Devi Bhagavata Purana — Skandha 4 — Chapter 13
DB 4 13.1
शुक्ररूपेण गुरुणा दैत्यवञ्चनावर्णनम् राजोवाच किं कृतं गुरुणा पश्चाद्भृगुरूपेण वर्तता । छलेनैव हि दैत्यानां पौरोहित्येन धीमता
śukrarūpeṇa guruṇā daityavañcanāvarṇanam rājovāca kiṃ kṛtaṃ guruṇā paścādbhṛgurūpeṇa vartatā | chalenaiva hi daityānāṃ paurohityena dhīmatā
The description of the deceiving of the Daityas by the teacher (Bṛhaspati) in Śukra's form. The king said: What did the teacher, acting in Bhṛgu's (i.e. Śukra's) form, do afterwards — that wise one, by mere deceit, through the priesthood of the Daityas?
AI translation rendered from the Sanskrit, not a published edition
DB 4 13.2
गुरुः सुराणामनिशं सर्वविद्यानिधिस्तथा । सुतोऽङ्गिरस एवासौ स कथं छलकृन्मुनिः
guruḥ surāṇāmaniśaṃ sarvavidyānidhistathā | suto'ṅgirasa evāsau sa kathaṃ chalakṛnmuniḥ
He is constantly the teacher of the gods and likewise a treasury of all knowledges; he is the very son of Aṅgiras — how could that sage be a practiser of deceit?
AI translation rendered from the Sanskrit, not a published edition
DB 4 13.3
धर्मशास्त्रेषु सर्वेषु सत्यं धर्मस्य कारणम् । कथितं मुनिभिर्येन परमात्मापि लभ्यते
dharmaśāstreṣu sarveṣu satyaṃ dharmasya kāraṇam | kathitaṃ munibhiryena paramātmāpi labhyate
In all the treatises on dharma, truth is declared by the sages to be the ground of dharma, by which even the supreme Self is attained.
AI translation rendered from the Sanskrit, not a published edition
DB 4 13.4
वाचस्पतिस्तथा मिथ्यावक्ता चेद्दानवान्प्रति । कः सत्यवक्ता संसारे भविष्यति गृहाश्रमी
vācaspatistathā mithyāvaktā ceddānavānprati | kaḥ satyavaktā saṃsāre bhaviṣyati gṛhāśramī
And if Vācaspati (Bṛhaspati) speaks falsely towards the Dānavas, who in the world will be a householder that speaks the truth?
AI translation rendered from the Sanskrit, not a published edition
DB 4 13.5
आहारादधिकं भोज्यं ज्रह्माण्डविभवेऽपि न । तदर्थं मुनयो मिथ्या प्रवर्तन्ते कथं मुने
āhārādadhikaṃ bhojyaṃ jrahmāṇḍavibhave'pi na | tadarthaṃ munayo mithyā pravartante kathaṃ mune
There is no food to eat beyond what one eats, even in the wealth of the whole universe; for the sake of that, how do sages resort to falsehood, O sage?
AI translation rendered from the Sanskrit, not a published edition
DB 4 13.6
शब्दप्रमाणमुच्छेदं शिष्टाभावे गतं न किम् । छलकर्मप्रवृत्ते वाविगीतत्वं गुरौ कथम्
śabdapramāṇamucchedaṃ śiṣṭābhāve gataṃ na kim | chalakarmapravṛtte vāvigītatvaṃ gurau katham
Has not verbal authority come to destruction, in the absence of the learned? Or how can there be freedom from censure in a teacher who has engaged in an act of deceit?
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
DB 4 13.7
देवाः सत्त्वसमुद्भूता राजसा मानवाः स्मृताः । तिर्यञ्चस्तामसाः प्रोक्ता उत्पत्तौ मुनिभिः किल
devāḥ sattvasamudbhūtā rājasā mānavāḥ smṛtāḥ | tiryañcastāmasāḥ proktā utpattau munibhiḥ kila
The gods arose from sattva, human beings are held to be of rajas, and animals are said to be of tamas — so indeed the sages have declared regarding (their) origin.
