Origin of the Five Prakritis and Their Consorts

Verse 1 (devibhagavatam.9.2.1)

नारद उवाच । समासेन श्रुतं सर्वं देवीनां चरितं प्रभो । विबोधनाय बोधस्य व्यासेन वक्तुमर्हसि

nārada uvāca | samāsena śrutaṁ sarvaṁ devīnāṁ caritaṁ prabho | vibodhanāya bodhasya vyāsena vaktumarhasi

Narada said: O Lord, I have heard in brief the entire account of the goddesses; now, for deeper understanding, please tell it to me at length.

Verse 2 (devibhagavatam.9.2.2)

सृष्टेराद्या सृष्टिविधौ कथमाविर्बभूव ह । कथं वा पञ्चधा भूता वद वेदविदांवर

sṛṣṭerādyā sṛṣṭividhau kathamāvirbabhūva ha | kathaṁ vā pañcadhā bhūtā vada vedavidāṁvara

How did she first come into being at the very start of creation, and how did she become fivefold? Tell me, O best of the knowers of the Veda.

Verse 3 (devibhagavatam.9.2.3)

भूता ययांशकलया तया त्रिगुणया भवे । व्यासेन तासां चरितं श्रोतुमिच्छामि साम्प्रतम्

bhūtā yayāṁśakalayā tayā triguṇayā bhave | vyāsena tāsāṁ caritaṁ śrotumicchāmi sāmpratam

By what portion and fraction did that threefold-natured one come to be in this existence? I now wish to hear their story in full detail.

Verse 4 (devibhagavatam.9.2.4)

तासां जन्मानुकथनं पूजाध्यानविधिं बुध । स्तोत्रं कवचमैश्वर्यं शौर्यं वर्णय मङ्गलम्

tāsāṁ janmānukathanaṁ pūjādhyānavidhiṁ budha | stotraṁ kavacamaiśvaryaṁ śauryaṁ varṇaya maṅgalam

O wise one, describe fully their birth, the manner of their worship and meditation, their hymn, their protective armor, their majesty and valor — this whole auspicious account.

Verse 5 (devibhagavatam.9.2.5)

श्रीनारायण उवाच । नित्य आत्मा नभो नित्यं कालो नित्यो दिशो यथा । विश्वानां गोलकं नित्यं नित्यो गोलोक एव च

śrīnārāyaṇa uvāca | nitya ātmā nabho nityaṁ kālo nityo diśo yathā | viśvānāṁ golakaṁ nityaṁ nityo goloka eva ca

Sri Narayana said: As the Self is eternal, as space, time, and the directions are eternal, so too is the sphere of all the universes eternal, and Goloka itself eternal.

Verse 6 (devibhagavatam.9.2.6)

तदेकदेशो वैकुण्ठो नम्रभागानुसारकः । तथैव प्रकृतिर्नित्या ब्रह्मलीला सनातनी

tadekadeśo vaikuṇṭho namrabhāgānusārakaḥ | tathaiva prakṛtirnityā brahmalīlā sanātanī

Vaikuntha is a portion of that same sphere, arranged according to its subordinate divisions; in the same way Prakriti too is eternal, the everlasting play of Brahman.

Verse 7 (devibhagavatam.9.2.7)

यथाग्नौ दाहिका चन्द्रे पद्मे शोभा प्रभा रवौ । शश्वद्युक्ता न भिन्ना सा तथा प्रकृतिरात्मनि

yathāgnau dāhikā candre padme śobhā prabhā ravau | śaśvadyuktā na bhinnā sā tathā prakṛtirātmani

As the power to burn is ever joined to fire, beauty to the moon, radiance to the lotus, and splendor to the sun — never separate from them — so is Prakriti ever joined, inseparable, to the Self.

Verse 8 (devibhagavatam.9.2.8)

विना स्वर्णं स्वर्णकारः कुण्डलं कर्तुमक्षमः । विना मृदा घटं कर्तुं कुलालो हि नहीश्वरः

vinā svarṇaṁ svarṇakāraḥ kuṇḍalaṁ kartumakṣamaḥ | vinā mṛdā ghaṭaṁ kartuṁ kulālo hi nahīśvaraḥ

Just as a goldsmith is unable to fashion an earring without gold, and a potter is powerless to make a pot without clay —

Verse 9 (devibhagavatam.9.2.9)

न हि क्षमस्तथात्मा च सृष्टिं स्रष्टुं तया विना । सर्वशक्तिस्वरूपा सा यया च शक्तिमान्सदा

na hi kṣamastathātmā ca sṛṣṭiṁ sraṣṭuṁ tayā vinā | sarvaśaktisvarūpā sā yayā ca śaktimānsadā

so too the Self is unable to fashion creation without her; she is the very embodiment of all power, by whom he is ever rendered powerful.

Verse 10 (devibhagavatam.9.2.10)

ऐश्वर्यवचनः शश्च क्तिः पराक्रम एव च । तत्स्वरूपा तयोर्दात्री सा शक्तिः परिकीर्तिता

aiśvaryavacanaḥ śaśca ktiḥ parākrama eva ca | tatsvarūpā tayordātrī sā śaktiḥ parikīrtitā

The syllable "sha" denotes majesty, and "kti" denotes valor; being the very form and giver of both, she is proclaimed as Shakti.

Verse 11 (devibhagavatam.9.2.11)

ज्ञानं समृद्धिः सम्पत्तिर्यशश्चैव बलं भगः । तेन शक्तिर्भगवती भगरूपा च सा सदा

jñānaṁ samṛddhiḥ sampattiryaśaścaiva balaṁ bhagaḥ | tena śaktirbhagavatī bhagarūpā ca sā sadā

Knowledge, prosperity, wealth, fame, and strength — these together constitute "bhaga"; therefore Shakti is Bhagavati, ever of the form of that fullness.

