Shuka's Renunciation

Verse 1 (devibhagavatam.1.15.1)

श्रीशुक उवाच । नाहं गृहं करिष्यामि दुःखदं सर्वदा पितः । वागुरासदृशं नित्यं बन्धनं सर्वदेहिनाम् ॥ 15.1 ॥

śrīśuka uvāca nāhaṁ gṛhaṁ kariṣyāmi duḥkhadaṁ sarvadā pitaḥ vāgurāsadṛśaṁ nityaṁ bandhanaṁ sarvadehinām

Shri Shuka said: I shall not make a household, O father — it is ever a source of sorrow, an eternal snare, like a net, a bondage for all embodied beings.

Verse 2 (devibhagavatam.1.15.2)

धनचिन्तातुराणां हि क्व सुखं तात दृश्यते । स्वजनैः खलु पीड्यन्ते निर्धना लोलुपा जनाः ॥ 15.2 ॥

dhanacintāturāṇāṁ hi kva sukhaṁ tāta dṛśyate svajanaiḥ khalu pīḍyante nirdhanā lolupā janāḥ

Where indeed, father, is happiness seen among those tormented by anxiety over wealth? Poor, greedy people are indeed tormented by their own kin.

Verse 3 (devibhagavatam.1.15.3)

इन्द्रोऽपि न सुखी तादृग्यादृशो भिक्षुनिःस्पृहः । कोऽन्यः स्यादिह संसारे त्रिलोकीविभवे सति ॥ 15.3 ॥

indro'pi na sukhī tādṛgyādṛśo bhikṣuniḥspṛhaḥ ko'nyaḥ syādiha saṁsāre trilokīvibhave sati

Even Indra is not as happy as a desireless mendicant; who else, then, could be, in this world, even with the wealth of the three worlds at hand?

Verse 4 (devibhagavatam.1.15.4)

तपन्तं तापसं दृष्ट्वा मघवा दुःखितोऽभवत् । विघ्नान्बहुविधानस्य करोति च दिवस्पतिः ॥ 15.4 ॥

tapantaṁ tāpasaṁ dṛṣṭvā maghavā duḥkhito'bhavat vighnānbahuvidhānasya karoti ca divaspatiḥ

Seeing an ascetic performing austerity, Maghavan becomes distressed, and the lord of heaven creates manifold obstacles for him.

Verse 5 (devibhagavatam.1.15.5)

ब्रह्मापि न सुखी विष्णुर्लक्ष्मीं प्राप्य मनोरमाम् । खेदं प्राप्नोति सततं सङ्ग्रामैरसुरैः सह ॥ 15.5 ॥

brahmāpi na sukhī viṣṇurlakṣmīṁ prāpya manoramām khedaṁ prāpnoti satataṁ saṅgrāmairasuraiḥ saha

Brahma is not happy; Vishnu, even having obtained the enchanting Lakshmi, ever meets with distress in battles against the asuras.

Verse 6 (devibhagavatam.1.15.6)

करोति विपुलान्यत्नांस्तपश्चरति दुश्चरम् । रमापतिरपि श्रीमान्कस्यास्ति विपुलं सुखम् ॥ 15.6 ॥

karoti vipulānyatnāṁstapaścarati duścaram ramāpatirapi śrīmānkasyāsti vipulaṁ sukham

He makes vast efforts and performs the most arduous austerities; even the lord of Lakshmi, though glorious — who, then, has abundant happiness?

Verse 7 (devibhagavatam.1.15.7)

शङ्करोऽपि सदा दुःखी भवत्येव च वेद्म्यहम् । तपश्चर्यां प्रकुर्वाणो दैत्ययुद्धकरः सदा ॥ 15.7 ॥

śaṅkaro'pi sadā duḥkhī bhavatyeva ca vedmyaham tapaścaryāṁ prakurvāṇo daityayuddhakaraḥ sadā

Even Shankara, I know, is ever unhappy indeed, constantly performing austerity, and constantly waging war against the daityas.

Verse 8 (devibhagavatam.1.15.8)

कदाचिन्न सुखी शेते धनवानपि लोलुपः । निर्धनस्तु कथं तात सुखं प्राप्नोति मानवः ॥ 15.8 ॥

kadācinna sukhī śete dhanavānapi lolupaḥ nirdhanastu kathaṁ tāta sukhaṁ prāpnoti mānavaḥ

A wealthy but greedy man never sleeps happily; how, then, father, could a poor man ever attain happiness?

