Devi Bhagavata Purana — Skandha 7 — Chapter 32
DB 7 32.1
देव्या व्यष्टिसमष्टिर्पवर्णनम् श्रीदेव्युवाच शृण्वन्तु निर्जराः सर्वे व्याहरन्त्या वचो मम । यस्य श्रवणमात्रेण मद्रूपत्वं प्रपद्यते
devyā vyaṣṭisamaṣṭirpavarṇanam śrīdevyuvāca śṛṇvantu nirjarāḥ sarve vyāharantyā vaco mama | yasya śravaṇamātreṇa madrūpatvaṃ prapadyate
Description by the Devī of the individual and the collective form. The blessed Devī said: Let all the gods listen to my words as I utter them — by the mere hearing of which one attains identity with my form.
AI translation rendered from the Sanskrit, not a published edition
DB 7 32.2
अहमेवास पूर्वं तु नान्यत्किञ्चिन्नगाधिप । तदात्मरूपं चित्संवित्परब्रह्मैकनामकम्
ahamevāsa pūrvaṃ tu nānyatkiñcinnagādhipa | tadātmarūpaṃ citsaṃvitparabrahmaikanāmakam
I alone existed before, and nothing else whatever, O lord of mountains; that was the very form of the Self, bearing the single name of cit, saṃvit, parabrahman.
AI translation rendered from the Sanskrit, not a published edition
DB 7 32.3
अप्रतर्क्यमनिर्देश्यमनौपम्यमनामयम् । तस्य काचित्स्वतः सिद्धा शक्तिर्मायेति विश्रुता
apratarkyamanirdeśyamanaupamyamanāmayam | tasya kācitsvataḥ siddhā śaktirmāyeti viśrutā
(It is) beyond reasoning, indescribable, without comparison, without ailment. Of it there is a certain power, self-established, well known as māyā.
AI translation rendered from the Sanskrit, not a published edition
DB 7 32.4
न सती सा नासती सा नोभयात्मा विरोधतः । एतद्विलक्षणा काचिद्वस्तुभूतास्ति सर्वदा
na satī sā nāsatī sā nobhayātmā virodhataḥ | etadvilakṣaṇā kācidvastubhūtāsti sarvadā
She is not existent, she is not non-existent, nor is she of both natures, since that would be contradictory; she is something distinct from these, always present as a real thing.
AI translation rendered from the Sanskrit, not a published edition
DB 7 32.5
पावकस्योष्णतेवेयमुष्णांशोरिव दीधितिः । चन्द्रस्य चन्द्रिकेवेयं ममेयं सहजा ध्रुवा
pāvakasyoṣṇateveyamuṣṇāṃśoriva dīdhitiḥ | candrasya candrikeveyaṃ mameyaṃ sahajā dhruvā
Like the heat of fire, like the ray of the hot-rayed sun, like the moonlight of the moon — such is this (power) of mine, innate and constant.
AI translation rendered from the Sanskrit, not a published edition
DB 7 32.6
तस्यां कर्माणि जीवानां जीवाः कालाश्च सञ्चरे । अभेदेन विलीनाः स्युः सुषुप्तौ व्यवहारवत्
tasyāṃ karmāṇi jīvānāṃ jīvāḥ kālāśca sañcare | abhedena vilīnāḥ syuḥ suṣuptau vyavahāravat
In her, the deeds of living beings, the living beings, and the times, in the course of transmigration, lie dissolved without distinction, as do (waking) activities in deep sleep.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
DB 7 32.7
स्वशक्तेश्च समायोगादहं बीजात्मतां गता । स्वाधारावरणात्तस्या दोषत्वं च समागतम्
svaśakteśca samāyogādahaṃ bījātmatāṃ gatā | svādhārāvaraṇāttasyā doṣatvaṃ ca samāgatam
And through the conjunction with my own power I became of the nature of a seed; and from her covering of her own substratum, the character of a defect came about (for her).