Verse 12 (devibhagavatam.9.2.12)

तया युक्तः सदात्मा च भगवांस्तेन कथ्यते । स च स्वेच्छामयो देवः साकारश्च निराकृतिः

tayā yuktaḥ sadātmā ca bhagavāṁstena kathyate | sa ca svecchāmayo devaḥ sākāraśca nirākṛtiḥ

Because he is ever joined to her, the Self is thus called Bhagavan; that god, acting by his own free will, is both possessed of form and formless.

Verse 13 (devibhagavatam.9.2.13)

तेजोरूपं निराकारं ध्यायन्ते योगिनः सदा । वदन्ति च परं ब्रह्म परमानन्दमीश्वरम्

tejorūpaṁ nirākāraṁ dhyāyante yoginaḥ sadā | vadanti ca paraṁ brahma paramānandamīśvaram

Yogis ever meditate on him as a formless mass of radiance, and speak of him as the Supreme Brahman, the Lord who is supreme bliss itself.

Verse 14 (devibhagavatam.9.2.14)

अदृश्यं सर्वद्रष्टारं सर्वज्ञं सर्वकारणम् । सर्वदं सर्वरूपं तं वैष्णवास्तन्न मन्वते

adṛśyaṁ sarvadraṣṭāraṁ sarvajñaṁ sarvakāraṇam | sarvadaṁ sarvarūpaṁ taṁ vaiṣṇavāstanna manvate

The invisible, the witness of all, the all-knowing, the cause of all, the giver of everything, of every form — the Vaishnavas do not accept him as only this.

Verse 15 (devibhagavatam.9.2.15)

वदन्ति चैव ते कस्य तेजस्तेजस्विना विना । तेजोमण्डलमध्यस्थं ब्रह्म तेजस्विनं परम्

vadanti caiva te kasya tejastejasvinā vinā | tejomaṇḍalamadhyasthaṁ brahma tejasvinaṁ param

They say: whose radiance is this, without one who possesses radiance? That Brahman abiding in the midst of the halo of light is itself the supreme radiant one.

Verse 16 (devibhagavatam.9.2.16)

स्वेच्छामयं सर्वरूपं सर्वकारणकारणम् । अतीव सुन्दरं रूपं बिभ्रतं सुमनोहरम्

svecchāmayaṁ sarvarūpaṁ sarvakāraṇakāraṇam | atīva sundaraṁ rūpaṁ bibhrataṁ sumanoharam

He acts by his own free will, is of every form, the cause of even every cause; he bears a form of extreme beauty, utterly enchanting.

Verse 17 (devibhagavatam.9.2.17)

किशोरवयसं शान्तं सर्वकान्तं परात्परम् । नवीननीरदाभासधामैकं श्यामविग्रहम्

kiśoravayasaṁ śāntaṁ sarvakāntaṁ parātparam | navīnanīradābhāsadhāmaikaṁ śyāmavigraham

He is of youthful, adolescent age, tranquil, altogether lovely, higher than the highest; his dark form is the sole abode of the luster of a fresh rain-cloud.

Verse 18 (devibhagavatam.9.2.18)

शरन्मध्याह्नपद्मौघशोभामोचनलोचनम् । मुक्ताच्छविविनिन्द्यैकदन्तपङ्क्तिमनोरमम्

śaranmadhyāhnapadmaughaśobhāmocanalocanam | muktācchavivinindyaikadantapaṅktimanoramam

His eyes shame the beauty of a whole cluster of lotuses blooming at midday in autumn; his lovely row of teeth outshines even the luster of pearls —

Verse 19 (devibhagavatam.9.2.19)

मयूरपिच्छचूडं च मालतीमाल्यमण्डितम् । सुनसं सस्मितं कान्तं भक्तानुग्रहकारणम्

mayūrapicchacūḍaṁ ca mālatīmālyamaṇḍitam | sunasaṁ sasmitaṁ kāntaṁ bhaktānugrahakāraṇam

crowned with a peacock feather, garlanded with jasmine blossoms, finely nosed, ever smiling, lovely, the very cause of grace toward his devotees —

Verse 20 (devibhagavatam.9.2.20)

ज्वलदग्निविशुद्धैकपीतांशुकसुशोभितम् । द्विभुजं मुरलीहस्तं रत्नभूषणभूषितम्

jvaladagniviśuddhaikapītāṁśukasuśobhitam | dvibhujaṁ muralīhastaṁ ratnabhūṣaṇabhūṣitam

resplendent in a yellow garment pure as blazing fire, two-armed, holding the flute in hand, adorned with jeweled ornaments —

Verse 21 (devibhagavatam.9.2.21)

सर्वाधारं च सर्वेशं सर्वशक्तियुतं विभुम् । सर्वैश्वर्यप्रदं सर्वस्वतन्त्रं सर्वमङ्गलम्

sarvādhāraṁ ca sarveśaṁ sarvaśaktiyutaṁ vibhum | sarvaiśvaryapradaṁ sarvasvatantraṁ sarvamaṅgalam

He is the support of all, the lord of all, endowed with every power, all-pervading, the giver of every majesty, wholly independent, the very form of all auspiciousness.

Verse 22 (devibhagavatam.9.2.22)

परिपूर्णतमं सिद्धं सिद्धेशं सिद्धिकारकम् । ध्यायन्ते वैष्णवाः शश्वद्देवदेवं सनातनम्

paripūrṇatamaṁ siddhaṁ siddheśaṁ siddhikārakam | dhyāyante vaiṣṇavāḥ śaśvaddevadevaṁ sanātanam

The Vaishnavas ever meditate on him as the most complete, the perfected one, the lord of the perfected, the giver of perfection, the eternal God of gods.

