Description of the Whirlpool of Ego

Verse 1 (devibhagavatam.4.7.1)

व्यास उवाच । इत्याकर्ण्य वचस्तासां धर्मपुत्रः प्रतापवान् । विमर्शमकरोच्चित्ते किं कर्तव्यं मयाधुना

vyāsa uvāca ityākarṇya vacastāsāṁ dharmaputraḥ pratāpavān vimarśamakaroccitte kiṁ kartavyaṁ mayādhunā

Vyasa said: Hearing these words of theirs, the mighty son of Dharma reflected in his mind: what should I do now?

Verse 2 (devibhagavatam.4.7.2)

हास्योऽहं मुनिवृन्देषु भविष्याम्यद्य सङ्गमात् । अहङ्कारादिदं प्राप्तं दुःखं नात्र विचारणा । मूलं धर्मविनाशस्य प्रथमं यदहङ्कृतिः

hāsyo'haṁ munivṛndeṣu bhaviṣyāmyadya saṅgamāt ahaṅkārādidaṁ prāptaṁ duḥkhaṁ nātra vicāraṇā mūlaṁ dharmavināśasya prathamaṁ yadahaṅkṛtiḥ

I shall become a laughingstock among the community of sages today, through this union. This suffering has come to me from ego alone — there is no doubt of it. The very root of the destruction of dharma is, first of all, ego —

Verse 3 (devibhagavatam.4.7.3)

मूलं संसारवृक्षस्य यतः प्रोक्तो महात्मभिः । दृष्ट्वा मौनं समाधाय न स्थितोऽहं समागतम्

mūlaṁ saṁsāravṛkṣasya yataḥ prokto mahātmabhiḥ dṛṣṭvā maunaṁ samādhāya na sthito'haṁ samāgatam

since great souls have declared it the very root of the tree of samsara. Having seen them, though keeping silent, I did not remain apart from this company that came;

Verse 4 (devibhagavatam.4.7.4)

वाराङ्गनागणं जुष्टं तेनासं दुःखभाजनम् । उत्पादितास्तथा नार्यो मया धर्मव्ययेन वै

vārāṅganāgaṇaṁ juṣṭaṁ tenāsaṁ duḥkhabhājanam utpāditāstathā nāryo mayā dharmavyayena vai

I associated with this group of courtesans, and by that alone became a vessel of sorrow. I too created women, at the expense of dharma;

Verse 5 (devibhagavatam.4.7.5)

तास्तु मां बाधितुं वृत्ताः कामार्ताः प्रमदोत्तमाः । ऊर्णनाभिरिवाद्याहं जालेन स्वकृतेन वै

tāstu māṁ bādhituṁ vṛttāḥ kāmārtāḥ pramadottamāḥ ūrṇanābhirivādyāhaṁ jālena svakṛtena vai

and now, stricken with desire, these excellent women have set about tormenting me. Like a spider, I today, by my own self-made web,

Verse 6 (devibhagavatam.4.7.6)

बद्धोऽस्मि सुदृढेनात्र किं कर्तव्यमतः परम् । यदि चिन्तां समुत्सृज्य सन्त्यजाम्यबला इमाः

baddho'smi sudṛḍhenātra kiṁ kartavyamataḥ param yadi cintāṁ samutsṛjya santyajāmyabalā imāḥ

am firmly bound. What now should be done? If, casting aside all further thought, I abandon these helpless women,

Verse 7 (devibhagavatam.4.7.7)

शप्त्वा भ्रष्टा व्रजिष्यन्ति सर्वा भग्नमनोरथाः । मुक्तोऽहं सञ्चरिष्यामि विजने परमं तपः

śaptvā bhraṣṭā vrajiṣyanti sarvā bhagnamanorathāḥ mukto'haṁ sañcariṣyāmi vijane paramaṁ tapaḥ

they will curse me and depart, their hopes all shattered; but I shall be free, and shall go wander in solitude for the sake of the highest austerity.