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
DB 7 32.8
चैतन्यस्य समायोगान्निमित्तत्वं च कथ्यते । प्रपञ्चपरिणामाच्च समवायित्वमुच्यते
caitanyasya samāyogānnimittatvaṃ ca kathyate | prapañcapariṇāmācca samavāyitvamucyate
By the conjunction of consciousness, (her) being the efficient cause is spoken of; and by the transformation into the manifold world, (her) being the inherent (material) cause is declared.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
DB 7 32.9
केचित्तां तप इत्याहुस्तमः केचिज्जडं परे । ज्ञानं मायां प्रधानं च प्रकृतिं शक्तिमप्यजाम्
kecittāṃ tapa ityāhustamaḥ kecijjaḍaṃ pare | jñānaṃ māyāṃ pradhānaṃ ca prakṛtiṃ śaktimapyajām
Some call her tapas, some darkness, others the inert; (others call her) knowledge, māyā, pradhāna, prakṛti, and also the unborn power.
AI translation rendered from the Sanskrit, not a published edition
DB 7 32.10
विमर्श इति तां प्राहुः शैवशास्त्रविशारदाः । अविद्यामितरे प्राहुर्वेदतत्त्वार्थचिन्तकाः
vimarśa iti tāṃ prāhuḥ śaivaśāstraviśāradāḥ | avidyāmitare prāhurvedatattvārthacintakāḥ
Those skilled in the Śaiva scriptures call her vimarśa; others, who reflect on the true meaning of the Veda, call her avidyā.
AI translation rendered from the Sanskrit, not a published edition
DB 7 32.11
एवं नानाविधानि स्युर्नामानि निगमादिषु । तस्या जडत्वं दृश्यत्वाज्ज्ञाननाशात्ततोऽसती
evaṃ nānāvidhāni syurnāmāni nigamādiṣu | tasyā jaḍatvaṃ dṛśyatvājjñānanāśāttato'satī
Thus there are names of many kinds in the scriptures and elsewhere. Her inertness follows from her being an object of perception; and since she is destroyed by knowledge, she is therefore unreal.
AI translation rendered from the Sanskrit, not a published edition
DB 7 32.12
चैतन्यस्य न दृश्यत्वं दृश्यत्वे जडमेव तत् । स्वप्रकाशं च चैतन्यं न परेण प्रकाशितम्
caitanyasya na dṛśyatvaṃ dṛśyatve jaḍameva tat | svaprakāśaṃ ca caitanyaṃ na pareṇa prakāśitam
Consciousness has no character of being an object; were it an object, it would be merely inert. And consciousness is self-luminous, not illumined by another.
AI translation rendered from the Sanskrit, not a published edition
DB 7 32.13
अनवस्थादोषसत्त्वान्न स्वेनापि प्रकाशितम् । कर्मकर्त्रीविरोधः स्यात्तस्मात्तद्दीपवत्स्वयम्
anavasthādoṣasattvānna svenāpi prakāśitam | karmakartrīvirodhaḥ syāttasmāttaddīpavatsvayam
Nor is it illumined by itself, since that would involve the fault of infinite regress; and there would be the contradiction of being at once act and agent. Therefore it (shines) of itself, like a lamp.
AI translation rendered from the Sanskrit, not a published edition
DB 7 32.14
प्रकाशमानमन्येषां भासकं विद्धि पर्वत । अत एव च नित्यत्वं सिद्धसंवित्तनोर्मम
prakāśamānamanyeṣāṃ bhāsakaṃ viddhi parvata | ata eva ca nityatvaṃ siddhasaṃvittanormama
Know, O mountain, that it shines and makes others manifest; and for this very reason there is eternality for my established body of pure consciousness.
AI translation rendered from the Sanskrit, not a published edition
DB 7 32.15
जाग्रत्स्वप्नसुषुप्त्यादौ दृश्यस्य व्यभिचारतः । संविदो व्यभिचारश्च नानुभूतोऽस्ति कर्हिचित्
jāgratsvapnasuṣuptyādau dṛśyasya vyabhicārataḥ | saṃvido vyabhicāraśca nānubhūto'sti karhicit
Since in waking, dream, deep sleep and the rest the object varies, while a variation of consciousness has never at any time been experienced —
AI translation rendered from the Sanskrit, not a published edition
DB 7 32.16
यदि तस्याप्यनुभवस्तर्ह्ययं येन साक्षिणा । अनुभूतः स एवात्र शिष्टः संविद्वपुः पुरा
yadi tasyāpyanubhavastarhyayaṃ yena sākṣiṇā | anubhūtaḥ sa evātra śiṣṭaḥ saṃvidvapuḥ purā
and if there were an experience of that too, then the witness by whom this was experienced — he alone remains here, having consciousness for his body, as before.
AI translation rendered from the Sanskrit, not a published edition
DB 7 32.17
अत एव च नित्यत्वं प्रोक्तं सच्छास्त्रकोविदैः । आनन्दरूपता चास्याः परप्रेमास्पदत्वतः
ata eva ca nityatvaṃ proktaṃ sacchāstrakovidaiḥ | ānandarūpatā cāsyāḥ parapremāspadatvataḥ
And for this very reason its eternality is declared by those skilled in the true scriptures; and its nature of being bliss (follows) from its being the object of the highest love.
AI translation rendered from the Sanskrit, not a published edition
DB 7 32.18
मा न भूवं हि भूयासमिति प्रेमात्मनि स्थितम् । सर्वस्यान्यस्य मिथ्यात्वादसङ्गत्वं स्फुटं मम
mā na bhūvaṃ hi bhūyāsamiti premātmani sthitam | sarvasyānyasya mithyātvādasaṅgatvaṃ sphuṭaṃ mama
For love abides in the self, (in the form) "may I not cease to be; may I continue to be." Since everything else is false, my unattachedness is evident.
AI translation rendered from the Sanskrit, not a published edition
DB 7 32.19
अपरिच्छिन्नताप्येवमत एव मता मम । तच्च ज्ञानं नात्मधर्मो धर्मत्वे जडताऽऽत्मनः
aparicchinnatāpyevamata eva matā mama | tacca jñānaṃ nātmadharmo dharmatve jaḍatā''tmanaḥ
For this very reason my unlimitedness too is held (to be established) in this way. And that knowledge is not a property of the self, for if it were a property the self would be insentient.
AI translation rendered from the Sanskrit, not a published edition
DB 7 32.20
ज्ञानस्य जडशेषत्वं न दृष्टं न च संभवि । चिद्धर्मत्वं तथा नास्ति चितश्चिन्न हि भिद्यते
jñānasya jaḍaśeṣatvaṃ na dṛṣṭaṃ na ca saṃbhavi | ciddharmatvaṃ tathā nāsti citaścinna hi bhidyate
That knowledge should be subordinate to what is insentient is neither observed nor possible; likewise it is not a property of consciousness, for consciousness is not differentiated from consciousness.
AI translation rendered from the Sanskrit, not a published edition
DB 7 32.21
तस्मादात्मा ज्ञानरूपः सुखरूपश्च सर्वदा । सत्यः पूर्णोऽप्यसङ्गश्च द्वैतजालविवर्जितः
tasmādātmā jñānarūpaḥ sukharūpaśca sarvadā | satyaḥ pūrṇo'pyasaṅgaśca dvaitajālavivarjitaḥ
Therefore the self is always of the nature of knowledge and of the nature of happiness, real, full, and also unattached, free of the net of duality.
AI translation rendered from the Sanskrit, not a published edition
DB 7 32.22
स पुनः कामकर्मादियुक्तया स्वीयमायया । पूर्वानुभूतसंस्कारात् कालकर्मविपाकतः
sa punaḥ kāmakarmādiyuktayā svīyamāyayā | pūrvānubhūtasaṃskārāt kālakarmavipākataḥ
But that (self), through its own māyā joined with desire, action and the rest, from the impressions of what was previously experienced, through the ripening of time and karma,
AI translation rendered from the Sanskrit, not a published edition
DB 7 32.23
अविवेकाच्च तत्त्वस्य सिसृक्षावान्प्रजायते । अबुद्धिपूर्वः सर्गोऽयं कथितस्ते नगाधिप
avivekācca tattvasya sisṛkṣāvānprajāyate | abuddhipūrvaḥ sargo'yaṃ kathitaste nagādhipa
and through non-discrimination of the truth, becomes desirous of creating. This creation, which is not preceded by deliberation, has been told to you, O lord of mountains.
