The Devi's Individual and Cosmic Forms

Verse 1 (devibhagavatam.7.32.1)

श्रीदेव्युवाच । शृण्वन्तु निर्जराः सर्वे व्याहरन्त्या वचो मम । यस्य श्रवणमात्रेण मद्रूपत्वं प्रपद्यते

śrīdevyuvāca | śṛṇvantu nirjarāḥ sarve vyāharantyā vaco mama | yasya śravaṇamātreṇa madrūpatvaṁ prapadyate

The Devi said: Listen, all you immortals, to these words I speak — words which, merely by being heard, bring one to my own true nature.

Verse 2 (devibhagavatam.7.32.2)

अहमेवास पूर्वं तु नान्यत्किञ्चिन्नगाधिप । तदात्मरूपं चित्संवित्परब्रह्मैकनामकम्

ahamevāsa pūrvaṁ tu nānyatkiñcinnagādhipa | tadātmarūpaṁ citsaṁvitparabrahmaikanāmakam

O Lord of Mountains, in the beginning I alone existed — nothing else at all; that is my true nature, known by such names as pure consciousness and the Supreme Brahman.

Verse 3 (devibhagavatam.7.32.3)

अप्रतर्क्यमनिर्देश्यमनौपम्यमनामयम् । तस्य काचित्स्वतः सिद्धा शक्तिर्मायेति विश्रुता

apratarkyamanirdeśyamanaupamyamanāmayam | tasya kācitsvataḥ siddhā śaktirmāyeti viśrutā

It is beyond all reasoning, beyond all description, without parallel, free of every affliction; and it possesses a certain self-established power, renowned by the name Maya.

Verse 4 (devibhagavatam.7.32.4)

न सती सा नासती सा नोभयात्मा विरोधतः । एतद्विलक्षणा काचिद्वस्तुभूतास्ति सर्वदा

na satī sā nāsatī sā nobhayātmā virodhataḥ | etadvilakṣaṇā kācidvastubhūtāsti sarvadā

It is neither existent nor non-existent, nor — since that would be contradictory — both at once; it is some real thing, distinct from all such categories, which exists forever.

Verse 5 (devibhagavatam.7.32.5)

पावकस्योष्णतेवेयमुष्णांशोरिव दीधितिः । चन्द्रस्य चन्द्रिकेवेयं ममेयं सहजा ध्रुवा

pāvakasyoṣṇateveyamuṣṇāṁśoriva dīdhitiḥ | candrasya candrikeveyaṁ mameyaṁ sahajā dhruvā

Just as heat belongs to fire, radiance to the sun, and moonlight to the moon, so this power is innate to me, my own and everlasting.

Verse 6 (devibhagavatam.7.32.6)

तस्यां कर्माणि जीवानां जीवाः कालाश्च सञ्चरे । अभेदेन विलीनाः स्युः सुषुप्तौ व्यवहारवत्

tasyāṁ karmāṇi jīvānāṁ jīvāḥ kālāśca sañcare | abhedena vilīnāḥ syuḥ suṣuptau vyavahāravat

Within it move the actions of souls, the souls themselves, and time; and, as in dreamless sleep all worldly dealings vanish, they too dissolve into it without distinction.

Verse 7 (devibhagavatam.7.32.7)

स्वशक्तेश्च समायोगादहं बीजात्मतां गता । स्वाधारावरणात्तस्या दोषत्वं च समागतम्

svaśakteśca samāyogādahaṁ bījātmatāṁ gatā | svādhārāvaraṇāttasyā doṣatvaṁ ca samāgatam

United with my own power, I take on the nature of a seed; and because that power veils its own ground, a kind of flaw comes to be attributed to it as well.

Verse 8 (devibhagavatam.7.32.8)

चैतन्यस्य समायोगान्निमित्तत्वं च कथ्यते । प्रपञ्चपरिणामाच्च समवायित्वमुच्यते

caitanyasya samāyogānnimittatvaṁ ca kathyate | prapañcapariṇāmācca samavāyitvamucyate

United with pure consciousness, it is called the efficient cause; and, as the very substance out of which the world unfolds, it is called the material cause.

Verse 9 (devibhagavatam.7.32.9)

केचित्तां तप इत्याहुस्तमः केचिज्जडं परे । ज्ञानं मायां प्रधानं च प्रकृतिं शक्तिमप्यजाम्

kecittāṁ tapa ityāhustamaḥ kecijjaḍaṁ pare | jñānaṁ māyāṁ pradhānaṁ ca prakṛtiṁ śaktimapyajām

Some call it austerity, some darkness, others the inert; some name it knowledge, Maya, Pradhana, Prakriti, Shakti, or the Unborn.

