Seventh Skandha · Chapter 34
Sourceश्री देव्युवाच क्व यूयं मन्दभाग्या वै क्वेदं रूपं महाद्भुतम् । तथापि भक्तवात्सल्यादीदृशं दर्शितं मया ॥ १ ॥ न वेदाध्ययनैर्योगैर्न दानैस्तपसेज्यया । रूपं द्रष्टुमिदं शक्यं केवलं मत्कृपां विना ॥ २ ॥ प्रकृतं शृणु राजेन्द्र परमात्मात्र जीवताम् । उपाधियोगात्सम्प्राप्तः कर्तृत्वादिकमप्युत ॥ ३ ॥ क्रियाः करोति विविधा धर्माधर्मैकहेतवः । नाना योनीस्ततः प्राप्य सुखदुःखैश्च युज्यते ॥ ४ ॥ पुनस्तत्संस्कृतिवशान्नानाकर्मरतः सदा । नानादेहान्समाप्नोति सुखदुःखैश्च युज्यते ॥ ५ ॥ घटीयन्त्रवदेतस्य न विरामः कदापि हि । अज्ञानमेव मूलं स्यात्ततः कामः क्रियास्ततः ॥ ६ ॥ तस्मादज्ञाननाशाय यतेत नियतं नरः । एतद्धि जन्मसाफल्यं यदज्ञानस्य नाशनम् ॥ ७ ॥ पुरुषार्थसमाप्तिश्च जीवन्मुक्तदशापि च । अज्ञाननाशने शक्ता विद्यैव तु पटीयसी ॥ ८ ॥ न कर्म तज्जं नोपास्तिर्विरोधाभावतो गिरे । प्रत्युताशाज्ञाननाशे कर्मणा नैव भाव्यताम् ॥ ९ ॥ अनर्थदानि कर्माणि पुनः पुनरुशन्ति हि । ततो रागस्ततो दोषस्ततोऽनर्थो महान्भवेत् ॥ १० ॥ तस्मात्सर्वप्रयत्नेन ज्ञानं सम्पादयेन्नरः । कुर्वन्नेवेह कर्माणीत्यतः कर्माप्यवश्यकम् ॥ ११ ॥ ज्ञानादेव हि कैवल्यमतः स्यात्तत्समुच्चयः । सहायतां व्रजेत्कर्म ज्ञानस्य हितकारि च ॥ १२ ॥ इति केचिद्वदन्त्यत्र तद्विरोधान्न सम्भवेत् । ज्ञानाधृद्ग्रन्थिभेदः स्याद्धृद्ग्रन्थौ कर्मसम्भवः ॥ १३ ॥ यौगपद्यं न सम्भाव्यं विरोधात्तु ततस्तयोः । तमः प्रकाशयोर्यद्वद्यौगपद्यं न सम्भवि ॥ १४ ॥ तस्मात् सर्वाणि कर्माणि वैदिकानि महामते । चित्तशुद्ध्यन्तमेव स्युस्तानि कुर्यात्प्रयत्नतः ॥ १५ ॥ शमो दमस्तितिक्षा च वैराग्यं सत्त्वसम्भवः । तावत्पर्यन्तमेव स्युः कर्माणि न ततः परम् ॥ १६ ॥ तदन्ते चैव संन्यस्य संश्रयेद् गुरुमात्मवान् । श्रोत्रियं ब्रह्मनिष्ठं च भक्त्या निर्व्याजया पुनः ॥ १७ ॥ वेदान्तश्रवणं कुर्यान्नित्यमेवमतन्द्रितः । तत्त्वमस्यादिवाक्यस्य नित्यमर्थं विचारयेत् ॥ १८ ॥ तत्त्वमस्यादि वाक्यं तु जीवब्रह्मैक्यबोधकम् । ऐक्ये ज्ञाते निर्भयस्तु मद्रूपो हि प्रजायते ॥ १९ ॥ पदार्थावगतिः पूर्वं वाक्यार्थावगतिस्ततः । तत्पदस्य च वाक्यार्थो गिरेऽहं परिकीर्तितः ॥ २० ॥ त्वं पदस्य च वाच्यार्थो जीव एव न संशयः । उभयोरैक्यमसिना पदेन प्रोच्यते बुधैः ॥ २१ ॥ वाच्यार्थयोर्विरुद्धत्वादैक्यं नैव घटेत ह । लक्षणातः प्रकर्तव्या तत्त्वमोः श्रुतिसंस्थयोः ॥ २२ ॥ चिन्मात्रं तु तयोर्लक्ष्यं तयोरैक्यस्य सम्भवः । तयोरैक्यं तथा ज्ञात्वा स्वाभेदेनाद्वयो भवेत् ॥ २३ ॥ देवदत्तः स एवायमितिवल्लक्षणा स्मृता । स्थूलादि देहरहितो ब्रह्म सम्पद्यते नरः ॥ २४ ॥ पञ्चीकृतमहाभूतसम्भूतः स्थूलदेहकः । भोगालयो जराव्याधिसंयुतः सर्वकर्मणाम् ॥ २५ ॥ मिथ्याभूतोऽयमाभाति स्फुटं मायामयत्वतः । सोऽयं स्थूल उपाधिः स्यादात्मनो मे नगेश्वर ॥ २६ ॥ ज्ञानकर्मेन्द्रिययुतं प्राणपञ्चकसंयुतम् । मनोबुद्धियुतं चैतत्सूक्ष्मं तत्कवयो विदुः ॥ २७ ॥ अपञ्चीकृतभूतोत्थं सूक्ष्मदेहोऽयमात्मनः । द्वितीयोऽयमुपाधिः स्यात्सुखादेरवबोधकः ॥ २८ ॥ अनाद्यनिर्वाच्यमिदमज्ञानं तु तृतीयकः । देहोऽयमात्मनो भाति कारणात्मा नगेश्वर ॥ २९ ॥ उपाधिविलये जाते केवलात्मावशिष्यते । देहत्रये पञ्चकोशा अन्तःस्थाः सन्ति सर्वदा ॥ ३० ॥ पञ्चकोशपरित्यागे ब्रह्म पुच्छं हि लभ्यते । नेतिनेतीत्यादिवाक्यैर्मम रूपं यदुच्यते ॥ ३१ ॥ न जायते म्रियते तत्कदाचि- न्नायं भूत्वा न बभूव कश्चित् । अजो नित्यः शाश्वतोऽयं पुराणो न हन्यते हन्यमाने शरीरे ॥ ३२ ॥ हतं चेन्मन्यते हन्तुं हतश्चेन्मन्यते हतम् । उभौ तौ न विजानीतौ नायं हन्ति न हन्यते ॥ ३३ ॥ अणोरणीयान्महतो महीया- नात्मास्य जन्तोर्निहितो गुहायाम् । तमक्रतुः पश्यति वीतशोको धातुः प्रसादान्महिमानमस्य ॥ ३४ ॥ आत्मानं रथिनं विद्धि शरीरं रथमेव तु । बुद्धिं तु सारथिं विद्धि मनः प्रग्रहमेव च ॥ ३५ ॥ इन्द्रियाणि हयानाहुर्विषयांस्तेषु गोचरान् । आत्मेन्द्रियमनोयुक्तं भोक्तेत्याहुर्मनीषिणः ॥ ३६ ॥ यस्त्वविद्वान्भवति चामनस्कश्च सदाशुचिः । न तत्पदमवाप्नोति संसारं चाधिगच्छति ॥ ३७ ॥ यस्तु विज्ञानवान्भवति समनस्कः सदा शुचिः । स तु तत्पदमाप्नोति यस्माद्भूयो न जायते ॥ ३८ ॥ विज्ञानसारथिर्यस्तु मनः प्रग्रहवान्नरः । सोऽध्वनः पारमाप्नोति मदीयं यत्परं पदम् ॥ ३९ ॥ इत्थं श्रुत्या च मत्या च निश्चित्यात्मानमात्मना । भावयेन्मामात्मरूपां निदिध्यासनतोऽपि ॥ ४० ॥ योगवृत्तेः पुरा स्वस्मिन्भावयेदक्षरत्रयम् । देवीप्रणवसञ्ज्ञस्य ध्यानार्थं मन्त्रवाच्ययोः ॥ ४१ ॥ हकारः स्थूलदेहः स्याद्रकारः सूक्ष्मदेहकः । ईकारः कारणात्मासौ ह्रीङ्कारोऽहं तुरीयकम् ॥ ४२ ॥ एवं समष्टिदेहेऽपि ज्ञात्वा बीजत्रयं क्रमात् । समष्टिव्यष्ट्योरेकत्वं भावयेन्मतिमान्नरः ॥ ४३ ॥ समाधिकालात्पूर्वं तु भावयित्वैवमादृतः । ततो ध्यायेन्निलीनाक्षो देवीं मां जगदीश्वरीम् ॥ ४४ ॥ प्राणापानौ समौ कृत्वा नासाभ्यन्तरचारिणौ । निवृत्तविषयाकाङ्क्षो वीतदोषो विमत्सरः ॥ ४५ ॥ भक्त्या निर्व्याजया युक्तो गुहायां निःस्वने स्थले । हकारम् विश्वमात्मानं रकारे प्रविलापयेत् ॥ ४६ ॥ रकारं तैजसं देवमीकारे प्रविलापयेत् । ईकारं प्राज्ञमात्मानं ह्रीङ्कारे प्रविलापयेत् ॥ ४७ ॥ वाच्यवाचकताहीनं द्वैतभावविवर्जितम् । अखण्डं सच्चिदानन्दं भावयेत्तच्छिखान्तरे ॥ ४८ ॥ इति ध्यानेन मां राजन् साक्षात्कृत्य नरोत्तमः । मद्रूप एव भवति द्वयोरप्येकता यतः ॥ ४९ ॥ योगयुक्त्यानया दृष्ट्वा मामात्मानं परात्परम् । अज्ञानस्य सकार्यस्य तत्क्षणे नाशको भवेत् ॥ ५० ॥
śrī devyuvāca kva yūyaṃ mandabhāgyā vai kvedaṃ rūpaṃ mahādbhutam | tathāpi bhaktavātsalyādīdṛśaṃ darśitaṃ mayā || 1 || na vedādhyayanairyogairna dānaistapasejyayā | rūpaṃ draṣṭumidaṃ śakyaṃ kevalaṃ matkṛpāṃ vinā || 2 || prakṛtaṃ śṛṇu rājendra paramātmātra jīvatām | upādhiyogātsamprāptaḥ kartṛtvādikamapyuta || 3 || kriyāḥ karoti vividhā dharmādharmaikahetavaḥ | nānā yonīstataḥ prāpya sukhaduḥkhaiśca yujyate || 4 || punastatsaṃskṛtivaśānnānākarmarataḥ sadā | nānādehānsamāpnoti sukhaduḥkhaiśca yujyate || 5 || ghaṭīyantravadetasya na virāmaḥ kadāpi hi | ajñānameva mūlaṃ syāttataḥ kāmaḥ kriyāstataḥ || 6 || tasmādajñānanāśāya yateta niyataṃ naraḥ | etaddhi janmasāphalyaṃ yadajñānasya nāśanam || 7 || puruṣārthasamāptiśca jīvanmuktadaśāpi ca | ajñānanāśane śaktā vidyaiva tu paṭīyasī || 8 || na karma tajjaṃ nopāstirvirodhābhāvato gire | pratyutāśājñānanāśe karmaṇā naiva bhāvyatām || 9 || anarthadāni karmāṇi punaḥ punaruśanti hi | tato rāgastato doṣastato'nartho mahānbhavet || 10 || tasmātsarvaprayatnena jñānaṃ sampādayennaraḥ | kurvanneveha karmāṇītyataḥ karmāpyavaśyakam || 11 || jñānādeva hi kaivalyamataḥ syāttatsamuccayaḥ | sahāyatāṃ vrajetkarma jñānasya hitakāri ca || 12 || iti kecidvadantyatra tadvirodhānna sambhavet | jñānādhṛdgranthibhedaḥ syāddhṛdgranthau karmasambhavaḥ || 13 || yaugapadyaṃ na sambhāvyaṃ virodhāttu tatastayoḥ | tamaḥ prakāśayoryadvadyaugapadyaṃ na sambhavi || 14 || tasmāt sarvāṇi karmāṇi vaidikāni mahāmate | cittaśuddhyantameva syustāni kuryātprayatnataḥ || 15 || śamo damastitikṣā ca vairāgyaṃ sattvasambhavaḥ | tāvatparyantameva syuḥ karmāṇi na tataḥ param || 16 || tadante caiva saṃnyasya saṃśrayed gurumātmavān | śrotriyaṃ brahmaniṣṭhaṃ ca bhaktyā nirvyājayā punaḥ || 17 || vedāntaśravaṇaṃ kuryānnityamevamatandritaḥ | tattvamasyādivākyasya nityamarthaṃ vicārayet || 18 || tattvamasyādi vākyaṃ tu jīvabrahmaikyabodhakam | aikye jñāte nirbhayastu madrūpo hi prajāyate || 19 || padārthāvagatiḥ pūrvaṃ vākyārthāvagatistataḥ | tatpadasya ca vākyārtho gire'haṃ parikīrtitaḥ || 20 || tvaṃ padasya ca vācyārtho jīva eva na saṃśayaḥ | ubhayoraikyamasinā padena procyate budhaiḥ || 21 || vācyārthayorviruddhatvādaikyaṃ naiva ghaṭeta ha | lakṣaṇātaḥ prakartavyā tattvamoḥ śrutisaṃsthayoḥ || 22 || cinmātraṃ tu tayorlakṣyaṃ tayoraikyasya sambhavaḥ | tayoraikyaṃ tathā jñātvā svābhedenādvayo bhavet || 23 || devadattaḥ sa evāyamitivallakṣaṇā smṛtā | sthūlādi deharahito brahma sampadyate naraḥ || 24 || pañcīkṛtamahābhūtasambhūtaḥ sthūladehakaḥ | bhogālayo jarāvyādhisaṃyutaḥ sarvakarmaṇām || 25 || mithyābhūto'yamābhāti sphuṭaṃ māyāmayatvataḥ | so'yaṃ sthūla upādhiḥ syādātmano me nageśvara || 26 || jñānakarmendriyayutaṃ prāṇapañcakasaṃyutam | manobuddhiyutaṃ caitatsūkṣmaṃ tatkavayo viduḥ || 27 || apañcīkṛtabhūtotthaṃ sūkṣmadeho'yamātmanaḥ | dvitīyo'yamupādhiḥ syātsukhāderavabodhakaḥ || 28 || anādyanirvācyamidamajñānaṃ tu tṛtīyakaḥ | deho'yamātmano bhāti kāraṇātmā nageśvara || 29 || upādhivilaye jāte kevalātmāvaśiṣyate | dehatraye pañcakośā antaḥsthāḥ santi sarvadā || 30 || pañcakośaparityāge brahma pucchaṃ hi labhyate | netinetītyādivākyairmama rūpaṃ yaducyate || 31 || na jāyate mriyate tatkadāci- nnāyaṃ bhūtvā na babhūva kaścit | ajo nityaḥ śāśvato'yaṃ purāṇo na hanyate hanyamāne śarīre || 32 || hataṃ cenmanyate hantuṃ hataścenmanyate hatam | ubhau tau na vijānītau nāyaṃ hanti na hanyate || 33 || aṇoraṇīyānmahato mahīyā- nātmāsya jantornihito guhāyām | tamakratuḥ paśyati vītaśoko dhātuḥ prasādānmahimānamasya || 34 || ātmānaṃ rathinaṃ viddhi śarīraṃ rathameva tu | buddhiṃ tu sārathiṃ viddhi manaḥ pragrahameva ca || 35 || indriyāṇi hayānāhurviṣayāṃsteṣu gocarān | ātmendriyamanoyuktaṃ bhoktetyāhurmanīṣiṇaḥ || 36 || yastvavidvānbhavati cāmanaskaśca sadāśuciḥ | na tatpadamavāpnoti saṃsāraṃ cādhigacchati || 37 || yastu vijñānavānbhavati samanaskaḥ sadā śuciḥ | sa tu tatpadamāpnoti yasmādbhūyo na jāyate || 38 || vijñānasārathiryastu manaḥ pragrahavānnaraḥ | so'dhvanaḥ pāramāpnoti madīyaṃ yatparaṃ padam || 39 || itthaṃ śrutyā ca matyā ca niścityātmānamātmanā | bhāvayenmāmātmarūpāṃ nididhyāsanato'pi || 40 || yogavṛtteḥ purā svasminbhāvayedakṣaratrayam | devīpraṇavasañjñasya dhyānārthaṃ mantravācyayoḥ || 41 || hakāraḥ sthūladehaḥ syādrakāraḥ sūkṣmadehakaḥ | īkāraḥ kāraṇātmāsau hrīṅkāro'haṃ turīyakam || 42 || evaṃ samaṣṭidehe'pi jñātvā bījatrayaṃ kramāt | samaṣṭivyaṣṭyorekatvaṃ bhāvayenmatimānnaraḥ || 43 || samādhikālātpūrvaṃ tu bhāvayitvaivamādṛtaḥ | tato dhyāyennilīnākṣo devīṃ māṃ jagadīśvarīm || 44 || prāṇāpānau samau kṛtvā nāsābhyantaracāriṇau | nivṛttaviṣayākāṅkṣo vītadoṣo vimatsaraḥ || 45 || bhaktyā nirvyājayā yukto guhāyāṃ niḥsvane sthale | hakāram viśvamātmānaṃ rakāre pravilāpayet || 46 || rakāraṃ taijasaṃ devamīkāre pravilāpayet | īkāraṃ prājñamātmānaṃ hrīṅkāre pravilāpayet || 47 || vācyavācakatāhīnaṃ dvaitabhāvavivarjitam | akhaṇḍaṃ saccidānandaṃ bhāvayettacchikhāntare || 48 || iti dhyānena māṃ rājan sākṣātkṛtya narottamaḥ | madrūpa eva bhavati dvayorapyekatā yataḥ || 49 || yogayuktyānayā dṛṣṭvā māmātmānaṃ parātparam | ajñānasya sakāryasya tatkṣaṇe nāśako bhavet || 50 ||
English translation
1-22. The Devi said "O Devas! You are not at all worthy to see this My Wonderful Cosmic Form. Where are Ye! and where is this My Form! But it is my affection towards the Bhaktas that I have shewn to you all this great form of mine. Nobody can see this form without My Grace; the study of the Vedas, the Yoga, the gift, the Sacrifice, the austerities or any other Sadhanas are quite incompetent to make this form visible to anybody. O King of mountains! Now hear the real instructions. The Great Self is the only Supreme Thing in this world of Maya (Illusions). He it is that under the various Upadhis of an actor and enjoyer performs various functions leading to the Dharma (righteousness) and the Adharma (unrighteouss). Then he goes into various wombs and enjoys pleasure or pain according to his Karma. Then again owing to the tendencies pertaining to these births he becomes engaged in various functions and gets again various bodies and enjoys varieties of pleasures and pains. O Best of Mountains! There is no cessation of these births and deaths; it is like a regular clockwork machine; it has no beginning and it goes on working to an endless period. Ignorance or Avidya is the Cause of this Samsara. Desire comes out of this and action flows thence. So men ought to try their best to get rid of this Ignorance. O King of Mountains! What more to say than this that the Goal of life is attained when this Ignorance is destroyed. The highest goal is attained by a Jiva, when he becomes liberated, while living. And Vidya is the only thing that is able and skilful in destroying this Ignorance. (As darkness cannot dispel darkness, so) the Karma done out of Ignorance is Ignorance itself; and such a work cannot destroy Ignorance. So it is not proper to expect that this Avidya can be destroyed by doing works. The works are entirely futile. The JTvas want again and again the sensual enjoyments out of this Karma. Attachment arises out of this desire; discrepancies creep in and out of this ignorant attachment great calamities befall when such faults
