The Story of Satyavrata, Part Two

Verse 1 (devibhagavatam.3.11.1)

लोमश उवाच । न वेदाध्ययनं किञ्चिज्जानाति न जपं तथा । ध्यानं न देवतानाञ्च न चैवाराधनं तथा

lomaśa uvāca na vedādhyayanaṁ kiñcijjānāti na japaṁ tathā dhyānaṁ na devatānāñca na caivārādhanaṁ tathā

Lomasha said: He knew nothing at all of Vedic study, nor likewise of muttered prayer; nor meditation upon the deities, nor likewise their worship;

Verse 2 (devibhagavatam.3.11.2)

नासनं वेद विप्रोऽसो प्राणायामं तथा पुनः । प्रत्याहारं तु नो वेद भूतशुद्धिञ्च कारणम्

nāsanaṁ veda vipro'so prāṇāyāmaṁ tathā punaḥ pratyāhāraṁ tu no veda bhūtaśuddhiñca kāraṇam

This brahmin knew no yogic posture, nor likewise breath-control; he did not know sense-withdrawal, nor the cause called purification of the elements;

Verse 3 (devibhagavatam.3.11.3)

न मन्त्रकीलकं जाप्यं गायत्रीञ्च न वेद सः । शौचं स्नानविधिञ्चैव तथाचमनकं पुनः

na mantrakīlakaṁ jāpyaṁ gāyatrīñca na veda saḥ śaucaṁ snānavidhiñcaiva tathācamanakaṁ punaḥ

— nor the fixing-formula of any mantra to be muttered; he did not know the Gayatri; nor purification, nor the rite of bathing, nor sipping water.

Verse 4 (devibhagavatam.3.11.4)

प्राणाग्निहोत्रं नो वेद बलिदानं न चातिथिम् । न सन्ध्यां समिधो होमं विवेद च तथा मुनिः

prāṇāgnihotraṁ no veda balidānaṁ na cātithim na sandhyāṁ samidho homaṁ viveda ca tathā muniḥ

— he knew no Pranagnihotra, no giving of oblations, nor hospitality to guests; the sage knew neither the twilight prayers, nor sacrificial twigs, nor the fire-oblation.

Verse 5 (devibhagavatam.3.11.5)

सोऽकरोत्प्रातरुत्थाय यत्किञ्चिद्दन्तधावनम् । स्नानं च शूद्रवत्तत्र गङ्गायां मन्त्रवर्जितम्

so'karotprātarutthāya yatkiñciddantadhāvanam snānaṁ ca śūdravattatra gaṅgāyāṁ mantravarjitam

Rising in the morning, he would perform only some cleaning of his teeth, and bathing in the Ganga there like a shudra, devoid of any mantra.

Verse 6 (devibhagavatam.3.11.6)

फलान्यादाय वन्यानि मध्यान्हेऽपि यदृच्छया । भक्ष्याभक्ष्यपरिज्ञानं न जानाति शठस्तथा

phalānyādāya vanyāni madhyānhe'pi yadṛcchayā bhakṣyābhakṣyaparijñānaṁ na jānāti śaṭhastathā

He would gather wild forest fruits at noon, whatever came to hand; that rogue likewise did not know the distinction of what is edible and what is not.

Verse 7 (devibhagavatam.3.11.7)

सत्यं ब्रूते स्थितस्तत्र नानृतं वदते पुनः । जनैः सत्यतपा नाम कृतमस्य द्विजस्य वै

satyaṁ brūte sthitastatra nānṛtaṁ vadate punaḥ janaiḥ satyatapā nāma kṛtamasya dvijasya vai

He spoke only the truth, remaining there, and never spoke falsehood; the people gave that brahmin the name "Satyatapa," he of truthful austerity.

