The Origin of Lakshmi

Verse 1 (devibhagavatam.9.40.1)

नारद उवाच । नारायणप्रिया सा च परा वैकुण्ठवासिनी । वैकुण्ठाधिष्ठातृदेवी महालक्ष्मीः सनातनी

nārada uvāca | nārāyaṇapriyā sā ca parā vaikuṇṭhavāsinī | vaikuṇṭhādhiṣṭhātṛdevī mahālakṣmīḥ sanātanī

Narada said: She who is the beloved of Narayana, supreme, dwelling in Vaikuntha, the eternal presiding Devi of Vaikuntha, Mahalakshmi —

Verse 2 (devibhagavatam.9.40.2)

कथं बभूव सा देवी पृथिव्यां सिन्धुकन्यका । पुरा केन स्तुताऽऽदौ सा तन्मे व्याख्यातुमर्हसि

kathaṁ babhūva sā devī pṛthivyāṁ sindhukanyakā | purā kena stutā''dau sā tanme vyākhyātumarhasi

how did that Devi come to be born on earth as the daughter of the ocean? By whom was she first praised of old? Explain this to me.

Verse 3 (devibhagavatam.9.40.3)

श्रीनारायण उवाच । पुरा दुर्वाससः शापाद् भ्रष्टश्रीश्च पुरन्दरः । बभूव देवसङ्घश्च मर्त्यलोके हि नारद

śrīnārāyaṇa uvāca | purā durvāsasaḥ śāpād bhraṣṭaśrīśca purandaraḥ | babhūva devasaṅghaśca martyaloke hi nārada

Shri Narayana said: Of old, by the curse of Durvasa, Purandara (Indra) fell from his glory, and, O Narada, the host of gods became as helpless as mortals.

Verse 4 (devibhagavatam.9.40.4)

लक्ष्मीः स्वर्गादिकं त्यक्त्वा रुष्टा परमदुःखिता । गत्वा लीना तु वैकुण्ठे महालक्ष्मीश्च नारद

lakṣmīḥ svargādikaṁ tyaktvā ruṣṭā paramaduḥkhitā | gatvā līnā tu vaikuṇṭhe mahālakṣmīśca nārada

Lakshmi, angered and greatly sorrowful, abandoned heaven and all else; and, O Narada, as Mahalakshmi she went and merged into Vaikuntha.

Verse 5 (devibhagavatam.9.40.5)

तदा शोकाद्ययुः सर्वे दुःखिता ब्रह्मणः सभाम् । ब्रह्माणं च पुरस्कृत्य ययुर्वैकुण्ठमेव च

tadā śokādyayuḥ sarve duḥkhitā brahmaṇaḥ sabhām | brahmāṇaṁ ca puraskṛtya yayurvaikuṇṭhameva ca

Then, grieving, all the sorrowful gods went to Brahma's assembly, and, placing Brahma before them, went on to Vaikuntha itself.

Verse 6 (devibhagavatam.9.40.6)

वैकुण्ठे शरणापन्ना देवा नारायणे परे । अतीव दैन्ययुक्ताश्च शुष्ककण्ठोष्ठतालुकाः

vaikuṇṭhe śaraṇāpannā devā nārāyaṇe pare | atīva dainyayuktāśca śuṣkakaṇṭhoṣṭhatālukāḥ

In Vaikuntha the gods took refuge in the supreme Narayana, utterly wretched, their throats, lips, and palates parched dry.

Verse 7 (devibhagavatam.9.40.7)

तदा लक्ष्मीश्च कलया पुराणपुरुषाज्ञया । बभूव सिन्धुकन्या सा सर्वसम्पत्स्वरूपिणी

tadā lakṣmīśca kalayā purāṇapuruṣājñayā | babhūva sindhukanyā sā sarvasampatsvarūpiṇī

Then, by a partial manifestation and by the command of the Primeval Being, Lakshmi, embodiment of all prosperity, became the daughter of the ocean.

Verse 8 (devibhagavatam.9.40.8)

तथा मथित्वा क्षीरोदं देवा दैत्यगणैः सह । सम्प्राप्ताश्च महालक्ष्मीं विष्णुस्तां च ददर्श ह

tathā mathitvā kṣīrodaṁ devā daityagaṇaiḥ saha | samprāptāśca mahālakṣmīṁ viṣṇustāṁ ca dadarśa ha

Thus, having churned the Ocean of Milk together with the hosts of Daityas, the gods obtained Mahalakshmi, and Vishnu beheld her.

Verse 9 (devibhagavatam.9.40.9)

सुरादिभ्यो वरं दत्त्वा वनमालां च विष्णवे । ददौ प्रसन्नवदना तुष्टा क्षीरोदशायिने

surādibhyo varaṁ dattvā vanamālāṁ ca viṣṇave | dadau prasannavadanā tuṣṭā kṣīrodaśāyine

Granting a boon to the gods and others, she, with a joyful face and well pleased, gave a garland of forest flowers to Vishnu, who reclines upon the Ocean of Milk.

Verse 10 (devibhagavatam.9.40.10)

देवाश्चाप्यसुरग्रस्तं राज्यं प्रापुश्च नारद । तां सम्पूज्य च सम्भूय सर्वत्र च निरापदः

devāścāpyasuragrastaṁ rājyaṁ prāpuśca nārada | tāṁ sampūjya ca sambhūya sarvatra ca nirāpadaḥ

And the gods, O Narada, having together worshipped her, regained the kingdom that had been seized by the demons, and became free of danger everywhere.

Verse 11 (devibhagavatam.9.40.11)

नारद उवाच । कथं शशाप दुर्वासा मुनिश्रेष्ठः कदाचन । केन दोषेण वा ब्रह्मन् ब्रह्मिष्ठस्तत्त्ववित्पुरा

nārada uvāca | kathaṁ śaśāpa durvāsā muniśreṣṭhaḥ kadācana | kena doṣeṇa vā brahman brahmiṣṭhastattvavitpurā

Narada said: How, on some occasion, did Durvasa, foremost of sages, pronounce that curse? For what fault, O Brahmin — he who was devoted to Brahman and a knower of truth?

