Devi Bhagavata Purana — Skandha 6 — Chapter 15
DB 6 15.1
देवीमहिम्नि नानाभाववर्णनम् जनमेजय उवाच देहप्राप्तिर्वसिष्ठस्य कथिता भवता किल । निमिः कथं पुनर्देहं प्राप्तवानिति मे वद
devīmahimni nānābhāvavarṇanam janamejaya uvāca dehaprāptirvasiṣṭhasya kathitā bhavatā kila | nimiḥ kathaṃ punardehaṃ prāptavāniti me vada
The description of the various states in the greatness of the Goddess. Janamejaya said: The obtaining of a body by Vasiṣṭha has indeed been told by you; tell me how Nimi obtained a body again.
AI translation rendered from the Sanskrit, not a published edition
DB 6 15.2
व्यास उवाच वसिष्ठेन च सम्प्राप्तः पुनर्देहो नराधिप । निमिना न तथा प्राप्तो देहः शापादनन्तरम्
vyāsa uvāca vasiṣṭhena ca samprāptaḥ punardeho narādhipa | niminā na tathā prāpto dehaḥ śāpādanantaram
Vyāsa said: Vasiṣṭha, O lord of men, did obtain a body again; but Nimi did not so obtain a body after the curse.
AI translation rendered from the Sanskrit, not a published edition
DB 6 15.3
यदा शप्तो वसिष्ठेन तदा ते ब्राह्मणाः क्रतौ ऋत्विजो ये वृता राज्ञा ते सर्वे समचिन्तयन्
yadā śapto vasiṣṭhena tadā te brāhmaṇāḥ kratau ṛtvijo ye vṛtā rājñā te sarve samacintayan
When he was cursed by Vasiṣṭha, then those brahmins at the sacrifice, the officiating priests who had been chosen by the king, all of them reflected together:
AI translation rendered from the Sanskrit, not a published edition
DB 6 15.4
किं कर्तव्यमहोऽस्माभिः शापदग्धो महीपतिः । अस्मिन्यज्ञे त्वसम्पूर्णे दीक्षायुक्तश्च धार्मिकः
kiṃ kartavyamaho'smābhiḥ śāpadagdho mahīpatiḥ | asminyajñe tvasampūrṇe dīkṣāyuktaśca dhārmikaḥ
"Alas, what is to be done by us? The king has been burnt up by the curse, while this sacrifice is unfinished, and the righteous one is bound by the consecration.
AI translation rendered from the Sanskrit, not a published edition
DB 6 15.5
किं कर्तव्यं कार्यमेतद्विपरीतमभूत्किल । अवश्यम्भाविभावत्वादशक्ताः स्म निवारणे
kiṃ kartavyaṃ kāryametadviparītamabhūtkila | avaśyambhāvibhāvatvādaśaktāḥ sma nivāraṇe
What is to be done? This business has turned out contrary (to our aim). Since what must inevitably happen (does happen), we are powerless to prevent it."
AI translation rendered from the Sanskrit, not a published edition
DB 6 15.6
मन्त्रैर्बहुविधैर्देहं तदा तस्य महात्मनः । रक्षितं धारयामासुः किञ्चिच्छ्वसनसंयुतम्
mantrairbahuvidhairdehaṃ tadā tasya mahātmanaḥ | rakṣitaṃ dhārayāmāsuḥ kiñcicchvasanasaṃyutam
Then with mantras of many kinds they held the body of that great-souled one, guarded and still possessing a little breath,
AI translation rendered from the Sanskrit, not a published edition
DB 6 15.7
गन्धैर्माल्यैश्च विविधैः पूज्यमानं मुहुर्मुहुः । मन्त्रशक्त्या प्रतिष्टभ्य निर्विकारं सुपूजितम्
gandhairmālyaiśca vividhaiḥ pūjyamānaṃ muhurmuhuḥ | mantraśaktyā pratiṣṭabhya nirvikāraṃ supūjitam
being honoured again and again with perfumes and various garlands, and, having steadied it by the power of mantra, unchanging and well honoured.
AI translation rendered from the Sanskrit, not a published edition
DB 6 15.8
ऋत्विग्भिस्तु स्तुताः सर्वे सुप्रीताश्चाभवन्नृप
ṛtvigbhistu stutāḥ sarve suprītāścābhavannṛpa
And all (the gods), praised by the officiating priests, became well pleased, O king.
