RI MAHBHGVAT

RI MAHBHGAVAT PURAN

PARVATI-GITA

RI MAHBHGAVATA PURAN VOL-02

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Introduction

This fragment of Mahabhagwat Puran is of interest

primarily because, that it contains the mythological
history of the appearance of the Purana. In the 1st
the chapter says that being seduced by Shaunaka and
other wise men in the forest Naimisha announce the
Puranas, dedicated to the magnification of the
Goddess, Suta says about the innermost purana,
called the Mahabhagavata, which first Mahesha
(Shiva) narrated to Narada, and then Vyasa to
Jaimini. Further the sage says that, having not
achieved satisfaction even after creation eighteen
puranas, Vyasa wanted to become the author of the
great puranas (Mahpurna), in which the essence
(tattva) of the Bhagavati would be revealed. But
because he did not know this essence, he went to the
Himalayas to find her knowledge. There Vyasa gave
himself up to severe ascetic feats and, pleased with his
asceticism, the Goddess, being invisible, ordered him
go to the world of Brahma-loka, so that he can find
there desired knowledge. Upon arriving there, Vyasa
appealed to the personified Vedas and asked that
there is Brahman, to which the Vedas replied that,
Bhagavati Durga and is Brahman. After this, the
Vedas carried the hymn to the Goddess, and she
appeared before Vyasa. To dispel his doubts, the

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Goddess became with him taking on your own

different forms. Then she opened Vyasa Puran, called
the Mahbhgavat, which he found written in a
thousand the petals of the lotus, which was under her
feet. Thus, both say Suta, the Mahabhagwat became
known to Vyasa.

It is said that even after writing the huge collection of

voluminous scriptural texts unmatched anywhere in
the world; Veda Vyas did not find peace at heart. So
he went to the serene environs of the upper-reaches
of the Himalayas to meditate. There he heard a divine
voice ordaining him to write the Mahabhagwat. The
voice was followed by a divine, supernatural vision in
which, on the behest of the four Vedas which resided
with the creator Brahma in a personified form, he
had a divine vision of the holy feet of the cosmic
Goddess, and these feet consisted of a divine lotus
with thousand petals. This entire Puran was inscribed
on them. The sight vanished and when Veda Vyas
regained his worldly consciousness, the divine lotus
with its inscriptions survived in his photo static
memory, and he plunged head-on to write down what
he saw. Thus, this Puran was revealed to him, and he
wrote it down for posterity.

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Essentially, this Mahabhagwat, glories Maha Puran

extols the virtues and Omni-potency of the
omnipotent, omnipresent and omniscient Goddess
Who represents the stupendous powers and
dynamism of the cosmic energy which is creative and
sustaining on the one hand as well as destructive on
the other.

The narration was first done by Lord Shiva to sage

Narad, then by Veda Vyashim self to his disciple
Jaimini, and finally by sage Sut for the benefit of
88,000 sages assembled at the pilgrim site of Naimi-
Sharanya with the purpose of hearing all the
voluminous tomes of spiritual literature continuously
at one place.

D M.Subash

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CONTENT

Chapter 15 Devis birth as Parvati 6

Chapter 16 Discourse on Brahma-vijna 15
Chapter 17 Beginning of the seed 19
Chapter 18,19 Knowledge of Mahavidya 24

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PARVATI-GITA
Chapter 15
Devis birth as Parvati

Narada said: Tell me, O God Maheshan, about how the

Highest Lady Parvati was born in the full image from the
womb of Menaka. (1)Although this is known from many
Puranas On the birth and deeds of her, nevertheless, O
Supreme Lord, (2) from you I want to hear, because you know
for certain. About this tell, about Mahadeva, in detail, about
the wise! (3)

Sri Mahadeva said: Mother of the three worlds Durga,

having the nature of Brahman, eternal, The king's troubled
mountains and his wife Mena, (4) [To be born] in the image
of their daughter, who imposed severe penances, about the
bull in the middle of the moon and begged by Mahesh,
grieving in separation from Sati, (5) She went to the womb of
Menaka herself, having the nature of the full Brahman. Then
on auspicious day, Mena [the girl] with a face like a blue
lotus, (6) she gave life to the beautiful daughter-goddess, [the
Mother of the World herself]. Then the flower rain was
scattered everywhere, oh the best among the muni, (7) A
fragrant breeze blew; ten countries of the world were filled
with peace.