AI translation rendered from the Sanskrit, not a published edition
DB 4 13.8
अमराणां गुरुः साक्षान्मिथ्यावादी स्वयं यदि । तदा कः सत्यवक्ता स्याद्राजसस्तामसः पुनः
amarāṇāṃ guruḥ sākṣānmithyāvādī svayaṃ yadi | tadā kaḥ satyavaktā syādrājasastāmasaḥ punaḥ
If the teacher of the immortals himself is manifestly a speaker of falsehood, then who would be a speaker of truth—the man of rajas, or again the man of tamas?
AI translation rendered from the Sanskrit, not a published edition
DB 4 13.9
क्व स्थितिस्तस्य धर्मस्य सन्देहोऽयं ममात्मनः । का गतिः सर्वजन्तूनां मिथ्याभूते जगत्त्रये
kva sthitistasya dharmasya sandeho'yaṃ mamātmanaḥ | kā gatiḥ sarvajantūnāṃ mithyābhūte jagattraye
Where does that dharma stand? This is the doubt in my mind. What refuge is there for all creatures, when the three worlds have become false?
AI translation rendered from the Sanskrit, not a published edition
DB 4 13.10
हरिर्ब्रह्मा शचीकान्तस्तथान्ये सुरसत्तमाः । सर्वे छलविधौ दक्षा मनुष्याणाञ्च का कथा
harirbrahmā śacīkāntastathānye surasattamāḥ | sarve chalavidhau dakṣā manuṣyāṇāñca kā kathā
Hari, Brahmā, the husband of Śacī, and likewise the other best of gods—all are skilled in the practice of deceit; and what then is to be said of men?
AI translation rendered from the Sanskrit, not a published edition
DB 4 13.11
कामक्रोधाभिसन्तप्ता लोभोपहतचेतसः । छले दक्षाः सुराः सर्वे मुनयश्च तपोधनाः
kāmakrodhābhisantaptā lobhopahatacetasaḥ | chale dakṣāḥ surāḥ sarve munayaśca tapodhanāḥ
Scorched by desire and anger, their minds ruined by greed, all the gods are skilled in deceit, and the sages too, whose wealth is austerity.
AI translation rendered from the Sanskrit, not a published edition
DB 4 13.12
वसिष्ठो वामदेवश्च विश्वामित्रो गुरुस्तथा । एते पापरताः कात्र गतिर्धर्मस्य मानद
vasiṣṭho vāmadevaśca viśvāmitro gurustathā | ete pāparatāḥ kātra gatirdharmasya mānada
Vasiṣṭha and Vāmadeva, Viśvāmitra and likewise the (preceptor) Bṛhaspati—these are devoted to sin; what recourse is there here for dharma, O giver of honour?
AI translation rendered from the Sanskrit, not a published edition
DB 4 13.13
इन्द्रोऽग्निश्चन्द्रमा वेधाः परदाराभिलम्पटाः । आर्यत्वं भुवनेष्वेषु स्थितं कुत्र मुने वद चतुर्थस्कन्धे शुक्ररूपेण गुरुणा दैत्यवञ्चनावर्णनं नाम त्रयोदशोऽध्यायः
indro'gniścandramā vedhāḥ paradārābhilampaṭāḥ | āryatvaṃ bhuvaneṣveṣu sthitaṃ kutra mune vada caturthaskandhe śukrarūpeṇa guruṇā daityavañcanāvarṇanaṃ nāma trayodaśo'dhyāyaḥ
Indra, Agni, the Moon, the Creator—all are lustful after others' wives. Where in these worlds does nobility abide? Tell me, O sage. — In the fourth book, the thirteenth chapter, called the description of the deceiving of the Daityas by the preceptor in the form of Śukra.
AI translation rendered from the Sanskrit, not a published edition
DB 4 13.14
वचनं कस्य मन्तव्यमुपदेशधियानघ । सर्वे लोभाभिभूतास्ते देवाश्च मुनयस्तदा
vacanaṃ kasya mantavyamupadeśadhiyānagha | sarve lobhābhibhūtāste devāśca munayastadā
Whose word, then, is to be regarded as instruction, O sinless one, since all of them—the gods and the sages—were at that time overpowered by greed?
