Determining Whom to Worship

Verse 1 (devibhagavatam.1.8.1)

ऋषय ऊचुः । सन्देहोऽत्र महाभाग कथायां तु महाद्भुतः । वेदशास्त्रपुराणैश्च निश्चितं तु सदा बुधैः ॥ 8.1 ॥

ṛṣaya ūcuḥ sandeho'tra mahābhāga kathāyāṁ tu mahādbhutaḥ vedaśāstrapurāṇaiśca niścitaṁ tu sadā budhaiḥ

The sages said: O greatly fortunate one, there is here in this story a very great doubt — for something is always held certain by the wise, through the Vedas, the shastras, and the Puranas —

Verse 2 (devibhagavatam.1.8.2)

ब्रह्मा विष्णुश्च रुद्रश्च त्रयो देवाः सनातनाः । नातः परतरं किञ्चिद्ब्रह्माण्डेऽस्मिन्महामते ॥ 8.2 ॥

brahmā viṣṇuśca rudraśca trayo devāḥ sanātanāḥ nātaḥ parataraṁ kiñcidbrahmāṇḍe'sminmahāmate

— namely, that Brahma, Vishnu, and Rudra, the three eternal gods, are supreme; nothing beyond these exists, O great-minded one, in this cosmic egg.

Verse 3 (devibhagavatam.1.8.3)

ब्रह्मा सृजति लोकान्वै विष्णुः पात्यखिलं जगत् । रुद्रः संहरते काले त्रय एतेऽत्र कारणम् ॥ 8.3 ॥

brahmā sṛjati lokānvai viṣṇuḥ pātyakhilaṁ jagat rudraḥ saṁharate kāle traya ete'tra kāraṇam

Brahma indeed creates the worlds; Vishnu preserves the whole universe; Rudra destroys it in time — these three are the cause here.

Verse 4 (devibhagavatam.1.8.4)

एका मूर्तिस्त्रयो देवा ब्रह्मविष्णुमहेश्वराः । रजःसत्त्वतमोभिश्च संयुताः कार्यकारकाः ॥ 8.4 ॥

ekā mūrtistrayo devā brahmaviṣṇumaheśvarāḥ rajaḥsattvatamobhiśca saṁyutāḥ kāryakārakāḥ

One essential form, manifest as three gods — Brahma, Vishnu, and Maheshvara — joined respectively with rajas, sattva, and tamas, are the agents of action.

Verse 5 (devibhagavatam.1.8.5)

तेषां मध्ये हरिः श्रेष्ठो माधवः पुरुषोत्तमः । आदिदेवो जगन्नाथः समर्थः सर्वकर्मसु ॥ 8.5 ॥

teṣāṁ madhye hariḥ śreṣṭho mādhavaḥ puruṣottamaḥ ādidevo jagannāthaḥ samarthaḥ sarvakarmasu

Among them, Hari is the foremost, Madhava, the Supreme Person, the primal god, lord of the world, capable in all works.

Verse 6 (devibhagavatam.1.8.6)

नान्यः कोऽपि समर्थोऽस्ति विष्णोरतुलतेजसः । स कथं स्वापितः स्वामी विवशो योगमायया ॥ 8.6 ॥

nānyaḥ ko'pi samartho'sti viṣṇoratulatejasaḥ sa kathaṁ svāpitaḥ svāmī vivaśo yogamāyayā

There is no one else at all capable, matching Vishnu's incomparable splendor; how, then, was that Lord put to sleep, made helpless by Yogamaya?

Verse 7 (devibhagavatam.1.8.7)

क्व गतं तस्य विज्ञानं जीवतश्चेष्टितं कुतः । सन्देहोऽयं महाभाग कथयस्व यथाशुभम् ॥ 8.7 ॥

kva gataṁ tasya vijñānaṁ jīvataśceṣṭitaṁ kutaḥ sandeho'yaṁ mahābhāga kathayasva yathāśubham

Where did his knowledge go? Whence came the helpless state of one still living? This is our doubt, O greatly fortunate one; explain it in a fitting way.

