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31-41. The inmost of Susumnâ is Vichtrâ or Chitrinî Bhûlingam nâdî
(of the form of a cobweb) in the middle of which resides the Ichchâ
(will), Jñâna (knowledge) and Kriyâ (action) S'aktîs, and
resplendent like the Millions of Suns. Above Him is situated Hrîm, the Maya
Vîja Harâtmâ with "Ha" and Chandravindu repesenting
the Sound (Nâda). Above this is the Flame, Kula Kundalinî (the Serpent
Fire) of a red colour, and as it were, intoxicated. Outside Her is the
Âdhâra Lotus of a yellow colour having a dimension of four digits and
Comprising the four letters "va", "s'a", "sa",
and "sa". The Yogis meditate on this. In its centre is the hexâgonal
space (Pîtham). This is called the Mûlâdhâra for it is the base and
it supparts all the six lotuses. Above it is the Svâdhisthâna Chakra,
fiery and emitting lustre like diamond and with six petals representing
the six letters "ba", "bha", "ma", "ya",
"ra", "la". The word "Sva" means "Param
Lingam" (superior Male Symbol). Therefore the sages call this
"Svâdhisthân Chakram. Above it is situated the "Manipura
Chakram" of the colour of lightning in clouds and very fiery; it
comprises the ten Petals, comprising the 10 letters da, dha, na, ta, tha,
da, dha, na, pa, pha. The lotus resembles a full blown pearl; hence it
is "Manipadma." Visnu dwells here. Meditation here leads to
the sight of Visnu, Above it is "Anâhata" Padma with the
twelve petals representing, the twelve letters Ka, Kha, Gha, m###,
(cha), (chha), (Ja), (Jha,) Îya, ta, and tha. In the middle is Bânalingam,
resplendent like the Sun. This lotus emits the soutid S'abda Brabma,
without being struck; therefore it is called the Anâhata Lotus. This is
the source of joy. Here dwalls Rudra, the Highest Person."
42-43. Above it is situated the Vis'uddha Chakra of the sixteen
petals, comprising the sixteen letters a, â, i, î, u, û, ri, ri, li,
lri, e, ai, o, ar, am, ah. This is of a smoky colour, highly lustrous,
and is situated in the throat. The Jîvâtmâ sees the Paramâtmâ (the
Highest Self) here and it is purified; hence it is called Vis'uddha.
This wonderful lotus is termed Âkâs'a.
44-45. Above that is situated betwixt the eyebrows the excedingly
beautiful Ajñâ Chakra with two petals comprising the two letters
"Ha," and Ksa. The Self resides in this lotus. When persons
are stationed here, they can see everything and know of the present,
past and future. There one gets the commands from the Highest Deity (e.
g. now this is for you to do and so on); therefore it is called the Ajñâ
Chakra.
46.47. Above that is the Kailâs'a Chakra; over it is the Rodhinî
Chikra. O One of good vows! Thus I have described to you all about the
Âdhâra Chakras. The prominent Yogis say that above that again, is the
Vindu Sthân, the seat of the Supreme Deity with thousand petals. O Best
of Mountains! Thus I declare the best of the paths leading to Yoga.
48. Now bear what is the next thing to do. First by the "Pûraka",
Prânâyâma, fix the mind on the Mulâdhâra Lotus. Then contract and
arouse the Kula Kundalinî S'aktî there, between the anus and the
genital organs, by that Vâyu.
49. Pieme, then, the Lingams (the lustrous Svayambhu Âdi Lingam) in
the several Chakras above-mentioned and transfer along with it the heart
united with the S'akti to the Sahasrâra (the Thousand petalled Lotus).
Then meditate the S'aktî united with S'ambhu there.
50-51. There is produced in the Vindu Chakra, out of the intercourse
of S'iva and S'aktî, a kind of nectar-juice, resembling a sort of
red-dye (lac). With that Nectar of Joy, the wise Yogis make the Maya
S'aktî, yielding successes in Yoga, drink; then pleasing all the Devas
in the six Chakras with the offerings of that Nectar, the Yogi brings
the S'aktî down again on tho Mûlâdhâra Lotus.
52. Thus by daily practising this, all the above mantras will no
doubt, be made to come to complete success.
53-54. And one will be free from this Samsâra, filled with old age
and death, etc. O Lord of Mountains! I am the World Mother; My devotee
will get all My qualities; there is no doubt in this. O Child! I have
thus described to you the excellent Yoga, holding the Vâyu (Pavana Dhârana
Yoga).
