Devi Bhagavata Purana — Skandha 4 — Chapter 4

DB 4 4.1

अधमजगतः स्थितिवर्णनम् राजोवाच विस्मितोऽस्मि महाभाग श्रुत्वाख्यानं महामते । संसारोऽयं पापरूपः कथं मुच्येत बन्धनात्

adhamajagataḥ sthitivarṇanam rājovāca vismito'smi mahābhāga śrutvākhyānaṃ mahāmate | saṃsāro'yaṃ pāparūpaḥ kathaṃ mucyeta bandhanāt

Description of the condition of the low world. The king said: I am amazed, O greatly fortunate, greatly wise one, having heard the narrative. This saṃsāra is sin-shaped; how might one be released from (its) bondage?

AI translation rendered from the Sanskrit, not a published edition

DB 4 4.2

कश्यपस्यापि दायादस्त्रिलोकीविभवे सति । कृतवानीदृशं कर्म को न कुर्याञ्चुगुप्सितम्

kaśyapasyāpi dāyādastrilokīvibhave sati | kṛtavānīdṛśaṃ karma ko na kuryāñcugupsitam

Even Kaśyapa's son, while the wealth of the three worlds was his, did such a deed — who then would not do what is loathsome?

AI translation rendered from the Sanskrit, not a published edition

DB 4 4.3

गर्भे प्रविश्य बालस्य हननं दारुणं किल । सेवामिषेण मातुश्च कृत्वा शपथमद्भुतम्

garbhe praviśya bālasya hananaṃ dāruṇaṃ kila | sevāmiṣeṇa mātuśca kṛtvā śapathamadbhutam

Entering the womb, (he did) the dreadful slaying of the child, indeed, and made a strange oath to the mother under the pretext of service;

AI translation rendered from the Sanskrit, not a published edition

DB 4 4.4

शास्ता धर्मस्य गोप्ता च त्रिलोक्याः पतिरप्युत । कृतवानीदृशं कर्म को न कुर्यादसाम्प्रतम् चतुर्थस्कन्धे अधमजगतः स्थितिवर्णनं नाम चतुर्थोऽध्यायः

śāstā dharmasya goptā ca trilokyāḥ patirapyuta | kṛtavānīdṛśaṃ karma ko na kuryādasāmpratam caturthaskandhe adhamajagataḥ sthitivarṇanaṃ nāma caturtho'dhyāyaḥ

and yet he is the chastiser and guardian of dharma, and lord of the three worlds — (yet) he did such a deed; who then would not do what is unfitting? — In the fourth book, the fourth chapter, called "Description of the condition of the low world."

AI translation rendered from the Sanskrit, not a published edition

DB 4 4.5

पितामहा मे संग्रामे कुरुक्षेत्रेऽतिदारुणम् । कृतवन्तस्तथाश्चर्यं दुष्टं कर्म जगद्गुरो

pitāmahā me saṃgrāme kurukṣetre'tidāruṇam | kṛtavantastathāścaryaṃ duṣṭaṃ karma jagadguro

My forefathers, in the battle at Kurukṣetra, did an exceedingly dreadful and likewise astonishing, wicked deed, O teacher of the world.

AI translation rendered from the Sanskrit, not a published edition

DB 4 4.6

भीष्मोद्रोणः कृपः कर्णो धर्माशोऽपि युधिष्ठिरः । सर्वे विरुद्धधर्मेण वासुदेवेन नोदिताः

bhīṣmodroṇaḥ kṛpaḥ karṇo dharmāśo'pi yudhiṣṭhiraḥ | sarve viruddhadharmeṇa vāsudevena noditāḥ

Bhīṣma, Droṇa, Kṛpa, Karṇa, and even Yudhiṣṭhira whose portion is dharma — all were urged on by Vāsudeva with a dharma that was contrary (to dharma).

