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First Skandha · Chapter 8

Chapter 8

Unit 8 of 318First Skandha · Chapter 8First Skandha · Chapter 81 source entries

First Skandha · Chapter 8

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ऋषय ऊचुः सन्देहोऽत्र महाभाग कथायां तु महाद्‌भुतः । वेदशास्त्रपुराणैश्च निश्चितं तु सदा बुधैः ॥ १ ॥ ब्रह्मा विष्णुश्च रुद्रश्च त्रयो देवाः सनातनाः । नातः परतरं किञ्चिद्‌ब्रह्माण्डेऽस्मिन्महामते ॥ २ ॥ ब्रह्मा सृजति लोकान्वै विष्णुः पात्यखिलं जगत् । रुद्रः संहरते काले त्रय एतेऽत्र कारणम् ॥ ३ ॥ एका मूर्तिस्त्रयो देवा ब्रह्मविष्णुमहेश्वराः । रजःसत्त्वतमोभिश्च संयुताः कार्यकारकाः ॥ ४ ॥ तेषां मध्ये हरिः श्रेष्ठो माधवः पुरुषोत्तमः । आदिदेवो जगन्नाथः समर्थः सर्वकर्मसु ॥ ५ ॥ नान्यः कोऽपि समर्थोऽस्ति विष्णोरतुलतेजसः । स कथं स्वापितः स्वामी विवशो योगमायया ॥ ६ ॥ क्व गतं तस्य विज्ञानं जीवतश्चेष्टितं कुतः । सन्देहोऽयं महाभाग कथयस्व यथाशुभम् ॥ ७ ॥ का सा शक्तिः पुरा प्रोक्ता यया विष्णुजितः प्रभुः । कुतो जाता कथं शक्ता का शक्तिर्वद सुव्रत ॥ ८ ॥ यस्तु सर्वेश्वरो विष्णुर्वासुदेवो जगद्‌गुरुः । परमात्मा परानन्दः सच्चिदानन्दविग्रहः ॥ ९ ॥ सर्वकृत्सर्वभृत्स्रष्टा विरजः सर्वगः शुचिः । स कथं निद्रया नीतः परतन्त्रः परात्परः ॥ १० ॥ एतदाश्चर्यभूतो हि सन्देहो नः परन्तप । छिन्धि ज्ञानासिना सूत व्यासशिष्य महामते ॥ ११ ॥ सूत उवाच कः सन्देहं भिनत्त्येनं त्रैलोक्ये सचराचरे । मुह्यन्ति मुनयः कामं ब्रह्मपुत्राः सनातनाः ॥ १२ ॥ नारदः कपिलश्चैव प्रश्नेऽस्मिन्मुनिसत्तमाः । किं ब्रवीमि महाभागा दुर्घटेऽस्मिन्विमर्शने ॥ १३ ॥ देवेषु विष्णुः कथितः सर्वगः सर्वपालकः । यतो विराडिदं सर्वमुत्पन्नं सचराचरम् ॥ १४ ॥ ते सर्वे समुपासन्ते नत्वा देवं परात्परम् । नारायणं हृषीकेशं वासुदेवं जनार्दनम् ॥ १५ ॥ तथा केचिन्महादेवं शङ्करं शशिशेखरम् । त्रिनेत्रं पञ्चवक्त्रं च शूलपाणिं वृषध्वजम् ॥ १६ ॥ तथा वेदेषु सर्वेषु गीतं नाम्ना त्रियम्बकम् । कपर्दिनं पञ्चवक्त्रं गौरीदेहार्धधारिणम् ॥ १७ ॥ कैलासवासनिरतं सर्वशक्तिसमन्वितम् । भूतवृन्दयुतं देवं दक्षयज्ञविघातकम् ॥ १८ ॥ तथा सूर्यं वेदविदः सायंप्रातर्दिने दिने । मध्याह्ने तु महाभागाः स्तुवन्ति विविधैः स्तवैः ॥ १९ ॥ तथा वेदेषु सर्वेषु सूर्योपासनमुत्तमम् । परमात्मेति विख्यातं नाम तस्य महात्मनः ॥ २० ॥ अग्निः सर्वत्र वेदेषु संस्तुतो वेदवित्तमैः । इन्द्रश्चापि त्रिलोकेशो वरुणश्च तथापरः ॥ २१ ॥ यथा गङ्गा प्रवाहैश्च बहुभिः परिवर्तते । तथैव सर्वदेवेषु विष्णुः प्रोक्तो महर्षिभिः ॥ २२ ॥ त्रीण्येव हि प्रमाणानि पठितानि सुपण्डितैः । प्रत्यक्षं चानुमानं च शाब्दं चैव तृतीयकम् ॥ २३ ॥ चत्वार्येवेतरे प्राहुरुपमानयुतानि च । अर्थापत्तियुतान्यन्ये पञ्च प्राहुर्महाधियः ॥ २४ ॥ सप्त पौराणिकाश्चैव प्रवदन्ति मनीषिणः । एतैः प्रमाणैर्दुर्ज्ञेयं यद्‌ब्रह्म परमं च तत् ॥ २५ ॥ वितर्कश्चात्र कर्तव्यो बुद्ध्या चैवागमेन च । निश्चयात्मिकया युक्त्या विचार्य च पुनः पुनः ॥ २६ ॥ प्रत्यक्षतस्तु विज्ञानं चिन्त्यं मतिमता सदा । दृष्टान्तेनापि सततं शिष्टमार्गानुसारिणा ॥ २७ ॥ विद्वांसोऽपि वदन्त्येवं पुराणैः परिगीयते । द्रुहिणे सृष्टिशक्तिश्च हरौ पालनशक्तिता ॥ २८ ॥ हरे संहारशक्तिश्च सूर्ये शक्तिः प्रकाशिका । धराधरणशक्तिश्च शेषे कूर्मे तथैव च ॥ २९ ॥ साद्या शक्तिः परिणता सर्वस्मिन्या प्रतिष्ठिता । दाहशक्तिस्तथा वह्नौ समीरे प्रेरणात्मिका ॥ ३० ॥ शिवोऽपि शवतां याति कुण्डलिन्या विवर्जितः । शक्तिहीनस्तु यः कश्चिदसमर्थः स्मृतो बुधैः ॥ ३१ ॥ एवं सर्वत्र भूतेषु स्थावरेषु चरेषु च । ब्रह्मादिस्तम्बपर्यन्तं ब्रह्माण्डेऽस्मिन्महातपाः ॥ ३२ ॥ शक्तिहीनं तु निन्द्यं स्याद्वस्तुमात्रं चराचरम् । अशक्तः शत्रुविजये गमने भोजने तथा ॥ ३३ ॥ एवं सर्वगता शक्तिः सा ब्रह्मेति विविच्यते । सोपास्या विविधैः सम्यग्विचार्या सुधिया सदा ॥ ३४ ॥ विष्णौ च सात्त्विकी शक्तिस्तया हीनोऽप्यकर्मकृत् । द्रुहिणे राजसी शक्तिर्यया हीनो ह्यसृष्टिकृत् ॥ ३५ ॥ शिवे च तामसी शक्तिस्तया संहारकारकः । इत्यूह्यं मनसा सर्वं विचार्य च पुनः पुनः ॥ ३६ ॥ शक्तिः करोति ब्रह्माण्डं सा वै पालयतेऽखिलम् । इच्छया संहरत्येषा जगदेतच्चराचरम् ॥ ३७ ॥ न विष्णुर्न हरः शक्रो न ब्रह्मा न च पावकः । न सूर्यो वरुणः शक्तः स्वे स्वे कार्ये कथञ्चन ॥ ३८ ॥ तया युक्ता हि कुर्वन्ति स्वानि कार्याणि ते सुराः । सैव कारणकार्येषु प्रत्यक्षेणावगम्यते ॥ ३९ ॥ सगुणा निर्गुणा सा तु द्विधा प्रोक्ता मनीषिभिः । सगुणा रागिभिः सेव्या निर्गुणा तु विरागिभिः ॥ ४० ॥ धर्मार्थकाममोक्षाणां स्वामिनी सा निराकुला । ददाति वाच्छितान्कामान्पूजिता विधिपूर्वकम् ॥ ४१ ॥ न जानन्ति जना मूढास्तां सदा माययावृताः । जानन्तोऽपि नराः केचिन्मोहयन्ति परानपि ॥ ४२ ॥ पण्डिताः स्वोदरार्थं वै पाखण्डानि पूथक्पृथक् । प्रवर्तयन्ति कलिना प्रेरिता मन्दचेतसः ॥ ४३ ॥ कलावस्मिन्महाभागा नानाभेदसमुत्थिताः । नान्ये युगे तथा धर्मा वेदबाह्याः कथञ्चन ॥ ४४ ॥ विष्णुश्चरत्यसावुग्र तपो वर्षाण्यनेकशः । ब्रह्मा हरस्त्रयो देवा ध्यायन्तः कमपि धुवम् ॥ ४५ ॥ कामयानाः सदा कामं ते त्रयः सर्वदैव हि । यजन्ति यज्ञान्विविधान्ब्रह्मविष्णुमहेश्वराः ॥ ४६ ॥ ते वै शक्तिं परां देवीं ब्रह्माख्यां परमात्मिकाम् । ध्यायन्ति मनसा नित्यं नित्यां मत्वा सनातनीम् ॥ ४७ ॥ तस्माच्छक्तिः सदा सेव्या विद्वद्‌भिः कृतनिश्चयैः । निश्चयः सर्वशास्त्राणां ज्ञातव्यो मुनिसत्तमाः ॥ ४८ ॥ कृष्णाच्छ्रुतं मया चैतत्तेन ज्ञातं तु नारदात् । पितुः सकाशात्तेनापि ब्रह्मणा विष्णुवाक्यतः ॥ ४९ ॥ न श्रोतव्यं न मन्तव्यमन्येषां वचनं बुधैः । शक्तिरेव सदा सेव्या विद्वद्‌भिः कृतनिश्चयैः ॥ ५० ॥ प्रत्यक्षमपि द्रष्टव्यमशक्तस्य विचेष्टितम् । अतः सर्वेषु भूतेषु ज्ञातव्या शक्तिरेव हि ॥ ५१ ॥

