The Description of Bhuvaneshvari

Verse 1 (devibhagavatam.3.1.1)

जनमेजय उवाच । भगवन् भवता प्रोक्तं यज्ञमम्बाभिधं महत् । सा का कथं समुत्पन्ना कुत्र कस्माच्च किङ्गुणा

janamejaya uvāca bhagavan bhavatā proktaṁ yajñamambābhidhaṁ mahat sā kā kathaṁ samutpannā kutra kasmācca kiṅguṇā

Janamejaya said: "O venerable lord, you have spoken of the great sacrifice named after Amba. Who is she, how did she arise, from where, for what cause, and endowed with what attributes?"

Verse 2 (devibhagavatam.3.1.2)

कीदृशश्च मखस्तस्याः स्वरूपं कीदृशं तथा । विधानं विधिवद्ब्रूहि सर्वज्ञोऽसि दयानिधे

kīdṛśaśca makhastasyāḥ svarūpaṁ kīdṛśaṁ tathā vidhānaṁ vidhivadbrūhi sarvajño'si dayānidhe

What manner of sacrifice is hers, and what is her true nature? Tell me the whole rite in its proper order, for you are all-knowing, O ocean of compassion.

Verse 3 (devibhagavatam.3.1.3)

ब्रह्माण्डस्य तथोत्पत्तिं वद विस्तरतस्तथा । यथोक्तं यादृशं ब्रह्मन्नखिलं वेत्सि भूसुर

brahmāṇḍasya tathotpattiṁ vada vistaratastathā yathoktaṁ yādṛśaṁ brahmannakhilaṁ vetsi bhūsura

Likewise tell me in detail of the origin of the cosmic egg, just as it has been described — for you, O foremost of brahmins, know all things completely.

Verse 4 (devibhagavatam.3.1.4)

ब्रह्मा विष्णुश्च रुद्रश्च त्रयो देवा मया श्रुताः । सृष्टिपालनसंहारकारकाः सगुणास्त्वमी

brahmā viṣṇuśca rudraśca trayo devā mayā śrutāḥ sṛṣṭipālanasaṁhārakārakāḥ saguṇāstvamī

I have heard that Brahma, Vishnu, and Rudra are the three gods who bring about creation, preservation, and destruction, and that these are possessed of qualities (gunas).

Verse 5 (devibhagavatam.3.1.5)

स्वतन्त्रास्ते महात्मानः पाराशर्य वदस्व मे । आहोस्वित्परतन्त्रास्ते श्रोतुमिच्छामि साम्प्रतम्

svatantrāste mahātmānaḥ pārāśarya vadasva me āhosvitparatantrāste śrotumicchāmi sāmpratam

Are these great souls independent, O son of Parashara — or are they dependent upon another? Tell me; I wish to hear this now.

Verse 6 (devibhagavatam.3.1.6)

मृत्युधर्माश्च ते नो वा सच्चिदानन्दरूपिणः । अधिभूतादिभिर्युक्ता न वा दुःखैस्त्रिधात्मकैः

mṛtyudharmāśca te no vā saccidānandarūpiṇaḥ adhibhūtādibhiryuktā na vā duḥkhaistridhātmakaiḥ

Are they subject to death, or are they of the very nature of being, consciousness, and bliss? Are they touched by the afflictions of adhibhuta and the rest, or free from the threefold sorrows?

Verse 7 (devibhagavatam.3.1.7)

कालस्य वशगा नो वा ते सुरेन्द्रा महाबलाः । कथं ते वै समुत्पन्ना कस्मादिति च संशयः

kālasya vaśagā no vā te surendrā mahābalāḥ kathaṁ te vai samutpannā kasmāditi ca saṁśayaḥ

Are these mighty lords of the gods subject to the power of Time, or not? How, and from what cause, were they born? This is my doubt.

Verse 8 (devibhagavatam.3.1.8)

हर्षशोकयुतास्ते वै निद्रालस्यसमन्विताः । सप्तधातुमयास्तेषां देहाः किं वान्यथा मुने

harṣaśokayutāste vai nidrālasyasamanvitāḥ saptadhātumayāsteṣāṁ dehāḥ kiṁ vānyathā mune

Are they subject to joy and grief, possessed of sleep and sloth? O sage, are their bodies made of the seven bodily elements, or are they otherwise?