AI translation rendered from the Sanskrit, not a published edition

DB 4 4.7

असारतां विजानन्तः संसारस्य सुमेधसः । देवांशाश्च कथं चकुर्निन्दितं धर्मतत्पराः

asāratāṃ vijānantaḥ saṃsārasya sumedhasaḥ | devāṃśāśca kathaṃ cakurninditaṃ dharmatatparāḥ

Knowing the insubstantiality of saṃsāra, of good understanding, portions of the gods, and intent on dharma — how did they do what is blameworthy?

AI translation rendered from the Sanskrit, not a published edition

DB 4 4.8

कास्था धर्मस्य विप्रेन्द्र प्रमाणं किं विनिश्चितम् । चलचित्तोऽस्मि सञ्जातः श्रुत्वा चैतत्कथानकम्

kāsthā dharmasya viprendra pramāṇaṃ kiṃ viniścitam | calacitto'smi sañjātaḥ śrutvā caitatkathānakam

What is the standing of dharma, O chief of brahmins? What has been settled as its authority? I have become unsteady of mind on hearing this tale.

AI translation rendered from the Sanskrit, not a published edition

DB 4 4.9

आप्तवाक्यं प्रमाणं चेदाप्तः कः परदेहवान् । पुरुषो विषयासक्तो रागी भवति सर्वथा

āptavākyaṃ pramāṇaṃ cedāptaḥ kaḥ paradehavān | puruṣo viṣayāsakto rāgī bhavati sarvathā

If the word of a trustworthy man is the authority, who is trustworthy, being possessed of another's body? A man attached to sense objects becomes in every way passionate.

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

DB 4 4.10

रागो द्वेषो भवेन्नूनमर्थनाशादसंशयम् । द्वेषादसत्यवचनं वक्तव्यं स्वार्थसिद्धये

rāgo dveṣo bhavennūnamarthanāśādasaṃśayam | dveṣādasatyavacanaṃ vaktavyaṃ svārthasiddhaye

Surely attachment and hatred arise, without doubt, from the loss of one's aim; and out of hatred untrue speech must be uttered for the accomplishment of one's own aim.

AI translation rendered from the Sanskrit, not a published edition

DB 4 4.11

जरासन्धविघातार्थं हरिणा सत्त्वमूर्तिना । छलेन रचितं रूपं ब्राह्मणस्य विजानता

jarāsandhavighātārthaṃ hariṇā sattvamūrtinā | chalena racitaṃ rūpaṃ brāhmaṇasya vijānatā

For the purpose of destroying Jarāsandha, by Hari, whose form is sattva, though he knew (better), the form of a brahmin was fashioned by deceit.

AI translation rendered from the Sanskrit, not a published edition

DB 4 4.12

तदाप्तः कः प्रमाणं किं सत्त्वमूर्तिरपीदृशः । अर्जुनोऽपि तथैवात्र कार्ये यज्ञविनिर्मिते

tadāptaḥ kaḥ pramāṇaṃ kiṃ sattvamūrtirapīdṛśaḥ | arjuno'pi tathaivātra kārye yajñavinirmite

Then who is trustworthy, what is authority, if even one whose form is sattva is like this? And Arjuna too, likewise, in this act performed as a sacrifice —

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

DB 4 4.13

कीदृशोऽयं कृतो यज्ञः किमर्थं शमवर्जितः । परलोकपदार्थं वा यशसे वान्यथा किल

kīdṛśo'yaṃ kṛto yajñaḥ kimarthaṃ śamavarjitaḥ | paralokapadārthaṃ vā yaśase vānyathā kila

What sort of sacrifice was this that was performed, for what purpose, bereft of calm? For the sake of some object in the other world, or for fame, or indeed for something else?

AI translation rendered from the Sanskrit, not a published edition

DB 4 4.14

धर्मस्य प्रथमः पादः सत्यमेतच्छ्रुतेर्वचः । द्वितीयस्तु तथा शौचं दया पादस्तृतीयकः

dharmasya prathamaḥ pādaḥ satyametacchrutervacaḥ | dvitīyastu tathā śaucaṃ dayā pādastṛtīyakaḥ

Truth is the first foot of dharma — this is the word of scripture; the second is likewise purity, and compassion is the third foot;

AI translation rendered from the Sanskrit, not a published edition

DB 4 4.15

दानं पादश्चतुर्थश्च पुराणज्ञा वदन्ति वै । तैर्विहीनः कथं धर्मस्तिष्ठेदिह सुसम्मतः

dānaṃ pādaścaturthaśca purāṇajñā vadanti vai | tairvihīnaḥ kathaṃ dharmastiṣṭhediha susammataḥ

and giving is the fourth foot — so those who know the Purāṇas declare. Deprived of these, how could dharma, well approved, stand here?