Verse 8 (devibhagavatam.1.8.8)

का सा शक्तिः पुरा प्रोक्ता यया विष्णुजितः प्रभुः । कुतो जाता कथं शक्ता का शक्तिर्वद सुव्रत ॥ 8.8 ॥

kā sā śaktiḥ purā proktā yayā viṣṇujitaḥ prabhuḥ kuto jātā kathaṁ śaktā kā śaktirvada suvrata

What is that Shakti spoken of before, by whom the Lord Vishnu was overcome? Whence was she born, how is she so powerful — what is that Shakti? Tell us, O one of noble vow.

Verse 9 (devibhagavatam.1.8.9)

यस्तु सर्वेश्वरो विष्णुर्वासुदेवो जगद्गुरुः । परमात्मा परानन्दः सच्चिदानन्दविग्रहः ॥ 8.9 ॥

yastu sarveśvaro viṣṇurvāsudevo jagadguruḥ paramātmā parānandaḥ saccidānandavigrahaḥ

He who is Vishnu, the lord of all, Vasudeva, the teacher of the world, the Supreme Self, supreme bliss, whose very form is Being-Consciousness-Bliss,

Verse 10 (devibhagavatam.1.8.10)

सर्वकृत्सर्वभृत्स्रष्टा विरजः सर्वगः शुचिः । स कथं निद्रया नीतः परतन्त्रः परात्परः ॥ 8.10 ॥

sarvakṛtsarvabhṛtsraṣṭā virajaḥ sarvagaḥ śuciḥ sa kathaṁ nidrayā nītaḥ paratantraḥ parātparaḥ

— the doer of all, the sustainer of all, the creator, free of passion, all-pervading, pure — how was he, the highest beyond the highest, brought by sleep into a state of dependence on another?

Verse 11 (devibhagavatam.1.8.11)

एतदाश्चर्यभूतो हि सन्देहो नः परन्तप । छिन्धि ज्ञानासिना सूत व्यासशिष्य महामते ॥ 8.11 ॥

etadāścaryabhūto hi sandeho naḥ parantapa chindhi jñānāsinā sūta vyāsaśiṣya mahāmate

This is indeed a matter of wonder, this doubt of ours, O scorcher of foes; cut it away with the sword of knowledge, O Suta, disciple of Vyasa, great-minded one.

Verse 12 (devibhagavatam.1.8.12)

सूत उवाच । कः सन्देहं भिनत्त्येनं त्रैलोक्ये सचराचरे । मुह्यन्ति मुनयः कामं ब्रह्मपुत्राः सनातनाः ॥ 8.12 ॥

sūta uvāca kaḥ sandehaṁ bhinattyenaṁ trailokye sacarācare muhyanti munayaḥ kāmaṁ brahmaputrāḥ sanātanāḥ

Suta said: Who can dispel this doubt, in all the three worlds, with all their moving and unmoving things? Indeed even the sons of Brahma, the eternal sages, are bewildered by it.

Verse 13 (devibhagavatam.1.8.13)

नारदः कपिलश्चैव प्रश्नेऽस्मिन्मुनिसत्तमाः । किं ब्रवीमि महाभागा दुर्घटेऽस्मिन्विमर्शने ॥ 8.13 ॥

nāradaḥ kapilaścaiva praśne'sminmunisattamāḥ kiṁ bravīmi mahābhāgā durghaṭe'sminvimarśane

Even Narada and Kapila, O best of sages, are bewildered by this question; what shall I say, O greatly fortunate ones, in this discussion so hard to resolve?

Verse 14 (devibhagavatam.1.8.14)

देवेषु विष्णुः कथितः सर्वगः सर्वपालकः । यतो विराडिदं सर्वमुत्पन्नं सचराचरम् ॥ 8.14 ॥

deveṣu viṣṇuḥ kathitaḥ sarvagaḥ sarvapālakaḥ yato virāḍidaṁ sarvamutpannaṁ sacarācaram

Among the gods, Vishnu is declared to be all-pervading, the protector of all, since from him, the Cosmic Being, this entire universe, moving and unmoving, has arisen.