Verse 9 (devibhagavatam.3.1.9)

कैर्द्रव्यैर्निर्मितास्ते वै कैर्गुणैरिन्द्रियैस्तथा । भोगश्च कीदृशस्तेषां प्रमाणमायुषस्तथा

kairdravyairnirmitāste vai kairguṇairindriyaistathā bhogaśca kīdṛśasteṣāṁ pramāṇamāyuṣastathā

Of what substances are they formed, and with what qualities and senses are they endowed? What is their manner of enjoyment, and what is the span of their life?

Verse 10 (devibhagavatam.3.1.10)

निवासस्थानमप्येषां विभूतिं च वदस्व मे । श्रोतुमिच्छाम्यहं ब्रह्मन् विस्तरेण कथामिमाम्

nivāsasthānamapyeṣāṁ vibhūtiṁ ca vadasva me śrotumicchāmyahaṁ brahman vistareṇa kathāmimām

Tell me also of their dwelling places and their divine glory. O brahmin, I wish to hear this whole account in detail.

Verse 11 (devibhagavatam.3.1.11)

व्यास उवाच । दुर्गमः प्रश्नभारोऽयं कृतो राजंस्त्वयाऽधुना । ब्रह्मादीनां समुत्पत्तिः कस्मादिति महामते

vyāsa uvāca durgamaḥ praśnabhāro'yaṁ kṛto rājaṁstvayā'dhunā brahmādīnāṁ samutpattiḥ kasmāditi mahāmate

Vyasa said: "O king, this weighty question you have now raised is a difficult one indeed — as to from what cause arose the origin of Brahma and the other gods, O great-minded one."

Verse 12 (devibhagavatam.3.1.12)

एतदेव मया पूर्वं पृष्टोऽसौ नारदो मुनिः । विस्मितः प्रत्युवाचेदमुत्थितः शृणु भूपते

etadeva mayā pūrvaṁ pṛṣṭo'sau nārado muniḥ vismitaḥ pratyuvācedamutthitaḥ śṛṇu bhūpate

This same question I once put to the sage Narada; astonished, he rose up and answered as follows — listen, O king.

Verse 13 (devibhagavatam.3.1.13)

कस्मिंश्च समये चाहं गङ्गातीरे स्थितं मुनिम् । अपश्यं नारदं शान्तं सर्वज्ञं वेदवित्तमम्

kasmiṁśca samaye cāhaṁ gaṅgātīre sthitaṁ munim apaśyaṁ nāradaṁ śāntaṁ sarvajñaṁ vedavittamam

On a certain occasion I saw the sage Narada — tranquil, all-knowing, the foremost knower of the Vedas — seated upon the bank of the Ganga.

Verse 14 (devibhagavatam.3.1.14)

दृष्ट्वाहं मुदितो भूत्वा पादयोरपतं मुनेः । तेजाज्ञप्तः समीपेऽस्य संविष्टश्च वरासने

dṛṣṭvāhaṁ mudito bhūtvā pādayorapataṁ muneḥ tejājñaptaḥ samīpe'sya saṁviṣṭaśca varāsane

Seeing him, I was filled with joy and fell at the sage's feet. Bidden by his radiant presence, I sat down near him upon an excellent seat.

Verse 15 (devibhagavatam.3.1.15)

श्रुत्वा कुशलवार्तां वै तमपृच्छं विधेः सुतम् । निर्विष्टं जाह्नवीतीरे निर्जने सूक्ष्मवालुके

śrutvā kuśalavārtāṁ vai tamapṛcchaṁ vidheḥ sutam nirviṣṭaṁ jāhnavītīre nirjane sūkṣmavāluke

After hearing news of his well-being, I questioned that son of Vidhi (Brahma), Narada, who was seated on the bank of the Jahnavi, in a solitary spot of fine sand.

Verse 16 (devibhagavatam.3.1.16)

मुनेऽतिविततस्यास्य ब्रह्माण्डस्य महामते । कः कर्ता परमः प्रोक्तस्तन्मे ब्रूहि विधानतः

mune'tivitatasyāsya brahmāṇḍasya mahāmate kaḥ kartā paramaḥ proktastanme brūhi vidhānataḥ

"O sage, O great-minded one, who is declared to be the supreme maker of this vast cosmic egg? Tell me this in its proper order."

Verse 17 (devibhagavatam.3.1.17)

कस्मादेतत्समुत्पन्नं ब्रह्माण्डं मुनिसत्तम । अनित्यं वा तथा नित्यं तदाचक्ष्व द्विजोत्तम

kasmādetatsamutpannaṁ brahmāṇḍaṁ munisattama anityaṁ vā tathā nityaṁ tadācakṣva dvijottama

From what cause has this cosmic egg arisen, O best of sages? Is it impermanent, or is it eternal? Tell me this, O foremost of the twice-born.

Verse 18 (devibhagavatam.3.1.18)

एककर्तृकमेतद्वा बहुकर्तृकमन्यथा । अकर्तृकं न कार्यं स्याद्विरोधोऽयं विभाति मे

ekakartṛkametadvā bahukartṛkamanyathā akartṛkaṁ na kāryaṁ syādvirodho'yaṁ vibhāti me

Is it the work of a single maker, or is it otherwise the work of many? No effect can exist without a maker — this contradiction appears to me.

Verse 19 (devibhagavatam.3.1.19)

इति सन्देहसन्दोहे मग्नं मां तारयाधुना । विकल्पकोटीः कृर्वाणं संसारेऽस्मिन् प्रविस्तरे

iti sandehasandohe magnaṁ māṁ tārayādhunā vikalpakoṭīḥ kṛrvāṇaṁ saṁsāre'smin pravistare

Thus sunk in a mass of doubt, forming countless alternatives amid this vast round of worldly existence — save me now.

Verse 20 (devibhagavatam.3.1.20)

ब्रुवन्ति शङ्करं केचिन्मत्वा कारणकारणम् । सदाशिवं महादेवं प्रलयोत्पत्तिवर्जितम्

bruvanti śaṅkaraṁ kecinmatvā kāraṇakāraṇam sadāśivaṁ mahādevaṁ pralayotpattivarjitam

Some, holding him to be the cause of all causes, declare it to be Shankara — Sadashiva, the great god, free from both creation and dissolution.

Verse 21 (devibhagavatam.3.1.21)

आत्मारामं सुरेशं च त्रिगुणं निर्मलं हरम् । संसारतारकं नित्यं सृष्टिस्थित्यन्तकारणम्

ātmārāmaṁ sureśaṁ ca triguṇaṁ nirmalaṁ haram saṁsāratārakaṁ nityaṁ sṛṣṭisthityantakāraṇam

— self-delighting, lord of the gods, possessed of the three gunas, the stainless Hara, the eternal deliverer across worldly existence, the cause of creation, preservation, and destruction.

Verse 22 (devibhagavatam.3.1.22)

अन्ये विष्णुं स्तुवन्त्येनं सर्वेषां प्रभुमीश्वरम् । परमात्मानमव्यक्तं सर्वशक्तिसमन्वितम्

anye viṣṇuṁ stuvantyenaṁ sarveṣāṁ prabhumīśvaram paramātmānamavyaktaṁ sarvaśaktisamanvitam

Others praise him as Vishnu, the lord and master of all, the unmanifest supreme Self, possessed of every power.

Verse 23 (devibhagavatam.3.1.23)

भुक्तिदं मुक्तिदं शान्तं सर्वादिं सर्वतोमुखम् । व्यापकं विश्वशरणमनादिनिधनं हरिम्

bhuktidaṁ muktidaṁ śāntaṁ sarvādiṁ sarvatomukham vyāpakaṁ viśvaśaraṇamanādinidhanaṁ harim

— the giver of both enjoyment and liberation, the tranquil one, the source of all, facing every direction, all-pervading, the refuge of the universe, Hari without beginning or end.

Verse 24 (devibhagavatam.3.1.24)

धातारं च तथा चान्ये ब्रुवन्ति सृष्टिकारणम् । तमेव सर्ववेत्तारं सर्वभूतप्रवर्तकम्

dhātāraṁ ca tathā cānye bruvanti sṛṣṭikāraṇam tameva sarvavettāraṁ sarvabhūtapravartakam

And still others declare that same being to be Dhatr, the cause of creation, the knower of all things, the mover of every creature.

Verse 25 (devibhagavatam.3.1.25)

चतुर्मुखं सुरेशानं नाभिपद्मभवं विभुम् । स्रष्टारं सर्वलोकानां सत्यलोकनिवासिनम्

caturmukhaṁ sureśānaṁ nābhipadmabhavaṁ vibhum sraṣṭāraṁ sarvalokānāṁ satyalokanivāsinam

— the four-faced lord of the gods, born of the lotus of the navel, the mighty one, the creator of all the worlds, who dwells in Satyaloka.