The mountain king, having heard about the birth of

his beautiful daughter, (8) Shining like a myriad of rising
Suns, three-edged, having a divine appearance, Eighth, big-
eyed,

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with crown, crowned crescent, (9) I thought that this was the
birth of the original Prakriti, subtle, in the course of their
games. Then the joys of the brahmanas gave out a lot (10)
Wealth, clothes and thousands of milking cows, O muni to see
[the new-born], surrounded by relatives, he did not come. (11)
Then, having learned that the Lord of the mountains appeared,
Menaka She exclaimed: "Look at the lotus-eyed daughter, O
sovereign!" (12) Thanks to our selfless devotion, it was born
for the benefit of all beings then he, looking at her and
knowing that she is the Mother of the world, (13) He made an
earthly bow and, standing up palms folded, with respect, he
addressed the Goddess in a stammering voice. (14)

Himavan said: Who are you, O Mother, oh big-eyed, with a

wonderful appearance, marked with good signs, I do not know
you, oh baby, properly tell me. (15)

Sri Parvati said: Know that I am the Supreme Shakti, who

gives shelter to Mahesvara, Eternal, masterful wisdom in the
embodied guise, which drives all [beings], (16) Mother
Brahma, Vishnu, Maheshi and other [gods], all [creatures]
granting liberation, Producing creation, maintenance and
destruction Mother of the world. (17) I, being in the midst of
all [beings], a saviour from the ocean of the mortal world,
Executed by the eternal bliss, the constant, the sovereign, who
has the nature of Brahman, (18) Your asceticism content, in
the image of a daughter in the course of their games Has been
born in your home, O dear, thanks to your great lot. (19)

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Himavan said: O Mother! Out of compassion in my home,

you were born as a daughter, although eternal, I think that this
happiness [I found], due to great merit for many lives. I saw
this image; now the image of Bhagavati, Maheshi, higherthan
the highest, out of compassion, appear, Lady of the universe,
worship you! (20)

The goddess said: I give you a divine eye, see my lordly

image, Rise doubt, staying in the heart, and know that I am
encompassing all the gods, about the Father. (21)

Sri Mahadeva said: Molviv is the best among the mountains

and the highest wisdom endowing him, She revealed her
divine image of Maheshwari, (22) Shining like a myriad of
moons, with a marvellous crescent decorating the top of the
head, Holding a trident and showing a sign of presenting gifts,
with a scythe on his head, (23) Guiding horror, terrible,
shining, like a thousand times of lights, Five-faced, three-
footed, carrying a snake as a sacred thread, (24) Clothed in an
elephant's skin, decorated with Indra's ornament among the
kites.

Having seen this image, Himavan was

astonished. (25) And the word said: "Oh mother, another
image!" Then, removing that image, she showed up at the
same moment (26) Another image, oh best among muni,
eternal and omnipresent, Similar to the autumn moon,
crowned with a beautiful sparkling diadem, (27) Holding the
sink, disc, club and lotus, shining with three eyes, Wearing a
divine wreath and blanket, smeared with divine incense, (28)
Whose marvellous stops the lotuses honor the hosts Indra
amid the yogis, Everywhere his hands and feet, everywhere
eyes, heads, faces. (29)

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Having seen this highest image, Himavan, again bending,

with his eyes wide open with surprise, his daughter said. (30)

Himavan said: O Mother, youre this highest, lordly,

excellent image seeing; I'm in amazement, another
image! (31) That he is careless and happy, about
Parameshwari! Have mercy on me, O Mother, out of
compassion, to you - worship, worship! (32)

Sri Mahadeva said: After these words of the father, the

mountain king, Parvati, Again leaving the former image, the
divine image accepted. (33) Dark, like the petals of a dark
blue lotus, decorated with a wreath of forest flowers, In four
hands holding a shell, disc, club and lotus, (34) Seeing this
image, the lord of the mountains, Standing folded palms, full
of great joy, (35) This hymn to that Goddess was praised,
Parameshwari, Encompassing all the gods, the original, which
is the nature of Brahma, Vishnu and Shiva. (36)

