First Skandha · Chapter 16
Sourceदृष्ट्वा तं विस्मितं देवं शयानं वटपत्रके । उवाच सस्मितं वाक्यं विष्णो किं विस्मितो ह्यसि ॥ १ ॥ महाशक्त्याः प्रभावेण त्वं मां विस्मृतवान्पुरा । प्रभवे प्रलये जाते भूत्वा भूत्वा पुनः पुनः ॥ २ ॥ निर्गुणा सा परा शक्तिः सगुणस्त्वं तथाप्यहम् । सात्त्विकी किल या शक्तिस्तां शक्तिं विद्धि मामिकाम् ॥ ३ ॥ त्वन्नाभिकमलाद्ब्रह्मा भविष्यति प्रजापतिः । स कर्ता सर्वलोकस्य रजोगुणसमन्वितः ॥ ४ ॥ स तदा तप आस्थाय प्राप्य शक्तिमनुत्तमाम् । रजसा रक्तवर्णञ्च करिष्यति जगत्त्रयम् ॥ ५ ॥ सगुणान्पञ्चभूतांश्च समुत्पाद्य महामतिः । इन्द्रियाणीन्द्रियेशांश्च मनःपूर्वान्समन्ततः ॥ ६ ॥ करिष्यति ततः सर्गं तेन कर्ता स उच्यते । विश्वस्यास्य महाभाग त्वं वै पालयिता तथा ॥ ७ ॥ तद्भुवोर्मध्यदेशाच्च क्रोधाद्रुद्रो भविष्यति । तपः कृत्वा महाघोरं प्राप्य शक्तिं तु तामसीम् ॥ ८ ॥ कल्पान्ते सोऽपि संहर्ता भविष्यति महामते । तेनाहं त्वामुपायाता सात्त्विकीं त्वमवेहि माम् ॥ ९ ॥ स्थास्येऽहं त्वत्समीपस्था सदाहं मधुसूदन । हृदये ते कृतावासा भवामि सततं किल ॥ १० ॥ विष्णुरुवाच श्लोकस्यार्धं मया पूर्वं श्रुतं देवि स्फुटाक्षरम् । तत्केनोक्तं वरारोहे रहस्यं परमं शिवम् ॥ ११ ॥ तन्मे ब्रूहि वरारोहे संशयोऽयं वरानने । निर्धनो हि यथा द्रव्यं तत्स्मरामि पुनः पुनः ॥ १२ ॥ व्यास उवाच विष्णोस्तद्वचनं श्रुत्वा महालक्ष्मीः स्मितानना । उवाच परया प्रीत्या वचनं चारुहासिनी ॥ १३ ॥ महालक्ष्मीरुवाच शृणु शौरे वचो मह्यं सगुणाहं चतुर्भुजा । मां जानासि न जानासि निर्गुणां सगुणालयाम् ॥ १४ ॥ त्वं जानीहि महाभाग तया तत्प्रकटीकृतम् । पुण्यं भागवतं विद्धि वेदसारं शुभावहम् ॥ १५ ॥ कृपां च महतीं मन्ये देव्याः शत्रुनिषूदन । यया प्रोक्तं परं गुह्यं हिताय तव सुव्रत ॥ १६ ॥ रक्षणीयं सदा चित्ते न विस्मार्यं कदाचन । सारं हि सर्वशास्त्राणां महाविद्याप्रकाशितम् ॥ १७ ॥ नातः परं वेदितव्यं वर्तते भुवनत्रये । प्रियोऽसि खलु देव्यास्त्वं तेन ते व्याहृतं वचः ॥ १८ ॥ व्यास उवाच इति श्रुत्वा वचो देव्या महालक्ष्याश्चतुर्भुजः । दधार हृदये नित्यं मत्वा मन्त्रमनुत्तमम् ॥ १९ ॥ कालेन कियता तत्र तन्नाभिकमलोद्भवः । ब्रह्मा दैत्यभयात्त्रस्तो जगाम शरणं हरेः ॥ २० ॥ ततः कृत्वा महायुद्धं हत्वा तौ मधुकैटभौ । जजाप भगवान्विष्णुः श्लोकार्धं विशदाक्षरम् ॥ २१ ॥ जपन्तं वासुदेवं च दृष्ट्वा देवः प्रजापतिः । पप्रच्छ परमप्रीतः कञ्जजः कमलापतिम् ॥ २२ ॥ किं त्वं जपसि देवेश त्वत्तः कोऽप्यधिकोऽस्ति वै । यत्कृत्वा पुण्डरीकाक्ष प्रीतोऽसि जगदीश्वर ॥ २३ ॥ हरिरुवाच मयि त्वयि च या शक्तिः क्रियाकारणलक्षणा । विचारय महाभाग या सा भगवती शिवा ॥ २४ ॥ यस्याधारे जगत्सर्वं तिष्ठत्यत्र महार्णवे । साकारा या महाशक्तिरमेया च सनातनी ॥ २५ ॥ यया विसृज्यते विश्वं जगदेतच्चराचरम् । सैषा प्रसन्ना वरदा नृणां भवति मुक्तये ॥ २६ ॥ सा विद्या परमा मुक्तेर्हेतुभूता सनातनी । संसारबन्धहेतुश्च सैव सर्वेश्वरेश्वरी ॥ २७ ॥ अहं त्वमखिलं विश्वं तस्याश्चिच्छक्तिसम्भवम् । विद्धि ब्रह्मन्न सन्देहः कर्तव्यः सर्वदानघ ॥ २८ ॥ श्लोकार्धेन तया प्रोक्तं तद्वै भागवतं किल । विस्तरो भविता तस्य द्वापरादौ युगे तथा ॥ २९ ॥ व्यास उवाच ब्रह्मणा संगृहीतं च विष्णोस्तु नाभिपङ्कजे । नारदाय च तेनोक्तं पुत्रायामितबुद्धये ॥ ३० ॥ नारदेन तथा मह्यं दत्तं हि मुनिना पुरा । मया कृतमिदं पूर्णं द्वादशस्कन्धविस्तरम् ॥ ३१ ॥ तत्पठस्व महाभाग पुराणं ब्रह्मसम्मितम् । पञ्चलक्षणयुक्तं च देव्याश्चरितमुत्तमम् ॥ ३२ ॥ तत्त्वज्ञानरसोपेतं सर्वेषामुत्तमोत्तमम् । धर्मशास्त्रसमं पुण्यं वेदार्थेनोपबृंहितम् ॥ ३३ ॥ वृत्रासुरवधोपेतं नानाख्यानकथायुतम् । ब्रह्मविद्यानिधानं तु संसारार्णवतारकम् ॥ ३४ ॥ गृहाण त्वं महाभाग योग्योऽसि मतिमत्तरः । पुण्यं भागवतं नाम पुराणं पुरुषर्षभ ॥ ३५ ॥ अष्टादशसहस्राणां श्लोकानां कुरु संग्रहम् । अज्ञाननाशनं दिव्यं ज्ञानभास्करबोधकम् ॥ ३६ ॥ सुखदं शान्तिदं धन्यं दीर्घायुष्यकरं शिवम् । शृण्वतां पठतां चेदं पुत्रपौत्रविवर्धनम् ॥ ३७ ॥ शिष्योऽयं मम धर्मात्मा लोमहर्षणसम्भवः । पठिष्यति त्वया सार्धं पुराणीं संहितां शुभाम् ॥ ३८ ॥ सूत उवाच इत्युक्तं तेन पुत्राय मह्यं च कथितं किल । मया गृहीतं तत्सर्वं पुराणं चातिविस्तरम् ॥ ३९ ॥ शुकोऽधीत्य पुराणं तु स्थितो व्यासाश्रमे शुभे । न लेभे शर्म धर्मात्मा ब्रह्मात्मज इवापरः ॥ ४० ॥ एकान्तसेवी विकलः स शून्य इव लक्ष्यते । नात्यन्तभोजनासक्तो नोपवासरतस्तथा ॥ ४१ ॥ चिन्ताविष्टं शुकं दृष्ट्वा व्यासः प्राह सुतं प्रति । किं पुत्र चिन्त्यते नित्यं कस्माद्व्यग्रोऽसि मानद ॥ ४२ ॥ आस्से ध्यानपरो नित्यमृणग्रस्त इवाधनः । का चिन्ता वर्तते पुत्र मयि ताते तु तिष्ठति ॥ ४३ ॥ सुखं भुंक्ष्व यथाकामं मुञ्च शोकं मनोगतम् । ज्ञानं चिन्तय शास्त्रोक्तं विज्ञाने च मतिं कुरु ॥ ४४ ॥ न चेन्मनसि ते शान्तिर्वचसा मम सुव्रत । गच्छ त्वं मिथिलां पुत्र पालितां जनकेन ह ॥ ४५ ॥ स ते मोहं महाभाग नाशयिष्यति भूपतिः । जनको नाम धर्मात्मा विदेहः सत्यसागरः ॥ ४६ ॥ तं गत्वा नृपतिं पुत्र सन्देहं स्वं निवर्तय । वर्णाश्रमाणां धर्मांस्त्वं पृच्छ पुत्र यथातथम् ॥ ४७ ॥ जीवन्मुक्तः स राजर्षिर्बह्मज्ञानमतिः शुचिः । तथ्यवक्तातिशान्तश्च योगी योगप्रियः सदा ॥ ४८ ॥ सूत उवाच तच्छ्रुत्वा वचनं तस्य व्यासस्यामिततेजसः । प्रत्युवाच महातेजाः शुकश्चारणिसम्भवः ॥ ४९ ॥ दम्भोऽयं किल धर्मात्मन्भाति चित्ते ममाधुना । जीवन्मुक्तो विदेहश्च राज्यं शास्ति मुदान्वितः ॥ ५० ॥ वन्ध्यापुत्र इवाभाति राजासौ जनकः पितः । कुर्वन् राज्यं विदेहः किं सन्देहोऽयं ममाद्भुतः ॥ ५१ ॥ द्रष्टुमिच्छाम्यहं भूपं विदेहं नृपसत्तमम् । कथं तिष्ठति संसारे पद्मपत्रमिवाम्भसि ॥ ५२ ॥ सन्देहोऽयं महांस्तात विदेहे परिवर्तते । मोक्षः किं वदतां श्रेष्ठ सौगतानामिवापरः ॥ ५३ ॥ कथं भुक्तमभुक्तं स्यादकृतं च कृतं कथम् । व्यवहारः कथं त्याज्य इन्द्रियाणां महामते ॥ ५४ ॥ माता पुत्रस्तथा भार्या भगिनी कुलटा तथा । भेदाभेदः कथं न स्याद्यद्येतन्मुक्तता कथम् ॥ ५५ ॥ कटु क्षारं तथा तीक्ष्णां कषायं मिष्टमेव च । रसना यदि जानाति भुंक्ते भोगाननुत्तमान् ॥ ५६ ॥ शीतोष्णुसुखदुःखादिपरिज्ञानं यदा भवेत् । मुक्तता कीदृशी तात सन्देहोऽयं ममाद्भुतः ॥ ५७ ॥ शत्रुमित्रपरिज्ञानं वैरं प्रीतिकरं सदा । व्यवहारे परे तिष्ठन्कथं न कुरुते नृपः ॥ ५८ ॥ चौरं वा तापसं वापि समानं मन्यते कथम् । असमा यदि बुद्धिः स्यान्मुक्तता तर्हि कीदृशी ॥ ५९ ॥ दृष्टपूर्वो न मे कश्चिज्जीवन्मुक्तश्च भूपतिः । शङ्केयं महती तात गृहे मुक्तः कथं नृपः ॥ ६० ॥ दिदृक्षा महती जाता श्रुत्वा तं भूपतिं तथा । सन्देहविनिवृत्त्यर्थं गच्छामि मिथिलां प्रति ॥ ६१ ॥
dṛṣṭvā taṃ vismitaṃ devaṃ śayānaṃ vaṭapatrake | uvāca sasmitaṃ vākyaṃ viṣṇo kiṃ vismito hyasi || 1 || mahāśaktyāḥ prabhāveṇa tvaṃ māṃ vismṛtavānpurā | prabhave pralaye jāte bhūtvā bhūtvā punaḥ punaḥ || 2 || nirguṇā sā parā śaktiḥ saguṇastvaṃ tathāpyaham | sāttvikī kila yā śaktistāṃ śaktiṃ viddhi māmikām || 3 || tvannābhikamalādbrahmā bhaviṣyati prajāpatiḥ | sa kartā sarvalokasya rajoguṇasamanvitaḥ || 4 || sa tadā tapa āsthāya prāpya śaktimanuttamām | rajasā raktavarṇañca kariṣyati jagattrayam || 5 || saguṇānpañcabhūtāṃśca samutpādya mahāmatiḥ | indriyāṇīndriyeśāṃśca manaḥpūrvānsamantataḥ || 6 || kariṣyati tataḥ sargaṃ tena kartā sa ucyate | viśvasyāsya mahābhāga tvaṃ vai pālayitā tathā || 7 || tadbhuvormadhyadeśācca krodhādrudro bhaviṣyati | tapaḥ kṛtvā mahāghoraṃ prāpya śaktiṃ tu tāmasīm || 8 || kalpānte so'pi saṃhartā bhaviṣyati mahāmate | tenāhaṃ tvāmupāyātā sāttvikīṃ tvamavehi mām || 9 || sthāsye'haṃ tvatsamīpasthā sadāhaṃ madhusūdana | hṛdaye te kṛtāvāsā bhavāmi satataṃ kila || 10 || viṣṇuruvāca ślokasyārdhaṃ mayā pūrvaṃ śrutaṃ devi sphuṭākṣaram | tatkenoktaṃ varārohe rahasyaṃ paramaṃ śivam || 11 || tanme brūhi varārohe saṃśayo'yaṃ varānane | nirdhano hi yathā dravyaṃ tatsmarāmi punaḥ punaḥ || 12 || vyāsa uvāca viṣṇostadvacanaṃ śrutvā mahālakṣmīḥ smitānanā | uvāca parayā prītyā vacanaṃ cāruhāsinī || 