Janaka's Instruction

Verse 1 (devibhagavatam.1.18.1)

सूत उवाच । श्रुत्वा तमागतं राजा मन्त्रिभिः सहितः शुचिः । पुरः पुरोहितं कृत्वा गुरुपुत्रं समभ्यगात् ॥ 18.1 ॥

sūta uvāca śrutvā tamāgataṁ rājā mantribhiḥ sahitaḥ śuciḥ puraḥ purohitaṁ kṛtvā guruputraṁ samabhyagāt

Suta said: Hearing of his arrival, the pure king, together with his ministers, placing his family priest at the front, went to meet the teacher's son.

Verse 2 (devibhagavatam.1.18.2)

कृत्वार्हणां नृपः सम्यग्दत्तासनमनुत्तमम् । पप्रच्छ कुशलं गां च विनिवेद्य पयस्विनीम् ॥ 18.2 ॥

kṛtvārhaṇāṁ nṛpaḥ samyagdattāsanamanuttamam papraccha kuśalaṁ gāṁ ca vinivedya payasvinīm

The king, having duly performed the honoring-rite and given him an excellent seat, inquired after his welfare, and presented him a milk-yielding cow.

Verse 3 (devibhagavatam.1.18.3)

स च तां नृपपूजां वै प्रत्यगृह्णाद्यथाविधि । पप्रच्छ कुशलं राज्ञे स्वं निवेद्य निरामयम् ॥ 18.3 ॥

sa ca tāṁ nṛpapūjāṁ vai pratyagṛhṇādyathāvidhi papraccha kuśalaṁ rājñe svaṁ nivedya nirāmayam

He indeed duly accepted that royal honor, and inquired after the king's welfare, declaring his own freedom from affliction.

Verse 4 (devibhagavatam.1.18.4)

कृत्वा कुशलसम्प्रश्नमुपविष्टं सुखासने । शुक व्याससुतं शान्तं पर्यपृच्छत पार्थिवः ॥ 18.4 ॥

kṛtvā kuśalasampraśnamupaviṣṭaṁ sukhāsane śuka vyāsasutaṁ śāntaṁ paryapṛcchata pārthivaḥ

Having exchanged the courtesies of welfare, the king questioned the tranquil Shuka, son of Vyasa, seated upon a comfortable seat:

Verse 5 (devibhagavatam.1.18.5)

किं निमित्तं महाभाग निःस्पृहस्य च मां प्रति । जातं ह्यागमनं ब्रूहि कार्यं तन्मुनिसत्तम ॥ 18.5 ॥

kiṁ nimittaṁ mahābhāga niḥspṛhasya ca māṁ prati jātaṁ hyāgamanaṁ brūhi kāryaṁ tanmunisattama

'For what reason, O greatly fortunate one, has your arrival, desireless as you are, come about, toward me? Tell me your purpose, O best of sages.'

Verse 6 (devibhagavatam.1.18.6)

शुक उवाच । व्यासेनोक्तो महाराज कुरु दारपरिग्रहम् । सर्वेषामाश्रमाणां च गृहस्थाश्रम उत्तमः ॥ 18.6 ॥

śuka uvāca vyāsenokto mahārāja kuru dāraparigraham sarveṣāmāśramāṇāṁ ca gṛhasthāśrama uttamaḥ

Shuka said: I was told by Vyasa, O great king, 'Take a wife'; the householder's stage is the highest among all the life-stages, he said.

Verse 7 (devibhagavatam.1.18.7)

मया नाङ्गीकृतं वाक्यं मत्त्वा बन्धं गुरोरपि । न बन्धोऽस्तीति तेनोक्तो नाहं तत्कृतवान्पुनः ॥ 18.7 ॥

mayā nāṅgīkṛtaṁ vākyaṁ mattvā bandhaṁ gurorapi na bandho'stīti tenokto nāhaṁ tatkṛtavānpunaḥ

I did not accept his word, regarding it as bondage, even though it was my guru's; he said, 'There is no bondage' — but I have still not done as he said.

Verse 8 (devibhagavatam.1.18.8)

इति सन्दिग्धमनसं मत्वा स मुनिसत्तमः । उवाच वचनं तथ्यं मिथिलां गच्छ मा शुचः ॥ 18.8 ॥

iti sandigdhamanasaṁ matvā sa munisattamaḥ uvāca vacanaṁ tathyaṁ mithilāṁ gaccha mā śucaḥ

Seeing my mind full of doubt, that best of sages spoke this true word: 'Go to Mithila; do not grieve.'