Verse 12 (devibhagavatam.9.40.12)

ममन्थुः केनरूपेण जलधिं ते सुरादयः । केन स्तोत्रेण वा देवी शक्रं साक्षाद्बभूव सा

mamanthuḥ kenarūpeṇa jaladhiṁ te surādayaḥ | kena stotreṇa vā devī śakraṁ sākṣādbabhūva sā

In what manner did the gods and the rest churn the ocean? And by what hymn did that Devi appear directly before Indra?

Verse 13 (devibhagavatam.9.40.13)

को वा तयोश्च संवादो बभूव तद्वद प्रभो । श्रीनारायण उवाच । मधुपानप्रमत्तश्च त्रैलोक्याधिपतिः पुरा

ko vā tayośca saṁvādo babhūva tadvada prabho | śrīnārāyaṇa uvāca | madhupānapramattaśca trailokyādhipatiḥ purā

And what dialogue passed between the two of them — tell me that too, O Lord. Shri Narayana said: Of old, the lord of the three worlds, intoxicated with the drinking of wine,

Verse 14 (devibhagavatam.9.40.14)

क्रीडां चकार रहसि रम्भया सह कामुकः । कृत्वा क्रीडां तया सार्धं कामुक्या हृतमानसः

krīḍāṁ cakāra rahasi rambhayā saha kāmukaḥ | kṛtvā krīḍāṁ tayā sārdhaṁ kāmukyā hṛtamānasaḥ

sported in secret, lustful, with Rambha; and having sported with that alluring woman, his mind was carried away.

Verse 15 (devibhagavatam.9.40.15)

तस्थौ तत्र महारण्ये कामोन्मथितमानसः । कैलासशिखरे यान्तं वैकुण्ठादृषिसत्तमम्

tasthau tatra mahāraṇye kāmonmathitamānasaḥ | kailāsaśikhare yāntaṁ vaikuṇṭhādṛṣisattamam

He remained there in that great forest, his mind agitated by desire — meanwhile that best of sages was going from Vaikuntha toward the peak of Kailasa —

Verse 16 (devibhagavatam.9.40.16)

दुर्वाससं ददर्शेन्द्रो ज्वलन्तं ब्रह्मतेजसा । ग्रीष्ममध्याह्नमार्तण्डसहस्रप्रभमीश्वरम्

durvāsasaṁ dadarśendro jvalantaṁ brahmatejasā | grīṣmamadhyāhnamārtaṇḍasahasraprabhamīśvaram

— Indra saw Durvasa, blazing with the splendor of Brahman, radiant as a thousand midsummer suns.

Verse 17 (devibhagavatam.9.40.17)

प्रतप्तकाञ्चनाकारं जटाभारमहोज्ज्वलम् । शुक्लयज्ञोपवीतं च चीरदण्डौ कमण्डलुम्

prataptakāñcanākāraṁ jaṭābhāramahojjvalam | śuklayajñopavītaṁ ca cīradaṇḍau kamaṇḍalum

His form like heated gold, his matted locks brilliantly aglow, wearing a white sacred thread, bearing bark garments, a staff, and a water-pot,

Verse 18 (devibhagavatam.9.40.18)

महोज्ज्वलं च तिलकं बिभ्रन्तं चेन्दुसन्निभम् । समन्वितं शिष्यलक्षैर्वेदवेदाङ्गपारगैः

mahojjvalaṁ ca tilakaṁ bibhrantaṁ cendusannibham | samanvitaṁ śiṣyalakṣairvedavedāṅgapāragaiḥ

bearing a brilliant, moon-like tilaka mark, accompanied by a hundred thousand disciples versed in the Veda and its ancillary sciences —

Verse 19 (devibhagavatam.9.40.19)

दृष्ट्वा ननाम शिरसा सम्प्रमत्तः पुरन्दरः । शिष्यवर्गं तदा भक्त्या तुष्टाव च मुदान्वितम्

dṛṣṭvā nanāma śirasā sampramattaḥ purandaraḥ | śiṣyavargaṁ tadā bhaktyā tuṣṭāva ca mudānvitam

— seeing him, Purandara, though intoxicated, bowed his head, and then, with devotion and gladness, praised his company of disciples.

Verse 20 (devibhagavatam.9.40.20)

मुनिना च सशिष्येण दत्तास्तस्मै शुभाशिषः । विष्णुदत्तं पारिजातपुष्पं च सुमनोहरम्

muninā ca saśiṣyeṇa dattāstasmai śubhāśiṣaḥ | viṣṇudattaṁ pārijātapuṣpaṁ ca sumanoharam

The sage, together with his disciples, bestowed blessings upon him, and gave him a most enchanting parijata flower that Vishnu himself had given him.

Verse 21 (devibhagavatam.9.40.21)

तज्जरारोगमृत्युघ्नं शोकजं मोक्षकारकम् । शक्रः पुष्पं गहीत्वा च प्रमत्तो राज्यसम्पदा

tajjarārogamṛtyughnaṁ śokajaṁ mokṣakārakam | śakraḥ puṣpaṁ gahītvā ca pramatto rājyasampadā

That flower destroys old age, disease, and death, dispels sorrow, and bestows liberation. Indra, intoxicated with the pride of his royal wealth, took the flower,

Verse 22 (devibhagavatam.9.40.22)

पुष्पं स न्यस्तयामास तदैव करिमस्तके । हस्ती तत्स्पर्शमात्रेण रूपेण च गुणेन च

puṣpaṁ sa nyastayāmāsa tadaiva karimastake | hastī tatsparśamātreṇa rūpeṇa ca guṇena ca

and placed it that very moment upon the forehead of his elephant. By the mere touch of that flower the elephant, in form and in quality,

Verse 23 (devibhagavatam.9.40.23)

तेजसा वयसाकस्माद्विष्णुतुल्यो बभूव ह । त्यक्त्वा शक्रं गजेन्द्रश्च जगाम घोरकाननम्

tejasā vayasākasmādviṣṇutulyo babhūva ha | tyaktvā śakraṁ gajendraśca jagāma ghorakānanam

in splendor and in age, suddenly became equal to Vishnu; and the lord of elephants, abandoning Indra, went off into a terrible forest.

