Description of Guru Deceiving the Daityas in the Form of Shukra

Verse 1 (devibhagavatam.4.13.1)

राजोवाच । किं कृतं गुरुणा पश्चाद्भृगुरूपेण वर्तता । छलेनैव हि दैत्यानां पौरोहित्येन धीमता

rājovāca kiṁ kṛtaṁ guruṇā paścādbhṛgurūpeṇa vartatā chalenaiva hi daityānāṁ paurohityena dhīmatā

The king said: What did the guru do afterward, having assumed Bhrigu's form and acting deceitfully in the role of priest to the daityas, that wise one?

Verse 2 (devibhagavatam.4.13.2)

गुरुः सुराणामनिशं सर्वविद्यानिधिस्तथा । सुतोऽङ्गिरस एवासौ स कथं छलकृन्मुनिः

guruḥ surāṇāmaniśaṁ sarvavidyānidhistathā suto'ṅgirasa evāsau sa kathaṁ chalakṛnmuniḥ

The eternal guru of the gods, a treasury of all knowledge, the very son of Angiras — how did that sage become a doer of deceit?

Verse 3 (devibhagavatam.4.13.3)

धर्मशास्त्रेषु सर्वेषु सत्यं धर्मस्य कारणम् । कथितं मुनिभिर्येन परमात्मापि लभ्यते

dharmaśāstreṣu sarveṣu satyaṁ dharmasya kāraṇam kathitaṁ munibhiryena paramātmāpi labhyate

In all the dharma-shastras, truth is declared by sages to be the very cause of dharma — by which even the Supreme Self is attained.

Verse 4 (devibhagavatam.4.13.4)

वाचस्पतिस्तथा मिथ्यावक्ता चेद्दानवान्प्रति । कः सत्यवक्ता संसारे भविष्यति गृहाश्रमी

vācaspatistathā mithyāvaktā ceddānavānprati kaḥ satyavaktā saṁsāre bhaviṣyati gṛhāśramī

If Vachaspati himself becomes a false speaker toward the danavas, then who among householders in this world will ever remain a speaker of truth?

Verse 5 (devibhagavatam.4.13.5)

आहारादधिकं भोज्यं ज्रह्माण्डविभवेऽपि न । तदर्थं मुनयो मिथ्या प्रवर्तन्ते कथं मुने

āhārādadhikaṁ bhojyaṁ jrahmāṇḍavibhave'pi na tadarthaṁ munayo mithyā pravartante kathaṁ mune

Beyond one's own food, there is no further need for enjoyment, even in the whole wealth of the universe — then why, O sage, do sages resort to falsehood for its sake?

Verse 6 (devibhagavatam.4.13.6)

शब्दप्रमाणमुच्छेदं शिष्टाभावे गतं न किम् । छलकर्मप्रवृत्ते वाविगीतत्वं गुरौ कथम्

śabdapramāṇamucchedaṁ śiṣṭābhāve gataṁ na kim chalakarmapravṛtte vāvigītatvaṁ gurau katham

Has not the authority of the sacred word already collapsed, in the absence of virtuous men? How can freedom from blame belong to a guru engaged in deceitful conduct?

Verse 7 (devibhagavatam.4.13.7)

देवाः सत्त्वसमुद्भूता राजसा मानवाः स्मृताः । तिर्यञ्चस्तामसाः प्रोक्ता उत्पत्तौ मुनिभिः किल

devāḥ sattvasamudbhūtā rājasā mānavāḥ smṛtāḥ tiryañcastāmasāḥ proktā utpattau munibhiḥ kila

The gods are said to have arisen from sattva; men are remembered as of rajas; and animals are declared, in their origin, to be of tamas — so sages have said.

Verse 8 (devibhagavatam.4.13.8)

अमराणां गुरुः साक्षान्मिथ्यावादी स्वयं यदि । तदा कः सत्यवक्ता स्याद्राजसस्तामसः पुनः

amarāṇāṁ guruḥ sākṣānmithyāvādī svayaṁ yadi tadā kaḥ satyavaktā syādrājasastāmasaḥ punaḥ

If the very guru of the immortals himself becomes a false speaker, then how could a rajasic or a tamasic being ever be a speaker of truth?

