Devi Bhagavata Purana — Skandha 1 — Chapter 18
DB 1 18.1
जनकोपदेशवर्णनम् सूत उवाच॥ सूत उवाच श्रुत्वा तमागतं राजा मन्त्रिभिः सहितः शुचिः । पुरः पुरोहितं कृत्वा गुरुपुत्रं समभ्यगात्
janakopadeśavarṇanam sūta uvāca|| sūta uvāca śrutvā tamāgataṃ rājā mantribhiḥ sahitaḥ śuciḥ | puraḥ purohitaṃ kṛtvā guruputraṃ samabhyagāt
The Description of Janaka's Instruction. Sūta said: Hearing that he had come, the king, purified and accompanied by his ministers, putting the family priest in front, went out to meet the son of his teacher.
AI translation rendered from the Sanskrit, not a published edition
DB 1 18.2
कृत्वार्हणां नृपः सम्यग्दत्तासनमनुत्तमम् । पप्रच्छ कुशलं गां च विनिवेद्य पयस्विनीम्
kṛtvārhaṇāṃ nṛpaḥ samyagdattāsanamanuttamam | papraccha kuśalaṃ gāṃ ca vinivedya payasvinīm
Having duly done him honour and given him a most excellent seat, the king asked after his welfare and presented a milch cow.
AI translation rendered from the Sanskrit, not a published edition
DB 1 18.3
स च तां नृपपूजां वै प्रत्यगृह्णाद्यथाविधि । पप्रच्छ कुशलं राज्ञे स्वं निवेद्य निरामयम्
sa ca tāṃ nṛpapūjāṃ vai pratyagṛhṇādyathāvidhi | papraccha kuśalaṃ rājñe svaṃ nivedya nirāmayam
And he accepted that royal homage according to the rule, and asked after the king's welfare, reporting his own freedom from ailment.
AI translation rendered from the Sanskrit, not a published edition
DB 1 18.4
कृत्वा कुशलसंप्रश्नमुपविष्टं सुखासने । शुक व्याससुतं शान्तं पर्यपृच्छत पार्थिवः
kṛtvā kuśalasaṃpraśnamupaviṣṭaṃ sukhāsane | śuka vyāsasutaṃ śāntaṃ paryapṛcchata pārthivaḥ
Having made the inquiry after welfare, the king questioned Śuka, the son of Vyāsa, the tranquil one, who was seated on a comfortable seat.
AI translation rendered from the Sanskrit, not a published edition
DB 1 18.5
किं निमित्तं महाभाग निःस्पृहस्य च मां प्रति । जातं ह्यागमनं ब्रूहि कार्यं तन्मुनिसत्तम
kiṃ nimittaṃ mahābhāga niḥspṛhasya ca māṃ prati | jātaṃ hyāgamanaṃ brūhi kāryaṃ tanmunisattama
"For what reason, greatly fortunate one, has your coming to me come about, since you are free from longing? Tell (me) that business, best of sages."
AI translation rendered from the Sanskrit, not a published edition
DB 1 18.6
शुक उवाच व्यासेनोक्तो महाराज कुरु दारपरिग्रहम् । सर्वेषामाश्रमाणां च गृहस्थाश्रम उत्तमः
śuka uvāca vyāsenokto mahārāja kuru dāraparigraham | sarveṣāmāśramāṇāṃ ca gṛhasthāśrama uttamaḥ
Śuka said: "Great king, I was told by Vyāsa: 'Take a wife; of all the stages of life the householder's stage is the best.'
AI translation rendered from the Sanskrit, not a published edition
DB 1 18.7
मया नाङ्गीकृतं वाक्यं मत्त्वा बन्धं गुरोरपि । न बन्धोऽस्तीति तेनोक्तो नाहं तत्कृतवान्पुनः
mayā nāṅgīkṛtaṃ vākyaṃ mattvā bandhaṃ gurorapi | na bandho'stīti tenokto nāhaṃ tatkṛtavānpunaḥ
"That word was not accepted by me, since I held even a teacher('s command) to be a bondage. Though told by him 'there is no bondage (in it),' I still did not do it.