ṛṣaya ūcuḥ sandeho'tra mahābhāga kathāyāṃ tu mahād‌bhutaḥ | vedaśāstrapurāṇaiśca niścitaṃ tu sadā budhaiḥ || 1 || brahmā viṣṇuśca rudraśca trayo devāḥ sanātanāḥ | nātaḥ parataraṃ kiñcid‌brahmāṇḍe'sminmahāmate || 2 || brahmā sṛjati lokānvai viṣṇuḥ pātyakhilaṃ jagat | rudraḥ saṃharate kāle traya ete'tra kāraṇam || 3 || ekā mūrtistrayo devā brahmaviṣṇumaheśvarāḥ | rajaḥsattvatamobhiśca saṃyutāḥ kāryakārakāḥ || 4 || teṣāṃ madhye hariḥ śreṣṭho mādhavaḥ puruṣottamaḥ | ādidevo jagannāthaḥ samarthaḥ sarvakarmasu || 5 || nānyaḥ ko'pi samartho'sti viṣṇoratulatejasaḥ | sa kathaṃ svāpitaḥ svāmī vivaśo yogamāyayā || 6 || kva gataṃ tasya vijñānaṃ jīvataśceṣṭitaṃ kutaḥ | sandeho'yaṃ mahābhāga kathayasva yathāśubham || 7 || kā sā śaktiḥ purā proktā yayā viṣṇujitaḥ prabhuḥ | kuto jātā kathaṃ śaktā kā śaktirvada suvrata || 8 || yastu sarveśvaro viṣṇurvāsudevo jagad‌guruḥ | paramātmā parānandaḥ saccidānandavigrahaḥ || 9 || sarvakṛtsarvabhṛtsraṣṭā virajaḥ sarvagaḥ śuciḥ | sa kathaṃ nidrayā nītaḥ paratantraḥ parātparaḥ || 10 || etadāścaryabhūto hi sandeho naḥ parantapa | chindhi jñānāsinā sūta vyāsaśiṣya mahāmate || 11 || sūta uvāca kaḥ sandehaṃ bhinattyenaṃ trailokye sacarācare | muhyanti munayaḥ kāmaṃ brahmaputrāḥ sanātanāḥ || 12 || nāradaḥ kapilaścaiva praśne'sminmunisattamāḥ | kiṃ bravīmi mahābhāgā durghaṭe'sminvimarśane || 13 || deveṣu viṣṇuḥ kathitaḥ sarvagaḥ sarvapālakaḥ | yato virāḍidaṃ sarvamutpannaṃ sacarācaram || 14 || te sarve samupāsante natvā devaṃ parātparam | nārāyaṇaṃ hṛṣīkeśaṃ vāsudevaṃ janārdanam || 15 || tathā kecinmahādevaṃ śaṅkaraṃ śaśiśekharam | trinetraṃ pañcavaktraṃ ca śūlapāṇiṃ vṛṣadhvajam || 16 || tathā vedeṣu sarveṣu gītaṃ nāmnā triyambakam | kapardinaṃ pañcavaktraṃ gaurīdehārdhadhāriṇam || 17 || kailāsavāsanirataṃ sarvaśaktisamanvitam | bhūtavṛndayutaṃ devaṃ dakṣayajñavighātakam || 18 || tathā sūryaṃ vedavidaḥ sāyaṃprātardine dine | madhyāhne tu mahābhāgāḥ stuvanti vividhaiḥ stavaiḥ || 19 || tathā vedeṣu sarveṣu sūryopāsanamuttamam | paramātmeti vikhyātaṃ nāma tasya mahātmanaḥ || 20 || agniḥ sarvatra vedeṣu saṃstuto vedavittamaiḥ | indraścāpi trilokeśo varuṇaśca tathāparaḥ || 21 || yathā gaṅgā pravāhaiśca bahubhiḥ parivartate | tathaiva sarvadeveṣu viṣṇuḥ prokto maharṣibhiḥ || 22 || trīṇyeva hi pramāṇāni paṭhitāni supaṇḍitaiḥ | pratyakṣaṃ cānumānaṃ ca śābdaṃ caiva tṛtīyakam || 23 || catvāryevetare prāhurupamānayutāni ca | arthāpattiyutānyanye pañca prāhurmahādhiyaḥ || 24 || sapta paurāṇikāścaiva pravadanti manīṣiṇaḥ | etaiḥ pramāṇairdurjñeyaṃ yad‌brahma paramaṃ ca tat || 25 || vitarkaścātra kartavyo buddhyā caivāgamena ca | niścayātmikayā yuktyā vicārya ca punaḥ punaḥ || 26 || pratyakṣatastu vijñānaṃ cintyaṃ matimatā sadā | dṛṣṭāntenāpi satataṃ śiṣṭamārgānusāriṇā || 27 || vidvāṃso'pi vadantyevaṃ purāṇaiḥ parigīyate | druhiṇe sṛṣṭiśaktiśca harau pālanaśaktitā || 28 || hare saṃhāraśaktiśca sūrye śaktiḥ prakāśikā | dharādharaṇaśaktiśca śeṣe kūrme tathaiva ca || 29 || sādyā śaktiḥ pariṇatā sarvasminyā pratiṣṭhitā | dāhaśaktistathā vahnau samīre preraṇātmikā || 30 || śivo'pi śavatāṃ yāti kuṇḍalinyā vivarjitaḥ | śaktihīnastu yaḥ kaścidasamarthaḥ smṛto budhaiḥ || 31 || evaṃ sarvatra bhūteṣu sthāvareṣu careṣu ca | brahmādistambaparyantaṃ brahmāṇḍe'sminmahātapāḥ || 32 || śaktihīnaṃ tu nindyaṃ syādvastumātraṃ carācaram | aśaktaḥ śatruvijaye gamane bhojane tathā || 33 || evaṃ sarvagatā śaktiḥ sā brahmeti vivicyate | sopāsyā vividhaiḥ samyagvicāryā sudhiyā sadā || 34 || viṣṇau ca sāttvikī śaktistayā hīno'pyakarmakṛt | druhiṇe rājasī śaktiryayā hīno hyasṛṣṭikṛt || 35 || śive ca tāmasī śaktistayā saṃhārakārakaḥ | ityūhyaṃ manasā sarvaṃ vicārya ca punaḥ punaḥ || 36 || śaktiḥ karoti brahmāṇḍaṃ sā vai pālayate'khilam | icchayā saṃharatyeṣā jagadetaccarācaram || 37 || na viṣṇurna haraḥ śakro na brahmā na ca pāvakaḥ | na sūryo varuṇaḥ śaktaḥ sve sve kārye kathañcana || 38 || tayā yuktā hi kurvanti svāni kāryāṇi te surāḥ | saiva kāraṇakāryeṣu pratyakṣeṇāvagamyate || 39 || saguṇā nirguṇā sā tu dvidhā proktā manīṣibhiḥ | saguṇā rāgibhiḥ sevyā nirguṇā tu virāgibhiḥ || 40 || dharmārthakāmamokṣāṇāṃ svāminī sā nirākulā | dadāti vācchitānkāmānpūjitā vidhipūrvakam || 41 || na jānanti janā mūḍhāstāṃ sadā māyayāvṛtāḥ | jānanto'pi narāḥ kecinmohayanti parānapi || 42 || paṇḍitāḥ svodarārthaṃ vai pākhaṇḍāni pūthakpṛthak | pravartayanti kalinā preritā mandacetasaḥ || 43 || kalāvasminmahābhāgā nānābhedasamutthitāḥ | nānye yuge tathā dharmā vedabāhyāḥ kathañcana || 44 || viṣṇuścaratyasāvugra tapo varṣāṇyanekaśaḥ | brahmā harastrayo devā dhyāyantaḥ kamapi dhuvam || 45 || kāmayānāḥ sadā kāmaṃ te trayaḥ sarvadaiva hi | yajanti yajñānvividhānbrahmaviṣṇumaheśvarāḥ || 46 || te vai śaktiṃ parāṃ devīṃ brahmākhyāṃ paramātmikām | dhyāyanti manasā nityaṃ nityāṃ matvā sanātanīm || 47 || tasmācchaktiḥ sadā sevyā vidvad‌bhiḥ kṛtaniścayaiḥ | niścayaḥ sarvaśāstrāṇāṃ jñātavyo munisattamāḥ || 48 || kṛṣṇācchrutaṃ mayā caitattena jñātaṃ tu nāradāt | pituḥ sakāśāttenāpi brahmaṇā viṣṇuvākyataḥ || 49 || na śrotavyaṃ na mantavyamanyeṣāṃ vacanaṃ budhaiḥ | śaktireva sadā sevyā vidvad‌bhiḥ kṛtaniścayaiḥ || 50 || pratyakṣamapi draṣṭavyamaśaktasya viceṣṭitam | ataḥ sarveṣu bhūteṣu jñātavyā śaktireva hi || 51 ||

English translation

1-7. The Risis said “O highly fortunate one! A great doubt has arisen on your statement. This is ascertained by all the wise men as written in the Vedas, Puranas and other Sastras that Brahma, Visnu and MahesVar, these three Devas are eternal. None is superior to them in this Brahmanda. Brahma creates all the beings, Visnu preserves and MahesVar destroys all in due time. These are the causes of creation, preservation and destruction. The Trinity Brahma, Visnu and Mahes'a are really one form, indeed. Trinity in Unity and Unity in Trinity.

Being endowed respectively with Sattva, Raja and Tamo Gunas they do their respective works. Amongst these, again, Purushottam Adideva Jagannath Hah, the husband of Kamala is the best; for he is capable of doing all the actions; no other than the Visnu, of unrivalled prowess is so capable. How is it, then that Yogamaya has overpowered Hari with sleep and made him altogether senseless? O highly fortunate one! whither did, then, go that extraordinary self knowledge and power, etc., of Hari while alive? This is our greatest doubt; so kindly advise us that our this doubt be removed and our well-being be thus ensured.

8-30. What is that S’akti? Which you mentioned to us before; as well by whom Visnu is conquered? Whence is She born? What is the power of that S’akti and what is Her nature? O Suvrata! explain to us these fully.

How was it that Yogamaya overpowered with sleep the Highest Deity Bhagavan Visnu who is everlasting-intelligence bliss! who is the God of all, the Guru of the whole world, the Creator, Preserver and Destroyer, who is omni-present, an incarnate of purity and holiness

and beyond Rajoguna; how was such a personage brought under the control of sleep? O Suta! You are very intelligent and the pupil of Vyasa Deva; destroy our this doubt by the sword of wisdom.

Hearing this, Suta said:--“0 highly fortunate Munis! There is none in the three Lokas who can clear your this doubt; the mind-born sons of Brahma, Narada, Kapila and other eternal sons get bewildered by these questions; what can I, then, say on this very difficult point!

See, some persons call Bhagavan Visnu omnipresent, the preserver of all and the best of all the Devas; according to them all this universe moving and non-moving, is created by Visnu; they bow down before the Highest Narayan Hrisikes'a Janardana Vasudeva and worship Him, whereas others worship Mahadeva S’ankara, having Gauri for the other half of his body, endowed with all powers, residing in Kailas'a, surrounded by hosts of bhutas, that destroyed the Daksha's sacrifice, who is mentioned in the Vedas as S’as'is'ekhara (having moon on his forehead), with three eyes and five faces and holding trident in his hand and known as Vrisadhaja and Kaparddi. O highly intelligent ones! There are some other persons, that know the Vedas and worship the Sun everyday in the morning, mid-day and in the evening with various hymns.

In all the Vedas, it is stated that the worship of the sun is excellent and they have named the high-souled sun as Paramatma (the Highest Deity). Whereas there are other Vedavits (the knowers of the Vedas) who worship the Devas, Fire, Indra, and Varuna. But the Maharsis say, that as Ganga Devi (the river Ganges), though one, is expressing Herself by many channels, so the one Visnu is expressing in all the Deva forms. Those who are big Pundits, declare perception, inference, and verbal testimony as the three modes of proofs. The Naiyayik Pundits add to the above three, a fourth proof which they call upama, resemblance, similitude and some other intelligent Pundits add another fifth proof called Arthapatti, an. inference from circumstances, presumption, implication. It is deduction of a matter from that which could not else be; it is assumption of a thing, not itself perceived but necessarily implied by

another which is seen, heard or proved; whereas the authors of the Puranas add two other, called SaksT and Aitijhya, thus advocating, seven modes of proofs. Now the Vedanta S’astra says that the supreme being (Param Brahma), the Prime cause of the Universe, cannot be comprehended by the above-mentioned seven proofs. Therefore, first of all, adopt the reason leading to sure belief, the Buddhi, according to the words of the Vedas and discriminate and discuss again and again and draw your inference about Brahma.

And the intelligent person should adopt what is seen by perception as self-evident and what is inferred by the observance of good conduct. The wise persons say, and it is also stated in the Puranas, that the Prime Force is present in Brahma as the Creative Force; is present in Hari as the Preservative Force; is present in Hara as the Destructive Force; is present in Kurma (tortoise) and in Ananta (the thousand headed Snake) as the earth supporting Force; is present in fire as the Burning Force, is present in air as the moving Force, and so is present everywhere in various manifestations of forces.

31-51. In this whole Universe, whoever he may be, all are incapable of any action if he be deprived of his force; what more than this, if S’iva be deprived of Kula Kundalini S’akti, He becomes a lifeless corpse; O great ascetic Risis! She is present everywere thus in every thing in this universe from the highest Brahma to the lowermost blade of grass, all moving and non-moving things. Verily everything becomes quite inert, if deprived of force; whether in conquering one's enemies, or in going from one place to another or in eating - one finds oneself quite incapable, if deprived of force. Thus the omnipresent S’akti, the wise call by the name of Brahma. Those who are verily intelligent should always worship Her in various ways and determine thoroughly the reality of Her by every means. In Visnu there is the Sattviki S’akti; then He can preserve; otherwise He is quite useless; so in Brahma there is Rajasi S’akti and He creates; otherwise He is quite useless; in S’iva, there is Tamasi S’akti and He destroys; else He is quite useless. Thus, arguing again and again in

one's mind, everyone should come to know that the Highest Adya S’akti by Her mere will creates and preserves this Universe and She it is who destroys again in time the whole Brahmanda, moving and non-moving; no one is capable to do his respective work be he Brahma, Visnu, Mahes'var, Indra, Fire, Sun, Varuna or any other person whatsoever; verily all the Devas perform the respective actions by the use of this Adya S’akti. That She alone is present in cause and effect and is doing every action, an be witnessed vividly. The intelligent ones call that S’akti twofold; one is Saguna and the other is Nirguna. The people, attached to the senses and the objects, worship the Saguna aspect, and those who are not so attached worship the Nirguna aspect. That conscious S’akti is the Lady of the fourfold aims of life, religion, wealth, desires, and liberation. When She is worshipped according to due rules. She awards all sorts of desires. The worldly persons, charmed by the Maya of this world, do not know Her at all; some persons know a little and charm others; whereas some stupid and dull-deaded Pundits, impelled by Kali, start sects of heretics, Pasandas for the sustenance of their own bellies. O highly fortunate Munis! In no other Yugas were found acts as prevalent in this Kali Yuga, based on various different opinions and altogether beyond the pale of the Vedic injunctions. Behold again, if Brahma, Visnu and Mahes’a be the supreme Deities, then why do these three Devas meditate on another One beyond speech, beyond mind and practise, for years, hard austerities; and why do they perform Yajhas (sacrifices) for their success in creation, preservation, and destruction? They know, verily, the Highest Supreme Being, Brahmani Devi S’akti eternal, constant and therefore they meditate Her always in their minds. Therefore the wise man, knowing this firmly, should serve in every way the Highest S’akti. O Munis! This is the settled conclusion of all the Sastras. I have heard of this great hidden secret from Bhagavan Krisna Dvaipayan. He heard it from Narada, and Narada heard it from his own father Brahma. Brahma heard this from Visnu. O Munis it is well that the wise even should not hear or think anything to the contrary from other sources; they should with their concentrated heart serve the Brahma Sanatani S’akti. It is clearly witnessed in this

world that if there be any substance wherein this conscious S’akti does not exist, that becomes inert, quite useless for any purpose. So know this fully that it is the Highest Divine Mother of the Universe that is playing here, residing in every being.

Thus ends the eighth chapter of the first Skandha on deciding who is to be worshipped in the Mahapurana Sri Mad Devi Bhagavatam of 18,000 verses by Maharsi Vedavyasa.

Complete chapter-aligned witnesses. Sanskrit Wikisource page 24705, revision 75550 (2016-08-03T05:57:10Z). English is Swami Vijñanananda’s complete 1921–23 public-domain translation, controlled against the archival OCR and its chapter page at https://sacred-texts.com/hin/db/bk01ch08.htm. Historic spelling and transliteration are lightly normalized; no verse-by-verse alignment is asserted.