Verse 9 (devibhagavatam.1.18.9)

याज्योऽस्ति जनकस्तत्र जीवन्मुक्तो नराधिपः । विदेहो लोकविदितः पाति राज्यमकण्टकम् ॥ 18.9 ॥

yājyo'sti janakastatra jīvanmukto narādhipaḥ videho lokaviditaḥ pāti rājyamakaṇṭakam

'There is Janaka to be consulted there, a king liberated while living; the king of Videha, known throughout the world, who protects his kingdom free of any thorn of trouble.'

Verse 10 (devibhagavatam.1.18.10)

कुर्वन् राज्यं तथा राजा मायापाशैर्न बध्यते । त्वं बिभेषि कथं पुत्र वनवृत्तिः परन्तप ॥ 18.10 ॥

kurvan rājyaṁ tathā rājā māyāpāśairna badhyate tvaṁ bibheṣi kathaṁ putra vanavṛttiḥ parantapa

'That king, though ruling his kingdom, is not bound by the snares of Maya. Why, my son, do you fear a forest-dweller's mode of life, O scorcher of foes?'

Verse 11 (devibhagavatam.1.18.11)

पश्य तं नृपशार्दूलं त्यज मोहं मनोगतम् । कुरु दारान्महाभाग पृच्छ वा भूपतिं च तम् ॥ 18.11 ॥

paśya taṁ nṛpaśārdūlaṁ tyaja mohaṁ manogatam kuru dārānmahābhāga pṛccha vā bhūpatiṁ ca tam

'See that tiger among kings; give up the delusion in your mind; take a wife, O greatly fortunate one, or first question that king.'

Verse 12 (devibhagavatam.1.18.12)

सन्देहं ते मनोजातं कथयिष्यति पार्थिवः । तच्छ्रुत्वा वचनं तस्य मामेहि तरसा सुत ॥ 18.12 ॥

sandehaṁ te manojātaṁ kathayiṣyati pārthivaḥ tacchrutvā vacanaṁ tasya māmehi tarasā suta

'The king will resolve the doubt that has arisen in your mind; having heard his word, come back to me swiftly, my son.'

Verse 13 (devibhagavatam.1.18.13)

सम्प्राप्तोऽहं महाराज त्वत्पुरे च तदाज्ञया । मोक्षकामोऽस्मि राजेन्द्र ब्रूहि कृत्यं ममानघ ॥ 18.13 ॥

samprāpto'haṁ mahārāja tvatpure ca tadājñayā mokṣakāmo'smi rājendra brūhi kṛtyaṁ mamānagha

By his command, O great king, I have arrived in your city; I desire liberation, O king of kings; tell me what I should do, O sinless one.

Verse 14 (devibhagavatam.1.18.14)

तपस्तीर्थव्रतेज्याश्च स्वाध्यायस्तीर्थसेवनम् । ज्ञानं वा वद राजेन्द्र मोक्षं प्रति च कारणम् ॥ 18.14 ॥

tapastīrthavratejyāśca svādhyāyastīrthasevanam jñānaṁ vā vada rājendra mokṣaṁ prati ca kāraṇam

Tell me, O king of kings, the cause of liberation — whether it be austerity, pilgrimage, vows, sacrifice, personal Vedic recitation, or the frequenting of holy places, or knowledge.

Verse 15 (devibhagavatam.1.18.15)

जनक उवाच । शृणु विप्रेण कर्तव्यं मोक्षमार्गाश्रितेन यत् । उपनीतो वसेदादौ वेदाभ्यासाय वै गुरौ ॥ 18.15 ॥

janaka uvāca śṛṇu vipreṇa kartavyaṁ mokṣamārgāśritena yat upanīto vasedādau vedābhyāsāya vai gurau

Janaka said: Listen to what must be done by a brahmin who has taken refuge in the path of liberation: first, having received the sacred thread, he should dwell with a teacher for the sake of studying the Veda.