13 || mahālakṣmīruvāca śṛṇu śaure vaco mahyaṃ saguṇāhaṃ caturbhujā | māṃ jānāsi na jānāsi nirguṇāṃ saguṇālayām || 14 || tvaṃ jānīhi mahābhāga tayā tatprakaṭīkṛtam | puṇyaṃ bhāgavataṃ viddhi vedasāraṃ śubhāvaham || 15 || kṛpāṃ ca mahatīṃ manye devyāḥ śatruniṣūdana | yayā proktaṃ paraṃ guhyaṃ hitāya tava suvrata || 16 || rakṣaṇīyaṃ sadā citte na vismāryaṃ kadācana | sāraṃ hi sarvaśāstrāṇāṃ mahāvidyāprakāśitam || 17 || nātaḥ paraṃ veditavyaṃ vartate bhuvanatraye | priyo'si khalu devyāstvaṃ tena te vyāhṛtaṃ vacaḥ || 18 || vyāsa uvāca iti śrutvā vaco devyā mahālakṣyāścaturbhujaḥ | dadhāra hṛdaye nityaṃ matvā mantramanuttamam || 19 || kālena kiyatā tatra tannābhikamalodbhavaḥ | brahmā daityabhayāttrasto jagāma śaraṇaṃ hareḥ || 20 || tataḥ kṛtvā mahāyuddhaṃ hatvā tau madhukaiṭabhau | jajāpa bhagavānviṣṇuḥ ślokārdhaṃ viśadākṣaram || 21 || japantaṃ vāsudevaṃ ca dṛṣṭvā devaḥ prajāpatiḥ | papraccha paramaprītaḥ kañjajaḥ kamalāpatim || 22 || kiṃ tvaṃ japasi deveśa tvattaḥ ko'pyadhiko'sti vai | yatkṛtvā puṇḍarīkākṣa prīto'si jagadīśvara || 23 || hariruvāca mayi tvayi ca yā śaktiḥ kriyākāraṇalakṣaṇā | vicāraya mahābhāga yā sā bhagavatī śivā || 24 || yasyādhāre jagatsarvaṃ tiṣṭhatyatra mahārṇave | sākārā yā mahāśaktirameyā ca sanātanī || 25 || yayā visṛjyate viśvaṃ jagadetaccarācaram | saiṣā prasannā varadā nṛṇāṃ bhavati muktaye || 26 || sā vidyā paramā mukterhetubhūtā sanātanī | saṃsārabandhahetuśca saiva sarveśvareśvarī || 27 || ahaṃ tvamakhilaṃ viśvaṃ tasyāścicchaktisambhavam | viddhi brahmanna sandehaḥ kartavyaḥ sarvadānagha || 28 || ślokārdhena tayā proktaṃ tadvai bhāgavataṃ kila | vistaro bhavitā tasya dvāparādau yuge tathā || 29 || vyāsa uvāca brahmaṇā saṃgṛhītaṃ ca viṣṇostu nābhipaṅkaje | nāradāya ca tenoktaṃ putrāyāmitabuddhaye || 30 || nāradena tathā mahyaṃ dattaṃ hi muninā purā | mayā kṛtamidaṃ pūrṇaṃ dvādaśaskandhavistaram || 31 || tatpaṭhasva mahābhāga purāṇaṃ brahmasammitam | pañcalakṣaṇayuktaṃ ca devyāścaritamuttamam || 32 || tattvajñānarasopetaṃ sarveṣāmuttamottamam | dharmaśāstrasamaṃ puṇyaṃ vedārthenopabṛṃhitam || 33 || vṛtrāsuravadhopetaṃ nānākhyānakathāyutam | brahmavidyānidhānaṃ tu saṃsārārṇavatārakam || 34 || gṛhāṇa tvaṃ mahābhāga yogyo'si matimattaraḥ | puṇyaṃ bhāgavataṃ nāma purāṇaṃ puruṣarṣabha || 35 || aṣṭādaśasahasrāṇāṃ ślokānāṃ kuru saṃgraham | ajñānanāśanaṃ divyaṃ jñānabhāskarabodhakam || 36 || sukhadaṃ śāntidaṃ dhanyaṃ dīrghāyuṣyakaraṃ śivam | śṛṇvatāṃ paṭhatāṃ cedaṃ putrapautravivardhanam || 37 || śiṣyo'yaṃ mama dharmātmā lomaharṣaṇasambhavaḥ | paṭhiṣyati tvayā sārdhaṃ purāṇīṃ saṃhitāṃ śubhām || 38 || sūta uvāca ityuktaṃ tena putrāya mahyaṃ ca kathitaṃ kila | mayā gṛhītaṃ tatsarvaṃ purāṇaṃ cātivistaram || 39 || śuko'dhītya purāṇaṃ tu sthito vyāsāśrame śubhe | na lebhe śarma dharmātmā brahmātmaja ivāparaḥ || 40 || ekāntasevī vikalaḥ sa śūnya iva lakṣyate | nātyantabhojanāsakto nopavāsaratastathā || 41 || cintāviṣṭaṃ śukaṃ dṛṣṭvā vyāsaḥ prāha sutaṃ prati | kiṃ putra cintyate nityaṃ kasmādvyagro'si mānada || 42 || āsse dhyānaparo nityamṛṇagrasta ivādhanaḥ | kā cintā vartate putra mayi tāte tu tiṣṭhati || 43 || sukhaṃ bhuṃkṣva yathākāmaṃ muñca śokaṃ manogatam | jñānaṃ cintaya śāstroktaṃ vijñāne ca matiṃ kuru || 44 || na cenmanasi te śāntirvacasā mama suvrata | gaccha tvaṃ mithilāṃ putra pālitāṃ janakena ha || 45 || sa te mohaṃ mahābhāga nāśayiṣyati bhūpatiḥ | janako nāma dharmātmā videhaḥ satyasāgaraḥ || 46 || taṃ gatvā nṛpatiṃ putra sandehaṃ svaṃ nivartaya | varṇāśramāṇāṃ dharmāṃstvaṃ pṛccha putra yathātatham || 47 || jīvanmuktaḥ sa rājarṣirbahmajñānamatiḥ śuciḥ | tathyavaktātiśāntaśca yogī yogapriyaḥ sadā || 48 || sūta uvāca tacchrutvā vacanaṃ tasya vyāsasyāmitatejasaḥ | pratyuvāca mahātejāḥ śukaścāraṇisambhavaḥ || 49 || dambho'yaṃ kila dharmātmanbhāti citte mamādhunā | jīvanmukto videhaśca rājyaṃ śāsti mudānvitaḥ || 50 || vandhyāputra ivābhāti rājāsau janakaḥ pitaḥ | kurvan rājyaṃ videhaḥ kiṃ sandeho'yaṃ mamādbhutaḥ || 51 || draṣṭumicchāmyahaṃ bhūpaṃ videhaṃ nṛpasattamam | kathaṃ tiṣṭhati saṃsāre padmapatramivāmbhasi || 52 || sandeho'yaṃ mahāṃstāta videhe parivartate | mokṣaḥ kiṃ vadatāṃ śreṣṭha saugatānāmivāparaḥ || 53 || kathaṃ bhuktamabhuktaṃ syādakṛtaṃ ca kṛtaṃ katham | vyavahāraḥ kathaṃ tyājya indriyāṇāṃ mahāmate || 54 || mātā putrastathā bhāryā bhaginī kulaṭā tathā | bhedābhedaḥ kathaṃ na syādyadyetanmuktatā katham || 55 || kaṭu kṣāraṃ tathā tīkṣṇāṃ kaṣāyaṃ miṣṭameva ca | rasanā yadi jānāti bhuṃkte bhogānanuttamān || 56 || śītoṣṇusukhaduḥkhādiparijñānaṃ yadā bhavet | muktatā kīdṛśī tāta sandeho'yaṃ mamādbhutaḥ || 57 || śatrumitraparijñānaṃ vairaṃ prītikaraṃ sadā | vyavahāre pare tiṣṭhankathaṃ na kurute nṛpaḥ || 58 || cauraṃ vā tāpasaṃ vāpi samānaṃ manyate katham | asamā yadi buddhiḥ syānmuktatā tarhi kīdṛśī || 59 || dṛṣṭapūrvo na me kaścijjīvanmuktaśca bhūpatiḥ | śaṅkeyaṃ mahatī tāta gṛhe muktaḥ kathaṃ nṛpaḥ || 60 || didṛkṣā mahatī jātā śrutvā taṃ bhūpatiṃ tathā | sandehavinivṛttyarthaṃ gacchāmi mithilāṃ prati || 61 ||