AI translation rendered from the Sanskrit, not a published edition
DB 4 13.15
व्यास उवाच किं विष्णुः किं शिवो ब्रह्मा मघवा किं बृहस्पतिः । देहवान् प्रभवत्येव विकारैः संयुतस्तदा
vyāsa uvāca kiṃ viṣṇuḥ kiṃ śivo brahmā maghavā kiṃ bṛhaspatiḥ | dehavān prabhavatyeva vikāraiḥ saṃyutastadā
Vyāsa said: What of Viṣṇu, what of Śiva, Brahmā, Indra, what of Bṛhaspati? Whoever possesses a body comes into being only as joined with modifications.
AI translation rendered from the Sanskrit, not a published edition
DB 4 13.16
रागी विष्णुः शिवो रागी ब्रह्मापि रागसंयुतः । (रागवान्किमकृत्यं वै न करोति नराधिप) ॥ रागवानपि चातुर्याद्विदेह इव लक्ष्यते
rāgī viṣṇuḥ śivo rāgī brahmāpi rāgasaṃyutaḥ | (rāgavānkimakṛtyaṃ vai na karoti narādhipa) || rāgavānapi cāturyādvideha iva lakṣyate
Viṣṇu is passionate, Śiva is passionate, Brahmā too is joined with passion. (What deed unfit to be done does a passionate one not do, O lord of men?) Yet one who has passion, through cleverness, appears as though bodiless.
AI translation rendered from the Sanskrit, not a published edition
DB 4 13.17
सम्प्राप्ते संकटे सोऽपि गुणैः सम्बाध्यते किल । कारणाद्रहितं कार्यं कथं भवितुमर्हति
samprāpte saṃkaṭe so'pi guṇaiḥ sambādhyate kila | kāraṇādrahitaṃ kāryaṃ kathaṃ bhavitumarhati
When a difficulty befalls, even he is indeed constrained by the guṇas; how can an effect come to be devoid of its cause?
AI translation rendered from the Sanskrit, not a published edition
DB 4 13.18
ब्रह्मादीनां च सर्वेषां गुणा एव हि कारणम् । पञ्चविंशत्समुद्भूता देहास्तेषां न चान्यथा
brahmādīnāṃ ca sarveṣāṃ guṇā eva hi kāraṇam | pañcaviṃśatsamudbhūtā dehāsteṣāṃ na cānyathā
For all beings beginning with Brahmā, the guṇas alone are the cause; their bodies have arisen from the twenty-five (principles), and not otherwise.
AI translation rendered from the Sanskrit, not a published edition
DB 4 13.19
काले मरणधर्मास्ते सन्देहः कोऽत्र ते नृप । परोपदेशे विस्पष्टं शिष्टाः सर्वे भवन्ति च
kāle maraṇadharmāste sandehaḥ ko'tra te nṛpa | paropadeśe vispaṣṭaṃ śiṣṭāḥ sarve bhavanti ca
In (due) time they are subject to death—what doubt is there in this for you, O king? In instructing another everyone becomes plainly well-behaved,
AI translation rendered from the Sanskrit, not a published edition
DB 4 13.20
विप्लुतिर्ह्यविशेषेण स्वकार्ये समुपस्थिते । कामः क्रोधस्तथा लोभद्रोहाहङ्कारमत्सराः
viplutirhyaviśeṣeṇa svakārye samupasthite | kāmaḥ krodhastathā lobhadrohāhaṅkāramatsarāḥ
but there is collapse, without exception, when one's own interest presents itself. Desire, anger, and likewise greed, malice, egotism, envy—
AI translation rendered from the Sanskrit, not a published edition
DB 4 13.21
देहवान्कः परित्यक्तुमीशो भवति तान्पुनः । संसारोऽयं महाराज सदैवैवंविधः स्मृतः
dehavānkaḥ parityaktumīśo bhavati tānpunaḥ | saṃsāro'yaṃ mahārāja sadaivaivaṃvidhaḥ smṛtaḥ
what embodied being is able to abandon these? This round of existence, great king, is remembered as being always of this sort.
