Why is the goddess Kali called Nilasarasvati


German by Josef Maria Mayer

Janamejaya said: O Muni, you have before you that the Supreme Light took birth on the top of the Himalayas. Now, to describe this in detail, this Supreme Light, what intelligent man can cease hearing these nectar-like words about the Shakti? The danger of death has even come to the devas that they drink the nectar, but no such danger can come to those who drink the nectar of the glorious deeds of the devi. Vyasa said: O King, you are blessed, you have achieved what is to be achieved in this life, you are taught by the high-souled people, you are happy because you have devoted yourself so sincerely to the Devi. O king! Hear the ancient story: where the deva of the devas rested, Maheshvara, while he wandered around the world in a scattered state, the sati carries the body through the fire as a burnt offering, he spent his time there controlling his senses, in samadhi To forget all his knowledge of samsara in deep meditation on the form of the devi. At that time, the three worlds, with their objects, the shifting and moving of their oceans, mountains and islands, were seen in the emptiness of prosperity and power, the hearts of all embodied beings had become empty with no trace of joy stayed; They were all burdened with anxious thoughts and remained indifferent. All were brought together in the ocean of suffering and ruled by sick planets and the devas had reversed their states. The kings were attacked by a number of diseases and calamities. At that time a great asura named Taraka became invincible due to receiving a blessing from Brahma. Intoxicated by his power and heroism, he conquered the three worlds and became the sovereign leader. The Brahma Prajapati gave him blessings on the condition that the legitimate son of Shiva would be able to kill him. And just as Shiva had no son back then, the great Asura was delighted with joy, became infatuated and carried out all the victories. All devas were banished from their places by his oppression; they always kept on careful because of the blessing of expecting a son of Shiva. But now Qankara had no wife, how can he have a son then! We are very unhappy, how can our goal be achieved? So they suppressed their thoughts, so all the devas went to Vaikuntha and informed the Bhagavan Vishnu of everything that had happened. The Bhagavan Vishnu began to tell them about the right remedy, that is: O Devas! Why are you all so concerned when the most glorious goddess in the universe, the guardian of mani, is the source of all desires for a whole kalpa? Isn't it your fault if you show your indifference? This is meant to teach us (not on our destruction but to show her infinite mercy) that when a mother feeds us and worries about us and rebukes a son, it is not that she has become merciless; Such is the world of the mother, the ruler of the universe, she will never be merciless towards you with regard to your qualifications and shortcomings. A son commits crimes at every step that no one in these three worlds can endure except the mother! So take refuge in the Supreme Mother, Goddess of the Universe, with sincere devotion. She surely will act and help her, your cause. So Vishnu ordered the devas, and Vishnu with his wife Lakshmi and the other devas quickly went to worship the devi. Going to the Himalayas, they soon engaged in repeating the act, repeating the names of the deity, visiting the mountain with burned offerings and consecrations and so on. O king! Those who were well acquainted with the offering of the sacrifice to the mother began their sacrificial ceremonies and all began to take vows, namely Tritiyadi Vratani. Some were engaged in ceaseless meditation on the Devi, some began repeating their names over and over, some began repeating the Devi-Sukta. Some repetitive names are dedicated to her, others repeat the mantras. Again some have carried severe and painful Chandrayana while performing and others have engaged in the Vratas. Some wore antarayagas, inner sacrifices; some wore pranagnihotra yagas; while others were engaged in Nyasadi, and so on. Some also began to worship the Supreme Shakti, the goddess of the universe, without sleep or rest, through the seed of the Maya mantra. O king! So many years of the devas passed. When the ninth Tithi in the month of Chaitra came on Friday, the Supreme Light of Supreme Power suddenly appeared before them. The light was like a flash of koti, of a red color, and cool as the koti moon. The shine, too, what like the koti suns. The four Vedas were embodied, they sang hymns around them, that the mass of fire was above, was below, was on all sides, was in the middle, nowhere was it hindered. There was no beginning and no end. It was in the shape of a woman with hands and feet and all limbs. The appearance was not that of a man or a hermaphrodite. The devas, blinded by the brilliant shine, first closed their eyes, but in the next moment they were patient, when they opened their eyes again, they found the highest light manifested in the form of an extraordinarily beautiful, divine woman! Her youth was just in bloom and her soaring breasts plump and prominent, they vied with a lotus flower, so to speak, to add to the beauty all around. Bracelets were on her hands; Bracelets on her four arms; Necklaces on her neck, and the wreath of priceless gems and jewels made a very bright shine about it. Beautiful embellishments on her waist make tinkling sounds and beautiful anklets were on her feet. The hair on her head flowed between her ears and her cheeks shone brightly, like the large black bees shining on the petals of the blooming ketaki flower. Her loins were beautifully shaped and exquisitely beautiful, and the hair on her navel gave added beauty. Her exquisitely lively lotus mouth was brighter and more beautiful because of the shiny gold ear-rings, mixed with betel leaves and camphor; showing half a moon; her eyebrows were enlarged and her eyes were bright and appealingly gorgeous like the blue lotus; her nose was raised and her lips very sweet. Her teeth were very beautiful, like the opening of the buds of Kunda flowers; A pearl necklace hung from her neck, on her head the brilliant crown was adorned with diamonds and precious stones, on her ears the earrings were displayed like lines on the moon; her hair was adorned with mallika and malati flowers, her forehead was adorned with kunkuma drops, and her three eyes gave her face unparalleled shine. On one hand there was the noose and on her other hand there was the sting, her two other hands waved the granting of benefits, dispelled fears, her body shed shine like the flowers