Verse 8 (devibhagavatam.4.7.8)

तस्मात्क्रोधं समुत्पाद्य त्यक्ष्यामि सुन्दरीगणम् । व्यास उवाच । इति सञ्चिन्त्य मनसा मुनिर्नारायणस्तदा

tasmātkrodhaṁ samutpādya tyakṣyāmi sundarīgaṇam vyāsa uvāca iti sañcintya manasā munirnārāyaṇastadā

Therefore, arousing anger, I shall abandon this group of beautiful women. Vyasa said: Having reflected thus in his mind, the sage Narayana then —

Verse 9 (devibhagavatam.4.7.9)

विमर्शमकरोच्चित्ते सुखोत्पादनसाधने । द्वितीयोऽयं महाशत्रुः क्रोधः सन्तापकारकः

vimarśamakaroccitte sukhotpādanasādhane dvitīyo'yaṁ mahāśatruḥ krodhaḥ santāpakārakaḥ

reflected in his mind on that means of producing ease: this anger, too, is a second great enemy, a bringer of torment;

Verse 10 (devibhagavatam.4.7.10)

कामादप्यधिको लोके लोभादपि च दारुणः । क्रोधाभिभूतः कुरुते हिंसां प्राणविघातिनीम्

kāmādapyadhiko loke lobhādapi ca dāruṇaḥ krodhābhibhūtaḥ kurute hiṁsāṁ prāṇavighātinīm

in this world it is more severe even than desire, more terrible even than greed. One overcome by anger commits violence that destroys life,

Verse 11 (devibhagavatam.4.7.11)

दुःखदां सर्वभूतानां नरकारामदीर्घिकाम् । यथाग्निर्घर्षणाज्जातः पादपं प्रदहेत्तथा

duḥkhadāṁ sarvabhūtānāṁ narakārāmadīrghikām yathāgnirgharṣaṇājjātaḥ pādapaṁ pradahettathā

bringing suffering to all beings — a pool that irrigates the very garden of hell. Just as fire, born of friction, burns up the very tree from which it arose,

Verse 12 (devibhagavatam.4.7.12)

देहोत्पन्नस्तथा क्रोधो देहं दहति दारुणः । व्यास उवाच । इति सञ्चिन्त्यमानं तं भ्रातरं दीनमानसम्

dehotpannastathā krodho dehaṁ dahati dāruṇaḥ vyāsa uvāca iti sañcintyamānaṁ taṁ bhrātaraṁ dīnamānasam

so too anger, dreadful and born within the body, burns that very body. Vyasa said: To him, his brother, so reflecting and dejected in mind,

Verse 13 (devibhagavatam.4.7.13)

उवाच वचनं तथ्यं नरो धर्मसुतोऽनुजः । नर उवाच । नारायण महाभाग कोपं यच्छ महामते

uvāca vacanaṁ tathyaṁ naro dharmasuto'nujaḥ nara uvāca nārāyaṇa mahābhāga kopaṁ yaccha mahāmate

Nara, the younger son of Dharma, spoke these true words. Nara said: O Narayana, glorious one, sage of great wisdom, restrain your anger.

Verse 14 (devibhagavatam.4.7.14)

शान्तं भावं समाश्रित्य नाशयाहङ्कृतिं पराम् । पुराहङ्कारदोषेण तपो नष्टं किलावयोः

śāntaṁ bhāvaṁ samāśritya nāśayāhaṅkṛtiṁ parām purāhaṅkāradoṣeṇa tapo naṣṭaṁ kilāvayoḥ

Take refuge in a peaceful disposition, and destroy this excessive ego of yours. Once before, through the very fault of ego, our austerity was already destroyed —

Verse 15 (devibhagavatam.4.7.15)

सङ्ग्रामश्चाभवत्ताभ्यां भावाभ्यामसुरेण ह । दिव्यवर्षसहस्रं तु प्रह्लादेन महाद्भुतम्

saṅgrāmaścābhavattābhyāṁ bhāvābhyāmasureṇa ha divyavarṣasahasraṁ tu prahlādena mahādbhutam

for it was because of that very ego that a most wondrous battle took place between us and an asura, with Prahlada, lasting a thousand divine years —

Verse 16 (devibhagavatam.4.7.16)

दुःखं बहुतरं प्राप्तं तत्रावाभ्यां सुरोत्तम । तस्मात्क्रोधं परित्यज्य शान्तो भव मुनीश्वर

duḥkhaṁ bahutaraṁ prāptaṁ tatrāvābhyāṁ surottama tasmātkrodhaṁ parityajya śānto bhava munīśvara

in which, O best of gods, we obtained a great deal of suffering. Therefore, giving up anger, be at peace, O lord of sages.