Verse 23 (devibhagavatam.9.2.23)

जन्ममृत्युजराव्याधिशोकभीतिहरं परम् । ब्रह्मणो वयसा यस्य निमेष उपचर्यते

janmamṛtyujarāvyādhiśokabhītiharaṁ param | brahmaṇo vayasā yasya nimeṣa upacaryate

He is supreme, the remover of birth, death, old age, disease, grief, and fear; even the whole lifespan of Brahma is reckoned as but the blink of his eye.

Verse 24 (devibhagavatam.9.2.24)

स चात्मा स परं ब्रह्म कृष्ण इत्यभिधीयते । कृषिस्तद्भक्तिवचनो नश्च तद्दास्यवाचकः

sa cātmā sa paraṁ brahma kṛṣṇa ityabhidhīyate | kṛṣistadbhaktivacano naśca taddāsyavācakaḥ

That same Self, that same Supreme Brahman, is called Krishna; "kṛṣi" denotes devotion to him, and "na" denotes servitude to him.

Verse 25 (devibhagavatam.9.2.25)

भक्तिदास्यप्रदाता यः स च कृष्णः प्रकीर्तितः । कृषिश्च सर्ववचनो नकारो बीजमेव च

bhaktidāsyapradātā yaḥ sa ca kṛṣṇaḥ prakīrtitaḥ | kṛṣiśca sarvavacano nakāro bījameva ca

He who bestows devotion and loving servitude is proclaimed as Krishna; "kṛṣi" denotes the whole of existence, and the syllable "na" is itself the seed.

Verse 26 (devibhagavatam.9.2.26)

स कृष्णः सर्वस्रष्टाऽऽदौ सिसृक्षन्नेक एव च । सृष्ट्युन्मुखस्तदंशेन कालेन प्रेरितः प्रभुः

sa kṛṣṇaḥ sarvasraṣṭā''dau sisṛkṣanneka eva ca | sṛṣṭyunmukhastadaṁśena kālena preritaḥ prabhuḥ

In the beginning Krishna, creator of all, alone desired to create; impelled by Time, his own portion, that Lord turned his mind toward creation.

Verse 27 (devibhagavatam.9.2.27)

स्वेच्छामयः स्वेच्छया च द्विधारूपो बभूव ह । स्त्रीरूपो वामभागांशो दक्षिणांशः पुमान्स्मृतः

svecchāmayaḥ svecchayā ca dvidhārūpo babhūva ha | strīrūpo vāmabhāgāṁśo dakṣiṇāṁśaḥ pumānsmṛtaḥ

Acting by his own free will, he became twofold — his left portion became feminine in form, and his right portion is remembered as the Male.

Verse 28 (devibhagavatam.9.2.28)

तां ददर्श महाकामी कामाधारां सनातनः । अतीव कमनीया च चारुपङ्कजसन्निभाम्

tāṁ dadarśa mahākāmī kāmādhārāṁ sanātanaḥ | atīva kamanīyā ca cārupaṅkajasannibhām

That eternal one, filled with great desire, beheld her — the very ground of desire, exceedingly lovely, fair as a beautiful lotus —

Verse 29 (devibhagavatam.9.2.29)

चन्द्रबिम्बविनिन्द्यैकनितम्बयुगलां पराम् । सुचारुकदलीस्तम्भनिन्दितश्रोणिसुन्दरीम्

candrabimbavinindyaikanitambayugalāṁ parām | sucārukadalīstambhaninditaśroṇisundarīm

her hips shaming even the beauty of the moon's orb, that lovely one whose waist put to shame even the graceful stem of a plantain tree —

Verse 30 (devibhagavatam.9.2.30)

श्रीयुक्तश्रीफलाकारस्तनयुग्ममनोरमाम् । पुष्पजुष्टां सुवलितां मध्यक्षीणां मनोहराम्

śrīyuktaśrīphalākārastanayugmamanoramām | puṣpajuṣṭāṁ suvalitāṁ madhyakṣīṇāṁ manoharām

with a lovely pair of breasts shaped like the sacred bael fruit, adorned with flowers, gracefully curved, of slender waist, altogether enchanting —

Verse 31 (devibhagavatam.9.2.31)

अतीव सुन्दरीं शान्तां सस्मितां वक्रलोचनाम् । वह्निशुद्धांशुकाधारां रत्नभूषणभूषिताम्

atīva sundarīṁ śāntāṁ sasmitāṁ vakralocanām | vahniśuddhāṁśukādhārāṁ ratnabhūṣaṇabhūṣitām

exceedingly beautiful, tranquil, smiling, with glancing eyes, clad in a garment pure as fire, adorned with jeweled ornaments —

Verse 32 (devibhagavatam.9.2.32)

शश्वच्चक्षुश्चकोराभ्यां पिबन्तीं सततं मुदा । कृष्णस्य मुखचन्द्रं च चन्द्रकोटिविनिन्दितम्

śaśvaccakṣuścakorābhyāṁ pibantīṁ satataṁ mudā | kṛṣṇasya mukhacandraṁ ca candrakoṭivininditam

with eyes like a chakora bird, she drank in without pause, with constant delight, the moon-like face of Krishna, which put to shame the beauty of ten million moons.

