Śrīmad Bhāgavatam|Canto 10 Chapter 59
The Killing of the Demon Naraka
śrī-rājovāca yathā hato bhagavatā
bhaumo yene ca tāḥ striyaḥ
niruddhā etad ācakṣva
śrī-rājā uvāca — the King (Parīkṣit) said; yathā — how; hataḥ — killed; bhagavatā — by the Supreme Lord; bhaumaḥ — Narakāsura, the son of Bhūmi, goddess of the earth; yena — by whom; ca — and; tāḥ — these; striyaḥ — women; niruddhāḥ — captured; etat — this; ācakṣva — please tell; vikramam — adventure; śārṅga-dhanvanaḥ — of Lord Kṛṣṇa, the possessor of the bow Śārṅga.
[King Parīkṣit said:] How was Bhaumāsura, who kidnapped so many women, killed by the Supreme Lord? Please narrate this adventure of Lord Śārṅgadhanvā’s.
dṛḍhaiḥ sarvata āvṛtam
śrī-śukaḥ uvāca — Śukadeva Gosvāmī said; indreṇa — by Lord Indra; hṛta-chatreṇa — who had suffered the theft of (Varuṇa’s) umbrella; hṛta-kuṇḍala — the theft of the earrings; bandhunā — of his relative (his mother, Aditi); hṛta — and the theft; amara-adri — on the mountain of the demigods (Mandara); sthānena — of the special location (the recreational area at its peak, known as Maṇi-parvata); jñāpitaḥ — informed; bhauma-ceṣṭitam — of the activities of Bhauma; sa — together with; bhāryaḥ — His wife (Satyabhāmā); garuḍa-ārūḍhaḥ — riding on the giant bird Garuḍa; prāg-jyotiṣa-puram — to the city of Prāgjyotiṣa-pura, Bhauma’s capital (still existing today as Tejpur in Assam); yayau — He went; giri — consisting of mountains; durgaiḥ — by fortifications; śastra — consisting of weapons; durgaiḥ — by fortifications; jala — of water; agni — fire; anila — and wind; durgamam — made inaccessible by fortifications; mura-pāśa — by a dangerous wall of cables; ayutaiḥ — tens of thousands; ghoraiḥ — fearsome; dṛḍhaiḥ — and strong; sarvataḥ — on all sides; āvṛtam — surrounded.
Śukadeva Gosvāmī said: After Bhauma had stolen the earrings belonging to Indra’s mother, along with Varuṇa’s umbrella and the demigods’ playground at the peak of Mandara mountain, Indra went to Lord Kṛṣṇa and informed Him of these misdeeds. The Lord, taking His wife Satyabhāmā with Him, then rode on Garuḍa to Prāgyotiṣa-pura, which was surrounded on all sides by fortifications consisting of hills, unmanned weapons, water, fire and wind, and by obstructions of mura-pāśa wire.
cakreṇāgniṁ jalaṁ vāyuṁ
gadayā — with His club; nirbibheda — He broke through; adrīn — the hills; śastra-durgāṇi — the weapon obstacles; sāyakaiḥ — with His arrows; cakreṇa — with His disc; agnim — the fire; jalam — water; vāyum — and wind; mura-pāśān — the cable obstructions; tathā — similarly; asinā — with His sword.
With His club the Lord broke through the rock fortifications; with His arrows, the weapon fortifications; with His disc, the fire, water and wind fortifications; and with His sword, the mura-pāśa cables.
prākāraṁ gadayā gurvyā
śaṅkha — of His conchshell; nādena — with the resounding; yantrāṇi — the mystic talismans; hṛdayāni — the hearts; manasvinām — of the brave warriors; prākāram — the ramparts; gadayā — with His club; gurvyā — heavy; nirbibheda — He broke; gadādharaḥ — Lord Kṛṣṇa.
With the sound of His conchshell Lord Gadādhara then shattered the magic seals of the fortress, along with the hearts of its brave defenders, and with His heavy club He demolished the surrounding earthen ramparts.
muraḥ śayāna uttasthau
daityaḥ pañca-śirā jalāt
pāñcajanya — of Pāñcajanya, Lord Kṛṣṇa’s conchshell; dhvanim — the vibration; śrutvā — hearing; yuga — of the universal era; anta — at the end; aśani — (like the sound) of lightning; bhīṣaṇam — terrifying; muraḥ — Mura; śayānaḥ — sleeping; uttasthau — stood up; daityaḥ — the demon; pañca-śirāḥ — five-headed; jalāt — from the water (of the moat surrounding the fortress).
