Śrīmad Bhāgavatam|Canto 10 Chapter 63
Lord Kṛṣṇa Fights with Bāṇāsura
tad-bandhūnāṁ ca bhārata
catvāro vārṣikā māsā
śrī-śukaḥ uvāca — Śukadeva Gosvāmī said; apaśyatām — who did not see; ca — and; aniruddham — Aniruddha; tat — His; bandhūnām — for the relatives; ca — and; bhārata — O descendant of Bharata (Parīkṣit Mahārāja); catvāraḥ — four; vārṣikaḥ — of the rainy season; māsāḥ — the months; vyatīyuḥ — passed; anuśocatām — who were lamenting.
Śukadeva Gosvāmī said: O descendant of Bharata, the relatives of Aniruddha, not seeing Him return, continued to lament as the four rainy months passed.
nāradāt tad upākarṇya
vārtāṁ baddhasya karma ca
nāradāt — from Nārada; tat — that; upākarṇya — hearing; vārtām — news; baddhasya — about Him who was captured; karma — actions; ca — and; prayayuḥ — they went; śoṇita-puram — to Śoṇitapura; vṛṣṇayaḥ — the Vṛṣṇis; kṛṣṇa — Lord Kṛṣṇa; daivatāḥ — having as their worshipable Deity.
After hearing from Nārada the news of Aniruddha’s deeds and His capture, the Vṛṣṇis, who worshiped Lord Kṛṣṇa as their personal Deity, went to Śoṇitapura.
pradyumno yuyudhānaś ca
gadaḥ sāmbo ’tha sāraṇaḥ
sametāḥ sarvato diśam
pradyumnaḥ yuyudhānaḥ ca — Pradyumna and Yuyudhāna (Sātyaki); gadaḥ sāmbaḥ atha sāraṇaḥ — Gada, Sāmba and Sāraṇa; nanda-upananda-bhadra — Nanda, Upananda and Bhadra; ādyāḥ — and others; rāma-kṛṣṇa-anuvartinaḥ — following Balarāma and Kṛṣṇa; akṣauhiṇībhiḥ — with military divisions; dvādaśabhiḥ — twelve; sametāḥ — assembled; sarvataḥ diśam — on all sides; rurudhuḥ — they besieged; bāṇa-nagaram — Bāṇāsura’s city; samantāt — totally; sātvata-ṛṣabhāḥ — the chiefs of the Sātvatas.
With Lord Balarāma and Lord Kṛṣṇa in the lead, the chiefs of the Sātvata clan — Pradyumna, Sātyaki, Gada, Sāmba, Sāraṇa, Nanda, Upananda, Bhadra and others — converged with an army of twelve divisions and laid siege to Bāṇasura’s capital, completely surrounding the city on all sides.
bhajyamāna — being broken; pura — of the city; udyāna — the gardens; prākāra — elevated walls; aṭṭāla — watchtowers; gopuram — and gateways; prekṣamāṇaḥ — seeing; ruṣā — with anger; āviṣṭaḥ — filled; tulya — equal; sainyaḥ — with an army; abhiniryayau — went out toward them.
Bāṇāsura became filled with anger upon seeing them destroy his city’s suburban gardens, ramparts, watchtowers and gateways, and thus he went out to confront them with an army of equal size.
bāṇārthe bhagavān rudraḥ
sa-sutaḥ pramathair vṛtaḥ
bāṇa-arthe — for Bāṇa’s sake; bhagavān rudraḥ — Lord Śiva; sa-sutaḥ — together with his son (Kārtikeya, the general of the demigods’ army); pramathaiḥ — by the Pramathas (mystic sages who always attend Lord Śiva, appearing in a multitude of forms); vṛtaḥ — accompanied; āruhya — riding; nandi — on Nandi; vṛṣabham — his bull; yuyudhe — he fought; rāma-kṛṣṇayoḥ — with Balarāma and Kṛṣṇa.
Lord Rudra, accompanied by his son Kārtikeya and the Pramathas, came riding on Nandi, his bull carrier, to fight Balarāma and Kṛṣṇa on Bāṇa’s behalf.
āsīt su-tumulaṁ yuddham
āsīt — there occurred; su-tumulam — very tumultuous; yuddham — a fight; adbhutam — astonishing; roma-harṣaṇam — causing bodily hair to stand on end; kṛṣṇa-śaṅkarayoḥ — between Lord Kṛṣṇa and Lord Śiva; rājan — O King (Parīkṣit); pradyumna-guhayoḥ — between Pradyumna and Kārtikeya; api — also.
A most astonishing, tumultuous and hair-raising battle then commenced, with Lord Kṛṣṇa matched against Lord Śaṅkara, and Pradyumna against Kārtikeya.
balena saha saṁyugaḥ
bāṇena saha sātyakeḥ
kumbhāṇḍa-kūpakarṇābhyām — by Kumbhāṇḍa and Kūpakarṇa; balena saha — with Lord Balarāma; saṁyugaḥ — a fight; sāmbasya — of Sāmba; bāṇa-putreṇa — with the son of Bāṇa; bāṇena saha — with Bāṇa; sātyakeḥ — of Sātyaki.