Verse 9 (devibhagavatam.1.15.9)

जानन्नपि महाभाग पुत्रं वा वीर्यसम्भवम् । नियोक्ष्यसि महाघोरे संसारे दुःखदे सदा ॥ 15.9 ॥

jānannapi mahābhāga putraṁ vā vīryasambhavam niyokṣyasi mahāghore saṁsāre duḥkhade sadā

Even knowing this, O greatly fortunate one, will you nevertheless commit your own son, born of your seed, to this most terrible, ever-sorrow-giving world?

Verse 10 (devibhagavatam.1.15.10)

जन्मदुःखं जरादुःखं दुःखं च मरणे तथा । गर्भवासे पुनर्दुःखं विष्ठामूत्रमये पितः ॥ 15.10 ॥

janmaduḥkhaṁ jarāduḥkhaṁ duḥkhaṁ ca maraṇe tathā garbhavāse punarduḥkhaṁ viṣṭhāmūtramaye pitaḥ

There is sorrow in birth, sorrow in old age, and likewise sorrow in death; and there is sorrow again in the womb, O father, amid excrement and urine.

Verse 11 (devibhagavatam.1.15.11)

तस्मादतिशयं दुःखं तृष्णालोभसमुद्भवम् । याञ्चायां परमं दुःखं मरणादपि मानद ॥ 15.11 ॥

tasmādatiśayaṁ duḥkhaṁ tṛṣṇālobhasamudbhavam yāñcāyāṁ paramaṁ duḥkhaṁ maraṇādapi mānada

Beyond that, there is even greater sorrow, born of craving and greed; in the act of begging there is the greatest sorrow, worse even than death, O giver of honor.

Verse 12 (devibhagavatam.1.15.12)

प्रतिग्रहधना विप्रा न बुद्धिबलजीवनाः । पराशा परमं दुःखं मरणं च दिने दिने ॥ 15.12 ॥

pratigrahadhanā viprā na buddhibalajīvanāḥ parāśā paramaṁ duḥkhaṁ maraṇaṁ ca dine dine

Brahmins who live by wealth received as gifts, not by the strength of their own intellect — dependence on others' hope for support is the greatest sorrow, a death repeated every single day.

Verse 13 (devibhagavatam.1.15.13)

पठित्वा सकलान् वेदाञ्छास्त्राणि च समन्ततः । गत्वा च धनिनां कार्या स्तुतिः सर्वात्मना बुधैः ॥ 15.13 ॥

paṭhitvā sakalān vedāñchāstrāṇi ca samantataḥ gatvā ca dhanināṁ kāryā stutiḥ sarvātmanā budhaiḥ

Having studied all the Vedas and the shastras entirely, the wise must still go and offer flattering praise to the wealthy, with their whole being.

Verse 14 (devibhagavatam.1.15.14)

एकोदरस्य का चिन्ता पत्रमूलफलादिभिः । येनकेनाप्युपायेन सन्तुष्ट्या च प्रपूर्यते ॥ 15.14 ॥

ekodarasya kā cintā patramūlaphalādibhiḥ yenakenāpyupāyena santuṣṭyā ca prapūryate

What worry is there for a single stomach, fillable with leaves, roots, fruits, and the like? By whatever means, with contentment, it is filled.

Verse 15 (devibhagavatam.1.15.15)

भार्या पुत्रास्तथा पौत्राः कुटुम्बे विपुले सति । पूरणार्थं महद्दुःखं क्व सुखं पितरद्भुतम् ॥ 15.15 ॥

bhāryā putrāstathā pautrāḥ kuṭumbe vipule sati pūraṇārthaṁ mahadduḥkhaṁ kva sukhaṁ pitaradbhutam

With a wife, sons, and grandsons, and a large family besides, the effort of providing for them is a great sorrow; where, O father, is there any wondrous happiness?

Verse 16 (devibhagavatam.1.15.16)

योगशास्त्रं वद मम ज्ञानशास्त्रं सुखाकरम् । कर्मकाण्डेऽखिले तात न रमेऽहं कदाचन ॥ 15.16 ॥

yogaśāstraṁ vada mama jñānaśāstraṁ sukhākaram karmakāṇḍe'khile tāta na rame'haṁ kadācana

Teach me instead the science of yoga, the science of knowledge, the bringer of happiness; in the entire ritual portion of the Veda, father, I take no delight at all.

Verse 17 (devibhagavatam.1.15.17)

वद कर्मक्षयोपायं प्रारब्धं सञ्चितं तथा । वर्तमानं यथा नश्येत् त्रिविधं कर्ममूलजम् ॥ 15.17 ॥

vada karmakṣayopāyaṁ prārabdhaṁ sañcitaṁ tathā vartamānaṁ yathā naśyet trividhaṁ karmamūlajam

Tell me the means to exhaust karma — prarabdha, and sanchita likewise, and vartamana — so that this threefold thing, rooted in action, might be destroyed.