AI translation rendered from the Sanskrit, not a published edition
DB 4 13.22
नान्यथा प्रभवत्येव शुभाशुभमयः किल । कदाचिद्भगवान्विष्णुस्तपश्चरति दारुणम्
nānyathā prabhavatyeva śubhāśubhamayaḥ kila | kadācidbhagavānviṣṇustapaścarati dāruṇam
It does not come to be otherwise, being indeed made up of good and evil. Sometimes the Lord Viṣṇu practises terrible austerity;
AI translation rendered from the Sanskrit, not a published edition
DB 4 13.23
कदाचिद्विविधान्यज्ञान्वितनोति सुराधिपः । कदाचित्तु रमारङ्गरञ्जितः परमेश्वरः
kadācidvividhānyajñānvitanoti surādhipaḥ | kadācittu ramāraṅgarañjitaḥ parameśvaraḥ
sometimes the lord of the gods performs various sacrifices; and sometimes the supreme Lord, delighted by the play of Ramā,
AI translation rendered from the Sanskrit, not a published edition
DB 4 13.24
रमते किल वैकुण्ठे तद्वशस्तरुणो विभुः । कदाचिद्दानवैः सार्धं युद्धं परमदारुणम्
ramate kila vaikuṇṭhe tadvaśastaruṇo vibhuḥ | kadāciddānavaiḥ sārdhaṃ yuddhaṃ paramadāruṇam
takes pleasure, indeed, in Vaikuṇṭha—the youthful, mighty one, under her sway. Sometimes the ocean of compassion wages a most terrible battle
AI translation rendered from the Sanskrit, not a published edition
DB 4 13.25
करोति करुणासिन्धुस्तद्बाणापीडितो भृशम् । कदाचिज्जयमाप्नोति दैवात्सोऽपि पराजयम्
karoti karuṇāsindhustadbāṇāpīḍito bhṛśam | kadācijjayamāpnoti daivātso'pi parājayam
together with the Dānavas, sorely afflicted by their arrows. Sometimes he attains victory, and sometimes, by fate, even defeat.
AI translation rendered from the Sanskrit, not a published edition
DB 4 13.26
सुखदुःखाभिभूतोऽसौ भवत्येव न संशयः । शेषे शेते कदाचिद्वै योगनिद्रासमावृतः
sukhaduḥkhābhibhūto'sau bhavatyeva na saṃśayaḥ | śeṣe śete kadācidvai yoganidrāsamāvṛtaḥ
He becomes overcome by pleasure and pain—there is no doubt of it. Sometimes he lies upon Śeṣa, wrapped in the yogic sleep;
AI translation rendered from the Sanskrit, not a published edition
DB 4 13.27
काले जागर्ति विश्वात्मा स्वभावप्रतिबोधितः । शर्वो ब्रह्मा हरिश्चेति इन्द्राद्या ये सुरास्तथा
kāle jāgarti viśvātmā svabhāvapratibodhitaḥ | śarvo brahmā hariśceti indrādyā ye surāstathā
in (due) time the Self of all wakes, roused by his own nature. Śarva, Brahmā and Hari, and those gods beginning with Indra,
AI translation rendered from the Sanskrit, not a published edition
DB 4 13.28
मुनयश्च विनिर्माणैः स्वायुषो विचरन्ति हि । निशावसाने सञ्जाते जगत्स्थावरजङ्गमम्
munayaśca vinirmāṇaiḥ svāyuṣo vicaranti hi | niśāvasāne sañjāte jagatsthāvarajaṅgamam
And the sages too wander about through the allotted spans of their own life; and when the end of the night has come, this world of standing and moving things—
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
DB 4 13.29
म्रियते नात्र सन्देहो नृप किञ्चित्कदापि च । स्वायुषोऽन्ते पद्यजाद्याः क्षयमृच्छन्ति पार्थिव
mriyate nātra sandeho nṛpa kiñcitkadāpi ca | svāyuṣo'nte padyajādyāḥ kṣayamṛcchanti pārthiva
—dies; there is no doubt in this matter at all, O king, ever. At the end of their lifespans, Brahmā (the lotus-born) and the rest go to destruction, O son of Pṛthā.
AI translation rendered from the Sanskrit, not a published edition
DB 4 13.30
प्रभवन्ति पुनर्विष्णुहरशक्रादयः सुराः । तस्मात्कामादिकान्भावान्देहवान्प्रतिपद्यते
prabhavanti punarviṣṇuharaśakrādayaḥ surāḥ | tasmātkāmādikānbhāvāndehavānpratipadyate
And again the gods—Viṣṇu, Hara, Śakra and the others—come into being. Therefore one who possesses a body meets with the states of desire and the rest.