Verse 9 (devibhagavatam.4.13.9)

क्व स्थितिस्तस्य धर्मस्य सन्देहोऽयं ममात्मनः । का गतिः सर्वजन्तूनां मिथ्याभूते जगत्त्रये

kva sthitistasya dharmasya sandeho'yaṁ mamātmanaḥ kā gatiḥ sarvajantūnāṁ mithyābhūte jagattraye

Where, then, does dharma stand? This is my own doubt. If these three worlds have thus become false, what shall be the fate of all beings?

Verse 10 (devibhagavatam.4.13.10)

हरिर्ब्रह्मा शचीकान्तस्तथान्ये सुरसत्तमाः । सर्वे छलविधौ दक्षा मनुष्याणाञ्च का कथा

harirbrahmā śacīkāntastathānye surasattamāḥ sarve chalavidhau dakṣā manuṣyāṇāñca kā kathā

Hari, Brahma, Indra, and the other foremost of gods — all are skilled in deceit; what then need be said of men?

Verse 11 (devibhagavatam.4.13.11)

कामक्रोधाभिसन्तप्ता लोभोपहतचेतसः । छले दक्षाः सुराः सर्वे मुनयश्च तपोधनाः

kāmakrodhābhisantaptā lobhopahatacetasaḥ chale dakṣāḥ surāḥ sarve munayaśca tapodhanāḥ

Tormented by desire and anger, their minds wounded by greed, all the gods, and even sages rich in austerity, are skilled in deceit —

Verse 12 (devibhagavatam.4.13.12)

वसिष्ठो वामदेवश्च विश्वामित्रो गुरुस्तथा । एते पापरताः कात्र गतिर्धर्मस्य मानद

vasiṣṭho vāmadevaśca viśvāmitro gurustathā ete pāparatāḥ kātra gatirdharmasya mānada

Vasishtha, Vamadeva, Vishvamitra, and the guru as well — if these are given to sin, then, O giver of honor, what fate is left for dharma here?

Verse 13 (devibhagavatam.4.13.13)

इन्द्रोऽग्निश्चन्द्रमा वेधाः परदाराभिलम्पटाः । आर्यत्वं भुवनेष्वेषु स्थितं कुत्र मुने वद

indro'gniścandramā vedhāḥ paradārābhilampaṭāḥ āryatvaṁ bhuvaneṣveṣu sthitaṁ kutra mune vada

Indra, Agni, the moon, and Brahma too lust after other men's wives — O sage, tell me, where in these worlds does nobility of character reside?

Verse 14 (devibhagavatam.4.13.14)

वचनं कस्य मन्तव्यमुपदेशधियानघ । सर्वे लोभाभिभूतास्ते देवाश्च मुनयस्तदा

vacanaṁ kasya mantavyamupadeśadhiyānagha sarve lobhābhibhūtāste devāśca munayastadā

Whose word, then, O sinless one, should be accepted as instruction? All the gods and sages alike have been overcome by greed.

Verse 15 (devibhagavatam.4.13.15)

व्यास उवाच । किं विष्णुः किं शिवो ब्रह्मा मघवा किं बृहस्पतिः । देहवान् प्रभवत्येव विकारैः संयुतस्तदा

vyāsa uvāca kiṁ viṣṇuḥ kiṁ śivo brahmā maghavā kiṁ bṛhaspatiḥ dehavān prabhavatyeva vikāraiḥ saṁyutastadā

Vyasa said: Whether Vishnu, Shiva, Brahma, Indra, or Brihaspati — an embodied being becomes, without fail, accompanied by such modifications.

