Devi Bhagavata Purana — Skandha 3 — Chapter 11

DB 3 11.1

सत्यव्रताख्यानवर्णनम् लोमश उवाच न वेदाध्ययनं किञ्चिज्जानाति न जपं तथा । ध्यानं न देवतानाञ्च न चैवाराधनं तथा

satyavratākhyānavarṇanam lomaśa uvāca na vedādhyayanaṃ kiñcijjānāti na japaṃ tathā | dhyānaṃ na devatānāñca na caivārādhanaṃ tathā

The account of Satyavrata's story. Lomaśa said: He knew nothing of the recitation of the Vedas, nor likewise of muttered prayer, nor meditation on the deities, nor likewise worship (of them).

AI translation rendered from the Sanskrit, not a published edition

DB 3 11.2

नासनं वेद विप्रोऽसो प्राणायामं तथा पुनः । प्रत्याहारं तु नो वेद भूतशुद्धिञ्च कारणम्

nāsanaṃ veda vipro'so prāṇāyāmaṃ tathā punaḥ | pratyāhāraṃ tu no veda bhūtaśuddhiñca kāraṇam

That brahmin knows neither (the yogic) posture nor, again, breath-control; nor does he know withdrawal of the senses, nor the purification of the elements and its cause.

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

DB 3 11.3

न मन्त्रकीलकं जाप्यं गायत्रीञ्च न वेद सः । शौचं स्नानविधिञ्चैव तथाचमनकं पुनः

na mantrakīlakaṃ jāpyaṃ gāyatrīñca na veda saḥ | śaucaṃ snānavidhiñcaiva tathācamanakaṃ punaḥ

He knows neither the mantra's kīlaka nor the muttered recitation, nor the Gāyatrī; nor purity, nor the rule of bathing, nor again the sipping of water (ācamana).

AI translation rendered from the Sanskrit, not a published edition

DB 3 11.4

प्राणाग्निहोत्रं नो वेद बलिदानं न चातिथिम् । न सन्ध्यां समिधो होमं विवेद च तथा मुनिः

prāṇāgnihotraṃ no veda balidānaṃ na cātithim | na sandhyāṃ samidho homaṃ viveda ca tathā muniḥ

He did not know the prāṇāgnihotra, nor the offering of food-oblations, nor (the rite of) the guest; and likewise that sage knew neither the twilight prayers, nor the kindling-sticks, nor the fire-offering.

AI translation rendered from the Sanskrit, not a published edition

DB 3 11.5

सोऽकरोत्प्रातरुत्थाय यत्किञ्चिद्दन्तधावनम् । स्नानं च शूद्रवत्तत्र गंगायां मन्त्रवर्जितम्

so'karotprātarutthāya yatkiñciddantadhāvanam | snānaṃ ca śūdravattatra gaṃgāyāṃ mantravarjitam

Rising at dawn he did whatever tooth-cleaning (he did), and bathed there in the Ganges like a Śūdra, without mantras.

AI translation rendered from the Sanskrit, not a published edition

DB 3 11.6

फलान्यादाय वन्यानि मध्यान्हेऽपि यदृच्छया । भक्ष्याभक्ष्यपरिज्ञानं न जानाति शठस्तथा

phalānyādāya vanyāni madhyānhe'pi yadṛcchayā | bhakṣyābhakṣyaparijñānaṃ na jānāti śaṭhastathā

Taking wild fruits at random, even at midday, the rogue likewise had no knowledge of what may and may not be eaten.

AI translation rendered from the Sanskrit, not a published edition

DB 3 11.7

सत्यं ब्रूते स्थितस्तत्र नानृतं वदते पुनः । जनैः सत्यतपा नाम कृतमस्य द्विजस्य वै

satyaṃ brūte sthitastatra nānṛtaṃ vadate punaḥ | janaiḥ satyatapā nāma kṛtamasya dvijasya vai

Staying there he speaks the truth, and never utters a falsehood; so by the people the name "Satyatapas" ("one whose austerity is truth") was made for this twice-born man.