Verse 33 (devibhagavatam.9.2.33)

कस्तूरीबिन्दुना सार्धमधश्चन्दनबिन्दुना । समं सिन्दूरबिन्दुं च भालमध्ये च बिभ्रतीम्

kastūrībindunā sārdhamadhaścandanabindunā | samaṁ sindūrabinduṁ ca bhālamadhye ca bibhratīm

she wore upon the middle of her forehead a dot of musk, below it a dot of sandal paste, and with it, a dot of vermilion —

Verse 34 (devibhagavatam.9.2.34)

वक्रिमं कबरीभारं मालतीमाल्यभूषितम् । रत्नेन्द्रसारहारं च दधतीं कान्तकामुकीम्

vakrimaṁ kabarībhāraṁ mālatīmālyabhūṣitam | ratnendrasārahāraṁ ca dadhatīṁ kāntakāmukīm

with a heavy, curling braid, adorned with a garland of jasmine, wearing a necklace of the finest jewels, that beloved and desiring woman —

Verse 35 (devibhagavatam.9.2.35)

कोटिचन्द्रप्रभामृष्टपुष्टशोभासमन्विताम् । गमनेन राजहंसगजगर्वविनाशिनीम्

koṭicandraprabhāmṛṣṭapuṣṭaśobhāsamanvitām | gamanena rājahaṁsagajagarvavināśinīm

gleaming with the splendor of ten million moons, filled with abundant beauty, her very gait destroying the pride of the royal swan and the elephant —

Verse 36 (devibhagavatam.9.2.36)

दृष्ट्वा तां तु तया सार्धं रासेशो रासमण्डले । रासोल्लासे सुरसिको रासक्रीडाञ्चकार ह

dṛṣṭvā tāṁ tu tayā sārdhaṁ rāseśo rāsamaṇḍale | rāsollāse surasiko rāsakrīḍāñcakāra ha

Beholding her, the Lord of the rasa dance, greatly relishing its joy, performed the rasa-play with her within the rasa circle, in an outpouring of delight.

Verse 37 (devibhagavatam.9.2.37)

नानाप्रकारशृङ्गारं शृङ्गारो मूर्तिमानिव । चकार सुखसम्भोगं यावद्वै ब्रह्मणो दिनम्

nānāprakāraśṛṅgāraṁ śṛṅgāro mūrtimāniva | cakāra sukhasambhogaṁ yāvadvai brahmaṇo dinam

He engaged in every manner of amorous play, as though the very sentiment of love had taken form; and their blissful union continued for a span equal to a full day of Brahma.

Verse 38 (devibhagavatam.9.2.38)

ततः स च परिश्रान्तस्तस्या योनौ जगत्पिता । चकार वीर्याधानं च नित्यानन्दे शुभक्षणे

tataḥ sa ca pariśrāntastasyā yonau jagatpitā | cakāra vīryādhānaṁ ca nityānande śubhakṣaṇe

Then that Father of the world, grown weary, in an auspicious moment of ever-abiding bliss, deposited his seed within her womb.

Verse 39 (devibhagavatam.9.2.39)

गात्रतो योषितस्तस्याः सुरतान्ते च सुव्रत । निःससार श्रमजलं श्रान्तायास्तेजसा हरेः

gātrato yoṣitastasyāḥ suratānte ca suvrata | niḥsasāra śramajalaṁ śrāntāyāstejasā hareḥ

O virtuous one, at the end of that union, from the body of that woman, wearied by the splendor of Hari, sweat poured forth.

Verse 40 (devibhagavatam.9.2.40)

महाक्रमणक्लिष्टाया निःश्वासश्च बभूव ह । तदा वव्रे श्रमजलं तत्सर्वं विश्वगोलकम्

mahākramaṇakliṣṭāyā niḥśvāsaśca babhūva ha | tadā vavre śramajalaṁ tatsarvaṁ viśvagolakam

Exhausted by that mighty exertion, her breathing too grew heavy; and then all that sweat-water spread out and enveloped the entire sphere of the universe.

Verse 41 (devibhagavatam.9.2.41)

स च निःश्वासवायुश्च सर्वाधारो बभूव ह । निःश्वासवायुः सर्वेषां जीविनां च भवेषु च

sa ca niḥśvāsavāyuśca sarvādhāro babhūva ha | niḥśvāsavāyuḥ sarveṣāṁ jīvināṁ ca bhaveṣu ca

That very breath became the wind that supports everything; that breath of wind sustains all living creatures in every world of existence.

Verse 42 (devibhagavatam.9.2.42)

बभूव मूर्तिमद्वायोर्वामाङ्गात्प्राणवल्लभा । तत्पत्नी सा च तत्पुत्राः प्राणाः पञ्च च जीविनाम्

babhūva mūrtimadvāyorvāmāṅgātprāṇavallabhā | tatpatnī sā ca tatputrāḥ prāṇāḥ pañca ca jīvinām

From the left side of that Wind, embodied, arose the beloved of the vital breaths, who became his wife; and their sons became the five vital breaths of all living beings.

Verse 43 (devibhagavatam.9.2.43)

प्राणोऽपानः समानश्चोदानव्यानौ च वायवः । बभूवुरेव तत्पुत्रा अधः प्राणाश्च पञ्च च

prāṇo'pānaḥ samānaścodānavyānau ca vāyavaḥ | babhūvureva tatputrā adhaḥ prāṇāśca pañca ca

Prana, Apana, Samana, Udana, and Vyana — these five winds became their sons, along with the five subsidiary breaths below.

Verse 44 (devibhagavatam.9.2.44)

घर्मतोयाधिदेवश्च बभूव वरुणो महान् । तद्वामाङ्गाच्च तत्पत्नी वरुणानी बभूव सा

gharmatoyādhidevaśca babhūva varuṇo mahān | tadvāmāṅgācca tatpatnī varuṇānī babhūva sā

The great Varuna became the presiding deity of warm waters; from his own left side arose his wife, Varunani.