Verse 16 (devibhagavatam.4.13.16)

रागी विष्णुः शिवो रागी ब्रह्मापि रागसंयुतः । (रागवान्किमकृत्यं वै न करोति नराधिप)॥ रागवानपि चातुर्याद्विदेह इव लक्ष्यते

rāgī viṣṇuḥ śivo rāgī brahmāpi rāgasaṁyutaḥ (rāgavānkimakṛtyaṁ vai na karoti narādhipa) rāgavānapi cāturyādvideha iva lakṣyate

Vishnu is subject to passion, Shiva is subject to passion, Brahma too is joined with passion — what deed unfit does a passionate being not commit, O king? Yet by cleverness, even a passionate being may appear as though free of the body altogether.

Verse 17 (devibhagavatam.4.13.17)

सम्प्राप्ते सङ्कटे सोऽपि गुणैः सम्बाध्यते किल । कारणाद्रहितं कार्यं कथं भवितुमर्हति

samprāpte saṅkaṭe so'pi guṇaiḥ sambādhyate kila kāraṇādrahitaṁ kāryaṁ kathaṁ bhavitumarhati

When crisis comes upon him, he too is indeed constrained by the gunas. How could an effect ever exist without its cause?

Verse 18 (devibhagavatam.4.13.18)

ब्रह्मादीनां च सर्वेषां गुणा एव हि कारणम् । पञ्चविंशत्समुद्भूता देहास्तेषां न चान्यथा

brahmādīnāṁ ca sarveṣāṁ guṇā eva hi kāraṇam pañcaviṁśatsamudbhūtā dehāsteṣāṁ na cānyathā

For Brahma and all the others, the gunas alone are the true cause. Their bodies arose from the twenty-five elements, and not otherwise.

Verse 19 (devibhagavatam.4.13.19)

काले मरणधर्मास्ते सन्देहः कोऽत्र ते नृप । परोपदेशे विस्पष्टं शिष्टाः सर्वे भवन्ति च

kāle maraṇadharmāste sandehaḥ ko'tra te nṛpa paropadeśe vispaṣṭaṁ śiṣṭāḥ sarve bhavanti ca

In time they are subject to the law of death — what doubt have you of this, O king? In instructing others, everyone appears clearly virtuous —

Verse 20 (devibhagavatam.4.13.20)

विप्लुतिर्ह्यविशेषेण स्वकार्ये समुपस्थिते । कामः क्रोधस्तथा लोभद्रोहाहङ्कारमत्सराः

viplutirhyaviśeṣeṇa svakārye samupasthite kāmaḥ krodhastathā lobhadrohāhaṅkāramatsarāḥ

but confusion arises without exception once one's own interest is at stake. Desire, anger, greed, malice, ego, and envy —

Verse 21 (devibhagavatam.4.13.21)

देहवान्कः परित्यक्तुमीशो भवति तान्पुनः । संसारोऽयं महाराज सदैवैवंविधः स्मृतः

dehavānkaḥ parityaktumīśo bhavati tānpunaḥ saṁsāro'yaṁ mahārāja sadaivaivaṁvidhaḥ smṛtaḥ

no embodied being is ever capable of entirely abandoning these. This samsara, O great king, has ever been remembered as being of this very nature.

Verse 22 (devibhagavatam.4.13.22)

नान्यथा प्रभवत्येव शुभाशुभमयः किल । कदाचिद्भगवान्विष्णुस्तपश्चरति दारुणम्

nānyathā prabhavatyeva śubhāśubhamayaḥ kila kadācidbhagavānviṣṇustapaścarati dāruṇam

This world, made of good and evil alike, cannot possibly be otherwise. Sometimes Lord Vishnu performs the most severe austerity;

Verse 23 (devibhagavatam.4.13.23)

कदाचिद्विविधान्यज्ञान्वितनोति सुराधिपः । कदाचित्तु रमारङ्गरञ्जितः परमेश्वरः

kadācidvividhānyajñānvitanoti surādhipaḥ kadācittu ramāraṅgarañjitaḥ parameśvaraḥ

sometimes that lord of gods performs manifold sacrifices; and sometimes, that supreme lord, delighted in the sport of Lakshmi,