of a Darima tree. She wears a red cloth. All this additional of great beauty. So the devas saw before them the mother goddess, the free grace incarnate, with a face ready to give away her graces, the mother of the whole universe, the sorceress who offers herself to everything with a sweet smile, greeted by all devas, who hears all wishes, and she wears a dress for all beautiful feelings. The devas bowed when they saw the goddess, but they couldn't speak with her voice as she was choked with tears. Then they kept their patience, with great effort, and began to praise and sing hymns to the world mother with their eyes full of tears of love and devotion and bowed with their heads. The Devas said: We bow to you, the Devi and the Maha-Devi, always bowing to you! You are the Art of Prakriti, and the Holy One; we always pray our greeting to you. O mother! You are of a fiery color (the abode of a red flame in the heart of a yogi) and burn with asceticism and wisdom (and shed your splendor around). You have appeared specifically everywhere as the Pure Chaitanya; worshiped by the devas and all jivas for the fruits of your actions; we take refuge in you, the durga, the devi, we bow to you who is good at helping others to cross the ocean of samsara so that you help us cross this terrible ocean of the world. O mother! The devas have spoken the words (that is, the words promote the ideas of the five vayus, prana, and so on uttered by the devas), which are of the nature of the vishvarupu, permeate everything, like Kama Dhenu (the celestial cow all desires, all wealth, all honor, all food and so on) and through which the selfish beasts become gods. O mother! You are the language for us, you fulfill our wishes when we give you praise in hymns. O Devi! You are the night of destruction at the end of the world, you are worshiped by Brahma; you are the Lakshmi, the Shakti of Vishnu; you are the mother of Skanda, the Shakti of Shiva; you are the Shakti Sarasvati of Brahma. You are Aditi, the mother of the gods, and you are Sati, the daughter of Daksa. So you are the purification of the worlds in various forms and peace for all. We bow to you. We know you are the great Maha Lakshmi; we meditate on the nature of all Shaktis as Bhaghavati. O mother! Enlighten us so that we can meditate and recognize you. O Devi! Bow to you, Virat! Bowing to you, Sutratma, the Hiranyagarbha; Bowing to you that transformed into sixteen vicritis or transformations. Bow to you, the Natara of Brahma. We bow to you, the goddess of the universe, the creator of the Mayik Avidya, under whose influence this world is like a false rope, like a false garland, so that mistakes are corrected by Vidya. We bow to you, the art by the two words Tat and Tvam is indicated in the sentence Tat Tvamasi (You are there), Tat that the intelligence is of the kind of unity, and Tvam is the indication of the kind of Akhanda Brahma ( beyond the Annamaya, Pranamaya, Manomaya, Vijnanamaya and the Anandamaya, the five koshas, ​​the witnesses of the three states of wakefulness, dream and deep sleep) and shows you. O mother! You are the nature of Pranava Om; you are Hrim; you are the nature of the various mantras and you are merciful, we keep bowing to your lotus feet. When the Devas praise the Devi, the inhabitant of the Mani Dvipa, the Bhagavati spoke in a sweet nightingale voice: O Devas! What are you coming here for? What do you want? I am always the tree that brings all desires to my bhaktas, and I am ready to give benefits. You're my admirer, why do you care if I'm on your side? I will save you from the sea of ​​trouble, oh, I will save you devas! Know this as my true determination. O king! After these words of deep love, the devas became very happy and gave up all their causes of problems. O Parameshvara! You are omniscient and a witness of all these worlds. What is there in the three worlds that you do not know! O holy mother! The demon Taraka worries us day and night. Brahma has given him blessings that he will be killed by Shiva's son. O Maheshvari! Sati, Shiva's wife has cast aside her body. You know it. How will the ignorant lower beings inform the one who is omniscient? O mother! We have said in a nutshell everything we had to say. What shall we say You know all the other problems and causes of pain. Bless us so that our devotion stays at Your lotus feet, this is our earnest prayer. Our fervent prayer to you is that you take on a body that Shiva can have a son. Hearing the words of the Devas, Parameshvari, with a graceful face, spoke to them this: My Shakti as Gauri in the house of the Himalayas will incarnate, she will become the wife of Shiva and will father a son. The son will destroy the Taraka demon and will serve your purpose and your devotion remains steadfast at my lotus feet on the Himalayas, also the worship of my deity is devotion with all your heart; so until the son is born in his house, to accept your worship is my greatest fondness; you should know that. Vylsa said: O king, hear the kind words of the Devi! The king of the mountains was filled with love, and with a choked voice, with feelings and with tears in her eyes, spoke the goddess of the world, the queen! Lord of the three worlds, you raised me to the higher spirit that you made me so great, do me a favor! Otherwise I am sluggish and immobile, and where are you, who has given nature its existence, intelligence and happiness, that is where the greatness of your glory manifests itself. O sinless one! My Eternal Father, nothing less shows your kindness from you than my earned merits, countless Ashvamedha sacrifices or my endless samadhi. Oh, what a pleasure you have shown me! From now on I will show my unparalleled fame throughout the universe of the five original elements, I have become the sustainer of the universe, the mother of the world, the daughter of this Himalayas! This man is blessed and happy! Who can be as happy, virtuous and deserving as he, whose daughter she has become, whose belly contains millions of Brahmandas. I cannot describe what kind of outstanding skies should be there for my Pitris, my families of predecessors become happy, with virtuous people being born. O mother! O Parameshvara! Now, to describe yourself, your time itself as in all the Vedantas is to be illustrated; and also Jnana with Bhakti through the Vedas are to be approved in the same way that you have already indicated this to favor me, so that I know from this height that I will be able to realize your self. Vyasa said: O king! So I heard the praise of the Himalayas, the goddess of the universe, with an impression that began to speak very secretly of the essences of the Shrutis!