AI translation rendered from the Sanskrit, not a published edition
DB 4 13.31
नात्र ते विस्मयः कार्यः कदाचिदपि पार्थिव । संसारोऽयं तु सन्दिग्धः कामक्रोधादिभिर्नृप
nātra te vismayaḥ kāryaḥ kadācidapi pārthiva | saṃsāro'yaṃ tu sandigdhaḥ kāmakrodhādibhirnṛpa
You should feel no astonishment at this at any time, O king; for this round of transmigration is made uncertain by desire, anger and the rest, O king.
AI translation rendered from the Sanskrit, not a published edition
DB 4 13.32
दुर्लभस्तद्विनिर्मुक्तः पुरुषः परमार्थवित् । यो बिभेतीह संसारे स दारान्न करोत्यपि
durlabhastadvinirmuktaḥ puruṣaḥ paramārthavit | yo bibhetīha saṃsāre sa dārānna karotyapi
Hard to find is the man free of that, who knows the highest truth; he who fears (life) here in transmigration does not even take a wife.
AI translation rendered from the Sanskrit, not a published edition
DB 4 13.33
विमुक्तः सर्वसङ्गेभ्यो विचरत्यविशङ्कितः । तस्माद्बृहस्पतेर्भार्या शशिना लम्भिता पुनः
vimuktaḥ sarvasaṅgebhyo vicaratyaviśaṅkitaḥ | tasmādbṛhaspaterbhāryā śaśinā lambhitā punaḥ
Released from all attachments, he wanders without apprehension. Hence Bṛhaspati's wife was again taken by the Moon;
AI translation rendered from the Sanskrit, not a published edition
DB 4 13.34
गुरूणा लम्भिता भार्या तथा भ्रातुर्यवीयसः । एवं संसारचक्रेऽस्मिन् रागलोभादिभिर्वृतः
gurūṇā lambhitā bhāryā tathā bhrāturyavīyasaḥ | evaṃ saṃsāracakre'smin rāgalobhādibhirvṛtaḥ
the wife of the younger brother's teacher too was taken (by him). Thus, in this wheel of transmigration, one encircled by passion, greed and the rest—
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
DB 4 13.35
गार्हस्थ्यञ्च समास्थाय कथं मुक्तो भवेन्नरः । तस्मात्सर्वप्रयत्नेन हित्वा संसारसारताम्
gārhasthyañca samāsthāya kathaṃ mukto bhavennaraḥ | tasmātsarvaprayatnena hitvā saṃsārasāratām
—and having settled into the householder's state, how could a man become liberated? Therefore, with every effort, abandoning the notion that transmigratory existence is substantial,
AI translation rendered from the Sanskrit, not a published edition
DB 4 13.36
आराधयेन्महेशानीं सच्चिदानन्दरूपिणीम् । तन्मायागुणतश्छन्नं जगदेतच्चराचरम्
ārādhayenmaheśānīṃ saccidānandarūpiṇīm | tanmāyāguṇataśchannaṃ jagadetaccarācaram
let one worship the Great Sovereign Lady, whose form is being, consciousness and bliss. Veiled by the qualities of her māyā, this world of moving and unmoving things
AI translation rendered from the Sanskrit, not a published edition
DB 4 13.37
भ्रमत्युन्मत्तवत्सर्वं मदिरामत्तवन्नृप । तस्या आराधनेनैव गुणान्सर्वान्विमृद्य च
bhramatyunmattavatsarvaṃ madirāmattavannṛpa | tasyā ārādhanenaiva guṇānsarvānvimṛdya ca
wanders about entirely as if mad, like one drunk with wine, O king. Only by worshipping her, and by grinding down all the qualities,
AI translation rendered from the Sanskrit, not a published edition
DB 4 13.38
मुक्तिं भजेत मतिमान्नान्यः पन्थास्त्वितः परः । आराधिता महेशानी न यावत्कुरुते कृपाम्
muktiṃ bhajeta matimānnānyaḥ panthāstvitaḥ paraḥ | ārādhitā maheśānī na yāvatkurute kṛpām
let the intelligent man attain liberation; there is no other path higher than this. So long as the Great Sovereign Lady, though worshipped, does not show her grace,
AI translation rendered from the Sanskrit, not a published edition
DB 4 13.39
तावद्भवेत्सुखं कस्मात्कोऽन्योऽस्ति दयया युतः । करुणासागरामेतां भजेत्तस्मादमायया
tāvadbhavetsukhaṃ kasmātko'nyo'sti dayayā yutaḥ | karuṇāsāgarāmetāṃ bhajettasmādamāyayā
how then could there be happiness? Who else is there endowed with compassion? Therefore let one worship her, this ocean of mercy, without guile.