AI translation rendered from the Sanskrit, not a published edition
DB 6 15.9
विज्ञप्ता मुनिभिः स्तोत्रैर्निर्विण्णात्मानमब्रुवन् । प्रसन्नाः स्म महीपाल वरं वरय सुव्रत
vijñaptā munibhiḥ stotrairnirviṇṇātmānamabruvan | prasannāḥ sma mahīpāla varaṃ varaya suvrata
Informed by the sages with hymns of praise, they said to the despondent soul (of Nimi): "We are pleased, O guardian of the earth; choose a boon, O you of good vows.
AI translation rendered from the Sanskrit, not a published edition
DB 6 15.10
यज्ञेनानेन राजर्षे वरं जन्म विधीयते । देवदेहं नृदेहं वा यत्ते मनसि वाञ्छितम्
yajñenānena rājarṣe varaṃ janma vidhīyate | devadehaṃ nṛdehaṃ vā yatte manasi vāñchitam
By this sacrifice, O royal sage, an excellent birth is ordained (for you): a divine body or a human body, whatever is desired in your mind;
AI translation rendered from the Sanskrit, not a published edition
DB 6 15.11
दृप्तः कामं पुरोधास्ते मृत्युलोके यथासुखम् । एवमुक्तो निमेरात्मा सन्तुष्टस्तानुवाच ह
dṛptaḥ kāmaṃ purodhāste mṛtyuloke yathāsukham | evamukto nimerātmā santuṣṭastānuvāca ha
exalted, at will, as your priest, or in the world of mortals as you please." Addressed thus, the soul of Nimi, contented, said to them:
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
DB 6 15.12
न देहे मम वाञ्छास्ति सर्वदैव विनश्वरे । वासो मे सर्वसत्त्वानां दृष्टावस्तु सुरोत्तमाः
na dehe mama vāñchāsti sarvadaiva vinaśvare | vāso me sarvasattvānāṃ dṛṣṭāvastu surottamāḥ
"I have no desire for a body, since it is always perishable. Let my dwelling, O best of gods, be in the sight of all beings.
AI translation rendered from the Sanskrit, not a published edition
DB 6 15.13
नेत्रेषु सर्वभूतानां वायुभूतश्चराम्यहम् । एवमुक्ताः सुरास्तत्र निमेरात्मानमब्रुवन्
netreṣu sarvabhūtānāṃ vāyubhūtaścarāmyaham | evamuktāḥ surāstatra nimerātmānamabruvan
In the eyes of all beings I shall move, having become wind." Thus addressed, the gods there said to the soul of Nimi:
AI translation rendered from the Sanskrit, not a published edition
DB 6 15.14
प्रार्थय त्वं महाराज देवीं सर्वेश्वरीं शिवाम् । मखेनानेन सन्तुष्टा सा तेऽभीष्टं विधास्यति
prārthaya tvaṃ mahārāja devīṃ sarveśvarīṃ śivām | makhenānena santuṣṭā sā te'bhīṣṭaṃ vidhāsyati
"Do you, great king, pray to the Goddess, the ruler of all, the auspicious one. Pleased by this sacrifice, she will grant what you desire."
AI translation rendered from the Sanskrit, not a published edition
DB 6 15.15
स देवैरेवमुक्तस्तु प्रार्थयामास देवताम् । स्तोत्रैर्नानाविधैर्दिव्यैर्भक्त्या गद्गदया गिरा षष्ठस्कन्धे देवीमहिम्नि नानाभाववर्णनं नाम पञ्चदशोऽध्यायः
sa devairevamuktastu prārthayāmāsa devatām | stotrairnānāvidhairdivyairbhaktyā gadgadayā girā ṣaṣṭhaskandhe devīmahimni nānābhāvavarṇanaṃ nāma pañcadaśo'dhyāyaḥ
Being thus addressed by the gods, he prayed to the deity with various divine hymns, with devotion, with a voice choked (with emotion). — In the sixth book, the fifteenth chapter, called "The Description of the Various States in the Greatness of the Goddess."
AI translation rendered from the Sanskrit, not a published edition
DB 6 15.16
प्रसन्ना सा तदा देवी प्रत्यक्षं दर्शनं ददौ । कोटिसूर्यप्रतीकाशं रूपं लावण्यदीपितम्
prasannā sā tadā devī pratyakṣaṃ darśanaṃ dadau | koṭisūryapratīkāśaṃ rūpaṃ lāvaṇyadīpitam
Then that Goddess, being pleased, granted a direct vision (of herself): a form shining with beauty, resembling ten million suns.