Verse 16 (devibhagavatam.1.18.16)

अधीत्य वेदवेदान्तान्दत्त्वा च गुरुदक्षिणाम् । समावृत्तस्तु गार्हस्थ्ये सदारो निवसेन्मुनिः ॥ 18.16 ॥

adhītya vedavedāntāndattvā ca gurudakṣiṇām samāvṛttastu gārhasthye sadāro nivasenmuniḥ

Having studied the Vedas and the Vedanta, and having given the customary fee to his teacher, that sage, having returned home, should dwell in the householder's stage together with a wife.

Verse 17 (devibhagavatam.1.18.17)

न्यायवृत्तिस्तु सन्तोषी निराशी गतकल्मषः । अग्निहोत्रादिकर्माणि कुर्वाणः सत्यवाक्शुचिः ॥ 18.17 ॥

nyāyavṛttistu santoṣī nirāśī gatakalmaṣaḥ agnihotrādikarmāṇi kurvāṇaḥ satyavākśuciḥ

Living by righteous means, content, free of excessive hope, free of taint, performing the rites beginning with the fire-oblation, truthful in speech, pure —

Verse 18 (devibhagavatam.1.18.18)

पुत्रं पौत्रं समासाद्य वानप्रस्थाश्रमे वसेत् । तपसा षड्रिपूञ्जित्वा भार्यां पुत्रे निवेश्य च ॥ 18.18 ॥

putraṁ pautraṁ samāsādya vānaprasthāśrame vaset tapasā ṣaḍripūñjitvā bhāryāṁ putre niveśya ca

— having obtained a son and a grandson, he should dwell in the forest-dweller's stage, having conquered the six enemies through austerity, and having settled his wife with his son.

Verse 19 (devibhagavatam.1.18.19)

सर्वानग्नीन्यथान्यायमात्मन्यारोप्य धर्मवित् । वसेत्तुर्याश्रमे श्रान्तः शुद्धे वैराग्यसम्भवे ॥ 18.19 ॥

sarvānagnīnyathānyāyamātmanyāropya dharmavit vasetturyāśrame śrāntaḥ śuddhe vairāgyasambhave

That knower of dharma, having duly placed all the sacred fires within his own self, should dwell in the fourth stage of life, once weary, purified, when true dispassion has arisen.

Verse 20 (devibhagavatam.1.18.20)

विरक्तस्याधिकारोऽस्ति संन्यासे नान्यथा क्वचित् । वेदवाक्यमिदं तथ्यं नान्यथेति मतिर्मम ॥ 18.20 ॥

viraktasyādhikāro'sti saṁnyāse nānyathā kvacit vedavākyamidaṁ tathyaṁ nānyatheti matirmama

The right to renunciation belongs to the one who is truly detached, never otherwise, in any case; this true saying of the Veda is so — that is my view, and no other.

Verse 21 (devibhagavatam.1.18.21)

शुकाष्टचत्वारिशद्वै संस्कारा वेदबोधिताः । चत्वारिंशद्गृहस्थस्य प्रोक्तास्तत्र महात्मभिः ॥ 18.21 ॥

śukāṣṭacatvāriśadvai saṁskārā vedabodhitāḥ catvāriṁśadgṛhasthasya proktāstatra mahātmabhiḥ

Shuka, forty-eight sacraments are taught in the Veda; forty of them are declared by the great-souled ones to belong to the householder.

Verse 22 (devibhagavatam.1.18.22)

अष्टौ च मुक्तिकामस्य प्रोक्ताः शमदमादयः । आश्रमादाश्रमं गच्छेदिति शिष्टानुशासनम् ॥ 18.22 ॥

aṣṭau ca muktikāmasya proktāḥ śamadamādayaḥ āśramādāśramaṁ gacchediti śiṣṭānuśāsanam

And eight are declared for one who desires liberation, namely tranquility, self-control, and the rest; 'One should proceed from one life-stage to the next' — such is the instruction of the wise.

Verse 23 (devibhagavatam.1.18.23)

शुक उवाच । उत्पन्ने हृदि वैराग्ये ज्ञानविज्ञानसम्भवे । अवश्यमेव वस्तव्यमाश्रमेषु वनेषु वा ॥ 18.23 ॥

śuka uvāca utpanne hṛdi vairāgye jñānavijñānasambhave avaśyameva vastavyamāśrameṣu vaneṣu vā

Shuka said: When dispassion has arisen in the heart, together with the arising of knowledge and true discernment, must one necessarily still dwell through the successive life-stages, or in the forests?