Verse 15 (devibhagavatam.1.8.15)

ते सर्वे समुपासन्ते नत्वा देवं परात्परम् । नारायणं हृषीकेशं वासुदेवं जनार्दनम् ॥ 8.15 ॥

te sarve samupāsante natvā devaṁ parātparam nārāyaṇaṁ hṛṣīkeśaṁ vāsudevaṁ janārdanam

All of them worship, bowing to that god beyond the highest — Narayana, Hrishikesha, Vasudeva, Janardana.

Verse 16 (devibhagavatam.1.8.16)

तथा केचिन्महादेवं शङ्करं शशिशेखरम् । त्रिनेत्रं पञ्चवक्त्रं च शूलपाणिं वृषध्वजम् ॥ 8.16 ॥

tathā kecinmahādevaṁ śaṅkaraṁ śaśiśekharam trinetraṁ pañcavaktraṁ ca śūlapāṇiṁ vṛṣadhvajam

And likewise some worship Mahadeva, Shankara, the moon-crested one, three-eyed, five-faced, trident-bearing, whose banner bears a bull.

Verse 17 (devibhagavatam.1.8.17)

तथा वेदेषु सर्वेषु गीतं नाम्ना त्रियम्बकम् । कपर्दिनं पञ्चवक्त्रं गौरीदेहार्धधारिणम् ॥ 8.17 ॥

tathā vedeṣu sarveṣu gītaṁ nāmnā triyambakam kapardinaṁ pañcavaktraṁ gaurīdehārdhadhāriṇam

And likewise he is sung of, in all the Vedas, by the name Tryambaka, matted-haired, five-faced, bearing half of Gauri's body in his own.

Verse 18 (devibhagavatam.1.8.18)

कैलासवासनिरतं सर्वशक्तिसमन्वितम् । भूतवृन्दयुतं देवं दक्षयज्ञविघातकम् ॥ 8.18 ॥

kailāsavāsanirataṁ sarvaśaktisamanvitam bhūtavṛndayutaṁ devaṁ dakṣayajñavighātakam

— devoted to dwelling on Kailasa, endowed with every power, accompanied by hosts of ghosts, the god who destroyed Daksha's sacrifice.

Verse 19 (devibhagavatam.1.8.19)

तथा सूर्यं वेदविदः सायम्प्रातर्दिने दिने । मध्याह्ने तु महाभागाः स्तुवन्ति विविधैः स्तवैः ॥ 8.19 ॥

tathā sūryaṁ vedavidaḥ sāyamprātardine dine madhyāhne tu mahābhāgāḥ stuvanti vividhaiḥ stavaiḥ

And likewise those learned in the Vedas, greatly fortunate ones, praise the Sun each day, in the evening, in the morning, and at midday, with various hymns.

Verse 20 (devibhagavatam.1.8.20)

तथा वेदेषु सर्वेषु सूर्योपासनमुत्तमम् । परमात्मेति विख्यातं नाम तस्य महात्मनः ॥ 8.20 ॥

tathā vedeṣu sarveṣu sūryopāsanamuttamam paramātmeti vikhyātaṁ nāma tasya mahātmanaḥ

And likewise, in all the Vedas, the worship of the Sun is held supreme; 'Paramatman' is the renowned name of that great being.

Verse 21 (devibhagavatam.1.8.21)

अग्निः सर्वत्र वेदेषु संस्तुतो वेदवित्तमैः । इन्द्रश्चापि त्रिलोकेशो वरुणश्च तथापरः ॥ 8.21 ॥

agniḥ sarvatra vedeṣu saṁstuto vedavittamaiḥ indraścāpi trilokeśo varuṇaśca tathāparaḥ

Agni is praised everywhere in the Vedas by the most learned; and so too Indra, the lord of the three worlds, and Varuna likewise.

Verse 22 (devibhagavatam.1.8.22)

यथा गङ्गा प्रवाहैश्च बहुभिः परिवर्तते । तथैव सर्वदेवेषु विष्णुः प्रोक्तो महर्षिभिः ॥ 8.22 ॥

yathā gaṅgā pravāhaiśca bahubhiḥ parivartate tathaiva sarvadeveṣu viṣṇuḥ prokto maharṣibhiḥ

Just as the Ganga flows on through many channels yet remains one river, so too, among all the gods, Vishnu is declared by the great sages to be the one underlying reality.