AI translation rendered from the Sanskrit, not a published edition
DB 7 32.24
एतद्धि यन्मया प्रोक्तं मम रूपमलौकिकम् । अव्याकृतं तदव्यक्तं मायाशबलमित्यपि
etaddhi yanmayā proktaṃ mama rūpamalaukikam | avyākṛtaṃ tadavyaktaṃ māyāśabalamityapi
For this that has been spoken of by me is my unworldly form; it is undifferentiated, unmanifest, and also (called) "variegated by māyā."
AI translation rendered from the Sanskrit, not a published edition
DB 7 32.25
प्रोच्यते सर्वशास्त्रेषु सर्वकारणकारणम् । तत्त्वानामादिभूतं च सच्चिदानन्दविग्रहम्
procyate sarvaśāstreṣu sarvakāraṇakāraṇam | tattvānāmādibhūtaṃ ca saccidānandavigraham
In all the scriptures it is declared to be the cause of all causes, the first of the principles, and having being, consciousness and bliss for its body,
AI translation rendered from the Sanskrit, not a published edition
DB 7 32.26
सर्वकर्मघनीभूतमिच्छाज्ञानक्रियाश्रयम् । ह्रीङ्कारमन्त्रवाच्यं तदादितत्त्वं तदुच्यते
sarvakarmaghanībhūtamicchājñānakriyāśrayam | hrīṅkāramantravācyaṃ tadāditattvaṃ taducyate
the condensation of all actions, the substrate of will, knowledge and action, that which is expressed by the mantra hrīṃ — that is called the primal principle.
AI translation rendered from the Sanskrit, not a published edition
DB 7 32.27
तस्मादाकाश उत्पन्नः शब्दतन्मात्ररूपकः । भवेत्स्पर्शात्मको वायुस्तेजोरूपात्मकं पुनः
tasmādākāśa utpannaḥ śabdatanmātrarūpakaḥ | bhavetsparśātmako vāyustejorūpātmakaṃ punaḥ
From that arose space, having the subtle element sound as its form; then wind, whose nature is touch; then that whose nature is the form of fire;
AI translation rendered from the Sanskrit, not a published edition
DB 7 32.28
जलं रसात्मकं पश्चात्ततो गन्धात्मिका धरा । शब्दैकगुण आकाशो वायुः स्पर्शरवान्वितः
jalaṃ rasātmakaṃ paścāttato gandhātmikā dharā | śabdaikaguṇa ākāśo vāyuḥ sparśaravānvitaḥ
then water, whose nature is taste; then from that earth, whose nature is smell. Space has the single quality of sound; wind is endowed with touch and sound;
AI translation rendered from the Sanskrit, not a published edition
DB 7 32.29
शब्दस्पर्शरूपगुणं तेज इत्युच्यते बुधैः । शब्दस्पर्शरूपरसैरापो वेदगुणाः स्मृताः
śabdasparśarūpaguṇaṃ teja ityucyate budhaiḥ | śabdasparśarūparasairāpo vedaguṇāḥ smṛtāḥ
fire is said by the wise to have the qualities of sound, touch and form; water is held to have four qualities: sound, touch, form and taste;
AI translation rendered from the Sanskrit, not a published edition
DB 7 32.30
शब्दस्पर्शरूपरसगन्धैः पञ्चगुणा धरा । तेभ्योऽभवन्महत्सूत्रं यल्लिङ्गं परिचक्षते
śabdasparśarūparasagandhaiḥ pañcaguṇā dharā | tebhyo'bhavanmahatsūtraṃ yalliṅgaṃ paricakṣate
earth has five qualities, with sound, touch, form, taste and smell. From these arose the Great One, the Thread, which they call the subtle body (liṅga).