Verse 10 (devibhagavatam.7.32.10)

विमर्श इति तां प्राहुः शैवशास्त्रविशारदाः । अविद्यामितरे प्राहुर्वेदतत्त्वार्थचिन्तकाः

vimarśa iti tāṁ prāhuḥ śaivaśāstraviśāradāḥ | avidyāmitare prāhurvedatattvārthacintakāḥ

Those learned in the Shaiva scriptures call it Vimarsha; others, who ponder the true meaning of the Veda, call it Avidya.

Verse 11 (devibhagavatam.7.32.11)

एवं नानाविधानि स्युर्नामानि निगमादिषु । तस्या जडत्वं दृश्यत्वाज्ज्ञाननाशात्ततोऽसती

evaṁ nānāvidhāni syurnāmāni nigamādiṣu | tasyā jaḍatvaṁ dṛśyatvājjñānanāśāttato'satī

Thus the Vedas and other texts give it many different names. It is inert because it can be perceived as an object; and, since knowledge dispels it entirely, it is, in that sense, unreal.

Verse 12 (devibhagavatam.7.32.12)

चैतन्यस्य न दृश्यत्वं दृश्यत्वे जडमेव तत् । स्वप्रकाशं च चैतन्यं न परेण प्रकाशितम्

caitanyasya na dṛśyatvaṁ dṛśyatve jaḍameva tat | svaprakāśaṁ ca caitanyaṁ na pareṇa prakāśitam

Consciousness itself can never be an object of perception; were it so, it would be inert indeed. Consciousness is self-luminous — it is illumined by nothing beyond itself.

Verse 13 (devibhagavatam.7.32.13)

अनवस्थादोषसत्त्वान्न स्वेनापि प्रकाशितम् । कर्मकर्त्रीविरोधः स्यात्तस्मात्तद्दीपवत्स्वयम्

anavasthādoṣasattvānna svenāpi prakāśitam | karmakartrīvirodhaḥ syāttasmāttaddīpavatsvayam

Nor is it even lit up by itself, for that would lead to an infinite regress and to the contradiction of the same thing being both the act and its agent; rather, like a lamp, it is simply, of itself, light.

Verse 14 (devibhagavatam.7.32.14)

प्रकाशमानमन्येषां भासकं विद्धि पर्वत । अत एव च नित्यत्वं सिद्धसंवित्तनोर्मम

prakāśamānamanyeṣāṁ bhāsakaṁ viddhi parvata | ata eva ca nityatvaṁ siddhasaṁvittanormama

Know, O Mountain, that it shines of its own accord and thereby illumines everything else; and this is precisely why my nature — as consciousness self-established and needing no proof — is eternal.

Verse 15 (devibhagavatam.7.32.15)

जाग्रत्स्वप्नसुषुप्त्यादौ दृश्यस्य व्यभिचारतः । संविदो व्यभिचारश्च नानुभूतोऽस्ति कर्हिचित्

jāgratsvapnasuṣuptyādau dṛśyasya vyabhicārataḥ | saṁvido vyabhicāraśca nānubhūto'sti karhicit

Across waking, dream, and dreamless sleep, whatever is perceived keeps changing — but the changing of consciousness itself is never, at any time, actually experienced.

Verse 16 (devibhagavatam.7.32.16)

यदि तस्याप्यनुभवस्तर्ह्ययं येन साक्षिणा । अनुभूतः स एवात्र शिष्टः संविद्वपुः पुरा

yadi tasyāpyanubhavastarhyayaṁ yena sākṣiṇā | anubhūtaḥ sa evātra śiṣṭaḥ saṁvidvapuḥ purā

And even if one insisted such change were itself experienced, then the witness by whom it was experienced is precisely what remains — and that witness has always simply been the very form of consciousness.

Verse 17 (devibhagavatam.7.32.17)

अत एव च नित्यत्वं प्रोक्तं सच्छास्त्रकोविदैः । आनन्दरूपता चास्याः परप्रेमास्पदत्वतः

ata eva ca nityatvaṁ proktaṁ sacchāstrakovidaiḥ | ānandarūpatā cāsyāḥ parapremāspadatvataḥ

For this reason the masters of the true scriptures declare it eternal; and because it is the ground of the very highest love, it is bliss itself.