Lord Balarāma fought with Kumbhāṇḍa and Kūpakarṇa, Sāmba with Bāṇa’s son, and Sātyaki with Bāṇa.
vimānair draṣṭum āgaman
brahma-ādayaḥ — headed by Lord Brahmā; sura — of the demigods; adhīśāḥ — the rulers; munayaḥ — great sages; siddha-cāraṇāḥ — the Siddha and Cāraṇa demigods; gandharva-apsarasaḥ — the Gandharvas and Apsarās; yakṣāḥ — the Yakṣas; vimānaiḥ — in airplanes; draṣṭum — to see; āgaman — came.
Brahmā and the other ruling demigods, along with Siddhas, Cāraṇas and great sages, as well as Gandharvas, Apsarās and Yakṣas, all came in their celestial airplanes to watch.
ḍākinīr yātudhānāṁś ca
drāvayām āsa tīkṣṇāgraiḥ
śaṅkara — of Lord Śiva; anucarān — the followers; śauriḥ — Lord Kṛṣṇa; bhūta-pramatha — Bhūtas and Pramathas; guhyakān — Guhyakas (servants of Kuvera who help him guard the treasury of heaven); ḍākinīḥ — female demons who attend Goddess Kālī; yātudhānān — man-eating demons, also known as Rākṣasas; ca — and; vetālān — vampires; sa-vināyakān — together with Vināyakas; preta — ghosts; mātṛ — maternal demons; piśācān — meat-eating demons who live in the middle regions of outer space; ca — also; kuṣmāṇḍān — followers of Lord Śiva who engage in breaking the meditation of yogīs; brahma-rākṣasān — the demoniac spirits of brāhmaṇas who have died sinfully; drāvayām āsa — He drove away; tīkṣṇa-agraiḥ — sharp-pointed; śaraiḥ — with His arrows; śārṅga-dhanuḥ — from His bow, named Śārṅga; cyutaiḥ — discharged.
With sharp-pointed arrows discharged from His bow Śārṅga, Lord Kṛṣṇa drove away the various followers of Lord Śiva — Bhūtas, Pramathas, Guhyakas, Ḍākinīs, Yātudhānas, Vetālas, Vināyakas, Pretas, Mātās, Piśācas, Kuṣmāṇḍas and Brahma-rākṣasas.
piṇāky astrāṇi śārṅgiṇe
praty-astraiḥ śamayām āsa
pṛthak-vidhāni — of various kinds; prāyuṅkta — engaged; piṇākī — Lord Śiva, the holder of the trident; astrāṇi — weapons; śārṅgiṇe — against Lord Kṛṣṇa, the holder of Śārṅga; prati-astraiḥ — with counterweapons; śamayām āsa — neutralized them; śārṅga-pāṇiḥ — the carrier of Śārṅga; avismitaḥ — not perplexed.
Lord Śiva, wielder of the trident, shot various weapons at Lord Kṛṣṇa, wielder of Śārṅga. But Lord Kṛṣṇa was not in the least perplexed: He neutralized all these weapons with appropriate counterweapons.
brahmāstrasya ca brahmāstraṁ
vāyavyasya ca pārvatam
āgneyasya ca pārjanyaṁ
naijaṁ pāśupatasya ca
brahma-astrasya — of the brahmāstra; ca — and; brahma-astram — a brahmāstra; vāyavyasya — of the wind weapon; ca — and; parvatam — a mountain weapon; āgneyasya — of the fire weapon; ca — and; pārjanyam — a rain weapon; naijam — His own weapon (the nārāyaṇāstra); pāśupatasya — of Lord Śiva’s own pāśupatāstra; ca — and.
Lord Kṛṣṇa counteracted a brahmāstra with another brahmāstra, a wind weapon with a mountain weapon, a fire weapon with a rain weapon, and Lord Śiva’s personal pāśupatāstra weapon with His own personal weapon, the nārāyaṇāstra.
mohayitvā tu giriśaṁ
bāṇasya pṛtanāṁ śaurir
mohayitvā — bewildering; tu — then; giriśam — Lord Śiva; jṛmbhaṇa-astreṇa — with a yawning weapon; jṛmbhitam — made to yawn; bāṇasya — of Bāṇa; pṛtanām — the army; śauriḥ — Lord Kṛṣṇa; jaghāna — struck; asi — with His sword; gadā — club; iṣubhiḥ — and arrows.
After bewildering Lord Śiva by making him yawn with a yawning weapon, Lord Kṛṣṇa proceeded to strike down Bāṇāsura’s army with His sword, club and arrows.
asṛg vimuñcan gātrebhyaḥ
skandaḥ — Kārtikeya; pradyumna-bāṇa — of Pradyumna’s arrows; oghaiḥ — by the torrents; ardyamānaḥ — distressed; samantataḥ — on all sides; asṛk — blood; vimuñcan — exuding; gātrebhyaḥ — from his limbs; śikhinā — on his peacock carrier; apākramat — went away; raṇāt — from the battlefield.