Verse 26 (devibhagavatam.3.1.26)

दिनेशं प्रवदन्त्यन्ये सर्वेशं वेदवादिनः । स्तुवन्ति चैव गायन्ति सायं प्रातरतन्द्रिताः

dineśaṁ pravadantyanye sarveśaṁ vedavādinaḥ stuvanti caiva gāyanti sāyaṁ prātaratandritāḥ

Others, teachers of the Veda, declare him to be Dinesha, the Sun, the lord of all; untiring, they sing his praises evening and morning.

Verse 27 (devibhagavatam.3.1.27)

यजन्ति च तथा यज्ञे वासवं च शतक्रतुम् । सहस्राक्षं देवदेवं सर्वेषां प्रभुमुल्बणम्

yajanti ca tathā yajñe vāsavaṁ ca śatakratum sahasrākṣaṁ devadevaṁ sarveṣāṁ prabhumulbaṇam

And in sacrifice, likewise, they worship Vasava — he of a hundred sacrifices, the thousand-eyed one, god of gods, the mighty lord of all.

Verse 28 (devibhagavatam.3.1.28)

यज्ञाधीशं सुराधीशं त्रिलोकेशं शचीपतिम् । यज्ञानां चैव भोक्तारं सोमपं सोमपप्रियम्

yajñādhīśaṁ surādhīśaṁ trilokeśaṁ śacīpatim yajñānāṁ caiva bhoktāraṁ somapaṁ somapapriyam

— the overlord of sacrifice, overlord of the gods, lord of the three worlds, husband of Shachi, the enjoyer of sacrifices, the drinker of soma, beloved of the soma-drinkers.

Verse 29 (devibhagavatam.3.1.29)

वरुणं च तथा सोमं पावकं पवनं तथा । यमं कुबेरं धनदं गणाधीशं तथापरे

varuṇaṁ ca tathā somaṁ pāvakaṁ pavanaṁ tathā yamaṁ kuberaṁ dhanadaṁ gaṇādhīśaṁ tathāpare

And others still worship Varuna, and Soma, and Pavaka the fire-god, and Pavana the wind-god, and Yama, and Kubera the bestower of wealth, and the lord of the ganas.

Verse 30 (devibhagavatam.3.1.30)

हेरम्बं गजवक्त्रं च सर्वकार्यप्रसाधकम् । स्मरणात्सिद्धिदं कामं कामदं कामगं परम्

herambaṁ gajavaktraṁ ca sarvakāryaprasādhakam smaraṇātsiddhidaṁ kāmaṁ kāmadaṁ kāmagaṁ param

— Heramba, elephant-faced, the accomplisher of every task, who grants success by mere remembrance, who moves at will, the fulfiller of desires, the supreme one.

Verse 31 (devibhagavatam.3.1.31)

भवानीं केचनाचार्याः प्रवदन्त्यखिलार्थदाम् । आदिमायां महाशक्तिं प्रकृतिं पुरुषानुगाम्

bhavānīṁ kecanācāryāḥ pravadantyakhilārthadām ādimāyāṁ mahāśaktiṁ prakṛtiṁ puruṣānugām

Some teachers declare it to be Bhavani, the giver of every good — the primordial Maya, the great Shakti, Prakriti who follows upon Purusha.

Verse 32 (devibhagavatam.3.1.32)

ब्रह्मैकतासमापन्नां सृष्टिस्थित्यन्तकारिणीम् । मातरं सर्वभूतानां देवतानां तथैव च

brahmaikatāsamāpannāṁ sṛṣṭisthityantakāriṇīm mātaraṁ sarvabhūtānāṁ devatānāṁ tathaiva ca

— who has attained oneness with Brahman, who brings about creation, preservation, and dissolution, the mother of all beings and of the gods as well.

Verse 33 (devibhagavatam.3.1.33)

अनादिनिधनां पूर्णां व्यापिकां सर्वजन्तुषु । ईश्वरीं सर्वलोकानां निर्गुणां सगुणां शिवाम्

anādinidhanāṁ pūrṇāṁ vyāpikāṁ sarvajantuṣu īśvarīṁ sarvalokānāṁ nirguṇāṁ saguṇāṁ śivām

— without beginning or end, full and complete, pervading every creature, the sovereign goddess of all the worlds, without attributes and yet possessed of attributes, the auspicious one.

