Devi Bhagavata Purana — Skandha 4 — Chapter 7
DB 4 7.1
अहङ्कारावर्तनवर्णनम् व्यास उवाच इत्याकर्ण्य वचस्तासां धर्मपुत्रः प्रतापवान् । विमर्शमकरोच्चित्ते किं कर्तव्यं मयाधुना
ahaṅkārāvartanavarṇanam vyāsa uvāca ityākarṇya vacastāsāṃ dharmaputraḥ pratāpavān | vimarśamakaroccitte kiṃ kartavyaṃ mayādhunā
Description of the turning-back of egotism. Vyāsa said: Having heard that speech of theirs, the majestic son of Dharma deliberated in his mind: “What must I do now?
AI translation rendered from the Sanskrit, not a published edition
DB 4 7.2
हास्योऽहं मुनिवृन्देषु भविष्याम्यद्य सङ्गमात् । अहंकारादिदं प्राप्तं दुःखं नात्र विचारणा । मूलं धर्मविनाशस्य प्रथमं यदहङ्कृतिः
hāsyo'haṃ munivṛndeṣu bhaviṣyāmyadya saṅgamāt | ahaṃkārādidaṃ prāptaṃ duḥkhaṃ nātra vicāraṇā | mūlaṃ dharmavināśasya prathamaṃ yadahaṅkṛtiḥ
Today, because of (this) association, I shall become a laughing-stock among the throngs of sages. This suffering has come from egotism — there is no doubt of it here; for egotism is the first root of the destruction of dharma,
AI translation rendered from the Sanskrit, not a published edition
DB 4 7.3
मूलं संसारवृक्षस्य यतः प्रोक्तो महात्मभिः । दृष्ट्वा मौनं समाधाय न स्थितोऽहं समागतम्
mūlaṃ saṃsāravṛkṣasya yataḥ prokto mahātmabhiḥ | dṛṣṭvā maunaṃ samādhāya na sthito'haṃ samāgatam
since it is called by the great-souled ones the root of the tree of worldly existence. On seeing (them) I did not remain silent, holding to silence, when the assembled
AI translation rendered from the Sanskrit, not a published edition
DB 4 7.4
वाराङ्गनागणं जुष्टं तेनासं दुःखभाजनम् । उत्पादितास्तथा नार्यो मया धर्मव्ययेन वै
vārāṅganāgaṇaṃ juṣṭaṃ tenāsaṃ duḥkhabhājanam | utpāditāstathā nāryo mayā dharmavyayena vai
troop of courtesans that had come and pressed upon (me) — by that I became a vessel of sorrow. And so these women were produced by me at the cost of my dharma.
AI translation rendered from the Sanskrit, not a published edition
DB 4 7.5
तास्तु मां बाधितुं वृत्ताः कामार्ताः प्रमदोत्तमाः । ऊर्णनाभिरिवाद्याहं जालेन स्वकृतेन वै
tāstu māṃ bādhituṃ vṛttāḥ kāmārtāḥ pramadottamāḥ | ūrṇanābhirivādyāhaṃ jālena svakṛtena vai
But they, those excellent women afflicted with desire, have set about harassing me; like a spider, today I am
AI translation rendered from the Sanskrit, not a published edition
DB 4 7.6
बद्धोऽस्मि सुदृढेनात्र किं कर्तव्यमतः परम् । यदि चिन्तां समुत्सृज्य सन्त्यजाम्यबला इमाः
baddho'smi sudṛḍhenātra kiṃ kartavyamataḥ param | yadi cintāṃ samutsṛjya santyajāmyabalā imāḥ
bound here very firmly by a net of my own making. What is to be done beyond this? If, casting off worry, I forsake these weak women,
AI translation rendered from the Sanskrit, not a published edition
DB 4 7.7
शप्त्वा भ्रष्टा व्रजिष्यन्ति सर्वा भग्नमनोरथाः । मुक्तोऽहं सञ्चरिष्यामि विजने परमं तपः चतुर्थस्कन्धे अहङ्कारावर्तनवर्णनं नाम सप्तमोऽध्यायः
śaptvā bhraṣṭā vrajiṣyanti sarvā bhagnamanorathāḥ | mukto'haṃ sañcariṣyāmi vijane paramaṃ tapaḥ caturthaskandhe ahaṅkārāvartanavarṇanaṃ nāma saptamo'dhyāyaḥ
they will all depart cursing (me), fallen, their wishes broken; freed, I shall practise supreme austerity in a solitary place. [In the fourth book, the seventh chapter, called the Description of the Turning-back of Egotism.]
AI translation rendered from the Sanskrit, not a published edition
DB 4 7.8
तस्मात्क्रोधं समुत्पाद्य त्यक्ष्यामि सुन्दरीगणम् । व्यास उवाच इति सञ्चिन्त्य मनसा मुनिर्नारायणस्तदा
tasmātkrodhaṃ samutpādya tyakṣyāmi sundarīgaṇam | vyāsa uvāca iti sañcintya manasā munirnārāyaṇastadā
Therefore, generating anger, I shall abandon this troop of beautiful women.” Vyāsa said: Having thus reflected in his mind, the sage Nārāyaṇa then
AI translation rendered from the Sanskrit, not a published edition
DB 4 7.9
विमर्शमकरोच्चित्ते सुखोत्पादनसाधने । द्वितीयोऽयं महाशत्रुः क्रोधः सन्तापकारकः
vimarśamakaroccitte sukhotpādanasādhane | dvitīyo'yaṃ mahāśatruḥ krodhaḥ santāpakārakaḥ
deliberated in his heart upon the means of producing (their) happiness: “This anger, which causes torment, is the second great enemy,
AI translation rendered from the Sanskrit, not a published edition
DB 4 7.10
कामादप्यधिको लोके लोभादपि च दारुणः । क्रोधाभिभूतः कुरुते हिंसां प्राणविघातिनीम्
kāmādapyadhiko loke lobhādapi ca dāruṇaḥ | krodhābhibhūtaḥ kurute hiṃsāṃ prāṇavighātinīm
greater in the world even than desire, and more terrible even than greed. One overcome by anger commits violence that destroys life,
AI translation rendered from the Sanskrit, not a published edition
DB 4 7.11
दुःखदां सर्वभूतानां नरकारामदीर्घिकाम् । यथाग्निर्घर्षणाज्जातः पादपं प्रदहेत्तथा
duḥkhadāṃ sarvabhūtānāṃ narakārāmadīrghikām | yathāgnirgharṣaṇājjātaḥ pādapaṃ pradahettathā
(violence) that gives pain to all beings, a long pool in the pleasure-garden of hell. As fire born from friction burns up the tree,
AI translation rendered from the Sanskrit, not a published edition
DB 4 7.12
देहोत्पन्नस्तथा क्रोधो देहं दहति दारुणः । व्यास उवाच इति सञ्चिन्त्यमानं तं भ्रातरं दीनमानसम्
dehotpannastathā krodho dehaṃ dahati dāruṇaḥ | vyāsa uvāca iti sañcintyamānaṃ taṃ bhrātaraṃ dīnamānasam
so terrible anger, arisen in the body, burns the body.” Vyāsa said: To his brother, thus reflecting with dejected mind,
AI translation rendered from the Sanskrit, not a published edition
DB 4 7.13
उवाच वचनं तथ्यं नरो धर्मसुतोऽनुजः । नर उवाच नारायण महाभाग कोपं यच्छ महामते
uvāca vacanaṃ tathyaṃ naro dharmasuto'nujaḥ | nara uvāca nārāyaṇa mahābhāga kopaṃ yaccha mahāmate
Nara, the son of Dharma, the younger (brother), spoke a true word. Nara said: Nārāyaṇa, greatly fortunate one, restrain your anger, O great-minded one.
AI translation rendered from the Sanskrit, not a published edition
DB 4 7.14
शान्तं भावं समाश्रित्य नाशयाहङ्कृतिं पराम् । पुराहङ्कारदोषेण तपो नष्टं किलावयोः
śāntaṃ bhāvaṃ samāśritya nāśayāhaṅkṛtiṃ parām | purāhaṅkāradoṣeṇa tapo naṣṭaṃ kilāvayoḥ
Taking refuge in a peaceful disposition, destroy this excessive egotism; formerly, indeed, our austerity was ruined by the fault of egotism.
AI translation rendered from the Sanskrit, not a published edition
DB 4 7.15
संग्रामश्चाभवत्ताभ्यां भावाभ्यामसुरेण ह । दिव्यवर्षसहस्रं तु प्रह्लादेन महाद्भुतम्
saṃgrāmaścābhavattābhyāṃ bhāvābhyāmasureṇa ha | divyavarṣasahasraṃ tu prahlādena mahādbhutam
And a battle, most wonderful, took place between the two of us in those (former) states with the demon Prahlāda, for a thousand divine years.
AI translation rendered from the Sanskrit, not a published edition
DB 4 7.16
दुःखं बहुतरं प्राप्तं तत्रावाभ्यां सुरोत्तम । तस्मात्क्रोधं परित्यज्य शान्तो भव मुनीश्वर
duḥkhaṃ bahutaraṃ prāptaṃ tatrāvābhyāṃ surottama | tasmātkrodhaṃ parityajya śānto bhava munīśvara
There we two obtained very great suffering, O best of the gods; therefore abandon anger and become peaceful, O lord of sages.
AI translation rendered from the Sanskrit, not a published edition
DB 4 7.17
( शान्तत्वं तपसो मूलं मुनिभिः परिकीर्तितम् ।) ॥ व्यास उवाच इति तस्य वचः श्रुत्वा शान्तोऽभूद्धर्मनन्दनः । जनमेजय उवाच संशयोऽयं मुनिश्रेष्ठ प्रह्लादेन महात्मना
( śāntatvaṃ tapaso mūlaṃ munibhiḥ parikīrtitam |) || vyāsa uvāca iti tasya vacaḥ śrutvā śānto'bhūddharmanandanaḥ | janamejaya uvāca saṃśayo'yaṃ muniśreṣṭha prahlādena mahātmanā
(Peacefulness is proclaimed by the sages to be the root of austerity.) Vyāsa said: Having heard that speech of his, the son of Dharma became calm. Janamejaya said: This is a doubt (of mine), O best of sages: with the great-souled Prahlāda—
AI translation rendered from the Sanskrit, not a published edition
DB 4 7.18
विष्णुभक्तेन शान्तेन कथं युद्धं कृतं पुरा । कृतवन्तौ कथं युद्धं नरनारायणावृषी
viṣṇubhaktena śāntena kathaṃ yuddhaṃ kṛtaṃ purā | kṛtavantau kathaṃ yuddhaṃ naranārāyaṇāvṛṣī
—a devotee of Viṣṇu and peaceful, how was a battle fought long ago? How did the two seers Nara and Nārāyaṇa make war,
AI translation rendered from the Sanskrit, not a published edition
DB 4 7.19
तापसौ धर्मपुत्रौ द्वौ सुशान्तमानसावुभौ । समागमः कथं जातस्तयोर्दैत्यसुतस्य च
tāpasau dharmaputrau dvau suśāntamānasāvubhau | samāgamaḥ kathaṃ jātastayordaityasutasya ca
—the two ascetics, the two sons of Dharma, both of them of thoroughly peaceful mind? How did the meeting of those two with the son of the Daitya come about?
AI translation rendered from the Sanskrit, not a published edition
DB 4 7.20
संग्रामस्तु कथं ताभ्यां कृतस्तेन महात्मना । प्रह्लादोऽप्यतिधर्मात्मा ज्ञानवान्विष्णुतत्परः
saṃgrāmastu kathaṃ tābhyāṃ kṛtastena mahātmanā | prahlādo'pyatidharmātmā jñānavānviṣṇutatparaḥ
And how was a battle waged by those two with that great-souled one? Prahlāda too was exceedingly righteous, possessed of knowledge, devoted to Viṣṇu,
AI translation rendered from the Sanskrit, not a published edition
DB 4 7.21
नरनारायणौ तद्वत्तापसौ सत्त्वसंस्थितौ । तेन ताभ्यां समुद्भूतं वैरं यदि परस्परम्
naranārāyaṇau tadvattāpasau sattvasaṃsthitau | tena tābhyāṃ samudbhūtaṃ vairaṃ yadi parasparam
and likewise Nara and Nārāyaṇa were ascetics established in sattva. Therefore, if enmity arose among them against one another,
AI translation rendered from the Sanskrit, not a published edition
DB 4 7.22
तदा तपसि धर्मे च श्रम एव हि केवलम् । क्व जपः क्व तपश्चर्या पुरा सत्ययुगेऽपि च
tadā tapasi dharme ca śrama eva hi kevalam | kva japaḥ kva tapaścaryā purā satyayuge'pi ca
then in austerity and in righteousness there is merely toil and nothing more. Where (then) is muttered prayer, where the practice of austerity—even in the ancient Satya age,
AI translation rendered from the Sanskrit, not a published edition
DB 4 7.23
तादृशैर्न जितं चित्तं क्रोधाहङ्कारसंवृतम् । न क्रोधो न च मात्सर्यमहङ्कारांकुरं विना
tādṛśairna jitaṃ cittaṃ krodhāhaṅkārasaṃvṛtam | na krodho na ca mātsaryamahaṅkārāṃkuraṃ vinā
when by such ones as these the mind, enveloped by anger and egotism, was not conquered? There is neither anger nor envy without the sprout of egotism.
AI translation rendered from the Sanskrit, not a published edition
DB 4 7.24
अहङ्कारात्समुत्पन्नाः कामक्रोधादयः किल । वर्षकोटिसहस्रं तु तपः कृत्वातिदारुणम्
ahaṅkārātsamutpannāḥ kāmakrodhādayaḥ kila | varṣakoṭisahasraṃ tu tapaḥ kṛtvātidāruṇam
From egotism, indeed, arise desire, anger and the rest. Even having performed most terrible austerity for a thousand crores of years,
AI translation rendered from the Sanskrit, not a published edition
DB 4 7.25
अहङ्कारांकुरे जाते व्यर्थं भवति सर्वथा । यथा सूर्योदये जाते तमोरूपं न तिष्ठति
ahaṅkārāṃkure jāte vyarthaṃ bhavati sarvathā | yathā sūryodaye jāte tamorūpaṃ na tiṣṭhati
when the sprout of egotism has arisen it becomes utterly useless. Just as, when sunrise has come, the form of darkness does not remain,
AI translation rendered from the Sanskrit, not a published edition
DB 4 7.26
अहङ्कारांकुरस्याग्रे तथा पुण्यं न तिष्ठति । प्रह्लादोऽपि महाभाग हरिणा समयुध्यत
ahaṅkārāṃkurasyāgre tathā puṇyaṃ na tiṣṭhati | prahlādo'pi mahābhāga hariṇā samayudhyata
so in the presence of the sprout of egotism merit does not remain. Prahlāda too, O greatly fortunate one, fought with Hari;
AI translation rendered from the Sanskrit, not a published edition
DB 4 7.27
तदा व्यर्थं कृतं सर्वं सुकृतं किल भूतले । नरनारायणौ शान्तौ विहाय परमं तपः
tadā vyarthaṃ kṛtaṃ sarvaṃ sukṛtaṃ kila bhūtale | naranārāyaṇau śāntau vihāya paramaṃ tapaḥ
then all the good he had done on earth was surely rendered useless. When Nara and Nārāyaṇa, (though) peaceful, abandoning supreme austerity,
AI translation rendered from the Sanskrit, not a published edition
DB 4 7.28
कृतवन्तौ यदा युद्धं क्व शमः सुकृतं पुनः । ईदृग्भ्यां सत्त्वयुक्ताभ्यामजेया यद्यहङ्कृतिः
kṛtavantau yadā yuddhaṃ kva śamaḥ sukṛtaṃ punaḥ | īdṛgbhyāṃ sattvayuktābhyāmajeyā yadyahaṅkṛtiḥ
made war—where then again is tranquillity, where merit? If egotism is unconquerable for such as these two, endowed with sattva,
AI translation rendered from the Sanskrit, not a published edition
DB 4 7.29
मादृशानाञ्ज का वार्ता मुनेऽहङ्कारसंक्षये । अहङ्कारपरित्यक्तो न कोऽप्यस्ति जगत्त्रये
mādṛśānāñja kā vārtā mune'haṅkārasaṃkṣaye | ahaṅkāraparityakto na ko'pyasti jagattraye
then what talk can there be, O sage, of the destruction of egotism in ones like me? There is no one at all in the three worlds who has abandoned egotism;
AI translation rendered from the Sanskrit, not a published edition
DB 4 7.30
न भूतो भविता नैव यस्त्यक्तस्तेन सर्वथा । मुच्यते लोहनिगडैर्बद्धः काष्ठमयैस्तथा
na bhūto bhavitā naiva yastyaktastena sarvathā | mucyate lohanigaḍairbaddhaḥ kāṣṭhamayaistathā
none has been nor will be who is entirely forsaken by it. One bound with iron fetters, or likewise with wooden ones, is released,
AI translation rendered from the Sanskrit, not a published edition
DB 4 7.31
अहङ्कारनिबद्धस्तु न कदाचिद्विमुच्यते । अहङ्कारावृतं सर्वं जगत्स्थावरजङ्गमम्
ahaṅkāranibaddhastu na kadācidvimucyate | ahaṅkārāvṛtaṃ sarvaṃ jagatsthāvarajaṅgamam
but one bound by egotism is never released. The whole world, moving and unmoving, is enveloped by egotism,
AI translation rendered from the Sanskrit, not a published edition
DB 4 7.32
भ्रमत्येव हि संसारे विष्ठामूत्रप्रदूषिते । ब्रह्मज्ञानं कुतस्तावत्संसारे मोहसंवृते
bhramatyeva hi saṃsāre viṣṭhāmūtrapradūṣite | brahmajñānaṃ kutastāvatsaṃsāre mohasaṃvṛte
and it just wanders in the round of rebirth, defiled with excrement and urine. Whence then can there be knowledge of brahman in a world enveloped by delusion?
AI translation rendered from the Sanskrit, not a published edition
DB 4 7.33
मतं मीमांसकानां वै सम्मतं भाति सुव्रत । महान्तोऽपि सदा युक्ताः कामक्रोधादिभिर्मुने
mataṃ mīmāṃsakānāṃ vai sammataṃ bhāti suvrata | mahānto'pi sadā yuktāḥ kāmakrodhādibhirmune
Indeed, the view of the Mīmāṃsakas appears acceptable, O you of good vows; for even great ones, O sage, are always yoked to desire, anger and the rest.
AI translation rendered from the Sanskrit, not a published edition
DB 4 7.34
मादृशानां कलावस्मिन्का कथा मुनिसत्तम । व्यास उवाच कार्यं वै कारणाद्भिन्नं कथं भवति भारत
mādṛśānāṃ kalāvasminkā kathā munisattama | vyāsa uvāca kāryaṃ vai kāraṇādbhinnaṃ kathaṃ bhavati bhārata
What then is to be said of ones like me in this Kali age, O best of sages? Vyāsa said: How can an effect be different from its cause, O Bhārata?
AI translation rendered from the Sanskrit, not a published edition
DB 4 7.35
कटकं कुण्डलञ्चैव सुवर्णसदृशं भवेत् । अहङ्कारोद्भवं सर्वं ब्रह्माण्डं सचराचरम्
kaṭakaṃ kuṇḍalañcaiva suvarṇasadṛśaṃ bhavet | ahaṅkārodbhavaṃ sarvaṃ brahmāṇḍaṃ sacarācaram
A bracelet and an earring too are of the same nature as gold; (so) this whole universe with all that moves and does not move arises from the ego-principle.
AI translation rendered from the Sanskrit, not a published edition
DB 4 7.36
पटस्तन्तुवशः प्रोक्तस्तद्वियुक्तः कथं भवेत् । मायागुणैस्त्रिभिः सर्वं रचितं स्थिरजङ्गमम्
paṭastantuvaśaḥ proktastadviyuktaḥ kathaṃ bhavet | māyāguṇaistribhiḥ sarvaṃ racitaṃ sthirajaṅgamam
A cloth is said to be dependent on its threads; how could it exist apart from them? All that is fixed and moving has been fashioned by the three qualities of māyā,
AI translation rendered from the Sanskrit, not a published edition
DB 4 7.37
सतृणस्तम्बपर्यन्तं का तत्र परिदेवना । ब्रह्मा विष्णुस्तथा रुद्रस्ते चाहङ्कारमोहिताः
satṛṇastambaparyantaṃ kā tatra paridevanā | brahmā viṣṇustathā rudraste cāhaṅkāramohitāḥ
down to grass and clumps of it — what lamenting is there over that? Brahmā, Viṣṇu and Rudra too, they are deluded by the ego-principle,
AI translation rendered from the Sanskrit, not a published edition
DB 4 7.38
भ्रमन्त्यस्मिन्महागाधे संसारे नृपसत्तम । वसिष्ठनारदाद्याश्च मुनयो ज्ञानिनः परम्
bhramantyasminmahāgādhe saṃsāre nṛpasattama | vasiṣṭhanāradādyāśca munayo jñāninaḥ param
and they wander in this unfathomable round of rebirth, O best of kings; and Vasiṣṭha, Nārada and the other sages, though supremely possessed of knowledge,
AI translation rendered from the Sanskrit, not a published edition
DB 4 7.39
तेऽभिभूताः संसरन्ति संसारेऽस्मिन्पुनः पुनः । न कोऽप्यस्ति नृपश्रेष्ठ त्रिषु लोकेषु देहभृत्
te'bhibhūtāḥ saṃsaranti saṃsāre'sminpunaḥ punaḥ | na ko'pyasti nṛpaśreṣṭha triṣu lokeṣu dehabhṛt
they too, overpowered, transmigrate again and again in this saṃsāra. There is not anyone, O best of kings, bearing a body in the three worlds,
AI translation rendered from the Sanskrit, not a published edition
DB 4 7.40
एभिर्मायागुणैर्मुक्तः शान्त आत्मसुखे स्थितः । कामक्रोधौ तथा लोभो मोहोऽहङ्कारसम्भवः
ebhirmāyāguṇairmuktaḥ śānta ātmasukhe sthitaḥ | kāmakrodhau tathā lobho moho'haṅkārasambhavaḥ
who is freed from these qualities of māyā, at peace, established in the bliss of the self. Desire and anger, and greed, and delusion, which arise from the ego —
AI translation rendered from the Sanskrit, not a published edition
DB 4 7.41
न मुञ्चन्ति नरं सर्वं देहवन्तं नृपोत्तम । अधीत्य वेदशास्त्राणि पुराणानि विचिन्त्य च
na muñcanti naraṃ sarvaṃ dehavantaṃ nṛpottama | adhītya vedaśāstrāṇi purāṇāni vicintya ca
these do not release any embodied man at all, O best of kings. Even having studied the Vedas and the treatises and pondered the Purāṇas,
AI translation rendered from the Sanskrit, not a published edition
DB 4 7.42
कृत्वा तीर्थाटनं दानं ध्यानञ्चैव सुरार्चनम् । करोति विषयासक्तः सर्वं कर्म च चौरवत्
kṛtvā tīrthāṭanaṃ dānaṃ dhyānañcaiva surārcanam | karoti viṣayāsaktaḥ sarvaṃ karma ca cauravat
having made pilgrimage to holy places, given gifts, meditated and worshipped the gods, a man attached to sense-objects still does every deed like a thief;
AI translation rendered from the Sanskrit, not a published edition
DB 4 7.43
विचारयति नो पूर्वं काममोहमदान्वितः । कृते युगेऽपि त्रेतायां द्वापरे कुरुनन्दन
vicārayati no pūrvaṃ kāmamohamadānvitaḥ | kṛte yuge'pi tretāyāṃ dvāpare kurunandana
filled with desire, delusion and intoxication, he does not first reflect. Even in the Kṛta age, and in the Tretā and the Dvāpara, O delight of the Kurus,
AI translation rendered from the Sanskrit, not a published edition
DB 4 7.44
विद्धोऽत्रास्ति च धर्मोऽपि का कथाद्य कलौ पुनः । स्पर्धा सदैव सद्रोहा लोभामर्षौ च सर्वदा
viddho'trāsti ca dharmo'pi kā kathādya kalau punaḥ | spardhā sadaiva sadrohā lobhāmarṣau ca sarvadā
dharma too is pierced through here — what then is to be said now, again, of the Kali age? There is rivalry always, and treachery, and greed and impatience at all times.
AI translation rendered from the Sanskrit, not a published edition
DB 4 7.45
एवंविधोऽस्ति संसारो नात्र कार्या विचारणा । साधवो विरला लोके भवन्ति गतमत्सराः
evaṃvidho'sti saṃsāro nātra kāryā vicāraṇā | sādhavo viralā loke bhavanti gatamatsarāḥ
Of such a kind is saṃsāra; no reflection is to be made about it. Good men, free of envy, are rare in the world,
AI translation rendered from the Sanskrit, not a published edition
DB 4 7.46
जितक्रोधा जितामर्षा दृष्टान्तार्थं व्यवस्थिताः । राजोवाच ते धन्याः कृतपुण्यास्ते मदमोहविवर्जिताः
jitakrodhā jitāmarṣā dṛṣṭāntārthaṃ vyavasthitāḥ | rājovāca te dhanyāḥ kṛtapuṇyāste madamohavivarjitāḥ
who have conquered anger, conquered impatience, and are established for the sake of (being) an example. The king said: Fortunate are they, they have done meritorious deeds, they are free of intoxication and delusion,
AI translation rendered from the Sanskrit, not a published edition
DB 4 7.47
जितेन्द्रियाः सदाचारा जितं तैर्भुवनत्रयम् । दुनोमि पातकं स्मृत्वा पितुर्मम महात्मनः
jitendriyāḥ sadācārā jitaṃ tairbhuvanatrayam | dunomi pātakaṃ smṛtvā piturmama mahātmanaḥ
their senses conquered, of good conduct; by them the three worlds have been conquered. I am tormented, recalling the sin of my great-souled father,
AI translation rendered from the Sanskrit, not a published edition
DB 4 7.48
कृतस्तपस्विनः कण्ठे मृतसर्पो ह्यघं विना । अतस्तस्य मुनिश्रेष्ठ भविता किं ममाग्रतः
kṛtastapasvinaḥ kaṇṭhe mṛtasarpo hyaghaṃ vinā | atastasya muniśreṣṭha bhavitā kiṃ mamāgrataḥ
the dead snake he placed on the ascetic's neck, though (the ascetic) was without offence. Therefore, O best of sages, what will come to be for him, and before me?
AI translation rendered from the Sanskrit, not a published edition
DB 4 7.49
न जाने बुद्धिसम्मोहात्किं वा कार्यं भविष्यति । मधु पश्यति मूढात्मा प्रपातं नैव पश्यति
na jāne buddhisammohātkiṃ vā kāryaṃ bhaviṣyati | madhu paśyati mūḍhātmā prapātaṃ naiva paśyati
Through the confusion of my mind I do not know what is to be done, or what will happen. A foolish person sees the honey and does not see the fall at all;
AI translation rendered from the Sanskrit, not a published edition
DB 4 7.50
करोति निन्दितं कर्म नरकान्न बिभेति च । कथं युद्धं पुरा वृत्तं विस्तरात्तद्वदस्व मे
karoti ninditaṃ karma narakānna bibheti ca | kathaṃ yuddhaṃ purā vṛttaṃ vistarāttadvadasva me
he does a blameworthy deed and does not fear hell. How did the battle come about of old? Tell me that in detail —
AI translation rendered from the Sanskrit, not a published edition
DB 4 7.51
प्रह्लादेन यथा चोग्रं नरनारायणस्य वै । प्रह्लादस्तु कथं यातः पातालात्तद्वदस्व मे
prahlādena yathā cograṃ naranārāyaṇasya vai | prahlādastu kathaṃ yātaḥ pātālāttadvadasva me
how the fierce (battle) was (waged) by Prahlāda with Nara and Nārāyaṇa; and how Prahlāda went away from the netherworld — tell me that.
AI translation rendered from the Sanskrit, not a published edition
DB 4 7.52
सारस्वते महातीर्थे पुण्ये बदरिकाश्रमे । नरनारायणौ शान्तौ तापसौ मुनिसत्तमौ
sārasvate mahātīrthe puṇye badarikāśrame | naranārāyaṇau śāntau tāpasau munisattamau
At the great and holy Sārasvata ford, in the Badarikā hermitage, Nara and Nārāyaṇa, peaceful, ascetics, best of sages —
AI translation rendered from the Sanskrit, not a published edition
DB 4 7.53
कृतवन्तौ तथा युद्धं हेतुना केन मानद । वैरं भवति वित्तार्थं दारार्थं वा परस्परम्
kṛtavantau tathā yuddhaṃ hetunā kena mānada | vairaṃ bhavati vittārthaṃ dārārthaṃ vā parasparam
For what reason did those two wage such a war, O giver of honour? Mutual enmity arises for the sake of wealth, or for the sake of wives.
AI translation rendered from the Sanskrit, not a published edition
DB 4 7.54
एषणारहितौ कस्माच्चक्रतुः प्रधनं महत् । प्रह्लादोऽपि च धर्मात्मा ज्ञात्वा देवौ सनातनौ
eṣaṇārahitau kasmāccakratuḥ pradhanaṃ mahat | prahlādo'pi ca dharmātmā jñātvā devau sanātanau
Why did those two, free of all seeking, wage a great battle? And why did Prahlāda too, righteous of soul, though he knew the two to be the eternal gods —
AI translation rendered from the Sanskrit, not a published edition
DB 4 7.55
कृतवान्स कथं युद्धं नरनारायणौ मुनी । एतद्विस्तरतो ब्रह्मञ्छ्रोतुमिच्छामि कारणम्
kṛtavānsa kathaṃ yuddhaṃ naranārāyaṇau munī | etadvistarato brahmañchrotumicchāmi kāraṇam
— how did he wage war with the sages Nara and Nārāyaṇa? O brahman, I wish to hear this cause in detail.
AI translation rendered from the Sanskrit, not a published edition