Verse 23 (devibhagavatam.1.8.23)

त्रीण्येव हि प्रमाणानि पठितानि सुपण्डितैः । प्रत्यक्षं चानुमानं च शाब्दं चैव तृतीयकम् ॥ 8.23 ॥

trīṇyeva hi pramāṇāni paṭhitāni supaṇḍitaiḥ pratyakṣaṁ cānumānaṁ ca śābdaṁ caiva tṛtīyakam

Indeed only three means of valid knowledge are taught by the truly learned: direct perception, inference, and the third, verbal testimony.

Verse 24 (devibhagavatam.1.8.24)

चत्वार्येवेतरे प्राहुरुपमानयुतानि च । अर्थापत्तियुतान्यन्ये पञ्च प्राहुर्महाधियः ॥ 8.24 ॥

catvāryevetare prāhurupamānayutāni ca arthāpattiyutānyanye pañca prāhurmahādhiyaḥ

Others declare four, adding comparison; still others of great intellect declare five, adding presumption.

Verse 25 (devibhagavatam.1.8.25)

सप्त पौराणिकाश्चैव प्रवदन्ति मनीषिणः । एतैः प्रमाणैर्दुर्ज्ञेयं यद्ब्रह्म परमं च तत् ॥ 8.25 ॥

sapta paurāṇikāścaiva pravadanti manīṣiṇaḥ etaiḥ pramāṇairdurjñeyaṁ yadbrahma paramaṁ ca tat

And the followers of the Puranas, the wise, declare seven; yet that supreme Brahman is hard to know even by these means of knowledge.

Verse 26 (devibhagavatam.1.8.26)

वितर्कश्चात्र कर्तव्यो बुद्।ह्ध्या चैवागमेन च । निश्चयात्मिकया युक्त्या विचार्य च पुनः पुनः ॥ 8.26 ॥

vitarkaścātra kartavyo bud|hdhyā caivāgamena ca niścayātmikayā yuktyā vicārya ca punaḥ punaḥ

Reasoning is to be undertaken here, both by intellect and by scriptural authority, through reasoning grounded in certainty, and by reflecting again and again.

Verse 27 (devibhagavatam.1.8.27)

प्रत्यक्षतस्तु विज्ञानं चिन्त्यं मतिमता सदा । दृष्टान्तेनापि सततं शिष्टमार्गानुसारिणा ॥ 8.27 ॥

pratyakṣatastu vijñānaṁ cintyaṁ matimatā sadā dṛṣṭāntenāpi satataṁ śiṣṭamārgānusāriṇā

True knowledge, based on direct perception, is ever to be contemplated by the intelligent, likewise through illustration, constantly following the path of the virtuous.

Verse 28 (devibhagavatam.1.8.28)

विद्वांसोऽपि वदन्त्येवं पुराणैः परिगीयते । द्रुहिणे सृष्टिशक्तिश्च हरौ पालनशक्तिता ॥ 8.28 ॥

vidvāṁso'pi vadantyevaṁ purāṇaiḥ parigīyate druhiṇe sṛṣṭiśaktiśca harau pālanaśaktitā

The learned, too, speak thus, and it is sung of in the Puranas: in Brahma is the power of creation, and in Hari the power of preservation,

Verse 29 (devibhagavatam.1.8.29)

हरे संहारशक्तिश्च सूर्ये शक्तिः प्रकाशिका । धराधरणशक्तिश्च शेषे कूर्मे तथैव च ॥ 8.29 ॥

hare saṁhāraśaktiśca sūrye śaktiḥ prakāśikā dharādharaṇaśaktiśca śeṣe kūrme tathaiva ca

in Hara is the power of destruction, in the Sun the power of illumination; the power of bearing the earth is in Shesha, and likewise in the Tortoise.

