Śrīmad Bhāgavatam|Canto 10 Chapter 88
Lord Śiva Saved from Vṛkāsura
ye bhajanty aśivaṁ śivam
prāyas te dhanino bhojā
na tu lakṣmyāḥ patiṁ harim
śrī-rājā uvāca — the King (Parīkṣit) said; deva — among demigods; asura — demons; manuṣyeṣu — and humans; ye — who; bhajanti — worship; aśivam — austere; śivam — Lord Śiva; prāyaḥ — usually; te — they; dhaninaḥ — rich; bhojāḥ — enjoyers of sense gratification; na — not; tu — however; lakṣmyāḥ — of the goddess of fortune; patim — the husband; harim — Lord Hari.
King Parīkṣit said: Those demigods, demons and humans who worship Lord Śiva, a strict renunciant, usually enjoy wealth and sense gratification, while the worshipers of the Supreme Lord Hari, the husband of the goddess of fortune, do not.
etad veditum icchāmaḥ
sandeho ’tra mahān hi naḥ
viruddhā bhajatāṁ gatiḥ
etat — this; veditum — to understand; icchāmaḥ — we wish; sandehaḥ — doubt; atra — in this matter; mahān — great; hi — indeed; naḥ — on our part; viruddha — opposite; śīlayoḥ — whose characters; prabhvoḥ — of the two lords; viruddhā — opposite; bhajatām — of their worshipers; gatiḥ — the destinations.
We wish to properly understand this matter, which greatly puzzles us. Indeed, the results attained by the worshipers of these two lords of opposite characters are contrary to what one would expect.
śivaḥ śakti-yutaḥ śaśvat
vaikārikas taijasaś ca
tāmasaś cety ahaṁ tridhā
śrī-śukaḥ uvāca — Śrī Śuka said; śivaḥ — Lord Śiva; śakti — with his energy, material nature; yutaḥ — united; śaśvat — always; tri — three; liṅgaḥ — whose manifest features; guṇa — by the modes; saṁvṛtaḥ — prayed to; vaikārikaḥ — false ego in the mode of goodness; taijasaḥ — false ego in the mode of passion; ca — and; tāmasaḥ — false ego in mode of ignorance; ca — and; iti — thus; aham — the principle of material ego; tridhā — threefold.
Śrī Śukadeva said: Lord Śiva is always united with his personal energy, the material nature. Manifesting himself in three features in response to the entreaties of nature’s three modes, he thus embodies the threefold principle of material ego in goodness, passion and ignorance.
tato vikārā abhavan
sarvāsām aśnute gatim
tataḥ — from that (false ego); vikārāḥ — transformations; abhavan — have manifested; ṣoḍaśa — sixteen; amīṣu — among these; kañcana — any; upadhāvan — pursuing; vibhūtīnām — of material assets; sarvāsām — all; aśnute — enjoys; gatim — the acquisition.
The sixteen elements have evolved as transformations of that false ego. When a devotee of Lord Śiva worships his manifestation in any one of these elements, the devotee obtains all sorts of corresponding enjoyable opulences.
harir hi nirguṇaḥ sākṣāt
puruṣaḥ prakṛteḥ paraḥ
sa sarva-dṛg upadraṣṭā
taṁ bhajan nirguṇo bhavet
hariḥ — the Supreme Lord Hari; hi — indeed; nirguṇaḥ — untouched by the material modes; sākṣāt — absolutely; puruṣaḥ — the Personality of Godhead; prakṛteḥ — to material nature; paraḥ — transcendental; saḥ — He; sarva — everything; dṛk — seeing; upadraṣṭā — the witness; tam — Him; bhajan — by worshiping; nirguṇaḥ — free from the material modes; bhavet — one becomes.
Lord Hari, however, has no connection with the material modes. He is the Supreme Personality of Godhead, the all-seeing eternal witness, who is transcendental to material nature. One who worships Him becomes similarly free from the material modes.
śṛṇvan bhagavato dharmān
apṛcchad idam acyutam
nivṛtteṣu — when they were completed; aśva-medheṣu — his performances of the horse sacrifice; rājā — the King (Yudhiṣṭhira); yuṣmat — your (Parīkṣit’s); pitāmahāḥ — grandfather; śṛṇvan — while hearing; bhagavataḥ — from the Supreme Lord (Kṛṣṇa); dharmān — religious principles; apṛcchat — he asked; idam — this; acyutam — of Lord Kṛṣṇa.