55. Now hear from Me the Dhârânâ Yoga. To fix thoroughly one's
heart on the Supremely Lustrous Force of Mine, pervading all the
quarters, countries, and all time leads soon to the union of the Jîva
and the Brahma.
56-58. If one does not quickly do this, owing to impurities of heart,
then the Yogi ought to adopt what is called the "Avayava
Yoga." O Chief of Mountains! The Sâdhaka should fix his heart on
my gentle hands, feet and other limbs one by one and try to conquer each
of these places. Thereby his heart would be purified. Then he should fix
that purified heart on My Whole Body.
59-62. The practiser must practise with Japam and Homam the Mantram
till his mind be not dissolved in Me, My Consciousness. By the practise
of meditating on the Mantra, the thing to be known (Brahma) is
transformed into knowledge. Know this as certain, that the Mantra is
futile without Yoga and the Yoga is futile without the Mantra. The
Mantra and the Yoga are the two infalliable means to realise Brahma. As
the jar in a dark room is visible by a lamp, so this Jîvâtmâ,
surrounded by Maya is visible by means of Mantra to the Paramâtmâ
(the Highest Self). O Best of Mountains! Thus I have described to you
the Yogas with their Angas (limbs). You should receive instructions
about them from the mouth of a Gura; else millions of S'âstras will
never be able to give you a true realisation of the meanings of the
yogas.
Here ends the Thirty-fifth Chapter of the Seventh Book on the Yoga
and the Mantra Siddhi in the Mahâ Purânam S'ri Mad Devi Bhagavatam of 18,000 verses, by Maharsi Veda
Vyasa.
Chapter 36
On the Highest Knowledge of Brahma
1-4. S'ri Devi said:--"O Himâlayâs! Thus making one's own
self attached to the Yoga by the above-mentioned process and sitting on
a Yoga posture, one should mediate on My Brahma Nature with an unfeigned
devotion. (How the knowledge of that Formless Existence and Imperishable
Brahmaki arises, now hear.) He is manifest, near, yea, even moving in
the hearts of all beings. He is the well-known Highest Goal. Know that
all this whatever, waking, dreaming, or sleeping, which moves, breathes
or blinks, is founded on Him. He is higher than Being and Non-being:
higher than the Wisdom, He is the Best Object of adoration for all
creatures. He is brilliant, smaller than the smallest and in Him the
worlds are founded and the Rulers thereof. He is the Imperishable
Brahman. He is the Creator (Life), the Revealer of Sacred Knowledge
(speech) and Omniscient (or the Cosmic Mind). This is the Truth. He is
immortal, O Saumya! Know that He is the target to be hit.
Note.--The words "higher than wisdom" mean higher than
Brahmâ. (Brahmais the highest of all Jîvas, higher than Brahmameans higher than all creatures. The word Vijñâna denotes
Brahmaas
we find in the following speech of Brahmain the Bhâgavat Purâna)
"I, the Wisdom Energy (Vijñâna-S'akti) was born from the navel of
this Being resting on the Waters and possessed of the Infinite
Powers."
Visnu is called "Prana," becauge he is the leader of all (Prâna-netri).
He is called Vâk, because He is the Teacher of all; Visnu is called
Manas because He is the adviser of all (Mantri). He is the Controller of
all the Jîvas.
The third verse lays down that Brahman is to be meditated upon or
that the Manana should be performed; as the second verse teaches that
Dhyâna or concentration also is necessary.
5-6. Take hold of the Mystic Name as the bow, and know that the
Brahman is the aim to be hit. Put on this the great weapon (Om), the
arrow (of the mind) sharpened by meditation. Withdraw thyself from all
objects, and with the mind absorbed in the idea of Brahman, hit the aim;
for know, O Saumya! That Imperishable alone to be the Mark. The Great
name"Om" is the bow, the mind is the arrow, and the Brahman is
said to be the mark. It is to be hit by a man whose thoughts are
concentrated, for then he enters the target.
Note.--Thus S'ravana, Manana, and Dhyâna of Brahman have been
taught. This is the method of Brahma-upâsanâ.
7. In Him are woven the heavens, and the interspaces, and mingle also
with the senses. Know Him to be the one Support of all, the Âtman.
Leave off all other words (as well as the worship of other deities).
This (Âtman) is the refuge of the Immortals.
"He is the bridge of the Immortal"--the words Amrita or
Immortal means Mukta Jîvas. In the Vedânta Sûtra I, 32, it has been
taught that the Lord is the refuge of the Muktas. So also that "He
is the Highest Goal of the Muktas."
8-9. In Him the life-webs (nâdis) are fastened, as the spokes to the
nave of a chariot; He is this (Âtman) that pervades the heart, and by
his own free will manifests Himself in diverse ways (as Visva, Taijasa,
etc., in waking, sleeping, etc., states); and also as One as Prâjña in
the dreamless state. Meditate on the Âtman as Om (full of all
auspicious qualities and who is the chief aim of the Vedas), in order to
acquire the knowledga of the Paramâtman, Who is beyond the Prakriti and
the S'ri Tattva. Your welfare consists in such knowledge.
Note.--This shows that Brahman is the Antaryâmin Purusa. He resides
in the heart where all the 72,000 Nâdis meet, as the spokes meet in the
navel of the wheel. He moves within the organs, not for His own
pleasure, but to give life and energy to them all. The Om with all its
attributes must be constantly meditated upon. He manifests Himself in
manifold ways in the waking and idreaming stews as Vis'va and Taijasa;
while He manifests as One in the state of Susupti or Dreamless sleep as
Prâjñâ. He is beyond darkness; He has no mortal body. Meditate on
such Visnu in the heart in order to get the Supreme Brahman, with the
help of the Mantra Om. The result of such meditation is that there is
the welfare of yours--all evils will cease, and you will get the bliss
of the manifestation of the Divinity--your Real Self within your Heart.
10, He who is All-Wise, and All-Knowing, whose Greatness is thus
manifested in the worlds, is to be meditated upon as the Âtman residing
in the Ether, in the Fourth Dimensional Space, in the shining city of
Brahman (the Heart). He is the Controller of the mind and the Guide of
the senses and the body. He abides in the dense body, controlling the
heart. He, the Âtman, when manifesting Himself as the Blissful and
Immortal, is seen by the wise through the purity of the heart.
11. The fetters of the Jîvas are cut assander, the ties of
Linga-dehas and Prakriti are removed (the effects of all) his works
perish, when He is seen who is Supremely High (or when the Supremely
High looks at the Jîva.) [Note.--Visnu is Parâvare, because Parâ or
High Beings like Ramâ; Brahmâs, etc., are Avara or inferior in His
comparsion.)
[Note.--This shows the result of Divine Wisdom in the last verse. The
Avidyâ covers both Îs'varâ and Jîva. It prevents Îs'vara being,
seen by Jîva, and Jîva, seeing Îs'vara. It is a direct bondage of Jîva
and a metaphorical fetter of Îs'vara. Avidyâ is the name given to
Prakriti in Her active state. When Her three qualities Sattiva, Rajas
and Tamas, are actively manifest. Destruction of Avidyâ means putting
these Gunas in their latent state. There is a great difference between
the destruction of the Avidyâ--fetters as taught in this verse, and the
unloosening of them as previously described in this verse! There Avidyâ
still remained, for it was merely a Paroksa or intellectual apprehension
of Truth. Here Avidyâ itself is destroyed by Aparoksa or Intuitive
Knowledge of Brahman.
The bonds are five:--The lowest is the Avidyâ bond, then the
Lingadeha bond, then the Pramâchchâdaka Prakriti bond, the Kâma bond,
and the Karma bond. When all these bonds are destroyed, then the Jñânî
goes by the Path of Light to the Sântâmka Loka. Before proceeding
further all have to salute the S'is'u-mâra--the Dweller on the
threshhold--the hub of the Universe.
The Sis'umâra literally means the Infant Killer and means the
porpoise and is the name of a constellation, in the north, near the
Pole. It corresponds perhaps with the Draco or the Ursâ Minor. For a
fuller description of it, see Bhagam Purâna Book 5, Chapter 23. Here it
is a mystical reference to a Being of an exalted order, which every Jñânî
passes by, in his way beyond this Universe. It way correspond with the
ring-pass-not of the 'Secret Doctrine'! It is the name of Hari, also, as
we find the following verse "The Supreme Hari, the Support of
infinity of worlds and who is called Sis'umAra, is saluted by all
knowers of Brahma, on their way to the Supreme God.
12. The Brahman (called Sis'umâram) free from all passions and parts
(manifesto in the external world) in the highest Golden Sheath (the
Cosmic Egg). That is pure, that is the highest of Lights, it is that
which the knowers of Âtmân know. [Note.--"He is in the Centre of
the Cosmic (as Sis'umâra, the Light of all Cosmic Suns). He is even in
the centre of our Sun and illumining all planets."
In the first respect He is meditated upon as Sis'umara and in the
second as Gâyattrî." [Note.--In man, the Brahman manifests in the
heart or the Auric Egg, called the city of Brahman. In the Universe, He
manifests Himself in the Cosmic Egg, called the "Golden
Sheath." These are the two places where Brahman may be meditated
upon.]
This verse has been explained in two different ways: First, as
applying to S'is'umâra and secondly, as teaching how to meditate on Nârâyana
in the Sun, The "Golden sheath" would then mean the Solar
sphere. The Supremely High Brahman resides in the excellent Golden
Sheath. He is Pure and Without parts.
13. The Sun does not shine there in His Presence nor the Moon and the
Stars (for His Light is gieater than theirs, they appear as if dark in
that Effulgence, like the candle-light in the Sun. Nor do these
lightnings, and much less this fire shine there. When He shines,
everything shines after Him; by His Light all this becomes manifest.
Him the Sun does not illumine nor the moon and the stars. Nor do
these lightnings; much less this Fire illumines Him. When He illumines
all (the Sun, etc.,) than they shine after (Him with His light). This
whole Universe reveals His Light (is His Light and its Light is His).
Note.--The Sun, etc., do not illumine Him, i.e., cannot make Him
manifest.
14. The Eternally Free is verily this Brahman only. He is in the
West, in the North and the South, in the Zenith and the Nâdir. The
Brahman alone is; it is He who pervades all directions. This Brahman
alone is it who pervades, This Brahman alone is the Full (that exists in
all time the Eternity). This Brahman is the Best:--
This (idam) Brahman is alone the Vis'vam or Infinity or Full (pûrnâm).
This alone is the Best, the Highest of all. As the word "idam"
is used several times in this verse, it qualifies the word Brahman and
not "vis'vam," [Note.--The Brahman was taught to be meditated
upon fully in the Heart and the Hiranmaya Kos'a. But lest one should
mistake that He is thus limited in those two places, one is to infer
that they are selected as the best.
15-16, The man who realises thus is satisfied and has all that he
wants to do and is considered as the best. He becomes Brahman and his
Self is pleased and he neither wants anything nor becomes sorry. O King!
Fear comes from the idea of a second; where there is no second, fear
does not exist. No danger then arises for him to be separated from Me.
Nor I also get separated from him.
17. O Himâlayâs! Know that I am he and he is I. Know that I am seen
there where My Jñânî resides.
18. Neither I dwell in any sacred place of pilgrimage, nor do I live
in Kailâsa nor in Vaikuntha nor in any other place. I dwell in the
heart lotus of My Jñânî.
19. The blessed man who worships once My Jñânî, gets Koti times
the fruit of worshipping Me. His family is rendered pure and his mother
becomes blessed. He whose heart is diluted in the all-pervading Brahma
Consciousness, purifies this whole world. There is no doubt in this.
20. O Best of Mountains! I have now told everything that you asked
about Brahma Jñâna. Nothing now remains to be further described.
21. This Brahma Vidyâ (science of the knowledge of Brahma) is to be
imparted to the eldest son, who is devoted and of good character and to
him who is endowed with the good qualities as enumerated in the S'âstras
and not to be given to any other person.
22. He who is fully devoted to his Ista Deva and who is equally
devoted to his Guru, to him the high-minded persons should declare the
Brahma Vidyâ.
23. Verily, he is God himself, who advises this Brahma Vidyâ; no one
is able to repay the debts due to him.
24. He who gives birth to a man in Brahma, is, no doubt, superior to
the ordinary father; for the birth that a father gives is destroyed; but
the birth in Brahma that is given by the Guru is never destroyed.
25. So the S'ruti says:--Never do harm to the Guru who imparts the
knowledge of Brahma.
26. In all the Siddhântas (decided couclusimis) of the S'âstras, it
is stated that the Guru who imparts the knowledge of Brahman is the best
and the most honourable. If S'iva, becomes angry, the Guru can save; but
when the Guru becomes angry, S'ankara cannot save. So the Guru should be
served with the utmost care.