Verse 30 (devibhagavatam.1.8.30)

साद्या शक्तिः परिणता सर्वस्मिन्या प्रतिष्ठिता । दाहशक्तिस्तथा वह्नौ समीरे प्रेरणात्मिका ॥ 8.30 ॥

sādyā śaktiḥ pariṇatā sarvasminyā pratiṣṭhitā dāhaśaktistathā vahnau samīre preraṇātmikā

That same primeval Shakti, transformed, established in all things — the power of burning, likewise, is in fire; the power of impelling is in the wind.

Verse 31 (devibhagavatam.1.8.31)

शिवोऽपि शवतां याति कुण्डलिन्या विवर्जितः । शक्तिहीनस्तु यः कश्चिदसमर्थः स्मृतो बुधैः ॥ 8.31 ॥

śivo'pi śavatāṁ yāti kuṇḍalinyā vivarjitaḥ śaktihīnastu yaḥ kaścidasamarthaḥ smṛto budhaiḥ

Even Shiva becomes a mere corpse when bereft of Kundalini; whoever is devoid of Shakti is remembered by the wise as incapable of anything.

Verse 32 (devibhagavatam.1.8.32)

एवं सर्वत्र भूतेषु स्थावरेषु चरेषु च । ब्रह्मादिस्तम्बपर्यन्तं ब्रह्माण्डेऽस्मिन्महातपाः ॥ 8.32 ॥

evaṁ sarvatra bhūteṣu sthāvareṣu careṣu ca brahmādistambaparyantaṁ brahmāṇḍe'sminmahātapāḥ

Thus it is everywhere among beings, both the unmoving and the moving, from Brahma down to a mere blade of grass, in this cosmic egg, O great ascetics.

Verse 33 (devibhagavatam.1.8.33)

शक्तिहीनं तु निन्द्यं स्याद्वस्तुमात्रं चराचरम् । अशक्तः शत्रुविजये गमने भोजने तथा ॥ 8.33 ॥

śaktihīnaṁ tu nindyaṁ syādvastumātraṁ carācaram aśaktaḥ śatruvijaye gamane bhojane tathā

Whatever thing, moving or unmoving, is devoid of Shakti is indeed contemptible — powerless in conquering enemies, in movement, and likewise in eating.

Verse 34 (devibhagavatam.1.8.34)

एवं सर्वगता शक्तिः सा ब्रह्मेति विविच्यते । सोपास्या विविधैः सम्यग्विचार्या सुधिया सदा ॥ 8.34 ॥

evaṁ sarvagatā śaktiḥ sā brahmeti vivicyate sopāsyā vividhaiḥ samyagvicāryā sudhiyā sadā

Thus that all-pervading Shakti is discerned to be Brahman itself; she is to be worshipped by all, and ever rightly reflected upon by the wise-minded.

Verse 35 (devibhagavatam.1.8.35)

विष्णौ च सात्त्विकी शक्तिस्तया हीनोऽप्यकर्मकृत् । द्रुहिणे राजसी शक्तिर्यया हीनो ह्यसृष्टिकृत् ॥ 8.35 ॥

viṣṇau ca sāttvikī śaktistayā hīno'pyakarmakṛt druhiṇe rājasī śaktiryayā hīno hyasṛṣṭikṛt

In Vishnu is the sattvic Shakti — without her, he too would be incapable of action; in Brahma is the rajasic Shakti — without her, indeed, he would not create.

Verse 36 (devibhagavatam.1.8.36)

शिवे च तामसी शक्तिस्तया संहारकारकः । इत्यूह्यं मनसा सर्वं विचार्य च पुनः पुनः ॥ 8.36 ॥

śive ca tāmasī śaktistayā saṁhārakārakaḥ ityūhyaṁ manasā sarvaṁ vicārya ca punaḥ punaḥ

And in Shiva is the tamasic Shakti — by her he becomes the agent of destruction. All of this is to be reasoned out in the mind, and reflected upon again and again.

