Devi Bhagavata Purana — Skandha 6 — Chapter 10
DB 6 10.1
कर्मणां गहनगतिवर्णनम् जनमेजय उवाच कथितं चरितं ब्रह्मञ्छक्रस्याद्भुतकर्मणः । स्थानभ्रंशस्तथा दुःखप्राप्तिरुक्ता विशेषतः
karmaṇāṃ gahanagativarṇanam janamejaya uvāca kathitaṃ caritaṃ brahmañchakrasyādbhutakarmaṇaḥ | sthānabhraṃśastathā duḥkhaprāptiruktā viśeṣataḥ
Description of the unfathomable course of actions. Janamejaya said: The deeds of Śakra of wondrous acts have been told, O brahmin; his loss of station and his coming to sorrow have been especially recounted,
AI translation rendered from the Sanskrit, not a published edition
DB 6 10.2
यत्र देवाधिदेव्याश्च महिमातीव वर्णितः । सन्देहोऽत्र ममाप्यस्ति यच्छक्रोऽपि महातपाः
yatra devādhidevyāśca mahimātīva varṇitaḥ | sandeho'tra mamāpyasti yacchakro'pi mahātapāḥ
wherein the greatness of the Goddess, supreme over the gods, has been exceedingly described. But I have a doubt here: how is it that Śakra, of great austerity,
AI translation rendered from the Sanskrit, not a published edition
DB 6 10.3
देवाधिपत्यमासाद्य दुःसहं दुःखमन्वभूत् । मखानां तु शतं कृत्वा प्राप्तं स्थानमनुत्तमम्
devādhipatyamāsādya duḥsahaṃ duḥkhamanvabhūt | makhānāṃ tu śataṃ kṛtvā prāptaṃ sthānamanuttamam
having attained lordship over the gods, underwent unbearable suffering? Having performed a hundred sacrifices, the highest station was attained (by him);
AI translation rendered from the Sanskrit, not a published edition
DB 6 10.4
देवेशत्वं च सम्प्राप्य भ्रष्टः स्थानादसौ कथम् । एतत्सर्वं समाचक्ष्व कारणं करुणानिधे
deveśatvaṃ ca samprāpya bhraṣṭaḥ sthānādasau katham | etatsarvaṃ samācakṣva kāraṇaṃ karuṇānidhe
and having obtained the lordship of the gods, how was he cast down from that station? Tell all this — the cause (of it) — O treasury of compassion.
AI translation rendered from the Sanskrit, not a published edition
DB 6 10.5
सर्वज्ञोऽसि मुनिश्रेष्ठ पुराणानां प्रवर्तकः । नावाच्यं महतां किञ्चिच्छिष्ये च श्रद्धयान्विते
sarvajño'si muniśreṣṭha purāṇānāṃ pravartakaḥ | nāvācyaṃ mahatāṃ kiñcicchiṣye ca śraddhayānvite
You are all-knowing, best of sages, the promulgator of the Purāṇas; for the great there is nothing that may not be told to a disciple endowed with faith.
AI translation rendered from the Sanskrit, not a published edition
DB 6 10.6
तस्मात्कुरु महाभाग मत्सन्देहापनोदनम् । सूत उवाच इति पृष्टः स राज्ञा वै तदा सत्यवतीसुतः
tasmātkuru mahābhāga matsandehāpanodanam | sūta uvāca iti pṛṣṭaḥ sa rājñā vai tadā satyavatīsutaḥ
Therefore, greatly fortunate one, dispel my doubt. Sūta said: Thus questioned by the king, then the son of Satyavatī —
AI translation rendered from the Sanskrit, not a published edition
DB 6 10.7
तमाहातिप्रसन्नात्मा यथानुक्रममुत्तरम् । व्यास उवाच निबोध नृपतिश्रेष्ठ कारणं परमाद्भुतम्
tamāhātiprasannātmā yathānukramamuttaram | vyāsa uvāca nibodha nṛpatiśreṣṭha kāraṇaṃ paramādbhutam
— with a mind exceedingly gladdened, gave him the answer in due order. Vyāsa said: Learn, best of kings, the supremely wondrous cause.
AI translation rendered from the Sanskrit, not a published edition
DB 6 10.8
कर्मणस्तु त्रिधा प्रोक्ता गतिस्तत्त्वविदां वरैः । सञ्चितं वर्तमानं च प्रारब्धमिति भेदतः
karmaṇastu tridhā proktā gatistattvavidāṃ varaiḥ | sañcitaṃ vartamānaṃ ca prārabdhamiti bhedataḥ
The course of action (karma) has been declared to be threefold by the best of those who know the truth, by the distinction: accumulated (sañcita), current (vartamāna), and begun (prārabdha).