27. So the Guru must be served with all the cares that are possible
by body, mind, and word one should always please Him. Otherwise he
becomes ungratefal and he is not saved.
28. O Best of Mountains! It is very difficult to acquire Brahma. Jñâna.
Hear a story. A Muni named Dadhyam of Atharvana family went to Indra and
prayed to him to give Brahma Jñâna. Indra said: "I would give you
Brahma-Jñâna, but if you impart it to any other body, I would sever
your head." Dadhyarna agreed to this and Indra gave him the Brahma-Jñâna.
After a few days, the two As'vins came to the Muni and prayed for Brahma
Vidyâ, The Muni said:--"If I give you the Brahma-Vidyi, Indra,
will cut off my head." Hearing this the two As'vins said
:--"We will cut your head and keep it elsewhere and we will attach
the head of a horse to your body. Instruct us with the mouth of this
horse and when Indra will cut off your this mouth, we will replace your
former head." When they said so, the Muni gave them the Brahma-Vidyâ.
Indra cut off his head by his thunderbolt. When the horse-head of the
Muni was cut off, the two physicians of the Devas replaced his original
head. This is widely known in all the Vedas.
O Chief of Mountains! He becomes blessed who gets this the Brahma-Vidyâ.
Here ends theThirty-sixth Chapter of the Seventh Book on the Highest
Knowledge of Brahma in the Mahapurânam, S'rî Mad Devi Bhagavatam, of
18,000 verses, by Maharsi Veda Vyasa.
Chapter 37
On Bhakti Yoga
1. The Himâlayâs said:--"O Mother! Now describe your Bhaki
Yoga, by which ordinary men who have no dispassion get the knowledge of
Brahma easily.
2-10. The Devi said:--"O Chief of Mountains! There are three
paths, widely known, leading to the final liberation (Moksa). These are
Karma Yoga, Jñâna Yoga and Bhakti Yoga. Of these three, Bhakti Yoga is
the easiest in all respects; people can do it very well without
incurring any suffering to the body, and bringing the mind to a perfect
concentration. This Bhakti (devotion) again is of three kinds as the
Gunas are three. His Bhakti is Tâmasî who worships Me, to pain others,
being filled with vanity and jealousy and anger. That Bhakti is Râjâsic,
when one worships Me for one's own welfare and does not intend to do
harm to others. He has got some desire or end in view, some fame or to
attain some objects of enjoyments and ignorantly, and thinking himself
different from Me, worships Me with greatest devotion. Again that Bhakti
is Sâttvikî when anybody worships Me to purify his sins, and offers to
Me the result of all his Karmas, thinking that Jîva and Îs'vara are
separate and knoxing that this action of his is authorized in the Vedas
and therefore must be observed. This Sâttvikî Bhakti is different from
the Supreme Bhakti as the worshippers think Me separate; but it leads to
the Supreme Bhakti. The other two Bhaktis do not lead to Parâ Bhakti
(the Supreme Bhakti or the Highest unselfish Love.)
11-20. Now hear attentively about the Parâ Bhakti that I am now
describing to you. He who hears always My Glories and recites My Name
and whose mind dwells always, like the incessant flow of oil, in Me Who
is the receptacle of all auspicious qualities and Gunas. But he has not
the least trace of any desire to get the fruits of his Karma; yea he
does not want Sâmîpya, Sârsti, Sâyujya, and Sâlokya and other forms
of liberations! He becomes filled with devotion for Me alone, worships
Me only; knows nothing higher than to serve Me and he does not want
final liberation even. He does not like to forsake this idea of Sevya
(to he served) and Sevaka (servant who serves). He always meditates on
Me with constant vigilance and actuated by a feeling of Supreme
Devotion; he does not think himself separate from Me but rather thinks
himself "that I am the Bhagavatî." He considers all the Jîvas
as Myself and loves Me as he loves himself. He does not make any
difference between the Jîvas and myself as he finds the same Chaitanya
everywhere and mainfested in all. He does not quarrel with anybody as he
has abandoned all ideas about separateness; he bows down, and worships
the Chândâlas and all the Jîvas. He who becomes filled with devotion
to Me whenever he sees My place, My devotees, and hears the Sâstras,
describing My deeds, and whenever he meditates on My Mantras, he becomes
filled with the highest love and his hairs stand on their ends out of
love to Me and tears of love flow incessantly from both his eyes; he
recites My name and My deeds in a voice, choked with feelings of love
for Me. [N. B.--The Parâ Prema Bhakti is like the maddening rush of a
river to the Ocean; thence in the shape of vapour to the highest; Himâlayân
Mountain peaks to be congealed into snow where various plays of bright
colours take place.]
