the giver of liberation! O Thou! The auspicious one! I bow down
to Thee. Thou art the cause of the five elements -- earth, water, fire, air,
and Akasa! Thou art the cause of form, taste, smell, sound and touch. O Mahes’vari!
the five jñânendriyas (organs of perception) eyes, ears, nose, tongue, and skin
and the five organs of action Karmendriyas :-- hands, feet, speech, arms, and
the organ of generation are all created by Thee.
96-100. The
Devî said :-- “O child! I am very much satisfied with your wonderful tapasya
and devotion. Now say what boon do you want. I will give you the boon that you
desire”. Hayagrîva said ;-- “O Mother! grant me that boon by which death will
not come to me, and I be invincible by the Suras and Asuras, I may be a Yogi
and immortal”.
The Devî said
:-- “ Death brings in birth and birth brings in death; this is inevitable.”
This order of things is extant in this world; never its violation takes place.
O best of the Râksasas! Thus knowing death sure, think in your mind and ask
another boon.
Hayagrîva
said: -- “O Mother of the universe! If it be that Thou art not willing at all
to grant me immortality, then grant me this boon that my death may not occur
from any other than from one who is horse-faced. Be merciful and grant me this
boon that I desire.”
101-105. O
highly fortunate one! “Go home and govern your kingdom at your ease; death
won't occur to you from any other beings then from one who is horse-faced.”
Thus granting the boon, the Devî vanished. Becoming very glad on getting this
boon, Hayagrîva went to his residence. Since then the wicked Daitya is
troubling very much all the Devas and Munis. There is none in the three worlds
to kill him. So let Visvakarmâ take a horse's head and fix it on the headless
body of Visnu. Then Bhagavân Hayagrîva will slay the vicious wicked Asura, for
the good of the Devas”.
106-112. Sûta
said :-- Thus speaking to the Devas, Bhagavatî S’arvânî remained silent. The
Devas became very glad and spoke this to Visvakarmâ :-- “Kindly do this Deva work and fix Visnu's
head. He will become Hayagrîva and kill the indomitable Dânava.” Sûta said :--
Hearing these words, Visvakarmâ quickly cut off with his axe, the head of a
horse, brought it before the Devas and fixed it on the headless body of Visnu.
By the grace of Mahâmâyâ, Bhagavân became horse-faced or Hayagrîva. Then, a few
days after, Bhagavân. Hayagrîva killed that proud Dânava, the Deva's enemy, by
sheer force. Any man, hearing this excellent anecdote, becomes freed, certainly
of all sorts of difficulties. Hearing or reading Mahâmâyâ's glorious deeds,
pure and sin destroying, gives all sorts of wealth.
Thus ends the
fifth chapter of the first Skandha on the description of the narrative of
Hayagrîva in the Mahâ Purâna S’rimad Devî Bhâgavatam of 18,000 verses.
Chapter VI
On the
preparation for war by Madhu Kaitabha
1-44. The
Risis said :-- “O Saumya! Just now you have spoken of the fight for five
thousand years, in that great ocean, between Bhagavân S’auri and Madhu
Kaitabha. How was it that the two greatly powerful Dânavas, invincible of the
Devas came to be born there? And why did Bhagavân Hari kill them? O highly
intelligent one! Kindly describe that greatly wonderful event. We all are
extremely eager to hear it, and you are the great Pundit and speaker, present
before us. It is our good luck that we have come across you here. As the
contact with the illiterate is very painful, so the contact with the literate
is very happy like nectar. The animals in this world live like illiterates;
they eat, call for their nature, void urines and faeces, and know wonderfully
well the sexual intercourse. Only they want discriminative knowledge of right
and wrong, of the real
and unreal,
and a knowledge of discrimination, leading to Moksa or final liberation; this
is the only point of difference. Therefore the persons that have no liking to
hear of Bhâgavata and books like it, are like beasts; there is no doubt in
this. Behold! Deer and some other animals can enjoy well the sense of hearing
like men; and the serpents, though wanting in the organ of hearing, become
charmed quite like men, as if tasting the pleasure of hearing sweet sounds.
Verily out of the five organs of perception the organ of hearing and the organ
of sight are benefitting, for the knowledge of things arises from hearing and
the heart is pleased by seeing. Therefore the Pundits divide in three classes,
the objects of hearing, as :-- (1) Sâttvik, (2) Râjasik and (3) Tâmasik. The
Vedas and other S’âstras are Sâttvik; the literature Sahitya is the Râjasik and
war news and finding fault with others is Tâmasik. The wise persons again
sub-divide the Sâttvik in three sub-classes :-- good, middling and worst. That
which gives Moksa is good or excellent; that which gives Heavens is middling
and that which gives this worldly pleasure is worst. In the same way, the
literature Sahitya is of three kinds :-- That which describes the people to
live with their legitimate wives is the best; which describes about prostitutes
is the middling; and that which makes people live with other's wives is the
worst.
The seers of
Sâstras, the learned men divide the subjects of the Tâmasik hearing into three
classes :-- That in which fight with the enemies is described is best; where
the fight, as of the Pandavas, with the enemies out of hatred, ill-feeling, is
described is middling; and that where fighting is described without any cause
is worst. Therefore, O highly intelligent one! Hearing the Purânas is far
superior to hearing other S’âstras, for thereby sins are destroyed, intellect
is increased and Punyam (good merits) is stored. So, O intelligent one! Kindly
describe to us, the Purânas, fulfilling all the requirements of life, that you heard
before from the mouth of Krisna Dvaipâyana”. Hearing these words of the Risis,
Sûta said :-- “O highly fortunate ones! When you all are desirous to hear the
Purânas and I am ready to tell them, then both of us are blessed on the surface
of the earth”.
In days of
yore, in the time of Pralaya (universal dissolution) when the three lokas and
the entire universe dissolved in water, when the Devadeva Janârdana was lying
asleep on the bed of Ananta, the thousand headed serpent, arose from the was of
the ear of Bhagavân Visnu, the two very powerful Daityas Madhu and Kaitabha;
they grew in the waters of the ocean and played around in the waters and thus
passed some of their time. Once, on a time, when the two huge bodied Dânavas
were playing with each other like two brothers, they thought that the general rule
of the universe is that no effect takes place without a cause and nothing can
rest without the receptacle thereof. But we cannot understand what is our
receptacle or who is resting on us. Whereon rests this pleasant expanse of wide
ocean? Who was it that created this? How was this created? Why are we living
here merged within the water? Who created us? and who are our father and
mother. Nothing of a these we know. Thus thinking, when they could not come to
any conclusion, Kaitabha spoke to Madhu, beside him, within the waters :-- “O
Brother! It seems to me the great immoveable force that makes us rest in this
water is the cause of all. This whole mass of water, too, pervaded by that force,
rests on that; that Highest Devî must be the Cause of us”.
When the two
Asuras, merged in this thought, understood this, they heard in the air the
beautiful Vâgvîja (the seed mantra of Vâk, the speech, the Devî Sarasvatî).
They then began to pronounce repeated the Vâgvîja mantra and practised it with
the great steadfastness. Next they saw, risen high up in the air, the
auspicious lightning and thought that certainly our mantra that we are
repeating has made Herself visible in this form of light and thus we have seen
certainly in the air, the saguna form (form with attributes) of Sarasvatî, the
goddess of Speech. Thus thinking in their minds they, without any food, with
their minds controlled, constantly thought of that, with their whole mind
collected on that, and repeating and meditating the mantra became one with
that. Thus they passed one thousand years in practising that great tapas; when
the Highest Âdyâ S’akti became pleased with them and seeing the two Dânavas,
steadfast in the practice of Tapas, tired, address them, invisibly in the way
of celestial voice thus :-- “O two Dânavas! I am exceedingly pleased with your
tapasyâ; so ask boon whatever you desire; I will grant it.” Hearing, then, the
celestial voice, thus the two Dânavas said :-- “O Devî! O Suvrate! Grant us
that we will die when we will.” Hearing this, Vagdevî said :-- “O two Dânavas!
Certain by My grace, you two will die when you will and you two brothers will
be invincible of all the Suras and Asuras. There is no doubt in this”.
Sûta said :--
When the Devî granted them this boon, the two Dânavas, puffed up with pride,
began to play with the aquatic animals in the ocean. O Brâhmins! Some days thus
passed away when the two powerful Dânavas saw the Brahmâ, the Prajâpati, seated
on the lotus of navel of Hari. Doubt came on their minds and they told him with
a view to fight :-- “O Suvrata! Either fight with us, or leave off this lotus
seat and go any where you like. If you be so weak, this auspicious lotus seat
not fit for you. For this should be enjoyed by the heroes. So if you be a
coward, leave it quickly”. Hearing these words of the Dânavas, Prajâpati,
engaged in the practice of Tapasyâ, saw the two great powerful heroes and began
to think anxiously “What should be done now” and waited there.
Thus ends the
sixth chapter of the first Skandha on the preparation for war by Madhu Kaitabha
in the Mahâpurâna S’rîmad Devî Bhâgavatam by Maharsi Veda Vyâsa.
S’rimad
Devî Bhâgavatam THE FIRST BOOK Chapter III-IV
S’rimad
Devî Bhâgavatam THE FIRST BOOK Chapter I-II
VISHNU PURANA. -
BOOK III. CHAP -16,17,18
VISHNU PURANA. -
BOOK III. CHAP. XV.
VISHNU PURANA. - BOOK
III. CHAP. XIV.
VISHNU PURANA. -
BOOK III. CHAP. XIII.
VISHNU PURANA. -
BOOK III. CHAP. XII.
VISHNU PURANA. -
BOOK III. CHAP. XI.
VISHNU PURANA. -
BOOK III. CHAP. X
VISHNU PURANA. -
BOOK III. CHAP. IX
VISHNU PURANA. -
BOOK III. CHAP. VIII
VISHNU PURANA. -
BOOK III. CHAP. VII.
VISHNU PURANA. - BOOK
III. CHAP. VI
VISHNU PURANA. -
BOOK III. CHAP. V
VISHNU PURANA. -
BOOK III. CHAP. IV
VISHNU PURANA. -
BOOK III.- CHAP. III
VISHNU PURANA. -
BOOK III.- CHAP. II.
चंद्रकांता
(उपन्यास) पहला अध्याय : देवकीनन्दन खत्री
खूनी औरत का
सात खून (उपन्यास) : किशोरी लाल गोस्वामी
ब्राह्मण की
बेटी : शरतचंद्र चट्टोपाध्याय (बांग्ला उपन्यास)
SELF-SUGGESTION AND
THE NEW HUNA THEORY OF MESMERISM AND HYPNOSIS – chapter-1, BY- MAX FREEDOM LONG
VISHNU PURAN-BOOK I
- CHAPTER 11-22
VISHNU PURANA. -
BOOK I. CHAP. 1. to 10
THE ROLE OF PRAYER.
= THOUGHT: CREATIVE AND EXHAUSTIVE. MEDITATION EXERCISE.
HIGHER REASON AND
JUDGMENT= CONQUEST OF FEAR.
QUEEN CHUNDALAI, THE
GREAT YOGIN
THE POWER OF
DHARANA, DHIYANA, AND SAMYAMA YOGA.
THE POWER OF THE
PRANAYAMA YOGA.
KUNDALINI,
THE MOTHER OF THE UNIVERSE.
TO THE KUNDALINI—THE
MOTHER OF THE UNIVERSE.
Yoga Vashist part-1
-or- Heaven Found by Rishi Singh Gherwal
Shakti and Shâkta
-by Arthur Avalon (Sir John Woodroffe),
Mahanirvana Tantra-
All- Chapter -1 Questions relating to
the Liberation of Beings
Tantra
of the Great Liberation
श्वेतकेतु और
उद्दालक, उपनिषद की कहानी, छान्द्योग्यापनिषद,
GVB THE UNIVERSITY OF VEDA
यजुर्वेद
मंत्रा हिन्दी व्याख्या सहित, प्रथम अध्याय 1-10,
GVB THE UIVERSITY OF VEDA
उषस्ति की
कठिनाई, उपनिषद की कहानी, आपदकालेमर्यादानास्ति,
_4 -GVB the uiversity of veda
वैराग्यशतकम्, योगी
भर्तृहरिकृत, संस्कृत काव्य, हिन्दी
व्याख्या, भाग-1, gvb the university of Veda
G.V.B. THE
UNIVERSITY OF VEDA ON YOU TUBE
इसे भी पढ़े-
इन्द्र औ वृत्त युद्ध- भिष्म का युधिष्ठिर को उपदेश
इसे भी पढ़े
- भाग- ब्रह्मचर्य वैभव
Read Also Next
Article- A Harmony of Faiths and Religions
इसे भी पढ़े-
भाग -2, ब्रह्मचर्य की प्राचीनता
वैदिक इतिहास
संक्षीप्त रामायण की कहानीः-
वैदिक ऋषियों
का सामान्य परिचय-1
वैदिक इतिहास
महाभारत की सुक्ष्म कथाः-
वैदिक ऋषियों
का सामान्य परिचय-2 –वैदिक ऋषि अंगिरस
वैदिक
विद्वान वैज्ञानिक विश्वामित्र के द्वारा अन्तरिक्ष में स्वर्ग की स्थापना
राजकुमार और
उसके पुत्र के बलिदान की कहानीः-
पुरुषार्थ और विद्या- ब्रह्मज्ञान
संस्कृत के अद्भुत सार गर्भित विद्या श्लोक हिन्दी अर्थ सहित
श्रेष्ट
मनुष्य समझ बूझकर चलता है"
पंचतंत्र- कहानि क्षुद्रवुद्धि गिदण की
कनफ्यूशियस के शिष्य चीनी विद्वान के शब्द। लियोटालस्टा
कहानी माधो चमार की-लियोटलस्टाय
पर्मार्थ कि यात्रा के सुक्ष्म सोपान
जीवन संग्राम -1, मिर्जापुर का परिचय
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