Verse 18 (devibhagavatam.7.32.18)

मा न भूवं हि भूयासमिति प्रेमात्मनि स्थितम् । सर्वस्यान्यस्य मिथ्यात्वादसङ्गत्वं स्फुटं मम

mā na bhūvaṁ hi bhūyāsamiti premātmani sthitam | sarvasyānyasya mithyātvādasaṅgatvaṁ sphuṭaṁ mama

'Let me never cease to be, let me forever be' — this love is fixed on the Self alone; and since everything else is unreal, my utter non-attachment to it all stands perfectly clear.

Verse 19 (devibhagavatam.7.32.19)

अपरिच्छिन्नताप्येवमत एव मता मम । तच्च ज्ञानं नात्मधर्मो धर्मत्वे जडताऽऽत्मनः

aparicchinnatāpyevamata eva matā mama | tacca jñānaṁ nātmadharmo dharmatve jaḍatā''tmanaḥ

In just this way my boundlessness, too, is established; and that knowledge is not a mere attribute of the Self — for were it only an attribute, the Self itself would become inert.

Verse 20 (devibhagavatam.7.32.20)

ज्ञानस्य जडशेषत्वं न दृष्टं न च सम्भवि । चिद्धर्मत्वं तथा नास्ति चितश्चिन्न हि भिद्यते

jñānasya jaḍaśeṣatvaṁ na dṛṣṭaṁ na ca sambhavi | ciddharmatvaṁ tathā nāsti citaścinna hi bhidyate

That knowledge should depend on something inert has never been seen and could never be so; nor is it merely an attribute of consciousness, for consciousness is never in the least distinct from itself.

Verse 21 (devibhagavatam.7.32.21)

तस्मादात्मा ज्ञानरूपः सुखरूपश्च सर्वदा । सत्यः पूर्णोऽप्यसङ्गश्च द्वैतजालविवर्जितः

tasmādātmā jñānarūpaḥ sukharūpaśca sarvadā | satyaḥ pūrṇo'pyasaṅgaśca dvaitajālavivarjitaḥ

The Self, therefore, is by nature knowledge itself and bliss itself forever — real, whole, unattached, utterly free of the net of duality.

Verse 22 (devibhagavatam.7.32.22)

स पुनः कामकर्मादियुक्तया स्वीयमायया । पूर्वानुभूतसंस्कारात् कालकर्मविपाकतः

sa punaḥ kāmakarmādiyuktayā svīyamāyayā | pūrvānubhūtasaṁskārāt kālakarmavipākataḥ

That same Self, however, through its own Maya charged with desire and action, driven by impressions gathered before, and by the ripening of time and deed —

Verse 23 (devibhagavatam.7.32.23)

अविवेकाच्च तत्त्वस्य सिसृक्षावान्प्रजायते । अबुद्धिपूर्वः सर्गोऽयं कथितस्ते नगाधिप

avivekācca tattvasya sisṛkṣāvānprajāyate | abuddhipūrvaḥ sargo'yaṁ kathitaste nagādhipa

and through simple failure to discern its own true nature, comes to desire creation. This creation, O Lord of Mountains, arises not from any deliberate intention — this I have now told you.

Verse 24 (devibhagavatam.7.32.24)

एतद्धि यन्मया प्रोक्तं मम रूपमलौकिकम् । अव्याकृतं तदव्यक्तं मायाशबलमित्यपि

etaddhi yanmayā proktaṁ mama rūpamalaukikam | avyākṛtaṁ tadavyaktaṁ māyāśabalamityapi

What I have described here is my transcendent form, also called the Unmanifest, the Undifferentiated, and Maya-tinged Reality.

Verse 25 (devibhagavatam.7.32.25)

प्रोच्यते सर्वशास्त्रेषु सर्वकारणकारणम् । तत्त्वानामादिभूतं च सच्चिदानन्दविग्रहम्

procyate sarvaśāstreṣu sarvakāraṇakāraṇam | tattvānāmādibhūtaṁ ca saccidānandavigraham

In every scripture it is proclaimed to be the cause of all causes, the very source from which all principles of reality arise, embodied as being, consciousness, and bliss.

Verse 26 (devibhagavatam.7.32.26)

सर्वकर्मघनीभूतमिच्छाज्ञानक्रियाश्रयम् । ह्रीङ्कारमन्त्रवाच्यं तदादितत्त्वं तदुच्यते

sarvakarmaghanībhūtamicchājñānakriyāśrayam | hrīṅkāramantravācyaṁ tadāditattvaṁ taducyate

It is called that first principle of all — the dense concentration of every action, the ground of will, knowledge, and activity, denoted by the mantra Hrim.