21-30. O Lord of the mountains! He worships Me with intense feeling
as the Mothee of this Universe and the Cause of all causes. He performs
the daily and occasional duties and all My vows and sacrifices without
showing any miserly feeling in his expenditure of money. He naturally
longs to perform My festivities and to visit places where My Utsabs are
held. He sings My name loudly and dances, being intoxicated with My
love, and has no idea of egoism and is devoid of his body-idea, thinking
that the body is not his. He thinks that whatever is Prârabdha (done in
his previoas lives) must come to pass and therefore does not become
agitated as to the preservation of his body and soul. This sort of
Bhakti is called the Parâ Bhakti or the Highest Devotion. Here the
predominent idea is the idea of the Devi and no other idea takes its
place. O Mountain! He gets immediately dissolved in My Nature of
Consciousness whose heart is really filled with such Parâ Bhakti or All
Love. The sages call the limiting stage of this devotion and dispassion
as Jñâna (knowledge). When this Jñâna arises, Bhakti and dispassion
get their ends satisfied. Yea! He goes then to the Mani Dvîpa, when his
Ahamkâra does not crop up by his Prârabdba Karma, though he did not
fail to give up his life in devotion. O Mountain! That man enjoys there
all the objects of enjoymerits, though unwilling and at the end of the
period, gets the knowledge of My Consciousness. By that he attains the
Final Liberation for ever. Withqut this Jñâna, the Final Liberation is
impossible.
31-33. He realises Para Brahma who gets in this body of his the above
Jñâna of the Pratyak Âtmâ in his heart; when his Prâna leaves his
body, he does not get re-birth. The S'ruti says:--"He, who knows
Brahma, becomes Brahma." In the logic of Kantha, Châmîkara, (gold
on the neck) the ignorance vanishes. When this ignorance is destroyed by
knowledge, he attains all his knowledge the object to be attained, when
he recoginises the gold on his neck.
34-37. O Best of Mountains! This My consciousness is different from
the perceived pots, etc., and unperceived Maya. The image of this
Paramâtmâ is seen in bodies other than the Âtmâ as the image falls
in a mirror; as the image falls in water, so this Paramâtmâ is seen in
the Pitrilokas. As the shadow and light are quite distinct, so in My
Manidvîpa, the knowledge of oneness without a second arises. That man
resides in the Brahma Loka for the period of a Kalpa who leaves his body
without attaining Jñâna, though he had his Vaîrâgyam. Then he takes
his birth in the family of a pure prosperous family and practising again
his Yoya habits, gets My Consciousness.
38-45. O King of Mountains! This Jñâna arises after many births it
does not come in one birth; so one should try one's best to get this Jñâna.
If, attaining this rare human birth, one does not attain this Jñâna,
know that a great calamity has befallen to him. For this human birth is
very hard to attain; and then the birth in a Brâhmin family is rarer;
moreover amongst the Brâhmins, the knowledge of the Veda (the
Consciousness is exceedingly rare.) The attaining of the six qualities
(which are considered as six wealth), restraint of passions, etc.; the
success in Yoga and the acquisition of a pure real Guru, all these are
very hard to be attained in this life. O Mountain! The maturity and the
activities of the organs of the senses, and the purification of the body
according to the Vedic rites are all very difficult to attain. Know this
again that to get a desire for final liberation is acquired by the
merits acquired in many births. That man's birth is entirely futile, who
attaining all the above qualifications does not try his best to attain
this Jñâna, So one should try one's best to acquire the Jñâna. Then,
at every moment, he gets the fruits of the As'vamedha sacrifice. There
is no doubt in this. As ghee (clarified batter) resides potentially in
milk, so the Vijñâna Brahma resides in every body. So make the mind
the churning rod and always churn with it. Then, by slow degrees, the
knowledge of Brahma will be attained.
Man attains blessedness when he gets this Jñâna; so the Vedânta
says: Thus I have described to you in brief, O King of Mountains! all
that you wanted to hear. Now what more do you want?
Here ends the Thirty-seventh Chapter of the Seventh Book on the
glories of Bhakti in the Mahâ Purânaman, S'ri Mad Devi Bhagavatam,
of 18,000 Verses, by Maharsi Veda Vyasa.
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