chapter vii — Principles Of Tantra — Collected Works of Sri Aurobindo

chapter vii

WHAT IS Śākti ?¹

Here, in the course of the present discussion, it has become necessary to decide a few points about Śākti-tattva. Whether because of the particular age we live in, or of sectarianism, there exist in Bengal a number of leaders, or pseudo-leaders, of the religious community who think and preach that they alone and a few other persons belonging to their community and holding their views are learned in all Śāstras, competent to pass judgment on all Tattvas and Diksa-gurus of sadhakas² belonging to all communities. We know not by what curse of Bhagavan they consider it a great sin, for which there is no atonement, to believe that Bhagavan and Bhagavati are one and the same being, nor why they look down with hatred and disgust, even as though their touch were polluting as that of hell-worms, on all persons who entertain such a belief. Such conduct by men towards their fellow-beings is not altogether impossible; but there is no escape for even Devatas, no pardon for even Isvara, from them. A little inquiry in confidence will reveal to Sadhakas that in most places these people, being themselves Vaisnavas, first worship Śrī Kŗşņa, and then offer to Śrī Rādhikā the articles already offered to Him. The reason for their doing so is that Śrī Kŗşņa, who holds all Śākti, is Lord and Śrī Rādhikā, who is Śākti Herself, is His handmaid, and that it is the duty of the handmaid to partake of the leavings of Her Lord's food, leavings which are tokens of His favour and, consequently, precious and particularly dear to Her. The honour of Rādhikā, however, is thus in a fashion maintained, because She is the companion or, at least, handmaid of Śrī Kŗşņa,. But the case of Gāyatrī,

¹ Śākti-tattva. Śākti is that which makes able, or that Power by virtue of which things happen or act (see post).

² That, is, gurus who initiate: and other matters relating to sadhakas.

who is single, is different. Had She been the companion of any Deva they could easily have included Her in the same class with Rādhikā; but Gāyatrī, the Mother of the three Vedas, and the progenitrix of the triad of Devas,¹ is no one's companion, and thus there is no opportunity to call Her anyone's handmaid. For this reason they have altogether abandoned Gāyatrī, considering Her to be "bare Śākti". Born in the line of Bharmā, these people yet think that it is a great sin to repeat Gāyatrī or even to admit that She is Bharmān or Isvara, and consider that it is improper to divulge to the public this intense secret devotion in the store of śadhana. It is only with a view to keeping up social and family custom and distinction of caste in the sight of others that Bharmāna Purohitas² are called in, as a formal matter, to invest their children with the sacred thread.³ If, unable to make time himself, the Purohita requests the father or grandfather of the invested boy to teach him Sandhya⁴ and Gāyatrī,⁵ it is often found that the greatest difficulty arises.

Besides this, there are a few philosophical⁶ pandits who say that worship of Śākti is not directly worship of Bharmān. In their opinion such an inference is not even contrary to the teaching of Śāstra. They have decided that AdyaŚākti Mahamāyā⁷ is She who is called māyā⁸ or avidya⁹ by the Vedanta. This māyā or avidya is gross matter, something devoid of consciousness. It is only when Atma, who is consciousness itself, is reflected in Her that She appears to possess consciousness for Her work. For this reason these people say that He who possesses Śākti is full of consciousness while Śākti is gross matter. What, then, are those who worship gross matter instead of Bharmān but gross matter themselves ?

Let us see whether this conclusion of theirs is approved of by the Śāstra. What the Tantra-Śāstra has said about Śākti

¹ Bharmā, Visnu, Mahesvara. ² Priests.

³ At the upanayana ceremony.

⁴ The prayers and ritual which go by that name (see Introduction to Tantra Saslra).

⁵ The mahamantra of that name.

⁶ Dirsanik. ⁷ The Devī as primal Śākti.

⁸ Illusion (see Introduction to Tantra Śāstra).

⁹ Ignorance (see Introduction to Tantra Śāstra).

we reserve for subsequent discussion. For those people firmly believe that the purpose of the Tantra Śāstra is to give predominance to Śākti, and, consequently, evidence drawn from this source will not appear to be of much weight to them. For this reason we shall first of all quote evidence from the Śrī mad Bhaga-vata. The following appears in the hymn to Śiva by Bharmā contained in the Chapter on Daksa's sacrifice in the Śrī mad Bhagavata:

"I know that thou art the Isvara (creator) of the universe. I know also that Thou art ParaBharmān, in whom are inseparably united Śākti and Śiva, the womb (yoni) and the seed from which the universe is born. Bhagavan, it is Thou who dividest Thyself into the two forms of Śiva and Śākti, and, like a spider in play, dost create, preserve and destroy the universe."

Here Bharmā Himself says that ParaBharmān is the non-differentiated substance¹ of Śiva and Śākti. He, therefore, has not embraced Bharmāism by omitting that part which consists of Śākti. Again, in the Śrī mad Bhagavata, Bhagavan says to Uddhava:

"Prakrti, the material of this universe, the supreme Purusa, its receptacle and kāla (Time) its revealer—I am Bharmān divided into these three parts."

In the Śrī mad Bhagavadgita, Bhagavan says to Arjuna:

"Earth, water, fire, air, ether, mind, and reason also, and egoism²—these are the eightfold division of My nature.

"This the inferior. Know My other nature, the higher, the life-element, O mighty-armed ! by which the universe is upheld."³

Here Bhagavan first speaks of gross⁴ Prakrti, which is divided into eight parts, and then calls the Śākti, who is eternal consciousness⁵ itself and gives life to all Jivas, as His (Supreme)⁶ prakrti, thus dividing prakrti into two main parts according as She is "gross" and "conscious".

¹ Tattva. ² Manas, buddhi, ahankara.

³ Bhagavadgita, chap, vii, verses 4 and 5.

⁴ Jada. ⁵ Caitanya. ⁶ Paraprakrti.

Again, "Brooding over nature (prakrti) which is Mine own, I am born through My own Power (māyā)."¹

Here, also, Bhagavan has differentiated between His own true prakrti and māyā.

The following appears in the hymn to Śiva by Putatma contained in the Kasikhanda of the Skanda Purana:

"O Visvesvara,² Thou art the universe itself. There is no difference between Thee and the universe, for Thou art omnipresent and the subject of praiseful hymn,³ the maker of the hymn and even the hymn itself. Thou art both with and without attributes. Even yogis are without spiritual perception of this truth concerning Thee, O Lord, who moveth as Thou willeth. She is Thy Śākti who appeared as an embodiment of Thy desire when Thou wert no longer able to enjoy Thyself alone. Though one in reality, Thou hast acquired a dual aspect according as Thou art Śiva and Śākti. Thou art Bhagavan, the embodiment of knowledge and desire is Thy Śākti. Thou in Thy twofold aspect of Śiva and Śākti, gave rise in Thy play to the Śākti of action, and from this Śākti of action has been generated this world. Thou Thyself art the embodiment of the Śākti of knowledge, Uma is the embodiment of the Śākti of desire, and this universe is the embodiment of the Śākti of action.⁴ Thus Thou art the sole cause of the universe."

Again: "Thou as Prakrti and Purusa first created the Brah-manda, and then inhabited it as all things moving and non-moving. Therefore, O Thou who pervadeth the whole world, nothing is different from Thee. All things exist in Thee, and Thou pervadeth all things." Valmiki says in the UtTārākhanda of Adbhuta Ramāyāna:

"Jānakī is primeval, eternal. She is the visible Prakrti itself. Through Her, austerity is fruitful and heaven is gained. She

¹ Bhagavadgita, chap, iv, verse 6. A slight departure has been made from Mrs. Besant's translation in order not to differ from the author's Bengali version. Mrs. Besant's translation is: "Though brooding over nature, which is Mine own, yet I am born through my own Power."

² Lord of universe. ³ Stava.

⁴ The three Śāktis—jñāna (cognition), Icchha (volition), Kriya (motion).

is the eternal vibhuti of vibhus.¹ It is that MahaŚākti whom Bharmāvadis² describe in the two forms of Vidya and Avidya. She is Riddhi;³ Siddhi, full of gunas, made of gunas, and above gunas. She exists as both Bharmān and Bharmāņda. She is the cause of all causes. She eternally plays as Prakrti and Vikrti.⁴ She is full of consciousness, and blooms in consciousness. She exists in all things, is Bharmān and Mahakundalinl. All this world, consisting of moving and non-moving things, is but Her play, O Bharmān. Holding Her in their hearts, yogis sever the heart's ties, and exist under their own true aspect. O Good Doer ! whenever dharma⁵ becomes tarnished and adharma⁶ flourishes, Mahaprakrti appears through Her own māyā. Rāma also is the supreme light, the supreme abode, and the supreme Purusa in flesh and blood; for there is, in reality, no real difference between Sītā. and Rāma. It is because sadhus have realized this that they have thrown off the slumber of māyā, awakened to the state of the knowledge of truth, and crossed from the jaws of death to the other side of the sea of samsāra. Rāma is incomprehensible, full of eternal consciousness, omniscient, omnipresent, the sole creator, preserver, and destroyer of all things, blissful and all pervading. Yogis contemplate Him inseparably with Sītā. I shall truly, relate, by way of illustration, how, though in truth birthless, Prakrti and Purusa, who exist in causal bodies, take high and wonderful births. Being in truth formless, They assume forms for the salvation of mankind and out of their mercy for it."

Again, when thousand-headed Ravana was killed by Sītā in the form of Kālīka, Rāmacandra said in his hymn to Her:

"Blessed is my birth to-day, and successful is my devotion; for, being unrevealed to the world, Thou hast favoured me by appearing to my view. All the world is Thy creation, and PRādhāna⁷ and other Tattvas⁸

¹ Vibhuti is the thing which characterizes the higher nature. Vibhu is one who is all-pervading, and vibhuti is both that which it displays and the power by which it displays. ² Worshippers of the Bharmān.

³ Spiritual wealth. ⁴ Freely rendered as "As cause and effect."

⁵ Righteousness. ⁶ Unrighteousness.

⁷ The material cause. ⁸ Its derivatives.

of the great dissolution this world disappears in Thee. Thou art the highest goal of Jiva. Some speak of Thee as Prakrti, different from Vikrti, while, O Companion of Śiva, others of the spiritually wise describe you as Śiva, PRādhāna Purusa, Mahattattva, Bharmā, Isvara, Avidya, Niyati, māyā and kāla ¹and hundreds of other limbs emanate from and exist in Thee. Thou art the supreme Śākti, which is eternal and the highest good. Thou art free from all differences, and the shelter of all differences. Thou existeth as Thine own true Self, O YogesVari, who art Paramesvari. It is by entering into Thee Purusa makes and unmakes PRādhāna² and all other things of the world. It is by uniting with Thee that Purusa, the supreme Deva, enjoys the bliss of His Ownself. Thou art the supreme bliss and also the giver of supreme bliss. Thou art the supreme space, the supreme light, immaculate, Śiva, omnipresent, subtle, Para-Bharmān, and eternal."

The following appears in the Mahabhagavata:

"I bow to the Devī, who grants heaven and liberation, by worshipping whom Virinci³ has become the creator, Hari⁴ the preserver, and GirKa⁵ the destroyer, of this world; who is the object of contemplation by Yogis, whom Munis possessed of spiritual knowkedge describe as the primal and supreme Prakrti.

"May She preserve us⁶ who on creating this world according to Her free will has taken birth in it, and receiving Sambhu for Her husband, and whose feet Sambhu placed on His breast when receiving Her for His wife as the fruit of His austerities."

Suta⁷ said: "High minded Maharsi Bhagavan Vyasa the speaker of endless DharmaŚāstras, chief of all men, learned in the Vedas, and proficient in spiritual knowledge, received no satisfaction from his work in connection with the seventeen Puranas. He then bethought himself 'How shall I relate that

¹ Śiva; the material and efficient cause; the Tattva Mahat, first

² Vide last note. ³ Bharmā. ⁴ Visnu. ⁵ Śiva.

⁶ The author's

Mahapurana, than which no greater Purana exists on earth, and wherein the supreme Bhagavati is dealt with in all detail?' Failing to know the truth¹ be known to me which is not known to even Mahesvara of vast knowledge ?' So thinking and finding no other means, Vyasa of great intelligence set his whole-hearted devotion³ on Durga, went to the Himalaya, and there practised severe austerities. The consort of Śiva, who is ever fond of Her devotees, was pleased with such devotion and, remaining unseen in the sky, said, 'Mahamuni Vyasa, go to Bharmāloka where all the Srutis incarnate,⁴ live; there you will know my stainless supreme existence.² There sung by the Srutis, I shall become visible and do what is desired of by you." Hearing the message from above, Bhagavan Vedavyasa at once repaired to Bharmāloka, bowed to the four Vedas and asked, "What is the supreme and undecaying Bharmān ?"

"Great Muni, hearing the Rsi ask this question with modesty and submissiveness, the Vedas at once replied by turn."

Rgveda said: "In whom are contained all things, out of whom appear all things, and whom all describe as the highest Being,² that Adya (primal) Bhagavati is Bharmān itself."

Yajurveda said: "The Īśvarī who is worshipped in all yajnas and in yoga and for whose existence we (Vedas) are deemed the authority, that Bhagavati alone is Bharmān itself."

Samaveda said: "By whom this universe is moved, whom all yogis contemplate, and by whose light the universe is manifested, that world-pervading Durga alone is supreme Bharmān."

Atharvaveda said: "The Īśvarī of Suras⁵ whom all who are favoured for their devotion see, that Bhagavati Durga all Śāstras describe as Supreme Bharmān."

Suta said, hearing the incarnate Srutis thus express themselves: "Vyasa, the son of Satyavati, became certain that Bhagavati Durga was supreme Bharmān." After they had spoken

¹ Tattva. ² Tattva. ³ Bhakti.

⁴ That is, the four Vedas incarnate (Murtimati). Literally, "possessing form." ⁵ Devas and Devīs.

as above mentioned, the Srutis also again said unto the Maha? muni: "What we have said we shall make directly visible to you." So saying, the Srutis began to sing in praise of that Paramesvari who is existence, consciousness, and bliss, who is pure, and who holds in Herself all Devas and Devīs.

The Srutis said: "Supreme universe-embracing Durga be pleased. The three Purusas¹ Brahmā, Visnu, and Maheāvara, are created with their individual gunas according to Thy will for the threefold work of creation, preservation, and destruction. But, O Mother, Thou hast no creator in the three worlds. Who in the world can therefore describe Thy qualities, impenetrable by the intellect of Jívas ?

"O Mother of the three worlds, it is by worshipping Thee that Hari destroys invincible Daityas and thus preserves the three worlds, and it was by holding Thy feet on His breast that Mahesvara was able to drink poison deadly enough to destroy the three worlds.² What can we say which will describe the force of that (incomprehensible) nature of Thine ?"

"We bow to Thee, O Mother who art the body, the consciousness, the Śākti of motion, and other Śāktis, and the highest Śākti, constituted of Thy own gunas by the instrumentality of māyā of the supreme Purusa (Paramātmā), and Thou art She. who residest as consciousness in the bodies of Jivas, who, charmed by Thy māyā and with differentiating knowledge,³ describe Thee as Purusa."

"Bharmā-tattva is that aspect of Thine which is devoid of all distinctive conditions,⁴ such as masculinity, femininity, etc. Next, Śākti is that primary desire of Thine which arose in Thee for creating the world. That Śākti appeared in one half as the supreme Purusa, so that both Prakrti and Purusa are but Śākti in different forms. Both are but manifestations of Thymāyā.

¹ "Persons."

² At the churning of the ocean, poison was one of the things which issued from the waters. As this poison was powerful enough to destroy the worlds, Śiva

³Bhedajñana; that is, knowledge distinguishing between Purusa and Prakrti, who are, in reality and according to monistic knowledge, one. ⁴ Upādhi.

Even PaRāma-Bharmātattva, therefore, is nothing but Thyself as Śākti."

"Just as to a searcher for truth things like hail formed of water and yet hard, are known to him to be water, so to an inquirer into the nature¹

"The six Śivas, beginning with Brahmā, which exist in the six cakras in the body of the Jiva are, when considered separately from Thee, only pretas (that is to say, gross matter³

Suta said: "Thus sung, in a hymn by the incarnate Srutis, the eternal Mother of the universe showed Herself to them."

