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Third Skandha · Chapter 6

Chapter 6

Unit 38 of 318Third Skandha · Chapter 6Third Skandha · Chapter 61 source entries

Third Skandha · Chapter 6

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ब्रह्मोवाच इति पृष्टा मया देवी विनयावनतेन च । उवाच वचनं श्लक्ष्णमाद्या भगवती हि सा ॥ १ ॥ देव्युवाच सदैकत्वं न भेदोऽस्ति सर्वदैव ममास्य च । योऽसौ साहमहं योऽसौ भेदोऽस्ति मतिविभ्रमात् ॥ २ ॥ आवयोरन्तरं सूक्ष्मं यो वेद मतिमान्हि सः । विमुक्तः स तु संसारान्मुच्यते नात्र संशयः ॥ ३ ॥ एकमेवाद्वितीयं वै ब्रह्म नित्यं सनातनम् । द्वैतभावं पुनर्याति काल उत्पित्सुसंज्ञके ॥ ४ ॥ यथा दीपस्तथोपाधेर्योगात्सञ्जायते द्विधा । छायेवादर्शमध्ये वा प्रतिबिम्बं तथावयोः ॥ ५ ॥ भेद उत्पत्तिकाले वै सर्गार्थं प्रभवत्यज । दृश्यादृश्यविभेदोऽयं द्वैविध्ये सति सर्वथा ॥ ६ ॥ नाहं स्त्री न पुमांश्चाहं न क्लीबं सर्गसंक्षये । सर्गे सति विभेदः स्यात्कल्पितोऽयं धिया पुनः ॥ ७ ॥ अहं बुद्धिरहं श्रीश्च धृतिः कीर्तिः स्मृतिस्तथा । श्रद्धा मेधा दया लज्जा क्षुधा तृष्णा तथा क्षमा ॥ ८ ॥ कान्तिः शान्तिः पिपासा च निद्रा तन्द्रा जराजरा । विद्याविद्या स्पृहा वाञ्छा शक्तिश्चाशक्तिरेव च ॥ ९ ॥ वसा मज्जा च त्वक्चाहं दृष्टिर्वागनृतानृता । परा मध्या च पश्यन्ती नाड्योऽहं विविधाश्च याः ॥ १० ॥ किं नाहं पश्य संसारे मद्वियुक्तं किमस्ति हि । सर्वमेवाहमित्येवं निश्चयं विद्धि पद्मज ॥ ११ ॥ एतैर्मे निश्चितै रूपैर्विहीनं किं वदस्व मे । तस्मादहं विधे चास्मिन्सर्गे वै वितताभवम् ॥ १२ ॥ नूनं सर्वेषु देवेषु नानानामधरा ह्यहम् । भवामि शक्तिरूपेण करोमि च पराक्रमम् ॥ १३ ॥ गौरी ब्राह्मी तथा रौद्री वाराही वैष्णवी शिवा । वारूणी चाथ कौबेरी नारसिंही च वासवी ॥ १४ ॥ उत्पन्नेषु समस्तेषु कार्येषु प्रविशामि तान् । करोमि सर्वकार्याणि निमित्तं तं विधाय वै ॥ १५ ॥ जले शीतं तथा वह्नावौष्ण्यं ज्योतिर्दिवाकरे । निशानाथे हिमा कामं प्रभवामि यथा तथा ॥ १६ ॥ मया त्यक्तं विधे नूनं स्पन्दितुं न क्षमं भवेत् । जीवजातं च संसारे निश्चयोऽयं ब्रुवे त्वयि ॥ १७ ॥ अशक्तः शङ्करो हन्तुं दैत्यान्किल मयोज्झितः । शक्तिहीनं नरं ब्रूते लोकश्चैवातिदुर्बलम् ॥ १८ ॥ रुद्रहीनं विष्णुहीनं न वदन्ति जनाः किल । शक्तिहीनं यथा सर्वे प्रवदन्ति नराधमम् ॥ १९ ॥ पतितः स्खलितो भीतः शान्तः शत्रुवशं गतः । अशक्तः प्रोच्यते लोके नारुद्रः कोऽपि कथ्यते ॥ २० ॥ तद्विद्धि कारणं शक्तिर्यथा त्वं च सिसृक्षसि । भविता च यदा युक्तः शक्त्या कर्ता तदाखिलम् ॥ २१ ॥ तथा हरिस्तथा शंभुस्तथेन्द्रोऽथ विभावसुः । शशी सूर्यो यमस्त्वष्टा वरुणः पवनस्तथा ॥ २२ ॥ धरा स्थिरा तदा धर्तुं शक्तियुक्ता यदा भवेत् । अन्यथा चेदशक्ता स्यात्परमाणोश्च धारणे ॥ २३ ॥ तथा शेषस्तथा कूर्मो येऽन्ये सर्वे च दिग्गजाः । मद्युक्ता वै समर्थाश्च स्वानि कार्याणि साधितुम् ॥ २४ ॥ जलं पिबामि सकलं संहरामि विभावसुम् । पवनं स्तम्भयाम्यद्य यदिच्छामि तथाचरम् ॥ २५ ॥ तत्त्वानां चैव सर्वेषां कदापि कमलोद्‌भव । असतां भावसन्देहः कर्तव्यो न कदाचन ॥ २६ ॥ कदाचित्प्रागभावः स्यात्प्रध्वंसाभाव एव वा । मृत्पिण्डेषु कपालेषु घटाभावो यथा तथा ॥ २७ ॥ अद्यात्र पृथिवी नास्ति क्व गतेति विचारणे । सञ्जाता इति विज्ञेया अस्यास्तु परमाणवः ॥ २८ ॥ शाश्वतं क्षणिकं शून्यं नित्यानित्यं सकर्तुकम् । अहङ्काराग्रिमञ्चैव सप्तभेदैर्विवक्षितम् ॥ २९ ॥ गृहाणाज महतत्त्वमहङ्कारस्तदुद्‌भवः । ततः सर्वाणि भूतानि रचयस्व यथा पुरा ॥ ३० ॥ व्रजन्तु स्वानि धिष्ण्यानि विरच्य निवसन्तु वः । स्वानि स्वानि च कार्याणि कुर्वन्तु दैवभाविताः ॥ ३१ ॥ गृहाणेमां विधे शक्तिं सुरूपां चारुहासिनीम् । महासरस्वतीं नाम्ना रजोगुणयुतां वराम् ॥ ३२ ॥ श्वेताम्बरधरां दिव्यां दिव्यभूषणभूषिताम् । वरासनसमारूढां क्रीडार्थं सहचारिणीम् ॥ ३३ ॥ एषा सहचरी नित्यं भविष्यति वराङ्गना । मावमंस्था विभूतिं मे मत्वा पूज्यतमां प्रियाम् ॥ ३४ ॥ गच्छ त्वमनया सार्धं सत्यलोकं बताशु वै । बीजाच्चतुर्विधं सर्वं समुत्पादय साम्प्रतम् ॥ ३५ ॥ लिङ्गकोशाश्च जीवैस्तैः सहिताः कर्मभिस्तथा । वर्तन्ते संस्थिताः काले तान्कुरु त्वं यथा पुरा ॥ ३६ ॥ कालकर्मस्वभावाख्यैः कारणैः सकलं जगत् । स्वभावस्वगुणैर्युक्तं पूर्ववत्सचराचरम् ॥ ३७ ॥ माननीयस्त्वया विष्णुः पूजनीयश्च सर्वदा । सत्त्वगुणप्रधानत्वादधिकः सर्वतः सदा ॥ ३८ ॥ यदा यदा हि कार्यं वो भविष्यति दुरत्ययम् । करिष्यति पृथिव्यां वै अवतारं तदा हरिः ॥ ३९ ॥ तिर्यग्योनावथान्यत्र मानुषीं तनुमाश्रितः । दानवानां विनाशं वै करिष्यति जनार्दनः ॥ ४० ॥ भवोऽयं ते सहायश्च भविष्यति महाबलः । समुत्पाद्य सुरान्सर्वान्विहरस्व यथासुखम् ॥ ४१ ॥ ब्राह्मणाः क्षत्रिया वैश्या नानायज्ञैः सदक्षिणैः । यजिष्यन्ति विधानेन सर्वान्वः सुसमाहिताः ॥ ४२ ॥ मन्नामोच्चारणात्सर्वे मखेषु सकलेषु च । सदा तृप्ताश्च सन्तुष्टा भविष्यध्वं सुराः किल ॥ ४३ ॥ शिवश्च माननीयो वै सर्वथा यत्तमोगुणः । यज्ञकार्येषु सर्वेषु पूजनीयः प्रयत्‍नतः ॥ ४४ ॥ यदा पुनः सुराणां वै भयं दैत्याद्‌भविष्यति । शक्तयो मे तदोत्पन्ना हरिष्यन्ति सुविग्रहाः ॥ ४५ ॥ वाराही वैष्णवी गौरी नारसिंही सदाशिवा । एताश्चान्याश्च कार्याणि कुरु त्वं कमलोद्‌भव ॥ ४६ ॥ नवाक्षरमिमं मन्त्रं बीजध्यानयुतं सदा । जपन्सर्वाणि कार्याणि कुरु त्वं कमलोद्‌भव ॥ ४७ ॥ मन्त्राणामुत्तमोऽयं वै त्वं जानीहि महामते । हृदये ते सदा धार्यः सर्वकामार्थसिद्धये ॥ ४८ ॥ इत्युक्त्वा मां जगन्माता हरिं प्राह शुचिस्मिता । विष्णो व्रज गृहाणेमां महालक्ष्मीं मनोहराम् ॥ ४९ ॥ सदा वक्षःस्थले स्थाने भविता नात्र संशयः । क्रीडार्थं ते मया दत्ता शक्तिः सर्वार्थदा शिवा ॥ ५० ॥ त्वयेयं नावमन्तव्या माननीया च सर्वदा । लक्ष्मीनारायणाख्योऽयं योगो वै विहितो मया ॥ ५१ ॥ जीवनार्थं कृता यज्ञा देवानां सर्वथा मया । अविरोधेन सङ्गेन वर्तितव्यं त्रिभिः सदा ॥ ५२ ॥ त्वं च वेधाः शिवस्त्वेते देवा मद्‌गुणसम्भवाः । मान्याः पूज्याश्च सर्वेषां भविष्यन्ति न संशयः ॥ ५३ ॥ ये विभेदं करिष्यन्ति मानवा मूढचेतसः । निरयं ते गमिष्यन्ति विभेदान्नात्र संशयः ॥ ५४ ॥ यो हरिः स शिवः साक्षाद्यः शिवः स स्वयं हरिः । एतयोर्भेदमातिष्ठन्नरकाय भवेन्नरः ॥ ५५ ॥ तथैव द्रुहिणो ज्ञेयो नात्र कार्या विचारणा । अपरो गुणभेदोऽस्ति शृणु विष्णो ब्रवीमि ते ॥ ५६ ॥ मुख्यः सत्त्वगुणस्तेऽस्तु परमात्मविचिन्तने । गौणत्वेऽपि परौ ख्यातौ रजोगुणतमोगुणौ ॥ ५७ ॥ लक्ष्म्या सह विकारेषु नानाभेदेषु सर्वदा । रजोगुणयुतो भूत्वा विहरस्वानया सह ॥ ५८ ॥ वाग्बीजं कामराजं च मायाबीजं तृतीयकम् । मन्त्रोऽयं त्वं रमाकान्त मद्दत्तः परमार्थदः ॥ ५९ ॥ गृहीत्वा जप तं नित्यं विहरस्व यथासुखम् । न ते मृत्युभयं विष्णो न कालप्रभवं भयम् ॥ ६० ॥ यावदेष विहारो मे भविष्यति सुनिश्चयः । संहरिष्याम्यहं सर्वं यदा विश्वं चराचरम् ॥ ६१ ॥ भवन्तोऽपि तदा नूनं मयि लीना भविष्यथ । स्मर्तव्योऽयं सदा मन्त्रः कामदो मोक्षदस्तथा ॥ ६२ ॥ उद्‌गीथेन च संयुक्तः कर्तव्यः शुभमिच्छता । कारयित्वाथ वैकुण्ठं वस्तव्यं पुरुषोत्तम ॥ ६३ ॥ विहरस्व यथाकामं चिन्तयन्मां सनातनीम् । ब्रह्मोवाच इत्युक्त्वा वासुदेवं सा त्रिगुणा प्रकृतिः परा ॥ ६४ ॥ निर्गुणा शङ्करं देवमवोचदमृतं वचः । देव्युवाच गृहाण हरगौरीं त्वं महाकालीं मनोहराम् ॥ ६५ ॥ कैलासं कारयित्वा च विहरस्व यथासुखम् । मुख्यस्तमोगुणस्तेऽस्तु गौणौ सत्त्वरजोगुणौ ॥ ६६ ॥ विहरासुरनाशार्थं रजोगुणतमोगुणौ । तपस्तप्तं तथा कर्तुं स्मरणं परमात्मनः ॥ ६७ ॥ सर्वसत्त्वगुणः शान्तो गृहीतव्यः सदानघ । सर्वथा त्रिगुणा यूयं सृष्टिस्थित्यन्तकारकाः ॥ ६८ ॥ एभिर्विहीनं संसारे वस्तु नैवात्र कुत्रचित् । वस्तुमात्रं तु यद्‌‌दृश्यं संसारे त्रिगुणं हि तत् ॥ ६९ ॥ दृश्यं च निर्गुणं लोके न भूतं नो भविष्यति । निर्गुणः परमात्मासौ न तु दृश्यः कदाचन ॥ ७० ॥ सगुणा निर्गुणा चाहं समये शङ्करोत्तमा । सदाहं कारणं शम्भो न च कार्यं कदाचन ॥ ७१ ॥ सगुणा कारणत्वाद्वै निर्गुणा पुरुषान्तिके । महत्तत्त्वमहङ्कारो गुणाः शब्दादयस्तथा ॥ ७२ ॥ कार्यकारणरूपेण संसरन्ते त्वहर्निशम् ॥ सदुद्‌भूतस्त्वहङ्कारस्तेनाहं कारणं शिवा ॥ ७३ ॥ अहङ्कारश्च मे कार्यं त्रिगुणोऽसौ प्रतिष्ठितः । अहङ्कारान्महत्तत्त्वं बुद्धिः सा परिकीर्तिता ॥ ७४ ॥ महत्तत्त्वं हि कार्यं स्यादहङ्कारो हि कारणम् । तन्मात्राणि त्वहङ्कारादुत्पद्यन्ते सदैव हि ॥ ७५ ॥ कारणं पञ्चभूतानां तानि सर्वसमुद्‌भवे । कर्मेन्द्रियाणि पंचैव पञ्च ज्ञानेन्द्रियाणि च ॥ ७६ ॥ महाभूतानि पञ्चैव मनः षोडशमेव च । कार्यञ्च कारणञ्चैव गणोऽयं षोडशात्मकः ॥ ७७ ॥ परमात्मा पुमानाद्यो न कार्यं न च कारणम् । एवं समुद्‌भवः शम्भो सर्वेषामादिसम्भवे ॥ ७८ ॥ संक्षेपेण मया प्रोक्तस्तव तत्र समुद्‌भवः । व्रजन्त्वद्य विमानेन कार्यार्थं मम सत्तमाः ॥ ७९ ॥ स्मरणाद्दर्शनं तुभ्यं दास्येऽहं विषमे स्थिते । स्मर्तव्याहं सदा देवाः परमात्मा सनातनः ॥ ८० ॥ उभयोः स्मरणादेव कार्यसिद्धिरसंशयम् । ब्रह्मोवाच इत्युक्त्वा विससर्जास्मान्दत्त्वा शक्तीः सुसंस्कृताः ॥ ८१ ॥ विष्णवेऽथ महालक्ष्मीं महाकालीं शिवाय च । महासरस्वतीं मह्यं स्थानात्तस्माद्विसर्जिताः ॥ ८२ ॥ स्थलान्तरं समासाद्य ते जाताः पुरुषा वयम् । चिन्तयन्तः स्वरूपं तत्प्रभावं परमाद्‌भुतम् ॥ ८३ ॥ विमानं तत्समासाद्य संरूढास्तत्र वै त्रयः । न द्वीपोऽसौ न सा देवी सुधासिन्धुस्तथैव च ॥ पुनर्दृष्टं विमानं वै तत्रास्माभिर्न चान्यथा ॥ ८४ ॥ आसाद्य तस्मिन्वितते विमाने प्राप्ता वयं पङ्कजसन्निधौ च । महार्णवे यत्र हतौ दुरत्ययौ मुरारिणा तौ मधुकैटभाख्यौ ॥ ८५ ॥