The five-headed demon Mura, who slept at the bottom of the city’s moat, awoke and rose up out of the water when he heard the vibration of Lord Kṛṣṇa’s Pāñcajanya conchshell, a sound as terrifying as the thunder at the end of the cosmic age.
tri-śūlam udyamya su-durnirīkṣaṇo
grasaṁs tri-lokīm iva pañcabhir mukhair
abhyadravat tārkṣya-sutaṁ yathoragaḥ
tri-śūlam — his trident; udyamya — raising; su — very; durnirīkṣaṇaḥ — difficult to look at; yuga-anta — at the end of a millennium; sūrya — of the sun; anala — (like) the fire; rociḥ — whose effulgence; ulbaṇaḥ — terrible; grasan — swallowing; tri-lokīm — the three worlds; iva — as if; pañcabhiḥ — with his five; mukhaiḥ — mouths; abhyadravat — he attacked; tārkṣya-sutam — Garuḍa, the son of Tārkṣya; yathā — as; uragaḥ — a snake.
Shining with the blinding, terrible effulgence of the sun’s fire at the end of a millennium, Mura seemed to be swallowing up the three worlds with his five mouths. He lifted up his trident and fell upon Garuḍa, the son of Tārkṣya, like an attacking snake.
āvidhya śūlaṁ tarasā garutmate
nirasya vaktrair vyanadat sa pañcabhiḥ
sa rodasī sarva-diśo ’mbaraṁ mahān
āpūrayann aṇḍa-kaṭāham āvṛṇot
āvidhya — whirling about; śūlam — his trident; tarasā — with great force; garutmate — at Garuḍa; nirasya — throwing it; vaktraiḥ — with his mouths; vyanadat — roared; saḥ — he; pañcabhiḥ — five; saḥ — that; rodasī — the earth and sky; sarva — all; diśaḥ — the directions; ambaram — outer space; mahān — the great (roar); āpūrayan — filling; aṇda — of the egglike covering of the universe; kaṭāham — the pot; āvṛṇot — covered.
Mura whirled his trident and then hurled it fiercely at Garuḍa, roaring from all five mouths. The sound filled the earth and sky, all directions and the limits of outer space, until it reverberated against the very shell of the universe.
tadāpatad vai tri-śikhaṁ garutmate
hariḥ śarābhyām abhinat tridhojasā
mukheṣu taṁ cāpi śarair atāḍayat
tasmai gadāṁ so ’pi ruṣā vyamuñcata
tadā — then; āpatat — flying; vai — indeed; tri-śikham — the trident; garutmate — toward Garuḍa; hariḥ — Lord Kṛṣṇa; śarābhyām — with two arrows; abhinat — broke; tridhā — into three pieces; ojasā — forcefully; mukheṣu — on his faces; tam — him, Mura; ca — and; api — also; śaraiḥ — with arrows; atāḍayat — He struck; tasmai — at Him, Lord Kṛṣṇa; gadām — his club; saḥ — he, Mura; api — and; ruṣā — in anger; vyamuñcata — released.
Then with two arrows Lord Hari struck the trident flying toward Garuḍa and broke it into three pieces. Next the Lord hit Mura’s faces with several arrows, and the demon angrily hurled his club at the Lord.
tām āpatantīṁ gadayā gadāṁ mṛdhe
gadāgrajo nirbibhide sahasradhā
udyamya bāhūn abhidhāvato ’jitaḥ
śirāṁsi cakreṇa jahāra līlayā
tām — that; āpatantīm — flying toward; gadayā — with His club; gadām — the club; mṛdhe — on the battleground; gada-agrajaḥ — Lord Kṛṣṇa, the elder brother of Gada; nirbibhide — broke; sahasradhā — into thousands of pieces; udyamya — raising; bāhūn — his arms; abhidhāvataḥ — of the one running at him; ajitaḥ — unconquerable Lord Kṛṣṇa; śirāṁsi — the heads; cakreṇa — with His disc; jahāra — removed; līlayā — easily.
As Mura’s club sped toward Him on the battlefield, Lord Gadāgraja intercepted it with His own and broke it into thousands of pieces. Mura then raised his arms high and rushed at the unconquerable Lord, who easily sliced off his heads with His disc weapon.
vyasuḥ papātāmbhasi kṛtta-śīrṣo
nikṛtta-śṛṅgo ’drir ivendra-tejasā
tasyātmajāḥ sapta pitur vadhāturāḥ
vyasuḥ — lifeless; papāta — he fell; ambhasi — into the water; kṛtta — severed; śīrṣaḥ — his heads; nikṛtta — cut off; śṛṅgaḥ — whose peak; adriḥ — a mountain; iva — as if; indra — of Lord Indra; tejasā — by the power (that is, by his thunderbolt); tasya — his, Mura’s; ātma-jāḥ — sons; sapta — seven; pituḥ — of their father; vadha — by the killing; āturāḥ — very distressed; pratikriyā — for retribution; amarṣa — fury; juṣaḥ — feeling; samudyatāḥ — aroused to action.