"Although that Mahàdevī exists as light (consciousness) in all living things yet She assumed a distinct body in order to dispel the doubts of Vyāsa."

"That body was of the brilliance of a thousand suns, and fair with the beauty of ten million moons. She had a thousand arms bearing celestial weapons, was decked with celestial ornaments and garments; smeared with celestial unguents, and seated on a lion. At times She was also seated on a corpse, and had four arms, and was of the colour of a freshly formed cloud. In this manner She appeared sometimes as two-armed, sometimes as four-armed, sometimes as ten-armed, sometimes as eighteen-armed, and sometimes as an hundred-armed. At times She appeared possessed of an infinite number of arms and of a sublimely divine form."

¹ Tattva.

² If we realize Buddhi to be Śākti and Śākti is manifested Bharmān, then Buddhi is such Bharmān. ³Jada.

"Sometimes She appeared as Visnu, with Lakşmī on His left, at others as Śrī Kŗşņa with Rādhikā on His left; yet again as Bharmā, with Sarasvati on His left, and then as Śiva, with Gauri on His left."

"The all-pervading Devī who is Bharmān in reality dispelled Vyasa's doubts by thus assuming various forms."

Suta said: "Seeing all these wonderful forms of Jagadamba,¹Vyasa, the great Muni and son of PaRāsara, knew the sublime Bharmātattva, and became free from the condition of a Jiva. Then, knowing the desire of Vyasa, Devī Bhagavati, the dweller in all hearts, showed him the thousand-petalled lotus lying under Her feet. In the petals of the lotus Vyasa, the great Rsi, saw the great Purana, named Mahabhagavata, replete with sublime letters. Thus blessed, he praised the Devī in various ways, bowed to the earth before Her, and returned to his hermitage."

"He then disclosed the Mahabhagavata Purana, most sacred and full of sublime letters, just as he had found it in the thousand-pettalled lotus lying under the lotus feet of Jagadamba."¹

Again, the following appears in the second chapter of the same book:

Narada asked: "O Thou, the worshipped of the three worlds, chief of Devas and merciful to devotees, Thou art the greatest of those who know² the pure Atma and Bharmān. O Para-mesvara ! Thou alone knowest the nature of all things³ O Lord of the universe. The other Devas and Rsis know it not." "Thou (alone of all Devas) fondly holdest on Thy head Ganga,⁴ who purifies the three worlds (because Thou knowest Her greatness). Thou hast made the moon Thy head⁵ ornament (because Thou knowest its essential beauty). Tell me, therefore, O omnipresent Deva, that which I ask of Thee now. O MahesVara, who is the Devata whom Ye too worship ?"⁶

¹ The mother of the world. ² Jnanl.

³ Vastu-tattva, the principle of all physical existence.

⁴ Śiva called Gangadhara. "Whose coiled and matted hair is wet with the spray of Ganga" (Mahānirvāna Tantra, chap.

⁵ Śiva is represented as bearing the crescent moon. ⁶ Tattva.

"Whoever worships Thee as well as Bhagavan Visnu, and Bharmā, the Lord of the Universe, with devotion, attains to such a high state as it is in the power of none on earth to describe. Such being the more than worldly greatness of yourselves, I desire by all means to know the Devata whom Ye too worship. Tell me, O Mahesvara, who is that Devata."

Vyasa said: "O great Muni Jaimini, hearing these words of Narada, Mahadeva repeatedly revolved the matter in His mind, and then Mahadeva said: 'Great Rsi, that which you desire to know is the highest and most abstruse truth.¹ My child, how can I reveal that unrevealable truth ?' "¹

Vyasa said: "Thus replied to by the Deva of Devas, Narada stood, and, with folded hands, thus addressed Nārāyaņa, the omnipresent Lord of the universe:

"Though very merciful to His devotees, Bhagavan Mahel-vara, the Deva of Devas, is yet reluctant to say who is the Devata He worships. Tell me therefore, O Thou Who art merciful to the supplicant, and chief of Devas, who that Devata is."

Nārāyaņa said: "Great Rsi, what need have you to hear of that matter ?¹ We are your Devatas, and you will attain the highest state by worshipping us. What reason can you then have to know the Devata We ourselves worship ?"

Vyasa said: "Thus spoken to by Bhagavan Visnu also, Narada, the great Muni (finding no other means), thus prayed with folded hands and propitiatory words, to both Śiva and Visnu."

Narada said: "O Visvesvara, the Deva of Devas, be gracious unto me; O Vasudeva Nārāyaņa be gracious unto me.² O Sambhu, brilliant with the ornament of snakes, be gracious unto me. O Visnu, decked with the kaustubha jewel, be gracious unto me. O merciful Gangadhara, O worshipful Deva, armed with the cakra,³ be gracious unto me. Visvesvara, naked as space, O Gadadhara, dressed in yellow, be gracious unto me. O Destroyer of Asura Tripura, I bow to Thee. O Destroyer of Asura Baka, I bow to Thee. O Destroyer of Asura Andhaka,

¹ Tattva. ² Narada prays alternately first to Śiva

I bow to Thee; O Destroyer of Asura Kamsa,¹ I bow to Thee. O five-headed Deva, riding on a bull, I bow to Thee. O Visnu, seated on Garuda,² I bow to Thee."

Seeing Narada, the great Devarsi, thus engaged in prayer, Bhagavan Visnu looked towards Deva Mahesvara and said:

Visnu said: "Narada, the son of Bharmā is devoted, wise and modest. Thou ought by all means to favour him, for Thou art gracious to devotees."

Vyasa said: "Hearing these words of Visnu, Mahesvara, too, who is ever gracious to the supplicant said, 'Be it so.' "

Then high-souled Narada, possessed of pure knowledge, again questioned Mahadeva, the seat of mercy and Deva of Devas.

Narada said: "It is by worshipping Thee, Visnu and Bharmā, the Lord of the Universe, that Indra and other Lokapalas³have attained high states. O Chief of Devas, who is the perfect, immutable Devata whom Ye worship ? Tell me this if Thou hast favour for me. If Thou wilt tell me by whose favour Ye have attained such high Isvarahood, then shall I know that Thou art gracious unto me."

Vyasa said: "Thus addressed, Bhagavan, high-souled San-kara, the Lord of Yogis, receiving Narada's words in good grace, revolved all things⁴ in His heart, repeatedly contemplated the lotus-feet of Śrī Durga, and began to speak to Narada the great Muni of the one perfect and supreme Bharmān."

Mahadeva said: "She who is pure, eternal Mulaprakrti is ParaBharmān itself and the Devata We worship.

"That Mahesvari is the sole Mistress⁵ of the millions⁶ of Bharmās, Visnus, and MahesVaras who are Lords of creation, preservation, and destruction, in different Bharmāņdas just as this Bharmā, this Janardhana, and myself, Mahesvara, are the Lords of creation, preservation, and destruction in this

¹ Demons, Tripura and Andhaka, slain by Śiva

³ Regents of the quarters, Indra,Agni, Yama, Nirriti, and others, ⁴ Tattva. ⁵ Vidhatri.

⁶ Crores. Each world system has its own Bharmā, Visnu, and Śiva.

Bharmāņda. Though really formless, that MahaDevī assumes bodies in play. This entire universe has been created, is being maintained, and will, in the end, be destroyed by Her. And during its existence the world is overpowered by Her enchantment."

"In Her own play She, in former times, incarnated Herself in full¹ as the daughter of Daksa Prajapati; She also incarnated Herself as Uma, daughter of Himalaya. In partial incarnation²She is the consort of Visnu as Lakşmī and Sarasvati, and the consort of Bharmā as Savitri."

Narada said: "Chief of Devas, if Thou art pleased with me, if Thou hast kindness for me, then, O Lord, tell me fully and in detail how that perfect Prakrti formerly took birth as Daksa Prajapati's daughter, and how Mahesvara obtained Her who is in truth Bharmān for wife; again, how She took birth as Himalaya's daughter, and how three-eyed Mahadeva obtained that three-eyed Devī for His wife; and again, how that Mother of the universe gave birth to Her two sons, invincible and six-headed Kartikeya and elephant-headed Ganela."

