Devi Bhagavata Purana — Skandha 4 — Chapter 2
DB 4 2.1
कर्मणो जन्मादिकारणत्वनिरूपणम् सूत उवाच एवं पृष्टः पुराणज्ञो व्यासः सत्यवतीसुतः । परीक्षितसुतं शान्तं ततो वै जनमेजयम्
karmaṇo janmādikāraṇatvanirūpaṇam sūta uvāca evaṃ pṛṣṭaḥ purāṇajño vyāsaḥ satyavatīsutaḥ | parīkṣitasutaṃ śāntaṃ tato vai janamejayam
The determination that karma is the cause of birth and the rest. Sūta said: Thus questioned, Vyāsa, the son of Satyavatī, knower of the Purāṇas, then (spoke) to Janamejaya, the calm son of Parīkṣit —
AI translation rendered from the Sanskrit, not a published edition
DB 4 2.2
उवाच संशयच्छेत्तृ वाक्यं वाक्यविशारदः । व्यास उवाच राजन् किमेतद्वक्तव्यं कर्मणां गहना गतिः चतुर्थस्कन्धे कर्मणो जन्मादिकारणत्वनिरूपणं नाम द्वितीयोऽध्यायः
uvāca saṃśayacchettṛ vākyaṃ vākyaviśāradaḥ | vyāsa uvāca rājan kimetadvaktavyaṃ karmaṇāṃ gahanā gatiḥ caturthaskandhe karmaṇo janmādikāraṇatvanirūpaṇaṃ nāma dvitīyo'dhyāyaḥ
he, skilled in speech, spoke words that cut off doubt. Vyāsa said: O king, what is to be said of this? The course of actions is unfathomable. — In the fourth book, the second chapter, called "The determination that karma is the cause of birth and the rest."
AI translation rendered from the Sanskrit, not a published edition
DB 4 2.3
दुर्ज्ञेया किल देवानां मानवानां च का कथा । यदा समुत्थितं चैतद्ब्रह्माण्डं त्रिगुणात्मकम्
durjñeyā kila devānāṃ mānavānāṃ ca kā kathā | yadā samutthitaṃ caitadbrahmāṇḍaṃ triguṇātmakam
It is indeed hard to know even for the gods — what then to say of men? When this cosmic egg, consisting of the three qualities, arose,
AI translation rendered from the Sanskrit, not a published edition
DB 4 2.4
कर्मणैव समुत्पत्तिः सर्वेषां नात्र संशयः । अनादिनिधना जीवाः कर्मबीजसमुद्भवाः
karmaṇaiva samutpattiḥ sarveṣāṃ nātra saṃśayaḥ | anādinidhanā jīvāḥ karmabījasamudbhavāḥ
the coming into being of all was by karma alone; there is no doubt here. The living beings, without beginning or end, arise from the seed of karma.
AI translation rendered from the Sanskrit, not a published edition
DB 4 2.5
नानायोनिषु जायन्ते म्रियन्ते च पुनः पुनः । कर्मणा रहितो देहसंयोगो न कदाचन
nānāyoniṣu jāyante mriyante ca punaḥ punaḥ | karmaṇā rahito dehasaṃyogo na kadācana
They are born in various wombs and die again and again; there is never any union with a body apart from karma.
AI translation rendered from the Sanskrit, not a published edition
DB 4 2.6
शुभाशुभैस्तथा मिश्रैः कर्मभिर्वेष्टितं त्विदम् । त्रिविधानि हि तान्याहुर्बुधास्तत्त्वविदश्च ये
śubhāśubhaistathā miśraiḥ karmabhirveṣṭitaṃ tvidam | trividhāni hi tānyāhurbudhāstattvavidaśca ye
And this (world) is enveloped by actions good, bad, and mixed; those who are wise and knowers of truth say they are of three kinds.
AI translation rendered from the Sanskrit, not a published edition
DB 4 2.7
सञ्चितानि भविष्यन्ति प्रारब्धानि तथा पुनः । वर्तमानानि देहेऽस्मिंस्त्रैविध्यं कर्मणां किल
sañcitāni bhaviṣyanti prārabdhāni tathā punaḥ | vartamānāni dehe'smiṃstraividhyaṃ karmaṇāṃ kila
Accumulated, future, and likewise begun (bearing fruit), operating in this body — such indeed is the threefoldness of actions.