Verse 45 (devibhagavatam.9.2.45)

अथ सा कृष्णचिच्छक्तिः कृष्णगर्भं दधार ह । शतमन्वन्तरं यावज्ज्वलन्ती ब्रह्मतेजसा

atha sā kṛṣṇacicchaktiḥ kṛṣṇagarbhaṁ dadhāra ha | śatamanvantaraṁ yāvajjvalantī brahmatejasā

Then that conscious Power of Krishna, ablaze with the radiance of Brahman, bore Krishna's own seed within her womb for a hundred Manvantaras.

Verse 46 (devibhagavatam.9.2.46)

कृष्णप्राणाधिदेवी सा कृष्णप्राणाधिकप्रिया । कृष्णस्य सङ्गिनी शश्वत्कृष्णवक्षःस्थलस्थिता

kṛṣṇaprāṇādhidevī sā kṛṣṇaprāṇādhikapriyā | kṛṣṇasya saṅginī śaśvatkṛṣṇavakṣaḥsthalasthitā

She presides over the very life-breath of Krishna, dearer to him than his own life; she is his eternal companion, ever residing upon his breast.

Verse 47 (devibhagavatam.9.2.47)

शतमन्वन्तरान्ते च कालेऽतीते तु सुन्दरी । सुषाव डिम्भं स्वर्णाभं विश्वाधारालयं परम्

śatamanvantarānte ca kāle'tīte tu sundarī | suṣāva ḍimbhaṁ svarṇābhaṁ viśvādhārālayaṁ param

When a hundred Manvantaras had passed, that lovely one gave birth to a child radiant as gold, the very abode and support of the entire universe.

Verse 48 (devibhagavatam.9.2.48)

दृष्ट्वा डिम्भं च सा देवी हृदयेन व्यदूयत । उत्ससर्ज च कोपेन ब्रह्माण्डगोलके जले

dṛṣṭvā ḍimbhaṁ ca sā devī hṛdayena vyadūyata | utsasarja ca kopena brahmāṇḍagolake jale

Seeing that child, the goddess was pained at heart, and in her anger cast it away into the waters within the sphere of the universe.

Verse 49 (devibhagavatam.9.2.49)

दृष्ट्वा कृष्णश्च तत्त्यागं हाहाकारं चकार ह । शशाप देवीं देवेशस्तत्क्षणं च यथोचितम्

dṛṣṭvā kṛṣṇaśca tattyāgaṁ hāhākāraṁ cakāra ha | śaśāpa devīṁ deveśastatkṣaṇaṁ ca yathocitam

Seeing that abandonment, Krishna cried out in anguish, and the Lord of gods at once cursed the goddess as was fitting.

Verse 50 (devibhagavatam.9.2.50)

यतोऽपत्यं त्वया त्यक्तं कोपशीले च निष्ठुरे । भव त्वमनपत्यापि चाद्यप्रभृति निश्चितम्

yato'patyaṁ tvayā tyaktaṁ kopaśīle ca niṣṭhure | bhava tvamanapatyāpi cādyaprabhṛti niścitam

He said: Since you, so prone to anger and so hard-hearted, have abandoned your own child, from this day forth you shall certainly become childless yourself.

Verse 51 (devibhagavatam.9.2.51)

या यास्त्वदंशरूपाश्च भविष्यन्ति सुरस्त्रियः । अनपत्याश्च ताः सर्वास्त्वत्समा नित्ययौवनाः

yā yāstvadaṁśarūpāśca bhaviṣyanti surastriyaḥ | anapatyāśca tāḥ sarvāstvatsamā nityayauvanāḥ

All the goddesses who shall be born as portions of you shall likewise, like you, remain childless and eternally youthful.

Verse 52 (devibhagavatam.9.2.52)

एतस्मिन्नन्तरे देवी जिह्वाग्रात्सहसा ततः । आविर्बभूव कन्यैका शुक्लवर्णा मनोहरा

etasminnantare devī jihvāgrātsahasā tataḥ | āvirbabhūva kanyaikā śuklavarṇā manoharā

In that very moment, suddenly from the tip of the goddess's tongue there appeared a maiden of pure white hue, altogether lovely.

Verse 53 (devibhagavatam.9.2.53)

श्वेतवस्त्रपरीधाना वीणापुस्तकधारिणी । रत्नभूषणभूषाढ्या सर्वशास्त्राधिदेवता

śvetavastraparīdhānā vīṇāpustakadhāriṇī | ratnabhūṣaṇabhūṣāḍhyā sarvaśāstrādhidevatā

Clad in white garments, holding a vina and a book, richly adorned with jeweled ornaments, she was the presiding deity of every scripture.

Verse 54 (devibhagavatam.9.2.54)

अथ कालान्तरे सा च द्विधारूपो बभूव ह । वामार्धाङ्गाच्च कमला दक्षिणार्धाच्च राधिका

atha kālāntare sā ca dvidhārūpo babhūva ha | vāmārdhāṅgācca kamalā dakṣiṇārdhācca rādhikā

Then, after some time, that goddess became twofold — from her left half arose Kamala, and from her right half, Radhika.

Verse 55 (devibhagavatam.9.2.55)

एतस्मिन्नन्तरे कृष्णो द्विधारूपो बभूव सः । दक्षिणार्धश्च द्विभुजो वामार्धश्च चतुर्भुजः

etasminnantare kṛṣṇo dvidhārūpo babhūva saḥ | dakṣiṇārdhaśca dvibhujo vāmārdhaśca caturbhujaḥ

At that same time Krishna too became twofold — his right half became two-armed, and his left half became four-armed.

Verse 56 (devibhagavatam.9.2.56)

उवाच वाणीं कृष्णस्तां त्वमस्य कामिनी भव । अत्रैव मानिनी राधा तव भद्रं भविष्यति

uvāca vāṇīṁ kṛṣṇastāṁ tvamasya kāminī bhava | atraiva māninī rādhā tava bhadraṁ bhaviṣyati

Krishna said to that goddess of speech: Become the beloved of this four-armed form; proud Radha shall remain here alone, and it shall be well for you.

Verse 57 (devibhagavatam.9.2.57)

एवं लक्ष्मीं च प्रददौ तुष्टो नारायणाय च । स जगाम च वैकुण्ठं ताभ्यां सार्धं जगत्पतिः

evaṁ lakṣmīṁ ca pradadau tuṣṭo nārāyaṇāya ca | sa jagāma ca vaikuṇṭhaṁ tābhyāṁ sārdhaṁ jagatpatiḥ

Thus, well pleased, he gave Lakshmi to Narayana; and that Lord of the world departed for Vaikuntha together with the two of them.

Verse 58 (devibhagavatam.9.2.58)

अनपत्ये च ते द्वे च जाते राधांशसम्भवे । भूता नारायणाङ्गाच्च पार्षदाश्च चतुर्भुजाः

anapatye ca te dve ca jāte rādhāṁśasambhave | bhūtā nārāyaṇāṅgācca pārṣadāśca caturbhujāḥ

Those two, born of a portion of Radha, likewise remained childless; from the body of Narayana arose the four-armed attendants.

Verse 59 (devibhagavatam.9.2.59)

तेजसा वयसा रूपगुणाभ्यां च समा हरेः । बभूवुः कमलाङ्गाच्च दासीकोट्यश्च तत्समाः

tejasā vayasā rūpaguṇābhyāṁ ca samā hareḥ | babhūvuḥ kamalāṅgācca dāsīkoṭyaśca tatsamāḥ

They were equal to Hari in splendor, in age, in form, and in virtue; and from Kamala's own body arose tens of millions of handmaidens, equal to her in the same way.

Verse 60 (devibhagavatam.9.2.60)

अथ गोलोकनाथस्य लोम्नां विवरतो मुने । भूताश्चासङ्ख्यगोपाश्च वयसा तेजसा समाः

atha golokanāthasya lomnāṁ vivarato mune | bhūtāścāsaṅkhyagopāśca vayasā tejasā samāḥ

O sage, then from the very pores of the Lord of Goloka's body arose countless cowherds, equal to him in age and in splendor.

Verse 61 (devibhagavatam.9.2.61)

रूपेण च गुणेनैव बलेन विक्रमेण च । प्राणतुल्यप्रियाः सर्वे बभूवुः पार्षदा विभोः

rūpeṇa ca guṇenaiva balena vikrameṇa ca | prāṇatulyapriyāḥ sarve babhūvuḥ pārṣadā vibhoḥ

Equal to him also in beauty, in virtue, in strength, and in valor, they all became the attendants of that Lord, dear to him as his own life.

Verse 62 (devibhagavatam.9.2.62)

राधाङ्गलोमकूपेभ्यो बभूवुर्गोपकन्यकाः । राधातुल्याश्च ताः सर्वा राधादास्यः प्रियंवदाः

rādhāṅgalomakūpebhyo babhūvurgopakanyakāḥ | rādhātulyāśca tāḥ sarvā rādhādāsyaḥ priyaṁvadāḥ

From the pores of Radha's own body arose the cowherd maidens; all of them, equal to Radha, became her handmaidens, sweet of speech.

Verse 63 (devibhagavatam.9.2.63)

रत्नभूषणभूषाढ्याः शश्वत्सुस्थिरयौवनाः । अनपत्याश्च ताः सर्वाः पुंसः शापेन सन्ततम्

ratnabhūṣaṇabhūṣāḍhyāḥ śaśvatsusthirayauvanāḥ | anapatyāśca tāḥ sarvāḥ puṁsaḥ śāpena santatam

Richly adorned with jeweled ornaments, ever fixed in unfading youth, all of them remained forever childless because of that man's curse.

Verse 64 (devibhagavatam.9.2.64)

एतस्मिन्नन्तरे विप्र सहसा कृष्णदेवता । आविर्बभूव दुर्गा सा विष्णुमाया सनातनी

etasminnantare vipra sahasā kṛṣṇadevatā | āvirbabhūva durgā sā viṣṇumāyā sanātanī

O brahmin, at that very moment, suddenly from Krishna's own sacred mark there appeared Durga, the eternal Maya of Vishnu.

Verse 65 (devibhagavatam.9.2.65)

देवी नारायणीशाना सर्वशक्तिस्वरूपिणी । बुद्ध्यधिष्ठात्री देवी सा कृष्णस्य परमात्मनः

devī nārāyaṇīśānā sarvaśaktisvarūpiṇī | buddhyadhiṣṭhātrī devī sā kṛṣṇasya paramātmanaḥ

That goddess is Narayani, the sovereign one, of the very form of all power; she is the presiding deity of the intellect of Krishna, the Supreme Self.

Verse 66 (devibhagavatam.9.2.66)

देवीनां बीजरूपा च मूलप्रकृतिरीश्वरी । परिपूर्णतमा तेजःस्वरूपा त्रिगुणात्मिका

devīnāṁ bījarūpā ca mūlaprakṛtirīśvarī | paripūrṇatamā tejaḥsvarūpā triguṇātmikā

She is the very seed-form of all the goddesses, the sovereign Mula-Prakriti, most complete of all, of the nature of pure radiance, embodying the three guṇas.

Verse 67 (devibhagavatam.9.2.67)

तप्तकाञ्चनवर्णाभा कोटिसूर्यसमप्रभा । ईषद्धास्यप्रसन्नास्या सहस्रभुजसंयुता

taptakāñcanavarṇābhā koṭisūryasamaprabhā | īṣaddhāsyaprasannāsyā sahasrabhujasaṁyutā

Her hue is like molten gold, her splendor like ten million suns; her face is gently smiling and serene, and she is furnished with a thousand arms.

Verse 68 (devibhagavatam.9.2.68)

नानाशस्त्रास्त्रनिकरं बिभ्रती सा त्रिलोचना । वह्निशुद्धांशुकाधाना रत्नभूषणभूषिता

nānāśastrāstranikaraṁ bibhratī sā trilocanā | vahniśuddhāṁśukādhānā ratnabhūṣaṇabhūṣitā

Three-eyed, she bears a vast array of weapons of every kind; she is clad in a garment pure as fire, and adorned with jeweled ornaments.

Verse 69 (devibhagavatam.9.2.69)

यस्याश्चांशांशकलया बभूवुः सर्वयोषितः । सर्वे विश्वस्थिता लोका मोहिताः स्युश्च मायया

yasyāścāṁśāṁśakalayā babhūvuḥ sarvayoṣitaḥ | sarve viśvasthitā lokā mohitāḥ syuśca māyayā

From a fraction of a portion of her portion, all women came into being; all the worlds situated within this universe are bewildered by her power of illusion.

Verse 70 (devibhagavatam.9.2.70)

सर्वैश्वर्यप्रदात्री च कामिनां गृहवासिनाम् । कृष्णभक्तिप्रदा या च वैष्णवानां च वैष्णवी

sarvaiśvaryapradātrī ca kāmināṁ gṛhavāsinām | kṛṣṇabhaktipradā yā ca vaiṣṇavānāṁ ca vaiṣṇavī

She bestows every majesty upon desiring householders; she it is who, as Vaishnavi, grants devotion to Krishna to all the Vaishnavas.

Verse 71 (devibhagavatam.9.2.71)

मुमुक्षूणां मोक्षदात्री सुखिनां सुखदायिनी । स्वर्गेषु स्वर्गलक्ष्मीश्च गृहलक्ष्यीर्गृहेषु च

mumukṣūṇāṁ mokṣadātrī sukhināṁ sukhadāyinī | svargeṣu svargalakṣmīśca gṛhalakṣyīrgṛheṣu ca

She grants liberation to those who seek it, and happiness to those who are already happy; in heaven she is Svarga-Lakshmi, and in homes she is Griha-Lakshmi.

Verse 72 (devibhagavatam.9.2.72)

तपस्विषु तपस्या च श्रीरूपा तु नृपेषु च । या वह्नौ दाहिकारूपा प्रभारूपा च भास्करे

tapasviṣu tapasyā ca śrīrūpā tu nṛpeṣu ca | yā vahnau dāhikārūpā prabhārūpā ca bhāskare

Among ascetics she is austerity itself, and among kings she is majesty; in fire she is the power to burn, and in the sun she is splendor.

Verse 73 (devibhagavatam.9.2.73)

शोभारूपा च चन्द्रे च सा पद्मेषु च शोभना । सर्वशक्तिस्वरूपा या श्रीकृष्णे परमात्मनि

śobhārūpā ca candre ca sā padmeṣu ca śobhanā | sarvaśaktisvarūpā yā śrīkṛṣṇe paramātmani

In the moon she is the form of beauty, and in lotuses she is loveliness itself; she is the all-powerful nature of Sri Krishna, the Supreme Self.

Verse 74 (devibhagavatam.9.2.74)

यया च शक्तिमानात्मा यया च शक्तिमज्जगत् । यया विना जगत्सर्वं जीवन्मृतमिव स्थितम्

yayā ca śaktimānātmā yayā ca śaktimajjagat | yayā vinā jagatsarvaṁ jīvanmṛtamiva sthitam

By her the Self is empowered, and by her the whole world is empowered; without her, the entire world, though alive, remains as if dead.

Verse 75 (devibhagavatam.9.2.75)

या च संसारवृक्षस्य बीजरूपा सनातनी । स्थितिरूपा वृद्धिरूपा फलरूपा च नारद

yā ca saṁsāravṛkṣasya bījarūpā sanātanī | sthitirūpā vṛddhirūpā phalarūpā ca nārada

O Narada, she who is the eternal seed-form of the tree of this world is also its form of continuance, its form of growth, and its form of fruit.

Verse 76 (devibhagavatam.9.2.76)

क्षुत्पिपासादयारूपा निद्रा तन्द्रा क्षमा मतिः । शान्तिलज्जातुष्टिपुष्टिभ्रान्तिकान्त्यादिरूपिणी

kṣutpipāsādayārūpā nidrā tandrā kṣamā matiḥ | śāntilajjātuṣṭipuṣṭibhrāntikāntyādirūpiṇī

She takes the form of hunger, thirst, compassion, sleep, drowsiness, forbearance, and intellect; she is the very form of peace, modesty, contentment, nourishment, delusion, and radiance, among others.

Verse 77 (devibhagavatam.9.2.77)

सा च संस्तूय सर्वेशं तत्पुरः समुवास ह । रत्नसिंहासनं तस्यै प्रददौ राधिकेश्वरः

sā ca saṁstūya sarveśaṁ tatpuraḥ samuvāsa ha | ratnasiṁhāsanaṁ tasyai pradadau rādhikeśvaraḥ

Having praised the Lord of all, she took her seat before him; the Lord of Radhika bestowed upon her a jeweled throne.

