Sixth Skandha · Chapter 30
Sourceनारद उवाच मां दृष्ट्वा नारदं विप्रं विस्मितोऽसौ महीपतिः । क्व गता मम भार्या सा कुतोऽयं मुनिसत्तमः ॥ १ ॥ विललाप नृपस्तत्र हा प्रियेति मुहुर्मुहुः । क्व गता मां परित्यज्य विलपन्तं वियोगिनम् ॥ २ ॥ विना त्वां विपुलश्रोणि वृथा मे जीवितं गृहम् । राज्यं कमलपत्राक्षि किं करोमि शुचिस्मिते ॥ ३ ॥ न प्राणा मे बहिर्यान्ति विरहेण तवाधुना । गतो वै प्रीतिधर्मस्तु त्वामृते प्राणधारणात् ॥ ४ ॥ विलपामि विशालाक्षि देहि प्रत्युत्तरं प्रियम् । क्व गता सा मयि प्रीतिर्याभूत्प्रथमसङ्गमे ॥ ५ ॥ निमग्ना किं जले सुभ्रूर्भक्षिता मत्स्यकच्छपैः । गृहीता वरुणेनाशु मम दौर्भाग्ययोगतः ॥ ६ ॥ धन्या सुचारुसर्वाङ्गि या त्वं पुत्रैः समागता । अकृत्रिमस्तु पुत्रेषु स्नेहस्तेऽमृतभाषिणि ॥ ७ ॥ न युक्तमधुना यन्मां विहाय त्रिदिवं गता । विलपन्तं पतिं दीनं पुत्रस्नेहेन यन्त्रिता ॥ ८ ॥ उभयं मे गतं कान्ते पुत्रास्त्वं प्राणवल्लभा । तथापि मरणं नास्ति दुःखितस्य भृशं प्रिये ॥ ९ ॥ किं करोमि क्व गच्छामि रामो नास्ति महीतले । रामाविरहजं दुःखं जानाति रघुनन्दनः ॥ १० ॥ विधिना निष्ठुरेणात्र विपरीतं कृतं भुवि । दम्पत्योर्मरणं भिन्नं सर्वथा समचित्तयोः ॥ ११ ॥ उपकारस्तु नारीणां मुनिभिर्विहितः किल । यदुक्तं धर्मशास्त्रेषु ज्वलनं पतिना सह ॥ १२ ॥ एवं विलपमानं तं राजानं भगवान्हरिः । निवारयामास तदा वचनैर्युक्तियोजितैः ॥ १३ ॥ श्रीभगवानुवाच किं विषीदसि राजेन्द्र क्व गता ते प्रियाङ्गना । न श्रुतं किं त्वया शास्त्रं न कृतोऽसौ बुधाश्रयः ॥ १४ ॥ का सा कस्त्वं क्व संयोगो वियोगः कीदृशस्तव । प्रवाहरूपे संसारे नृणां नौतरतामिव ॥ १५ ॥ गृहे गच्छ नृपश्रेष्ठ वृथा ते रुदितेन किम् । संयोगश्च वियोगश्च दैवाधीनः सदा नृणाम् ॥ १६ ॥ अनया सह ते राजन् संयोगस्त्विह संवृतः । भुक्ता त्वया विशालाक्षी सुन्दरी तनुमध्यमा ॥ १७ ॥ न दृष्टौ पितरावस्यास्त्वया प्राप्ता सरोवरे । काकतालीप्रसङ्गेन यद्भूतं तत्तथा गतम् ॥ १८ ॥ मा शोकं कुरु राजेन्द्र कालो हि दुरतिक्रमः । कालयोगं समासाद्य भुङ्क्ष्व भोगान् गृहे यथा ॥ १९ ॥ यथागता गता सा तु तथैव वरवर्णिनी । यथा पूर्वं तथा तत्र गच्छ कार्यं कुरु प्रभो ॥ २० ॥ रुदितेन तवाद्यैव नागमिष्यति कामिनी । वृथा शोचसि पृध्वीश योगयुक्तो भवाधुना ॥ २१ ॥ भोगः कालवशादेति तथैव प्रतियाति च । नात्र शोकस्तु कर्तव्यो निष्फले भववर्त्मनि ॥ २२ ॥ नैकत्र सुखसंयोगो दुःखयोगस्तु नैकतः । घटिकायन्त्रवत्कामं भ्रमणं सुखदुःखयोः ॥ २३ ॥ मनः कृत्वा स्थिरं भूप कुरु राज्यं यथासुखम् । अथवा न्यस्य दायादे वनं सेवय साम्प्रतम् ॥ २४ ॥ दुर्लभो मानुषो देहः प्राणिनां क्षणभङ्गुरः । तस्मिन्प्राप्ते तु कर्तव्यं सर्वथैवात्मसाधनम् ॥ २५ ॥ जिह्वोपस्थरसो राजन् पशुयोनिषु वर्तते । ज्ञानं मानुषदेहे वै नान्यासु च कुयोनिषु ॥ २६ ॥ तस्माद्गच्छ गृहं त्यक्त्वा शोकं कान्तासमुद्भवम् । मायेयं भगवत्यास्तु यया सम्मोहितं जगत् ॥ २७ ॥ नारद उवाच इत्युक्तो हरिणा राजा प्रणम्य कमलापतिम् । कृत्वा स्नानविधिं सम्यग्जगाम निजमन्दिरम् ॥ २८ ॥ दत्त्वा राज्यं स्वपौत्राय प्राप्य निर्वेदमद्भुतम् । वनं जगाम भूपालस्तत्त्वज्ञानमवाप च ॥ २९ ॥ गते राजन्यहं वीक्ष्य भगवन्तमधोक्षजम् । तमब्रवं जगन्नाथं हसन्तं मां पुनः पुनः ॥ ३० ॥ वञ्चितोऽहं त्वया देव ज्ञातं मायाबलं महत् । स्मरामि चरितं सर्वं स्त्रीदेहे यत्कृतं मया ॥ ३१ ॥ ब्रूहि मे देवदेवेश प्रविष्टोऽहं सरोवरे । विगतं पूर्वविज्ञानं स्नानादेव कथं हरे ॥ ३२ ॥ योषिद्देहं समासाद्य मोहितोऽहं जगद्गुरो । पतिं प्राप्य नृपश्रेष्ठं पुलोमी वासवं यथा ॥ ३३ ॥ मनस्तदेव तच्चित्तं देहः स च पुरातनः । लिङ्गं तदेव देवेश स्मृतेर्नाशः कथं हरे ॥ ३४ ॥ विस्मयोऽयं महान्मेऽत्र ज्ञाननाशं प्रति प्रभो । कथयाद्य रमाकान्त कारणं परमं च यत् ॥ ३५ ॥ नारीदेहं मया प्राप्य भुक्ता भोगा ह्यनेकशः । सुरापानं कृतं नित्यं विधिहीनं च भोजनम् ॥ ३६ ॥ मया तदेव न ज्ञातं नारदोऽहमिति स्फुटम् । जानाम्यद्य यथा सर्वं विविक्तं न तथा तदा ॥ ३७ ॥ विष्णुरुवाच पश्य नारद मायावी विलासोऽयं महामते । देहेषु सर्वजन्तूनां दशाभेदा ह्यनेकशः ॥ ३८ ॥ जाग्रत्स्वप्नसुषुप्तिश्च तुरीया देहिनां दशा । तथा देहान्तरे प्राप्ते सन्देहः कीदृशः पुनः ॥ ३९ ॥ सुप्तो नरो न जानाति न शृणोति वदत्यपि । पुनः प्रबुद्धो जानाति सर्वं ज्ञातमशेषतः ॥ ४० ॥ निद्रया चाल्यते चित्तं भवन्ति स्वप्नसम्भवाः । नानाविधा मनोभेदा मनोभावा ह्यनेकशः ॥ ४१ ॥ गजो मां हन्तुमायाति न शक्तोऽस्मि पलायने । किं करोमि न मे स्थानं यत्र गच्छामि सत्वरः ॥ ४२ ॥ मृतं पितामहं स्वप्ने पश्यति स्वगृहागतम् । संयोगस्तेन वार्ता च भोजनं सह मन्यते ॥ ४३ ॥ प्रबुद्धः खलु जानाति स्वप्ने दृष्टं सुखासुखम् । स्मृत्वा सर्वं जनेभ्यस्तु विस्तरात्प्रवदत्यपि ॥ ४४ ॥ स्वप्नेकोऽपि न जानाति भ्रमोऽयमिति निश्चयः । तथा तथैव विभवो मायाया दुर्गमः किल ॥ ४५ ॥ नाहं नारद जानामि पारं परमदुर्घटम् । गुणानां किल मायाया नैव शम्भुर्न पद्मजः ॥ ४६ ॥ कोऽन्यो ज्ञातुं समर्थोऽभून्मानतो मन्दधीः पुनः । मायागुणपरिज्ञानं न कस्यापि भवेदिह ॥ ४७ ॥ गुणत्रयकृतं सर्वं जगत्स्थावरजङ्गमम् । विना गुणैर्न संसारो वर्तते किञ्चिदप्यदः ॥ ४८ ॥ अहं सत्त्वप्रधानोऽस्मि रजस्तमसमन्वितः । न कदाचित्त्रिभिर्हीनो भवामि भुवनेश्वरः ॥ ४९ ॥ तथा ब्रह्मा पिता तेऽत्र रजोमुख्यः प्रकीर्तितः । तमःसत्त्वसमायुक्तो न ताभ्यामुज्झितः किल ॥ ५० ॥ शिवस्तथा तमोमुख्यो रजःसत्त्वसमावृतः । गुणत्रयविहीनस्तु नैव कोऽपि मया श्रुतः ॥ ५१ ॥ तस्मान्मोहो न कर्तव्यः संसारेऽस्मिन्मुनीश्वर । मायाविनिर्मितेऽसारेऽपारे परमदुर्घटे ॥ ५२ ॥ दृष्टा माया त्वयाद्यैव भुक्ता भोगा ह्यनेकशः । किं पृच्छसि महाभाग तस्याश्चरितमद्भुतम् ॥ ५३ ॥ इति श्रीमद्देवीभागवते महापुराणेऽष्टादशसाहस्र्यां संहितायां षष्ठस्कन्धे मायाप्राबल्यवर्णनं नाम त्रिंशोऽध्यायः ॥ ३० ॥
nārada uvāca māṃ dṛṣṭvā nāradaṃ vipraṃ vismito'sau mahīpatiḥ | kva gatā mama bhāryā sā kuto'yaṃ munisattamaḥ || 1 || vilalāpa nṛpastatra hā priyeti muhurmuhuḥ | kva gatā māṃ parityajya vilapantaṃ viyoginam || 2 || vinā tvāṃ vipulaśroṇi vṛthā me jīvitaṃ gṛham | rājyaṃ kamalapatrākṣi kiṃ karomi śucismite || 3 || na prāṇā me bahiryānti viraheṇa tavādhunā | gato vai prītidharmastu tvāmṛte prāṇadhāraṇāt || 4 || vilapāmi viśālākṣi dehi pratyuttaraṃ priyam | kva gatā sā mayi prītiryābhūtprathamasaṅgame || 5 || nimagnā kiṃ jale subhrūrbhakṣitā matsyakacchapaiḥ | gṛhītā varuṇenāśu mama daurbhāgyayogataḥ || 6 || dhanyā sucārusarvāṅgi yā tvaṃ putraiḥ samāgatā | akṛtrimastu putreṣu snehaste'mṛtabhāṣiṇi || 7 || na yuktamadhunā yanmāṃ vihāya tridivaṃ gatā | vilapantaṃ patiṃ dīnaṃ putrasnehena yantritā || 8 || ubhayaṃ me gataṃ kānte putrāstvaṃ prāṇavallabhā | tathāpi maraṇaṃ nāsti duḥkhitasya bhṛśaṃ priye || 9 || kiṃ karomi kva gacchāmi rāmo nāsti mahītale | rāmāvirahajaṃ duḥkhaṃ jānāti raghunandanaḥ || 10 || vidhinā niṣṭhureṇātra viparītaṃ kṛtaṃ bhuvi | dampatyormaraṇaṃ bhinnaṃ sarvathā samacittayoḥ || 11 || upakārastu nārīṇāṃ munibhirvihitaḥ kila | yaduktaṃ dharmaśāstreṣu jvalanaṃ patinā saha || 12 || evaṃ vilapamānaṃ taṃ rājānaṃ bhagavānhariḥ | nivārayāmāsa tadā vacanairyuktiyojitaiḥ || 13 || śrībhagavānuvāca kiṃ viṣīdasi rājendra kva gatā te priyāṅganā | na śrutaṃ kiṃ tvayā śāstraṃ na kṛto'sau budhāśrayaḥ || 14 || kā sā kastvaṃ kva saṃyogo viyogaḥ kīdṛśastava | pravāharūpe saṃsāre nṛṇāṃ nautaratāmiva || 15 || gṛhe gaccha nṛpaśreṣṭha vṛthā te ruditena kim | saṃyogaśca viyogaśca daivādhīnaḥ sadā nṛṇām || 16 || anayā saha te rājan saṃyogastviha saṃvṛtaḥ | bhuktā tvayā viśālākṣī sundarī tanumadhyamā || 17 || na dṛṣṭau