Your grandfather, King Yudhiṣṭhira, after completing his Aśvamedha sacrifices, asked Lord Acyuta this very same question while hearing the Lord’s explanation of religious principles.
sa āha bhagavāṁs tasmai
prītaḥ śuśrūṣave prabhuḥ
yo ’vatīrṇo yadoḥ kule
saḥ — He; āha — said; bhagavān — the Supreme Lord; tasmai — to him; prītaḥ — pleased; śuśrūṣave — who was eager to hear; prabhuḥ — his master; nṛṇām — of all men; niḥśreyasa — of ultimate benefit; arthāya — for the sake; yaḥ — who; avatīrṇaḥ — descended; yadoḥ — of King Yadu; kule — in the family.
This question pleased Śrī Kṛṣṇa, the King’s Lord and master, who had descended into the family of Yadu for the purpose of bestowing the highest good on all men. The Lord replied as follows as the King eagerly listened.
hariṣye tad-dhanaṁ śanaiḥ
tato ’dhanaṁ tyajanty asya
śrī-bhagavān uvāca — the Personality of Godhead said; yasya — whom; aham — I; anugṛhṇāmi — favor; hariṣye — I will take away; tat — his; dhanam — wealth; śanaiḥ — gradually; tataḥ — then; adhanam — poor; tyajanti — abandon; asya — his; sva-janāḥ — relatives and friends; duḥkha-duḥkhitam — who suffers one distress after another.
The Personality of Godhead said: If I especially favor someone, I gradually deprive him of his wealth. Then the relatives and friends of such a poverty-stricken man abandon him. In this way he suffers one distress after another.
sa yadā vitathodyogo
nirviṇṇaḥ syād dhanehayā
saḥ — he; yadā — when; vitatha — useless; udyogaḥ — his attempt; nirviṇṇaḥ — frustrated; syāt — becomes; dhana — for money; īhayā — with his endeavor; mat — to Me; paraiḥ — with those who are devoted; kṛta — for him who has made; maitrasya — friendship; kariṣye — I will show; mat — My; anugraham — mercy.
When he becomes frustrated in his attempts to make money and instead befriends My devotees, I bestow My special mercy upon him.
tad brahma paramaṁ sūkṣmaṁ
cin-mātraṁ sad anantakam
tat — that; brahma — impersonal Brahman; paramam — supreme; sūkṣmam — subtle; cit — spirit; mātram — pure; sat — eternal existence; anantakam — without end; vijñāya — understanding with thorough realization; ātmatayā — as one’s true Self; dhīraḥ — sober; saṁsārāt — from material life; parimucyate — one becomes freed.
A person who has thus become sober fully realizes the Absolute as the highest truth, the most subtle and perfect manifestation of spirit, the transcendental existence without end. In this way realizing that the Supreme Truth is the foundation of his own existence, he is freed from the cycle of material life.
ato māṁ su-durārādhyaṁ
hitvānyān bhajate janaḥ
tatas ta āśu-toṣebhyo
mattāḥ pramattā vara-dān
ataḥ — therefore; mām — Me; su — very; durārādhyam — difficult to worship; hitvā — leaving aside; anyān — others; bhajate — worship; janaḥ — the ordinary populace; tataḥ — consequently; te — they; āśu — quickly; toṣebhyaḥ — from those who are satisfied; labdha — received; rājya — royal; śriyā — by opulence; uddhatāḥ — made arrogant; mattāḥ — intoxicated with pride; pramattāḥ — negligent; vara — of benedictions; dān — the givers; vismayanti — becoming too bold; avajānate — they insult.
