Exposition of Karma as the Cause of Birth

Verse 1 (devibhagavatam.4.2.1)

सूत उवाच । एवं पृष्टः पुराणज्ञो व्यासः सत्यवतीसुतः । परीक्षितसुतं शान्तं ततो वै जनमेजयम्

sūta uvāca evaṁ pṛṣṭaḥ purāṇajño vyāsaḥ satyavatīsutaḥ parīkṣitasutaṁ śāntaṁ tato vai janamejayam

Suta said: Thus questioned, Vyasa, knower of the Puranas, son of Satyavati, then spoke to the peaceful Janamejaya, son of Parikshit.

Verse 2 (devibhagavatam.4.2.2)

उवाच संशयच्छेत्तृ वाक्यं वाक्यविशारदः । व्यास उवाच । राजन् किमेतद्वक्तव्यं कर्मणां गहना गतिः

uvāca saṁśayacchettṛ vākyaṁ vākyaviśāradaḥ vyāsa uvāca rājan kimetadvaktavyaṁ karmaṇāṁ gahanā gatiḥ

He, skilled in speech, uttered words that would cut through doubt. Vyasa said: O king, what is there to say — the course of karma is deep and hard to fathom.

Verse 3 (devibhagavatam.4.2.3)

दुर्ज्ञेया किल देवानां मानवानां च का कथा । यदा समुत्थितं चैतद्ब्रह्माण्डं त्रिगुणात्मकम्

durjñeyā kila devānāṁ mānavānāṁ ca kā kathā yadā samutthitaṁ caitadbrahmāṇḍaṁ triguṇātmakam

It is truly hard to know even for the gods — what then to say of men — since this whole universe, made of the three gunas, arose from it as well.

Verse 4 (devibhagavatam.4.2.4)

कर्मणैव समुत्पत्तिः सर्वेषां नात्र संशयः । अनादिनिधना जीवाः कर्मबीजसमुद्भवाः

karmaṇaiva samutpattiḥ sarveṣāṁ nātra saṁśayaḥ anādinidhanā jīvāḥ karmabījasamudbhavāḥ

By karma alone is the origination of all beings — there is no doubt in this. Souls are without beginning or end, yet arise from the seed of karma.

Verse 5 (devibhagavatam.4.2.5)

नानायोनिषु जायन्ते म्रियन्ते च पुनः पुनः । कर्मणा रहितो देहसंयोगो न कदाचन

nānāyoniṣu jāyante mriyante ca punaḥ punaḥ karmaṇā rahito dehasaṁyogo na kadācana

They are born in various wombs and die again and again; union with a body devoid of karma never occurs.

Verse 6 (devibhagavatam.4.2.6)

शुभाशुभैस्तथा मिश्रैः कर्मभिर्वेष्टितं त्विदम् । त्रिविधानि हि तान्याहुर्बुधास्तत्त्वविदश्च ये

śubhāśubhaistathā miśraiḥ karmabhirveṣṭitaṁ tvidam trividhāni hi tānyāhurbudhāstattvavidaśca ye

This soul is enveloped by good, bad, and mixed karmas. The wise, knowers of truth, declare these karmas to be of three kinds —

Verse 7 (devibhagavatam.4.2.7)

सञ्चितानि भविष्यन्ति प्रारब्धानि तथा पुनः । वर्तमानानि देहेऽस्मिंस्त्रैविध्यं कर्मणां किल

sañcitāni bhaviṣyanti prārabdhāni tathā punaḥ vartamānāni dehe'smiṁstraividhyaṁ karmaṇāṁ kila

accumulated karma, karma yet to bear fruit, and prarabdha now ripening — together with what is being done at this very moment in this body — such indeed is the threefold nature of karma.

Verse 8 (devibhagavatam.4.2.8)

ब्रह्मादीनां च सर्वेषां तद्वशत्वं नराधिप । सुखं दुःखं जरामृत्युहर्षशोकादयस्तथा

brahmādīnāṁ ca sarveṣāṁ tadvaśatvaṁ narādhipa sukhaṁ duḥkhaṁ jarāmṛtyuharṣaśokādayastathā

All beings, from Brahma downward, O lord of men, are subject to it — pleasure, pain, old age, death, joy, grief, and the like.

Verse 9 (devibhagavatam.4.2.9)

कामक्रोधौ च लोभश्च सर्वे देहगता गुणाः । दैवाधीनाश्च सर्वेषां प्रभवन्ति नराधिप

kāmakrodhau ca lobhaśca sarve dehagatā guṇāḥ daivādhīnāśca sarveṣāṁ prabhavanti narādhipa

Desire, anger and greed — all these qualities bound to the body — O lord of men, arise in all beings under the sway of fate.

Verse 10 (devibhagavatam.4.2.10)

रागद्वेषादयो भावाः स्वर्गेऽपि प्रभवन्ति हि । देवानां मानवानाञ्च तिरश्चां च तथा पुनः

rāgadveṣādayo bhāvāḥ svarge'pi prabhavanti hi devānāṁ mānavānāñca tiraścāṁ ca tathā punaḥ

Attachment, aversion and such states arise even in heaven — among gods, among men, and likewise among animals too.

Verse 11 (devibhagavatam.4.2.11)

विकाराः सर्व एवैते देहेन सह सङ्गताः । पूर्ववैरानुयोगेन स्नेहयोगेन वै पुनः

vikārāḥ sarva evaite dehena saha saṅgatāḥ pūrvavairānuyogena snehayogena vai punaḥ

All these modifications are bound up together with the body — arising through the continuation of former enmity, or again through the bond of former affection.

Verse 12 (devibhagavatam.4.2.12)

उत्पत्तिः सर्वजन्तूनां विना कर्म न विद्यते । कर्मणा भ्रमते सूर्यः शशाङ्कः क्षयरोगवान्

utpattiḥ sarvajantūnāṁ vinā karma na vidyate karmaṇā bhramate sūryaḥ śaśāṅkaḥ kṣayarogavān

The origin of no creature exists apart from karma. By karma the sun wanders through the sky; the moon is afflicted by the wasting disease of waxing and waning.

Verse 13 (devibhagavatam.4.2.13)

कपाली च तथा रुद्रः कर्मणैव न संशयः । अनादिनिधनं चैतत्कारणं कर्म विद्यते

kapālī ca tathā rudraḥ karmaṇaiva na saṁśayaḥ anādinidhanaṁ caitatkāraṇaṁ karma vidyate

Rudra, the skull-bearer, too exists by karma alone — there is no doubt of this. This karma, the cause itself, is beginningless and endless.

Verse 14 (devibhagavatam.4.2.14)

तेनेह शाश्वतं सर्वं जगत्स्थावरजङ्गमम् । नित्यानित्यविचारेऽत्र निमग्ना मुनयः सदा

teneha śāśvataṁ sarvaṁ jagatsthāvarajaṅgamam nityānityavicāre'tra nimagnā munayaḥ sadā

Because of it this entire moving and unmoving world seems eternal. Sages are ever absorbed in inquiry, here, into what is eternal and what is not.

Verse 15 (devibhagavatam.4.2.15)

न जानन्ति किमेतद्वै नित्यं वानित्यमेव च । मायायां विद्यमानायां जगन्नित्यं प्रतीयते

na jānanti kimetadvai nityaṁ vānityameva ca māyāyāṁ vidyamānāyāṁ jagannityaṁ pratīyate

They cannot determine whether this world is eternal or not. As long as maya exists, the world appears to be eternal.

Verse 16 (devibhagavatam.4.2.16)

कार्याभावः कथं वाच्यः कारणे सति सर्वथा । माया नित्या कारणञ्च सर्वेषां सर्वदा किल

kāryābhāvaḥ kathaṁ vācyaḥ kāraṇe sati sarvathā māyā nityā kāraṇañca sarveṣāṁ sarvadā kila

How can the absence of an effect be asserted when its cause exists in every way? Maya is eternal, and it is, indeed, ever the cause of everything.

Verse 17 (devibhagavatam.4.2.17)

कर्मबीजं ततोऽनित्यं चिन्तनीयं सदा बुधैः । भ्रमत्येव जगत्सर्वं राजन्कर्मनियन्त्रितम्

karmabījaṁ tato'nityaṁ cintanīyaṁ sadā budhaiḥ bhramatyeva jagatsarvaṁ rājankarmaniyantritam

The seed of karma, therefore, is non-eternal — this the wise must ever reflect upon. This entire world, O king, wanders on, wholly governed by karma.