Verse 24 (devibhagavatam.9.40.24)

न शशाक महेन्द्रस्तं रक्षितुं तेजसा मुने । तत्पुण्यं त्यक्तवन्तं च दृष्ट्वा शक्रं मुनीश्वरः

na śaśāka mahendrastaṁ rakṣituṁ tejasā mune | tatpuṇyaṁ tyaktavantaṁ ca dṛṣṭvā śakraṁ munīśvaraḥ

Great Indra was not able, by his own power, to restrain him, O sage. Seeing Indra, who had thus cast away that merit,

Verse 25 (devibhagavatam.9.40.25)

तमुवाच महारुष्टः शशाप च रुषान्वितः । मुनिरुवाच । अरे श्रिया प्रमत्तस्त्वं कथं मामवमन्यसे

tamuvāca mahāruṣṭaḥ śaśāpa ca ruṣānvitaḥ | muniruvāca | are śriyā pramattastvaṁ kathaṁ māmavamanyase

the lord of sages, greatly enraged, spoke to him and, filled with fury, cursed him. The sage said: "Ah, intoxicated with your own glory, how dare you insult me?

Verse 26 (devibhagavatam.9.40.26)

मद्दत्तपुष्पं दत्तं च गर्वेण करिमस्तके । विष्णोर्निवेदितं चैव नैवेद्यं वा फलं जलम्

maddattapuṣpaṁ dattaṁ ca garveṇa karimastake | viṣṇorniveditaṁ caiva naivedyaṁ vā phalaṁ jalam

"You placed, out of arrogance, upon the head of your elephant the flower given by me. Whatever is offered to Vishnu — be it food-offering, fruit, or water —

Verse 27 (devibhagavatam.9.40.27)

प्राप्तिमात्रेण भोक्तव्यं त्यागेन ब्रह्महा भवेत् । भ्रष्टश्रीर्भ्रष्टबुद्धिश्च पुरभ्रष्टो भवेत्तु सः

prāptimātreṇa bhoktavyaṁ tyāgena brahmahā bhavet | bhraṣṭaśrīrbhraṣṭabuddhiśca purabhraṣṭo bhavettu saḥ

— must be consumed the very moment it is received; by rejecting it, one becomes guilty of the sin of killing a Brahmin. Such a one becomes bereft of glory, bereft of wisdom, and driven out of his own city.

Verse 28 (devibhagavatam.9.40.28)

यस्त्यजेद्विष्णुनैवेद्यं भाग्येनोपस्थितं शुभम् । प्राप्तिमात्रेण यो भुङ्क्ते भक्तो विष्णुनिवेदितम्

yastyajedviṣṇunaivedyaṁ bhāgyenopasthitaṁ śubham | prāptimātreṇa yo bhuṅkte bhakto viṣṇuniveditam

"Whoever rejects the auspicious offering of Vishnu that has come to him by good fortune — such is his fate. But the devotee who partakes of what is offered to Vishnu the very moment he receives it —

Verse 29 (devibhagavatam.9.40.29)

पुंसां शतं समुद्धृत्य जीवन्मुक्तः स्वयं भवेत् । नैवेद्यं भोजनं कृत्वा नित्यं यः प्रणमेद्धरिम्

puṁsāṁ śataṁ samuddhṛtya jīvanmuktaḥ svayaṁ bhavet | naivedyaṁ bhojanaṁ kṛtvā nityaṁ yaḥ praṇameddharim

"— delivers a hundred generations of his line, and himself becomes liberated while yet living. He who, having eaten the food-offering, daily bows to Hari,

Verse 30 (devibhagavatam.9.40.30)

पूजयेत्स्तौति वा भक्त्या स विष्णुसदृशो भवेत् । तत्स्पर्शवायुना सद्यस्तीर्थौघश्च विशुध्यति

pūjayetstauti vā bhaktyā sa viṣṇusadṛśo bhavet | tatsparśavāyunā sadyastīrthaughaśca viśudhyati

"who worships or praises him with devotion, becomes equal to Vishnu himself. By the very breeze that touches him, the waters of all sacred fords are instantly purified.

Verse 31 (devibhagavatam.9.40.31)

तत्पादरजसा मूढ सद्यः पूता वसुन्धरा । पुंश्चल्यन्नमवीरान्नं शूद्रश्राद्धान्तमेव च

tatpādarajasā mūḍha sadyaḥ pūtā vasundharā | puṁścalyannamavīrānnaṁ śūdraśrāddhāntameva ca

"By the dust of his feet, O fool, the very earth is instantly purified. The food of a harlot, the food of a coward, the leavings of a shudra's ancestral rite,

Verse 32 (devibhagavatam.9.40.32)

यद्धरेरनिवेद्यं च वृथा मांसस्य भक्षणम् । शिवलिङ्गप्रदानं च यद्दत्तं शूद्रयाजिना

yaddhareranivedyaṁ ca vṛthā māṁsasya bhakṣaṇam | śivaliṅgapradānaṁ ca yaddattaṁ śūdrayājinā

"whatever meat is eaten in vain without offering it to Hari, and whatever Shiva-linga has been given by a Brahmin who officiates for shudras,

Verse 33 (devibhagavatam.9.40.33)

चिकित्सकद्विजान्नं च देवलान्नं तथैव च । कन्याविक्रयिणामन्नं यदन्नं योनिजीविनाम्

cikitsakadvijānnaṁ ca devalānnaṁ tathaiva ca | kanyāvikrayiṇāmannaṁ yadannaṁ yonijīvinām

"the food of a Brahmin who practices medicine for hire, likewise the food of a temple-priest who serves for wages, the food of those who sell their daughters, the food of those who live by prostitution,

Verse 34 (devibhagavatam.9.40.34)

उच्छिष्टान्नं पर्युषितं सर्वभक्षावशेषितम् । शूद्रापतिद्विजानां च भूषवाहद्विजान्नकम्

ucchiṣṭānnaṁ paryuṣitaṁ sarvabhakṣāvaśeṣitam | śūdrāpatidvijānāṁ ca bhūṣavāhadvijānnakam