AI translation rendered from the Sanskrit, not a published edition
DB 6 15.17
दृष्ट्वा प्रमुदिताः सर्वे कृतकृत्याश्च चेतसि । प्रसन्नायां देवतायां राजा वव्रे वरं नृप
dṛṣṭvā pramuditāḥ sarve kṛtakṛtyāśca cetasi | prasannāyāṃ devatāyāṃ rājā vavre varaṃ nṛpa
Seeing (her), all were delighted and felt in their hearts that their purpose was accomplished; and when the deity was pleased, the king chose a boon, O king:
AI translation rendered from the Sanskrit, not a published edition
DB 6 15.18
ज्ञानं तद्विमलं देहि येन मोक्षो भवेदपि । नेत्रेषु सर्वभूतानां निवासो मे भवेदिति
jñānaṃ tadvimalaṃ dehi yena mokṣo bhavedapi | netreṣu sarvabhūtānāṃ nivāso me bhavediti
"Give me that spotless knowledge by which liberation may come about; and let my dwelling be in the eyes of all beings."
AI translation rendered from the Sanskrit, not a published edition
DB 6 15.19
ततः प्रसन्ना देवेशी प्रोवाच जगदम्बिका । ज्ञानं ते विमलं भूयात्प्रारब्धस्यावशेषतः
tataḥ prasannā deveśī provāca jagadambikā | jñānaṃ te vimalaṃ bhūyātprārabdhasyāvaśeṣataḥ
Then the pleased mistress of the gods, the mother of the world, said: "Let spotless knowledge be yours, according to what remains of your accumulated karma.
AI translation rendered from the Sanskrit, not a published edition
DB 6 15.20
नेत्रेषु सर्वभूतानां निवासोऽपि भविष्यति । निमिषं यान्ति चक्षूंषि त्वत्कृतेनैव देहिनाम्
netreṣu sarvabhūtānāṃ nivāso'pi bhaviṣyati | nimiṣaṃ yānti cakṣūṃṣi tvatkṛtenaiva dehinām
Your dwelling in the eyes of all beings shall also come to pass; by your doing alone the eyes of embodied beings will blink (nimiṣa).
AI translation rendered from the Sanskrit, not a published edition
DB 6 15.21
तव वासात्सनिमिषा मानवाः पशवस्तथा । पतङ्गाश्च भविष्यन्ति पुनश्चानिमिषाः सुराः
tava vāsātsanimiṣā mānavāḥ paśavastathā | pataṅgāśca bhaviṣyanti punaścānimiṣāḥ surāḥ
Because of your dwelling (there), humans, and likewise beasts and birds, will become blinking; and the gods, again, unblinking.
AI translation rendered from the Sanskrit, not a published edition
DB 6 15.22
इति दत्त्वा वरं तस्मै तदा श्रीवरदेवता । आमन्त्र्य च मुनीन्सर्वांस्तत्रैवान्तर्हिताभवत्
iti dattvā varaṃ tasmai tadā śrīvaradevatā | āmantrya ca munīnsarvāṃstatraivāntarhitābhavat
Having thus granted him the boon, the blessed boon-giving Goddess then, taking leave of all the sages, vanished on that very spot.
AI translation rendered from the Sanskrit, not a published edition
DB 6 15.23
अन्तर्हितायां देव्यां तु मुनयस्तत्र संस्थिताः । विचिन्त्य विथिवत्सर्वे निमेर्देहं समाहरन्
antarhitāyāṃ devyāṃ tu munayastatra saṃsthitāḥ | vicintya vithivatsarve nimerdehaṃ samāharan
When the Goddess had vanished, the sages who remained there deliberated and all of them duly gathered together Nimi's body.
AI translation rendered from the Sanskrit, not a published edition
DB 6 15.24
अरणिं तत्र संस्थाप्य ममन्धुर्मन्त्रवत्तदा । मन्त्रहोमैर्महात्मानः पुत्रहेतोर्निमेरथ
araṇiṃ tatra saṃsthāpya mamandhurmantravattadā | mantrahomairmahātmānaḥ putrahetornimeratha
Setting a fire-drill (araṇi) there, those great-souled ones churned it with mantras, with mantra-oblations, for the sake of a son for Nimi.