The Devi said, "Hear, immortals, my words with attention that I can speak to you now, hear the words that enable you to realize the jivas of my essence. Before the foundation of the world, I, only I existed, nothing else existed. My real self was known by the names Chit, Sambit (intelligence), Para Brahma and others. My Atman is beyond mind, beyond thought, beyond any name or sign, beyond birth and death or any other change or transformation. My self has an inherent power called Maya. This Maya does not exist, does not exist yet. This unspeakable substance Maya always exists (until final emancipation or moksa). Maya can be destroyed by Brahmna Jnana, so it can become non-existent again, as if Maya does not exist, but there is the practical world. So it cannot be seen as non-existent. Of course it cannot invoke n because it would bring contradictions. This Maya (without a beginning, but with an end at the time of Moksa) arises naturally as warmth that comes from the fire, like the rays come from the sun, and like the cooling of the rays come from the moon. Just like all the karmas of the Jivas in deep sleep (Shusupti), so at the Pralaya or the General Assembly to dissolve in dissolution the Karmas of the Jivas, the Jivas and the time are all brought together into a unified mass in this great Maya . United with my Shakti I am the cause of this world, but Shakti has this defect that it hides the power in me, its creator. I am nirguna. And when I am united with my Shakti, Maya and Saguns and the great things of this world become. The Maya is divided into two parts, Vidya and Avidya. Avidya Maya stays hidden, while Vidya Maya does not stay hidden. Avidya Maya creates while Vidya frees Maya. Maya united with Chaitanya (intelligence), Chidabhasa is the efficient cause of this universe, while Maya reduced and united with five primordial elements, which are the material of the cause of the universe. Some call these Maya tapas, some call them material, some call them knowledge, some call them Maya, Pradhana, Prakriti, Aja (unborn) and others call them Shakti. The Shaiva authors call it Vimarsha and the other Vedantists call it Avidya, in short, that is Maya in the minds of all pundits. This Maya is called by various names in the Nigamas. What one sees is inactive; for this reason Maya is Jada (inaction) and as knowledge conveys it, it is destroyed, it is wrong. Chaitanya (intelligence) is not seen, if it were seen it would not be Jada. Chaitanya is self-illuminating, not illuminated from any other source. If so, their scouts would be enlightened by someone else. The thing and so the error Anavastha creep in (an endless series of causes and effects). One thing cannot be an actress and the right thing, because those are contradicting each other, so Chaitanya cannot enlighten herself.So it is of course luminous, and it illuminates the sun, moon, and stars, like a lamp is self-luminous and illuminates other objects. So, oh mountain! This intelligence of mine is eternal and eternally founded. The waking, the dreaming and the deep sleep, they do not remain constant, but the feeling of the ego remains the same, whether in waking, in dreams or in deep sleep, the anomaly of which has never been felt. The Bauddhas say: The meaning of intelligence Jnana is not felt either, it is absence of it, so there is what also temporarily exists. But it can then be argued that then the witness with whom the lack is recognized, that the intelligence in the form of the witness is eternal. Thus the experts of all reasonable Shastras declare that Samvit (intelligence) is eternal, and it is blissfully the source of all love! Never feel the Jivas or embodied souls: I am not, but: I am, this feeling is established deep in the soul as love. So it is clear that I am quite separate from everything else, all of which are wrong. I, too, am a continuous, without break or separation existing within myself. Jnana is not the Dharma of the Atman, but it is the nature of the Atman. If jnana were the dharma of the atman, then jnana were material, then jnana would be irrelevant. If jnana were viewed as material for the sake of discussion, it cannot be. For Jnana is of the nature of intelligence and Atman is the nature of intelligence. Intelligence does not have the attribute of Dharma. Here the Chit thing does not differ from its quality. Thus atman is always of the type of jnana and bliss; its nature is truth; it is always full, unbound and free from duality. This atman wants to be reunited with Maya, the one composed of desires and karmas, in order to create, because of the lack of discrimination, the twenty-four tattvas, according to the previous samskaras (tendencies), time and karma. O mountain! The awakening after Pralaya Susupti is not done with buddhi (for buddhi has not manifested at all). So this creation is said to have come about without buddhi (proper intelligence). O head of the apartments! The tattva (reality) that I have spoken to you is excellent for most, and it is my extraordinary form. In the Vedas it is known as Avyakrita (immutability), Avyakta (unmanifestation), Maya Shabala (divided into different parts) and so on. In all of Shastra's discourses it is stated that the cause of all causes, the First Tattva and Sachchidlinanda, must be Vigraba. Where have all the karmas been solidified and where Ichcha Shakti (the will), Jnana Shakti (the intelligence) and Kriya Shakti (the action), all melted into one, that is, into the mantra Hrim, that is the first tattva.From there comes Akasa, with the property of sound, from there Vayu (the air) with the touch property, then fire with the form, then the water with the rasa property, the smell, and finally the earth with its quality. The experts say that the sound was the only quality of Akasa, the air has two qualities, namely hearing and feeling, the fire has three qualities, namely the sound, the touch, the form, and the water has four qualities, namely the sound , touch, shape, taste, and the earth has five properties, namely sound, touch, shape, taste and smell. From these five original elements, Sutra (the string) came into being. This Sutratman (soul) is called Linga Deha, which includes the Pranas, that is the subtle body of Paramatman. And what is in the last lines, how Avyakta or the Unmanifested, in which the seeds of the world are involved, has become and from where the Linga Deha originated, i.e. the causal bodies (Karana bodies) of the Paramatman, what is being said there? The five original elements (Apanchikrita called the five Tan Matras) are created alongside the Panchikarana. The rough elements are created in the process. The process is now fixed: O Girija! Each of the five original elements is divided into two parts, one part of which is divided into four parts. This fourth part, each with half of the four other elements different from it, is united and thus each element is formed. With these five gross elements the Cosmic Virat is formed and this is considered to be the gross body of God. Jnanendriyas (the organs of knowledge) arise from Sattva Gunas, from each of these five elements. Also the Sattva Gunas of each of the Jnanendriyas are united by the Antah Karanani. This Antah Karana is of four types, depending on how its functions vary. If it is offset in the formation of Sankalpas, and Vikalpas is engaged (the doubt), it is called: Spirit. When it is free from doubt and when it comes to the decisive conviction, it is called: Chitta. And when it simply rests on itself in the form of the feeling of self, it is called: Ahamkara. From the Rajo Guna of each of the five elements arise Vac (the language), Pani (the hands), Pada (the feet), Payu (the anus) and Upastha (the genitals). Their Raja parts united again lead to the five Pranas (Prana, Apana, Samana, Udana and Vyana). The Prana Vayu is in the heart; Apana Vayu in the arms; Samana Vayu is in the navel; Udana Vayu lives in the throat; and the Vyana Vayu dwells and permeates the whole body. My subtle body (Linga Deha) results from the union of the five Jnanendriyas, the five Karmendriyas (the organs of action), the five Pranas and the mind and Buddhi, these seventeen elements. And the Prakriti that is there is divided into two parts, one is pure Maya (Suddha Satbva) and the other is the impure Maya or Avidya united with the Gunas. She is said to be protected by Maya who, without hiding her, protects her refugees. When the Supreme Self is reflected in this Shuddha Sattva Maya, He is called Isvara. This Saddha Maya does not withhold Brahma, his reception, therefore she knows the all-pervading Brahma and she is omniscient, omnipotent, favored mistress of all and gives blessings to all. When the Supreme Self is reflected in the impure Maya or Avidya, He is called Jiva. This Avidya hides Brahma, whose essence is happiness, so this Jiva is the source of all suffering. Both Ishvara and Jiva have three bodies and three names through the influence of Vidya and Avidya. When the jiva lives in its causal body it becomes prajna, and when it lives in the subtle body it is known as taijasa, while it has the gross body it is called vishva. So if Isvara is in his causal body, he is Isha; when in his subtle body it is known as the sutra, and when in his gross body it is known as the virat. The Jiva is boasted with three kinds of differentiated bodies and Ishvara is boasted with three kinds of celestial bodies. So Ishvara is the Lord of all, and although he always feels happy and content, he favors the Jivas and gives them liberation (Moksa). He created various kinds of worldly things for their bhogas (pleasures). This Ishvara creates the whole universe from my Brahma-Shakti. I am of the Brahma and Ishvara type, conceived in me as one imagines a serpent on a rope. Therefore my Shakti must remain dependent on Ishvara.