Himavan said: O Mother, O all-encompassing, be merciful,

O Supreme Sovereign of the universe, [granting] refuge to all
[beings]; except you, there is nothing true in the world, O
Good One! You are Vishnu, Girisha is you, you are always
the creator, the supreme Shakti, how can I describe your
deeds, incomprehensible to Brahma and other [gods], the one
that the unthinkable does! (37)

You are the Matchmaker, the mother of the

satisfaction of all the gods, O Lady of the universe, you are
Swadha, the cause of the saturation of your ancestors, and you
are the nature of the God of gods,

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You are a favor to the gods and ancestors, you are

fasting, sacrifice, asceticism, a gift to the priests, you are the
fruit [in the image of] paradise, O bestowal of all fruits, Lady
of the gods, worship to you! (38)

The subtlest image, higher than the supreme being, which the
yogini, through knowledge of pure Brahman, is called the
highest, O Mother, Inexpressible in words, incomprehensible
in thought, seed, triemirya, oh Good, with respect I bow
before you, Goddess, grantress, Lady of the universe, protect
me! (39

Before the shining, like a thousand rising Suns, the

Goddess herself, who was born at home in my house, eight-
armed, big-eyed, half-moon-crowned, A virgin with three
eyes, as beautiful as the myriads of the ascending Lun, bow
with reverence to the Mother of the Universe, O Goddess, be
merciful, Mother! (40)

In front of your image, pure and beautiful, like the

Silver Mountain, with glittering decorations in the image of
Indra among the serpents, with a formidable, shining three
eyes on each of the five lotus faces, With a forehead capped
with a crescent moon, with a scoop [melted] melted butter, oh
granting refuge, O Blessed, with reverence I bow before thee,
O Mother of the universe, be merciful, O Ambika! (41)

In front of an image similar to the myriad of autumn

moons, clothed in divine garments, with magnificent,
sparkling divine adornments, their beauty enchanting the
world,

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Possessing four marvellous hands, I bow with

reverence, O blessed, before [your] lotus feet, O Mother, be
merciful, O praised by all the gods since Brahma. (42) In front
of your image of the color of a young cloud, with a sparkling
eye, blooming lotuses, beauty enchanting the world, with a
smile on his face, with [bracelets] an anagram of stones [on
his hands] With a breast, decorated with a wreath of forest
flowers, a saviour of the world, I bow with respect to you, O
Goddess, out of compassion, about Durga, be merciful, O
Ambika! (43)

O Mother! Who in three worlds is able to describe

your image, embracing the world, and virtues, O
Goddess, bahu -gunaih , whether it be God or man.

What shall I say to the one whose mind is

weak? Expressing compassion, with your Huns, the greatest
Maya, do not confuse me, O Lady of the universe, worship
you! (44) This is my fruitful birth and selfless work, for you,
the Mother of the Three Worlds, has become my daughter.
(45) I am happy and happy, O Mother, for in the course of my
own games, though eternal, in my house as a daughter was
born. (46) What can I say? Menaki happiness is deserved for a
hundred births, Therefore, the Mother of the Three Worlds,
she became your mother. (47)

Sri Mahadeva said: So the daughter of Indra amid the

mountains, praised by the mountain lord, has found at once a
charming appearance, as before, about muni! (48) Menaka,
looking in amazement at this, full of respect, Knowing that
her daughter has Brahman nature, she stammered. (49)

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Menaka said: O Mother, not as to praise [you], nor how to

revere, I do not know the world, Nevertheless, you have given
me grace in virtue of virtue. (50) You have created this world,
you present its fruits, having the nature of the support of the
universe and filling the universe, you rule over it. (51)

Sri-Devi said: Thee, O mother, and also the father was

esteemed I, Severe penances, so that I, the Highest Lady, will
find my daughter (52) In order to present you the fruit of your
asceticism, playfully, [Though I have] eternal birth from thy
womb from the seed] Himavan. (53)

Sri Mahadeva said: Then Indra, in the midst of the

mountains, before the Goddess, bowing again and again, He
began to inquire about the sacred knowledge, folding his
hands, oh best among muni. (54)

Himavan said: O Mother! Thanks to the great fate you were

born my daughter, hardly accessible to Brahma, other [gods]
and yogis, in the course of their own games. (55) I fall at your
lotus feet, Maheshwari, to immediately cross the boundless
ocean of worldly existence. (56) Because, you are Time over
Time, Mahakali is called, therefore, you instruct, O Mother,
me in the highest sacred knowledge. (57)

Sri Parvati said: Listen, my dear, I will proclaim to you the

essence of yoga, oh, through the attainment of which the
incarnate merger with Brahman gains. (58) With great
attention, taking my mantra from a true guru, With my body,
mind and speech, let me take refuge. (59)

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Let him think about me, devote his life to me let him
repeat my name, Let her get attached to me, lead me about her
speeches and immerse herself in hearing about my virtues
(60) Aspiring to liberation, let him put veneration of me as the
supreme goal. With a heart that draws joy in worshiping me,
the best of the sadhak (61) let him perform puja, sacrifice, etc.
in accordance with the regulations. Prescribed in the Shruti
and Smriti samyak svarnashrama - varnitath (62) let all the
sacrifices, penances and the distribution of gifts be done for

Me. From knowledge comes liberation, reverence -

knowledge is the cause, (63) Reverence is born from dharma;
dharma is the sacrifice and so on.Therefore, those who strive
for liberation for the sake of dharma in this image of mine let
him find reverence. (64) In all my images I am one, the nature
of being-consciousness-bliss having, from my part, the bodies
of the celestials have taken place, Father! (65) Therefore to
me [the commission of] all the prescribed rites Let him
worship, with devotion thinking about me, wise, and other
thoughts should not be visited (66) Thus, let the prescribed
rites perform with a pure heart And will be conjugated with
knowledge of the highest spirit always striving for
liberation. (67) Being compassionate towards all [beings] to
his son, friend and other things, Let him concentrate his mind
on Vedanta and other sastras (68) Lust, and so on, completely
let him leave, let the violence escape. In so doing, he will
comprehend the highest knowledge, and there is no doubt
about it. (69)

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When the supreme spirit, O great king, is personally

perceived, Then only liberation, the truth, the truth I say (70)
Is it not difficult to achieve, oh dear, for those who have
turned away from veneration for me, Therefore, those who
strive for liberation are assiduous, let the highest reverence be
fulfilled to me. (71) But thou, O great king, which I have
spoken of always, and the sorrows of mortal existence will
never torment you! (72)

Thus ends the fifteenth chapter called Devis birth as Parvati

of Mahpurna r mahbhgavat of Maharsi Veda Vysa.

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Chapter 16
Discourse on Brahma-vijna

Himavan said: What kind of knowledge is this, O Mother,

from whom liberation occurs, and what is the nature of the
higher spirit, tell me about this, Maheshwari! (1)

Sri Parvati said: Listen, oh dear, I will announce to you this

ceasing, perishable existence the knowledge and nature of [the
higher spirit] is in brief, oh wise. (2) From buddhi, vital
breath, manas, body, ahankara and indriy is different I, the
highest spirit, pure and unique in its kind. (3) Samvetti yena j
~ nanena vidya tad-dhyanam uchyate

The highest spirit is infallible, pure, unaffected by

birth and death, (4) Deprived of buddhi and other upadhis, his
nature is consciousness and bliss. He, the full, magnificent
bliss, which has its sign of true knowledge, (5) a single, one-
of-a-kind, entered into the bodies of all [beings] By its light of
the body lighting up, abides. (6) So, I told you about the
nature of the higher spirit,

O lord of the mountains.

This should always be his contemplation, (7) and the

idea of the body and other things as a self should be left, for
this is the cause of passion, hatred and other vices. (8) Out of
passion, hatred and other vices, vicious deeds arise, and from
them is also a perishable existence, so this [presentation]
should be left. (9)

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Himavan said: Passion, hatred and so on doomed to an

unhappy fate, oh God, How can people get rid of them, you
should tell me about this. (10) How can a person forgive those
who repair his grievances, How will they not be attracted to
and disliked by them? (11)

Sri Parvati said: Who is hurt? - This should be considered.