AI translation rendered from the Sanskrit, not a published edition

DB 3 11.8

नाहितं कस्यचित्कुर्यान्न तथाऽविहितं क्वचित् । सुखं स्वपिति तत्रैव निर्भयश्चिन्तयन्निति

nāhitaṃ kasyacitkuryānna tathā'vihitaṃ kvacit | sukhaṃ svapiti tatraiva nirbhayaścintayanniti

He would do harm to no one, nor anything improper anywhere; right there he sleeps happily, without fear, thinking thus:

AI translation rendered from the Sanskrit, not a published edition

DB 3 11.9

कदा मे मरणं भावि दुःखं जीवामि कानने । जीवितं धिक्च मूर्खस्य तरसा मरणं ध्रुवम्

kadā me maraṇaṃ bhāvi duḥkhaṃ jīvāmi kānane | jīvitaṃ dhikca mūrkhasya tarasā maraṇaṃ dhruvam

"When will my death come? I live in misery in the forest. Fie on the life of a fool — death, and quickly, is the sure (course)."

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

DB 3 11.10

दैवेनाहं कृतो मूर्खो नान्योऽत्र कारणं मम । प्राप्य चैवोत्तमं जन्म वृथा जातं ममाधुना

daivenāhaṃ kṛto mūrkho nānyo'tra kāraṇaṃ mama | prāpya caivottamaṃ janma vṛthā jātaṃ mamādhunā

By fate I was made a fool; there is no other cause of my (condition) here. Though I obtained the highest birth, it has now become fruitless for me.

AI translation rendered from the Sanskrit, not a published edition

DB 3 11.11

यथा वन्ध्या सुरूपा च यथा वा निष्फलो द्रुमः । अदुग्धदोहा धेनुश्च तथाऽहं निष्फलः कृतः तृतीयस्कन्धे सत्यव्रताख्यानवर्णनं नामैकादशोऽध्यायः

yathā vandhyā surūpā ca yathā vā niṣphalo drumaḥ | adugdhadohā dhenuśca tathā'haṃ niṣphalaḥ kṛtaḥ tṛtīyaskandhe satyavratākhyānavarṇanaṃ nāmaikādaśo'dhyāyaḥ

As a barren woman though beautiful, or as a tree that bears no fruit, or as a cow that yields no milk — so have I been made fruitless. (Thus) in the third book, the eleventh chapter, called the account of Satyavrata.

AI translation rendered from the Sanskrit, not a published edition

DB 3 11.12

किं नु निन्दाम्यहं दैवं नूनं कर्म ममेदृशम् । न दत्तं पुस्तकं कृत्वा ब्राह्मणाय महात्मने

kiṃ nu nindāmyahaṃ daivaṃ nūnaṃ karma mamedṛśam | na dattaṃ pustakaṃ kṛtvā brāhmaṇāya mahātmane

Why should I blame fate? Surely my karma is such: I did not make a book and give (it) to a great-souled brahmin.

AI translation rendered from the Sanskrit, not a published edition

DB 3 11.13

न वै विद्या मया दत्ता पूर्वजन्मनि निर्मला । तेनाहं कर्मयोगेन शठोऽस्मि च द्विजाधमः

na vai vidyā mayā dattā pūrvajanmani nirmalā | tenāhaṃ karmayogena śaṭho'smi ca dvijādhamaḥ

Surely I gave no spotless learning (to anyone) in a former birth; by that working of karma I am a fraud and the lowest of the twice-born.

AI translation rendered from the Sanskrit, not a published edition

DB 3 11.14

न च तीर्थे तपस्तप्तं सेविता न च साधवः । न द्विजाः पूजिता द्रव्यैस्तेन जातोऽस्मि दुष्टधीः

na ca tīrthe tapastaptaṃ sevitā na ca sādhavaḥ | na dvijāḥ pūjitā dravyaistena jāto'smi duṣṭadhīḥ

Nor was austerity practiced (by me) at a holy ford, nor were good men served; nor were brahmins honored with gifts — therefore I have been born of evil mind.

AI translation rendered from the Sanskrit, not a published edition

DB 3 11.15

वर्तन्ते मुनिपुत्राश्च वेदशास्त्रार्थपारगाः । अहं सुमूढः सञ्जातो दैवयोगेन केनचित्

vartante muniputrāśca vedaśāstrārthapāragāḥ | ahaṃ sumūḍhaḥ sañjāto daivayogena kenacit

The sons of the sages live (here), having mastered the meaning of the Vedas and the scriptures; but I have turned out utterly stupid, by some working of fate.

