Devi Bhagavata Purana — Skandha 11 — Chapter 1
DB 11 1.1
मनुकृतं देवीस्तवनम् नारद उवाच भगवन् भूतभव्येश नारायण सनातन । आख्यातं परमाश्चर्यं देवीचारित्रमुत्तमम्
manukṛtaṃ devīstavanam nārada uvāca bhagavan bhūtabhavyeśa nārāyaṇa sanātana | ākhyātaṃ paramāścaryaṃ devīcāritramuttamam
The Praise of the Goddess Made by Manu. Nārada said: O Lord, master of what has been and what is to be, eternal Nārāyaṇa, the supremely marvellous, excellent story of the Goddess has been told;
AI translation rendered from the Sanskrit, not a published edition
DB 11 1.2
प्रादुर्भावः परो मातुः कार्यार्थमसुरद्रुहाम् । अधिकाराप्तिरुक्तात्र देवीपूर्णकृपावशात्
prādurbhāvaḥ paro mātuḥ kāryārthamasuradruhām | adhikārāptiruktātra devīpūrṇakṛpāvaśāt
the supreme manifestation of the Mother for the sake of the task (of the gods), (she who is) the foe of the asuras; here also the obtaining of authority (by the Manus) has been declared, by the force of the Goddess's full grace.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
DB 11 1.3
अधुना श्रोतुमिच्छामि येन प्रीणाति सर्वदा । स्वभक्तान्परिपुष्णाति तमाचारं वद प्रभो
adhunā śrotumicchāmi yena prīṇāti sarvadā | svabhaktānparipuṣṇāti tamācāraṃ vada prabho
Now I wish to hear that practice by which she is always pleased and nourishes her own devotees; tell it, O Lord.
AI translation rendered from the Sanskrit, not a published edition
DB 11 1.4
श्रीनारायण उवाच शृणु नारद तत्त्वज्ञ सदाचारविधिक्रमम् । यदनुष्ठानमात्रेण देवी प्रीणाति सर्वदा
śrīnārāyaṇa uvāca śṛṇu nārada tattvajña sadācāravidhikramam | yadanuṣṭhānamātreṇa devī prīṇāti sarvadā
Śrī Nārāyaṇa said: Hear, Nārada, knower of truth, the order of the rules of good conduct, by the mere performance of which the Goddess is always pleased.
AI translation rendered from the Sanskrit, not a published edition
DB 11 1.5
प्रातरुत्थाय कर्तव्यं यद् द्विजेन दिने दिने । तदहं सम्प्रवक्ष्यामि द्विजानामुपकारकम्
prātarutthāya kartavyaṃ yad dvijena dine dine | tadahaṃ sampravakṣyāmi dvijānāmupakārakam
What is to be done day after day by a twice-born, having risen at dawn—that I shall declare fully, for the benefit of the twice-born.
AI translation rendered from the Sanskrit, not a published edition
DB 11 1.6
उदयास्तमयं यावद् द्विजः सत्कर्मकृद्भवेत् । नित्यनैमित्तिकैर्युक्तः काम्यैश्चान्यैरगर्हितैः
udayāstamayaṃ yāvad dvijaḥ satkarmakṛdbhavet | nityanaimittikairyuktaḥ kāmyaiścānyairagarhitaiḥ
From sunrise to sunset a twice-born should be a doer of good works, engaged in the daily and occasional rites, and in optional ones and others that are not censured.
AI translation rendered from the Sanskrit, not a published edition
DB 11 1.7
आत्मनश्च सहायार्थं पिता माता न तिष्ठति । न पुत्रदारा न ज्ञातिर्धर्मस्तिष्ठति केवलम्
ātmanaśca sahāyārthaṃ pitā mātā na tiṣṭhati | na putradārā na jñātirdharmastiṣṭhati kevalam
For one's own help neither father nor mother remains, nor sons and wife, nor kinsman; the merit (one has done) alone remains.