"Before creation this world was devoid of sun, moon, and stars, and without day and night. There was no distinction of directions. The Bharmāņda was then destitute of sound, touch, and the like, etc., devoid of other force,³ and full of darkness. Then but that one eternal Bharmān of whom the Srutis speak, and the Prakrti, who is existence, consciousness, and bliss, alone existed."

"She is pure, full of knowledge, beyond the reach of speech, perpetual, immaculate, unapproachable by even yogis, all-pervading, untroubled, eternally blissful, subtle, and devoid of all such properties as heaviness, lightness, and the like."

"Subsequently, when that Anandamayi became desirous to create in order to manifest Her own play of bliss, that supreme Prakrti, though in truth formless, at once assumed a form by the strength of Her own will.

¹ Purna—that is, in such incarnation all the Vibhutis (see post) of the Bhagavan are manifested, not so in partial (Ansik) incarnation.

² See last note. For as Bharmā and Visnu are but partial manifestation of the Bharmān, so are their Śāktis. ³ Tejas.

"That Devī with form was of the colour of crushed collyrium.¹Her face was fair and as charming as a full-blown lotus. She had four arms, fiery eyes, dishevelled hair, and full and erect breasts.² She was naked as space, terrific, and seated on a lion.

"She then at once created, of Her own will, a Purusa (Maha-kāla) with her three gunas, sattva, rajas, and tamas. But the Purusa was even then devoid of consciousness."

"Seeing that Purusa made of three gunas unconscious, She communicated to Him Her own desire for creation."

"Being thus possessed of Śākti through the communication of the desire of MahaŚākti, that Mulapurusa³ created with delight three Purusas, according to the threefold division of gunas— namely, sattva, rajas, and tamas, and the three Purusas thus created were termed Bharmā, Visnu, and Mahesvara."

"Still, when She saw that there was no sign of creation, the Devī divided that Mulapurusa into two parts—namely, Jiva and PaRāmapurusa."

"Prakrti also divided Herself, according to Her own will, into three parts—namely, māyā, Vidya, and PaRāma."

"Of these māyā is She who charms Jivas and is the Śākti who creates the Samsāra. PaRāma is the Śākti, full of consciousness and life, who is the cause of movements in Jivas, and Vidya is She who is made of pure spiritual knowledge and who is the Śākti which dissolves the samsāra."

māyāvrto hi jivastang paRāmang neksate mune Tabhyang samaŚrī tastespi purusa visayaisinah Babhuburmunisarddula mugdhastanmāyāya tada Sa trtiya para vidya pancadha yabhavat svayam Ganga durga ca savitri Lakşmīschaiva sarasvati Sa praha prakrtirvidya Bharmāvisnumahesvaran Pratyaksaga jagadhatri viniyojya prthak Śrī styarthank purusa yuyang māyā srsta nijecchhaya Tatkurusva mahabhaga yathecchha mama jayate

¹ Aajana.

² The Devī is generally represented as so formed. They and other physical features are the signs of the Great Maternity. See passages cited in A. and E. Avalon's "Hymns to the Goddess".

³ Primeval or root Purusa.

Bharmā Śrī jatu bhutani sthavarani carani ca

Vividhani vicitrani casamkhyeyani samyatah

Visnuresa mahavahuh karotu pratipalanam

Nihatya jagatang ksobhakarakan valinang varah

Śivastamogunakrantah sese sarvamidang jagat

Nasayisyati nasecchha yada me sambhavisyati

Parasparafica srstyadikaryesu trisu vaidhuvam

Vidhatavyang hi sahayyang yusmabhih purusatrayaih

Ahanca paricadha bhutva savitryadya varanganah

Bhavatam vanita bhutva viharisye nijecchaya

Tathangsatasca sambhiiya sarvajantusu yoSītāh

PRāsavisyami bhutani vividhani nijecchaya

Bharmāngstvang manasing srsting karotu mama sasanat

Sampratam nanyatha srstirvistrteyam bhavisyati

Ityuktva tanmahavidya prakrtih sa paratpara

Svayamantardadhe tesang Bharmādinaca pasyatam¹

( "O Muni ! overpowered by māyā, Jiva does not see that PaRāma. Subject to these two (PaRāma and māyā), O great Muni, those Purusas (Bharmā, Visnu, and Śiva) also became at that time attached to the world, being influenced thereto by māyā. The Third supreme Vidya is She who divided Herself into five forms—namely, Ganga, Durga, Savitri, Lakşmī, and Sarasvati. Addressing Herself to Bharmā, Visnu, and Mahesvara separately, that Prakrti Vidya, the visible Jagaddhatri (holder of the universe), said to them: 'You, Purusa, have been created by me of my own accord for the purpose of creation. O high-favoured Devas, do that which is my desire. Bharmā, do Thou create with care all things, movable and immovable, of various kinds, diversified and innumerable. Visnu, this great-armed Deva, the best of the strong, do Thou maintain by destroying all such as oppress the worlds. Śiva, through the tamas guna, will in the end destroy all this world when the desire for destruction will arise in me. In these three works of creation and the like do you three Purusas render help to each other. I, too, will divide myself into five forms as Savitri and other fair women,

¹ The author does not translate these verses, an English rendering of which is given in brackets below.

and being your wives move as I desire. And becoming, with a part of myself, the female among all living things, I shall give birth to various beings of my own will. O Bharmā, do you, under my order, make a mental creation. At present no other creation should be made." Saying this to them, that Prakrti Mahavidya, who, is supreme over the supreme, Herself disappeared from the sight of Bharmā and the other Devas.")

The following appears in the second chapter of Devī Bhagavata:

"The PaRāma (supreme) Adya. (primal) Śākti, who is called Vidya according to Sruti, She who dwells in all things, resides in all hearts, destroys the bonds of samsāra, and is incomprehensible to the wicked; She who is ever visible to munis who meditate upon Her—may that Bhagavati, whose substance is existence, consciousness, and bliss—grant a pious mind to Jiva."

"She who, after having created the universe as sat' and asat² and jada³ and caitanya,⁴ maintains it by Her own Śākti consisting of three gunas; She who, again, at the end of the Kalpa, alone sinks in Self-bliss after destroying the manifestation of this universe—I remember that Mother of the Universe in my heart."

"It is generally known that Bharmā creates all this universe; but those who are acquainted with the Puranas and Vedas say that He took birth in the navel-lotus of Visnu. They have thus indirectly said that Bharmā is not an independent Creator of the world for He, too, has had to be born elsewhere according to another's desire."

"For when in Mahapralaya Visnu lay on the bed of Ananta,⁵ Bharmā appeared in His navel-lotus. Here, too, thousand-headed Ananta Deva supports Visnu on His body. How can Bhagavan be said to possess independent Śākti when He has to depend on another for His support ?"

When in Mahapralaya the world is converted into a single ocean the water of that single ocean is undoubtedly liquid. All

¹ True, permanent. ² Untrue, transient.

³ Gross, material, immovable.

⁴ Consciousness, moving sentient life. ^s The thousand-headed snake.

admit that a liquid can never exist without a receptacle. But Visnu supports Bharmā, Ananta Deva supports Visnu, and the water of the ocean supports Ananta Deva; but who supports this mass of water ? Extremely difficult to understand is this matter. When, on carefully examining one receptacle after another, one comes to the end of all receptacles, then it is that there is disclosed the Supreme existence¹ of the Mahaiakti who supports all things. I make supplication to that Mother of all things.

"I make supplication to that Supreme Śākti, to that Devī to whom Bharmā, seated on the navel-lotus, prayed when (on the occasion of the destruction of Madhu and Kaitabha) he saw Visnu with His eyes shut in yoga-nidra."²

Again the following appears in the fourth chapter of the same book:

Suta said: "Thus, asked by Vyasa, high-minded Narada, proficient in the knowledge of Veda, spoke, with great delight."

Narada said: "High-favoured son of PaRāsara the matter which you ask me was, of yore, asked by my father, Bharmā, of Bhagavan Madhusudana."³

"Seeing Hari, the chief of Devas, Lord of the world, and husband of Lakşmī, rapt in meditation, my father was astonished and questioned that Vasudeva, immersed in intense devotion, who is decked with the Kaustubha Jewel,⁴ holds the conch-shell,⁵discus,⁶ and mace,⁷ bears the Śrī vatsa⁸ mark, and is dressed in yellow garments; He who is four-armed, the cause of all Lokas,⁹

Bharmā said: "O Janardana, Deva of Devas and Lord of the world, since Thou art Thyself the Isvara¹⁰ of past, future and present, why dost Thou perform austerity and devotion, and whom dost Thou contemplate ? This is a matter of great wonder to me. Being Thyself the Lord of all the world, yet

¹ Tattva. ² Sleep of Yoga.

³ A name of Kŗşņa as the

⁴ A gem secured by Visnu at the churning of the ocean.

⁵ iSankha. ⁶

⁸ A patch of white hair on the breast of Visnu.

⁹ The fourteen regions. ¹⁰ Lord Ordainer.

Thou contemplateth another. What, O chief of Devas, can be stranger than this ?

"Sprung from Thy navel-lotus I am Creator of this entire universe. Thou art the cause of all causes. What greater Devata can there be in this world than Thyself ? O husband of Lakşmī ! tell me this."

"Lord of the world, I know that Thou art the first of all, the cause of all, the creator, preserver, and destroyer of all, the doer of all work, and the possessor of all Śāktis. Great King, I create this world according to Thy desire; and Hara, who destroys it at the time of dissolution, is also always guided by Thy words.

"Isa,¹ it is under Thy orders that the sun travels in the sky, the wind blows auspiciously or inauspiciously, fire gives heat, and clouds pour rain.

"Being Isvara of all, what Devata dost Thou contemplate ? This I cannot conceive; for as for myself I do not see a greater Devata than Thyself in the three worlds."

"O Noble-doer, I pray Thee, kindly tell me this, for Smrti says that great people seldom make a secret of anything."

Hearing these words of Prajapati,² Visnu said: "Be attentive; I shall tell you that which I have in my mind."

"Although Devas, Asuras, and men know Thyself, Myself, and Mahadeva to be creator, preserver, and destroyer, yet Thou, versed in the Veda, know that it is through Śākti that Thou art creator, I am preserver, and Mahadeva is destroyer."³

"In Thee exists the Rajasi Śākti who brings forth the world, in Myself the Sattviki Śākti, who maintains the world, and in Maharudra the Tamasi Śākti, who destroys the world."

"Devoid of these Śāktis Thou art no longer Lord of creation, I am unable to maintain the world, and Mahadeva also is unable to destroy it."

¹ Lord Ordainer. ² Bharmā.

³ And so the Kubjika Tantra says that it is not Bharmā, but Brahmi, who creates; it is not Visnu, but Vaisnavi, who preserves; it is not Rudra, but Rudrani, who destroys. Their husbands are as inert as corpses.

"Vibhu,¹ both directly and indirectly we are always subject to that Īśvarī of all. O Noble-doer, listen to an instance of this."

"It is true that in Mahapralaya² I lie on Ananta as my couch, but even then I am certainly dependent; for subject to that MahaŚākti, I again awake at the proper time under the influence of kāla."³

"It is under Her that I ever practise austerity and at times freely enjoy the company of Lakşmī, and at times I am engaged in terrific wars with Danavas—wars fearful to all Lokas and oppressive to the beings therein."

"Knower of Dharma, of yore, in that one ocean, I fought a hand to hand fight for five thousand years. You saw that with Your own eyes."

"It was through the grace of the Supreme Devī that I was able to kill the two wicked Danavas, Madhu and Kaitabha, intoxicated by vanity and born of the dirt of my ears."

"Did You not perceive even then that the Śākti aspect alone, supreme over the supreme, is the cause of all action ? Great Soul, who do You, then repeatedly ask about the matter ?"

"She is the cause of all causes, created by whose will I, as Purusa, live in the one ocean and incarnate myself age after age as tortoise, boar, half-man and half-lion, dwarf, and the like."

"No one in the three worlds wishes to be born as a lower animal. I, too, did not of my own free will, take birth as a boar and as other lower animals."

"Who will willingly take birth as a fish or the like, forsaking the blissful company of Lakşmī in Vaikuntha ? What independent Purusa leaves a soft bed for the back of Garuda⁴

"O birthless Deva, in ancient time, when the bow-string slipped in your presence, my head was severed and thrown off, no one knew where. At that time You cut off the head of a

¹ Omnipresent Deva.

² The great dissolution of things. ³ Time.

⁴ The Bird-king, vehicle (vahana) of Visnu.

horse and had it attached to my body by VisVakarma, the great artisan."¹

"Since then I am known by the name of Hayagriva, Lord of Lokas.² That incident You saw with Your own eyes. Had I been independent why should I have suffered so much trouble amongst the Lokas ?"²

"Know, therefore, that I am not independent, that I am in every way subject to Śākti, and that I always contemplate that great Śākti. Lotus-born Deva, I do not know of any truth³

Narada said: "This was told by Visnu to the lotus-born Deva. O great Muni, the lotus-born Deva subsequently told this truth' to me."

"Do you too, therefore, worship the lotus-feet of the Devī in your heart without misgiving for the attainment of your object."

Sadhaka, can anyone who has no bias as regards Śākti and no malice also as regards Visnu, if chosen an arbiter, ever say, on seeing all this evidence drawn from the Śāstra, that he who considers Śākti to be devoid of consciousness⁴ is a believer ? In all ages, and particularly in the Kālī age, the career of religious revolution is indomitable. When Caitanya-deva⁵ deluged all Bengal with huge waves of the name of Hari, he observed that Bharmāna, Ksattriya, and Vaisya families were on the verge of ruin. He thought that in the then state of society full of NavaSakha Sudras,⁶ incompetent⁷ for, either the Vaidik or Tantrik dharma, Harinam Samkirtana⁸ was the best Dharma, and consequently he preached that Dharma.

¹ Hence Visnu is called Hayagriva (horse-faced one). The incident is related in Devī Bhagavata. Visnu fell asleep resting on his bow. Bharmā and others, wishing to awaken him, induced the white ants, called vamris, to bite through the bow-string. The mighty bow was released and cut off Visnu's head, which was not found, and a horse's head was then joined to the body.

² The fourteen regions. See Introduction to Tantra Śāstra. ³

⁴ Milkman, gardener, oilman, weaver, confectioner, betel-grower, potter, smith, and barber castes—middle-class Śudras, as opposed both to the highest class Kayasthas, etc., and the lowest cless.

⁷ Adhikara.

⁸ Singing Hari's (Visnu's) name with music and dancing.

In those days, owing to the degeneration of Bharmānas in a society full of Śudras and of the lowest classes, such Puranas as Devī-bhagavata, Mahabhagavata, etc., in which the greatness of Śākti is established, ceased to be preached in Bengal. Moreover, owing to the steady increase of the lowest classes through the influence of the Kālī age, only such Puranas and Śāstra as are favourable exclusively to the preaching of the name of Hari, and mainly and elaborately describe the greatness of Visnu amongst all Devas and Devīs, began to be read, explained, recited, and so forth. Although the teachers¹ and Bharmānas of the country proficient in Śāstra were in many cases worshippers of the Śākti Mantra, most of them were yet dependent on Śudras for their living, so that in spite of their knowledge of the Śāstras in which the greatness of Śākti is established, they dared not bring them forward to the public notice for fear of thereby losing their means of livelihood.

Next, those who became Prabhus,² upon the spread throughout the country of branches and sub-branches of the Caitanya³ community, have from generation to generation shown extreme partiality towards one part of the Śāstra, so that the inferences which they have drawn there form touch only that part of the Śāstras, and are alone revered as essential truths within their own community. It is these one-sided inferences of the Prabhus which have brought ruin on Bengal. Ordinary Vaisnavas have been given to understand that the Lord is the owner of Śākti and that Śākti is His servitress, so that they worship Rādhikā with articles of food already offered to Śrī Kŗşņa,.⁴ At the present time the book Candi, contained in the Markandeya Purana, which describes the greatness of the Devī, is commonly taken to be the Śāstra in which Śākti stands supreme. The Prabhus, quoting it as their authority, say that as one of the names of Śākti is Visnumāyā, she must therefore be a great Vaisnavi.⁵ It is thus because Śākti is considered to be a great

¹ Adhyapakas.

² Gossains, or religious preceptors of Vaisnavas.

³ The Vaisnava Saint of that name.

⁴ Literally, leavings of food partaken by Śrī

Vaisnavi, that modern Vaisnavas do Śiva the favour of taking Him for a "Spiritual brother". Let Bhagavan judge their conduct. Here we shall merely discuss the Sastrik evidence, on which the notion that Bhagavati is a great Vaisnavi is based. It has been said in Candi:

"Under the influence of the Mahamāyā of Bhagavan, who preserves the samsāra, Jivas fall into the pit of illusion,¹ with its eddies of'mineness'."²

Do not, therefore, be astonished at this. Mahamāyā is the Yoganidra³ of Hari, the Lord of the universe, and it is by Her that this world is charmed.

"That Devī Bhagavati Mahamāyā forcibly draws the mental faculties of even the wise and gives them over to illusion."⁴

By Her is created this world, consisting of things moving and non-moving, and She alone, when so pleased, is the dispenser of blessings and gives salvation to Jiva.

"That eternal (Supreme) Vidya.⁵ is both the cause of salvation, and the cause of Jivas' bondage in Samsāra. She is the Īśvarī of the Isvaras of all."⁶

The Vaisnava Prabhus here say that the two adjectival expressions, "The Yoganidra of the Lord of the Universe" and "The Mahamāyā of Hari," prove beyond doubt the subordination of Mahamāyā or Śākti to Hari, otherwise, "Why, they argue, "should Sistra call Her the Mahamāyā of Hari or the Yoganidra of the Lord of the Universe ?" What is known through another is surely subordinate to that other; as, for instance, expressions such as man's sleep, man's intelligence, and man's power indicate sleep, intelligence, and power as subordinate to man.

We shall subsequently refer to the Sistrik interpretations and inferences regarding the points at issue. Here it is merely necessary to understand whether Bhagavan's Yoganidra is a thing similar to your or my nidra.⁷ Assuming, for argument,

¹ Moha. ² Mamata (egoism). ³ Sleep of Yoga of Isvara.

⁴ Moha; and so also the Kālīka Purana states that the Devī leads men into confusion, egoism, sensual desire, etc. She is the bewilderer (sarva-mohini), (Lalita Sahasranama, verse 137), bewildering the world with Her māyā (Kurma Purana). ⁵ The Devī (see Introduction to Tantra Sastrd).

⁶ Lord of all Lords. ⁷ Sleep.

that Yoganidra is nothing but the nidraŚākti¹ subordinate to Bhagavan: the question still remains, why, in the chapter relating to the destruction of Madhu and Kaitabha, and in which the power of Yoganidra has been described, Bharmā, seated on the navel-lotus of Bhagavan, is said to have prayed to Nidra instead of to Visnu for Visnu's awakening ? Who is there in the world so foolish as to pray to sleep, a thing unconscious, instead of the sleeping conscious person for his awakening ? Again, the killing of Madhu and Kaitabha by Bhagavan redounds to the glory of Bhagavan alone. But why, when about to relate the greatness of Śākti in the Candi, does Markandeya, the great Rsi, first of all speak of the greatness of Visnu as illustrated by the killing of Madhu and Kaitabha ?

We deem it a sin even to believe that anything said by the great Rsi, Markandeya, can be tainted with the fault of superfluity. What, then, is the right solution of these questions ? Some interpreters of the Candi have, with the object of arriving at that solution, Devīsed forced meanings of the slokas concerned, and by their means endeavoured to establish the greatness of Śākti. But we say that a solution arrived at through forced meanings of the words of Śāstra can never be a right solution. Again, what danger has there appeared which is so great that the unsuspecting world must be deceived with forced interpretations of the words of Śāstra ? What does it matter to you or to me if, according to Śāstra, Visnu becomes supreme and Śākti His subordinate ? In reality, what the interpreters consider to be a danger is none at all, but rather a blessing. None can become subordinate or supreme. What one is, one remains. Only you and I, through the perversity of our intellects, ascribe to Devatas the states of superiority and subordination to which we ourselves are subject, and, being thus unable to perceive the subtle Sastrik truth,² we go down to perdition. The Śākti-tattva made of māyā, with which you and I are acquainted, is not the same thing as the Śākti-tattva superior to māyā which belongs to Bhagavan. The sleep consisting of delusion³ and

¹ Power of sleep.

² Tattva.

³ Moha.

māyā, which we know of, is not the same thing as Bhagavin's sleep, which consists of constant consciousness. Just as you and I are overpowered by sleep, so your and my sleep is also corrupted by the corruption of non-conscious gross matter.¹ But when Bhagavan is overpowered by sleep, His yoganidra is that great Śākti which is ever awake and full of light.² When a Jiva sleeps his imperfect sleep, another can awaken him by any means; for any sharp contact with sound, touch, etc., causes the Jivas' senses to ruffle the imperfect power of sleep and to awaken him by his own consciousness; thus you and I can awaken a sleeping person by calling or pushing him.

But not so with Bhagavan. He possesses all Śāktis. No Śākti in Him is imperfect. For this reason, while Jiva's sleep is sleep, ISvara's sleep is yoganidra. Your and my māyā is called simply māyā. But this māyā is called yoga-māyā,. You or I can, at the utmost, be a yogi, but Bhagavan is the Isvara of all yogas, and so His Śākti is Īśvarī of the Isvara of all yogas. A Jiva can rarely acquire an infinitesimal part of that Śākti by dint of yoga, but that Śākti is eternally present in Bhagavan. Jiva is imperfect; so Jiva's Śākti also is imperfect. Bhagavan is perfect; so His Śākti also is perfect. Jiva is constituted mainly of the inert¹ principle; and so Jiva's Śākti is also predominated by the same principle. Bhagavan is made of consciousness; so His Śākti also is made of consciousness. Your or my Śākti of sleep is constituted of the inert principle, but Bhagavan's Śākti of sleep is constituted of the conscious principle.

Even when He is asleep, He remains awake; for while your or my sleep is merely constituted of the tamas guna, His sleep is superior to tamas guna, although constituted of it. For this reason, at the time of the great dissolution³ the Mother of the universe assumes the aspect of sleep; and, taking on Her lap all Her sons and daughters from Bharmā, Visnu and Mahesvara downwards, inhabiting the innumerable crores of Bharmāņdas, She puts them all to sleep. But She who is existence, consciousness, and bliss, and supports the universe, Herself remains awake.

¹Jada.

²Jyotih.

³ Mahapralay;

When, after a whole day's play, the son stands before the mother in the evening, with a weary body, she at once takes him on her lap and removes the weariness by putting him to sleep. It is this subject¹ which has been so well depicted in the illuminating story of the killing of Madhu and Kaitabha. After the great dissolution² when the world remains immersed in the one ocean, Bhagavan sleeps in Yoganidra to the close of ages, shutting his eyes and lying on Ananta in the midst of that mass of water which deluges the Bharmāņdas.

Visnu is the preserver of the world. Whom will He preserve when the great dissolution² is accomplished ? When there will be creation again, then there will be necessity for preservation. The long period intervening is the time for Visnu's rest. Visnu plays till the arrival of the great dissolution and instantly the son's play is ended the Mother lays Him on the bed of rest and puts him to deep sleep. Unlike other mothers, She has to make no effort in order to put the son to sleep. The universe-pervading Devī is Herself in one aspect sleep. In proper time She appears in that aspect, and lays Bhagavan on Her lap. He cannot, therefore, be awakened by being called like other sleeping persons. He can rise only when the Devī, who appears as sleep, frees Him from Her own tamasik bonds. When, therefore, Bhagavan Bharmā failed to break Visnu's sleep by all manner of prayer, entreaty, etc., He understood that that sleep, which was in reality consciousness, was not ordinary sleep. Perceiving that the mercy of Yoganidra, the Mother of the world, could alone save Him, He began to praise Her. From the very fact that all the prayers, entreaties, loud calls, and the like, of Bharmā, with His four mouths, could not break Visnu's sleep, it must be understood that sleep was not subordinate to Visnu, but Visnu was subordinate to sleep. Had it been Visnu's sleep, it would have been easily broken; but it was sleep's Visnu, and therefore the sleep did not break.

Again, in the place where Bhagavan is described as being tired with fighting with Madhu and Kaitabha, Śāstra says:

¹ Tattva.

² Mahapralaya.

"Charmed by Mahamāyā those two Daityas, maddened with the pride of their great strength, requested Kesava¹ to ask for some blessing from them." What kind of thing was that charming by Mahamāyā ? The Candi does not particularly relate when and how She charmed the Asuras, and why the two Daityas also all at once asked Bhagavan to seek a blessing from them. In fact, although the greatness of the Devī has been described in the Candi, the description is very short. We cannot, therefore, get a correct answer to these intricate questions from the Candi itself. For this reason we shall quote from the Devī-Bhagavata the relevant portions of the account which it gives of the killing of Madhu and Kaitabha. Seekers of truth will know from them the deep mystery which surrounds the story of the killing of Madhu and Kaitabha and free their minds from doubts.

When, after having performed severe austerities for a thousand years, and having received, on that account, the blessing of death-at-will² from the Devī, Madhu and Kaitabha advanced to fight with Bharmā in order to wrest from Him His lotus-seat, Bharmā prayed to Visnu in great fear but failed to awaken Him. Here Śāstra says:

"Seeing that all His prayers were of no avail in awakening Bhagavan Hari, who was lying under the influence of Yoganidra, Bharmā thought to himself that Visnu was surely sleeping under the influence of that MahaŚākti. What will my sorrow avail, when the Founder of Dharma³ Himself will not awake at this crisis of Adharma ?⁴

"The two Danavas, puffed up with pride, have come with the object of killing me. What shall I do—where shall I go ? There is none to save me." Revolving this in His mind, Bharmā, decided and resolved to pray to Yoganidra with unswerving devotion. He considered in His mind that in the insurmountable danger which faced Him at the time, MahaŚākti alone could save Him; that MahaŚākti, under whose influence even Visnu,

¹ Visnu.

² Death only when desired..

³ Righteousness.

⁴ Unrighteousness

whose substance was eternal consciousness, lay deprived of the power of movement.

"Just as a dead man does not perceive sound and other qualities of the things of the world, so Hari also, with eyes closed in sleep, does not perceive the prayers that I am making to Him." When, in spite of my many and earnest prayers, He does not shake off His sleep, I know of a certainty that sleep is not under His control, but that He is under the control of sleep. He who is under the control of another is surely that other's servant. This Yoganidra is, therefore, mistress over even Bhagavan Hari, husband of Lakşmī.

(It is not only that Bhagavan Visnu is under the power of Paramesvari in Her full aspect, but He is also under the power of Her partial incarnation.) "He is always bound in love to even Lakşmī, the daughter of Ocean, and under Her control."

"It is therefore certain that Bhagavati, in Her aspect of Śākti, thus holds the entire universe under Her control. There is not the least doubt that myself, Visnu, Sambhu, Savitri, Rāma, and Uma—everyone of us—is under the control of that Īśvarī of all: under whose influence even Bhagavan Hari sleeps like an ordinary mortal without control over His limbs. What wonder, then, that under Her influence all other great persons should remain charmed ? I shall to-day please, by means of prayers, that Yoganidra by whom, when released, Janardana Vasudeva¹ will engage in war." Having thus determined, Bhagavan Bharmā began to pray, from His place on the stem of Visnu's navel-lotus, to Yoganidra in Nārāyaņa's body.

Bharmā said: "Mother, all that the Vedas say has taught me that Thou, O Devī, art the sole cause of this phenomenal world; wherefore even Purusottama² Visnu, who awakens all worlds, is to-day lying asleep under Thy influence. Dweller in all things, Mother, Thou art above gunas. Who is so wise amongst the millions of Devas as to certainly know that which is the free play of illusion caused by Thee ? I am in every way ignorant in the matter, and Nārāyaņa here sleeps without control over Himself. The person whom followers of the Samkhya

¹ Visnu.

² The best of Purusas.

Philosophy call Purusa, whose substance is consciousness, is admitted by them to be also Prakrti, the Creatrix of the world devoid of consciousness.¹ Art Thou really such Prakrti ? Otherwise, why should Nārāyaņa, the seat of all consciousness in the world, be to-day made unconscious by Thee ? (Unless the Mother be unconscious, how can She bear the sight of such misery of Her son ?) Bhavani, with Thy gunas, Thou art making all manner of play.² Who has the power to know the process of this yoga of creation practised by Thee whom munis thrice daily contemplate under the name Sandhya with all gunas ? Mother, Thou art intelligence, which is the source of all knowledge in the three worlds. Devī, Thou art Lakşmī, who ever grants happiness to Suras,³ and glory (intelligence, patience, beauty, reverence) and love in the hearts of all beings in the three worlds.⁴Thinking even in a hundred ways on the present state of my sorrow and suffering, I find nothing more strongly proved than this, that Thou art the Genetrix of all the world; otherwise who but the Mother of Bharmā and others, and the Genetrix of the Bharmāņda , can put to sleep the son who is all full of Brahmin?⁵ Devī, withdraw Thyself from the limbs of Nārāyaņa and assume a wonderful form. Sportful as Thou art, like a child (Thy sport is sport of will like that of children) Thou canst do whatever Thou likest. Do Thou kill me or these two Daityas. And if Thou wilt not kill them Thyself, awaken Hari, who, when awake, will kill them. Whether Thou Thyself killest or by means of Visnu, in both cases the work will be Thine alone."

Suta said: "Thus prayed to by Bharmā in the waters of the one ocean that Devī whose substance was the tamas guna⁶ with-

¹ The Samkhya distinguishes between Purusa and Prakrti. But probably Bharmā, the speaker, here means to say that Prakrti and Purusa are really one, and not two, and it is that one whom the Samkhya Philosophy sees in two aspects, at one time as full of consciousness, and again as devoid of consciousness.

² Natya.

³ Devas.

⁴ And so also the Gitd

⁵ The son all full of Bharmān is Visnu under the influence of yoganidra. Bharmā is here saying that this Yoganidra must be the mother of Bharmā, Visnu, and Mahesvara, for who but this mother can put Visnu to sleep ? The Mother alone can put the son to sleep.

⁶ Sleep.

drew Herself from all the limbs of Visnu of incomparable brilliance, in order to destroy the two Daityas. Assuming a charming form, She stood beside Bhagavān. Upon the Devī withdrawing Herself from Bhagavān's body, it moved. Seeing Nārāyana regaining consciousness, Vidhata" was greatly satisfied."

Again, the following appears in the eighth chapter in connection with the fight with Madhu and Kaitabha:

"When full five thousand years had passed in the fight, Nārāyana bethought himself how their death might be caused. 'Five thousand years have I fought. It is a wonder to me that although I feel tired, these formidable Dānavas are not at all wearied. Where are gone my strength and prowess in this fight ? And why do they fully retain their strength ? What is the cause of this ? Let me think upon it.' Seeing Nārāyana thus immersed in thought, the two Daityas, intoxicated with vanity, became overwhelmed with joy, and said, with voices deep as the rumbling of clouds:

" 'Visnu, if you have no strength left in you, if the fight has wearied you out, join the palms of your hands, and, putting them on your head, say: "Surely do I become your slave." Otherwise, if you are capable, fight with us, so that we may first kill you, and next this four-headed one.' "

Süta said: "Hearing these words spoken by them in that vast ocean, Visnu, of mighty intellect, and wise to conciliate, gently spoke."

Hari said: "It is the Sanatana Dharma² of heroes not to strike anyone who is wearied or is afraid, or has given up arms, or has fallen down, or is young in age. Besides this, for five thousand years I have fought singly with you two brothers, who are both equally powerful. You have alternately taken rest. But from beginning to end I have fought singly, so that I shall first take as much rest as you have done, and then fight with you. Although you are strong and intoxicated with pride, you are in justice bound to wait so long as I take my rest. And after rest I too shall, as in justice bound, engage in fight with you."

¹ Bharmā.

² The immutable duty.

Suta said: "Hearing these words uttered by Bhagavan, the two Danavas became assured, and, being resolved on fighting, sat at a distance from the field of battle. Seeing the Daityas sitting at a considerable distance, Vasudeva began to think to himself how their death might be caused. In meditation Bhagavan, the Dweller in all things, came to know that Devī had given them the blessing of death-at-will, and, consequently, the hard labour of fighting could not weary them. He thought: Uselessly have I fought so long, useless has become my labour, and now that I have for certain known the truth, how can I fight with them? But if I do not fight, how will these two Danavas, puffed up with the blessing which they have received, and who are the source of constant trouble to Devas, be destroyed ? The blessing which Bhagavati has granted to them is but little likely to be fulfilled ; for even they who have most cause for grief do not willingly court death.¹ When even the diseased and poverty-stricken do not desire to die, why should these two Asuras, in the intoxication of pride, court death willingly ? However that may be, I shall today seek the protection of Mahavidya. who is Śākti and fulfiller of all desires; for, unless She is pleased, no desire can be fulfilled." As He thus thought, Bhagavan Visnu saw Yoganidra, the consort of Śiva, appear in a charming form in the sky. Thereupon, almighty Nārāyaņa, the master of yoga, began to pray with joined hands to that IsVarl of the world, the dispenser of blessings, for the destruction of the two Asuras.

Visnu said: "I bow to Thee, O Devī, Candi Mahamāyā, Thou who hast no beginning and no end, who dost create, preserve, and destroy, who grantest both enjoyment and salvation, and who art the consort of Śiva. Devī, I know neither your form with attributes,² nor your attributeless³ aspect.

"How can I, therefore, know the innumerable forms under which Thou appearest ? Although it is impossible for me to gauge your power, this much at least I know, that I slept and was

¹ The blessing is death-at-will, and as no one desires death there is no likelihood of this blessing being fulfilled—that is to say, of their death, which depends on their will, occurring.

² Saguna. ³ Nirguna.

unconscious under Thy influence. I could not awaken, though repeatedly and assiduously summoned by Bharmā. Mother, because my five senses of knowledge, and my mind, contracted under Thy influence, I became wholly unconscious. I awoke only when I was released by Thee, and after that I have fought much. This long fight has tired me, but failed to tire these two Asuras whom your blessing has made great heroes. When the Danavas, intoxicated with pride, came to kill Bharmā, I challenged them in fight in any fashion they might choose. Since then I have fought hard with them in this vast ocean.

"But, O Giver of honour, who can dishonour those whom Thou hast honoured ? When, after five thousand years of fight, I saw that they neither desisted nor were tired, then I came to know that Thou hadst granted them a wonderful blessing in the matter of death. Knowing this, I seek the protection of Her who protects all who are helpless. Mother, in the long fight I have become tired. O Destroyer of the foes of Devas, help me in the work of the Devas. Through haughtiness caused by the blessing granted by Thee, the two Asuras, who are incarnations of sin, have now become ready to kill me. Mother, what shall I do now, where shall I go (but seek Thy protection in this great peril) ?" Thus addressed, the Devī smiled, and said to the bowing Lord of the world: "Vasudeva, these two heroes can be deceived and then killed. Nārāyaņa, I shall charm them with arch glances. Thus charmed by my māyā you shall, O Nārāyaņa, soon destroy them."

Suta said: "Hearing these loving words of the Devī, Bhagavan reappeared in the field of battle in the midst of that vast ocean. Then, those two composed and mightily powerful heroes came to the same place and were delighted to see that Visnu had already arrived there. They said: 'O high-aspiring one, stay (we are two-armed), but you are four-armed. Still take the field of battle, knowing for certain that victory and defeat depend on fate. The strong ever win, but the weak also do sometimes win by chance. Wise persons should, therefore, indulge in neither joy nor grief in these matters. Enemy of Danavas, many

Daityas have, in former times, been defeated by Thee. But now, fighting with us, you are defeated."

Süta said: "Seeing that the two long-armed Danavas who had thus spoken were prepared for fight, Visnu, with wondrous skill, dealt blows on them with his fists. They also, intoxicated by their great strength, began to strike Bhagavan with their fists. Thus they waged terrible war with each other. Seeing the powerful Dānavas thus engaged in fighting, Narāyana, with a pained look, cast his gaze upon the Devī's face."

Süta said: "Seeing Visnu thus looking pained and pitiable, the Devī (whose three eyes were like the morning sun) deeply reddened them, and, glancing at the two Asuras, laughed. Then, smiling softly, she pierced their hearts with arch glances, which spoke of feelings of love and desire, and were as the five arrows of Kama.¹ Sorely struck by the arrows of desire, the two sinful Danavas, thinking that the arch glances of the Devī meant favour to them, were charmed. They stood motionless, regarding the transparent beauty of the Devī. Visnu, too, who knows the purpose of every action, understood the Devī's object, and perceiving that the Danavas were charmed, smiled and sweetly said, with a voice which sounded like the rumbling of clouds: 'Heroes, I have been much pleased with your fighting. Ask for any blessing which you may desire and I shall grant it. Formerly, I have seen many Danavas fighting; but I have neither seen nor heard of any Dānava who can fight as you have done. I am, therefore, greatly pleased at the incomparable strength of arms possessed by you two brothers, and am ready to grant you any blessing which you may desire."

Süta said: "The two Daityas, who were overcome by lust, at the sight of Mahamāyā, in whom all the world find delight, said, their vanity being wounded by Visnu's words: 'Hari, what is it that you desire to give us ? We are not beggars, rather we are ready to give to you. Know us to be givers and not beggars. Hrslkesa,² ask for whatever blessing you may desire. Vasudeva, we too have been pleased with your admirable fighting.' Hearing these words, Janardana² said in reply: 'If you have been

¹ Deva of Love.

² Visnu.

pleased, grant me to-day this blessing that you be killed by me."

Suta said: "Hearing these words of Visnu the two Danavas became extremely astonished and, thinking themselves to have been deceived, were grieved at heart. Then, seeing all the world full of water and destitute of land, they bethought themselves, and said to Visnu: 'Lord of Devas, Janardana Hari, you are truthful, therefore grant us now the blessing desired of us, which you promised us but a while ago; kill us in some extensive place where there is no water. We have kept our promise by being willing to be killed by you, and now you too keep your promise and be truthful.' Remembering His SudarSana cakra,¹Bhagavan Visnu smiled and said: 'High-favoured Danavas, I accept your proposal, and shall kill you in an extensive place where there is no water.' So saying, the Lord of Devas extended His thighs and displayed them as a waterless place above the waters of that vast ocean, saying to the two Danavas: 'Here there is no water; lay your heads upon them so that I may keep my word and you too may keep yours.' Hearing these words of Bhagavan in keeping with His promise, the two Daityas Devīsed a plan in their minds and extended their bodies to an extent of one thousand yojanas² each. Seeing this, Bhagavan also extended His thighs to double those dimensions. Madhu and Kaitabha were astonished at seeing such inconceivable power of māyā. possessed by Naxayana, in whom all māyā. is seated, and laid their heads on the two wonderfully extended thighs of Bhagavan. Thereupon, Visnu of great prowess, rapidly severed with His SudarSana cakra, the great heads of the two Daityas lying upon His thighs. Thus the two Daityas died, and the mass of fat which was emitted from their bodies covered the whole surface of the ocean. Because of this, the earth is everywhere known as medini, and for the same reason (that is to say) because formed in mixture with that mass of fat soil is unfit for eating.

¹ Sudarsana is the name of the weapon (cakra or discus) of Visnu and means of good appearance.

² Ayojana is about eight miles.

"Great Munis, what you asked me I have related truly and precisely. Wise men should worship Mahamāyā, who is also Mahavidya. She is PaRāma Śākti, whom Suras and Asura and all worship. There is no truth¹ higher than this in the three worlds. This is the truth, the truth, and the truth again. This is the spiritual truth which the Veda Śāstra establishes. Worshipful is that PaRāma Śākti, whether in Her form with attributes or in Her attributeless aspect."

¹ Tattva.

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