AI translation rendered from the Sanskrit, not a published edition

DB 4 4.16

धर्महीनं कृतं कर्म कथं तत्फलदं भवेत् । धर्मे स्थिरा मतिः क्वापि न कस्यापि प्रतीयते

dharmahīnaṃ kṛtaṃ karma kathaṃ tatphaladaṃ bhavet | dharme sthirā matiḥ kvāpi na kasyāpi pratīyate

How could an act performed without dharma yield its fruit? Nowhere is anyone's mind seen to be steady in dharma.

AI translation rendered from the Sanskrit, not a published edition

DB 4 4.17

छलार्थञ्च यदा विष्णुर्वामनोऽभूञ्चगत्प्रभुः । येन वामनरूपेण वञ्चितोऽसौ बलिर्नृपः

chalārthañca yadā viṣṇurvāmano'bhūñcagatprabhuḥ | yena vāmanarūpeṇa vañcito'sau balirnṛpaḥ

And when Viṣṇu, the lord of the world, became a dwarf for the sake of deceit — by which dwarf-form that king Bali was cheated —

AI translation rendered from the Sanskrit, not a published edition

DB 4 4.18

विहर्ता शतयज्ञस्य वेदाज्ञापरिपालकः । धर्मिष्ठो दानशीलश्च सत्यवादी जितेन्द्रियः

vihartā śatayajñasya vedājñāparipālakaḥ | dharmiṣṭho dānaśīlaśca satyavādī jitendriyaḥ

(he who was) the performer of a hundred sacrifices, an upholder of the Veda's injunctions, most righteous, given to charity, truthful, with senses subdued —

AI translation rendered from the Sanskrit, not a published edition

DB 4 4.19

स्थानात्प्रभ्रंशितोऽकस्माद्विष्णुना प्रभविष्णुना । जितं केन तयोः कृष्ण बलिना वामनेन वा

sthānātprabhraṃśito'kasmādviṣṇunā prabhaviṣṇunā | jitaṃ kena tayoḥ kṛṣṇa balinā vāmanena vā

and (yet) was suddenly cast down from his station by Viṣṇu, the mighty one: which of the two won, Kṛṣṇa (Dvaipāyana) — Bali or the dwarf?

AI translation rendered from the Sanskrit, not a published edition

DB 4 4.20

छलकर्मविदा चायं सन्देहोऽत्र महान्मम । वञ्चयित्वा वञ्चितेन सत्यं वद द्विजोत्तम

chalakarmavidā cāyaṃ sandeho'tra mahānmama | vañcayitvā vañcitena satyaṃ vada dvijottama

This great doubt of mine here concerns him who knew the practice of deceit: between the deceiver and the deceived — speak the truth, best of the twice-born.

AI translation rendered from the Sanskrit, not a published edition

DB 4 4.21

पुराणकर्ता त्वमसि धर्मज्ञश्च महामतिः । व्यास उवाच जितं वै बलिना राजन् दत्ता येन च मेदिनी

purāṇakartā tvamasi dharmajñaśca mahāmatiḥ | vyāsa uvāca jitaṃ vai balinā rājan dattā yena ca medinī

You are the composer of the Purāṇas, a knower of dharma and of great intelligence. Vyāsa said: It was indeed Bali who won, O king, since it was he who gave away the earth.

AI translation rendered from the Sanskrit, not a published edition

DB 4 4.22

त्रिविक्रमोऽपि नाम्ना यः प्रथितो वामनोऽभवत् । छलनार्थमिदं राजन्वामनत्वं नराधिप

trivikramo'pi nāmnā yaḥ prathito vāmano'bhavat | chalanārthamidaṃ rājanvāmanatvaṃ narādhipa

He too who is famed by the name Trivikrama became a dwarf; this dwarfhood, O king, O ruler of men, was for the purpose of deceiving.