AI translation rendered from the Sanskrit, not a published edition
DB 11 1.8
तस्माद्धर्मं सहायार्थं नित्यं सञ्चिनु साधनैः । धर्मेणैव सहायात्तु तमस्तरति दुस्तरम्
tasmāddharmaṃ sahāyārthaṃ nityaṃ sañcinu sādhanaiḥ | dharmeṇaiva sahāyāttu tamastarati dustaram
Therefore always accumulate dharma by (proper) means, for the sake of a companion; for with dharma alone as companion one crosses the darkness that is hard to cross.
AI translation rendered from the Sanskrit, not a published edition
DB 11 1.9
आचारः प्रथमो धर्मः श्रुत्युक्तः स्मार्त एव च । तस्मादस्मिन्समायुक्तो नित्यं स्यादात्मनो द्विजः
ācāraḥ prathamo dharmaḥ śrutyuktaḥ smārta eva ca | tasmādasminsamāyukto nityaṃ syādātmano dvijaḥ
Right conduct is the first dharma, declared in the Veda and in the smṛti as well; therefore a twice-born should always be, for his own sake, devoted to it.
AI translation rendered from the Sanskrit, not a published edition
DB 11 1.10
आचाराल्लभते चायुराचाराल्लभते प्रजाः । आचारादन्नमक्षय्यमाचारो हन्ति पातकम्
ācārāllabhate cāyurācārāllabhate prajāḥ | ācārādannamakṣayyamācāro hanti pātakam
From right conduct one gains long life, from right conduct one gains offspring, from right conduct imperishable food; right conduct destroys sin.
AI translation rendered from the Sanskrit, not a published edition
DB 11 1.11
आचारः परमो धर्मो नृणां कल्याणकारकः । इह लोके सुखी भूत्वा परत्र लभते सुखम्
ācāraḥ paramo dharmo nṛṇāṃ kalyāṇakārakaḥ | iha loke sukhī bhūtvā paratra labhate sukham
Right conduct is the highest dharma, producing welfare for men; having been happy in this world, one obtains happiness in the next.
AI translation rendered from the Sanskrit, not a published edition
DB 11 1.12
अज्ञानान्धजनानां तु मोहितैर्भ्रामितात्मनाम् । धर्मरूपो महादीपो मुक्तिमार्गप्रदर्शकः
ajñānāndhajanānāṃ tu mohitairbhrāmitātmanām | dharmarūpo mahādīpo muktimārgapradarśakaḥ
But for people blinded by ignorance, whose selves are made to wander by delusions, the great lamp in the form of dharma is what shows the path to liberation.
AI translation rendered from the Sanskrit, not a published edition
DB 11 1.13
आचारात्प्राप्यते श्रैष्ठ्यमाचारात्कर्म लभ्यते । कर्मणो जायते ज्ञानमिति वाक्यं मनोः स्मृतम्
ācārātprāpyate śraiṣṭhyamācārātkarma labhyate | karmaṇo jāyate jñānamiti vākyaṃ manoḥ smṛtam
From right conduct excellence is attained, from right conduct (proper) action is obtained; from action knowledge is born — such is the saying of Manu that is recalled.
AI translation rendered from the Sanskrit, not a published edition
DB 11 1.14
सर्वधर्मवरिष्ठोऽयमाचारः परमं तपः । तदेव ज्ञानमुद्दिष्टं तेन सर्वं प्रसाध्यते
sarvadharmavariṣṭho'yamācāraḥ paramaṃ tapaḥ | tadeva jñānamuddiṣṭaṃ tena sarvaṃ prasādhyate
This right conduct is the best of all dharmas, the supreme austerity; that very thing is declared to be knowledge, and by it everything is accomplished.
AI translation rendered from the Sanskrit, not a published edition
DB 11 1.15
यस्त्वाचारविहीनोऽत्र वर्तते द्विजसत्तमः । स शूद्रवद् बहिष्कार्यो यथा शूद्रस्तथैव सः
yastvācāravihīno'tra vartate dvijasattamaḥ | sa śūdravad bahiṣkāryo yathā śūdrastathaiva saḥ
But he who lives here devoid of right conduct, (though) the best of twice-born, is to be cast out like a śūdra; just as a śūdra is, so is he.
AI translation rendered from the Sanskrit, not a published edition
DB 11 1.16
आचारो द्विविधः प्रोक्तः शास्त्रीयो लौकिकस्तथा । उभावपि प्रकर्तव्यौ न त्याज्यौ शुभमिच्छता
ācāro dvividhaḥ proktaḥ śāstrīyo laukikastathā | ubhāvapi prakartavyau na tyājyau śubhamicchatā
Right conduct is said to be of two kinds: that of the scriptures and that of common usage. Both are to be practised; neither is to be abandoned by one who desires good.
AI translation rendered from the Sanskrit, not a published edition
DB 11 1.17
ग्रामधर्मा जातिधर्मा देशधर्माः कुलोद्भवाः । परिग्राह्या नृभिः सर्वैर्नैव ताँल्लङ्घयेन्मुने
grāmadharmā jātidharmā deśadharmāḥ kulodbhavāḥ | parigrāhyā nṛbhiḥ sarvairnaiva tā~llaṅghayenmune
The customs of the village, of the caste, of the region, and those arising in the family are to be accepted by all men; one should not transgress them, O sage.
AI translation rendered from the Sanskrit, not a published edition
DB 11 1.18
दुराचारो हि पुरुषो लोके भवति निन्दितः । दुःखभागी च सततं व्याधिना व्याप्त एव च
durācāro hi puruṣo loke bhavati ninditaḥ | duḥkhabhāgī ca satataṃ vyādhinā vyāpta eva ca
For a man of bad conduct becomes censured in the world, and is constantly a sharer in sorrow and beset by disease.
AI translation rendered from the Sanskrit, not a published edition
DB 11 1.19
परित्यजेदर्थकामौ यौ स्यातां धर्मवर्जितौ । धर्ममप्यसुखोदर्कं लोकविद्विष्टमेव च
parityajedarthakāmau yau syātāṃ dharmavarjitau | dharmamapyasukhodarkaṃ lokavidviṣṭameva ca
One should abandon wealth and pleasure when they are devoid of dharma, and even a dharma whose outcome is unhappiness and which is hated by the people.
AI translation rendered from the Sanskrit, not a published edition
DB 11 1.20
नारद उवाच बहुत्वादिह शास्त्राणां निश्चयः स्यात्कथं मुने । कियत्प्रमाणं तद् ब्रूहि धर्ममार्गविनिर्णये
nārada uvāca bahutvādiha śāstrāṇāṃ niścayaḥ syātkathaṃ mune | kiyatpramāṇaṃ tad brūhi dharmamārgavinirṇaye
Nārada said: Since the scriptures here are many, how can there be certainty, O sage? Tell (me) how much authority (each has) in deciding the path of dharma.
AI translation rendered from the Sanskrit, not a published edition
DB 11 1.21
श्रीनारायण उवाच श्रुतिस्मृती उभे नेत्रे पुराणं हृदयं स्मृतम् । एतत्त्रयोक्त एव स्याद्धर्मो नान्यत्र कुत्रचित्
śrīnārāyaṇa uvāca śrutismṛtī ubhe netre purāṇaṃ hṛdayaṃ smṛtam | etattrayokta eva syāddharmo nānyatra kutracit
Śrī Nārāyaṇa said: Śruti and smṛti are the two eyes, and the Purāṇa is held to be the heart; dharma is only what is stated by these three, nowhere else at all.
AI translation rendered from the Sanskrit, not a published edition
DB 11 1.22
विरोधो यत्र तु भवेत्त्रयाणां च परस्परम् । श्रुतिस्तत्र प्रमाणं स्याद् द्वयोर्द्वैधे स्मृतिर्वरा
virodho yatra tu bhavettrayāṇāṃ ca parasparam | śrutistatra pramāṇaṃ syād dvayordvaidhe smṛtirvarā
But where there is mutual contradiction among the three, there the śruti is the authority; when two are at variance, the smṛti is preferable.
AI translation rendered from the Sanskrit, not a published edition
DB 11 1.23
श्रुतिद्वैधं भवेद्यत्र तत्र धर्मावुभौ स्मृतौ । स्मृतिद्वैधं तु यत्र स्याद्विषयः कल्प्यतां पृथक्
śrutidvaidhaṃ bhavedyatra tatra dharmāvubhau smṛtau | smṛtidvaidhaṃ tu yatra syādviṣayaḥ kalpyatāṃ pṛthak
Where there is a division within the śruti, there both are held to be dharma; but where there is a division within the smṛti, let separate spheres (of application) be assumed.
AI translation rendered from the Sanskrit, not a published edition
DB 11 1.24
पुराणेषु क्वचिच्चैव तन्त्रदृष्टं यथातथम् । धर्मं वदन्ति तं धर्मं गृह्णीयान्न कथञ्चन
purāṇeṣu kvaciccaiva tantradṛṣṭaṃ yathātatham | dharmaṃ vadanti taṃ dharmaṃ gṛhṇīyānna kathañcana
And where in the Purāṇas, here and there, they state as dharma something exactly as seen in the Tantras, that dharma one should by no means accept.
AI translation rendered from the Sanskrit, not a published edition
DB 11 1.25
वेदाविरोधि चेत्तन्त्रं तत्प्रमाणं न संशयः । प्रत्यक्षश्रुतिरुद्धं यत्तत्प्रमाणं भवेन्न च
vedāvirodhi cettantraṃ tatpramāṇaṃ na saṃśayaḥ | pratyakṣaśrutiruddhaṃ yattatpramāṇaṃ bhavenna ca
If a Tantra is not in conflict with the Veda, it is authoritative, no doubt; but what is opposed to the direct (statement of) śruti is not authoritative.
AI translation rendered from the Sanskrit, not a published edition
DB 11 1.26
सर्वथा वेद एवासौ धर्ममार्गप्रमाणकः । तेनाविरुद्धं यत्किञ्चित्तत्प्रमाणं न चान्यथा
sarvathā veda evāsau dharmamārgapramāṇakaḥ | tenāviruddhaṃ yatkiñcittatpramāṇaṃ na cānyathā
In every way it is the Veda that is the authority for the path of dharma; whatever is not in conflict with it is authoritative, and not otherwise.
AI translation rendered from the Sanskrit, not a published edition
DB 11 1.27
यो वेदधर्ममुज्झित्य वर्ततेऽन्यप्रमाणतः । कुण्डानि तस्य शिक्षार्थं यमलोके वसन्ति हि
yo vedadharmamujjhitya vartate'nyapramāṇataḥ | kuṇḍāni tasya śikṣārthaṃ yamaloke vasanti hi
He who abandons the dharma of the Veda and acts on another authority — for his instruction pits (of torment) indeed exist in the world of Yama.
AI translation rendered from the Sanskrit, not a published edition
DB 11 1.28
तस्मात्सर्वप्रयत्नेन वेदोक्तं धर्ममाश्रयेत् । स्मृतिः पुराणमन्यद्वा तन्त्रं वा शास्त्रमेव च
tasmātsarvaprayatnena vedoktaṃ dharmamāśrayet | smṛtiḥ purāṇamanyadvā tantraṃ vā śāstrameva ca
Therefore with every effort one should take refuge in the dharma declared in the Veda; whether a smṛti, a purāṇa, or anything else, a tantra, or a treatise —
AI translation rendered from the Sanskrit, not a published edition
DB 11 1.29
तन्मूलत्वे प्रमाणं स्यान्नान्यथा तु कदाचन । ये कुशास्त्राभियोगेन वर्तयन्तीह मानवान्
tanmūlatve pramāṇaṃ syānnānyathā tu kadācana | ye kuśāstrābhiyogena vartayantīha mānavān
it can be an authority (only) if it is rooted in that (the Veda), never otherwise. Those who here direct men by adherence to false doctrines —
AI translation rendered from the Sanskrit, not a published edition
DB 11 1.30
अधोमुखोर्ध्वपादास्ते यास्यन्ति नरकार्णवम् । कामाचाराः पाशुपतास्तथा वै लिङ्गधारिणः
adhomukhordhvapādāste yāsyanti narakārṇavam | kāmācārāḥ pāśupatāstathā vai liṅgadhāriṇaḥ
they will go head-down and feet-up into the ocean of hell: those who act as they please, the Pāśupatas, and likewise the wearers of the liṅga,
AI translation rendered from the Sanskrit, not a published edition
DB 11 1.31
तप्तमुद्राङ्किता ये च वैखानसमतानुगाः । ते सर्वे निरयं यान्ति वेदमार्गबहिष्कृताः
taptamudrāṅkitā ye ca vaikhānasamatānugāḥ | te sarve nirayaṃ yānti vedamārgabahiṣkṛtāḥ
and those marked with the hot brand, the followers of the Vaikhānasa doctrine — all these, being excluded from the path of the Veda, go to hell.
AI translation rendered from the Sanskrit, not a published edition
DB 11 1.32
वेदोक्तमेव सद्धर्मं तस्मात्कुर्यान्नरः सदा । उत्थायोत्थाय बोद्धव्यं किं मयाद्य कृतं कृतम्
vedoktameva saddharmaṃ tasmātkuryānnaraḥ sadā | utthāyotthāya boddhavyaṃ kiṃ mayādya kṛtaṃ kṛtam
Therefore a man should always practise only the true dharma declared in the Veda. Rising again and again (each day) he should reflect: "What have I done today, what have I done —
AI translation rendered from the Sanskrit, not a published edition
DB 11 1.33
दत्तं वा दापितं वापि वाक्येनापि च भाषितम् । उपपापेषु सर्वेषु पातकेषु महत्स्वपि
dattaṃ vā dāpitaṃ vāpi vākyenāpi ca bhāṣitam | upapāpeṣu sarveṣu pātakeṣu mahatsvapi
what given, or caused to be given, or even spoken in words?" — among all the lesser sins and among the great sins too.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
DB 11 1.34
अवाप्य रजनीयामं ब्रह्मध्यानं समाचरेत् । ऊरुस्थोत्तानचरणः सव्ये चोरौ तथोत्तरम्
avāpya rajanīyāmaṃ brahmadhyānaṃ samācaret | ūrusthottānacaraṇaḥ savye corau tathottaram
Having reached (the last) watch of the night, he should perform meditation on Brahman, with his feet turned upward resting on the thighs, and the (left foot) on the right thigh and likewise the other,
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
DB 11 1.35
उत्तानं किञ्चिदुत्तानं मुखमवष्टभ्य चोरसा । निमीलिताक्षः सत्त्वस्थो दन्तैर्दन्तान्न संस्पृशेत्
uttānaṃ kiñciduttānaṃ mukhamavaṣṭabhya corasā | nimīlitākṣaḥ sattvastho dantairdantānna saṃspṛśet
holding the face somewhat raised and (pressed) toward the chest, with eyes closed, established in sattva, he should not let teeth touch teeth;
AI translation rendered from the Sanskrit, not a published edition
DB 11 1.36
तालुस्थाचलजिह्वश्च संवृतास्यः सुनिश्चलः । सन्निरुद्धेन्द्रियग्रामो नातिनिम्नस्थितासनः
tālusthācalajihvaśca saṃvṛtāsyaḥ suniścalaḥ | sanniruddhendriyagrāmo nātinimnasthitāsanaḥ
with the tongue held motionless at the palate, mouth closed, quite still, the host of the senses fully restrained, his seat not placed too low,
AI translation rendered from the Sanskrit, not a published edition
DB 11 1.37
द्विगुणं त्रिगुणं वापि प्राणायाममुपक्रमेत् । ततो ध्येयः स्थितो योऽसौ हृदये दीपवत्प्रभुः
dviguṇaṃ triguṇaṃ vāpi prāṇāyāmamupakramet | tato dhyeyaḥ sthito yo'sau hṛdaye dīpavatprabhuḥ
he should undertake breath-control twofold or threefold; then he who abides in the heart, the Lord, shining like a lamp, is to be meditated upon.
AI translation rendered from the Sanskrit, not a published edition
DB 11 1.38
धारयेत्तत्र चात्मानं धारणां धारयेद्बुधः । सधूमश्च विधूमश्च सगर्भश्चाप्यगर्भकः
dhārayettatra cātmānaṃ dhāraṇāṃ dhārayedbudhaḥ | sadhūmaśca vidhūmaśca sagarbhaścāpyagarbhakaḥ
And there he should fix the self; the wise man should hold the fixing (dhāraṇā). (Breath-control is) with smoke and without smoke, with seed and without seed,
AI translation rendered from the Sanskrit, not a published edition
DB 11 1.39
सलक्ष्यश्चाप्यलक्ष्यश्च प्राणायामस्तु षड्विधः । प्राणायामसमो योगः प्राणायाम इतीरितः
salakṣyaścāpyalakṣyaśca prāṇāyāmastu ṣaḍvidhaḥ | prāṇāyāmasamo yogaḥ prāṇāyāma itīritaḥ
with a mark and without a mark: breath-control is of six kinds. Yoga is equal to breath-control; it is called prāṇāyāma.
AI translation rendered from the Sanskrit, not a published edition
DB 11 1.40
प्राणायाम इति प्रोक्तो रेचपूरककुम्भकैः । वर्णत्रयात्मका ह्येते रेचपूरककुम्भकाः
prāṇāyāma iti prokto recapūrakakumbhakaiḥ | varṇatrayātmakā hyete recapūrakakumbhakāḥ
It is called prāṇāyāma by (its parts) exhalation, inhalation and retention; for these — exhalation, inhalation and retention — consist of the three syllables.
AI translation rendered from the Sanskrit, not a published edition
DB 11 1.41
स एव प्रणवः प्रोक्तः प्राणायामश्च तन्मयः । इडया वायुमारोप्य पूरयित्वोदरे स्थितम्
sa eva praṇavaḥ proktaḥ prāṇāyāmaśca tanmayaḥ | iḍayā vāyumāropya pūrayitvodare sthitam
That very (triad) is declared to be the praṇava, and prāṇāyāma consists of it. Having drawn the breath up through the iḍā and filled it, (holding it) stationed in the belly,
AI translation rendered from the Sanskrit, not a published edition
DB 11 1.42
शनैः षोडशमात्राभिरन्यया तं विरेचयेत् । एवं सधूमः प्राणानामायामः कथितो मुने
śanaiḥ ṣoḍaśamātrābhiranyayā taṃ virecayet | evaṃ sadhūmaḥ prāṇānāmāyāmaḥ kathito mune
one should slowly expel it through the other (channel) in sixteen measures. Thus, O sage, the smoke-accompanied restraint of the breaths has been told.
AI translation rendered from the Sanskrit, not a published edition
DB 11 1.43
आधारेलिङ्गनाभिप्रकटितहृदये तालुमूले ललाटे द्वे पत्रे षोडशारे द्विदशदशदलद्वादशार्धे चतुष्के । वासान्ते बालमध्ये डफकतसहिते कण्ठदेशे स्वराणां हंक्षंतत्त्वार्थयुक्तं सकलदलगतं वर्णरूपं नमामि
ādhāreliṅganābhiprakaṭitahṛdaye tālumūle lalāṭe dve patre ṣoḍaśāre dvidaśadaśadaladvādaśārdhe catuṣke | vāsānte bālamadhye ḍaphakatasahite kaṇṭhadeśe svarāṇāṃ haṃkṣaṃtattvārthayuktaṃ sakaladalagataṃ varṇarūpaṃ namāmi
I bow to the form of the syllables, present in every petal, joined with the meaning of the principles from haṃ to kṣaṃ: in the base, at the liṅga, at the navel, in the manifest heart, at the root of the palate, at the forehead — in the two petals, in the sixteen-spoked, the twelve-, the ten-, the six-petalled and the four-petalled; at the end of the garment, in the middle of the hair, together with ḍa, pha, ka, ta, and in the region of the throat, the (place) of the vowels.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
DB 11 1.44
अरुणकमलसंस्था तद्रजःपुञ्जवर्णा हरनियमितचिह्ना पद्मतन्तुस्वरूपा । रविहुतवहराकानायकास्यस्तनाढ्या सकृदपि यदि चित्ते संवसेत्स्यात्स भुक्तः
aruṇakamalasaṃsthā tadrajaḥpuñjavarṇā haraniyamitacihnā padmatantusvarūpā | ravihutavaharākānāyakāsyastanāḍhyā sakṛdapi yadi citte saṃvasetsyātsa bhuktaḥ
Seated on the reddish lotus, coloured like a mass of its pollen, marked by what Hara has restrained, having the form of a lotus-fibre — rich in the faces and breasts of the sun, the fire, ... (deities): if she should dwell in the mind even once, that man has enjoyed (all).
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
DB 11 1.45
स्थितिः सैव गतिर्यात्रा मतिश्चिन्ता स्तुतिर्वचः । अहं सर्वात्मको देवः स्तुतिः सर्वं त्वदर्चनम्
sthitiḥ saiva gatiryātrā matiścintā stutirvacaḥ | ahaṃ sarvātmako devaḥ stutiḥ sarvaṃ tvadarcanam
That same (Goddess) is (my) standing, going and travelling, my thought, my reflection, my praise and my speech. I am the God who is the self of all; praise and everything (else) is worship of you.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
DB 11 1.46
अहं देवी न चान्योऽस्मि ब्रह्मैवाहं न शोकभाक् । सच्चिदानन्दरूपोऽहं स्वात्मानमिति चिन्तयेत्
ahaṃ devī na cānyo'smi brahmaivāhaṃ na śokabhāk | saccidānandarūpo'haṃ svātmānamiti cintayet
"I am the Goddess and I am not other (than her); I am Brahman itself, not a partaker of sorrow; I am of the nature of being, consciousness and bliss" — thus he should reflect upon his own self.
AI translation rendered from the Sanskrit, not a published edition
DB 11 1.47
प्रकाशमानां प्रथमे प्रयाणे प्रतिप्रयाणेऽप्यमृतायमानाम् । अन्तःपदव्यामनुसञ्चरन्ती- मानन्दरूपामबलां प्रपद्ये
prakāśamānāṃ prathame prayāṇe pratiprayāṇe'pyamṛtāyamānām | antaḥpadavyāmanusañcarantī- mānandarūpāmabalāṃ prapadye
Shining forth at the first departure, and becoming nectar again at the return, moving along within the pathway (of the body), of the nature of bliss — to that Woman I resort.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
DB 11 1.48
ततो निजब्रह्मरन्ध्रे ध्यायेत्तं गुरुमीश्वरम् । उपचारैर्मानसैश्च पूजयेत्तु यथाविधि
tato nijabrahmarandhre dhyāyettaṃ gurumīśvaram | upacārairmānasaiśca pūjayettu yathāvidhi
Then, in his own brahma-aperture (at the crown), he should meditate on that guru as the Lord, and should worship (him) with mental offerings according to the prescribed manner.
AI translation rendered from the Sanskrit, not a published edition
DB 11 1.49
स्तुवीतानेन मन्त्रेण साधको नियतात्मवान् । गुरुर्ब्रह्मा गुरुर्विष्णुर्गुरुर्देवो महेश्वरः । गुरुरेव परं ब्रह्म तस्मै श्रीगुरवे नमः
stuvītānena mantreṇa sādhako niyatātmavān | gururbrahmā gururviṣṇurgururdevo maheśvaraḥ | gurureva paraṃ brahma tasmai śrīgurave namaḥ
The practitioner, with self restrained, should praise (him) with this mantra: "The guru is Brahmā, the guru is Viṣṇu, the guru is the god Maheśvara; the guru indeed is the supreme Brahman — homage to that revered guru."
AI translation rendered from the Sanskrit, not a published edition