AI translation rendered from the Sanskrit, not a published edition

DB 3 11.16

न जानामि तपस्तप्तुं किं करोमि सुसाधनम् । मिथ्यायं मेऽत्र सङ्कल्पो न मे भाग्यं शुभं किल

na jānāmi tapastaptuṃ kiṃ karomi susādhanam | mithyāyaṃ me'tra saṅkalpo na me bhāgyaṃ śubhaṃ kila

— tr. refused: cyber

DB 3 11.17

दैवमेव परं मन्ये धिक्पौरुषमनर्थकम् । वृथा श्रमकृतं कार्यं दैवाद्भवति सर्वथा

daivameva paraṃ manye dhikpauruṣamanarthakam | vṛthā śramakṛtaṃ kāryaṃ daivādbhavati sarvathā

I consider fate alone supreme; a curse on manly effort, which is futile. Work done by (one's own) toil is in vain — everything comes about from fate.

AI translation rendered from the Sanskrit, not a published edition

DB 3 11.18

ब्रह्मा विष्णुश्च रुद्रश्च शक्राद्याः किल देवताः । कालस्य वशगाः सर्वे कालो हि दुरतिक्रमः

brahmā viṣṇuśca rudraśca śakrādyāḥ kila devatāḥ | kālasya vaśagāḥ sarve kālo hi duratikramaḥ

Brahmā, and Viṣṇu, and Rudra, and the gods with Śakra at their head — all of them are subject to Time; for Time is hard to overstep.

AI translation rendered from the Sanskrit, not a published edition

DB 3 11.19

एवंविधान्वितर्कांस्तु कुर्वाणोऽहर्निशं द्विजः । स्थितस्तत्राश्रमे तीरे जान्हव्याः पावने स्थले

evaṃvidhānvitarkāṃstu kurvāṇo'harniśaṃ dvijaḥ | sthitastatrāśrame tīre jānhavyāḥ pāvane sthale

Making reflections of this sort day and night, the twice-born one remained there in his hermitage, on the bank of the Jāhnavī (Gaṅgā), on a purifying spot.

AI translation rendered from the Sanskrit, not a published edition

DB 3 11.20

विरक्तः स तु सञ्जातः स्थितस्तत्राश्रमे द्विजः । कालातिवाहनं शान्तश्चकार विजने वने

viraktaḥ sa tu sañjātaḥ sthitastatrāśrame dvijaḥ | kālātivāhanaṃ śāntaścakāra vijane vane

That twice-born one became detached, and staying there in the hermitage, tranquil, he passed the time in the lonely forest.

AI translation rendered from the Sanskrit, not a published edition

DB 3 11.21

एवं स्थितस्य तु वने विमलोदके वै वर्षाणि तत्र नवपञ्च गतानि कामम् । नाराधनं न च जपं न विवेद मन्त्रं कालातिवाहनमसौ कृतवान् वने वै

evaṃ sthitasya tu vane vimalodake vai varṣāṇi tatra navapañca gatāni kāmam | nārādhanaṃ na ca japaṃ na viveda mantraṃ kālātivāhanamasau kṛtavān vane vai

Thus, as he dwelt in the forest with its clear waters, nine and five (fourteen) years passed there at will; he knew no worship, no muttered prayer, no mantra — he merely passed the time there in the forest.

AI translation rendered from the Sanskrit, not a published edition

DB 3 11.22

जानाति तस्य विततं व्रतमेव लोकः सत्यं वदत्यपि मुनिः किल नामजातम् । जातं यशश्च सकलेषु जनेषु कामं सत्यव्रतोऽयमनिशं न मृषाभिभाषी

jānāti tasya vitataṃ vratameva lokaḥ satyaṃ vadatyapi muniḥ kila nāmajātam | jātaṃ yaśaśca sakaleṣu janeṣu kāmaṃ satyavrato'yamaniśaṃ na mṛṣābhibhāṣī

The world knew only his widespread vow, that the sage indeed spoke the truth — a thing born of (his) name; and his fame arose among all people at will: 'This man is vowed to truth, he never speaks falsely.'

AI translation rendered from the Sanskrit, not a published edition

DB 3 11.23

तत्रैकदा तु मृगयां रममाण एव प्राप्तो निषादनिशठो धृतचापबाणः । क्रीडन् वनेऽतिविपुले यमतुल्यदेहः क्रूराकृतिर्हननकर्मणि चातिदक्षः

tatraikadā tu mṛgayāṃ ramamāṇa eva prāpto niṣādaniśaṭho dhṛtacāpabāṇaḥ | krīḍan vane'tivipule yamatulyadehaḥ krūrākṛtirhananakarmaṇi cātidakṣaḥ

Then once there came there, while enjoying the hunt, a crafty hunter of the Niṣāda tribe, bearing bow and arrows, sporting in that very vast forest, his body like Yama's, cruel of aspect and most skilled in the work of killing.