AI translation rendered from the Sanskrit, not a published edition
DB 7 32.31
सर्वात्मकं तत्सम्प्रोक्तं सूक्ष्मदेहोऽयमात्मनः । अव्यक्तं कारणो देहः स चोक्तः पूर्वमेव हि
sarvātmakaṃ tatsamproktaṃ sūkṣmadeho'yamātmanaḥ | avyaktaṃ kāraṇo dehaḥ sa coktaḥ pūrvameva hi
That is declared to be all-comprising; this is the subtle body of the self. The unmanifest is the causal body, and that has already been spoken of before.
AI translation rendered from the Sanskrit, not a published edition
DB 7 32.32
यस्मिञ्जगद्बीजरूपं स्थितं लिङ्गोद्भवो यतः । ततः स्थूलानि भूतानि पञ्चीकरणमार्गतः देवीगीतायां देव्या व्यष्टिसमष्टिर्पवर्णनं नाम द्वात्रिंशोऽध्यायः
yasmiñjagadbījarūpaṃ sthitaṃ liṅgodbhavo yataḥ | tataḥ sthūlāni bhūtāni pañcīkaraṇamārgataḥ devīgītāyāṃ devyā vyaṣṭisamaṣṭirpavarṇanaṃ nāma dvātriṃśo'dhyāyaḥ
In which the world abides in the form of a seed, from which the subtle body arises. Then the gross elements, by way of the process of quintuplication — [Thus in the Devīgītā, the thirty-second chapter, called the Goddess's description of the individual and the collective.]
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
DB 7 32.33
पञ्चसंख्यानि जायन्ते तत्प्रकारस्त्वथोच्यते । पूर्वोक्तानि च भूतानि प्रत्येकं विभजेद् द्विधा
pañcasaṃkhyāni jāyante tatprakārastvathocyate | pūrvoktāni ca bhūtāni pratyekaṃ vibhajed dvidhā
come to be five in number; and now that manner (of quintuplication) is told. One should divide each of the aforesaid elements into two.
AI translation rendered from the Sanskrit, not a published edition
DB 7 32.34
एकैकं भागमेकस्य चतुर्धा विभजेद् गिरे । स्वस्वेतरद्वितीयांशे योजनात्पञ्च पञ्च ते
ekaikaṃ bhāgamekasya caturdhā vibhajed gire | svasvetaradvitīyāṃśe yojanātpañca pañca te
Of one (of the halves) of each, one should divide that portion into four, O mountain; by joining (those quarters) to the second half of each of the others, they become five and five (i.e., each fivefold).
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
DB 7 32.35
तत्कार्यं च विराड्देहः स्थूलदेहोऽयमात्मनः । पञ्चभूतस्थसत्त्वांशैः श्रोत्रादीनां समुद्भवः
tatkāryaṃ ca virāḍdehaḥ sthūladeho'yamātmanaḥ | pañcabhūtasthasattvāṃśaiḥ śrotrādīnāṃ samudbhavaḥ
And their effect is the body of the Virāj; this is the gross body of the self. From the sattva portions residing in the five elements arises the origination of the ear and the rest,
AI translation rendered from the Sanskrit, not a published edition
DB 7 32.36
ज्ञानेन्द्रियाणां राजेन्द्र प्रत्येकं मिलितैस्तु तैः । अन्तःकरणमेकं स्याद् वृत्तिभेदाच्चतुर्विधम्
jñānendriyāṇāṃ rājendra pratyekaṃ militaistu taiḥ | antaḥkaraṇamekaṃ syād vṛttibhedāccaturvidham
that is, of the organs of knowledge, O best of kings, from each (element) separately; but from those (sattva portions) combined there arises the single inner organ, which is fourfold through the difference of its functions.