Lifeless, Mura’s decapitated body fell into the water like a mountain whose peak has been severed by the power of Lord Indra’s thunderbolt. The demon’s seven sons, enraged by their father’s death, prepared to retaliate.
tāmro ’ntarikṣaḥ śravaṇo vibhāvasur
vasur nabhasvān aruṇaś ca saptamaḥ
pīṭhaṁ puraskṛtya camū-patiṁ mṛdhe
bhauma-prayuktā niragan dhṛtāyudhāḥ
tāmraḥ antarikṣaḥ śravaṇaḥ vibhāvasuḥ — Tāmra, Antarikṣa, Śravaṇa and Vibhāvasu; vasuḥ nabhasvān — Vasu and Nabhasvān; aruṇaḥ — Aruṇa; ca — and; saptamaḥ — the seventh; pīṭham — Pīṭha; puraḥ-kṛtya — putting at the head; camū-patim — their commander in chief; mṛdhe — on the battlefield; bhauma — by Bhaumāsura; prayuktāḥ — engaged; niragan — they came out (of the fortress); dhṛta — carrying; āyudhāḥ — weapons.
Ordered by Bhaumāsura, Mura’s seven sons — Tāmra, Antarikṣa, Śravaṇa, Vibhāvasu, Vasu, Nabhasvān and Aruṇa — followed their general, Pīṭha, onto the battlefield bearing their weapons.
prāyuñjatāsādya śarān asīn gadāḥ
śakty-ṛṣṭi-śūlāny ajite ruṣolbaṇāḥ
tac-chastra-kūṭaṁ bhagavān sva-mārgaṇair
amogha-vīryas tilaśaś cakarta ha
prāyuñjata — they used; āsādya — attacking; śarān — arrows; asīn — swords; gadāḥ — clubs; śakti — spears; ṛṣti — lances; śūlāni — and tridents; ajite — against Lord Kṛṣṇa, the unconquerable; ruṣā — angrily; ulbaṇāḥ — fierce; tat — their; śastra — of weapons; kūṭam — the mountain; bhagavān — the Supreme Lord; sva — with His own; mārgaṇaiḥ — arrows; amogha — never frustrated; vīryaḥ — whose prowess; tilaśaḥ — into particles the size of sesame seeds; cakarta ha — He cut.
These fierce warriors furiously attacked invincible Lord Kṛṣṇa with arrows, swords, clubs, spears, lances and tridents, but the Supreme Lord, with unfailing prowess, cut this mountain of weapons into tiny pieces with His arrows.
tān pīṭha-mukhyān anayad yama-kṣayaṁ
tathā nirastān narako dharā-sutaḥ
nirīkṣya durmarṣaṇa āsravan-madair
gajaiḥ payodhi-prabhavair nirākramāt
tān — them; pīṭha-mukhyān — headed by Pīṭha; anayat — He sent; yama — of Yamarāja, the lord of death; kṣayam — to the abode; nikṛtta — cut off; śīrṣa — their heads; ūru — thighs; bhuja — arms; aṅghri — legs; varmaṇaḥ — and armor; sva — his; anīka — of the army; pān — the leaders; acyuta — of Lord Kṛṣṇa; cakra — by the disc; sāyakaiḥ — and arrows; tathā — thus; nirastān — removed; narakaḥ — Bhauma; dharā — of the goddess of the earth; sutaḥ — the son; nirīkṣya — seeing; durmarṣaṇaḥ — unable to tolerate; āsravat — exuding; madaiḥ — a viscous secretion produced from the foreheads of excited elephants; gajaiḥ — with elephants; payaḥ-dhi — from the Ocean of Milk; prabhavaiḥ — born; nirākramāt — he came out.
The Lord severed the heads, thighs, arms, legs and armor of these opponents led by Pīṭha and sent them all to the abode of Yamarāja. Narakāsura, the son of the earth, could not contain his fury when he saw the fate of his military leaders. Thus he went out of the citadel with elephants born from the Milk Ocean who were exuding mada from their foreheads out of excitement.
dṛṣṭvā sa-bhāryaṁ garuḍopari sthitaṁ
sūryopariṣṭāt sa-taḍid ghanaṁ yathā
kṛṣṇaṁ sa tasmai vyasṛjac chata-ghnīṁ
yodhāś ca sarve yugapac ca vivyadhuḥ
dṛṣṭvā — seeing; sa-bhāryam — with His wife; garuḍa-upari — upon Garuḍa; sthitam — sitting; sūrya — the sun; upariṣṭāt — higher than; sa-taḍit — with lightning; ghanam — a cloud; yathā — like; kṛṣṇam — Lord Kṛṣṇa; saḥ — he, Bhauma; tasmai — at Him; vyasṛjat — released; śata-ghnīm — Śataghnī (the name of his śakti spear); yodhāḥ — his soldiers; ca — and; sarve — all; yugapat — simultaneously; ca — and; vivyadhuḥ — attacked.