AI translation rendered from the Sanskrit, not a published edition

DB 3 11.24

तेनातिकृष्टेन शरेण विद्धः कोलः किरातेन धनुर्धरेण । पलायमानो भयविह्वलश्च मुनेः समीपं विद्रुतो जगाम

tenātikṛṣṭena śareṇa viddhaḥ kolaḥ kirātena dhanurdhareṇa | palāyamāno bhayavihvalaśca muneḥ samīpaṃ vidruto jagāma

Pierced by an arrow forcibly drawn by that bow-bearing Kirāta, a boar, fleeing and overcome with fear, ran and came near the sage.

AI translation rendered from the Sanskrit, not a published edition

DB 3 11.25

विकंपमानो रुधिरार्द्रदेहो यदा जगामाश्रममण्डलं वै । कालस्तदातीव दयार्द्रभावं प्राप्तो मुनिस्तत्र समीक्ष्य दीनम्

vikaṃpamāno rudhirārdradeho yadā jagāmāśramamaṇḍalaṃ vai | kālastadātīva dayārdrabhāvaṃ prāpto munistatra samīkṣya dīnam

When, trembling, its body wet with blood, it came into the precinct of the hermitage, then Time (destiny) — the sage there, seeing the wretched creature, came into a state exceedingly melting with pity.

AI translation rendered from the Sanskrit, not a published edition

DB 3 11.26

अग्रे व्रजन्तं रुधिरार्द्रदेहं दृष्ट्वा मुनिः सूकरमाशु विद्धम् । दयाभिवेशादतिकम्पमानः सारस्वतं बीजमथोच्चचार

agre vrajantaṃ rudhirārdradehaṃ dṛṣṭvā muniḥ sūkaramāśu viddham | dayābhiveśādatikampamānaḥ sārasvataṃ bījamathoccacāra

Seeing the boar running before him, its body wet with blood, freshly pierced, the sage, trembling greatly from the onset of compassion, then uttered aloud the seed(-syllable) of Sarasvatī.

AI translation rendered from the Sanskrit, not a published edition

DB 3 11.27

अज्ञातपूर्वं च तथाश्रुतञ्च दैवान्मुखे वै समुपागतञ्च । न ज्ञातवान्बीजमसौ विमूढो ममज्ज शोके स मुनिर्महात्मा

ajñātapūrvaṃ ca tathāśrutañca daivānmukhe vai samupāgatañca | na jñātavānbījamasau vimūḍho mamajja śoke sa munirmahātmā

(That seed) not known before nor so much as heard, but come by destiny into his mouth — he did not recognise that seed; bewildered, that great-souled sage sank into grief.

AI translation rendered from the Sanskrit, not a published edition

DB 3 11.28

कोलः प्रविश्याश्रममण्डलं तद् गतो निकुञ्जे प्रविलीय गूढम् । अप्राप्तमार्गो दृढनिर्विण्णचेताः प्रवेपमानः शरपीडितत्वात्

kolaḥ praviśyāśramamaṇḍalaṃ tad gato nikuñje pravilīya gūḍham | aprāptamārgo dṛḍhanirviṇṇacetāḥ pravepamānaḥ śarapīḍitatvāt

The boar, having entered that hermitage precinct, went and hid itself, concealed, in a thicket, finding no way (of escape), its mind firmly despondent, trembling because of the pain of the arrow.

AI translation rendered from the Sanskrit, not a published edition

DB 3 11.29

ततः क्षणादाकरणान्तकृष्टं चापं दधानोऽतिकरालदेहः । प्राप्तस्तदन्ते स च मृग्यमाणो निषादराजः किल काल एव

tataḥ kṣaṇādākaraṇāntakṛṣṭaṃ cāpaṃ dadhāno'tikarāladehaḥ | prāptastadante sa ca mṛgyamāṇo niṣādarājaḥ kila kāla eva

Then in a moment there arrived at that spot, bearing a bow drawn back to the ear, with a most terrible body, that king of the Niṣādas — indeed Time itself — the one who was being sought (i.e. seeking the boar).