Verse 24 (devibhagavatam.1.18.24)

जनक उवाच । इन्द्रियाणि बलिष्ठानि न नियुक्तानि मानद । अपक्वस्य प्रकुर्वन्ति विकारांस्ताननेकशः ॥ 18.24 ॥

janaka uvāca indriyāṇi baliṣṭhāni na niyuktāni mānada apakvasya prakurvanti vikārāṁstānanekaśaḥ

Janaka said: The senses are extremely powerful; if not restrained, O giver of honor, they produce, in one who is still immature, manifold disturbances.

Verse 25 (devibhagavatam.1.18.25)

भोजनेच्छां सुखेच्छां च शय्येच्छामात्मजस्य च । यती भूत्वा कथं कुर्याद्विकारे समुपस्थिते ॥ 18.25 ॥

bhojanecchāṁ sukhecchāṁ ca śayyecchāmātmajasya ca yatī bhūtvā kathaṁ kuryādvikāre samupasthite

How, having become a renunciant, could one still act on the desire for food, the desire for comfort, the desire for a bed, and the desire for a child, when disturbance has arisen?

Verse 26 (devibhagavatam.1.18.26)

दुर्जरं वासनाजालं न शान्तिमुपयाति वै । अतस्तच्छमनार्थाय क्रमेण च परित्यजेत् ॥ 18.26 ॥

durjaraṁ vāsanājālaṁ na śāntimupayāti vai atastacchamanārthāya krameṇa ca parityajet

The net of desire-impressions is indeed hard to digest, and does not come to rest suddenly; therefore, for the sake of calming it, one should renounce it by degrees.

Verse 27 (devibhagavatam.1.18.27)

ऊर्ध्वं सुप्तः पतत्येव न शयानः पतत्यधः । परिव्रज्य परिभ्रष्टो न मार्गं लभते पुनः ॥ 18.27 ॥

ūrdhvaṁ suptaḥ patatyeva na śayānaḥ patatyadhaḥ parivrajya paribhraṣṭo na mārgaṁ labhate punaḥ

One who sleeps standing upright falls indeed, but one who lies down does not fall; one who has become a wandering renunciant and then fails does not regain the proper path again.

Verse 28 (devibhagavatam.1.18.28)

यथा पिपीलिका मूलाच्छाखायामधिरोहति । शनैः शनैः फलं याति सुखेन पदगामिनी ॥ 18.28 ॥

yathā pipīlikā mūlācchākhāyāmadhirohati śanaiḥ śanaiḥ phalaṁ yāti sukhena padagāminī

Just as an ant climbs from the root up to the branch, going slowly, slowly, moving step by step, it reaches the fruit with ease.

Verse 29 (devibhagavatam.1.18.29)

विहङ्गस्तरसा याति विघ्नशङ्कामुदस्य वै । श्रान्तो भवति विश्रम्य सुखं याति पिपीलिका ॥ 18.29 ॥

vihaṅgastarasā yāti vighnaśaṅkāmudasya vai śrānto bhavati viśramya sukhaṁ yāti pipīlikā

A bird flies there swiftly, dispelling any fear of obstacle, indeed, but becomes exhausted; having rested, the ant, going comfortably, nevertheless arrives.

Verse 30 (devibhagavatam.1.18.30)

मनस्तु प्रबलं काममजेयमकृतात्मभिः । अतः क्रमेण जेतव्यमाश्रमानुक्रमेण च ॥ 18.30 ॥

manastu prabalaṁ kāmamajeyamakṛtātmabhiḥ ataḥ krameṇa jetavyamāśramānukrameṇa ca

The mind, indeed, is exceedingly powerful and unconquerable by those whose selves are not yet trained; therefore it must be conquered gradually, through the successive stages of life.

Verse 31 (devibhagavatam.1.18.31)

गृहस्थाश्रमसंस्थोऽपि शान्तः सुमतिरात्मवान् । न च हृष्येन्न च तपेल्लाभालाभे समो भवेत् ॥ 18.31 ॥

gṛhasthāśramasaṁstho'pi śāntaḥ sumatirātmavān na ca hṛṣyenna ca tapellābhālābhe samo bhavet

Even one established in the householder's stage, if tranquil, of good understanding, self-possessed, neither rejoices nor is distressed; he remains equal-minded in gain and loss.

