Brahman Consciousness

STRETCHING (exercise 2 to 5 minutes, twice daily) 

or Surya Namaskar 

BREATHING (exercise 2 to 5 minutes, twice daily)

or Pranayama | Breathing Basics

DEFAULT MEDITATION (practice 5 to 10 minutes, twice daily)  

DEFAULT MEDITATION (DM) is Silent Meditation

DM is a simple practice to quickly establish a valuable meditative state ~ "wakeful rest". 

If we choose, we can leverage this "wakeful rest" meditative state but DM is a stand-alone practice. 

The Path of Devotion
Develop Brahman Consciousness
The Pinnacle of Human Achievement

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In a quiet place, sit still with eyes closed and leave the mind alone. (5–10 minutes, twice per day, morning and evening).

Let the mind wander. 

Let the mind daydream. 

Leave the mind alone. 

"Be Still" with the Mind.

Only a few minutes, twice a day.

No mantra. No prayer.

"Wakeful Rest" Meditation

Resting in "Wakefulness"

PATANJALI FOUR KEYS or BRAHMAVIHĀRĀ FOUR IMMEASURABLES (practice 5 minutes, twice daily)

“By cultivating attitudes of friendliness toward the happy, compassion for the unhappy, delight in the virtuous, and disregard toward the wicked, the mind-stuff retains its undisturbed calmness.”

The Four Keys to Unlock Peace of Mind

Maitri
Friendliness Toward the Happy

Karuna
Compassion for the Unhappy

Mudita
Delight in the Virtuous

Upeksha
Disregard Toward the Wicked

LISTEN Gayatri Mantra Chanted By Brahmins (7 minutes, twice daily)

The Gayatri Mantra is also known as the Savltri Mantra.

BRAHMAN PUJA and LISTEN MAYA BEEJ MANTRA (10 to 15 minutes, once daily, before sleep)

for Devī Mūla Prakriti Bhagavatī, Builder of Manidvipa and Bhuvaneshvari Devī, Empress of Manidvipa. Who both are Brahman. 

PANCHA PRAKRITI AT MANIDVIPA
Devī Mūla Prakriti Bhagavatī asked that Saraswati, Lakshmi, Parvati/Durga, Gayatri/Savitri and Radha, as the "Pancha Prakriti" - the complete feminine personification of Prakriti - also be "at heart" for Manidvipa devotional practice for those who are drawn to their worship..

READ Devi Bhagavata Purana, 12th Book, Chapters 8 thru 12 (5 minutes, twice daily)

Chapter 8 - On the appearance of the Highest Śakti

1-8. Janamejaya spoke to Veda Vyāsa :-- O Bhagavān! Thou art the knower of all the Dharmas and Thou art the chief, the crown of the Pundits, knowing all the Śāstras. Now I ask Thee how is it that the twice-born have ceased to worship the Highest Śakti, the Gāyatrī and they now worship the other Devatās, on the face of the distinct command in the Śrutis that the worship of the Gāyatrī is nityā, that is, daily to be done at all times, especially during the three Sandhyā times, by all those that are twice-born?

In this world some are the devotees of Viṣṇu, some, the followers of Gaṇapatī, some are Kāpālikas, some follow the doctrines prevalent in China; some are the followers of Buddha or Cārvāka; some of them again wear the barks of trees and others roam naked. So various persons are seen having no trace of faith in the Vedas.

O Brāhmaṇa! What is the real cause underlying secretly here in this! Kindly mention this to me. Again there are seen many men, well versed in various metaphysics and logic, our B.A.s and M.A.s but then, again, they have no faith in the Vedas. How is this? Nobody wants anything ominous to him consciously. But how is it that these so-called learned men are fully aware and yet they are wonderfully void of any trace of faith in the Vedas? Kindly mention the cause underlying this, O Thou! The foremost of the knowers of the Vedas.

There is, again, another question :-- Thou hadst described before the glories of Maṇidvīpa, the highest and the best place of the Devī. Now I want to hear how is that Dvīpa greater than the great. Satisfy this servant of thine by describing these. If the Guru be pleased, he reveals even the greatest and the highest esoteric secret to his disciple.

9-10. Sūta spoke :-- Hearing the words of the King Janamejaya, the Bhagavān Veda Vyāsa began to answer the questions in due order. The hearing of this increases the faith of the twice-born in the Vedas.

11-30. Vyāsa said :-- Well has this been asked by you, O King! in due time and in an appropriate moment. You are intelligent and it seems that you have got the faith in the Vedas. I now answer. Listen. In ancient days, the Asuras, maddened with pride, fought against the Devas for one hundred years. The war was very extraordinary and remarkable. In this great war various weapons were used, variegated with numerous Māyās or ingenious devices. It tended to destroy the whole world. By the mercy of the Highest and the Most Exalted Śakti, the Daityas were overcome by the Devas in that Great War. And they quitted the Heavens and the Earth and went to the nether regions, the Pātāla. The Devas were all delighted and began to dwell on their own prowesses and became proud.

They began to say :-- “Why shall not victory be ours. Why are not our glories great? We are by far the best! Where are the Daityas? They are devils, powerless. We are the causes of creation, preservation and destruction. We all are glorious! Oh! What can be said before us in favour of the Asuras, the devils?” Thus, not knowing the Highest Śakti, the Devas were deluded. At this moment, seeing this plight of the Devas, the World Mother took pity on the Devas and, to favour them, O King! She appeared before them in the form of the Most Worshipful, the Great Holy Light. It was resplendent like ten million Suns, and cool as well like ten million Moons.

It was brilliant and dazzling like ten million lightning flashes, without hands and feet, and exceedingly beautiful! Never was this witnessed before! Seeing this Extraordinary Beautiful Lovely Light, the Devas were taken aback; they spoke amongst themselves, thus :-- “What is this! What is this! Is this the work of the Daityas or some other great Māyā (Mayic) played by them or is it the work of another for creating the surprise of the Devas!” O King! Then they all assembled together and decided to approach towards that Adorable

Light and to ask It what It was. They, then, would determine its strength and decide what to do afterwards.

Thus, coming to this ultimate conclusion, Indra called Agni and said :-- “O Agni! You are the mouth-piece of the Devas. Therefore do you go first and ascertain distinctly what this Light is.” Hearing thus the words of Indra, Agni, elated by his own prowess, set out immediately from the place and went to that Light.

Seeing Agni coming, the Light addressed him thus :-- “Who are you? What is your strength? State this before Me.”

At this Agni replied :-- “I am Agni. All the yajñās, ordained in the Vedas are performed through me. The power of burning everything in this universe resides in me.”

Then that adorable Light took up a straw of grass and said :-- “O Agni! If you can burn everything in this universe, then do you burn this trifling straw.” Agni tried his best to burn the straw but he could not burn it. He got ashamed and fast went back to the Devas.

Asked by the Devas, Agni told them everything and said :-- “O Devas! Know verily that the pride cherished by us that we are supreme, is entirely false.”

31-50. Indra then asked Vāyu (wind) and said :-- “O Vāyu! You are dwelling in this universe, through and through; by your efforts, all are moving; therefore you are the Prāṇa of all; it is possible that all forces are concentrated within you. Go and ascertain what is this Light? Verily I do not see any other person here than you who can ascertain this great adorable Light.” Hearing these commendable words of Indra, Vāyu felt himself elated and went at once to that place where was that Light.

Seeing the Vāyu, the Light, the Yakṣa, the demi-god, the Spirit asked in a gentle language :-- “Who are you? What strength is there in you? Speak out all these to me.” At this, Vāyu spoke arrogantly, “I am Mātarisvan, I am Vāyu; about my strength, I can move anything and I hold everything. It is through the strength of mine, that this universe is, and is alive and brisk with movements and works.”

That Highest Mass of Light then replied :-- “O Vāyu! Move this straw that lies before you, and if you cannot, quit your pride and go back to Indra ashamed.” At this Vāyu tried all his might but, alas! He could not move the straw a bit from that place!