And after thinking such hatred does not arise. (12) Even if out
of five essences the body that exists is scorching fire or
jackals devour, the soul itself does not affect it. (13) Equally,
what harm can be done to those who possess knowledge? The
soul itself is pure, full, has the nature of being, consciousness,
bliss, (14) It is not born and does not die, is sinless and does
not know sorrow, And even if the body is dissected, there will
be no damage to it. (15)

If the killer thinks he is killing, and if his victim

thinks he is being killed, both are in the error of their heart,
[this soul] does not kill and cannot be killed (17). Thus, after
comprehending the nature of ones owns "I" and leaving
hatred, one can be happy [man]. Hatred is the root of spiritual
pain, hatred is the destruction of perishable life, (18) Hatred
erects an obstacle to liberation, [so] it will diligently abandon
the path.

Himavan said: If not to the body, O Goddess, and not to the

soul, Paramatman, (19) Harm does not happen here, they do
not eat sorrow either. So to who is suffering caused, what
does he sense? (20) Or if in this body is someone else who is
in pain, about Maheshwari, Tell me this for certain if your
grace will rest on me. (21)

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Sri Parvati said: Yes, suffering is not inherent in the body or

the soul, Paramatman, However, a sinless soul, enchanted by
my Maya, (22) "I'm happy," "I'm unhappy," thinks about only
himself. That unoriginal avidya, maya, deludes the world. (23)

Barely born, it already becomes bound by it, Father,

Incarnate, filled with hatred and passion. (24) The soul, oh
wise, with his sign choosing manas, in which the impressions
of past lives are hidden, revolves in a cycle of perishable
existence. (25) Just as a pure crystal near a red flower It also
looks red, although in reality there is no colouring, (26) The
same with the soul is due to the proximity of buddhi, indriyas
and other [essences].

Manas, buddhi and ahankara, the companions of the

soul, (27) Own actions, oh dear, eat fruits. Whether that
happiness or misfortune, all this relates to the objects of
feelings, oh dear. (28) And their soul does not eat, sinless,
eternal ruler. At birth, again, together with the impressions of
past lives (29) the soul is embodied and lives up to the death
of the body.

Therefore, thanks to wise thinking, leaving a delusion, a

knowledgeable person (30) is happy, O great king, if
something pleasant or unpleasant happened.

The body is the root of mental torment; the body is the cause
of samsara, (31)

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The body is generated by deeds, the deeds are

considered to be of two kinds: Good and bad, O
Indra amid kings, (32) for the embodied [change] of happiness
and misfortune is irresistible, as if [changing] day and night.
Desiring paradise and other [pleasures] and doing good deeds,
according to the prescriptions, He reaches heaven and soon
falls again, prompted by karma. (33)

Therefore, communicating with pious people, having

set as their highest goal the mastery of knowledge, having
freed from attachments, to the highest happiness let the
knowledgeable rush. (34)

Thus ends the sixteenth chapter called Devis birth as Parvati

of Mahpurna r mahbhgavat of Maharsi Veda Vysa

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Chapter 17
Beginning of the seed

Himavan said: The cause of suffering is a body consisting of

five essences, oh Good, Therefore, leaving him, the incarnate
does not suffer. (1) How does the mother, this body, appear
about Maheshwari? How, having obtained and good desires
fulfilling will reach paradise, (2) and after the depletion of
good merit, is the soul born again on earth? Tell this in detail,
if your charity is on me. (3)

Sri Parvati said: Earth, water, fire, air and akasha - These
five things [the body consists]. (4)

The main [of these essences] is the earth, the others

accompany it, It is said that there are four species [there are
living beings], O mountain king, listen to me! (5) Born from
an egg, from sweat, from a sprout and from the womb. Born
of eggs - birds, snakes and others, from the lot - mosquitoes
and others, (6) Trees, shrubs and other [plants] - born from a
sprout, devoid of consciousness, And people and animals -
born from the womb, oh great king. (7) Let it be known that
the body [of beings] born from the womb arises from the seed
and blood, And these beings are of three sexes: masculine,
feminine and average. (8)

If the seed prevails, then the male being is born, the

lord of the holders of the earth, if the blood is female, and
with their equality, the hermaphrodite. (9) By the will of his
own karma, the soul with a particle of fog Drops to the ground
and enters the [grains] of rice. (10) Being there for a long
time, she is absorbed by men.