AI translation rendered from the Sanskrit, not a published edition
DB 4 13.40
यस्यास्तु भजनेनैव जीवन्मुक्तत्वमश्नुते । मानुष्यं दुर्लभं प्राप्य सेविता न महेश्वरी
yasyāstu bhajanenaiva jīvanmuktatvamaśnute | mānuṣyaṃ durlabhaṃ prāpya sevitā na maheśvarī
By worship of her alone one obtains the state of being liberated while living. If, having attained a human birth, hard to get, the Great Lady is not served—
AI translation rendered from the Sanskrit, not a published edition
DB 4 13.41
निःश्रेणिकाग्रात्पतिता अध इत्येव विद्महे । अहङ्कारावृतं विश्वं गुणत्रयसमन्वितम्
niḥśreṇikāgrātpatitā adha ityeva vidmahe | ahaṅkārāvṛtaṃ viśvaṃ guṇatrayasamanvitam
—then we know just this: (such people have) fallen downward from the top of the ladder. This universe, enveloped by egoity, endowed with the three qualities,
AI translation rendered from the Sanskrit, not a published edition
DB 4 13.42
असत्येनापि सम्बद्धं मुच्यते कथमन्यथा । हित्वा सर्वं ततः सर्वेः संसेव्या भुवनेश्वरी
asatyenāpi sambaddhaṃ mucyate kathamanyathā | hitvā sarvaṃ tataḥ sarveḥ saṃsevyā bhuvaneśvarī
is bound even by what is unreal; how otherwise is one released? Therefore, giving up everything, the Sovereign Lady of the worlds is to be served by all.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
DB 4 13.43
राजोवाच किं कृतं गुरूणा तत्र काव्यरूपधरेण च । कदा शुक्रः समायातस्तन्मे ब्रूहि पितामह
rājovāca kiṃ kṛtaṃ gurūṇā tatra kāvyarūpadhareṇa ca | kadā śukraḥ samāyātastanme brūhi pitāmaha
The king said: What did the teacher, who had taken on the form of Kāvya (Śukra), do there? And when did Śukra return? Tell me that, grandfather.
AI translation rendered from the Sanskrit, not a published edition
DB 4 13.44
व्यास उवाच शृणु राजन् प्रवक्ष्यामि यत्कृतं गुरुणा तदा । कृत्वा काव्यस्वरूपञ्च प्रच्छन्नेन महात्मना
vyāsa uvāca śṛṇu rājan pravakṣyāmi yatkṛtaṃ guruṇā tadā | kṛtvā kāvyasvarūpañca pracchannena mahātmanā
Vyāsa said: Listen, O king, I shall relate what the teacher did then, when that great soul, in disguise, had assumed the very form of Kāvya.
AI translation rendered from the Sanskrit, not a published edition
DB 4 13.45
गुरुणा बोधिता दैत्या मत्वा काव्यं स्वकं गुरुम् । विश्वासं परमं कृत्वा बभूवुस्तन्मयास्तदा
guruṇā bodhitā daityā matvā kāvyaṃ svakaṃ gurum | viśvāsaṃ paramaṃ kṛtvā babhūvustanmayāstadā
The Daityas, instructed by the teacher, taking him to be Kāvya, their own preceptor, placed the highest trust in him and then became wholly devoted to him.
AI translation rendered from the Sanskrit, not a published edition
DB 4 13.46
विद्यार्थं शरणं प्राप्ता भृगुं मत्वातिमोहिताः । गुरुणा विप्रलब्धास्ते लोभात्को वा न मुह्यति
vidyārthaṃ śaraṇaṃ prāptā bhṛguṃ matvātimohitāḥ | guruṇā vipralabdhāste lobhātko vā na muhyati
They had come for refuge for the sake of knowledge, taking him, in their great delusion, to be Bhṛgu's son; they were deceived by the teacher—but who is not deluded by greed?
AI translation rendered from the Sanskrit, not a published edition
DB 4 13.47
दशवर्षात्मके काले सम्पूर्णसमये तदा । जयन्त्या सह क्रीडित्वा काव्यो याज्यानचिन्तयत्
daśavarṣātmake kāle sampūrṇasamaye tadā | jayantyā saha krīḍitvā kāvyo yājyānacintayat
Then, when the full term of a ten-year period was complete, Kāvya, having sported with Jayantī, thought of his sacrificial patrons.
AI translation rendered from the Sanskrit, not a published edition
DB 4 13.48
आशया मम मार्गं ते पश्यन्तः संस्थिताः किल । गत्वा तान्वै प्रपश्येऽहं याज्यानतिभयातुरान्
āśayā mama mārgaṃ te paśyantaḥ saṃsthitāḥ kila | gatvā tānvai prapaśye'haṃ yājyānatibhayāturān
"In hope (of my return) they are surely standing there, watching the road for me. Let me go and see those sacrificers of mine, who are overwhelmed with great fear.
AI translation rendered from the Sanskrit, not a published edition
DB 4 13.49
मा देवेभ्यो भयं तेषां मद्भक्तानां भवेदिति । सञ्चिन्त्य बुद्धिमास्थाय जयन्तीं प्रत्युवाच ह
mā devebhyo bhayaṃ teṣāṃ madbhaktānāṃ bhavediti | sañcintya buddhimāsthāya jayantīṃ pratyuvāca ha
"Let no fear from the gods befall those devotees of mine" — thinking thus and settling on a plan, he spoke to Jayantī:
AI translation rendered from the Sanskrit, not a published edition
DB 4 13.50
देवानेवोपसंयान्ति पुत्रा मे चारुलोचने । समयस्तेऽद्य सम्पूर्णो जातोऽयं दशवार्षिकः
devānevopasaṃyānti putrā me cārulocane | samayaste'dya sampūrṇo jāto'yaṃ daśavārṣikaḥ
"My sacrificers are going over to the gods, O fair-eyed one; your term is now complete — these ten years have passed.
AI translation rendered from the Sanskrit, not a published edition
DB 4 13.51
तस्माद् गच्छाम्यहं देवि द्रष्टुं याज्यान्सुमध्यमे । पुनरेवागमिष्यामि तवान्तिकमनुद्रुतः
tasmād gacchāmyahaṃ devi draṣṭuṃ yājyānsumadhyame | punarevāgamiṣyāmi tavāntikamanudrutaḥ
"Therefore I am going, goddess, to see my sacrificers, O slender-waisted one; I shall come back to your side again without delay."
AI translation rendered from the Sanskrit, not a published edition
DB 4 13.52
तथेति तमुवाचाथ जयन्ती धर्मवित्तमा । यथेष्टं गच्छ धर्मज्ञ न ते धर्मं विलोपये
tatheti tamuvācātha jayantī dharmavittamā | yatheṣṭaṃ gaccha dharmajña na te dharmaṃ vilopaye
Then Jayantī, most versed in dharma, said to him, "So be it. Go as you please, knower of dharma; I will not obstruct your duty."
AI translation rendered from the Sanskrit, not a published edition
DB 4 13.53
तच्छ्रुत्वा वचनं काव्यो जगाम त्वरितस्ततः । अपश्यद्दानवानां च पार्श्वे वाचस्पतिं तदा
tacchrutvā vacanaṃ kāvyo jagāma tvaritastataḥ | apaśyaddānavānāṃ ca pārśve vācaspatiṃ tadā
Hearing that speech, Kāvya (Śukra) went off swiftly from there, and then he saw Vācaspati (Bṛhaspati) at the side of the Dānavas,
AI translation rendered from the Sanskrit, not a published edition
DB 4 13.54
छद्मरूपधरं सौम्यं बोधयन्तं छलेन तान् । जैनं धर्मं कृतं स्वेन यज्ञनिन्दापरं तथा
chadmarūpadharaṃ saumyaṃ bodhayantaṃ chalena tān | jainaṃ dharmaṃ kṛtaṃ svena yajñanindāparaṃ tathā
wearing a disguise, gentle (in appearance), instructing them by trickery in a Jain doctrine made up by himself, and devoted to reviling sacrifice:
AI translation rendered from the Sanskrit, not a published edition
DB 4 13.55
भो देवरिपवः सत्यं ब्रवीमि भवतां हितम् । अहिंसा परमो धर्मोऽहन्तव्या ह्याततायिनः
bho devaripavaḥ satyaṃ bravīmi bhavatāṃ hitam | ahiṃsā paramo dharmo'hantavyā hyātatāyinaḥ
"Ho, enemies of the gods! I speak the truth, for your benefit: non-injury is the highest dharma; indeed even assailants are not to be killed.