Verse 24 (devibhagavatam.4.13.24)

रमते किल वैकुण्ठे तद्वशस्तरुणो विभुः । कदाचिद्दानवैः सार्धं युद्धं परमदारुणम्

ramate kila vaikuṇṭhe tadvaśastaruṇo vibhuḥ kadāciddānavaiḥ sārdhaṁ yuddhaṁ paramadāruṇam

truly sports in Vaikuntha, a youthful lord subject to her sway; and sometimes he wages the most terrible battle together with the danavas,

Verse 25 (devibhagavatam.4.13.25)

करोति करुणासिन्धुस्तद्बाणापीडितो भृशम् । कदाचिज्जयमाप्नोति दैवात्सोऽपि पराजयम्

karoti karuṇāsindhustadbāṇāpīḍito bhṛśam kadācijjayamāpnoti daivātso'pi parājayam

that ocean of compassion, greatly tormented by their arrows. Sometimes he obtains victory; sometimes, by fate, even he meets defeat —

Verse 26 (devibhagavatam.4.13.26)

सुखदुःखाभिभूतोऽसौ भवत्येव न संशयः । शेषे शेते कदाचिद्वै योगनिद्रासमावृतः

sukhaduḥkhābhibhūto'sau bhavatyeva na saṁśayaḥ śeṣe śete kadācidvai yoganidrāsamāvṛtaḥ

truly he becomes overcome by pleasure and pain — there is no doubt of it. Sometimes he sleeps upon Shesha, enveloped in yogic slumber;

Verse 27 (devibhagavatam.4.13.27)

काले जागर्ति विश्वात्मा स्वभावप्रतिबोधितः । शर्वो ब्रह्मा हरिश्चेति इन्द्राद्या ये सुरास्तथा

kāle jāgarti viśvātmā svabhāvapratibodhitaḥ śarvo brahmā hariśceti indrādyā ye surāstathā

and in due time that universal soul awakens, roused by his own nature. Shiva, Brahma, Hari, and Indra, along with the other gods likewise —

Verse 28 (devibhagavatam.4.13.28)

मुनयश्च विनिर्माणैः स्वायुषो विचरन्ति हि । निशावसाने सञ्जाते जगत्स्थावरजङ्गमम्

munayaśca vinirmāṇaiḥ svāyuṣo vicaranti hi niśāvasāne sañjāte jagatsthāvarajaṅgamam

and sages too pass through their own allotted lifespans. When night's end arrives, the entire moving and unmoving world —

Verse 29 (devibhagavatam.4.13.29)

म्रियते नात्र सन्देहो नृप किञ्चित्कदापि च । स्वायुषोऽन्ते पद्यजाद्याः क्षयमृच्छन्ति पार्थिव

mriyate nātra sandeho nṛpa kiñcitkadāpi ca svāyuṣo'nte padyajādyāḥ kṣayamṛcchanti pārthiva

never in the least perishes — there is no doubt of this, O king. At the end of their own lifespans, Brahma and the others, too, O king, meet their dissolution,

Verse 30 (devibhagavatam.4.13.30)

प्रभवन्ति पुनर्विष्णुहरशक्रादयः सुराः । तस्मात्कामादिकान्भावान्देहवान्प्रतिपद्यते

prabhavanti punarviṣṇuharaśakrādayaḥ surāḥ tasmātkāmādikānbhāvāndehavānpratipadyate

and then Vishnu, Hara, Indra, and the other gods arise once again. Therefore an embodied being inevitably comes to take on states such as desire —

Verse 31 (devibhagavatam.4.13.31)

नात्र ते विस्मयः कार्यः कदाचिदपि पार्थिव । संसारोऽयं तु सन्दिग्धः कामक्रोधादिभिर्नृप

nātra te vismayaḥ kāryaḥ kadācidapi pārthiva saṁsāro'yaṁ tu sandigdhaḥ kāmakrodhādibhirnṛpa

and in this, O king, you ought never to feel astonishment. This samsara, O king, is entirely entangled with desire, anger, and the rest;

Verse 32 (devibhagavatam.4.13.32)

दुर्लभस्तद्विनिर्मुक्तः पुरुषः परमार्थवित् । यो बिभेतीह संसारे स दारान्न करोत्यपि

durlabhastadvinirmuktaḥ puruṣaḥ paramārthavit yo bibhetīha saṁsāre sa dārānna karotyapi

rare is the man wholly free of it, a true knower of the highest truth. He who fears this world does not even marry;

Verse 33 (devibhagavatam.4.13.33)

विमुक्तः सर्वसङ्गेभ्यो विचरत्यविशङ्कितः । तस्माद्बृहस्पतेर्भार्या शशिना लम्भिता पुनः

vimuktaḥ sarvasaṅgebhyo vicaratyaviśaṅkitaḥ tasmādbṛhaspaterbhāryā śaśinā lambhitā punaḥ

free of all attachments, he wanders without fear. In just this way, even Brihaspati's own wife was once carried off by the moon;

Verse 34 (devibhagavatam.4.13.34)

गुरूणा लम्भिता भार्या तथा भ्रातुर्यवीयसः । एवं संसारचक्रेऽस्मिन् रागलोभादिभिर्वृतः

gurūṇā lambhitā bhāryā tathā bhrāturyavīyasaḥ evaṁ saṁsāracakre'smin rāgalobhādibhirvṛtaḥ

and the guru himself once took the wife of his own younger brother. Thus, in this wheel of samsara, enveloped by passion, greed, and the rest —

Verse 35 (devibhagavatam.4.13.35)

गार्हस्थ्यञ्च समास्थाय कथं मुक्तो भवेन्नरः । तस्मात्सर्वप्रयत्नेन हित्वा संसारसारताम्

gārhasthyañca samāsthāya kathaṁ mukto bhavennaraḥ tasmātsarvaprayatnena hitvā saṁsārasāratām

how, then, could a man, remaining in household life, ever become free? Therefore, with all effort, abandoning the notion that samsara holds any real worth,

Verse 36 (devibhagavatam.4.13.36)

आराधयेन्महेशानीं सच्चिदानन्दरूपिणीम् । तन्मायागुणतश्छन्नं जगदेतच्चराचरम्

ārādhayenmaheśānīṁ saccidānandarūpiṇīm tanmāyāguṇataśchannaṁ jagadetaccarācaram

one should worship the great Goddess, of the very form of Being-Consciousness-Bliss. By her maya-born gunas this entire moving and unmoving world is concealed;

Verse 37 (devibhagavatam.4.13.37)

भ्रमत्युन्मत्तवत्सर्वं मदिरामत्तवन्नृप । तस्या आराधनेनैव गुणान्सर्वान्विमृद्य च

bhramatyunmattavatsarvaṁ madirāmattavannṛpa tasyā ārādhanenaiva guṇānsarvānvimṛdya ca

it all wanders, O king, like a madman, like one intoxicated with liquor. Through her worship alone, crushing all the gunas,

Verse 38 (devibhagavatam.4.13.38)

मुक्तिं भजेत मतिमान्नान्यः पन्थास्त्वितः परः । आराधिता महेशानी न यावत्कुरुते कृपाम्

muktiṁ bhajeta matimānnānyaḥ panthāstvitaḥ paraḥ ārādhitā maheśānī na yāvatkurute kṛpām

the wise attain liberation — there is no other path beyond this. So long as the great Goddess, though worshipped, withholds her grace,

Verse 39 (devibhagavatam.4.13.39)

तावद्भवेत्सुखं कस्मात्कोऽन्योऽस्ति दयया युतः । करुणासागरामेतां भजेत्तस्मादमायया

tāvadbhavetsukhaṁ kasmātko'nyo'sti dayayā yutaḥ karuṇāsāgarāmetāṁ bhajettasmādamāyayā

how, until then, could happiness arise? Who else is there so endowed with compassion? Therefore this ocean of compassion should be worshipped without deceit —

Verse 40 (devibhagavatam.4.13.40)

यस्यास्तु भजनेनैव जीवन्मुक्तत्वमश्नुते । मानुष्यं दुर्लभं प्राप्य सेविता न महेश्वरी

yasyāstu bhajanenaiva jīvanmuktatvamaśnute mānuṣyaṁ durlabhaṁ prāpya sevitā na maheśvarī

for it is by her worship alone that liberation-while-living is attained. Having obtained this rare human birth, one who has not served the great Goddess

Verse 41 (devibhagavatam.4.13.41)

निःश्रेणिकाग्रात्पतिता अध इत्येव विद्महे । अहङ्कारावृतं विश्वं गुणत्रयसमन्वितम्

niḥśreṇikāgrātpatitā adha ityeva vidmahe ahaṅkārāvṛtaṁ viśvaṁ guṇatrayasamanvitam

has, as it were, fallen from the very top of a ladder — so indeed we hold it to be. This universe, enveloped by ego and joined with the three gunas,

Verse 42 (devibhagavatam.4.13.42)

असत्येनापि सम्बद्धं मुच्यते कथमन्यथा । हित्वा सर्वं ततः सर्वेः संसेव्या भुवनेश्वरी

asatyenāpi sambaddhaṁ mucyate kathamanyathā hitvā sarvaṁ tataḥ sarveḥ saṁsevyā bhuvaneśvarī

and bound up with untruth as well — how could freedom from it come about otherwise? Therefore, abandoning everything else, all should serve Bhuvaneshvari.

Verse 43 (devibhagavatam.4.13.43)

राजोवाच । किं कृतं गुरूणा तत्र काव्यरूपधरेण च । कदा शुक्रः समायातस्तन्मे ब्रूहि पितामह

rājovāca kiṁ kṛtaṁ gurūṇā tatra kāvyarūpadhareṇa ca kadā śukraḥ samāyātastanme brūhi pitāmaha

The king said: What did the guru, having taken on Kavya's form, do there next? When did Shukra return? Tell me this, O grandsire.

Verse 44 (devibhagavatam.4.13.44)

व्यास उवाच । शृणु राजन् प्रवक्ष्यामि यत्कृतं गुरुणा तदा । कृत्वा काव्यस्वरूपञ्च प्रच्छन्नेन महात्मना

vyāsa uvāca śṛṇu rājan pravakṣyāmi yatkṛtaṁ guruṇā tadā kṛtvā kāvyasvarūpañca pracchannena mahātmanā

Vyasa said: Listen, O king, I shall relate what the guru did then — that great soul, having assumed Kavya's form and concealed his own identity —

Verse 45 (devibhagavatam.4.13.45)

गुरुणा बोधिता दैत्या मत्वा काव्यं स्वकं गुरुम् । विश्वासं परमं कृत्वा बभूवुस्तन्मयास्तदा

guruṇā bodhitā daityā matvā kāvyaṁ svakaṁ gurum viśvāsaṁ paramaṁ kṛtvā babhūvustanmayāstadā

Taught by the guru, and taking him for their own preceptor Kavya, the daityas, placing the utmost trust in him, became then wholly absorbed in his words.

Verse 46 (devibhagavatam.4.13.46)

विद्यार्थं शरणं प्राप्ता भृगुं मत्वातिमोहिताः । गुरुणा विप्रलब्धास्ते लोभात्को वा न मुह्यति

vidyārthaṁ śaraṇaṁ prāptā bhṛguṁ matvātimohitāḥ guruṇā vipralabdhāste lobhātko vā na muhyati

Coming for refuge for the sake of knowledge, utterly deluded and mistaking him for Bhrigu, they were deceived by the guru — for who is not deluded by greed?

Verse 47 (devibhagavatam.4.13.47)

दशवर्षात्मके काले सम्पूर्णसमये तदा । जयन्त्या सह क्रीडित्वा काव्यो याज्यानचिन्तयत्

daśavarṣātmake kāle sampūrṇasamaye tadā jayantyā saha krīḍitvā kāvyo yājyānacintayat

When that period of ten years had reached its full term, Kavya, having sported with Jayanti, began to think of his own disciples —

Verse 48 (devibhagavatam.4.13.48)

आशया मम मार्गं ते पश्यन्तः संस्थिताः किल । गत्वा तान्वै प्रपश्येऽहं याज्यानतिभयातुरान्

āśayā mama mārgaṁ te paśyantaḥ saṁsthitāḥ kila gatvā tānvai prapaśye'haṁ yājyānatibhayāturān

with hope, they surely stand awaiting my path. Let me go and see those disciples of mine, exceedingly afflicted with fear,

Verse 49 (devibhagavatam.4.13.49)

मा देवेभ्यो भयं तेषां मद्भक्तानां भवेदिति । सञ्चिन्त्य बुद्धिमास्थाय जयन्तीं प्रत्युवाच ह

mā devebhyo bhayaṁ teṣāṁ madbhaktānāṁ bhavediti sañcintya buddhimāsthāya jayantīṁ pratyuvāca ha

lest fear of the gods befall my own devotees. Reflecting thus, and resolving in his mind, he then spoke to Jayanti —

Verse 50 (devibhagavatam.4.13.50)

देवानेवोपसंयान्ति पुत्रा मे चारुलोचने । समयस्तेऽद्य सम्पूर्णो जातोऽयं दशवार्षिकः

devānevopasaṁyānti putrā me cārulocane samayaste'dya sampūrṇo jāto'yaṁ daśavārṣikaḥ

O lovely-eyed one, my sons are surely turning to the gods for help even now. Today this period of ten years has come to its end —

Verse 51 (devibhagavatam.4.13.51)

तस्माद् गच्छाम्यहं देवि द्रष्टुं याज्यान्सुमध्यमे । पुनरेवागमिष्यामि तवान्तिकमनुद्रुतः

tasmād gacchāmyahaṁ devi draṣṭuṁ yājyānsumadhyame punarevāgamiṣyāmi tavāntikamanudrutaḥ

therefore, O goddess, O slender-waisted one, I go now to see my disciples. I shall return to your side again without delay.

Verse 52 (devibhagavatam.4.13.52)

तथेति तमुवाचाथ जयन्ती धर्मवित्तमा । यथेष्टं गच्छ धर्मज्ञ न ते धर्मं विलोपये

tatheti tamuvācātha jayantī dharmavittamā yatheṣṭaṁ gaccha dharmajña na te dharmaṁ vilopaye

So be it, said Jayanti, most learned in dharma, in reply. Go as you wish, O knower of dharma; I shall not stand in the way of your duty.

Verse 53 (devibhagavatam.4.13.53)

तच्छ्रुत्वा वचनं काव्यो जगाम त्वरितस्ततः । अपश्यद्दानवानां च पार्श्वे वाचस्पतिं तदा

tacchrutvā vacanaṁ kāvyo jagāma tvaritastataḥ apaśyaddānavānāṁ ca pārśve vācaspatiṁ tadā

Hearing these words, Kavya set out swiftly from there; and he saw, right beside the danavas, Vachaspati himself, disguised as Kavya —

Verse 54 (devibhagavatam.4.13.54)

छद्मरूपधरं सौम्यं बोधयन्तं छलेन तान् । जैनं धर्मं कृतं स्वेन यज्ञनिन्दापरं तथा

chadmarūpadharaṁ saumyaṁ bodhayantaṁ chalena tān jainaṁ dharmaṁ kṛtaṁ svena yajñanindāparaṁ tathā

gentle in appearance, wearing his disguise, deceitfully instructing them in a Jaina-like dharma of his own devising, one bent on condemning sacrifice —

Verse 55 (devibhagavatam.4.13.55)

भो देवरिपवः सत्यं ब्रवीमि भवतां हितम् । अहिंसा परमो धर्मोऽहन्तव्या ह्याततायिनः

bho devaripavaḥ satyaṁ bravīmi bhavatāṁ hitam ahiṁsā paramo dharmo'hantavyā hyātatāyinaḥ

O foes of the gods, I speak truly, for your own welfare — non-violence is the highest dharma; even an armed assailant should not be slain.

Verse 56 (devibhagavatam.4.13.56)

द्विजैर्भोगरतैर्वेदे दर्शितं हिंसनं पशोः । जिह्वास्वादपरैः काममहिंसैव परा मता

dvijairbhogaratairvede darśitaṁ hiṁsanaṁ paśoḥ jihvāsvādaparaiḥ kāmamahiṁsaiva parā matā

The slaying of an animal shown in the Veda was devised by pleasure-loving brahmins intent only on the taste of their tongues — non-violence alone is truly held supreme.

Verse 57 (devibhagavatam.4.13.57)

एवंविधानि वाक्यानि वेदशास्त्रपराणि च । ब्रुवाणं गुरुमाकर्ण्य विस्मितोऽसौ भृगोः सुतः

evaṁvidhāni vākyāni vedaśāstraparāṇi ca bruvāṇaṁ gurumākarṇya vismito'sau bhṛgoḥ sutaḥ

Hearing the guru speaking such words, seemingly devoted to the Vedas and shastras, that son of Bhrigu was astonished,

Verse 58 (devibhagavatam.4.13.58)

चिन्तयामास मनसा मम द्वेष्यो गुरुः किल । वञ्चिताः किल धूर्तेन याज्या मे नात्र संशयः

cintayāmāsa manasā mama dveṣyo guruḥ kila vañcitāḥ kila dhūrtena yājyā me nātra saṁśayaḥ

and reflected in his mind: this guru is surely my enemy. This rogue has certainly deceived my own disciples — there is no doubt of it.

Verse 59 (devibhagavatam.4.13.59)

धिग्लोभं पापबीजं वै नरकद्वारमूर्जितम् । गुरुरप्यनृतं ब्रूते प्रेरितो येन पाप्मना

dhiglobhaṁ pāpabījaṁ vai narakadvāramūrjitam gururapyanṛtaṁ brūte prerito yena pāpmanā

Shame upon that greed, seed of sin, mighty gateway to hell — driven by which even the guru speaks falsehood.

Verse 60 (devibhagavatam.4.13.60)

प्रमाणं वचनं यस्य सोऽपि पाखण्डधारकः । गुरुः सुराणां सर्वेषां धर्मशास्त्रप्रवर्तकः

pramāṇaṁ vacanaṁ yasya so'pi pākhaṇḍadhārakaḥ guruḥ surāṇāṁ sarveṣāṁ dharmaśāstrapravartakaḥ

He whose very word is taken as authority has himself become a bearer of hypocrisy — he, the guru of all the gods, the propounder of the dharma-shastras!

Verse 61 (devibhagavatam.4.13.61)

किं किं न लभते लोभान्मलिनीकृतमानसः । अन्योऽपि गुरुरप्येवं जातः पाखण्डपण्डितः

kiṁ kiṁ na labhate lobhānmalinīkṛtamānasaḥ anyo'pi gururapyevaṁ jātaḥ pākhaṇḍapaṇḍitaḥ

What will one not stoop to, his mind sullied by greed? Even a guru such as this has turned into a scholar of hypocrisy!

Verse 62 (devibhagavatam.4.13.62)

शैलूषचेष्टितं सर्वं परिगृह्य द्विजोत्तमः । वञ्जयत्यतिसम्मूढान्दैत्यान्याज्यान्ममाप्यसौ

śailūṣaceṣṭitaṁ sarvaṁ parigṛhya dvijottamaḥ vañjayatyatisammūḍhāndaityānyājyānmamāpyasau

That best of brahmins, playing the part of an actor through and through, is deceiving those utterly deluded daityas — my very own disciples!