AI translation rendered from the Sanskrit, not a published edition
DB 7 32.37
यदा तु सङ्कल्पविकल्पकृत्यं तदा भवेत्तन्मन इत्यभिख्यम् । स्याद् बुद्धिसंज्ञं च यदा प्रवेत्ति सुनिश्चितं संशयहीनरूपम्
yadā tu saṅkalpavikalpakṛtyaṃ tadā bhavettanmana ityabhikhyam | syād buddhisaṃjñaṃ ca yadā pravetti suniścitaṃ saṃśayahīnarūpam
But when its business is willing and doubting, then it goes by the name "mind"; and it bears the name "intellect" when it knows something fully determined, free of the form of doubt.
AI translation rendered from the Sanskrit, not a published edition
DB 7 32.38
अनुसन्धानरूपं तच्चित्तं च परिकीर्तितम् । अहङ्कृत्यात्मवृत्त्या तु तदहङ्कारतां गतम्
anusandhānarūpaṃ taccittaṃ ca parikīrtitam | ahaṅkṛtyātmavṛttyā tu tadahaṅkāratāṃ gatam
And that which has the form of connecting (past and present) is declared to be the "thinking faculty" (citta); but through the operation of self-appropriation it has attained the state of "I-maker" (ahaṅkāra).
AI translation rendered from the Sanskrit, not a published edition
DB 7 32.39
तेषां रजोंशैर्जातानि क्रमात्कर्मेन्द्रियाणि च । प्रत्येकं मिलितैस्तैतु प्राणो भवति पञ्चधा
teṣāṃ rajoṃśairjātāni kramātkarmendriyāṇi ca | pratyekaṃ militaistaitu prāṇo bhavati pañcadhā
From the rajas-portions of those (subtle elements) the organs of action are born in order; and from them combined, each with each, the vital breath comes to be, in five forms.
AI translation rendered from the Sanskrit, not a published edition
DB 7 32.40
हृदि प्राणो गुदेऽपानो नाभिस्थस्तु समानकः । कण्ठदेशेऽप्युदानः स्याद् व्यानः सर्वशरीरगः
hṛdi prāṇo gude'pāno nābhisthastu samānakaḥ | kaṇṭhadeśe'pyudānaḥ syād vyānaḥ sarvaśarīragaḥ
Prāṇa is in the heart, apāna in the anus, samāna is situated in the navel, udāna is in the region of the throat, and vyāna pervades the whole body.
AI translation rendered from the Sanskrit, not a published edition
DB 7 32.41
ज्ञानेन्द्रियाणि पञ्चैव पञ्चकर्मेन्द्रियाणि च । प्राणादिपञ्चकं चैव धिया च सहितं मनः
jñānendriyāṇi pañcaiva pañcakarmendriyāṇi ca | prāṇādipañcakaṃ caiva dhiyā ca sahitaṃ manaḥ
The five organs of knowledge, the five organs of action, the set of five beginning with prāṇa, and the mind together with the intellect —
AI translation rendered from the Sanskrit, not a published edition
DB 7 32.42
एतत्सूक्ष्मशरीरं स्यान्मम लिङ्गं यदुच्यते । तत्र या प्रकृतिः प्रोक्ता सा राजन्द्विविधा स्मृता
etatsūkṣmaśarīraṃ syānmama liṅgaṃ yaducyate | tatra yā prakṛtiḥ proktā sā rājandvividhā smṛtā
— this is the subtle body, which is called my "mark" (liṅga). And the primal nature (prakṛti) that was spoken of there is held, O king, to be of two kinds.
AI translation rendered from the Sanskrit, not a published edition
DB 7 32.43
सत्त्वात्मिका तु माया स्यादविद्या गुणमिश्रिता । स्वाश्रयं या तु संरक्षेत्सा मायेति निगद्यते
sattvātmikā tu māyā syādavidyā guṇamiśritā | svāśrayaṃ yā tu saṃrakṣetsā māyeti nigadyate
That which consists of sattva is māyā; ignorance (avidyā) is that mixed with the (other) qualities. But that which guards its own substrate is called māyā.