AI translation rendered from the Sanskrit, not a published edition
DB 4 2.8
ब्रह्मादीनां च सर्वेषां तद्वशत्वं नराधिप । सुखं दुःखं जरामृत्युहर्षशोकादयस्तथा
brahmādīnāṃ ca sarveṣāṃ tadvaśatvaṃ narādhipa | sukhaṃ duḥkhaṃ jarāmṛtyuharṣaśokādayastathā
And of all, beginning with Brahmā, there is subjection to that (karma), O lord of men: pleasure, pain, old age, death, joy, grief and the rest,
AI translation rendered from the Sanskrit, not a published edition
DB 4 2.9
कामक्रोधौ च लोभश्च सर्वे देहगता गुणाः । दैवाधीनाश्च सर्वेषां प्रभवन्ति नराधिप
kāmakrodhau ca lobhaśca sarve dehagatā guṇāḥ | daivādhīnāśca sarveṣāṃ prabhavanti narādhipa
desire and anger and greed — all qualities belonging to the body; and being dependent on fate they arise in all, O lord of men.
AI translation rendered from the Sanskrit, not a published edition
DB 4 2.10
रागद्वेषादयो भावाः स्वर्गेऽपि प्रभवन्ति हि । देवानां मानवानाञ्च तिरश्चां च तथा पुनः
rāgadveṣādayo bhāvāḥ svarge'pi prabhavanti hi | devānāṃ mānavānāñca tiraścāṃ ca tathā punaḥ
States such as attachment and aversion arise even in heaven — for gods, for men, and likewise for animals.
AI translation rendered from the Sanskrit, not a published edition
DB 4 2.11
विकाराः सर्व एवैते देहेन सह सङ्गताः । पूर्ववैरानुयोगेन स्नेहयोगेन वै पुनः
vikārāḥ sarva evaite dehena saha saṅgatāḥ | pūrvavairānuyogena snehayogena vai punaḥ
All these alterations are conjoined with the body; through the working of former enmity, and again through the bond of affection,
AI translation rendered from the Sanskrit, not a published edition
DB 4 2.12
उत्पत्तिः सर्वजन्तूनां विना कर्म न विद्यते । कर्मणा भ्रमते सूर्यः शशाङ्कः क्षयरोगवान्
utpattiḥ sarvajantūnāṃ vinā karma na vidyate | karmaṇā bhramate sūryaḥ śaśāṅkaḥ kṣayarogavān
The origination of all creatures does not exist without karma. By karma the sun wanders, and the moon is afflicted with wasting disease.
AI translation rendered from the Sanskrit, not a published edition
DB 4 2.13
कपाली च तथा रुद्रः कर्मणैव न संशयः । अनादिनिधनं चैतत्कारणं कर्म विद्यते
kapālī ca tathā rudraḥ karmaṇaiva na saṃśayaḥ | anādinidhanaṃ caitatkāraṇaṃ karma vidyate
And so too Rudra the skull-bearer, by karma alone—there is no doubt. And this karma is known to be the cause, without beginning or end.
AI translation rendered from the Sanskrit, not a published edition
DB 4 2.14
तेनेह शाश्वतं सर्वं जगत्स्थावरजङ्गमम् । नित्यानित्यविचारेऽत्र निमग्ना मुनयः सदा
teneha śāśvataṃ sarvaṃ jagatsthāvarajaṅgamam | nityānityavicāre'tra nimagnā munayaḥ sadā
Therefore all this world here, moving and unmoving, is everlasting; and here the sages are always sunk in the inquiry into what is eternal and what is not eternal.
AI translation rendered from the Sanskrit, not a published edition
DB 4 2.15
न जानन्ति किमेतद्वै नित्यं वानित्यमेव च । मायायां विद्यमानायां जगन्नित्यं प्रतीयते
na jānanti kimetadvai nityaṃ vānityameva ca | māyāyāṃ vidyamānāyāṃ jagannityaṃ pratīyate
They do not know what indeed this is—eternal, or else non-eternal. Since māyā exists, the world is understood to be eternal.