Lord Kṛṣṇa and His wife, mounted upon Garuḍa, looked like a cloud with lightning sitting above the sun. Seeing the Lord, Bhauma released his Śataghnī weapon at Him, whereupon all of Bhauma’s soldiers simultaneously attacked with their weapons.
tad bhauma-sainyaṁ bhagavān gadāgrajo
vicitra-vājair niśitaiḥ śilīmukhaiḥ
cakāra tarhy eva hatāśva-kuñjaram
tat — that; bhauma-sainyam — army of Bhaumāsura; bhagavān — the Supreme Lord; gadāgrajaḥ — Kṛṣṇa; vicitra — variegated; vājaiḥ — whose feathers; niśitaiḥ — sharp; śilīmukhaiḥ — with arrows; nikṛtta — cut off; bāhu — with arms; ūru — thighs; śiraḥ-dhra — and necks; vigraham — whose bodies; cakāra — made; tarhi eva — at that same moment; hata — killed; aśva — the horses; kuñjaram — and elephants.
At that moment Lord Gadāgraja shot His sharp arrows at Bhaumāsura’s army. These arrows, displaying variegated feathers, soon reduced that army to a mass of bodies with severed arms, thighs and necks. The Lord similarly killed the opposing horses and elephants.
yāni yodhaiḥ prayuktāni
haris tāny acchinat tīkṣṇaiḥ
śarair ekaikaśas trībhiḥ
pakṣābhyāṁ nighnatā gajān
puram evāviśann ārtā
narako yudhy ayudhyata
yāni — those which; yodhaiḥ — by the warriors; prayuktāni — used; śastra — cutting weapons; astrāṇi — and missile weapons; kuru-udvaha — O hero of the Kurus (King Parīkṣit); hariḥ — Lord Kṛṣṇa; tāni — them; acchinat — cut to pieces; tīkṣṇaiḥ — sharp; śaraiḥ — with arrows; ekaśaḥ — each one; tribhiḥ — with three; uhyamānaḥ — being carried; su-parṇena — by him of the great wings (Garuḍa); pakṣābhyām — with both his wings; nighnatā — who was striking; gajān — the elephants; gurutmatā — by Garuḍa; hanyamānaḥ — being beaten; tuṇḍa — with his beak; pakṣa — wings; nakheḥ — and talons; gajāḥ — the elephants; puram — into the city; eva — indeed; āviśann — going back inside; ārtāḥ — distressed; narakaḥ — Naraka (Bhauma); yudhi — in the battle; ayudhyata — continued fighting.
Lord Hari then struck down all the missiles and weapons the enemy soldiers threw at Him, O hero of the Kurus, destroying each and every one with three sharp arrows. Meanwhile Garuḍa, as he carried the Lord, struck the enemy’s elephants with his wings. Beaten by Garuḍa’s wings, beak and talons, the elephants fled back into the city, leaving Narakāsura alone on the battlefield to oppose Kṛṣṇa.
dṛṣṭvā vidrāvitaṁ sainyaṁ
taṁ bhaumaḥ prāharac chaktyā
vajraḥ pratihato yataḥ
nākampata tayā viddho
mālāhata iva dvipaḥ
dṛṣṭvā — seeing; vidrāvitam — driven away; sainyam — the army; garuḍena — by Garuḍa; arditam — tormented; svakam — his; tam — him, Garuḍa; bhaumaḥ — Bhaumāsura; prāharat — struck; śaktyā — with his spear; vajraḥ — the thunderbolt (of Lord Indra); pratihataḥ — counteracted; yataḥ — by which; na akampata — he (Garuḍa) was not shaken; tayā — by it; viddhaḥ — struck; mālā — by a flower garland; āhataḥ — hit; iva — like; dvipaḥ — an elephant.
Seeing his army driven back and tormented by Garuḍa, Bhauma attacked him with his spear, which had once defeated Lord Indra’s thunderbolt. But though struck by that mighty weapon, Garuḍa was not shaken. Indeed, he was like an elephant hit with a flower garland.
śūlaṁ bhaumo ’cyutaṁ hantum
tad-visargāt pūrvam eva
narakasya śiro hariḥ
śūlam — his trident; bhaumaḥ — Bhauma; acyutam — Lord Kṛṣṇa; hantum — to kill; ādade — took up; vitatha — frustrated; udyamaḥ — whose endeavors; tat — its; visargāt — release; pūrvam — before; eva — even; narakasya — of Bhauma; śiraḥ — the head; hariḥ — Lord Kṛṣṇa; apāharat — removed; gaja — on his elephant; sthasya — who was seated; cakreṇa — with His disc; kṣura — razor-sharp; neminā — whose edge.
Bhauma, frustrated in all his attempts, took up his trident to kill Lord Kṛṣṇa. But even before he could release it, the Lord cut off his head with His razor-sharp cakra as the demon sat atop his elephant.
babhau pṛthivyāṁ patitam samujjvalam
ha heti sādhv ity ṛṣayaḥ sureśvarā
mālyair mukundaṁ vikiranta īdire
sa — together with; kuṇḍalam — earrings; cāru — attractive; kirīṭa — with a helmet; bhūṣaṇam — decorated; babhau — shone; pṛthivyām — on the ground; patitam — fallen; samujjvalam — brilliant; hā hā iti — “alas, alas!”; sādhu iti — “excellent!”; ṛṣayaḥ — the sages; sura-īśvaraḥ — and the chief demigods; mālyaiḥ — with flower garlands; mukundam — Lord Kṛṣṇa; vikirantaḥ — showering; īḍire — they worshiped.
Fallen on the ground, Bhaumāsura’s head shone brilliantly, decorated as it was with earrings and an attractive helmet. As cries of “Alas, alas!” and “Well done!” arose, the sages and principal demigods worshiped Lord Mukunda by showering Him with flower garlands.
tataś ca bhūḥ kṛṣṇam upetya kuṇḍale
prācetasaṁ chatram atho mahā-maṇim
tataḥ — then; ca — and; bhūḥ — the goddess of the earth; kṛṣṇam — Lord Kṛṣṇa; upetya — approaching; kuṇḍale — the two earrings (belonging to Aditi); pratapta — glowing; jāmbūnada — gold; ratna — with jewels; bhāsvare — shining; sa — together with; vaijayantyā — named Vaijayantī; vana-mālayā — and with a flower garland; arpayat — presented; prācetasam — of Varuṇa; chatram — the umbrella; atha u — then; mahā-maṇim — Maṇi-parvata, the peak of Mandara Mountain.
The goddess of the earth then approached Lord Kṛṣṇa and presented Him with Aditi’s earrings, which were made of glowing gold inlaid with shining jewels. She also gave Him a Vaijayantī flower garland, Varuṇa’s umbrella and the peak of Mandara Mountain.
astauṣīd atha viśveśaṁ
prāñjaliḥ praṇatā rājan
astauṣīt — praised; atha — then; viśva — of the universe; īśam — the Lord; devī — the goddess; deva — of demigods; vara — by the best; arcitam — who is worshiped; prāñjaliḥ — folding her palms; praṇatā — bowed down; rājan — O King (Parīkṣit); bhakti — of devotion; pravaṇayā — full; dhiyā — with a mentality.
O King, after bowing down to Him and then standing with joined palms, the goddess, her mind filled with devotion, began to praise the Lord of the universe, whom the best of demigods worship.
namas te deva-deveśa
paramātman namo ’stu te
bhūmiḥ uvāca — the earth-goddess said; namaḥ — obeisances; te — unto You; deva-deva — of the lords of the demigods; īśa — O Lord; śaṅkha — of the conchshell; cakra — disc; gadā — and club; dhara — O holder; bhakta — of Your devotees; icchā — by the desire; upātta — who have assumed; rūpāya — Your forms; parama-ātman — O Supreme Soul; namaḥ — obeisances; astu — let there be; te — unto You.
Goddess Bhūmi said: Obeisances unto You, O Lord of the chief demigods, O holder of the conchshell, disc and club. O Supreme Soul within the heart, You assume Your various forms to fulfill Your devotees’ desires. Obeisances unto You.
namas te paṅkajāṅghraye
namaḥ — all respectful obeisances; paṅkaja-nābhāya — unto the Lord who has a specific depression resembling a lotus flower in the center of His abdomen; namaḥ — obeisances; paṅkaja-māline — one who is always decorated with a garland of lotus flowers; namaḥ — obeisances; paṅkaja-netrāya — one whose glance is as cooling as a lotus flower; namaḥ te — respectful obeisances unto You; paṅkaja-aṅghraye — unto You, the soles of whose feet are engraved with lotus flowers (and who are therefore said to possess lotus feet).
My respectful obeisances are unto You, O Lord, whose abdomen is marked with a depression like a lotus flower, who are always decorated with garlands of lotus flowers, whose glance is as cool as the lotus and whose feet are engraved with lotuses.
namo bhagavate tubhyaṁ
pūrṇa-bodhāya te namaḥ
namaḥ — obeisances; bhagavate — to the Supreme Godhead; tubhyam — unto You; vāsudevāya — Lord Vāsudeva, the shelter of all created beings; viṣṇave — all-pervading Lord Viṣṇu; puruṣāya — the primeval person; ādi — original; bījāya — the seed; pūrṇa — full; bodhāya — knowledge; te — to You; namaḥ — obeisances.
Obeisances unto You, the Supreme Lord Vāsudeva, Viṣṇu, the primeval person, the original seed. Obeisances unto You, the omniscient one.
ajāya janayitre ’sya
paramātman namo ’stu te
ajāya — to the unborn; janayitre — the progenitor; asya — of this (universe); brahmaṇe — the Absolute; ananta — unlimited; śaktaye — whose energies; para — of the superior; avara — and the inferior; ātman — O Soul; bhūta — of the material creation; ātman — O Soul; parama-ātman — O Supreme Soul, who are all-pervading; namaḥ — obeisances; astu — may there be; te — unto You.
Obeisances unto You of unlimited energies, the unborn progenitor of this universe, the Absolute. O Soul of the high and the low, O Soul of the created elements, O all-pervading Supreme Soul, obeisances unto You.
tvaṁ vai sisṛkṣur aja utkaṭaṁ prabho
tamo nirodhāya bibharṣy asaṁvṛtaḥ
sthānāya sattvaṁ jagato jagat-pate
kālaḥ pradhānaṁ puruṣo bhavān paraḥ
tvam — You; vai — indeed; sisṛkṣuḥ — desiring to create; ajaḥ — unborn; utkaṭam — prominent; prabho — O master; tamaḥ — the mode of ignorance; nirodhāya — for annihilation; bibharṣi — You assume; asaṁvṛtaḥ — uncovered; sthānāya — for maintenance; sattvam — the mode of goodness; jagataḥ — of the universe; jagat-pate — O Lord of the universe; kālaḥ — time; pradhānam — material nature (in its original, undifferentiated state); puruṣaḥ — the creator (who interacts with material nature); bhavān — You; paraḥ — distinct.
Desiring to create, O unborn master, You increase and then assume the mode of passion. You do likewise with the mode of ignorance when You wish to annihilate the universe and with goodness when You wish to maintain it. Nonetheless, You remain uncovered by these modes. You are time, the pradhāna, and the puruṣa, O Lord of the universe, yet still You are separate and distinct.
ahaṁ payo jyotir athānilo nabho
mātrāṇi devā mana indriyāṇi
kartā mahān ity akhilaṁ carācaraṁ
tvayy advitīye bhagavan ayaṁ bhramaḥ
aham — myself (earth); payaḥ — water; jyotiḥ — fire; atha — and; anilaḥ — air; nabhaḥ — ether; mātrāṇi — the various sense objects (corresponding to each of the five gross elements); devāḥ — the demigods; manaḥ — the mind; indriyāṇi — the senses; kartā — “the doer,” false ego; mahān — the total material energy (mahat-tattva); iti — thus; akhilam — everything; cara — moving; acaram — and nonmoving; tvayi — within You; advitīye — who has no second; bhagavan — O Lord; ayam — this; bhramaḥ — illusion.
This is illusion: that earth, water, fire, air, ether, sense objects, demigods, mind, the senses, false ego and the total material energy exist independent of You. In fact, they are all within You, my Lord, who are one without a second.
tasyātmajo ’yaṁ tava pāda-paṅkajaṁ
tat pālayainaṁ kuru hasta-paṅkajaṁ
tasya — of him (Bhaumāsura); ātma-jaḥ — son; ayam — this; tava — Your; pāda — feet; paṅkajam — lotuslike; bhītaḥ — afraid; prapanna — of those who take shelter; ārti — the distress; hara — O You who remove; upasāditaḥ — has approached; tat — therefore; pālaya — please protect; enam — him; kuru — place; hasta-paṅkajam — Your lotus hand; śirasi — on the head; amuṣya — his; akhila — all; kalmaṣa — sins; apaham — which eradicates.
Here is the son of Bhaumāsura. Frightened, he is approaching Your lotus feet, since You remove the distress of all who seek refuge in You. Please protect him. Place Your lotus hand, which dispels all sins, upon his head.
iti bhūmy-arthito vāgbhir
śrī-śukaḥ uvāca — Śukadeva Gosvāmī said; iti — thus; bhūmi — by goddess Bhūmi; arthitaḥ — prayed to; vāgbhiḥ — in those words; bhagavān — the Supreme Lord; bhakti — with devotion; namrayā — humble; dattvā — giving; abhayam — fearlessness; bhauma-gṛham — the residence of Bhaumāsura; prāviśat — He entered; sakala — all; ṛddhi — with opulences; mat — endowed.
Śukadeva Gosvāmī said: Thus entreated by Goddess Bhūmi in words of humble devotion, the Supreme Lord bestowed fearlessness upon her grandson and then entered Bhaumāsura’s palace, which was filled with all manner of riches.
rājabhyo dadṛśe hariḥ
tatra — there; rājanya — of the royal order; kanyānām — of maidens; ṣaṭ-sahasra — six thousand; adhika — more than; ayutam — ten thousand; bhauma — by Bhauma; āhṛtānām — taken; vikramya — by force; rājabhyaḥ — from kings; dadṛśe — saw; hariḥ — Lord Kṛṣṇa.
There Lord Kṛṣṇa saw sixteen thousand royal maidens, whom Bhauma had taken by force from various kings.
tam praviṣṭaṁ striyo vīkṣya
manasā vavrire ’bhīṣṭaṁ
tam — Him; praviṣṭam — entered; striyaḥ — the women; vīkṣya — seeing; nara — of men; varyam — the most excellent; vimohitāḥ — enchanted; manasā — in their minds; vavrire — chose; abhīṣṭam — desirable; patim — as their husband; daiva — by fate; upasāditam — brought.
The women became enchanted when they saw that most excellent of males enter. In their minds they each accepted Him, who had been brought there by destiny, as their chosen husband.
bhūyāt patir ayaṁ mahyaṁ
dhātā tad anumodatām
iti sarvāḥ pṛthak kṛṣṇe
bhāvena hṛdayaṁ dadhuḥ
bhūyāt — may become; patiḥ — husband; ayam — He; mahyam — my; dhātā — providence; tat — that; anumodatām — may please grant; iti — thus; sarvāḥ — all of them; pṛthak — individually; kṛṣṇe — in Kṛṣṇa; bhāvena — with the idea; hṛdayam — their hearts; dadhuḥ — placed.
With the thought “May providence grant that this man become my husband,” each and every princess absorbed her heart in contemplation of Kṛṣṇa.
tāḥ prāhiṇod dvāravatīṁ
rathāśvān draviṇaṁ mahāt
tāḥ — them; prāhiṇot — He sent; dvāravatīm — to Dvārakā; su-mṛṣṭa — well cleaned; virajaḥ — spotless; ambarāḥ — with clothes; nara-yānaiḥ — by human conveyances (palanquins); mahā — great; kośān — treasures; ratha — chariots; aśvān — and horses; draviṇam — wealth; mahat — extensive.
The Lord had the princesses arrayed in clean, spotless garments and then sent them in palanquins to Dvārakā, together with great treasures of chariots, horses and other valuables.
pāṇḍurāṁś ca catuḥ-ṣaṣṭiṁ
prerayām āsa keśavaḥ
airāvata — of Airāvata, Lord Indra’s carrier; kula — from the family; ibhān — elephants; ca — also; catuḥ — four; dantān — having tusks; tarasvinaḥ — swift; pāṇḍurān — white; ca — and; catuḥ-ṣaṣṭim — sixty-four; prerayām āsa — dispatched; keśavaḥ — Lord Kṛṣṇa.
Lord Kṛṣṇa also dispatched sixty-four swift white elephants, descendants of Airāvata, who each sported four tusks.
dattvādityai ca kuṇḍale
mahendryāṇyā ca sa-priyaḥ
āropya sendrān vibudhān
gatvā — going; sura — of the demigods; indra — of the King; bhavanam — to the abode; dattvā — giving; adityai — to Aditi, the mother of Indra; ca — and; kuṇḍale — her earrings; pūjitaḥ — worshiped; tridaśa — of the thirty (chief demigods); indreṇa — by the chief; mahā-indryāṇyā — by the wife of Lord Indra; ca — and; sa — together with; priyaḥ — His beloved (Queen Satyabhāmā); coditaḥ — urged; bhāryayā — by His wife; utpāṭya — uprooting; pārijātam — the pārijāta tree; garutmati — on Garuḍa; āropya — placing; sa-indrān — including Indra; vibudhān — the demigods; nirjitya — defeating; upānayat — He brought; puram — to His city.
The Lord then went to the abode of Indra, the demigods’ king, and gave mother Aditi her earrings; there Indra and his wife worshiped Kṛṣṇa and His beloved consort Satyabhāmā. Then, at Satyabhāmā’s behest the Lord uprooted the heavenly pārijāta tree and put it on the back of Garuḍa. After defeating Indra and all the other demigods, Kṛṣṇa brought the pārijāta to His capital.
anvagur bhramarāḥ svargāt
sthāpitaḥ — established; satyabhāmāyāḥ — of Satyabhāmā; gṛha — of the residence; udyāna — the garden; upaśobhanaḥ — beautifying; anvaguḥ — followed; bhramarāḥ — bees; svargāt — from heaven; tat — for its; gandha — fragrance; āsava — and sweet sap; lampaṭāḥ — greedy.
Once planted, the pārijāta tree beautified the garden of Queen Satyabhāmā’s palace. Bees followed the tree all the way from heaven, greedy for its fragrance and sweet sap.
yayāca ānamya kirīṭa-koṭibhiḥ
pādau spṛśann acyutam artha-sādhanam
siddhārtha etena vigṛhyate mahān
aho surāṇāṁ ca tamo dhig āḍhyatām
yayāca — he (Lord Indra) begged; ānamya — bowing down; kirīṭa — of his crown; koṭibhiḥ — with the tips; pādau — His feet; spṛśan — touching; acyutam — to Lord Kṛṣṇa; artha — his (Indra’s) purpose; sādhanam — who fulfilled; siddha — fulfilled; arthaḥ — whose purpose; etena — with Him; vigṛhyate — he quarrels; mahān — the great soul; aho — indeed; surāṇām — of the demigods; ca — and; tamaḥ — the ignorance; dhik — damnation; āḍhyatām — upon their wealth.
Even after Indra had bowed down to Lord Acyuta, touched His feet with the tips of his crown and begged the Lord to fulfill his desire, that exalted demigod, having achieved his purpose, chose to fight with the Supreme Lord. What ignorance there is among the gods! To hell with their opulence!
atho muhūrta ekasmin
nānāgāreṣu tāḥ striyaḥ
atha u — and then; muhūrte — at the auspicious time; ekasmin — same; nānā — various; agāreṣu — in residences; tāḥ — those; striyaḥ — women; yathā — properly; upayeme — married; bhagavān — the Supreme Lord; tāvat — that many; rūpa — forms; dharaḥ — assuming; avyayaḥ — the imperishable one.
Then the imperishable Supreme Personality, assuming a separate form for each bride, duly married all the princesses simultaneously, each in her own palace.
gṛheṣu tāsām anapāyy atarka-kṛn
reme ramābhir nija-kāma-sampluto
yathetaro gārhaka-medhikāṁś caran
gṛheṣu — in the residences; tāsām — their; anapāyī — never leaving; atarka — inconceivable; kṛt — performing deeds; nirasta — which refuted; sāmya — equality; atiśayeṣu — and superiority; avasthitaḥ — remaining; reme — He enjoyed; ramābhiḥ — with the pleasing women; nija — His own; kāma — in the pleasure; samplutaḥ — absorbed; yathā — as; itaraḥ — any other man; gārhaka-medhikān — the duties of household life; caran — carrying out.
The Lord, performer of the inconceivable, constantly remained in each of His queens’ palaces, which were unequaled and unexcelled by any other residence. There, although fully satisfied within Himself, He enjoyed with His pleasing wives, and like an ordinary husband He carried out His household duties.
itthaṁ ramā-patim avāpya patiṁ striyas tā
brahmādayo ’pi na viduḥ padavīṁ yadīyām
bhejur mudāviratam edhitayānurāga
ittham — in this manner; ramā-patim — the Lord of the goddess of fortune; avāpya — obtaining; patim — as their husband; striyaḥ — the women; tāḥ — they; brahmā-ādayaḥ — Lord Brahmā and other demigods; api — even; na viduḥ — do not know; padavīm — the means of attaining; yadīyām — whom; bhejuḥ — partook of; mudā — with pleasure; aviratam — incessantly; edhitayā — increasing; anurāga — loving attraction; hāsa — smiling; avaloka — glances; nava — ever fresh; saṅgama — association; jalpa — playful conversations; lajjāḥ — and shyness.
Thus those women obtained as their husband the husband of the goddess of fortune, although even great demigods like Brahmā do not know how to approach Him. With ever-increasing pleasure they experienced loving attraction for Him, exchanged smiling glances with Him and reciprocated with Him in ever-fresh intimacy, replete with joking and feminine shyness.
dāsī-śatā api vibhor vidadhuḥ sma dāsyam
pratyudgama — by approaching; āsana — offering a seat; vara — first class; arhaṇa — worship; pāda — His feet; śauca — washing; tāmbūla — (offering) betel-nut preparation; viśramaṇa — helping Him to relax (by massaging His feet); vījana — fanning; gandha — (offering) fragrant substances; mālyaiḥ — and flower garlands; keśa — His hair; prasāra — by dressing; śayana — putting to bed; snapana — bathing; upahāryaiḥ — and by presenting gifts; dāsī — maidservants; śatāḥ — having hundreds; api — although; vibhoḥ — for the almighty Lord; vidadhuḥ sma — they executed; dāsyam — service.
Although the Supreme Lord’s queens each had hundreds of maidservants, they chose to personally serve the Lord by approaching Him humbly, offering Him a seat, worshiping Him with excellent paraphernalia, bathing and massaging His feet, giving Him pān to chew, fanning Him, anointing Him with fragrant sandalwood paste, adorning Him with flower garlands, dressing His hair, arranging His bed, bathing Him, and presenting Him with various gifts.