Devi Bhagavata Purana — Skandha 3 — Chapter 7

DB 3 7.1

तत्त्वनिरूपणवर्णनम् ब्रह्मोवाच एवंप्रभावा सा देवी मया दृष्टाथ विष्णुना । शिवेनापि महाभाग तास्ता देव्यः पृथक्पृथक्

tattvanirūpaṇavarṇanam brahmovāca evaṃprabhāvā sā devī mayā dṛṣṭātha viṣṇunā | śivenāpi mahābhāga tāstā devyaḥ pṛthakpṛthak

The Description of the Determination of Reality. Brahmā said: Of such power is that Goddess, seen by me and by Viṣṇu, and by Śiva too, O greatly fortunate one — those goddesses (seen) each separately.

AI translation rendered from the Sanskrit, not a published edition

DB 3 7.2

व्यास उवाच इत्याकर्ण्य पितुर्वाक्यं नारदो मुनिसत्तमः । पप्रच्छ परमप्रीतः प्रजापतिमिदं वचः

vyāsa uvāca ityākarṇya piturvākyaṃ nārado munisattamaḥ | papraccha paramaprītaḥ prajāpatimidaṃ vacaḥ

Vyāsa said: Having heard his father's words thus, Nārada, best of sages, greatly pleased, asked the Lord of Creatures this speech.

AI translation rendered from the Sanskrit, not a published edition

DB 3 7.3

नारद उवाच पुमानाद्योऽविनाशी यो निर्गुणोऽच्युतिरव्ययः । दृष्टश्चैवानुभूतश्च तद्वदस्व पितामह

nārada uvāca pumānādyo'vināśī yo nirguṇo'cyutiravyayaḥ | dṛṣṭaścaivānubhūtaśca tadvadasva pitāmaha

Nārada said: The primordial Puruṣa, who is imperishable, without attributes, unfallen, unchanging — (was he) seen and experienced? Tell that, O grandfather.

AI translation rendered from the Sanskrit, not a published edition

DB 3 7.4

त्रिगुणा वीक्षिता शक्तिर्निर्गुणा कीदृशी पितः । तस्याः स्वरूपं मे ब्रूहि पुरुषस्य च पद्मज

triguṇā vīkṣitā śaktirnirguṇā kīdṛśī pitaḥ | tasyāḥ svarūpaṃ me brūhi puruṣasya ca padmaja

"The Śakti of the three attributes was beheld; what is she like who is without attributes, O father? Tell me her own form, and that of the Puruṣa, O lotus-born one."

AI translation rendered from the Sanskrit, not a published edition

DB 3 7.5

यदर्थञ्च मया तप्तं श्वेतद्वीपे महातपः । दृष्टाः सिद्धा महात्मानस्तापसा गतमन्यवः

yadarthañca mayā taptaṃ śvetadvīpe mahātapaḥ | dṛṣṭāḥ siddhā mahātmānastāpasā gatamanyavaḥ

"And for whose sake great austerity was performed by me on Śvetadvīpa — (there) were seen adepts, great souls, ascetics whose anger had departed."

AI translation rendered from the Sanskrit, not a published edition

DB 3 7.6

परमात्मा न सम्प्राप्तो मयाऽसौ दृष्टिगोचरः । पुनः पुनस्तपस्तीव्रं कृतं तत्र प्रजापते

paramātmā na samprāpto mayā'sau dṛṣṭigocaraḥ | punaḥ punastapastīvraṃ kṛtaṃ tatra prajāpate

"But that Supreme Self was not attained by me within range of sight; again and again fierce austerity was performed there, O Lord of Creatures."

AI translation rendered from the Sanskrit, not a published edition

DB 3 7.7

भवता सगुणा शक्तिर्दृष्टा तात मनोरमा । निर्गुणा निर्गुणश्चैव कीदृशौ तौ वदस्व मे तृतीयस्कन्धे तत्त्वनिरूपणवर्णनं नाम सप्तमोऽध्यायः

bhavatā saguṇā śaktirdṛṣṭā tāta manoramā | nirguṇā nirguṇaścaiva kīdṛśau tau vadasva me tṛtīyaskandhe tattvanirūpaṇavarṇanaṃ nāma saptamo'dhyāyaḥ

"By you the Śakti with attributes was seen, dear father, the delightful one. What are those two like, the attributeless (Goddess) and the attributeless (Puruṣa)? Tell me." — In the Third Book, the seventh chapter, called the Description of the Determination of Reality.

AI translation rendered from the Sanskrit, not a published edition

DB 3 7.8

व्यास उवाच इति पृष्ठः पिता तेन नारदेन प्रजापतिः । उवाच वचनं तथ्यं स्मितपूर्वं पितामहः

vyāsa uvāca iti pṛṣṭhaḥ pitā tena nāradena prajāpatiḥ | uvāca vacanaṃ tathyaṃ smitapūrvaṃ pitāmahaḥ

Vyāsa said: Thus questioned by that Nārada, the father, the Lord of Creatures, the grandfather, spoke true words, prefaced with a smile.

AI translation rendered from the Sanskrit, not a published edition

DB 3 7.9

ब्रह्मोवाच निर्गुणस्य मुने रूपं न भवेद्दृष्टिगोचरम् । दृश्यञ्च नश्वरं यस्मादरूपं दृश्यते कथम्

brahmovāca nirguṇasya mune rūpaṃ na bhaveddṛṣṭigocaram | dṛśyañca naśvaraṃ yasmādarūpaṃ dṛśyate katham

Brahmā said: The form of the attributeless, O sage, cannot come within range of sight; and since what is visible is perishable, how is the formless seen?

AI translation rendered from the Sanskrit, not a published edition

DB 3 7.10

निर्गुणा दुर्गमा शक्तिर्निर्गुणश्च तथा पुमान् । ज्ञानगम्यौ मुनीनां तु भावनीयौ तथा पुनः

nirguṇā durgamā śaktirnirguṇaśca tathā pumān | jñānagamyau munīnāṃ tu bhāvanīyau tathā punaḥ

The attributeless Śakti is hard to reach, and so too the attributeless Puruṣa; the two are approachable by knowledge for sages, and further, they are to be meditated upon.

AI translation rendered from the Sanskrit, not a published edition

DB 3 7.11

अनादिनिधनौ विद्धि सदा प्रकृतिपूरुषौ । विश्वासेनाभिगम्यौ तौ नाविश्वासेन कर्हिचित्

anādinidhanau viddhi sadā prakṛtipūruṣau | viśvāsenābhigamyau tau nāviśvāsena karhicit

Know Prakṛti and Puruṣa to be always without beginning or end; those two are to be approached by faith, never by lack of faith.

AI translation rendered from the Sanskrit, not a published edition

DB 3 7.12

चैतन्यं सर्वभूतेषु यत्तद्विद्धि परात्मकम् । तेजः सर्वत्रगं नित्यं नानाभावेषु नारद

caitanyaṃ sarvabhūteṣu yattadviddhi parātmakam | tejaḥ sarvatragaṃ nityaṃ nānābhāveṣu nārada

That consciousness which is in all beings — know it to be of the nature of the Supreme; (it is) the radiance that goes everywhere, eternal, amid manifold states, O Nārada.

AI translation rendered from the Sanskrit, not a published edition

DB 3 7.13

तञ्च ताञ्च महाभाग व्यापकौ विद्धि सर्वगौ । ताभ्यां विहीनं संसारे न किञ्चिद्वस्तु विद्यते

tañca tāñca mahābhāga vyāpakau viddhi sarvagau | tābhyāṃ vihīnaṃ saṃsāre na kiñcidvastu vidyate

Know him and her, O greatly fortunate one, to be pervasive, all-going; there is no thing whatever found in the round of existence that is devoid of those two.

AI translation rendered from the Sanskrit, not a published edition

DB 3 7.14

तौ विचिन्त्यौ सदा देहे मिश्रीभूतौ सदाव्ययौ । एकरूपौ चिदात्मानौ निगुणौ निर्मलावुभौ

tau vicintyau sadā dehe miśrībhūtau sadāvyayau | ekarūpau cidātmānau niguṇau nirmalāvubhau

Those two are always to be contemplated in the body as mingled together and ever imperishable, of one form, of the nature of consciousness, without attributes, and both stainless.

AI translation rendered from the Sanskrit, not a published edition

DB 3 7.15

या शक्तिः परमात्माऽसौ सा योऽसौ सा परमा मता । अन्तरं नैतयोः कोऽपि सूक्ष्मं वेद च नारद

yā śaktiḥ paramātmā'sau sā yo'sau sā paramā matā | antaraṃ naitayoḥ ko'pi sūkṣmaṃ veda ca nārada

That Power which (she is), and that Supreme Self which (he is) — she is held to be the supreme; and no one, Nārada, knows the subtle difference between these two.

AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain

DB 3 7.16

अधीत्य सर्वशास्त्राणि वेदान्साङ्गांश्च नारद । न जानाति तयोः सूक्ष्ममन्तरं विरतिं विना

adhītya sarvaśāstrāṇi vedānsāṅgāṃśca nārada | na jānāti tayoḥ sūkṣmamantaraṃ viratiṃ vinā

Even after studying all the scriptures and the Vedas with their auxiliary branches, Nārada, one does not know the subtle difference between those two without dispassion.

AI translation rendered from the Sanskrit, not a published edition

DB 3 7.17

अहङ्कारकृतं सर्वं विश्वं स्थावरजङ्गमम् । कथं तद्रहितं पुत्र भवेत्कल्पशतैरपि

ahaṅkārakṛtaṃ sarvaṃ viśvaṃ sthāvarajaṅgamam | kathaṃ tadrahitaṃ putra bhavetkalpaśatairapi

This whole universe, moving and unmoving, is made by the ego-sense; how, son, could it be free of that even in hundreds of aeons?

AI translation rendered from the Sanskrit, not a published edition

DB 3 7.18

निर्गुणं सगुणः पुत्र कथं पश्यति चक्षुषा । सगुणं च महाबुद्धे चेतसा संविचारय

nirguṇaṃ saguṇaḥ putra kathaṃ paśyati cakṣuṣā | saguṇaṃ ca mahābuddhe cetasā saṃvicāraya

How, son, does one possessed of attributes see with the eye that which is without attributes? Consider well in your mind, O greatly wise one, that which has attributes.

AI translation rendered from the Sanskrit, not a published edition

DB 3 7.19

पित्तेनाच्छादिता जिह्वा चक्षुश्च मुनिसत्तम । कटु पित्तं विजानाति रसं रूपं न तत्तथा

pittenācchāditā jihvā cakṣuśca munisattama | kaṭu pittaṃ vijānāti rasaṃ rūpaṃ na tattathā

When the tongue and the eye are overspread by bile, O best of sages, one perceives the bile as bitter — the taste (is known), but the form is not so (known).

AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain

DB 3 7.20

गुणैः समावृतं चेतः कथं जानाति निर्गुणम् । अहङ्कारोद्भवं तच्च तद्विहीनं कथं भवेत्

guṇaiḥ samāvṛtaṃ cetaḥ kathaṃ jānāti nirguṇam | ahaṅkārodbhavaṃ tacca tadvihīnaṃ kathaṃ bhavet

How does the mind, wholly enveloped by the attributes, know the attributeless? And that (mind) arises from the ego-sense — how could it be free of that?

AI translation rendered from the Sanskrit, not a published edition

DB 3 7.21

यावन्न गुणविच्छेदस्तावत्तद्दर्शनं कुतः । तं पश्यति तदा चित्ते यदाऽहङ्कारवर्जितः

yāvanna guṇavicchedastāvattaddarśanaṃ kutaḥ | taṃ paśyati tadā citte yadā'haṅkāravarjitaḥ

So long as there is no severance of the attributes, whence the vision of That? He sees That then in the mind, when he is devoid of the ego-sense.

AI translation rendered from the Sanskrit, not a published edition

DB 3 7.22

नारद उवाच स्वरूपं देवदेवेश त्रयाणामेव विस्तरात् । गुणानां यत्स्वरूपोऽस्ति ह्यहङ्कारस्त्रिरूपकः

nārada uvāca svarūpaṃ devadeveśa trayāṇāmeva vistarāt | guṇānāṃ yatsvarūpo'sti hyahaṅkārastrirūpakaḥ

Nārada said: (Tell me) in detail, O Lord of the gods of gods, the very nature of the three attributes — what nature the ego-sense has, which is of three forms:

AI translation rendered from the Sanskrit, not a published edition

DB 3 7.23

सात्त्विको राजसश्चैव तामसश्च तथापरः । विभेदेन स्वरूपाणि वदस्व पुरुषोत्तम

sāttviko rājasaścaiva tāmasaśca tathāparaḥ | vibhedena svarūpāṇi vadasva puruṣottama

the sāttvika, the rājasa, and likewise the other, the tāmasa: tell (me) their natures separately, O supreme Person.

AI translation rendered from the Sanskrit, not a published edition

DB 3 7.24

यज्ज्ञात्वा विप्रमुच्येऽहं ज्ञानं तद्वद मे प्रभो । गुणानां लक्षणान्येव विततानि विभागशः

yajjñātvā vipramucye'haṃ jñānaṃ tadvada me prabho | guṇānāṃ lakṣaṇānyeva vitatāni vibhāgaśaḥ

Tell me, O Lord, that knowledge by knowing which I shall be wholly released, and the marks of the attributes, expounded at length, division by division.

AI translation rendered from the Sanskrit, not a published edition

DB 3 7.25

ब्रह्मोवाच त्रयाणां शक्तयस्तिस्त्रस्तद्ब्रवीमि तवानघ । ज्ञानशक्तिः क्रियाशक्तिरर्थशक्तिस्तथापरा

brahmovāca trayāṇāṃ śaktayastistrastadbravīmi tavānagha | jñānaśaktiḥ kriyāśaktirarthaśaktistathāparā

Brahmā said: The powers of the three are three; that I tell you, O sinless one: the power of knowledge, the power of action, and the third, the power of substance.

AI translation rendered from the Sanskrit, not a published edition

DB 3 7.26

सात्त्विकस्य ज्ञानशक्ती राजसस्य क्रियात्मिका । द्रव्यशक्तिस्तामसस्य तिस्रश्च कथितास्तव

sāttvikasya jñānaśaktī rājasasya kriyātmikā | dravyaśaktistāmasasya tisraśca kathitāstava

The sāttvika has the power of knowledge, the rājasa that which consists of action, the tāmasa the power of substance; thus the three have been told to you.

AI translation rendered from the Sanskrit, not a published edition

DB 3 7.27

तेषां कार्याणि वक्ष्यामि शृणु नारद तत्त्वतः । तामस्या द्रव्यशक्तेश्च शब्दस्पर्शसमुद्भवः

teṣāṃ kāryāṇi vakṣyāmi śṛṇu nārada tattvataḥ | tāmasyā dravyaśakteśca śabdasparśasamudbhavaḥ

I shall tell their effects; listen, Nārada, as they truly are. From the tāmasa power of substance arise sound and touch,

AI translation rendered from the Sanskrit, not a published edition

DB 3 7.28

रूपं रसश्च गन्धश्च तन्मात्राणि प्रचक्षते । शब्दैकगुणमाकाशं वायुः स्पर्शगुणस्तथा

rūpaṃ rasaśca gandhaśca tanmātrāṇi pracakṣate | śabdaikaguṇamākāśaṃ vāyuḥ sparśaguṇastathā

and form, taste and smell — these they declare to be the subtle elements. Space has sound as its single quality, and wind has touch as its quality;

AI translation rendered from the Sanskrit, not a published edition

DB 3 7.29

सुरूपैकगुणोऽग्निश्च जलं रसगुणात्मकम् । पृथ्वी गन्धगुणा ज्ञेया सूक्ष्माण्येतानि नारद

surūpaikaguṇo'gniśca jalaṃ rasaguṇātmakam | pṛthvī gandhaguṇā jñeyā sūkṣmāṇyetāni nārada

fire has form alone as its quality, water is of the nature of the quality taste, and earth is to be known as having smell as its quality — these are the subtle (elements), Nārada.

AI translation rendered from the Sanskrit, not a published edition

DB 3 7.30

दशैतानि मिलित्वा तु द्रव्यशक्तियुतानि वै । तामसाहङ्कारजः स्यात्सर्गस्तदनुवृत्तिकः

daśaitāni militvā tu dravyaśaktiyutāni vai | tāmasāhaṅkārajaḥ syātsargastadanuvṛttikaḥ

These ten together, joined with the power of substance — that creation, following upon it, arises from the tāmasa ego-sense.

AI translation rendered from the Sanskrit, not a published edition

DB 3 7.31

राजस्याश्च क्रियाशक्तेरुत्पन्नानि शृणुष्व मे । श्रोत्रं त्वग्रसना चक्षुर्घ्राणं चैव च पञ्चमम्

rājasyāśca kriyāśakterutpannāni śṛṇuṣva me | śrotraṃ tvagrasanā cakṣurghrāṇaṃ caiva ca pañcamam

Hear from me what has arisen from the rājasa power of action: the ear, the skin, the tongue, the eye, and the nose as the fifth —

AI translation rendered from the Sanskrit, not a published edition

DB 3 7.32

ज्ञानेन्द्रियाणि चैतानि तथा कर्मेन्द्रियाणि च । वाक्पाणिपादपायुश्च गुह्यान्तानि च पञ्च वै

jñānendriyāṇi caitāni tathā karmendriyāṇi ca | vākpāṇipādapāyuśca guhyāntāni ca pañca vai

these are the organs of knowledge; and likewise the organs of action: speech, hands, feet, anus, and, ending with the genitals, five (in all);

AI translation rendered from the Sanskrit, not a published edition

DB 3 7.33

प्राणोऽपानश्च व्यानश्च समानोदानवायवः । पञ्चदश मिलित्वैव राजसः सर्ग उच्यते

prāṇo'pānaśca vyānaśca samānodānavāyavaḥ | pañcadaśa militvaiva rājasaḥ sarga ucyate

and prāṇa, apāna, vyāna, samāna and udāna, the (five) breaths — these fifteen together are called the rājasa creation.

AI translation rendered from the Sanskrit, not a published edition

DB 3 7.34

साधनानि किलैतानि क्रियाशक्तिमयानि च । उपादानं किलैतेषां चिदनुवृत्तिरुच्यते

sādhanāni kilaitāni kriyāśaktimayāni ca | upādānaṃ kilaiteṣāṃ cidanuvṛttirucyate

These, indeed, are the instruments, and they are made of the power of action; and their material cause, it is said, is the continuance of consciousness.

AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain

DB 3 7.35

ज्ञानशक्तिसमायुक्ताः सात्त्विकाच्च समुद्भवाः । दिशो वायुश्च सूर्यश्च वरुणश्चाश्विनावपि

jñānaśaktisamāyuktāḥ sāttvikācca samudbhavāḥ | diśo vāyuśca sūryaśca varuṇaścāśvināvapi

And from the sattvic (aspect) arose those joined with the power of knowledge: the directions, the wind, the sun, Varuṇa, and also the two Aśvins.

AI translation rendered from the Sanskrit, not a published edition

DB 3 7.36

ज्ञानेन्द्रियाणां पञ्चानां पञ्चाधिष्ठातृदेवताः । चन्द्रो ब्रह्मा तथा रुद्रः क्षेत्रज्ञश्च चतुर्थकः

jñānendriyāṇāṃ pañcānāṃ pañcādhiṣṭhātṛdevatāḥ | candro brahmā tathā rudraḥ kṣetrajñaśca caturthakaḥ

(These are) the five presiding deities of the five organs of knowledge; and the moon, Brahmā, and Rudra, and the knower of the field as the fourth.

AI translation rendered from the Sanskrit, not a published edition

DB 3 7.37

इत्यन्तःकरणाख्यस्य बुद्ध्यादेश्चाधिदैवतम् । चत्वार्येव तथा प्रोक्ताः किलाधिष्ठातृदेवताः

ityantaḥkaraṇākhyasya buddhyādeścādhidaivatam | catvāryeva tathā proktāḥ kilādhiṣṭhātṛdevatāḥ

Thus (these are) the presiding deity of what is called the inner instrument, of the intellect and the rest; and just four presiding deities are declared (for them).

AI translation rendered from the Sanskrit, not a published edition

DB 3 7.38

मनसा सह चैतानि नूनं पञ्चदशैव तु । सात्त्विकस्य तु सर्गोऽयं सात्त्विकाख्यः प्रकीर्तितः

manasā saha caitāni nūnaṃ pañcadaśaiva tu | sāttvikasya tu sargo'yaṃ sāttvikākhyaḥ prakīrtitaḥ

Together with mind, these are certainly just fifteen; and this creation, that of the sattvic, is proclaimed to be called sattvic.

AI translation rendered from the Sanskrit, not a published edition

DB 3 7.39

स्थूलसूक्ष्मादिभेदेन द्वे रूपे परमात्मनः । ज्ञानरूपं निराकारं निदानं तत्प्रचक्षते

sthūlasūkṣmādibhedena dve rūpe paramātmanaḥ | jñānarūpaṃ nirākāraṃ nidānaṃ tatpracakṣate

By the distinction of gross, subtle, and so on, there are two forms of the Supreme Self; they declare that the formless one, whose nature is knowledge, is the (primal) ground.

AI translation rendered from the Sanskrit, not a published edition

DB 3 7.40

साधकस्य तु ध्यानादौ स्थूलरूपं प्रचक्षते । शरीरं सूक्ष्ममेवेदं पुरुषस्य प्रकीर्तितम्

sādhakasya tu dhyānādau sthūlarūpaṃ pracakṣate | śarīraṃ sūkṣmamevedaṃ puruṣasya prakīrtitam

But for the practitioner, in meditation and the rest, they declare the gross form; this very subtle body is proclaimed to be the Puruṣa's.

AI translation rendered from the Sanskrit, not a published edition

DB 3 7.41

मम चैव शरीरं वै सूत्रमित्यभिधीयते । स्थूलं शरीरं वक्ष्यामि ब्रह्मणः परमात्मनः

mama caiva śarīraṃ vai sūtramityabhidhīyate | sthūlaṃ śarīraṃ vakṣyāmi brahmaṇaḥ paramātmanaḥ

And my body, indeed, is called the 'thread' (sūtra); I shall now describe the gross body of Brahman, the Supreme Self.

AI translation rendered from the Sanskrit, not a published edition

DB 3 7.42

शृणु नारद यत्नेन यच्छ्रुत्वा विप्रमुच्यते । तन्मात्राणि पुरोक्तानि भूतसूक्ष्माणि यानि वै

śṛṇu nārada yatnena yacchrutvā vipramucyate | tanmātrāṇi puroktāni bhūtasūkṣmāṇi yāni vai

Listen attentively, Nārada, to that by hearing which one is wholly released. The tanmātras, the subtle (elements) of the elements, which were spoken of before—

AI translation rendered from the Sanskrit, not a published edition

DB 3 7.43

पञ्चीकृत्य तु तान्येव पञ्चभूतसमुद्भवः । पञ्चीकरणभेदोऽयं शृणु संवदतः किल

pañcīkṛtya tu tānyeva pañcabhūtasamudbhavaḥ | pañcīkaraṇabhedo'yaṃ śṛṇu saṃvadataḥ kila

—by quintuplicating just these, the arising of the five (gross) elements (comes about). Hear this distinction of the quintuplication as I relate it.

AI translation rendered from the Sanskrit, not a published edition

DB 3 7.44

प्रथमं रसतन्मात्रामुपादाय मनस्यपि । कल्पयेच्च तथा तद्वै यथा भवति चोदकम्

prathamaṃ rasatanmātrāmupādāya manasyapi | kalpayecca tathā tadvai yathā bhavati codakam

First, taking up the tanmātra of taste, one should also in the mind so construct it that it becomes water.

AI translation rendered from the Sanskrit, not a published edition

DB 3 7.45

शिष्टानां चैव भूतानामंशान्कृत्वा पृथक्पृथक् । उदके मिश्रयेच्चांशान्कृते रसमये ततः

śiṣṭānāṃ caiva bhūtānāmaṃśānkṛtvā pṛthakpṛthak | udake miśrayeccāṃśānkṛte rasamaye tataḥ

And making portions of the remaining elements, each separately, one should then mix those portions into the water, when the taste-natured (element) has been made.

AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain

DB 3 7.46

तदा भूतविभागे च चैतन्ये च प्रकाशिते । चैतन्यस्य प्रवेशात्तु तदाऽहमिति संशयः

tadā bhūtavibhāge ca caitanye ca prakāśite | caitanyasya praveśāttu tadā'hamiti saṃśayaḥ

Then, when the division of the elements and consciousness have been made manifest, from the entry of consciousness there arises then the notion 'I am'.

AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain

DB 3 7.47

प्रतीयमाने तेनैव विशेषेणाभिमानतः । आदिनारायणो देवो भगवानिति चोच्यते

pratīyamāne tenaiva viśeṣeṇābhimānataḥ | ādinārāyaṇo devo bhagavāniti cocyate

When (that) is apprehended, by that very (thing), through self-identification with a particular (form), he is called the god Ādi-Nārāyaṇa, the Lord.

AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain

DB 3 7.48

घनीभूतेऽथ भूतानां विभागे स्पष्टतां गते । वृद्धिं प्राप्य गुणैश्चेत्थमेकैकगुणवृद्धितः

ghanībhūte'tha bhūtānāṃ vibhāge spaṣṭatāṃ gate | vṛddhiṃ prāpya guṇaiścetthamekaikaguṇavṛddhitaḥ

Then, when (it) has become dense and the division of the elements has come to distinctness, having attained increase by the qualities—thus, by the increase of the qualities one by one:

AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain

DB 3 7.49

आकाशस्य गुणश्चैकः शब्द एव न चापरः । शब्दस्पर्शौ च वायोश्च द्वौ गुणौ परिकीर्तितौ

ākāśasya guṇaścaikaḥ śabda eva na cāparaḥ | śabdasparśau ca vāyośca dvau guṇau parikīrtitau

Space has one quality, sound alone and no other; and of wind two qualities are declared, sound and touch.

AI translation rendered from the Sanskrit, not a published edition

DB 3 7.50

अग्नेः शब्दश्च स्पर्शश्च रूपमेते त्रयो गुणाः । शब्दस्पर्शरूपरसाश्चत्वारो वै जलस्य च

agneḥ śabdaśca sparśaśca rūpamete trayo guṇāḥ | śabdasparśarūparasāścatvāro vai jalasya ca

Of fire, sound, touch, and form—these three qualities; and of water there are four: sound, touch, form, and taste.

AI translation rendered from the Sanskrit, not a published edition

DB 3 7.51

स्पर्शशब्दरसा रूपं गन्धश्च पृथिवीगुणाः । एवं मिलितयोगैश्च ब्रह्माण्डोत्पत्तिरुच्यते

sparśaśabdarasā rūpaṃ gandhaśca pṛthivīguṇāḥ | evaṃ militayogaiśca brahmāṇḍotpattirucyate

Touch, sound, taste, form, and smell are the qualities of earth. Thus, by their combined conjunctions, the origination of the cosmic egg is said (to occur).

AI translation rendered from the Sanskrit, not a published edition

DB 3 7.52

सर्वे जीवा मिलित्वैव ब्रह्माण्डांशसमुद्भवाः । चतुरशीतिलक्षाश्च प्रोक्ता वै जीवजातयः

sarve jīvā militvaiva brahmāṇḍāṃśasamudbhavāḥ | caturaśītilakṣāśca proktā vai jīvajātayaḥ

All living beings, combining together, arise from portions of the cosmic egg; and the species of living beings are declared to be eight million four hundred thousand.

AI translation rendered from the Sanskrit, not a published edition