Verse 37 (devibhagavatam.1.8.37)

शक्तिः करोति ब्रह्माण्डं सा वै पालयतेऽखिलम् । इच्छया संहरत्येषा जगदेतच्चराचरम् ॥ 8.37 ॥

śaktiḥ karoti brahmāṇḍaṁ sā vai pālayate'khilam icchayā saṁharatyeṣā jagadetaccarācaram

Shakti creates the cosmic egg; she indeed sustains everything; and by her own will, she destroys this universe, moving and unmoving.

Verse 38 (devibhagavatam.1.8.38)

न विष्णुर्न हरः शक्रो न ब्रह्मा न च पावकः । न सूर्यो वरुणः शक्तः स्वे स्वे कार्ये कथञ्चन ॥ 8.38 ॥

na viṣṇurna haraḥ śakro na brahmā na ca pāvakaḥ na sūryo varuṇaḥ śaktaḥ sve sve kārye kathañcana

Neither Vishnu, nor Hara, nor Shakra, nor Brahma, nor Agni; neither the Sun nor Varuna is capable, in his own respective task, without her.

Verse 39 (devibhagavatam.1.8.39)

तया युक्ता हि कुर्वन्ति स्वानि कार्याणि ते सुराः । सैव कारणकार्येषु प्रत्यक्षेणावगम्यते ॥ 8.39 ॥

tayā yuktā hi kurvanti svāni kāryāṇi te surāḥ saiva kāraṇakāryeṣu pratyakṣeṇāvagamyate

United with her, indeed, those gods perform their own respective tasks; she alone is understood, through direct evidence, to be present in every relation of cause and effect.

Verse 40 (devibhagavatam.1.8.40)

सगुणा निर्गुणा सा तु द्विधा प्रोक्ता मनीषिभिः । सगुणा रागिभिः सेव्या निर्गुणा तु विरागिभिः ॥ 8.40 ॥

saguṇā nirguṇā sā tu dvidhā proktā manīṣibhiḥ saguṇā rāgibhiḥ sevyā nirguṇā tu virāgibhiḥ

She is declared by the wise to be twofold: with qualities, and without qualities; the qualified form is to be served by those still attached, the unqualified by those free of attachment.

Verse 41 (devibhagavatam.1.8.41)

धर्मार्थकाममोक्षाणां स्वामिनी सा निराकुला । ददाति वाच्छितान्कामान्पूजिता विधिपूर्वकम् ॥ 8.41 ॥

dharmārthakāmamokṣāṇāṁ svāminī sā nirākulā dadāti vācchitānkāmānpūjitā vidhipūrvakam

She, ever untroubled, is the mistress of Dharma, Artha, Kama, and Moksha; worshipped according to due rite, she grants the desired objects.

Verse 42 (devibhagavatam.1.8.42)

न जानन्ति जना मूढास्तां सदा माययावृताः । जानन्तोऽपि नराः केचिन्मोहयन्ति परानपि ॥ 8.42 ॥

na jānanti janā mūḍhāstāṁ sadā māyayāvṛtāḥ jānanto'pi narāḥ kecinmohayanti parānapi

Foolish people, ever veiled by her own Maya, do not know her; and some men, though they do know her, delude others too.

Verse 43 (devibhagavatam.1.8.43)

पण्डिताः स्वोदरार्थं वै पाखण्डानि पूथक्पृथक् । प्रवर्तयन्ति कलिना प्रेरिता मन्दचेतसः ॥ 8.43 ॥

paṇḍitāḥ svodarārthaṁ vai pākhaṇḍāni pūthakpṛthak pravartayanti kalinā preritā mandacetasaḥ

Learned men, for the sake of their own bellies, driven by the Kali age and dull of mind, set going various different heresies, one after another.

Verse 44 (devibhagavatam.1.8.44)

कलावस्मिन्महाभागा नानाभेदसमुत्थिताः । नान्ये युगे तथा धर्मा वेदबाह्याः कथञ्चन ॥ 8.44 ॥

kalāvasminmahābhāgā nānābhedasamutthitāḥ nānye yuge tathā dharmā vedabāhyāḥ kathañcana

In this Kali age, O greatly fortunate ones, many divisions have arisen; in no other age do dharmas so outside the Veda arise in this way.

Verse 45 (devibhagavatam.1.8.45)

विष्णुश्चरत्यसावुग्र तपो वर्षाण्यनेकशः । ब्रह्मा हरस्त्रयो देवा ध्यायन्तः कमपि धुवम् ॥ 8.45 ॥

viṣṇuścaratyasāvugra tapo varṣāṇyanekaśaḥ brahmā harastrayo devā dhyāyantaḥ kamapi dhuvam

That Vishnu himself performs fierce austerity for many years; and likewise Brahma and Hara — the three gods, meditating constantly upon someone greater than themselves.

Verse 46 (devibhagavatam.1.8.46)

कामयानाः सदा कामं ते त्रयः सर्वदैव हि । यजन्ति यज्ञान्विविधान्ब्रह्मविष्णुमहेश्वराः ॥ 8.46 ॥

kāmayānāḥ sadā kāmaṁ te trayaḥ sarvadaiva hi yajanti yajñānvividhānbrahmaviṣṇumaheśvarāḥ

Ever desiring their desires, indeed always, those three — Brahma, Vishnu, and Maheshvara — perform various sacrifices.

Verse 47 (devibhagavatam.1.8.47)

ते वै शक्तिं परां देवीं ब्रह्माख्यां परमात्मिकाम् । ध्यायन्ति मनसा नित्यं नित्यां मत्वा सनातनीम् ॥ 8.47 ॥

te vai śaktiṁ parāṁ devīṁ brahmākhyāṁ paramātmikām dhyāyanti manasā nityaṁ nityāṁ matvā sanātanīm

They indeed meditate, in their minds, constantly, upon the supreme Shakti, the Devi called Brahman, the very Self of all, considering her eternal and everlasting.

Verse 48 (devibhagavatam.1.8.48)

तस्माच्छक्तिः सदा सेव्या विद्वद्भिः कृतनिश्चयैः । निश्चयः सर्वशास्त्राणां ज्ञातव्यो मुनिसत्तमाः ॥ 8.48 ॥

tasmācchaktiḥ sadā sevyā vidvadbhiḥ kṛtaniścayaiḥ niścayaḥ sarvaśāstrāṇāṁ jñātavyo munisattamāḥ

Therefore Shakti alone is ever to be served by the wise, firm in their conviction; this settled conclusion of all the shastras is to be known, O best of sages.

Verse 49 (devibhagavatam.1.8.49)

कृष्णाच्छ्रुतं मया चैतत्तेन ज्ञातं तु नारदात् । पितुः सकाशात्तेनापि ब्रह्मणा विष्णुवाक्यतः ॥ 8.49 ॥

kṛṣṇācchrutaṁ mayā caitattena jñātaṁ tu nāradāt pituḥ sakāśāttenāpi brahmaṇā viṣṇuvākyataḥ

This I heard from Krishna Dvaipayana; and he learned it from Narada; and he, in turn, from his father's presence, and Brahma from the words of Vishnu.

Verse 50 (devibhagavatam.1.8.50)

न श्रोतव्यं न मन्तव्यमन्येषां वचनं बुधैः । शक्तिरेव सदा सेव्या विद्वद्भिः कृतनिश्चयैः ॥ 8.50 ॥

na śrotavyaṁ na mantavyamanyeṣāṁ vacanaṁ budhaiḥ śaktireva sadā sevyā vidvadbhiḥ kṛtaniścayaiḥ

The words of others are not to be heard, nor to be regarded, by the wise; Shakti alone is ever to be served by the learned, firm in their conviction.

Verse 51 (devibhagavatam.1.8.51)

प्रत्यक्षमपि द्रष्टव्यमशक्तस्य विचेष्टितम् । अतः सर्वेषु भूतेषु ज्ञातव्या शक्तिरेव हि ॥ 8.51 ॥

pratyakṣamapi draṣṭavyamaśaktasya viceṣṭitam ataḥ sarveṣu bhūteṣu jñātavyā śaktireva hi

Directly, too, one may observe the helpless behavior of one who lacks Shakti; therefore, in all beings, Shakti alone is to be known as the true power.