Verse 27 (devibhagavatam.7.32.27)

तस्मादाकाश उत्पन्नः शब्दतन्मात्ररूपकः । भवेत्स्पर्शात्मको वायुस्तेजोरूपात्मकं पुनः

tasmādākāśa utpannaḥ śabdatanmātrarūpakaḥ | bhavetsparśātmako vāyustejorūpātmakaṁ punaḥ

From it came forth Akasha, ether, whose subtle essence is sound; then Vayu, air, whose essence is touch; and next Tejas, fire, whose essence is form.

Verse 28 (devibhagavatam.7.32.28)

जलं रसात्मकं पश्चात्ततो गन्धात्मिका धरा । शब्दैकगुण आकाशो वायुः स्पर्शरवान्वितः

jalaṁ rasātmakaṁ paścāttato gandhātmikā dharā | śabdaikaguṇa ākāśo vāyuḥ sparśaravānvitaḥ

Then Jala, water, whose essence is taste; and from that, Prithvi, earth, whose essence is smell. Akasha carries the single quality of sound; Vayu carries both sound and touch.

Verse 29 (devibhagavatam.7.32.29)

शब्दस्पर्शरूपगुणं तेज इत्युच्यते बुधैः । शब्दस्पर्शरूपरसैरापो वेदगुणाः स्मृताः

śabdasparśarūpaguṇaṁ teja ityucyate budhaiḥ | śabdasparśarūparasairāpo vedaguṇāḥ smṛtāḥ

The wise say that fire carries the three qualities of sound, touch, and form; water is known to carry four — sound, touch, form, and taste.

Verse 30 (devibhagavatam.7.32.30)

शब्दस्पर्शरूपरसगन्धैः पञ्चगुणा धरा । तेभ्योऽभवन्महत्सूत्रं यल्लिङ्गं परिचक्षते

śabdasparśarūparasagandhaiḥ pañcaguṇā dharā | tebhyo'bhavanmahatsūtraṁ yalliṅgaṁ paricakṣate

Earth carries all five — sound, touch, form, taste, and smell. From these came forth the great principle called Mahat or Sutra, also known as the Linga.

Verse 31 (devibhagavatam.7.32.31)

सर्वात्मकं तत्सम्प्रोक्तं सूक्ष्मदेहोऽयमात्मनः । अव्यक्तं कारणो देहः स चोक्तः पूर्वमेव हि

sarvātmakaṁ tatsamproktaṁ sūkṣmadeho'yamātmanaḥ | avyaktaṁ kāraṇo dehaḥ sa coktaḥ pūrvameva hi

This is declared to be the essence of all things — it is the Self's subtle body; the unmanifest causal body, meanwhile, has already been spoken of before.

Verse 32 (devibhagavatam.7.32.32)

यस्मिञ्जगद्बीजरूपं स्थितं लिङ्गोद्भवो यतः । ततः स्थूलानि भूतानि पञ्चीकरणमार्गतः

yasmiñjagadbījarūpaṁ sthitaṁ liṅgodbhavo yataḥ | tataḥ sthūlāni bhūtāni pañcīkaraṇamārgataḥ

That in which the world lies latent as a seed, and from which the subtle body itself arises — from that, through the process called panchikarana, the gross elements come to be.

Verse 33 (devibhagavatam.7.32.33)

पञ्चसङ्ख्यानि जायन्ते तत्प्रकारस्त्वथोच्यते । पूर्वोक्तानि च भूतानि प्रत्येकं विभजेद् द्विधा

pañcasaṅkhyāni jāyante tatprakārastvathocyate | pūrvoktāni ca bhūtāni pratyekaṁ vibhajed dvidhā

They come to be five in number; the method of this is now explained: each of the previously-named elements is first divided into two halves.

Verse 34 (devibhagavatam.7.32.34)

एकैकं भागमेकस्य चतुर्धा विभजेद् गिरे । स्वस्वेतरद्वितीयांशे योजनात्पञ्च पञ्च ते

ekaikaṁ bhāgamekasya caturdhā vibhajed gire | svasvetaradvitīyāṁśe yojanātpañca pañca te

One of those two halves, O Mountain, is again divided into four parts; and by joining one's own retained half with a quarter-portion drawn from each of the other four elements, all five come to be fully compounded together.

Verse 35 (devibhagavatam.7.32.35)

तत्कार्यं च विराड्देहः स्थूलदेहोऽयमात्मनः । पञ्चभूतस्थसत्त्वांशैः श्रोत्रादीनां समुद्भवः

tatkāryaṁ ca virāḍdehaḥ sthūladeho'yamātmanaḥ | pañcabhūtasthasattvāṁśaiḥ śrotrādīnāṁ samudbhavaḥ

The product of this is the body of Virat, the Cosmic Person — this is the Self's gross body; and from the sattva-portion present within the five gross elements arise the senses, hearing and the rest.

Verse 36 (devibhagavatam.7.32.36)

ज्ञानेन्द्रियाणां राजेन्द्र प्रत्येकं मिलितैस्तु तैः । अन्तःकरणमेकं स्याद् वृत्तिभेदाच्चतुर्विधम्

jñānendriyāṇāṁ rājendra pratyekaṁ militaistu taiḥ | antaḥkaraṇamekaṁ syād vṛttibhedāccaturvidham

O King of mountains, from these joined together the organs of knowledge come to be; the inner faculty is, in itself, a single thing, yet is named fourfold according to the difference in its functioning.

Verse 37 (devibhagavatam.7.32.37)

यदा तु सङ्कल्पविकल्पकृत्यं तदा भवेत्तन्मन इत्यभिख्यम् । स्याद् बुद्धिसंज्ञं च यदा प्रवेत्ति सुनिश्चितं संशयहीनरूपम्

yadā tu saṅkalpavikalpakṛtyaṁ tadā bhavettanmana ityabhikhyam | syād buddhisaṁjñaṁ ca yadā pravetti suniścitaṁ saṁśayahīnarūpam

When it engages in resolve and doubt, it is given the name 'mind'; and when it comes to know something with settled certainty, free of all uncertainty, it is called 'intellect'.

Verse 38 (devibhagavatam.7.32.38)

अनुसन्धानरूपं तच्चित्तं च परिकीर्तितम् । अहङ्कृत्यात्मवृत्त्या तु तदहङ्कारतां गतम्

anusandhānarūpaṁ taccittaṁ ca parikīrtitam | ahaṅkṛtyātmavṛttyā tu tadahaṅkāratāṁ gatam

When it takes the form of steady recollection, it is called 'chitta'; and when it operates through the sense of 'I', it is called 'ahamkara', the ego.

Verse 39 (devibhagavatam.7.32.39)

तेषां रजोंशैर्जातानि क्रमात्कर्मेन्द्रियाणि च । प्रत्येकं मिलितैस्तैतु प्राणो भवति पञ्चधा

teṣāṁ rajoṁśairjātāni kramātkarmendriyāṇi ca | pratyekaṁ militaistaitu prāṇo bhavati pañcadhā

From the rajas-portion of those same elements arise, in turn, the organs of action; and from all of these combined together, the vital breath, Prana, becomes fivefold.

Verse 40 (devibhagavatam.7.32.40)

हृदि प्राणो गुदेऽपानो नाभिस्थस्तु समानकः । कण्ठदेशेऽप्युदानः स्याद् व्यानः सर्वशरीरगः

hṛdi prāṇo gude'pāno nābhisthastu samānakaḥ | kaṇṭhadeśe'pyudānaḥ syād vyānaḥ sarvaśarīragaḥ

In the heart moves Prana; in the anus, Apana; in the navel, Samana; in the throat, Udana; and Vyana pervades the entire body.

Verse 41 (devibhagavatam.7.32.41)

ज्ञानेन्द्रियाणि पञ्चैव पञ्चकर्मेन्द्रियाणि च । प्राणादिपञ्चकं चैव धिया च सहितं मनः

jñānendriyāṇi pañcaiva pañcakarmendriyāṇi ca | prāṇādipañcakaṁ caiva dhiyā ca sahitaṁ manaḥ

The five organs of knowledge, the five organs of action, the fivefold vital breath, and the mind together with the intellect —

Verse 42 (devibhagavatam.7.32.42)

एतत्सूक्ष्मशरीरं स्यान्मम लिङ्गं यदुच्यते । तत्र या प्रकृतिः प्रोक्ता सा राजन्द्विविधा स्मृता

etatsūkṣmaśarīraṁ syānmama liṅgaṁ yaducyate | tatra yā prakṛtiḥ proktā sā rājandvividhā smṛtā

these together make up my subtle body, called the linga-sharira. And, O King, the Prakriti spoken of there is understood to be of two kinds.

Verse 43 (devibhagavatam.7.32.43)

सत्त्वात्मिका तु माया स्यादविद्या गुणमिश्रिता । स्वाश्रयं या तु संरक्षेत्सा मायेति निगद्यते

sattvātmikā tu māyā syādavidyā guṇamiśritā | svāśrayaṁ yā tu saṁrakṣetsā māyeti nigadyate

The form of Prakriti dominated by sattva is called Maya; that which is mixed with all the gunas together is called Avidya. That which safeguards its own support is what is termed Maya.

Verse 44 (devibhagavatam.7.32.44)

तस्यां यत्प्रतिबिम्बं स्याद्बिम्बभूतस्य चेशितुः । स ईश्वरः समाख्यातः स्वाश्रयज्ञानवान्परः

tasyāṁ yatpratibimbaṁ syādbimbabhūtasya ceśituḥ | sa īśvaraḥ samākhyātaḥ svāśrayajñānavānparaḥ

The reflection cast within that Maya is the reflection of the original, the Supreme Lord himself; that reflection is what is called Ishvara — the Supreme One, who fully knows the very ground on which he rests.

Verse 45 (devibhagavatam.7.32.45)

सर्वज्ञः सर्वकर्ता च सर्वानुग्रहकारकः । अविद्यायां तु यत्किञ्चित्प्रतिबिम्बं नगाधिप

sarvajñaḥ sarvakartā ca sarvānugrahakārakaḥ | avidyāyāṁ tu yatkiñcitpratibimbaṁ nagādhipa

He is all-knowing, the doer of all things, the bestower of grace upon all. But, O Lord of Mountains, whatever reflection falls, instead, within Avidya —

Verse 46 (devibhagavatam.7.32.46)

तदेव जीवसंज्ञं स्यात्सर्वदुःखाश्रयं पुनः । द्वयोरपीह सम्प्रोक्तं देहत्रयमविद्यया

tadeva jīvasaṁjñaṁ syātsarvaduḥkhāśrayaṁ punaḥ | dvayorapīha samproktaṁ dehatrayamavidyayā

that is what is called the jiva, the individual soul, and it becomes, in turn, the seat of every sorrow. For both of these — Ishvara and jiva alike — three bodies each are spoken of here, on account of Avidya.

Verse 47 (devibhagavatam.7.32.47)

देहत्रयाभिमानाच्चाप्यभून्नामत्रयं पुनः । प्राज्ञस्तु कारणात्मा स्यात्सूक्ष्मदेही तु तैजसः

dehatrayābhimānāccāpyabhūnnāmatrayaṁ punaḥ | prājñastu kāraṇātmā syātsūkṣmadehī tu taijasaḥ

And from identifying with these three bodies come, in turn, three names: the one identified with the causal body is called Prajna; the one bearing the subtle body is called Taijasa;

Verse 48 (devibhagavatam.7.32.48)

स्थूलदेही तु विश्वाख्यस्त्रिविधः परिकीर्तितः । एवमीशोऽपि सम्प्रोक्त ईशसूत्रविराट्पदैः

sthūladehī tu viśvākhyastrividhaḥ parikīrtitaḥ | evamīśo'pi samprokta īśasūtravirāṭpadaiḥ

and the one bearing the gross body is called Vishva — thus the jiva is declared to be threefold. In just the same way, Ishvara too is spoken of under the three names Isha, Sutratma, and Virat.

Verse 49 (devibhagavatam.7.32.49)

प्रथमो व्यष्टिरूपस्तु समष्ट्यात्मा परः स्मृतः । स हि सर्वेश्वरः साक्षाज्जीवानुग्रहकाम्यया

prathamo vyaṣṭirūpastu samaṣṭyātmā paraḥ smṛtaḥ | sa hi sarveśvaraḥ sākṣājjīvānugrahakāmyayā

Of these, the first form is individual, the jiva; the other is held to be the cosmic totality, Ishvara. He, the very Lord of all, out of the wish to show grace to every soul —

Verse 50 (devibhagavatam.7.32.50)

करोति विविधं विश्वं नानाभोगाश्रयं पुनः । मच्छक्तिप्रेरितो नित्यं मयि राजन्प्रकल्पितः

karoti vividhaṁ viśvaṁ nānābhogāśrayaṁ punaḥ | macchaktiprerito nityaṁ mayi rājanprakalpitaḥ

creates this manifold universe, the very ground of every kind of experience. And, O King, he is forever impelled by my own power alone, and exists as nothing but a projection within me.