Verse 34 (devibhagavatam.3.1.34)

वैष्णवीं शाङ्करीं ब्राह्मीं वासवीं वारुणीं तथा । वाराहीं नारसिंहीं च महालक्ष्मीं तथाद्भुताम्

vaiṣṇavīṁ śāṅkarīṁ brāhmīṁ vāsavīṁ vāruṇīṁ tathā vārāhīṁ nārasiṁhīṁ ca mahālakṣmīṁ tathādbhutām

— Vaishnavi, Shankari, Brahmi, Vasavi, and likewise Varuni, and Varahi and Narasimhi, and the wondrous Mahalakshmi.

Verse 35 (devibhagavatam.3.1.35)

वेदमातरमेकां च विद्यां भवतरोः स्थिराम् । सर्वदुःखनिहन्त्रीं च स्मरणात्सर्वकामदाम्

vedamātaramekāṁ ca vidyāṁ bhavataroḥ sthirām sarvaduḥkhanihantrīṁ ca smaraṇātsarvakāmadām

— the sole mother of the Vedas, the enduring knowledge amid the tree of worldly life, the destroyer of every sorrow, who by mere remembrance grants every desire.

Verse 36 (devibhagavatam.3.1.36)

मोक्षदां च मुमुक्षूणां कामदां च फलार्थिनाम् । त्रिगुणातीतरूपां च गुणविस्तारकारकाम्

mokṣadāṁ ca mumukṣūṇāṁ kāmadāṁ ca phalārthinām triguṇātītarūpāṁ ca guṇavistārakārakām

— the giver of liberation to those who seek liberation and of desired fruits to those who seek fruit, of a form transcending the three gunas, and yet the one who spreads forth the gunas.

Verse 37 (devibhagavatam.3.1.37)

निर्गुणां सगुणां तस्मात्तां ध्यायन्ति फलार्थिनः । निरञ्जनं निराकारं निर्लेपं निर्गुणं किल

nirguṇāṁ saguṇāṁ tasmāttāṁ dhyāyanti phalārthinaḥ nirañjanaṁ nirākāraṁ nirlepaṁ nirguṇaṁ kila

Being thus both without and with qualities, those who seek fruit meditate upon her — she who is stainless, formless, untouched, and truly beyond all qualities.

Verse 38 (devibhagavatam.3.1.38)

अरूपं व्यापकं ब्रह्म प्रवदन्ति मुनीश्वराः । वेदोपनिषदि प्रोक्तस्तेजोमय इति क्वचित्

arūpaṁ vyāpakaṁ brahma pravadanti munīśvarāḥ vedopaniṣadi proktastejomaya iti kvacit

The lords among sages declare her to be the formless, all-pervading Brahman; in the Veda and Upanishads she is at places spoken of as consisting wholly of radiance.

Verse 39 (devibhagavatam.3.1.39)

सहस्रशीर्षा पुरुषः सहस्रनयनस्तथा । सहस्रकरकर्णश्च सहस्रास्यः सहस्रपात्

sahasraśīrṣā puruṣaḥ sahasranayanastathā sahasrakarakarṇaśca sahasrāsyaḥ sahasrapāt

The Purusha of a thousand heads, likewise of a thousand eyes, a thousand hands and ears, a thousand faces, and a thousand feet —

Verse 40 (devibhagavatam.3.1.40)

विष्णोः पादमथाकाशं परमं समुदाहृतम् । विराजं विरजं शान्तं प्रवदन्ति मनीषिणः

viṣṇoḥ pādamathākāśaṁ paramaṁ samudāhṛtam virājaṁ virajaṁ śāntaṁ pravadanti manīṣiṇaḥ

The supreme ether is declared to be the very foot of Vishnu; the wise call it Viraj, the stainless one, the tranquil.

Verse 41 (devibhagavatam.3.1.41)

पुरुषोत्तमं तथा चान्ये प्रवदन्ति पुराविदः । नैकोऽपीति वदन्त्यन्ये प्रभुरीशः कदाचन

puruṣottamaṁ tathā cānye pravadanti purāvidaḥ naiko'pīti vadantyanye prabhurīśaḥ kadācana

And others still, versed in ancient lore, declare it to be Purushottama; yet others say that there is never any single lord or ruler at all.