Because I am difficult to worship, people generally avoid Me and instead worship other deities, who are quickly satisfied. When people receive kingly opulences from these deities, they become arrogant, intoxicated with pride and neglectful of their duties. They dare to offend even the demigods who have bestowed benedictions upon them.
sadyaḥ śāpa-prasādo ’ṅga
śivo brahmā na cācyutaḥ
śrī-śukaḥ uvāca — Śukadeva Gosvāmī said; śāpa — in cursing; prasādayoḥ — and showing favor; īśāḥ — capable; brahma-viṣṇu-śiva-ādayaḥ — Brahmā, Viṣṇu, Śiva and others; sadyaḥ — quick; śāpa-prasādaḥ — whose curse and benediction; aṅga — my dear (King Parīkṣit); śivaḥ — Lord Śiva; brahmā — Lord Brahmā; na — not; ca — and; acyutaḥ — Lord Viṣṇu.
Śukadeva Gosvāmī said: Lord Brahmā, Lord Viṣṇu, Lord Śiva and others are able to curse or bless one. Lord Śiva and Lord Brahmā are very quick to curse or bestow benedictions, my dear King, but the infallible Supreme Lord is not.
varaṁ dattvāpa saṅkaṭam
atra — in this regard; ca — and; udāharanti — they relate as an example; imam — the following; itihāsam — historical account; purātanam — ancient; vṛka-asurāya — to the demon Vṛka; giri-śaḥ — Lord Śiva, master of Mount Kailāsa; varam — a choice of benedictions; dattvā — giving; āpa — obtained; saṅkaṭam — a dangerous situation.
In this connection, an ancient historical account is related concerning how the Lord of Kailāsa Mountain was put into danger by offering a choice of benedictions to the demon Vṛka.
vṛko nāmāsuraḥ putraḥ
śakuneḥ pathi nāradam
deveṣu triṣu durmatiḥ
vṛkaḥ — Vṛka; nāma — by name; asuraḥ — a demon; putraḥ — a son; śakuneḥ — of Śakuni; pathi — on the road; nāradam — the sage Nārada; dṛṣṭvā — seeing; āśu — quickly; toṣam — pleased; papraccha — he asked about; deveṣu — among the lords; triṣu — three; durmatiḥ — wicked.
The demon named Vṛka, a son of Śakuni’s, once met Nārada on the road. The wicked fellow asked him which of the three chief gods could be pleased most quickly.
sa āha devaṁ giriśam
yo ’lpābhyāṁ guṇa-doṣābhyām
āśu tuṣyati kupyati
saḥ — he (Nārada); āha — said; devam — the lord; giriśam — Śiva; upādhāva — you should worship; āśu — quickly; siddhyasi — you will become successful; yaḥ — who; alpābhyām — slight; guṇa — by good qualities; doṣābhyām — and faults; āśu — quickly; tuṣyati — is satisfied; kupyati — is angered.
Nārada told him: Worship Lord Śiva and you will soon achieve success. He quickly becomes pleased by seeing his worshiper’s slightest good qualities — and quickly angered by seeing his slightest fault.
stuvator vandinor iva
aiśvaryam atulaṁ dattvā
tata āpa su-saṅkaṭam
daśa-āsya — with ten-headed Rāvaṇa; bāṇayoḥ — and with Bāṇa; tuṣṭaḥ — satisfied; stuvatoḥ — who sang his glories; vandinoḥ iva — like minstrels; aiśvaryam — power; atulam — unequaled; dattvā — giving; tataḥ — then; āpa — he obtained; su — great; saṅkaṭam — difficulty.
He became pleased with ten-headed Rāvaṇa, and also with Bāṇa, when they each chanted his glories, like bards in a royal court. Lord Śiva then bestowed unprecedented power upon each of them, but in both cases he was consequently beset with great difficulty.
ity ādiṣṭas tam asura
juhvāno gni-mukhaṁ haram
iti — thus; ādiṣṭaḥ — instructed; tam — him (Lord Śiva); asuraḥ — the demon; upādhāvat — worshiped; sva — his own; gātrataḥ — from the bodily limbs; kedāre — at the holy place Kedāranātha; ātma — his own; kravyeṇa — with the flesh; juhvānaḥ — offering oblations; agni — the fire; mukham — whose mouth; haram — Lord Śiva.
[Śukadeva Gosvāmī continued:] Thus advised, the demon proceeded to worship Lord Śiva at Kedāranātha by taking pieces of flesh from his own body and offering them as oblations into the sacred fire, which is Lord Śiva’s mouth.
nirvedāt saptame ’hani
śiro ’vṛścat sudhitinā
tadā mahā-kāruṇiko sa dhūrjaṭir
yathā vayaṁ cāgnir ivotthito ’nalāt
nigṛhya dorbhyāṁ bhujayor nyavārayat
tat-sparśanād bhūya upaskṛtākṛtiḥ
deva — of the lord; upalabdhim — sight; aprāpya — not obtaining; nirvedāt — out of frustration; saptame — on the seventh; ahani — day; śiraḥ — his head; avṛścat — was about to cut off; sudhitinā — with a hatchet; tat — of that (Kedāranātha); tīrtha — in (waters of) the holy place; klinna — having wetted; mūrdha-jam — the hair of his head; tadā — then; mahā — supremely; kāruṇikaḥ — merciful; saḥ — he; dhūrjaṭiḥ — Lord Śiva; yathā — just as; vayam — we; ca — also; agniḥ — the god of fire; iva — appearing like; utthitaḥ — risen; analāt — from the fire; nigṛhya — seizing; dorbhyām — with his arms; bhujayoḥ — his (Vṛka’s) arms; nyavārayat — he stopped him; tat — his (Lord Śiva’s); sparśanāt — by the touch; bhūyaḥ — again; upaskṛta — well formed; ākṛtiḥ — his body.
Vṛkāsura became frustrated after failing to obtain a vision of the lord. Finally, on the seventh day, after dipping his hair into the holy waters at Kedāranātha and leaving it wet, he took up a hatchet and prepared to cut off his head. But at that very moment the supremely merciful Lord Śiva rose up out of the sacrificial fire, looking like the god of fire himself, and grabbed both arms of the demon to stop him from killing himself, just as we would do. By Lord Śiva’s touch, Vṛkāsura once again became whole.
tam āha cāṅgālam alaṁ vṛṇīṣva me
yathābhikāmaṁ vitarāmi te varam
prīyeya toyena nṛṇāṁ prapadyatām
aho tvayātmā bhṛśam ardyate vṛthā
tam — to him; āha — he (Lord Śiva) said; ca — and; aṅga — my dear; alam alam — enough, enough; vṛṇīṣva — please choose a benediction; me — from me; yathā — howsoever; abhikāmam — you desire; vitarāmi — I will bestow; te — to you; varam — your chosen boon; prīyeya — I become pleased; toyena — with water; nṛṇām — from persons; prapadyatām — who approach me for shelter; aho — ah; tvayā — by you; ātmā — your body; bhṛśam — excessively; ardyate — tormented; vṛthā — in vain.
Lord Śiva said to him: My friend, please stop, stop! Ask from me whatever you want, and I will bestow that boon upon you. Alas, you have subjected your body to great torment for no reason, since I am pleased with a simple offering of water from those who approach me for shelter.
devaṁ sa vavre pāpīyān
yasya yasya karaṁ śīrṣṇi
dhāsye sa mriyatām iti
devam — from the lord; saḥ — he; vavre — chose; pāpīyān — the sinful demon; varam — a benediction; bhūta — to all living beings; bhaya — fear; āvaham — bringing; yasya yasya — of whomever; karam — my hand; śīrṣṇi — on the head; dhāsye — I place; saḥ — he; mriyatām — should die; iti — thus.
[Śukadeva Gosvāmī continued:] The benediction sinful Vṛka chose from the lord would terrify all living beings. Vṛka said, “May death come to whomever I touch upon the head with my hand.”
tac chrutvā bhagavān rudro
durmanā iva bhārata
om iti prahasaṁs tasmai
dade ’her amṛtaṁ yathā
tat — this; śrutvā — hearing; bhagavān rudraḥ — Lord Rudra; durmanāḥ — displeased; iva — as if; bhārata — O descendant of Bharata; om iti — vibrating the sacred syllable om as a sign of assent; prahasan — smiling broadly; tasmai — to him; dade — he gave it; aheḥ — to a snake; amṛtam — nectar; yathā — as.
Upon hearing this, Lord Rudra seemed somewhat disturbed. Nonetheless, O descendant of Bharata, he vibrated om to signify his assent, granting Vṛka the benediction with an ironic smile, as if giving milk to a poisonous snake.
śambhor mūrdhni kilāsuraḥ
sva-hastaṁ dhātum ārebhe
so ’bibhyat sva-kṛtāc chivaḥ
saḥ — he; tat — his (Lord Śiva’s); vara — the benediction; parīkṣā-artham — in order to test; śambhoḥ — of Lord Śiva; mūrdhni — on the head; kila — indeed; asuraḥ — the demon; sva — his own; hastam — hand; dhātum — to put; ārebhe — he tried; saḥ — he; abibhyat — became afraid; sva — by himself; kṛtāt — because of what had been done; śivaḥ — Lord Śiva.
To test Lord Śambhu’s benediction, the demon then tried to put his hand on the Lord’s head. Thus Śiva was frightened because of what he himself had done.
yāvad antaṁ divo bhūmeḥ
kaṣṭhānām udagād udak
tena — by him; upasṛṣṭaḥ — being pursued; santrastaḥ — terrified; parādhāvan — fleeing; sa — with; vepathuḥ — trembling; yāvat — as far as; antam — the ends; divaḥ — of the sky; bhūmeḥ — of the earth; kāṣṭhānām — and of the directions; udagāt — he went swiftly; udak — from the north.
As the demon pursued him, Lord Śiva fled swiftly from his abode in the north, shaking with terror. He ran as far as the limits of the earth, the sky and the corners of the universe.
tūṣṇīm āsan sureśvarāḥ
tato vaikuṇṭham agamad
bhāsvaraṁ tamasaḥ param
yatra nārāyaṇaḥ sākṣān
nyāsināṁ paramo gatiḥ
yato nāvartate gataḥ
ajānantaḥ — not knowing; prati-vidhim — counteraction; tūṣṇīm — silent; āsan — remained; sura — of the demigods; īśvarāḥ — the lords; tataḥ — then; vaikuṇṭham — to Vaikuṇṭha, the kingdom of God; agamat — he came; bhāsvaram — luminous; tamasaḥ — darkness; param — beyond; yatra — where; nārāyaṇaḥ — Nārāyaṇa; sākṣāt — directly visible; nyāsinām — of sannyāsīs; paramaḥ — the Supreme Lord; gatiḥ — goal; śāntānām — who are peaceful; nyasta — who have renounced; daṇḍānām — violence; yataḥ — from which; na āvartate — one does not return; gataḥ — having gone.
The great demigods could only remain silent, not knowing how to counteract the benediction. Then Lord Śiva reached the luminous realm of Vaikuṇṭha, beyond all darkness, where the Supreme Lord Nārāyaṇa is manifest. That realm is the destination of renunciants who have attained peace and given up all violence against other creatures. Going there, one never returns.
taṁ tathā vyasanaṁ dṛṣṭvā
dūrāt pratyudiyād bhūtvā
tejasāgnir iva jvalan
abhivādayām āsa ca taṁ
tam — that; tathā — thus; vyasanam — danger; dṛṣṭvā — seeing; bhagavān — the Supreme Lord; vṛjina — of distress; ardanaḥ — the eradicator; dūrāt — from a distance; pratyudiyāt — he came before (Vṛkāsura); bhūtvā — becoming; baṭukaḥ — a young brāhmaṇa student; yoga-māyayā — by the mystic power of His internal energy; mekhala — with a student’s belt; ajina — deerskin; daṇḍa — rod; akṣaiḥ — and prayer beads; tejasā — by His effulgence; agniḥ iva — like fire; jvalan — glowing; abhivādayām āsa — He respectfully greeted; ca — and; tam — him; kuśa-pāṇiḥ — with kuśa grass in His hands; vinīta-vat — in a humble manner.
The Supreme Lord, who relieves His devotees’ distress, had seen from afar that Lord Śiva was in danger. Thus by His mystic Yoga-māyā potency He assumed the form of a brahmacārī student, with the appropriate belt, deerskin, rod and prayer beads, and came before Vṛkāsura. The Lord’s effulgence glowed brilliantly like fire. Holding kuśa grass in His hand, He humbly greeted the demon.
śākuneya bhavān vyaktaṁ
śrāntaḥ kiṁ dūram āgataḥ
kṣaṇaṁ viśramyatāṁ puṁsa
śrī-bhagavān uvāca — the Supreme Lord said; śākuneya — O son of Śakuni; bhavān — you; vyaktam — evidently; śrāntaḥ — are fatigued; kim — for what reason; dūram — far; āgataḥ — have come; kṣaṇam — for a minute; viśramyatām — please rest; puṁsaḥ — of a person; ātmā — body; ayam — this; sarva — all; kāma — desires; dhuk — bestowing like a cow’s milk.
The Supreme Lord said: My dear son of Śakuni, you appear tired. Why have you come such a great distance? Please rest for a minute. After all, it is one’s body that fulfills all one’s desires.
yadi naḥ śravaṇāyālaṁ
bhaṇyatāṁ prāyaśaḥ pumbhir
dhṛtaiḥ svārthān samīhate
yadi — if; naḥ — Our; śravaṇāya — for the hearing; alam — suitable; yuṣmat — your; vyavasitam — intention; vibho — O powerful one; bhaṇyatām — please tell; prāyaśaḥ — usually; pumbhiḥ — with persons; dhṛtaiḥ — taken help of; sva — one’s own; arthān — purposes; samīhate — one accomplishes.
O mighty one, please tell Us what you intend to do, if We are qualified to hear it. Usually one accomplishes his purposes by taking help from others.
evaṁ bhagavatā pṛṣṭo
gata-klamo ’bravīt tasmai
śrī-śukaḥ uvāca — Śukadeva Gosvāmī said; evam — thus; bhagavatā — by the Supreme Lord; pṛṣṭaḥ — questioned; vacasā — with words; amṛta — nectar; varṣiṇā — which rained; gata — gone; klamaḥ — his fatigue; abravīt — he said; tasmai — to Him; yathā — as; pūrvam — before; anuṣṭhitam — executed.
Śukadeva Gosvāmī said: Thus questioned by the Personality of Godhead in language that poured down upon him like sweet nectar, Vṛka felt relieved of his fatigue. He described to the Lord everything he had done.
evaṁ cet tarhi tad-vākyaṁ
na vayaṁ śraddadhīmahi
yo dakṣa-śāpāt paiśācyaṁ
śrī-bhagavān uvāca — the Supreme Lord said; evam — such; cet — if; tarhi — then; tat — his; vākyam — in the statements; na — not; vayam — We; śraddadhīmahi — can place faith; yaḥ — who; dakṣa-śāpāt — by the curse of Dakṣa Prajāpati; paiśācyam — the qualities of the Piśācas (a class of carnivorous demons); prāptaḥ — obtained; preta-piśāca — of the Pretas (ghosts) and Piśācas; rāṭ — the king.
The Supreme Lord said: If this is the case, We cannot believe what Śiva says. Śiva is the same lord of the Pretas and Piśācas whom Dakṣa cursed to become like a carnivorous hobgoblin.
yadi vas tatra viśrambho
tarhy aṅgāśu sva-śirasi
hastaṁ nyasya pratīyatām
yadi — if; vaḥ — your; tatra — in him; viśrambhaḥ — faith; dānava-indra — O best of the demons; jagat — of the universe; gurau — as the spiritual master; tarhi — then; aṅga — My dear friend; āśu — right now; sva — your own; śirasi — on the head; hastam — your hand; nyasya — placing; pratīyatām — just observe.
O best of the demons, if you have any faith in him because he is the spiritual master of the universe, then without delay put your hand on your head and see what happens.
yady asatyaṁ vacaḥ śambhoḥ
tadainaṁ jahy asad-vācaṁ
na yad vaktānṛtaṁ punaḥ
yadi — if; asatyam — untrue; vacaḥ — the words; śambhoḥ — of Lord Śiva; kathañcit — in any way; dānava-ṛṣabha — O best of the demons; tadā — then; enam — him; jahi — please kill; asat — untrue; vācam — whose words; na — not; yat — so that; vaktā — he may speak; anṛtam — what is false; punaḥ — again.
If the words of Lord Śambhu prove untrue in any way, O best of the demons, then kill the liar so he may never lie again.
itthaṁ bhagavataś citrair
vacobhiḥ sa su-peśalaiḥ
bhinna-dhīr vismṛtaḥ śīrṣṇi
sva-hastaṁ kumatir nyadhāt
ittham — in this manner; bhagavataḥ — of the Personality of Godhead; citraiḥ — wonderful; vacobhiḥ — by the words; saḥ — he (Vṛka); su — very; peśalaiḥ — clever; bhinna — bewildered; dhīḥ — his mind; vismṛtaḥ — forgetting; śīrṣṇi — on his head; sva — his own; hastam — hand; ku-matiḥ — foolish; nyadhāt — placed.
[Śukadeva Gosvāmī continued:] Thus bewildered by the Personality of Godhead’s enchanting, artful words, foolish Vṛka, without realizing what he was doing, placed his hand on his head.
vajrāhata iva kṣaṇāt
sādhu-śabdo ’bhavad divi
atha — then; apatat — he fell down; bhinna — shattered; śirāḥ — his head; vajra — by a lightning bolt; āhataḥ — struck; iva — as if; kṣaṇāt — in a fraction of a second; jaya — “victory!”; śabdaḥ — the sound; namaḥ — “homage!”; śabdaḥ — the sound; sādhu — “well done!”; śabdaḥ — the sound; abhavat — happened; divi — in the sky.
Instantly his head shattered as if struck by a lightning bolt, and the demon fell down dead. From the sky were heard cries of “Victory!” “Obeisances!” and “Well done!”
hate pāpe vṛkāsure
mocitaḥ saṅkaṭāc chivaḥ
mumucuḥ — they released; puṣpa — of flowers; varṣāṇi — rain; hate — having been killed; pāpe — the sinful; vṛka-asure — demon Vṛka; deva-ṛṣi — the celestial sages; pitṛ — departed forefathers; gandharvāḥ — and singers of heaven; mocitaḥ — freed; saṅkaṭāt — from danger; śivaḥ — Lord Śiva.
The celestial sages, Pitās and Gandharvas rained down flowers to celebrate the killing of sinful Vṛkāsura. Now Lord Śiva was out of danger.
muktaṁ giriśam abhyāha
aho deva mahā-deva
pāpo ’yaṁ svena pāpmanā
hataḥ ko nu mahatsv īśa
jantur vai kṛta-kilbiṣaḥ
kṣemī syāt kim u viśveśe
muktam — delivered; giriśam — Lord Śiva; abhyāha — addressed; bhagavān puruṣa-uttamaḥ — the Supreme Personality of Godhead (Nārāyaṇa); aho — ah; deva — My dear lord; mahā-deva — Śiva; pāpaḥ — sinful; ayam — this person; svena — by his own; pāpmanā — sins; hataḥ — killed; kaḥ — what; nu — indeed; mahatsu — toward elevated saints; īśa — O master; jantuḥ — living being; vai — indeed; kṛta — having done; kilbiṣaḥ — offense; kṣemī — fortunate; syāt — can be; kim u — what to speak, moreover; viśva — of the universe; īśe — against the lord (you); kṛta-āgaskaḥ — having committed offense; jagat — of the universe; gurau — the spiritual master.
The Supreme Personality of Godhead then addressed Lord Giriśa, who was now out of danger: “Just see, O Mahādeva, My lord, how this wicked man has been killed by his own sinful reactions. Indeed, what living being can hope for good fortune if he offends exalted saints, what to speak of offending the lord and spiritual master of the universe?”
ya evam avyākṛta-śakty-udanvataḥ
parasya sākṣāt paramātmano hareḥ
giritra-mokṣaṁ kathayec chṛṇoti vā
vimucyate saṁsṛtibhis tathāribhiḥ
yaḥ — whoever; evam — thus; avyākṛta — inconceivable; śakti — of energies; udanvataḥ — of the ocean; parasya — the Supreme; sākṣāt — personally manifest; parama-ātmanaḥ — of the Supersoul; hareḥ — Lord Hari; giritra — of Lord Śiva; mokṣam — the saving; kathayet — recites; śṛṇoti — hears; vā — or; vimucyate — is freed; saṁsṛtibhiḥ — from repeated births and deaths; tathā — as well as; aribhiḥ — from enemies.
Lord Hari is the directly manifest Absolute Truth, the Supreme Soul and unlimited ocean of inconceivable energies. Anyone who recites or hears this pastime of His saving Lord Śiva will be freed from all enemies and the repetition of birth and death.