Vāyu then gave up his pride and returned to the Devas and spoke to them all about the Yakṣa (a sort of demi-god, a ghost). O Devas! Our pride is vain; in no way can we be able to ascertain the nature of that Light. It seems that that Holy Light, adorable by all, is extraordinary.

Then all the Devas spoke with one voice to Indra :--

 “When You are the King of the Devas, better go yourself and ascertain the reality of Its Nature.” Indra, then, with great pride, went himself to the Light; the Light, too, began to disappear gradually from the place, and ultimately vanished from Indra’s sight. When Indra found that he could not even speak to That Light, he became greatly ashamed and began to conceive of his own nothingness.

He thought thus :-- “I won’t go back to the Devas. What shall I say to them? Never will I disclose to them my inferiority; one is better to die than do this. One’s self-honour is the only treasure of the great and honourable. If honour is gone, what use, then, is there in living?” O King! Then Indra, the Lord of Devas, quitted his pride and took refuge unto That Great Light which exhibited, ere long, such a glorious character.

At this moment, a celestial voice was heard from the Heavens :-- “O Indra! Go on now and do the japam, the reciting of the Māyā Vīja Mantra, the basic Mantra of Māyā. All your troubles will, then, be over.” Hearing this celestial voice, Indra began to repeat the Māyā Vīja, the Seed Mantra of Māyā, with rapt concentration and without any food.

51-61. Then on the ninth lunar day of the month of Caitra when the Sun entered the meridian, suddenly there appeared in that place a Great Mass of Light as was seen before. Indra saw, then, within that Mass of Light, a Virgin Form in full youth. The lustre from Her body was like that of ten million Rising Suns; and the colour was rosy red like a full-blown Javā flower. On Her forehead was shining the digit of the Moon; Her breasts were full, and, though veiled under the cloth, they looked very beautiful. She was holding noose and a goad in Her two hands and Her other two hands indicated signs of favour and fearlessness.

Her body was decked with various ornaments and it looked auspicious and exceedingly lovely; nowhere can be seen a woman beautiful like Her. She was like a Kalpa Vrikṣa (celestial tree yielding all desires); she was three eyed and Her braid of hair was encircled with Mālatī garlands. She was praised on Her four sides by the Four Vedas, Incarnate, in their respective Forms. The brilliancy of Her teeth shed lustre on the ground as if ornamented with Padmarāga jewels. Her face looked smiling. Her clothing was red and Her body was covered with sandalpaste. She was the Cause of all causes. Oh! She was all Full of Mercy. O King Janamejaya! Thus Indra saw, then, the Umā Parvatī Maheśvarī Bhagavatī and the hairs of his body stood on ends with ecstasy. His eyes were filled with tears of love and deep devotion and he immediately fell prostrate before the feet of the Devī. Indra sang various hymns to Her and praised Her. He became very glad and asked Her, “O Fair One! Art Thou that Great Mass of Light? If this be, kindly state the cause of Thy appearance.” O King! Hearing this, the Bhagavatī replied.

62-83. This My Form is Brahmā, the Cause of all causes, the Seat of Māyā, the Witness of all, infallible and free from all defects or blemishes. What all the Vedas and Upaniṣadas try to establish, what ought to be obtained, as declared by all the rules of austerity, and for which the Brāhmaṇas practise Brahmacaryam, I am all that. I have told you about that Brahmā, of the nature of the Great Holy Light. The sages declare that That Brāhmaṇ is revealed by “Oṃ” and “Hrīm”, the two Vījas (mystic syllables) that are My two first and foremost Mantras wherein I remain hidden. I create this universe with My two parts (in My two aspects); therefore My Vīja mantra is two. “Oṃ” Vīja is denominated as Saccidānanda (everlasting existence, intelligence and bliss) and “Hrīm” Vīja is Māyā Prakriti, the Undifferentiated Consciousness, made manifest. Know, then, That Māyā as the Highest Śakti and know Me as that Omnipotent Goddess at present revealed before your eyes. As moonlight is not different from the Moon, so this Māyā Śakti in the state of equilibrium is not different from Me. (The powerful man and the power he wields are not different. They are verily one and the same.) During Pralaya (the Great Latency period), this Māyā lies latent in Me, without there being any difference. Again at the time of creation, this Māyā appears as the fructification of the Karmas of the Jīvas. When this Māyā is potential and exists latent in Me, when Māyā is Antarmukhī, it is called Unmanifested and when the Māyā becomes Kinetic, when the Māyā is Bahirmukhī, when She is in an active Kinetic state, it is said to be Manifested. There is no origin or beginning of this Māyā. Māyā is of the nature of Brahmā in a state of equilibrium. But, during the beginning of the creation, Her form consisting of the several Guṇas appears, when Māyā is Bahir Mukhī, She becomes Tāmas, in Her Unmanifested state. O Indra! For this reason Her state of abstraction, and becoming introspective, this is Her Antarmukhī state; it is known as Māyā and Her looking outward is Her Bahirmukhī state; it is denominated by Tāmas and the other guṇas. From this comes Sāttva and then Rājas and Brahmā, Viṣṇu and Maheśa are of the nature of the three guṇas. Brahmā has the Rājo guṇa in Him preponderating; in Viṣṇu, the Sāttva guṇa preponderates and in Maheśa, the Cause of all Causes, is said to reside the Tāmo guṇa. Brahmā is known as of the Gross Body; Viṣṇu is known as of the Subtle Body; and Rudra is known as of the Causal Body and I am known as Turīya, transcending the Guṇas.

This Turīya Form of Mine is called the state of equilibrium of the Guṇas. It is the Inner Controller of all. Beyond this there is another state of Mine which is called the Formless Brahmā (Brāhmaṇ having no Forms). Know, verily, that my Forms are two, as they are with or without attributes (Saguṇa or Nirguṇa). That which is beyond Māyā and the Māyic qualities is called Nirguṇa (without Prākritic attributes) and that which is within Māyā is called Saguṇa. O Indra! After creating this universe, I enter within that as the Inner Controller of all and it is I that impel all the Jīvas always to their due efforts and actions. Know, verily, that It is I that engage Brahmā, Viṣṇu and Rudra, the causes of the several works of creation, preservation and destruction of this universe (they are performing their functions by My Command). Through the terror from Me the wind blows; through my terror, the Sun moves in the sky; through My terror, Indra, Agni, and Yama do their respective duties. I am the Best and Superior to all. All fear Me. Through My Grace you have obtained victory in the battle. Know, verily, that it is I that make you all dance like inert wooden dolls as My mere instruments. You are merely My functions. I am the Integral Whole. I give sometimes victory to you and sometimes victory to the Daityas; Yea, I do everything as I will, keeping My independence duly and, according to the Karmas, justly. Oh! You all, have forgotten me though your pride and sheer nonsense. You have been carried deep into dire delusion by your vain egoism. And know now that to favour you, this My Adorable Light has issued suddenly. Hence forth banish ever from your heart all your vain boastings and idle pratings. Take refuge wholly unto Me with all your head, heart and soul, unto My Saccidānanda Form and be safe. (At times the Devas forget and so fall into troubles).

84-93. Vyāsa said :-- Thus saying, the Mūla Pakriti, the Great Devī, the Goddess of the Universe, vanished from their sight. The Devas, on the other hand, began to praise Her then and there, with rapt devotion. Since that day, all the Devas quitted their pride and engaged themselves in worshipping the Devī devotedly. They worshipped the Gāyatrī Devī daily during the three Sandhyā times and performed various Yajñās and thus they worshipped Bhagavatī daily. Thus, in the Satya Yuga, everybody engaged themselves in repeating the Mantra Gāyatrī and worshipped the Goddess indwelling in the Praṇava and Hrīṃkāra. So, See now for yourself, that the worship of Viṣṇu or Śiva or initiation in the Viṣṇu Mantra or in the Śiva Mantra are not mentioned anywhere in the Vedas as to be done always and for ever. They are done for a while and not required any more when the objects are fulfilled; only the worship of Gāyatrī is always compulsory , to be done at all times, as mentioned in the Vedas. O King! If a Brāhmaṇa does not worship the Gāyatrī, know, then, for certain, that in every way, he is sure to go down lower and lower. There is no doubt in this. A Brāhmin is not to wait, no never, to do any other thing; he will have all his desires fulfilled if he worships only the Devī Gāyatrī. Bhagavān Manu says that a Brāhmin, whether he does any other thing or not, can be saved if he worships only the Divine Mother Gāyatrī. (This worshipping the Gāyatrī is the highest, greatest, and most difficult of all the works in this universe). If any devotee of Śiva or Viṣṇu or of any other Deity worships his desired Deity without repeating the Gāyatrī, he is sure to suffer the torments of hell. (But this age of Kālī deludes the people and draws away their minds from reciting this Gāyatrī save a few of them.) O King! For this reason, in the Satya Yuga, all the Brāhmaṇas kept themselves fully engaged in worshipping the Gāyatrī and the lotus feet of the Devī Bhagavatī.

