DEVI BHAGAVATHAM IX (9) Skandha Ch.19.

Chapter XIX

On the going of the Devas to Vaikuntha after Tulasî’s marriage with S’ankhachûda

1. Nârada said :-- “O Bhâgavân! Wonderful is the story that has been now recited by you. My ears are not satisfied. So tell me what happened afterwards.”

2-94. Nârâyana said :-- O Nârada! The Creator Brahmâ, blessing them, departed to His own abode. The Dânava married Tulasî under the Gandharba method. The celestial drums sounded and the flowers were showered. In the beautiful lovely house the Dânavendra, remained in perfect enjoyment. Tulasî, too, being busy with fresh intercourses, became almost mad after them. The chaste Tulasî and S’ankhachûda both became deeply immersed in the ocean of bliss in their sexual union and began to enjoy sixty-four sorts of amorous sports. In the S’âstras on love affairs, all the connections of limbs with limbs that are described, as the lover and the loved desire, they both enjoyed those with perfect freedom and pleasure. The place was solitary; to add to it, the scenery was grand and lovely; so nothing remained untasted of the several tastes of amorous pleasures. On the banks of the river, in flower-gardens, they slept on the flower beds smeared with sandal-paste, and enjoyed the amorous pleasures. Both were adorned with jewel ornaments; both were skilled in amorous practices; so no one desisted. The chaste Tulasî out of her nimbleness due to young age, easily stole into the heart of her husband. S’ankhachûda, too, a great expert in knowing other’s amorous sentiments, attracted the heart of Tulasî. Tulasî obliterated the sandal marks from the breast of the King and the sign of tilak from his nose. 

DEVI BHAGAVATHAM IX (9) Skandha Ch.18.

Chapter XVIII

On the union of S’ankhachûda with Tulasî

1-26. Nârâyana said :-- Thus highly pleased, Tulasî went to sleep with a gladdened-heart. She, the daughter of Vrisadhvaja, was then in her blooming youth and while asleep, the Cupid, the God of five arrows, shot at her five arrows (by which one gets enchanted and swooned). Though the Devî was smeared with sandal paste and She slept on a bed strewn with flowers, her body was felt as if being burnt. Out of joy, the hairs stood on their ends all over her body; her eyes were reddened and her body began to quiver. Sometimes She felt uneasiness, sometimes dryness; sometimes She got faint; sometimes drowsiness and sometimes again pleasantness; sometimes she became conscious, sometimes sorrowful. Sometimes she got up from her bed; sometimes she sat; and sometimes she fell again to sleep. The flower-bed, strewn with sandal-paste, appeared to her full of thorns; nice delicious fruits and cold water appeared to her like poison. Her house appeared to her like a hole in a ground and her fine garments seemed to her like fire. The mark of Sindûra on her forehead appeared, as it were, a boil, a sore. She began to see in her dreams that one beautiful, well clothed, humorous, young man with smile in his lips, appeared to her. His body was besmeared with sandal-paste and decked with excellent jewels; garlands of forest flowers were suspending from his neck. Coming there, he was drinking the honey of her lotus face. He was speaking on love themes and on various other sweet topics. As if he was embracing amorously and enjoying the pleasures of intercourse. After the intercourse he was going away; again he was coming near. 

DEVI BHAGAVATHAM IX (9) Skandha Ch.17.

Chapter XVII

On the anecdote of Tulasî

1-19. S’rî Nârâyana said :-- O Nârada! The wife of Dharmadhvaja was Mâdhavî. Going to the Gandhamâdan mountain, She began to enjoy, with great gladness, the pleasures with the king Dharmadhvaja. The bed was prepared, strewn with flowers and scented with sandalpaste.  She smeared all over her body with sandal-paste. The flowers and cool breeze in contact with the sweet scent of sandal-paste began to cool the bodies. Mâdhavî was the jewel amongst women. Her whole body was very elegant. Besides it was adorned all over with jewel ornaments. As she was humorous, so the king was very expert in that respect. It seemed as if the Creator created especially for Dharmadhvaja, the humorous lady Mâdhavî expert in amorous affairs. Both of them were skilled in amorous sports. So no one did like to desist from amorous enjoyments. One hundred divine years passed in this way, day and night passed unnoticed. 

DEVI BHAGAVATHAM IX (9) Skandha Ch.16.

Chapter XVI

On the incarnation of Mahâ Laksmî in the house of Kus’adhvaja

1-30. S’rî Nârâyana said :-- O Muni! Dharmadhvaja and Kus’adhvaja practised severe tapasyâs and worshipped Laksmî. They then got separately their desired boons. By the boon of Mahâ Laksmî, they became again the rulers of the earth. They acquired great religious merits and they also had their children. The wife of Kus’adhvaja was named Mâlâvatî. After a long time, the chaste wife delivered one daughter, born of the parts of Kamalâ. The daughter, on being born, became full of wisdom. On being born, the baby began to sing clearly the Vedic mantrams from the lying-in-chamber. Therefore She was named Vedavatî by the Pundits. She bathed after her birth and became ready to go to the forest to practise severe tapas. Everyone then, tried earnestly to dissuade her, devoted to Nârâyana, from the enterprise. But she did not listen to anybody. She went to Puskara and practised hard tapasyâ for one Manvantara. Yet her body did not get lean a bit; rather she grew more plumpy and fatter. By degrees her youth began to show signs in her body; one day she heard an incorporeal voice from the air above, “O Fair One! In your next birth S’rî Hari, adored by Brahmâ and other gods, will be your husband.” Hearing this, her joy knew no bounds. She went to the solitary caves in the Gandhamâdan mountain to practise tapas again. 