AI translation rendered from the Sanskrit, not a published edition
DB 1 18.8
इति सन्दिग्धमनसं मत्वा स मुनिसत्तमः । उवाच वचनं तथ्यं मिथिलां गच्छ मा शुचः
iti sandigdhamanasaṃ matvā sa munisattamaḥ | uvāca vacanaṃ tathyaṃ mithilāṃ gaccha mā śucaḥ
"Perceiving that my mind was thus in doubt, that best of sages spoke a true word: 'Go to Mithilā, do not grieve.
AI translation rendered from the Sanskrit, not a published edition
DB 1 18.9
याज्योऽस्ति जनकस्तत्र जीवन्मुक्तो नराधिपः । विदेहो लोकविदितः पाति राज्यमकण्टकम्
yājyo'sti janakastatra jīvanmukto narādhipaḥ | videho lokaviditaḥ pāti rājyamakaṇṭakam
"'There is Janaka there, a patron of sacrifices, a ruler of men liberated while living; known in the world as Videha, he guards his kingdom free of thorns.
AI translation rendered from the Sanskrit, not a published edition
DB 1 18.10
कुर्वन् राज्यं तथा राजा मायापाशैर्न बध्यते । त्वं बिभेषि कथं पुत्र वनवृत्तिः परन्तप
kurvan rājyaṃ tathā rājā māyāpāśairna badhyate | tvaṃ bibheṣi kathaṃ putra vanavṛttiḥ parantapa
"'Though he thus carries on the kingship, that king is not bound by the nooses of māyā. How is it that you are afraid, my son, living in the forest, O scorcher of foes?
AI translation rendered from the Sanskrit, not a published edition
DB 1 18.11
पश्य तं नृपशार्दूलं त्यज मोहं मनोगतम् । कुरु दारान्महाभाग पृच्छ वा भूपतिं च तम्
paśya taṃ nṛpaśārdūlaṃ tyaja mohaṃ manogatam | kuru dārānmahābhāga pṛccha vā bhūpatiṃ ca tam
"'Look upon that tiger among kings; give up the delusion that has arisen in your mind. Take a wife, greatly fortunate one, or else ask that lord of the earth.
AI translation rendered from the Sanskrit, not a published edition
DB 1 18.12
सन्देहं ते मनोजातं कथयिष्यति पार्थिवः । तच्छ्रुत्वा वचनं तस्य मामेहि तरसा सुत
sandehaṃ te manojātaṃ kathayiṣyati pārthivaḥ | tacchrutvā vacanaṃ tasya māmehi tarasā suta
The king will explain to you the doubt that has arisen in your mind. Having heard his words, come back to me swiftly, son.
AI translation rendered from the Sanskrit, not a published edition
DB 1 18.13
सम्प्राप्तोऽहं महाराज त्वत्पुरे च तदाज्ञया । मोक्षकामोऽस्मि राजेन्द्र ब्रूहि कृत्यं ममानघ
samprāpto'haṃ mahārāja tvatpure ca tadājñayā | mokṣakāmo'smi rājendra brūhi kṛtyaṃ mamānagha
"I have come to your city, great king, at his command. I desire liberation, lord of kings; tell me what I must do, sinless one.
AI translation rendered from the Sanskrit, not a published edition
DB 1 18.14
तपस्तीर्थव्रतेज्याश्च स्वाध्यायस्तीर्थसेवनम् । ज्ञानं वा वद राजेन्द्र मोक्षं प्रति च कारणम्
tapastīrthavratejyāśca svādhyāyastīrthasevanam | jñānaṃ vā vada rājendra mokṣaṃ prati ca kāraṇam
Austerity, pilgrimage, vows and sacrifices, private recitation, the frequenting of holy fords, or knowledge — tell me, lord of kings, what is the cause of liberation."
AI translation rendered from the Sanskrit, not a published edition
DB 1 18.15
जनक उवाच शृणु विप्रेण कर्तव्यं मोक्षमार्गाश्रितेन यत् । उपनीतो वसेदादौ वेदाभ्यासाय वै गुरौ
janaka uvāca śṛṇu vipreṇa kartavyaṃ mokṣamārgāśritena yat | upanīto vasedādau vedābhyāsāya vai gurau
Janaka said: Hear what is to be done by a brahmin who has taken to the path of liberation. First, being initiated, he should dwell with a teacher for the study of the Veda.
