The Goddess's Teaching to Brahma

Verse 1 (devibhagavatam.3.6.1)

ब्रह्मोवाच । इति पृष्टा मया देवी विनयावनतेन च । उवाच वचनं श्लक्ष्णमाद्या भगवती हि सा

brahmovāca iti pṛṣṭā mayā devī vinayāvanatena ca uvāca vacanaṁ ślakṣṇamādyā bhagavatī hi sā

Brahma said: Thus questioned by me, bowed down in humility, that primordial, blessed Goddess spoke gentle words.

Verse 2 (devibhagavatam.3.6.2)

देव्युवाच । सदैकत्वं न भेदोऽस्ति सर्वदैव ममास्य च । योऽसौ साहमहं योऽसौ भेदोऽस्ति मतिविभ्रमात्

devyuvāca sadaikatvaṁ na bhedo'sti sarvadaiva mamāsya ca yo'sau sāhamahaṁ yo'sau bhedo'sti mativibhramāt

The Goddess said: "There is ever oneness, no difference at all, between me and him; he who is that Purusha, I am; I who am this, am he. Difference exists only from confusion of the intellect.

Verse 3 (devibhagavatam.3.6.3)

आवयोरन्तरं सूक्ष्मं यो वेद मतिमान्हि सः । विमुक्तः स तु संसारान्मुच्यते नात्र संशयः

āvayorantaraṁ sūkṣmaṁ yo veda matimānhi saḥ vimuktaḥ sa tu saṁsārānmucyate nātra saṁśayaḥ

"He who knows the subtle distinction between the two of us is indeed a person of true understanding; he is freed, released from worldly existence — of this there is no doubt.

Verse 4 (devibhagavatam.3.6.4)

एकमेवाद्वितीयं वै ब्रह्म नित्यं सनातनम् । द्वैतभावं पुनर्याति काल उत्पित्सुसंज्ञके

ekamevādvitīyaṁ vai brahma nityaṁ sanātanam dvaitabhāvaṁ punaryāti kāla utpitsusaṁjñake

"Brahman is indeed one only, without a second, eternal, everlasting; it again assumes a state of duality at the time called 'the desire to create.'

Verse 5 (devibhagavatam.3.6.5)

यथा दीपस्तथोपाधेर्योगात्सञ्जायते द्विधा । छायेवादर्शमध्ये वा प्रतिबिम्बं तथावयोः

yathā dīpastathopādheryogātsañjāyate dvidhā chāyevādarśamadhye vā pratibimbaṁ tathāvayoḥ

"Just as a lamp, through union with a limiting adjunct, becomes as if twofold — like a shadow, or like a reflection in the midst of a mirror — so it is between the two of us.

Verse 6 (devibhagavatam.3.6.6)

भेद उत्पत्तिकाले वै सर्गार्थं प्रभवत्यज । दृश्यादृश्यविभेदोऽयं द्वैविध्ये सति सर्वथा

bheda utpattikāle vai sargārthaṁ prabhavatyaja dṛśyādṛśyavibhedo'yaṁ dvaividhye sati sarvathā

"Difference arises, O unborn one, at the time of creation, for the purpose of creation; this distinction between seen and unseen exists in every way, once this duality has come to be.

Verse 7 (devibhagavatam.3.6.7)

नाहं स्त्री न पुमांश्चाहं न क्लीबं सर्गसङ्क्षये । सर्गे सति विभेदः स्यात्कल्पितोऽयं धिया पुनः

nāhaṁ strī na pumāṁścāhaṁ na klībaṁ sargasaṅkṣaye sarge sati vibhedaḥ syātkalpito'yaṁ dhiyā punaḥ

"At the dissolution of creation, I am neither female, nor male, nor neuter; only when creation exists does this distinction arise — it is again a construction of the intellect.

Verse 8 (devibhagavatam.3.6.8)

अहं बुद्धिरहं श्रीश्च धृतिः कीर्तिः स्मृतिस्तथा । श्रद्धा मेधा दया लज्जा क्षुधा तृष्णा तथा क्षमा

ahaṁ buddhirahaṁ śrīśca dhṛtiḥ kīrtiḥ smṛtistathā śraddhā medhā dayā lajjā kṣudhā tṛṣṇā tathā kṣamā

"I am intellect, I am Shri, fortitude, fame, and memory likewise; faith, retentive intelligence, compassion, modesty, hunger, thirst, and forbearance —

Verse 9 (devibhagavatam.3.6.9)

कान्तिः शान्तिः पिपासा च निद्रा तन्द्रा जराजरा । विद्याविद्या स्पृहा वाञ्छा शक्तिश्चाशक्तिरेव च

kāntiḥ śāntiḥ pipāsā ca nidrā tandrā jarājarā vidyāvidyā spṛhā vāñchā śaktiścāśaktireva ca

"— beauty, peace, and thirst, sleep and drowsiness, old age and freedom from age, knowledge and ignorance, longing, desire, power and powerlessness likewise —

Verse 10 (devibhagavatam.3.6.10)

वसा मज्जा च त्वक्चाहं दृष्टिर्वागनृतानृता । परा मध्या च पश्यन्ती नाड्योऽहं विविधाश्च याः

vasā majjā ca tvakcāhaṁ dṛṣṭirvāganṛtānṛtā parā madhyā ca paśyantī nāḍyo'haṁ vividhāśca yāḥ

"— I am fat, marrow, and skin, sight, speech both true and untrue, the levels of speech called Para, Madhya, and Pashyanti, and the various energy-channels as well.

Verse 11 (devibhagavatam.3.6.11)

किं नाहं पश्य संसारे मद्वियुक्तं किमस्ति हि । सर्वमेवाहमित्येवं निश्चयं विद्धि पद्मज

kiṁ nāhaṁ paśya saṁsāre madviyuktaṁ kimasti hi sarvamevāhamityevaṁ niścayaṁ viddhi padmaja

"What am I not? Look — is there indeed anything in this world separate from me? 'I am truly everything' — know this to be the settled truth, O lotus-born.

Verse 12 (devibhagavatam.3.6.12)

एतैर्मे निश्चितै रूपैर्विहीनं किं वदस्व मे । तस्मादहं विधे चास्मिन्सर्गे वै वितताभवम्

etairme niścitai rūpairvihīnaṁ kiṁ vadasva me tasmādahaṁ vidhe cāsminsarge vai vitatābhavam

"Tell me — what is devoid of these determined forms of mine? Therefore, O Vidhi, I have become spread throughout this very creation.

Verse 13 (devibhagavatam.3.6.13)

नूनं सर्वेषु देवेषु नानानामधरा ह्यहम् । भवामि शक्तिरूपेण करोमि च पराक्रमम्

nūnaṁ sarveṣu deveṣu nānānāmadharā hyaham bhavāmi śaktirūpeṇa karomi ca parākramam

"Truly, in all the gods, I indeed bear various names, becoming present in the form of their power, and through it I perform mighty deeds.

Verse 14 (devibhagavatam.3.6.14)

गौरी ब्राह्मी तथा रौद्री वाराही वैष्णवी शिवा । वारूणी चाथ कौबेरी नारसिंही च वासवी

gaurī brāhmī tathā raudrī vārāhī vaiṣṇavī śivā vārūṇī cātha kauberī nārasiṁhī ca vāsavī

"As Gauri, Brahmi, likewise Raudri, Varahi, Vaishnavi, Shiva, Varuni, and Kauberi, Narasimhi, and Vasavi —

Verse 15 (devibhagavatam.3.6.15)

उत्पन्नेषु समस्तेषु कार्येषु प्रविशामि तान् । करोमि सर्वकार्याणि निमित्तं तं विधाय वै

utpanneṣu samasteṣu kāryeṣu praviśāmi tān karomi sarvakāryāṇi nimittaṁ taṁ vidhāya vai

"— I enter into all of them whenever tasks arise, and, making that god merely the instrumental cause, I accomplish all the tasks myself.

Verse 16 (devibhagavatam.3.6.16)

जले शीतं तथा वह्नावौष्ण्यं ज्योतिर्दिवाकरे । निशानाथे हिमा कामं प्रभवामि यथा तथा

jale śītaṁ tathā vahnāvauṣṇyaṁ jyotirdivākare niśānāthe himā kāmaṁ prabhavāmi yathā tathā

"As coldness in water, as heat in fire, as light in the sun, as coolness in the moon — I manifest myself in whatever way I wish.

Verse 17 (devibhagavatam.3.6.17)

मया त्यक्तं विधे नूनं स्पन्दितुं न क्षमं भवेत् । जीवजातं च संसारे निश्चयोऽयं ब्रुवे त्वयि

mayā tyaktaṁ vidhe nūnaṁ spandituṁ na kṣamaṁ bhavet jīvajātaṁ ca saṁsāre niścayo'yaṁ bruve tvayi

"Whatever is abandoned by me, O Vidhi, is truly incapable of stirring — nor can any class of living being act in this world; this settled truth I declare to you.

Verse 18 (devibhagavatam.3.6.18)

अशक्तः शङ्करो हन्तुं दैत्यान्किल मयोज्झितः । शक्तिहीनं नरं ब्रूते लोकश्चैवातिदुर्बलम्

aśaktaḥ śaṅkaro hantuṁ daityānkila mayojjhitaḥ śaktihīnaṁ naraṁ brūte lokaścaivātidurbalam

"Even Shankara, if abandoned by me, would indeed be powerless to slay the demons; the world calls a man without shakti utterly weak.

Verse 19 (devibhagavatam.3.6.19)

रुद्रहीनं विष्णुहीनं न वदन्ति जनाः किल । शक्तिहीनं यथा सर्वे प्रवदन्ति नराधमम्

rudrahīnaṁ viṣṇuhīnaṁ na vadanti janāḥ kila śaktihīnaṁ yathā sarve pravadanti narādhamam

"People do not speak of one as 'lacking Rudra' or 'lacking Vishnu' — but everyone truly calls one who lacks shakti the lowest of men.

Verse 20 (devibhagavatam.3.6.20)

पतितः स्खलितो भीतः शान्तः शत्रुवशं गतः । अशक्तः प्रोच्यते लोके नारुद्रः कोऽपि कथ्यते

patitaḥ skhalito bhītaḥ śāntaḥ śatruvaśaṁ gataḥ aśaktaḥ procyate loke nārudraḥ ko'pi kathyate

"One who has fallen, stumbled, become afraid, been pacified, or come under an enemy's power, is called in the world 'powerless' — no one is ever called 'without-Rudra.'

Verse 21 (devibhagavatam.3.6.21)

तद्विद्धि कारणं शक्तिर्यथा त्वं च सिसृक्षसि । भविता च यदा युक्तः शक्त्या कर्ता तदाखिलम्

tadviddhi kāraṇaṁ śaktiryathā tvaṁ ca sisṛkṣasi bhavitā ca yadā yuktaḥ śaktyā kartā tadākhilam

"Know, therefore, that Shakti is the true cause — just as you desire to create, and are indeed able to do so only when joined with Shakti; then alone are you the maker of it all.

Verse 22 (devibhagavatam.3.6.22)

तथा हरिस्तथा शम्भुस्तथेन्द्रोऽथ विभावसुः । शशी सूर्यो यमस्त्वष्टा वरुणः पवनस्तथा

tathā haristathā śambhustathendro'tha vibhāvasuḥ śaśī sūryo yamastvaṣṭā varuṇaḥ pavanastathā

"So too Hari, so too Shambhu, so too Indra, and Agni, the moon, the sun, Yama, Tvashtr, Varuna, and Vayu likewise —

Verse 23 (devibhagavatam.3.6.23)

धरा स्थिरा तदा धर्तुं शक्तियुक्ता यदा भवेत् । अन्यथा चेदशक्ता स्यात्परमाणोश्च धारणे

dharā sthirā tadā dhartuṁ śaktiyuktā yadā bhavet anyathā cedaśaktā syātparamāṇośca dhāraṇe

"— the earth itself remains firm and able to bear all things only when it is joined with shakti; otherwise it would be unable even to sustain a single atom.

Verse 24 (devibhagavatam.3.6.24)

तथा शेषस्तथा कूर्मो येऽन्ये सर्वे च दिग्गजाः । मद्युक्ता वै समर्थाश्च स्वानि कार्याणि साधितुम्

tathā śeṣastathā kūrmo ye'nye sarve ca diggajāḥ madyuktā vai samarthāśca svāni kāryāṇi sādhitum

"Likewise Shesha, and the Tortoise avatar, and all the other elephants of the directions — it is only when joined with me that they are indeed capable of accomplishing their own tasks.

Verse 25 (devibhagavatam.3.6.25)

जलं पिबामि सकलं संहरामि विभावसुम् । पवनं स्तम्भयाम्यद्य यदिच्छामि तथाचरम्

jalaṁ pibāmi sakalaṁ saṁharāmi vibhāvasum pavanaṁ stambhayāmyadya yadicchāmi tathācaram

"I can drink up all the waters, I can withdraw fire itself, I can this very day still the wind — I act just as I please.

Verse 26 (devibhagavatam.3.6.26)

तत्त्वानां चैव सर्वेषां कदापि कमलोद्भव । असतां भावसन्देहः कर्तव्यो न कदाचन

tattvānāṁ caiva sarveṣāṁ kadāpi kamalodbhava asatāṁ bhāvasandehaḥ kartavyo na kadācana

"And regarding all the principles, O lotus-born — a doubt about the prior existence of what is now non-existent should never be entertained.

Verse 27 (devibhagavatam.3.6.27)

कदाचित्प्रागभावः स्यात्प्रध्वंसाभाव एव वा । मृत्पिण्डेषु कपालेषु घटाभावो यथा तथा

kadācitprāgabhāvaḥ syātpradhvaṁsābhāva eva vā mṛtpiṇḍeṣu kapāleṣu ghaṭābhāvo yathā tathā

"There may indeed be a 'prior non-existence' or a 'posterior non-existence' of a thing — just as the non-existence of a pot exists in a lump of clay or in its potsherds.

Verse 28 (devibhagavatam.3.6.28)

अद्यात्र पृथिवी नास्ति क्व गतेति विचारणे । सञ्जाता इति विज्ञेया अस्यास्तु परमाणवः

adyātra pṛthivī nāsti kva gateti vicāraṇe sañjātā iti vijñeyā asyāstu paramāṇavaḥ

"'Today the earth does not exist here — where has it gone?' — upon such inquiry, it should be understood that its very atoms have come into being elsewhere.

Verse 29 (devibhagavatam.3.6.29)

शाश्वतं क्षणिकं शून्यं नित्यानित्यं सकर्तुकम् । अहङ्काराग्रिमञ्चैव सप्तभेदैर्विवक्षितम्

śāśvataṁ kṣaṇikaṁ śūnyaṁ nityānityaṁ sakartukam ahaṅkārāgrimañcaiva saptabhedairvivakṣitam

"The eternal, the momentary, the void, the mixture of eternal and non-eternal, that which has a maker, and that which begins with ego — thus it is intended to be described under seven distinctions.

Verse 30 (devibhagavatam.3.6.30)

गृहाणाज महतत्त्वमहङ्कारस्तदुद्भवः । ततः सर्वाणि भूतानि रचयस्व यथा पुरा

gṛhāṇāja mahatattvamahaṅkārastadudbhavaḥ tataḥ sarvāṇi bhūtāni racayasva yathā purā

"Take up, O unborn one, the Mahat-tattva, and Ahamkara arisen from it; then fashion all the elements, just as before.

Verse 31 (devibhagavatam.3.6.31)

व्रजन्तु स्वानि धिष्ण्यानि विरच्य निवसन्तु वः । स्वानि स्वानि च कार्याणि कुर्वन्तु दैवभाविताः

vrajantu svāni dhiṣṇyāni viracya nivasantu vaḥ svāni svāni ca kāryāṇi kurvantu daivabhāvitāḥ

"Let the gods go to their own abodes; having built them, let them dwell there; and let each perform his own respective task, inspired by their divine nature.

Verse 32 (devibhagavatam.3.6.32)

गृहाणेमां विधे शक्तिं सुरूपां चारुहासिनीम् । महासरस्वतीं नाम्ना रजोगुणयुतां वराम्

gṛhāṇemāṁ vidhe śaktiṁ surūpāṁ cāruhāsinīm mahāsarasvatīṁ nāmnā rajoguṇayutāṁ varām

"Take, O Vidhi, this Shakti, of beautiful form, of lovely smile, named Mahasarasvati, the excellent one, endowed with the quality of rajas —

Verse 33 (devibhagavatam.3.6.33)

श्वेताम्बरधरां दिव्यां दिव्यभूषणभूषिताम् । वरासनसमारूढां क्रीडार्थं सहचारिणीम्

śvetāmbaradharāṁ divyāṁ divyabhūṣaṇabhūṣitām varāsanasamārūḍhāṁ krīḍārthaṁ sahacāriṇīm

"— clad in white garments, divine, adorned with divine ornaments, seated upon an excellent throne, as your companion for the sake of your play.

Verse 34 (devibhagavatam.3.6.34)

एषा सहचरी नित्यं भविष्यति वराङ्गना । मावमंस्था विभूतिं मे मत्वा पूज्यतमां प्रियाम्

eṣā sahacarī nityaṁ bhaviṣyati varāṅganā māvamaṁsthā vibhūtiṁ me matvā pūjyatamāṁ priyām

"This excellent woman shall ever be your companion; do not disregard her, considering her my very own glory, most worthy of worship, beloved.

Verse 35 (devibhagavatam.3.6.35)

गच्छ त्वमनया सार्धं सत्यलोकं बताशु वै । बीजाच्चतुर्विधं सर्वं समुत्पादय साम्प्रतम्

gaccha tvamanayā sārdhaṁ satyalokaṁ batāśu vai bījāccaturvidhaṁ sarvaṁ samutpādaya sāmpratam

"Go, together with her, swiftly to Satyaloka; from the seed, now bring forth all four kinds of creatures.

Verse 36 (devibhagavatam.3.6.36)

लिङ्गकोशाश्च जीवैस्तैः सहिताः कर्मभिस्तथा । वर्तन्ते संस्थिताः काले तान्कुरु त्वं यथा पुरा

liṅgakośāśca jīvaistaiḥ sahitāḥ karmabhistathā vartante saṁsthitāḥ kāle tānkuru tvaṁ yathā purā

"The subtle sheaths, together with those souls and their karmas, remain established within time — fashion them, as you did before.

Verse 37 (devibhagavatam.3.6.37)

कालकर्मस्वभावाख्यैः कारणैः सकलं जगत् । स्वभावस्वगुणैर्युक्तं पूर्ववत्सचराचरम्

kālakarmasvabhāvākhyaiḥ kāraṇaiḥ sakalaṁ jagat svabhāvasvaguṇairyuktaṁ pūrvavatsacarācaram

"Through causes called Time, Karma, and Svabhava, create the entire world, endowed with its own natures and qualities, moving and unmoving, just as before.

Verse 38 (devibhagavatam.3.6.38)

माननीयस्त्वया विष्णुः पूजनीयश्च सर्वदा । सत्त्वगुणप्रधानत्वादधिकः सर्वतः सदा

mānanīyastvayā viṣṇuḥ pūjanīyaśca sarvadā sattvaguṇapradhānatvādadhikaḥ sarvataḥ sadā

"Vishnu is to be honoured by you, and ever worshipped, since, by reason of his predominance in the sattva quality, he is ever superior in every respect.

Verse 39 (devibhagavatam.3.6.39)

यदा यदा हि कार्यं वो भविष्यति दुरत्ययम् । करिष्यति पृथिव्यां वै अवतारं तदा हरिः

yadā yadā hi kāryaṁ vo bhaviṣyati duratyayam kariṣyati pṛthivyāṁ vai avatāraṁ tadā hariḥ

"Whenever a task of yours becomes insurmountable, Hari will then take an incarnation upon the earth,

Verse 40 (devibhagavatam.3.6.40)

तिर्यग्योनावथान्यत्र मानुषीं तनुमाश्रितः । दानवानां विनाशं वै करिष्यति जनार्दनः

tiryagyonāvathānyatra mānuṣīṁ tanumāśritaḥ dānavānāṁ vināśaṁ vai kariṣyati janārdanaḥ

"— whether in an animal womb, or elsewhere, having taken on a human body; Janardana will bring about the destruction of the demons.

Verse 41 (devibhagavatam.3.6.41)

भवोऽयं ते सहायश्च भविष्यति महाबलः । समुत्पाद्य सुरान्सर्वान्विहरस्व यथासुखम्

bhavo'yaṁ te sahāyaśca bhaviṣyati mahābalaḥ samutpādya surānsarvānviharasva yathāsukham

"This Bhava too shall be your helper, of great strength; having brought forth all the gods, sport as you please.

Verse 42 (devibhagavatam.3.6.42)

ब्राह्मणाः क्षत्रिया वैश्या नानायज्ञैः सदक्षिणैः । यजिष्यन्ति विधानेन सर्वान्वः सुसमाहिताः

brāhmaṇāḥ kṣatriyā vaiśyā nānāyajñaiḥ sadakṣiṇaiḥ yajiṣyanti vidhānena sarvānvaḥ susamāhitāḥ

"Brahmins, kshatriyas, and vaishyas, well-focused, shall duly worship all of you, according to prescribed rule, with various sacrifices accompanied by sacrificial fees.

Verse 43 (devibhagavatam.3.6.43)

मन्नामोच्चारणात्सर्वे मखेषु सकलेषु च । सदा तृप्ताश्च सन्तुष्टा भविष्यध्वं सुराः किल

mannāmoccāraṇātsarve makheṣu sakaleṣu ca sadā tṛptāśca santuṣṭā bhaviṣyadhvaṁ surāḥ kila

"Through the utterance of my name, in all the sacrifices, all of you gods shall ever become satisfied and content.

Verse 44 (devibhagavatam.3.6.44)

शिवश्च माननीयो वै सर्वथा यत्तमोगुणः । यज्ञकार्येषु सर्वेषु पूजनीयः प्रयत्नतः

śivaśca mānanīyo vai sarvathā yattamoguṇaḥ yajñakāryeṣu sarveṣu pūjanīyaḥ prayatnataḥ

"And Shiva, in whom the quality of tamas resides, is likewise, in every respect, to be honoured; in all sacrificial rites he is to be worshipped with due effort.

Verse 45 (devibhagavatam.3.6.45)

यदा पुनः सुराणां वै भयं दैत्याद्भविष्यति । शक्तयो मे तदोत्पन्ना हरिष्यन्ति सुविग्रहाः

yadā punaḥ surāṇāṁ vai bhayaṁ daityādbhaviṣyati śaktayo me tadotpannā hariṣyanti suvigrahāḥ

"Whenever fear of the demons should again arise for the gods, then my own powers, arisen, of fair form, shall carry away that danger.

Verse 46 (devibhagavatam.3.6.46)

वाराही वैष्णवी गौरी नारसिंही सदाशिवा । एताश्चान्याश्च कार्याणि कुरु त्वं कमलोद्भव

vārāhī vaiṣṇavī gaurī nārasiṁhī sadāśivā etāścānyāśca kāryāṇi kuru tvaṁ kamalodbhava

"Varahi, Vaishnavi, Gauri, Narasimhi, and Sadashiva — these and other tasks, perform, O lotus-born.

Verse 47 (devibhagavatam.3.6.47)

नवाक्षरमिमं मन्त्रं बीजध्यानयुतं सदा । जपन्सर्वाणि कार्याणि कुरु त्वं कमलोद्भव

navākṣaramimaṁ mantraṁ bījadhyānayutaṁ sadā japansarvāṇi kāryāṇi kuru tvaṁ kamalodbhava

"Muttering ever this nine-syllabled mantra, joined with its seed and its meditation-form, perform all your tasks, O lotus-born.

Verse 48 (devibhagavatam.3.6.48)

मन्त्राणामुत्तमोऽयं वै त्वं जानीहि महामते । हृदये ते सदा धार्यः सर्वकामार्थसिद्धये

mantrāṇāmuttamo'yaṁ vai tvaṁ jānīhi mahāmate hṛdaye te sadā dhāryaḥ sarvakāmārthasiddhaye

"Know that this is indeed the foremost of mantras, O great-minded one; it is to be ever held in your heart, for the accomplishment of every desire and purpose."

Verse 49 (devibhagavatam.3.6.49)

इत्युक्त्वा मां जगन्माता हरिं प्राह शुचिस्मिता । विष्णो व्रज गृहाणेमां महालक्ष्मीं मनोहराम्

ityuktvā māṁ jaganmātā hariṁ prāha śucismitā viṣṇo vraja gṛhāṇemāṁ mahālakṣmīṁ manoharām

Having said this to me, the mother of the universe, of pure smile, spoke to Hari: "Vishnu, go, take this enchanting Mahalakshmi.

Verse 50 (devibhagavatam.3.6.50)

सदा वक्षःस्थले स्थाने भविता नात्र संशयः । क्रीडार्थं ते मया दत्ता शक्तिः सर्वार्थदा शिवा

sadā vakṣaḥsthale sthāne bhavitā nātra saṁśayaḥ krīḍārthaṁ te mayā dattā śaktiḥ sarvārthadā śivā

"She shall ever have her place upon your chest — of this there is no doubt. This Shakti, the giver of every good, the auspicious one, has been given by me to you for the sake of your play.

Verse 51 (devibhagavatam.3.6.51)

त्वयेयं नावमन्तव्या माननीया च सर्वदा । लक्ष्मीनारायणाख्योऽयं योगो वै विहितो मया

tvayeyaṁ nāvamantavyā mānanīyā ca sarvadā lakṣmīnārāyaṇākhyo'yaṁ yogo vai vihito mayā

"She is not to be disregarded by you, and is ever to be honoured; this union called Lakshmi-Narayana has indeed been ordained by me.

Verse 52 (devibhagavatam.3.6.52)

जीवनार्थं कृता यज्ञा देवानां सर्वथा मया । अविरोधेन सङ्गेन वर्तितव्यं त्रिभिः सदा

jīvanārthaṁ kṛtā yajñā devānāṁ sarvathā mayā avirodhena saṅgena vartitavyaṁ tribhiḥ sadā

"Sacrifices have been established by me entirely for the sake of the gods' sustenance; the three of you must ever conduct yourselves in mutual company, without discord.

Verse 53 (devibhagavatam.3.6.53)

त्वं च वेधाः शिवस्त्वेते देवा मद्गुणसम्भवाः । मान्याः पूज्याश्च सर्वेषां भविष्यन्ति न संशयः

tvaṁ ca vedhāḥ śivastvete devā madguṇasambhavāḥ mānyāḥ pūjyāśca sarveṣāṁ bhaviṣyanti na saṁśayaḥ

"You, and Vidhi, and Shiva — these gods, arisen from my own qualities, shall become worthy of honour and worship by all — of this there is no doubt.

Verse 54 (devibhagavatam.3.6.54)

ये विभेदं करिष्यन्ति मानवा मूढचेतसः । निरयं ते गमिष्यन्ति विभेदान्नात्र संशयः

ye vibhedaṁ kariṣyanti mānavā mūḍhacetasaḥ nirayaṁ te gamiṣyanti vibhedānnātra saṁśayaḥ

"Those deluded men who make distinctions between you three shall go to hell on account of that distinction-making — of this there is no doubt.

Verse 55 (devibhagavatam.3.6.55)

यो हरिः स शिवः साक्षाद्यः शिवः स स्वयं हरिः । एतयोर्भेदमातिष्ठन्नरकाय भवेन्नरः

yo hariḥ sa śivaḥ sākṣādyaḥ śivaḥ sa svayaṁ hariḥ etayorbhedamātiṣṭhannarakāya bhavennaraḥ

"He who is Hari is verily Shiva himself; he who is Shiva is himself Hari. A man who insists on a difference between these two is fit only for hell.

Verse 56 (devibhagavatam.3.6.56)

तथैव द्रुहिणो ज्ञेयो नात्र कार्या विचारणा । अपरो गुणभेदोऽस्ति शृणु विष्णो ब्रवीमि ते

tathaiva druhiṇo jñeyo nātra kāryā vicāraṇā aparo guṇabhedo'sti śṛṇu viṣṇo bravīmi te

"So too is Brahma to be known as the same; no deliberation is needed here. There is, however, another distinction of quality — listen, Vishnu, I shall tell it to you.

Verse 57 (devibhagavatam.3.6.57)

मुख्यः सत्त्वगुणस्तेऽस्तु परमात्मविचिन्तने । गौणत्वेऽपि परौ ख्यातौ रजोगुणतमोगुणौ

mukhyaḥ sattvaguṇaste'stu paramātmavicintane gauṇatve'pi parau khyātau rajoguṇatamoguṇau

"Let the quality of sattva be primary in you for the contemplation of the Supreme Self; though secondary in you, the other two, rajas and tamas, are also well known as present.

Verse 58 (devibhagavatam.3.6.58)

लक्ष्म्या सह विकारेषु नानाभेदेषु सर्वदा । रजोगुणयुतो भूत्वा विहरस्वानया सह

lakṣmyā saha vikāreṣu nānābhedeṣu sarvadā rajoguṇayuto bhūtvā viharasvānayā saha

"In the various transformations and manifold distinctions of the world, ever becoming endowed with the quality of rajas, sport together with her.

Verse 59 (devibhagavatam.3.6.59)

वाग्बीजं कामराजं च मायाबीजं तृतीयकम् । मन्त्रोऽयं त्वं रमाकान्त मद्दत्तः परमार्थदः

vāgbījaṁ kāmarājaṁ ca māyābījaṁ tṛtīyakam mantro'yaṁ tvaṁ ramākānta maddattaḥ paramārthadaḥ

"The seed of speech, the king of desire, and thirdly the seed of Maya — this mantra, O beloved of Rama, given by me, bestows the highest good.

Verse 60 (devibhagavatam.3.6.60)

गृहीत्वा जप तं नित्यं विहरस्व यथासुखम् । न ते मृत्युभयं विष्णो न कालप्रभवं भयम्

gṛhītvā japa taṁ nityaṁ viharasva yathāsukham na te mṛtyubhayaṁ viṣṇo na kālaprabhavaṁ bhayam

"Take it up and recite it always; sport as you please. You shall have no fear of death, O Vishnu, nor any fear arising from Time.

Verse 61 (devibhagavatam.3.6.61)

यावदेष विहारो मे भविष्यति सुनिश्चयः । संहरिष्याम्यहं सर्वं यदा विश्वं चराचरम्

yāvadeṣa vihāro me bhaviṣyati suniścayaḥ saṁhariṣyāmyahaṁ sarvaṁ yadā viśvaṁ carācaram

"As long as this play of mine shall continue with certainty — but when I withdraw the entire universe, moving and unmoving,

Verse 62 (devibhagavatam.3.6.62)

भवन्तोऽपि तदा नूनं मयि लीना भविष्यथ । स्मर्तव्योऽयं सदा मन्त्रः कामदो मोक्षदस्तथा

bhavanto'pi tadā nūnaṁ mayi līnā bhaviṣyatha smartavyo'yaṁ sadā mantraḥ kāmado mokṣadastathā

"— then you too, indeed, shall become merged in me. This mantra, the giver of desires and likewise of liberation, is ever to be remembered.

Verse 63 (devibhagavatam.3.6.63)

उद्गीथेन च संयुक्तः कर्तव्यः शुभमिच्छता । कारयित्वाथ वैकुण्ठं वस्तव्यं पुरुषोत्तम

udgīthena ca saṁyuktaḥ kartavyaḥ śubhamicchatā kārayitvātha vaikuṇṭhaṁ vastavyaṁ puruṣottama

"It is to be joined with the Udgitha by one who desires auspiciousness. Having had Vaikuntha constructed, dwell there, O Purushottama;

Verse 64 (devibhagavatam.3.6.64)

विहरस्व यथाकामं चिन्तयन्मां सनातनीम् । ब्रह्मोवाच । इत्युक्त्वा वासुदेवं सा त्रिगुणा प्रकृतिः परा

viharasva yathākāmaṁ cintayanmāṁ sanātanīm brahmovāca ityuktvā vāsudevaṁ sā triguṇā prakṛtiḥ parā

"— sport as you please, ever contemplating me, the eternal one." Brahma said: Having spoken thus to Vasudeva, that supreme Prakriti of three qualities —

Verse 65 (devibhagavatam.3.6.65)

निर्गुणा शङ्करं देवमवोचदमृतं वचः । देव्युवाच । गृहाण हरगौरीं त्वं महाकालीं मनोहराम्

nirguṇā śaṅkaraṁ devamavocadamṛtaṁ vacaḥ devyuvāca gṛhāṇa haragaurīṁ tvaṁ mahākālīṁ manoharām

"— yet without qualities — spoke nectar-like words to the god Shankara. The Goddess said: "Take, O Hara, this Gauri, this enchanting Mahakali,

Verse 66 (devibhagavatam.3.6.66)

कैलासं कारयित्वा च विहरस्व यथासुखम् । मुख्यस्तमोगुणस्तेऽस्तु गौणौ सत्त्वरजोगुणौ

kailāsaṁ kārayitvā ca viharasva yathāsukham mukhyastamoguṇaste'stu gauṇau sattvarajoguṇau

"and, having had Kailasa constructed, sport as you please. Let the quality of tamas be primary in you; let sattva and rajas be secondary.

Verse 67 (devibhagavatam.3.6.67)

विहरासुरनाशार्थं रजोगुणतमोगुणौ । तपस्तप्तं तथा कर्तुं स्मरणं परमात्मनः

viharāsuranāśārthaṁ rajoguṇatamoguṇau tapastaptaṁ tathā kartuṁ smaraṇaṁ paramātmanaḥ

"Sport, using rajas and tamas, for the destruction of the demons, and likewise for the performance of austerity and the remembrance of the Supreme Self.

Verse 68 (devibhagavatam.3.6.68)

सर्वसत्त्वगुणः शान्तो गृहीतव्यः सदानघ । सर्वथा त्रिगुणा यूयं सृष्टिस्थित्यन्तकारकाः

sarvasattvaguṇaḥ śānto gṛhītavyaḥ sadānagha sarvathā triguṇā yūyaṁ sṛṣṭisthityantakārakāḥ

"The peaceful quality of pure sattva is ever to be taken up as well, O sinless one; in every way you three, possessed of the three qualities, are the agents of creation, preservation, and destruction.

Verse 69 (devibhagavatam.3.6.69)

एभिर्विहीनं संसारे वस्तु नैवात्र कुत्रचित् । वस्तुमात्रं तु यद्दृश्यं संसारे त्रिगुणं हि तत्

ebhirvihīnaṁ saṁsāre vastu naivātra kutracit vastumātraṁ tu yaddṛśyaṁ saṁsāre triguṇaṁ hi tat

"There is, in this world, no object whatsoever devoid of these three qualities; whatever mere object is visible in the world is indeed threefold in quality.

Verse 70 (devibhagavatam.3.6.70)

दृश्यं च निर्गुणं लोके न भूतं नो भविष्यति । निर्गुणः परमात्मासौ न तु दृश्यः कदाचन

dṛśyaṁ ca nirguṇaṁ loke na bhūtaṁ no bhaviṣyati nirguṇaḥ paramātmāsau na tu dṛśyaḥ kadācana

"Nothing visible in the world has ever been, or will ever be, without qualities; that Supreme Self alone is without qualities, but is never, ever visible.

Verse 71 (devibhagavatam.3.6.71)

सगुणा निर्गुणा चाहं समये शङ्करोत्तमा । सदाहं कारणं शम्भो न च कार्यं कदाचन

saguṇā nirguṇā cāhaṁ samaye śaṅkarottamā sadāhaṁ kāraṇaṁ śambho na ca kāryaṁ kadācana

"I am both with qualities and without qualities, according to occasion, O excellent Shankara; I am ever the cause, O Shambhu, and never at any time an effect.

Verse 72 (devibhagavatam.3.6.72)

सगुणा कारणत्वाद्वै निर्गुणा पुरुषान्तिके । महत्तत्त्वमहङ्कारो गुणाः शब्दादयस्तथा

saguṇā kāraṇatvādvai nirguṇā puruṣāntike mahattattvamahaṅkāro guṇāḥ śabdādayastathā

"I am with qualities by virtue of being the world's cause; I am without qualities in proximity to the Purusha. Mahat-tattva, Ahamkara, and the qualities beginning with sound —

Verse 73 (devibhagavatam.3.6.73)

कार्यकारणरूपेण संसरन्ते त्वहर्निशम् ॥ सदुद्भूतस्त्वहङ्कारस्तेनाहं कारणं शिवा

kāryakāraṇarūpeṇa saṁsarante tvaharniśam sadudbhūtastvahaṅkārastenāhaṁ kāraṇaṁ śivā

"— circle on, day and night, in the form of effect and cause. Since Ahamkara has truly arisen from me, by that I, the auspicious one, am also the cause.

Verse 74 (devibhagavatam.3.6.74)

अहङ्कारश्च मे कार्यं त्रिगुणोऽसौ प्रतिष्ठितः । अहङ्कारान्महत्तत्त्वं बुद्धिः सा परिकीर्तिता

ahaṅkāraśca me kāryaṁ triguṇo'sau pratiṣṭhitaḥ ahaṅkārānmahattattvaṁ buddhiḥ sā parikīrtitā

"Ahamkara, established with its three qualities, is indeed my effect; from Ahamkara comes the Mahat-tattva, which is celebrated as Buddhi, the intellect.

Verse 75 (devibhagavatam.3.6.75)

महत्तत्त्वं हि कार्यं स्यादहङ्कारो हि कारणम् । तन्मात्राणि त्वहङ्कारादुत्पद्यन्ते सदैव हि

mahattattvaṁ hi kāryaṁ syādahaṅkāro hi kāraṇam tanmātrāṇi tvahaṅkārādutpadyante sadaiva hi

"The Mahat-tattva is indeed the effect, and Ahamkara is indeed its cause; the subtle essences truly ever arise from Ahamkara.

Verse 76 (devibhagavatam.3.6.76)

कारणं पञ्चभूतानां तानि सर्वसमुद्भवे । कर्मेन्द्रियाणि पञ्चैव पञ्च ज्ञानेन्द्रियाणि च

kāraṇaṁ pañcabhūtānāṁ tāni sarvasamudbhave karmendriyāṇi pañcaiva pañca jñānendriyāṇi ca

"These are the cause of the five gross elements, in the origin of all things; the five organs of action, and the five organs of knowledge,

Verse 77 (devibhagavatam.3.6.77)

महाभूतानि पञ्चैव मनः षोडशमेव च । कार्यञ्च कारणञ्चैव गणोऽयं षोडशात्मकः

mahābhūtāni pañcaiva manaḥ ṣoḍaśameva ca kāryañca kāraṇañcaiva gaṇo'yaṁ ṣoḍaśātmakaḥ

"— the five great elements, and the mind, the sixteenth — this group, consisting of sixteen, is both effect and cause.

Verse 78 (devibhagavatam.3.6.78)

परमात्मा पुमानाद्यो न कार्यं न च कारणम् । एवं समुद्भवः शम्भो सर्वेषामादिसम्भवे

paramātmā pumānādyo na kāryaṁ na ca kāraṇam evaṁ samudbhavaḥ śambho sarveṣāmādisambhave

"The Supreme Self, the primal Purusha, is neither effect nor cause. Thus, O Shambhu, is the origin of all things, in the very beginning of all origination.

Verse 79 (devibhagavatam.3.6.79)

सङ्क्षेपेण मया प्रोक्तस्तव तत्र समुद्भवः । व्रजन्त्वद्य विमानेन कार्यार्थं मम सत्तमाः

saṅkṣepeṇa mayā proktastava tatra samudbhavaḥ vrajantvadya vimānena kāryārthaṁ mama sattamāḥ

"This origin has been told to you by me in brief. Let all of you, the best of beings, now go by the chariot, for the sake of my work.

Verse 80 (devibhagavatam.3.6.80)

स्मरणाद्दर्शनं तुभ्यं दास्येऽहं विषमे स्थिते । स्मर्तव्याहं सदा देवाः परमात्मा सनातनः

smaraṇāddarśanaṁ tubhyaṁ dāsye'haṁ viṣame sthite smartavyāhaṁ sadā devāḥ paramātmā sanātanaḥ

"Through mere remembrance, when you are in difficulty, I shall grant you my vision. I am ever to be remembered, O gods, as the eternal Supreme Self.

Verse 81 (devibhagavatam.3.6.81)

उभयोः स्मरणादेव कार्यसिद्धिरसंशयम् । ब्रह्मोवाच । इत्युक्त्वा विससर्जास्मान्दत्त्वा शक्तीः सुसंस्कृताः

ubhayoḥ smaraṇādeva kāryasiddhirasaṁśayam brahmovāca ityuktvā visasarjāsmāndattvā śaktīḥ susaṁskṛtāḥ

"Through the remembrance of both of us together, the accomplishment of your task is assured, without doubt." Brahma said: Having spoken thus, and having given us our well-prepared Shaktis, she dismissed us —

Verse 82 (devibhagavatam.3.6.82)

विष्णवेऽथ महालक्ष्मीं महाकालीं शिवाय च । महासरस्वतीं मह्यं स्थानात्तस्माद्विसर्जिताः

viṣṇave'tha mahālakṣmīṁ mahākālīṁ śivāya ca mahāsarasvatīṁ mahyaṁ sthānāttasmādvisarjitāḥ

"— Mahalakshmi to Vishnu, and Mahakali to Shiva, and Mahasarasvati to me — and we were dismissed from that place.

Verse 83 (devibhagavatam.3.6.83)

स्थलान्तरं समासाद्य ते जाताः पुरुषा वयम् । चिन्तयन्तः स्वरूपं तत्प्रभावं परमाद्भुतम्

sthalāntaraṁ samāsādya te jātāḥ puruṣā vayam cintayantaḥ svarūpaṁ tatprabhāvaṁ paramādbhutam

Reaching another place, we, having become men again, reflected upon our own true nature and upon her most wondrous power.

Verse 84 (devibhagavatam.3.6.84)

विमानं तत्समासाद्य संरूढास्तत्र वै त्रयः । न द्वीपोऽसौ न सा देवी सुधासिन्धुस्तथैव च ॥ पुनर्दृष्टं विमानं वै तत्रास्माभिर्न चान्यथा

vimānaṁ tatsamāsādya saṁrūḍhāstatra vai trayaḥ na dvīpo'sau na sā devī sudhāsindhustathaiva ca punardṛṣṭaṁ vimānaṁ vai tatrāsmābhirna cānyathā

Having reached that chariot, the three of us mounted it; but that island was no longer there, nor that Goddess, nor likewise that ocean of nectar; and that chariot, once seen by us there, was not seen again in that form.

Verse 85 (devibhagavatam.3.6.85)

आसाद्य तस्मिन्वितते विमाने प्राप्ता वयं पङ्कजसन्निधौ च । महार्णवे यत्र हतौ दुरत्ययौ मुरारिणा तौ मधुकैटभाख्यौ

āsādya tasminvitate vimāne prāptā vayaṁ paṅkajasannidhau ca mahārṇave yatra hatau duratyayau murāriṇā tau madhukaiṭabhākhyau

Boarding that vast chariot, we arrived once more near the lotus, in the great ocean, at that very place where the two invincible demons named Madhu and Kaitabha had been slain by Murari.