AI translation rendered from the Sanskrit, not a published edition
DB 6 15.25
अरण्यां मथ्यमानायां पुत्रः प्रादुरभूत्तदा । सर्वलक्षणसम्पन्नः साक्षान्निमिरिवापरः
araṇyāṃ mathyamānāyāṃ putraḥ prādurabhūttadā | sarvalakṣaṇasampannaḥ sākṣānnimirivāparaḥ
As the fire-drill was being churned, a son then appeared, endowed with every auspicious mark, like a second Nimi in person.
AI translation rendered from the Sanskrit, not a published edition
DB 6 15.26
अरण्या मथनाज्जातस्तस्मान्मिथिरिति स्मृतः । येनायं जनकाज्जातस्तेनासौ जनकोऽभवत्
araṇyā mathanājjātastasmānmithiriti smṛtaḥ | yenāyaṃ janakājjātastenāsau janako'bhavat
Because he was born from the churning of the araṇi, he is therefore known as Mithi; and since he was born from a begetter (janaka), he thereby became Janaka.
AI translation rendered from the Sanskrit, not a published edition
DB 6 15.27
विदेहस्तु निमिर्जातो यस्मात्तस्मात्तदन्वये । समुद्भूतास्तु राजानो विदेहा इति कीर्तिताः
videhastu nimirjāto yasmāttasmāttadanvaye | samudbhūtāstu rājāno videhā iti kīrtitāḥ
And because Nimi was born bodiless (videha), therefore the kings who arose in his line are called the Videhas.
AI translation rendered from the Sanskrit, not a published edition
DB 6 15.28
एवं निमिसुतो राजा प्रथितो जनकोऽभवत् । नगरी निर्मिता तेन गङ्गातीरे मनोहरा
evaṃ nimisuto rājā prathito janako'bhavat | nagarī nirmitā tena gaṅgātīre manoharā
Thus Nimi's son became the renowned king Janaka. By him a lovely city was built on the bank of the Ganges,
AI translation rendered from the Sanskrit, not a published edition
DB 6 15.29
मिथिलेति सुविख्याता गोपुराट्टालसंयुता । धनधान्यसमायुक्ता हट्टशालाविराजिता
mithileti suvikhyātā gopurāṭṭālasaṃyutā | dhanadhānyasamāyuktā haṭṭaśālāvirājitā
well known as Mithilā, furnished with gate-towers and watch-platforms, filled with wealth and grain, resplendent with market halls.
AI translation rendered from the Sanskrit, not a published edition
DB 6 15.30
वंशेऽस्मिन्येऽपि राजानस्ते सर्वे जनकास्तथा । विख्याता ज्ञानिनः सर्वे विदेहाः परिकीर्तिताः
vaṃśe'sminye'pi rājānaste sarve janakāstathā | vikhyātā jñāninaḥ sarve videhāḥ parikīrtitāḥ
Whatever kings there were in this line, all of them likewise were Janakas, renowned, all of them knowers (of truth), and they are called Videhas.
AI translation rendered from the Sanskrit, not a published edition
DB 6 15.31
एतत्ते कथितं राजन्निमेराख्यानमुत्तमम् । शापाद्यस्य विदेहत्वं विस्तरादुदितं मया
etatte kathitaṃ rājannimerākhyānamuttamam | śāpādyasya videhatvaṃ vistarāduditaṃ mayā
This excellent tale of Nimi has been told to you, O king — how by a curse he became bodiless — recounted by me at length.
AI translation rendered from the Sanskrit, not a published edition
DB 6 15.32
राजोवाच भगवन्भवता प्रोक्तं निमिशापस्य कारणम् । श्रुत्वा सन्देहमापन्नं मनो मेऽतीव चञ्चलम्
rājovāca bhagavanbhavatā proktaṃ nimiśāpasya kāraṇam | śrutvā sandehamāpannaṃ mano me'tīva cañcalam
The king said: Lord, the cause of Nimi's curse has been declared by you. Having heard it, my mind has fallen into doubt and is exceedingly unsteady.
AI translation rendered from the Sanskrit, not a published edition
DB 6 15.33
वसिष्ठो ब्राह्मणः श्रेष्ठो राज्ञश्चैव पुरोहितः । पुत्रः पङ्कजयोनेस्तु राज्ञा शप्तः कथं मुनिः
vasiṣṭho brāhmaṇaḥ śreṣṭho rājñaścaiva purohitaḥ | putraḥ paṅkajayonestu rājñā śaptaḥ kathaṃ muniḥ
Vasiṣṭha was the best of brahmins and the king's own household priest, and a son of the lotus-born (Brahmā): how was that sage cursed by the king?