AI translation rendered from the Sanskrit, not a published edition
DB 6 10.9
अनेकजन्मसञ्जातं प्राक्तनं सञ्चितं स्मृतम् । सात्त्विकं राजसं कर्म तामसं त्रिविधं पुनः
anekajanmasañjātaṃ prāktanaṃ sañcitaṃ smṛtam | sāttvikaṃ rājasaṃ karma tāmasaṃ trividhaṃ punaḥ
That which arose in many births, being of former time, is called "accumulated"; and again, action is of three kinds: sattvic, rajasic, and tamasic.
AI translation rendered from the Sanskrit, not a published edition
DB 6 10.10
शुभं वाप्यशुभं भूप सञ्चितं बहुकालिकम् । अवश्यमेव भोक्तव्यं सुकृतं दुष्कृतं तथा षष्ठस्कन्धे कर्मणां गहनगतिवर्णनं नाम दशमोऽध्यायः
śubhaṃ vāpyaśubhaṃ bhūpa sañcitaṃ bahukālikam | avaśyameva bhoktavyaṃ sukṛtaṃ duṣkṛtaṃ tathā ṣaṣṭhaskandhe karmaṇāṃ gahanagativarṇanaṃ nāma daśamo'dhyāyaḥ
Whether auspicious or inauspicious, O king, the accumulated (karma) belongs to a long stretch of time; it must necessarily be experienced, both the well-done and the ill-done. [Colophon: In the Sixth Book, the tenth chapter, called "The Description of the Impenetrable Course of Actions."]
AI translation rendered from the Sanskrit, not a published edition
DB 6 10.11
जन्मजन्मनि जीवानां सञ्चितानां च कर्मणाम् । निःशेषस्तु क्षयो नाभूत्कल्पकोटिशतैरपि
janmajanmani jīvānāṃ sañcitānāṃ ca karmaṇām | niḥśeṣastu kṣayo nābhūtkalpakoṭiśatairapi
Of the actions accumulated by living beings birth after birth there is no complete exhaustion even in hundreds of crores of kalpas.
AI translation rendered from the Sanskrit, not a published edition
DB 6 10.12
क्रियमाणं च यत्कर्म वर्तमानं तदुच्यते । देहं प्राप्य शुभं वापि ह्यशुभं वा समाचरेत्
kriyamāṇaṃ ca yatkarma vartamānaṃ taducyate | dehaṃ prāpya śubhaṃ vāpi hyaśubhaṃ vā samācaret
And whatever action is being done is called "current": having obtained a body, one performs either the auspicious or indeed the inauspicious.
AI translation rendered from the Sanskrit, not a published edition
DB 6 10.13
सञ्चितानां पुनर्मध्यात्समाहृत्य कियान्किल । देहारम्भे च समये कालः प्रेरयतीव तत्
sañcitānāṃ punarmadhyātsamāhṛtya kiyānkila | dehārambhe ca samaye kālaḥ prerayatīva tat
Again, having gathered up some portion from among the accumulated (deeds), at the time of the body's commencement, Time, as it were, sets that in motion.
AI translation rendered from the Sanskrit, not a published edition
DB 6 10.14
प्रारब्धं कर्म विज्ञेयं भोगात्तस्य क्षयः स्मृतः । प्राणिभिः खलु भोक्तव्यं प्रारब्धं नात्र संशयः
prārabdhaṃ karma vijñeyaṃ bhogāttasya kṣayaḥ smṛtaḥ | prāṇibhiḥ khalu bhoktavyaṃ prārabdhaṃ nātra saṃśayaḥ
That is to be known as the "begun" (prārabdha) karma; its exhaustion is said to come about through experiencing it. The begun karma must indeed be experienced by living beings — there is no doubt of this.
AI translation rendered from the Sanskrit, not a published edition
DB 6 10.15
पुरा कृतानि राजेन्द्र ह्यशुभानि शुभानि च । अवश्यमेव कर्माणि भोक्तव्यानीति निश्चयः
purā kṛtāni rājendra hyaśubhāni śubhāni ca | avaśyameva karmāṇi bhoktavyānīti niścayaḥ
The deeds done formerly, O lord of kings, both inauspicious and auspicious, must necessarily be experienced — such is the settled conclusion.
AI translation rendered from the Sanskrit, not a published edition
DB 6 10.16
देवैर्मनुष्यैरसुरैर्यक्षगन्धर्वकिन्नरैः । कर्मैव हि महाराज देहारम्भस्य कारणम्
devairmanuṣyairasurairyakṣagandharvakinnaraiḥ | karmaiva hi mahārāja dehārambhasya kāraṇam
For gods, men, asuras, yakṣas, gandharvas and kinnaras, it is karma alone, great king, that is the cause of the commencement of a body.
AI translation rendered from the Sanskrit, not a published edition
DB 6 10.17
कर्मक्षये जन्मनाशः प्राणिनां नात्र संशयः । ब्रह्मा विष्णुस्तथा रुद्र इन्द्राद्याश्च सुरास्तथा
karmakṣaye janmanāśaḥ prāṇināṃ nātra saṃśayaḥ | brahmā viṣṇustathā rudra indrādyāśca surāstathā
When karma is exhausted, the birth of living beings ceases — no doubt of this. Brahmā, Viṣṇu and likewise Rudra, and the gods beginning with Indra,
AI translation rendered from the Sanskrit, not a published edition
DB 6 10.18
दानवा यक्षगन्धर्वाः सर्वे कर्मवशा किल । अन्यथा देहसम्बन्धः कथं भवति भूपते
dānavā yakṣagandharvāḥ sarve karmavaśā kila | anyathā dehasambandhaḥ kathaṃ bhavati bhūpate
the dānavas, yakṣas and gandharvas — all are surely subject to karma; otherwise, O lord of the earth, how would connection with a body come about,
AI translation rendered from the Sanskrit, not a published edition
DB 6 10.19
कारणं यस्तु भोगस्य देहिनः सुखदुःखयोः । तस्मादनेकजन्मोत्थसञ्चितानां च कर्मणाम्
kāraṇaṃ yastu bhogasya dehinaḥ sukhaduḥkhayoḥ | tasmādanekajanmotthasañcitānāṃ ca karmaṇām
which (connection) is the cause of the embodied one's experience of pleasure and pain? Therefore, of the accumulated actions arisen in many births,
AI translation rendered from the Sanskrit, not a published edition
DB 6 10.20
मध्ये वेगः समायाति कस्यचित्कालपाकतः । तत्प्रारब्धवशात्पुण्यं करोति च यथा तथा
madhye vegaḥ samāyāti kasyacitkālapākataḥ | tatprārabdhavaśātpuṇyaṃ karoti ca yathā tathā
in the middle a surge comes on for someone through the ripening of time; and under the sway of that begun karma he does merit as the case may be,
AI translation rendered from the Sanskrit, not a published edition
DB 6 10.21
पापं करोति मनुजस्तथा देवादयोऽपि च । तथा नारायणो राजन्नरश्च धर्मजावुभौ
pāpaṃ karoti manujastathā devādayo'pi ca | tathā nārāyaṇo rājannaraśca dharmajāvubhau
and a man does sin, and so do the gods and the rest. So too, O king, Nārāyaṇa and Nara, both sons of Dharma,
AI translation rendered from the Sanskrit, not a published edition
DB 6 10.22
जातौ कृष्णार्जुनौ काममंशौ नारायणस्य तौ । पुराणपीठिकेयं वै मुनिभिः परिकीर्तिता
jātau kṛṣṇārjunau kāmamaṃśau nārāyaṇasya tau | purāṇapīṭhikeyaṃ vai munibhiḥ parikīrtitā
were born as Kṛṣṇa and Arjuna at will; those two were portions of Nārāyaṇa. This indeed is the Purāṇic preamble as proclaimed by the sages.
AI translation rendered from the Sanskrit, not a published edition
DB 6 10.23
देवांशः स तु विज्ञेयो यो भवेद्विभवाधिकः । नानृषिः कुरुते काव्यं नारुद्रो रुद्रमर्चते
devāṃśaḥ sa tu vijñeyo yo bhavedvibhavādhikaḥ | nānṛṣiḥ kurute kāvyaṃ nārudro rudramarcate
He is to be known as a portion of a god who is superior in majesty: one who is not a ṛṣi does not compose poetry, one who is not (a portion of) Rudra does not worship Rudra,
AI translation rendered from the Sanskrit, not a published edition
DB 6 10.24
नादेवांशो ददात्यन्नं नाविष्णुः पृथिवीपतिः । इन्द्रादग्नेर्यमाद्विष्णोर्धनदादिति भूपते
nādevāṃśo dadātyannaṃ nāviṣṇuḥ pṛthivīpatiḥ | indrādagneryamādviṣṇordhanadāditi bhūpate
one who is not a portion of a god does not give food, and one who is not (a portion of) Viṣṇu is not a lord of the earth. From Indra, from Agni, from Yama, from Viṣṇu, from the giver of wealth (Kubera), O king —
AI translation rendered from the Sanskrit, not a published edition
DB 6 10.25
प्रभुत्वं च प्रभावं च कोपं चैव पराक्रमम् । आदाय क्रियते नूनं शरीरमिति निश्चयः
prabhutvaṃ ca prabhāvaṃ ca kopaṃ caiva parākramam | ādāya kriyate nūnaṃ śarīramiti niścayaḥ
Taking on lordship, majesty, wrath and prowess, the body is surely made — such is the conclusion.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
DB 6 10.26
यः कश्चिद्बलवाँल्लोके भाग्यवानथ भोगवान् । विद्यावान्दानवान्वापि स देवांशः प्रपढ्यते
yaḥ kaścidbalavā~lloke bhāgyavānatha bhogavān | vidyāvāndānavānvāpi sa devāṃśaḥ prapaḍhyate
Whoever in the world is strong, or fortunate, or given to enjoyments, or learned, or generous — he is declared to be a portion of a god.
AI translation rendered from the Sanskrit, not a published edition
DB 6 10.27
तथैवैते मयाख्याता पाण्डवाः पृथिवीपते । देवांशो वासुदेवोऽपि नारायणसमद्युतिः
tathaivaite mayākhyātā pāṇḍavāḥ pṛthivīpate | devāṃśo vāsudevo'pi nārāyaṇasamadyutiḥ
Just so have these Pāṇḍavas been described by me, O lord of the earth; and Vāsudeva too is a portion of a god, equal in splendour to Nārāyaṇa.
AI translation rendered from the Sanskrit, not a published edition
DB 6 10.28
शरीरं प्राणिनां नूनं भाजनं सुखदुःखयोः । शरीरी प्राप्नुयात्कामं सुखं दुःखमनन्तरम्
śarīraṃ prāṇināṃ nūnaṃ bhājanaṃ sukhaduḥkhayoḥ | śarīrī prāpnuyātkāmaṃ sukhaṃ duḥkhamanantaram
The body of living beings is surely the vessel of pleasure and pain; the embodied one attains, as it comes, pleasure and then pain.
AI translation rendered from the Sanskrit, not a published edition
DB 6 10.29
देही नास्ति वशः कोऽपि दैवाधीनः सदैव हि । जननं मरणं दुःखं सुखं प्राप्नोति चावशः
dehī nāsti vaśaḥ ko'pi daivādhīnaḥ sadaiva hi | jananaṃ maraṇaṃ duḥkhaṃ sukhaṃ prāpnoti cāvaśaḥ
No embodied being has any control; he is always subject to fate: birth, death, pain and pleasure he obtains without power over them.
AI translation rendered from the Sanskrit, not a published edition
DB 6 10.30
पाण्डवास्ते वने जाताः प्राप्तास्तु स्वगृहं पुनः । स्वबाहुबलतः पश्चाद्राजसूयं क्रतूत्तमम्
pāṇḍavāste vane jātāḥ prāptāstu svagṛhaṃ punaḥ | svabāhubalataḥ paścādrājasūyaṃ kratūttamam
Those Pāṇḍavas were born in the forest, and again reached their own house; then, by the strength of their own arms, (they performed) the Rājasūya, the best of sacrifices.
AI translation rendered from the Sanskrit, not a published edition
DB 6 10.31
वनवासं पुनः प्राप्ता बहुदुःखकरं परम् । अर्जुनेन तपस्तप्तं दुष्करं ह्यजितेन्द्रियैः
vanavāsaṃ punaḥ prāptā bahuduḥkhakaraṃ param | arjunena tapastaptaṃ duṣkaraṃ hyajitendriyaiḥ
Again they came to dwelling in the forest, which was exceedingly productive of much suffering; and by Arjuna austerity was practised, hard to do indeed for those who have not conquered their senses.
AI translation rendered from the Sanskrit, not a published edition
DB 6 10.32
सन्तुष्टैस्तु सुरैर्दत्तं वरदानं पुनः शुभम् । नरदेहकृतं पुण्यं क्व गतं वनवासजम्
santuṣṭaistu surairdattaṃ varadānaṃ punaḥ śubham | naradehakṛtaṃ puṇyaṃ kva gataṃ vanavāsajam
And again a fair granting of a boon was given by the gods, who were satisfied; (yet) where has the merit born of the forest dwelling, made in a human body, gone?
AI translation rendered from the Sanskrit, not a published edition
DB 6 10.33
नरदेहे तपस्तप्तं चोग्रं बदरिकाश्रमे । नार्जुनस्य शरीरे तत्फलदं सम्बभूव ह
naradehe tapastaptaṃ cograṃ badarikāśrame | nārjunasya śarīre tatphaladaṃ sambabhūva ha
Fierce austerity was practised in a human body at the Badarikā hermitage, (yet) that did not become fruit-giving in Arjuna's body.
AI translation rendered from the Sanskrit, not a published edition
DB 6 10.34
प्राणिनां देहसम्बन्धे गहना कर्मणो गतिः । दुर्ज्ञेया सर्वथा देवैर्मानवानां तु का कथा
prāṇināṃ dehasambandhe gahanā karmaṇo gatiḥ | durjñeyā sarvathā devairmānavānāṃ tu kā kathā
When living beings are joined to a body, the course of karma is deep, wholly hard to know even for the gods — what then to say of men?
AI translation rendered from the Sanskrit, not a published edition
DB 6 10.35
वासुदेवोऽपि सञ्जातः कारागारेऽतिसङ्कटे । नीतोऽसौ वसुदेवेन नन्दगोपस्य गोकुलम्
vāsudevo'pi sañjātaḥ kārāgāre'tisaṅkaṭe | nīto'sau vasudevena nandagopasya gokulam
Vāsudeva too was born in a prison, in the greatest straits; he was carried by Vasudeva to the cow-station of Nanda the cowherd.
AI translation rendered from the Sanskrit, not a published edition
DB 6 10.36
एकादशैव वर्षाणि संस्थितस्तत्र भारत । पुनः स मथुरां गत्वा जघानोग्रसुतं बलात्
ekādaśaiva varṣāṇi saṃsthitastatra bhārata | punaḥ sa mathurāṃ gatvā jaghānograsutaṃ balāt
For eleven years he stayed there, O Bhārata; then, going to Mathurā, he slew Ugrasena's son by force.
AI translation rendered from the Sanskrit, not a published edition
DB 6 10.37
मोचयामास पितरौ बन्धनाद्भृशदुःखितौ । उग्रसेनं च राजानञ्चकार मधुरापुरे
mocayāmāsa pitarau bandhanādbhṛśaduḥkhitau | ugrasenaṃ ca rājānañcakāra madhurāpure
He freed his parents, greatly afflicted, from bondage, and made Ugrasena king in the city of Mathurā.
AI translation rendered from the Sanskrit, not a published edition
DB 6 10.38
जगाम द्वारवत्यां स म्लेच्छराजभयात्पुनः । सर्वं भाविवशात्कृष्णः कृतवान्पौरुषं महत्
jagāma dvāravatyāṃ sa mleccharājabhayātpunaḥ | sarvaṃ bhāvivaśātkṛṣṇaḥ kṛtavānpauruṣaṃ mahat
Then again he went to Dvāravatī out of fear of the Mleccha king; Kṛṣṇa did all that great manly deed under the sway of what was destined to be.
AI translation rendered from the Sanskrit, not a published edition
DB 6 10.39
कृत्वा कार्याण्यनेकानि द्वारवत्यां जनार्दनः । देहं त्यक्त्वा प्रभासे तु सकुटुम्बो दिवं गतः
kṛtvā kāryāṇyanekāni dvāravatyāṃ janārdanaḥ | dehaṃ tyaktvā prabhāse tu sakuṭumbo divaṃ gataḥ
Having done many deeds in Dvāravatī, Janārdana abandoned his body at Prabhāsa and went to heaven together with his family.
AI translation rendered from the Sanskrit, not a published edition
DB 6 10.40
पुत्राः पौत्राश्च सुहृदो भ्रातरो जामयस्तथा । प्रभासे यादवाः सर्वे विप्रशापात्क्षयं गताः
putrāḥ pautrāśca suhṛdo bhrātaro jāmayastathā | prabhāse yādavāḥ sarve vipraśāpātkṣayaṃ gatāḥ
Sons and grandsons, friends, brothers and kinsmen — all the Yādavas came to destruction at Prabhāsa through a brahmin's curse.
AI translation rendered from the Sanskrit, not a published edition
DB 6 10.41
एवं ते कथिता राजन् कर्मणो गहना गतिः । वासुदेवोऽपि व्याधस्य बाणेन निधनं गतः
evaṃ te kathitā rājan karmaṇo gahanā gatiḥ | vāsudevo'pi vyādhasya bāṇena nidhanaṃ gataḥ
Thus, O king, the deep course of karma has been told to you; even Vāsudeva met his death by a hunter's arrow.
AI translation rendered from the Sanskrit, not a published edition