Verse 32 (devibhagavatam.1.18.32)

विहतं कर्म कुर्वाणस्त्यजंश्चिन्तान्वितं च यत् । आत्मलाभेन सन्तुष्टो मुच्यते नात्र संशयः ॥ 18.32 ॥

vihataṁ karma kurvāṇastyajaṁścintānvitaṁ ca yat ātmalābhena santuṣṭo mucyate nātra saṁśayaḥ

Performing the ordained rites, abandoning whatever is bound up with worldly anxiety, content with the attainment of the Self — such a one is liberated, without doubt.

Verse 33 (devibhagavatam.1.18.33)

पश्याहं राज्यसंस्थोऽपि जीवन्मुक्तो यथानघ । विचरामि यथाकामं न मे किञ्चित्प्रजायते ॥ 18.33 ॥

paśyāhaṁ rājyasaṁstho'pi jīvanmukto yathānagha vicarāmi yathākāmaṁ na me kiñcitprajāyate

See, O sinless one — even established in my kingdom, I am liberated while living; I move about as I please, and nothing at all binds or affects me.

Verse 34 (devibhagavatam.1.18.34)

भुञ्जानो विविधान्भोगान्कुर्वन्कार्याण्यनेकशः । भविष्यामि यथाहं त्वं तथा मुक्तो भवानघ ॥ 18.34 ॥

bhuñjāno vividhānbhogānkurvankāryāṇyanekaśaḥ bhaviṣyāmi yathāhaṁ tvaṁ tathā mukto bhavānagha

Enjoying various pleasures, performing many duties, as I am liberated, so shall you be too; become liberated, O sinless one.

Verse 35 (devibhagavatam.1.18.35)

कथ्यते खलु यद्दृश्यमदृश्यं बध्यते कुतः । दृश्यानि पञ्चभूतानि गुणास्तेषां तथा पुनः ॥ 18.35 ॥

kathyate khalu yaddṛśyamadṛśyaṁ badhyate kutaḥ dṛśyāni pañcabhūtāni guṇāsteṣāṁ tathā punaḥ

Whatever is called visible is indeed merely visible — how, then, is the invisible ever bound? The five elements are visible, and likewise their qualities too.

Verse 36 (devibhagavatam.1.18.36)

आत्मा गम्योऽनुमानेन प्रत्यक्षो न कदाचन । स कथं बध्यते ब्रह्मन्निर्विकारो निरञ्जनः ॥ 18.36 ॥

ātmā gamyo'numānena pratyakṣo na kadācana sa kathaṁ badhyate brahmannirvikāro nirañjanaḥ

The Self is known only by inference; it is never an object of direct perception. How, then, O brahmin, is it ever bound — that which is without change, without stain?

Verse 37 (devibhagavatam.1.18.37)

मनस्तु सुखदुःखानां महतां कारणं द्विज । जाते तु निर्मले ह्यस्मिन्सर्वं भवति निर्मलम् ॥ 18.37 ॥

manastu sukhaduḥkhānāṁ mahatāṁ kāraṇaṁ dvija jāte tu nirmale hyasminsarvaṁ bhavati nirmalam

The mind, indeed, O brahmin, is the great cause of pleasure and pain; but when this mind has become pure, then everything becomes pure.

Verse 38 (devibhagavatam.1.18.38)

भ्रमन्सर्वेषु तीर्थेषु स्नात्वा स्नात्वा पुनः पुनः । निर्मलं न मनो यावत्तावत्सर्वं निरर्थकम् ॥ 18.38 ॥

bhramansarveṣu tīrtheṣu snātvā snātvā punaḥ punaḥ nirmalaṁ na mano yāvattāvatsarvaṁ nirarthakam

Wandering to all the sacred fords, bathing there again and again — as long as the mind is not made pure, all of it is fruitless.

Verse 39 (devibhagavatam.1.18.39)

न देहो न च जीवात्मा नेन्द्रियाणि परन्तप । मन एव मनुष्याणां कारणं बन्धमोक्षयोः ॥ 18.39 ॥

na deho na ca jīvātmā nendriyāṇi parantapa mana eva manuṣyāṇāṁ kāraṇaṁ bandhamokṣayoḥ

Neither the body, nor the individual soul, nor the senses, O scorcher of foes — the mind alone is the cause, for human beings, of bondage and liberation.

Verse 40 (devibhagavatam.1.18.40)

शुद्धो मुक्तः सदैवात्मा न वै बध्येत कर्हिचित् । बन्धमोक्षौ मनःसंस्थौ तस्मिञ्छान्ते प्रशाम्यति ॥ 18.40 ॥

śuddho muktaḥ sadaivātmā na vai badhyeta karhicit bandhamokṣau manaḥsaṁsthau tasmiñchānte praśāmyati

The Self is ever pure and free; it is indeed never bound at any time. Bondage and liberation reside in the mind; when that is calmed, all comes to rest.

Verse 41 (devibhagavatam.1.18.41)

शत्रुर्मित्रमुदासीनो भेदाः सर्वे मनोगताः । एकात्मत्वे कथं भेदः सम्भवेद्द्वैतदर्शनात् ॥ 18.41 ॥

śatrurmitramudāsīno bhedāḥ sarve manogatāḥ ekātmatve kathaṁ bhedaḥ sambhaveddvaitadarśanāt

'Enemy,' 'friend,' 'indifferent' — all such distinctions belong to the mind. In the oneness of the Self, how could difference occur, except through the perception of duality?

Verse 42 (devibhagavatam.1.18.42)

जीवो ब्रह्म सदैवाहं नात्र कार्या विचारणा । भेदबुद्धिस्तु संसारे वर्तमाना प्रवर्तते ॥ 18.42 ॥

jīvo brahma sadaivāhaṁ nātra kāryā vicāraṇā bhedabuddhistu saṁsāre vartamānā pravartate

'The individual soul is ever Brahman' — 'I am that' — no doubt need be entertained here; but the notion of difference, current in the world, merely proceeds from ignorance.

Verse 43 (devibhagavatam.1.18.43)

अविद्येयं महाभाग विद्या चैतन्निवर्तनम् । विद्याविद्ये च विज्ञेये सर्वदैव विचक्षणैः ॥ 18.43 ॥

avidyeyaṁ mahābhāga vidyā caitannivartanam vidyāvidye ca vijñeye sarvadaiva vicakṣaṇaiḥ

This is Avidya, O greatly fortunate one; Vidya is the removal of this; both Vidya and Avidya are, ever, to be understood by the discerning.

Verse 44 (devibhagavatam.1.18.44)

विनातपं हि छायाया ज्ञायते च कथं सुखम् । अविद्यया विना तद्वत्कथं विद्यां च वेत्ति वै ॥ 18.44 ॥

vinātapaṁ hi chāyāyā jñāyate ca kathaṁ sukham avidyayā vinā tadvatkathaṁ vidyāṁ ca vetti vai

Without heat, indeed, how is the pleasantness of shade known? Likewise, without ignorance, how, indeed, does one truly know knowledge?

Verse 45 (devibhagavatam.1.18.45)

गुणा गुणेषु वर्तन्ते भूतानि च तथैव च । इन्द्रियाणीन्द्रियार्थेषु को दोषस्तत्र चात्मनः ॥ 18.45 ॥

guṇā guṇeṣu vartante bhūtāni ca tathaiva ca indriyāṇīndriyārtheṣu ko doṣastatra cātmanaḥ

The gunas operate among material qualities, and the elements likewise among elements; the senses operate among the objects of the senses — what fault is there, then, for the Self in any of this?

Verse 46 (devibhagavatam.1.18.46)

मर्यादा सर्वरक्षार्थं कृता वेदेषु सर्वशः । अन्यथा धर्मनाशः स्यात्सौगतानामिवानघ ॥ 18.46 ॥

maryādā sarvarakṣārthaṁ kṛtā vedeṣu sarvaśaḥ anyathā dharmanāśaḥ syātsaugatānāmivānagha

The boundaries have been established in the Vedas, in every way, for the sake of protecting all; otherwise there would be a destruction of dharma, as has happened among the Buddhists, O sinless one.