"leftover food, stale food, the remains of food eaten by all, the food of Brahmins who are husbands of shudra women, the food of Brahmins who make their living by ornaments or by carrying loads,

Verse 35 (devibhagavatam.9.40.35)

अदीक्षितद्विजानां च यदन्नं शवदाहिनाम् । अगम्यागामिनां चैव द्विजानामन्नमेव च

adīkṣitadvijānāṁ ca yadannaṁ śavadāhinām | agamyāgāmināṁ caiva dvijānāmannameva ca

"the food of Brahmins who are uninitiated, the food of those who cremate corpses for hire, and likewise the food of Brahmins who consort with forbidden women —

Verse 36 (devibhagavatam.9.40.36)

मित्रद्रुहां कृतज्जानामन्नं विश्वासघातिनाम् । मिथ्यासाक्ष्यप्रदान्नं च ब्राह्मणान्नं तथैव च

mitradruhāṁ kṛtajjānāmannaṁ viśvāsaghātinām | mithyāsākṣyapradānnaṁ ca brāhmaṇānnaṁ tathaiva ca

"— the food of those who betray friends, of the ungrateful, of the treacherous, the food of those who bear false witness, and likewise the food of such fallen Brahmins —

Verse 37 (devibhagavatam.9.40.37)

एते सर्वे विशुध्यन्ति विष्णोनैवेद्यभक्षणात् । श्वपचश्चेद्विष्णुसेवी वंशानां कोटिमुद्धरेत्

ete sarve viśudhyanti viṣṇonaivedyabhakṣaṇāt | śvapacaścedviṣṇusevī vaṁśānāṁ koṭimuddharet

"— all these are purified by partaking of Vishnu's food-offering. Even an outcaste dog-cooker, if he serves Vishnu, redeems ten million generations of his lineage.

Verse 38 (devibhagavatam.9.40.38)

हरेरभक्तो मनुजः स्वं च रक्षितुमक्षमः । अज्ञानाद्यदि गृह्णाति विष्णोर्निर्माल्यमेव च

harerabhakto manujaḥ svaṁ ca rakṣitumakṣamaḥ | ajñānādyadi gṛhṇāti viṣṇornirmālyameva ca

"A man who is not a devotee of Hari, unable even to protect himself — if he takes, out of ignorance, even the discarded remains offered to Vishnu,

Verse 39 (devibhagavatam.9.40.39)

सप्तजन्मार्जितात्पापान्मुच्यते नात्र संशयः । ज्ञात्वा भक्त्या च गृह्णाति विष्णोनैवेद्यमेव च

saptajanmārjitātpāpānmucyate nātra saṁśayaḥ | jñātvā bhaktyā ca gṛhṇāti viṣṇonaivedyameva ca

"— he is freed from the sins accumulated over seven births; of this there is no doubt. And whoever knowingly and with devotion partakes of the food-offering of Vishnu —

Verse 40 (devibhagavatam.9.40.40)

कोटिजन्मार्जितात्पापान्मुच्यते निश्चितं हरे । यस्मात्संस्थापितं पुष्पं गर्वेण करिमस्तके

koṭijanmārjitātpāpānmucyate niścitaṁ hare | yasmātsaṁsthāpitaṁ puṣpaṁ garveṇa karimastake

"— is certainly freed from sins accumulated over ten million births, O devotee of Hari. Because you, out of pride, placed my flower upon the head of your elephant,

Verse 41 (devibhagavatam.9.40.41)

तस्माद्युष्मान्परित्यज्य यातु लक्ष्मीर्हरेः पदम् । नारायणस्य भक्तोऽहं न बिभेमि सुराद्विधेः

tasmādyuṣmānparityajya yātu lakṣmīrhareḥ padam | nārāyaṇasya bhakto'haṁ na bibhemi surādvidheḥ

"— therefore, abandoning you all, let Lakshmi go to the feet of Hari! I am a devotee of Narayana; I fear neither the gods nor Brahma —

Verse 42 (devibhagavatam.9.40.42)

कालान्मृत्योर्जरातश्च कानन्यान् गणयामि च । किं करिष्यति ते तातः कश्यपश्च प्रजापतिः

kālānmṛtyorjarātaśca kānanyān gaṇayāmi ca | kiṁ kariṣyati te tātaḥ kaśyapaśca prajāpatiḥ

"— nor Time, nor Death, nor Old Age — what others do I count at all? What will your father Kashyapa, lord of creatures, do to me?

Verse 43 (devibhagavatam.9.40.43)

बृहस्पतिर्गुरुश्चैव निःशङ्कस्य च मे हरे । इदं पुष्पं यस्य मूर्ध्नि तस्यैव पूजनं परम्

bṛhaspatirguruścaiva niḥśaṅkasya ca me hare | idaṁ puṣpaṁ yasya mūrdhni tasyaiva pūjanaṁ param

"— nor Brihaspati, your teacher — I am utterly without fear, O devotee of Hari. Upon whosoever's head this flower rests, to him alone belongs the highest worship!"

Verse 44 (devibhagavatam.9.40.44)

इति श्रुत्वा महेन्द्रश्च धृत्वा स चरणं मुनेः । उच्चै रुरोद शोकार्तस्तमुवाच भयाकुलः

iti śrutvā mahendraśca dhṛtvā sa caraṇaṁ muneḥ | uccai ruroda śokārtastamuvāca bhayākulaḥ

Hearing this, great Indra, seizing hold of the sage's feet, wept aloud, stricken with grief, and spoke to him, overcome with fear.

Verse 45 (devibhagavatam.9.40.45)

महेन्द्र उवाच । दत्तः समुचितः शापो मह्यं मायापहः प्रभो । हृतां न याचे सम्पत्तिं किञ्चिज्ज्ञानं च देहि मे

mahendra uvāca | dattaḥ samucitaḥ śāpo mahyaṁ māyāpahaḥ prabho | hṛtāṁ na yāce sampattiṁ kiñcijjñānaṁ ca dehi me

Mahendra said: "This curse you have given me, O Lord, is fitting — it strips away my delusion. I do not beg for the return of my lost wealth; grant me instead a little true knowledge.