Verse 17 (devibhagavatam.4.7.17)

(शान्तत्वं तपसो मूलं मुनिभिः परिकीर्तितं ।)॥ व्यास उवाच । इति तस्य वचः श्रुत्वा शान्तोऽभूद्धर्मनन्दनः । जनमेजय उवाच । संशयोऽयं मुनिश्रेष्ठ प्रह्लादेन महात्मना

(śāntatvaṁ tapaso mūlaṁ munibhiḥ parikīrtitaṁ ) vyāsa uvāca iti tasya vacaḥ śrutvā śānto'bhūddharmanandanaḥ janamejaya uvāca saṁśayo'yaṁ muniśreṣṭha prahlādena mahātmanā

Tranquility is declared by sages to be the very root of austerity. Vyasa said: Hearing his words, the son of Dharma became at peace. Janamejaya said: This is my doubt, O best of sages — with the great-souled Prahlada,

Verse 18 (devibhagavatam.4.7.18)

विष्णुभक्तेन शान्तेन कथं युद्धं कृतं पुरा । कृतवन्तौ कथं युद्धं नरनारायणावृषी

viṣṇubhaktena śāntena kathaṁ yuddhaṁ kṛtaṁ purā kṛtavantau kathaṁ yuddhaṁ naranārāyaṇāvṛṣī

who was a peaceful devotee of Vishnu, how was a battle fought in former times? How did the two seers Nara and Narayana come to wage war,

Verse 19 (devibhagavatam.4.7.19)

तापसौ धर्मपुत्रौ द्वौ सुशान्तमानसावुभौ । समागमः कथं जातस्तयोर्दैत्यसुतस्य च

tāpasau dharmaputrau dvau suśāntamānasāvubhau samāgamaḥ kathaṁ jātastayordaityasutasya ca

those two ascetics, sons of Dharma, both exceedingly peaceful of mind? How did their encounter with that son of the daityas come about?

Verse 20 (devibhagavatam.4.7.20)

सङ्ग्रामस्तु कथं ताभ्यां कृतस्तेन महात्मना । प्रह्लादोऽप्यतिधर्मात्मा ज्ञानवान्विष्णुतत्परः

saṅgrāmastu kathaṁ tābhyāṁ kṛtastena mahātmanā prahlādo'pyatidharmātmā jñānavānviṣṇutatparaḥ

And how did battle come to be waged between them and that great soul? Prahlada, too, was exceedingly righteous, wise, and devoted to Vishnu.

Verse 21 (devibhagavatam.4.7.21)

नरनारायणौ तद्वत्तापसौ सत्त्वसंस्थितौ । तेन ताभ्यां समुद्भूतं वैरं यदि परस्परम्

naranārāyaṇau tadvattāpasau sattvasaṁsthitau tena tābhyāṁ samudbhūtaṁ vairaṁ yadi parasparam

Nara and Narayana too were, likewise, ascetics established in sattva. If enmity truly arose between them and him,

Verse 22 (devibhagavatam.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 austerity and dharma become nothing but mere toil. What use, even in the Satya age, was japa and the practice of austerity,

Verse 23 (devibhagavatam.4.7.23)

तादृशैर्न जितं चित्तं क्रोधाहङ्कारसंवृतम् । न क्रोधो न च मात्सर्यमहङ्काराङ्कुरं विना

tādṛśairna jitaṁ cittaṁ krodhāhaṅkārasaṁvṛtam na krodho na ca mātsaryamahaṅkārāṅkuraṁ vinā

if even by such beings a mind enveloped by anger and ego could not be conquered? Without the sprouting of ego, there is neither anger nor envy —