DEVI BHAGAVATHAM IX (9) Skandha Ch.15.

Chapter XV

On the anecdote of Tulasî

1-6. Nârada said :-- O Bhagavân! How came the pure chaste Tulasî to be the wife of Nârâyana? Where was Her birth place? And what was She in Her previous birth? What family did She belong to? Whose daughter was She? And what austerities did She practise, that She got Nârâyana for Her husband, Who is above Prakriti, not liable to change without any effort, the Universal Self, Para Brahmâ and the Highest God; Who is the Lord of all, omniscient, the Cause of all, the Receptacle of all, Omnipresent, and the Preserver of all. And how did Tulasî, the chief Devî of Nârâyana, turn out into a tree? Herself quite innocent, how She was attacked by the fierce Asura? O Remover of all doubts! My mind, plain and simple, has become restless. I am eager to hear all this. So kindly cut asunder all my doubts.

DEVI BHAGAVATHAM IX (9) Skandha Ch.14.

Chapter XIV

On the story of Gangâ becoming the wife of Nârâyana

1-2. Nârada said :-- O Lord! Gangâ, Laksmî, Sarasvatî, and the world purifying Tulasî, these four, are dearest to Nârâyana. Out of these, Gangâ went from the region of Goloka to Vaikuntha. So I have heard. But how did She come to be the wife of Nârâyana. I have not heard. Kindly describe this.

3. Nârâyana said :-- Brahmâ came from Goloka to the region of Vaikuntha accompanied by Gangâ.

DEVI BHAGAVATHAM IX (9) Skandha Ch.13.

Chapter XIII

On the anecdote of Gangâ

1. Nârada said :-- O Lord of the Devas! Kindly say in what Loka did Gangâ go after 5000 (five thousand) years of the Kali Yuga?

2-4. Nârâyana said :-- The Bhâgîrathî Gangâ came down to Bhârata under the curse of Bhâratî; and when the term expired, She went back, by the Will of God, to the region of Vaikuntha. Also at the end of the period of their curses, Bhâratî and, Laksmî, too, left Bhârata and repaired to Nârâyana. Gangâ, Laksmî, and Sarasvatî, these three and Tulasî all these four are so very dear to S’rî Hari.

5-6. Nârada said :-- How did Gangâ appear from the lotus feet of Visnu? Why did Brahmâ put Her in His Kamandalu? I have heard that Gangâ is the wife of S’iva; how then, came She to be the wife of Nârâyana? Kindly describe all these in detail to me.

DEVI BHAGAVATHAM IX (9) Skandha Ch.12.

Chapter XII

On the origin of Gangâ

1-15. Nârâyana said :-- O Nârada! Now about the meditation (Dhyân) of the Devî Gangâ as per Kânva S'âkhâ, which destroys all the sins, O Gange! Of white colour like white lotuses! Thou destroyest all the sins of men. Thou hast appeared from the body of S’rî Krisna. Thou art powerful like Him. Thou art very chaste and pure. Thou hast worn the raiment, uninflammable and decorated all over with ornaments made of jewels. Thou art more brilliant than one hundred autumnal Moons. Thou art also well pleased with a smile on Thy lips. And Thou art always of steady youthful beauty (that never wanes). Thou art dear to Nârâyana, calm and of peaceful temper, and proud of being His with His fortune. Thou bearest the braid of hair, decked with garlands of Mâlatî flowers; Thy cheeks are anointed with sandal dots, with Sindûra bindu (dots of red powder, vermilion) and well adorned with various artistic lines made of musk. Thy garment and Thy beautiful lips are more red than the ripe Bimba fruit (the red fruit of a cucurbitaceous plant); Thy teeth vie as it were, with the rows of pearls. How lovely are Thy eyes! How delightsome is Thy side-long glance! How close are Thy breasts like Bel fruits! Thy loins are thicker and more solid then the plantain trees. How do Thy feet look beautiful, defying the beauty of the Sthalapadma (ground Lotus)! How do the red sandals look lovely with Kunkuma and alaktak (red powder)! What a red tinge Thy feet have shewn with the honey of Pârijâta flower that is seen on the head of Indra. The Devas, the Siddhas, the Munis, offer always Arghyas (offerings of rice with Durba grass) at Thy feet; the ascetics bow down at Thy feet, and it seems as though so many lines of bees are on Thy lotus feet. O Mother! Thy lotus feet give liberation to those that want Mukti and enjoyment to those that want Bhukti (enjoyments). O Mother! Thou art the boon; Thou art the chief excellent; Thou grantest boons and Thou showest Thy favour to Thy devotees; Thou bestowest the Visnupadam (the place of Visnu); but Thou hast come from the feet of Visnu. Thus meditating on the Devî Gangâ flowing by three routes (in Heaven, earth and infernal regions), the bestower of good things one should offer to the Devî sixteen things :-- Âsana, Pâdya, Arghya, water for bathing, ointment (anûlepana), Dhûpa (scents), Dîpa (lights), Naivedya (offerings of food), betel, cool water, clothings, ornaments garlands, sandal-paste, Âchamanîya (water for sipping), and beautiful beddings and worship Her with these. Then, with folded hands, one should perform stotra to Her and bow down to Her with devotion. Thus the worshipper gets the fruits of A'svamedha sacrifice.