Seventh Skandha · Chapter 36
Sourceदेव्युवाच इत्यादियोगयुक्तात्मा ध्यायेन्मां ब्रह्मरूपिणीम् । भक्त्या निर्व्याजया राजन्नासने समुपस्थितः ॥ १ ॥ आविः सन्निहितं गुहाचरं नाम महत्पदम् । अत्रैतत्सर्वमर्पितमेजत्प्राणमिषच्च यत् ॥ २ ॥ एतज्जानथ सदसद्वरेण्यं परं विज्ञानाद्यद्वरिष्ठं प्रजानाम् । यदर्चिमद्यदणुभ्योऽणु च यस्मिंल्लोका निहिता लोकिनश्च ॥ ३ ॥ तदेतदक्षरं ब्रह्म स प्राणस्तदु वाङ्मनः । तदेतत्सत्यममृतं तद्वेद्धव्यं सौम्य विद्धि ॥ ४ ॥ धनुर्गृहीत्वौपनिषदं महास्त्रं शरं ह्युपासानिशितं सन्धयीत । आयम्य तद्भावगतेन चेतसा लक्ष्यं तदेवाक्षरं सौम्य विद्धि ॥ ५ ॥ प्रणवो धनुः शरो ह्यात्मा ब्रह्म तल्लक्ष्यमुच्यते । अप्रमत्तेन वेद्धव्यं शरवत्तन्मयो भवेत् ॥ ६ ॥ यस्मिन् द्यौश्च पृथिवी चान्तरिक्ष- मोतं मनः सह प्राणैश्च सर्वैः । तमेवैकं जानथात्मानं अन्या वाचो विमुञ्चथामृतस्यैष सेतुः ॥ ७ ॥ अरा इव रथनाभौ संहता यत्र नाड्यः । स एषोऽन्तश्चरते बहुधा जायमानः ॥ ८ ॥ ओमित्येवं ध्यायथात्मानं स्वस्ति वः पाराय तमसः परस्तात् । दिव्ये ब्रह्मपुरे व्योम्नि आत्मा सम्प्रतिष्ठितः ॥ ९ ॥ मनोमयः प्राणशरीरनेता प्रतिष्ठितोऽन्ने हृदयं सन्निधाय । तद्विज्ञानेन परिपश्यन्ति धीरा आनन्दरूपममृतं यद्विभाति ॥ १० ॥ भिद्यते हृदयग्रन्थिश्छिद्यन्ते सर्वसंशयाः । क्षीयन्ते चास्य कर्माणि तस्मिन्दृष्टे परावरे ॥ ११ ॥ हिरण्मये परे कोशे विराजं ब्रह्म निष्कलम् । तच्छुभ्रं ज्योतिषां ज्योतिस्तद्यदात्मविदो विदुः ॥ १२ ॥ न तत्र सूर्यो भाति न चन्द्रतारकं नेमा विद्युतो भान्ति कुतोऽयमग्निः । तमेव भान्तमनुभाति सर्वं तस्य भासा सर्वमिदं विभाति ॥ १३ ॥ ब्रह्मैवेदममृतं पुरस्ताद्ब्रह्म पश्चाद्ब्रह्म दक्षिणतश्चोत्तरेण । अधश्चोर्ध्वं च प्रसृतं ब्रह्मैवेदं विश्वं वरिष्ठम् ॥ १४ ॥ एतादृगनुभवो यस्य स कृतार्थो नरोत्तमः । ब्रह्मभूतः प्रसन्नात्मा न शोचति न काङ्क्षति ॥ १५ ॥ द्वितीयाद्वै भयं राजंस्तदभावाद् बिभेति न । न तद्वियोगो मेऽप्यस्ति मद्वियोगोऽपि तस्य न ॥ १६ ॥ अहमेव स सोऽहं वै निश्चितं विद्धि पर्वत । मद्दर्शनं तु तत्र स्याद्यत्र ज्ञानी स्थितो मम ॥ १७ ॥ नाहं तीर्थे न कैलासे वैकुण्ठे वा न कर्हिचित् । वसामि किन्तु मज्ज्ञानिहृदयाम्भोजमध्यमे ॥ १८ ॥ मत्पूजाकोटिफलदं सकृन्मज्ज्ञानिनोऽर्चनम् । कुलं पवित्रं तस्यास्ति जननी कृतकृत्यका ॥ १९ ॥ विश्वम्भरा पुण्यवती चिल्लयो यस्य चेतसः । ब्रह्मज्ञानं तु यत्पृष्टं त्वया पर्वतसत्तम ॥ २० ॥ कथितं तन्मया सर्वं नातो वक्तव्यमस्ति हि । इदं ज्येष्ठाय पुत्राय भक्तियुक्ताय शीलिने ॥ २१ ॥ शिष्याय च यथोक्ताय वक्तव्यं नान्यथा क्वचित् । यस्य देवे परा भक्तिर्यथा देवे तथा गुरौ ॥ २२ ॥ तस्यैते कथिता ह्यर्थाः प्रकाशन्ते महात्मनः । येनोपदिष्टा विद्येयं स एव परमेश्वरः ॥ २३ ॥ यस्यायं सुकृतं कर्तुमसमर्थस्ततो ऋणी । पित्रोरप्यधिकः प्रोक्तो ब्रह्मजन्मप्रदायकः ॥ २४ ॥ पितृजातं जन्म नष्टं नेत्थं जातं कदाचन । तस्मै न द्रुह्येदित्यादि निगमोऽप्यवदन्नग ॥ २५ ॥ तस्माच्छास्त्रस्य सिद्धान्तो ब्रह्मदाता गुरुः परः । शिवे रुष्टे गुरुस्त्राता गुरौ रुष्टे न शङ्करः ॥ २६ ॥ तस्मात्सर्वप्रयत्नेन श्रीगुरुं तोषयेन्नग । कायेन मनसा वाचा सर्वदा तत्परो भवेत् ॥ २७ ॥ अन्यथा तु कृतघ्नः स्यात्कृतघ्ने नास्ति निष्कृतिः । इन्द्रेणाथर्वणायोक्ता शिरश्छेदप्रतिज्ञया ॥ २८ ॥ अश्विभ्यां कथने तस्य शिरश्छिन्नं च वज्रिणा । अश्वीयं तच्छिरो नष्टं दृष्ट्वा वैद्यौ सुरोत्तमौ ॥ २९ ॥ पुनः संयोजितं स्वीयं ताभ्यां मुनिशिरस्तदा । इति सङ्कटसम्पाद्या ब्रह्मविद्या नगाधिप । लब्धा येन स धन्यः स्यात्कृतकृत्यश्च भूधर ॥ ३० ॥
devyuvāca ityādiyogayuktātmā dhyāyenmāṃ brahmarūpiṇīm | bhaktyā nirvyājayā rājannāsane samupasthitaḥ || 1 || āviḥ sannihitaṃ guhācaraṃ nāma mahatpadam | atraitatsarvamarpitamejatprāṇamiṣacca yat || 2 || etajjānatha sadasadvareṇyaṃ paraṃ vijñānādyadvariṣṭhaṃ prajānām | yadarcimadyadaṇubhyo'ṇu ca yasmiṃllokā nihitā lokinaśca || 3 || tadetadakṣaraṃ brahma sa prāṇastadu vāṅmanaḥ | tadetatsatyamamṛtaṃ tadveddhavyaṃ saumya viddhi || 4 || dhanurgṛhītvaupaniṣadaṃ mahāstraṃ śaraṃ hyupāsāniśitaṃ sandhayīta | āyamya tadbhāvagatena cetasā lakṣyaṃ tadevākṣaraṃ saumya viddhi || 5 || praṇavo dhanuḥ śaro hyātmā brahma tallakṣyamucyate | apramattena veddhavyaṃ śaravattanmayo bhavet || 6 || yasmin dyauśca pṛthivī cāntarikṣa- motaṃ manaḥ saha prāṇaiśca sarvaiḥ | tamevaikaṃ jānathātmānaṃ anyā vāco vimuñcathāmṛtasyaiṣa setuḥ || 7 || arā iva rathanābhau saṃhatā yatra nāḍyaḥ | sa eṣo'ntaścarate bahudhā jāyamānaḥ || 8 || omityevaṃ dhyāyathātmānaṃ svasti vaḥ pārāya tamasaḥ parastāt | divye brahmapure vyomni ātmā sampratiṣṭhitaḥ || 9 || manomayaḥ prāṇaśarīranetā pratiṣṭhito'nne hṛdayaṃ sannidhāya | tadvijñānena paripaśyanti dhīrā ānandarūpamamṛtaṃ yadvibhāti || 10 || bhidyate hṛdayagranthiśchidyante sarvasaṃśayāḥ | kṣīyante cāsya karmāṇi tasmindṛṣṭe parāvare || 11 || hiraṇmaye pare kośe virājaṃ brahma niṣkalam | tacchubhraṃ jyotiṣāṃ jyotistadyadātmavido viduḥ || 12 || na tatra sūryo bhāti na candratārakaṃ nemā vidyuto bhānti kuto'yamagniḥ | tameva bhāntamanubhāti sarvaṃ tasya bhāsā sarvamidaṃ vibhāti || 13 || brahmaivedamamṛtaṃ purastādbrahma paścādbrahma dakṣiṇataścottareṇa | adhaścordhvaṃ ca prasṛtaṃ brahmaivedaṃ viśvaṃ variṣṭham || 14 || etādṛganubhavo yasya sa kṛtārtho narottamaḥ | brahmabhūtaḥ prasannātmā na śocati na kāṅkṣati || 15 || dvitīyādvai bhayaṃ rājaṃstadabhāvād bibheti na | na tadviyogo me'pyasti madviyogo'pi tasya na || 16 || ahameva