AI translation rendered from the Sanskrit, not a published edition
DB 7 32.44
तस्यां यत्प्रतिबिम्बं स्याद्बिम्बभूतस्य चेशितुः । स ईश्वरः समाख्यातः स्वाश्रयज्ञानवान्परः
tasyāṃ yatpratibimbaṃ syādbimbabhūtasya ceśituḥ | sa īśvaraḥ samākhyātaḥ svāśrayajñānavānparaḥ
The reflection of the Ruler, who is the original image, that appears in her — he is called the Lord (īśvara), the supreme one possessing knowledge of his own substrate.
AI translation rendered from the Sanskrit, not a published edition
DB 7 32.45
सर्वज्ञः सर्वकर्ता च सर्वानुग्रहकारकः । अविद्यायां तु यत्किञ्चित्प्रतिबिम्बं नगाधिप
sarvajñaḥ sarvakartā ca sarvānugrahakārakaḥ | avidyāyāṃ tu yatkiñcitpratibimbaṃ nagādhipa
He is all-knowing, the doer of all, the bestower of grace on all. But whatever reflection there is in ignorance, O lord of mountains —
AI translation rendered from the Sanskrit, not a published edition
DB 7 32.46
तदेव जीवसंज्ञं स्यात्सर्वदुःखाश्रयं पुनः । द्वयोरपीह सम्प्रोक्तं देहत्रयमविद्यया
tadeva jīvasaṃjñaṃ syātsarvaduḥkhāśrayaṃ punaḥ | dvayorapīha samproktaṃ dehatrayamavidyayā
— that very thing bears the name jīva, and is, again, the seat of all suffering. And here a triad of bodies has been declared, by reason of ignorance, for both of them.
AI translation rendered from the Sanskrit, not a published edition
DB 7 32.47
देहत्रयाभिमानाच्चाप्यभून्नामत्रयं पुनः । प्राज्ञस्तु कारणात्मा स्यात्सूक्ष्मदेही तु तैजसः
dehatrayābhimānāccāpyabhūnnāmatrayaṃ punaḥ | prājñastu kāraṇātmā syātsūkṣmadehī tu taijasaḥ
And again, from identification with the three bodies there arose a triad of names: prājña is the one whose self is the causal (body), while the one with the subtle body is taijasa;
AI translation rendered from the Sanskrit, not a published edition
DB 7 32.48
स्थूलदेही तु विश्वाख्यस्त्रिविधः परिकीर्तितः । एवमीशोऽपि सम्प्रोक्त ईशसूत्रविराट्पदैः
sthūladehī tu viśvākhyastrividhaḥ parikīrtitaḥ | evamīśo'pi samprokta īśasūtravirāṭpadaiḥ
and the one with the gross body is named viśva — thus he is proclaimed as threefold. In the same way the Lord too is declared by the terms Īśa, Sūtra, and Virāṭ.
AI translation rendered from the Sanskrit, not a published edition
DB 7 32.49
प्रथमो व्यष्टिरूपस्तु समष्ट्यात्मा परः स्मृतः । स हि सर्वेश्वरः साक्षाज्जीवानुग्रहकाम्यया
prathamo vyaṣṭirūpastu samaṣṭyātmā paraḥ smṛtaḥ | sa hi sarveśvaraḥ sākṣājjīvānugrahakāmyayā
The first is of individual form, while the other is held to be of collective nature. For he, directly the Lord of all, out of the desire to favour the living beings,
AI translation rendered from the Sanskrit, not a published edition
DB 7 32.50
करोति विविधं विश्वं नानाभोगाश्रयं पुनः । मच्छक्तिप्रेरितो नित्यं मयि राजन्प्रकल्पितः
karoti vividhaṃ viśvaṃ nānābhogāśrayaṃ punaḥ | macchaktiprerito nityaṃ mayi rājanprakalpitaḥ
makes the manifold universe, which is in turn the seat of various enjoyments — impelled always by my power, and, O king, imagined as existing within me.
AI translation rendered from the Sanskrit, not a published edition