Verse 8 (devibhagavatam.3.11.8)

नाहितं कस्यचित्कुर्यान्न तथाऽविहितं क्वचित् । सुखं स्वपिति तत्रैव निर्भयश्चिन्तयन्निति

nāhitaṁ kasyacitkuryānna tathā'vihitaṁ kvacit sukhaṁ svapiti tatraiva nirbhayaścintayanniti

He would do no harm to anyone, nor likewise anything improper anywhere; he slept happily right there, fearless, thinking thus:

Verse 9 (devibhagavatam.3.11.9)

कदा मे मरणं भावि दुःखं जीवामि कानने । जीवितं धिक्च मूर्खस्य तरसा मरणं ध्रुवम्

kadā me maraṇaṁ bhāvi duḥkhaṁ jīvāmi kānane jīvitaṁ dhikca mūrkhasya tarasā maraṇaṁ dhruvam

"When shall my death come? I live sorrowfully in the forest. Shame on the life of a fool! Death, surely, comes swiftly.

Verse 10 (devibhagavatam.3.11.10)

दैवेनाहं कृतो मूर्खो नान्योऽत्र कारणं मम । प्राप्य चैवोत्तमं जन्म वृथा जातं ममाधुना

daivenāhaṁ kṛto mūrkho nānyo'tra kāraṇaṁ mama prāpya caivottamaṁ janma vṛthā jātaṁ mamādhunā

"I was made a fool by fate — there is no other cause of this for me. Though I obtained this excellent human birth, it has now become useless for me.

Verse 11 (devibhagavatam.3.11.11)

यथा वन्ध्या सुरूपा च यथा वा निष्फलो द्रुमः । अदुग्धदोहा धेनुश्च तथाऽहं निष्फलः कृतः

yathā vandhyā surūpā ca yathā vā niṣphalo drumaḥ adugdhadohā dhenuśca tathā'haṁ niṣphalaḥ kṛtaḥ

"Like a barren woman, however beautiful, or like a fruitless tree, or like a cow that gives no milk when milked — so have I been made fruitless.

Verse 12 (devibhagavatam.3.11.12)

किं नु निन्दाम्यहं दैवं नूनं कर्म ममेदृशम् । न दत्तं पुस्तकं कृत्वा ब्राह्मणाय महात्मने

kiṁ nu nindāmyahaṁ daivaṁ nūnaṁ karma mamedṛśam na dattaṁ pustakaṁ kṛtvā brāhmaṇāya mahātmane

"Yet why do I blame fate? Surely my own past deed is such as this — perhaps I never gave a manuscript, once made, to any great-souled brahmin;

Verse 13 (devibhagavatam.3.11.13)

न वै विद्या मया दत्ता पूर्वजन्मनि निर्मला । तेनाहं कर्मयोगेन शठोऽस्मि च द्विजाधमः

na vai vidyā mayā dattā pūrvajanmani nirmalā tenāhaṁ karmayogena śaṭho'smi ca dvijādhamaḥ

"— nor did I, in a former birth, ever impart pure learning to another. Through that unfulfilled deed, I have become a rogue and the lowest of brahmins.

Verse 14 (devibhagavatam.3.11.14)

न च तीर्थे तपस्तप्तं सेविता न च साधवः । न द्विजाः पूजिता द्रव्यैस्तेन जातोऽस्मि दुष्टधीः

na ca tīrthe tapastaptaṁ sevitā na ca sādhavaḥ na dvijāḥ pūjitā dravyaistena jāto'smi duṣṭadhīḥ

"Nor did I perform austerity at a sacred ford, nor did I serve the righteous, nor did I honour brahmins with gifts — that is why I have been born with a corrupted mind.

Verse 15 (devibhagavatam.3.11.15)

वर्तन्ते मुनिपुत्राश्च वेदशास्त्रार्थपारगाः । अहं सुमूढः सञ्जातो दैवयोगेन केनचित्

vartante muniputrāśca vedaśāstrārthapāragāḥ ahaṁ sumūḍhaḥ sañjāto daivayogena kenacit

"There exist sons of sages who have mastered the meaning of the Vedas and scriptures; I alone have become utterly stupid, through some working of fate.

Verse 16 (devibhagavatam.3.11.16)

न जानामि तपस्तप्तुं किं करोमि सुसाधनम् । मिथ्यायं मेऽत्र सङ्कल्पो न मे भाग्यं शुभं किल

na jānāmi tapastaptuṁ kiṁ karomi susādhanam mithyāyaṁ me'tra saṅkalpo na me bhāgyaṁ śubhaṁ kila

"I do not even know how to practise austerity — what good means shall I employ? My resolve here is in vain; my fortune is truly not auspicious.