Here ends the Eighth Chapter in the Twelfth Book on the appearance of the Highest Śakti in the Mahāpurāṇam Śrī Mad Devī Bhāgavatam of 18,000 verses by Maharṣi Veda Vyāsa.

Chapter 9 - On the cause of Śrāddha in other Devas than the Devī Gāyatrī

1-20. Vyāsa said :-- O King Janamejaya! Once on a time, on account of an evil turn of Fate (Karma) of the human beings, Indra did not rain on this earth for fifteen years. Owing to want of rain, the famine appeared horribly; and almost all the beings lost their lives. No one could count in every house the number of the dead persons. Out of hunger the people began to eat horses; some began to eat bears and pigs, some began to eat the dead bodies while some others carried on any how their lives. The people were so much distressed with hunger that the mother did not refrain from eating her baby child and the husband did not refrain from eating his wife. O King! The Brāhmaṇas then united and after due discussion, came to the conclusion that they would go to the hermit Gautama who would be able to remove their distress. So all of them wanted to go quickly to the hermitage of the Muni Gautama.

They began to say :-- “We hear that there is no famine in the hermitage of Gautama. Various persons are running there from various quarters.” Thus coming to a conclusion, the Brāhmaṇas went to the Gautama’s Āśrama with their cows, servants and relations. Some went from the east; some from the south; some from the west, and some from the north. Thus from various quarters the people flocked there. Seeing the Brāhmaṇas coming there, the Ṛṣi Gautama bowed down to them and gave them a cordial welcome and served them with seats, etc. When all took their seats and became calm and quiet, Gautama enquired about their welfare and the cause of their arrival. They described everything about the dire famine and their own states and expressed their deep regret.

Seeing them very much distressed, the Muni gave them word not to have any fear; he said :-- “I am today become blessed by the arrival of the great ascetics and honourable persons like you. I am your servant. You consider all my houses as yours. Be quite comfortable. Bear no uneasiness. When your servant is alive, what fear do your entertain and whom do you fear? When the demerits are transformed into good merits by your mere sight, and when you have blessed my house with the dust of your holy feet, then who is more blessed than me? O Vipras! Kindly perform your Sandhyās, and Japams and rest here at ease.”

Vyāsa said :-- O King Janamejaya! Thus consoling the Brāhmaṇas, the Ṛṣi Gautama began to worship the Gāyatrī Devī with rapt devotional trance. “O Devī Gāyatrī! Obeisance to Thee! Thou art the Great Vidyā, the Mother of the Vedas, Higher than the Highest; Thou art Vyārhiti represented by the Mantra ‘Om Bhur Bhuvaḥ Svah,’ O Mother! Thou art the state of equilibrium, i.e., the Turīya; Thou art of of the Form of Hrīm; Thou art Svāhā and Svadhā; Thou grantest the desires of the Bhaktas. Thou art the Witness of the three states, Jāgrat (waking), Svapna (dreaming) and Suṣupti (deep sleep). Thou art the Turīya and Saccidānanda Brahmā. O Devī! Thou resident in the Solar Orb and appearest as a ruddy girl in the morning, an youthful maiden at noon and a black old woman in the evening. O Devī! Obeisance to Thee! Now shew favour on us at this severe famine time when all the beings are well nigh on the way to destruction.”

21-40. Thus praised and worshipped, the World-Mother appeared and gave to the Ṛṣi one vessel (cup) full to the brim by which every one can he fed and nourished.

The Mother told the Muni :-- “This full vessel, given by me to you will yield whatever you wish.” Thus saying, the Devī Gāyatrī, Higher than the Highest, vanished. Then, according to the wish of the Muni, came out from that cup, mountains of cooked rice, various curries and sweetmeats, lots of grass and fodder, silken clothings, various ornaments and various articles and vessels for sacrificial purposes. In fact whatever the Muni Gautama wished, that came out of the brimful cup, given by the Devī Gāyatrī. Then the Muni Gautama called the other Munis that came there and gave them wealth, grains, clothing, ornament, and the sacrificial ladles and spoons and cows and buffaloes for the sacrificial purposes. The

Munis then assembled and performed various yajñās. The place all round, then flourished and became so much prosperous that it looked like a second heaven. In fact whatever fair and beautiful there exist in the Trilokas, all came from the brimful cup given by the Devī Gāyatrī. At this time the Munis, with sandalpaste all over on their bodies, and decorated with very bright ornaments looked like the gods and their wives looked like goddesses. Daily utsabs began to be held in in the Āśrama of Gautama. Nowhere were seen any diseases or dacoities and there was no fear from any such things. Gradually the Āśrama’s boundary extended to one hundred Yojanas (4 hundred miles). Hearing this greatness of Gautama, many persons came there from various quarters. And the Muni Gautama, too, gave them words, “cast away fear” and fed them. The Devas, on the other hand, became very much satisfied by the various Yajñās and extolled the Muni’s greatness.

So much so, that the famous Indra, the Lord of the Devas, came in the midst of the assembly and extolled his greatness, thus :-- “This Gautama has fulfilled all our wishes and has verily become a Kalpa Vrikṣa (celestial tree yielding all desires). If this man had not done such things, in this hard famine time, we would not have got the Havih offered in sacrifices and the prospect of our lives would have been at stake.” O King Janamejaya! Thus the Muni Gautama fed and nourished for twelve years all the Munis, like his sons and that place came to be recognised as the chief centre (the Head Quarters) of the Gāyatrī Devī. Even today, all the Munis perform with devotion the Puraṣacaranams and worship thrice the Bhagavatī Gāyatrī Devī. Even today the Devī is there seen as a girl in the morning, as a youthful maiden at noon, as an old woman in the evening. Then, once on a time, Nārada, of best conduct, came there playing on his great lute and singing in tune the highest glories of Gāyatrī and took his seat in the assembly of the Munis.

41-62. Seeing the tranquil hearted Nārada coming there, Gautama and the other Munis received him duly and worshipped him with the Pādya and Arghya.

In course of conversation he began to describe the glories of Gautama and said :-- “O Best of Munis! I have heard from the mouth of Indra, in the assembly of the Devas, your glories as to your supporting and feeding the pure-hearted Munis and I have come to see you. By the Grace of Śrī Bhagavatī Gāyatrī Devī, you have now become blessed. There is no doubt in this.” Thus saying, the Devarṣi Nārada entered into the temple of the Devī Gāyatrī and with eyes gladdened by love, saw the Devī there and offered due hymns in praise of Her and then ascended to the Heavens. Here, on the other hand, the Brāhmaṇas that were fed by Gautama, became jealous at so much honour offered to Gautama and tried their best so that no further honour be paid to him. They further settled not to stay any longer in his Āśrama, when the next good harvest season comes. (Thus his glories will wane). O King! Some days passed when good rains fell and there was an abundance of crops everywhere and the famine ended. Hearing this, all the Brāhmins united, Alas! O King! to curse the Gautama. Oh! Their fathers and mothers are blessed in whom do not arise such feelings of jealousy! This all is the wonderful play of the powerful Time; it cannot be expressed by any person. O King! These Brāhmins created, by Māyā, an aged cow, who was to die and pushed her in the sacrificial hall of the Muni Gautama at the time of the Homa ceremony. Seeing that cow entering into the enclosure where the Homa was being performed, Gautama cried out “Hoom Hoom” when the cow fell there and died. And the other Brāhmaṇas instantly cried out “Look! Look! The wicked Gautama has killed the cow.” Seeing this inconceivable event, Gautama was greatly nonplussed and, completing his Homa ceremony, entered into Samādhi and began to think the cause of it.