AI translation rendered from the Sanskrit, not a published edition
DB 4 2.16
कार्याभावः कथं वाच्यः कारणे सति सर्वथा । माया नित्या कारणञ्च सर्वेषां सर्वदा किल
kāryābhāvaḥ kathaṃ vācyaḥ kāraṇe sati sarvathā | māyā nityā kāraṇañca sarveṣāṃ sarvadā kila
How can the non-existence of the effect be asserted when the cause exists in every way? Māyā is eternal, and surely it is always the cause of all things.
AI translation rendered from the Sanskrit, not a published edition
DB 4 2.17
कर्मबीजं ततोऽनित्यं चिन्तनीयं सदा बुधैः । भ्रमत्येव जगत्सर्वं राजन्कर्मनियन्त्रितम्
karmabījaṃ tato'nityaṃ cintanīyaṃ sadā budhaiḥ | bhramatyeva jagatsarvaṃ rājankarmaniyantritam
Therefore the seed of karma should always be reflected upon by the wise as non-eternal. The whole world just revolves, O king, controlled by karma.
AI translation rendered from the Sanskrit, not a published edition
DB 4 2.18
नानायोनिषु राजेन्द्र नानाधर्ममयेषु च । इच्छया च भवेञ्चन्म विष्णोरमिततेजसः
nānāyoniṣu rājendra nānādharmamayeṣu ca | icchayā ca bhaveñcanma viṣṇoramitatejasaḥ
In various wombs, O lord of kings, and in ones consisting of various duties—could the birth of Viṣṇu of measureless splendour be by his own will?
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
DB 4 2.19
युगे युगेष्वनेकासु नीचयोनिषु तत्कथम् । त्यक्त्वा वैकुण्ठसंवासं सुखभोगाननेकशः
yuge yugeṣvanekāsu nīcayoniṣu tatkatham | tyaktvā vaikuṇṭhasaṃvāsaṃ sukhabhogānanekaśaḥ
In age after age, in many low wombs—how is that, having given up dwelling in Vaikuṇṭha and manifold enjoyments of pleasure?
AI translation rendered from the Sanskrit, not a published edition
DB 4 2.20
विण्मूत्रमन्दिरे वासं संत्रस्तः कोऽभिवाञ्छति । पुष्पावचयलीलां च जलकेलिं सुखासनम्
viṇmūtramandire vāsaṃ saṃtrastaḥ ko'bhivāñchati | puṣpāvacayalīlāṃ ca jalakeliṃ sukhāsanam
Who, terrified, would desire a dwelling in a house of excrement and urine? And the sport of gathering flowers, play in the water, a comfortable seat—
AI translation rendered from the Sanskrit, not a published edition
DB 4 2.21
त्यक्त्वा गर्भगृहे वासं कोऽभिवाच्छति बुद्धिमान् । तूलिकां मृदुसंयुक्तां दिव्यां शय्यां विनिर्मिताम्
tyaktvā garbhagṛhe vāsaṃ ko'bhivācchati buddhimān | tūlikāṃ mṛdusaṃyuktāṃ divyāṃ śayyāṃ vinirmitām
—having abandoned these, what intelligent being desires a dwelling in the chamber of the womb? A soft cotton mattress, a divine bed well made—
AI translation rendered from the Sanskrit, not a published edition
DB 4 2.22
त्यक्त्वाधोमुखवासं च कोऽभिवाञ्छति पण्डितः । गीतं नृत्यञ्च वाद्यञ्च नानाभावसमन्वितम्
tyaktvādhomukhavāsaṃ ca ko'bhivāñchati paṇḍitaḥ | gītaṃ nṛtyañca vādyañca nānābhāvasamanvitam
—having abandoned that, what learned man desires a dwelling head-downwards? Song and dance and instrumental music, filled with manifold moods—
AI translation rendered from the Sanskrit, not a published edition
DB 4 2.23
मुक्त्वा को नरके वासं मनसापि विचिन्तयेत् । सिन्धुजाद्भुतभावानां रसं त्यक्त्वा सुदुस्त्वजम्
muktvā ko narake vāsaṃ manasāpi vicintayet | sindhujādbhutabhāvānāṃ rasaṃ tyaktvā sudustvajam
—having let go of these, who would even in his mind contemplate a dwelling in hell? Having given up the hard-to-give-up savour of the ocean-born wondrous states,
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
DB 4 2.24
विण्मूत्ररसपानञ्ज क इच्छेन्मतिमान्नरः । गर्भवासात्परो नास्ति नरको भुवनत्रये
viṇmūtrarasapānañja ka icchenmatimānnaraḥ | garbhavāsātparo nāsti narako bhuvanatraye
—what intelligent man would wish for the drinking of the fluid of excrement and urine? There is no hell in the three worlds worse than dwelling in a womb.