or discrepancies are committed. So every sane man ought to make his best effort to get this Jhanam (knowledge). And as it is also enjoined in the S'rutis that one ought to do actions (and try to live one hundred years) so it is advisable to do works also. Again the S'rutis declate that the "final liberation comes from Knowledge" so one ought to acquire Jhanam. If both these be collectively followed, then works become beneficial and helping to Jhanam. (Therefore the JTvas should take up both of these.) Others say that this is impossible owing to their contradictory natures. The knots of heart are let loose by Jhanam and the knots are knit more by Karma. So how can they be reconciled? They are so very diametrically opposite. Darkness and light cannot be brought together, so Jhanam and Karma cannot be brought together. Therefore one ought to do all the Karmas as best as one can, as enjoined in the Vedas, until one gets Chittas'uddhi (the purification of one's heart and mind). Karmas are to be done until S'ama (the control of the inner organs of senses), Dama (the control of the outer organs of senses), Titiksa (the power to endure heat and cold and other dualities), Vairagyam (Dispassion), Sattva Sambhava (the birth of pure Sattva Guna in one's own heart) take place. After these, the Karmas cease for that man. Then one ought to take Sannyasa from a Guru (Spiritual Teacher) who has got his senses under control, who is versed in the S'rutis, attached to Brahma (practising the Yogic union with Brahma). He should approach to him with an unfeigned Bhakti. He should day and night, without any laziness, do S'ravanam, Mananam, and Nididhyasanam (hearing, thinking and deeply realising) the Vedanta sayings. He should constantly ponder over the meanings of the Mahavakyam "Tat Tyam Asi." "Tat Tyam Asi" means Thou art That; it asserts the identity of the Supreme Self (Brahma) and Embodied Self (Jivatma). When this identity is realised, fearlessness comes and he then gets My nature. First of all, he should try to realise (by reasoning) the idea conveyed by that sentence. By the word "Tat" is meant Myself, of the nature of Brahman; and by the word "Tvam" is meant "Jiva" embodied self and the word "Asi" indicates, no doubt, the identity of these two. The two words "Tat" and "Tvam" cannot be apparently identified, as they seem to convey contradictory
meanings ("Tat" implying omniscience, omnipresence, and other universal qualities and "Tvam" implying non-omniscience and other qualities of a limited nature). So to establish the identity between the two, one ought to adopt Bhagalaksmana and Tyagalaksmana. [N. B. — Bhagalaksmana - kind of Laksmana or secondary use of a word by which it partly loses and partly retains its primary meaning also called Jahadajahallaksana. Tyaga Laksmana - a secondary use of a word by which it loses partly its primary meaning.
23-40. The Supreme Self is Brahma - Consciousness, endowed with the omniscience, etc., and.the Embodied Self is Limited Jiva Consciousness, etc.) Leaving aside their both the adjuncts, we take the Consciousness, when both of them are indentical and we come to Brahma, without a second. The example is now quoted to illustrate what is called Bhagalaksana and Tyagalaksana. "This is that Devadatta" means Devadatta seen before and Devadatta seen now means one and the same person, if we leave aside the time past and the time present take the body of Devadatta only. This gross body arises from the Panchikrita gross elements. It is the receptacle of enjoying the fruits of its Karma and liable to disease and old age. This body is all Maya; therefore it has certainly no real existence. O Lord of Mountains! Know this to be the gross Upadhi (limitation) of My real Self. The five Jhanendriyas (organs of senses), five Karmendriyas (working organs), the Prana Vayus, mind and Buddhi (rational intellect), in all, these seventeen go to form the subtle body, Suksma Deha. So the Pundits say. This body of the Supreme Self is caused by the Apanchikrita five original elements. Through this body, pain and pleasure are felt in the heart. This is the second Upadhi of the Atman. The Ajhana or Primeval Ignoranee, without beginning and indescribable, is the third body of the Atman. Know this also to be my third Upadhi. When all these Upadhis subside, only the Supreme Self, the Brahman remains. Within these three gross and subtle bodies, the five sheaths, Annamaya, Pranamaya, Vijhanamaya, and Anandamaya always exist. When these are renounced, Brahmapuchcha is obtained. That is Brahma and My Nature, too. This is the Goal of "Not this. Not this" the
Vedanta words. This Self is not born nor It dies. It does not live also, being born. (But it remains constant, though It is not born). This Self is unborn, eternal, everlasting, ancient. It is not killed, when the body is killed. If one wants to kill it or thinks It as slain, both of them do not know; this does not kill nor is it killed. This Atman, subtler than the subtlest, and greater than the greatest, resides within the cave (the Buddhi) of the Jivas. He whose heart is purified and who is free from Sankalpa and Vikalpa (doubt and mental phenomena), knows It and Its glory and is free from sorrows and troubles. Know this Atman and Buddhi as the charioteer, this body as the chariot, and the mind as the reins. The senses and their organs are the horses and the objects of enjoyments are their aims. The sages declare that the Atman united with mind and organs of senses enjoys the objects. He who is non-discriminating, unmindful, and always impure, does not realise his Atman; rather he is bound in this world. He who is discriminating, mindful, and always pure reaches the Goal, realises the Highest Self; and he is not fallen again from That. That man becomes able to cross the Ocean of Samsara and gets My Highest Abode, of the nature of everlasting Existence, Intelligence and Bliss, whose charioteer is Discrimination, and who keeps his senses under control by keeping tight the reins of his mind. Thus one should always meditate intensely on Me to realise the nature of Self by S'ravanam (hearing), Mananam thinking and realising one's own self by one's Self (pure heart).
41-44. When by the constant practice, as mentioned above, one's heart is fit for Samadhi (being absorbed in the Spirit), just before that, he should understand the meanings of the separate letters in the seed Mantra of Mahamaya. The letter "Ha" means gross body and the letter "Ra" means subtle body and the letter "I" means the causal body; the (dot over the semicircle) is the fourth "Turiya" state of Mine. Thus meditating on the separate differentiated states, the intelligent man should meditate on the aforesaid three Vijas in the Cosmic body also and he should then try to establish the identity between the two. Before enteriing into Samadhi, after very carefully thinking the above, one should close one's eyes and meditate on
Me, the Supreme Deity of the Universe, the Luminous and Self- Ellulgent Brahma.
45-50. O Chief of Mountains! Putting a stop to all worldly desires, free from jealousy and other evils, he should (by constant practice of Pranayama) make equal according to the rules of Pranayama, the Prana (the inhaled breath) and Apana (the exhaled breath) Vayus and with an unfeigned devotion get the gross body (VaisVanara) indicated by the letter "Ha" dissolved in the subtle body Taijasa. The Taijasa body, the letter "Ra" is in a cave where there is no noise (in the Susumna cave). After that He should dissolve the Taijasa, "Ra" into the Causal body "I". He should then dissolve the Causal body, the Prajha "I" into the Turiya state Hrim. Then he should go into a region where there is no speech or the thing spoken, which is absolutely free from dualities, that Akhanda Sachchidananda and meditate on that Highest Self in the midst of the Fiery Flame of Consciousness. O King of Mountains! Thus men by the meditation mentioned above, should realise the identity between the JTva and Brahma and see Me and get My Nature. O Lord of Mountains! Thus the firmly resolved intelligent man, by the practice of this Yoga sees and realises the nature of My Highest Self and destroys immediately the Ignorance and all the actions thereof.
Here ends the Thirty-fourth Chapter of the Seventh Book on the Knowledge, Final Emancipation in the Maha Puranam, S'ri Mad Devi Bhagavatam, of 18,000 verses, by Maharsi Veda Vyasa.
Complete chapter-aligned witnesses. Sanskrit Wikisource page 25173, revision 76323 (2016-08-19T07:23:08Z). 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/bk07ch34.htm. Historic spelling and transliteration are lightly normalized; no verse-by-verse alignment is asserted.