AI translation rendered from the Sanskrit, not a published edition
DB 6 15.34
गुरुं च ब्राह्मणं ज्ञात्वा निमिना न कृता क्षमा । यज्ञकर्म शुभं कृत्वा कथं क्रोधमुपागतः
guruṃ ca brāhmaṇaṃ jñātvā niminā na kṛtā kṣamā | yajñakarma śubhaṃ kṛtvā kathaṃ krodhamupāgataḥ
Though he knew him to be his teacher and a brahmin, Nimi showed no forbearance. Having performed the auspicious sacrificial rite, how did he fall into anger?
AI translation rendered from the Sanskrit, not a published edition
DB 6 15.35
ज्ञात्वा धर्मस्य विज्ञानं कथमिक्ष्वाकुसम्भवः । क्रोधस्य वशमापन्तः शप्तवान्ब्राह्मणं गुरुम्
jñātvā dharmasya vijñānaṃ kathamikṣvākusambhavaḥ | krodhasya vaśamāpantaḥ śaptavānbrāhmaṇaṃ gurum
Knowing the discernment of dharma, how did the descendant of Ikṣvāku come under the sway of anger and curse a brahmin, his teacher?
AI translation rendered from the Sanskrit, not a published edition
DB 6 15.36
व्यास उवाच क्षमातिदुर्लभा राजन्प्राणिभिरजितात्मभिः । क्षमावान्दुर्लभो लोके सुसमर्थो विशेषतः
vyāsa uvāca kṣamātidurlabhā rājanprāṇibhirajitātmabhiḥ | kṣamāvāndurlabho loke susamartho viśeṣataḥ
Vyāsa said: Forbearance is very hard to attain, O king, for beings whose selves are unconquered; a forbearing man is rare in the world, especially one who is fully powerful.
AI translation rendered from the Sanskrit, not a published edition
DB 6 15.37
सर्वसङ्गपरित्यागी मुनिर्भवतु तापसः । निद्राक्षुधोर्विजेता च योगाभ्यासे सुनिष्ठितः
sarvasaṅgaparityāgī munirbhavatu tāpasaḥ | nidrākṣudhorvijetā ca yogābhyāse suniṣṭhitaḥ
Let a man be an ascetic sage who has renounced all attachments, a conqueror of sleep and hunger, well established in the practice of yoga —
AI translation rendered from the Sanskrit, not a published edition
DB 6 15.38
कामः क्रोधस्तथा लोभो ह्यहङ्कारश्चतुर्थकः । दुर्ज्ञेया देहमध्यस्था रिपवस्तेन सर्वथा
kāmaḥ krodhastathā lobho hyahaṅkāraścaturthakaḥ | durjñeyā dehamadhyasthā ripavastena sarvathā
(still) desire, anger, and greed, and pride as the fourth, are enemies seated within the body, hard to detect, and therefore (hard to conquer) in every way.
AI translation rendered from the Sanskrit, not a published edition
DB 6 15.39
न भूतपूर्वः संसारे न चैव वर्ततेऽधुना । भविता न पुमान्कश्चिद्यो जयेत रिपूनिमान्
na bhūtapūrvaḥ saṃsāre na caiva vartate'dhunā | bhavitā na pumānkaścidyo jayeta ripūnimān
There has never before been in this world, nor is there now, nor will there be any man who could conquer these enemies.
AI translation rendered from the Sanskrit, not a published edition
DB 6 15.40
न स्वर्गे न च भूलोके ब्रह्मलोके हरेः पदे । कैलासे नेदृशः कश्चिद्यो जयेत रिपूनिमान्
na svarge na ca bhūloke brahmaloke hareḥ pade | kailāse nedṛśaḥ kaścidyo jayeta ripūnimān
Not in heaven, nor in the earthly world, nor in Brahmā's world, nor in Hari's abode, nor on Kailāsa is there any such one who could conquer these enemies.
AI translation rendered from the Sanskrit, not a published edition
DB 6 15.41
मुनयो ब्रह्मपुत्राश्च तथान्ये तापसोत्तमाः । तेऽपि गुणत्रयाविद्धाः किं पुनर्मानवा भुवि
munayo brahmaputrāśca tathānye tāpasottamāḥ | te'pi guṇatrayāviddhāḥ kiṃ punarmānavā bhuvi
Sages and the sons of Brahmā, and other foremost ascetics too — even they are pierced by the three guṇas; how much more men on earth?