Lord Kārtikeya was distressed by the flood of Pradyumna’s arrows raining down from all sides, and thus he fled the battlefield on his peacock as blood poured from his limbs.
kumbhāṇḍa-kūpakarṇaḥ ca — Kumbhāṇḍa and Kūpakarṇa; petatuḥ — fell; muṣala — by the club (of Lord Balarāma); arditau — distressed; dudruvuḥ — fled; tat — their; anīkāni — armies; hata — killed; nāthāni — whose leaders; sarvataḥ — in all directions.
Kumbhāṇḍa and Kūpakarṇa, tormented by Lord Balarāma’s club, fell down dead. When the soldiers of these two demons saw that their leaders had been killed, they scattered in all directions.
dṛṣṭvā bāṇo ’ty-amarṣitaḥ
kṛṣṇam abhyadravat saṅkhye
rathī hitvaiva sātyakim
viśīryamāṇam — being torn apart; sva — his; balam — military force; dṛṣṭvā — seeing; bāṇaḥ — Bāṇāsura; ati — extremely; amarṣitaḥ — infuriated; kṛṣṇam — Lord Kṛṣṇa; abhyadravat — he attacked; saṅkhye — on the battlefield; rathī — riding on his chariot; hitvā — leaving aside; eva — indeed; sātyakim — Sātyaki.
Bāṇāsura was furious to see his entire military force being torn apart. Leaving his fight with Sātyaki, he charged across the battlefield on his chariot and attacked Lord Kṛṣṇa.
dhanūṁṣy ākṛṣya yugapad
bāṇaḥ pañca-śatāni vai
ekaikasmin śarau dvau dvau
dhanūṁṣi — bows; ākṛṣya — pulling back; yugapat — simultaneously; bāṇaḥ — Bāṇa; pañca-śatāni — five hundred; vai — indeed; eka-ekasmin — upon each one; śarau — arrows; dvau dvau — two for each; sandadhe — he fixed; raṇa — due to the fighting; durmadaḥ — mad with pride.
Excited to a frenzy by the fighting, Bāṇa simultaneously pulled taut all the strings of his five hundred bows and fixed two arrows on each string.
tāni ciccheda bhagavān
dhanūṁsi yugapad dhariḥ
sārathiṁ ratham aśvāṁś ca
hatvā śaṅkham apūrayat
tāni — these; ciccheda — split; bhagavān — the Supreme Lord; dhanūṁsi — bows; yugapat — all at once; hariḥ — Śrī Kṛṣṇa; sārathim — the chariot driver; ratham — the chariot; aśvān — the horses; ca — and; hatvā — after hitting; śaṅkham — His conchshell; apūrayat — He filled.
Lord Śrī Hari split every one of Bāṇāsura’s bows simultaneously, and also struck down his chariot driver, chariot and horses. The Lord then sounded His conchshell.
tan-mātā koṭarā nāma
puro ’vatasthe kṛṣṇasya
tat — his (Bāṇāsura’s); mātā — mother; koṭarā nāma — named Koṭarā; nagnā — naked; mukta — loosened; śiraḥ-ruhā — her hair; puraḥ — in front; avatasthe — stood; kṛṣṇasya — of Kṛṣṇa; putra — her son’s; prāṇa — life; rirakṣayā — hoping to save.
Just then Bāṇāsura’s mother, Koṭarā, desiring to save her son’s life, appeared before Lord Kṛṣṇa naked and with her hair undone.
tatas tiryaṅ-mukho nagnām
bāṇaś ca tāvad virathaś
tataḥ — then; tiryak — turned away; mukhaḥ — His face; nagnām — the naked woman; anirīkṣan — not looking at; gadāgrajaḥ — Lord Kṛṣṇa; bāṇaḥ — Bāṇa; ca — and; tāvat — with that opportunity; virathaḥ — deprived of his chariot; chinna — broken; dhanvā — his bow; āviśat — entered; puram — the city.
Lord Gadāgraja turned His face away to avoid seeing the naked woman, and Bāṇāsura — deprived of his chariot, his bow shattered — took the opportunity to flee into his city.
jvaras tu trī-śirās trī-pāt
dahann iva diśo daśa
vidrāvite — having been driven away; bhūta-gaṇe — all the followers of Lord Śiva; jvaraḥ — the personification of fever who serves him, Lord Śiva; tu — but; tri — three; śirāḥ — having heads; tri — three; pāt — having feet; abhyadhāvata — ran toward; dāśārham — Lord Kṛṣṇa; dahan — burning; iva — as if it were; diśaḥ — the directions; daśa — ten.
After Lord Śiva’s followers had been driven away, the Śiva-jvara, who had three heads and three feet, pressed forward to attack Lord Kṛṣṇa. As the Śiva-jvara approached, he seemed to burn everything in the ten directions.
atha nārāyaṇaḥ devaḥ
taṁ dṛṣṭvā vyasṛjaj jvaram
māheśvaro vaiṣṇavaś ca
yuyudhāte jvarāv ubhau
atha — thereupon; nārāyaṇaḥ devaḥ — Lord Nārāyaṇa (Kṛṣṇa); tam — him (the Śiva-jvara); dṛṣṭvā — seeing; vyasṛjat — released; jvaram — His personified fever (of extreme cold, as opposed to the extreme heat of the Śiva-jvara); māheśvaraḥ — of Lord Māheśvara; vaiṣṇavaḥ — of Lord Viṣṇu; ca — and; yuyudhāte — fought; jvarau — the two fevers; ubhau — against each other.
Seeing this personified weapon approach, Lord Nārāyaṇa then released His own personified fever weapon, the Viṣṇu-jvara. The Śiva-jvara and Viṣṇu-jvara thus battled each other.
bhīto māheśvaro jvaraḥ
māheśvaraḥ — (the fever weapon) of Lord Śiva; samākrandan — crying out; vaiṣṇavena — of the Vaiṣṇava-jvara; bala — by the strength; arditaḥ — tormented; alabdhvā — not obtaining; abhayam — fearlessness; anyatra — elsewhere; bhītaḥ — frightened; māheśvaraḥ jvaraḥ — the Māheśvara-jvara; śaraṇa — for shelter; arthī — hankering; hṛṣīkeśam — Lord Kṛṣṇa, the master of everyone’s senses; tuṣṭāva — he praised; prayata-añjaliḥ — with palms joined in supplication.
The Śiva-jvara, overwhelmed by the strength of the Viṣṇu-jvara, cried out in pain. But finding no refuge, the frightened Śiva-jvara approached Lord Kṛṣṇa, the master of the senses, hoping to attain His shelter. Thus with joined palms he began to praise the Lord.
namāmi tvānanta-śaktiṁ pareśam
sarvātmānaṁ kevalaṁ jñapti-mātram
yat tad brahma brahma-liṅgam praśāntam
jvaraḥ uvāca — the fever weapon (of Lord Śiva) said; namāmi — I bow down; tvā — to You; ananta — unlimited; śaktim — whose potencies; para — Supreme; īśam — the Lord; sarva — of all; ātmānam — the Soul; kevalam — pure; jñapti — of consciousness; mātram — the totality; viśva — of the universe; utpatti — of the creation; sthāna — maintenance; saṁrodha — and dissolution; hetum — the cause; yat — which; tat — that; brahma — Absolute Truth; brahma — by the Vedas; lingam — indirect reference to whom; praśāntam — perfectly peaceful.
The Śiva-jvara said: I bow down to You of unlimited potencies, the Supreme Lord, the Supersoul of all beings. You possess pure and complete consciousness and are the cause of cosmic creation, maintenance and dissolution. Perfectly peaceful, You are the Absolute Truth to whom the Vedas indirectly refer.
kālo daivaṁ karma jīvaḥ svabhāvo
dravyaṁ kṣetraṁ prāṇa ātmā vikāraḥ
tvan-māyaiṣā tan-niṣedhaṁ prapadye
kālaḥ — time; daivam — destiny; karma — the reactions of material work; jīvaḥ — the individual living entity; svabhāvaḥ — his propensities; dravyam — the subtle forms of matter; kṣetram — the body; prāṇaḥ — the life air; ātmā — the false ego; vikāraḥ — the transformations (of the eleven senses); tat — of all this; saṅghāṭaḥ — the aggregate (as the subtle body); bīja — of seed; roha — and sprout; pravāhaḥ — the constant flow; tvat — Your; māyā — material illusory energy; eṣā — this; tat — of it; niṣedham — the negation (You); prapadye — I am approaching for shelter.
Time; fate; karma; the jīva and his propensities; the subtle material elements; the material body; the life air; false ego; the various senses; and the totality of these as reflected in the living being’s subtle body — all this constitutes your material illusory energy, māyā, an endless cycle like that of seed and plant. I take shelter of You, the negation of this māyā.
devān sādhūn loka-setūn bibharṣi
haṁsy unmārgān hiṁsayā vartamānān
janmaitat te bhāra-hārāya bhūmeḥ
nānā — various; bhāvaiḥ — with intentions; līlayā — as pastimes; eva — indeed; upapannaiḥ — assumed; devān — the demigods; sādhūn — the saintly sages; loka — of the world; setūn — the codes of religion; bibharṣi — You maintain; haṁsi — You kill; ut-mārgān — those who stray beyond the path; hiṁsayā — by violence; vartamānān — living; janma — birth; etat — this; te — Your; bhāra — the burden; hārāya — to relieve; bhūmeḥ — of the earth.
With various intentions, You perform pastimes to maintain the demigods, the saintly persons and the codes of religion for this world. By these pastimes You also kill those who stray from the right path and live by violence. Indeed, your present incarnation is meant to relieve the earth’s burden.
tapto ’ham te tejasā duḥsahena
tāvat tāpo dehināṁ te ’nghri-mūlaṁ
no severan yāvad āśānubaddhāḥ
taptaḥ — burned; aham — I; te — Your; tejasā — by the power; duḥsahena — insufferable; śānta — cold; ugreṇa — yet burning; ati — extremely; ulbaṇena — terrible; jvareṇa — fever; tāvat — for so long; tāpaḥ — the burning torment; dehinām — of embodied souls; te — Your; aṅghri — of the feet; mūlam — the sole; na — do not; u — indeed; severan — serve; yāvat — as long as; āśā — in material desires; anubaddhāḥ — continuously bound.
I am tortured by the fierce power of Your terrible fever weapon, which is cold yet burning. All embodied souls must suffer as long as they remain bound to material ambitions and thus averse to serving Your feet.
tri-śiras te prasanno ’smi
vyetu te maj-jvarād bhayam
yo nau smarati saṁvādaṁ
tasya tvan na bhaved bhayam
śrī-bhagavān uvāca — the Supreme Lord said; tri-śiraḥ — O three-headed one; te — with you; prasannaḥ — satisfied; asmi — I am; vyetu — may it go away; te — your; mat — My; jvarāt — of the fever weapon; bhayam — fear; yaḥ — whoever; nau — our; smarati — remembers; saṁvādam — the conversation; tasya — for him; tvat — of you; na bhavet — there will not be; bhayam — fear.
The Supreme Lord said: O three-headed one, I am pleased with you. May your fear of My fever weapon be dispelled, and may whoever remembers our conversation here have no reason to fear you.
ity ukto ’cyutam ānamya
gato māheśvaro jvaraḥ
bāṇas tu ratham ārūḍhaḥ
prāgād yotsyan janārdanam
iti — thus; uktaḥ — addressed; acyutam — to Kṛṣṇa, the infallible Supreme Lord; ānamya — bowing down; gataḥ — went; māheśvaraḥ — of Lord Śiva; jvaraḥ — the fever weapon; bāṇaḥ — Bāṇāsura; tu — but; ratham — his chariot; ārūḍhaḥ — riding; prāgāt — came forward; yotsyan — intending to fight; janārdanam — Lord Kṛṣṇa.
Thus addressed, the Māheśvara-jvara bowed down to the infallible Lord and went away. But Bāṇāsura then appeared, riding forth on his chariot to fight Lord Kṛṣṇa.
bāṇāṁś cakrāyudhe nṛpa
tataḥ — thereupon; bāhu — with his arms; sahasreṇa — one thousand; nānā — numerous; āyudha — weapons; dharaḥ — carrying; asuraḥ — the demon; mumoca — released; parama — supremely; kruddhaḥ — angry; bāṇān — arrows; cakra-āyudhe — at Him whose weapon is the disc; nṛpa — O King (Parīkṣit).
Carrying numerous weapons in his thousand hands, O King, the terribly infuriated demon shot many arrows at Lord Kṛṣṇa, the carrier of the disc weapon.
tasyāsyato ’strāṇy asakṛc
ciccheda bhagavān bāhūn
śākhā iva vanaspateḥ
tasya — of him; asyataḥ — who was throwing; astrāṇi — weapons; asakṛt — repeatedly; cakreṇa — with His disc; kṣura — razor-sharp; neminā — whose circumference; ciccheda — cut off; bhagavān — the Supreme Lord; bāhūn — the arms; śākhāḥ — branches; iva — as if; vanaspateḥ — of a tree.
As Bāṇa continued hurling weapons at Him, the Supreme Lord began using His razor-sharp cakra to cut off Bāṇāsura’s arms as if they were tree branches.
bāṇasya bhagavān bhavaḥ
bāhuṣu — the arms; chidyamāneṣu — as they were being severed; bāṇasya — of Bāṇāsura; bhagavān bhavaḥ — the great Lord Śiva; bhakta — toward his devotee; anukampī — compassionate; upavrajya — approaching; cakra-āyudham — to Lord Kṛṣṇa, wielder of the disc weapon; abhāṣata — he spoke.
Lord Śiva felt compassion for his devotee Bāṇāsura, whose arms were being cut off, and thus he approached Lord Cakrāyudha [Kṛṣṇa] and spoke to Him as follows.
tvaṁ hi brahma paraṁ jyotir
gūḍhaṁ brahmaṇi vāṅ-maye
yaṁ paśyanty amalātmāna
ākāśam iva kevalam
śrī-rudraḥ uvāca — Lord Śiva said; tvam — You; hi — alone; brahma — the Absolute Truth; param — supreme; jyotiḥ — light; gūḍham — hidden; brahmaṇi — in the Absolute; vāk-maye — in its form of language (the Vedas); yam — whom; paśyanti — they see; amala — spotless; ātmānaḥ — whose hearts; ākāśam — the sky; iva — like; kevalam — pure.
Śrī Rudra said: You alone are the Absolute Truth, the supreme light, the mystery hidden within the verbal manifestation of the Absolute. Those whose hearts are spotless can see You, for You are uncontaminated, like the sky.
nābhir nabho ’gnir mukham ambu reto
dyauḥ śīrṣam āśāḥ śrutir aṅghrir urvī
candro mano yasya dṛg arka ātmā
ahaṁ samudro jaṭharaṁ bhujendraḥ
romāṇi yasyauṣadhayo ’mbu-vāhāḥ
keśā viriñco dhiṣaṇā visargaḥ
prajā-patir hṛdayaṁ yasya dharmaḥ
sa vai bhavān puruṣo loka-kalpaḥ
nābhiḥ — the navel; nabhaḥ — the sky; agniḥ — fire; mukham — the face; ambu — water; retaḥ — the semen; dyauḥ — heaven; śīrṣam — the head; āśāḥ — the directions; śrutiḥ — the sense of hearing; aṅghriḥ — the foot; urvī — the earth; candraḥ — the moon; manaḥ — the mind; yasya — whose; dṛk — sight; arkaḥ — the sun; ātmā — self-awareness; aham — I (Śiva); samudraḥ — the ocean; jaṭharam — the abdomen; bhuja — the arm; indraḥ — Indra; romāṇi — the hairs on the body; yasya — whose; oṣadhayaḥ — herbal plants; ambu-vāhāḥ — water-bearing clouds; keśāḥ — the hairs on the head; viriñcaḥ — Lord Brahmā; dhiṣaṇā — the discriminating intelligence; visargaḥ — the genitals; prajā-patiḥ — the progenitor of mankind; hṛdayam — the heart; yasya — whose; dharmaḥ — religion; saḥ — He; vai — indeed; bhavān — Your good self; puruṣaḥ — the primeval creator; loka — the worlds; kalpaḥ — produced from whom.
The sky is Your navel, fire Your face, water Your semen, and heaven Your head. The cardinal directions are Your sense of hearing, herbal plants the hairs on Your body, and water-bearing clouds the hair on Your head. The earth is Your foot, the moon Your mind, and the sun Your vision, while I am Your ego. The ocean is Your abdomen, Indra Your arm, Lord Brahmā Your intelligence, the progenitor of mankind Your genitals, and religion Your heart. You are indeed the original puruṣa, creator of the worlds.
tavāvatāro ’yam akuṇṭha-dhāman
dharmasya guptyai jagato hitāya
vayaṁ ca sarve bhavatānubhāvitā
vibhāvayāmo bhuvanāni sapta
tava — Your; avatāraḥ — descent; ayam — this; akuṇṭha — unrestricted; dhāman — O You whose power; dharmasya — of justice; guptyai — for the protection; jagataḥ — of the universe; hitāya — for the benefit; vayam — we; ca — also; sarve — all; bhavatā — by You; anubhāvitāḥ — enlightened and authorized; vibhāvayāmaḥ — we manifest and develop; bhuvanāni — the worlds; sapta — seven.
Your current descent into the material realm, O Lord of unrestricted power, is meant for upholding the principles of justice and benefiting the entire universe. We demigods, each depending on Your grace and authority, develop the seven planetary systems.
tvam eka ādyaḥ puruṣo ’dvitīyas
turyaḥ sva-dṛg dhetur ahetur īśaḥ
pratīyase ’thāpi yathā-vikāraṁ
tvam — You; ekaḥ — one; ādyaḥ — original; puruṣaḥ — Supreme Person; advitīyaḥ — without a second; turyaḥ — transcendental; sva-dṛk — self-manifesting; hetuḥ — the cause; ahetuḥ — having no cause; īśaḥ — the supreme controller; pratīyase — You are perceived; atha api — nonetheless; yathā — according to; vikāram — various transformations; sva — by Your own; māyayā — illusory potency; sarva — of all; guṇa — material qualities; prasiddhyai — for the complete manifestation.
You are the original person, one without a second, transcendental and self-manifesting. Uncaused, you are the cause of all, and You are the ultimate controller. You are nonetheless perceived in terms of the transformations of matter effected by Your illusory energy — transformations You sanction so that the various material qualities can fully manifest.
yathaiva sūryaḥ pihitaś chāyayā svayā
chāyāṁ ca rūpāṇi ca sañcakāsti
evaṁ guṇenāpihito guṇāṁs tvam
ātma-pradīpo guṇinaś ca bhūman
yathā eva — just as; sūryaḥ — the sun; pihitaḥ — covered; chāyayā — by the shade; svayā — its own; chāyām — the shade; ca — and; rūpāṇi — visible forms; ca — also; sañcakāsti — illuminates; evam — similarly; guṇena — by the material quality (of false ego); apihitaḥ — covered; guṇān — the qualities of matter; tvam — You; ātma-pradīpaḥ — self-luminous; guṇinaḥ — the possessors of these qualities (the living entities); ca — and; bhūman — O almighty one.
O almighty one, just as the sun, though hidden by a cloud, illuminates the cloud and all other visible forms as well, so You, although hidden by the material qualities, remain self-luminous and thus reveal all those qualities, along with the living entities who possess them.
yat — of whom; māyā — by the illusory energy; mohita — bewildered; dhiyaḥ — their intelligence; putra — with regard to children; dāra — wife; gṛha — home; ādiṣu — and so on; unmajjanti — they rise to the surface; nimajjanti — they become submerged; prasaktāḥ — fully entangled; vṛjina — of misery; arṇave — in the ocean.
Their intelligence bewildered by Your māyā, fully attached to children, wife, home and so on, persons immersed in the ocean of material misery sometimes rise to the surface and sometimes sink down.
deva-dattam imaṁ labdhvā
yo nādriyeta tvat-pādau
sa śocyo hy ātma-vañcakaḥ
deva — by the Supreme Lord; dattam — given; imam — this; labdhvā — attaining; nṛ — of human beings; lokam — the world; ajita — uncontrolled; indriyaḥ — his senses; yaḥ — who; na ādriyeta — will not honor; tvat — Your; pādau — feet; saḥ — he; śocyaḥ — pitiable; hi — indeed; ātma — of himself; vañcakaḥ — a cheater.
One who has attained this human form of life as a gift from God, yet who fails to control his senses and honor Your feet, is surely to be pitied, for he is only cheating himself.
yas tvāṁ visṛjate martya
ātmānaṁ priyam īśvaram
viṣam atty amṛtaṁ tyajan
yaḥ — who; tvām — You; visṛjate — rejects; martyaḥ — mortal man; ātmānam — his true Self; priyam — dearmost; īśvaram — Lord; viparyaya — which are just the opposite; indriya-artha — of sense objects; artham — for the sake; viṣam — poison; atti — he eats; amṛtam — nectar; tyajan — avoiding.
That mortal who rejects You — his true Self, dearmost friend, and Lord — for the sake of sense objects, whose nature is just the opposite, refuses nectar and instead consumes poison.
ahaṁ brahmātha vibudhā
sarvātmanā prapannās tvām
ātmānaṁ preṣṭham īśvaram
aham — I; brahmā — Brahmā; atha — and also; vibudhāḥ — the demigods; munayaḥ — the sages; ca — and; amala — pure; āśayāḥ — whose consciousness; sarva-ātmanā — wholeheartedly; prapannāḥ — surrendered; tvām — unto You; ātmānam — the Self; preṣṭham — the dearmost; īśvaram — the Lord.
I, Lord Brahmā, the other demigods and the pure-minded sages have all surrendered wholeheartedly unto You, our dearmost Self and Lord.
taṁ tvā jagat-sthity-udayānta-hetuṁ
samaṁ prasāntaṁ suhṛd-ātma-daivam
ananyam ekaṁ jagad-ātma-ketaṁ
bhavāpavargāya bhajāma devam
tam — Him; tvā — You; jagat — of the universe; sthiti — of the maintenance; udaya — the rise; anta — and the demise; hetum — the cause; samam — equipoised; praśāntam — perfectly at peace; suhṛt — the friend; ātma — Self; daivam — and worshipable Lord; ananyam — without a second; ekam — unique; jagat — of all the worlds; ātma — and all souls; ketam — the shelter; bhava — of material life; apavargāya — for the cessation; bhajāma — let us worship; devam — the Supreme Lord.
Let us worship You, the Supreme Lord, to be freed from material life. You are the maintainer of the universe and the cause of its creation and demise. Equipoised and perfectly at peace, You are the true friend, Self and worshipable Lord. You are one without a second, the shelter of all the worlds and all souls.
ayaṁ mameṣṭo dayito ’nuvartī
mayābhayaṁ dattam amuṣya deva
sampādyatāṁ tad bhavataḥ prasādo
yathā hi te daitya-patau prasādaḥ
ayam — this; mama — my; iṣṭaḥ — favored; dayitaḥ — very dear; anuvartī — follower; mayā — by me; abhayam — fearlessness; dattam — given; amuṣya — his; deva — O Lord; sampādyatām — please let it be granted; tat — therefore; bhavataḥ — Your; prasādaḥ — grace; yathā — as; hi — indeed; te — Your; daitya — of the demons; patau — for the chief (Prahlāda); prasādaḥ — grace.
This Bāṇāsura is my dear and faithful follower, and I have awarded him freedom from fear. Therefore, my Lord, please grant him Your mercy, just as You showed mercy to Prahlāda, the lord of the demons.
yad āttha bhagavaṁs tvaṁ naḥ
karavāma priyaṁ tava
bhavato yad vyavasitaṁ
tan me sādhv anumoditam
śrī-bhagavān uvāca — the Supreme Lord said; yat — what; āttha — have spoken; bhagavan — O lord; tvam — you; naḥ — to Us; karavāma — We should do; priyam — the gratifying; tava — of you; bhavataḥ — by you; yat — what; vyavasitam — determined; tat — that; me — by Me; sādhu — well; anumoditam — agreed with.
The Supreme Lord said: My dear lord, for your pleasure We must certainly do what you have requested of Us. I fully agree with your conclusion.
avadhyo ’yaṁ mamāpy eṣa
prahrādāya varo datto
na vadhyo me tavānvayaḥ
avadhyaḥ — not to be killed; ayam — he; mama — by Me; api — indeed; eṣaḥ — this; vairocani-sutaḥ — son of Vairocani (Bali); asuraḥ — demon; prahrādāya — to Prahlāda; varaḥ — the benediction; dattaḥ — given; na vadhyaḥ — not to be killed; me — by Me; tava — your; anvayaḥ — descendants.
I will not kill this demonic son of Vairocani, for I gave Prahlāda Mahārāja the benediction that I would not kill any of his descendants.
pravṛkṇā bāhavo mayā
sūditaṁ ca balaṁ bhūri
yac ca bhārāyitaṁ bhuvaḥ
darpa — the false pride; upaśamanāya — for subduing; asya — his; pravṛkṇāḥ — severed; bāhavaḥ — arms; mayā — by Me; sūditam — slain; ca — and; balam — the military force; bhūri — huge; yat — which; ca — and; bhārāyitam — having become a burden; bhuvaḥ — for the earth.
It was to subdue Bāṇāsura’s false pride that I severed his arms. And I slew his mighty army because it had become a burden upon the earth.
catvāro ’sya bhujāḥ śiṣṭā
na kutaścid-bhayo ’suraḥ
catvāraḥ — four; asya — his; bhujāḥ — arms; śiṣṭāḥ — remaining; bhaviṣyati — will be; ajara — unaging; amaraḥ — and immortal; pārṣada — an associate; mukhyaḥ — principal; bhavataḥ — of yourself; na kutaścit-bhayaḥ — having no fear on any account; asuraḥ — the demon.
This demon, who still has four arms, will be immune to old age and death, and he will serve as one of your principal attendants. Thus he will have nothing to fear on any account.
iti labdhvābhayaṁ kṛṣṇaṁ
prādyumniṁ ratham āropya
iti — thus; labdhvā — attaining; abhayam — freedom from fear; kṛṣṇam — to Lord Kṛṣṇa; praṇamya — bowing down; śirasā — with his head; asuraḥ — the demon; pradyumnim — Aniruddha, the son of Pradyumna; ratham — on His chariot; āropya — placing; sa-vadhvaḥ — with His wife; samupānayat — he brought them forward.
Thus attaining freedom from fear, Bāṇāsura offered obeisances to Lord Kṛṣṇa by touching his head to the ground. Bāṇa then seated Aniruddha and His bride on their chariot and brought them before the Lord.
akṣauhiṇyā — by a full military division; parivṛtam — surrounded; su — fine; vāsaḥ — whose clothing; samalaṅkṛtam — and adorned with ornaments; sa-patnīkam — Aniruddha with His wife; puraḥ-kṛtya — putting in front; yayau — He (Lord Kṛṣṇa) went; rudra — by Lord Śiva; anumoditaḥ — given leave.
At the front of the party Lord Kṛṣṇa then placed Aniruddha and His bride, both beautifully adorned with fine clothes and ornaments, and surrounded them with a full military division. Thus Lord Kṛṣṇa took His leave of Lord Śiva and departed.
sva-rājadhānīṁ samalaṅkṛtāṁ dhvajaiḥ
sva — His own; rājadhānīm — capital; samalaṅkṛtām — fully decorated; dhvajaiḥ — with flags; sa — and with; toraṇaiḥ — victory arches; ukṣita — sprinkled with water; mārga — whose avenues; catvarām — and crossroads; viveśa — He entered; śaṅkha — of conchshells; ānaka — side drums; dundubhi — and kettledrums; svanaiḥ — with the resounding; abhyudyataḥ — greeted respectfully; paura — by the people of the city; suhṛt — by His relatives; dvijātibhiḥ — and by the brāhmaṇas.
The Lord then entered His capital. The city was lavishly decorated with flags and victory arches, and its avenues and crossways were all sprinkled with water. As conchshells, ānakas and dundubhi drums resounded, the Lord’s relatives, the brāhmaṇas and the general populace all came forward to greet Him respectfully.
ya evaṁ kṛṣṇa-vijayaṁ
śaṅkareṇa ca saṁyugam
saṁsmaret prātar utthāya
na tasya syāt parājayaḥ
yaḥ — whoever; evam — thus; kṛṣṇa-vijayam — the victory of Lord Kṛṣṇa; śaṅkareṇa — with Lord Śaṅkara; ca — and; saṁyugam — battle; saṁsmaret — remembers; prātaḥ — at dawn; utthāya — rising from sleep; na — not; tasya — for him; syāt — there will be; parājayaḥ — defeat.
Whoever rises early in the morning and remembers Lord Kṛṣṇa’s victory in His battle with Lord Śiva will never experience defeat.