Verse 18 (devibhagavatam.1.15.18)

जलूकेव सदा नारी रुधिरं पिबतीति वै । मूर्खस्तु न विजानाति मोहितो भावचेष्टितैः ॥ 15.18 ॥

jalūkeva sadā nārī rudhiraṁ pibatīti vai mūrkhastu na vijānāti mohito bhāvaceṣṭitaiḥ

A woman, indeed, is ever like a leech, drinking one's very blood; but the fool, deluded by her feigned affections and gestures, does not perceive it.

Verse 19 (devibhagavatam.1.15.19)

भोगैर्वीर्यं धनं पूर्णं मनः कुटिलभाषणैः । कान्ता हरति सर्वस्वं कः स्तेनस्तादृशोऽपरः ॥ 15.19 ॥

bhogairvīryaṁ dhanaṁ pūrṇaṁ manaḥ kuṭilabhāṣaṇaiḥ kāntā harati sarvasvaṁ kaḥ stenastādṛśo'paraḥ

Through pleasures she takes one's vigor, through her demands his wealth is drained, and through crooked speeches, one's very mind; a beloved wife steals everything — what other thief is like her?

Verse 20 (devibhagavatam.1.15.20)

निद्रासुखविनाशार्थं मूर्खस्तु दारसङ्ग्रहम् । करोति वञ्चितो धात्रा दुःखाय न सुखाय च ॥ 15.20 ॥

nidrāsukhavināśārthaṁ mūrkhastu dārasaṅgraham karoti vañcito dhātrā duḥkhāya na sukhāya ca

For the sake of destroying even the happiness of sleep, the fool takes a wife, cheated by Providence — for sorrow, and not for happiness.

Verse 21 (devibhagavatam.1.15.21)

सूत उवाच । एवंविधानि वाक्यानि श्रुत्वा व्यासः शुकस्य च । सम्प्राप महतीं चिन्तां किं करोमीत्यसंशयम् ॥ 15.21 ॥

sūta uvāca evaṁvidhāni vākyāni śrutvā vyāsaḥ śukasya ca samprāpa mahatīṁ cintāṁ kiṁ karomītyasaṁśayam

Suta said: Hearing such words of Shuka, Vyasa fell into deep anxiety: 'What shall I do?' — without doubt, utterly at a loss.

Verse 22 (devibhagavatam.1.15.22)

तस्य सुस्रुवुरश्रूणि लोचनादुःखजानि च । वेपथुश्च शरीरेऽभूद्ग्लानिं प्राप मनस्तथा ॥ 15.22 ॥

tasya susruvuraśrūṇi locanāduḥkhajāni ca vepathuśca śarīre'bhūdglāniṁ prāpa manastathā

Tears born of sorrow flowed from his eyes; a trembling came upon his body, and his mind likewise fell into distress.

Verse 23 (devibhagavatam.1.15.23)

शोचन्तं पितरं दृष्ट्वा दीनं शोकपरिप्लुतम् । उवाच पितरं व्यासं विस्मयोत्फुल्ललोचनः ॥ 15.23 ॥

śocantaṁ pitaraṁ dṛṣṭvā dīnaṁ śokapariplutam uvāca pitaraṁ vyāsaṁ vismayotphullalocanaḥ

Seeing his father grieving, wretched, overwhelmed with sorrow, Shuka, his eyes wide with astonishment, spoke to his father Vyasa:

Verse 24 (devibhagavatam.1.15.24)

अहो मायाबलं चोग्रं यन्मोहयति पण्डितम् । वेदान्तस्य च कर्तारं सर्वज्ञं वेदसम्मितम् ॥ 15.24 ॥

aho māyābalaṁ cograṁ yanmohayati paṇḍitam vedāntasya ca kartāraṁ sarvajñaṁ vedasammitam

'Ah, how fierce is the power of Maya, that it bewilders even a learned man — the very author of the Vedanta, all-knowing, equal to the Veda!'

Verse 25 (devibhagavatam.1.15.25)

न जाने का च सा माया किंस्वित्सातीव दुष्करा । या मोहयति विद्वांसं व्यासं सत्यवतीसुतम् ॥ 15.25 ॥

na jāne kā ca sā māyā kiṁsvitsātīva duṣkarā yā mohayati vidvāṁsaṁ vyāsaṁ satyavatīsutam

'I do not know what that Maya is, so exceedingly hard to overcome, which bewilders even the learned Vyasa, the son of Satyavati.'

