Description of the Story of Nara-Narayana

Verse 1 (devibhagavatam.4.5.1)

व्यास उवाच । अथ किं बहुनोक्तेन संसारेऽस्मिन्नृपोत्तम । धर्मात्माद्रोहबुद्धिस्तु कश्चिद्भवति कर्हिचित्

vyāsa uvāca atha kiṁ bahunoktena saṁsāre'sminnṛpottama dharmātmādrohabuddhistu kaścidbhavati karhicit

Vyasa said: What more, O best of kings, need be said? In this world, is there ever any righteous soul whose mind is truly free of malice?

Verse 2 (devibhagavatam.4.5.2)

रागद्वेषावृतं विश्वं सर्वं स्थावरजङ्गमम् । आद्ये युगेऽपि राजेन्द्र किमद्य कलिदूषिते

rāgadveṣāvṛtaṁ viśvaṁ sarvaṁ sthāvarajaṅgamam ādye yuge'pi rājendra kimadya kalidūṣite

The entire moving and unmoving universe is enveloped by passion and hatred — this was so even in the first age, O lord of kings; what then of today, corrupted by Kali?

Verse 3 (devibhagavatam.4.5.3)

देवाः सेर्ष्याश्च सद्रोहाश्छलकर्मरताः सदा । मानुषाणां तिरश्चां च का वार्ता नृप गण्यते

devāḥ serṣyāśca sadrohāśchalakarmaratāḥ sadā mānuṣāṇāṁ tiraścāṁ ca kā vārtā nṛpa gaṇyate

Even the gods are full of envy, full of malice, ever devoted to deceitful deeds — what then, O king, need be said of men and animals?

Verse 4 (devibhagavatam.4.5.4)

द्रोहपरे द्रोहपरो भवेदिति समानता । अद्रोहिणि तथा शान्ते विद्वेषः खलता स्मृता

drohapare drohaparo bhavediti samānatā adrohiṇi tathā śānte vidveṣaḥ khalatā smṛtā

Being hostile to one who is hostile is merely an even exchange. But hatred toward one who is free of malice and at peace — that alone is remembered as sheer wickedness.

Verse 5 (devibhagavatam.4.5.5)

यः कश्चित्तापसः शान्तो जपध्यानपरायणः । भवेत्तस्य जपे विघ्नकर्ता वै मघवा परम्

yaḥ kaścittāpasaḥ śānto japadhyānaparāyaṇaḥ bhavettasya jape vighnakartā vai maghavā param

Whoever is a peaceful ascetic devoted to japa and meditation — Maghava himself becomes, above all, the one who creates obstacles to his practice.

Verse 6 (devibhagavatam.4.5.6)

सतां सत्ययुगं साक्षात्सर्वदैवासतां कलिः । मध्यमो मध्यमानां तु क्रियायोगौ युगे स्मृतौ

satāṁ satyayugaṁ sākṣātsarvadaivāsatāṁ kaliḥ madhyamo madhyamānāṁ tu kriyāyogau yuge smṛtau

For the good it is always, in effect, the Satya age itself; for the wicked it is always Kali. For those of middling nature, the intermediate ages, marked by ritual action and yoga, are said to prevail.

Verse 7 (devibhagavatam.4.5.7)

कश्चित्कदाचिद्भवति सत्यधर्मानुवर्तकः । अन्यथान्ययुगानां वै सर्वे धर्मपरायणाः

kaścitkadācidbhavati satyadharmānuvartakaḥ anyathānyayugānāṁ vai sarve dharmaparāyaṇāḥ

Rarely does anyone become a true follower of dharma; otherwise, in the other ages, everyone claims to be devoted to dharma.

Verse 8 (devibhagavatam.4.5.8)

वासना कारणं राजन् सर्वत्र धर्मसंस्थितौ । तस्यां वै मलिनायां तु धर्मोऽपि मलिनो भवेत्

vāsanā kāraṇaṁ rājan sarvatra dharmasaṁsthitau tasyāṁ vai malināyāṁ tu dharmo'pi malino bhavet

O king, one's inner disposition is everywhere the cause behind the establishment of dharma. When that disposition turns impure, dharma too becomes impure.

Verse 9 (devibhagavatam.4.5.9)

मलिना वासना सत्यं विनाशायेति सर्वथा । ब्रह्मणो हृदयाज्जातः पुत्रो धर्म इति स्मृतः

malinā vāsanā satyaṁ vināśāyeti sarvathā brahmaṇo hṛdayājjātaḥ putro dharma iti smṛtaḥ

An impure disposition, in truth, leads wholly toward ruin. Dharma is remembered as the son born from the very heart of Brahma.

Verse 10 (devibhagavatam.4.5.10)

ब्राह्मणः सत्यसम्पन्नो वेदधर्मरतः सदा । दक्षस्य दुहितारो हि वृता दश महात्मना

brāhmaṇaḥ satyasampanno vedadharmarataḥ sadā dakṣasya duhitāro hi vṛtā daśa mahātmanā

That Dharma is a brahmin endowed with truth, ever devoted to the dharma of the Vedas. Ten daughters of Daksha were taken as wives by that great soul —

Verse 11 (devibhagavatam.4.5.11)

विवाहविधिना सम्यङ्मुनिना गृहधर्मिणा । तास्वजीजनयत्पुत्रान्धर्मः सत्यवतां वरः

vivāhavidhinā samyaṅmuninā gṛhadharmiṇā tāsvajījanayatputrāndharmaḥ satyavatāṁ varaḥ

duly, by the rite of marriage, by that sage devoted to household dharma. In them, Dharma, foremost among the truthful, begot sons —

Verse 12 (devibhagavatam.4.5.12)

हरिं कृष्णं नरं चैव तथा नारायणं नृप । योगाभ्यासरतो नित्यं हरिः कृष्णो बभूव ह

hariṁ kṛṣṇaṁ naraṁ caiva tathā nārāyaṇaṁ nṛpa yogābhyāsarato nityaṁ hariḥ kṛṣṇo babhūva ha

namely Hari-Krishna, and Nara and Narayana as well, O king. Hari-Krishna became one ever devoted to the practice of yoga.

Verse 13 (devibhagavatam.4.5.13)

नरनारायणौ चैव चेरतुस्तप उत्तमम् । प्रालेयाद्रिं समागत्य तीर्थे बदरिकाश्रमे

naranārāyaṇau caiva ceratustapa uttamam prāleyādriṁ samāgatya tīrthe badarikāśrame

And Nara and Narayana practiced the highest austerity, having come to the Himalayan mountain, to the sacred site of Badarikashrama.

Verse 14 (devibhagavatam.4.5.14)

तपस्विषु धुरीणौ तौ पुराणौ मुनिसत्तमौ । गृणन्तौ तत्परं ब्रह्म गङ्गाया विपुले तटे

tapasviṣu dhurīṇau tau purāṇau munisattamau gṛṇantau tatparaṁ brahma gaṅgāyā vipule taṭe

Those two, foremost among ascetics, ancient and best of sages, extolling the Supreme Brahman on the vast bank of the Ganga —

Verse 15 (devibhagavatam.4.5.15)

हरेरंशौ स्थितौ तत्र नरनारायणावृषी । पूर्णं वर्षसहस्रं तु चक्राते तप उत्तमम्

hareraṁśau sthitau tatra naranārāyaṇāvṛṣī pūrṇaṁ varṣasahasraṁ tu cakrāte tapa uttamam

those two seers, Nara and Narayana, portions of Hari, remained there and performed the highest austerity for a full thousand years.

Verse 16 (devibhagavatam.4.5.16)

तापितं च जगत्सर्वं तपसा सचराचरम् । नरनारायणाभ्यां च शक्रः क्षोभं तदा ययौ

tāpitaṁ ca jagatsarvaṁ tapasā sacarācaram naranārāyaṇābhyāṁ ca śakraḥ kṣobhaṁ tadā yayau

By their austerity the entire universe, with all its moving and unmoving beings, grew heated; and because of Nara-Narayana, Indra too became agitated.

Verse 17 (devibhagavatam.4.5.17)

चिन्ताविष्टः सहस्राक्षो मनसा समकल्पयत् । किं कर्तव्यं धर्मपुत्रौ तापसौ ध्यानसंयुतौ

cintāviṣṭaḥ sahasrākṣo manasā samakalpayat kiṁ kartavyaṁ dharmaputrau tāpasau dhyānasaṁyutau

The thousand-eyed Indra, filled with anxiety, thought in his mind: what should be done? Those two sons of Dharma, ascetics absorbed in meditation —

Verse 18 (devibhagavatam.4.5.18)

सिद्धार्थां सुभृशं श्रेष्ठमासनं मे ग्रहीष्यतः । विघ्नः कथं प्रकर्तव्यस्तपो येन भवेन्न हि

siddhārthāṁ subhṛśaṁ śreṣṭhamāsanaṁ me grahīṣyataḥ vighnaḥ kathaṁ prakartavyastapo yena bhavenna hi

having accomplished their goal, will take this excellent seat of mine. How is an obstacle to be created, so that this austerity does not bear fruit?

Verse 19 (devibhagavatam.4.5.19)

उत्पाद्य कामं क्रोधञ्च लोभं वाप्यतिदारुणम् । इत्युद्दिश्य सहस्राक्षः समारुह्य गजोत्तमम्

utpādya kāmaṁ krodhañca lobhaṁ vāpyatidāruṇam ityuddiśya sahasrākṣaḥ samāruhya gajottamam

By arousing desire, or anger, or dreadful greed in them — thinking thus, the thousand-eyed Indra, mounting his excellent elephant,

Verse 20 (devibhagavatam.4.5.20)

विघ्नकामस्तु तरसा जगाम गन्धमादनम् । गत्वा तत्राश्रमे पुण्ये तावपश्यच्छतक्रतुः

vighnakāmastu tarasā jagāma gandhamādanam gatvā tatrāśrame puṇye tāvapaśyacchatakratuḥ

desiring to create an obstacle, went swiftly to Mount Gandhamadana. Arriving at that sacred hermitage, Shatakratu beheld those two,

Verse 21 (devibhagavatam.4.5.21)

तपसा दीप्तदेहौ तु भास्कराविव चोदितौ । ब्रह्मविष्णू किमेतौ वै प्रकटौ वा विभावसू

tapasā dīptadehau tu bhāskarāviva coditau brahmaviṣṇū kimetau vai prakaṭau vā vibhāvasū

their bodies radiant with austerity, blazing as though two rising suns. Are these Brahma and Vishnu manifest, or two fires that have appeared here?

Verse 22 (devibhagavatam.4.5.22)

धर्मपुत्रावृषी एतौ तपसा किं करिष्यतः । इति सञ्चिन्त्य तौ दृष्ट्वा तदोवाच शचीपतिः

dharmaputrāvṛṣī etau tapasā kiṁ kariṣyataḥ iti sañcintya tau dṛṣṭvā tadovāca śacīpatiḥ

Are these the two sage-sons of Dharma? What will they gain through this austerity? Thus reflecting, and having seen them, the lord of Shachi then said —

Verse 23 (devibhagavatam.4.5.23)

किं वा कार्यं महाभागौ ब्रूतं धर्मसुतौ किल । ददामि वां वरं श्रेष्ठं दातुं यातोऽस्म्यहमृषी

kiṁ vā kāryaṁ mahābhāgau brūtaṁ dharmasutau kila dadāmi vāṁ varaṁ śreṣṭhaṁ dātuṁ yāto'smyahamṛṣī

O glorious ones, sons of Dharma, tell me — what is it you desire? I have come, O sages, to grant you the finest of boons.

Verse 24 (devibhagavatam.4.5.24)

अदेयमपि दास्यामि तुष्टोऽस्मि तपसा किल । व्यास उवाच । एवं पुनः पुनः शक्रस्तावुवाच पुरः स्थितः

adeyamapi dāsyāmi tuṣṭo'smi tapasā kila vyāsa uvāca evaṁ punaḥ punaḥ śakrastāvuvāca puraḥ sthitaḥ

I shall give even what is otherwise ungivable — so pleased am I by your austerity. Vyasa said: Thus, again and again, standing before them, Shakra spoke —

Verse 25 (devibhagavatam.4.5.25)

नोचतुस्तावृषी ध्यानसंस्थितौ दृढचेतसौ । ततो वै मोहिनीं मायां चकार भयदां वृषः

nocatustāvṛṣī dhyānasaṁsthitau dṛḍhacetasau tato vai mohinīṁ māyāṁ cakāra bhayadāṁ vṛṣaḥ

yet those two sages, fixed in meditation and firm of resolve, made no reply. Then Indra conjured up a bewildering, terrifying illusion.

Verse 26 (devibhagavatam.4.5.26)

वृकान्सिंहांश्च व्याघ्रांश्च समुत्पाद्याबिभीषयत् । वर्षं वातं तथा वह्निं समुत्पाद्य पुनः पुनः

vṛkānsiṁhāṁśca vyāghrāṁśca samutpādyābibhīṣayat varṣaṁ vātaṁ tathā vahniṁ samutpādya punaḥ punaḥ

Conjuring up wolves, lions, and tigers, he tried to terrify them; and again and again conjuring up rain, wind, and fire,

Verse 27 (devibhagavatam.4.5.27)

भीषयामास तौ शक्रो मायां कृत्वा विमोहिनीम् । भयतोऽपि वशं नीतौ न तौ धर्मसुतौ मुनी

bhīṣayāmāsa tau śakro māyāṁ kṛtvā vimohinīm bhayato'pi vaśaṁ nītau na tau dharmasutau munī

Indra tried, through that bewildering illusion, to frighten them. Yet even through fear those two sage-sons of Dharma could not be brought under his sway.

Verse 28 (devibhagavatam.4.5.28)

नरनारायणौ दृष्ट्वा शक्रः स्वभवनं गतः । वरदाने प्रलुब्धौ न न भीतौ वह्निवायुतः

naranārāyaṇau dṛṣṭvā śakraḥ svabhavanaṁ gataḥ varadāne pralubdhau na na bhītau vahnivāyutaḥ

Seeing Nara and Narayana thus, Indra returned to his own abode. They were neither tempted by the offer of a boon, nor frightened by fire and wind.

Verse 29 (devibhagavatam.4.5.29)

व्याघ्रसिंहादिभिः कान्तौ चलितौ नाश्रमात्स्वकात् । न तयोर्ध्यानभङ्गं वै कर्तुं कोऽपि क्षमोऽभवत्

vyāghrasiṁhādibhiḥ kāntau calitau nāśramātsvakāt na tayordhyānabhaṅgaṁ vai kartuṁ ko'pi kṣamo'bhavat

Not even by an inch did they move from their hermitage in fear of tigers and lions. No one at all was able to break their meditation.

Verse 30 (devibhagavatam.4.5.30)

इन्द्रोऽपि सदनं गत्वा चिन्तयामास दुःखितः । चलितौ भयलोभाभ्यां नेमौ मुनिवरोत्तमौ

indro'pi sadanaṁ gatvā cintayāmāsa duḥkhitaḥ calitau bhayalobhābhyāṁ nemau munivarottamau

Indra too, going to his own abode, reflected sorrowfully: these two foremost of sages were moved neither by fear nor by greed.

Verse 31 (devibhagavatam.4.5.31)

चिन्तयन्तौ महाविद्यामादिशक्तिं सनातनीम् । ईश्वरीं सर्वलोकानां परां प्रकृतिमद्भुताम्

cintayantau mahāvidyāmādiśaktiṁ sanātanīm īśvarīṁ sarvalokānāṁ parāṁ prakṛtimadbhutām

They are meditating upon that great, eternal primordial Shakti — the sovereign ruler of all worlds, the wondrous, transcendent Prakriti.

Verse 32 (devibhagavatam.4.5.32)

ध्यायतां कः क्षमो लोके बहुमायाविदप्युत । यन्मूलाः सकला माया देवासुरकृताः किल

dhyāyatāṁ kaḥ kṣamo loke bahumāyāvidapyuta yanmūlāḥ sakalā māyā devāsurakṛtāḥ kila

Who could disturb those who meditate thus, however great a wielder of illusion he may be? For all illusions wrought by gods or asuras have their very root in her.

Verse 33 (devibhagavatam.4.5.33)

ते कथं बाधितुं शक्ता ध्यायन्ति गतकल्मषाः । वाग्बीजं कामबीजञ्च मायाबीजं तथैव च

te kathaṁ bādhituṁ śaktā dhyāyanti gatakalmaṣāḥ vāgbījaṁ kāmabījañca māyābījaṁ tathaiva ca

Sinless and thus absorbed in meditation, who indeed could trouble them? He in whose heart the seed-mantras of speech, of desire, and of maya alike —

Verse 34 (devibhagavatam.4.5.34)

चित्ते यस्य भवेत्तं तु बाधितुं कोऽपि न क्षमः । मायया मोहितः शक्रो भूयस्तस्य प्रतिक्रियाम्

citte yasya bhavettaṁ tu bādhituṁ ko'pi na kṣamaḥ māyayā mohitaḥ śakro bhūyastasya pratikriyām

abide, him no one at all is able to trouble." Indra, deluded by his own illusion, in order to devise once more a countermeasure,

Verse 35 (devibhagavatam.4.5.35)

कर्तुं कामवसन्तौ तु समाहूयाब्रवीद्वचः । मनोभव वसन्तेन रत्या युक्तो व्रजाधुना

kartuṁ kāmavasantau tu samāhūyābravīdvacaḥ manobhava vasantena ratyā yukto vrajādhunā

summoned Kama and Vasanta and spoke these words: O Manobhava, go now, together with Vasanta and Rati,

Verse 36 (devibhagavatam.4.5.36)

अप्सरोभिः समायुक्तस्तरसा गन्धमादनम् । नरनारायणौ तत्र पुराणावृषिसत्तमौ

apsarobhiḥ samāyuktastarasā gandhamādanam naranārāyaṇau tatra purāṇāvṛṣisattamau

accompanied by the Apsaras, swiftly to Mount Gandhamadana. There Nara and Narayana, those ancient and best of sages,

Verse 37 (devibhagavatam.4.5.37)

कुरुतस्तप एकान्ते स्थितौ बदरिकाश्रमे । गत्वा तत्र समीपे तु तयोर्मन्मथ मार्गणैः

kurutastapa ekānte sthitau badarikāśrame gatvā tatra samīpe tu tayormanmatha mārgaṇaiḥ

are performing austerity in solitude at Badarikashrama. Go there, O Manmatha, and near them, with your arrows —

Verse 38 (devibhagavatam.4.5.38)

चित्तं कामातुरं कार्यं कुरु कार्यं ममाधुना । मोहयित्वोच्चाटयित्वा विशिखैस्ताडयाशु च

cittaṁ kāmāturaṁ kāryaṁ kuru kāryaṁ mamādhunā mohayitvoccāṭayitvā viśikhaistāḍayāśu ca

make their minds afflicted with desire — do this task of mine now. Delude them, unsettle them, and strike them swiftly with your shafts,

Verse 39 (devibhagavatam.4.5.39)

वशीकुरु महाभाग मुनी धर्मसुतावपि । को ह्यस्मिन् सर्वसंसारे देवो दैत्योऽथ मानवः

vaśīkuru mahābhāga munī dharmasutāvapi ko hyasmin sarvasaṁsāre devo daityo'tha mānavaḥ

and bring them under your sway, O glorious one — those sages, even though sons of Dharma. For who indeed, in this whole world — god, daitya, or man —

Verse 40 (devibhagavatam.4.5.40)

यस्ते बाणवशं प्राप्तो न याति भृशताडितः । ब्रह्माहं गिरिजानाथश्चन्द्रो वह्निर्विमोहितः

yaste bāṇavaśaṁ prāpto na yāti bhṛśatāḍitaḥ brahmāhaṁ girijānāthaścandro vahnirvimohitaḥ

who, once struck fiercely by your arrows, has not fallen? Brahma, I myself, the Lord of Girija, the moon, and fire — all have already been bewildered by you.

Verse 41 (devibhagavatam.4.5.41)

गणना कानयोः काम त्वद्बाणानां पराक्रमे । वाराङ्गनागणोऽयं ते सहायार्थं मयेरितः

gaṇanā kānayoḥ kāma tvadbāṇānāṁ parākrame vārāṅganāgaṇo'yaṁ te sahāyārthaṁ mayeritaḥ

What account, O Kama, are these two before the might of your arrows? This troupe of celestial courtesans I have sent to assist you.

Verse 42 (devibhagavatam.4.5.42)

आगमिष्यति तत्रैव रम्भादीनां मनोरमः । एका तिलोत्तमा रम्भा कार्यं साधयितुं क्षमा

āgamiṣyati tatraiva rambhādīnāṁ manoramaḥ ekā tilottamā rambhā kāryaṁ sādhayituṁ kṣamā

There too the lovely troupe of Rambha and the others shall come. Tilottama or Rambha alone, either one, is capable of accomplishing this task.

Verse 43 (devibhagavatam.4.5.43)

त्वमेवैकः क्षमः कामं मिलितैः कस्तु संशयः । कुरु कार्यं महाभाग ददामि तव वाञ्छितम्

tvamevaikaḥ kṣamaḥ kāmaṁ militaiḥ kastu saṁśayaḥ kuru kāryaṁ mahābhāga dadāmi tava vāñchitam

You alone, O Kama, are capable — what doubt, then, once all are joined together? Do this task, O glorious one; I shall grant you whatever you desire.

Verse 44 (devibhagavatam.4.5.44)

प्रलोभितौ मयात्यर्थं वरदानैस्तपस्विनौ । स्थानान्न चलितौ शान्तौ वृथायं मे गतः श्रमः

pralobhitau mayātyarthaṁ varadānaistapasvinau sthānānna calitau śāntau vṛthāyaṁ me gataḥ śramaḥ

Those two ascetics were greatly tempted by me with offers of boons, yet, at peace, they did not move from their place — this effort of mine has gone in vain.

Verse 45 (devibhagavatam.4.5.45)

तथा वै मायया कृत्वा भीषितौ तापसौ भृशम् । तथापि नोत्थितौ स्थानाद्देहरक्षापरौ न तौ

tathā vai māyayā kṛtvā bhīṣitau tāpasau bhṛśam tathāpi notthitau sthānāddeharakṣāparau na tau

Likewise, having conjured illusion to terrify those ascetics greatly, still they did not rise from their place, for they cared nothing even for protecting their own bodies.

Verse 46 (devibhagavatam.4.5.46)

व्यास उवाच । इति तस्य वचः श्रुत्वा शक्रं प्राह मनोभवः । वासवाद्य करिष्यामि कार्यं ते मनसेप्सितम्

vyāsa uvāca iti tasya vacaḥ śrutvā śakraṁ prāha manobhavaḥ vāsavādya kariṣyāmi kāryaṁ te manasepsitam

Vyasa said: Hearing these words of his, Manobhava said to Indra: O Vasava, I shall today accomplish the task your mind desires.

Verse 47 (devibhagavatam.4.5.47)

यदि विष्णुं महेशं वा ब्रह्माणं वा दिवाकरम् । ध्यायन्तौ तौ तदास्माकं भवितारौ वशौ मुनी

yadi viṣṇuṁ maheśaṁ vā brahmāṇaṁ vā divākaram dhyāyantau tau tadāsmākaṁ bhavitārau vaśau munī

If those two sages are meditating upon Vishnu, or Mahesha, or Brahma, or the sun, then they shall indeed fall under my sway.

Verse 48 (devibhagavatam.4.5.48)

देवीभक्तं वशीकर्तुं नाहं शक्तः कथञ्चन । कामराज महाबीजं चिन्तयन्तं मनस्यलम्

devībhaktaṁ vaśīkartuṁ nāhaṁ śaktaḥ kathañcana kāmarāja mahābījaṁ cintayantaṁ manasyalam

But a devotee of the Goddess I can bring under my control by no means whatsoever — one who is fixed in mind upon the great seed-mantra called Kamaraja —

Verse 49 (devibhagavatam.4.5.49)

तां देवीं चेन्महाशक्तिं संश्रितौ भक्तिभावतः । न तदा मम बाणानां गोचरौ तापसौ किल

tāṁ devīṁ cenmahāśaktiṁ saṁśritau bhaktibhāvataḥ na tadā mama bāṇānāṁ gocarau tāpasau kila

if those two ascetics have taken refuge, with devoted hearts, in that Great Goddess, that Mahashakti, then they lie truly beyond the reach of my arrows.

Verse 50 (devibhagavatam.4.5.50)

इन्द्र उवाच । गच्छ त्वं च महाभाग सर्वैस्तत्र समुद्यतैः । कार्यं ममातिदुःसाध्यं कर्ता हितमनुत्तमम्

indra uvāca gaccha tvaṁ ca mahābhāga sarvaistatra samudyataiḥ kāryaṁ mamātiduḥsādhyaṁ kartā hitamanuttamam

Indra said: Go then, O glorious one, together with all your forces, made ready for the task. In accomplishing this most difficult task of mine, you shall do me the highest good.

Verse 51 (devibhagavatam.4.5.51)

व्यास उवाच । इति तेन समादिष्टा ययुः सर्वे समुद्यताः । यत्र तौ धर्मपुत्रौ द्वौ तेपाते दुष्करं तपः

vyāsa uvāca iti tena samādiṣṭā yayuḥ sarve samudyatāḥ yatra tau dharmaputrau dvau tepāte duṣkaraṁ tapaḥ

Vyasa said: Thus commanded by him, all of them, made ready, set out for that place where those two sons of Dharma were performing their arduous austerity.