AI translation rendered from the Sanskrit, not a published edition
DB 4 2.25
तद्भीताश्च प्रकुर्वन्ति मुनयो दुस्तरं तपः । हित्वा भोगञ्च राज्यञ्च वने यान्ति मनस्विनः
tadbhītāśca prakurvanti munayo dustaraṃ tapaḥ | hitvā bhogañca rājyañca vane yānti manasvinaḥ
And in fear of that the sages perform hard-to-endure austerity; abandoning enjoyment and kingdom, the thoughtful ones go to the forest.
AI translation rendered from the Sanskrit, not a published edition
DB 4 2.26
यद्भीतास्तु विमूढात्मा कस्तं सेवितुमिच्छति । गर्भे तुदन्ति कृमयो जठराग्निस्तपत्यधः
yadbhītāstu vimūḍhātmā kastaṃ sevitumicchati | garbhe tudanti kṛmayo jaṭharāgnistapatyadhaḥ
But what deluded soul would wish to court that of which they are afraid? In the womb worms sting, and the belly-fire burns below.
AI translation rendered from the Sanskrit, not a published edition
DB 4 2.27
वपासंवेष्टनं कूरं किं सुखं तत्र भूपते । वरं कारागृहे वासो बन्धनं निगडैर्वरम्
vapāsaṃveṣṭanaṃ kūraṃ kiṃ sukhaṃ tatra bhūpate | varaṃ kārāgṛhe vāso bandhanaṃ nigaḍairvaram
The cruel wrapping in the caul—what pleasure is there in that, O lord of the earth? Better a dwelling in a prison, better bondage with fetters.
AI translation rendered from the Sanskrit, not a published edition
DB 4 2.28
अल्पमात्रं क्षणं नैव गर्भवासः क्वचिच्छुभः । गर्भवासे महद्दुःखं दशमासनिवासनम्
alpamātraṃ kṣaṇaṃ naiva garbhavāsaḥ kvacicchubhaḥ | garbhavāse mahadduḥkhaṃ daśamāsanivāsanam
Dwelling in the womb is nowhere good, not even for a brief moment; in dwelling in the womb there is great suffering, a residence of ten months.
AI translation rendered from the Sanskrit, not a published edition
DB 4 2.29
तथा निःसरणे दुःखं योनियन्त्रेऽतिदारुणे । बालभावे तदा दुःखं मूकाज्ञभावसंयुतम्
tathā niḥsaraṇe duḥkhaṃ yoniyantre'tidāruṇe | bālabhāve tadā duḥkhaṃ mūkājñabhāvasaṃyutam
So too there is suffering in coming out, in the terrible machine of the birth-passage; and then in the state of infancy there is suffering, joined with being mute and without understanding.
AI translation rendered from the Sanskrit, not a published edition
DB 4 2.30
क्षुतृष्णावेदनाशक्तः परतन्त्रोऽतिकातरः । क्षुधिते रुदिते बाले माता चिन्तातुरा तदा
kṣutṛṣṇāvedanāśaktaḥ paratantro'tikātaraḥ | kṣudhite rudite bāle mātā cintāturā tadā
Powerless against the pangs of hunger and thirst, dependent on others, utterly wretched—when the child is hungry and cries, the mother is then stricken with worry,
AI translation rendered from the Sanskrit, not a published edition
DB 4 2.31
भेषजं पातुमिच्छन्ती ज्ञात्वा व्याधिव्यथां दृढाम् । नानाविधानि दुःखानि बालभावे भवन्ति वै
bheṣajaṃ pātumicchantī jñātvā vyādhivyathāṃ dṛḍhām | nānāvidhāni duḥkhāni bālabhāve bhavanti vai
—wishing to make (it) drink medicine, having concluded that the pain of a disease is severe. Sufferings of many kinds indeed occur in the state of infancy.
AI translation rendered from the Sanskrit, not a published edition
DB 4 2.32
किं सुखं विबुधा दृष्ट्वा जन्म वाञ्छन्ति चेच्छया । संग्रामममरैः सार्धं सुखं त्यक्त्वा निरन्तरम्
kiṃ sukhaṃ vibudhā dṛṣṭvā janma vāñchanti cecchayā | saṃgrāmamamaraiḥ sārdhaṃ sukhaṃ tyaktvā nirantaram
What happiness have the wise (gods) seen, that they should desire birth by (their own) wish, having abandoned unending happiness (and taken up) battle with the immortals?
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
DB 4 2.33
कर्तुमिच्छेच्च को मूढः श्रमदं सुखनाशनम् । सर्वथैव नृपश्रेष्ठ सर्वे ब्रह्मादयः सुराः
kartumicchecca ko mūḍhaḥ śramadaṃ sukhanāśanam | sarvathaiva nṛpaśreṣṭha sarve brahmādayaḥ surāḥ
And what fool would wish to do what gives toil and destroys happiness? In every way, best of kings, all the gods beginning with Brahmā —
AI translation rendered from the Sanskrit, not a published edition
DB 4 2.34
कृतकर्मविपाकेन प्राप्नुवन्ति सुखासुखे । अवश्यमेव भोक्तव्यं कृतं कर्म शुभाशुभम् । देहवद्भिर्नृभिर्देवैस्तिर्यग्भिश्च नृपोत्तम
kṛtakarmavipākena prāpnuvanti sukhāsukhe | avaśyameva bhoktavyaṃ kṛtaṃ karma śubhāśubham | dehavadbhirnṛbhirdevaistiryagbhiśca nṛpottama
— obtain pleasure and pain through the ripening of the deeds they have done. The deed done, good or bad, must inevitably be experienced by embodied beings — by men, by gods, and by animals, O best of kings.
AI translation rendered from the Sanskrit, not a published edition
DB 4 2.35
तपसा दानयज्ञैश्च मानवश्चेन्द्रतां व्रजेत् । क्षीणे पुण्येऽथ शक्रोऽपि पतत्येव न संशयः
tapasā dānayajñaiśca mānavaścendratāṃ vrajet | kṣīṇe puṇye'tha śakro'pi patatyeva na saṃśayaḥ
By austerity, by gifts and sacrifices a man may attain the state of Indra; but when his merit is exhausted, even Indra falls — of that there is no doubt.
AI translation rendered from the Sanskrit, not a published edition
DB 4 2.36
रामावतारयोगेन देवा वानरतां गताः । तथा कृष्णसहायार्थं देवा यादवतां गताः
rāmāvatārayogena devā vānaratāṃ gatāḥ | tathā kṛṣṇasahāyārthaṃ devā yādavatāṃ gatāḥ
Through the circumstance of Rāma's descent the gods became monkeys; likewise, in order to help Kṛṣṇa, the gods became Yādavas.
AI translation rendered from the Sanskrit, not a published edition
DB 4 2.37
एवं युगे युगे विष्णुरवताराननेकशः । करोति धर्मरक्षार्थं ब्रह्मणा प्रेरितो भृशम्
evaṃ yuge yuge viṣṇuravatārānanekaśaḥ | karoti dharmarakṣārthaṃ brahmaṇā prerito bhṛśam
Thus in age after age Viṣṇu makes his descents many times over, for the protection of dharma, urged strongly by Brahmā.