AI translation rendered from the Sanskrit, not a published edition
DB 6 15.42
कपिलः सांख्यवेत्ता च योगाभ्यासरतः शुचिः । तेनापि दैवयोगाद्धि प्रदग्धाः सगरात्मजाः
kapilaḥ sāṃkhyavettā ca yogābhyāsarataḥ śuciḥ | tenāpi daivayogāddhi pradagdhāḥ sagarātmajāḥ
Kapila, knower of Sāṃkhya, devoted to the practice of yoga, pure — yet even by him, through the working of fate, the sons of Sagara were burnt up.
AI translation rendered from the Sanskrit, not a published edition
DB 6 15.43
तस्माद्राजन्नहङ्कारात्सञ्जातं भुवनत्रयम् । कार्यकारणभावात्तु तद्वियुक्तं कथं भवेत्
tasmādrājannahaṅkārātsañjātaṃ bhuvanatrayam | kāryakāraṇabhāvāttu tadviyuktaṃ kathaṃ bhavet
Therefore, O king, the three worlds have arisen from egoism (ahaṅkāra); and since (they stand) in the relation of effect and cause, how could that be separated from it?
AI translation rendered from the Sanskrit, not a published edition
DB 6 15.44
ब्रह्मा गुणत्रयाविष्टो विष्णुश्चैवाथ शङ्करः । प्रभवन्ति शरीरेषु तेषां भावाः पृथक्पृथक्
brahmā guṇatrayāviṣṭo viṣṇuścaivātha śaṅkaraḥ | prabhavanti śarīreṣu teṣāṃ bhāvāḥ pṛthakpṛthak
Brahmā is pervaded by the three qualities, and Viṣṇu too, and then Śaṅkara; in their bodies the (several) dispositions arise, each separately.
AI translation rendered from the Sanskrit, not a published edition
DB 6 15.45
मानवानां च का वार्ता सत्त्वैकान्तव्यवस्थितौ । गुणानां सङ्करो राजन्सर्वत्र समवस्थितः
mānavānāṃ ca kā vārtā sattvaikāntavyavasthitau | guṇānāṃ saṅkaro rājansarvatra samavasthitaḥ
And what talk can there be of men being established in pure sattva alone? The mixture of the qualities, O king, is present everywhere.
AI translation rendered from the Sanskrit, not a published edition
DB 6 15.46
कदाचित्सत्त्ववृद्धिः स्यात्कदाचिद्रजसः किल । कदाचित्तमसो वृद्धिः समभावः कदाचन
kadācitsattvavṛddhiḥ syātkadācidrajasaḥ kila | kadācittamaso vṛddhiḥ samabhāvaḥ kadācana
Sometimes there is an increase of sattva, sometimes indeed of rajas, sometimes an increase of tamas, and sometimes an equal condition.
AI translation rendered from the Sanskrit, not a published edition
DB 6 15.47
निर्गुणः परमात्मासौ निर्लेपः परमोऽव्ययः । अलक्ष्यः सर्वसत्त्वानामप्रमेयः सनातनः
nirguṇaḥ paramātmāsau nirlepaḥ paramo'vyayaḥ | alakṣyaḥ sarvasattvānāmaprameyaḥ sanātanaḥ
That supreme Self is without qualities, unstained, highest, unchanging, imperceptible to all beings, immeasurable, eternal.
AI translation rendered from the Sanskrit, not a published edition
DB 6 15.48
तथैव परमा शक्तिर्निर्गुणा ब्रह्मसंस्थिता । दुर्ज्ञेया चाल्पमतिभिः सर्वभूतव्यवस्थितिः
tathaiva paramā śaktirnirguṇā brahmasaṃsthitā | durjñeyā cālpamatibhiḥ sarvabhūtavyavasthitiḥ
Just so the supreme Śakti is without qualities, established in Brahman, hard to be known by those of little intelligence, (and is) the abiding ground of all beings.
AI translation rendered from the Sanskrit, not a published edition
DB 6 15.49
परात्मनस्तथा शक्तेस्तयोरैक्यं सदैव हि । अभिन्नं तद्वपुर्ज्ञात्वा मुच्यते सर्वदोषतः
parātmanastathā śaktestayoraikyaṃ sadaiva hi | abhinnaṃ tadvapurjñātvā mucyate sarvadoṣataḥ
Thus the oneness of the two, of the supreme Self and of Śakti, exists always; knowing that their form is undivided, one is freed from every fault.
AI translation rendered from the Sanskrit, not a published edition
DB 6 15.50
तज्ज्ञानादेव मोक्षः स्यादिति वेदान्तडिण्डिमः । यो वेद स विमुक्तोऽस्मिन्संसारे त्रिगुणात्मके
tajjñānādeva mokṣaḥ syāditi vedāntaḍiṇḍimaḥ | yo veda sa vimukto'sminsaṃsāre triguṇātmake
"From knowledge of that alone comes release" — such is the drumbeat of the Vedānta; he who knows (this) is liberated in this world of transmigration made of the three qualities.
AI translation rendered from the Sanskrit, not a published edition
DB 6 15.51
ज्ञानं तु द्विविधं प्रोक्तं शाब्दिकं प्रथमं स्मृतम् । वेदशास्त्रार्थविज्ञानात्तद्भवेद्बुद्धियोगतः
jñānaṃ tu dvividhaṃ proktaṃ śābdikaṃ prathamaṃ smṛtam | vedaśāstrārthavijñānāttadbhavedbuddhiyogataḥ
But knowledge is declared to be of two kinds: the first is held to be verbal; it arises from understanding the meaning of the Vedas and the scriptures, through the application of the intellect.
AI translation rendered from the Sanskrit, not a published edition
DB 6 15.52
विकल्पास्तत्र बहवो भवन्ति मतिकल्पिताः । (कुतर्ककल्पिताः केचित्सतर्ककल्पिताः परे । वितर्कैर्विभ्रमोत्पत्तिर्विभ्रमाद्बुद्धिभ्रंशता । बुद्धिभ्रंशाज्ज्ञाननाशः प्राणिनां परिकीर्तितः । ) अनुभवाख्यं द्वितीयं तु ज्ञानं तद्दुर्लभं नृप
vikalpāstatra bahavo bhavanti matikalpitāḥ | (kutarkakalpitāḥ kecitsatarkakalpitāḥ pare | vitarkairvibhramotpattirvibhramādbuddhibhraṃśatā | buddhibhraṃśājjñānanāśaḥ prāṇināṃ parikīrtitaḥ | ) anubhavākhyaṃ dvitīyaṃ tu jñānaṃ taddurlabhaṃ nṛpa
In that (verbal knowledge) there arise many alternative opinions fashioned by the mind — (some framed by bad reasoning, others framed by sound reasoning; from (mere) argumentation confusion arises, from confusion a collapse of the intellect, and from the collapse of the intellect the destruction of knowledge in living beings is declared) — but the second knowledge, called experience, is hard to obtain, O king.
AI translation rendered from the Sanskrit, not a published edition
DB 6 15.53
तत्तदा प्राप्यते तस्य वेत्तुः सङ्गो यदा भवेत् । शब्दज्ञानान्न कार्यस्य सिद्धिर्भवति भारत
tattadā prāpyate tasya vettuḥ saṅgo yadā bhavet | śabdajñānānna kāryasya siddhirbhavati bhārata
That is obtained then, when there comes association with one who knows it; from verbal knowledge no accomplishment of the task comes about, O Bhārata.
AI translation rendered from the Sanskrit, not a published edition
DB 6 15.54
तस्मान्नानुभवज्ञानं सम्भवत्यतिमानुषम् । अन्तर्गतं तमश्छेत्तुं शाब्दबोधो हि न क्षमः
tasmānnānubhavajñānaṃ sambhavatyatimānuṣam | antargataṃ tamaśchettuṃ śābdabodho hi na kṣamaḥ
Therefore experiential knowledge, which is beyond the human, does not come about (otherwise); for verbal understanding is not able to cut through the darkness that lies within.
AI translation rendered from the Sanskrit, not a published edition
DB 6 15.55
यथा न नश्यति तमः कृतया दीपवार्तया । तत्कर्म यन्न बन्धाय सा विद्या या विमुक्तये
yathā na naśyati tamaḥ kṛtayā dīpavārtayā | tatkarma yanna bandhāya sā vidyā yā vimuktaye
Just as darkness is not destroyed by talk made about a lamp: that (alone) is action which does not lead to bondage, that (alone) is knowledge which leads to release.