The Devi said: O Giriraja! This whole universe is in motion and immobile and is created by my Maya Shakti. This Maya is conceived in me. In reality she is not differentiated or separate from me. So I'm just chit, intelligence. There is no other intelligence than me, in practical terms, known variously as Maya and Vidya; but really from the point of view of Brahman, there is no such thing as Maya, only Brahman exists, I am the Brahma, the nature of intelligence. I create this whole world from this immutable Eternal, Brahma, (consisting of Avidyâ, Karma, and various Samskaras), and first I give Prana (the breath of life) in the form of Chidabhasa. O mountain! If I give the breath, how can birth and death and leaving and returning body after body be taken into account? How a great Äkäca is variously Ghatakasha (Äkäca in the air), Patakasha (Äkäca in the fabric or in the picture), so that I appear differently through the recognition of this Prana in different places based on the Avidya and different Antahkaranas. Just as the rays of the sun are never desecrated when they illuminate various objects on the earth, neither am I defiled by entering into various high and low antahkaranas (hearts). The ignorant people put buddhi and other things of activity in me and say that Atman is the doer, the intelligent people don't say that. I remain in the hearts of all people as a witness, not as a creator. O Akhalendra! There are many Jivas and many Ishvaras because of the species in Avidya and Vidya. Indeed, it is the Maya that differs in humans, animals, and various other Jivas, and it is the Maya that differs in Brahma, Vishnu, and other Ishvaras. Since this is a penetration of heaven (Äkäca), it is called Mahakasha Ghatakasha (enclosed by glass), so that the All-One penetrates the Paramatma, it is called Paramatma Jivatma (enclosed within the Jivas). Since the many Jivas are conceived by Maya, if not in reality, so are the many Ishvaras also conceived by Maya, if not in essence. O mountain! This Avidya, and nothing else, is the cause of the difference in the Jivas, as there are differences in their bodies, indriyas (organs) and mind. The Maya also appears diverse due to the species in the three Gunas and their wishes (due to the differences between Sattvik, Rajasik and Tamasik). And their differences are the causes of the various Ishvaras, Brahma, Vishnu and others. O mountain! This whole world is interwoven in me; I am the Ishvaras who reside in causal bodies, I am the Sutratman, the Hiranyagarbha who reside in the subtle bodies, and I am Virat, residing in the gross bodies. I am Brahma, Vishnu and Maheshvara, I am Brahma, Vaisnavi and Raudri-Shakti. I am the sun, I am the moon, I am the circle of stars. I am the animal, the bird, I am Chandalas and I am the thief, I am the cruel hunter, I am the virtuous high-souled person and I am the female human, the male human and the hermaphrodite. There is no doubt about it. O mountain! Wherever something is seen or heard, I will always exist, inside and outside, there is nothing moving or immobile that can exist without me. If so, it is like the son of a sterile woman. Just as a rope is mistaken for a serpent, so I am the One, Brahma, and appear as Ishvara and so on. There is no doubt about that. This world cannot appear without an underground. And the substrate is my existence. It cannot be anything else. - The Himalayas said: O Devi! If you have mercy on me, I want to see your Virat form in the fourth dimension of space! This sight is developed when the mind dwells in the heart center or in the center of the eyebrows. A real teacher is necessary.
Vyasa said: O King, when you heard the words of Giriraja, Vishnu and all the other Devas have gladly delegated to him the Devi, the goddess of the universe, to experience the wishes of the Devas, that Devi have her own form that fulfills all wishes, shows the bhaktas that is favorable and that is like the kalpa vriksa versus the bhaktas. O king! Youth, virginity, and old age are her best steps, positions, or walks, the clouds are her beautiful hair; the two twilight are her clothing; the moon is the spirit of the mother of the universe; Hari is her Vijnana Shakti (knowledge is power) and Rudra is her all-destructive power. The horses and other animals are their loins; the lower regions, atala, and so on, are their lower regions from their waist to their feet. The devas began to see this their cosmic form, their appearance, with their eyes wide awake, with astonishment. Thousands of fiery rays surrounded their form. She began to lick the whole universe with her lips, the two rows of teeth began to make terrible noises; Fire came out of their eyes, various weapons were seen in their hands, and the brahmins and ksattriyas will save themselves the food that the terrible deity has thousands of heads, eyes and feet visible in this form. The light of the suns, the light of the lightning, mixed there. It was terrible and terrible to see the great looks, the eyes, the heart and the mind. The devas saw and began uttering cries of horror and dismay; their hearts trembled and they were trapped in immobile futility. Here is the Devi, our mother and sustainer! That idea immediately vanished from their minds. At that moment the Vedas that were on the four sides of the Devi removed the devas' impotence and made them aware. The immortals read the excellent Vedas with patience, then began to praise and sing hymns and words full of emotion and tears flowed from their eyes and the voice choked. The devas said: O mother! Forgive us our mistakes! Protect us who are miserable that we are born of you! O protector of the devas! Suppress your anger, as we were very horrified at the sight of this form of yours! O Devi! We are inferior immortals, what prayers can we offer you? You yourself cannot measure your powers; how can we who are born later know your size? Bow to you, the woman of the universe! Bow to you, the nature of Pranava Om! You are the one proven in all of the Vedantas. Bow to you, the shape of the Hrim! Bowing to you, who has the self of everything, where the fire, the sun and the moon came from and where did all medicinal plants get their life from! Bowing to the devi, to the cosmic deity, to the self in everything from whence all the devas, sadhyas, animals, birds and humans have sprung! We bow again and again to the Great Form, Maha-Maya, the Self of everything from which feathered people have the breath of life Prana, Apana, grain and wheat, and which is the source of asceticism, belief, truth and rules what to do and what not to do in the present circumstances. The seven pranas, the seven lokas, the seven flames, the seven samidhs, the seven offerings in the fire have sprung from you! Bow to you, the Great Self in everything! Bowing to the universal form of the deity of the universe, where did all oceans, all mountains, all rivers, all medicinal plants and all rasas (the tastes of all things) get their life from! We bow to this Virat-Form, the Great Self, the Maha-Maya, whence the sacrifices, the consecration offerings and Daksinas (the sacrificial fees) and the Rik, the Yajus and the Sama-Vedas originated! O mother! O Maha-Maya! We bend in front of you in front of you, in front of you behind, in front of you on your two sides, in front of you above, in front of you below and on all your sides. O Devi! Be nice enough to hold back this extraordinarily terrible shape from you and show us your beautiful, very beautiful shape! Vyasa said: O Queen, Mother of the World, O Ocean of Mercy! See the devas in fear, take back your terrible cosmic form and show your very beautiful appearance, pleasant for the whole world! Your body became soft and gentle! In one hand she held the noose and in the other she held the sting! The other two hands waved to allay fears and were ready to grant the gifts! Her eyes emitted rays of goodness, her face was adorned with a beautiful smile! The devas were glad of this beauty and She bowed to them in a peaceful mind and then spoke with great joy.


The Himalayas said: O mother! Now describe your bhakti yoga through which ordinary men who are not dispassionate easily attain the knowledge of Brahma!
The Devi said: O head of the mountains! There are three paths that are widely known to reach final liberation (moksa). These are karma yoga, jnana yoga, and bhakti yoga. Of the three, bhakti yoga is the easiest. In every way, people can do it very well without any physical suffering and can bring the mind to perfect concentration. This bhakti (devotion) is again of three kinds as there are three gunas. Whoever worships his Bhakti Tamasi worships me. It brings pain to others with vanity and jealousy and anger. The Bhakti Rajasic is when one prays to me for one's own well-being and does not intend to harm others. He has a wish or the end in sight, he wants to gain fame or achieve some objects of enjoyment and remains ignorant, and thinks differently of me, but prays to me with the greatest devotion. Also, Bhakti is the Sattviki when someone prays to me to purify himself from his sins, and offers me the result of all his karmas, to think that Jiva and Ishvara are separate, that these actions of him are justified in the Vedas and must therefore be observed. This sattviki bhakti is different from the supreme bhakti like the worshipers who think separately, but it leads to the supreme bhakti. The other two bhaktis are not the absolute bhakti. Bhakti leads (the Supreme Bhakti or supreme selfless love).
Now listen carefully to the para-bhakti that I am about to describe. He who always hears my glorifications and recites my name and whose spirit always dwells with me is like the incessant rivers of oil. He is ready to receive all the auspicious qualities and gunas. But he has not the slightest trace of a desire to get the fruits of his karmas, yes, he does not want Samipya, Sarsti, Sayujya and Salokya and other forms of liberation. He is filled with devotion for me alone and only worships me, he knows nothing higher than to serve me, and he does not even want final liberation. He doesn't like to leave this idea of ​​sevya and sevaka. He has always meditated on me with constant vigilance and operates with a feeling of Supreme Devotion, he does not believe that he has ever separated from me, but thinks to himself: I am the Bhagavati! He holds tight to all Jivas like me and loves me as he loves himself. He makes no distinction between the Jivas and me as he finds the same Chaitanya everywhere and manifests in everything. He will not argue with anyone, just as he has given up all ideas about separation, he bows and worships the Chandalas and all the Jivas. He will remain filled with devotion when he sees and hears my place, as my servant, the sastras, he describes my deeds, and when he meditates on my mantras he becomes filled with the highest love and his hair stands on end of love to me and tears of love flow ceaselessly from his two eyes, he recites my name and my deeds in one voice, suffocated by the feelings of love for me. O Lord of the Mountains! He worships me with an intense feeling as the mother of this universe and the cause of all causes. He performs daily and occasional duties and makes all of my vows and sacrifices in his expenses of money without any avaricious feelings. Of course he longs to hold my celebrations in places where your Utsabs are visited. He sings my name out loud and dances dances, intoxicated with my love, and has no idea about selfishness and is free from his body idea, he thinks that the body is not his. He thinks that everything that is prarabdha (done in his previous life) has to happen and is therefore not restless as for the maintenance of his body and soul. This type of bhakti is called Para-Bhakti or the Supreme Devotion. Here the predominant idea becomes the idea of ​​the Devi and no other idea takes that place. O mountain! He is immediately immersed in my nature of consciousness whose heart is really filled with such para-bhakti or loving all he is dissolved. The wise call this level of devotion and dispassion: Jnana (wisdom). When this jnana arises, bhakti and dispassion receive their perfection and peace. Yes! He then goes the path of mani dvipa if his ahamkara is not circumcised from his prarabdba karma, although he will not fail in his life of devotion. O mountain! This man enjoys all objects, although unwillingly and at the end of his period, he gets the knowledge of my consciousness. With that he reaches the final salvation forever. Without this jnana, the final salvation is impossible. He recognizes Para-Brahma coming into his heart in this body of his upper jnana of Pratyak Atma; when his prana leaves his body, he does not get rebirth. The Shruti says: Whoever knows Brahma becomes Brahma. In the logic of kantha, chamikara (gold on the neck), ignorance disappears. When this ignorance is destroyed by knowledge, he will achieve all his knowledge and will reach the object when he sees the gold on his neck. O best of the mountains! This consciousness of mine is different from the perceived cauldrons and so on, and is unnoticed by Maya. The image of this Paramatma is in other places than the Atman, as the image falls in a mirror and is seen as the image falls into the water, so that this Paramatma is seen in the Pitrilokas. Since the light and the shadow are very different, the knowledge of unity arises in my Manidvipa without needing a second. The man is in the Brahma Loka for the period of a kalpa who leaves his body without attaining jnana even though he has had his varagyam. Then he is born into the family of a pure wealthy man and practices his yoga habits again, and so he gets my consciousness. O king of the mountains! This jnana arises after many births, it cannot be obtained in one birth, so one should try his best to get this jnana. When this rare human birth is achieved, one need not achieve this jnana knowing that a great calamity has befallen him. It is very difficult to come out of this human birth, and birth in a Brahmin family is rarer, besides, among the Brahmins the knowledge of the Veda is extremely rare. Achievement of the six qualities, restraint of passions, and so on, success in yoga, and acquisition of a pure, true guru, all of these are very difficult to achieve in this life. O mountain! The running time and activities of the organs of the senses and the purification of the body according to the Vedic rites are all very difficult to achieve.Know that in order to have a wish for ultimate liberation acquired through the merits acquired in many births fulfilled, one must consider the birth as completely hopeless, which does not try its best to achieve this jnana for the attainment of all of the above qualifications one should try to attain the best of jnana. Then, at any moment, he receives the fruits of the Ashvamedha offerings. There is no doubt. Just as clarified dough lives in milk, so the Vijnana Brahma lives in every body. Then, through slow degrees, knowledge of Brahma will be attained. One attains bliss when one receives this jnana, as the Vedanta says. So I told you briefly, O King of the Mountains, described everything to you, everything that you wanted to hear. Well what more do you want?


The Himalayas said: O you are holy on this earth, which is in the foreground, and worth a visit and that you love most of all the mother, the holy one, who guides us through the description of the vows and consecrations that are well pleasing to you, and by carrying it out, men become happy and keep themselves satisfied. The Devi said: O Himalayas! All the places that are on this earth are all mines and all should be visited and every moment is suitable for taking vows and ordinations. Because I am permeated by nature every moment! Actions are to be carried out at any time, they are all equal under my vows and my ordination. O king of the mountains! I am still ready now to say something out of my affection for my bhaktas. It is a great place of pilgrimage called Kolhapura in the southern country. Here is the Devi Lakshmi who always lives here. The second place is Matripura on Mount Sahyadri; this is where the Devi Renuka lives. The third place is Tulajapur; the closest is Saptashringa, the great Hingula and Jvala Mukhi squares. Then the big places Sakambhari, Bhramari, Shriraktadantika and Durga. The best of all places is Vindhyachala Vasini, the great Annapurna plazas and the excellent Kanchipur. Next come the places of Bhima Devi, Vimala Devi, Shri Chandrala Devi from Karnat, and the place Kaushiki. Then the great place of Nilamba on the top of the Nilaparvata, the place of the Jambunadeshvarî, and the beautiful Shrinagara.
The great place of the Shri Guhya Kali, also established in Nepal, and the Shri Minaksi Devi, established in Chidamvaram. The big place called Vedaranya, where the Sundari Devi lives, then the place called Ekamvaram, and the place Bhuvaneshvara near Purusottama, where I always stay as Para Shakti Bhuvaneshvari. The famous place of Mahalasa, known in the south by the name of Mallari instead of Yogeshvari Varat, and the well known place of Nila Sarasvati in China. The excellent place Bagala in Baidyanath, the highest place Manidvipa of the Shrimati Bhuvaneshvari, where I always live. The yoni mandala Kamakhya, the place of the Shrimati Tripura Bhariavi, the most outstanding of all places on earth, where the Devi Maha-Maya always lives. There is no other place better than this on earth. Here is the Devi and is seen menstruating every month and here are the virtuous people. Here all devas will remain in the form of mountains and dwell on the mountains as excellent devas. The sages say that among all the places of the Devi type, there is no better place than this: Kamakhya Yonimandala. Puskara, the holy place, is the seat of the Gayatri, the place of the Chandika in Amaresha: and the outstanding place of Puskareksini in Frabhasa. The place of the Linga-Dharini Devi in ​​Naimisaranya, and the place of Purubuta in Puskaraksa; Rati lives in Asadhi. Dandini Parameshvari lives in Chandamundi. Bhuti lives in Bharabhuti and Nakule Shvari lives in Nakula. Chandrika lives in Harishchandra; Shankari in Shrigiri; Trishula in Japeshvara and Suksma in Amrata Keshvara. Shankari lives in Ujjain, Sharvani in Madhyama and Marga Dayini lives in holy Ksetra Kedara. The famous Bhairavi lives in the place called Bhairava; Mangala in Gaya Ksettra; Sthanupriya lives in Kuruksetra and Svayambhuvi Devi lives in Nakula; Ugra lives in Kankhal; Vishvesa lives in Vimaleshvara, Mahananda in Attahasa and Mahantaka in Mahendra. Bhimeshvari lives in Bhima, the Bhavani Shankari lives in Vastrapadma and Rudrani in Ardha Koti. Vishalaksi lives in Avimukta; Mahabhaga lives in Mahalaya; Bhadrakarni in Gokarna and Bhadra resides in Bhadrakarnak; Utpalaksi lives in Suvarnaksa; Sthanvisha in Sthanu; Kamala in Kamalalaya; Chanda in Chhagalandaka, in the south near the coast. Trisandhya lives in Kurundala; Mukuteshvari in Makota; Shandaki in Mandalesha; Kali in Kalanjara; Dhvani in Shankukarna; Sthula in Sthulakeshvara and Parameshvari Hrillekha resides in the heart of the lotus of the Jnanins. The above places are all associated with the dearest devi. First of all, the merits of these places will be heard; the Devi should be worshiped by the rites and ceremonies according to these rules. O mountain! All the holy places of pilgrimage are in Kashi. The Devi always lives there. Persons who devote themselves to the devi see these places and if they do japam and meditate in front of the lotus feet of the devi they will surely be released from the fetters of samsara, there is no doubt. If one recites the names of these places when he gets up in the morning, all his sins will be burned instantly. And if one reads these holy names of the Devi in ​​the time of Shraddha before the Brahmins, his sins will be purified by the Maha Prana and he will come to his highest goal. O a good vow! I will now describe to you the vows that have been carefully observed by men and women. Ananta Tritiyakhys Vrata (the vow), Rasakalyani Vrata and Ardranandakara Vrata, are these three Vratas in Tritiya Tithi. Next are the Friday vows, the Krishna Chaturdashi vows, the Tuesday vows, and the twilight vows. In this twilight vow, Maha Deva put the Devi in ​​an asana in the evening and He, along with the other Devas, began to dance in front of her. Fasting is imposed in this vow, and then in the evening one must worship the Devi, the giver of all things auspicious. Especially every two weeks, when the Devi is worshiped, she will be very satisfied! O best of the mountains! The Monday vows are very pleasant to me, the devotion should be done and then at night one has to eat food. The two nine-night vows, called Navaratra, are to be observed, one in the fall and the other in the spring season. These are very dear to me. He is certainly my fanatic and very dear, who ensures my satisfaction! And the other Nitya Naimittik vows, free from any pride or jealousy. He certainly gets the Sajujya Mukti from me. Oh Nagaraja! I enjoy the holy festival in the month of Chait on the third day of the white weeks and should be observed by everyone. My devotees should perform Shayanotsava in Paurnamasi in the month of Asadha, the Jagaranotsava in Paurnamasi in the month of Kartik, the Ratha Jatra on the third day of the white weeks in Asadha, the Damanotsava in Chaitra. And my dear festival in the month of Shravana and various other festivals. At all these festivals there is a festival also with joy of all my followers, and the kumaris (virgins), well dressed and adorned, and the virgins should think that they are all of my nature. No avarice should be entertained, and I should be adored with flowers, and so on. He is blessed and achieving his goal and is dear to me, who carefully and devotedly observes all these festivals every year. Oh Nagendra! So I have briefly described to you all the vows that please me. These instructions are not given to one who is not a disciple nor to one who is not my devotee.

The Himalayas said: O Devi, O Maheshvari, O you the Ocean of Mercy, World Mother! Now describe in detail how your worship is performed, the rules and ceremonies of it! The Devi said: O King of the Mountains, I will now describe to you the rites and ceremonies and the methods of worship that I like. Hear it carefully and with faith. My worship goes in two ways: external and internal. The external worship is again twofold: one is Vaidik and the other is Tantrik. Vaidik worship is also of two types, according to the differences in my forms, that which is initiated in the Vedic mantras, to be worshiped according to the Vedic rites and ceremonies. And those who are introduced to the tantrik mantram service, after the tantrik rites a stupid person is completely ruined and goes to hell, but who know that the secrets of the service work in the opposite direction. First I will describe the Vaidik service to you; Hear the highest form mine, which you have already seen, with innumerable heads, innumerable eyes, innumerable feet, and the enlightener of the intelligences of all Jivas, endowed with all powers, higher than the highest, very great, worship is that of bowing and meditate on this. Oh Nagendra! This is the first form of worship I am describing to you. With your senses, guided peacefully, with a good concentrated mind, free from egoism and vanity, you devote yourself to this sacrifice, take refuge in me, see me in the temple of your spirit, and you always recite my name and meditate on it . Grasp me and my ideas with great loving devotion and please stick to sacrifices, privations and gifts. By my grace, you will no doubt be able to receive the final salvation. He who is completely attached to me thinks me as the highest, is the leader among the bhaktas. I promise that I will definitely unite with him and save him from this ocean of the world. O king of the mountains! Meditation with karma and jnana with bhakti introduces me. Just work is not enough to get me. O Himalayas! From Dharma arises bhakti, and from bhakti arises the supreme jnana. What the Maharsis said in the Shruti and Smriti Shastras, take that as the Dharma, and what is written in other Shastras to take hold of them is to be Dharmabhasa (the shadow or reflection of the Dharma). The Vedas came from my omniscient and omnipotent nature. Due to the lack of ignorance, the Vedas cannot be invalidated. The Smritis are formed from the meaning of the Vedas, so the Smriti and Puranas are formed, from Manu and the other Risis they are authoritative. In some places there are Shastras other than those indicated in the Vedas, among which the Tantras are indirectly considered. Though the matters of the Dharmas are mentioned in it, but since they seem to be against the Shrutis, the Tantras are not accepted by the Vaidik Pundits. The other Shastra decision-makers are shaped by their ignorance, so their statements are not authoritative. Therefore, he has to go back entirely to read the Vedas that want ultimate liberation. Like the king, to whom his subjects are never disobedient, so Shruti, my command, the lord of all, can never be given up by men. In order to receive my commandments, I made the Brahmana and the Ksattriya sets. My secrets are all formed in the Shrutis. It is for this reason that the words of the Shrutis are undoubtedly known and observed by the wise. O mountain! When the Dharma (righteousness) declines and the Adharma (injustice) triumphs, I have manifested myself in the world as Sakambhari, Rama, Krishna and others. Hence, the Devas are the keepers of the Vedas, and the Daityas are classified as the destroyers of the Vedas. When sinners hear about hell, they get very frightened. The king should banish these stupid persons from his realm and the brahmins should not speak to them or incorporate them into their own lineages when food sharing is required, those who leave the vaidic dharma and go to other dharmas for protection. The Branmans who have been burned by the curses of Daksa, Shukra, Dadhichi and have been banished from the path of Veda, it is there for them to provide step by step, Mahadeva has the five agamas, Shaiva, Vaisnava, Shaura, Shatta and Ganapatya Shastras. In these Tantra Shastras there are some passages in agreement with the Vedas and there are other passages in contradiction to the Vedas. If the Vaidik persons take passages in accordance with the Veda, then there cannot be a fault in them. The Brahmins are not adhikaris for these tantric texts that contradict the Vedas. Those persons who are not entitled to the Vedas can be adhikaris for these tantric texts. Hence, the Vaidik are Brahmins and should take care of the Vedas, since the Para Brahma manifests in them according to the manner of Jnana. The sanynsins, vanaprasthas, householders and brahmacharis should give up all their desires and seek refuge in me, free from egoism and vanity, be kind to all beings, their hearts given entirely to me and be engaged in speaking my places with rapt devotion. They always worship my cosmic form, called Aishvarya Yoga in yoga (Cosmic Yoga, dealing with the glory, with the riches of God). Illuminate communication with the sun of my consciousness and I destroy the darkness of ignorance of the persons who are always engaged with me in the practice of yoga. There is no doubt. Oh Nagendra! So I have briefly described the methods and practices of Vaidik Puja; now I will tell you the Tantriki Puja; you should listen carefully. On a picture or a clean plot of land or on the sun or the moon, in water, in Vana Linga, in Yantra or on a cloth or in the lotus of the heart, to meditate and pray is the Beatitude, higher than the highest , the Beatitude of the Devi who creates this universe with the three Gunas Sattva, Raja and Tama. Who is filled with the sap of mercy that blossoms in youth, whose color is red like the rising sun, whose beauty towers above everything, whose limbs are exquisitely beautiful, who have made the feeling of love flesh, who have a great deal of feeling for the psychic The pains of her bhaktas, who can rejoice, are manifested in front of the bhaktas on his forehead, the segment of the moon shines incessantly, and her four hands hold a spike, a noose and the signs of fearlessness and are ready to grant benefits. Until someone is engaged in internal worship, one should worship the external worship; it is never to be given up. Worship is internal when those whose hearts are refined in Para Brahma are embraced by the nature of universal consciousness. O mountain! Acknowledge my Samvit, my Supreme Nature without restrictions! Therefore it is incumbent on the heart to be free from other additions, to be constantly based on this Samvit. And what is more than this Samvit is the world illusion full of Maya. So one can get rid of this world, one is constantly focused on me and meditates on me, the witness of all, the self of everything, with a heart full of reverence and free from any sankalaps or desires. O best of the mountains! Now I will describe to you in detail the external form of worship. Listen carefully.

The Devi said: Getting out of bed early in the morning, one is meditating on the thousand lotus flowers, white, the color of camphor, in the upper part of his brain on the head. On this he should seek his Sri Guru very graciously, also decorated with ornaments, with his companion Shakti, and bow to him, and in him he should meditate the Kundalini Devi like this: I take refuge in this Supreme Shakti Kundalini, nature of the Supreme Consciousness, which is a manifestation of Chaityana while the Brahmarandhra arises (the spot of light is said to be at the crown of the head through which the soul takes its flight to death). Who is the nature of nectar while returning to the Susumna Channel? After meditating, he should meditate on my blissful form within the Kundalini fire in the Muladhara lotus position. Then he should get up to speak for the invocations to nature and so on, and give complete sandhya, bandanams and other dues. Best of the Brahmins, then for my satisfaction the Agnihotra Homa should be performed and while sitting on his asana one should do the Sankalap (the determination) for my puja (worship). The brain has three departments, the lower, the middle and the higher or the uppermost part which is very pure. Then he should do Bhuta Shuddhi (purification of elements of the body through the respiratory tract) and then the Matrika Nyasa, then he should speak the letters of the Mayan root mantra and perform the Hrillekha Matrika Nyasa. In it he will place the letter "Ha" in Muladhara, the letter "Ra" in his heart and the vowel "I" in the center of his forehead, Hrim on the top of his head. All the other nyasas then serve as refinement according to this mantra, so in his body he should accept Dharma, Jnana, Vairagyam and prosperity as the four legs of the seat and think Adharma, Ajnana, Avairagyam and not prosperity, these four as the body of Seated on the four quarters of east, south, west and north. Then he should sprinkle the Great Devi in ​​the lotus flower of his heart through pranayama, meditating on the five seats of the pretas. O mountain! Brahma, Vishnu, Rudra, Sadashiva and Ishvara are the five pretas that lie under my feet. These are the types of earth, water, fire, air and ether, the five elements and also the type of Jagrat (waking), Svapna (dream), Susupti (deep sleep), Turiya (the fourth state) and Atita Rupa (the fifth state) except for the four states, corresponding to the five states. But I, who am of the nature of Brahma, am above the five elements and the five states, so my seat is always at the top of these five forces. Meditating on me like this and adoring me with his focused mind, he has next to doing Japam (the recitation of my name slowly). After Japam, he has the fruits of Japam for me. He should then take the arghya for external worship. Then the worshiper is engaged in the astra mantra "Phat", all the articles of worship that are placed in front of him purify him. He should close the ten quarters with the Chbotika Mudra and bow to his Guru. With his permission, he should sit on the outside, meditate on the beautiful divine form of his heart-lotus and invoke the deity outside and place himself on the seat through Prana Pratistha and Avahana, and present his arghya (an offering of green grass, Rice, and so on, in worship of a god), padya (water for washing the legs and feet), achaman, water for the bath, some clothes, all kinds of ornaments or fragrances, flowers and necessary items with due devotion, and so he should worship the accompanying deities of the yantra. If one is unable to worship the accompanying deities daily, worship them on Friday. One must meditate on the associated deities, the chief god of nature, Prabha (enlightenment), and think that the three worlds are permeated by their rays. He should also worship the Bhuvaueshvari Devi, the supreme deity, along with other accompanying deities, worshiping them with fragrance, nice smelling flowers, and Naivedya and various other tasty dishes. He should then recite the Sahasranama (thousand names) and the Devi Sukta mantra "Aham Rudrebhih" and so on and "Sarve vai Deva Devi mupatasthuh" and so on. The Devi Atharva Shiro mantra and the Upanishad mantra of the Bhuvanes Vari, the famous mantras are to be repeated and thus bring my satisfaction.With the heart full of love he stood at his end filled with and should satisfy me more often with tears of love that pour out of his eyes and with a voice full of feeling and with music and dance and song and with his whole body, of joy fulfills! My fame is established in the Veda Parayana and in all of the Puranas. So to my satisfaction one should offer me everything with one's body every day and recite the verses from the Vedas. Further after completing the Homa offerings, he should feed the brahmins, dress the virgins beautifully, care for the young and the public and care for the poor, thinking of all who are all so many forms of devi. So he should bow to the Devi who dwells in his heart and finally take in the deity through Samhara Mudra. O a good vow! The Hrillekha mantra (Hrim) is the head of all mantras, so my worship and all other actions should be performed with this Hrillekha mantra. I am always reflected in this mirror of the hrillekha form, something that is offered in this my hrillekha mantra, as it is with all mantras. Then one should worship the guru with ornaments and so on, and think of oneself as blessed. O Himalayas! Nothing remains available at all times to worship them, the Bhuvaneshvari Devi. After leaving his body, he goes to the Mani Dvipa, my place. He gets the shape of the devi, and the devas constantly bow before him. O Mahidhara! This is how I have described to you the rules of worshiping the Great Devi; consider this in all aspects and worship me according to your adhikara (claim) and you will achieve your goal. There is no doubt. O best of the mountains! This Shastra Devi-Gita is not related to those who are not believers, nor to those who are enemies, nor to those who are cunning. If one surrenders oneself to this secret of the Gita, it is like drinking from the mother's breast, so carefully kept it secret and you must think that it is very necessary. This Devi Gita should be given to a disciple, a bhakta, the eldest son, and one who is good-natured and well-dressed and devoted to the devi. O mountain! In the time of Shraddha (the solemn funeral service in honor of the ancestors) he gets the highest position of the Pitris, who reads this Devi Gita to the Brahmins. Vyasa said: The Devi disappeared after describing all these words. The devas were happy and considered themselves blessed by the sight of the devi. O Janamejaya! The Haimavati took their birth in the House of the Himalayas and came to be known as the Gauri. Qankara, the deva of the devas, married her. Sadanana (Katrtika) was born from them. He killed the Tadaka Asura. O king! In ancient times, when the sea was churning, many precious stones were preserved. Back then the Devas were there and chanted hymns to the Devi with a focused mind to get Lakshmi Devi. To show himself to the devas, Rama Devi rose from the ocean. The Devas gave Lakshmi to Vishnu, Lord of the Vaikuntha. Vishnu was very happy with Lakshmi. O king! This is how I described the greatness of the Devi and the birth of Gauri and Lakshmi for you. Your wishes are fulfilled when you hear this. O king! I have described this secret to you. Be careful not to reveal it to another body. That is the secret of the Gita, it must be carefully hidden. O a pure heart! I told you this divine and sin-destroying tale when you asked. What do you want to hear next? Tell me!