AI translation rendered from the Sanskrit, not a published edition

DB 4 4.23

सम्प्राप्तं हरिणा भूयो द्वारपालत्वमेव च । सत्यादन्यतरन्नास्ति मूलं धर्मस्य पार्थिव

samprāptaṃ hariṇā bhūyo dvārapālatvameva ca | satyādanyatarannāsti mūlaṃ dharmasya pārthiva

And Hari furthermore obtained the office of doorkeeper. There is nothing other than truth that is the root of dharma, O prince.

AI translation rendered from the Sanskrit, not a published edition

DB 4 4.24

दुःसाध्यं देहिनां राजन्सत्यं सर्वात्मना किल । माया बलवती भूप त्रिगुणा बहुरूपिणी

duḥsādhyaṃ dehināṃ rājansatyaṃ sarvātmanā kila | māyā balavatī bhūpa triguṇā bahurūpiṇī

Truth, wholly (maintained), is hard for embodied beings to accomplish, O king; māyā is powerful, O lord of the earth, made of the three guṇas and of many forms,

AI translation rendered from the Sanskrit, not a published edition

DB 4 4.25

ययेदं निर्मितं विश्वं गुणैः शबलितं त्रिभिः । तस्माच्छलवता सत्यं कुतोऽविद्धं भवेन्नृप

yayedaṃ nirmitaṃ viśvaṃ guṇaiḥ śabalitaṃ tribhiḥ | tasmācchalavatā satyaṃ kuto'viddhaṃ bhavennṛpa

by which this universe, mottled by the three guṇas, was fashioned. Therefore, O king, how could truth remain unpierced by one possessed of deceit?

AI translation rendered from the Sanskrit, not a published edition

DB 4 4.26

मिश्रेण जनिता चैव स्थितिरेषा सनातनी । वैखानसाश्च मुनयो निःसङ्गा निष्प्रतिग्रहाः

miśreṇa janitā caiva sthitireṣā sanātanī | vaikhānasāśca munayo niḥsaṅgā niṣpratigrahāḥ

This eternal order was indeed produced by mixture; and the Vaikhānasa sages, unattached, accepting no gifts,

AI translation rendered from the Sanskrit, not a published edition

DB 4 4.27

सत्ययुक्ता भवन्त्यत्र वीतरागा गतस्पृहाः । दृष्टान्तदर्शनार्थाय निर्मितास्ते च तादृशाः

satyayuktā bhavantyatra vītarāgā gataspṛhāḥ | dṛṣṭāntadarśanārthāya nirmitāste ca tādṛśāḥ

are here joined to truth, free of passion, their longings gone; and such ones were created to provide an example to be seen.

AI translation rendered from the Sanskrit, not a published edition

DB 4 4.28

अन्यत्सर्वं शबलितं गुणैरेभिस्त्रिभिनृप । नैकं वाक्यं पुराणेषु वेदेषु नृपसत्तम

anyatsarvaṃ śabalitaṃ guṇairebhistribhinṛpa | naikaṃ vākyaṃ purāṇeṣu vedeṣu nṛpasattama

All else is mottled by these three guṇas, O king; not one statement (is uniform) in the Purāṇas and the Vedas, O best of kings,

AI translation rendered from the Sanskrit, not a published edition

DB 4 4.29

धर्मशास्त्रेषु चाङ्गेषु सगुणै रचितेष्विह । सगुणः सगुणं कुर्यान्निर्गुणो न करोति वै

dharmaśāstreṣu cāṅgeṣu saguṇai raciteṣviha | saguṇaḥ saguṇaṃ kuryānnirguṇo na karoti vai

nor in the dharma treatises and the (Vedic) auxiliaries, composed here by those possessed of guṇas: one with guṇas makes what has guṇas; the guṇaless does not act at all.