sa so'haṃ vai niścitaṃ viddhi parvata | maddarśanaṃ tu tatra syādyatra jñānī sthito mama || 17 || nāhaṃ tīrthe na kailāse vaikuṇṭhe vā na karhicit | vasāmi kintu majjñānihṛdayāmbhojamadhyame || 18 || matpūjākoṭiphaladaṃ sakṛnmajjñānino'rcanam | kulaṃ pavitraṃ tasyāsti jananī kṛtakṛtyakā || 19 || viśvambharā puṇyavatī cillayo yasya cetasaḥ | brahmajñānaṃ tu yatpṛṣṭaṃ tvayā parvatasattama || 20 || kathitaṃ tanmayā sarvaṃ nāto vaktavyamasti hi | idaṃ jyeṣṭhāya putrāya bhaktiyuktāya śīline || 21 || śiṣyāya ca yathoktāya vaktavyaṃ nānyathā kvacit | yasya deve parā bhaktiryathā deve tathā gurau || 22 || tasyaite kathitā hyarthāḥ prakāśante mahātmanaḥ | yenopadiṣṭā vidyeyaṃ sa eva parameśvaraḥ || 23 || yasyāyaṃ sukṛtaṃ kartumasamarthastato ṛṇī | pitrorapyadhikaḥ prokto brahmajanmapradāyakaḥ || 24 || pitṛjātaṃ janma naṣṭaṃ netthaṃ jātaṃ kadācana | tasmai na druhyedityādi nigamo'pyavadannaga || 25 || tasmācchāstrasya siddhānto brahmadātā guruḥ paraḥ | śive ruṣṭe gurustrātā gurau ruṣṭe na śaṅkaraḥ || 26 || tasmātsarvaprayatnena śrīguruṃ toṣayennaga | kāyena manasā vācā sarvadā tatparo bhavet || 27 || anyathā tu kṛtaghnaḥ syātkṛtaghne nāsti niṣkṛtiḥ | indreṇātharvaṇāyoktā śiraśchedapratijñayā || 28 || aśvibhyāṃ kathane tasya śiraśchinnaṃ ca vajriṇā | aśvīyaṃ tacchiro naṣṭaṃ dṛṣṭvā vaidyau surottamau || 29 || punaḥ saṃyojitaṃ svīyaṃ tābhyāṃ muniśirastadā | iti saṅkaṭasampādyā brahmavidyā nagādhipa | labdhā yena sa dhanyaḥ syātkṛtakṛtyaśca bhūdhara || 30 ||
English translation
1-4. S'ri Devi said "O Himalayas! Thus making one's own self attached to the Yoga by the above-mentioned process and sitting on a Yoga posture, one should meditate on My Brahma Nature with an unfeigned devotion. (How the knowledge of that Formless Existence and Imperishable Brahman arises, now hear.) He is manifest, near, yea, even moving in the hearts of all beings. He is the well-known Highest Goal. Know that all this whatever, waking, dreaming, or sleeping, which moves, breathes or blinks, is founded on Him. He is higher than Being and Non-being: higher than the Wisdom, He is the Best Object of adoration for all creatures. He is brilliant, smaller than the smallest and in Him the worlds are founded and the Rulers thereof. He is the Imperishable Brahman. He is the Creator (Life), the Revealer of Sacred Knowledge (speech) and Omniscient (or the Cosmic Mind). This is the Truth. He is immortal, O Saumya! Know that He is the target to be hit.
Note. - The words "higher than wisdom" mean higher than Brahma. (Brahma is the highest of all JTvas, higher than Brahma means higher than all creatures. The word Vijhana denotes Brahma as we find in the following speech of Brahma in the Bhagavat Purana) "I, the Wisdom Energy (Vijhana-S'akti) was born from the navel of this Being resting on the Waters and possessed of the Infinite Powers."
Visnu is called "Prana," because he is the leader of all (Prana-netri). He is called Vak, because He is the Teacher of all; Visnu is called Manas because He is the adviser of all (Mantri). He is the Controller of all the JTvas.
The third verse lays down that Brahman is to be meditated upon or that the Manana should be performed; as the second verse teaches that Dhyana or concentration also is necessary.
5-6. Take hold of the Mystic Name as the bow, and know that the Brahman is the aim to be hit. Put on this the great weapon (Om), the arrow (of the mind) sharpened by meditation. Withdraw thyself from all objects, and with the mind absorbed in the idea of Brahman, hit the aim; for know, O Saumya! That Imperishable alone to be the Mark. The Great name"Om" is the bow, the mind is the arrow, and the Brahman is said to be the mark. It is to be hit by a man whose thoughts are concentrated, for then he enters the target.
Note. - Thus S'ravana, Manana, and Dhyana of Brahman have been taught. This is the method of Brahma-upasana.
7. In Him are woven the heavens, and the interspaces, and mingle also with the senses. Know Him to be the one Support of all, the Atman. Leave off all other words (as well as the worship of other deities). This (Atman) is the refuge of the Immortals.
"He is the bridge of the Immortar'-the words Amrita or Immortal means Mukta Jivas. In the Vedanta Sutra I, 3-2, it has been taught that the Lord is the refuge of the Muktas. So also that "He is the Highest Goal of the Muktas."
8-9. In Him the life-webs (nadis) are fastened, as the spokes to the nave of a chariot; He is this (Atman) that pervades the heart, and by his own free will manifests Himself in diverse ways (as Visva, Taijasa, etc., in waking, sleeping, etc., states); and also as One as Prajha in the dreamless state. Meditate on the Atman as Om (full of all auspicious qualities and who is the chief aim of the Vedas), in order to acquire the knowledge of the Paramatman, Who is beyond the Prakriti and the S'ri Tattva. Your welfare consists in such knowledge.
Note. - This shows that Brahman is the Antaryamin Purusa. He resides in the heart where all the 72,000 Nadis meet, as the spokes meet in the navel of the wheel. He moves within the organs, not for His own pleasure, but to give life and energy to them all. The Om with all its attributes must be constantly meditated upon. He manifests Himself in manifold ways in the waking and dreaming
stews as VisVa and Taijasa; while He manifests as One in the state of Susupti or Dreamless sleep as Prajha. He is beyond darkness; He has no mortal body. Meditate on such Visnu in the heart in order to get the Supreme Brahman, with the help of the Mantra Om. The result of such meditation is that there is the welfare of yours--all evils will cease, and you will get the bliss of the manifestation of the Divinity--your Real Self within your Heart.
10. He who is All-Wise, and All-Knowing, whose Greatness is thus manifested in the worlds, is to be meditated upon as the Atman residing in the Ether, in the Fourth Dimensional Space, in the shining city of Brahman (the Heart). He is the Controller of the mind and the Guide of the senses and the body. He abides in the dense body, controlling the heart. He, the Atman, when manifesting Himself as the Blissful and Immortal, is seen by the wise through the purity of the heart.
11. The fetters of the Jivas are cut asunder, the ties of Linga-dehas and Prakriti are removed (the effects of all) his works perish, when He is seen who is Supremely High (or when the Supremely High looks at the JTva.) [A/ote.-Visnu is Paravare, because Para or High Beings like Rama; Brahmas, etc., are Avara or inferior in His comparsion.]
[Note. - This shows the result of Divine Wisdom in the last verse. The Avidya covers both Is'vara and JTva. It prevents Is'vara being, seen by JTva, and JTva, seeing Is'vara. It is a direct bondage of JTva and a metaphorical fetter of Is'vara. Avidya is the name given to Prakriti in Her active state. When Her three qualities Sattva, Rajas and Tamas, are actively manifest. Destruction of Avidya means putting these Gunas in their latent state. There is a great difference between the destruction of the Avidya-fetters as taught in this verse, and the unloosening of them as previously described in this verse! There Avidya still remained, for it was merely a Paroksa or intellectual apprehension of Truth. Here Avidya itself is destroyed by Aparoksa or Intuitive Knowledge of Brahman.
The bonds are five The lowest is the Avidya bond, then the Lingadeha bond, then the Pramachchadaka Prakriti bond, the Kama bond, and the Karma bond. When all these bonds are destroyed, then the Jhani goes by the Path of Light to the Santamka Loka. Before proceeding further all have to salute the S'is'u-mara--the Dweller on the threshhold--the hub of the Universe.
The Sis'umara literally means the Infant Killer and means the porpoise and is the name of a constellation, in the north, near the Pole. It corresponds perhaps with the Draco or the Ursa Minor. For a fuller description of it, see Bhagam Purana Book 5, Chapter 23. Here it is a mystical reference to a Being of an exalted order, which every Jhani passes by, in his way beyond this Universe. It may correspond with the ring-pass-not of the 'Secret Doctrine'! It is the name of Hah, also, as we find the following verse "The Supreme Hah, the Support of infinity of worlds and who is called Sis'umara, is saluted by all knowers of Brahma, on their way to the Supreme God.]
12. The Brahman (called Sis'umaram) free from all passions and parts (manifests in the external world) in the highest Golden Sheath (the Cosmic Egg). That is pure, that is the highest of Lights, it is that which the knowers of Atman know. [Note. - "He is in the Centre of the Cosmic (as Sis'umara, the Light of all Cosmic Suns). He is even in the centre of our Sun and illumining all planets."]
In the first respect He is meditated upon as Sis'umara and in the second as Gayatri." [Note.-\n man, the Brahman manifests in the heart or the Auric Egg, called the city of Brahman. In the Universe, He manifests Himself in the Cosmic Egg, called the "Golden Sheath." These are the two places where Brahman may be meditated upon.
This verse has been explained in two different ways: First, as applying to S'is'umara and secondly, as teaching how to meditate on Narayana in the Sun. The "Golden Sheath" would then mean the Solar sphere. The Supremely High Brahman resides in the excellent Golden Sheath. He is Pure and Without parts.]
13. The Sun does not shine there in His Presence nor the Moon and the Stars (for His Light is greater than theirs, they appear as if dark in that Effulgence, like the candle-light in the Sun. Nor do these lightnings, and much less this fire shine there. When He shines, everything shines after Him; by His Light all this becomes manifest.
Him the Sun does not illumine nor the moon and the stars. Nor do these lightnings; much less this Fire illumines Him. When He illumines all (the Sun, etc.,) then they shine after (Him with His light). This whole Universe reveals His Light (is His Light and its Light is His). Note.-The Sun, etc., do not illumine Him, i.e., cannot make Him manifest.
14. The Eternally Free is verily this Brahman only. He is in the West, in the North and the South, in the Zenith and the Nadir. The Brahman alone is; it is He who pervades all directions. This Brahman alone is it who pervades. This Brahman alone is the Full (that exists in all time the Eternity). This Brahman is the Best:--
This (idam) Brahman is alone the VisVam or Infinity or Full (purnam). This alone is the Best, the Highest of all. As the word "idam" is used several times in this verse, it qualifies the word Brahman and not "visVam," [Note.-The Brahman was taught to be meditated upon fully in the Heart and the Hiranmaya Kos'a. But lest one should mistake that He is thus limited in those two places, one is to infer that they are selected as the best.]
15-16. The man who realises thus is satisfied and has all that he wants to do and is considered as the best. He becomes Brahman and his Self is pleased and he neither wants anything nor becomes sorry. O King! Fear comes from the idea of a second; where there is no second, fear does not exist. No danger then arises for him to be separated from Me. Nor I also get separated from him.
17. O Himalayas! Know that I am he and he is I. Know that I am seen there where My Jhani resides.
18. Neither I dwell in any sacred place of pilgrimage, nor do I live in Kailasa nor in Vaikuntha nor in any other place. I dwell in the heart lotus of My Jhani.
19. The blessed man who worships once My Jhani, gets Koti times the fruit of worshipping Me. His family is rendered pure and his mother becomes blessed. He whose heart is diluted in the all- pervading Brahma Consciousness, purifies this whole world. There is no doubt in this.
20. O Best of Mountains! I have now told everything that you asked about Brahma Jhana. Nothing now remains to be further described.
21. This Brahma Vidya (science of the knowledge of Brahma) is to be imparted to the eldest son, who is devoted and of good character and to him who is endowed with the good qualities as enumerated in the S'astras and not to be given to any other person.
22. He who is fully devoted to his Ista Deva and who is equally devoted to his Guru, to him the high-minded persons should declare the Brahma Vidya.
23. Verily, he is God himself, who advises this Brahma Vidya; no one is able to repay the debts due to him.
24. He who gives birth to a man in Brahma, is, no doubt, superior to the ordinary father; for the birth that a father gives is destroyed; but the birth in Brahma that is given by the Guru is never destroyed.
25. So the S'ruti says Never do harm to the Guru who imparts the knowledge of Brahma.
26. In all the Siddhantas (decided conclusions) of the S'astras, it is stated that the Guru who imparts the knowledge of Brahman is the best and the most honourable. If S'iva, becomes angry, the Guru can save; but when the Guru becomes angry, S'ankara cannot save. So the Guru should be served with the utmost care.
27. So the Guru must be served with all the cares that are possible by body, mind, and word one should always please Him. Otherwise
he becomes ungrateful and he is not saved.
28. O Best of Mountains! It is very difficult to acquire Brahma Jhana. Hear a story. A Muni named Dadhyam of Atharvana family went to Indra and prayed to him to give Brahma Jhana. Indra said: "I would give you Brahma-Jhana, but if you impart it to any other body, I would sever your head." Dadhyarna agreed to this and Indra gave him the Brahma-Jhana. After a few days, the two AsVins came to the Muni and prayed for Brahma Vidya, The Muni said "If I give you the Brahma-Vidyi, Indra, will cut off my head." Hearing this the two AsVins said "We will cut your head and keep it elsewhere and we will attach the head of a horse to your body. Instruct us with the mouth of this horse and when Indra will cut off your this mouth, we will replace your former head." When they said so, the Muni gave them the Brahma-Vidya. Indra cut off his head by his thunderbolt. When the horse-head of the Muni was cut off, the two physicians of the Devas replaced his original head. This is widely known in all the Vedas.
O Chief of Mountains! He becomes blessed who gets this the Brahma-Vidya.
Here ends the Thirty-sixth Chapter of the Seventh Book on the Highest Knowledge of Brahma in the Mahapuranam, S'ri Mad Devi Bhagavatam, of 18,000 verses, by Maharsi Veda Vyasa.
Complete chapter-aligned witnesses. Sanskrit Wikisource page 25175, revision 76325 (2016-08-19T07:26:40Z). 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/bk07ch36.htm. Historic spelling and transliteration are lightly normalized; no verse-by-verse alignment is asserted.