AI translation rendered from the Sanskrit, not a published edition
DB 4 2.38
पुनः पुनर्हरेरेवं नानायोनिषु पार्थिव । अवतारा भवन्त्यन्ये रथचक्रवदद्भुताः
punaḥ punarharerevaṃ nānāyoniṣu pārthiva | avatārā bhavantyanye rathacakravadadbhutāḥ
Thus again and again, O king, other descents of Hari occur in various wombs, wondrous, like the wheel of a chariot.
AI translation rendered from the Sanskrit, not a published edition
DB 4 2.39
दैत्यानां हननं कर्म कर्तव्यं हरिणा स्वयम् । अंशांशेन पृथिव्यां वै कृत्वा जन्म महात्मना
daityānāṃ hananaṃ karma kartavyaṃ hariṇā svayam | aṃśāṃśena pṛthivyāṃ vai kṛtvā janma mahātmanā
The slaying of the Daityas is a work to be done by Hari himself, the great-souled one taking birth on earth by a portion of a portion (of himself).
AI translation rendered from the Sanskrit, not a published edition
DB 4 2.40
तदहं संप्रवक्ष्यामि कृष्णजन्मकथां शुभाम् । स एव भगवान्विष्णुरवतीर्णो यदोः कुले
tadahaṃ saṃpravakṣyāmi kṛṣṇajanmakathāṃ śubhām | sa eva bhagavānviṣṇuravatīrṇo yadoḥ kule
Therefore I shall relate the auspicious tale of Kṛṣṇa's birth. That very same Lord Viṣṇu descended in the lineage of Yadu.
AI translation rendered from the Sanskrit, not a published edition
DB 4 2.41
कश्यपस्य मुनेरंशो वसुदेवः प्रतापवान् । गोवृत्तिरभवद्राजन् पूर्वशापानुभावतः
kaśyapasya muneraṃśo vasudevaḥ pratāpavān | govṛttirabhavadrājan pūrvaśāpānubhāvataḥ
A portion of the sage Kaśyapa was the majestic Vasudeva; he became a keeper of cattle, O king, through the force of a former curse.
AI translation rendered from the Sanskrit, not a published edition
DB 4 2.42
कश्यपस्य च द्वे पत्न्यौ शापादत्र महीपते । अदितिः सुरसा चैवमासतुः पृथिवीपते
kaśyapasya ca dve patnyau śāpādatra mahīpate | aditiḥ surasā caivamāsatuḥ pṛthivīpate
And Kaśyapa's two wives, O lord of the earth, by reason of the curse (came) here: Aditi and Surasā — thus the two were, O lord of the earth.
AI translation rendered from the Sanskrit, not a published edition
DB 4 2.43
देवकी रोहिणी चोभे भगिन्यौ भरतर्षभ । वरुणेन महाञ्छापो दत्तः कोपादिति श्रुतम्
devakī rohiṇī cobhe bhaginyau bharatarṣabha | varuṇena mahāñchāpo dattaḥ kopāditi śrutam
The two of them (were born as) Devakī and Rohiṇī, sisters, O bull of the Bharatas; a great curse was given by Varuṇa out of anger — so it is heard.
AI translation rendered from the Sanskrit, not a published edition
DB 4 2.44
राजोवाच किं कृतं कश्यपेनागो येन शप्तो महानृषिः । सभार्यः स कथं जातस्तद्वदस्व महामते
rājovāca kiṃ kṛtaṃ kaśyapenāgo yena śapto mahānṛṣiḥ | sabhāryaḥ sa kathaṃ jātastadvadasva mahāmate
The king said: What offence did Kaśyapa commit, for which the great sage was cursed? How was he born along with his wives? Tell me that, O greatly wise one.
AI translation rendered from the Sanskrit, not a published edition
DB 4 2.45
कथञ्च भगवान्विष्णुस्तत्र जातोऽस्ति गोकुले । वासी वैकुण्ठनिलये रमापतिरखण्डितः
kathañca bhagavānviṣṇustatra jāto'sti gokule | vāsī vaikuṇṭhanilaye ramāpatirakhaṇḍitaḥ
And how is it that Lord Viṣṇu was born there in Gokula — he who dwells in the abode of Vaikuṇṭha, the husband of Ramā, the undivided one?