AI translation rendered from the Sanskrit, not a published edition

DB 4 4.30

गुणास्ते मिश्रिताः सर्वे न पृथग्भावसङ्गताः । निर्व्यलीके स्थिरे धर्मे मतिः कस्यापि न स्थिरा

guṇāste miśritāḥ sarve na pṛthagbhāvasaṅgatāḥ | nirvyalīke sthire dharme matiḥ kasyāpi na sthirā

Those guṇas are all mixed together, not occurring in separate states; in dharma that is guileless and steady, no one's mind is steady.

AI translation rendered from the Sanskrit, not a published edition

DB 4 4.31

भवोद्भवे महाराज मायया मोहितस्य वै । इन्द्रियाणि प्रमाथीनि तदासक्तं मनस्तथा

bhavodbhave mahārāja māyayā mohitasya vai | indriyāṇi pramāthīni tadāsaktaṃ manastathā

In the arising of existence, great king, for one deluded by māyā the senses are tormenting, and the mind clings to them,

AI translation rendered from the Sanskrit, not a published edition

DB 4 4.32

करोति विविधान्भावान्गुणैस्तैः प्रेरितो भृशम् । ब्रह्मादिस्तम्बपर्यन्ताः प्राणिनः स्थिरजङ्गमाः

karoti vividhānbhāvānguṇaistaiḥ prerito bhṛśam | brahmādistambaparyantāḥ prāṇinaḥ sthirajaṅgamāḥ

and, strongly impelled by those guṇas, it produces manifold states. Living beings, from Brahmā down to a clump of grass, standing and moving,

AI translation rendered from the Sanskrit, not a published edition

DB 4 4.33

सर्वे मायावशा राजन् सानुक्रीडति तैरिह । सर्वान्वै मोहयत्येषा विकुर्वत्यनिशं जगत्

sarve māyāvaśā rājan sānukrīḍati tairiha | sarvānvai mohayatyeṣā vikurvatyaniśaṃ jagat

are all in the power of māyā, O king; she plays with them here. She deludes them all, ceaselessly transforming the world.

AI translation rendered from the Sanskrit, not a published edition

DB 4 4.34

असत्यो जायते राजन्कार्यवान्प्रथमं नरः । इन्द्रियार्थांश्चिन्तयानो न प्राप्नोति यदा नरः

asatyo jāyate rājankāryavānprathamaṃ naraḥ | indriyārthāṃścintayāno na prāpnoti yadā naraḥ

A man is born untruthful, O king, having first some purpose to accomplish; when, brooding on the objects of the senses, a man does not obtain (them),

AI translation rendered from the Sanskrit, not a published edition

DB 4 4.35

तदर्थं छलमादत्ते छलात्पापे प्रवर्तते । कामः क्रोधश्च लोभश्च वैरिणो बलवत्तराः

tadarthaṃ chalamādatte chalātpāpe pravartate | kāmaḥ krodhaśca lobhaśca vairiṇo balavattarāḥ

for that end he resorts to deceit, and from deceit he turns to sin. Desire, anger and greed are the stronger enemies;

AI translation rendered from the Sanskrit, not a published edition

DB 4 4.36

कृताकृतं न जानन्ति प्राणिनस्तद्वशं गताः । विभवे सत्यहङ्कारः प्रबलः प्रभवत्यपि

kṛtākṛtaṃ na jānanti prāṇinastadvaśaṃ gatāḥ | vibhave satyahaṅkāraḥ prabalaḥ prabhavatyapi

Living beings who have come under their sway do not know what should be done and what should not; and when there is prosperity, egotism arises strong and prevails.

AI translation rendered from the Sanskrit, not a published edition

DB 4 4.37

अहङ्काराद्भवेन्मोहो मोहान्मरणमेव च । सङ्कल्पा बहवस्तत्र विकल्पाः प्रभवन्ति च

ahaṅkārādbhavenmoho mohānmaraṇameva ca | saṅkalpā bahavastatra vikalpāḥ prabhavanti ca

From egotism comes delusion, and from delusion death itself; there many intentions and doubts arise.

