Description of the Cause of Bhrigu's Curse

Verse 1 (devibhagavatam.4.10.1)

जनमेजय उवाच । सन्देहोऽयं महानत्र पाराशर्य कथानके । नरनारायणौ शान्तौ वैष्णवांशौ तपोधनौ

janamejaya uvāca sandeho'yaṁ mahānatra pārāśarya kathānake naranārāyaṇau śāntau vaiṣṇavāṁśau tapodhanau

Janamejaya said: This is a great doubt of mine in this narrative, O son of Parashara — Nara and Narayana, peaceful, portions of Vishnu, rich in austerity —

Verse 2 (devibhagavatam.4.10.2)

तीर्थाश्रयौ सत्त्वयुक्तौ वन्याशनपरौ सदा । धर्मपुत्रौ महात्मानौ तापसौ सत्यसंस्थितौ

tīrthāśrayau sattvayuktau vanyāśanaparau sadā dharmaputrau mahātmānau tāpasau satyasaṁsthitau

dwelling at sacred sites, endowed with sattva, ever subsisting on forest fare, sons of Dharma, great souls, ascetics established in truth —

Verse 3 (devibhagavatam.4.10.3)

कथं रागसमायुक्तौ जातौ युद्धे परस्परम् । सङ्ग्रामं चक्रतुः कस्मात्त्यक्त्वा तपिमनुत्तमाम्

kathaṁ rāgasamāyuktau jātau yuddhe parasparam saṅgrāmaṁ cakratuḥ kasmāttyaktvā tapimanuttamām

how did they become filled with passion in mutual battle? Why did they wage war, abandoning their unsurpassed austerity?

Verse 4 (devibhagavatam.4.10.4)

प्रह्लादेन समं पूर्णं दिव्यवर्षशतं किल । हित्वा शान्तिसुखं युद्धं कृतवन्तौ कथं मुनी

prahlādena samaṁ pūrṇaṁ divyavarṣaśataṁ kila hitvā śāntisukhaṁ yuddhaṁ kṛtavantau kathaṁ munī

For a full hundred divine years, together with Prahlada — how, O sage, did those two, abandoning the joy of peace, continue to wage this battle?

Verse 5 (devibhagavatam.4.10.5)

कथं तौ चक्रतुर्युद्धं प्रह्लादेन समं मुनी । कथयस्व महाभाग कारणं विग्रहस्य वै

kathaṁ tau cakraturyuddhaṁ prahlādena samaṁ munī kathayasva mahābhāga kāraṇaṁ vigrahasya vai

How did those two sages come to wage war with Prahlada? Tell me, O glorious one, the true cause of this conflict.

Verse 6 (devibhagavatam.4.10.6)

(कामिनी कनकं कार्यं कारणं विग्रहस्य वै)॥ युद्धबुद्धिः कथं जाता तयोश्च तद्विरक्तयोः । तथाविधं तपस्तप्तं ताभ्याञ्च केन हेतुना

(kāminī kanakaṁ kāryaṁ kāraṇaṁ vigrahasya vai) yuddhabuddhiḥ kathaṁ jātā tayośca tadviraktayoḥ tathāvidhaṁ tapastaptaṁ tābhyāñca kena hetunā

A woman, gold, or land are the usual causes of conflict — but how did the intent to fight arise in those two sages, who were free of such attachment? And for what reason did they perform such austerity in the first place?

Verse 7 (devibhagavatam.4.10.7)

मोहार्थं सुखभोगार्थं स्वर्गार्थं वा परन्तप । कृतमत्युत्कटं ताभ्यां तपः सर्वफलप्रदम्

mohārthaṁ sukhabhogārthaṁ svargārthaṁ vā parantapa kṛtamatyutkaṭaṁ tābhyāṁ tapaḥ sarvaphalapradam

Was it for the sake of delusion, or of sensual pleasure, or of heaven, O scorcher of foes? By those two was performed this most intense austerity, granting every fruit —

Verse 8 (devibhagavatam.4.10.8)

मुनिभ्यां शान्तचित्ताभ्यां प्राप्तं किं फलमद्भुतम् । तपसा पीडितो देहः सङ्ग्रामेण पुनः पुनः

munibhyāṁ śāntacittābhyāṁ prāptaṁ kiṁ phalamadbhutam tapasā pīḍito dehaḥ saṅgrāmeṇa punaḥ punaḥ

what wondrous fruit did those two peaceful-minded sages obtain from it? Their bodies, afflicted by austerity, were then afflicted again and again by battle —