AI translation rendered from the Sanskrit, not a published edition
DB 4 2.46
निदेशात्कस्य भगवान्वर्तते प्रभुरव्ययः । नारायणः सुरश्रेष्ठो युगादिः सर्वधारकः
nideśātkasya bhagavānvartate prabhuravyayaḥ | nārāyaṇaḥ suraśreṣṭho yugādiḥ sarvadhārakaḥ
At whose direction does the imperishable Lord act — Nārāyaṇa, the best of gods, the beginning of the ages, the supporter of all?
AI translation rendered from the Sanskrit, not a published edition
DB 4 2.47
स कथं सदनं त्यक्त्वा कर्मवानिव मानुषे । करोति जननं कस्मादत्र मे संशयो महान्
sa kathaṃ sadanaṃ tyaktvā karmavāniva mānuṣe | karoti jananaṃ kasmādatra me saṃśayo mahān
How is it that he, abandoning his abode, takes birth among men as though subject to karma? For what reason? In this I have a great doubt.
AI translation rendered from the Sanskrit, not a published edition
DB 4 2.48
प्राप्य मानुषदेहं तु करोति च विडम्बनम् । भावान्नानाविधांस्तत्र मानुषे दुष्टजन्मनि
prāpya mānuṣadehaṃ tu karoti ca viḍambanam | bhāvānnānāvidhāṃstatra mānuṣe duṣṭajanmani
And having obtained a human body he performs a mimicry (of human ways), (assuming) various states there in the human condition, that impure birth.
AI translation rendered from the Sanskrit, not a published edition
DB 4 2.49
कामः क्रोधोऽमर्षशोकौ वैरं प्रीतिश्च कर्हिचित् । सुखं दुःखं भयं नॄणां दैन्यमार्जवमेव च
kāmaḥ krodho'marṣaśokau vairaṃ prītiśca karhicit | sukhaṃ duḥkhaṃ bhayaṃ nṝṇāṃ dainyamārjavameva ca
Desire, anger, impatience and grief, enmity and sometimes affection, pleasure, pain, fear, wretchedness and straightforwardness — these belong to men;
AI translation rendered from the Sanskrit, not a published edition
DB 4 2.50
दुष्कृतं सुकृतं चैव वचनं हननं तथा । पोषणं चलनं तापो विमर्शश्च विकत्थनम्
duṣkṛtaṃ sukṛtaṃ caiva vacanaṃ hananaṃ tathā | poṣaṇaṃ calanaṃ tāpo vimarśaśca vikatthanam
evil deeds and good deeds, speech and killing, nourishing, moving, distress, deliberation and boasting,
AI translation rendered from the Sanskrit, not a published edition
DB 4 2.51
लोभो दम्भस्तथा मोहः कपटः शोचनं तथा । एते चान्ये तथा भावा मानुष्ये सम्भवन्ति हि
lobho dambhastathā mohaḥ kapaṭaḥ śocanaṃ tathā | ete cānye tathā bhāvā mānuṣye sambhavanti hi
greed, hypocrisy, and delusion, deceit, and grieving — these and other such states indeed occur in the human condition.
AI translation rendered from the Sanskrit, not a published edition
DB 4 2.52
स कथं भगवान्विष्णुस्त्वक्त्या सुखमनश्वरम् । करोति मानुषं जन्म भावैस्तैस्तैरभिद्रुतम्
sa kathaṃ bhagavānviṣṇustvaktyā sukhamanaśvaram | karoti mānuṣaṃ janma bhāvaistaistairabhidrutam
How is it that Lord Viṣṇu, abandoning imperishable happiness, takes on a human birth, beset by these and those (mental) states?
AI translation rendered from the Sanskrit, not a published edition
DB 4 2.53
किं सुखं मानुषं प्राप्य भुवि जन्म मुनीश्वर । किं निमित्तं हरिः साक्षाद्गर्भवासं करोति वै
kiṃ sukhaṃ mānuṣaṃ prāpya bhuvi janma munīśvara | kiṃ nimittaṃ hariḥ sākṣādgarbhavāsaṃ karoti vai
What happiness is there, O lord of sages, in obtaining a human birth on earth? For what reason does Hari himself take up a dwelling in the womb?