brahmovāca iti pṛṣṭā mayā devī vinayāvanatena ca | uvāca vacanaṃ ślakṣṇamādyā bhagavatī hi sā || 1 || devyuvāca sadaikatvaṃ na bhedo'sti sarvadaiva mamāsya ca | yo'sau sāhamahaṃ yo'sau bhedo'sti mativibhramāt || 2 || āvayorantaraṃ sūkṣmaṃ yo veda matimānhi saḥ | vimuktaḥ sa tu saṃsārānmucyate nātra saṃśayaḥ || 3 || ekamevādvitīyaṃ vai brahma nityaṃ sanātanam | dvaitabhāvaṃ punaryāti kāla utpitsusaṃjñake || 4 || yathā dīpastathopādheryogātsañjāyate dvidhā | chāyevādarśamadhye vā pratibimbaṃ tathāvayoḥ || 5 || bheda utpattikāle vai sargārthaṃ prabhavatyaja | dṛśyādṛśyavibhedo'yaṃ dvaividhye sati sarvathā || 6 || nāhaṃ strī na pumāṃścāhaṃ na klībaṃ sargasaṃkṣaye | sarge sati vibhedaḥ syātkalpito'yaṃ dhiyā punaḥ || 7 || ahaṃ buddhirahaṃ śrīśca dhṛtiḥ kīrtiḥ smṛtistathā | śraddhā medhā dayā lajjā kṣudhā tṛṣṇā tathā kṣamā || 8 || kāntiḥ śāntiḥ pipāsā ca nidrā tandrā jarājarā | vidyāvidyā spṛhā vāñchā śaktiścāśaktireva ca || 9 || vasā majjā ca tvakcāhaṃ dṛṣṭirvāganṛtānṛtā | parā madhyā ca paśyantī nāḍyo'haṃ vividhāśca yāḥ || 10 || kiṃ nāhaṃ paśya saṃsāre madviyuktaṃ kimasti hi | sarvamevāhamityevaṃ niścayaṃ viddhi padmaja || 11 || etairme niścitai rūpairvihīnaṃ kiṃ vadasva me | tasmādahaṃ vidhe cāsminsarge vai vitatābhavam || 12 || nūnaṃ sarveṣu deveṣu nānānāmadharā hyaham | bhavāmi śaktirūpeṇa karomi ca parākramam || 13 || gaurī brāhmī tathā raudrī vārāhī vaiṣṇavī śivā | vārūṇī cātha kauberī nārasiṃhī ca vāsavī || 14 || utpanneṣu samasteṣu kāryeṣu praviśāmi tān | karomi sarvakāryāṇi nimittaṃ taṃ vidhāya vai || 15 || jale śītaṃ tathā vahnāvauṣṇyaṃ jyotirdivākare | niśānāthe himā kāmaṃ prabhavāmi yathā tathā || 16 || mayā tyaktaṃ vidhe nūnaṃ spandituṃ na kṣamaṃ bhavet | jīvajātaṃ ca saṃsāre niścayo'yaṃ bruve tvayi || 17 || aśaktaḥ śaṅkaro hantuṃ daityānkila mayojjhitaḥ | śaktihīnaṃ naraṃ brūte lokaścaivātidurbalam || 18 || rudrahīnaṃ viṣṇuhīnaṃ na vadanti janāḥ kila | śaktihīnaṃ yathā sarve pravadanti narādhamam || 19 || patitaḥ skhalito bhītaḥ śāntaḥ śatruvaśaṃ gataḥ | aśaktaḥ procyate loke nārudraḥ ko'pi kathyate || 20 || tadviddhi kāraṇaṃ śaktiryathā tvaṃ ca sisṛkṣasi | bhavitā ca yadā yuktaḥ śaktyā kartā tadākhilam || 21 || tathā haristathā śaṃbhustathendro'tha vibhāvasuḥ | śaśī sūryo yamastvaṣṭā varuṇaḥ pavanastathā || 22 || dharā sthirā tadā dhartuṃ śaktiyuktā yadā bhavet | anyathā cedaśaktā syātparamāṇośca dhāraṇe || 23 || tathā śeṣastathā kūrmo ye'nye sarve ca diggajāḥ | madyuktā vai samarthāśca svāni kāryāṇi sādhitum || 24 || jalaṃ pibāmi sakalaṃ saṃharāmi vibhāvasum | pavanaṃ stambhayāmyadya yadicchāmi tathācaram || 25 || tattvānāṃ caiva sarveṣāṃ kadāpi kamalod‌bhava | asatāṃ bhāvasandehaḥ kartavyo na kadācana || 26 || kadācitprāgabhāvaḥ syātpradhvaṃsābhāva eva vā | mṛtpiṇḍeṣu kapāleṣu ghaṭābhāvo yathā tathā || 27 || adyātra pṛthivī nāsti kva gateti vicāraṇe | sañjātā iti vijñeyā asyāstu paramāṇavaḥ || 28 || śāśvataṃ kṣaṇikaṃ śūnyaṃ nityānityaṃ sakartukam | ahaṅkārāgrimañcaiva saptabhedairvivakṣitam || 29 || gṛhāṇāja mahatattvamahaṅkārastadud‌bhavaḥ | tataḥ sarvāṇi bhūtāni racayasva yathā purā || 30 || vrajantu svāni dhiṣṇyāni viracya nivasantu vaḥ | svāni svāni ca kāryāṇi kurvantu daivabhāvitāḥ || 31 || gṛhāṇemāṃ vidhe śaktiṃ surūpāṃ cāruhāsinīm | mahāsarasvatīṃ nāmnā rajoguṇayutāṃ varām || 32 || śvetāmbaradharāṃ divyāṃ divyabhūṣaṇabhūṣitām | varāsanasamārūḍhāṃ krīḍārthaṃ sahacāriṇīm || 33 || eṣā sahacarī nityaṃ bhaviṣyati varāṅganā | māvamaṃsthā vibhūtiṃ me matvā pūjyatamāṃ priyām || 34 || gaccha tvamanayā sārdhaṃ satyalokaṃ batāśu vai | bījāccaturvidhaṃ sarvaṃ samutpādaya sāmpratam || 35 || liṅgakośāśca jīvaistaiḥ sahitāḥ karmabhistathā | vartante saṃsthitāḥ kāle tānkuru tvaṃ yathā purā || 36 || kālakarmasvabhāvākhyaiḥ kāraṇaiḥ sakalaṃ jagat | svabhāvasvaguṇairyuktaṃ pūrvavatsacarācaram || 37 || mānanīyastvayā viṣṇuḥ pūjanīyaśca sarvadā | sattvaguṇapradhānatvādadhikaḥ sarvataḥ sadā || 38 || yadā yadā hi kāryaṃ vo bhaviṣyati duratyayam | kariṣyati pṛthivyāṃ vai avatāraṃ tadā hariḥ || 39 || tiryagyonāvathānyatra mānuṣīṃ tanumāśritaḥ | dānavānāṃ vināśaṃ vai kariṣyati janārdanaḥ || 40 || bhavo'yaṃ te sahāyaśca bhaviṣyati mahābalaḥ | samutpādya surānsarvānviharasva yathāsukham || 41 || brāhmaṇāḥ kṣatriyā vaiśyā nānāyajñaiḥ sadakṣiṇaiḥ | yajiṣyanti vidhānena sarvānvaḥ susamāhitāḥ || 42 || mannāmoccāraṇātsarve makheṣu sakaleṣu ca | sadā tṛptāśca santuṣṭā bhaviṣyadhvaṃ surāḥ kila || 43 || śivaśca mānanīyo vai sarvathā yattamoguṇaḥ | yajñakāryeṣu sarveṣu pūjanīyaḥ prayat‍nataḥ || 44 || yadā punaḥ surāṇāṃ vai bhayaṃ daityād‌bhaviṣyati | śaktayo me tadotpannā hariṣyanti suvigrahāḥ || 45 || vārāhī vaiṣṇavī gaurī nārasiṃhī sadāśivā | etāścānyāśca kāryāṇi kuru tvaṃ kamalod‌bhava || 46 || navākṣaramimaṃ mantraṃ bījadhyānayutaṃ sadā | japansarvāṇi kāryāṇi kuru tvaṃ kamalod‌bhava || 47 || mantrāṇāmuttamo'yaṃ vai tvaṃ jānīhi mahāmate | hṛdaye te sadā dhāryaḥ sarvakāmārthasiddhaye || 48 || ityuktvā māṃ jaganmātā hariṃ prāha śucismitā | viṣṇo vraja gṛhāṇemāṃ mahālakṣmīṃ manoharām || 49 || sadā vakṣaḥsthale sthāne bhavitā nātra saṃśayaḥ | krīḍārthaṃ te mayā dattā śaktiḥ sarvārthadā śivā || 50 || tvayeyaṃ nāvamantavyā mānanīyā ca sarvadā | lakṣmīnārāyaṇākhyo'yaṃ yogo vai vihito mayā || 51 || jīvanārthaṃ kṛtā yajñā devānāṃ sarvathā mayā | avirodhena saṅgena vartitavyaṃ tribhiḥ sadā || 52 || tvaṃ ca vedhāḥ śivastvete devā mad‌guṇasambhavāḥ | mānyāḥ pūjyāśca sarveṣāṃ bhaviṣyanti na saṃśayaḥ || 53 || ye vibhedaṃ kariṣyanti mānavā mūḍhacetasaḥ | nirayaṃ te gamiṣyanti vibhedānnātra saṃśayaḥ || 54 || yo hariḥ sa śivaḥ sākṣādyaḥ śivaḥ sa svayaṃ hariḥ | etayorbhedamātiṣṭhannarakāya bhavennaraḥ || 55 || tathaiva druhiṇo jñeyo nātra kāryā vicāraṇā | aparo guṇabhedo'sti śṛṇu viṣṇo bravīmi te || 56 || mukhyaḥ sattvaguṇaste'stu paramātmavicintane | gauṇatve'pi parau khyātau rajoguṇatamoguṇau || 57 || lakṣmyā saha vikāreṣu nānābhedeṣu sarvadā | rajoguṇayuto bhūtvā viharasvānayā saha || 58 || vāgbījaṃ kāmarājaṃ ca māyābījaṃ tṛtīyakam | mantro'yaṃ tvaṃ ramākānta maddattaḥ paramārthadaḥ || 59 || gṛhītvā japa taṃ nityaṃ viharasva yathāsukham | na te mṛtyubhayaṃ viṣṇo na kālaprabhavaṃ bhayam || 60 || yāvadeṣa vihāro me bhaviṣyati suniścayaḥ | saṃhariṣyāmyahaṃ sarvaṃ yadā viśvaṃ carācaram || 61 || bhavanto'pi tadā nūnaṃ mayi līnā bhaviṣyatha | smartavyo'yaṃ sadā mantraḥ kāmado mokṣadastathā || 62 || ud‌gīthena ca saṃyuktaḥ kartavyaḥ śubhamicchatā | kārayitvātha vaikuṇṭhaṃ vastavyaṃ puruṣottama || 63 || viharasva yathākāmaṃ cintayanmāṃ sanātanīm | brahmovāca ityuktvā vāsudevaṃ sā triguṇā prakṛtiḥ parā || 64 || nirguṇā śaṅkaraṃ devamavocadamṛtaṃ vacaḥ | devyuvāca gṛhāṇa haragaurīṃ tvaṃ mahākālīṃ manoharām || 65 || kailāsaṃ kārayitvā ca viharasva yathāsukham | mukhyastamoguṇaste'stu gauṇau sattvarajoguṇau || 66 || viharāsuranāśārthaṃ rajoguṇatamoguṇau | tapastaptaṃ tathā kartuṃ smaraṇaṃ paramātmanaḥ || 67 || sarvasattvaguṇaḥ śānto gṛhītavyaḥ sadānagha | sarvathā triguṇā yūyaṃ sṛṣṭisthityantakārakāḥ || 68 || ebhirvihīnaṃ saṃsāre vastu naivātra kutracit | vastumātraṃ tu yad‌‌dṛśyaṃ saṃsāre triguṇaṃ hi tat || 69 || dṛśyaṃ ca nirguṇaṃ loke na bhūtaṃ no bhaviṣyati | nirguṇaḥ paramātmāsau na tu dṛśyaḥ kadācana || 70 || saguṇā nirguṇā cāhaṃ samaye śaṅkarottamā | sadāhaṃ kāraṇaṃ śambho na ca kāryaṃ kadācana || 71 || saguṇā kāraṇatvādvai nirguṇā puruṣāntike | mahattattvamahaṅkāro guṇāḥ śabdādayastathā || 72 || kāryakāraṇarūpeṇa saṃsarante tvaharniśam || sadud‌bhūtastvahaṅkārastenāhaṃ kāraṇaṃ śivā || 73 || ahaṅkāraśca me kāryaṃ triguṇo'sau pratiṣṭhitaḥ | ahaṅkārānmahattattvaṃ buddhiḥ sā parikīrtitā || 74 || mahattattvaṃ hi kāryaṃ syādahaṅkāro hi kāraṇam | tanmātrāṇi tvahaṅkārādutpadyante sadaiva hi || 75 || kāraṇaṃ pañcabhūtānāṃ tāni sarvasamud‌bhave | karmendriyāṇi paṃcaiva pañca jñānendriyāṇi ca || 76 || mahābhūtāni pañcaiva manaḥ ṣoḍaśameva ca | kāryañca kāraṇañcaiva gaṇo'yaṃ ṣoḍaśātmakaḥ || 77 || paramātmā pumānādyo na kāryaṃ na ca kāraṇam | evaṃ samud‌bhavaḥ śambho sarveṣāmādisambhave || 78 || saṃkṣepeṇa mayā proktastava tatra samud‌bhavaḥ | vrajantvadya vimānena kāryārthaṃ mama sattamāḥ || 79 || smaraṇāddarśanaṃ tubhyaṃ dāsye'haṃ viṣame sthite | smartavyāhaṃ sadā devāḥ paramātmā sanātanaḥ || 80 || ubhayoḥ smaraṇādeva kāryasiddhirasaṃśayam | brahmovāca ityuktvā visasarjāsmāndattvā śaktīḥ susaṃskṛtāḥ || 81 || viṣṇave'tha mahālakṣmīṃ mahākālīṃ śivāya ca | mahāsarasvatīṃ mahyaṃ sthānāttasmādvisarjitāḥ || 82 || sthalāntaraṃ samāsādya te jātāḥ puruṣā vayam | cintayantaḥ svarūpaṃ tatprabhāvaṃ paramād‌bhutam || 83 || vimānaṃ tatsamāsādya saṃrūḍhāstatra vai trayaḥ | na dvīpo'sau na sā devī sudhāsindhustathaiva ca || punardṛṣṭaṃ vimānaṃ vai tatrāsmābhirna cānyathā || 84 || āsādya tasminvitate vimāne prāptā vayaṃ paṅkajasannidhau ca | mahārṇave yatra hatau duratyayau murāriṇā tau madhukaiṭabhākhyau || 85 ||

English translation

1-10. Brahma said When I thus asked with great humility, the Devi Bhagavati, the Prime S'akti, She addressed me thus in the following sweet words There is oneness always between me and the Purusa; there is difference whatsoever at any time between me and the Purusa (Male, the Supreme Self). Who is I, that is Purusa; who is Purusa, that is I. The difference between force and the receptacle of force is due to error. He who knows the subtle difference between us two, is certainly intelligent; he is freed from this bondage of Samsara; there is no manner of doubt in this. The One Secondless Eternal ever-lasting Brahma substance becomes dual at the time of creation. As a lamp, though one, becomes two by virtue of adjuncts; as a face, though one, becomes two, as reflected in a mirror; as one man becomes double by his shadow, we become reflected into many, by virtue of different Antah Karanas (mind, buddhi, and ahankara) created by Maya. The necessity of creation, again and again, after the Prakriti Pralayas is due to the fructification of those Karmas of the JTvas, whose fruits were not enjoyed before the Pralayas; so when creation again commences, the above said differences are found to appear; Brahma is the material cause of these changes; without Brahma as the basis, the existence of Maya is simply impossible. It is therefore that in Maya and Maya's action, Brahma is interwoven. For this reason as many differences are found in Maya, so many differences exist in Brahma.

The Maya and Brahma appear as two and hence all the differences, visible and invisible, have come forth. Only during creation are these differences conceived. When everything melts away, i.e., there comes the Pralaya or general dissolution, then, I am not female, I am not male, nor I am hermaphrodite. I then remain as Brahma with Maya latent in it. During the time of creation I am S’ri (wealth),

Buddhi (intellect), Dhriti, (fortitude). Smriti (recollection), Sraddha

(faith), Medha (intelligence), Daya (mercy), Lajja (modesty),

Kshudha (hunger), Trishna (thirst), Kshama (forgiveness), Akshama (non-forgiving), Kanti (lustre), Santi (peace), Pipasa (thirst), Nidra (sleep) Tandra (drowsiness), Jara (old age), Ajara (non old-age), Vidya (knowledge), Avidya (non-knowledge), Spriha (desires), Vanchha (desires), S'akti (force), As'akti (non-force), Vasa (fat),

Majja (marrow), Tvak (skin), Dristi (sight), Satyasatya Vakya (true and untrue words) and it is I that become Para, Madhyama, Pas'yanti, etc., the innumerable Nadis (tubular organs of the body, e. g., arteries, veins, intestines, blood vessels, pulses, etc.); there are three koti and a half Nadis (35 millions of Nadis).

11-13. O Brahma! See what substance is there in this Samsara, that is separate from Me? And what can you imagine with which I am not connected? So know this as certain that I am these all forms. O Creator! Say, is there any such thing, where you will not see my above mentioned positive form? So, in this creation, I am one, and I am many as well, in various forms. Know this as certain that it is I, that assuming the names of all the various Devas, exist in so many forms of S'aktis. It is I that manifest power and wield strength.

14-27. O Brahma! I am Gauri, Brahmi, Raudri, Varahi, Vaisnavi, S’iva, Varuni, Kauveri, Nara Sinhi, and VasavT S'aktis. I enter in every substance, in everything of the nature of effect. Making that Purusa the instrument, I do all the actions (rather Purusa is the efficient cause, the immediate agent). I am the coolness in water, the heat in fire, the lustre in the Sun, the cooling rays in the Moon; and thus I manifest my my strength. O Brahma! Verily, I tell you this as certain that this universe becomes motionless, if it be abandoned by Me. If I leave S'ankara, he will not be able to kill the Daityas. A very weak man is declared to be as without any strength; he is not said to be without Rudra, or without Visnu, nobody says like this; everyone says, he is without strength, without S'akti. Those who get fallen.

tumbled, afraid, quiet, or under one's enemies are called powerless; no one says that this man is Rudraless and so forth. So the creation that you perform, know S’akti, power to be the cause thereof. When you will be endowed with that S’akti, you will be able to create this whole Universe. Hah, Rudra, Indra, Agni, Chandra, Surya, Yama, Vis'vakarma, Varuna Havana, and other Devas all are able to do their karmas, when they are united respectively with their S'aktis.

This Earth, when united with S’akti, remains fixed and becomes capable to hold all the Jivas and beings. And if this Earth be devoid of force. She cannot hold an atom even.

Thus Ananta, Kurma and all the other elephants of the eight points of the compass, become able to do their respective works, only by My help (when united with Me, the Force). O Lotus born! If I wish I can drink all the fire and waters today and I can hold wind in check. I do whatever I wish. If I say that I am creating this world then the inconsistency arises thus “When I am everything, then I am being eternal, all this universe, made up of Prapancha, becomes eternal.” (Whereas this universe is not eternal in the sense that it is changing.) If it were said that this universe is different from Me, then My saying that I am everything becomes inconsistent. Thinking thus, do not plunge yourself in the doubt as to the reality and origin and separateness of the non-eternal universe. For what is unreal, how can that come into existence? The unreal substances can never come into existence; as the child of a barren woman, the flowers in the sky are simply absurd. What is real can only be born. In discussing about origin, birth, etc., the appearance and disappearance of real things is called their birth and dissolution. In the cold of earth there exists the previous existence of the jar and this is the cause of the appearance of the jar; the disappearance of the jar exists in the jar; hence this disappearance is the cause of the destruction of the jar. Thus the appearance and disappearance of the causal eternal things are called the Origin and Pralaya. Similarly in discussing on the causal nature, there does not arise an inconsistency in My being everything.

28-48. So there is nothing to fear. In discussing about the reality of effects, this is to be conceived, that today there does not exist here the earth in the form of jar, if it is destroyed, where it has gone? The conclusion is that the earth in the form of jar exists in atoms. O Brahma! All substances eternal, existing for a moment only, the void, and the substances of the nature, real and unreal both, all are due to a cause.

Ahankara is born first among them. Thus substances are of seven kinds: Mahat, etc. O Unborn One! Mahattattva first arises from Prakriti; from Mahattattva springs Ahamkara; and from Ahamkara arises other substances. Thus, in this order, you go on creating this Universe. O Brahma! Now you better go to your respective places, and after creating the Universe, remain there and perform your respective functions ordained by Prarabdha. Take this beautiful great S’akti Maha Sarasvati, full of Rajoguna, and of a smiling nature. This S'akti, wearing white clothes, adorned with divine ornaments and sitting on Varasana, will always be your playmate. This beautiful woman will always be your boon companion; consider Her as My bibhuti (manifestation of power), and so most worshipful. Never show any sort of disrespect towards Her. Take Her and go immediately to Satyaloka; and from the seed of Mahattattva, create the fourfold beings from these. The subtle bodies (Linga sarira) and Karmas are remaining mixed up with each other. Separate them, as before, duly, in due time.

Now go on as before and according to Kala (time). Karma, and Svabhava (nature), join them with their respective attributes (sounds and other qualities); in other words bestow fruits according to their gunas and Karmas (Prarabdhas), and to the time when these fruits are due.

Visnu is prominent in Sattvaguna and hence superior to You. So You should always respect and worship Him. Whenever any difficulty will come to you, Visnu will come down on earth to fulfil your ends.

Janardan Visnu will sometimes be born in the wombs of birds and animals, be sometimes in the wombs of men and destroy the Danavas. The highly powerful Maha Deva, too, will help you. Now create the Devas and enjoy as you like. The Brahmanas,

Kshattriyas, and Vaisyas will worship you, with devotion, in various sacrifices, endowed with due sacrificial fees. All the Devas will be always satisfied when my name “Svaha” will be uttered in the sacrificial oblations and ceremonies.

S’iva, the incarnate of Tamo guna will be revered and worshipped by all persons in every sacrifice. When the Devas will be frightened by the Daityas, then Varahi, Vaisnavi, Gauri, Nara Simhi, S’achi, S'iva and My other S’aktis will take excellent bodies and destroy your fear. So, O Lotus-born! Be at your ease and do work. You utter and repeat my nine-lettered mantra with Vija and Dhyan and do your work.

O highly intelligent one! This nine-lettered mantra is the best of all the mantras. You are to keep this mantra, within your heart, for the accomplishment of all your ends.

Thus saying to me, Bhagavati smiled and began to say to Visnu O Visnu! Take this beautiful Maha Laks'mi and go. She will always reside within your breast; there is no doubt in this. This all auspicious giving S’akti I give to you for your enjoyment.

You should always shew respect to Her; never show hatred or contempt. For the good of the world, I unite thus Laks'mi and Narayan. For your sustenance I create Yajha. You three will act together in harmony unanimously.

You, Brahma and S’iva are my three Devas, born of my Gunas. You three will undoubtedly be respected and worshipped by the world.

The stupid man who will find any difference between you three, will go to hell; there is no doubt in this. He who is Hah, is S’iva; He who S’iva is Hah; to make difference between these will lead one to hell. So Brahma is one and the same with S’iva and Visnu; there no manner of doubt in this. O Visnu! But there are other differences in

their Gunas; I will tell this; listen, as far as meditation of the Supreme Self is concerned you will have Sattva Guna predominant within you; and Rajo Guna and Tamo Guna will be secondary. In various other pursuits and Vikaras (changes) better have Rajo Guna with Laks'mi and always enjoy Her.

49-85. O Lord of Rama! I give you Vakvija, Kamavija, and Mayavija that will lead you to the highest end. Take this Mantra and repeat it and enjoy as you like. O Visnu! By this, the danger of death, caused Kala, will never come to you. When the creation of this Universe will be completely done I will then destroy this whole thing, moving and non-moving. You all will then be dissolved in Me. You should add pranava this mantra with Kamavija leading to Moksa and repeat it always with auspicious motives. O Purusottama! Build your Vaikunthapuri; live there and think of this My Eternal Form and enjoy as you like.

Brahma said Saying thus to Vasudeva, that Higher Prakriti Devi who is all of the three Gunas and yet transcending them, began to address Maha Deva, the Deva of the Devas, in sweet words, thus O Sankara! Accept this beautiful Maha Kali Gauri, build a new Kailas'a city and live there happily. Your primary Gunas will be Tamas; Sattva and Rajas will be your secondary Gunas. Have recourse to Rajo and Tamo Gunas while you slay the Asuras and thus wander.

O sinless S’ankara! Have recourse to peaceful Satto Guna, when you reflect on the Supreme Self and practise austerities. You all are for creating, preserving and destroying the Universe and you are all of the three Gunas. There is no such thing in this world as are devoid of these three Gunas. Everything, that is visible, is endowed with the three Gunas, and whatever will be or was before cannot exist without them. Only the Supreme Self is without these Gunas; but He is not visible. O Sankara! I am the Para Prakriti; at times I appear with Gunas; and at others I remain without any Gunas. O S’ambhu! I am

always of the causal nature; never I am of the nature of effect. When I am causal, I am with Gunas; and when I am before the Highest Purusa, I am, then, without any Gunas on account of my remaining in the state of equilibrium (Samya vastha). Mahattattva, Ahamkara, and sound, touch, etc., all the Gunas perform the work of Samsara, day and night, each preceding one being the cause and each subsequent one being the effect; never do they cease in their activities.

From the Reality (Sat vastu) springs Ahamkara (Avyakta); therefore I am of the nature of causality; again Ahamkara is embodied with the three Gunas, and so the Pundits call it as an effect of mine. From Ahamkara arises Mahattattva; this is denominated as Buddhi. So Mahattattva is the effect and Ahamkara is its cause. From Mahattattva arises again another Ahamkara; from this second Ahamkara arise the five Tanmatras or the subtle elements. From these five Tanmatras, the five gross elements arise after a process called Panchikarana. From the Sattvika part of the five Tanmatras, arise the five organs of perception; from their Rajasik part, the five organs of action come; from their Panchikarana, came the five gross elements; from the Sattvika portion of all the five elements comes mind. Thus sixteen things come into existence. These organs of perception, etc., and other effects together with the Maha bhutas form one Gana, composed of the sixteen categories. The original Purusa is the Supreme Self; He is neither cause nor is He any effect. O S’ambhu! At the beginning of the creation, all the above things are born in the way already indicated. Thus I have described to you, in brief; about the creation. O Devas! Now get up in your aeroplane and go to your respective places and fulfil your respective duties. Whenever you get into any dire distress, then remember Me; I will appear before you. O Devas! You should remember always the Eternal Supreme Self and Me. When you will remember us both, all your actions, will, no doubt, be crowned with success.

Brahma said Bhagavati Durga gave us S’aktis, full of Divine beauty and lustre; She gave Maha Laksmi to Visnu, Maha Kali to

S’iva, and Maha Sarasvati to me and bade good bye to us. Thus given farewell to by the Devi, we three went to another place and were born as males. We thought of the very wonderful nature and influence of the Devi and we got upon our divine aeroplane. When we ascended, we saw there was no ManidvTpa, there was no Devi, there was no ocean of nectar, nothing whatsoever. Save our aeroplane, we did not see anything. We then got into our wide aeroplane and reached there where Visnu killed the two indomitable Daityas, in the great ocean, where I was born from the lotus.

Thus ends the Sixth Chapter of the Third Skandha on the description of the Devi's Vibhutis (powers) in the Mahapuranam S’rimad Devi Bhagavatam of 18,000 verses by Maharsi Veda Vyas.

Complete chapter-aligned witnesses. Sanskrit Wikisource page 24732, revision 75585 (2016-08-03T11:34:25Z). 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/bk03ch06.htm. Historic spelling and transliteration are lightly normalized; no verse-by-verse alignment is asserted.