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

DB 3 11.30

दृष्ट्वा मुनिं तत्र कुशासने स्थितं नाम्ना तु सत्यव्रतमद्वितीयम् । व्याधः प्रणम्य प्रमुखे स्थितोऽसौ पप्रच्छ कोलः क्व गतो द्विजेश

dṛṣṭvā muniṃ tatra kuśāsane sthitaṃ nāmnā tu satyavratamadvitīyam | vyādhaḥ praṇamya pramukhe sthito'sau papraccha kolaḥ kva gato dvijeśa

Seeing the sage seated there on a mat of kuśa grass, Satyavrata by name, unequalled, the hunter bowed and, standing before him, asked: 'Where has the boar gone, O lord of the twice-born?'

AI translation rendered from the Sanskrit, not a published edition

DB 3 11.31

जानामि तेऽहं सुव्रतं प्रसिद्धं तेनाद्य पृच्छे मम बाणविद्धः । क्षुधार्दितं मे सकलं कुटुम्बं विभर्तुकामः किल आगतोऽस्मि

jānāmi te'haṃ suvrataṃ prasiddhaṃ tenādya pṛcche mama bāṇaviddhaḥ | kṣudhārditaṃ me sakalaṃ kuṭumbaṃ vibhartukāmaḥ kila āgato'smi

'I know your famous good vow; therefore I ask today: (the boar) pierced by my arrow — my whole family is afflicted with hunger; wishing to support it, I have indeed come.'

AI translation rendered from the Sanskrit, not a published edition

DB 3 11.32

वृत्तिर्ममैषा विहिता विधात्रा नान्याऽस्ति विप्रेन्द्र ऋतं ब्रवीमि । भर्तव्यमेवेह कुटुम्बमञ्जसा केनाप्युपायेन शुभाशुभेन

vṛttirmamaiṣā vihitā vidhātrā nānyā'sti viprendra ṛtaṃ bravīmi | bhartavyameveha kuṭumbamañjasā kenāpyupāyena śubhāśubhena

'This livelihood of mine has been ordained by the Creator; there is no other, O chief of brahmins, I speak the truth. One's family must indeed be maintained here straightaway, by whatever means, good or bad.'

AI translation rendered from the Sanskrit, not a published edition

DB 3 11.33

सत्यं ब्रवीत्वद्य सत्यव्रतोऽसि क्षुधातुरो वर्तते पोष्यवर्गः । क्वासो गतः सूकरो बाणविद्धः पृच्छाम्यहं वाडव ब्रूहि तूर्णम्

satyaṃ bravītvadya satyavrato'si kṣudhāturo vartate poṣyavargaḥ | kvāso gataḥ sūkaro bāṇaviddhaḥ pṛcchāmyahaṃ vāḍava brūhi tūrṇam

'Speak the truth today: you are one vowed to truth; my dependents are tormented with hunger. Where has that boar gone, pierced by the arrow? I am asking, O brahmin — tell me quickly.'

AI translation rendered from the Sanskrit, not a published edition

DB 3 11.34

तेनेति पृष्टः स मुनिर्महात्मा वितर्कमग्नः प्रबभूव कामम् । सत्यव्रतं मेऽद्य भवेन्न भग्नं न दृष्ट इत्युच्चरितेन किं वै

teneti pṛṣṭaḥ sa munirmahātmā vitarkamagnaḥ prababhūva kāmam | satyavrataṃ me'dya bhavenna bhagnaṃ na dṛṣṭa ityuccaritena kiṃ vai

Questioned thus by him, that great-souled sage became quite sunk in deliberation: 'Let not my vow of truth be broken today — yet what if I say, "It was not seen"?'

AI translation rendered from the Sanskrit, not a published edition

DB 3 11.35

गतोऽत्र कोलः शरविद्धदेहः कथं ब्रवीम्यद्य मृषाऽमृषा वा । क्षुधार्दितोऽयं परिपृच्छतीव दृष्ट्वा हनिष्यत्यपि सूकरं वै

gato'tra kolaḥ śaraviddhadehaḥ kathaṃ bravīmyadya mṛṣā'mṛṣā vā | kṣudhārdito'yaṃ paripṛcchatīva dṛṣṭvā haniṣyatyapi sūkaraṃ vai

'The boar has gone in here, its body pierced by an arrow. How shall I speak today, falsely or not falsely? This man, afflicted by hunger, keeps asking; and once he sees the boar he will surely kill it.'

