Third Skandha · Chapter 1
Sourceजनमेजय उवाच - भगवन् भवता प्रोक्तं यज्ञमम्बाभिधं महत् । सा का कथं समुत्पन्ना कुत्र कस्माच्च किंगुणा ॥ १ ॥ कीदृशश्च मखस्तस्याः स्वरूपं कीदृशं तथा । विधानं विधिवद्ब्रूहि सर्वज्ञोऽसि दयानिधे ॥ २ ॥ ब्रह्माण्डस्य तथोत्पत्तिं वद विस्तरतस्तथा । यथोक्तं यादृशं ब्रह्मन्नखिलं वेत्सि भूसुर ॥ ३ ॥ ब्रह्मा विष्णुश्च रुद्रश्च त्रयो देवा मया श्रुताः । सृष्टिपालनसंहारकारकाः सगुणास्त्वमी ॥ ४ ॥ स्वतन्त्रास्ते महात्मानः पाराशर्य वदस्व मे । आहोस्वित्परतन्त्रास्ते श्रोतुमिच्छामि साम्प्रतम् ॥ ५ ॥ मृत्युधर्माश्च ते नो वा सच्चिदानन्दरूपिणः । अधिभूतादिभिर्युक्ता न वा दुःखैस्त्रिधात्मकैः ॥ ६ ॥ कालस्य वशगा नो वा ते सुरेंद्रा महाबलाः । कथं ते वै समुत्पन्ना कस्मादिति च संशयः ॥ ७ ॥ हर्षशोकयुतास्ते वै निद्रालस्यसमन्विताः । सप्तधातुमयास्तेषां देहाः किं वान्यथा मुने ॥ ८ ॥ कैर्द्रव्यैर्निर्मितास्ते वै कैर्गुणैरिन्द्रियैस्तथा । भोगश्च कीदृशस्तेषां प्रमाणमायुषस्तथा ॥ ९ ॥ निवासस्थानमप्येषां विभूतिं च वदस्व मे । श्रोतुमिच्छाम्यहं ब्रह्मन् विस्तरेण कथामिमाम् ॥ १० ॥ व्यास उवाच - दुर्गमः प्रश्नभारोऽयं कृतो राजंस्त्वयाऽधुना । ब्रह्मादीनां समुत्पत्तिः कस्मादिति महामते ॥ ११ ॥ एतदेव मया पूर्वं पृष्टोऽसौ नारदो मुनिः । विस्मितः प्रत्युवाचेदमुत्थितः शृणु भूपते ॥ १२ ॥ कस्मिंश्च समये चाहं गङ्गातीरे स्थितं मुनिम् । अपश्यं नारदं शान्तं सर्वज्ञं वेदवित्तमम् ॥ १३ ॥ दृष्ट्वाहं मुदितो भूत्वा पादयोरपतं मुनेः । तेजाज्ञप्तः समीपेऽस्य संविष्टश्च वरासने ॥ १४ ॥ श्रुत्वा कुशलवार्तां वै तमपृच्छं विधेः सुतम् । निर्विष्टं जाह्नवीतीरे निर्जने सूक्ष्मवालुके ॥ १५ ॥ मुनेऽतिविततस्यास्य ब्रह्माण्डस्य महामते । कः कर्ता परमः प्रोक्तस्तन्मे ब्रूहि विधानतः ॥ १६ ॥ कस्मादेतत्समुत्पन्नं ब्रह्माण्डं मुनिसत्तम । अनित्यं वा तथा नित्यं तदाचक्ष्व द्विजोत्तम ॥ १७ ॥ एककर्तृकमेतद्वा बहुकर्तृकमन्यथा । अकर्तृकं न कार्यं स्याद्विरोधोऽयं विभाति मे ॥ १८ ॥ इति सन्देहसन्दोहे मग्नं मां तारयाधुना । विकल्पकोटीः कृर्वाणं संसारेऽस्मिन् प्रविस्तरे ॥ १९ ॥ ब्रुवन्ति शंकरं केचिन्मत्वा कारणकारणम् । सदाशिवं महादेवं प्रलयोत्पत्तिवर्जितम् ॥ २० ॥ आत्मारामं सुरेशं च त्रिगुणं निर्मलं हरम् । संसारतारकं नित्यं सृष्टिस्थित्यन्तकारणम् ॥ २१ ॥ अन्ये विष्णुं स्तुवन्त्येनं सर्वेषां प्रभुमीश्वरम् । परमात्मानमव्यक्तं सर्वशक्तिसमन्वितम् ॥ २२ ॥ भुक्तिदं मुक्तिदं शान्तं सर्वादिं सर्वतोमुखम् । व्यापकं विश्वशरणमनादिनिधनं हरिम् ॥ २३ ॥ धातारं च तथा चान्ये ब्रुवन्ति सृष्टिकारणम् । तमेव सर्ववेत्तारं सर्वभूतप्रवर्तकम् ॥ २४ ॥ चतुर्मुखं सुरेशानं नाभिपद्मभवं विभुम् । स्रष्टारं सर्वलोकानां सत्यलोकनिवासिनम् ॥ २५ ॥ दिनेशं प्रवदन्त्यन्ये सर्वेशं वेदवादिनः । स्तुवन्ति चैव गायन्ति सायं प्रातरतन्द्रिताः ॥ २६ ॥ यजन्ति च तथा यज्ञे वासवं च शतक्रतुम् । सहस्राक्षं देवदेवं सर्वेषां प्रभुमुल्बणम् ॥ २७ ॥ यज्ञाधीशं सुराधीशं त्रिलोकेशं शचीपतिम् । यज्ञानां चैव भोक्तारं सोमपं सोमपप्रियम् ॥ २८ ॥ वरुणं च तथा सोमं पावकं पवनं तथा । यमं कुबेरं धनदं गणाधीशं तथापरे ॥ २९ ॥ हेरम्बं गजवक्त्रं च सर्वकार्यप्रसाधकम् । स्मरणात्सिद्धिदं कामं कामदं कामगं परम् ॥ ३० ॥ भवानीं केचनाचार्याः प्रवदन्त्यखिलार्थदाम् । आदिमायां महाशक्तिं प्रकृतिं पुरुषानुगाम् ॥ ३१ ॥ ब्रह्मैकतासमापन्नां सृष्टिस्थित्यन्तकारिणीम् । मातरं सर्वभूतानां देवतानां तथैव च ॥ ३२ ॥ अनादिनिधनां पूर्णां व्यापिकां सर्वजन्तुषु । ईश्वरीं सर्वलोकानां निर्गुणां सगुणां शिवाम् ॥ ३३ ॥ वैष्णवीं शाङ्करीं ब्राह्मीं वासवीं वारुणीं तथा । वाराहीं नारसिंहीं च महालक्ष्मीं तथाद्भुताम् ॥ ३४ ॥ वेदमातरमेकां च विद्यां भवतरोः स्थिराम् । सर्वदुःखनिहन्त्रीं च स्मरणात्सर्वकामदाम् ॥ ३५ ॥ मोक्षदां च मुमुक्षूणां कामदां च फलार्थिनाम् । त्रिगुणातीतरूपां च गुणविस्तारकारकाम् ॥ ३६ ॥ निर्गुणां सगुणां तस्मात्तां ध्यायन्ति फलार्थिनः । निरंजनं निराकारं निर्लेपं निर्गुणं किल ॥ ३७ ॥ अरूपं व्यापकं ब्रह्म प्रवदन्ति मुनीश्वराः । वेदोपनिषदि प्रोक्तस्तेजोमय इति क्वचित् ॥ ३८ ॥ सहस्रशीर्षा पुरुषः सहस्रनयनस्तथा । सहस्रकरकर्णश्च सहस्रास्यः सहस्रपात् ॥ ३९ ॥ विष्णोः पादमथाकाशं परमं समुदाहृतम् । विराजं विरजं शान्तं प्रवदन्ति मनीषिणः ॥ ४० ॥ पुरुषोत्तमं तथा चान्ये प्रवदन्ति पुराविदः । नैकोऽपीति वदन्त्यन्ये प्रभुरीशः कदाचन ॥ ४१ ॥ अनीश्वरमिदं सर्वं ब्रह्माण्डमिति केचन । न कदापीशजन्यं यज्जगदेतदचिन्तितम् ॥ ४२ ॥ सदैवेदमनीशं च स्वभावोत्थं सदेदृशम् । अकर्तासौ पुमान्प्रोक्तः प्रकृतिस्तु तथा च सा ॥ ४३ ॥ एवं वदन्ति साङ्ख्याश्च मुनयः कपिलादयः । एते सन्देहसन्दोहाः प्रभवन्ति तथाऽपरे ॥ ४४ ॥ विकल्पोपहतं चेतः किं करोमि मुनीश्वर । धर्माधर्मविवक्षायां न मनो मे स्थिरं भवेत् ॥ ४५ ॥ को धर्मः कीदृशोऽधर्मश्चिह्नं नैवोपलभ्यते । देवाः सत्त्वगुणोत्पन्नाः सत्यधर्मव्यवस्थिताः ॥ ४६ ॥ पीड्यन्ते दानवैः पापैः कुत्र धर्मव्यवस्थितिः । धर्मस्थिताः सदाचाराः पाण्डवा मम वंशजाः ॥ ४७ ॥ दुःखं बहुविधं प्राप्तास्तत्र धर्मस्य का स्थितिः । अतो मे हृदयं तात वेपतेऽतीव संशये ॥ ४८ ॥ कुरु मेऽसंशयं चेतः समर्थोऽसि महामुने । त्राहि संसारवार्धेस्त्वं ज्ञानपोतेन मां मुने ॥ ४९ ॥ मज्जन्तं चोत्पतन्तं च मग्नं मोहजलाविले ॥ ५० ॥
janamejaya uvāca - bhagavan bhavatā proktaṃ yajñamambābhidhaṃ mahat | sā kā kathaṃ samutpannā kutra kasmācca kiṃguṇā || 1 || kīdṛśaśca makhastasyāḥ svarūpaṃ kīdṛśaṃ tathā | vidhānaṃ vidhivadbrūhi sarvajño'si dayānidhe || 2 || brahmāṇḍasya tathotpattiṃ vada vistaratastathā | yathoktaṃ yādṛśaṃ brahmannakhilaṃ vetsi bhūsura || 3 || brahmā viṣṇuśca rudraśca trayo devā mayā śrutāḥ | sṛṣṭipālanasaṃhārakārakāḥ saguṇāstvamī || 4 || svatantrāste mahātmānaḥ pārāśarya vadasva me | āhosvitparatantrāste śrotumicchāmi sāmpratam || 5 || mṛtyudharmāśca te no vā saccidānandarūpiṇaḥ | adhibhūtādibhiryuktā na vā duḥkhaistridhātmakaiḥ || 6 || kālasya vaśagā no vā te sureṃdrā mahābalāḥ | kathaṃ te vai samutpannā kasmāditi ca saṃśayaḥ || 7 || harṣaśokayutāste vai nidrālasyasamanvitāḥ | saptadhātumayāsteṣāṃ dehāḥ kiṃ vānyathā mune || 8 || kairdravyairnirmitāste vai kairguṇairindriyaistathā | bhogaśca kīdṛśasteṣāṃ pramāṇamāyuṣastathā || 9 || nivāsasthānamapyeṣāṃ vibhūtiṃ ca vadasva me | śrotumicchāmyahaṃ brahman vistareṇa kathāmimām || 10 || vyāsa uvāca - durgamaḥ praśnabhāro'yaṃ kṛto rājaṃstvayā'dhunā | brahmādīnāṃ samutpattiḥ kasmāditi mahāmate || 11 || etadeva mayā pūrvaṃ pṛṣṭo'sau nārado muniḥ | vismitaḥ pratyuvācedamutthitaḥ śṛṇu bhūpate || 12 || kasmiṃśca samaye cāhaṃ gaṅgātīre sthitaṃ munim | apaśyaṃ nāradaṃ śāntaṃ sarvajñaṃ vedavittamam || 13 || dṛṣṭvāhaṃ mudito bhūtvā pādayorapataṃ muneḥ | tejājñaptaḥ samīpe'sya saṃviṣṭaśca varāsane || 14 || śrutvā kuśalavārtāṃ vai tamapṛcchaṃ vidheḥ sutam | nirviṣṭaṃ jāhnavītīre nirjane sūkṣmavāluke || 15 || mune'tivitatasyāsya brahmāṇḍasya mahāmate | kaḥ kartā paramaḥ proktastanme brūhi vidhānataḥ || 16 || kasmādetatsamutpannaṃ brahmāṇḍaṃ munisattama | anityaṃ vā tathā nityaṃ tadācakṣva dvijottama || 17 || ekakartṛkametadvā bahukartṛkamanyathā | akartṛkaṃ na kāryaṃ syādvirodho'yaṃ vibhāti me || 18 || iti sandehasandohe magnaṃ māṃ tārayādhunā | vikalpakoṭīḥ kṛrvāṇaṃ saṃsāre'smin pravistare || 19 || bruvanti śaṃkaraṃ kecinmatvā kāraṇakāraṇam | sadāśivaṃ mahādevaṃ pralayotpattivarjitam || 20 || ātmārāmaṃ sureśaṃ ca triguṇaṃ nirmalaṃ haram | saṃsāratārakaṃ nityaṃ sṛṣṭisthityantakāraṇam || 21 || anye viṣṇuṃ stuvantyenaṃ sarveṣāṃ prabhumīśvaram | paramātmānamavyaktaṃ sarvaśaktisamanvitam || 22 || bhuktidaṃ muktidaṃ śāntaṃ sarvādiṃ sarvatomukham | vyāpakaṃ viśvaśaraṇamanādinidhanaṃ harim || 23 || dhātāraṃ ca tathā cānye bruvanti sṛṣṭikāraṇam | tameva sarvavettāraṃ sarvabhūtapravartakam || 24 || caturmukhaṃ sureśānaṃ nābhipadmabhavaṃ vibhum | sraṣṭāraṃ sarvalokānāṃ satyalokanivāsinam || 25 || dineśaṃ pravadantyanye sarveśaṃ vedavādinaḥ | stuvanti caiva gāyanti sāyaṃ prātaratandritāḥ || 26 || yajanti ca tathā yajñe vāsavaṃ ca śatakratum | sahasrākṣaṃ devadevaṃ sarveṣāṃ prabhumulbaṇam || 27 || yajñādhīśaṃ surādhīśaṃ trilokeśaṃ śacīpatim | yajñānāṃ caiva bhoktāraṃ somapaṃ somapapriyam || 28 || varuṇaṃ ca tathā somaṃ pāvakaṃ pavanaṃ tathā | yamaṃ kuberaṃ dhanadaṃ gaṇādhīśaṃ tathāpare || 29 || herambaṃ gajavaktraṃ ca sarvakāryaprasādhakam | smaraṇātsiddhidaṃ kāmaṃ kāmadaṃ kāmagaṃ param || 30 || bhavānīṃ kecanācāryāḥ pravadantyakhilārthadām | ādimāyāṃ mahāśaktiṃ prakṛtiṃ puruṣānugām || 31 || brahmaikatāsamāpannāṃ sṛṣṭisthityantakāriṇīm | mātaraṃ sarvabhūtānāṃ devatānāṃ tathaiva ca || 32 || anādinidhanāṃ pūrṇāṃ vyāpikāṃ sarvajantuṣu | īśvarīṃ sarvalokānāṃ nirguṇāṃ saguṇāṃ śivām || 33 || vaiṣṇavīṃ śāṅkarīṃ brāhmīṃ vāsavīṃ vāruṇīṃ tathā | vārāhīṃ nārasiṃhīṃ ca mahālakṣmīṃ tathādbhutām || 34 || vedamātaramekāṃ ca vidyāṃ bhavataroḥ sthirām | sarvaduḥkhanihantrīṃ ca smaraṇātsarvakāmadām || 35 || mokṣadāṃ ca mumukṣūṇāṃ kāmadāṃ ca phalārthinām | triguṇātītarūpāṃ ca guṇavistārakārakām || 36 || nirguṇāṃ saguṇāṃ tasmāttāṃ dhyāyanti phalārthinaḥ | niraṃjanaṃ nirākāraṃ nirlepaṃ nirguṇaṃ kila || 37 || arūpaṃ vyāpakaṃ brahma pravadanti munīśvarāḥ | vedopaniṣadi proktastejomaya iti kvacit || 38 || sahasraśīrṣā puruṣaḥ sahasranayanastathā | sahasrakarakarṇaśca sahasrāsyaḥ sahasrapāt || 39 || viṣṇoḥ pādamathākāśaṃ paramaṃ samudāhṛtam | virājaṃ virajaṃ śāntaṃ pravadanti manīṣiṇaḥ || 40 || puruṣottamaṃ tathā cānye pravadanti purāvidaḥ | naiko'pīti vadantyanye prabhurīśaḥ kadācana || 41 || anīśvaramidaṃ sarvaṃ brahmāṇḍamiti kecana | na kadāpīśajanyaṃ yajjagadetadacintitam || 42 || sadaivedamanīśaṃ ca svabhāvotthaṃ sadedṛśam | akartāsau pumānproktaḥ prakṛtistu tathā ca sā || 43 || evaṃ vadanti sāṅkhyāśca munayaḥ kapilādayaḥ | ete sandehasandohāḥ prabhavanti tathā'pare || 44 || vikalpopahataṃ cetaḥ kiṃ karomi munīśvara | dharmādharmavivakṣāyāṃ na mano me sthiraṃ bhavet || 45 || ko dharmaḥ kīdṛśo'dharmaścihnaṃ naivopalabhyate | devāḥ sattvaguṇotpannāḥ satyadharmavyavasthitāḥ || 46 || pīḍyante dānavaiḥ pāpaiḥ kutra dharmavyavasthitiḥ | dharmasthitāḥ sadācārāḥ pāṇḍavā mama vaṃśajāḥ || 47 || duḥkhaṃ bahuvidhaṃ prāptāstatra dharmasya kā sthitiḥ | ato me hṛdayaṃ tāta vepate'tīva saṃśaye || 48 || kuru me'saṃśayaṃ cetaḥ samartho'si mahāmune | trāhi saṃsāravārdhestvaṃ jñānapotena māṃ mune || 49 || majjantaṃ cotpatantaṃ ca magnaṃ mohajalāvile || 50 ||
English translation
1-10. Janamejaya said “O Bhagavan! What is that great Yajha (sacrifice) named Amba Yajha about which you referred just now? Who is the Amba? Where was She born? From whom and what for did Her birth take place? What are Her qualities? What is Her form and nature? O Ocean of mercy! You are all-knowing; kindly describe everything duly. Along with this, describe in detail the origin of Brahmanda. O Brahmana! You know every thing of this whole Universe. I heard that Brahma, Visnu and Rudra are the three Devatas, who are successively originated to create, preserve, and destroy this Universe. Are these three highsouled entities independent? or Do they do their respective duties, being subservient to another Person? Now I am very eager to know all these. So Paras'ara's son! Describe all these to me. Are these highly powerful Brahma, Visnu and Mahes'vara subject to Death like ordinary beings? Or are they of the nature of everlasting Existence, Intelligence and Bliss? Are they subject to the three fold pains arising from their own selves from elements and from those arising from gods? Are they subject Time? How and wherefrom were they originated? Do they feel the influence of pleasure, pain, sleep or laziness? O Muni! Do their bodies consist of seven Dhatus? (blood, etc.) or are they of some other kinds? A great doubt has arisen in me on all these points. If these bodies be not made up of five elements, then of what substance are they built of? And of what gunas are their senses built also? How do they enjoy objects of enjoyments? How long is their longevity? O Brahmana! where do they, Brahma, Visnu, and Mahes'vara, the best of the gods live? And of what nature are their powers and prosperities? I like very much to hear all these. So describe all these in detail to me.”
11-24. Vyasa said “O highly intelligent king! The questions that you have asked me today whence and how Brahma, etc., were born
? etc., are very difficult. In ancient days, once, on an occasion, I asked many questions like you to the Muni Narada. At first he was greatly suprised to hear my queries, afterwards he gave due replies to them. O king! I will answer to you in the same way; listen. Once I saw that the all-knowing, peaceful Narada, the knower of the Vedas was sitting on the banks of the Ganges. I became very glad and fell at his feet. By his order I took one excellent seat. Hearing, then, of his welfare and seeing him sitting on the sands I asked him “O highly intelligent One! Who is the Supreme Architect of this widely extended Universe? Whence is this Brahmanda born? Is it eternal or temporary? When it is an effect, then it is natural that it cannot be created without a cause. Now when the cause, the creator, is certain, is he one or many? O sage! as regards this wide Samsara, I have expressed my doubt; now answer me what is the Real and True, and thus remove my doubts. Many believe Maha Deva, the Lord of all the other Devas as the Supreme God, the Cause of all. He is the source of deliverance to all the Jivas; devoid of birth and death; always auspicious; peaceful in Himself and the controller of the three gunas. He is the one and only cause of creation, preservation and destruction. Some Pundits believe Visnu as the God of all and praise Him as such. It is Visnu that is the powerful Supreme Self, the Lord of all and the First Person Adipurusa. It is He that has no birth nor death, the Deliverer of the whole Jivas, Omnipresent; His faces are everywhere; He is the Granter of enjoyments and liberation to the devotees. Some others call again Brahma, the Cause of all. It is He that is omniscient and the Stimulator of all beings.
The four-faced Brahma, the best of all the Devas is born from the navel lotus of some One of endless force. He resides in Satyaloka; He is the Creator of all and the Lord of all the Devas. Again some other Pundits call the Sun, Surya as God. In the morning and in the evening they chant His hymns, without any lack of slackness and laziness. Again there are some others, who say that Indra is the lord of all the Jivas; He is thousand-eyed; it is Indra, the husband of S’achi, that is the God of all. Those who perform Yajhas (sacrifices) worship Vasava, the king of the Devas. He drinks Soma juice
Himself and those who drink Soma are his beloved. He is the one and only Lord of Sacrifices. Thus all men worship, according to their respective wishes, Varuna, Soma, Agni, Pavana (wind), Yama (the god of Death), Kuvera, the lord of wealth; there are some again who worship the elephant-faced Ganapati, the Fructifier of all actions, the Granter of desires of all the devotees, and the Giver of success to all in all enterprises, no sooner He is remembered. Some Acharyas (professors) say again that the All auspicious the Adi Maya, the Great S’akti Bhavani, the Giver of everything. Who is the nature of with and without attributes Who is not different from Brahma, who is both Purusa and Prakriti, the Creatrix, the Preservatrix and the Destructrix of all, the Mother of all the gods, beings and lokas, is the Great Goddess of this Brahmanda. She is without beginning and end, full, present in all the beings and everywhere. It is this Bhavani that assumes the various endless forms such as Vaisnavi S’ankari, Brahmi, Vasavi, Varuni, Varahi, Nara Simhi, Maha Laksmi the one and secondless Vedamata, and others. It is this Vidya nature that is the One and the only Root of this tree of Samsara (universe).
The mere act of remembering Her destroys heaps of afflictions of the devotees and fulfills all their desires. She gives Moksa to those who are desirous of liberation and gives rewards to those who want such. She is beyond the three Gunas and still She emanates them. Therefore the Yogis that want rewards meditate Her, Who is of the nature of Vidya and Who is devoid of attributes. The best Munis, the knowers of the truths of Vedanta meditate on Her as formless, immutable, stainless, omnipresent Brahma devoid of all Dharma.
She is described in some Vedas and Upanishads as full of Light (Tejas). Some intelligent persons describe God as of infinite hands, infinite ears, infinite legs, infinite faces, peaceful, Virat Purusa and describe sky as the Pada (place) of Visnu. Other knowers of the Puranas describe Him as Purusottama. There are some others again who declare that this creation cannot be done by a single individual. Some atheists say that this inconceivable infinite Universe can never be created by one God. So there is no such definite God that can be called its Creator. Though without any creator, this Brahmanda is
sprung from the Nature and conducted by Her. The followers of the Samkhya system say that Purusa is not the creator of this Universe; they declare that Prakrit! is the Mistress of this Universe O Muni! Thus I have expressed to you what the Muni Kapila, the Acharya of the Sankhyas and the other philosophers declare as their opinions; various doubts, thus, reign always in my breast. Owing to these doubts my mind is so confused that I cannot arrive at any definite conclusion. My mind is very much unsettled as to what is Dharma and what is Adharma. What are the characteristics of Dharma? I cannot make out them. For the Devas are all sprung from the Sattva Guna and are always attached to the true Dharma; yet they are frequently troubled by the sinful Danavas. How, then, can I place my confidence on the permanence of the Dharma? My forefathers, the Pandavas were always endowed with good behaviours and good actions and they remained always in the path of the Dharma; yet they suffered a good deal of troubles and sufferings. In these cases it is very difficult understand the greatness of Dharma. So, O Father! Seeing all these, my mind is thrown into a sea of doubts and troubles. O Great Muni!
There is nothing impracticable with you; so remove my doubts. O Muni! I am always plunged and raised and plunged again in this sea of delusion. So save me by lifting me on a boat of wisdom and carry me across this ocean of samsara (this world).
Thus ends the first chapter on the third Skandha on the questions put by Janamejaya in the Mahapurana S'rimad Devi Bhagavatam of 18,000 verses by Maharsi Veda Vyas.
Complete chapter-aligned witnesses. Sanskrit Wikisource page 24727, revision 75580 (2016-08-03T11:19:54Z). 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/bk03ch01.htm. Historic spelling and transliteration are lightly normalized; no verse-by-verse alignment is asserted.