AI translation rendered from the Sanskrit, not a published edition

DB 4 4.38

ईर्ष्यासूया तथा द्वेषः प्रादुर्भवति चेतसि । आशा तृष्णा तथा दैन्यं दम्भोऽधर्ममतिस्तथा

īrṣyāsūyā tathā dveṣaḥ prādurbhavati cetasi | āśā tṛṣṇā tathā dainyaṃ dambho'dharmamatistathā

Envy, spite, and likewise hatred appear in the mind; hope, craving, and wretchedness, hypocrisy, and a mind bent on unrighteousness.

AI translation rendered from the Sanskrit, not a published edition

DB 4 4.39

प्राणिनां प्रभवन्त्येते भावा मोहसमुद्भवाः । यज्ञदानानि तीर्थानि व्रतानि नियमास्तथा

prāṇināṃ prabhavantyete bhāvā mohasamudbhavāḥ | yajñadānāni tīrthāni vratāni niyamāstathā

These states, arising from delusion, come to be in living beings; sacrifices, gifts, pilgrimages, vows, and likewise observances—

AI translation rendered from the Sanskrit, not a published edition

DB 4 4.40

अहङ्काराभिभूतस्तु करोति पुरुषोऽन्वहम् । अहंभावकृतं सर्वं प्रभवेद्वै न शौचवत्

ahaṅkārābhibhūtastu karoti puruṣo'nvaham | ahaṃbhāvakṛtaṃ sarvaṃ prabhavedvai na śaucavat

—a man overcome by egotism performs day after day; but everything done out of the sense of 'I' would not turn out as though it were pure.

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

DB 4 4.41

रागलोभात्कृतं कर्म सर्वाङ्गं शुद्धिवर्जितम् । प्रथमं द्रव्यशुद्धिश्च द्रष्टव्या विबुधैः किल

rāgalobhātkṛtaṃ karma sarvāṅgaṃ śuddhivarjitam | prathamaṃ dravyaśuddhiśca draṣṭavyā vibudhaiḥ kila

An act done out of passion and greed is, in all its parts, devoid of purity; the wise should surely look first to the purity of the material.

AI translation rendered from the Sanskrit, not a published edition

DB 4 4.42

अद्रोहेणार्जितं द्रव्यं प्रशस्तं धर्मकर्मणि । द्रोहार्जितेन द्रव्येण यत्करोति शुभं नरः

adroheṇārjitaṃ dravyaṃ praśastaṃ dharmakarmaṇi | drohārjitena dravyeṇa yatkaroti śubhaṃ naraḥ

Wealth acquired without injury (to others) is commended in a rite of dharma; whatever meritorious act a man performs with wealth acquired by injury—

AI translation rendered from the Sanskrit, not a published edition

DB 4 4.43

विपरीतं भवेत्तत्तु फलकाले नृपोत्तम । मनोऽतिनिर्मलं यस्य स सम्यक्फलभाग्भवेत्

viparītaṃ bhavettattu phalakāle nṛpottama | mano'tinirmalaṃ yasya sa samyakphalabhāgbhavet

—that turns out contrary at the time of its fruit, O best of kings. He whose mind is exceedingly pure becomes the proper recipient of the fruit.

AI translation rendered from the Sanskrit, not a published edition

DB 4 4.44

तस्मिन्विकारयुक्ते तु न यथार्थफलं लभेत् । कर्तारः कर्मणां सर्वे आचार्यऋत्विजादयः

tasminvikārayukte tu na yathārthaphalaṃ labhet | kartāraḥ karmaṇāṃ sarve ācāryaṛtvijādayaḥ

But when that (mind) is affected by a flaw, one does not obtain the fruit as it should be. All the performers of the rites—the teacher, the officiating priests, and the rest—

AI translation rendered from the Sanskrit, not a published edition

DB 4 4.45

स्युस्ते विशुद्धमनसस्तदा पूर्णं भवेत्फलम् । देशकालक्रियाद्रव्यकर्तॄणां शुद्धता यदि

syuste viśuddhamanasastadā pūrṇaṃ bhavetphalam | deśakālakriyādravyakartṝṇāṃ śuddhatā yadi