Verse 47 (devibhagavatam.1.18.47)

धर्मनाशे विनष्टः स्याद्वर्णाचारोऽतिवर्तितः । अतो वेदप्रदिष्टेन मार्गेण गच्छतां शुभम् ॥ 18.47 ॥

dharmanāśe vinaṣṭaḥ syādvarṇācāro'tivartitaḥ ato vedapradiṣṭena mārgeṇa gacchatāṁ śubham

When dharma is destroyed, the conduct proper to each varna, if transgressed, would be ruined; therefore, for those who walk by the path taught in the Veda, there is good.

Verse 48 (devibhagavatam.1.18.48)

शुक उवाच । सन्देहो वर्तते राजन्न निवर्तति मे क्वचित् । भवता कथितं यत्तच्छृण्वतो मे नराधिप ॥ 18.48 ॥

śuka uvāca sandeho vartate rājanna nivartati me kvacit bhavatā kathitaṁ yattacchṛṇvato me narādhipa

Shuka said: A doubt still remains, O king; it does not leave me at all, even hearing what you have told me, O lord of men.

Verse 49 (devibhagavatam.1.18.49)

वेदधर्मेषु हिंसा स्यादधर्मबहुला हि सा । कथं मुक्तिप्रदो धर्मो वेदोक्तो बत भूपते ॥ 18.49 ॥

vedadharmeṣu hiṁsā syādadharmabahulā hi sā kathaṁ muktiprado dharmo vedokto bata bhūpate

In the dharmas of the Veda there is violence, and that is indeed full of unrighteousness; how, then, O king, is a dharma declared by the Veda, alas, still the giver of liberation?

Verse 50 (devibhagavatam.1.18.50)

प्रत्यक्षेण त्वनाचारः सोमपानं नराधिप । पशूनां हिंसनं तद्वद्भक्षणं चामिषस्य च ॥ 18.50 ॥

pratyakṣeṇa tvanācāraḥ somapānaṁ narādhipa paśūnāṁ hiṁsanaṁ tadvadbhakṣaṇaṁ cāmiṣasya ca

Directly evident, indeed, is the misconduct: the drinking of Soma, O lord of men, the violence done to animals, and likewise the eating of flesh.

Verse 51 (devibhagavatam.1.18.51)

सौत्रामणौ तथा प्रोक्तः प्रत्यक्षेण सुराग्रहः । द्यूतक्रीडा तथा प्रोक्ता व्रतानि विविधानि च ॥ 18.51 ॥

sautrāmaṇau tathā proktaḥ pratyakṣeṇa surāgrahaḥ dyūtakrīḍā tathā proktā vratāni vividhāni ca

And in the Sautramani rite, likewise, the taking of liquor is directly declared; the playing of dice is likewise declared, and various other questionable vows.

Verse 52 (devibhagavatam.1.18.52)

श्रूयते स्म पुरा ह्यासीच्छशबिन्दुर्नृपोत्तमः । यज्वा धर्मपरो नित्यं वदान्यः सत्यसागरः ॥ 18.52 ॥

śrūyate sma purā hyāsīcchaśabindurnṛpottamaḥ yajvā dharmaparo nityaṁ vadānyaḥ satyasāgaraḥ

It is heard that, in ancient times indeed, there was Shashabindu, best of kings, a performer of sacrifices, ever devoted to dharma, generous, an ocean of truth,

Verse 53 (devibhagavatam.1.18.53)

गोप्ता च धर्मसेतूनां शास्ता चोत्पथगामिनाम् । यज्ञाश्च विहितास्तेन बहवो भूरिदक्षिणाः ॥ 18.53 ॥

goptā ca dharmasetūnāṁ śāstā cotpathagāminām yajñāśca vihitāstena bahavo bhūridakṣiṇāḥ

the protector of the bridges of dharma, and the chastiser of those who strayed from the path; and by him many sacrifices, rich in sacrificial fees, were performed —

Verse 54 (devibhagavatam.1.18.54)

चर्मणां पर्वतो जातो विन्ध्याचलसमः पुनः । मेघाम्बुप्लावनाज्जाता नदी चर्मण्वती शुभा ॥ 18.54 ॥

carmaṇāṁ parvato jāto vindhyācalasamaḥ punaḥ meghāmbuplāvanājjātā nadī carmaṇvatī śubhā

— so many that a mountain of hides arose, equal to the Vindhya range; and, flooded by the rain-clouds' waters, the auspicious river Charmanvati came into being.