Verse 9 (devibhagavatam.4.10.9)

दिव्यवर्षशतं पूर्णं श्रमेण परिपीडितौ । न राज्यार्थे धने वापि न दारेषु गृहेषु च

divyavarṣaśataṁ pūrṇaṁ śrameṇa paripīḍitau na rājyārthe dhane vāpi na dāreṣu gṛheṣu ca

for a full hundred divine years they were worn down by such toil — not for a kingdom, nor for wealth, nor for a wife, nor for a household —

Verse 10 (devibhagavatam.4.10.10)

किमर्थं तु कृतं युद्धं ताभ्यां तेन महात्मना । निरीहः पुरुषः कस्मात्प्रकुर्याद्युद्धमीदृशम्

kimarthaṁ tu kṛtaṁ yuddhaṁ tābhyāṁ tena mahātmanā nirīhaḥ puruṣaḥ kasmātprakuryādyuddhamīdṛśam

then for what purpose was that battle waged by them, and by that great soul Prahlada? Why would a man free of all worldly desire ever undertake such a battle?

Verse 11 (devibhagavatam.4.10.11)

दुःखदं सर्वथा देहे जानन्धर्मं सनातनम् । सुबुद्धिः सुखदानीह कर्माणि कुरुते सदा

duḥkhadaṁ sarvathā dehe jānandharmaṁ sanātanam subuddhiḥ sukhadānīha karmāṇi kurute sadā

knowing it brings suffering to the body in every way, and knowing the eternal dharma — the wise, in this world, always perform only deeds that bring happiness,

Verse 12 (devibhagavatam.4.10.12)

न दुःखदानि धर्मज्ञ स्थितिरेषा सनातनी । धर्मपुत्रौ हरेरंशौ सर्वज्ञौ सर्वभूषितौ

na duḥkhadāni dharmajña sthitireṣā sanātanī dharmaputrau hareraṁśau sarvajñau sarvabhūṣitau

never deeds that bring suffering, O knower of dharma — such is the eternal order. Those two sons of Dharma, portions of Hari, omniscient, adorned with every virtue,

Verse 13 (devibhagavatam.4.10.13)

कृतवन्तौ कथं युद्धं दुःखं धर्मविनाशकम् । त्यक्त्वा तपः समाधीतं सुखारामं महत्फलम्

kṛtavantau kathaṁ yuddhaṁ duḥkhaṁ dharmavināśakam tyaktvā tapaḥ samādhītaṁ sukhārāmaṁ mahatphalam

how did they, abandoning that delightful, composed austerity of great fruit, come to wage that painful, dharma-destroying battle?

Verse 14 (devibhagavatam.4.10.14)

संयुगं दारुणं कृष्ण नैव मूर्खोऽपि वाञ्छति । श्रुतो मया ययातिस्तु च्युतः स्वर्गान्महीपतिः

saṁyugaṁ dāruṇaṁ kṛṣṇa naiva mūrkho'pi vāñchati śruto mayā yayātistu cyutaḥ svargānmahīpatiḥ

Not even a fool, O Krishna, desires terrible battle. I have heard that Yayati, that lord of the earth, once fell from heaven —

Verse 15 (devibhagavatam.4.10.15)

अहङ्कारभवात्पापात्पातितः पृथिवीतले । यज्ञकृद्दानकर्ता च धार्मिकः पृथिवीपतिः

ahaṅkārabhavātpāpātpātitaḥ pṛthivītale yajñakṛddānakartā ca dhārmikaḥ pṛthivīpatiḥ

cast down to the surface of the earth, because of the sin born of ego — even that righteous lord of the earth, performer of sacrifices and giver of gifts,

Verse 16 (devibhagavatam.4.10.16)

शब्दोच्चारणमात्रेण पातितो वज्रपाणिना । अहङ्कारमृते युद्धं न भवत्येव निश्चयः

śabdoccāraṇamātreṇa pātito vajrapāṇinā ahaṅkāramṛte yuddhaṁ na bhavatyeva niścayaḥ

was cast down by the wielder of the vajra through the mere utterance of a single word of pride. Without ego, certainly, battle never occurs.

Verse 17 (devibhagavatam.4.10.17)

किं फलं तस्य युद्धस्य मुनेः पुण्यविनाशनम् । व्यास उवाच । राजन् संसारमूलं हि त्रिविधः परिकीर्तितः

kiṁ phalaṁ tasya yuddhasya muneḥ puṇyavināśanam vyāsa uvāca rājan saṁsāramūlaṁ hi trividhaḥ parikīrtitaḥ

What, then, was the fruit of that battle — the destruction of a sage's own merit? Vyasa said: O king, the root of samsara is declared to be threefold —

Verse 18 (devibhagavatam.4.10.18)

अहङ्कारस्तु सर्वज्ञैर्मुनिभिर्धर्मनिश्चये । स कथं मुनिना त्यक्तुं योग्यो देहभृता किल

ahaṅkārastu sarvajñairmunibhirdharmaniścaye sa kathaṁ muninā tyaktuṁ yogyo dehabhṛtā kila

namely ego, as declared by all-knowing sages in their determination of dharma. How, then, could any sage, being embodied, be truly capable of abandoning it entirely?

Verse 19 (devibhagavatam.4.10.19)

कारणेन विना कार्यं न भवत्येव निश्चयः । तपो दानं तथा यज्ञाः सात्त्विकात्प्रभवन्ति ते

kāraṇena vinā kāryaṁ na bhavatyeva niścayaḥ tapo dānaṁ tathā yajñāḥ sāttvikātprabhavanti te

Without a cause, an effect certainly cannot occur. Austerity, charity, and sacrifice arise from the sattva guna;

Verse 20 (devibhagavatam.4.10.20)

राजसाद्वा महाभाग तामसात्कलहस्तथा । क्रिया स्वल्पापि राजेन्द्र नाहङ्कारं विना क्वचित्

rājasādvā mahābhāga tāmasātkalahastathā kriyā svalpāpi rājendra nāhaṅkāraṁ vinā kvacit

or, O glorious one, from rajas; and strife from tamas. O lord of kings, not even the smallest action ever occurs anywhere without ego —

Verse 21 (devibhagavatam.4.10.21)

शुभा वाप्यशुभा वापि प्रभवत्यपि निश्चयः । अहङ्काराद् बन्धकारी नान्योऽस्ति जगतीतले

śubhā vāpyaśubhā vāpi prabhavatyapi niścayaḥ ahaṅkārād bandhakārī nānyo'sti jagatītale

whether good or bad, it arises through ego alone — this is certain. There is nothing else on the face of this earth that binds like ego.

Verse 22 (devibhagavatam.4.10.22)

येनेदं रचितं विश्वं कथं तद्रहितं भवेत् । ब्रह्मा रुद्रस्तथा विष्णुरहङ्कारयुतास्त्वमी

yenedaṁ racitaṁ viśvaṁ kathaṁ tadrahitaṁ bhavet brahmā rudrastathā viṣṇurahaṅkārayutāstvamī

How could this universe, fashioned by ego, ever be free of it? Brahma, Rudra, and Vishnu, too, are all possessed of ego;

Verse 23 (devibhagavatam.4.10.23)

अन्येषां चैव का वार्ता मुनीनां वसुधाधिप । अहङ्कारावृतं विश्वं भ्रमतीदं चराचरम्

anyeṣāṁ caiva kā vārtā munīnāṁ vasudhādhipa ahaṅkārāvṛtaṁ viśvaṁ bhramatīdaṁ carācaram

what then, O lord of the earth, to say of other sages? This entire moving and unmoving world, enveloped by ego, wanders on and on —

Verse 24 (devibhagavatam.4.10.24)

पुनर्जन्म पुनर्मृत्युः सर्वं कर्मवशानुगम् । देवतिर्यङ्मनुष्याणां संसारेऽस्मिन्महीपते

punarjanma punarmṛtyuḥ sarvaṁ karmavaśānugam devatiryaṅmanuṣyāṇāṁ saṁsāre'sminmahīpate

birth again, death again — all governed by the sway of karma; for gods, animals, and men alike, O lord of the earth, in this samsara,

Verse 25 (devibhagavatam.4.10.25)

रथाङ्गवदसर्वार्थं भ्रमणं सर्वदा स्मृतम् । विष्णोरप्यवताराणां सङ्ख्यां जानाति कः पुमान्

rathāṅgavadasarvārthaṁ bhramaṇaṁ sarvadā smṛtam viṣṇorapyavatārāṇāṁ saṅkhyāṁ jānāti kaḥ pumān

this wandering, aimless as the turning of a cartwheel, has ever been remembered as the rule. Who among men, indeed, could know the true number of even Vishnu's incarnations?

Verse 26 (devibhagavatam.4.10.26)

विततेऽस्मिंस्तु संसारे उत्तमाधमयोनिषु । नारायणो हरिः साक्षान्मात्स्यं वपुरुपाश्रितः

vitate'smiṁstu saṁsāre uttamādhamayoniṣu nārāyaṇo hariḥ sākṣānmātsyaṁ vapurupāśritaḥ

In this vast samsara, in wombs both high and low, Narayana Hari has himself directly taken up the form of a fish —

Verse 27 (devibhagavatam.4.10.27)

कामठं सौकरं चैव नारसिंहञ्च वामनम् । युगे युगे जगन्नाथो वासुदेवो जनार्दनः

kāmaṭhaṁ saukaraṁ caiva nārasiṁhañca vāmanam yuge yuge jagannātho vāsudevo janārdanaḥ

and of the tortoise, the boar, Narasimha, and the Dwarf. In age after age, the Lord of the universe, Vasudeva Janardana,

Verse 28 (devibhagavatam.4.10.28)

अवतारानसङ्ख्यातान्करोति विधियन्त्रितः । वैवस्वते महाराज सप्तमे भगवान्हरिः

avatārānasaṅkhyātānkaroti vidhiyantritaḥ vaivasvate mahārāja saptame bhagavānhariḥ

governed by ordinance, takes countless incarnations. O great king, in the seventh, the Vaivasvata age,

Verse 29 (devibhagavatam.4.10.29)

मन्वन्तरेऽवतारान्वै चक्रे ताञ्छ्रुणु तत्त्वतः । भृगुशापान्महाराज विष्णुर्देववरः प्रभुः

manvantare'vatārānvai cakre tāñchruṇu tattvataḥ bhṛguśāpānmahārāja viṣṇurdevavaraḥ prabhuḥ

Lord Hari has taken numerous incarnations — hear of them truly. O great king, because of Bhrigu's curse, that lord Vishnu, foremost among gods,

Verse 30 (devibhagavatam.4.10.30)

अवताराननेकांस्तु कृतवानखिलेश्वरः । राजोवाच । सन्देहोऽयं महाभाग हृदये मम जायते

avatārānanekāṁstu kṛtavānakhileśvaraḥ rājovāca sandeho'yaṁ mahābhāga hṛdaye mama jāyate

that lord of all, has taken on many incarnations. The king said: This doubt, O glorious one, arises in my heart —

Verse 31 (devibhagavatam.4.10.31)

भृगुणा भगवान्विष्णुः कथं शप्तः पितामह । हरिणा च मुनेस्तस्य विप्रियं किं कृतं मुने

bhṛguṇā bhagavānviṣṇuḥ kathaṁ śaptaḥ pitāmaha hariṇā ca munestasya vipriyaṁ kiṁ kṛtaṁ mune

how did Bhrigu come to curse Lord Vishnu, O grandsire? And what displeasing act did Hari commit toward that sage, O sage?

Verse 32 (devibhagavatam.4.10.32)

यद्रोषाद् भृगुणा शप्तो विष्णुर्देवनमस्कृतः । व्यास उवाच । शृणु राजन्प्रवक्ष्यामि भृगोः शापस्य कारणम्

yadroṣād bhṛguṇā śapto viṣṇurdevanamaskṛtaḥ vyāsa uvāca śṛṇu rājanpravakṣyāmi bhṛgoḥ śāpasya kāraṇam

Out of what anger was Vishnu, revered by the gods, cursed by Bhrigu? Vyasa said: Listen, O king, I shall relate the cause of Bhrigu's curse.

Verse 33 (devibhagavatam.4.10.33)

पुरा कश्यपदायादो हिरण्यकशिपुर्नृपः । यदा तदा सुरैः सार्धं कृतं सङ्ख्यं परस्परम्

purā kaśyapadāyādo hiraṇyakaśipurnṛpaḥ yadā tadā suraiḥ sārdhaṁ kṛtaṁ saṅkhyaṁ parasparam

Formerly, when King Hiranyakashipu, heir of Kashyapa, waged war against the gods,

Verse 34 (devibhagavatam.4.10.34)

कृते सङ्ख्ये जगत्सर्वं व्याकुलं समजायत । हते तस्मिन्नृपे राजा प्रह्लादः समजायत

kṛte saṅkhye jagatsarvaṁ vyākulaṁ samajāyata hate tasminnṛpe rājā prahlādaḥ samajāyata

when that battle took place, the entire world grew distressed. When that king was slain, King Prahlada then came to the throne.

Verse 35 (devibhagavatam.4.10.35)

देवान्स पीडयामास प्रह्लादः शत्रुकर्षणः । सङ्ग्रामो ह्यभवद् घोरः शक्रप्रह्लादयोस्तदा

devānsa pīḍayāmāsa prahlādaḥ śatrukarṣaṇaḥ saṅgrāmo hyabhavad ghoraḥ śakraprahlādayostadā

Prahlada, tormentor of foes, harassed the gods; and a terrible battle then broke out between Indra and Prahlada.

Verse 36 (devibhagavatam.4.10.36)

पूर्णं वर्षशतं राजँल्लोकविस्मयकारकम् । देवैर्युद्धं कृतं चोग्रं प्रह्रादस्तु पराजितः

pūrṇaṁ varṣaśataṁ rāja~llokavismayakārakam devairyuddhaṁ kṛtaṁ cograṁ prahrādastu parājitaḥ

For a full hundred years, O king, an astonishment to all the worlds, that fierce battle with the gods raged, and Prahlada was at last defeated.

Verse 37 (devibhagavatam.4.10.37)

निर्वेदं परमं प्राप्तो ज्ञात्वा धर्मं सनातनम् । विरोचनसुतं राज्ये प्रतिष्ठाप्य बलिं नृप

nirvedaṁ paramaṁ prāpto jñātvā dharmaṁ sanātanam virocanasutaṁ rājye pratiṣṭhāpya baliṁ nṛpa

He fell into deep dejection, and, knowing the eternal dharma, having established Bali, the son of Virochana, upon the throne, O king,

Verse 38 (devibhagavatam.4.10.38)

जगाम स तपस्तप्तुं पर्वते गन्धमादने । प्राप्य राज्यं बलिः श्रीमान्सुरैर्वैरं चकार ह

jagāma sa tapastaptuṁ parvate gandhamādane prāpya rājyaṁ baliḥ śrīmānsurairvairaṁ cakāra ha

he went to Mount Gandhamadana to perform austerity. Having obtained the kingdom, the glorious Bali took up enmity with the gods.

Verse 39 (devibhagavatam.4.10.39)

यतः परस्परं युद्धं जातं परमदारुणम् । ततः सुरैर्जिता दैत्या इन्द्रेणामिततेजसा

yataḥ parasparaṁ yuddhaṁ jātaṁ paramadāruṇam tataḥ surairjitā daityā indreṇāmitatejasā

From this a most terrible battle broke out between them again; and thereafter the daityas were defeated by the gods, through Indra, of boundless splendor,

Verse 40 (devibhagavatam.4.10.40)

विष्णुना च सहायेन राज्यभ्रष्टाः कृता नृप । ततः पराजिता दैत्याः काव्यस्य शरणं गताः

viṣṇunā ca sahāyena rājyabhraṣṭāḥ kṛtā nṛpa tataḥ parājitā daityāḥ kāvyasya śaraṇaṁ gatāḥ

and with Vishnu's help, O king, driven from their kingdom. Then, defeated, the daityas went for refuge to Kavya, Shukracharya.

Verse 41 (devibhagavatam.4.10.41)

किं त्वं न कुरुषे ब्रह्मन् साहाय्यं नः प्रतापवान् । स्थातुं न शक्नुमो ह्यत्र प्रविशामो रसातलम्

kiṁ tvaṁ na kuruṣe brahman sāhāyyaṁ naḥ pratāpavān sthātuṁ na śaknumo hyatra praviśāmo rasātalam

They said: O brahmin, mighty as you are, why do you not render us assistance? We can no longer hold our ground here — we must enter Rasatala,

Verse 42 (devibhagavatam.4.10.42)

यदि त्वं न सहायोऽसि त्रातुं मन्त्रविदुत्तम । व्यास उवाच । इत्युक्तः सोऽब्रवीद्दैत्यान्काव्यः कारुणिको मुनिः

yadi tvaṁ na sahāyo'si trātuṁ mantraviduttama vyāsa uvāca ityuktaḥ so'bravīddaityānkāvyaḥ kāruṇiko muniḥ

if you, best of those versed in mantras, will not be our helper in protection. Vyasa said: Thus addressed, that compassionate sage Kavya spoke to the daityas —

Verse 43 (devibhagavatam.4.10.43)

मा भैष्ट धारयिष्यामि तेजसा स्वेन भोऽसुराः । मन्त्रैस्तथौषधीभिश्च साहाय्यं वः सदैव हि

mā bhaiṣṭa dhārayiṣyāmi tejasā svena bho'surāḥ mantraistathauṣadhībhiśca sāhāyyaṁ vaḥ sadaiva hi

Fear not, O asuras — I shall sustain you by my own power. With mantras and with herbs I shall render you help always;

Verse 44 (devibhagavatam.4.10.44)

करिष्यामि कृतोत्साहा भवन्तु विगतज्वराः । व्यास उवाच । ततस्ते निर्भया जाता दैत्याः काव्यस्य संश्रयात्

kariṣyāmi kṛtotsāhā bhavantu vigatajvarāḥ vyāsa uvāca tataste nirbhayā jātā daityāḥ kāvyasya saṁśrayāt

take courage, and be free of anguish. Vyasa said: Then, through Kavya's protection, those daityas became fearless.

Verse 45 (devibhagavatam.4.10.45)

देवैः श्रुतस्तु वृत्तान्तः सर्वैश्चारमुखात्किल । तत्र सम्मन्त्र्य ते देवाः शक्रेण च परस्परम्

devaiḥ śrutastu vṛttāntaḥ sarvaiścāramukhātkila tatra sammantrya te devāḥ śakreṇa ca parasparam

This news was heard by all the gods, indeed through the mouths of their spies. There, having taken counsel together with Indra,

Verse 46 (devibhagavatam.4.10.46)

मन्त्रं चक्रुः सुसंविग्नाः काव्यमन्त्रप्रभावतः । योद्धुं गच्छामहे तूर्णं यावन्न च्यावयन्ति वै

mantraṁ cakruḥ susaṁvignāḥ kāvyamantraprabhāvataḥ yoddhuṁ gacchāmahe tūrṇaṁ yāvanna cyāvayanti vai

those gods, greatly troubled by the power of Kavya's mantras, made a plan: let us go swiftly to battle, before they can drive us from our own position —

Verse 47 (devibhagavatam.4.10.47)

प्रसह्य हत्वा शिष्टांस्तु पातालं प्रापयामहे । दैत्याञ्जग्मुस्ततो देवाः संरुष्टाः शस्त्रपाणयः

prasahya hatvā śiṣṭāṁstu pātālaṁ prāpayāmahe daityāñjagmustato devāḥ saṁruṣṭāḥ śastrapāṇayaḥ

let us slay them by force and drive the survivors down into Patala. Then the gods, greatly enraged, weapons in hand, marched against the daityas.

Verse 48 (devibhagavatam.4.10.48)

जग्मुस्तान्विष्णुसहिता दानवान् हरिणोदिताः । वध्यमानास्तु ते दैत्याः सन्त्रस्ता भयपीडिताः

jagmustānviṣṇusahitā dānavān hariṇoditāḥ vadhyamānāstu te daityāḥ santrastā bhayapīḍitāḥ

Accompanied by Vishnu, urged on by Hari, they advanced upon the danavas. Those daityas, being slain, grew terrified and overcome with fear;

Verse 49 (devibhagavatam.4.10.49)

काव्यस्य शरणं जग्मू रक्ष रक्षेति चाब्रुवन् । ताञ्छुक्रः पीडितान्दृष्ट्वा देवैर्दैत्यान्महाबलान्

kāvyasya śaraṇaṁ jagmū rakṣa rakṣeti cābruvan tāñchukraḥ pīḍitāndṛṣṭvā devairdaityānmahābalān

they went for refuge to Kavya, crying protect us, protect us! Shukracharya, seeing those mighty daityas thus tormented by the gods,

Verse 50 (devibhagavatam.4.10.50)

मा भैष्टेति वचः प्राह मन्त्रौषधिबलाद्विभुः । दृष्ट्वा काव्यं सुराः सर्वे त्यक्त्वा तान्प्रययुः किल

mā bhaiṣṭeti vacaḥ prāha mantrauṣadhibalādvibhuḥ dṛṣṭvā kāvyaṁ surāḥ sarve tyaktvā tānprayayuḥ kila

that mighty one spoke words of fear not, through the power of his mantras and herbs. Seeing Kavya, all the gods abandoned them and departed.