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She enters their innermost places, and in the male body arises
(11) Seed, therefore the soul is in the seed. Then, when [the
man] connects with the woman at a time favourable for
conception, about the wise, (12) Accompanied by the seed,
she enters the mother's womb. At the end of the month, let the
woman bathe, and the time from the fourth day after the
ablution (13) and until the sixteenth is called favourable for
conceiving. [If conceive occurs] on an odd day, then a girl is
born, about a bull in the mountains, (14) and if on even, then
boy, father. On whose face the [woman] looks, who has
bathed and thirsts for love, (15) that person will have her
child, so let him look at her husband's face. That seed,
mingling with the blood of yoni, about the wise, (16) In a day
there will be a drop surrounded by a shell, And in five days it
will be a bubble. (17)

The thin skin [of the fetus] is called the shell, And
from the fact that in it there is a combination of seed and
blood, (18) A fetus arises, and therefore it is called born in a
shell. Then in seven days he becomes a piece of meat, (19)
And in half a month, that piece of meat is filled with blood,
And in twenty-five days he takes [the image] of the sprout.
(20) Shoulders, neck, head, back and belly, oh wise, these five
organs appear in turn for a month. (21) In the second month,
arms and legs appear, and all the joints occur on the third
month. (22) Fingers appear on the fourth month,

And then the soul appears in it (23) Then the fetus, which is in
the womb of the mother, moves, Ears, eyes and nose appear
for the fifth month, (24) And also his face and hips appear.

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The back passage, the penis or the fore, the ear-holes (25) and
the navel for the sixth month appears in people. On the
seventh [month], the hair pores appear, and on the eighth (26)
in the fetus, the division of body members occurs. (27) All
organs appear in this manner in order, father. On the ninth
month, the soul fully regains consciousness. (28) Receiving
food from the mother, the [embryo] growing in the womb
grows, experiencing terrible torments; he suffers because of
his own deeds. (29) Recalling in great sorrow the deeds
committed in the past body, about himself, he says a word,
indulging in his reflections. (30) Having experienced such
suffering, he again finds birth on earth. "In an unrighteous
way, I earned money to support the family. (31) And did not
esteem Bhagavati Durga, the eliminator of difficulties, and
through suffering in the womb, I will redeem these [sins]. (32)

I will not serve the senses without Durga

Maheshwari. Constantly her with devotion I will honor,
curbing the mind. (33) It is in vain under the influence of
impressions related to wives, sons and the like, Having
immersed the mind in a perishable existence, I repaired my
own evil. (34) I now taste the fruit in the form of suffering in
the womb of the insurmountable. Again I will not vainly do
business in secular matters. (35) Experiencing such a great
pain because of their deeds exits through the womb (36) under
the influence of the wind of birth, as if raised from hell, a
sinner, whose body is filled with blood and fat and surrounded
by a shell. (37) Then, fascinated by my Maya, he forgets
about sorrows.

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Having reached the state of inaction, he is like a piece of

meat. (38) While nadi sushumna is not filled with mucus,
until then, he is not capable of pronouncing words clearly.
(39) He also cannot walk, and his relatives protect him from
the bites of cats, dogs and other animals at the will of the
Rock. (40) Then, proud of youth, overwhelmed with lust and
anger, He speaks the speeches he likes, and travels long
distances. (41) He creates a variety of deeds pious and sinful
by nature, Father, and we weave the fabric of karma, for the
sake of bodily pleasures. (42)

That body of Purusha is excellent, what can Purusha

enjoy? Every minute, life drains away, like water from a
waving sheet (43) Like a dream, O great king, all the
pleasures, connected with the objects of the senses,
Nevertheless, there is no end to the arrogance embodied (44)
But this does not see the embodied, enchanted by my Maya,
And he sees only pleasures, as if they are imperishable. (45)

Unexpectedly, after the expiration of the life-time, the

time absorbs it, the land holder, just as a snake swallows a
frog immediately in the vicinity. (46)

"Oh! This life passed in vain,

And also the next life will be in vain (47) Redemption does
not exist for those who serve the senses. "