Verse 55 (devibhagavatam.1.18.55)

सोऽपि राजा दिवं यातः कीर्तिरस्याचला भुवि । एवं धर्मेषु वेदेषु न मे बुद्धिः प्रवर्तते ॥ 18.55 ॥

so'pi rājā divaṁ yātaḥ kīrtirasyācalā bhuvi evaṁ dharmeṣu vedeṣu na me buddhiḥ pravartate

Even that king went to heaven, and his fame remains unshakable on this earth; yet thus, regarding the dharmas of the Veda, my understanding does not find rest.

Verse 56 (devibhagavatam.1.18.56)

स्त्रीसङ्गेन सदा भोगे सुखमाप्नोति मानवः । अलाभे दुःखमत्यन्तं जीवन्मुक्तः कथं भवेत् ॥ 18.56 ॥

strīsaṅgena sadā bhoge sukhamāpnoti mānavaḥ alābhe duḥkhamatyantaṁ jīvanmuktaḥ kathaṁ bhavet

Through union with a woman, in worldly enjoyment, a man ever obtains happiness; in its absence, he suffers extreme sorrow — how, then, is he liberated while living?

Verse 57 (devibhagavatam.1.18.57)

जनक उवाच । हिंसा यज्ञेषु प्रत्यक्षा साहिंसा परिकीर्तिता । उपाधियोगतो हिंसा नान्यथेति विनिर्णयः ॥ 18.57 ॥

janaka uvāca hiṁsā yajñeṣu pratyakṣā sāhiṁsā parikīrtitā upādhiyogato hiṁsā nānyatheti vinirṇayaḥ

Janaka said: The violence apparent in sacrifices is declared to be non-violence; violence only truly occurs through the association with a false limiting adjunct, never otherwise; this is the settled conclusion.

Verse 58 (devibhagavatam.1.18.58)

यथा चेन्धनसंयोगादग्नौ धूमः प्रवर्तते । तद्वियोगात्तथा तस्मिन्निर्धूमत्वं विभाति वै ॥ 18.58 ॥

yathā cendhanasaṁyogādagnau dhūmaḥ pravartate tadviyogāttathā tasminnirdhūmatvaṁ vibhāti vai

Just as, from union with fuel, smoke arises in a fire, so, from separation from that fuel, smokelessness indeed appears in it.

Verse 59 (devibhagavatam.1.18.59)

अहिंसां च तथा विद्धि वेदोक्तां मुनिसत्तम । रागिणां सापि हिंसैव निःस्पृहाणां न सा मता ॥ 18.59 ॥

ahiṁsāṁ ca tathā viddhi vedoktāṁ munisattama rāgiṇāṁ sāpi hiṁsaiva niḥspṛhāṇāṁ na sā matā

Know likewise that the non-violence declared by the Veda applies thus: O best of sages, for the attached, that very ritual act is indeed violence; for the desireless, it is not held to be so.

Verse 60 (devibhagavatam.1.18.60)

अरागेण च यत्कर्म तथाहङ्कारवर्जितम् । अकृतं वेदविद्वांसः प्रवदन्ति मनीषिणः ॥ 18.60 ॥

arāgeṇa ca yatkarma tathāhaṅkāravarjitam akṛtaṁ vedavidvāṁsaḥ pravadanti manīṣiṇaḥ

And action performed without attachment, and likewise free of ego, is declared by the wise, learned in the Veda, to be as good as not done — non-binding.

Verse 61 (devibhagavatam.1.18.61)

गृहस्थानां तु हिंसैव या यज्ञे द्विजसत्तम । अरागेण च यत्कर्म तथाहङ्कारवर्जितम् ॥ 18.61 ॥

gṛhasthānāṁ tu hiṁsaiva yā yajñe dvijasattama arāgeṇa ca yatkarma tathāhaṅkāravarjitam

But for householders, O best of the twice-born, whatever act appears as violence in a sacrifice — if performed without attachment, and likewise free of ego —

Verse 62 (devibhagavatam.1.18.62)

साहिंसैव महाभाग मुमुक्षूणां जितात्मनाम् ॥ 18.62 ॥

sāhiṁsaiva mahābhāga mumukṣūṇāṁ jitātmanām

— that is indeed non-violence, O greatly fortunate one, for those who desire liberation and have conquered themselves.