Verse 26 (devibhagavatam.1.15.26)

पुराणानां च वक्ता च निर्माता भारतस्य च । विभागकर्ता वेदानां सोऽपि मोहमुपागतः ॥ 15.26 ॥

purāṇānāṁ ca vaktā ca nirmātā bhāratasya ca vibhāgakartā vedānāṁ so'pi mohamupāgataḥ

'The very narrator of the Puranas, the composer of the Bharata, the divider of the Vedas — even he has fallen into delusion!'

Verse 27 (devibhagavatam.1.15.27)

तां यामि शरणं देवीं या मोहयति वै जगत् । ब्रह्मविष्णुहरादींश्च कथान्येषां च कीदृशी ॥ 15.27 ॥

tāṁ yāmi śaraṇaṁ devīṁ yā mohayati vai jagat brahmaviṣṇuharādīṁśca kathānyeṣāṁ ca kīdṛśī

'I go for refuge to that very Devi who indeed bewilders the whole world — even Brahma, Vishnu, Hara, and the rest; how, then, could it be otherwise for lesser beings?'

Verse 28 (devibhagavatam.1.15.28)

कोऽप्यस्ति त्रिषु लोकेषु यो न मुह्यति मायया । यन्मोहं गमिताः पूर्वे ब्रह्मविष्णुहरादयः ॥ 15.28 ॥

ko'pyasti triṣu lokeṣu yo na muhyati māyayā yanmohaṁ gamitāḥ pūrve brahmaviṣṇuharādayaḥ

'Is there anyone at all in the three worlds who is not bewildered by Maya, when even Brahma, Vishnu, Hara, and the others were formerly led into delusion?'

Verse 29 (devibhagavatam.1.15.29)

अहो बलमहो वीर्यं देव्या खलु विनिर्मितम् । माययैव वशं नीतः सर्वज्ञ ईश्वरः प्रभुः ॥ 15.29 ॥

aho balamaho vīryaṁ devyā khalu vinirmitam māyayaiva vaśaṁ nītaḥ sarvajña īśvaraḥ prabhuḥ

'Ah, what strength, ah, what power has indeed been fashioned by the Devi! Even the all-knowing Lord, the sovereign, is brought under the sway of Maya alone.'

Verse 30 (devibhagavatam.1.15.30)

विष्ण्वंशसम्भवो व्यास इति पौराणिका जगुः । सोऽपि मोहार्णवे मग्नो भग्नपोतो वणिग्यथा ॥ 15.30 ॥

viṣṇvaṁśasambhavo vyāsa iti paurāṇikā jaguḥ so'pi mohārṇave magno bhagnapoto vaṇigyathā

'Vyasa, born of a portion of Vishnu — thus the tellers of the Puranas declare; yet even he is sunk in the ocean of delusion, like a merchant with a shattered vessel.'

Verse 31 (devibhagavatam.1.15.31)

अश्रुपातं करोत्यद्य विवशः प्राकृतो यथा । अहो मायाबलं चैतद्दुस्त्यजं पण्डितैरपि ॥ 15.31 ॥

aśrupātaṁ karotyadya vivaśaḥ prākṛto yathā aho māyābalaṁ caitaddustyajaṁ paṇḍitairapi

'He sheds tears today, helpless, like an ordinary man; ah, this power of Maya is indeed hard to escape even for the learned!'

Verse 32 (devibhagavatam.1.15.32)

कोऽयं कोऽहं कथं चेह कीदृशोऽयं भ्रमः किल । पञ्चभूतात्मके देहे पितापुत्रेति वासना ॥ 15.32 ॥

ko'yaṁ ko'haṁ kathaṁ ceha kīdṛśo'yaṁ bhramaḥ kila pañcabhūtātmake dehe pitāputreti vāsanā

'Who is this? Who am I? How, indeed, has this confusion come about here — this notion of father and son, within a body made of the five elements?'

Verse 33 (devibhagavatam.1.15.33)

बलिष्ठा खलु मायेयं मायिनामपि मोहिनी । ययाभिभूतः कृष्णोऽपि करोति रोदनं द्विजः ॥ 15.33 ॥

baliṣṭhā khalu māyeyaṁ māyināmapi mohinī yayābhibhūtaḥ kṛṣṇo'pi karoti rodanaṁ dvijaḥ

'This Maya is indeed most powerful, deluding even the masters of illusion themselves; overcome by her, even Krishna, a brahmin, weeps.'

Verse 34 (devibhagavatam.1.15.34)

सूत उवाच । तां नत्वा मनसा देवीं सर्वकारणकारणाम् । जननीं सर्वदेवानां ब्रह्मादीनां तथेश्वरीम् ॥ 15.34 ॥

sūta uvāca tāṁ natvā manasā devīṁ sarvakāraṇakāraṇām jananīṁ sarvadevānāṁ brahmādīnāṁ tatheśvarīm

Suta said: Bowing in his mind to that Devi, the cause of all causes, the mother of all the gods including Brahma, and their very sovereign,

Verse 35 (devibhagavatam.1.15.35)

पितरं प्राह दीनं तं शोकार्णवपरिप्लुतम् । अरणीसम्भवो व्यासं हेतुमद्वचनं शुभम् ॥ 15.35 ॥

pitaraṁ prāha dīnaṁ taṁ śokārṇavapariplutam araṇīsambhavo vyāsaṁ hetumadvacanaṁ śubham

— the fire-stick-born son then spoke to his father Vyasa, so wretched and overwhelmed with an ocean of grief, these auspicious and reasoned words:

Verse 36 (devibhagavatam.1.15.36)

पाराशर्य महाभाग सर्वेषां बोधदः स्वयम् । किं शोकं कुरुषे स्वामिन्यथाज्ञः प्राकृतो नरः ॥ 15.36 ॥

pārāśarya mahābhāga sarveṣāṁ bodhadaḥ svayam kiṁ śokaṁ kuruṣe svāminyathājñaḥ prākṛto naraḥ

'O son of Parashara, greatly fortunate one, you yourself are the giver of understanding to all — why do you grieve, O master, like some ignorant, ordinary man?'

Verse 37 (devibhagavatam.1.15.37)

अद्याहं तव पुत्रोऽस्मि न जाने पूर्वजन्मनि । कोऽहं कस्त्वं महाभाग विभ्रमोऽयं महात्मनि ॥ 15.37 ॥

adyāhaṁ tava putro'smi na jāne pūrvajanmani ko'haṁ kastvaṁ mahābhāga vibhramo'yaṁ mahātmani

'Today I am your son; I do not know what I was in a former birth. Who am I, who are you, O greatly fortunate one? This is mere confusion, O great soul.'

Verse 38 (devibhagavatam.1.15.38)

कुरु धैर्यं प्रबुध्यस्व मा विषादे मनः कृथाः । मोहजालमिमं मत्वा मुञ्च शोकं महामते ॥ 15.38 ॥

kuru dhairyaṁ prabudhyasva mā viṣāde manaḥ kṛthāḥ mohajālamimaṁ matvā muñca śokaṁ mahāmate

'Take courage, awaken; do not set your mind on despair. Recognizing this as a net of delusion, let go of your grief, O great-minded one.'

Verse 39 (devibhagavatam.1.15.39)

क्षुधानिवृत्तिर्भक्ष्येण न पुत्रदर्शनेन च । पिपासा जलपानेन याति नैवात्मजेक्षणात् ॥ 15.39 ॥

kṣudhānivṛttirbhakṣyeṇa na putradarśanena ca pipāsā jalapānena yāti naivātmajekṣaṇāt

'Hunger ceases through food, not through the sight of a son; thirst departs through the drinking of water, not through beholding one's own child.'

Verse 40 (devibhagavatam.1.15.40)

घ्राणं सुखं सुगन्धेन कर्णजं श्रवणेन च । स्त्रीसुखं तु स्त्रिया नूनं पुत्रोऽहं किं करोमि ते ॥ 15.40 ॥

ghrāṇaṁ sukhaṁ sugandhena karṇajaṁ śravaṇena ca strīsukhaṁ tu striyā nūnaṁ putro'haṁ kiṁ karomi te

'The pleasure of smell comes through fragrance, and that born of the ear through hearing; the pleasure proper to a wife comes indeed through a wife — I am only your son; what comparable comfort can I do for you?'

Verse 41 (devibhagavatam.1.15.41)

अजीगर्तेन पुत्रोऽपि हरिश्चन्द्राय भूभुजे । पशुकामाय यज्ञार्थे दत्तो मौल्येन सर्वथा ॥ 15.41 ॥

ajīgartena putro'pi hariścandrāya bhūbhuje paśukāmāya yajñārthe datto maulyena sarvathā

'Even Ajigarta's own son was given, entirely for a price, to King Harishchandra, who desired a sacrificial animal, for the sake of a sacrifice.'

Verse 42 (devibhagavatam.1.15.42)

सुखानां साधनं द्रव्यं धनात्सुखसमुच्चयः । धनमर्जय लोभश्चेत्पुत्रोऽहं किं करोम्यहम् ॥ 15.42 ॥

sukhānāṁ sādhanaṁ dravyaṁ dhanātsukhasamuccayaḥ dhanamarjaya lobhaścetputro'haṁ kiṁ karomyaham

'Wealth is the means of happiness; the sum of happiness comes from riches. If your desire is greed for wealth, then earn wealth — what, being only your son, can I do about that?'

Verse 43 (devibhagavatam.1.15.43)

मां प्रबोधय बुद्।ह्ध्या त्वं दैवज्ञोऽसि महामते । यथा मुच्येयमत्यन्तं गर्भवासभयान्मुने ॥ 15.43 ॥

māṁ prabodhaya bud|hdhyā tvaṁ daivajño'si mahāmate yathā mucyeyamatyantaṁ garbhavāsabhayānmune

'Rather, enlighten me with your wisdom — you are versed in the knowledge of fate, O great-minded one — so that I might be entirely freed from the fear of dwelling in the womb, O sage.'

Verse 44 (devibhagavatam.1.15.44)

दुर्लभं मानुषं जन्म कर्मभूमाविहानघ । तत्रापि ब्राह्मणत्वं वै दुर्लभं चोत्तमे कुले ॥ 15.44 ॥

durlabhaṁ mānuṣaṁ janma karmabhūmāvihānagha tatrāpi brāhmaṇatvaṁ vai durlabhaṁ cottame kule

'Human birth is hard to attain in this land of action, O sinless one; and within that, brahminhood is indeed hard to attain, and, more so, birth in an excellent family.'

Verse 45 (devibhagavatam.1.15.45)

बद्धोऽहमिति मे बुद्धिर्नापसर्पति चित्ततः । संसारवासनाजाले निविष्टा वृद्धिगामिनी ॥ 15.45 ॥

baddho'hamiti me buddhirnāpasarpati cittataḥ saṁsāravāsanājāle niviṣṭā vṛddhigāminī

'I am bound — this notion does not depart from my mind; it has become entangled in the net of worldly desire, and grows ever greater.'

Verse 46 (devibhagavatam.1.15.46)

सूत उवाच । इत्युक्तस्तु तदा व्यासः पुत्रेणामितबुद्धिना । प्रत्युवाच शुकं शान्तं चतुर्थाश्रममानसम् ॥ 15.46 ॥

sūta uvāca ityuktastu tadā vyāsaḥ putreṇāmitabuddhinā pratyuvāca śukaṁ śāntaṁ caturthāśramamānasam

Suta said: Thus addressed by his son of boundless wisdom, Vyasa then replied to the tranquil Shuka, whose mind was set upon the fourth renunciant's stage of life:

Verse 47 (devibhagavatam.1.15.47)

व्यास उवाच । पठ पुत्र महाभाग मया भागवतं कृतम् । शुभं न चातिविस्तीर्णं पुराणं ब्रह्मसम्मितम् ॥ 15.47 ॥

vyāsa uvāca paṭha putra mahābhāga mayā bhāgavataṁ kṛtam śubhaṁ na cātivistīrṇaṁ purāṇaṁ brahmasammitam

Vyasa said: Read, my son, greatly fortunate one, the Bhagavata composed by me — an auspicious Purana, not overly long, equal in authority to Brahman.

Verse 48 (devibhagavatam.1.15.48)

स्कन्धा द्वादश तत्रैव पञ्चलक्षणसंयुतम् । सर्वेषां च पुराणानां भूषणं मम सम्मतम् ॥ 15.48 ॥

skandhā dvādaśa tatraiva pañcalakṣaṇasaṁyutam sarveṣāṁ ca purāṇānāṁ bhūṣaṇaṁ mama sammatam

There are twelve Skandhas in it, endowed with the five characteristics; it is, in my judgment, the very ornament of all the Puranas.

Verse 49 (devibhagavatam.1.15.49)

सदसज्ज्ञानविज्ञानं श्रुतमात्रेण जायते । येन भागवतेनेह तत्पठ त्वं महामते ॥ 15.49 ॥

sadasajjñānavijñānaṁ śrutamātreṇa jāyate yena bhāgavateneha tatpaṭha tvaṁ mahāmate

That Bhagavata by which knowledge and true discernment of the real and unreal arises merely from hearing it — read that, O great-minded one.

Verse 50 (devibhagavatam.1.15.50)

वटपत्रशयानाय विष्णवे बालरूपिणे । केनास्मि बालभावेन निर्मितोऽहं चिदात्मना ॥ 15.50 ॥

vaṭapatraśayānāya viṣṇave bālarūpiṇe kenāsmi bālabhāvena nirmito'haṁ cidātmanā

It tells how, to Vishnu, lying upon a banyan leaf in the form of a child — he wondered: 'By whom have I been fashioned in this state of a child, I who am of the nature of pure consciousness?'

Verse 51 (devibhagavatam.1.15.51)

किमर्थं केन द्रव्येण कथं जानामि चाखिलम् । इत्येवं चिन्त्यमानाय मुकुन्दाय महात्मने ॥ 15.51 ॥

kimarthaṁ kena dravyeṇa kathaṁ jānāmi cākhilam ityevaṁ cintyamānāya mukundāya mahātmane

'For what purpose, of what substance, and how do I know all things?' — to Mukunda, the great soul, thus pondering,

Verse 52 (devibhagavatam.1.15.52)

श्लोकार्धेन तया प्रोक्तं भगवत्याखिलार्थदम् । सर्वं खल्विदमेवाहं नान्यदस्ति सनातनम् ॥ 15.52 ॥

ślokārdhena tayā proktaṁ bhagavatyākhilārthadam sarvaṁ khalvidamevāhaṁ nānyadasti sanātanam

— she, the Bhagavati, spoke in half a verse, granting every meaning: 'All this, indeed, is myself alone; there is nothing else eternal.'

Verse 53 (devibhagavatam.1.15.53)

तद्वचो विष्णुना पूर्वं संविज्ञातं मनस्यपि । केनोक्ता वागियं सत्या चिन्तयामास चेतसा ॥ 15.53 ॥

tadvaco viṣṇunā pūrvaṁ saṁvijñātaṁ manasyapi kenoktā vāgiyaṁ satyā cintayāmāsa cetasā

That word was first understood by Vishnu in his mind; and he pondered within himself: 'By whom was this true word spoken?'

Verse 54 (devibhagavatam.1.15.54)

कथं वेद्मि प्रवक्तारं स्त्रीपुंसौ वा नपुंसकम् । इति चिन्ताप्रपन्नेन धृतं भागवतं हृदि ॥ 15.54 ॥

kathaṁ vedmi pravaktāraṁ strīpuṁsau vā napuṁsakam iti cintāprapannena dhṛtaṁ bhāgavataṁ hṛdi

'How am I to know the speaker — whether woman, man, or neuter?' — thus fallen into thought, that teaching of the Bhagavata was held fast in his heart.

Verse 55 (devibhagavatam.1.15.55)

पुनः पुनः कृतोच्चारस्तस्मिनेवास्तचेतसा । वटपत्रे शयानः सन्नभूच्चिन्तासमन्वितः ॥ 15.55 ॥

punaḥ punaḥ kṛtoccārastasminevāstacetasā vaṭapatre śayānaḥ sannabhūccintāsamanvitaḥ

He repeated it again and again, his mind absorbed in that alone; lying there upon the banyan leaf, he became filled with that reflection.

Verse 56 (devibhagavatam.1.15.56)

तदा शान्ता भगवती प्रादुरास चतुर्भुजा । शङ्खचक्रगदापद्मवरायुधधरा शिवा ॥ 15.56 ॥

tadā śāntā bhagavatī prādurāsa caturbhujā śaṅkhacakragadāpadmavarāyudhadharā śivā

Then the tranquil Bhagavati appeared, four-armed, auspicious, bearing the excellent weapons — conch, discus, mace, and lotus.

Verse 57 (devibhagavatam.1.15.57)

दिव्याम्बरधरा देवी दिव्यभूषणभूषिता । संयुता सदृशीभिश्च सखीभिः स्वविभूतिभिः ॥ 15.57 ॥

divyāmbaradharā devī divyabhūṣaṇabhūṣitā saṁyutā sadṛśībhiśca sakhībhiḥ svavibhūtibhiḥ

The Devi, clad in divine garments, adorned with divine ornaments, accompanied by companions like herself, each with her own manifest glory,

Verse 58 (devibhagavatam.1.15.58)

प्रादुर्बभूव तस्याग्रे विष्णोरमिततेजसः । मन्दहास्यं प्रयुञ्जाना महालक्ष्मीः शुभानना ॥ 15.58 ॥

prādurbabhūva tasyāgre viṣṇoramitatejasaḥ mandahāsyaṁ prayuñjānā mahālakṣmīḥ śubhānanā

— Mahalakshmi, of auspicious countenance, appeared there before Vishnu of boundless splendor, wearing a gentle smile.

Verse 59 (devibhagavatam.1.15.59)

सूत उवाच । तां तथा संस्थितां दृष्ट्वा हृदये कमलेक्षणः । विस्मितः सलिले तस्मिन्निराधारा मनोरमाम् ॥ 15.59 ॥

sūta uvāca tāṁ tathā saṁsthitāṁ dṛṣṭvā hṛdaye kamalekṣaṇaḥ vismitaḥ salile tasminnirādhārā manoramām

Suta said: Seeing her thus standing there, enchanting, unsupported in that water, the lotus-eyed one was astonished in his heart.

Verse 60 (devibhagavatam.1.15.60)

रतिर्भूतिस्तथा बुद्धिर्मतिः कीर्तिः स्मृतिर्धृतिः । श्रद्धा मेधा स्वधा स्वाहा क्षुधा निद्रा दया गतिः ॥ 15.60 ॥

ratirbhūtistathā buddhirmatiḥ kīrtiḥ smṛtirdhṛtiḥ śraddhā medhā svadhā svāhā kṣudhā nidrā dayā gatiḥ

There stood likewise personified: Delight, Existence, and Intellect, Understanding, Fame, Memory, Fortitude, Faith, Wisdom, Svadha, Svaha, Hunger, Sleep, Compassion, and Refuge,

Verse 61 (devibhagavatam.1.15.61)

तुष्टिः पुष्टिः क्षमा लज्जा जृम्भा तन्द्रा च शक्तयः । संस्थिताः सर्वतः पार्श्वे महादेव्याः पृथक्पृथक् ॥ 15.61 ॥

tuṣṭiḥ puṣṭiḥ kṣamā lajjā jṛmbhā tandrā ca śaktayaḥ saṁsthitāḥ sarvataḥ pārśve mahādevyāḥ pṛthakpṛthak

Contentment, Nourishment, Forbearance, Modesty, Yawning, and Lethargy — these Shaktis stood, each in their own form, on every side of the great Devi.

Verse 62 (devibhagavatam.1.15.62)

वरायुधधराः सर्वा नानाभूषणभूषिताः । मन्दारमालाकुलिता मुक्ताहारविराजिताः ॥ 15.62 ॥

varāyudhadharāḥ sarvā nānābhūṣaṇabhūṣitāḥ mandāramālākulitā muktāhāravirājitāḥ

All of them bore excellent weapons, adorned with various ornaments, wreathed with garlands of mandara flowers, resplendent with pearl necklaces.

Verse 63 (devibhagavatam.1.15.63)

तां दृष्ट्वा ताश्च संवीक्ष्य तस्मिन्नेकार्णवे जले । विस्मयाविष्टहृदयः सम्बभूव जनार्दनः ॥ 15.63 ॥

tāṁ dṛṣṭvā tāśca saṁvīkṣya tasminnekārṇave jale vismayāviṣṭahṛdayaḥ sambabhūva janārdanaḥ

Seeing her, and beholding them all, there in that single ocean of water, Janardana's heart became filled with astonishment.

Verse 64 (devibhagavatam.1.15.64)

चिन्तयामास सर्वात्मा दृष्टमायोऽतिविस्मितः । कुतो भूताः स्त्रियः सर्वाः कुतोऽहं वटतल्पगः ॥ 15.64 ॥

cintayāmāsa sarvātmā dṛṣṭamāyo'tivismitaḥ kuto bhūtāḥ striyaḥ sarvāḥ kuto'haṁ vaṭatalpagaḥ

He, the Self of all, having beheld this Maya, utterly astonished, pondered: 'Whence have all these women come? And whence am I, lying upon this bed of a banyan leaf?'

Verse 65 (devibhagavatam.1.15.65)

अस्मिन्नेकार्णवे घोरे न्यग्रोधः कथमुत्थितः । केनाहं स्थापितोऽस्म्यत्र शिशुं कृत्वा शुभाकृतिम् ॥ 15.65 ॥

asminnekārṇave ghore nyagrodhaḥ kathamutthitaḥ kenāhaṁ sthāpito'smyatra śiśuṁ kṛtvā śubhākṛtim

'How has this banyan tree arisen in this terrible single ocean? By whom have I been placed here, made into a child of auspicious form?'

Verse 66 (devibhagavatam.1.15.66)

ममेयं जननी नो वा माया वा कापि दुर्घटा । दर्शनं केनचित्त्वद्य दत्तं वा केन हेतुना ॥ 15.66 ॥

mameyaṁ jananī no vā māyā vā kāpi durghaṭā darśanaṁ kenacittvadya dattaṁ vā kena hetunā

'Is this my mother, or not? Is it some inexplicable Maya? By whom, and for what reason, has this vision been granted to me today?'

Verse 67 (devibhagavatam.1.15.67)

किं मया चात्र वक्तव्यं गन्तव्यं वा न वा क्वचित् । मौनमास्थाय तिष्ठेयं बालभावादतन्द्रितः ॥ 15.67 ॥

kiṁ mayā cātra vaktavyaṁ gantavyaṁ vā na vā kvacit maunamāsthāya tiṣṭheyaṁ bālabhāvādatandritaḥ

'What, then, should I say here, or where should I go, or should I go nowhere at all? Let me rather remain silent, tirelessly, in this state of a child.'