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

63-81. O vile Brāhmaṇas! You will be always averse to see the festivals of Śiva, to worship Śiva, to Rudrākṣa, to the Bel leaves, and to the holy Bhaṣma (ashes). You will be wholly indifferent to practise the right ways of living as presented in the Vedas and Smritis, to preserve your conduct good and to observe the path of knowledge to Advaita Jñānam, to practise restraint of senses and continence, to the daily practices of Sandhyā Bandanam, to performing the Agnihotra ceremonies, to the study of the Vedas according to one’s own Śākhā or to the daily studies thereof as to teach those things or to give, as gifts, cows, etc., or to perform the Śrāddhas of the fathers, etc., or to perform Kriccra Cāndrāyaṇa and other penances. O Vile Brāhmaṇas! As you are ready to do these mean things, you will have to suffer for this that you will desist from worshipping the Most

Adorable Śrī Bhagavatī Devī and that you will worship the other Devas with faith and devotion and hold on your bodies Śamkha, Cakra and other signs. You will follow the Kāpālikas, Bauddha Śāstras and other heretics. You will sell your father, mother, brothers, sisters, sons and daughters and even your wives too!

You will sell the Vedas, Tīrthas, and your Dharma. You will not feel ashamed in any way to sell all these. You will certainly have faith in Kāpālika and Bauddha opinions, Pāñcharātras and Kāma Śāstras. O vile Brāhmanas! You will not hesitate to go to your mother, daughters or sisters and you will always be licentious with otherś wives and spend your time in that. This is not to you only but to the women and men, all that will come in your families. Let the Gāyatrī Devī be always indignant with you and let you all go in the end to the Andha Kūpa hells, etc.

Vyāsa said :-- O Janamejaya! Thus taking the water symbolising the true rules and laws of creation, and cursing the Brāhmaṇas, the Muni Gautama went hastily to see the Gāyatrī Devī and, on arriving at the temple there bowed down to Her. The Devī, too, became surprised to see their actions. O King! Even to day Her Lotus Face looks similarly astonished!

82-90. Then the Gāyatrī Devī told Gautama with amazement :-- “O Gautama! The venom of the snake does not become less if you feed the serpents with milk; so never mind all these things; the Karmas take their peculiar turns; it is hard to say when will happen what things. Now be peaceful. Do not be sorry.” Hearing these words of the Devī, Gautama bowed down to Her and went thence to his own Āśrama. Here, on the other hand, the Brāhmaṇas forgot everything due to the curse of Gautama, of the Vedas and the Gāyatrī Mantra. They then began to look at this event with wonder as unique and extraordinary. All united they afterwards repented and going before Gautama, fell prostrate at his feet. But they could not speak any word out of shame.

Only they said frequently :-- “Be pleased, be pleased with us.” When all the assembly of the Brāhmaṇas prayed to him for favour and grace, the Muni Gautama took pity on them and replied. My word will never turn out false. You will have to remain in Kumbhīpāka hell upto the time when Śrī Kṛṣṇa will take his incarnation. Then you will be born in the earth in the Kālī age and whatever I have uttered will exactly come unto you. And if you are in earnest to avert my curse then go and worship the Lotus Feet of Śrī Gāyatrī Devī. The is no other remedy.

91-100. Vyāsa said :-- Thus dismissing the Brāhmaṇas, Gautama Muni thought that all these occurred as a result of Prārabdha Karma and he became calm and quiet. For this reason, after Śrī Kṛṣṇa Mahārāja ascended to the Heavens, when the Kālī age came, those cursed Brāhmaṇas got out of the Kumbhīpāka hell and took their births in this earth as Brāhmins, devoid of the three Sandhyās, devoid of the devotion to Gāyatrī, devoid of faith in the Vedas, advocating the hereticś opinion and unwilling to perform Agnihotra and other religious sacrifices and duties and they were devoid of Svadhā and Svāhā. They forgot entirely the Unmanifested Mūla Prakriti Bhagavatī. Some of them began to mark on their bodies various heretical signs, e.g., Taptamūdrā, etc.; some became Kāpālikas; some became Kaulas; some Bauddhas and some Jainas. Many of them, though learned, became lewd and addicted to other’s wives and engaged themselves in vain and bad disputations. For these, they will have to go again surely to the Kumbhīpāka hell. So O King! Worship with your heart and soul Śrī Bhagavatī Parameśvarī Devī. The worship of Viṣṇu or Śiva is not constant (to be done everyday); only the worship of Śakti is to be constantly performed. For this reason whoever does not worship Śakti is sure to fall. Thus I have answered all your questions. Now I shall describe the highest and most beautiful place, Maṇidvīpa of the Primal Force Bhagavatī, the Deliverer from this bondage of world. Listen.

Here ends the Ninth Chapter of the Twelfth Book on the cause of Śrāddha in other Devas than the Devī Gāyatrī in the Mahāpurāṇam Śrī Mad Devī Bhāgavatam of 18,000 verses by Maharṣi Veda Vyāsa.

Chapter 10 - On the description of Maṇi Dvīpa

1-20. Vyāsa said :-- O King Janamejaya! What is known in the Śrutis, in the Subāla Upaniṣada, as the Sarvaloka over the Brahmaloka, that is Maṇidvīpa. Here the Devī resides. This region is superior to all the other regions. Hence it is named “Sarvaloka.” The Devī built this place of yore according to Her will. In the very beginning, the Devī Mūla Prakriti Bhagavatī built this place for Her residence, superior to Kailāśa, Vaikuṇṭha and Goloka. Verily no other place in this universe can stand before it. Hence it is called Maṇidvīpa or Sarvaloka as superior to all the Lokas. This Maṇidvīpa is situated at the top of all the regions, and resembles an umbrella. Its shadow falls on the Brahmāṇḍa and destroys the pains and sufferings of this world. Surrounding this Maṇidvīpa exists an ocean called the Sudhā Samudra, many yojanas wide and many yojanas deep. Many waves arise in it due to winds. Various fishes and conches and other aquatic animals play and here the beach is full of clear sand like gems. The sea-shores are kept always cool by the splashes of the waves of water striking the beach. Various ships decked with various nice flags are plying to and fro. Various trees bearing gems are adorning the beach. Across this ocean, there is an iron enclosure, very long and seven yojanas wide, very high so as to block the Heavens. Within this enclosure wall the military guards skilled in war and furnished with various weapons are running gladly to and fro. There are four gateways or entrances; at every gate there are hundreds of guards and various hosts of the devotees of the Devī. Whenever any Deva comes to pay a visit to the Jagadīśvarī, their Vāhanas (carriers) and retinue are stopped here. O King! This place is being resounded with the chimings of the bells of hundreds of chariots of the Devas and the neighings of their horses and the sounds of their hoofs. The Devas walk here and there with canes in their hands and they are chiding at intervals the attendants of the Devas. This place is so noisy that no one can hear clearly another’s word. Here are seen thousands of houses adorned with trees of gems and jewels and tanks filled with plenty of tasteful good sweet waters. O King! After this there is a second enclosure wall, very big and built of white copper metal (an amalgam of zinc or tin and copper); it is so very high that it almost touches the Heavens. It is hundred times more brilliant than the preceding enclosure wall; there are many principal entrance gates and various trees here. What to speak of the trees there more than this that all the trees that are found in this universe are found there and they bear always flowers, fruits and new leaves! All the quarters are scented with their sweet fragrance!