AI translation rendered from the Sanskrit, not a published edition
DB 4 2.54
गर्भदुःखं जन्मदुःखं बालभावे तथा पुनः । यौवने कामजं दुःखं गार्हस्त्येऽतिमहत्तरम्
garbhaduḥkhaṃ janmaduḥkhaṃ bālabhāve tathā punaḥ | yauvane kāmajaṃ duḥkhaṃ gārhastye'timahattaram
The suffering of the womb, the suffering of birth, and again in the state of childhood; in youth the suffering born of desire, and in householdership one far greater still;
AI translation rendered from the Sanskrit, not a published edition
DB 4 2.55
दुःखान्येतान्यवाप्नोति मानुषे द्विजसत्तम । कथं स भगवान्विष्णुरवतारान्पुनः पुनः
duḥkhānyetānyavāpnoti mānuṣe dvijasattama | kathaṃ sa bhagavānviṣṇuravatārānpunaḥ punaḥ
These sufferings one incurs in human (existence), O best of the twice-born; how then (does) that Lord Viṣṇu (take) incarnations again and again?
AI translation rendered from the Sanskrit, not a published edition
DB 4 2.56
प्राप्य रामावतारं हि हरिणा ब्रह्मयोनिना । दुःखं महत्तरं प्राप्तं वनवासेऽतिदारुणे
prāpya rāmāvatāraṃ hi hariṇā brahmayoninā | duḥkhaṃ mahattaraṃ prāptaṃ vanavāse'tidāruṇe
For, having taken the Rāma incarnation, a greater suffering was undergone by Hari, whose source is Brahman, in the exceedingly harsh dwelling in the forest;
AI translation rendered from the Sanskrit, not a published edition
DB 4 2.57
सीताविरहजं दुःखं संग्रामश्च पुनः पुनः । कान्तात्यागोऽप्यनेनैवमनुभूतो महात्मना
sītāvirahajaṃ duḥkhaṃ saṃgrāmaśca punaḥ punaḥ | kāntātyāgo'pyanenaivamanubhūto mahātmanā
The suffering born of separation from Sītā, and battle again and again; even the abandonment of his beloved was thus experienced by that great one.
AI translation rendered from the Sanskrit, not a published edition
DB 4 2.58
तथा कृष्णावतारेऽपि जन्म रक्षागृहे पुनः । गोकुले गमनं चैव गवां चारणमित्युत
tathā kṛṣṇāvatāre'pi janma rakṣāgṛhe punaḥ | gokule gamanaṃ caiva gavāṃ cāraṇamityuta
So too in the Kṛṣṇa incarnation: birth in a guarded house, and again the going to Gokula, and indeed the herding of cows;
AI translation rendered from the Sanskrit, not a published edition
DB 4 2.59
कंसस्य हननं कष्टाद् द्वारकागमनं पुनः । नानासंसारदुःखानि भुक्तवान्भगवान् कथम्
kaṃsasya hananaṃ kaṣṭād dvārakāgamanaṃ punaḥ | nānāsaṃsāraduḥkhāni bhuktavānbhagavān katham
The killing of Kaṃsa, and again with difficulty the going to Dvārakā—how has the Lord undergone the manifold sufferings of worldly existence?
AI translation rendered from the Sanskrit, not a published edition
DB 4 2.60
स्वेच्छया कः प्रतीक्षेत मुक्तो दुःखानि ज्ञानवान् । संशयं छिन्धि सर्वज्ञ मम चित्तप्रशान्तये
svecchayā kaḥ pratīkṣeta mukto duḥkhāni jñānavān | saṃśayaṃ chindhi sarvajña mama cittapraśāntaye
Who, being liberated and possessed of knowledge, would of his own will await sufferings? Cut through (my) doubt, O all-knowing one, for the calming of my mind.
AI translation rendered from the Sanskrit, not a published edition