The Glory of the Goddess: The Nature of Maya

Verse 1 (devibhagavatam.5.33.1)

राजोवाच मुने वैश्योऽयमधुना वने मे मित्रतां गतः । पुत्रदारैर्निरस्तोऽयं प्राप्तोऽत्र मम सङ्गमम्

rājovāca mune vaiśyo'yamadhunā vane me mitratāṁ gataḥ | putradārairnirasto'yaṁ prāpto'tra mama saṅgamam

The king said: "O sage, this merchant has now become my friend here in the forest; cast out by his own sons and wife, he has come here and found my company."

Verse 2 (devibhagavatam.5.33.2)

(कुटुम्बविरहेणासौ दुःखितोऽतीव दुर्मनाः । न शान्तिमुपयात्येष तथापि मम साम्प्रतम् । गतराज्यस्य दुःखेन शोकार्तोऽस्मि महामते ।) निष्कारणञ्च मे चिन्ता हृदयान्न निवर्तते । हया मे दुर्बलाः स्युः किं गजाः शत्रुवशं गताः

(kuṭumbaviraheṇāsau duḥkhito'tīva durmanāḥ | na śāntimupayātyeṣa tathāpi mama sāmpratam | gatarājyasya duḥkhena śokārto'smi mahāmate |) niṣkāraṇañca me cintā hṛdayānna nivartate | hayā me durbalāḥ syuḥ kiṁ gajāḥ śatruvaśaṁ gatāḥ

"He, separated from his family, is exceedingly sorrowful and troubled in mind, and even now finds no peace at all; and I too, O wise one, am afflicted with grief for the loss of my kingdom. Yet even without cause, this anxiety of mine will not leave my heart — have my horses grown weak, have my elephants fallen into the hands of the enemy?"

Verse 3 (devibhagavatam.5.33.3)

भृत्यवर्गस्तथा दुःखी जातः स्यात्तु मया विना । कोशक्षयं करिष्यन्ति रिपवोऽतिबलात्क्षणात्

bhṛtyavargastathā duḥkhī jātaḥ syāttu mayā vinā | kośakṣayaṁ kariṣyanti ripavo'tibalātkṣaṇāt

"My servants too, without me, must surely have become miserable; and my enemies, with their overwhelming force, will exhaust my treasury in no time at all."

Verse 4 (devibhagavatam.5.33.4)

इत्येवं चिन्तयानस्य न मे निद्रा तनौ सुखम् । जानामीदं जगन्मिथ्या स्वप्नवत्सर्वमेव हि

ityevaṁ cintayānasya na me nidrā tanau sukham | jānāmīdaṁ jaganmithyā svapnavatsarvameva hi

"Thinking thus, I find no sleep, no ease in this body of mine. I know full well that this world is unreal, all of it, exactly like a dream —"

Verse 5 (devibhagavatam.5.33.5)

जानतोऽपि मनो भ्रान्तं न स्थिरं भवति प्रभो । कोऽहं केऽश्वा गजाः केऽमी न ते मे च सहोदराः

jānato'pi mano bhrāntaṁ na sthiraṁ bhavati prabho | ko'haṁ ke'śvā gajāḥ ke'mī na te me ca sahodarāḥ

"— and yet, even knowing this, my mind, confused, will not remain steady, O lord. Who am I? What are these horses, these elephants? These are not even truly my own brothers —"

Verse 6 (devibhagavatam.5.33.6)

न पुत्रा न च मित्राणि येषां दुःखं दुनोति माम् । भ्रमोऽयमिति जानामि तथापि मम मानसः

na putrā na ca mitrāṇi yeṣāṁ duḥkhaṁ dunoti mām | bhramo'yamiti jānāmi tathāpi mama mānasaḥ

"— nor are these truly my own sons or friends, whose suffering torments me so. I know that this is mere delusion, and yet still my mind —"

Verse 7 (devibhagavatam.5.33.7)

मोहो नैवापसरति किं तत्कारणमद्भुतम् । स्वामिंस्त्वमसि सर्वज्ञः सर्वसंशयनाशकृत्

moho naivāpasarati kiṁ tatkāraṇamadbhutam | svāmiṁstvamasi sarvajñaḥ sarvasaṁśayanāśakṛt

"— this delusion simply will not leave me. What could be the wondrous cause of this? You, O master, are all-knowing, the destroyer of every doubt."

Verse 8 (devibhagavatam.5.33.8)

कारणं ब्रूहि मोहस्य ममास्य च दयानिधे । व्यास उवाच । इति पृष्टस्तदा राज्ञा सुमेधा मुनिसत्तमः

kāraṇaṁ brūhi mohasya mamāsya ca dayānidhe | vyāsa uvāca | iti pṛṣṭastadā rājñā sumedhā munisattamaḥ

"Tell me the cause of this delusion of mine and of his as well, O treasury of compassion." Vyasa said: Thus questioned by the king, Sumedhas, the finest of sages —

Verse 9 (devibhagavatam.5.33.9)

तमुवाच परं ज्ञानं शोकमोहविनाशनम् । ऋषिरुवाच । शृणु राजन् प्रवक्ष्यामि कारणं बन्धमोक्षयोः

tamuvāca paraṁ jñānaṁ śokamohavināśanam | ṛṣiruvāca | śṛṇu rājan pravakṣyāmi kāraṇaṁ bandhamokṣayoḥ

— spoke to him the highest knowledge, the destroyer of grief and delusion. The sage said: "Listen, O king, I shall now tell you the cause of both bondage and liberation."

Verse 10 (devibhagavatam.5.33.10)

महामायेति विख्याता सर्वेषां प्राणिनामिह । ब्रह्मा विष्णुस्तथेशानस्तुराषाड् वरुणोऽनिलः

mahāmāyeti vikhyātā sarveṣāṁ prāṇināmiha | brahmā viṣṇustatheśānasturāṣāḍ varuṇo'nilaḥ

"There exists here a power renowned as Mahamaya, the source of all living beings — Brahma, Vishnu, Ishana, Indra, Varuna, Vayu —"

Verse 11 (devibhagavatam.5.33.11)

सर्वे देवा मनुष्याश्च गन्धर्वोरगराक्षसाः । वृक्षाश्च विविधा वल्ल्यः पशवो मृगपक्षिणः

sarve devā manuṣyāśca gandharvoragarākṣasāḥ | vṛkṣāśca vividhā vallyaḥ paśavo mṛgapakṣiṇaḥ

"— all the gods, and men, and gandharvas, nagas, and rakshasas; trees, and creepers of every kind, cattle, wild beasts, and birds —"

Verse 12 (devibhagavatam.5.33.12)

मायाधीनाश्च ते सर्वे भाजनं बन्धमोक्षयोः । तया सृष्टमिदं सर्वं जगत्स्थावरजङ्गमम्

māyādhīnāśca te sarve bhājanaṁ bandhamokṣayoḥ | tayā sṛṣṭamidaṁ sarvaṁ jagatsthāvarajaṅgamam

"— all of these are subject to her Maya, vessels of bondage and liberation both. By her this entire universe was created, all that moves and all that does not move."

Verse 13 (devibhagavatam.5.33.13)

तद्वशे वर्तते नूनं मोहजालेन यन्त्रितम् । त्वं कियान्मानुषेष्वेकः क्षत्रियो रजसाविलः

tadvaśe vartate nūnaṁ mohajālena yantritam | tvaṁ kiyānmānuṣeṣvekaḥ kṣatriyo rajasāvilaḥ

"It surely remains under her sway, bound fast in the net of delusion. What, then, are you — merely one man among men, a kshatriya clouded by the quality of rajas?"

Verse 14 (devibhagavatam.5.33.14)

ज्ञानिनामपि चेतांसि मोहयत्यनिशं हि सा । ब्रह्मेशवासुदेवाद्या ज्ञाने सत्यपि शेषतः

jñānināmapi cetāṁsi mohayatyaniśaṁ hi sā | brahmeśavāsudevādyā jñāne satyapi śeṣataḥ

"For she bewilders, ceaselessly, even the minds of the wise — Brahma, Ishana, Vasudeva, and the rest — even though true knowledge remains within them, at least in part."

Verse 15 (devibhagavatam.5.33.15)

तेऽपि रागवशाल्लोके भ्रमन्ति परिमोहिताः । पुरा सत्ययुगे राजन् विष्णुर्नारायणः स्वयम्

te'pi rāgavaśālloke bhramanti parimohitāḥ | purā satyayuge rājan viṣṇurnārāyaṇaḥ svayam

"Even they, overpowered by attachment, wander about this world utterly deluded. Long ago, O king, in the Satya Yuga, Vishnu, Narayana himself —"

Verse 16 (devibhagavatam.5.33.16)

श्वेतद्वीपं समासाद्य चकार विपुलं तपः । वर्षाणामयुतं यावद् ब्रह्मविद्याप्रसक्तये

śvetadvīpaṁ samāsādya cakāra vipulaṁ tapaḥ | varṣāṇāmayutaṁ yāvad brahmavidyāprasaktaye

"— went to the White Island and performed vast austerities for ten thousand years, devoted entirely to attaining the knowledge of Brahman."

Verse 17 (devibhagavatam.5.33.17)

अनश्वरसुखायासौ चिन्तयानस्ततः परम् । एकस्मिन्निर्जने देशे ब्रह्मापि परमाद्भुते

anaśvarasukhāyāsau cintayānastataḥ param | ekasminnirjane deśe brahmāpi paramādbhute

"Meditating there upon that imperishable happiness, he continued further; and in a certain solitary place, most wondrous, Brahma too —"

Verse 18 (devibhagavatam.5.33.18)

स्थितस्तपसि राजेन्द्र मोहस्य विनिवृत्तये । कदाचिद्वासुदेवोऽसौ स्थलान्तरमतिर्हरिः

sthitastapasi rājendra mohasya vinivṛttaye | kadācidvāsudevo'sau sthalāntaramatirhariḥ

"— remained fixed in austerity, O lord of kings, to remove his own delusion. On one occasion, that Vasudeva, Hari, his mind turned toward another place —"

Verse 19 (devibhagavatam.5.33.19)

तस्माद्देशात्समुत्थाय जगामान्यद्दिदृक्षया । चतुर्मुखोऽपि राजेन्द्र तथैव निःसृतः स्थलात्

tasmāddeśātsamutthāya jagāmānyaddidṛkṣayā | caturmukho'pi rājendra tathaiva niḥsṛtaḥ sthalāt

"— rose up from that place and went forth, wishing to see something else; and the four-faced Brahma too, O lord of kings, in just the same way, set out from his own place."

Verse 20 (devibhagavatam.5.33.20)

मिलितौ मार्गमध्ये तु चतुर्मुखचतुर्भुजौ । अन्योन्यं पृष्टवन्तौ तौ कस्त्वं कस्त्वमिति स्म ह

militau mārgamadhye tu caturmukhacaturbhujau | anyonyaṁ pṛṣṭavantau tau kastvaṁ kastvamiti sma ha

The four-faced one and the four-armed one met each other in the middle of the road, and each asked the other, "Who are you? Who are you?"

Verse 21 (devibhagavatam.5.33.21)

ब्रह्मा प्रोवाच तं देवं कर्ताहं जगतः किल । विष्णस्तमाह भो मूर्ख जगत्कर्ताहमच्युतः

brahmā provāca taṁ devaṁ kartāhaṁ jagataḥ kila | viṣṇastamāha bho mūrkha jagatkartāhamacyutaḥ

Brahma said to that god: "I am indeed the creator of the universe." Vishnu replied to him: "O fool, I am Achyuta, the true creator of the universe."

Verse 22 (devibhagavatam.5.33.22)

त्वं कियान्बलहीनोऽसि रजोगुणसमाश्रितः । सत्त्वाश्रितं हि मां विद्धि वासुदेवं सनातनम्

tvaṁ kiyānbalahīno'si rajoguṇasamāśritaḥ | sattvāśritaṁ hi māṁ viddhi vāsudevaṁ sanātanam

"What are you, then, a weak thing, bound up in the quality of rajas? Know me instead as one who rests in sattva, the eternal Vasudeva."

Verse 23 (devibhagavatam.5.33.23)

मया त्वं रक्षितोऽद्यैव कृत्वा युद्धं सुदारुणम् । शरणं मे समायातो दानवाभ्यां प्रपीडितः

mayā tvaṁ rakṣito'dyaiva kṛtvā yuddhaṁ sudāruṇam | śaraṇaṁ me samāyāto dānavābhyāṁ prapīḍitaḥ

"It was I who protected you, having fought a most terrible battle, on the very day you came to me for refuge, tormented by two demons —"

Verse 24 (devibhagavatam.5.33.24)

मया तौ निहतौ कामं दानवौ मधुकैटभौ । कथं गर्वायसे मन्द मोहोऽयं त्यज साम्प्रतम्

mayā tau nihatau kāmaṁ dānavau madhukaiṭabhau | kathaṁ garvāyase manda moho'yaṁ tyaja sāmpratam

"— it was I who then slew those two demons Madhu and Kaitabha at will. How dare you now grow so proud, O fool? Abandon this delusion at once."

Verse 25 (devibhagavatam.5.33.25)

न मत्तोऽप्यधिकः कश्चित्संसारेऽस्मिन्प्रसारिते । ऋषिरुवाच । एवं प्रवदमानौ तौ ब्रह्मविष्णू परस्परम्

na matto'pyadhikaḥ kaścitsaṁsāre'sminprasārite | ṛṣiruvāca | evaṁ pravadamānau tau brahmaviṣṇū parasparam

"There is no one at all greater than me in this vast expanse of creation." The sage said: While Brahma and Vishnu were thus disputing with each other —

Verse 26 (devibhagavatam.5.33.26)

स्फुरदोष्ठौ वेपमानौ लोहिताक्षौ बभूवतुः । प्रादुर्बभूव सहसा तयोर्विवदमानयोः

sphuradoṣṭhau vepamānau lohitākṣau babhūvatuḥ | prādurbabhūva sahasā tayorvivadamānayoḥ

— their lips trembling, their bodies shaking, their eyes turned red, suddenly, while they were still arguing, there appeared before them —

Verse 27 (devibhagavatam.5.33.27)

मध्ये लिङ्गं सुधाश्वेतं विपुलं दीर्घमद्भुतम् । आकाशे तरसा तत्र वागुवाचाशरीरिणी

madhye liṅgaṁ sudhāśvetaṁ vipulaṁ dīrghamadbhutam | ākāśe tarasā tatra vāguvācāśarīriṇī

— between them a Linga, white as nectar, vast, long, and wondrous; and at once, in the sky, a bodiless voice spoke out.

Verse 28 (devibhagavatam.5.33.28)

तौ सम्बोध्य महाभागौ विवदन्तौ परस्परम् । ब्रह्मन् विष्णो विवादं मा कुरुतां वां परस्परम्

tau sambodhya mahābhāgau vivadantau parasparam | brahman viṣṇo vivādaṁ mā kurutāṁ vāṁ parasparam

Addressing those two most fortunate ones, still disputing with each other, it said: "O Brahma, O Vishnu, let there be no dispute between the two of you."

Verse 29 (devibhagavatam.5.33.29)

लिङ्गस्यास्य परं पारमधस्तादुपरि धुवम् । यो याति युवयोर्मध्ये स श्रेष्ठो वां सदैव हि

liṅgasyāsya paraṁ pāramadhastādupari dhuvam | yo yāti yuvayormadhye sa śreṣṭho vāṁ sadaiva hi

"Whichever of you two reaches the far end of this Linga, whether downward below or firmly upward above, he alone shall forever be the greater of you two."

Verse 30 (devibhagavatam.5.33.30)

एकः प्रयातु पातालमाकाशमपरोऽधुना । प्रमाणं मे वचः कार्यं त्यक्त्वा वादं निरर्थकम्

ekaḥ prayātu pātālamākāśamaparo'dhunā | pramāṇaṁ me vacaḥ kāryaṁ tyaktvā vādaṁ nirarthakam

"Let one of you go down to the netherworld, and the other now upward into the sky. Take my word as authoritative, and abandon this pointless dispute."

Verse 31 (devibhagavatam.5.33.31)

मध्यस्थः सर्वदा कार्यो विवादेऽस्मिन्द्वयोरिह । ऋषिरुवाच । तच्छ्रुत्वा वचनं दिव्यं सज्जीभूतौ कृतोद्यमौ

madhyasthaḥ sarvadā kāryo vivāde'smindvayoriha | ṛṣiruvāca | tacchrutvā vacanaṁ divyaṁ sajjībhūtau kṛtodyamau

"In such a dispute between the two of you, a neutral arbiter must always be sought." The sage said: Hearing that divine pronouncement, the two of them made themselves ready, resolved on the task —

Verse 32 (devibhagavatam.5.33.32)

जग्मतुर्मातुमग्रस्थं लिङ्गमद्भुतदर्शनम् । पातालमगमद्विष्णुर्ब्रह्माप्याकाशमेव च

jagmaturmātumagrasthaṁ liṅgamadbhutadarśanam | pātālamagamadviṣṇurbrahmāpyākāśameva ca

— and set out to measure the ends of that wondrous Linga standing before them. Vishnu went downward to the netherworld, and Brahma likewise upward into the sky —

Verse 33 (devibhagavatam.5.33.33)

परिमातुं महालिङ्गं स्वमहत्त्वविवृद्धये । विष्णुर्गत्वा कियद्देशं श्रान्तः सर्वात्मना यतः

parimātuṁ mahāliṅgaṁ svamahattvavivṛddhaye | viṣṇurgatvā kiyaddeśaṁ śrāntaḥ sarvātmanā yataḥ

— to measure that great Linga, each to establish his own greatness. Vishnu, having gone a certain distance, grew exhausted, striving with his whole being —

Verse 34 (devibhagavatam.5.33.34)

न प्रापान्तं स लिङ्गस्य परिवृत्य ययौ स्थलम् । ब्रह्मागच्छत्ततश्चोर्ध्वं पतितं केतकीदलम्

na prāpāntaṁ sa liṅgasya parivṛtya yayau sthalam | brahmāgacchattataścordhvaṁ patitaṁ ketakīdalam

— but did not reach the end of the Linga, and turned back to his own place. Brahma, going upward, then came upon a fallen petal of the ketaki flower —

Verse 35 (devibhagavatam.5.33.35)

शिवस्य मस्तकात्प्राप्य परावृत्तो मुदावृतः । आगत्य तरसा ब्रह्मा विष्णवे केतकीदलम्

śivasya mastakātprāpya parāvṛtto mudāvṛtaḥ | āgatya tarasā brahmā viṣṇave ketakīdalam

— having obtained it, having fallen from the very head of Shiva, he turned back, filled with joy; and coming swiftly, Brahma showed Vishnu that ketaki petal —

Verse 36 (devibhagavatam.5.33.36)

दर्शयित्वा च वितथमुवाच मदमोहितः । लिङ्गस्य मस्तकादेतद् गृहीतं केतकीदलम्

darśayitvā ca vitathamuvāca madamohitaḥ | liṅgasya mastakādetad gṛhītaṁ ketakīdalam

— and, showing it to him, spoke a falsehood, deluded by his own pride: "This ketaki petal was taken from the very summit of the Linga —"

Verse 37 (devibhagavatam.5.33.37)

अभिज्ञानाय चानीतं तव चित्तप्रशान्तये । श्रुत्वा तद्ब्रह्मणोवाक्यं दृष्ट्वा च केतकीदलम्

abhijñānāya cānītaṁ tava cittapraśāntaye | śrutvā tadbrahmaṇovākyaṁ dṛṣṭvā ca ketakīdalam

"— I have brought it here as proof, to set your mind at rest." Hearing these words of Brahma, and seeing that ketaki petal —

Verse 38 (devibhagavatam.5.33.38)

हरिस्तं प्रत्युवाचेदं साक्षी कः कथयाधुना । यथार्थवादी मेधावी सदाचारः शुचि समः

haristaṁ pratyuvācedaṁ sākṣī kaḥ kathayādhunā | yathārthavādī medhāvī sadācāraḥ śuci samaḥ

— Hari replied to him: "Who now can bear witness to this? I need one who speaks the truth exactly as it is, wise, of good conduct, pure, and impartial —"

Verse 39 (devibhagavatam.5.33.39)

साक्षी भवति सर्वत्र विवादे समुपस्थिते । ब्रह्मोवाच । दूरदेशात्समायाति साक्षी कः समयेऽधुना

sākṣī bhavati sarvatra vivāde samupasthite | brahmovāca | dūradeśātsamāyāti sākṣī kaḥ samaye'dhunā

"— to serve as witness whenever a dispute like this arises." Brahma said: "What witness could possibly come now, in time, from so distant a place?"

Verse 40 (devibhagavatam.5.33.40)

यत्सत्यं तद्वचः सेयं केतकी कथयिष्यति । इत्युक्त्वा प्रेरिता तत्र ब्रह्मणा केतकी स्फुटम्

yatsatyaṁ tadvacaḥ seyaṁ ketakī kathayiṣyati | ityuktvā preritā tatra brahmaṇā ketakī sphuṭam

"Whatever the truth is, this very ketaki flower shall declare it." So saying, Brahma there urged the ketaki flower to speak plainly —

Verse 41 (devibhagavatam.5.33.41)

वचनं प्राह तरसा शार्ङ्गिणं प्रत्यबोधयत् । शिवमूर्ध्नि स्थितां ब्रह्मा गहीत्वा मां समागतः

vacanaṁ prāha tarasā śārṅgiṇaṁ pratyabodhayat | śivamūrdhni sthitāṁ brahmā gahītvā māṁ samāgataḥ

— and it swiftly spoke these words, addressing the wielder of the Sharnga bow: "I was resting upon Shiva's very head, and Brahma, taking hold of me, has come here —"

Verse 42 (devibhagavatam.5.33.42)

सन्देहोऽत्र न कर्तव्यस्त्वया विष्णो कदाचन । मम वाक्यं प्रमाणं हि ब्रह्मा पारङ्गतोऽस्य ह

sandeho'tra na kartavyastvayā viṣṇo kadācana | mama vākyaṁ pramāṇaṁ hi brahmā pāraṅgato'sya ha

"— you must never entertain any doubt of this, O Vishnu. My word is authoritative — Brahma indeed reached the very far end of it."

Verse 43 (devibhagavatam.5.33.43)

गृहीत्वा मां समायातः शिवभक्तैः समर्पिताम् । केतक्या वचनं श्रुत्वा हरिराह स्मयन्निव

gṛhītvā māṁ samāyātaḥ śivabhaktaiḥ samarpitām | ketakyā vacanaṁ śrutvā harirāha smayanniva

"He has come here holding me, offered by Shiva's own devotees." Hearing the ketaki flower's words, Hari spoke, as if smiling —

Verse 44 (devibhagavatam.5.33.44)

महादेवः प्रमाणं मे यद्यसौ वचनं वदेत् । ऋषिरुवाच । तदाकर्ण्य हरेर्वाक्यं महादेवः सनातनः

mahādevaḥ pramāṇaṁ me yadyasau vacanaṁ vadet | ṛṣiruvāca | tadākarṇya harervākyaṁ mahādevaḥ sanātanaḥ

"Mahadeva himself alone will be authoritative for me, should he speak on this matter." The sage said: Hearing these words of Hari, the eternal Mahadeva —

Verse 45 (devibhagavatam.5.33.45)

कुपितः केतकीं प्राह मिथ्यावादिनि मा वद । गच्छतो मध्यतः प्राप्ता पतिता मस्तकान्मम

kupitaḥ ketakīṁ prāha mithyāvādini mā vada | gacchato madhyataḥ prāptā patitā mastakānmama

— grew angry, and said to the ketaki flower: "Speak no falsehood! You were obtained midway, as he journeyed, having merely fallen from my head —"

Verse 46 (devibhagavatam.5.33.46)

मिथ्याभिभाषिणी त्यक्ता मया त्वं सर्वदैव हि । ब्रह्मा लज्जापरो भूत्वा ननाम मधुसूदनम्

mithyābhibhāṣiṇī tyaktā mayā tvaṁ sarvadaiva hi | brahmā lajjāparo bhūtvā nanāma madhusūdanam

"— you, false-speaking flower, I now abandon forever." Brahma, overcome with shame, then bowed before Madhusudana, Vishnu.

Verse 47 (devibhagavatam.5.33.47)

शिवेन केतकी त्यक्ता तद्दिनात्कुसुमेषु वै । एवं मायाबलं विद्धि ज्ञानिनामपि मोहदम्

śivena ketakī tyaktā taddinātkusumeṣu vai | evaṁ māyābalaṁ viddhi jñānināmapi mohadam

Rejected by Shiva, the ketaki flower has, from that day, been set apart among all flowers. Know, then, the power of Maya — she brings delusion even upon the wise.

Verse 48 (devibhagavatam.5.33.48)

अन्येषां प्राणिनां राजन् का वार्ता विभ्रमं प्रति । देवानां कार्यसिद्ध्यर्थं सर्वदैव रमापतिः

anyeṣāṁ prāṇināṁ rājan kā vārtā vibhramaṁ prati | devānāṁ kāryasiddhyarthaṁ sarvadaiva ramāpatiḥ

"What need is there, then, O king, to speak of the confusion of other beings? For the accomplishment of the purpose of the gods, the Lord of Lakshmi, forever —"

Verse 49 (devibhagavatam.5.33.49)

दैत्यान्वञ्चयते चाशु त्यक्त्वा पापभयं हरिः । अवतारकरो देवो नानायोनिषु माधवः

daityānvañcayate cāśu tyaktvā pāpabhayaṁ hariḥ | avatārakaro devo nānāyoniṣu mādhavaḥ

"— deceives the demons swiftly, casting aside all fear of wrongdoing; Madhava, the god who takes incarnation in birth after birth, in countless different wombs —"

Verse 50 (devibhagavatam.5.33.50)

त्यक्त्वानन्दसुखं दैत्यैर्युद्धं चैवाकरोद्विभुः । नूनं मायाबलं चैतन्माधवेऽपि जगद्गुरौ

tyaktvānandasukhaṁ daityairyuddhaṁ caivākarodvibhuḥ | nūnaṁ māyābalaṁ caitanmādhave'pi jagadgurau

"— that all-pervading lord abandons his own blissful joy and wages war with the demons. This is, without doubt, the power of Maya, active even in Madhava, the guru of the whole world."

Verse 51 (devibhagavatam.5.33.51)

सर्वज्ञे देवकार्यांशे का वार्तान्यस्य भूपते । ज्ञानिनामपि चेतांसि परमा प्रकृतिः किल

sarvajñe devakāryāṁśe kā vārtānyasya bhūpate | jñānināmapi cetāṁsi paramā prakṛtiḥ kila

"When even the all-knowing one is thus bound to a share of the gods' work, what then need be said of anyone else, O king? For it is the supreme Prakriti herself who —"

Verse 52 (devibhagavatam.5.33.52)

बलादाकृष्य मोहाय प्रयच्छति महीपते । यया व्याप्तमिदं सर्वं भगवत्या चराचरम्

balādākṛṣya mohāya prayacchati mahīpate | yayā vyāptamidaṁ sarvaṁ bhagavatyā carācaram

"— forcibly draws in the minds even of the wise and hands them over to delusion, O lord of the earth. By that Goddess this entire moving and unmoving universe is pervaded."

Verse 53 (devibhagavatam.5.33.53)

मोहदा ज्ञानदा सैव बन्धमोक्षप्रदा सदा । राजोवाच । भगवन्ब्रूहि मे तस्याः स्वरूपं बलमुत्तमम्

mohadā jñānadā saiva bandhamokṣapradā sadā | rājovāca | bhagavanbrūhi me tasyāḥ svarūpaṁ balamuttamam

"She herself is the giver of delusion, and she herself the giver of knowledge; she ever grants both bondage and liberation." The king said: "O venerable one, tell me her true nature and her supreme power —"

Verse 54 (devibhagavatam.5.33.54)

उत्पत्तिकारणं वापि स्थानं परमकं च यत् । ऋषिरुवाच । न चोत्पत्तिरनादित्वान्नृप तस्याः कदाचन

utpattikāraṇaṁ vāpi sthānaṁ paramakaṁ ca yat | ṛṣiruvāca | na cotpattiranāditvānnṛpa tasyāḥ kadācana

"— the cause of her origin, and her highest abode as well." The sage said: "There is no origin at all for her, O king, at any time, since she is without beginning."

Verse 55 (devibhagavatam.5.33.55)

नित्यैव सा परा देवी कारणानां च कारणम् । वर्तते सर्वभूतेषु शक्तिः सर्वात्मना नृप

nityaiva sā parā devī kāraṇānāṁ ca kāraṇam | vartate sarvabhūteṣu śaktiḥ sarvātmanā nṛpa

"That supreme Goddess is eternal, the very cause of all causes; she abides, as Shakti, within all beings, O king, pervading them wholly."

Verse 56 (devibhagavatam.5.33.56)

शववच्छक्तिहीनस्तु प्राणी भवति सर्वथा । चिच्छक्तिः सर्वभूतेषु रूपं तस्यास्तदेव हि

śavavacchaktihīnastu prāṇī bhavati sarvathā | cicchaktiḥ sarvabhūteṣu rūpaṁ tasyāstadeva hi

"Deprived of her, a living being becomes, in every way, no different from a corpse. It is precisely this power of consciousness present in all beings that is her true form."

Verse 57 (devibhagavatam.5.33.57)

आविर्भावतिरोभावौ देवानां कार्यसिद्धये । यदा स्तुवन्ति तां देवा मनुजाश्च विशाम्पते

āvirbhāvatirobhāvau devānāṁ kāryasiddhaye | yadā stuvanti tāṁ devā manujāśca viśāmpate

"Her appearance and her disappearance both occur for the accomplishment of the gods' purpose. Whenever the gods and men praise her, O lord of men —"

Verse 58 (devibhagavatam.5.33.58)

प्रादुर्भवति भूतानां दुःखनाशाय चाम्बिका । नानारूपधरा देवी नानाशक्तिसमन्विता

prādurbhavati bhūtānāṁ duḥkhanāśāya cāmbikā | nānārūpadharā devī nānāśaktisamanvitā

"— Ambika manifests herself, for the destruction of the suffering of all beings, the Goddess bearing many forms, endowed with manifold powers."

Verse 59 (devibhagavatam.5.33.59)

आविर्भवति कार्यार्थं स्वेच्छया परमेश्वरी । दैवाधीना न सा देवी यथा सर्वे सुरा नृप

āvirbhavati kāryārthaṁ svecchayā parameśvarī | daivādhīnā na sā devī yathā sarve surā nṛpa

"That supreme sovereign Goddess manifests by her own free will, for the sake of her purpose — unlike all the other gods, O king, she is never subject to fate."

Verse 60 (devibhagavatam.5.33.60)

न कालवशगा नित्यं पुरुषार्थप्रवर्तिनी । अकर्ता पुरुषो द्रष्टा दृश्यं सर्वमिदं जगत्

na kālavaśagā nityaṁ puruṣārthapravartinī | akartā puruṣo draṣṭā dṛśyaṁ sarvamidaṁ jagat

"She is never subject to time, ever the one who sets in motion the aims of Purusha. Purusha himself is a non-doer, a mere witness; this entire world is only that which is seen —"

Verse 61 (devibhagavatam.5.33.61)

दृश्यस्य जननी सैव देवी सदसदात्मिका । पुरुषं रञ्जयत्येका कृत्वा ब्रह्माण्डनाटकम्

dṛśyasya jananī saiva devī sadasadātmikā | puruṣaṁ rañjayatyekā kṛtvā brahmāṇḍanāṭakam

"— and it is that very Goddess who is the mother of all that is seen, herself of the nature of both being and non-being. She alone delights Purusha, having staged this great drama of the cosmic egg."

Verse 62 (devibhagavatam.5.33.62)

रञ्जिते पुरुषे सर्वं संहरत्यतिरंहसा । तया निमित्तभूतास्ते ब्रह्मविष्णुमहेश्वराः

rañjite puruṣe sarvaṁ saṁharatyatiraṁhasā | tayā nimittabhūtāste brahmaviṣṇumaheśvarāḥ

"And when Purusha has been so delighted, she then, with the utmost swiftness, withdraws everything again. By her, Brahma, Vishnu, and Maheshvara are made mere instrumental causes —"

Verse 63 (devibhagavatam.5.33.63)

कल्पिताः स्वस्वकार्येषु प्रेरिता लीलया त्वमी । स्वांशं तेषु समारोप्य कृतास्ते बलवत्तराः

kalpitāḥ svasvakāryeṣu preritā līlayā tvamī | svāṁśaṁ teṣu samāropya kṛtāste balavattarāḥ

"— appointed to their respective tasks, set in motion by her mere play. Investing them with a portion of her own self, she has made them ever more powerful."

Verse 64 (devibhagavatam.5.33.64)

दत्ताश्च शक्तयस्तेभ्यो गीर्लक्ष्मीर्गिरिजा तथा । ते तां ध्यायन्ति देवेशा पूजयन्ति परां मुदा

dattāśca śaktayastebhyo gīrlakṣmīrgirijā tathā | te tāṁ dhyāyanti deveśā pūjayanti parāṁ mudā

"To them she has given, in turn, their own Shaktis — Sarasvati, goddess of speech, Lakshmi, and Girija, Parvati. These lords of the gods meditate upon her, and worship her with the utmost joy."

Verse 65 (devibhagavatam.5.33.65)

ज्ञात्वा सर्वेश्वरीं शक्तिं सृष्टिस्थितिविनाशिनीम् । एतत्ते सर्वमाख्यातं देवीमाहात्म्यमुत्तमम् । मम बुद्ध्यनुसारेण नान्तं जानामि भूपते

jñātvā sarveśvarīṁ śaktiṁ sṛṣṭisthitivināśinīm | etatte sarvamākhyātaṁ devīmāhātmyamuttamam | mama buddhyanusāreṇa nāntaṁ jānāmi bhūpate

"Knowing her thus, as the Shakti who is the sovereign of all, who creates, sustains, and destroys — this entire supreme glory of the Goddess I have now told you, O king; yet, according to my own limited understanding, I do not know even the end of it."