English translation
Mithila To See Janaka
Vyasa spoke Then the Devi Maha Laksmi, seeing the Deva Janardana lying on a banyan leaf and surprised, spoke to him, smiling O Visnu! Why are you becoming so much astonished? Before this, since times immemorial (without any beginning) there had been many dissolutions (Pralayas); and many Sristis (creations); and at the beginning of every creation You came first into existence and every time I was united with You; but now You have forgotten me under the spell of that Maha S'akti.
That Highest Maha S'akti is transcendent of all the Gunas; but you and I are with Gunas. Know me as the S’akti, all of Sattva Guna who is widely known as Maha Laksmi. After this the Prajapati Brahma, full of Rajo Gunas, the creator of all the Lokas, will come into existence from your navel lotus and will create the three worlds.
Then he will perform severe tapasya and acquire the excellent power to create, and will create the three worlds by his Rajo Guna. That highly intelligent Prajapati will create first, the five Maha bhutas (great elements), all endowed with Gunas and then create mind with sensory organs and the presiding deities of the senses, and thus with all the ingredients, fit for creation, will create all the worlds. Therefore He is denominated by all as the Creator of Brahmanda. O highly fortunate one! You will be the Preserver of this Universe.
When the Prajapati Brahma will be angry at the beginning of the creation on his four mind-born sons, Rudra Deva will appear.
He will appear then from the centre of his eye brows. On being born this Rudra Deva will practise very severe tapasya and will get the Samhara S’akti, who is all of Tamo Guna and at the end of the Kalpa will destroy all this universe of five elements. O highly intelligent one! So I have come to you for this work of creation, etc. So take me to you as your VaisnavT S’akti full of Sattva Guna. O Madhusudana! I will take refuge at your breast and will remain always with you.
Hearing all this, Bhagavan Visnu spoke “O beautiful Devi! The half stanza was ere long heard by me, in clear words; by whom was that spoken? Kindly speak to me on this great auspicious secret first. For a great doubt has come and possessed my mind. What more shall I say than this that as a poor man always thinks of wealth, so I am thinking of that again and again.” Hearing these words of Visnu, the Devi Maha Laksmi smilingly said, with great affection “O Strong and Energetic one! I am now speaking in detail on this; listen. O Four-armed one! It is because I have come to you with form and endowed with Gunas that you have come to know me; but you have not known that Adya S’akti, the Prime force, transcending all the Gunas, though She is the substratum of all the Gunas. O highly fortunate one! That Devi Bhagavati, transcendent of all the Gunas, uttered that all auspicious, highly sanctifying semistanza, the essence of all the Vedas. O destroyer of the enemies! I think that there is the highest grace of that Highest S’akti on you, that She spoke the greatest secret to you for your benefit. O one performing good vows! know those words uttered by Mahavidya, as the essence of all the S’astra. So firmly retain them within your heart; never forget them. There is no other thing, save that, worth being known in earnest. Because you are most beloved by the Devi! that She has spoken this to you.” Hearing the words of the Devi Maha Laksmi, the four-armed Bhagavan took that semi stanza as a Mantra to be repeated in right earnest within his mind and cherished that for ever within his heart. After some time, Brahma born of the lotus of the navel of Visnu, became afraid of the two Daityas Madhu and Kaitabha, took refuge of Bhagavan Visnu; Visnu killed the two demons and began to do distinctly the japam of the semi-stanza. Brahma, born of the lotus, then asked Visnu with a gladdened heart “O Lord of the Devas! what japam are you doing? Lotus eyed! Is there any other body more powerful than you? O Lord of the Universe! whom do you think and thus feel yourself so happy?” Hearing Brahma, Bhagavan Hah said “O highly fortunate one! Think out yourself once of the Primordial Force, the auspicious Bhagavati Adya S’akti who is reigning everywhere as the cause and effect and you will be able to understand everything. My presiding
Deity is that immeasurable eternal Maha S’akti Brahmamyi; on whose S’akti, as a receptacle with form on this ocean rests the whole Universe; I am thinking of that, by which is created (often and often) this entire Universe, moving and non-moving. When the Devi Bhagavati, the giver of boons, become graciously pleased, the human beings become freed of this bondage of Samsara; and again that highest Eternal Wisdom, the cause of Mukti, becomes the source of bondage to this world, of those who are deluded by Her.
She is the Is'vari of the Is'varas of this universe. O Brahma! You, I and all other things of the entire Universe are born of the Chit S’akti (the power of consciousness) of Her and Her alone; there is no manner of doubt in this. The semi-stanza by which She has sown within me the seed of Bhagavata will get expanded by the beginning of the Dvapara Yuga. While Bhagavan Brahma was resting on the navel lotus of Visnu, He got the seed of Bhagavata. Then He gave it to His own son Narada, the best of the Munis. Narada gave it to me and I have expanded that into twelve Skandhas. Therefore, O Mahabhaga! You now study this Bhagavata Purana, equal to the Vedas and endowed with five characteristics. In this the wonderful glorious deeds and life of the Devi Bhagavati, the hidden meanings of the Vedas and the wisdom, the truth are all described; hence this is the best of all the Puranas and sanctifying like the Dharma S’astra. It is the substratum of Brahma Vidya; therefore if men study this, they will easily cross this sea of world; and those that are stupid and deluded get pleasure in hearing the death of Vritrasura and many other narrations that are interspersed in this book. Therefore, O Mahabhaga! hear this sanctifying Bhagavata Puranam and retain it firmly within your heart. O best of persons! You are the foremost of those that are intelligent; so you are worthy to read this Purana. Eighteen thousand S'lokas are in that Purana and you better get them by heart; for if anybody reads or bears this Purana, fit to be praised in every way, all-auspicious, capable to increase posterity by the addition of sons and grandsons, giving long life, happiness and peace, he sees the Sun of Wisdom, resting in his breast and dispelling all darkness of ignorance. Thus speaking to his son S’uka
Deva, Krisna Dvaipayan, my Guru, studied us the Purana and thought it was voluminous. I got the whole of it by heart. S'uka studied the Purana and stayed in Vyasa's As'rama. But he was naturally dispassionate like Sanat Kumara, etc., the mind-born sons of Brahma; therefore he could not get peace in studying the contents of the Purana which deal with Karma-Kanda (actions) fit for the house-holders. He remained in a solitary place, his heart being troubled very much. He appeared, as if, with his heart void. He did not mind much for his food and he did not fast also. Once Vyasa Deva seeing his son S'ukdeva so thoughtful, said “O Son! What do you think constantly? And why are you troubling yourself so much? Like an impoverished man, entangled in debt, you are always disturbed by your thoughts. O child! When I your father is living, what for do you care? Leave aside your inmost sorrows and be happy. Cast off all other thoughts and think of the wisdom contained in the S’astras and try your best to acquire Vijhana, the essence of wisdom. O Suvrata! If you do not get peace by my words then go, at my word to Mithila, the city of the King Janaka. O Mahabhaga! That king Janaka, who is liberated while living, whose soul is religious and who is the ocean of truth will cut asunder the net of your delusion. O Son! Go to the king and question him on Varnas'ram Dharma (Dharma relating to caste and stages of life) and remove your doubts.
That royal sage Janaka, the greatest Yogi, the knower of Brahma and liberated while living, is of pure soul, truthspeaking, of a calm and quiet heart and always fond of Yoga.” Hearing these words of Vyasa Deva, the highly spirited S’uka deva of unrivalled energy replied “O virtuous one! Your word can never turn out false; but when I hear that the king Janaka is gladly governing his kingdom still he is liberated while living, and disembodied while he has body -- this your word appears to me quite contradictory like light and darkness at one and the same place and time, and seems that these two epithets simply indicate vanity and nothing else. O Father! This is my greatest doubt how can the royal sage Janaka govern his kingdom, being disembodied. It appears that your word about
Janaka is quite false as the son of a barren woman. O Father! I have now got a desire to see the disembodied king Janaka; for my mind is plunged in great doubt how can he remain in samsara unattached like a lotus leaf in water? O Greatest Orator! Is the liberation of Janaka according to Buddhistic doctrines or like the opinions of the materialistic Charvakas! O highly intelligent one! How can the royal sage Janaka, in spite of his being a householder, quit the usages of his senses? I cannot comprehend this. How can the things enjoyed by him appear to him, as if, unenjoyed and and how can his doings be his non-doings? How can the ideas of mother, wife, son, sister, prostitutes and various persons having different relations, arising within him vanish again altogether? And if that be not the case, how can his Jivanmuktahood be possible? If his taste be present of pungent, sour, astringent, bitter, and sweet things, then it is clear that he is enjoying all the most excellent things, O Father! This is my greatest wonder and doubt, that if he has got the sense of heat and cold, pleasure and pain, how can he be a Jivanmukta? That king is thoroughly expert in reigning his kingdom; how then the ideas of enemy, friend, taste and distaste, remaining absent in him, he can govern his state? How can he look with the same eyes a thief and an ascetic? And if he makes any distinction, how then is his liberation effected? I have never seen such a man, that is liberated while living and at the same time an expert king in governing his subjects. For these reasons, great doubt has arisen in me. I cannot understand how can the king Janaka be liberated, while he is remaining in his house? Whatever it be, I desire now greatly to see him after his Jivanmuktahood; so I desire to go to Mithila to solve my doubts.”
Thus ends the Sixteenth Chapter of the first Skandha on S’uka's desiring to go to Mithila to see Janaka, in the Mahapurana S’rimad Devi Bhagavatam of 18,000 verses.
Complete chapter-aligned witnesses. Sanskrit Wikisource page 24713, revision 75560 (2016-08-03T06:21:55Z). 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/bk01ch16.htm. Historic spelling and transliteration are lightly normalized; no verse-by-verse alignment is asserted.