Verse 42 (devibhagavatam.3.1.42)

अनीश्वरमिदं सर्वं ब्रह्माण्डमिति केचन । न कदापीशजन्यं यज्जगदेतदचिन्तितम्

anīśvaramidaṁ sarvaṁ brahmāṇḍamiti kecana na kadāpīśajanyaṁ yajjagadetadacintitam

Some say that this entire cosmic egg is without any lord — that this world was never born of any lord at all; it is beyond conception.

Verse 43 (devibhagavatam.3.1.43)

सदैवेदमनीशं च स्वभावोत्थं सदेदृशम् । अकर्तासौ पुमान्प्रोक्तः प्रकृतिस्तु तथा च सा

sadaivedamanīśaṁ ca svabhāvotthaṁ sadedṛśam akartāsau pumānproktaḥ prakṛtistu tathā ca sā

This world is ever without a lord, arisen from its own nature, and ever thus. The Purusha is declared to be a non-agent, and Prakriti likewise.

Verse 44 (devibhagavatam.3.1.44)

एवं वदन्ति साङ्ख्याश्च मुनयः कपिलादयः । एते सन्देहसन्दोहाः प्रभवन्ति तथाऽपरे

evaṁ vadanti sāṅkhyāśca munayaḥ kapilādayaḥ ete sandehasandohāḥ prabhavanti tathā'pare

Thus speak the Sankhya sages, Kapila and the others. These are the many doubts that arise — and still others besides.

Verse 45 (devibhagavatam.3.1.45)

विकल्पोपहतं चेतः किं करोमि मुनीश्वर । धर्माधर्मविवक्षायां न मनो मे स्थिरं भवेत्

vikalpopahataṁ cetaḥ kiṁ karomi munīśvara dharmādharmavivakṣāyāṁ na mano me sthiraṁ bhavet

My mind is afflicted by these many alternatives — what shall I do, O lord of sages? In distinguishing dharma from adharma, my mind cannot find steadiness.

Verse 46 (devibhagavatam.3.1.46)

को धर्मः कीदृशोऽधर्मश्चिह्नं नैवोपलभ्यते । देवाः सत्त्वगुणोत्पन्नाः सत्यधर्मव्यवस्थिताः

ko dharmaḥ kīdṛśo'dharmaścihnaṁ naivopalabhyate devāḥ sattvaguṇotpannāḥ satyadharmavyavasthitāḥ

What is dharma, and what is its opposite adharma — no clear sign of it can be found. The gods, born of the quality of sattva, stand firm in truth and righteousness;

Verse 47 (devibhagavatam.3.1.47)

पीड्यन्ते दानवैः पापैः कुत्र धर्मव्यवस्थितिः । धर्मस्थिताः सदाचाराः पाण्डवा मम वंशजाः

pīḍyante dānavaiḥ pāpaiḥ kutra dharmavyavasthitiḥ dharmasthitāḥ sadācārāḥ pāṇḍavā mama vaṁśajāḥ

— yet they are tormented by sinful demons; where then does dharma stand firm? The Pandavas, born in my own lineage, remained established in dharma and of righteous conduct;

Verse 48 (devibhagavatam.3.1.48)

दुःखं बहुविधं प्राप्तास्तत्र धर्मस्य का स्थितिः । अतो मे हृदयं तात वेपतेऽतीव संशये

duḥkhaṁ bahuvidhaṁ prāptāstatra dharmasya kā sthitiḥ ato me hṛdayaṁ tāta vepate'tīva saṁśaye

— yet they met with manifold suffering; what then becomes of dharma's standing? Therefore, dear sir, my heart trembles greatly in this doubt.

Verse 49 (devibhagavatam.3.1.49)

कुरु मेऽसंशयं चेतः समर्थोऽसि महामुने । त्राहि संसारवार्धेस्त्वं ज्ञानपोतेन मां मुने

kuru me'saṁśayaṁ cetaḥ samartho'si mahāmune trāhi saṁsāravārdhestvaṁ jñānapotena māṁ mune

Make my mind free of doubt, for you are able, O great sage. O sage, deliver me from the ocean of worldly existence by the boat of knowledge —

Verse 50 (devibhagavatam.3.1.50)

मज्जन्तं चोत्पतन्तं च मग्नं मोहजलाविले

majjantaṁ cotpatantaṁ ca magnaṁ mohajalāvile

— me who sink and rise again, wholly immersed in the murky waters of delusion.