Verse 17 (devibhagavatam.3.11.17)

दैवमेव परं मन्ये धिक्पौरुषमनर्थकम् । वृथा श्रमकृतं कार्यं दैवाद्भवति सर्वथा

daivameva paraṁ manye dhikpauruṣamanarthakam vṛthā śramakṛtaṁ kāryaṁ daivādbhavati sarvathā

"I consider fate alone to be supreme; shame on futile human effort! Labour expended is in vain — everything, in every way, comes about through fate.

Verse 18 (devibhagavatam.3.11.18)

ब्रह्मा विष्णुश्च रुद्रश्च शक्राद्याः किल देवताः । कालस्य वशगाः सर्वे कालो हि दुरतिक्रमः

brahmā viṣṇuśca rudraśca śakrādyāḥ kila devatāḥ kālasya vaśagāḥ sarve kālo hi duratikramaḥ

"Brahma, and Vishnu, and Rudra, and Indra and the other gods indeed — all are subject to the sway of Time; for Time is truly impossible to transcend."

Verse 19 (devibhagavatam.3.11.19)

एवंविधान्वितर्कांस्तु कुर्वाणोऽहर्निशं द्विजः । स्थितस्तत्राश्रमे तीरे जान्हव्याः पावने स्थले

evaṁvidhānvitarkāṁstu kurvāṇo'harniśaṁ dvijaḥ sthitastatrāśrame tīre jānhavyāḥ pāvane sthale

Making reflections of this kind, day and night, the brahmin remained there in that hermitage, on the purifying bank of the Jahnavi.

Verse 20 (devibhagavatam.3.11.20)

विरक्तः स तु सञ्जातः स्थितस्तत्राश्रमे द्विजः । कालातिवाहनं शान्तश्चकार विजने वने

viraktaḥ sa tu sañjātaḥ sthitastatrāśrame dvijaḥ kālātivāhanaṁ śāntaścakāra vijane vane

Having become dispassionate, that brahmin, remaining there in the hermitage, tranquil, passed his time in that solitary forest.

Verse 21 (devibhagavatam.3.11.21)

एवं स्थितस्य तु वने विमलोदके वै वर्षाणि तत्र नवपञ्च गतानि कामम् । नाराधनं न च जपं न विवेद मन्त्रं कालातिवाहनमसौ कृतवान् वने वै

evaṁ sthitasya tu vane vimalodake vai varṣāṇi tatra navapañca gatāni kāmam nārādhanaṁ na ca japaṁ na viveda mantraṁ kālātivāhanamasau kṛtavān vane vai

Thus dwelling in the forest, by the pure waters, fully fourteen years passed there; he knew no worship, no muttered prayer, no mantra — he simply passed his time in the forest.

Verse 22 (devibhagavatam.3.11.22)

जानाति तस्य विततं व्रतमेव लोकः सत्यं वदत्यपि मुनिः किल नामजातम् । जातं यशश्च सकलेषु जनेषु कामं सत्यव्रतोऽयमनिशं न मृषाभिभाषी

jānāti tasya vitataṁ vratameva lokaḥ satyaṁ vadatyapi muniḥ kila nāmajātam jātaṁ yaśaśca sakaleṣu janeṣu kāmaṁ satyavrato'yamaniśaṁ na mṛṣābhibhāṣī

The people knew only of his widely-observed vow of truthfulness; the sage indeed always spoke the truth — from this his very name arose. Fame arose for him among all the people: "This is Satyavrata, who never, day or night, speaks falsehood."

Verse 23 (devibhagavatam.3.11.23)

तत्रैकदा तु मृगयां रममाण एव प्राप्तो निषादनिशठो धृतचापबाणः । क्रीडन् वनेऽतिविपुले यमतुल्यदेहः क्रूराकृतिर्हननकर्मणि चातिदक्षः

tatraikadā tu mṛgayāṁ ramamāṇa eva prāpto niṣādaniśaṭho dhṛtacāpabāṇaḥ krīḍan vane'tivipule yamatulyadehaḥ krūrākṛtirhananakarmaṇi cātidakṣaḥ

There, one day, a hunter — a shrewd, cunning tribal man, holding bow and arrow, delighting in the sport of the hunt in that vast forest, his body like that of Yama, of cruel appearance, and most skilled in the work of killing — arrived there.

Verse 24 (devibhagavatam.3.11.24)

तेनातिकृष्टेन शरेण विद्धः कोलः किरातेन धनुर्धरेण । पलायमानो भयविह्वलश्च मुनेः समीपं विद्रुतो जगाम

tenātikṛṣṭena śareṇa viddhaḥ kolaḥ kirātena dhanurdhareṇa palāyamāno bhayavihvalaśca muneḥ samīpaṁ vidruto jagāma

Pierced by an arrow drawn back to its full extent by that bow-bearing hunter, a wild boar, fleeing, overcome with fear, ran swiftly to the sage's vicinity.

Verse 25 (devibhagavatam.3.11.25)

विकम्पमानो रुधिरार्द्रदेहो यदा जगामाश्रममण्डलं वै । कालस्तदातीव दयार्द्रभावं प्राप्तो मुनिस्तत्र समीक्ष्य दीनम्

vikampamāno rudhirārdradeho yadā jagāmāśramamaṇḍalaṁ vai kālastadātīva dayārdrabhāvaṁ prāpto munistatra samīkṣya dīnam

Trembling, its body wet with blood, when it reached the precincts of the hermitage, the sage, at that time, beholding it in its wretched state, was overcome with the most tender compassion.

Verse 26 (devibhagavatam.3.11.26)

अग्रे व्रजन्तं रुधिरार्द्रदेहं दृष्ट्वा मुनिः सूकरमाशु विद्धम् । दयाभिवेशादतिकम्पमानः सारस्वतं बीजमथोच्चचार

agre vrajantaṁ rudhirārdradehaṁ dṛṣṭvā muniḥ sūkaramāśu viddham dayābhiveśādatikampamānaḥ sārasvataṁ bījamathoccacāra

Seeing the boar going before him, its body wet with blood, swiftly wounded, the sage, overwhelmed with compassion, trembling greatly, then uttered the seed-syllable of Sarasvati.

Verse 27 (devibhagavatam.3.11.27)

अज्ञातपूर्वं च तथाश्रुतञ्च दैवान्मुखे वै समुपागतञ्च । न ज्ञातवान्बीजमसौ विमूढो ममज्ज शोके स मुनिर्महात्मा

ajñātapūrvaṁ ca tathāśrutañca daivānmukhe vai samupāgatañca na jñātavānbījamasau vimūḍho mamajja śoke sa munirmahātmā

Never known before nor heard before, it had come to his mouth by the working of fate alone; that utterly bewildered great-souled sage did not even recognize the seed-syllable, and sank into sorrow.

Verse 28 (devibhagavatam.3.11.28)

कोलः प्रविश्याश्रममण्डलं तद् गतो निकुञ्जे प्रविलीय गूढम् । अप्राप्तमार्गो दृढनिर्विण्णचेताः प्रवेपमानः शरपीडितत्वात्

kolaḥ praviśyāśramamaṇḍalaṁ tad gato nikuñje pravilīya gūḍham aprāptamārgo dṛḍhanirviṇṇacetāḥ pravepamānaḥ śarapīḍitatvāt

The boar, having entered that circle of the hermitage, went into a thicket, hiding itself deeply; having lost its way, its mind utterly overwhelmed with distress, trembling from the pain of the arrow.

Verse 29 (devibhagavatam.3.11.29)

ततः क्षणादाकरणान्तकृष्टं चापं दधानोऽतिकरालदेहः । प्राप्तस्तदन्ते स च मृग्यमाणो निषादराजः किल काल एव

tataḥ kṣaṇādākaraṇāntakṛṣṭaṁ cāpaṁ dadhāno'tikarāladehaḥ prāptastadante sa ca mṛgyamāṇo niṣādarājaḥ kila kāla eva

Then, a moment later, holding his bow drawn back to the ear, his body most fearsome, the king of that tribal hunter clan, truly like Death himself, arrived there at that spot, searching for his prey.

Verse 30 (devibhagavatam.3.11.30)

दृष्ट्वा मुनिं तत्र कुशासने स्थितं नाम्ना तु सत्यव्रतमद्वितीयम् । व्याधः प्रणम्य प्रमुखे स्थितोऽसौ पप्रच्छ कोलः क्व गतो द्विजेश

dṛṣṭvā muniṁ tatra kuśāsane sthitaṁ nāmnā tu satyavratamadvitīyam vyādhaḥ praṇamya pramukhe sthito'sau papraccha kolaḥ kva gato dvijeśa

Seeing the sage there, seated on a kusha-grass seat, that peerless one by the name of Satyavrata, the hunter bowed and stood before him, and asked: "O lord of brahmins, where has the boar gone?

Verse 31 (devibhagavatam.3.11.31)

जानामि तेऽहं सुव्रतं प्रसिद्धं तेनाद्य पृच्छे मम बाणविद्धः । क्षुधार्दितं मे सकलं कुटुम्बं विभर्तुकामः किल आगतोऽस्मि

jānāmi te'haṁ suvrataṁ prasiddhaṁ tenādya pṛcche mama bāṇaviddhaḥ kṣudhārditaṁ me sakalaṁ kuṭumbaṁ vibhartukāmaḥ kila āgato'smi

"I know you to be a man of well-known excellent vows; therefore I ask you today about the one wounded by my arrow. My entire family is tormented by hunger; wishing to support them, I have indeed come here.

Verse 32 (devibhagavatam.3.11.32)

वृत्तिर्ममैषा विहिता विधात्रा नान्याऽस्ति विप्रेन्द्र ऋतं ब्रवीमि । भर्तव्यमेवेह कुटुम्बमञ्जसा केनाप्युपायेन शुभाशुभेन

vṛttirmamaiṣā vihitā vidhātrā nānyā'sti viprendra ṛtaṁ bravīmi bhartavyameveha kuṭumbamañjasā kenāpyupāyena śubhāśubhena

"This is the livelihood ordained for me by the Creator; I have no other, O lord of brahmins — I speak the truth. My family must indeed be supported, by whatever means, good or ill.

Verse 33 (devibhagavatam.3.11.33)

सत्यं ब्रवीत्वद्य सत्यव्रतोऽसि क्षुधातुरो वर्तते पोष्यवर्गः । क्वासो गतः सूकरो बाणविद्धः पृच्छाम्यहं वाडव ब्रूहि तूर्णम्

satyaṁ bravītvadya satyavrato'si kṣudhāturo vartate poṣyavargaḥ kvāso gataḥ sūkaro bāṇaviddhaḥ pṛcchāmyahaṁ vāḍava brūhi tūrṇam

"Speak the truth today — you are indeed Satyavrata! My family, who depend on me, are afflicted with hunger. Where has that arrow-struck boar gone? I ask you, O brahmin — tell me quickly."

Verse 34 (devibhagavatam.3.11.34)

तेनेति पृष्टः स मुनिर्महात्मा वितर्कमग्नः प्रबभूव कामम् । सत्यव्रतं मेऽद्य भवेन्न भग्नं न दृष्ट इत्युच्चरितेन किं वै

teneti pṛṣṭaḥ sa munirmahātmā vitarkamagnaḥ prababhūva kāmam satyavrataṁ me'dya bhavenna bhagnaṁ na dṛṣṭa ityuccaritena kiṁ vai

Thus questioned by him, that great-souled sage sank deep into reflection: "May my vow of truth not be broken today — but what harm indeed in saying, 'I have not seen it'?

Verse 35 (devibhagavatam.3.11.35)

गतोऽत्र कोलः शरविद्धदेहः कथं ब्रवीम्यद्य मृषाऽमृषा वा । क्षुधार्दितोऽयं परिपृच्छतीव दृष्ट्वा हनिष्यत्यपि सूकरं वै

gato'tra kolaḥ śaraviddhadehaḥ kathaṁ bravīmyadya mṛṣā'mṛṣā vā kṣudhārdito'yaṁ paripṛcchatīva dṛṣṭvā haniṣyatyapi sūkaraṁ vai

"The boar, its body pierced by the arrow, has indeed gone into this thicket — how, today, shall I speak, falsely or truly? This man, tormented by hunger, is truly asking; and if he sees it, he will surely kill the boar.

Verse 36 (devibhagavatam.3.11.36)

सत्यं न सत्यं खलु यत्र हिंसा दयान्वितं चानृतमेव सत्यम् । हितं नराणां भवतीह येन तदेव सत्यं न तथाऽन्यथैव

satyaṁ na satyaṁ khalu yatra hiṁsā dayānvitaṁ cānṛtameva satyam hitaṁ narāṇāṁ bhavatīha yena tadeva satyaṁ na tathā'nyathaiva

"The truth is truly not the truth when it involves violence; and a falsehood joined with compassion is itself the truth. That alone is truth by which good comes to people here — nothing else is truth in the same way.

Verse 37 (devibhagavatam.3.11.37)

हितं कथं स्यादुभयोर्विरुद्धयोस्तदुत्तरं किं न यथा मृषा वचः । विचारयन्वाडव धर्मसङ्कटे न प्राप वक्तुं वचनं यथोचितम्

hitaṁ kathaṁ syādubhayorviruddhayostaduttaraṁ kiṁ na yathā mṛṣā vacaḥ vicārayanvāḍava dharmasaṅkaṭe na prāpa vaktuṁ vacanaṁ yathocitam

"How can there be good for both of these opposed parties? What answer would not be, in some way, a false statement?" — reflecting thus, that brahmin, caught in a dilemma of dharma, could not find the fitting words to speak.

Verse 38 (devibhagavatam.3.11.38)

बाणाहतं वीक्ष्य दयान्वितञ्च कोलं तदन्ते समुदाहृतं वचः । तेन प्रसन्ना निजबीजतः शिवा विद्यां दुरापां प्रददौ च तस्मै

bāṇāhataṁ vīkṣya dayānvitañca kolaṁ tadante samudāhṛtaṁ vacaḥ tena prasannā nijabījataḥ śivā vidyāṁ durāpāṁ pradadau ca tasmai

Beholding the arrow-struck boar with compassion, he then uttered the words that follow. By that, the auspicious Goddess, pleased through her own seed-syllable which he had unwittingly spoken, granted him the hard-to-obtain Vidya.

Verse 39 (devibhagavatam.3.11.39)

बीजोच्चारणतो देव्या विद्या प्रस्फुरिताखिला । वाल्मीकेश्च यथापूर्वं तथा स ह्यभवत्कविः

bījoccāraṇato devyā vidyā prasphuritākhilā vālmīkeśca yathāpūrvaṁ tathā sa hyabhavatkaviḥ

Through the utterance of the Goddess's seed-syllable, learning burst forth in him entire; just as it had happened before for Valmiki, so he too became a poet.

Verse 40 (devibhagavatam.3.11.40)

तमुवाच द्विजो व्याधं सम्मुखस्थं धनुर्धरम् । सत्यकामस्तु धर्मात्मा श्लोकमेकं दयापरः

tamuvāca dvijo vyādhaṁ sammukhasthaṁ dhanurdharam satyakāmastu dharmātmā ślokamekaṁ dayāparaḥ

The brahmin, devoted to truth, of righteous soul, given over to compassion, spoke a single verse to that bow-bearing hunter standing before him:

Verse 41 (devibhagavatam.3.11.41)

या पश्यति न सा ब्रूते या ब्रूते सा न पश्यति । अहो व्याध स्वकार्यार्थिन् किं पृच्छसि पुनः पुनः

yā paśyati na sā brūte yā brūte sā na paśyati aho vyādha svakāryārthin kiṁ pṛcchasi punaḥ punaḥ

"That eye which sees does not speak; that tongue which speaks does not see. O hunter, intent upon your own purpose, why do you ask again and again?"

Verse 42 (devibhagavatam.3.11.42)

इत्युक्तस्तु तदा तेन गतोऽसौ पशुहा पुनः । निराशः सूकरे तस्मिन्परावृत्तो निजालये

ityuktastu tadā tena gato'sau paśuhā punaḥ nirāśaḥ sūkare tasminparāvṛtto nijālaye

Thus addressed by him, that slayer of beasts then departed, hopeless regarding that boar, and turned back toward his own dwelling.

Verse 43 (devibhagavatam.3.11.43)

ब्राह्मणस्तु कविर्जातः प्राचेतस इवापरः । प्रसिद्धः सर्वलोकेषु नाम्ना सत्यव्रतो द्विजः

brāhmaṇastu kavirjātaḥ prācetasa ivāparaḥ prasiddhaḥ sarvalokeṣu nāmnā satyavrato dvijaḥ

The brahmin then became a poet, like a second son of Prachetas, Valmiki; the brahmin, by the name of Satyavrata, became renowned throughout all the world.

Verse 44 (devibhagavatam.3.11.44)

सारस्वतं ततो बीजं जजाप विधिपूर्वकम् । पण्डितश्चातिविख्यातो द्विजोऽसौ धरणीतले

sārasvataṁ tato bījaṁ jajāpa vidhipūrvakam paṇḍitaścātivikhyāto dvijo'sau dharaṇītale

He then muttered the seed-syllable of Sarasvati according to due rule; that brahmin became a most renowned scholar upon the earth.

Verse 45 (devibhagavatam.3.11.45)

प्रतिपर्वसु गायन्ति ब्राह्मणा यद्यशः सदा । आख्यानं चातिविस्तीर्ण स्तुवन्ति मुनयः किल

pratiparvasu gāyanti brāhmaṇā yadyaśaḥ sadā ākhyānaṁ cātivistīrṇa stuvanti munayaḥ kila

On every sacred occasion, brahmins ever sing of his fame; the sages indeed praise this most extensive narrative.

Verse 46 (devibhagavatam.3.11.46)

तच्छ्रुत्वा सदनं तस्य समागम्य तदाश्रमे । येन त्यक्तः पुरा तेन गृहं नीतोऽतिमानितः

tacchrutvā sadanaṁ tasya samāgamya tadāśrame yena tyaktaḥ purā tena gṛhaṁ nīto'timānitaḥ

Hearing of this, the very one, his father, who had once abandoned him came to his hermitage and brought him home, honouring him greatly.

Verse 47 (devibhagavatam.3.11.47)

तस्माद्राजन्सदा सेव्या पूजनीया च भक्तितः । आदिशक्तिः परा देवी जगतां कारणं हि सा

tasmādrājansadā sevyā pūjanīyā ca bhaktitaḥ ādiśaktiḥ parā devī jagatāṁ kāraṇaṁ hi sā

"Therefore, O king, the primordial, supreme Goddess Shakti is ever to be served and worshipped with devotion, for she alone is the cause of all the worlds.

Verse 48 (devibhagavatam.3.11.48)

तस्या यज्ञं महाराज कुरु वेदविधानतः । सर्वकामप्रदं नित्यं निश्चयं कथितं पुरा

tasyā yajñaṁ mahārāja kuru vedavidhānataḥ sarvakāmapradaṁ nityaṁ niścayaṁ kathitaṁ purā

"O great king, perform sacrifice to her according to the Vedic ordinance; this has been declared, of old, as the settled truth: she is the eternal giver of every desire.

Verse 49 (devibhagavatam.3.11.49)

स्मृता सम्पूजिता भक्त्या ध्याता चोच्चारिता स्तुता । ददाति वाञ्छितानर्थान्कार्यदा तेन कीर्त्यते

smṛtā sampūjitā bhaktyā dhyātā coccāritā stutā dadāti vāñchitānarthānkāryadā tena kīrtyate

"Remembered, well-worshipped with devotion, meditated upon, uttered, and praised, she grants desired objects; therefore she is celebrated as one who accomplishes what is desired.

Verse 50 (devibhagavatam.3.11.50)

अनुभावमिदं राजन् कर्तव्यं सर्वथा बुधैः । दृष्ट्वा रोगयुतान्दीनान्क्षुधितान्निर्धनाञ्छठान्

anubhāvamidaṁ rājan kartavyaṁ sarvathā budhaiḥ dṛṣṭvā rogayutāndīnānkṣudhitānnirdhanāñchaṭhān

"O king, this power of hers is to be recognized in every way by the wise, seeing the diseased, the wretched, the hungry, the poverty-stricken, and the foolish,

Verse 51 (devibhagavatam.3.11.51)

जनानार्तांस्तथा मूर्खान्पीडितान्वैरिभिः सदा । दासानाज्ञाकरान्क्षुद्रान्विकलान्विह्वलानथ

janānārtāṁstathā mūrkhānpīḍitānvairibhiḥ sadā dāsānājñākarānkṣudrānvikalānvihvalānatha

"— people afflicted, and likewise the ignorant, those constantly tormented by enemies, servants who merely obey commands, the lowly, the disabled, and the distraught;

Verse 52 (devibhagavatam.3.11.52)

अतृप्तान्भोजने भोगे सदार्तानजितेन्द्रियान् । तृष्णाधिकानशक्तांश्च सदाधिपरिपीडितान्

atṛptānbhojane bhoge sadārtānajitendriyān tṛṣṇādhikānaśaktāṁśca sadādhiparipīḍitān

"— those unsatisfied in food and enjoyment, ever distressed, of unconquered senses, excessive in craving and yet powerless, ever tormented by mental anguish;

Verse 53 (devibhagavatam.3.11.53)

तथा विभवसम्पन्नान् पुत्रपौत्रविवर्धनान् । पुष्टदेहांश्च सम्भोगैः संयुतान्वेदवादिनः

tathā vibhavasampannān putrapautravivardhanān puṣṭadehāṁśca sambhogaiḥ saṁyutānvedavādinaḥ

"— and likewise those endowed with wealth and prosperity, blessed with growing sons and grandsons, of well-nourished bodies, joined with enjoyments, expounders of the Veda;

Verse 54 (devibhagavatam.3.11.54)

राजलक्ष्म्या युताञ्छूरान्वशीकृतजनानथ । स्वजनैरवियुक्तांश्च सर्वलक्षणलक्षितान्

rājalakṣmyā yutāñchūrānvaśīkṛtajanānatha svajanairaviyuktāṁśca sarvalakṣaṇalakṣitān

"— those endowed with royal fortune, the heroic, those who hold others under their sway, those never separated from their kinsmen, and those marked with every auspicious sign —

Verse 55 (devibhagavatam.3.11.55)

व्यतिरेकान्वयाभ्यां च विचेतव्यं विचक्षणैः । एभिर्न पूजिता देवी सर्वार्थफलदा शिवा

vyatirekānvayābhyāṁ ca vicetavyaṁ vicakṣaṇaiḥ ebhirna pūjitā devī sarvārthaphaladā śivā

"— by both these positive and negative examples, this should be discerned by the wise: those by whom the auspicious Goddess, the giver of every fruit and desire, has not been worshipped,

Verse 56 (devibhagavatam.3.11.56)

समाराधिता च तथा नृभिरेभिः सदाम्बिका । यतोऽमी सुखिनः सर्वे संसारेऽस्मिन्न संशयः

samārādhitā ca tathā nṛbhirebhiḥ sadāmbikā yato'mī sukhinaḥ sarve saṁsāre'sminna saṁśayaḥ

"— and those men by whom Ambika has indeed been well worshipped: for these latter are all happy in this world — of this there is no doubt."

Verse 57 (devibhagavatam.3.11.57)

व्यास उवाच । इति राजञ्छ्रुतं तत्र मया मुनिसमागमे । लोमशस्य मुखात्कामं देवीमाहात्म्यमुत्तमम्

vyāsa uvāca iti rājañchrutaṁ tatra mayā munisamāgame lomaśasya mukhātkāmaṁ devīmāhātmyamuttamam

Vyasa said: Thus, O king, was this excellent glory of the Goddess heard by me there in that gathering of sages, from the very mouth of Lomasha.

Verse 58 (devibhagavatam.3.11.58)

इति सञ्चिन्त्य राजेन्द्र कर्तव्यं च सदार्चनम् । भक्त्या परमया देव्याः प्रीत्या च पुरुषर्षभ

iti sañcintya rājendra kartavyaṁ ca sadārcanam bhaktyā paramayā devyāḥ prītyā ca puruṣarṣabha

Reflecting thus, O foremost of kings, O bull among men, her worship should ever be performed, with the highest devotion and love for the Goddess.