Verse 46 (devibhagavatam.9.40.46)

ऐश्वर्यं विपदां बीजं ज्ञानप्रच्छन्नकारणम् । मुक्तिमार्गकुठारश्च भक्तेश्च व्यवधायकम्

aiśvaryaṁ vipadāṁ bījaṁ jñānapracchannakāraṇam | muktimārgakuṭhāraśca bhakteśca vyavadhāyakam

"Lordly power is the seed of calamity, the hidden cause that conceals true knowledge; it is an axe upon the path of liberation, and an obstacle to devotion."

Verse 47 (devibhagavatam.9.40.47)

मुनिरुवाच । जन्ममृत्युजराशोकरोगबीजाङ्कुरं परम् । सम्पत्तितिमिरान्धश्च मुक्तिमार्गं न पश्यति

muniruvāca | janmamṛtyujarāśokarogabījāṅkuraṁ param | sampattitimirāndhaśca muktimārgaṁ na paśyati

The sage said: "It is indeed the very seed and sprout of birth, death, old age, sorrow, and disease. One blinded by the darkness of prosperity cannot see the path of liberation.

Verse 48 (devibhagavatam.9.40.48)

सम्पन्मत्तो विमूढश्च सुरामत्तः स एव च । बान्धवैर्वेष्टितः सोऽपि बन्धुत्वेनैव हे हरे

sampanmatto vimūḍhaśca surāmattaḥ sa eva ca | bāndhavairveṣṭitaḥ so'pi bandhutvenaiva he hare

"Intoxicated with wealth, he is as deluded as one drunk on wine. Surrounded by kinsmen, he is bound fast, O devotee of Hari, by that very bond of kinship.

Verse 49 (devibhagavatam.9.40.49)

सम्पत्तिमदमत्तश्च विषयान्धश्च विह्वलः । महाकामी राजसिकः सत्त्वमार्गं न पश्यति

sampattimadamattaśca viṣayāndhaśca vihvalaḥ | mahākāmī rājasikaḥ sattvamārgaṁ na paśyati

"Intoxicated with the pride of prosperity, blinded by sense-objects, distraught, given over to great desire, ruled by passion — such a one cannot see the path of sattva.

Verse 50 (devibhagavatam.9.40.50)

द्विविधो विषयान्धश्च राजसस्तामसः स्मृतः । अशास्त्रज्ञस्तामसश्च शास्त्रज्ञो राजसः स्मृतः

dvividho viṣayāndhaśca rājasastāmasaḥ smṛtaḥ | aśāstrajñastāmasaśca śāstrajño rājasaḥ smṛtaḥ

"He who is blind to sense-objects is of two kinds, said to be the passionate and the dark. He who does not know the scriptures is called dark; he who knows the scriptures yet remains attached is called passionate.

Verse 51 (devibhagavatam.9.40.51)

शास्त्रं च द्विविधं मार्गं दर्शयेत्सुरपुङ्गव । प्रवृत्तिबीजमेकं च निवृत्तेः कारणं परम्

śāstraṁ ca dvividhaṁ mārgaṁ darśayetsurapuṅgava | pravṛttibījamekaṁ ca nivṛtteḥ kāraṇaṁ param

"O foremost of gods, scripture shows a twofold path: one, the seed of worldly engagement; the other, the supreme cause of renunciation.

Verse 52 (devibhagavatam.9.40.52)

चरन्ति जीविनश्चादौ प्रवृत्तेर्दुःखवर्त्मनि । स्वच्छन्दं च प्रसन्नं च निर्विरोधं च सन्ततम्

caranti jīvinaścādau pravṛtterduḥkhavartmani | svacchandaṁ ca prasannaṁ ca nirvirodhaṁ ca santatam

"Living beings first walk along the sorrowful path of worldly engagement, which seems free, pleasant, and forever unopposed —

Verse 53 (devibhagavatam.9.40.53)

आयाति मधुनो लोभात्क्लेशेन सुखमानितः । परिणामे नाशबीजे जन्ममृत्युजराकरे

āyāti madhuno lobhātkleśena sukhamānitaḥ | pariṇāme nāśabīje janmamṛtyujarākare

"— they come to it out of greed for its honey, mistaking suffering for happiness — a path whose end is the very seed of ruin, the source of birth, death, and old age.

Verse 54 (devibhagavatam.9.40.54)

अनेकजन्मपर्यन्तं कृत्वा च भ्रमणं मुदा । स्वकर्मविहितायां च नानायोन्यां क्रमेण च

anekajanmaparyantaṁ kṛtvā ca bhramaṇaṁ mudā | svakarmavihitāyāṁ ca nānāyonyāṁ krameṇa ca

"Through many births, wandering on with false delight, in accordance with his own deeds, passing by degrees through various wombs —

Verse 55 (devibhagavatam.9.40.55)

ततश्चेशानुगहाग्रच्च सत्सङ्गं लभते च सः । सहस्रेषु शतेष्वेको भवाब्धिपारकारणम्

tataśceśānugahāgracca satsaṅgaṁ labhate ca saḥ | sahasreṣu śateṣveko bhavābdhipārakāraṇam

"— then, at last, by the grace of the Lord, one among a hundred thousand obtains the company of the wise, the very cause for crossing the ocean of existence.

Verse 56 (devibhagavatam.9.40.56)

साधुस्तत्त्वप्रदीपेन मुक्तिमार्गं प्रदर्शयेत् । तदा करोति यत्नं च जीवो बन्धनखण्डने

sādhustattvapradīpena muktimārgaṁ pradarśayet | tadā karoti yatnaṁ ca jīvo bandhanakhaṇḍane

"The good teacher, by the lamp of true knowledge, points out the path of liberation; then the soul makes effort to break its own bonds.

Verse 57 (devibhagavatam.9.40.57)

अनेकजन्मयोगेन तपसानशनेन च । तदा लभेन्मुक्तिमार्गं निर्विघ्नं सुखदं परम्

anekajanmayogena tapasānaśanena ca | tadā labhenmuktimārgaṁ nirvighnaṁ sukhadaṁ param

"Through the accumulated merit of many births, through austerity and fasting, he then attains the path of liberation — unobstructed, supremely blissful.

Verse 58 (devibhagavatam.9.40.58)

इदं श्रुतं गुरोर्वक्याद्यत् पृच्छसि पुरन्दर । मुनेस्तद्वचनं श्रुत्वा वीतरागो बभूव सः

idaṁ śrutaṁ gurorvakyādyat pṛcchasi purandara | munestadvacanaṁ śrutvā vītarāgo babhūva saḥ

"This, O Purandara, is what you have asked, as heard from the teacher's own words." Hearing the sage's words, Indra became free from attachment.

Verse 59 (devibhagavatam.9.40.59)

वैराग्यं वर्धयामास तस्य ब्रह्मन् दिने दिने । मुनेः स्थानाद् गृहं गत्वा स ददर्शामरावतीम्

vairāgyaṁ vardhayāmāsa tasya brahman dine dine | muneḥ sthānād gṛhaṁ gatvā sa dadarśāmarāvatīm

His dispassion increased, O Brahmin, day by day. Going from the sage's abode toward his own home, he beheld Amaravati —

Verse 60 (devibhagavatam.9.40.60)

दैत्यैरसुरसङ्घैश्च समाकीर्णां भयाकुलाम् । विषमोपप्लवां पुत्रबन्धुहीनां च कुत्रचित्

daityairasurasaṅghaiśca samākīrṇāṁ bhayākulām | viṣamopaplavāṁ putrabandhuhīnāṁ ca kutracit

— overrun with hosts of Daityas and Asuras, thrown into terror, beset with dire calamity, and, in places, bereft of sons and kinsmen.

Verse 61 (devibhagavatam.9.40.61)

पितृमातृकलत्रादिविहीनामतिचञ्चलाम् । शत्रुग्रस्तां च तां दृष्ट्वा जगाम वाक्पतिं प्रति

pitṛmātṛkalatrādivihīnāmaticañcalām | śatrugrastāṁ ca tāṁ dṛṣṭvā jagāma vākpatiṁ prati

Seeing it deprived of fathers, mothers, wives, and all else, thrown into utter turmoil and seized by the enemy, he went toward Vachaspati (Brihaspati).

Verse 62 (devibhagavatam.9.40.62)

शक्रो मन्दाकिनीतीरे ददर्श गुरुमीश्वरम् । ध्यायमानं परं ब्रह्म गङ्गातोये स्थितं परम्

śakro mandākinītīre dadarśa gurumīśvaram | dhyāyamānaṁ paraṁ brahma gaṅgātoye sthitaṁ param

Indra saw his teacher, the great lord, standing there on the bank of the Mandakini, meditating upon the supreme Brahman, standing in the very waters of the Ganga —

Verse 63 (devibhagavatam.9.40.63)

सूर्याभिसम्मुखं पूर्वमुखं च विश्वतोमुखम् । साश्रुनेत्रं पुलकिनं परमानन्दसंयुतम्

sūryābhisammukhaṁ pūrvamukhaṁ ca viśvatomukham | sāśrunetraṁ pulakinaṁ paramānandasaṁyutam

— facing the sun, facing the east, his countenance turned as if toward all sides, his eyes filled with tears, his body thrilled with rapture, filled with supreme bliss —

Verse 64 (devibhagavatam.9.40.64)

वरिष्ठं च गरिष्ठं च धर्मिष्ठं श्रेष्ठसेवितम् । प्रेष्ठं च बन्धुवर्गाणामतिश्रेष्ठं च ज्ञानिनाम्

variṣṭhaṁ ca gariṣṭhaṁ ca dharmiṣṭhaṁ śreṣṭhasevitam | preṣṭhaṁ ca bandhuvargāṇāmatiśreṣṭhaṁ ca jñāninām

— most excellent, most venerable, most righteous, honored by the noblest; most beloved among his kinsmen, and foremost among the wise;

Verse 65 (devibhagavatam.9.40.65)

ज्येष्ठं च भ्रातृवर्गाणामनिष्टं सुरवैरिणाम् । दृष्ट्वा गुरुं जपन्तं च तत्र तस्थौ सुरेश्वरः

jyeṣṭhaṁ ca bhrātṛvargāṇāmaniṣṭaṁ suravairiṇām | dṛṣṭvā guruṁ japantaṁ ca tatra tasthau sureśvaraḥ

— eldest among his brothers, a source of dread to the enemies of the gods. Seeing his teacher there engaged in silent recitation, the lord of the gods stood waiting.

Verse 66 (devibhagavatam.9.40.66)

प्रहरान्ते गुरुं दृष्ट्वा चोत्थितं प्रणनाम सः । प्रणम्य चरणाम्भोजे रुरोदोच्चैर्मुहुर्मुहुः

praharānte guruṁ dṛṣṭvā cotthitaṁ praṇanāma saḥ | praṇamya caraṇāmbhoje rurodoccairmuhurmuhuḥ

At the end of that watch, seeing his teacher rise, he bowed down to him; and, bowing at his lotus feet, he wept aloud, again and again.

Verse 67 (devibhagavatam.9.40.67)

वृत्तान्तं कथयामास ब्रह्मशापादिकं तथा । पुनर्वरोपलब्धिं च ज्ञानप्राप्तिं सुदुर्लभाम्

vṛttāntaṁ kathayāmāsa brahmaśāpādikaṁ tathā | punarvaropalabdhiṁ ca jñānaprāptiṁ sudurlabhām

He related the whole account — the curse of the Brahmin sage, and thereafter the granting of a boon, and the attainment of that most rare true knowledge —

Verse 68 (devibhagavatam.9.40.68)

वैरिग्रस्तां च स्वपुरीं क्रमेणैव सुरेश्वरः । शिष्यस्य वचनं श्रुत्वा सुबुद्धिर्वदतां वरः

vairigrastāṁ ca svapurīṁ krameṇaiva sureśvaraḥ | śiṣyasya vacanaṁ śrutvā subuddhirvadatāṁ varaḥ

— and told, one by one, how his own city had been seized by his enemies. Hearing the words of his disciple, that wise one, foremost among speakers,

Verse 69 (devibhagavatam.9.40.69)

बृहस्पतिरुवाचेदं कोपसंरक्तलोचनः । गुरुरुवाच । श्रुतं सर्वं सुरश्रेष्ठ मा रोदीर्वचनं शृणु

bṛhaspatiruvācedaṁ kopasaṁraktalocanaḥ | gururuvāca | śrutaṁ sarvaṁ suraśreṣṭha mā rodīrvacanaṁ śṛṇu

Brihaspati, his eyes reddened with anger, spoke thus. The teacher said: "I have heard everything, O best of gods; weep no more, listen to my words.

Verse 70 (devibhagavatam.9.40.70)

न कातरो हि नीतिज्ञो विपत्तौ च कदाचन । सम्पत्तिर्वा विपत्तिर्वा नश्वरा श्रमरूपिणी

na kātaro hi nītijño vipattau ca kadācana | sampattirvā vipattirvā naśvarā śramarūpiṇī

"He who knows the ways of right conduct is never fainthearted in adversity. Prosperity and adversity alike are perishable, mere forms of toil and weariness.

Verse 71 (devibhagavatam.9.40.71)

पूर्वस्य कर्मायत्ता च स्वयं कर्ता तयोरपि । सर्वेषां च भवत्येव शश्वज्जन्मनि जन्मनि

pūrvasya karmāyattā ca svayaṁ kartā tayorapi | sarveṣāṁ ca bhavatyeva śaśvajjanmani janmani

"They depend upon deeds done before, and one is himself the doer of both; this is so for all beings, ever, birth after birth.

Verse 72 (devibhagavatam.9.40.72)

चक्रनेमिक्रमेणैव तत्र का परिदेवना । उक्तं हि स्वकृतं कर्म भुज्यतेऽखिलभारते

cakranemikrameṇaiva tatra kā paridevanā | uktaṁ hi svakṛtaṁ karma bhujyate'khilabhārate

"Just as the rim of a wheel turns in its course, so do fortune and misfortune — what is there to lament in this? It is said that throughout the whole of Bharata, one's own deeds must be experienced.

Verse 73 (devibhagavatam.9.40.73)

शुभाशुभं च यत्किञ्चित्स्वकर्मफलभुक् पुमान् । नाभुक्तं क्षीयते कर्म कल्पकोटिशतैरपि

śubhāśubhaṁ ca yatkiñcitsvakarmaphalabhuk pumān | nābhuktaṁ kṣīyate karma kalpakoṭiśatairapi

"Whatever, good or evil, a man does, he must reap the fruit of his own action; a deed that has not yet been experienced does not perish even after hundreds of millions of kalpas.

Verse 74 (devibhagavatam.9.40.74)

अवश्यमेव भोक्तव्यं कृतं कर्म शुभाशुभम् । इत्येवमुक्तं वेदे च कृष्णेन परमात्मना

avaśyameva bhoktavyaṁ kṛtaṁ karma śubhāśubham | ityevamuktaṁ vede ca kṛṣṇena paramātmanā

"Whatever deed, good or evil, has been done must certainly be experienced; thus it has been declared in the Veda by Krishna, the Supreme Soul himself,

Verse 75 (devibhagavatam.9.40.75)

सामवेदोक्तशाखायां सम्बोध्य कमलोद्भवम् । जन्मभोगावशेषे च सर्वेषां कृतकर्मणाम्

sāmavedoktaśākhāyāṁ sambodhya kamalodbhavam | janmabhogāvaśeṣe ca sarveṣāṁ kṛtakarmaṇām

"in the branch taught in the Samaveda, instructing the Lotus-born one — that the remainder of birth and enjoyment for all beings follows from the deeds they have done,

Verse 76 (devibhagavatam.9.40.76)

अनुरूपं हि तेषां च भारतेऽन्यत्र चैव हि । कर्मणा ब्रह्मशापं च कर्मणा च शुभाशिषम्

anurūpaṁ hi teṣāṁ ca bhārate'nyatra caiva hi | karmaṇā brahmaśāpaṁ ca karmaṇā ca śubhāśiṣam

"fitting to those deeds, whether in Bharata or elsewhere — by deeds one obtains a Brahmin's curse, and by deeds an auspicious blessing;

Verse 77 (devibhagavatam.9.40.77)

कर्मणा च महालक्ष्मीं लभेद्दैन्यं च कर्मणा । कोटिजन्मार्जितं कर्म जीविनामनुगच्छति

karmaṇā ca mahālakṣmīṁ labheddainyaṁ ca karmaṇā | koṭijanmārjitaṁ karma jīvināmanugacchati

"by deeds one obtains great Lakshmi, and by deeds, wretched poverty. The deeds accumulated over ten million births follow every living being.

Verse 78 (devibhagavatam.9.40.78)

न हि त्यजेद्विना भोगं तच्छायेव पुरन्दर । कालभेदे देशभेदे पात्रभेदे च कर्मणाम्

na hi tyajedvinā bhogaṁ tacchāyeva purandara | kālabhede deśabhede pātrabhede ca karmaṇām

"It never departs without being experienced, O Purandara, following like a shadow. According to differences of time, place, and the worthiness of the recipient of one's deeds,

Verse 79 (devibhagavatam.9.40.79)

न्यूनताधिकभावोऽपि भवेदेव हि कर्मणा । वस्तुदानेन वस्तूनां समं पुण्यं दिने दिने

nyūnatādhikabhāvo'pi bhavedeva hi karmaṇā | vastudānena vastūnāṁ samaṁ puṇyaṁ dine dine

"there occurs indeed a lessening or increase in the fruit of one's actions. In giving the same object on an ordinary day, the merit gained is equal;

Verse 80 (devibhagavatam.9.40.80)

दिनभेदे कोटिगुणमसङ्ख्यं वा ततोऽधिकम् । समे देशे च वस्तूनां दाने पुण्यं समं सुर

dinabhede koṭiguṇamasaṅkhyaṁ vā tato'dhikam | same deśe ca vastūnāṁ dāne puṇyaṁ samaṁ sura

"but on a special day, it becomes ten million times greater, or beyond all counting. O god, in giving objects in an ordinary place, the merit gained is equal;

Verse 81 (devibhagavatam.9.40.81)

देशभेदे कोटिगुणमसङ्ख्यं वा ततोऽधिकम् । समे पात्रे समं पुण्यं वस्तूनां कर्तुरेव च

deśabhede koṭiguṇamasaṅkhyaṁ vā tato'dhikam | same pātre samaṁ puṇyaṁ vastūnāṁ kartureva ca

"but in a special place, it becomes ten million times greater, or beyond all counting. To a recipient of ordinary worth, the merit for the giver is likewise equal;

Verse 82 (devibhagavatam.9.40.82)

पात्रभेदे शतगुणमसङ्ख्यं वा ततोऽधिकम् । यथा फलन्ति सस्यानि न्यूनान्यप्यधिकानि च

pātrabhede śataguṇamasaṅkhyaṁ vā tato'dhikam | yathā phalanti sasyāni nyūnānyapyadhikāni ca

"but to a worthier recipient, it becomes a hundredfold, or beyond all counting. Just as crops yield less or more,

Verse 83 (devibhagavatam.9.40.83)

कर्षकाणां क्षेत्रभेदे पात्रभेदे फलं तथा । सामान्यदिवसे विप्रदानं समफलं भवेत्

karṣakāṇāṁ kṣetrabhede pātrabhede phalaṁ tathā | sāmānyadivase vipradānaṁ samaphalaṁ bhavet

"according to the differing fields of the farmers, so too does the fruit of giving depend on the worth of the recipient. A gift to a Brahmin on an ordinary day yields equal merit;

Verse 84 (devibhagavatam.9.40.84)

अमायां रविसङ्क्रान्त्यां फलं शतगुणं भवेत् । चातुर्मास्यां पौर्णमास्यामनन्तं फलमेव च

amāyāṁ ravisaṅkrāntyāṁ phalaṁ śataguṇaṁ bhavet | cāturmāsyāṁ paurṇamāsyāmanantaṁ phalameva ca

"on the new-moon day, or on a solar Sankranti, the merit becomes a hundredfold; during the four holy months, or on a full-moon day, the merit becomes limitless.

Verse 85 (devibhagavatam.9.40.85)

ग्रहणे शशिनः कोटिगुणं च फलमेव च । सूर्यस्य ग्रहणे वापि ततो दशगुणं भवेत्

grahaṇe śaśinaḥ koṭiguṇaṁ ca phalameva ca | sūryasya grahaṇe vāpi tato daśaguṇaṁ bhavet

"At a lunar eclipse, the merit is ten million times greater still; and at a solar eclipse, it becomes ten times even that.

Verse 86 (devibhagavatam.9.40.86)

अक्षयायामक्षयं तदसङ्ख्यं फलमुच्यते । एवमन्यत्र पुण्याहे फलाधिक्यं भवेदिति

akṣayāyāmakṣayaṁ tadasaṅkhyaṁ phalamucyate | evamanyatra puṇyāhe phalādhikyaṁ bhavediti

"On Akshaya Tritiya, the merit is said to be imperishable and beyond all counting. Thus, on other sacred days too, the fruit becomes ever greater.

Verse 87 (devibhagavatam.9.40.87)

यथा दाने तथा स्नाने जपेऽन्यपुण्यकर्मसु । एवं सर्वत्र बोद्धव्यं नराणां कर्मणां फलम्

yathā dāne tathā snāne jape'nyapuṇyakarmasu | evaṁ sarvatra boddhavyaṁ narāṇāṁ karmaṇāṁ phalam

"As with giving, so too with bathing, with recitation, and with other meritorious acts — thus should the fruit of men's actions be understood everywhere alike.

Verse 88 (devibhagavatam.9.40.88)

यथा दण्डेन चक्रेण शरावेण भ्रमेण च । कुम्भं निर्माति निर्माता कुम्भकारो मृदा भुवि

yathā daṇḍena cakreṇa śarāveṇa bhrameṇa ca | kumbhaṁ nirmāti nirmātā kumbhakāro mṛdā bhuvi

"Just as the potter, on this earth, fashions a pot out of clay by means of a stick, a wheel, a shard, and its turning motion,

Verse 89 (devibhagavatam.9.40.89)

तथैव कर्मसूत्रेण फलं धाता ददाति च । यस्याज्ञया सृष्टमिदं तं च नारायणं भज

tathaiva karmasūtreṇa phalaṁ dhātā dadāti ca | yasyājñayā sṛṣṭamidaṁ taṁ ca nārāyaṇaṁ bhaja

"— so too, by the thread of one's own deeds, the Ordainer bestows their fruit. Worship that Narayana, by whose command all this has been created.

Verse 90 (devibhagavatam.9.40.90)

स विधाता विधातुश्च पातुः पाता जगत्त्रये । स्रष्टुः स्रष्टा च संहर्तुः संहर्ता कालकालकः

sa vidhātā vidhātuśca pātuḥ pātā jagattraye | sraṣṭuḥ sraṣṭā ca saṁhartuḥ saṁhartā kālakālakaḥ

"He is the Ordainer of the ordainer, the Protector of the protector, in all three worlds; the Creator of the creator, the Destroyer of the destroyer, the very Death of Death itself.

Verse 91 (devibhagavatam.9.40.91)

महाविपत्तौ संसारे यः स्मरेन्मधुसूदनम् । विपत्तौ तस्य सम्पत्तिर्भवेदित्याह शङ्करः

mahāvipattau saṁsāre yaḥ smarenmadhusūdanam | vipattau tasya sampattirbhavedityāha śaṅkaraḥ

"In this world's great calamity, whoever remembers Madhusudana — for him, even in adversity, prosperity is born; so has Shankara declared."

Verse 92 (devibhagavatam.9.40.92)

इत्येवमुक्त्वा तत्त्वज्ञः समालिङ्ग्य सुरेश्वरम् । दत्त्वा शुभाशिषं चेष्टं बोधयामास नारद

ityevamuktvā tattvajñaḥ samāliṅgya sureśvaram | dattvā śubhāśiṣaṁ ceṣṭaṁ bodhayāmāsa nārada

Having spoken thus, that knower of truth embraced the lord of the gods, and, granting him his auspicious and desired blessing, instructed him further, O Narada.