21-40. O King! Now hear, in brief, the names of some of the trees that are found in abundance there :-- Panasa, Vakula, Lodhra, Karṇikāra, Śinśapa, Deodāra, Kāñcanāra, mango, Sumeru, Likuca, Hingula, Elā, Labanga, Kaṭ fruit tree, Pāṭala, Muchukunda, Tāla, Tamāla, Sāla, Kankola, Nāgabhadra, Punnāga, Pīlu, Sālvaka, Karpūra, Aśvakarṇa, Hastikarṇa, Tālaparṇa, Pomegranate, Gaṇikā, Bandhujīva, Jamvīra, Kuraṇḍaka, Cāmpeya, Bandhujīva, Kanakavṛkṣa, Kālāguru (usually coiled all over with cobras, very black poisonous snakes), Sandaltree, Datetree,Yūthikā, Tālaparṇī, Sugarcane, Kṣīra-tree, Khadira, Bhallātaka, Rucaka, Kuṭaja, Bel tree and others, the Talasī and Mallikā and other forest plants. The place is interspersed with various forests and gardens. At intervals there are wells, tanks, etc., adding very much to the beauty of the place. The cuckoos are perching on every tree and they are cooing sweetly, the bees are drinking the honey and humming all around, the trees are emitting juices and sweet fragrance all around. The trees are casting cool nice shadows. The trees of all seasons are seen here; on the tops of these are sitting pigeons, parrots, female birds of the Mayanā species and other birds of various other species. There are seen rivers flowing at intervals carrying many juicy liquids. The Flamingoes, swans, and other aquatic animals are playing in them. The breeze is stealing away the perfumes of flowers and carrying it all around. The deer are following this breeze. The wild mad peacocks are dancing with madness and the whole place looks very nice, lovely and charming. Next this Kāṃsya enclosure comes the third enclosure wall of copper. It is square shaped and seven yojanas high. Within this are forests of Kalpavṛkṣas, bearing golden leaves and flowers and fruits like gems. Their perfumes spread ten yojanas and gladden things all around. The king of the seasons preserves always this place. The king’s seat is made of flowers; his umbrella is of flowers; ornaments made of flowers; he drinks the honey of the flowers; and, with rolling eyes, he lives here always with his two wives named Madhu Śrī and Mādhava Śrī. The two wives of Spring have their faces always smiling. They play with bunches of flowers. This forest is very pleasant. Oh! The honey of the flowers is seen here in abundance. The perfumes of the full blown flowers spread to a distance of ten yojanas. The Gandharbhas, the musicians, live here with their wives.

41-60. The places round this are filled with the beauties of the spring and with the cooing of cuckoos. No doubt this place intensifies the desires of the amorous persons! O King! Next comes the enclosure wall, made of lead. Its height is seven yojanas. Within this enclosure there is the garden of the Santānaka tree. The fragrance of its flowers extends to ten yojanas. The flowers look like gold and are always in full bloom. Its fruits are very sweet. They seem to be imbued with nectar drops. In this garden resides always the Summer Season with his two wives Śukra Śrī and Śuci Śrī. The inhabitants of this place always remain under trees; otherwise they will be scorched by summer rays. Various Siddhas and Devas inhabit this place. The female sensualists here get their bodies all anointed with sandal paste and all decked with flower garlands and they stalk to and fro with fans in their hands. There is water to be found here very cool and refreshing. And owing to heat all the people here use this water. Next to this lead enclosure comes the wall made of brass, the fifth enclosure wall. It is seven yojanas long. In the centre is situated the garden of Hari Chandana trees. Its ruler is the Rainy Season.

The lightnings are his auburn eyes; the clouds are his armour, the thunder is his voice and the rainbow is his arrow. Surrounded by his hosts he rains incessantly.

He has twelve wives :-- (1) Nabhah Śrī, (2) Nabhahsya Śrī, (3) Svarasya, (4) Rasyasālinī, (5) Ambā, (6) Dulā, (7) Niratni, (8) Abhramantī, (9) Megha Yantikā, (10) Varṣayantī, (11) Civuṇikā, and (12) Vāridhārā (some say Madamattā). All the trees here are always seen with new leaves and entwined with new creepers. The whole site is covered all over with fresh green leaves and twigs. The rivers here always flow full and the current is strong, indeed! The tanks here are very dirty like the minds of worldly persons attached to worldly things. The devotees of the Devī, the Siddhas and the Devas and those that consecrated in their life times tanks, wells, and reservoirs for the satisfaction of the Devas dwell here with their wives. O King! Next to this brass enclosure comes, the sixth enclosure wall made of five fold irons. It is seven yojanas long. In the centre is situated the Garden of Mandāra trees. This garden is beautified by various creepers, flowers and leaves. The Autumn season lives here with his two wives Iṣalakṣmī and Ūrjalakṣmī and he is the ruler. Various Siddha persons dwell here with their wives, well clothed. O King! Next to this comes the seventh enclosure wall, seven yojanas long and built of silver.

61-80. In the centre is situated the garden of Pārijāta trees. They are filled with bunches of flowers. The fragrance of these Pārijātas extend upto the ten Yojanas and gladden all the things all around. Those who are the Devī Bhaktas and who do the works of the Devī are delighted with this fragrance. The Hemanta (Dewy) season is the Regent of this place. He lives here with his two wives Saha Śrī and Sahasya Śrī and with his hosts. Those who are of a loving nature are pleased hereby. Those who have become perfect by performing the Vratas of the Devī live here also. O King! Next to this silver, there comes the eighth enclosure wall built of molten gold. It is seven Yojanas long. In the centre there is the garden of the Kadamba tree. The trees are always covered with fruits and flowers and the honey is coming out always from the trees from all the sides. The devotees of the Devī drink this honey always and feel intense delight; the Dewy Season is the Regent of this place. He resides here with his two wives Tapah Śrī and Tapasyā Śrī and his various hosts, and enjoys gladly various objects of enjoyments. Those who had made various gifts for the Devī’s satisfaction, those great Siddha Puruṣas live here with their wives and relatives very gladly in various enjoyments. O King! Next to this golden enclosure well comes the ninth enclosure made of red Kum Kum like (saffron) Puṣparāga gems. The ground inside this enclosure, the ditches or the basins for water dug round their roots are all built of Puṣparāga gems. Next to this wall there are other enclosure walls built of various other gems and jewels; the sites, forests, trees, flowers birds, rivers, tanks, lotuses, maṇḍapas (halls) and their pillars are all built respectively of those gems. Only this is to be remembered that those coming nearer and nearer to the centre are one lakh times more brilliant than the ones receding from them. This is the general rule observed in the construction of these enclosures and the articles contained therein. Here the Regents of the several quarters, the Dikpālas, representing the sum total of the several Dikpālas of every Brahmāṇḍa and their guardians reside. On the eastern quarter is situated the Amarāvatī city. Here the high-peaked mountains exist and various trees are seen. Indra, the Lord of the Devas, dwells here. Whatever beauty exists in the separate Heavens in the several places, one thousand times, rather more than that, exists in the Heaven of this cosmic Indra, the thousand-eyed, here. Here Indra mounting on the elephant Airāvata, with thunderbolt in his hand, lives with Śacī Devī and other immortal ladies and with the hosts of the Deva forces. On the Agni (south-eastern) corner is the city of Agni. This represents the sum total of the several cities of Agni in different Brahmāṇḍas.

81-100. Here resides the Agni Deva very gladly with his two wives Svāhā and Svadhā and with his Vāhana and the other Devas. On the south is situated the city of Yama, the God of Death. Here lives Dharma Rāja with rod in his hand and with Citragupta and several other hosts. On the south-westen corner is the place of the Rākṣasas. Here resides Nirriti with his axe in his hand and with his wife and other Rākṣasas. On the west is the city of Varuṇa. Here Varuṇa rāja resides with his wife Vārunī and intoxicated with the drink of Vārunī honey; his weapon is the noose, his Vāhana is the King of fishes and his subjects are the aquatic animals. On the north-western corner dwells Vāyudeva. Here Pavana Deva lives with his wife and with the Yogis perfect in the practice of Prānāyāma. He holds a flag in his hand.

His Vāhana, is deer and his family consists of the forty nine Vāyus. On the north resides the Yakṣas. The corpulent King of the Yakṣas, Kuvera, lives here with his Śaktis Vriddhi and Riddhi, and in possession of various gems and jewels. His generals Maṇibhadra, Purṇa bhadra, Maṇimān, Maṇikandhara, Maṇibhūsa, Manisragvī, Maṇikar-mukadhārī, etc., live here. On the north eastern corner is situated the Rudra loka, decked with invaluable gems. Here dwells the Rudra Deva. On His back is kept the arrow-case and he holds a bow in his left hand. He looks very angry and his eyes are red with anger. There are other Rudras like him with bows and spears and other weapons, surrounding him. The faces of some of them are distorted; some are very horrible indeed! Fire is coming out from the mouths of some others. Some have ten hands; some have hundred hands and some have thousand hands; some have ten feet; some have ten heads whereas some others have three eyes. Those who roam in the intermediate spaces between the heaven and earth, those who move on the earth, or the Rudras mentioned in the Rudrādhyāya all live here. O King! Īsāna, the Regent of the north eastern quarter lives here with Bhadrakālī and other Mātrigaṇas, with Koṭis and Koṭis of Rudrāṇīs and with Ḍāmarīs and Vīra Bhadras and various other Śaktis. On his neck there is a garland of skulls, on his hand there is a ring of snakes; he wears a tiger skin; his upper clothing is a tiger skin and his body is smeared with the ashes of the dead. He sounds frequently his Ḍamaru; this sound reverberates on all sides, he makes big laughs called Attahāsya, reverberating through the heavens. He remains always surrounded with Pramathas and Bhūtas; they live here.

Here ends the Tenth Chapter of the Twelfth Book on the description of Maṇi Dvīpa in the Mahāpurāṇam Śrī Mad Devī Bhāgavatam of 18,000 verses by Maharṣi Veda Vyāsa.

Chapter 11 - On the description of the enclosure walls built of Padmarāga maṇi, etc., of the Maṇi Dvīpa

1-30. Vyāsa said :-- O King Janamejaya! Next to this Puṣparāga maṇi enclosure wall comes the tenth enclosure wall, made of Padmarāga maṇi, red like the red Kuṅkuma and the Rising Sun. It is ten yojanas high. All its ground, entrance gates and temples and arbours are all made of Padmarāga maṇi. Within this reside the sixty four Kalās or Sub-Śaktis adorned with various ornaments and holding weapons in their hands. Each of them has a separate Loka (region) allotted and within this Loka he has get his own formidable weapons, Vāhanas, families and their leaders or Governors. O King! Now hear the names of the sixty four Kalās.

They are :-- Piṅgalākṣī, Viśālākṣī, Samriddhi, Vriddhi, Śraddhā, Svāhā, Svadhā, Māyā, Sañgñā, Vasundharā, Trīlokadhātrī, Sāvitrī, Gāyatrī, Tridaśeśvsrī, Surūpā, Bahurūpā, Skandamātā, Acyutapriyā, Vimalā, Amalā, Aruṇī, Ārunī, Prakriti, Vikriti, Śrīṣṭi, Sthiti, Saṃrhiti, Sandhyā, Mātā, Satī, Hamsī, Mardikā, Vajrikā, Parā, Devamātā, Bhagavatī, Devakī, Kamalāsanā, Trimukhī, Saptamukhī, Surāsura vimardinī, Lamboṣṭhī, Ūrdhakeśī, Bahusīrṣā, Vrikodarī Ratharekhāhvayā, Śaśirekā, Gaganavegā, Pavanavegā, Bhuvanapālā, Madanāturā, Anaṅgā, Anangamathanā, Anangamekhalā, Anangakusumā, Visvarūpā, Surādikā, Kṣayaṃkarī, Akṣyobhyā, Satyavādinī, Bahurūpā, Śucivratā, Udārā and Vāgiṣ’ī. These are the sixty four Kalās. All of them have got luminous faces and long lolling tongues. Fire is always coming out from the faces of all of them. The eyes of all of them are red with anger.

They are uttering :-- We will drink all the water and thus dry up the oceans; we will annihilate fire, we will stop the flow of air and control it. Today we will devour the whole universe and so forth. All of them have got bows and arrows in their hands; all are eager to fight. The four quarters are being reverberated with the clashing of their teeth. The hairs on their heads are all tawny and they stand upwards. Each of them has one hundred Akṣauhiṇī forces under them. O King! What more to say than this that each of them has got power to destroy one lakh Brahmāṇḍas; and their one hundred Akṣauhiṇī forces also can do the same. There is nothing that is not impracticable with them. What they cannot do cannot be conceived by mind nor can be uttered in speech. All the war materials exist within their enclosures. Chariots, horses, elephants, weapons, and forces all are unlimited. All the war materials are ready at all times and in abundance. Next comes the eleventh enclosure wall built of Gomedamaṇi. It is ten Yojanas high. Its colour is like the newly blown Javā flower. All the ground, trees, tanks, houses, pillars, birds and all other things are all red and built of Gomedamaṇi. Here dwell the thirty-two Mahā Śaktis adorned with various ornament made of Gomedamaṇi and furnished with various weapons. They are always eager to fight. Their eyes are always red with anger; their bees are like Piśācas and their hands are like cakras (discs). “Pierce him,” “Beat him,” “Cut him,” “Tear him asunder,” “Burn him down,” are the words constantly uttered by them. The inhabitants of the place always worship them. Each of them has ten Akṣauhiṇī forces. These are inordinately powerful. It is impossible to describe that. It seems that each Śakti can easily destroy one lakh Brahmāṇḍas.

Innumerable chariots, elephants, hordes, etc., and other vāhanas are here. Verily all the war materials of the Devī Bhagavatī are seen in this Gomedamaṇi enclosure.

31-51. Now I am mentioning the auspicious, sin destroying names of these Śaktis :-- Vidyā, Hrī, Puṣṭi, Prajñā, Sinī vālī, Kuhū, Rudrā, Viryā, Prabhā, Nandā, Poṣaṇī, Riddhidā, Śubhā, Kālarātri, Mahārātri, Bhadra KāIī, Kaparddinī, Vikriti, Daṇḍi, Muṇḍinī, Sendukhaṇḍā, Śikhaṇḍinī, Niśumbha śumbha mathanī, Mahiṣāsura marddinī, Indrāṇī, Rudrāṇī, Śaṅkarārdha sarīriṇī, Nārī, Nirāyaṇī Triśūlinī, Pālinī, Ambikā, and Hlādinī. (See the Dakṣiṇā Mūrti Samhitā and other Tantras.)

Never there is any chance that they will be defeated anywhere. Hence if all those Śaktis get angry at any time, this Brahmāṇḍa ceases to exist. Next to this Gomeda enclosure comes the enclosure made of diamonds. It is ten yojanas high; on all sides there are the entrance gates; the doors are hinged there with nice mechanisms. Nice new diamond trees exist here. All the roads, royal roads, trees, and the spaces for watering their roots, tanks, wells, reservoirs, Sāraṅga and other musical instruments are all made of diamonds. Here dwells Śrī Bhuvaneśvarī Devī with Her attendants. O King! Each of them has a lakh attendants. All of them are proud of their beauty. Some of them are holding fans in their hands; some are holding cups for drinking water; some, betelnuts; some are holding umbrellas; some chowries; some are holding various clothings; some flowers; some, looking glasses; some, saffrons; some collyrium, whereas some others are holding Sindūra (red lead). Some are ready to do the painting works; some are anxious to champoo the feet; some are eager to make Her wear ornaments; some are anxious to put garlands of flowers on Her neck. All of them are skilled in various arts of enjoyments and they are all young. To gain the Grace of the Devī, they consider the whole universe as trifling. Now I shall mention to you the names of the attendants of the Devī, proud of their possessing lots of amorous gestures and postures. Listen.

They are :-- Anaṅgarūpā, Anangamadanā, Madanāturā, Bhuvanavegā, Bhuvanapālikā, Sarvaśiśira, Anangavedanā, Anangamekhalā, these are the Eight Sakhīs. Each of them is as fair as Vidyullatā. Each is adorned with various ornaments and skilled in all actions. When they walk to and fro with canes and rods in their hands in the service of the Devī, they look as if the lightning flashes glimmer on all sides.

52-71 On the outer portion of the enclosure wall, on the eight sides are situated the dwelling houses of these eight Sakhīs and they are always full of various vāhanas and weapons. Next to this enclosure of diamond comes the thirteenth enclosure wall made of Vaidūrya maṇi. Its height is ten yojanas. There are entrance gates and doorways on the four sides. The court inside, the houses, the big roads, wells, tanks, ponds, rivers and even the sands are all made of Vaidūrya maṇi. On the eight sides reside the eight Mātrikās Brāhmī, etc., with their hosts. These Mātrikās represent the sum-total of the individual Mātrikās in every Brahmāṇḍa.

Now hear their names :-- (1) Brāhmī, (2) Māheśvarī, (3) Kaumārī, (4) Vaiṣṇavī, (5) Vārāhī, (6) Indrāṇī, (7) Cāmuṇḍā, and (8) Mahā Lakṣmī. Their forms are like those of Brahmā and Rudra and others. They are always engaged in doing good to the Universe and reside here with their own Vāhanas and weapons.

At the four gates, the various Vāhanas of Bhagavatī remain always fully equipped. Somewhere there are Koṭis and Koṭis of elephants. At some places there are Koṭis and Koṭis of horses; at others there are camps, houses, at others there are swans, lions; at others there are Garuḍas; at other places there are peacocks, bulls and various other beings all fully equipped and arranged in due order. Similarly the above mentioned animals are yoked to Koṭis and Koṭis of chariots; there are coachmen (syces); at some places flags are fluttering high on them so as to reach the heavens and thus they are adding beauty. At other places the aerial cars are arranged in rows, countless, with various sounding instruments in them, with flags soaring high in the Heavens and endowed with various ensigns and emblems. O King! Next to this Vaidūrya enclosure, comes the fourteenth enclosure wall built of Indranīlamaṇi; its height is ten Yojanas. The court inside, houses, roads, wells, tanks and reservoirs, etc., all are built of Indranīlamaṇi. There is here a lotus consisting of sixteen petals extending to many Yojanas in width and shining like a second Sudarśana Cakra. On these sixteen petals reside the sixteen Śaktis of Bhagavatī, with their hosts. Now I am mentioning the names of these.

Hear :-- Karālī, Vikārālī, Umā, Sarasvatī, Śrī, Durgā, Ūṣā, Lakṣmī, Śruti, Smriti, Dhriti, Śraddhā, Medhā, Mati, Kānti, and Āryā. These are the 16 Śaktis. They all are dark blue, of the colour of the fresh rain-cloud; they wield in their hands axes and shields. It seems they are ever eager to fight. O King! These Śaktis are the Rulers of all the separate Śaktis of the other Brahmāṇḍas. These are the forces of Śrī Devī.

72-90. Being strengthened by the Devī’s strength, these are always surrounded by various chariots and forces, various other Śaktis follow them. If they like, they can cause great agitation in the whole universe. Had I thousand faces, I would not have been able to describe what an amount of strength they wield. Now I describe the fifteenth enclosure wall. Listen. Next to this Indranīlamaṇi enclosure, comes the enclosure made of pearls (muktā), very wide and ten Yojanas high. The court inside, its space, trees, all are built of pearls. Within this enclosure there is a lotus with eight petals, all of pearls. On these petals reside the eight Śaktis, the advisers and ministers of the Devī. Their appearances, weapons, dresses, enjoyments, everything is like those of Śrī Devī. Their duty is to inform the Devī of what is going on in the Brahmāṇḍas. They are skilled in all sciences and arts and clever in all actions. They are very clever, skillful and clever in knowing beforehand the desires and intentions of Śrī Devī and they perform those things accordingly. Each one of them has many other Śaktis who also live here. By their Jñāna Śakti they know all the news concerning the Jīvas in every Brahmāṇḍa. Now I mention the names of those eight Sakhīs. Listen. Anangakusumā, Anangakusumā-turā, Anangamadanā, Ananga madanāturā, Bhuvaṇapāla, Gaganavegā, Śaśirekhā, and Gaganarekhā. These are the eight Sakhīs. They look red like the Rising Sun; and in their four hands they hold noose, goad, and signs of granting boons and “no fear.” At every instant they inform Śrī Devī of all the events of the Brahmāṇḍa. Next to this comes the sixteenth enclosure wall made of emerald (marakata); it is ten Yojanas high; the court inside, its space, and houses and everything are built of emeralds (marakata maṇi). Here exist all the good objects of enjoyments. This is hexagonal, of the Yantra shape. And at every corner reside the Devas. On the eastern corner resides the four-faced Brahmā; he lives with Gāyatrī Devī; he holds Kamaṇḍalu, rosary, signs indicating “no fear” and Daṇḍa (rod). The Devī Gāyatrī is also decorated with these. Here all the Vedas, Smritis, the Purāṇas, and various weapons exist incarnate in their respective forms. All the Avatāras of Brahmā, Gāyatrī, and Vyāhritis that exist in this Brahmāṇḍa, all live here. On the south-west corner Mahā Viṣṇu lives with Sāvitrī; He holds conch shell, disc, club, and lotus. Sāvitrī has got also all these. The Avatāras of Viṣṇu that exist in every Brahmāṇḍa Matsya, Kūrma, etc., and all the Avatāras of Sāvitrī that exist in every universe, all dwell in this place. On the north western corner exists Mahā Rudra with Sarasvatī. Both of them hold in their hands Paraśu, rosary, signs granting boons and “no fear.”

91-110. All the Avatāras of Rudra and Pārvatī (Gaurī, etc.) facing south that exist in all the Brahmāṇḍas, dwell here. All the chief Āgamas, sixty four in number and all the other Tantras reside here, incarnate in their due forms. On the south-eastern corner, the Lord of wealth, Kuvera, of Bhagavatī, surrounded by roads and shops resides here with Mahā Lakṣmī and his hosts holding the jar of jewels (Maṇi Karaṇḍikā). On the western corner exists always Madana with Rati, holding noose, goad, bow and arrow. All his amorous attendants reside here, incarnate in their forms. On the north-eastern corner resides always the great hero Gaṇeśa, the Remover of obstacles, holding noose and goad and with his Puṣṭi Devī. O King! All the Vibhūtis (manifestations) of Gaṇeśa that exist in all the universes reside here. What more to say than this, that Brahmā and the other Devas and Devīs here represent the sum-total of all the Brahmās and the Devas and the Devīs that exist in all the Brahmāṇḍas. These all worship Śrī Bhagavatī, remaining in their own spheres respectively. O King! Next come the seventeenth enclosure wall made of Prabāla. It is red like saffron and it is one hundred Yojanas high. As before, the court inside, the ground and the houses all are made of Prabāla. The goddesses of the five elements, Hrillekhā, Gaganā, Raktā, Karālikā, and Mahocchuṣmā reside here. The colours and lustres of the bodies of the goddessses resemble those of the elements over which they preside respectively. All of them are proud of their youth and hold in their four hands noose, goad and signs granting boons and “no fear.” They are dressed like Śrī Devī and reside here always. Next to this comes the eighteenth enclosure wall built of Navaratna (the nine jewels). It is many yojanas wide. This enclosure wall is superior to all others and it is higher also. On the four sides there exist innumerable houses, tanks, reservoirs, all built of Navaratna; these belong to the Devīs, the presiding Deities of Āmnāyas (that which is to be studied or learnt by heart; the Vedas). The ten Mahā Vidyās, Kālī, Tārā, etc., of Śrī Devī and the Mahābhedās, that is, their all the Avatāras all dwell here with their respective Āvaraṇas, Vāhanas and ornaments. All the Avatāras of Śrī Devī for the killing of the Daityas and for showing favour to the devotees live here. They are Paśaṃkuśeśvarī, Bhuvaneśvarī, Bhairavī, Kapāla Bhuvaneśvarī, Aṃkuśa Bhuvaneśvarī, Pramāda bhuvaneśvarī, Śrī Krodha Bhuvaneśvarī, Tripuṭāśvārūdhā, Nityaklinnā, Annapurnā, Tvaritā, and the other avatāras of Bhuvaneśvarī, and Kālī, Tārā and the other Mahāvidyās are known as Mahāvidyās. They live here with their Āvaraṇa Devatās, Vāhanas, and ornaments respectively.

(Note :-- The Āvaraṇa Deities are the attendant Deities.) Here live also the seven Koṭis of Devīs presiding over the Mahā Mantras, all brilliant and fair like the Koṭi Suns. O King! Next to this enclosure wall comes the chief and crowning palace of Śrī Devī, built of

Chintāmaṇi gems. All the articles within this are built of Cintāmaṇi gems. Within this palace are seen hundreds and thousands of pillars. Some of these pillars are built of Sūryakāntamaṇi, some are built of Candrakānta maṇi, and some are built of Vidyutkānta maṇi. O King! The lustre and brilliance of these pillars is so strong that no articles within this palace are visible to the eye.

(Note :-- The face of the Goddess Kālī is so bright that it appears like a shadow, i.e., black.)

Here ends the Eleventh Chapter on the description of the enclosure walls built of Padmarāga maṇi, etc., of the Maṇi Dvīpa in the Mahāpurāṇam Śrī Mad Devī Bhāgavatam of 18,000 verses by Maharṣi Veda Vyāsa.

Chapter 12 - On the description of Maṇi Dvīpa

1-17. Vyāsa said :-- O King Janamejaya! The Ratnagriha, above mentioned, is the Central, the Chief and the Crowning Place of Mūla Prakriti.

[The nine jewels are :-- (1) Muktā, (2) Māṇikya, (3) Vaidūrya, (4) Gomeda, (5) Vajra, (6) Vidruma, (7) Padmarāga, (8) Marakata, and (9) Nīla.] This is situated in the centre of all the enclosures. Within this there are the four Maṇḍapas, i.e., halls built of one thousand (i.e., innumerable) pillars. These are the Śriṅgāra Maṇḍapa, Mukti Maṇḍapa, Jñāna Maṇḍapa and Ekānta Maṇḍapa; on the top there are canopies of various colours; within are many scented articles scented by the Dhūpas, etc. The brilliance of each of these is like that of one Koṭi Suns. On all sides of these four Maṇḍapas there are nice groups of gardens of Kaśmīra, Mallikā, and Kuṇḍa flowers. Various scents, and scented articles, for example, of musk, etc., are fully arranged in due order. There is a very big lotus tank here; the steps leading to it are built of jewels. Its water is nectar, on it are innumerable full-blown lotuses and the bees are humming always over them. Many birds, swans, Kāraṇḍavas, etc., are swimming to and fro. The sweet scents of lotuses are playing all round. In fact, the whole Maṇidvīpa is perfumed with various scented things. Within the Śriṅgāra Maṇḍapa, the Devī Bhagavatī is situated in the centre on an Āsana (seat) and She hears the songs sung in tune by the other Devīs along with the other Devas. Similarly sitting on the Mukti Maṇḍapa, She frees the Jīvas from the bondages of the world. Sitting on the Jñāna Maṇḍapa, She gives instructions on Jñāna, and sitting on the fourth Ekānta Maṇḍapa, She consults with Her ministers, the Sakhīs, Ananga Kusuma, etc., on the creation, preservation, etc., of the universe. O King! Now I shall describe about the main, Khās, room of Śrī Devī. Listen. The Khās Mahāl palace of the Devī Bhagavatī is named Śrī Cintāmaṇi Griha. Within this is placed the raised platform, the dais and sofa whereon the Devī taketh Her honourable seat. The ten Śakti-tattvas form the staircases. The four legs are (1) Brahmā, (2) Viṣṇu, (3) Rudra, and (4) Maheśvara. Sadāśiva forms the upper covering plank. Over this Śrī Bhuvaneśvara Mahā Deva or the Supreme Architect of the Universe is reigning. Now hear something about this Bhuvaneśvara. Before creation while intending to sport, the Devī Bhagavatī divided Her Body into two parts and from the right part created Bhuvaneśvara. He has five faces and each face has three eyes. He has four hands and He is holding in each hand speer, signs indicating do not fear, axe, and signs granting boons. He looks sixteen years old. The lustre of of His Body is more beautiful then Koṭi Kandarpas and more fiery than thousand Suns; and at the same time cool like Koṭi Suns. His colour is crystal white, and on His left lap Śrī Bhuvaneśvarī Devī is always sitting.

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

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

Moons if they rise simultaneously on the sky. The Sakhīs, attendants, the Devas and the Devīs surround Her on all sides. Iccā Śakti, Jñāna Śakti, and Kriya Śakti all are present always before the Devī. Lajjā, Tuṣṭi, Puṣṭi, Kīrti, Kānti, Kṣamā, Dayā, Buddhi, Medhā, Smriti, and Lakṣmī are always seen here incarnate in their due Forms. The nine Pīṭha Śaktis, Jayā, Vijayā, Ajitā, Aparājitā, Nityā, Vilāsinī, Dogdhrī, Aghorā, and Mangalā reside here always and are in the service of the Devī Bhuvaneśvarī. On the side of the Devī are the two oceans of treasures; from these streams of Navaratna, gold, and seven Dhātus (elements) go out and assume the forms of rivers and fall into the ocean Sudhā Sindhu. Because such a Devī Bhuvaneśvarī, resplendent with all powers and prosperities, sits on the left lap of Bhuvaneśvara, that He has, no doubt acquired His omnipotence. O King! Now I will describe the dimensions of the Cintāmaṇi Griha. Listen. It is one thousand Yojanas wide; its centre is very big; the rooms situated further and further are twice those preceding them. It lies in Antarīkṣa (the intervening space) without any support. At the times of dissolution and creation it contracts and expands like a cloth. The lustre of this Cintāmaṇi Griha is comparatively far more bright and beautiful than that of other enclosure walls. Śrī Devī Bhagavatī dwells always in this place. O King! All the great Bhaktas of the Devī in every Brahmāṇḍa, in the Devaloka, in Nāgaloka, in the world of men or in any other loka, all those that were engaged in the meditation of the Devī in the sacred places of the Devī and died there, they all come here and reside with the Devī in great joy and festivity.

46-59. On all sides rivers are flowing; some of ghee, some of milk, curd, honey, nectar, pomegranate juice, jambu juice, and some of mango juice, sugarcane juices are flowing on all sides. The trees here yield fruits according to one’s desires and the wells and tanks yield water also as people desire. Never is there any want felt here of anything. Never are seen here diseases, sorrow, old age, decrepitude, anxiety, anger, jealousy, and envy and other lower ideas. All the inhabitants of this place are full of youth and look like one thousand Suns. All enjoy with their wives and they worship Śrī Bhuvaneśvarī. Some have attained Sālokya, some Sāmīpya, some Sārūpya and some have attained Sārṣṭi and pass their days in highest comfort. The Devas that are in every Brahmāṇḍa all live here and worship Śrī Devī. The seven Koṭi Mahā Mantras and Mahā Vidyās here assume forms and worship the Mahā Māyā Śrī Bhagavatī, Who is of the nature of Brahmā. O King! Thus I have described to you all about this Maṇidvīpa. The lustre of Sun, Moon and Koṭis and Koṭis of lightnings cannot be one Koṭieth of one Koṭi part of Its lustre. At some places the lustre is like Vidrumamaṇi; some places as are illumined like the lustre of Marakata Maṇi; some, like Sūrya Kānta maṇi and some places are rendered brilliant like Koṭis and Koṭis of lightnings. The light at some places is like Sindūra; at some places like Indranīlamaṇi; at some places, like Māṇikya, and at some places like diamond. Some places are blazing like the conflagration of fire; and some places look like molten gold; some places seem filled with the lustre of Candrakāntamaṇi, and some places look brilliant like Sūryakāntamaṇi.

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

Here ends the Twelfth Chapter of the Twelfth Book on the description of Maṇi Dvīpa in the Mahāpurāṇam Śrī Mad Devī Bhāgavatam of 18,000 verses by Maharṣi Veda Vyāsa.