AI translation rendered from the Sanskrit, not a published edition

DB 3 11.36

सत्यं न सत्यं खलु यत्र हिंसा दयान्वितं चानृतमेव सत्यम् । हितं नराणां भवतीह येन तदेव सत्यं न तथाऽन्यथैव

satyaṃ na satyaṃ khalu yatra hiṃsā dayānvitaṃ cānṛtameva satyam | hitaṃ narāṇāṃ bhavatīha yena tadeva satyaṃ na tathā'nyathaiva

'Truth is surely not truth where there is injury; and even an untruth joined with compassion is truth. That by which men's welfare comes about here — that alone is truth, not otherwise.'

AI translation rendered from the Sanskrit, not a published edition

DB 3 11.37

हितं कथं स्यादुभयोर्विरुद्धयो- स्तदुत्तरं किं न यथा मृषा वचः । विचारयन्वाडव धर्मसङ्कटे न प्राप वक्तुं वचनं यथोचितम्

hitaṃ kathaṃ syādubhayorviruddhayo- staduttaraṃ kiṃ na yathā mṛṣā vacaḥ | vicārayanvāḍava dharmasaṅkaṭe na prāpa vaktuṃ vacanaṃ yathocitam

'How can there be welfare for the two who are at odds? What answer is there, if not a false utterance?' Thus deliberating in a dilemma of duty, the brahmin could not manage to speak a fitting word.

AI translation rendered from the Sanskrit, not a published edition

DB 3 11.38

बाणाहतं वीक्ष्य दयान्वितञ्च कोलं तदन्ते समुदाहृतं वचः । तेन प्रसन्ना निजबीजतः शिवा विद्यां दुरापां प्रददौ च तस्मै

bāṇāhataṃ vīkṣya dayānvitañca kolaṃ tadante samudāhṛtaṃ vacaḥ | tena prasannā nijabījataḥ śivā vidyāṃ durāpāṃ pradadau ca tasmai

Seeing the boar struck by the arrow, and (being) filled with compassion, (he) uttered a speech at the end of that; pleased by it, Śivā gave him, out of her own seed-syllable, the hard-to-win knowledge.

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

DB 3 11.39

बीजोच्चारणतो देव्या विद्या प्रस्फुरिताखिला । वाल्मीकेश्च यथापूर्वं तथा स ह्यभवत्कविः

bījoccāraṇato devyā vidyā prasphuritākhilā | vālmīkeśca yathāpūrvaṃ tathā sa hyabhavatkaviḥ

By the uttering of the Goddess's seed-syllable, the whole body of knowledge flashed forth (in him); and just as it was formerly with Vālmīki, so indeed did he become a poet.

AI translation rendered from the Sanskrit, not a published edition

DB 3 11.40

तमुवाच द्विजो व्याधं सम्मुखस्थं धनुर्धरम् । सत्यकामस्तु धर्मात्मा श्लोकमेकं दयापरः

tamuvāca dvijo vyādhaṃ sammukhasthaṃ dhanurdharam | satyakāmastu dharmātmā ślokamekaṃ dayāparaḥ

Then the brahmin, Satyakāma, righteous in soul and intent on compassion, spoke a single verse to the hunter, the bow-bearer, who stood before him:

AI translation rendered from the Sanskrit, not a published edition

DB 3 11.41

या पश्यति न सा ब्रूते या ब्रूते सा न पश्यति । अहो व्याध स्वकार्यार्थिन् किं पृच्छसि पुनः पुनः

yā paśyati na sā brūte yā brūte sā na paśyati | aho vyādha svakāryārthin kiṃ pṛcchasi punaḥ punaḥ

"She who sees does not speak; she who speaks does not see. Ah, hunter, you who seek your own purpose, why do you ask again and again?"

AI translation rendered from the Sanskrit, not a published edition

DB 3 11.42

इत्युक्तस्तु तदा तेन गतोऽसौ पशुहा पुनः । निराशः सूकरे तस्मिन्परावृत्तो निजालये

ityuktastu tadā tena gato'sau paśuhā punaḥ | nirāśaḥ sūkare tasminparāvṛtto nijālaye

Being thus addressed by him, that killer of beasts then went off again; having lost hope regarding that boar, he turned back to his own dwelling.