AI translation rendered from the Sanskrit, not a published edition
DB 1 18.16
अधीत्य वेदवेदान्तान्दत्त्वा च गुरुदक्षिणाम् । समावृत्तस्तु गार्हस्थ्ये सदारो निवसेन्मुनिः
adhītya vedavedāntāndattvā ca gurudakṣiṇām | samāvṛttastu gārhasthye sadāro nivasenmuniḥ
Having studied the Vedas and the Vedāntas and given the teacher's fee, the sage, having returned home, should dwell in the householder's state together with a wife.
AI translation rendered from the Sanskrit, not a published edition
DB 1 18.17
न्यायवृत्तिस्तु सन्तोषी निराशी गतकल्मषः । अग्निहोत्रादिकर्माणि कुर्वाणः सत्यवाक्शुचिः
nyāyavṛttistu santoṣī nirāśī gatakalmaṣaḥ | agnihotrādikarmāṇi kurvāṇaḥ satyavākśuciḥ
Living by right conduct, content, free of craving, his stains gone, performing the rites beginning with the agnihotra, truthful in speech and pure,
AI translation rendered from the Sanskrit, not a published edition
DB 1 18.18
पुत्रं पौत्रं समासाद्य वानप्रस्थाश्रमे वसेत् । तपसा षड्रिपूञ्जित्वा भार्यां पुत्रे निवेश्य च प्रथमस्कन्धे शुकाय जनकोपदेशवर्णनं नामाष्टादशोऽध्यायः
putraṃ pautraṃ samāsādya vānaprasthāśrame vaset | tapasā ṣaḍripūñjitvā bhāryāṃ putre niveśya ca prathamaskandhe śukāya janakopadeśavarṇanaṃ nāmāṣṭādaśo'dhyāyaḥ
having obtained a son and a grandson, he should dwell in the forest-dweller's stage; having conquered the six enemies by austerity and having entrusted his wife to his son. [Here ends] the eighteenth chapter in the first book, called "The Description of Janaka's Instruction to Śuka."
AI translation rendered from the Sanskrit, not a published edition
DB 1 18.19
सर्वानग्नीन्यथान्यायमात्मन्यारोप्य धर्मवित् । वसेत्तुर्याश्रमे श्रान्तः शुद्धे वैराग्यसम्भवे
sarvānagnīnyathānyāyamātmanyāropya dharmavit | vasetturyāśrame śrāntaḥ śuddhe vairāgyasambhave
Having, in the prescribed manner, deposited all the (sacrificial) fires in himself, the knower of dharma, weary, should dwell in the fourth stage of life, pure, wherein dispassion arises.
AI translation rendered from the Sanskrit, not a published edition
DB 1 18.20
विरक्तस्याधिकारोऽस्ति संन्यासे नान्यथा क्वचित् । वेदवाक्यमिदं तथ्यं नान्यथेति मतिर्मम
viraktasyādhikāro'sti saṃnyāse nānyathā kvacit | vedavākyamidaṃ tathyaṃ nānyatheti matirmama
Only the dispassionate man is entitled to renunciation, never otherwise in any case. This word of the Veda is true and not otherwise — such is my conviction.
AI translation rendered from the Sanskrit, not a published edition
DB 1 18.21
शुकाष्टचत्वारिशद्वै संस्कारा वेदबोधिताः । चत्वारिंशद्गृहस्थस्य प्रोक्तास्तत्र महात्मभिः
śukāṣṭacatvāriśadvai saṃskārā vedabodhitāḥ | catvāriṃśadgṛhasthasya proktāstatra mahātmabhiḥ
Śuka, the sacraments taught by the Veda are forty-eight; of these, forty have been declared by the great ones to belong to the householder,
AI translation rendered from the Sanskrit, not a published edition
DB 1 18.22
अष्टौ च मुक्तिकामस्य प्रोक्ताः शमदमादयः । आश्रमादाश्रमं गच्छेदिति शिष्टानुशासनम्
aṣṭau ca muktikāmasya proktāḥ śamadamādayaḥ | āśramādāśramaṃ gacchediti śiṣṭānuśāsanam
and eight — calm, self-restraint and the rest — are declared for one who desires liberation. "One should go from stage to stage": such is the instruction of the wise.
AI translation rendered from the Sanskrit, not a published edition
DB 1 18.23
शुक उवाच उत्पन्ने हृदि वैराग्ये ज्ञानविज्ञानसम्भवे । अवश्यमेव वस्तव्यमाश्रमेषु वनेषु वा
śuka uvāca utpanne hṛdi vairāgye jñānavijñānasambhave | avaśyameva vastavyamāśrameṣu vaneṣu vā
Śuka said: When dispassion has arisen in the heart, born of knowledge and discernment, must one still necessarily dwell in the (successive) stages of life, or in the forests?
AI translation rendered from the Sanskrit, not a published edition
DB 1 18.24
जनक उवाच इन्द्रियाणि बलिष्ठानि न नियुक्तानि मानद । अपक्वस्य प्रकुर्वन्ति विकारांस्ताननेकशः
janaka uvāca indriyāṇi baliṣṭhāni na niyuktāni mānada | apakvasya prakurvanti vikārāṃstānanekaśaḥ
Janaka said: The senses are very strong, O giver of honour; unrestrained, they produce in one who is unripe those manifold disturbances.
AI translation rendered from the Sanskrit, not a published edition
DB 1 18.25
भोजनेच्छां सुखेच्छां च शय्येच्छामात्मजस्य च । यती भूत्वा कथं कुर्याद्विकारे समुपस्थिते
bhojanecchāṃ sukhecchāṃ ca śayyecchāmātmajasya ca | yatī bhūtvā kathaṃ kuryādvikāre samupasthite
Having become an ascetic, what is he to do with the desire for food, the desire for pleasure, the desire for a bed and for a son, when the disturbance has arisen?
AI translation rendered from the Sanskrit, not a published edition
DB 1 18.26
दुर्जरं वासनाजालं न शान्तिमुपयाति वै । अतस्तच्छमनार्थाय क्रमेण च परित्यजेत्
durjaraṃ vāsanājālaṃ na śāntimupayāti vai | atastacchamanārthāya krameṇa ca parityajet
The net of latent impressions is hard to digest and does not come to rest; therefore, in order to quiet it, one should renounce gradually.
AI translation rendered from the Sanskrit, not a published edition
DB 1 18.27
ऊर्ध्वं सुप्तः पतत्येव न शयानः पतत्यधः । परिव्रज्य परिभ्रष्टो न मार्गं लभते पुनः
ūrdhvaṃ suptaḥ patatyeva na śayānaḥ patatyadhaḥ | parivrajya paribhraṣṭo na mārgaṃ labhate punaḥ
One who sleeps up high falls indeed; one lying on the ground does not fall down. Having gone forth as a wanderer, if he falls away he does not find the path again.
AI translation rendered from the Sanskrit, not a published edition
DB 1 18.28
यथा पिपीलिका मूलाच्छाखायामधिरोहति । शनैः शनैः फलं याति सुखेन पदगामिनी
yathā pipīlikā mūlācchākhāyāmadhirohati | śanaiḥ śanaiḥ phalaṃ yāti sukhena padagāminī
As an ant climbs from the root up to the branch, little by little it reaches the fruit, moving easily step by step;
AI translation rendered from the Sanskrit, not a published edition
DB 1 18.29
विहङ्गस्तरसा याति विघ्नशङ्कामुदस्य वै । श्रान्तो भवति विश्रम्य सुखं याति पिपीलिका
vihaṅgastarasā yāti vighnaśaṅkāmudasya vai | śrānto bhavati viśramya sukhaṃ yāti pipīlikā
the bird goes swiftly, casting off all fear of obstacles, (but) becomes tired; the ant, resting, goes at ease.
AI translation rendered from the Sanskrit, not a published edition
DB 1 18.30
मनस्तु प्रबलं काममजेयमकृतात्मभिः । अतः क्रमेण जेतव्यमाश्रमानुक्रमेण च
manastu prabalaṃ kāmamajeyamakṛtātmabhiḥ | ataḥ krameṇa jetavyamāśramānukrameṇa ca
But the mind is strong, and desire is unconquerable by those whose selves are undisciplined; therefore it must be conquered by degrees, following the succession of the stages of life.
AI translation rendered from the Sanskrit, not a published edition
DB 1 18.31
गृहस्थाश्रमसंस्थोऽपि शान्तः सुमतिरात्मवान् । न च हृष्येन्न च तपेल्लाभालाभे समो भवेत्
gṛhasthāśramasaṃstho'pi śāntaḥ sumatirātmavān | na ca hṛṣyenna ca tapellābhālābhe samo bhavet
Even one established in the householder's stage, if calm, of good understanding and self-possessed, should neither exult nor be pained: he should be the same in gain and loss.
AI translation rendered from the Sanskrit, not a published edition
DB 1 18.32
विहतं कर्म कुर्वाणस्त्यजंश्चिन्तान्वितं च यत् । आत्मलाभेन सन्तुष्टो मुच्यते नात्र संशयः
vihataṃ karma kurvāṇastyajaṃścintānvitaṃ ca yat | ātmalābhena santuṣṭo mucyate nātra saṃśayaḥ
Performing action that is unattached, and abandoning whatever is attended by anxiety, content with the attainment of the Self, he is released — there is no doubt of this.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
DB 1 18.33
पश्याहं राज्यसंस्थोऽपि जीवन्मुक्तो यथानघ । विचरामि यथाकामं न मे किञ्चित्प्रजायते
paśyāhaṃ rājyasaṃstho'pi jīvanmukto yathānagha | vicarāmi yathākāmaṃ na me kiñcitprajāyate
See — though established in kingship, I am as one liberated while living, O sinless one; I move about as I please, and nothing arises in me.
AI translation rendered from the Sanskrit, not a published edition
DB 1 18.34
भुञ्जानो विविधान्भोगान्कुर्वन्कार्याण्यनेकशः । भविष्यामि यथाहं त्वं तथा मुक्तो भवानघ
bhuñjāno vividhānbhogānkurvankāryāṇyanekaśaḥ | bhaviṣyāmi yathāhaṃ tvaṃ tathā mukto bhavānagha
Enjoying manifold pleasures and performing many duties, I shall be (thus); as I am, so are you — you too, O sinless one, are liberated.
AI translation rendered from the Sanskrit, not a published edition
DB 1 18.35
कथ्यते खलु यद्दृश्यमदृश्यं बध्यते कुतः । दृश्यानि पञ्चभूतानि गुणास्तेषां तथा पुनः
kathyate khalu yaddṛśyamadṛśyaṃ badhyate kutaḥ | dṛśyāni pañcabhūtāni guṇāsteṣāṃ tathā punaḥ
Surely what is called visible (can be bound); how is the invisible bound? The five elements are visible, and likewise again their qualities.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
DB 1 18.36
आत्मा गम्योऽनुमानेन प्रत्यक्षो न कदाचन । स कथं बध्यते ब्रह्मन्निर्विकारो निरञ्जनः
ātmā gamyo'numānena pratyakṣo na kadācana | sa kathaṃ badhyate brahmannirvikāro nirañjanaḥ
The Self is to be reached by inference, never by direct perception; how, O brahmin, is it bound, being changeless and untainted?
AI translation rendered from the Sanskrit, not a published edition
DB 1 18.37
मनस्तु सुखदुःखानां महतां कारणं द्विज । जाते तु निर्मले ह्यस्मिन्सर्वं भवति निर्मलम्
manastu sukhaduḥkhānāṃ mahatāṃ kāraṇaṃ dvija | jāte tu nirmale hyasminsarvaṃ bhavati nirmalam
It is the mind, O twice-born, that is the cause of great pleasures and pains; when it has become spotless, everything becomes spotless.
AI translation rendered from the Sanskrit, not a published edition
DB 1 18.38
भ्रमन्सर्वेषु तीर्थेषु स्नात्वा स्नात्वा पुनः पुनः । निर्मलं न मनो यावत्तावत्सर्वं निरर्थकम्
bhramansarveṣu tīrtheṣu snātvā snātvā punaḥ punaḥ | nirmalaṃ na mano yāvattāvatsarvaṃ nirarthakam
Though one wander to all sacred fords and bathe again and again, so long as the mind is not spotless, all of it is without purpose.
AI translation rendered from the Sanskrit, not a published edition
DB 1 18.39
न देहो न च जीवात्मा नेन्द्रियाणि परन्तप । मन एव मनुष्याणां कारणं बन्धमोक्षयोः
na deho na ca jīvātmā nendriyāṇi parantapa | mana eva manuṣyāṇāṃ kāraṇaṃ bandhamokṣayoḥ
Neither the body, nor the individual soul, nor the senses, O scorcher of foes — the mind alone is the cause of men's bondage and release.
AI translation rendered from the Sanskrit, not a published edition
DB 1 18.40
शुद्धो मुक्तः सदैवात्मा न वै बध्येत कर्हिचित् । बन्धमोक्षौ मनःसंस्थौ तस्मिञ्छान्ते प्रशाम्यति
śuddho muktaḥ sadaivātmā na vai badhyeta karhicit | bandhamokṣau manaḥsaṃsthau tasmiñchānte praśāmyati
The Self is ever pure and free; it could never be bound. Bondage and release rest in the mind; when that is stilled, (they) are stilled.
AI translation rendered from the Sanskrit, not a published edition
DB 1 18.41
शत्रुर्मित्रमुदासीनो भेदाः सर्वे मनोगताः । एकात्मत्वे कथं भेदः सम्भवेद्द्वैतदर्शनात्
śatrurmitramudāsīno bhedāḥ sarve manogatāḥ | ekātmatve kathaṃ bhedaḥ sambhaveddvaitadarśanāt
Enemy, friend, neutral — all these distinctions belong to the mind. When there is oneness of Self, how could distinction arise, except from a dual vision?
AI translation rendered from the Sanskrit, not a published edition
DB 1 18.42
जीवो ब्रह्म सदैवाहं नात्र कार्या विचारणा । भेदबुद्धिस्तु संसारे वर्तमाना प्रवर्तते
jīvo brahma sadaivāhaṃ nātra kāryā vicāraṇā | bhedabuddhistu saṃsāre vartamānā pravartate
The living being is Brahman; I am so eternally — no deliberation is needed here. But the notion of difference goes on operating while one abides in the round of rebirth.
AI translation rendered from the Sanskrit, not a published edition
DB 1 18.43
अविद्येयं महाभाग विद्या चैतन्निवर्तनम् । विद्याविद्ये च विज्ञेये सर्वदैव विचक्षणैः
avidyeyaṃ mahābhāga vidyā caitannivartanam | vidyāvidye ca vijñeye sarvadaiva vicakṣaṇaiḥ
This is ignorance, O greatly fortunate one, and knowledge is what removes it; and knowledge and ignorance are always to be understood by the discerning.
AI translation rendered from the Sanskrit, not a published edition
DB 1 18.44
विनातपं हि छायाया ज्ञायते च कथं सुखम् । अविद्यया विना तद्वत्कथं विद्यां च वेत्ति वै
vinātapaṃ hi chāyāyā jñāyate ca kathaṃ sukham | avidyayā vinā tadvatkathaṃ vidyāṃ ca vetti vai
For without heat, how is the comfort of shade known? Just so, without ignorance, how does one know knowledge?
AI translation rendered from the Sanskrit, not a published edition
DB 1 18.45
गुणा गुणेषु वर्तन्ते भूतानि च तथैव च । इन्द्रियाणीन्द्रियार्थेषु को दोषस्तत्र चात्मनः
guṇā guṇeṣu vartante bhūtāni ca tathaiva ca | indriyāṇīndriyārtheṣu ko doṣastatra cātmanaḥ
The qualities operate among the qualities, and the elements likewise, and the senses among the objects of the senses: what fault is there in this on the Self's part?
AI translation rendered from the Sanskrit, not a published edition
DB 1 18.46
मर्यादा सर्वरक्षार्थं कृता वेदेषु सर्वशः । अन्यथा धर्मनाशः स्यात्सौगतानामिवानघ
maryādā sarvarakṣārthaṃ kṛtā vedeṣu sarvaśaḥ | anyathā dharmanāśaḥ syātsaugatānāmivānagha
Limits have been laid down throughout the Vedas for the protection of all; otherwise there would be a destruction of dharma, as among the Buddhists, O sinless one.
AI translation rendered from the Sanskrit, not a published edition
DB 1 18.47
धर्मनाशे विनष्टः स्याद्वर्णाचारोऽतिवर्तितः । अतो वेदप्रदिष्टेन मार्गेण गच्छतां शुभम्
dharmanāśe vinaṣṭaḥ syādvarṇācāro'tivartitaḥ | ato vedapradiṣṭena mārgeṇa gacchatāṃ śubham
When dharma is destroyed, the conduct proper to the classes, once transgressed, would be ruined. Therefore, good fortune (belongs) to those who go by the path laid down by the Vedas.
AI translation rendered from the Sanskrit, not a published edition
DB 1 18.48
शुक उवाच सन्देहो वर्तते राजन्न निवर्तति मे क्वचित् । भवता कथितं यत्तच्छृण्वतो मे नराधिप
śuka uvāca sandeho vartate rājanna nivartati me kvacit | bhavatā kathitaṃ yattacchṛṇvato me narādhipa
Śuka said: A doubt persists, O king; it does not go away from me at all, from what has been told by you, as I listen, O ruler of men.
AI translation rendered from the Sanskrit, not a published edition
DB 1 18.49
वेदधर्मेषु हिंसा स्यादधर्मबहुला हि सा । कथं मुक्तिप्रदो धर्मो वेदोक्तो बत भूपते
vedadharmeṣu hiṃsā syādadharmabahulā hi sā | kathaṃ muktiprado dharmo vedokto bata bhūpate
In the Vedic ordinances there is killing, and that (killing) is full of unrighteousness. How then, alas, O lord of the earth, is the dharma spoken in the Veda a giver of liberation?
AI translation rendered from the Sanskrit, not a published edition
DB 1 18.50
प्रत्यक्षेण त्वनाचारः सोमपानं नराधिप । पशूनां हिंसनं तद्वद्भक्षणं चामिषस्य च
pratyakṣeṇa tvanācāraḥ somapānaṃ narādhipa | paśūnāṃ hiṃsanaṃ tadvadbhakṣaṇaṃ cāmiṣasya ca
And plainly there is improper conduct: the drinking of soma, O ruler of men, and likewise the slaying of animals and the eating of flesh.
AI translation rendered from the Sanskrit, not a published edition
DB 1 18.51
सौत्रामणौ तथा प्रोक्तः प्रत्यक्षेण सुराग्रहः । द्यूतक्रीडा तथा प्रोक्ता व्रतानि विविधानि च
sautrāmaṇau tathā proktaḥ pratyakṣeṇa surāgrahaḥ | dyūtakrīḍā tathā proktā vratāni vividhāni ca
Likewise, in the Sautrāmaṇī (rite) the taking of liquor is explicitly prescribed, and dice-play is likewise prescribed, and various vows.
AI translation rendered from the Sanskrit, not a published edition
DB 1 18.52
श्रूयते स्म पुरा ह्यासीच्छशबिन्दुर्नृपोत्तमः । यज्वा धर्मपरो नित्यं वदान्यः सत्यसागरः
śrūyate sma purā hyāsīcchaśabindurnṛpottamaḥ | yajvā dharmaparo nityaṃ vadānyaḥ satyasāgaraḥ
It is heard that long ago there was Śaśabindu, foremost of kings, a performer of sacrifices, ever devoted to dharma, liberal, an ocean of truth.
AI translation rendered from the Sanskrit, not a published edition
DB 1 18.53
गोप्ता च धर्मसेतूनां शास्ता चोत्पथगामिनाम् । यज्ञाश्च विहितास्तेन बहवो भूरिदक्षिणाः
goptā ca dharmasetūnāṃ śāstā cotpathagāminām | yajñāśca vihitāstena bahavo bhūridakṣiṇāḥ
And (he was) the protector of the embankments of dharma and the chastiser of those who went by wrong paths; and many sacrifices with abundant gifts were performed by him.
AI translation rendered from the Sanskrit, not a published edition
DB 1 18.54
चर्मणां पर्वतो जातो विन्ध्याचलसमः पुनः । मेघाम्बुप्लावनाज्जाता नदी चर्मण्वती शुभा
carmaṇāṃ parvato jāto vindhyācalasamaḥ punaḥ | meghāmbuplāvanājjātā nadī carmaṇvatī śubhā
A mountain of hides arose, equal moreover to the Vindhya range; and from the flooding of the water of the clouds arose the lovely river Carmaṇvatī.
AI translation rendered from the Sanskrit, not a published edition
DB 1 18.55
सोऽपि राजा दिवं यातः कीर्तिरस्याचला भुवि । एवं धर्मेषु वेदेषु न मे बुद्धिः प्रवर्तते
so'pi rājā divaṃ yātaḥ kīrtirasyācalā bhuvi | evaṃ dharmeṣu vedeṣu na me buddhiḥ pravartate
That king too has gone to heaven, and his fame is unshakeable on earth. Thus my mind does not incline toward the dharmas (as taught) in the Vedas.
AI translation rendered from the Sanskrit, not a published edition
DB 1 18.56
स्त्रीसङ्गेन सदा भोगे सुखमाप्नोति मानवः । अलाभे दुःखमत्यन्तं जीवन्मुक्तः कथं भवेत्
strīsaṅgena sadā bhoge sukhamāpnoti mānavaḥ | alābhe duḥkhamatyantaṃ jīvanmuktaḥ kathaṃ bhavet
By union with a woman a man always obtains pleasure in enjoyment, and in not obtaining (her), extreme pain: how could he become liberated while living?
AI translation rendered from the Sanskrit, not a published edition
DB 1 18.57
जनक उवाच हिंसा यज्ञेषु प्रत्यक्षा साहिंसा परिकीर्तिता । उपाधियोगतो हिंसा नान्यथेति विनिर्णयः
janaka uvāca hiṃsā yajñeṣu pratyakṣā sāhiṃsā parikīrtitā | upādhiyogato hiṃsā nānyatheti vinirṇayaḥ
Janaka said: Violence in sacrifices is evident, yet that (very violence) is declared to be non-violence. Violence (arises) through connection with a qualifying condition, and not otherwise — such is the settled conclusion.
AI translation rendered from the Sanskrit, not a published edition
DB 1 18.58
यथा चेन्धनसंयोगादग्नौ धूमः प्रवर्तते । तद्वियोगात्तथा तस्मिन्निर्धूमत्वं विभाति वै
yathā cendhanasaṃyogādagnau dhūmaḥ pravartate | tadviyogāttathā tasminnirdhūmatvaṃ vibhāti vai
And just as smoke arises in fire from its conjunction with fuel, so, by separation from that, smokelessness shines forth in it.
AI translation rendered from the Sanskrit, not a published edition
DB 1 18.59
अहिंसां च तथा विद्धि वेदोक्तां मुनिसत्तम । रागिणां सापि हिंसैव निःस्पृहाणां न सा मता
ahiṃsāṃ ca tathā viddhi vedoktāṃ munisattama | rāgiṇāṃ sāpi hiṃsaiva niḥspṛhāṇāṃ na sā matā
And know non-violence as taught in the Veda in the same way, O best of sages: for the passionate, even that is violence itself; for the desireless it is not held to be so.
AI translation rendered from the Sanskrit, not a published edition
DB 1 18.60
अरागेण च यत्कर्म तथाहङ्कारवर्जितम् । अकृतं वेदविद्वांसः प्रवदन्ति मनीषिणः
arāgeṇa ca yatkarma tathāhaṅkāravarjitam | akṛtaṃ vedavidvāṃsaḥ pravadanti manīṣiṇaḥ
And that action which (is done) without passion and likewise devoid of the sense of 'I' — the wise ones who know the Veda declare it to be as if not done.
AI translation rendered from the Sanskrit, not a published edition
DB 1 18.61
गृहस्थानां तु हिंसैव या यज्ञे द्विजसत्तम । अरागेण च यत्कर्म तथाहंकारवर्जितम्
gṛhasthānāṃ tu hiṃsaiva yā yajñe dvijasattama | arāgeṇa ca yatkarma tathāhaṃkāravarjitam
But for householders, O best of the twice-born, whatever (occurs) in a sacrifice is violence indeed; while the action (done) without passion and likewise devoid of the sense of 'I' —
AI translation rendered from the Sanskrit, not a published edition
DB 1 18.62
साहिंसैव महाभाग मुमुक्षूणां जितात्मनाम्
sāhiṃsaiva mahābhāga mumukṣūṇāṃ jitātmanām
— that very same violence, O greatly fortunate one, (is non-violence) for those who seek release and have conquered themselves.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain