Nimi's Rebirth and the Goddess's Many-Sided Glory

Verse 1 (devibhagavatam.6.15.1)

जनमेजय उवाच । देहप्राप्तिर्वसिष्ठस्य कथिता भवता किल । निमिः कथं पुनर्देहं प्राप्तवानिति मे वद

janamejaya uvāca | dehaprāptirvasiṣṭhasya kathitā bhavatā kila | nimiḥ kathaṁ punardehaṁ prāptavāniti me vada

Janamejaya said: You have told me how Vasishtha regained a body. Now tell me how Nimi too came to obtain a body again.

Verse 2 (devibhagavatam.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

Vyasa said: O lord of men, Vasishtha did obtain a body again; but Nimi did not obtain a body in that same way right after the curse.

Verse 3 (devibhagavatam.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 had been cursed by Vasishtha, the priestly brahmins whom the king had chosen for the sacrifice all took counsel together —

Verse 4 (devibhagavatam.6.15.4)

किं कर्तव्यमहोऽस्माभिः शापदग्धो महीपतिः । अस्मिन्यज्ञे त्वसम्पूर्णे दीक्षायुक्तश्च धार्मिकः

kiṁ kartavyamaho'smābhiḥ śāpadagdho mahīpatiḥ | asminyajñe tvasampūrṇe dīkṣāyuktaśca dhārmikaḥ

'Alas, what are we to do? The righteous king, still bound by his vow of consecration in this unfinished sacrifice, has been consumed by a curse!'

Verse 5 (devibhagavatam.6.15.5)

किं कर्तव्यं कार्यमेतद्विपरीतमभूत्किल । अवश्यम्भाविभावत्वादशक्ताः स्म निवारणे

kiṁ kartavyaṁ kāryametadviparītamabhūtkila | avaśyambhāvibhāvatvādaśaktāḥ sma nivāraṇe

'What is to be done? This matter has turned adverse; since what was destined to happen has happened, we were powerless to prevent it.'

Verse 6 (devibhagavatam.6.15.6)

मन्त्रैर्बहुविधैर्देहं तदा तस्य महात्मनः । रक्षितं धारयामासुः किञ्चिच्छ्वसनसंयुतम्

mantrairbahuvidhairdehaṁ tadā tasya mahātmanaḥ | rakṣitaṁ dhārayāmāsuḥ kiñcicchvasanasaṁyutam

Then, with mantras of many kinds, those great souls preserved the king's body, sustaining it with a trace of breath still remaining.

Verse 7 (devibhagavatam.6.15.7)

गन्धैर्माल्यैश्च विविधैः पूज्यमानं मुहुर्मुहुः । मन्त्रशक्त्या प्रतिष्टभ्य निर्विकारं सुपूजितम्

gandhairmālyaiśca vividhaiḥ pūjyamānaṁ muhurmuhuḥ | mantraśaktyā pratiṣṭabhya nirvikāraṁ supūjitam

Worshipped again and again with various fragrances and garlands, and stabilized by the power of mantra, that body remained unchanged and well honored.

Verse 8 (devibhagavatam.6.15.8)

समाप्ते च क्रतौ तत्र देवाः सर्वे समागताः । ऋत्विग्भिस्तु स्तुताः सर्वे सुप्रीताश्चाभवन्नृप

samāpte ca kratau tatra devāḥ sarve samāgatāḥ | ṛtvigbhistu stutāḥ sarve suprītāścābhavannṛpa

When the sacrifice there was completed, all the gods gathered together; praised by the priests, O king, they all became greatly pleased.

Verse 9 (devibhagavatam.6.15.9)

विज्ञप्ता मुनिभिः स्तोत्रैर्निर्विण्णात्मानमब्रुवन् । प्रसन्नाः स्म महीपाल वरं वरय सुव्रत

vijñaptā munibhiḥ stotrairnirviṇṇātmānamabruvan | prasannāḥ sma mahīpāla varaṁ varaya suvrata

Petitioned by the sages with hymns, they said to that dejected soul: 'We are well pleased, O king of firm vows; ask for a boon.'

Verse 10 (devibhagavatam.6.15.10)

यज्ञेनानेन राजर्षे वरं जन्म विधीयते । देवदेहं नृदेहं वा यत्ते मनसि वाञ्छितम्

yajñenānena rājarṣe varaṁ janma vidhīyate | devadehaṁ nṛdehaṁ vā yatte manasi vāñchitam

'O royal sage, an excellent birth is ordained through this sacrifice — a divine body or a human body, whichever your mind desires.'

Verse 11 (devibhagavatam.6.15.11)

दृप्तः कामं पुरोधास्ते मृत्युलोके यथासुखम् । एवमुक्तो निमेरात्मा सन्तुष्टस्तानुवाच ह

dṛptaḥ kāmaṁ purodhāste mṛtyuloke yathāsukham | evamukto nimerātmā santuṣṭastānuvāca ha

'You may dwell proudly at your ease in the mortal world, however you wish.' Thus addressed, Nimi's satisfied soul spoke to them —

Verse 12 (devibhagavatam.6.15.12)

न देहे मम वाञ्छास्ति सर्वदैव विनश्वरे । वासो मे सर्वसत्त्वानां दृष्टावस्तु सुरोत्तमाः

na dehe mama vāñchāsti sarvadaiva vinaśvare | vāso me sarvasattvānāṁ dṛṣṭāvastu surottamāḥ

'I have no desire for a body, ever perishable as it is. O best of gods, let my dwelling be in the very sight of all beings —'

Verse 13 (devibhagavatam.6.15.13)

नेत्रेषु सर्वभूतानां वायुभूतश्चराम्यहम् । एवमुक्ताः सुरास्तत्र निमेरात्मानमब्रुवन्

netreṣu sarvabhūtānāṁ vāyubhūtaścarāmyaham | evamuktāḥ surāstatra nimerātmānamabruvan

'let me move as a breath-like being within the eyes of all creatures.' Thus addressed, the gods there spoke to Nimi's soul —

Verse 14 (devibhagavatam.6.15.14)

प्रार्थय त्वं महाराज देवीं सर्वेश्वरीं शिवाम् । मखेनानेन सन्तुष्टा सा तेऽभीष्टं विधास्यति

prārthaya tvaṁ mahārāja devīṁ sarveśvarīṁ śivām | makhenānena santuṣṭā sā te'bhīṣṭaṁ vidhāsyati

'O great king, entreat the Goddess, the auspicious ruler of all; pleased by this very sacrifice, she will grant you your desire.'

Verse 15 (devibhagavatam.6.15.15)

स देवैरेवमुक्तस्तु प्रार्थयामास देवताम् । स्तोत्रैर्नानाविधैर्दिव्यैर्भक्त्या गद्गदया गिरा

sa devairevamuktastu prārthayāmāsa devatām | stotrairnānāvidhairdivyairbhaktyā gadgadayā girā

Thus addressed by the gods, he entreated the Goddess with various divine hymns, his voice choked with devotion.

Verse 16 (devibhagavatam.6.15.16)

प्रसन्ना सा तदा देवी प्रत्यक्षं दर्शनं ददौ । कोटिसूर्यप्रतीकाशं रूपं लावण्यदीपितं

prasannā sā tadā devī pratyakṣaṁ darśanaṁ dadau | koṭisūryapratīkāśaṁ rūpaṁ lāvaṇyadīpitaṁ

Then the Goddess, pleased, granted him her direct vision — a form blazing with beauty like ten million suns.

Verse 17 (devibhagavatam.6.15.17)

दृष्ट्वा प्रमुदिताः सर्वे कृतकृत्याश्च चेतसि । प्रसन्नायां देवतायां राजा वव्रे वरं नृप

dṛṣṭvā pramuditāḥ sarve kṛtakṛtyāśca cetasi | prasannāyāṁ devatāyāṁ rājā vavre varaṁ nṛpa

Seeing it, all were overjoyed and felt their purpose fulfilled. When the Goddess was thus pleased, the king asked for a boon —

Verse 18 (devibhagavatam.6.15.18)

ज्ञानं तद्विमलं देहि येन मोक्षो भवेदपि । नेत्रेषु सर्वभूतानां निवासो मे भवेदिति

jñānaṁ tadvimalaṁ dehi yena mokṣo bhavedapi | netreṣu sarvabhūtānāṁ nivāso me bhavediti

'Grant me that stainless knowledge by which liberation too may be attained; and let my dwelling be in the eyes of all beings.'

Verse 19 (devibhagavatam.6.15.19)

ततः प्रसन्ना देवेशी प्रोवाच जगदम्बिका । ज्ञानं ते विमलं भूयात्प्रारब्धस्यावशेषतः

tataḥ prasannā deveśī provāca jagadambikā | jñānaṁ te vimalaṁ bhūyātprārabdhasyāvaśeṣataḥ

Then the pleased Jagadamba, Mistress of the gods, spoke: 'Once your remaining prarabdha karma is exhausted, stainless knowledge shall be yours.'

Verse 20 (devibhagavatam.6.15.20)

नेत्रेषु सर्वभूतानां निवासोऽपि भविष्यति । निमिषं यान्ति चक्षूंषि त्वत्कृतेनैव देहिनाम्

netreṣu sarvabhūtānāṁ nivāso'pi bhaviṣyati | nimiṣaṁ yānti cakṣūṁṣi tvatkṛtenaiva dehinām

'Your dwelling in the eyes of all beings shall also come to pass; through you alone will the eyes of embodied beings come to blink.'

Verse 21 (devibhagavatam.6.15.21)

तव वासात्सनिमिषा मानवाः पशवस्तथा । पतङ्गाश्च भविष्यन्ति पुनश्चानिमिषाः सुराः

tava vāsātsanimiṣā mānavāḥ paśavastathā | pataṅgāśca bhaviṣyanti punaścānimiṣāḥ surāḥ

'By your dwelling, men and beasts and winged creatures too shall become blinking beings; but the gods shall remain non-blinking as before.'

Verse 22 (devibhagavatam.6.15.22)

इति दत्त्वा वरं तस्मै तदा श्रीवरदेवता । आमन्त्र्य च मुनीन्सर्वांस्तत्रैवान्तर्हिताभवत्

iti dattvā varaṁ tasmai tadā śrīvaradevatā | āmantrya ca munīnsarvāṁstatraivāntarhitābhavat

Having thus granted him this boon, the Goddess, bestower of boons, took leave of all the sages and vanished right there.

Verse 23 (devibhagavatam.6.15.23)

अन्तर्हितायां देव्यां तु मुनयस्तत्र संस्थिताः । विचिन्त्य विथिवत्सर्वे निमेर्देहं समाहरन्

antarhitāyāṁ devyāṁ tu munayastatra saṁsthitāḥ | vicintya vithivatsarve nimerdehaṁ samāharan

When the Goddess had vanished, the sages present there, having duly deliberated, gathered up Nimi's body.

Verse 24 (devibhagavatam.6.15.24)

अरणिं तत्र संस्थाप्य ममन्धुर्मन्त्रवत्तदा । मन्त्रहोमैर्महात्मानः पुत्रहेतोर्निमेरथ

araṇiṁ tatra saṁsthāpya mamandhurmantravattadā | mantrahomairmahātmānaḥ putrahetornimeratha

There, having set up the fire-drill, those great souls churned it with mantras and mantra-oblations, for the sake of obtaining a son for Nimi.

Verse 25 (devibhagavatam.6.15.25)

अरण्यां मथ्यमानायां पुत्रः प्रादुरभूत्तदा । सर्वलक्षणसम्पन्नः साक्षान्निमिरिवापरः

araṇyāṁ mathyamānāyāṁ putraḥ prādurabhūttadā | sarvalakṣaṇasampannaḥ sākṣānnimirivāparaḥ

As the fire-drill was churned, a son then appeared, endowed with every auspicious mark, as though he were a second Nimi in visible form.

Verse 26 (devibhagavatam.6.15.26)

अरण्या मथनाज्जातस्तस्मान्मिथिरिति स्मृतः । येनायं जनकाज्जातस्तेनासौ जनकोऽभवत्

araṇyā mathanājjātastasmānmithiriti smṛtaḥ | yenāyaṁ janakājjātastenāsau janako'bhavat

Because he was born from the churning of the arani, he was remembered as 'Mithi'; and because he was born of Janaka, he too came to be called 'Janaka.'

Verse 27 (devibhagavatam.6.15.27)

विदेहस्तु निमिर्जातो यस्मात्तस्मात्तदन्वये । समुद्भूतास्तु राजानो विदेहा इति कीर्तिताः

videhastu nimirjāto yasmāttasmāttadanvaye | samudbhūtāstu rājāno videhā iti kīrtitāḥ

Since Nimi had come to be bodiless (videha), the kings born thereafter in that line came to be called 'Videhas.'

Verse 28 (devibhagavatam.6.15.28)

एवं निमिसुतो राजा प्रथितो जनकोऽभवत् । नगरी निर्मिता तेन गङ्गातीरे मनोहरा

evaṁ nimisuto rājā prathito janako'bhavat | nagarī nirmitā tena gaṅgātīre manoharā

Thus Nimi's son became renowned as King Janaka; he built a lovely city on the bank of the Ganga,

Verse 29 (devibhagavatam.6.15.29)

मिथिलेति सुविख्याता गोपुराट्टालसंयुता । धनधान्यसमायुक्ता हट्टशालाविराजिता

mithileti suvikhyātā gopurāṭṭālasaṁyutā | dhanadhānyasamāyuktā haṭṭaśālāvirājitā

which became well known by the name 'Mithila' — furnished with gateways and towers, rich in wealth and grain, adorned with market halls.

Verse 30 (devibhagavatam.6.15.30)

वंशेऽस्मिन्येऽपि राजानस्ते सर्वे जनकास्तथा । विख्याता ज्ञानिनः सर्वे विदेहाः परिकीर्तिताः

vaṁśe'sminye'pi rājānaste sarve janakāstathā | vikhyātā jñāninaḥ sarve videhāḥ parikīrtitāḥ

Whatever kings arose in this lineage were all called 'Janaka'; all became renowned as wise men and were celebrated as 'Videhas.'

Verse 31 (devibhagavatam.6.15.31)

एतत्ते कथितं राजन्निमेराख्यानमुत्तमम् । शापाद्यस्य विदेहत्वं विस्तरादुदितं मया

etatte kathitaṁ rājannimerākhyānamuttamam | śāpādyasya videhatvaṁ vistarāduditaṁ mayā

Thus, O king, this excellent tale of Nimi has been told to you — how his bodilessness came about through the curse, I have recounted it in full.

Verse 32 (devibhagavatam.6.15.32)

राजोवाच । भगवन्भवता प्रोक्तं निमिशापस्य कारणम् । श्रुत्वा सन्देहमापन्नं मनो मेऽतीव चञ्चलम्

rājovāca | bhagavanbhavatā proktaṁ nimiśāpasya kāraṇam | śrutvā sandehamāpannaṁ mano me'tīva cañcalam

The king said: O venerable one, you have told me the cause of Nimi's curse; hearing it, my mind has fallen into doubt and become exceedingly restless.

Verse 33 (devibhagavatam.6.15.33)

वसिष्ठो ब्राह्मणः श्रेष्ठो राज्ञश्चैव पुरोहितः । पुत्रः पङ्कजयोनेस्तु राज्ञा शप्तः कथं मुनिः

vasiṣṭho brāhmaṇaḥ śreṣṭho rājñaścaiva purohitaḥ | putraḥ paṅkajayonestu rājñā śaptaḥ kathaṁ muniḥ

Vasishtha, best of brahmins, the king's own family priest, and son of the Lotus-born (Brahma) himself — how could a king have cursed such a sage?

Verse 34 (devibhagavatam.6.15.34)

गुरुं च ब्राह्मणं ज्ञात्वा निमिना न कृता क्षमा । यज्ञकर्म शुभं कृत्वा कथं क्रोधमुपागतः

guruṁ ca brāhmaṇaṁ jñātvā niminā na kṛtā kṣamā | yajñakarma śubhaṁ kṛtvā kathaṁ krodhamupāgataḥ

Knowing him to be his guru and a brahmin, why did Nimi show him no forbearance? And while performing an auspicious sacrificial rite, how did he fall into anger?

Verse 35 (devibhagavatam.6.15.35)

ज्ञात्वा धर्मस्य विज्ञानं कथमिक्ष्वाकुसम्भवः । क्रोधस्य वशमापन्तः शप्तवान्ब्राह्मणं गुरुम्

jñātvā dharmasya vijñānaṁ kathamikṣvākusambhavaḥ | krodhasya vaśamāpantaḥ śaptavānbrāhmaṇaṁ gurum

Though he knew the science of dharma, how did that scion of Ikshvaku, overcome by anger, come to curse his own guru, a brahmin?

Verse 36 (devibhagavatam.6.15.36)

व्यास उवाच । क्षमातिदुर्लभा राजन्प्राणिभिरजितात्मभिः । क्षमावान्दुर्लभो लोके सुसमर्थो विशेषतः

vyāsa uvāca | kṣamātidurlabhā rājanprāṇibhirajitātmabhiḥ | kṣamāvāndurlabho loke susamartho viśeṣataḥ

Vyasa said: Forbearance, O king, is exceedingly rare among beings who have not conquered themselves; one possessing forbearance — especially one capable of retaliation who still forbears — is rare in this world.

Verse 37 (devibhagavatam.6.15.37)

सर्वसङ्गपरित्यागी मुनिर्भवतु तापसः । निद्राक्षुधोर्विजेता च योगाभ्यासे सुनिष्ठितः

sarvasaṅgaparityāgī munirbhavatu tāpasaḥ | nidrākṣudhorvijetā ca yogābhyāse suniṣṭhitaḥ

Let a sage renounce all attachments, become an ascetic, conquer sleep and hunger, and be firmly established in the practice of yoga —

Verse 38 (devibhagavatam.6.15.38)

कामः क्रोधस्तथा लोभो ह्यहङ्कारश्चतुर्थकः । दुर्ज्ञेया देहमध्यस्था रिपवस्तेन सर्वथा

kāmaḥ krodhastathā lobho hyahaṅkāraścaturthakaḥ | durjñeyā dehamadhyasthā ripavastena sarvathā

yet still, desire, anger, greed, and egotism as the fourth — these enemies, dwelling within the body, are in every way hard to recognize.

Verse 39 (devibhagavatam.6.15.39)

न भूतपूर्वः संसारे न चैव वर्ततेऽधुना । भविता न पुमान्कश्चिद्यो जयेत रिपूनिमान्

na bhūtapūrvaḥ saṁsāre na caiva vartate'dhunā | bhavitā na pumānkaścidyo jayeta ripūnimān

There has never been in this world, nor is there now, nor will there ever be, any man who could conquer these enemies with certainty.

Verse 40 (devibhagavatam.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, not on earth, not in Brahmaloka, not in the abode of Hari, not on Kailasa — nowhere is there anyone of such a kind who can conquer these enemies.

Verse 41 (devibhagavatam.6.15.41)

मुनयो ब्रह्मपुत्राश्च तथान्ये तापसोत्तमाः । तेऽपि गुणत्रयाविद्धाः किं पुनर्मानवा भुवि

munayo brahmaputrāśca tathānye tāpasottamāḥ | te'pi guṇatrayāviddhāḥ kiṁ punarmānavā bhuvi

Sages, the sons of Brahma, and other supreme ascetics too — even they are pierced through by the three gunas; how much more, then, are men on earth?

Verse 42 (devibhagavatam.6.15.42)

कपिलः साङ्ख्यवेत्ता च योगाभ्यासरतः शुचिः । तेनापि दैवयोगाद्धि प्रदग्धाः सगरात्मजाः

kapilaḥ sāṅkhyavettā ca yogābhyāsarataḥ śuciḥ | tenāpi daivayogāddhi pradagdhāḥ sagarātmajāḥ

Kapila, the knower of Sankhya, pure and devoted to yoga — even by him, through the working of fate, were the sons of Sagara reduced to ashes.

Verse 43 (devibhagavatam.6.15.43)

तस्माद्राजन्नहङ्कारात्सञ्जातं भुवनत्रयम् । कार्यकारणभावात्तु तद्वियुक्तं कथं भवेत्

tasmādrājannahaṅkārātsañjātaṁ bhuvanatrayam | kāryakāraṇabhāvāttu tadviyuktaṁ kathaṁ bhavet

Therefore, O king, the three worlds have arisen from egotism itself; by the very nature of cause and effect, how could they ever become free of it?

Verse 44 (devibhagavatam.6.15.44)

ब्रह्मा गुणत्रयाविष्टो विष्णुश्चैवाथ शङ्करः । प्रभवन्ति शरीरेषु तेषां भावाः पृथक्पृथक्

brahmā guṇatrayāviṣṭo viṣṇuścaivātha śaṅkaraḥ | prabhavanti śarīreṣu teṣāṁ bhāvāḥ pṛthakpṛthak

Brahma, Vishnu, and Shankara too are pervaded by the three gunas; their dispositions manifest separately, each in his own body.

Verse 45 (devibhagavatam.6.15.45)

मानवानां च का वार्ता सत्त्वैकान्तव्यवस्थितौ । गुणानां सङ्करो राजन्सर्वत्र समवस्थितः

mānavānāṁ ca kā vārtā sattvaikāntavyavasthitau | guṇānāṁ saṅkaro rājansarvatra samavasthitaḥ

What then of ordinary men, being established solely and purely in sattva? O king, a mixture of the gunas prevails everywhere alike.

Verse 46 (devibhagavatam.6.15.46)

कदाचित्सत्त्ववृद्धिः स्यात्कदाचिद्रजसः किल । कदाचित्तमसो वृद्धिः समभावः कदाचन

kadācitsattvavṛddhiḥ syātkadācidrajasaḥ kila | kadācittamaso vṛddhiḥ samabhāvaḥ kadācana

Sometimes sattva increases, sometimes indeed rajas; sometimes tamas increases, and sometimes there is an equal balance among them.

Verse 47 (devibhagavatam.6.15.47)

निर्गुणः परमात्मासौ निर्लेपः परमोऽव्ययः । अलक्ष्यः सर्वसत्त्वानामप्रमेयः सनातनः

nirguṇaḥ paramātmāsau nirlepaḥ paramo'vyayaḥ | alakṣyaḥ sarvasattvānāmaprameyaḥ sanātanaḥ

That Supreme Self is without qualities, untainted, supreme, and imperishable — imperceptible to all beings, immeasurable, and eternal.

Verse 48 (devibhagavatam.6.15.48)

तथैव परमा शक्तिर्निर्गुणा ब्रह्मसंस्थिता । दुर्ज्ञेया चाल्पमतिभिः सर्वभूतव्यवस्थितिः

tathaiva paramā śaktirnirguṇā brahmasaṁsthitā | durjñeyā cālpamatibhiḥ sarvabhūtavyavasthitiḥ

So too the Supreme Shakti, without qualities, established in Brahman, is hard to know for those of little understanding — she who underlies the very existence of all beings.

Verse 49 (devibhagavatam.6.15.49)

परात्मनस्तथा शक्तेस्तयोरैक्यं सदैव हि । अभिन्नं तद्वपुर्ज्ञात्वा मुच्यते सर्वदोषतः

parātmanastathā śaktestayoraikyaṁ sadaiva hi | abhinnaṁ tadvapurjñātvā mucyate sarvadoṣataḥ

Between the Supreme Self and that Shakti there is always identity; knowing that their form is undivided, one is freed from every fault.

Verse 50 (devibhagavatam.6.15.50)

तज्ज्ञानादेव मोक्षः स्यादिति वेदान्तडिण्डिमः । यो वेद स विमुक्तोऽस्मिन्संसारे त्रिगुणात्मके

tajjñānādeva mokṣaḥ syāditi vedāntaḍiṇḍimaḥ | yo veda sa vimukto'sminsaṁsāre triguṇātmake

'From that knowledge alone comes liberation' — this is the very proclamation of Vedanta; whoever knows this is liberated, even within this world made of the three gunas.

Verse 51 (devibhagavatam.6.15.51)

ज्ञानं तु द्विविधं प्रोक्तं शाब्दिकं प्रथमं स्मृतम् । वेदशास्त्रार्थविज्ञानात्तद्भवेद्बुद्धियोगतः

jñānaṁ tu dvividhaṁ proktaṁ śābdikaṁ prathamaṁ smṛtam | vedaśāstrārthavijñānāttadbhavedbuddhiyogataḥ

Knowledge is said to be of two kinds: the first, remembered as verbal knowledge, arises through understanding the meaning of the Vedas and scriptures, by the union of the intellect with them.

Verse 52 (devibhagavatam.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 | vitarkairvibhramotpattirvibhramādbuddhibhraṁśatā | buddhibhraṁśājjñānanāśaḥ prāṇināṁ parikīrtitaḥ | ) anubhavākhyaṁ dvitīyaṁ tu jñānaṁ taddurlabhaṁ nṛpa

In it, many divergent notions arise, fashioned by the intellect — (some fashioned by faulty reasoning, others by sound reasoning; from excessive reasoning arises confusion, from confusion the derangement of the intellect, and from that derangement, the destruction of true knowledge in living beings, so it is declared) — but the second kind, called direct experience, that, O king, is exceedingly rare.

Verse 53 (devibhagavatam.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 attained only when one comes into the company of one who truly knows it; O Bharata, mere verbal knowledge does not bring about the accomplishment of the real task.

Verse 54 (devibhagavatam.6.15.54)

तस्मान्नानुभवज्ञानं सम्भवत्यतिमानुषम् । अन्तर्गतं तमश्छेत्तुं शाब्दबोधो हि न क्षमः

tasmānnānubhavajñānaṁ sambhavatyatimānuṣam | antargataṁ tamaśchettuṁ śābdabodho hi na kṣamaḥ

Therefore, without knowledge born of direct experience, the transcendent goal cannot arise; for mere verbal understanding is not capable of cutting through the darkness lodged within.

Verse 55 (devibhagavatam.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 dispelled merely by talking of a lamp, so ignorance is not dispelled by verbal knowledge alone. That is true action which does not lead to bondage, and that is true knowledge which leads to liberation.

Verse 56 (devibhagavatam.6.15.56)

आयासायापरं कर्म विद्यान्या शिल्पनैपुणम् । शीलं परहितत्वं च कोपाभावः क्षमा धृतिः

āyāsāyāparaṁ karma vidyānyā śilpanaipuṇam | śīlaṁ parahitatvaṁ ca kopābhāvaḥ kṣamā dhṛtiḥ

All other action leads merely to toil, and other 'knowledge' is mere skill in craft. Good character, benevolence toward others, freedom from anger, forbearance, steadiness —

Verse 57 (devibhagavatam.6.15.57)

सन्तोषश्चेति विद्यायाः परिपाकोज्ज्वलं फलम् । विद्यया तपसा वापि योगाभ्यासेन भूपते

santoṣaśceti vidyāyāḥ paripākojjvalaṁ phalam | vidyayā tapasā vāpi yogābhyāsena bhūpate

and contentment — these are the ripened, radiant fruits of true knowledge. O king, whether by knowledge, or by austerity, or by the practice of yoga,

Verse 58 (devibhagavatam.6.15.58)

विना कामादिशत्रूणां नैव नाशः कदाचन । (मनस्तु चञ्चलं रास्वभावादतिदुर्ग्रहम् । तद्वशः सर्वथा प्राणी त्रिविधो भुवनत्रये । ) कामक्रोधादयो भावाश्चित्तजाः परिकीर्तिताः

vinā kāmādiśatrūṇāṁ naiva nāśaḥ kadācana | (manastu cañcalaṁ rāsvabhāvādatidurgraham | tadvaśaḥ sarvathā prāṇī trividho bhuvanatraye | ) kāmakrodhādayo bhāvāścittajāḥ parikīrtitāḥ

the enemies beginning with desire are never destroyed without grace — (for the mind, by its very rajasic nature, is exceedingly restless and hard to master, and every embodied being in the three worlds is wholly under its sway) — desire, anger, and the like are declared to be states born of the mind.

Verse 59 (devibhagavatam.6.15.59)

ते तदा न भवन्त्येव यदा वै निर्जितं मनः । तस्मात्तु निमिना राजन्न क्षमा विहिता मुनौ

te tadā na bhavantyeva yadā vai nirjitaṁ manaḥ | tasmāttu niminā rājanna kṣamā vihitā munau

Those states simply cease to exist once the mind has been truly conquered. It was for this reason, O king, that Nimi did not show forbearance toward the sage —

Verse 60 (devibhagavatam.6.15.60)

यथा ययातिना पूर्वं कृता शुक्रे कृतागसि । भृगुपुत्रेण शप्तोऽपि ययातिर्नृपसत्तमः

yathā yayātinā pūrvaṁ kṛtā śukre kṛtāgasi | bhṛguputreṇa śapto'pi yayātirnṛpasattamaḥ

just as, of old, Yayati — himself at fault — showed no forbearance toward Shukra; yet even when cursed by the son of Bhrigu, that best of kings, Yayati —

Verse 61 (devibhagavatam.6.15.61)

न शशाप मुनिं क्रोधाज्जरां राजा गृहीतवान् । कश्चित्सौम्यो भवेत्कश्चित्क्रूरो भवति पार्थिवः

na śaśāpa muniṁ krodhājjarāṁ rājā gṛhītavān | kaścitsaumyo bhavetkaścitkrūro bhavati pārthivaḥ

did not, out of anger, curse the sage in return, but instead accepted old age. One king is gentle by nature, another cruel —

Verse 62 (devibhagavatam.6.15.62)

स्वभावभेदान्नृपते कस्य दोषोऽत्र कल्प्यते । हैहया भार्गवान्पूर्वं धनलोभात्पुरोहितान्

svabhāvabhedānnṛpate kasya doṣo'tra kalpyate | haihayā bhārgavānpūrvaṁ dhanalobhātpurohitān

owing to the difference in their inborn natures, O king; whose fault, then, is to be assigned here? Of old, the Haihayas, out of greed for wealth, against the Bhargava priests —

Verse 63 (devibhagavatam.6.15.63)

ब्राह्मणान्मूलतः सर्वांश्चिच्छिदुः क्रोधमूर्च्छिताः । पातकं पृष्ठतः कृत्वा ब्रह्महत्यासमुद्भवम्

brāhmaṇānmūlataḥ sarvāṁścicchiduḥ krodhamūrcchitāḥ | pātakaṁ pṛṣṭhataḥ kṛtvā brahmahatyāsamudbhavam

cut down all those brahmins to the very root, overcome with rage, leaving behind them the sin arising from the killing of brahmins.