S’rimad Devî
Bhâgavatam THE FIRST BOOK
Chapter III-IV
On praising
the Purânas and on each Vyâsa of every Dvâpara Yuga
1-11. Sûta
said :-- “O best of the Munis! I am now telling you the names of the Purânas,
etc., exactly as 1 have heard from Veda Vyâsa, the son of Satyavati; listen.
The Purâna
beginning with "ma" are two in number; those beginning with “bha” are
two; those beginning with “bra" are three; those beginning with "va”
are four; those beginning respectively with “A”, “na”, “pa”, “Ling”, “ga”, “kû”
and “Ska” are one each and “ma” means Matsya Purâna, Mârkandeya Purâna; “Bha”
signifies Bhavisya, Bhâgavat Purânas; “Bra” signifies Brahmâ, Brahmânda and
Brahmâvaivarta Purânas; “va” signifies Vâman, Vayu, Visnu and Varaha Purânas;
“A” signifies Agni Purâna; “Na” signifies Narada Purâna; “Pa” signifies Padma
Purâna; “Ling” signifies Linga Purânam; “Ga” signifies Govinda Purânam; Kû
signifies Kurma Purâna and “Ska” signifies Skanda Purânam. These are the
eighteen Purânas. O Saunaka! In the Matsya Purâna there are fourteen thousand
slokas; in the wonderfully varied Markandeya Purânam there are nine thousand
slokas. In the Bhavisya Purâna fourteen thousand and five hundred slokas are
counted by the Munis, the seers of truth. In the holy Bhâgavata there are
eighteen thousand S’lokas; in the Brahmâ Purâna there are Ajuta (ten thousand)
S’lokas. In the Brahmânda Purâna there are twelve thousand one hundred S’lokas;
in the Brahmâ Vaivarta Purânam there are eighteen thousand S’lokas. In the
Vaman Purâna there are Ajuta (ten thousand) S’lokas; in the Vayu Purânam there
are twenty-four thousand and six hundred S’lokas; in the greatly wonderful
Visnu Purâna there are twenty-three thousand S’lokas; in the Agni Purânam there
are sixteen thousand S’lokas; in the Brihat Narada Purânam, there are
twenty-five thousand S’lokas, in the big Padma Purâna there are fifty-five
thousand s'lokas; in the voluminous Linga Purâna eleven thousand s’lokas exist;
in the Garuda Purânam spoken by Hari nineteen thousand s'lokas exist; iu the
Kurma Purâna, seventeen thousand s'lokas exist and in the greatly wonderful
Skanda Purâna there are eighty-one thousand s'lokas, O sinless Risis! Thus I
have described to you the names of all the Purânas and the number of verses
contained in them. Now hear about the Upa Purânas.
12-17. The
first is the Upapurâna narrated by Sanat Kumâra; next comes Narasimha Purâna;
then Naradiya Purâna, S’iva Purâna, Purâna narrated by Durvasa, Kapila Purâna,
Manava Purâna, Aus’anasa Purâna, Varuna Purâna. Kalika Purâna, Samva Purâna,
Nandi Kes’wara Purâna, Saura Purâna, Purâna spoken by Parâs’ara, Âditya Purâna,
Mahesvara Purâna, Bhâgavata and Vasistha Purâna. These Upa Purânas are
described by the Mahatmas.
After
compiling the eighteen Purânas, Veda Vyâsa, the son of Satyavati composed
Mahabharata, that has no rival, out of these Purânas.
18-24. At
every Manvantara, in each Dvâpara Yuga, Veda Vyâsa expounds the Purânas duly to
preserve the religion. Veda Vyâsa is no other person than Visnu Himself; He, in
the form of Veda Vyâsa, divides the (one) Veda into four parts, in every
Dvâpara Yuga, for the good of the world. The Brahmânas of the Kali age are
shortlived and their intellect (Buddhi) is not sharp; they cannot realise the
meaning after studying the Vedas; knowing this in every Dvâpara Yuga Bhagavân
expounds the holy Purâna Samhitas. The more so because women, S’udras, and the
lower Dvijas are not entitled to hear the Vedas; for their good, the Purânas have
been composed. Tne present auspicious Manvantara is Vaivasvata; it is the
seventh in due order; and the son of Satyavati, the best of the knowers of
Dharma, is the Veda Vyâsa of the 28th Dvâpara Yuga of this seventh Manvantara.
He is my Guru; in the next Dvâpara, Yuga Asvatthama, the son of Drona will be
the Veda Vyâsa. Twenty-seven Veda Vyâsas had expired and they duly compiled
each their own Purâna Samhitas in their own Dvâpara Yugas.
25-35. The
Risis said :-- “O highly fortunate Sûta! kindly describe to us the names of the
previous Veda Vyâsas, the reciters of the Purânas in the Dvâpara Yugas.
Sûta said :--
In the first Dvâpara, Brahmâ Himself divided the Vedas; in the second Dvâpara,
the first Prajapati Vyâsa did the same; so S’akra, in the third, Brihaspati, in
the fourth, Surya in the fifth; Yama, in the sixth, Indra, in the seventh,
Vasistha, in the eighth; Sarasvata Risi in the ninth, Tridhama, in the tenth;
Trivrisa, in the eleventh, Bharadvâja, in the twelfth; Antariksa, in the
thirteenth; Dharma, in the fourteenth; Evaruni in the fifteenth; Dhananjaya, in
the sixteenth; Medhatithi in tba seventeenth; Vrati, in the eighteenth; Atri,
in the nineteenth; Gautama in the twentieth, Uttama, whose soul was fixed on
Hari, in the twenty-first, Vâjasravâ Vena, in the twenty second; his family
descendant Somaiu the twenty-third; Trinavindu, in the twenty-fourth; Bhârgava,
in the twenty-fifth; Sakti, in the twenty-sixth, Jâtûkarnya in the
twenty-seventh and Krisna Dvaipâyana became the twenty-eighth Veda Vyâs in the
Dvâpara Yugas. Thus I have spoken of the 28 Veda Vyâsas, as I heard. 1 have
heard the holy S’rimad Bhâgavat from the month of Krisna Dvaipayana. This
removes all troubles, yields all desires, and gives Moksa and is full of the
meanings of the Vedas. This treatise contains the essence of all the S’astras
and is dear always to the Mamuksas (those who want Moksa or liberation).
36-43. O best
Munis! Thus, compiling the Purânas Veda Vyâsa thought this Purâna to be the
best; so (without teaching it to other persons) he settled that his own son the
high-sould S’uka Deva born of the dry woods used for kindling fire (excited by
attrition), having no passion for the worldly things, would be the fit student
to be taught this Purâna and therefore taught him; at that time I was a fellow
student along with S’aka Deva and I heard every thing from the mouth of Vyâsa
Deva and realised th« secret meanings thereof. This has happened through the
grace of the merciful Guru Veda Vyâsa.
Here ends the
Third Chapter of S’rimad Devi Bhâgavatam on praising the Purânas and on each
Vyâsa of every Dvâpara Yuga.
Chapter IV
On the
excellency of the Devî
1-3. The
Risis said :-- O Saumya! How was S’uka Deva born? Who studied these Purâna
Samhitâs; by which wife of Vyâsa Deva? And How? O highly intelligent one! You
have just spoken that S’uka Deva was not born from womb, in the natural way; he
was born of the dry pieces of wood for Homa sacrifice. But we heard before that
the great ascetic was Yogi even in his mother's womb, so a great doubt comes to
our minds. You better remove that to-day; how he studied also these Purânas, as
vast in their nature; say this.
4-5. Sûta
said :-- In long-past days, Satyavati's son Vedas Vyâs, while in his own
hermitage on the banks of the river Sarasvati, was greatly wondered to see a
pair of Châtakas (Sparrows). He saw the pair putting the beak of their young
one, just born of the egg, of beautiful body, red mouth, and greasy body. They
do not care at all for their own hunger and toil; all they are caring for is to
nurture their young one. He said also that the pair are rubbing their bodies
over the body and kissing lovingly the mouth of the young one and feeling the
highest pleasure. Seeing this wonderful affection of the two sparrows towards
their young, Veda Vyâs became very anxious and thought over the following in
his mind.
9-14. Oh!
What wonder is there, when the birds have so much filial affection towards
their child, that men, who want services from their sons, would show their
affection towards their sons! This pair of sparrows will not perform the happy
marriage of their young one and will not see the face of their son’s wife; nor
when they will grow old, that their child would become very religious and serve
them to attain great merits in Heaven. Nor do they expect that their child
would earn money and satisfy them nor the child would perform when they die,
their funeral obsequies duly and help them in their sojourn in the next world;
nothing of all these. Nor will the child perform the S’râdh ceremony at Gayâ;
nor will the child offer the oblation of a blue bull on the day of offering the
sacrifice to its ancestor (the bull is then let loose and held sacred); yet the
pair of sparrows have so much affection towards their young one! Oh! in this
world to touch the body of the son, especially to nurture the sons, is the highest
happiness in life.
15-27. There
is no prospect in the after birth of the sonless; never, never will Heaven be
his. Without son, there is none other who can be of help in the next world.
Thus in the Dharma S’âstras, Manu and other Munis declare that the man who has
sons goes to Heaven and the sonless one can never go to Heaven. The man
possessing a son is entitled to the Heavenly pleasures can be vividly seen,
rather than imagined. The man with son is freed from sins; this is the word of
the Vedas. The sonless man becomes very much distressed even at the time of
death and while lying on bed that is ground at that time, mournfully thinks.
“This all my vast wealth, various things, this my beautiful house, who will
enjoy all these?”
When the
sonless man is thus perplexed in his mind at the time of his death and becomes
restless, then it is sure that his future career is full misfortunes; unless
one’s mind is calm and serene at the time of death, can never attain a good
goal. Thus thinking variously, the Satyavati's son Veda Vyâs sighed heavily and
became unmindful. He thought of various plans and at last, coming to a definite
conclusion, went to the Sumeru mountain to perform Tapasyâ. On reaching there,
he thought which Deva he will worship! Visnu, S’iva, Indra, Brahmâ, Surya,
Ganes’a, Kârtikeya, Agni, or Varuna? Who will grant him boon quickly and thus
satisfy his desires. While thus cogitating in his mind, came there the Muni
Nârada, of one mind with lute in hamd, accidentally in his course of travels.
Seeing Nârada, the Satyavati’s son Veda Vyâsa gave him a hearty welcome, with
great gladness, offering him Arghya and Âsan (seat) and asked about his
welfare. Hearing this question of welfare, Nârada Muni spoke :-- “O Dvaipâyan!
Why do you look so care worn! First speak this out to me”.
28-30. Veda
Vyâsa said :-- “ The sonless man has no goal; therefore there is no happiness
in my mind; I am always anxious to get a son and therefore I am very sorry.
To-day my mind is sorely troubled with the one idea, which Deva I may satisfy
by my tapasyâ, who will grant me my desires; now I take your refuge. O merciful
Maharsi! You are omniscient; say this quickly; which Deva I will take for my
refuge, who will grant me a son”.
31-37. Sûta
said :-- Thus questioned by Krisna Dvaipâyan Veda Vyâsa, the high souled Nârada
Muni, well versed in the Vedas, became very glad and spoke thus :-- O highly
fortunate Parâs'arâ’s son. The question that you have asked me to-day was
formerly asked by my father to Nârâyana. At this, Nârâyana Vasudeva, the Deva
of the Devas, the Creator, Preserver and Destroyer of the Universe, the husband
of Laksmî, the four armed, wearing yellow garment, holding conchshell, discus,
club and with the mark S’rîvatsa (a mark or curl of hair on the heart of Visnu)
adorning His breast and decorated with
Kaustuvagem, the Divinity Himself, became merged in great Yoga; at this
my Father became greatly surprised and said :-- “O Janârdana! Thou art the Deva
of the Devas; the Lord of the Present, the Past and the Future, the Lord of
this Universe; why art thou meditating in Yoga? And what is it that Thou art
meditating? O best of the Devas! Thou art the Lord of the entire Universe and
yet Thou art now merged in deep meditation. At this I am greatly surprised (my
surprise is not without foundation; Thou canst Thyself see). What more
wonderful than this can happen?
38-43. O Lord
of Rama! I am sprung from the lotus from thy navel and have become the Lord of
this whole universe; who is there in this universe that is superior to Thee;
kindly say this to me. O Lord of the world? Thou art the Origin of all, the
Cause of all causes, the Creator, Preserver and Destroyer and the capable Doer
of all actions. O Maharaja! at Thy will, I create this whole universe and Rudra
destroys iu due time this world. He is always under Thy command. O Lord! By Thy
command the Sun roams in the sky; the wind blows in various auspicious or
inauspicious ways and the fire is giving heat and the cloud showers rain. I
don’t see in the three Lokas any one superior to Thee. Then whom art Thou
meditating while being questioned by his very intelligent son S’uka Deva! not
born in the usual way from womb, Dvaipâyana expounded all the secret excellent
meanings of the Purâna and thereby I also came to know them also. O saintly
persons! Thus S’uka Deva, sincerely earnest to cross this endless bottomless
ocean of S’amsara, tasted of the wonderful traits of the Veda, the Kalpa tree,
this S’rimad Bhâgavata with its numerous stories and anecdotes with great
eagerness and intense pleasure.
38-43. Oh!
Who is there in this world that is not freed from this terror of Kali, after he
has heard this Bhâgavata. Even if the greatest sinner, void of the right ways
of living and Achara as ordained in the Vedas, hears on a pretence this
excellent Devî Bhâgavata, the chief of the Purânas, he enjoys all the great enjoyments
of this world and in the end attains the eternal place occupied by the Yogis.
She who is rare, in Her Nirguna aspect, to even Hari and Hara, who is very dear
as Tattva Vidya to the Jñanins whose real nature can be realised only in
Samâdhi, She resides always in the cavity of the heart of the hearers of the
Bhâgavata Purâna. He who getting the all qualified human birth and getting the
reciter of this Purâna, the boat to cross, as it were, this world, does not
hear this blissful Purâna, he is certainly deprived by the Creator. How is it
that the way-ward dull-headed persons, getting the vicious ears, can hear
always the faults and calumnies of others, that are entirely useless, and
cannot hear this pure Purâna that contains the four Vargas :-- Dharma, Artha,
Kama, and Mokhsa?
This is my
main point of doubt. O One of good vows! I am Thy devotee; be merciful to me
and speak this to me. There is almost nothing that is secret to Mahâpurusas;
this is a well-known fact”.
44-50. Thus
hearing Brahmâ's words, Bhagavan Nârâyana spoke :-- “O Brahmân! I now speak out
my mind to you; listen carefully. Though the Devas, Dânavas and men and all the
Lokas know that You are the Creator, I am the Preserver and Rudra is the
Destroyer, yet it is to be known that the saints, versed in the Vedas, have
come to this conclusion by inference from the Vedas that the creation,
preservation, and destruction are performed by the creative force, preservative
force and destructive force. The Rajasik creative force residing in you,
the Sattvik preservative force residing
in me, and the Tamasik destructive force residing in Rudra are the all-in-all.
When these Saktis become absent, you become inert and incapable to create, I to
preserve and Rudra to destroy.
O intelligent
Suvrata! We all are always under that Force directly or indirectly; hear
instances that you can see and infer. At the time of Pralaya, I lie down on the
bed of Ananta, subservient to that Force; again I wake up in the time of
creation duly under the influence of Time.
51-54. I am
always subservient to that Maha S’akti; (under Her command) I am engaged in
Tapasyâ for a long time; (By Her command) some time I enjoy with Lakshmî; some
time I fight battles, terrible to all the Lokas, with the Dânavas, involving
great bodily troubles. O Know of Dharma! It was before Your presence that I
fought hand to hand fight for five thousand years before Your sight on that one
great ocean in long-past days with the two demons Madhu and Kaitabha, sprung
from the wax of my ear, maddened with pride; and by the grace of the Devî,
successfully killed the two Dânavas.
55-61. O
highly fortunate one! you realised then the great S’akti, higher than the
highest and the cause of all causes; then why are you asking again and again
that question. By the will of that S’akti, I have got this idea of man and roam
on the great ocean; in yuga after yuga, I assume by Her will, the Tortoise,
Boar, Man-Lion, and Dwarf incarnations. No one likes to take birth in the womb
of inferior animals (especially birds). Do you think that I willingly take
unpleasant births as in the womb of boars, tortoise, i.e., certainly not? What
independent man is there who abandons the pleasurable enjoyment with Laksmi and
takes birth in inferior animals as fish, etc. or leaves his seat on the seat of
Gaduda and becomes engaged in great war-conflicts. O Svayambhu! In ancient days
you saw before your eyes that my head was cut off when the bowstring suddenly
gave way; and then you, brought a horse's head and by that help, the divine
artist Visvakarma, stuck that on to my headless body. O Brahmâ! Since then I am
known amongst men by the name of “Hayagrîva”.
This is well-known to you. Now say, were I independent, would such an ignominy
have happened to me? Never. Therefore, I am not independent; I am in every way
under that S’akti. O Lotus-born! I always meditate on that S’akti; and I do not
know any other than this S’akti”.
62-66. Nârada
said :-- Thus spoke Visnu to Brahmâ. O Muni Vedavyâs! Brahmâ spoke these to me.
So you, too, better meditate the lotus feet of Bhâgavati calmly in the lotus of
your heart for the success of your idea. That Devî will give you all that you
wish. Sûta said :-- At these words of Nârada, Satyavati's son Veda Vyâsa went
out to the hills for Tapasyâ, trusting the lotus feet of the Devî as the
all-in-all in this world.
Thus ends the
fourth chapter of the first Skandha on the excellency of the Devî in the Mahapurâna
S’rimad Devî Bhâgavatam of 18,000 verses.
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
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