AI translation rendered from the Sanskrit, not a published edition

DB 3 11.43

ब्राह्मणस्तु कविर्जातः प्राचेतस इवापरः । प्रसिद्धः सर्वलोकेषु नाम्ना सत्यव्रतो द्विजः

brāhmaṇastu kavirjātaḥ prācetasa ivāparaḥ | prasiddhaḥ sarvalokeṣu nāmnā satyavrato dvijaḥ

But the brahmin became a poet, like a second son of Pracetas (Vālmīki), renowned in all the worlds by name as the brahmin Satyavrata.

AI translation rendered from the Sanskrit, not a published edition

DB 3 11.44

सारस्वतं ततो बीजं जजाप विधिपूर्वकम् । पण्डितश्चातिविख्यातो द्विजोऽसौ धरणीतले

sārasvataṃ tato bījaṃ jajāpa vidhipūrvakam | paṇḍitaścātivikhyāto dvijo'sau dharaṇītale

Thereafter he muttered the seed-syllable of Sarasvatī according to the rule, and that brahmin became a learned man, exceedingly famed upon the face of the earth.

AI translation rendered from the Sanskrit, not a published edition

DB 3 11.45

प्रतिपर्वसु गायन्ति ब्राह्मणा यद्यशः सदा । आख्यानं चातिविस्तीर्ण स्तुवन्ति मुनयः किल

pratiparvasu gāyanti brāhmaṇā yadyaśaḥ sadā | ākhyānaṃ cātivistīrṇa stuvanti munayaḥ kila

At every festival day the brahmins always sing his fame, and the sages, indeed, praise the very extensive tale (of him).

AI translation rendered from the Sanskrit, not a published edition

DB 3 11.46

तच्छ्रुत्वा सदनं तस्य समागम्य तदाश्रमे । येन त्यक्तः पुरा तेन गृहं नीतोऽतिमानितः

tacchrutvā sadanaṃ tasya samāgamya tadāśrame | yena tyaktaḥ purā tena gṛhaṃ nīto'timānitaḥ

Hearing that, (the man) by whom he had formerly been abandoned came to his hermitage, to his dwelling, and by him he was led home and greatly honoured.

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

DB 3 11.47

तस्माद्राजन्सदा सेव्या पूजनीया च भक्तितः । आदिशक्तिः परा देवी जगतां कारणं हि सा

tasmādrājansadā sevyā pūjanīyā ca bhaktitaḥ | ādiśaktiḥ parā devī jagatāṃ kāraṇaṃ hi sā

Therefore, O king, the primal Power, the supreme Goddess, is always to be served and worshipped with devotion, for she is the cause of the worlds.

AI translation rendered from the Sanskrit, not a published edition

DB 3 11.48

तस्या यज्ञं महाराज कुरु वेदविधानतः । सर्वकामप्रदं नित्यं निश्चयं कथितं पुरा

tasyā yajñaṃ mahārāja kuru vedavidhānataḥ | sarvakāmapradaṃ nityaṃ niścayaṃ kathitaṃ purā

Perform her sacrifice, great king, according to the Vedic prescription; it always grants all desires — this certainty has been declared of old.

AI translation rendered from the Sanskrit, not a published edition

DB 3 11.49

स्मृता सम्पूजिता भक्त्या ध्याता चोच्चारिता स्तुता । ददाति वाञ्छितानर्थान्कार्यदा तेन कीर्त्यते

smṛtā sampūjitā bhaktyā dhyātā coccāritā stutā | dadāti vāñchitānarthānkāryadā tena kīrtyate

Remembered, worshipped with devotion, meditated upon, invoked aloud, praised, she grants the desired objects; for that reason she is called the giver of what one seeks.