pitarāvasyāstvayā prāptā sarovare | kākatālīprasaṅgena yadbhūtaṃ tattathā gatam || 18 || mā śokaṃ kuru rājendra kālo hi duratikramaḥ | kālayogaṃ samāsādya bhuṅkṣva bhogān gṛhe yathā || 19 || yathāgatā gatā sā tu tathaiva varavarṇinī | yathā pūrvaṃ tathā tatra gaccha kāryaṃ kuru prabho || 20 || ruditena tavādyaiva nāgamiṣyati kāminī | vṛthā śocasi pṛdhvīśa yogayukto bhavādhunā || 21 || bhogaḥ kālavaśādeti tathaiva pratiyāti ca | nātra śokastu kartavyo niṣphale bhavavartmani || 22 || naikatra sukhasaṃyogo duḥkhayogastu naikataḥ | ghaṭikāyantravatkāmaṃ bhramaṇaṃ sukhaduḥkhayoḥ || 23 || manaḥ kṛtvā sthiraṃ bhūpa kuru rājyaṃ yathāsukham | athavā nyasya dāyāde vanaṃ sevaya sāmpratam || 24 || durlabho mānuṣo dehaḥ prāṇināṃ kṣaṇabhaṅguraḥ | tasminprāpte tu kartavyaṃ sarvathaivātmasādhanam || 25 || jihvopastharaso rājan paśuyoniṣu vartate | jñānaṃ mānuṣadehe vai nānyāsu ca kuyoniṣu || 26 || tasmādgaccha gṛhaṃ tyaktvā śokaṃ kāntāsamudbhavam | māyeyaṃ bhagavatyāstu yayā sammohitaṃ jagat || 27 || nārada uvāca ityukto hariṇā rājā praṇamya kamalāpatim | kṛtvā snānavidhiṃ samyagjagāma nijamandiram || 28 || dattvā rājyaṃ svapautrāya prāpya nirvedamadbhutam | vanaṃ jagāma bhūpālastattvajñānamavāpa ca || 29 || gate rājanyahaṃ vīkṣya bhagavantamadhokṣajam | tamabravaṃ jagannāthaṃ hasantaṃ māṃ punaḥ punaḥ || 30 || vañcito'haṃ tvayā deva jñātaṃ māyābalaṃ mahat | smarāmi caritaṃ sarvaṃ strīdehe yatkṛtaṃ mayā || 31 || brūhi me devadeveśa praviṣṭo'haṃ sarovare | vigataṃ pūrvavijñānaṃ snānādeva kathaṃ hare || 32 || yoṣiddehaṃ samāsādya mohito'haṃ jagadguro | patiṃ prāpya nṛpaśreṣṭhaṃ pulomī vāsavaṃ yathā || 33 || manastadeva taccittaṃ dehaḥ sa ca purātanaḥ | liṅgaṃ tadeva deveśa smṛternāśaḥ kathaṃ hare || 34 || vismayo'yaṃ mahānme'tra jñānanāśaṃ prati prabho | kathayādya ramākānta kāraṇaṃ paramaṃ ca yat || 35 || nārīdehaṃ mayā prāpya bhuktā bhogā hyanekaśaḥ | surāpānaṃ kṛtaṃ nityaṃ vidhihīnaṃ ca bhojanam || 36 || mayā tadeva na jñātaṃ nārado'hamiti sphuṭam | jānāmyadya yathā sarvaṃ viviktaṃ na tathā tadā || 37 || viṣṇuruvāca paśya nārada māyāvī vilāso'yaṃ mahāmate | deheṣu sarvajantūnāṃ daśābhedā hyanekaśaḥ || 38 || jāgratsvapnasuṣuptiśca turīyā dehināṃ daśā | tathā dehāntare prāpte sandehaḥ kīdṛśaḥ punaḥ || 39 || supto naro na jānāti na śṛṇoti vadatyapi | punaḥ prabuddho jānāti sarvaṃ jñātamaśeṣataḥ || 40 || nidrayā cālyate cittaṃ bhavanti svapnasambhavāḥ | nānāvidhā manobhedā manobhāvā hyanekaśaḥ || 41 || gajo māṃ hantumāyāti na śakto'smi palāyane | kiṃ karomi na me sthānaṃ yatra gacchāmi satvaraḥ || 42 || mṛtaṃ pitāmahaṃ svapne paśyati svagṛhāgatam | saṃyogastena vārtā ca bhojanaṃ saha manyate || 43 || prabuddhaḥ khalu jānāti svapne dṛṣṭaṃ sukhāsukham | smṛtvā sarvaṃ janebhyastu vistarātpravadatyapi || 44 || svapneko'pi na jānāti bhramo'yamiti niścayaḥ | tathā tathaiva vibhavo māyāyā durgamaḥ kila || 45 || nāhaṃ nārada jānāmi pāraṃ paramadurghaṭam | guṇānāṃ kila māyāyā naiva śambhurna padmajaḥ || 46 || ko'nyo jñātuṃ samartho'bhūnmānato mandadhīḥ punaḥ | māyāguṇaparijñānaṃ na kasyāpi bhavediha || 47 || guṇatrayakṛtaṃ sarvaṃ jagatsthāvarajaṅgamam | vinā guṇairna saṃsāro vartate kiñcidapyadaḥ || 48 || ahaṃ sattvapradhāno'smi rajastamasamanvitaḥ | na kadācittribhirhīno bhavāmi bhuvaneśvaraḥ || 49 || tathā brahmā pitā te'tra rajomukhyaḥ prakīrtitaḥ | tamaḥsattvasamāyukto na tābhyāmujjhitaḥ kila || 50 || śivastathā tamomukhyo rajaḥsattvasamāvṛtaḥ | guṇatrayavihīnastu naiva ko'pi mayā śrutaḥ || 51 || tasmānmoho na kartavyaḥ saṃsāre'sminmunīśvara | māyāvinirmite'sāre'pāre paramadurghaṭe || 52 || dṛṣṭā māyā tvayādyaiva bhuktā bhogā hyanekaśaḥ | kiṃ pṛcchasi mahābhāga tasyāścaritamadbhutam || 53 || iti śrīmaddevībhāgavate mahāpurāṇe'ṣṭādaśasāhasryāṃ saṃhitāyāṃ ṣaṣṭhaskandhe māyāprābalyavarṇanaṃ nāma triṃśo'dhyāyaḥ || 30 ||
English translation
1-14. Narada said O Best of Munis! The King was greatly astonished to see me dip in the tank in a female figure and get up from the tank in a male figure and thought, “Where is my dearest wife? And how is this Narada Muni suddenly come here!” The King, not seeing his wife, lamented very much and cried frequently, “O my dear Wife! Where have you gone, leaving me here thus. Without you, O One of spacious hips! My life, palace and kingdom, all, are quite useless. O Lotus-eyed one! What shall I do? O Smiling One! Why is not my life getting out of my body, suffering thus from thy separation? Without you, my sentiment of love has left me for ever.
O Large-eyed One! Now I am lamenting for you. O Dear! Better give me your sweet reply; the love that you expressed at our first union, where has it gone now? O One with good eyebrows! Are you sunk in the water and have you given up your life? Or are you devoured by fishes or crocodiles? Or are you carried away by Varuna, the Deva of the waters, to my great misfortune? O One of beautiful limbs! You are blessed, as you have gone away with your sons; O sweet¬ speaking One! Your affection for them was not artificial. Is it right for you to go up to the Heavens, attached by affection for your sons, leaving me your distressed husband alone, thus weeping for your separation? O Dear! I have lost both, you and my sons; yet death is not carrying me away; O! How hard is my lot! What to do? Where to go? Rama is not now in this world. He knew what was the pain caused by the separation from one’s dearest wife. Oh! The cruel Fate has ordained very unwisely with great inconsistency the periods of parting from one another at different periods; when their minds and all other things are exactly the same in all circumstances of pleasure and pain. The practice of Sati (burning with one’s deceased husband), as ordained by the Munis, is certainly for the good of the chaste women; but it would have been good no doubt, were there such practices allowed for the men to burn themselves with their deceased wives.” Bhagavan Hari then spoke to the lamenting King in
reasonable words and consoled him thus “O King! Why are you thus troubling yourself with pain and sorrow? Where has gone your dearest wife? Have you not heard anything of S’astras? or Have you not taken any shelter of any wise man!
15-27. Who was your wife? Who are you? Of what nature was your union and disunion and where did it take place? The union of wives and sons in this S’amsara is momentary like the meetings of persons on boats, while crossing a river. O King! Now go home, there is no use in your weeping thus in vain; the union and disunion of men are always under the control of Fate, the Daiva; therefore the wise should not lament for them. O King! Your union with the woman took place here; and now you have lost that beautiful, thin-bodied, large¬ eyed woman here also. Her father and mother you have not seen; you have got her like what is heard in the story of the crow and the Tal fruit; as you got her wonderfully, so you have lost her wonderfully. O King! Do not grieve; Time cannot be ruled over; go home and enjoy yourself subservient to Time. That beautiful woman has gone away in the manner she came to you; you ought to do your stately affairs in the way as you used to do before as the ruler of all. O King! Consider that if you weep day and night, that women will never return; why then are you giving vent to your sorrows in vain? Go now and have recourse to the path of the Yoga and thus while away your time. The enjoyable things come in course of time and they go away again in due course; therefore in this world of no gain whatsoever, the wise should never lament. Continuous pleasure or continuous pain does not always take place; pleasure and pain are never steady; they rotate always like a rotary instrument. Therefore, O King! Make your mind calm and quiet and rule happily your kingdom; or make over the charge of the kingdom to your sons and retire to the forest. This human body is seldom obtained; it is frail; therefore getting that body it is advisable to practise the realisation of the Supreme. O King! This organ of generation and this tongue reside also with the beasts, the peculiarity of human body is that knowledge
can be realised in it; not in any other inferior births. Therefore leave your home, leave your sorrows for your wife; all this is the Maya of Bhagavan; by Her the world is deluded.”
28-37. Narada said Bhagavan Hah speaking thus, the King bowed down to Him, the Deva of the Devas and finishing the bathing duties returned to his home. He then became possessed of dispassion and discrimination and making over the charge of his kingdom to his grandsons retired to the forest and realised the Supreme Knowledge. When the King went away, the Bhagavan began to laugh and laugh, seeing me again and again. I then told him, “O Deva! You have deceived me. I now come to know how great is the power of Maya. O Janardana! Now I remember all that I did in my feminine form. Tell me, O Hah! O Deva of the Devas! How I lost my previous consciousness, when I got down into the tank and bathed in it. O Lord of the world! Why was I enchanted, when I got the female form and when I got the King as my husband like S’achi’s getting Indra. The same mind I had; the old Jivatma was there and the previous subtle body was there; how, then, I lost their memories? O Lord! Give out the cause of it and clear my doubts; a great doubt has arisen in my mind. Many enjoyments I had in my female form, drinking liquor and other prohibited things I tasted; O Slayer of Madhu! What is the cause of all these? I could not know then that I was Narada, as I now recognise clearly what I was in and what I did in my female form. Say the Why of all these things.”
38-53. Visnu said:-- “Know, O Intelligent Narada! That all this is merely the Pastime of Maya. There are many states going on in the bodies of all the living beings. The embodied beings have got their waking, dream, deep sleep and Turiya (beyond all the three above- mentioned) states; then why you doubt that when there is another body, there would be also the change in the states? When a man sleeps, he knows not anything, he does not hear anything; but when
he gets awake, he again comes to know everything completely. The Chitta gets itself moved by sleep; then mind gets different states by dreams and there arises a variety of feelings. A mad elephant is coming to kill me, and I am not able to fly away. What to do? Where to go? There is no place where I can quickly go; thus, in dreams, there arise different mental states. Sometimes we see in dreams that our departed grandfathers are come in our houses. I am seeing them, talking with them and I am dining with them. Whatever pain and pleasure are felt in dreams, when they awake, they know of what happened in their dreams and can also describe in details, recollecting what had then happened. O Narada! Know the power of Maya incomprehensible as the things seen in dreams cannot be certainly known that all those are false. O Muni! Neither I, nor S’ambhu, nor Brahma can measure the power wielded by Maya and Her three Gunas, very hard to fathom. How, then, can any ordinary mortal know them! Therefore, O Narada! None is able to fathom the Maya. This world, moving and non-moving, is fashioned out of the triple Gunas of the Maya; nothing whatsoever can exist without them. The predominant Guna in Me is Sattva; but Rajas and Tamas exist in me; being the Lord of this world, I cannot override the three Gunas. So your father, Brahma, is predominant in Rajo Guna; but Sattva and Tamas never leave Him, Our Maha Deva is predominant in Tamo Guna, but Sattva and Rajo are always with him. Therefore, no being can exist as separate from the three Gunas; this point I have settled in S’ruti. Therefore, O Lord of the Munis! Quit this endless Moha for the world, caused by Maya, and very hard to get over and worship Bhagavati, Who is of the nature of Brahman. O Intelligent One! Now you have seen the power of Maya; and you have enjoyed many things produced by Maya and you have realised the extremely wonderful nature of Her. Then why do you ask me further on this point?”
Here ends the Thirtieth Chapter of the Sixth Book on the glory of Maha Maya in the Mahapuranam S’ri Mad Devi Bhagavatam of
18,000 verses by Maharsi Veda Vyasa.
Complete chapter-aligned witnesses. Sanskrit Wikisource page 53184, revision 118190 (2017-08-23T21:25:44Z). English is Swami Vijñanananda’s complete 1921–23 public-domain translation, controlled against the archival OCR and its chapter page at https://sacred-texts.com/hin/db/bk06ch30.htm. Historic spelling and transliteration are lightly normalized; no verse-by-verse alignment is asserted.