AI translation rendered from the Sanskrit, not a published edition
DB 6 15.56
आयासायापरं कर्म विद्यान्या शिल्पनैपुणम् । शीलं परहितत्वं च कोपाभावः क्षमा धृतिः
āyāsāyāparaṃ karma vidyānyā śilpanaipuṇam | śīlaṃ parahitatvaṃ ca kopābhāvaḥ kṣamā dhṛtiḥ
Other action is (only) for toil, other knowledge is (mere) skill in crafts; good character, benefiting others, absence of anger, patience, firmness,
AI translation rendered from the Sanskrit, not a published edition
DB 6 15.57
सन्तोषश्चेति विद्यायाः परिपाकोज्ज्वलं फलम् । विद्यया तपसा वापि योगाभ्यासेन भूपते
santoṣaśceti vidyāyāḥ paripākojjvalaṃ phalam | vidyayā tapasā vāpi yogābhyāsena bhūpate
and contentment — this is the fruit, brilliant with ripeness, of knowledge. By knowledge, or by austerity, or by the practice of yoga, O lord of the earth,
AI translation rendered from the Sanskrit, not a published edition
DB 6 15.58
विना कामादिशत्रूणां नैव नाशः कदाचन । (मनस्तु चञ्चलं रास्वभावादतिदुर्ग्रहम् । तद्वशः सर्वथा प्राणी त्रिविधो भुवनत्रये । ) कामक्रोधादयो भावाश्चित्तजाः परिकीर्तिताः
vinā kāmādiśatrūṇāṃ naiva nāśaḥ kadācana | (manastu cañcalaṃ rāsvabhāvādatidurgraham | tadvaśaḥ sarvathā prāṇī trividho bhuvanatraye | ) kāmakrodhādayo bhāvāścittajāḥ parikīrtitāḥ
without (these) there is never any destruction of the enemies beginning with desire. (But the mind is fickle, by its very nature very hard to grasp; under its control is every living being of the three kinds in the three worlds.) The states beginning with desire and anger are declared to be born of the mind.
AI translation rendered from the Sanskrit, not a published edition
DB 6 15.59
ते तदा न भवन्त्येव यदा वै निर्जितं मनः । तस्मात्तु निमिना राजन्न क्षमा विहिता मुनौ
te tadā na bhavantyeva yadā vai nirjitaṃ manaḥ | tasmāttu niminā rājanna kṣamā vihitā munau
They do not arise at all at that time when the mind has been conquered. Yet for that reason, O king, Nimi did not practise forbearance toward the sage.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
DB 6 15.60
यथा ययातिना पूर्वं कृता शुक्रे कृतागसि । भृगुपुत्रेण शप्तोऽपि ययातिर्नृपसत्तमः
yathā yayātinā pūrvaṃ kṛtā śukre kṛtāgasi | bhṛguputreṇa śapto'pi yayātirnṛpasattamaḥ
—as formerly forbearance was shown by Yayāti toward Śukra when he had committed an offence; though cursed by Bhṛgu's son, Yayāti, best of kings,
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
DB 6 15.61
न शशाप मुनिं क्रोधाज्जरां राजा गृहीतवान् । कश्चित्सौम्यो भवेत्कश्चित्क्रूरो भवति पार्थिवः
na śaśāpa muniṃ krodhājjarāṃ rājā gṛhītavān | kaścitsaumyo bhavetkaścitkrūro bhavati pārthivaḥ
did not curse the sage out of anger; the king accepted old age. One prince may be gentle, another turns out cruel.
AI translation rendered from the Sanskrit, not a published edition
DB 6 15.62
स्वभावभेदान्नृपते कस्य दोषोऽत्र कल्प्यते । हैहया भार्गवान्पूर्वं धनलोभात्पुरोहितान्
svabhāvabhedānnṛpate kasya doṣo'tra kalpyate | haihayā bhārgavānpūrvaṃ dhanalobhātpurohitān
Because of the difference of (their) natures, O king, whose fault is to be supposed here? Formerly the Haihayas, out of greed for wealth, (attacked) the Bhārgavas, their household priests—
AI translation rendered from the Sanskrit, not a published edition
DB 6 15.63
ब्राह्मणान्मूलतः सर्वांश्चिच्छिदुः क्रोधमूर्च्छिताः । पातकं पृष्ठतः कृत्वा ब्रह्महत्यासमुद्भवम्
brāhmaṇānmūlataḥ sarvāṃścicchiduḥ krodhamūrcchitāḥ | pātakaṃ pṛṣṭhataḥ kṛtvā brahmahatyāsamudbhavam
—stupefied with rage, they cut down all those brahmins root and branch, setting behind them the sin that arises from the killing of a brahmin.
AI translation rendered from the Sanskrit, not a published edition