Verse 78 (devibhagavatam.9.2.78)

एतस्मिन्नन्तरे तत्र सस्त्रीकश्च चतुर्मुखः । पद्मनाभेर्नाभिपद्मान्निःससार महामुने

etasminnantare tatra sastrīkaśca caturmukhaḥ | padmanābhernābhipadmānniḥsasāra mahāmune

O great sage, at that very moment there arose from the lotus of Padmanabha's navel the four-faced Brahma, together with his own wife.

Verse 79 (devibhagavatam.9.2.79)

कमण्डलुधरः श्रीमांस्तपस्वी ज्ञानिनां वरः । चतुर्मुखैस्तं तुष्टाव प्रज्वलन्ब्रह्मतेजसा

kamaṇḍaludharaḥ śrīmāṁstapasvī jñānināṁ varaḥ | caturmukhaistaṁ tuṣṭāva prajvalanbrahmatejasā

Bearing his water-pot, majestic, an ascetic, foremost among the wise, blazing with the radiance of Brahman, he praised him with all four of his faces.

Verse 80 (devibhagavatam.9.2.80)

सा तदा सुन्दरी सृष्टा शतचन्द्रसमप्रभा । वह्निशुद्धांशुकाधाना रत्नभूषणभूषणा

sā tadā sundarī sṛṣṭā śatacandrasamaprabhā | vahniśuddhāṁśukādhānā ratnabhūṣaṇabhūṣaṇā

Then that beautiful woman came into being, radiant as a hundred moons, clad in a garment pure as fire, adorned with jeweled ornaments.

Verse 81 (devibhagavatam.9.2.81)

रत्नसिंहासने रम्ये संस्तूय सर्वकारणम् । उवास स्वामिना सार्धं कृष्णस्य पुरतो मुदा

ratnasiṁhāsane ramye saṁstūya sarvakāraṇam | uvāsa svāminā sārdhaṁ kṛṣṇasya purato mudā

Having praised the cause of all causes, she took her seat, together with her lord, joyfully upon that lovely jeweled throne before Krishna.

Verse 82 (devibhagavatam.9.2.82)

एतस्मिन्नन्तरे कृष्णो द्विधारूपो बभूव सः । वामार्धाङ्गो महादेवो दक्षिणे गोपिकापतिः

etasminnantare kṛṣṇo dvidhārūpo babhūva saḥ | vāmārdhāṅgo mahādevo dakṣiṇe gopikāpatiḥ

At that same time Krishna too became twofold — his left half became Mahadeva, while his right remained the Lord of the gopis.

Verse 83 (devibhagavatam.9.2.83)

शुद्धस्फटिकसङ्काशः शतकोटिरविप्रभः । त्रिशूलपट्टिशधरो व्याघ्रचर्माम्बरो हरः

śuddhasphaṭikasaṅkāśaḥ śatakoṭiraviprabhaḥ | triśūlapaṭṭiśadharo vyāghracarmāmbaro haraḥ

Hara, of hue like pure crystal, radiant as a hundred million suns, bearing the trident and the pattisha spear, clad in a tiger's hide —

Verse 84 (devibhagavatam.9.2.84)

तप्तकाञ्चनवर्णाभो जटाभारधरः परः । भस्मभूषितगात्रश्च सस्मितश्चन्द्रशेखरः

taptakāñcanavarṇābho jaṭābhāradharaḥ paraḥ | bhasmabhūṣitagātraśca sasmitaścandraśekharaḥ

hued like molten gold, bearing a heavy mass of matted locks, his body adorned with sacred ash, smiling, the moon crowning his head —

Verse 85 (devibhagavatam.9.2.85)

दिगम्बरो नीलकण्ठः सर्पभूषणभूषितः । बिभ्रद्दक्षिणहस्तेन रत्नमालां सुसंस्कृताम्

digambaro nīlakaṇṭhaḥ sarpabhūṣaṇabhūṣitaḥ | bibhraddakṣiṇahastena ratnamālāṁ susaṁskṛtām

clad in the directions themselves, blue-throated, adorned with serpent ornaments, holding in his right hand a finely wrought garland of gems —

Verse 86 (devibhagavatam.9.2.86)

प्रजपन्पञ्चवक्त्रेण ब्रह्मज्योतिः सनातनम् । सत्यस्वरूपं श्रीकृष्णं परमात्मानमीश्वरम्

prajapanpañcavaktreṇa brahmajyotiḥ sanātanam | satyasvarūpaṁ śrīkṛṣṇaṁ paramātmānamīśvaram

reciting with his five faces the eternal light of Brahman, Sri Krishna the Supreme Self and Lord, who is truth itself —

Verse 87 (devibhagavatam.9.2.87)

कारणं कारणानां च सर्वमङ्गलमङ्गलम् । जन्ममृत्युजराव्याधिशोकभीतिहरं परम्

kāraṇaṁ kāraṇānāṁ ca sarvamaṅgalamaṅgalam | janmamṛtyujarāvyādhiśokabhītiharaṁ param

the cause of every cause, the blessing behind every blessing, the supreme remover of birth, death, old age, disease, grief, and fear —

Verse 88 (devibhagavatam.9.2.88)

संस्तूय मृत्योर्मृत्युं तं यतो मृत्युञ्जयाभिधः । रत्नसिंहासने रम्ये समुवास हरेः पुरः

saṁstūya mṛtyormṛtyuṁ taṁ yato mṛtyuñjayābhidhaḥ | ratnasiṁhāsane ramye samuvāsa hareḥ puraḥ

having praised him who is death even to Death itself, whence he came to be called Mrityunjaya, he took his seat upon that lovely jeweled throne before Hari.