Verse 24 (devibhagavatam.4.7.24)

अहङ्कारात्समुत्पन्नाः कामक्रोधादयः किल । वर्षकोटिसहस्रं तु तपः कृत्वातिदारुणम्

ahaṅkārātsamutpannāḥ kāmakrodhādayaḥ kila varṣakoṭisahasraṁ tu tapaḥ kṛtvātidāruṇam

desire, anger, and the rest all arise from ego alone. Even after performing the most severe austerity for billions of years,

Verse 25 (devibhagavatam.4.7.25)

अहङ्काराङ्कुरे जाते व्यर्थं भवति सर्वथा । यथा सूर्योदये जाते तमोरूपं न तिष्ठति

ahaṅkārāṅkure jāte vyarthaṁ bhavati sarvathā yathā sūryodaye jāte tamorūpaṁ na tiṣṭhati

if the sprout of ego arises, it becomes entirely fruitless. Just as, at sunrise, the very form of darkness does not remain,

Verse 26 (devibhagavatam.4.7.26)

अहङ्काराङ्कुरस्याग्रे तथा पुण्यं न तिष्ठति । प्रह्लादोऽपि महाभाग हरिणा समयुध्यत

ahaṅkārāṅkurasyāgre tathā puṇyaṁ na tiṣṭhati prahlādo'pi mahābhāga hariṇā samayudhyata

so too merit cannot stand before the sprout of ego. O glorious one, even Prahlada fought together with Hari —

Verse 27 (devibhagavatam.4.7.27)

तदा व्यर्थं कृतं सर्वं सुकृतं किल भूतले । नरनारायणौ शान्तौ विहाय परमं तपः

tadā vyarthaṁ kṛtaṁ sarvaṁ sukṛtaṁ kila bhūtale naranārāyaṇau śāntau vihāya paramaṁ tapaḥ

and then all the good deeds performed upon earth truly became fruitless. Nara and Narayana, peaceful by nature, likewise abandoning their supreme austerity,

Verse 28 (devibhagavatam.4.7.28)

कृतवन्तौ यदा युद्धं क्व शमः सुकृतं पुनः । ईदृग्भ्यां सत्त्वयुक्ताभ्यामजेया यद्यहङ्कृतिः

kṛtavantau yadā yuddhaṁ kva śamaḥ sukṛtaṁ punaḥ īdṛgbhyāṁ sattvayuktābhyāmajeyā yadyahaṅkṛtiḥ

when they took to battle — where then is peace, where is merit? If ego proved unconquerable even for two such beings, endowed with sattva,

Verse 29 (devibhagavatam.4.7.29)

मादृशानाञ्ज का वार्ता मुनेऽहङ्कारसङ्क्षये । अहङ्कारपरित्यक्तो न कोऽप्यस्ति जगत्त्रये

mādṛśānāñja kā vārtā mune'haṅkārasaṅkṣaye ahaṅkāraparityakto na ko'pyasti jagattraye

then what, O sage, of destroying the ego of ordinary people like myself? There is no one at all, in the three worlds, entirely free of ego —

Verse 30 (devibhagavatam.4.7.30)

न भूतो भविता नैव यस्त्यक्तस्तेन सर्वथा । मुच्यते लोहनिगडैर्बद्धः काष्ठमयैस्तथा

na bhūto bhavitā naiva yastyaktastena sarvathā mucyate lohanigaḍairbaddhaḥ kāṣṭhamayaistathā

none has been, and none will ever be, entirely freed of it. One bound by iron fetters, or likewise by wooden ones, can indeed be released,

Verse 31 (devibhagavatam.4.7.31)

अहङ्कारनिबद्धस्तु न कदाचिद्विमुच्यते । अहङ्कारावृतं सर्वं जगत्स्थावरजङ्गमम्

ahaṅkāranibaddhastu na kadācidvimucyate ahaṅkārāvṛtaṁ sarvaṁ jagatsthāvarajaṅgamam

but one bound by ego is never released at all. This entire moving and unmoving world is enveloped by ego,

Verse 32 (devibhagavatam.4.7.32)

भ्रमत्येव हि संसारे विष्ठामूत्रप्रदूषिते । ब्रह्मज्ञानं कुतस्तावत्संसारे मोहसंवृते

bhramatyeva hi saṁsāre viṣṭhāmūtrapradūṣite brahmajñānaṁ kutastāvatsaṁsāre mohasaṁvṛte

and wanders on and on in this samsara, defiled with excrement and urine. How, then, could knowledge of Brahman ever exist in a world enveloped by delusion?

Verse 33 (devibhagavatam.4.7.33)

मतं मीमांसकानां वै सम्मतं भाति सुव्रत । महान्तोऽपि सदा युक्ताः कामक्रोधादिभिर्मुने

mataṁ mīmāṁsakānāṁ vai sammataṁ bhāti suvrata mahānto'pi sadā yuktāḥ kāmakrodhādibhirmune

O keeper of good vows, the doctrine of the Mimamsakas seems agreeable — for, O sage, even great souls remain ever accompanied by desire, anger, and the rest.

Verse 34 (devibhagavatam.4.7.34)

मादृशानां कलावस्मिन्का कथा मुनिसत्तम । व्यास उवाच । कार्यं वै कारणाद्भिन्नं कथं भवति भारत

mādṛśānāṁ kalāvasminkā kathā munisattama vyāsa uvāca kāryaṁ vai kāraṇādbhinnaṁ kathaṁ bhavati bhārata

What, then, of people like me in this age of Kali, O best of sages? Vyasa said: How, O Bharata, can an effect ever be different from its cause?

Verse 35 (devibhagavatam.4.7.35)

कटकं कुण्डलञ्चैव सुवर्णसदृशं भवेत् । अहङ्कारोद्भवं सर्वं ब्रह्माण्डं सचराचरम्

kaṭakaṁ kuṇḍalañcaiva suvarṇasadṛśaṁ bhavet ahaṅkārodbhavaṁ sarvaṁ brahmāṇḍaṁ sacarācaram

A bracelet and an earring, too, are alike made of gold. This entire moving and unmoving universe likewise arose from ego —

Verse 36 (devibhagavatam.4.7.36)

पटस्तन्तुवशः प्रोक्तस्तद्वियुक्तः कथं भवेत् । मायागुणैस्त्रिभिः सर्वं रचितं स्थिरजङ्गमम्

paṭastantuvaśaḥ proktastadviyuktaḥ kathaṁ bhavet māyāguṇaistribhiḥ sarvaṁ racitaṁ sthirajaṅgamam

cloth is said to depend upon its threads — how could it exist apart from them? By the three gunas of maya alone has this whole moving and unmoving creation been fashioned —

Verse 37 (devibhagavatam.4.7.37)

सतृणस्तम्बपर्यन्तं का तत्र परिदेवना । ब्रह्मा विष्णुस्तथा रुद्रस्ते चाहङ्कारमोहिताः

satṛṇastambaparyantaṁ kā tatra paridevanā brahmā viṣṇustathā rudraste cāhaṅkāramohitāḥ

down to the very blade of grass — so what use is there in lamenting over it? Brahma, Vishnu, and Rudra too, deluded by ego,

Verse 38 (devibhagavatam.4.7.38)

भ्रमन्त्यस्मिन्महागाधे संसारे नृपसत्तम । वसिष्ठनारदाद्याश्च मुनयो ज्ञानिनः परम्

bhramantyasminmahāgādhe saṁsāre nṛpasattama vasiṣṭhanāradādyāśca munayo jñāninaḥ param

wander, O best of kings, in this deep and unfathomable samsara. Vasishtha, Narada, and other sages, supremely wise as they are,

Verse 39 (devibhagavatam.4.7.39)

तेऽभिभूताः संसरन्ति संसारेऽस्मिन्पुनः पुनः । न कोऽप्यस्ति नृपश्रेष्ठ त्रिषु लोकेषु देहभृत्

te'bhibhūtāḥ saṁsaranti saṁsāre'sminpunaḥ punaḥ na ko'pyasti nṛpaśreṣṭha triṣu lokeṣu dehabhṛt

overcome by ego, transmigrate again and again through this samsara. There is no embodied being at all, O best of kings, in the three worlds,

Verse 40 (devibhagavatam.4.7.40)

एभिर्मायागुणैर्मुक्तः शान्त आत्मसुखे स्थितः । कामक्रोधौ तथा लोभो मोहोऽहङ्कारसम्भवः

ebhirmāyāguṇairmuktaḥ śānta ātmasukhe sthitaḥ kāmakrodhau tathā lobho moho'haṅkārasambhavaḥ

who is free of these gunas of maya and established, at peace, in the bliss of the self. Desire, anger, greed, and delusion — all born of ego —

Verse 41 (devibhagavatam.4.7.41)

न मुञ्चन्ति नरं सर्वं देहवन्तं नृपोत्तम । अधीत्य वेदशास्त्राणि पुराणानि विचिन्त्य च

na muñcanti naraṁ sarvaṁ dehavantaṁ nṛpottama adhītya vedaśāstrāṇi purāṇāni vicintya ca

never leave any embodied being at all, O best of kings. Having studied the Vedas and scriptures, and reflected upon the Puranas,

Verse 42 (devibhagavatam.4.7.42)

कृत्वा तीर्थाटनं दानं ध्यानञ्चैव सुरार्चनम् । करोति विषयासक्तः सर्वं कर्म च चौरवत्

kṛtvā tīrthāṭanaṁ dānaṁ dhyānañcaiva surārcanam karoti viṣayāsaktaḥ sarvaṁ karma ca cauravat

and having performed pilgrimage, charity, meditation, and worship of the gods, one attached to sense-objects still performs all these acts as though a thief,

Verse 43 (devibhagavatam.4.7.43)

विचारयति नो पूर्वं काममोहमदान्वितः । कृते युगेऽपि त्रेतायां द्वापरे कुरुनन्दन

vicārayati no pūrvaṁ kāmamohamadānvitaḥ kṛte yuge'pi tretāyāṁ dvāpare kurunandana

never truly reflecting beforehand, filled as he is with desire, delusion, and pride. O joy of the Kurus, even in the Krita age, in Treta, and in Dvapara,

Verse 44 (devibhagavatam.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 here has always been, as it were, wounded — what then of today's Kali age? Rivalry ever attended by malice, and greed and indignation, prevail always;

Verse 45 (devibhagavatam.4.7.45)

एवंविधोऽस्ति संसारो नात्र कार्या विचारणा । साधवो विरला लोके भवन्ति गतमत्सराः

evaṁvidho'sti saṁsāro nātra kāryā vicāraṇā sādhavo viralā loke bhavanti gatamatsarāḥ

such indeed is this samsara — there is no need to deliberate further upon it. True saints, free of envy, are rare in this world;

Verse 46 (devibhagavatam.4.7.46)

जितक्रोधा जितामर्षा दृष्टान्तार्थं व्यवस्थिताः । राजोवाच । ते धन्याः कृतपुण्यास्ते मदमोहविवर्जिताः

jitakrodhā jitāmarṣā dṛṣṭāntārthaṁ vyavasthitāḥ rājovāca te dhanyāḥ kṛtapuṇyāste madamohavivarjitāḥ

those who have conquered anger and conquered indignation exist only to serve as an example. The king said: Blessed indeed are they, of accomplished merit, free of pride and delusion,

Verse 47 (devibhagavatam.4.7.47)

जितेन्द्रियाः सदाचारा जितं तैर्भुवनत्रयम् । दुनोमि पातकं स्मृत्वा पितुर्मम महात्मनः

jitendriyāḥ sadācārā jitaṁ tairbhuvanatrayam dunomi pātakaṁ smṛtvā piturmama mahātmanaḥ

self-controlled and of good conduct — by them, as it were, the three worlds have been conquered. I am tormented, remembering the sin of my great-souled father,

Verse 48 (devibhagavatam.4.7.48)

कृतस्तपस्विनः कण्ठे मृतसर्पो ह्यघं विना । अतस्तस्य मुनिश्रेष्ठ भविता किं ममाग्रतः

kṛtastapasvinaḥ kaṇṭhe mṛtasarpo hyaghaṁ vinā atastasya muniśreṣṭha bhavitā kiṁ mamāgrataḥ

who placed a dead serpent around the neck of an ascetic who had done no offense. What, then, O best of sages, shall be its consequence for me now?

Verse 49 (devibhagavatam.4.7.49)

न जाने बुद्धिसम्मोहात्किं वा कार्यं भविष्यति । मधु पश्यति मूढात्मा प्रपातं नैव पश्यति

na jāne buddhisammohātkiṁ vā kāryaṁ bhaviṣyati madhu paśyati mūḍhātmā prapātaṁ naiva paśyati

Through the confusion of my understanding I do not know what is to come. A deluded soul sees only the honey, and never sees the precipice at all,

Verse 50 (devibhagavatam.4.7.50)

करोति निन्दितं कर्म नरकान्न बिभेति च । कथं युद्धं पुरा वृत्तं विस्तरात्तद्वदस्व मे

karoti ninditaṁ karma narakānna bibheti ca kathaṁ yuddhaṁ purā vṛttaṁ vistarāttadvadasva me

and so performs reprehensible deeds, unafraid even of hell. Now tell me in detail how that battle took place in former times,

Verse 51 (devibhagavatam.4.7.51)

प्रह्लादेन यथा चोग्रं नरनारायणस्य वै । प्रह्लादस्तु कथं यातः पातालात्तद्वदस्व मे

prahlādena yathā cograṁ naranārāyaṇasya vai prahlādastu kathaṁ yātaḥ pātālāttadvadasva me

that terrible battle of Nara-Narayana with Prahlada. And tell me too how Prahlada came from the netherworld.

Verse 52 (devibhagavatam.4.7.52)

सारस्वते महातीर्थे पुण्ये बदरिकाश्रमे । नरनारायणौ शान्तौ तापसौ मुनिसत्तमौ

sārasvate mahātīrthe puṇye badarikāśrame naranārāyaṇau śāntau tāpasau munisattamau

At the great sacred site on the Sarasvati, at holy Badarikashrama, where Nara and Narayana, peaceful ascetics and foremost of sages,

Verse 53 (devibhagavatam.4.7.53)

कृतवन्तौ तथा युद्धं हेतुना केन मानद । वैरं भवति वित्तार्थं दारार्थं वा परस्परम्

kṛtavantau tathā yuddhaṁ hetunā kena mānada vairaṁ bhavati vittārthaṁ dārārthaṁ vā parasparam

dwelt — for what reason did they come to wage such a battle, O giver of honor? Enmity between beings arises for the sake of wealth, or of a wife —

Verse 54 (devibhagavatam.4.7.54)

एषणारहितौ कस्माच्चक्रतुः प्रधनं महत् । प्रह्लादोऽपि च धर्मात्मा ज्ञात्वा देवौ सनातनौ

eṣaṇārahitau kasmāccakratuḥ pradhanaṁ mahat prahlādo'pi ca dharmātmā jñātvā devau sanātanau

so why, then, being free of all such craving, did they wage so great a battle? And Prahlada too, righteous as he was, knowing them to be eternal gods —

Verse 55 (devibhagavatam.4.7.55)

कृतवान्स कथं युद्धं नरनारायणौ मुनी । एतद्विस्तरतो ब्रह्मञ्छ्रोतुमिच्छामि कारणम्

kṛtavānsa kathaṁ yuddhaṁ naranārāyaṇau munī etadvistarato brahmañchrotumicchāmi kāraṇam

how did he come to wage war against the sages Nara and Narayana? I wish to hear the reason for this in full detail, O brahmin.