—if they are of purified mind, then the fruit becomes complete; if there is purity of place, time, act, material, and performers,

AI translation rendered from the Sanskrit, not a published edition

DB 4 4.46

मन्त्राणां च तदा पूर्णं कर्मणां फलमश्नुते । शत्रूणां नाशमुद्दिश्य स्ववृद्धिं परमां तथा

mantrāṇāṃ ca tadā pūrṇaṃ karmaṇāṃ phalamaśnute | śatrūṇāṃ nāśamuddiśya svavṛddhiṃ paramāṃ tathā

and of the mantras, then one obtains the full fruit of the rites. But aiming at the destruction of enemies and at the utmost increase of oneself,

AI translation rendered from the Sanskrit, not a published edition

DB 4 4.47

करोति सुकृतं तद्वद्विपरीतं भवेत्किल । स्वार्थासक्तः पुमान्नित्यं न जानाति शुभाशुभम्

karoti sukṛtaṃ tadvadviparītaṃ bhavetkila | svārthāsaktaḥ pumānnityaṃ na jānāti śubhāśubham

if one performs a meritorious act, it turns out contrary, indeed. A man attached to his own interest never knows what is good and what is evil.

AI translation rendered from the Sanskrit, not a published edition

DB 4 4.48

दैवाधीनः सदा कुर्यात्पापमेव न सत्कृतम् । प्राजापत्याः सुराः सर्वे ह्यसुराश्च तदुद्भवाः

daivādhīnaḥ sadā kuryātpāpameva na satkṛtam | prājāpatyāḥ surāḥ sarve hyasurāśca tadudbhavāḥ

Subject to fate, he would always do only evil, not what is well done. All the gods are descended from Prajāpati, and the asuras too are sprung from him.

AI translation rendered from the Sanskrit, not a published edition

DB 4 4.49

सर्वे ते स्वार्थनिरताः परस्परविरोधिनः । सत्त्वोद्भवाः सुराः सर्वेऽप्युक्ता वेदेषु मानुषाः

sarve te svārthaniratāḥ parasparavirodhinaḥ | sattvodbhavāḥ surāḥ sarve'pyuktā vedeṣu mānuṣāḥ

All of them are intent on their own interest and opposed to one another; the gods, sprung from sattva, are all (so), and in the Vedas humans too are said (to be so).

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

DB 4 4.50

रजोद्भवास्तामसास्तु तिर्यंचः परिकीर्तिताः । सत्त्वोद्भवानां तैर्वैरं परस्परमनारतम्

rajodbhavāstāmasāstu tiryaṃcaḥ parikīrtitāḥ | sattvodbhavānāṃ tairvairaṃ parasparamanāratam

Those sprung from rajas (are the humans), while animals are declared to be of tamas; those sprung from sattva have unceasing mutual enmity with them.

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

DB 4 4.51

तिरश्चामत्र किं चित्रं जातिवैरसमुद्भवे । सदा द्रोहपरा देवास्तपोविघ्नकरास्तथा

tiraścāmatra kiṃ citraṃ jātivairasamudbhave | sadā drohaparā devāstapovighnakarāstathā

What is surprising here in the case of animals, where enmity arises from birth itself? The gods are always bent on injury and are makers of obstacles to austerity,

AI translation rendered from the Sanskrit, not a published edition

DB 4 4.52

असन्तुष्टा द्वेषपराः परस्परविरोधिनः । अहङ्कारसमुद्भूतः संसारोऽयं यतो नृप

asantuṣṭā dveṣaparāḥ parasparavirodhinaḥ | ahaṅkārasamudbhūtaḥ saṃsāro'yaṃ yato nṛpa

discontented, given to hatred, opposed to one another. Since this round of existence has arisen from egotism, O king,

AI translation rendered from the Sanskrit, not a published edition

DB 4 4.53

रागद्वेषविहीनस्तु स कथं जायते नृप

rāgadveṣavihīnastu sa kathaṃ jāyate nṛpa

how, O king, can one be born free of passion and hatred?

AI translation rendered from the Sanskrit, not a published edition