AI translation rendered from the Sanskrit, not a published edition
DB 4 13.56
द्विजैर्भोगरतैर्वेदे दर्शितं हिंसनं पशोः । जिह्वास्वादपरैः काममहिंसैव परा मता
dvijairbhogaratairvede darśitaṃ hiṃsanaṃ paśoḥ | jihvāsvādaparaiḥ kāmamahiṃsaiva parā matā
"The slaying of an animal was set forth in the Veda by twice-born men bent on enjoyment, intent on the taste of the tongue; non-injury alone, assuredly, is held to be supreme.
AI translation rendered from the Sanskrit, not a published edition
DB 4 13.57
एवंविधानि वाक्यानि वेदशास्त्रपराणि च । ब्रुवाणं गुरुमाकर्ण्य विस्मितोऽसौ भृगोः सुतः
evaṃvidhāni vākyāni vedaśāstraparāṇi ca | bruvāṇaṃ gurumākarṇya vismito'sau bhṛgoḥ sutaḥ
Hearing the teacher uttering such statements, and (statements) directed against the Veda and the śāstras, that son of Bhṛgu was amazed.
AI translation rendered from the Sanskrit, not a published edition
DB 4 13.58
चिन्तयामास मनसा मम द्वेष्यो गुरुः किल । वञ्चिताः किल धूर्तेन याज्या मे नात्र संशयः
cintayāmāsa manasā mama dveṣyo guruḥ kila | vañcitāḥ kila dhūrtena yājyā me nātra saṃśayaḥ
He thought in his mind: "Surely this is the teacher who hates me. My sacrificers have certainly been deceived by this rogue — of that there is no doubt.
AI translation rendered from the Sanskrit, not a published edition
DB 4 13.59
धिग्लोभं पापबीजं वै नरकद्वारमूर्जितम् । गुरुरप्यनृतं ब्रूते प्रेरितो येन पाप्मना
dhiglobhaṃ pāpabījaṃ vai narakadvāramūrjitam | gururapyanṛtaṃ brūte prerito yena pāpmanā
"Fie on greed, that seed of sin, that mighty gateway to hell, urged on by which sin even a teacher speaks falsehood!
AI translation rendered from the Sanskrit, not a published edition
DB 4 13.60
प्रमाणं वचनं यस्य सोऽपि पाखण्डधारकः । गुरुः सुराणां सर्वेषां धर्मशास्त्रप्रवर्तकः
pramāṇaṃ vacanaṃ yasya so'pi pākhaṇḍadhārakaḥ | guruḥ surāṇāṃ sarveṣāṃ dharmaśāstrapravartakaḥ
"He whose word is authority — even he is a bearer of heresy: the teacher of all the gods, the promulgator of the treatises on dharma!
AI translation rendered from the Sanskrit, not a published edition
DB 4 13.61
किं किं न लभते लोभान्मलिनीकृतमानसः । अन्योऽपि गुरुरप्येवं जातः पाखण्डपण्डितः
kiṃ kiṃ na labhate lobhānmalinīkṛtamānasaḥ | anyo'pi gururapyevaṃ jātaḥ pākhaṇḍapaṇḍitaḥ
"What will a man whose mind has been defiled by greed not obtain? Even another's teacher has thus become a scholar of heresy.
AI translation rendered from the Sanskrit, not a published edition
DB 4 13.62
शैलूषचेष्टितं सर्वं परिगृह्य द्विजोत्तमः । वञ्जयत्यतिसम्मूढान्दैत्यान्याज्यान्ममाप्यसौ
śailūṣaceṣṭitaṃ sarvaṃ parigṛhya dvijottamaḥ | vañjayatyatisammūḍhāndaityānyājyānmamāpyasau
"Taking on the whole behaviour of an actor, this best of the twice-born is deceiving the utterly bewildered Daityas, who are my sacrificers and mine (to guide)."
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain