Devi Bhagavata Purana — Skandha 3 — Chapter 8
DB 3 8.1
गुणानां रूपसंस्थानादिवर्णनम् ब्रह्मोवाच सर्गोऽयं कथितस्तात यत्पृष्टोऽहं त्वयाऽधुना । गुणानां रूपसंस्थां वै शृणुष्वैकाग्रमानसः
guṇānāṃ rūpasaṃsthānādivarṇanam brahmovāca sargo'yaṃ kathitastāta yatpṛṣṭo'haṃ tvayā'dhunā | guṇānāṃ rūpasaṃsthāṃ vai śṛṇuṣvaikāgramānasaḥ
Description of the forms and constitution of the guṇas. Brahmā said: This creation has been told, dear one, about which you asked me just now; now hear with a one-pointed mind the form and constitution of the guṇas.
AI translation rendered from the Sanskrit, not a published edition
DB 3 8.2
सत्त्वं प्रीत्यात्मकं ज्ञेयं सुखात्प्रीतिसमुद्भवः । आर्जवं च तथा सत्यं शौचं श्रद्धा क्षमा धृतिः
sattvaṃ prītyātmakaṃ jñeyaṃ sukhātprītisamudbhavaḥ | ārjavaṃ ca tathā satyaṃ śaucaṃ śraddhā kṣamā dhṛtiḥ
Sattva is to be known as consisting of pleasure, for delight arises from happiness; and also straightforwardness, truthfulness, purity, faith, patience, steadfastness,
AI translation rendered from the Sanskrit, not a published edition
DB 3 8.3
अनुकम्पा तथा लज्जा शान्तिः सन्तोष एव च । एतैः सत्त्वप्रतीतिश्च जायते निश्चला सदा
anukampā tathā lajjā śāntiḥ santoṣa eva ca | etaiḥ sattvapratītiśca jāyate niścalā sadā
compassion, and modesty, calm, and contentment as well — by these an unwavering recognition of sattva always arises.
AI translation rendered from the Sanskrit, not a published edition
DB 3 8.4
श्वेतवर्णं तथा सत्त्वं धर्मे प्रीतिकरः सदा । सच्छ्रद्धोत्पादकं नित्यमसच्छ्रद्धानिवारकम्
śvetavarṇaṃ tathā sattvaṃ dharme prītikaraḥ sadā | sacchraddhotpādakaṃ nityamasacchraddhānivārakam
Sattva is white in colour, and it always produces delight in dharma; it constantly generates faith in what is real and wards off faith in what is unreal.
AI translation rendered from the Sanskrit, not a published edition
DB 3 8.5
सात्त्विकी राजसी चैव तामसी च तथापरा । श्रद्धा तु त्रिविधा प्रोक्ता मुनिभिस्तत्त्वदर्शिभिः
sāttvikī rājasī caiva tāmasī ca tathāparā | śraddhā tu trividhā proktā munibhistattvadarśibhiḥ
Faith, however, is declared to be of three kinds by the sages who see the truth: sāttvika, rājasa, and the other, tāmasa.
AI translation rendered from the Sanskrit, not a published edition
DB 3 8.6
रक्तवर्णं रजः प्रोक्तमप्रीतिकरमद्भुतम् । अप्रीतिर्दुःखयोगत्वाद्भवत्येव सुनिश्चिता
raktavarṇaṃ rajaḥ proktamaprītikaramadbhutam | aprītirduḥkhayogatvādbhavatyeva suniścitā
Rajas is declared to be red in colour, causing displeasure, and astonishing; and displeasure most certainly comes about, since it is joined with suffering.
AI translation rendered from the Sanskrit, not a published edition
DB 3 8.7
प्रद्वेषोऽथ तथा द्रोहो मत्सरः स्तम्भ एव च । उत्कण्ठा च तथा निद्रा श्रद्धा तत्र च राजसी
pradveṣo'tha tathā droho matsaraḥ stambha eva ca | utkaṇṭhā ca tathā nidrā śraddhā tatra ca rājasī
Hatred, and likewise malice, envy, and rigidity, and longing, and sleep — and there (in that condition) faith is rājasa.
AI translation rendered from the Sanskrit, not a published edition
DB 3 8.8
मानो मदस्तथा गर्वो रजसा किल जायते । प्रत्येतव्यं रजस्त्वेतैर्लक्षणैश्च विचक्षणैः तृतीयस्कन्धे गुणानां रूपसंस्थानादिवर्णनं नाम अष्टमोऽध्यायः
māno madastathā garvo rajasā kila jāyate | pratyetavyaṃ rajastvetairlakṣaṇaiśca vicakṣaṇaiḥ tṛtīyaskandhe guṇānāṃ rūpasaṃsthānādivarṇanaṃ nāma aṣṭamo'dhyāyaḥ
Pride, intoxication, and conceit are indeed born of rajas; rajas is to be recognised by the discerning through these marks. [In the third book, the eighth chapter, called 'The Description of the Form, Constitution, etc., of the Guṇas'.]
AI translation rendered from the Sanskrit, not a published edition
DB 3 8.9
कृष्णवर्णं तमः प्रोक्तं मोहनं च विषादकृत् । आलस्यं च तथाऽज्ञानं निद्रा दैन्यं भयं तथा
kṛṣṇavarṇaṃ tamaḥ proktaṃ mohanaṃ ca viṣādakṛt | ālasyaṃ ca tathā'jñānaṃ nidrā dainyaṃ bhayaṃ tathā
Tamas is declared to be black in colour, deluding and producing dejection; and (from it come) sloth and ignorance, sleep, wretchedness, and fear,
AI translation rendered from the Sanskrit, not a published edition
DB 3 8.10
विवादश्चैव कार्पण्यं कौटिल्यं रोष एव च । वैषम्यं वातिनास्तिक्यं परदोषानुदर्शनम्
vivādaścaiva kārpaṇyaṃ kauṭilyaṃ roṣa eva ca | vaiṣamyaṃ vātināstikyaṃ paradoṣānudarśanam
and quarrelling, meanness, crookedness, and rage, unevenness, or extreme denial of God, and dwelling on the faults of others.
AI translation rendered from the Sanskrit, not a published edition
DB 3 8.11
प्रत्येतव्यं तमस्त्वेतैर्लक्षणैः सर्वथा बुधैः । तामस्या श्रद्धया युक्तं परतापोपपादकम्
pratyetavyaṃ tamastvetairlakṣaṇaiḥ sarvathā budhaiḥ | tāmasyā śraddhayā yuktaṃ paratāpopapādakam
By these marks tamas is to be recognised in every way by the wise; joined with tāmasa faith, it brings about the affliction of others.
AI translation rendered from the Sanskrit, not a published edition
DB 3 8.12
सत्त्वं प्रकाशयितव्यं नियन्तव्यं रजः सदा । संहर्तव्यं तमः कामं जनेन शुभमिच्छता
sattvaṃ prakāśayitavyaṃ niyantavyaṃ rajaḥ sadā | saṃhartavyaṃ tamaḥ kāmaṃ janena śubhamicchatā
Sattva is to be made to shine forth, rajas is always to be restrained, and tamas is to be destroyed utterly by a person who desires what is good.
AI translation rendered from the Sanskrit, not a published edition
DB 3 8.13
अन्योन्याभिभवाच्चैते विरुध्यन्ति परस्परम् । तथोऽन्योन्याश्रयाः सर्वे न तिष्ठन्ति निराश्रयाः
anyonyābhibhavāccaite virudhyanti parasparam | tatho'nyonyāśrayāḥ sarve na tiṣṭhanti nirāśrayāḥ
Because they overpower one another, these are mutually opposed; and likewise all of them depend on one another — without a support they do not stand.
AI translation rendered from the Sanskrit, not a published edition
DB 3 8.14
सत्त्वं न केवलं क्वापि न रजो न तमस्तथा । मिलिताश्च सदा सर्वे तेनान्योन्याश्रयाः स्मृताः
sattvaṃ na kevalaṃ kvāpi na rajo na tamastathā | militāśca sadā sarve tenānyonyāśrayāḥ smṛtāḥ
Nowhere is sattva alone, nor rajas, nor likewise tamas; all are always mingled, and therefore they are said to depend on one another.
AI translation rendered from the Sanskrit, not a published edition
DB 3 8.15
अन्योन्यमिथुनाच्चैव विस्तारं कथयाम्यहम् । शृणु नारद यज्ज्ञात्वा मुच्यते भवबन्धनात्
anyonyamithunāccaiva vistāraṃ kathayāmyaham | śṛṇu nārada yajjñātvā mucyate bhavabandhanāt
I shall tell at length of their mutual pairing; listen, Nārada — knowing which, one is freed from the bondage of existence.
AI translation rendered from the Sanskrit, not a published edition
DB 3 8.16
सन्देहोऽत्र न कर्तव्यो ज्ञात्वेत्युक्तं मया वचः । ज्ञातं तदनुभूतं यत्परिज्ञातं फले सति
sandeho'tra na kartavyo jñātvetyuktaṃ mayā vacaḥ | jñātaṃ tadanubhūtaṃ yatparijñātaṃ phale sati
No doubt should be raised here about the word 'knowing' that I have spoken: that is known which has been experienced, which is fully known when the fruit is there.
AI translation rendered from the Sanskrit, not a published edition
DB 3 8.17
श्रवणाद्दर्शनाच्चैव सपद्येव महामते । संस्कारानुभवाच्चैव परिज्ञातं न जायते
śravaṇāddarśanāccaiva sapadyeva mahāmate | saṃskārānubhavāccaiva parijñātaṃ na jāyate
O great-minded one, merely from hearing and from seeing, and (merely) from the experience of latent impressions, full knowledge does not arise.
AI translation rendered from the Sanskrit, not a published edition
DB 3 8.18
श्रुतं तीर्थं पवित्रञ्च श्रद्धोत्पन्ना च राजसी । निर्गतस्तत्र तीर्थे वै दृष्टं चैव यथाश्रुतम्
śrutaṃ tīrthaṃ pavitrañca śraddhotpannā ca rājasī | nirgatastatra tīrthe vai dṛṣṭaṃ caiva yathāśrutam
A sacred place was heard of as purifying, and a rājasa faith arose; he set out to that sacred place, and saw it just as he had heard.
AI translation rendered from the Sanskrit, not a published edition
DB 3 8.19
स्नातस्तत्र कृतं कृत्यं दत्तं दानं च राजसम् । स्थितस्तत्र कियत्कालं रजोगुणसमावृतः
snātastatra kṛtaṃ kṛtyaṃ dattaṃ dānaṃ ca rājasam | sthitastatra kiyatkālaṃ rajoguṇasamāvṛtaḥ
He bathed there, performed the rite, and gave a rājasa gift; he stayed there for some time, wholly enveloped by the quality of rajas.
AI translation rendered from the Sanskrit, not a published edition
DB 3 8.20
रागद्वेषान्न निर्मुक्तः कामक्रोधसमावृतः । पुनरेव गृहं प्राप्तो यथापूर्वं तथा स्थितः
rāgadveṣānna nirmuktaḥ kāmakrodhasamāvṛtaḥ | punareva gṛhaṃ prāpto yathāpūrvaṃ tathā sthitaḥ
Not freed from attraction and aversion, enveloped by desire and anger, he came home again and remained just as he was before.
AI translation rendered from the Sanskrit, not a published edition
DB 3 8.21
श्रुतं च नानुभूतं वै तेन तीर्थं मुनीश्वर । न प्राप्तं च फलं यस्मादश्रुतं विद्धि नारद
śrutaṃ ca nānubhūtaṃ vai tena tīrthaṃ munīśvara | na prāptaṃ ca phalaṃ yasmādaśrutaṃ viddhi nārada
He heard (of it), but that sacred place was not experienced by him, O lord of sages; and since the fruit was not obtained, know it as not (truly) heard, Nārada.
AI translation rendered from the Sanskrit, not a published edition
DB 3 8.22
निष्पापत्वं बलं विद्धि तीर्थस्य मुनिसत्तम । कृषेः फलं यथा लोके निष्पन्नान्नस्य भक्षणम्
niṣpāpatvaṃ balaṃ viddhi tīrthasya munisattama | kṛṣeḥ phalaṃ yathā loke niṣpannānnasya bhakṣaṇam
Know, best of sages, that the power of a place of pilgrimage is (one's) becoming free of sin — just as the fruit of ploughing, in this world, is the eating of the food that has been produced.
AI translation rendered from the Sanskrit, not a published edition
DB 3 8.23
पापदेहविकारा ये कामक्रोधादयः परे । लोभो मोहस्तथा तृष्णा द्वेषो रागस्तथा मदः
pāpadehavikārā ye kāmakrodhādayaḥ pare | lobho mohastathā tṛṣṇā dveṣo rāgastathā madaḥ
Those modifications of the sinful body — desire, anger and the rest, and further greed, delusion, likewise thirst (craving), hatred, passion, and pride,
AI translation rendered from the Sanskrit, not a published edition
DB 3 8.24
असूयेर्ष्याक्षमाशान्तिः पापान्येतानि नारद । न निर्गतानि देहात्तु तावत्पापयुतो नरः
asūyerṣyākṣamāśāntiḥ pāpānyetāni nārada | na nirgatāni dehāttu tāvatpāpayuto naraḥ
detraction, envy, intolerance, restlessness — these are the sins, Nārada; so long as they have not gone out from the body, a man is joined with sin.
AI translation rendered from the Sanskrit, not a published edition
DB 3 8.25
कृते तीर्थे यदैतानि देहान्न निर्गतानि चेत् । निष्फलः श्रम एवैकः कर्षकस्य यथा तथा
kṛte tīrthe yadaitāni dehānna nirgatāni cet | niṣphalaḥ śrama evaikaḥ karṣakasya yathā tathā
If, when the pilgrimage has been performed, these have not gone out from the body, then the toil alone is fruitless — just as in the case of the ploughman.
AI translation rendered from the Sanskrit, not a published edition
DB 3 8.26
श्रमेणापीडितं क्षेत्रं कृष्टा भूमिः सुदुर्घटा । उप्तं बीजं महार्घं च हिता वृत्तिरुदाहृता
śrameṇāpīḍitaṃ kṣetraṃ kṛṣṭā bhūmiḥ sudurghaṭā | uptaṃ bījaṃ mahārghaṃ ca hitā vṛttirudāhṛtā
The field was worked over with toil, the ground plowed though very hard to manage, the seed sown was very costly, and a beneficial livelihood was reckoned (upon).
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
DB 3 8.27
अहोरात्रं परिक्लिष्टो रक्षणार्थं फलोत्सुकः । काले सुप्तस्तु हेमन्ते वने व्याघ्रादिभिर्भृशम्
ahorātraṃ parikliṣṭo rakṣaṇārthaṃ phalotsukaḥ | kāle suptastu hemante vane vyāghrādibhirbhṛśam
Day and night he was worn out for the sake of guarding (it), eager for the fruit; but having fallen asleep at the (wrong) time in winter, in the forest, sorely beset by tigers and the like,
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
DB 3 8.28
भक्षितं शलभैः सर्वं निराशश्च कृतः पुनः । तद्वत्तीर्थश्रमः पुत्र कष्टदो न फलप्रदः
bhakṣitaṃ śalabhaiḥ sarvaṃ nirāśaśca kṛtaḥ punaḥ | tadvattīrthaśramaḥ putra kaṣṭado na phalapradaḥ
everything was eaten by locusts, and he was again made hopeless. So too, my son, is the toil of pilgrimage: it gives hardship, it does not give fruit.
AI translation rendered from the Sanskrit, not a published edition
DB 3 8.29
सत्त्वं समुत्कटं जातं प्रवृद्धं शास्त्रदर्शनात् । वैराग्यं तत्फलं जातं तामसार्थेषु नारद
sattvaṃ samutkaṭaṃ jātaṃ pravṛddhaṃ śāstradarśanāt | vairāgyaṃ tatphalaṃ jātaṃ tāmasārtheṣu nārada
When sattva has become predominant and grown strong through the study of scripture, its fruit, Nārada, is the arising of dispassion toward things of darkness (tāmasic objects).
AI translation rendered from the Sanskrit, not a published edition
DB 3 8.30
प्रसह्याभिभवत्येव तद्रजस्तमसी उभे । रजः समुत्कटं जातं प्रवृत्तं लोभयोगतः
prasahyābhibhavatyeva tadrajastamasī ubhe | rajaḥ samutkaṭaṃ jātaṃ pravṛttaṃ lobhayogataḥ
It forcibly overpowers both rajas and tamas. When rajas has become predominant and has grown active through association with greed,
AI translation rendered from the Sanskrit, not a published edition
DB 3 8.31
तत्तथाभिभवत्येव तमःसत्त्वे तथा उभे । तमस्तथोत्कटं भूत्वा प्रवृद्धं मोहयोगतः
tattathābhibhavatyeva tamaḥsattve tathā ubhe | tamastathotkaṭaṃ bhūtvā pravṛddhaṃ mohayogataḥ
it likewise overpowers both tamas and sattva. And tamas, having likewise become predominant and grown strong through association with delusion,
AI translation rendered from the Sanskrit, not a published edition
DB 3 8.32
तत्सत्त्वरजसी चोभे सङ्गम्याभिभवत्यपि । विस्तरं कथयाम्यद्य यथाभिभवतीति वै
tatsattvarajasī cobhe saṅgamyābhibhavatyapi | vistaraṃ kathayāmyadya yathābhibhavatīti vai
that (tamas) too, combining, overpowers both sattva and rajas. Today I shall tell (this) at length — namely, how it overpowers.
AI translation rendered from the Sanskrit, not a published edition
DB 3 8.33
यदा सत्त्वं प्रवृद्धं वै मतिर्धर्मे स्थिता तदा । न चिन्तयति बाह्यार्थं रजस्तमःसमुद्भवम्
yadā sattvaṃ pravṛddhaṃ vai matirdharme sthitā tadā | na cintayati bāhyārthaṃ rajastamaḥsamudbhavam
When sattva has grown strong, then the mind is fixed on dharma, and one does not think of external objects arising from rajas and tamas.
AI translation rendered from the Sanskrit, not a published edition
DB 3 8.34
अर्थं सत्त्वसमुद्भूतं गृह्णाति च न चान्यथा । अनायासकृतं चार्थं धर्मं यज्ञं च वाञ्छति
arthaṃ sattvasamudbhūtaṃ gṛhṇāti ca na cānyathā | anāyāsakṛtaṃ cārthaṃ dharmaṃ yajñaṃ ca vāñchati
One grasps only the object born of sattva and not otherwise, and one desires wealth acquired without (harmful) effort, and dharma, and sacrifice.
AI translation rendered from the Sanskrit, not a published edition
DB 3 8.35
सात्त्विकेष्वेव भोगेषु कामं वै कुरुते तदा । राजसेषु न मोक्षार्थं तामसेषु पुनः कुतः
sāttvikeṣveva bhogeṣu kāmaṃ vai kurute tadā | rājaseṣu na mokṣārthaṃ tāmaseṣu punaḥ kutaḥ
Then one directs desire only toward sattvic enjoyments, not toward rajasic ones, for the sake of liberation — how much less, again, toward tamasic ones?
AI translation rendered from the Sanskrit, not a published edition
DB 3 8.36
एवं जित्वा रजः पूर्वं ततश्च तमसो जयः । सत्त्वं च केवलं पुत्र तदा भवति निर्मलम्
evaṃ jitvā rajaḥ pūrvaṃ tataśca tamaso jayaḥ | sattvaṃ ca kevalaṃ putra tadā bhavati nirmalam
Thus, having first conquered rajas, there is then the conquest of tamas; and then, my son, sattva alone remains, spotless.
AI translation rendered from the Sanskrit, not a published edition
DB 3 8.37
यदा रजः प्रवृद्धं वै त्यक्त्वा धर्मान् सनातनान् । अन्यथाकुरुते धर्माच्छ्रद्धां प्राप्य तु राजसीम्
yadā rajaḥ pravṛddhaṃ vai tyaktvā dharmān sanātanān | anyathākurute dharmācchraddhāṃ prāpya tu rājasīm
When rajas has grown strong, then, abandoning the eternal dharmas, one acts contrary to dharma, having obtained a rajasic faith.
AI translation rendered from the Sanskrit, not a published edition
DB 3 8.38
राजसादर्थसंवृद्धिस्तथा भोगस्तु राजसः । सत्त्वं विनिर्गतं तेन तमसश्चापि निग्रहः
rājasādarthasaṃvṛddhistathā bhogastu rājasaḥ | sattvaṃ vinirgataṃ tena tamasaścāpi nigrahaḥ
From the rajasic (state) comes the increase of wealth, and enjoyment too is rajasic; thereby sattva has departed and tamas also is suppressed.
AI translation rendered from the Sanskrit, not a published edition
DB 3 8.39
यदा तमो विवृद्धं स्यादुत्कटं सम्बभूव ह । तदा वेदे न विश्वासो धर्मशास्त्रे तथैव च
yadā tamo vivṛddhaṃ syādutkaṭaṃ sambabhūva ha | tadā vede na viśvāso dharmaśāstre tathaiva ca
When tamas has grown and become predominant, then there is no trust in the Veda nor likewise in the books of dharma.
AI translation rendered from the Sanskrit, not a published edition
DB 3 8.40
श्रद्धां च तामसीं प्राप्य करोति च धनात्ययम् । द्रोहं सर्वत्र कुरुते न शान्तिमधिगच्छति
śraddhāṃ ca tāmasīṃ prāpya karoti ca dhanātyayam | drohaṃ sarvatra kurute na śāntimadhigacchati
And having obtained a tamasic faith, one squanders wealth, does injury everywhere, and does not attain peace.
AI translation rendered from the Sanskrit, not a published edition
DB 3 8.41
जित्वा सत्त्वं रजश्चैव क्रोधनो दुर्मतिः शठः । वर्तते कामचारेण भावेषु विततेषु च
jitvā sattvaṃ rajaścaiva krodhano durmatiḥ śaṭhaḥ | vartate kāmacāreṇa bhāveṣu vitateṣu ca
Having conquered sattva and rajas, wrathful, evil-minded, deceitful, he behaves as he pleases among the widely spread objects (of the world).
AI translation rendered from the Sanskrit, not a published edition
DB 3 8.42
एकं सत्त्वं न भवति रजश्चैकं तमस्तथा । सहैवाश्रित्य वर्तन्ते गुणा मिथुनधर्मिणः
ekaṃ sattvaṃ na bhavati rajaścaikaṃ tamastathā | sahaivāśritya vartante guṇā mithunadharmiṇaḥ
Sattva does not exist alone, nor rajas alone, nor likewise tamas; the qualities operate only in dependence on one another, having the nature of couples.
AI translation rendered from the Sanskrit, not a published edition
DB 3 8.43
रजो विना न सत्त्वं स्याद्रजः सत्त्वं विना क्वचित् । तमो विना न चैवैते वर्तन्ते पुरुषर्षभ
rajo vinā na sattvaṃ syādrajaḥ sattvaṃ vinā kvacit | tamo vinā na caivaite vartante puruṣarṣabha
Without rajas there would be no sattva, and nowhere rajas without sattva; and without tamas these two do not operate, O bull among men.
AI translation rendered from the Sanskrit, not a published edition
DB 3 8.44
तमस्ताभ्यां विहीनं तु केवलं न कदाचन । सर्वे मिथुनधर्माणो गुणाः कार्यान्तरेषु वै
tamastābhyāṃ vihīnaṃ tu kevalaṃ na kadācana | sarve mithunadharmāṇo guṇāḥ kāryāntareṣu vai
And tamas devoid of those two is never found alone; all the qualities have the nature of couples in their various operations.
AI translation rendered from the Sanskrit, not a published edition
DB 3 8.45
अन्योन्यसंश्रिताः सर्वे तिष्ठन्ति न वियोजिताः । अन्योन्यजनकाश्चैव यतः प्रसवधर्मिणः
anyonyasaṃśritāḥ sarve tiṣṭhanti na viyojitāḥ | anyonyajanakāścaiva yataḥ prasavadharmiṇaḥ
All of them stand mutually dependent, never disjoined; and they generate one another, since they have the nature of producing (each other).
AI translation rendered from the Sanskrit, not a published edition
DB 3 8.46
सत्त्वं कदाचिच्च रजस्तमसी जनयत्युत । कदाचित्तु रजः सत्त्वतमसी जनयत्यपि
sattvaṃ kadācicca rajastamasī janayatyuta | kadācittu rajaḥ sattvatamasī janayatyapi
Sometimes sattva generates rajas and tamas; and sometimes rajas generates sattva and tamas as well.
AI translation rendered from the Sanskrit, not a published edition
DB 3 8.47
कदाचित्तु तमः सत्त्वरजसी जनयत्युभे । जनयन्त्येवमन्योन्यं मृत्पिण्डश्च घटं यथा
kadācittu tamaḥ sattvarajasī janayatyubhe | janayantyevamanyonyaṃ mṛtpiṇḍaśca ghaṭaṃ yathā
And sometimes tamas generates both sattva and rajas; thus they generate one another, as a lump of clay does a pot.
AI translation rendered from the Sanskrit, not a published edition
DB 3 8.48
बुद्धिस्थास्ते गुणाः कामान्बोधयन्ति परस्परम् । देवदत्तविष्णुमित्रयज्ञदत्तादयो यथा
buddhisthāste guṇāḥ kāmānbodhayanti parasparam | devadattaviṣṇumitrayajñadattādayo yathā
Those qualities, residing in the intellect, mutually awaken desires, just as Devadatta, Viṣṇumitra, Yajñadatta and the rest (do).
AI translation rendered from the Sanskrit, not a published edition
DB 3 8.49
यथा स्त्रीपुरुषश्चैव मिथुनौ च परस्परम् । तथा गुणाः समायान्ति युग्मभावं परस्परम्
yathā strīpuruṣaścaiva mithunau ca parasparam | tathā guṇāḥ samāyānti yugmabhāvaṃ parasparam
Just as a woman and a man form a couple with each other, so the qualities come into a paired condition with one another.
AI translation rendered from the Sanskrit, not a published edition
DB 3 8.50
रजसो मिथुने सत्त्वं सत्त्वस्य मिथुने रजः । उभे ते सत्त्वरजसी तमसो मिथुने विदुः
rajaso mithune sattvaṃ sattvasya mithune rajaḥ | ubhe te sattvarajasī tamaso mithune viduḥ
Sattva is the mate of rajas, rajas the mate of sattva; and both of these, sattva and rajas, they know to be the mates of tamas.
AI translation rendered from the Sanskrit, not a published edition
DB 3 8.51
नारद उवाच इत्येतत्कथितं पित्रा गुणरूपमनुत्तमम् । श्रुत्वाप्येतत्स एवाहं ततोऽपृच्छं पितामहम्
nārada uvāca ityetatkathitaṃ pitrā guṇarūpamanuttamam | śrutvāpyetatsa evāhaṃ tato'pṛcchaṃ pitāmaham
Nārada said: Thus this most excellent account of the nature of the qualities was told by my father; and even having heard it, I, that same (Nārada), then asked my grandfather further.
AI translation rendered from the Sanskrit, not a published edition