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Therefore, due to their own reflections, rejecting the pleasures

associated with the objects of the senses, (48) striving for the
imperishable supreme power, let him honor me. Then there
appears [in him] unshakable devotion to Brahman. (49)
Having established that the Atman is different from the body
and other things (var. - having established the Atman to be
different), the self-connected with the body and the rest, let
false knowledge be generated. (50)

Father, if you want from the sorrows of samsara

salvation, then, with devotion and concentration, honors me,
having Brahman nature. (51)

Thus ends the seventeenth chapter called Beginning of the

seed of Mahpurna r mahbhgavat of Maharsi Veda
Vysa

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Chapter 18-19
Knowledge of Mahavidya

Himavan said: If for those who have not found shelter, O

Goddess, there is no liberation, so how can you find refuge in
your life, tell me from compassion. (1) In what form should
contemplate you, O Mother, striving for liberation And to
fulfil the highest devotion to you for the liberation from the
bonds of the flesh. (2)

Sri Parvati said: Among the thousands of people, few are

striving for excellence, And among these thousands, hardly
anyone has a true knowledge of me. (3) I am in the guise of
indivisible, subtle, indescribable words, impeccable, Having
no qualities, which is the highest light and the only reason that
fills the universe, (4) Free from changes (not affected by
changes), self-supporting, whose nature - being,
consciousness, bliss, The seekers of liberation must be
contemplated for the sake of liberation from the bonds of flesh
(5)

Oh, dear, I am the wisdom of the judicious, O lord of the

mountains, I have a good smell of earth, I taste the water and
shine Lun, (6)

I am the tapas of the ascetics, I am the flame of heat I

am the mighty power, devoid of desire and passion, (7)
Among all the deeds, O Indra the kings, [I] pious rite,Among
the hymns I am Gayatri, I am the pride of the pranava. (8)

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In all beings, I am longing, not against dharma, about the

support of the earth, So these and other entities, sattvic, rajasic
(9) And tamasichnye of me have arisen, they are subject to me
and in me [dwell], But I'm never dependent on them, o bull in
the mountains, (10) This image, omnipresent, non-dual,
supreme, eternal Those who do not know, O great king, are
enchanted by my Maya, (11) But whoever honors me with
devotion, those maya overcome this.

My power is not known to Rig-and the rest of the

Sruti. (12) For the sake of creation, I am my own nature by
my own will, Father; I divide it into two, the best among the
mountains, the female and the male [half]. (13)

Shiva is the chief Husband, and Shakti is the supreme

Good [Goddess] The yogis who have the nature of Shiva and
Shakti Brahman, who see the truth, (14) I, O great king, is
called, above this highest truth. In the image of Brahma, I
create this universe, filled with moving and motionless (15)
And I destroy it in the end in the image of Maharudra of my
own free will. To pacify villains Vishnu, the highest husband
(16) having become, I protect the whole world entirely, oh
great. Descending to the earth again and again in the form of
Rama and [his other incarnations] (17) and killing the
danavas, I constantly guard the land.

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My manifestation, having the nature of Shakti, is known as

the main thing, about the dear, (18) Because without him a
man cannot get along (yatas taya vina pumsah karyam
nehatmana sthitam ).

These manifestations, O Indra, are among the kings,

beginning with Kali (19) [How] the rude know, the delicate I
first described to you, the sinless. For one who has not
grasped a gross manifestation, a bull among the mountains,
(20) and my subtle manifestation is inaccessible. Only when
he sees it, [man] will find liberation. Therefore, aspiring to
liberation in the beginning, in my rough manifestation, let me
find a haven. (21) Honoring, as prescribed, these [gross
manifestations] by the fulfilment of rites, gradually I see my
subtle image, the highest and lasting. (22)

Himavan said: O Mother, your gross manifestations are

manifold, about Maheshwari, to which of them, when he is
surrendered, will he immediately attain liberation? (23) Tell
me about this, O Mahadevi, if your mercy is upon me. Get me
out of samsara; I am your servant, o loving your bhaktas. (24)

Sri Parvati said: In this gross manifestation, this universe is

filled with me, and the earth is supported. Of these, the most
worthy of worship are those images of the Goddess that
liberation bestows. (25) This is the essence of the various
Mahavidya, oh great, those who grant liberation, O great king,
listen to their names from me. (26)

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Mahakali, Tara, Shodashi, Bhuvaneshvari, Bhairavi,

Bagala, Chhinnahmasta, Mahatripura-sundari, (27)
Dhumavati and Matangi, people who give the fruit of
liberation. To them, the emancipating emancipation reaches,
without doubt. (28) At one of them, oh dear, you make rituals,
take refuge. By betraying me manas and buddhi, you will
come to me, definitely. (29) Coming to me, a new birth, the
value of sorrow transient do not reach the great in spirit, never
on the ground of support. (30) Who remembers me constantly,
without thinking about anything else, to that yogi, full of
respect, I grant liberation, my lord. (31) Who at the time of
death, with devotion, mindful of me, breathes a breath, that
samsara does not torment the sorrows ever. (32) Who, without
thinking of anything else, full of devotion, honours me, that I
always give liberation, oh great. (33)

In my manifestation, having the nature of Shakti and

granting liberation, Take shelter, O great king, and then you
will achieve liberation (34) Even those who are devotees of
other gods, [they are] performing treasures, full of faith,
Those of me, O Indra, are in the midst of kings, perform the
tricks, and there is no doubt about it (35) Because I am all-
encompassing, I will give the fruits of all the sacrifices,
However, Liberation is difficult to achieve for those of their
number who are devoted to [other gods]. (36)

Therefore, for the sake of getting rid of the bonds of the flesh,
only my refuge Seek and curb the mind, and you will no
doubt come to me (37) What you do, what you eat, what you
sacrifice, what you give as a gift, All this accomplishing, as a
worship to me, you will throw off the bonds of karma. (38)

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Those who with true devotion honor me, those in me, and I in
them, for me, there is not (not) pleasant or unpleasant, oh
wise. (39) Even if the great villain worships me, not
honouring anyone else, even he, having been cleansed of his
sins, gets rid of the bondage of being. (40) Soon he becomes
a righteous man and gradually passes [through the ocean of
worldly life]. For the devotees, liberty is easy, O Lord of the
mountains. (41) Therefore, with great devotion, honor me, O
Mysterious, and I'll send you through the ocean of birth, no
doubt. (42) Devote my thoughts and sacrifice, do me worship,
setting me as the highest goal and you will come to me, and
the sorrows of mortal existence will not touch you. (43)

Sri Mahadeva said: Thus, from the mouth of Sri Parvati the
highest essence of yoga, o muni, after hearing, the best among
the mountains reached liberation during life. (1) The same
Great Lady, having announced yoga to the King of the
mountains, playfully began to suck mother's breast, like an
ordinary girl. (2)

Indra, among the mountains on the joys of a great celebration

arranged, Similar to which no one has seen or heard of
anything like this before. (3) On the sixth day of Shashtha,
worshiping, after reaching the tenth day "Parvati" - this name,
together with her relatives, was called by the Lord of the
mountains (4). Thus the Mother of the three worlds, the
eternal, the highest Prakriti, Appearing from the womb of
Menaka, stayed in the house of Himavan. (5)

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The highest yoga, spoken by Parvati Himavan, Whoever

studies, the easily attainable liberation becomes for that, O
Narada! (6) Sharvani is always happy, giving blessing and
there arises the unswerving devotion of Parvati, the bull in the
midst of the muni. (7) On the eighth, ninth and fourteenth
days, full of devotion Reading the Song of the Blessed
Parvati, liberation in life reaches a man. (8) Who in the
autumn time reads [her] on the great eighth day, fasting and
staying awake at night, that merit I will name. (9)

His established devotion to Durga the highest goal, honor all

the gods, Indra and other Keepers of the world follow his will
and command. (10) He himself perceives the art of astrologers
by the grace of the Goddess and cleansed from all sins,
beginning even with the killing of a brahmana. (11) He has a
son, full of all virtues and endowed with longevity, His
enemies perish, and he achieves happiness. (12) Who, waiting
for the new moon, full of devotion reads it, He, purified from
all sins, reaches a position equal to the position of Durga. (13)

Thus ends the eighteenth chapter called Knowledge of

Mahavidya r mahbhgavat of Maharsi Veda Vysa

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