Verse 18 (devibhagavatam.4.2.18)

नानायोनिषु राजेन्द्र नानाधर्ममयेषु च । इच्छया च भवेञ्चन्म विष्णोरमिततेजसः

nānāyoniṣu rājendra nānādharmamayeṣu ca icchayā ca bhaveñcanma viṣṇoramitatejasaḥ

O lord of kings, the birth of Vishnu, of boundless splendor, occurs by his own will, in various wombs of various natures.

Verse 19 (devibhagavatam.4.2.19)

युगे युगेष्वनेकासु नीचयोनिषु तत्कथम् । त्यक्त्वा वैकुण्ठसंवासं सुखभोगाननेकशः

yuge yugeṣvanekāsu nīcayoniṣu tatkatham tyaktvā vaikuṇṭhasaṁvāsaṁ sukhabhogānanekaśaḥ

In age after age, how does he, abandoning his dwelling in Vaikuntha and manifold pleasures, take birth in so many lowly wombs?

Verse 20 (devibhagavatam.4.2.20)

विण्मूत्रमन्दिरे वासं सन्त्रस्तः कोऽभिवाञ्छति । पुष्पावचयलीलां च जलकेलिं सुखासनम्

viṇmūtramandire vāsaṁ santrastaḥ ko'bhivāñchati puṣpāvacayalīlāṁ ca jalakeliṁ sukhāsanam

Who, in terror, would wish to dwell in a chamber of excrement and urine? Who would abandon the sport of gathering flowers, water-play, and a comfortable seat,

Verse 21 (devibhagavatam.4.2.21)

त्यक्त्वा गर्भगृहे वासं कोऽभिवाच्छति बुद्धिमान् । तूलिकां मृदुसंयुक्तां दिव्यां शय्यां विनिर्मिताम्

tyaktvā garbhagṛhe vāsaṁ ko'bhivācchati buddhimān tūlikāṁ mṛdusaṁyuktāṁ divyāṁ śayyāṁ vinirmitām

for that — what intelligent being would desire to dwell in the chamber of the womb? Who would abandon a soft cotton mattress, a divinely made couch,

Verse 22 (devibhagavatam.4.2.22)

त्यक्त्वाधोमुखवासं च कोऽभिवाञ्छति पण्डितः । गीतं नृत्यञ्च वाद्यञ्च नानाभावसमन्वितम्

tyaktvādhomukhavāsaṁ ca ko'bhivāñchati paṇḍitaḥ gītaṁ nṛtyañca vādyañca nānābhāvasamanvitam

for that — what wise person would wish for a dwelling with the head turned downward? Who would abandon song, dance, and instrumental music filled with manifold moods,

Verse 23 (devibhagavatam.4.2.23)

मुक्त्वा को नरके वासं मनसापि विचिन्तयेत् । सिन्धुजाद्भुतभावानां रसं त्यक्त्वा सुदुस्त्वजम्

muktvā ko narake vāsaṁ manasāpi vicintayet sindhujādbhutabhāvānāṁ rasaṁ tyaktvā sudustvajam

for that — who would even think, in his mind, of dwelling in that hell? Who would give up the hard-to-relinquish delight of the ocean's wondrous treasures,

Verse 24 (devibhagavatam.4.2.24)

विण्मूत्ररसपानञ्ज क इच्छेन्मतिमान्नरः । गर्भवासात्परो नास्ति नरको भुवनत्रये

viṇmūtrarasapānañja ka icchenmatimānnaraḥ garbhavāsātparo nāsti narako bhuvanatraye

for the drinking of a fluid mixed with excrement and urine? There is no hell in the three worlds greater than dwelling in the womb.

Verse 25 (devibhagavatam.4.2.25)

तद्भीताश्च प्रकुर्वन्ति मुनयो दुस्तरं तपः । हित्वा भोगञ्च राज्यञ्च वने यान्ति मनस्विनः

tadbhītāśca prakurvanti munayo dustaraṁ tapaḥ hitvā bhogañca rājyañca vane yānti manasvinaḥ

Fearing that very thing, sages perform austerity hard to accomplish; abandoning enjoyment and kingdom, resolute men go to the forest.

Verse 26 (devibhagavatam.4.2.26)

यद्भीतास्तु विमूढात्मा कस्तं सेवितुमिच्छति । गर्भे तुदन्ति कृमयो जठराग्निस्तपत्यधः

yadbhītāstu vimūḍhātmā kastaṁ sevitumicchati garbhe tudanti kṛmayo jaṭharāgnistapatyadhaḥ

What deluded soul, fearing that very thing, would still wish to embrace it again? In the womb, worms torment the being, and the digestive fire scorches it from below.

Verse 27 (devibhagavatam.4.2.27)

वपासंवेष्टनं कूरं किं सुखं तत्र भूपते । वरं कारागृहे वासो बन्धनं निगडैर्वरम्

vapāsaṁveṣṭanaṁ kūraṁ kiṁ sukhaṁ tatra bhūpate varaṁ kārāgṛhe vāso bandhanaṁ nigaḍairvaram

Wrapped cruelly in the caul — what happiness, O king, is there in that? Better a dwelling in a prison, better bondage in chains,

Verse 28 (devibhagavatam.4.2.28)

अल्पमात्रं क्षणं नैव गर्भवासः क्वचिच्छुभः । गर्भवासे महद्दुःखं दशमासनिवासनम्

alpamātraṁ kṣaṇaṁ naiva garbhavāsaḥ kvacicchubhaḥ garbhavāse mahadduḥkhaṁ daśamāsanivāsanam

even for a mere instant — dwelling in the womb is nowhere auspicious. Residence in the womb, this ten-month dwelling, is a great suffering.

Verse 29 (devibhagavatam.4.2.29)

तथा निःसरणे दुःखं योनियन्त्रेऽतिदारुणे । बालभावे तदा दुःखं मूकाज्ञभावसंयुतम्

tathā niḥsaraṇe duḥkhaṁ yoniyantre'tidāruṇe bālabhāve tadā duḥkhaṁ mūkājñabhāvasaṁyutam

Likewise there is suffering at the moment of emerging through the extremely painful mechanism of the birth-passage. Then in infancy there is suffering, mute and ignorant.

Verse 30 (devibhagavatam.4.2.30)

क्षुतृष्णावेदनाशक्तः परतन्त्रोऽतिकातरः । क्षुधिते रुदिते बाले माता चिन्तातुरा तदा

kṣutṛṣṇāvedanāśaktaḥ paratantro'tikātaraḥ kṣudhite rudite bāle mātā cintāturā tadā

Overcome by the pain of hunger and thirst, utterly dependent and helpless — when the hungry child cries, the mother then becomes filled with worry,

Verse 31 (devibhagavatam.4.2.31)

भेषजं पातुमिच्छन्ती ज्ञात्वा व्याधिव्यथां दृढाम् । नानाविधानि दुःखानि बालभावे भवन्ति वै

bheṣajaṁ pātumicchantī jñātvā vyādhivyathāṁ dṛḍhām nānāvidhāni duḥkhāni bālabhāve bhavanti vai

and, recognizing the child's severe pain of sickness, wishes to give it medicine. Thus, in childhood, many kinds of suffering occur.

Verse 32 (devibhagavatam.4.2.32)

किं सुखं विबुधा दृष्ट्वा जन्म वाञ्छन्ति चेच्छया । सङ्ग्रामममरैः सार्धं सुखं त्यक्त्वा निरन्तरम्

kiṁ sukhaṁ vibudhā dṛṣṭvā janma vāñchanti cecchayā saṅgrāmamamaraiḥ sārdhaṁ sukhaṁ tyaktvā nirantaram

Seeing what happiness would even the gods willingly desire birth? Continually giving up their own happiness for the battles waged among the immortals,

Verse 33 (devibhagavatam.4.2.33)

कर्तुमिच्छेच्च को मूढः श्रमदं सुखनाशनम् । सर्वथैव नृपश्रेष्ठ सर्वे ब्रह्मादयः सुराः

kartumicchecca ko mūḍhaḥ śramadaṁ sukhanāśanam sarvathaiva nṛpaśreṣṭha sarve brahmādayaḥ surāḥ

what fool would wish to undertake such toil-bringing, happiness-destroying work? O best of kings, all the gods, beginning with Brahma, in every way,

Verse 34 (devibhagavatam.4.2.34)

कृतकर्मविपाकेन प्राप्नुवन्ति सुखासुखे । अवश्यमेव भोक्तव्यं कृतं कर्म शुभाशुभम् । देहवद्भिर्नृभिर्देवैस्तिर्यग्भिश्च नृपोत्तम

kṛtakarmavipākena prāpnuvanti sukhāsukhe avaśyameva bhoktavyaṁ kṛtaṁ karma śubhāśubham dehavadbhirnṛbhirdevaistiryagbhiśca nṛpottama

obtain pleasure and pain only through the fruition of deeds already done. O best of kings, whatever deed, good or bad, has been performed, must inevitably be experienced by embodied men, gods, and animals alike.

Verse 35 (devibhagavatam.4.2.35)

तपसा दानयज्ञैश्च मानवश्चेन्द्रतां व्रजेत् । क्षीणे पुण्येऽथ शक्रोऽपि पतत्येव न संशयः

tapasā dānayajñaiśca mānavaścendratāṁ vrajet kṣīṇe puṇye'tha śakro'pi patatyeva na saṁśayaḥ

Through austerity, charity, and sacrifice, even a man may attain the rank of Indra; but when his merit is exhausted, even Indra himself falls — there is no doubt of it.

Verse 36 (devibhagavatam.4.2.36)

रामावतारयोगेन देवा वानरतां गताः । तथा कृष्णसहायार्थं देवा यादवतां गताः

rāmāvatārayogena devā vānaratāṁ gatāḥ tathā kṛṣṇasahāyārthaṁ devā yādavatāṁ gatāḥ

Through the incarnation of Rama, the gods took the form of monkeys; likewise, for the sake of assisting Krishna, the gods took birth as Yadavas.

Verse 37 (devibhagavatam.4.2.37)

एवं युगे युगे विष्णुरवताराननेकशः । करोति धर्मरक्षार्थं ब्रह्मणा प्रेरितो भृशम्

evaṁ yuge yuge viṣṇuravatārānanekaśaḥ karoti dharmarakṣārthaṁ brahmaṇā prerito bhṛśam

Thus, in age after age, Vishnu, urgently impelled by Brahma, takes many incarnations for the protection of dharma.

Verse 38 (devibhagavatam.4.2.38)

पुनः पुनर्हरेरेवं नानायोनिषु पार्थिव । अवतारा भवन्त्यन्ये रथचक्रवदद्भुताः

punaḥ punarharerevaṁ nānāyoniṣu pārthiva avatārā bhavantyanye rathacakravadadbhutāḥ

Thus, again and again, O king, Hari's other incarnations occur too, in various wombs, wondrous like the turning of a chariot-wheel.

Verse 39 (devibhagavatam.4.2.39)

दैत्यानां हननं कर्म कर्तव्यं हरिणा स्वयम् । अंशांशेन पृथिव्यां वै कृत्वा जन्म महात्मना

daityānāṁ hananaṁ karma kartavyaṁ hariṇā svayam aṁśāṁśena pṛthivyāṁ vai kṛtvā janma mahātmanā

The task of slaying the daityas must be performed by Hari himself — that great soul, taking birth on earth through a portion of a portion of himself,

Verse 40 (devibhagavatam.4.2.40)

तदहं सम्प्रवक्ष्यामि कृष्णजन्मकथां शुभाम् । स एव भगवान्विष्णुरवतीर्णो यदोः कुले

tadahaṁ sampravakṣyāmi kṛṣṇajanmakathāṁ śubhām sa eva bhagavānviṣṇuravatīrṇo yadoḥ kule

Now I shall relate the auspicious story of Krishna's birth. That same Lord Vishnu descended into the lineage of Yadu.

Verse 41 (devibhagavatam.4.2.41)

कश्यपस्य मुनेरंशो वसुदेवः प्रतापवान् । गोवृत्तिरभवद्राजन् पूर्वशापानुभावतः

kaśyapasya muneraṁśo vasudevaḥ pratāpavān govṛttirabhavadrājan pūrvaśāpānubhāvataḥ

Vasudeva, mighty and glorious, was a portion of the sage Kashyapa; O king, through the power of a former curse, he came to live as a cowherd.

Verse 42 (devibhagavatam.4.2.42)

कश्यपस्य च द्वे पत्न्यौ शापादत्र महीपते । अदितिः सुरसा चैवमासतुः पृथिवीपते

kaśyapasya ca dve patnyau śāpādatra mahīpate aditiḥ surasā caivamāsatuḥ pṛthivīpate

And Kashyapa's two wives, O lord of the earth, on account of a curse, came to dwell in this world in this manner — as Aditi and Surasa.

Verse 43 (devibhagavatam.4.2.43)

देवकी रोहिणी चोभे भगिन्यौ भरतर्षभ । वरुणेन महाञ्छापो दत्तः कोपादिति श्रुतम्

devakī rohiṇī cobhe bhaginyau bharatarṣabha varuṇena mahāñchāpo dattaḥ kopāditi śrutam

Devaki and Rohini, O best of the Bharatas, were those two sisters — a great curse, it is heard, was given to them by Varuna in anger.

Verse 44 (devibhagavatam.4.2.44)

राजोवाच । किं कृतं कश्यपेनागो येन शप्तो महानृषिः । सभार्यः स कथं जातस्तद्वदस्व महामते

rājovāca kiṁ kṛtaṁ kaśyapenāgo yena śapto mahānṛṣiḥ sabhāryaḥ sa kathaṁ jātastadvadasva mahāmate

The king said: What offense did Kashyapa commit, for which the great sage was cursed? How did he, together with his wife, come to take such a birth? Tell me that, O sage of great wisdom.

Verse 45 (devibhagavatam.4.2.45)

कथञ्च भगवान्विष्णुस्तत्र जातोऽस्ति गोकुले । वासी वैकुण्ठनिलये रमापतिरखण्डितः

kathañca bhagavānviṣṇustatra jāto'sti gokule vāsī vaikuṇṭhanilaye ramāpatirakhaṇḍitaḥ

And how did Lord Vishnu — dweller in the abode of Vaikuntha, the undivided lord of Lakshmi — come to be born there in Gokula?

Verse 46 (devibhagavatam.4.2.46)

निदेशात्कस्य भगवान्वर्तते प्रभुरव्ययः । नारायणः सुरश्रेष्ठो युगादिः सर्वधारकः

nideśātkasya bhagavānvartate prabhuravyayaḥ nārāyaṇaḥ suraśreṣṭho yugādiḥ sarvadhārakaḥ

At whose command does that imperishable Lord act — Narayana, foremost of gods, the origin of the ages, the sustainer of all?

Verse 47 (devibhagavatam.4.2.47)

स कथं सदनं त्यक्त्वा कर्मवानिव मानुषे । करोति जननं कस्मादत्र मे संशयो महान्

sa kathaṁ sadanaṁ tyaktvā karmavāniva mānuṣe karoti jananaṁ kasmādatra me saṁśayo mahān

How does he, abandoning his own abode, take birth among men as if bound by karma? Why does he do so — herein lies my great doubt.

Verse 48 (devibhagavatam.4.2.48)

प्राप्य मानुषदेहं तु करोति च विडम्बनम् । भावान्नानाविधांस्तत्र मानुषे दुष्टजन्मनि

prāpya mānuṣadehaṁ tu karoti ca viḍambanam bhāvānnānāvidhāṁstatra mānuṣe duṣṭajanmani

Having obtained a human body, he seems to enact a kind of mockery, assuming there, in that flawed human birth, many varied states —

Verse 49 (devibhagavatam.4.2.49)

कामः क्रोधोऽमर्षशोकौ वैरं प्रीतिश्च कर्हिचित् । सुखं दुःखं भयं नॄणां दैन्यमार्जवमेव च

kāmaḥ krodho'marṣaśokau vairaṁ prītiśca karhicit sukhaṁ duḥkhaṁ bhayaṁ nṝṇāṁ dainyamārjavameva ca

desire, anger, indignation, and grief; enmity, and at times affection too; the pleasure, pain, fear, humility and straightforwardness of men;

Verse 50 (devibhagavatam.4.2.50)

दुष्कृतं सुकृतं चैव वचनं हननं तथा । पोषणं चलनं तापो विमर्शश्च विकत्थनम्

duṣkṛtaṁ sukṛtaṁ caiva vacanaṁ hananaṁ tathā poṣaṇaṁ calanaṁ tāpo vimarśaśca vikatthanam

wrongdoing and virtue, speech and violence, nurturing and movement, distress, deliberation, and self-praise —

Verse 51 (devibhagavatam.4.2.51)

लोभो दम्भस्तथा मोहः कपटः शोचनं तथा । एते चान्ये तथा भावा मानुष्ये सम्भवन्ति हि

lobho dambhastathā mohaḥ kapaṭaḥ śocanaṁ tathā ete cānye tathā bhāvā mānuṣye sambhavanti hi

greed, hypocrisy, delusion, deceit, and sorrow — these and other such states indeed occur in human life.

Verse 52 (devibhagavatam.4.2.52)

स कथं भगवान्विष्णुस्त्वक्त्या सुखमनश्वरम् । करोति मानुषं जन्म भावैस्तैस्तैरभिद्रुतम्

sa kathaṁ bhagavānviṣṇustvaktyā sukhamanaśvaram karoti mānuṣaṁ janma bhāvaistaistairabhidrutam

How does Lord Vishnu, forsaking that imperishable bliss, take on a human birth overrun by all these very states?

Verse 53 (devibhagavatam.4.2.53)

किं सुखं मानुषं प्राप्य भुवि जन्म मुनीश्वर । किं निमित्तं हरिः साक्षाद्गर्भवासं करोति वै

kiṁ sukhaṁ mānuṣaṁ prāpya bhuvi janma munīśvara kiṁ nimittaṁ hariḥ sākṣādgarbhavāsaṁ karoti vai

O lord of sages, what pleasure is there in obtaining a human birth on this earth? For what reason does Hari himself actually undergo dwelling in the womb?

Verse 54 (devibhagavatam.4.2.54)

गर्भदुःखं जन्मदुःखं बालभावे तथा पुनः । यौवने कामजं दुःखं गार्हस्त्येऽतिमहत्तरम्

garbhaduḥkhaṁ janmaduḥkhaṁ bālabhāve tathā punaḥ yauvane kāmajaṁ duḥkhaṁ gārhastye'timahattaram

The suffering of the womb, the suffering of birth, and then the suffering of childhood; in youth the suffering born of desire, and in household life a still greater suffering —

Verse 55 (devibhagavatam.4.2.55)

दुःखान्येतान्यवाप्नोति मानुषे द्विजसत्तम । कथं स भगवान्विष्णुरवतारान्पुनः पुनः

duḥkhānyetānyavāpnoti mānuṣe dvijasattama kathaṁ sa bhagavānviṣṇuravatārānpunaḥ punaḥ

these sufferings, O best of the twice-born, one obtains in human existence. Why then does Lord Vishnu take incarnation again and again,

Verse 56 (devibhagavatam.4.2.56)

प्राप्य रामावतारं हि हरिणा ब्रह्मयोनिना । दुःखं महत्तरं प्राप्तं वनवासेऽतिदारुणे

prāpya rāmāvatāraṁ hi hariṇā brahmayoninā duḥkhaṁ mahattaraṁ prāptaṁ vanavāse'tidāruṇe

when, having taken the incarnation of Rama, Hari — of divine origin — met with even greater suffering during the extremely harsh exile in the forest,

Verse 57 (devibhagavatam.4.2.57)

सीताविरहजं दुःखं सङ्ग्रामश्च पुनः पुनः । कान्तात्यागोऽप्यनेनैवमनुभूतो महात्मना

sītāvirahajaṁ duḥkhaṁ saṅgrāmaśca punaḥ punaḥ kāntātyāgo'pyanenaivamanubhūto mahātmanā

the suffering born of separation from Sita, battle after battle, and even the abandonment of his beloved — all this was experienced by that same great soul.

Verse 58 (devibhagavatam.4.2.58)

तथा कृष्णावतारेऽपि जन्म रक्षागृहे पुनः । गोकुले गमनं चैव गवां चारणमित्युत

tathā kṛṣṇāvatāre'pi janma rakṣāgṛhe punaḥ gokule gamanaṁ caiva gavāṁ cāraṇamityuta

Likewise, even in the Krishna incarnation, there was birth again in a guarded chamber, the journey to Gokula, and even the herding of cattle —

Verse 59 (devibhagavatam.4.2.59)

कंसस्य हननं कष्टाद् द्वारकागमनं पुनः । नानासंसारदुःखानि भुक्तवान्भगवान् कथम्

kaṁsasya hananaṁ kaṣṭād dvārakāgamanaṁ punaḥ nānāsaṁsāraduḥkhāni bhuktavānbhagavān katham

the toilsome killing of Kamsa, and then again the journey to Dvaraka — how did the Lord come to experience so many worldly sorrows?

Verse 60 (devibhagavatam.4.2.60)

स्वेच्छया कः प्रतीक्षेत मुक्तो दुःखानि ज्ञानवान् । संशयं छिन्धि सर्वज्ञ मम चित्तप्रशान्तये

svecchayā kaḥ pratīkṣeta mukto duḥkhāni jñānavān saṁśayaṁ chindhi sarvajña mama cittapraśāntaye

Who, being already free and wise, would willingly await such sufferings? O all-knowing one, cut through this doubt of mine, for the peace of my mind.