AI translation rendered from the Sanskrit, not a published edition

DB 3 11.50

अनुभावमिदं राजन् कर्तव्यं सर्वथा बुधैः । दृष्ट्वा रोगयुतान्दीनान्क्षुधितान्निर्धनाञ्छठान्

anubhāvamidaṃ rājan kartavyaṃ sarvathā budhaiḥ | dṛṣṭvā rogayutāndīnānkṣudhitānnirdhanāñchaṭhān

This experience, O king, should in every way be reflected upon by the wise: seeing (people) afflicted with disease, wretched, hungry, penniless, deceitful,

AI translation rendered from the Sanskrit, not a published edition

DB 3 11.51

जनानार्तांस्तथा मूर्खान्पीडितान्वैरिभिः सदा । दासानाज्ञाकरान्क्षुद्रान्विकलान्विह्वलानथ

janānārtāṃstathā mūrkhānpīḍitānvairibhiḥ sadā | dāsānājñākarānkṣudrānvikalānvihvalānatha

and folk who are distressed, foolish, constantly tormented by enemies, slaves, order-carriers, lowly, crippled, agitated,

AI translation rendered from the Sanskrit, not a published edition

DB 3 11.52

अतृप्तान्भोजने भोगे सदार्तानजितेन्द्रियान् । तृष्णाधिकानशक्तांश्च सदाधिपरिपीडितान्

atṛptānbhojane bhoge sadārtānajitendriyān | tṛṣṇādhikānaśaktāṃśca sadādhiparipīḍitān

unsatisfied in food and enjoyment, always suffering, with senses unsubdued, full of craving, powerless, and constantly afflicted by mental anguish;

AI translation rendered from the Sanskrit, not a published edition

DB 3 11.53

तथा विभवसम्पन्नान् पुत्रपौत्रविवर्धनान् । पुष्टदेहांश्च सम्भोगैः संयुतान्वेदवादिनः

tathā vibhavasampannān putrapautravivardhanān | puṣṭadehāṃśca sambhogaiḥ saṃyutānvedavādinaḥ

and likewise (seeing others) endowed with wealth, increasing in sons and grandsons, of well-nourished bodies, furnished with enjoyments, reciters of the Veda,

AI translation rendered from the Sanskrit, not a published edition

DB 3 11.54

राजलक्ष्म्या युताञ्छूरान्वशीकृतजनानथ । स्वजनैरवियुक्तांश्च सर्वलक्षणलक्षितान्

rājalakṣmyā yutāñchūrānvaśīkṛtajanānatha | svajanairaviyuktāṃśca sarvalakṣaṇalakṣitān

possessed of royal fortune, heroic, having people under their control, not separated from their own kin, marked with all (auspicious) marks —

AI translation rendered from the Sanskrit, not a published edition

DB 3 11.55

व्यतिरेकान्वयाभ्यां च विचेतव्यं विचक्षणैः । एभिर्न पूजिता देवी सर्वार्थफलदा शिवा

vyatirekānvayābhyāṃ ca vicetavyaṃ vicakṣaṇaiḥ | ebhirna pūjitā devī sarvārthaphaladā śivā

by the discerning it should be considered through (the methods of) negative and positive concomitance: by these (former) the Goddess Śivā, giver of the fruit of every aim, was not worshipped,

AI translation rendered from the Sanskrit, not a published edition

DB 3 11.56

समाराधिता च तथा नृभिरेभिः सदाम्बिका । यतोऽमी सुखिनः सर्वे संसारेऽस्मिन्न संशयः

samārādhitā ca tathā nṛbhirebhiḥ sadāmbikā | yato'mī sukhinaḥ sarve saṃsāre'sminna saṃśayaḥ

while by these (latter) men Ambikā was duly propitiated; hence all these are happy in this round of existence — there is no doubt.

AI translation rendered from the Sanskrit, not a published edition

DB 3 11.57

व्यास उवाच इति राजञ्छ्रुतं तत्र मया मुनिसमागमे । लोमशस्य मुखात्कामं देवीमाहात्म्यमुत्तमम्

vyāsa uvāca iti rājañchrutaṃ tatra mayā munisamāgame | lomaśasya mukhātkāmaṃ devīmāhātmyamuttamam

Vyāsa said: Thus, O king, was the excellent greatness of the Goddess heard by me there at the assembly of sages, at will, from the mouth of Lomaśa.

AI translation rendered from the Sanskrit, not a published edition

DB 3 11.58

इति सञ्चिन्त्य राजेन्द्र कर्तव्यं च सदार्चनम् । भक्त्या परमया देव्याः प्रीत्या च पुरुषर्षभ

iti sañcintya rājendra kartavyaṃ ca sadārcanam | bhaktyā paramayā devyāḥ prītyā ca puruṣarṣabha

Having thus reflected, O lord of kings, worship (of the Goddess) is always to be performed — with supreme devotion and with love for the Goddess, O bull among men.

AI translation rendered from the Sanskrit, not a published edition