Śrīmad Bhāgavatam |Canto 6 Chapter 9
Appearance of the Demon Vṛtrāsura
śirāṁsi trīṇi bhārata
annādam iti śuśruma
śrī-śukaḥ uvāca — Śrī Śukadeva Gosvāmī said; tasya — of him; āsan — there were; viśvarūpasya — of Viśvarūpa, the priest of the demigods; śirāṁsi — heads; trīṇi — three; bhārata — O Mahārāja Parīkṣit; soma-pītham — used for drinking the beverage soma; surā-pītham — used for drinking wine; anna-adam — used for eating; iti — thus; śuśruma — I have heard by the paramparā system.
Śrī Śukadeva Gosvāmī continued: Viśvarūpa, who was engaged as the priest of the demigods, had three heads. He used one to drink the beverage soma-rasa, another to drink wine and the third to eat food. O King Parīkṣit, thus I have heard from authorities.
sa vai barhiṣi devebhyo
bhāgaṁ pratyakṣam uccakaiḥ
adadad yasya pitaro
devāḥ sapraśrayaṁ nṛpa
saḥ — he (Viśvarūpa); vai — indeed; barhiṣi — in the sacrificial fire; devebhyaḥ — unto the particular demigods; bhāgam — the proper share; pratyakṣam — visibly; uccakaiḥ — by loud chanting of the mantras; adadat — offered; yasya — of whom; pitaraḥ — the fathers; devāḥ — demigods; sa-praśrayam — very humbly in a gentle voice; nṛpa — O King Parīkṣit.
O Mahārāja Parīkṣit, the demigods were related to Viśvarūpa from his father’s side, and therefore he visibly offered clarified butter in the fire while chanting mantras such as indrāya idaṁ svāhā [“this is meant for King Indra”] and idam agnaye [“this is for the demigod of fire”]. He loudly chanted these mantras and offered each of the demigods his proper share.
sa eva hi dadau bhāgaṁ
parokṣam asurān prati
yajamāno ’vahad bhāgaṁ
saḥ — he (Viśvarūpa); eva — indeed; hi — certainly; dadau — offered; bhāgam — share; parokṣam — without the knowledge of the demigods; asurān — the demons; prati — unto; yajamānaḥ — performing sacrifice; avahat — offered; bhāgam — share; mātṛ-sneha — by affection for his mother; vaśa-anugaḥ — being compelled.
Although offering clarified butter in the sacrificial fire in the name of the demigods, without the knowledge of the demigods he also offered oblations to the demons because they were his relatives through his mother.
tad deva-helanaṁ tasya
ālakṣya tarasā bhītas
tac-chīrṣāṇy acchinad ruṣā
tat — that; deva-helanam — offense to the demigods; tasya — of him (Viśvarūpa); dharma-alīkam — cheating in religious principles (pretending to be the priest of the demigods, but secretly acting as the priest of the demons also); sura-īśvaraḥ — the king of the demigods; ālakṣya — observing; tarasā — quickly; bhītaḥ — being afraid (that the demons would gain strength by being blessed by Viśvarūpa); tat — his (Viśvarūpa’s); śīrṣāṇi — heads; acchinat — cut off; ruṣā — with great anger.
Once upon a time, however, the King of heaven, Indra, understood that Viśvarūpa was secretly cheating the demigods by offering oblations on behalf of the demons. He became extremely afraid of being defeated by the demons, and in great anger at Viśvarūpa he cut Viśvarūpa’s three heads from his shoulders.
soma-pīthaṁ tu yat tasya
śira āsīt kapiñjalaḥ
annādaṁ yat sa tittiriḥ
soma-pītham — used for drinking soma-rasa; tu — however; yat — which; tasya — of him (Viśvarūpa); śiraḥ — the head; āsīt — became; kapiñjalaḥ — a francolin partridge; kalaviṅkaḥ — a sparrow; surā-pītham — meant for drinking wine; anna-adam — used for eating food; yat — which; saḥ — that; tittiriḥ — a common partridge.
Thereafter, the head meant for drinking soma-rasa was transformed into a kapiñjala [francolin partridge]. Similarly, the head meant for drinking wine was transformed into a kalaviṅka [sparrow], and the head meant for eating food became a tittiri [common partridge].
jagrāha yad apīśvaraḥ
saṁvatsarānte tad aghaṁ
bhūtānāṁ sa viśuddhaye
caturdhā vyabhajad dhariḥ
brahma-hatyām — the sinful reaction for killing a brāhmaṇa; añjalinā — with folded hands; jagrāha — assumed the responsibility for; yat api — although; īśvaraḥ — very powerful; saṁvatsara-ante — after one year; tat agham — that sinful reaction; bhūtānām — of the material elements; saḥ — he; viśuddhaye — for purification; bhūmi — unto the earth; ambu — water; druma — trees; yoṣidbhyaḥ — and unto women; caturdhā — in four divisions; vyabhajat — divided; hariḥ — King Indra.
Although Indra was so powerful that he could neutralize the sinful reactions for killing a brāhmaṇa, he repentantly accepted the burden of these reactions with folded hands. He suffered for one year, and then to purify himself he distributed the reactions for this sinful killing among the earth, water, trees and women.
bhūmis turīyaṁ jagrāha
rūpaṁ bhūmau pradṛśyate
bhūmiḥ — the earth; turīyam — one fourth; jagrāha — accepted; khāta-pūra — of the filling of holes; vareṇa — because of the benediction; vai — indeed; īriṇam — the deserts; brahma-hatyāyāḥ — of the reaction for killing a brāhmaṇa; rūpam — form; bhūmau — on the earth; pradṛśyate — is visible.
In return for King Indra’s benediction that ditches in the earth would be filled automatically, the land accepted one fourth of the sinful reactions for killing a brāhmaṇa. Because of those sinful reactions, we find many deserts on the surface of the earth.
vareṇa jagṛhur drumāḥ
turyam — one fourth; cheda — although being cut; viroheṇa — of growing again; vareṇa — because of the benediction; jagṛhuḥ — accepted; drumāḥ — the trees; teṣām — of them; niryāsa-rūpeṇa — by the liquid oozing from the trees; brahma-hatyā — the reaction for killing a brāhmaṇa; pradṛśyate — is visible.
In return for Indra’s benediction that their branches and twigs would grow back when trimmed, the trees accepted one fourth of the reactions for killing a brāhmaṇa. These reactions are visible in the flowing of sap from trees. [Therefore one is forbidden to drink this sap.]
turīyaṁ jagṛhuḥ striyaḥ
rajo-rūpeṇa tāsv aṁho
māsi māsi pradṛśyate
śaśvat — perpetual; kāma — of sexual desire; vareṇa — because of the benediction; aṁhaḥ — the sinful reaction for killing a brāhmaṇa; turīyam — one fourth; jagṛhuḥ — accepted; striyaḥ — women; rajaḥ-rūpeṇa — in the form of the menstrual period; tāsu — in them; aṁhaḥ — the sinful reaction; māsi māsi — every month; pradṛśyate — is visible.
In return for Lord Indra’s benediction that they would be able to enjoy lusty desires continuously, even during pregnancy for as long as sex is not injurious to the embryo, women accepted one fourth of the sinful reactions. As a result of those reactions, women manifest the signs of menstruation every month.
turīyaṁ jagṛhur malam
dṛṣṭaṁ tad dharati kṣipan
dravya — other things; bhūyaḥ — of increasing; vareṇa — by the benediction; āpaḥ — water; turīyam — one fourth; jagṛhuḥ — accepted; malam — the sinful reaction; tāsu — in the water; budbuda-phenābhyām — by bubbles and foam; dṛṣṭam — visible; tat — that; harati — one collects; kṣipan — throwing away.
And in return for King Indra’s benediction that water would increase the volume of other substances with which it was mixed, water accepted one fourth of the sinful reactions. Therefore there are bubbles and foam in water. When one collects water, these should be avoided.
hata-putras tatas tvaṣṭā
mā ciraṁ jahi vidviṣam
hata-putraḥ — who lost his son; tataḥ — thereafter; tvaṣṭā — Tvaṣṭā; juhāva — performed a sacrifice; indrāya — of Indra; śatrave — for creating an enemy; indra-śatro — O enemy of Indra; vivardhasva — increase; mā — not; ciram — after a long time; jahi — kill; vidviṣam — your enemy.
After Viśvarūpa was killed, his father, Tvaṣṭā, performed ritualistic ceremonies to kill Indra. He offered oblations in the sacrificial fire, saying, “O enemy of Indra, flourish to kill your enemy without delay.”
kṛtānta iva lokānāṁ
atha — thereafter; anvāhārya-pacanāt — from the fire known as Anvāhārya; utthitaḥ — arisen; ghora-darśanaḥ — appearing very fearful; kṛtāntaḥ — personified annihilation; iva — like; lokānām — of all the planets; yuga-anta — of the end of the millennium; samaye — at the time; yathā — just as.
Thereafter, from the southern side of the sacrificial fire known as Anvāhārya came a fearful personality who looked like the destroyer of the entire creation at the end of the millennium.
viṣvag vivardhamānaṁ tam
iṣu-mātraṁ dine dine
śūla āropya rodasī
nṛtyantam unnadantaṁ ca
cālayantaṁ padā mahīm
pibatā ca nabhastalam
jṛmbhamāṇaṁ muhur muhuḥ
vitrastā dudruvur lokā
vīkṣya sarve diśo daśa
viṣvak — all around; vivardhamānam — increasing; tam — him; iṣu-mātram — an arrow’s flight; dine dine — day after day; dagdha — burnt; śaila — mountain; pratīkāśam — resembling; sandhyā — in the evening; abhra-anīka — like an array of clouds; varcasam — having an effulgence; tapta — melted; tāmra — like copper; śikhā — hair; śmaśrum — moustache and beard; madhyāhna — at midday; arka — like the sun; ugra-locanam — having powerful eyes; dedīpyamāne — blazing; tri-śikhe — three-pointed; śūle — on his spear; āropya — keeping; rodasī — heaven and earth; nṛtyantam — dancing; unnadantam — shouting loudly; ca — and; cālayantam — moving; padā — by his foot; mahīm — the earth; darī-gambhīra — as deep as a cave; vaktreṇa — by the mouth; pibatā — drinking; ca — also; nabhastalam — the sky; lihatā — licking up; jihvayā — by the tongue; ṛkṣāṇi — the stars; grasatā — swallowing; bhuvana-trayam — the three worlds; mahatā — very great; raudra-daṁṣṭreṇa — with fearful teeth; jṛmbhamāṇam — yawning; muhuḥ muhuḥ — again and again; vitrastāḥ — fearful; dudruvuḥ — ran; lokāḥ — people; vīkṣya — seeing; sarve — all; diśaḥ daśa — ten directions.
Like arrows released in the four directions, the demon’s body grew, day after day. Tall and blackish, he appeared like a burnt hill and was as lustrous as a bright array of clouds in the evening. The hair on the demon’s body and his beard and moustache were the color of melted copper, and his eyes were piercing like the midday sun. He appeared unconquerable, as if holding the three worlds on the points of his blazing trident. Dancing and shouting with a loud voice, he made the entire surface of the earth tremble as if from an earthquake. As he yawned again and again, he seemed to be trying to swallow the whole sky with his mouth, which was as deep as a cave. He seemed to be licking up all the stars in the sky with his tongue and eating the entire universe with his long, sharp teeth. Seeing this gigantic demon, everyone, in great fear, ran here and there in all directions.
yenāvṛtā ime lokās
sa vai vṛtra iti proktaḥ
yena — by whom; āvṛtāḥ — covered; ime — all these; lokāḥ — planets; tapasā — by the austerity; tvāṣṭra-mūrtinā — in the form of the son of Tvaṣṭā; saḥ — he; vai — indeed; vṛtraḥ — Vṛtra; iti — thus; proktaḥ — called; pāpaḥ — personified sin; parama-dāruṇaḥ — very fearful.
That very fearful demon, who was actually the son of Tvaṣṭā, covered all the planetary systems by dint of austerity. Therefore he was named Vṛtra, or one who covers everything.
taṁ nijaghnur abhidrutya
svaiḥ svair divyāstra-śastraughaiḥ
so ’grasat tāni kṛtsnaśaḥ
tam — him; nijaghnuḥ — struck; abhidrutya — running to; sa-gaṇāḥ — with soldiers; vibudha-ṛṣabhāḥ — all the great demigods; svaiḥ svaiḥ — with their own respective; divya — transcendental; astra — bows and arrows; śastra-oghaiḥ — different weapons; saḥ — he (Vṛtra); agrasat — swallowed; tāni — them (the weapons); kṛtsnaśaḥ — all together.
The demigods, headed by Indra, charged the demon with their soldiers, striking him with their own transcendental bows and arrows and other weapons but Vṛtrāsura swallowed all their weapons.
tatas te vismitāḥ sarve
tataḥ — thereafter; te — they (the demigods); vismitāḥ — being struck with wonder; sarve — all; viṣaṇṇāḥ — being very morose; grasta-tejasaḥ — having lost all their personal strength; pratyañcam — to the Supersoul; ādi-puruṣam — the original person; upatasthuḥ — prayed; samāhitāḥ — all gathered together.
Struck with wonder and disappointment upon seeing the strength of the demon, the demigods lost their own strength. Therefore they all met together to try to please the Supersoul, the Supreme Personality of Godhead, Nārāyaṇa, by worshiping Him.
brahmādayo ye vayam udvijantaḥ
harāma yasmai balim antako ’sau
bibheti yasmād araṇaṁ tato naḥ
śrī-devāḥ ūcuḥ — the demigods said; vāyu — composed of air; ambara — sky; agni — fire; ap — water; kṣitayaḥ — and land; tri-lokāḥ — the three worlds; brahma-ādayaḥ — beginning from Lord Brahmā; ye — who; vayam — we; udvijantaḥ — being very much afraid; harāma — offer; yasmai — unto whom; balim — presentation; antakaḥ — the destroyer, death; asau — that; bibheti — fears; yasmāt — from whom; araṇam — shelter; tataḥ — therefore; naḥ — our.
The demigods said: The three worlds are created by the five elements — namely ether, air, fire, water and earth — which are controlled by various demigods, beginning from Lord Brahmā. Being very much afraid that the time factor will end our existence, we offer presentations unto time by performing our work as time dictates. The time factor himself, however, is afraid of the Supreme Personality of Godhead. Therefore let us now worship that Supreme Lord, who alone can give us full protection.
avismitaṁ taṁ paripūrṇa-kāmaṁ
svenaiva lābhena samaṁ praśāntam
vinopasarpaty aparaṁ hi bāliśaḥ
avismitam — who is never struck with wonder; tam — Him; paripūrṇa-kāmam — who is fully satisfied; svena — by His own; eva — indeed; lābhena — achievements; samam — equipoised; praśāntam — very steady; vinā — without; upasarpati — approaches; aparam — another; hi — indeed; bāliśaḥ — a fool; śva — of a dog; lāṅgulena — by the tail; atititarti — wants to cross; sindhum — the sea.
Free from all material conceptions of existence and never wonder-struck by anything, the Lord is always jubilant and fully satisfied by His own spiritual perfection. He has no material designations, and therefore He is steady and unattached. That Supreme Personality of Godhead is the only shelter of everyone. Anyone desiring to be protected by others is certainly a great fool who desires to cross the sea by holding the tail of a dog.
yasyoru-śṛṅge jagatīṁ sva-nāvaṁ
manur yathābadhya tatāra durgam
sa eva nas tvāṣṭra-bhayād durantāt
trātāśritān vāricaro ’pi nūnam
yasya — of whom; uru — very strong and high; śṛṅge — on the horn; jagatīm — in the form of the world; sva-nāvam — his own boat; manuḥ — Manu, King Satyavrata; yathā — just as; ābadhya — binding; tatāra — crossed; durgam — the very difficult to cross (inundation); saḥ — He (the Supreme Personality of Godhead); eva — certainly; naḥ — us; tvāṣṭra-bhayāt — from fear of the son of Tvaṣṭā; durantāt — endless; trātā — deliverer; āśritān — dependents (like us); vāri-caraḥ api — although taking the form of a fish; nūnam — indeed.
The Manu named King Satyavrata formerly saved himself by tying the small boat of the entire world to the horn of the Matsya avatāra, the fish incarnation. By the grace of the Matsya avatāra, Manu saved himself from the great danger of the flood. May that same fish incarnation save us from the great and fearful danger caused by the son of Tvaṣṭā.
purā svayambhūr api saṁyamāmbhasy
eko ’ravindāt patitas tatāra
tasmād bhayād yena sa no ’stu pāraḥ
purā — formerly (during the time of creation); svayambhūḥ — Lord Brahmā; api — also; saṁyama-ambhasi — in the water of inundation; udīrṇa — very high; vāta — of wind; ūrmi — and of waves; ravaiḥ — by the sounds; karāle — very fearful; ekaḥ — alone; aravindāt — from the lotus seat; patitaḥ — almost fallen; tatāra — escaped; tasmāt — from that; bhayāt — fearful situation; yena — by whom (the Lord); saḥ — He; naḥ — of us; astu — let there be; pāraḥ — deliverance.
In the beginning of creation, a tremendous wind caused fierce waves of inundating water. The great waves made such a horrible sound that Lord Brahmā almost fell from his seat on the lotus into the water of devastation, but he was saved with the help of the Lord. Thus we also expect the Lord to protect us from this dangerous condition.
ya eka īśo nija-māyayā naḥ
sasarja yenānusṛjāma viśvam
vayaṁ na yasyāpi puraḥ samīhataḥ
paśyāma liṅgaṁ pṛthag īśa-māninaḥ
yaḥ — He who; ekaḥ — one; īśaḥ — controller; nija-māyayā — by His transcendental potency; naḥ — us; sasarja — created; yena — by whom (through whose mercy); anusṛjāma — we also create; viśvam — the universe; vayam — we; na — not; yasya — of whom; api — although; puraḥ — in front of us; samīhataḥ — of Him who is acting; paśyāma — see; liṅgam — the form; pṛthak — separate; īśa — as controllers; māninaḥ — thinking of ourselves.
The Supreme Personality of Godhead, who created us by His external potency and by whose mercy we expand the creation of the universe, is always situated before us as the Supersoul, but we cannot see His form. We are unable to see Him because all of us think that we are separate and independent gods.
yo naḥ sapatnair bhṛśam ardyamānān
devarṣi-tiryaṅ-nṛṣu nitya eva
kṛtāvatāras tanubhiḥ sva-māyayā
kṛtvātmasāt pāti yuge yuge ca
tam eva devaṁ vayam ātma-daivataṁ
paraṁ pradhānaṁ puruṣaṁ viśvam anyam
vrajāma sarve śaraṇaṁ śaraṇyaṁ
svānāṁ sa no dhāsyati śaṁ mahātmā
yaḥ — He who; naḥ — us; sapatnaiḥ — by our enemies, the demons; bhṛśam — almost always; ardyamānān — being persecuted; deva — among the demigods; ṛṣi — the saintly persons; tiryak — the animals; nṛṣu — and men; nityaḥ — always; eva — certainly; kṛta-avatāraḥ — appearing as an incarnation; tanubhiḥ — with different forms; sva-māyayā — by His internal potency; kṛtvā ātmasāt — considering very near and dear to Him; pāti — protects; yuge yuge — in every millennium; ca — and; tam — Him; eva — indeed; devam — the Supreme Lord; vayam — all of us; ātma-daivatam — the Lord of all living entities; param — transcendental; pradhānam — the original cause of the total material energy; puruṣam — the supreme enjoyer; viśvam — whose energy constitutes this universe; anyam — separately situated; vrajāma — we approach; sarve — all; śaraṇam — shelter; śaraṇyam — suitable as shelter; svānām — unto His own devotees; saḥ — He; naḥ — unto us; dhāsyati — shall give; śam — good fortune; mahātmā — the Supersoul.
By His inconceivable internal potency, the Supreme Personality of Godhead expands into various transcendental bodies as Vāmanadeva, the incarnation of strength among the demigods; Paraśurāma, the incarnation among saints; Nṛsiṁhadeva and Varāha, incarnations among animals; and Matsya and Kūrma, incarnations among aquatics. He accepts various transcendental bodies among all types of living entities, and among human beings He especially appears as Lord Kṛṣṇa and Lord Rāma. By His causeless mercy, He protects the demigods, who are always harassed by the demons. He is the supreme worshipable Deity of all living entities. He is the supreme cause, represented as the male and female creative energies. Although different from this universe, He exists in His universal form [virāṭ-rūpa]. In our fearful condition, let us take shelter of Him, for we are sure that the Supreme Lord, the Supreme Soul, will give us His protection.
iti teṣāṁ mahārāja
pratīcyāṁ diśy abhūd āviḥ
śrī-śukaḥ uvāca — Śrī Śukadeva Gosvāmī said; iti — thus; teṣām — of them; mahārāja — O King; surāṇām — of the demigods; upatiṣṭhatām — praying; pratīcyām — inside; diśi — in the direction; abhūt — became; āviḥ — visible; śaṅkha-cakra-gadā-dharaḥ — bearing the transcendental weapons: the conchshell, disc and club.
Śrī Śukadeva Gosvāmī said: My dear King, when all the demigods offered Him their prayers, the Supreme Personality of Godhead, Lord Hari, carrying His weapons, the conchshell, disc and club, appeared first within their hearts and then before them.
dṛṣṭvā tam avanau sarva
daṇḍavat patitā rājañ
chanair utthāya tuṣṭuvuḥ
ātma-tulyaiḥ — almost equal to Himself; ṣoḍaśabhiḥ — by sixteen (servants); vinā — without; śrīvatsa-kaustubhau — the Śrīvatsa mark and Kaustubha jewel; paryupāsitam — being attended on all sides; unnidra — blooming; śarat — of the autumn; amburuha — like lotus flowers; īkṣaṇam — having eyes; dṛṣṭvā — seeing; tam — Him (the Supreme Personality of Godhead, Nārāyaṇa); avanau — on the ground; sarve — all of them; īkṣaṇa — from directly seeing; āhlāda — with happiness; viklavāḥ — being overwhelmed; daṇḍa-vat — like a stick; patitāḥ — fell; rājan — O King; śanaiḥ — slowly; utthāya — standing up; tuṣṭuvuḥ — offered prayers.
Surrounding and serving the Supreme Personality of Godhead, Nārāyaṇa, were sixteen personal attendants, decorated with ornaments and appearing exactly like Him but without the mark of Śrīvatsa and the Kaustubha jewel. O King, when all the demigods saw the Supreme Lord in that posture, smiling with eyes like the petals of lotuses grown in autumn, they were overwhelmed with happiness and immediately fell down like rods, offering daṇḍavats. Then they slowly rose and pleased the Lord by offering Him prayers.
namas te yajña-vīryāya
vayase uta te namaḥ
namas te hy asta-cakrāya
śrī-devāḥ ūcuḥ — the demigods said; namaḥ — obeisances; te — unto You; yajña-vīryāya — unto the Supreme Personality of Godhead, who is able to give the results of sacrifice; vayase — who is the time factor, which ends the results of yajña; uta — although; te — unto You; namaḥ — obeisances; namaḥ — obeisances; te — unto You; hi — indeed; asta-cakrāya — who throws the disc; namaḥ — respectful obeisances; supuru-hūtaye — having varieties of transcendental names.
The demigods said: O Supreme Personality of Godhead, You are competent to give the results of sacrifice, and You are also the time factor that destroys all such results in due course. You are the one who releases the cakra to kill the demons. O Lord, who possess many varieties of names, we offer our respectful obeisances unto You.
yat te gatīnāṁ tisṛṇām
īśituḥ paramaṁ padam
dhātar veditum arhati
yat — which; te — of You; gatīnām tisṛṇām — of the three destinations (the heavenly planets, the earthly planets and hell); īśituḥ — who are the controller; paramam padam — the supreme abode, Vaikuṇṭhaloka; na — not; arvācīnaḥ — a person appearing after; visargasya — the creation; dhātaḥ — O supreme controller; veditum — to understand; arhati — is able.
O supreme controller, You control the three destinations [promotion to the heavenly planets, birth as a human being, and condemnation in hell], yet Your supreme abode is Vaikuṇṭha-dhāma. Since we appeared after You created this cosmic manifestation, Your activities are impossible for us to understand. We therefore have nothing to offer You but our humble obeisances.
oṁ namas te ’stu bhagavan nārāyaṇa vāsudevādi-puruṣa mahā-puruṣa mahānubhāva parama-maṅgala parama-kalyāṇa parama-kāruṇika kevala jagad-ādhāra lokaika-nātha sarveśvara lakṣmī-nātha paramahaṁsa-parivrājakaiḥ parameṇātma-yoga-samādhinā paribhāvita-parisphuṭa-pāramahaṁsya-dharmeṇodghāṭita-tamaḥ-kapāṭa-dvāre citte ’pāvṛta ātma-loke svayam upalabdha-nija-sukhānubhavo bhavān.
om — O Lord; namaḥ — respectful obeisances; te — unto You; astu — let there be; bhagavan — O Supreme Personality of Godhead; nārāyaṇa — the resort of all living entities, Nārāyaṇa; vāsudeva — Lord Vāsudeva, Śrī Kṛṣṇa; ādi-puruṣa — the original person; mahā-puruṣa — the most exalted personality; mahā-anubhāva — the supremely opulent; parama-maṅgala — the most auspicious; parama-kalyāṇa — the supreme benediction; parama-kāruṇika — the supremely merciful; kevala — changeless; jagat-ādhāra — the support of the cosmic manifestation; loka-eka-nātha — the only proprietor of all the planetary systems; sarva-īśvara — the supreme controller; lakṣmī-nātha — the husband of the goddess of fortune; paramahaṁsa-parivrājakaiḥ — by the topmost sannyāsīs wandering all over the world; parameṇa — by supreme; ātma-yoga-samādhinā — absorption in bhakti-yoga; paribhāvita — fully purified; parisphuṭa — and fully manifested; pāramahaṁsya-dharmeṇa — by executing the transcendental process of devotional service; udghāṭita — pushed open; tamaḥ — of illusory existence; kapāṭa — in which the door; dvāre — existing as the entrance; citte — in the mind; apāvṛte — without contamination; ātma-loke — in the spiritual world; svayam — personally; upalabdha — experiencing; nija — personal; sukha-anubhavaḥ — perception of happiness; bhavān — Your Lordship.
O Supreme Personality of Godhead, O Nārāyaṇa, O Vāsudeva, original person! O most exalted person, supreme experience, welfare personified! O supreme benediction, supremely merciful and changeless! O support of the cosmic manifestation, sole proprietor of all planetary systems, master of everything and husband of the goddess of fortune! Your Lordship is realized by the topmost sannyāsīs, who wander about the world to preach Kṛṣṇa consciousness, fully absorbed in samādhi through bhakti-yoga. Because their minds are concentrated upon You, they can receive the conception of Your personality in their fully purified hearts. When the darkness in their hearts is completely eradicated and You are revealed to them, the transcendental bliss they enjoy is the transcendental form of Your Lordship. No one but such persons can realize You. Therefore we simply offer You our respectful obeisances.
duravabodha iva tavāyaṁ vihāra-yogo yad aśaraṇo ’śarīra idam anavekṣitāsmat-samavāya ātmanaivāvikriyamāṇena saguṇam aguṇaḥ sṛjasi pāsi harasi.
duravabodhaḥ — difficult to understand; iva — quite; tava — Your; ayam — this; vihāra-yogaḥ — engagement in the pastimes of material creation, maintenance and annihilation; yat — which; aśaraṇaḥ — not dependent on any other support; aśarīraḥ — without having a material body; idam — this; anavekṣita — without waiting for; asmat — of us; samavāyaḥ — the cooperation; ātmanā — by Your own self; eva — indeed; avikriyamāṇena — without being transformed; sa-guṇam — the material modes of nature; aguṇaḥ — although transcendental to such material qualities; sṛjasi — You create; pāsi — maintain; harasi — annihilate.
O Lord, You need no support, and although You have no material body, You do not need cooperation from us. Since You are the cause of the cosmic manifestation and You supply its material ingredients without being transformed, You create, maintain and annihilate this cosmic manifestation by Yourself. Nevertheless, although You appear engaged in material activity, You are transcendental to all material qualities. Consequently these transcendental activities of Yours are extremely difficult to understand.
atha tatra bhavān kiṁ devadattavad iha guṇa-visarga-patitaḥ pāratantryeṇa sva-kṛta-kuśalākuśalaṁ phalam upādadāty āhosvid ātmārāma upaśama-śīlaḥ samañjasa-darśana udāsta iti ha vāva na vidāmaḥ.
atha — therefore; tatra — in that; bhavān — Your Lordship; kim — whether; deva-datta-vat — like an ordinary human being, forced by the fruits of his activities; iha — in this material world; guṇa-visarga-patitaḥ — fallen in a material body impelled by the modes of material nature; pāratantryeṇa — by dependence on the conditions of time, space, activity and nature; sva-kṛta — executed by oneself; kuśala — auspicious; akuśalam — inauspicious; phalam — results of action; upādadāti — accepts; āhosvit — or; ātmārāmaḥ — completely self-satisfied; upaśama-śīlaḥ — self-controlled in nature; samañjasa-darśanaḥ — not deprived of full spiritual potencies; udāste — remains neutral as the witness; iti — thus; ha vāva — certainly; na vidāmaḥ — we do not understand.
These are our inquiries. The ordinary conditioned soul is subject to the material laws, and he thus receives the fruits of his actions. Does Your Lordship, like an ordinary human being, exist within this material world in a body produced by the material modes? Do You enjoy or suffer the good or bad results of actions under the influence of time, past work and so forth? Or, on the contrary, are You present here only as a neutral witness who is self-sufficient, free from all material desires, and always full of spiritual potency? We certainly cannot understand Your actual position.
na hi virodha ubhayaṁ bhagavaty aparimita-guṇa-gaṇa īśvare ’navagāhya-māhātmye ’rvācīna-vikalpa-vitarka-vicāra-pramāṇābhāsa-kutarka-śāstra-kalilāntaḥkaraṇāśraya-duravagraha-vādināṁ vivādānavasara uparata-samasta-māyāmaye kevala evātma-māyām antardhāya ko nv artho durghaṭa iva bhavati svarūpa-dvayābhāvāt.
na — not; hi — certainly; virodhaḥ — contradiction; ubhayam — both; bhagavati — in the Supreme Personality of Godhead; aparimita — unlimited; guṇa-gaṇe — whose transcendental attributes; īśvare — in the supreme controller; anavagāhya — possessing; māhātmye — unfathomable ability and glories; arvācīna — recent; vikalpa — full of equivocal calculations; vitarka — opposing arguments; vicāra — judgments; pramāṇa-ābhāsa — imperfect evidence; kutarka — useless arguments; śāstra — by unauthorized scriptures; kalila — agitated; antaḥkaraṇa — minds; āśraya — whose shelter; duravagraha — with wicked obstinacies; vādinām — of theorists; vivāda — of the controversies; anavasare — not within the range; uparata — withdrawn; samasta — from whom all; māyā-maye — illusory energy; kevale — without a second; eva — indeed; ātma-māyām — the illusory energy, which can do and undo the inconceivable; antardhāya — placing between; kaḥ — what; nu — indeed; arthaḥ — meaning; durghaṭaḥ — impossible; iva — as it were; bhavati — is; sva-rūpa — natures; dvaya — of two; abhāvāt — due to the absence.
O Supreme Personality of Godhead, all contradictions can be reconciled in You. O Lord, since You are the Supreme Person, the reservoir of unlimited spiritual qualities, the supreme controller, Your unlimited glories are inconceivable to the conditioned souls. Many modern theologians argue about right and wrong without knowing what is actually right. Their arguments are always false and their judgments inconclusive because they have no authorized evidence with which to gain knowledge of You. Because their minds are agitated by scriptures containing false conclusions, they are unable to understand the truth concerning You. Furthermore, because of polluted eagerness to arrive at the right conclusion, their theories are incapable of revealing You, who are transcendental to their material conceptions. You are one without a second, and therefore in You contradictions like doing and not doing, happiness and distress, are not contradictory. Your potency is so great that it can do and undo anything as You like. With the help of that potency, what is impossible for You? Since there is no duality in Your constitutional position, You can do everything by the influence of Your energy.
sama-viṣama-matīnāṁ matam anusarasi yathā rajju-khaṇḍaḥ sarpādi-dhiyām.
sama — equal or proper; viṣama — and unequal or mistaken; matīnām — of those having intelligence; matam — conclusion; anusarasi — You follow; yathā — just as; rajju-khaṇḍaḥ — a piece of rope; sarpa-ādi — a snake, etc; dhiyām — of those who perceive.
A rope causes fear for a bewildered person who considers it a snake, but not for a person with proper intelligence who knows it to be only a rope. Similarly, You, as the Supersoul in everyone’s heart, inspire fear or fearlessness according to one’s intelligence, but in You there is no duality.
sa eva hi punaḥ sarva-vastuni vastu-svarūpaḥ sarveśvaraḥ sakala-jagat-kāraṇa-kāraṇa-bhūtaḥ sarva-pratyag-ātmatvāt sarva-guṇābhāsopalakṣita eka eva paryavaśeṣitaḥ.
saḥ — He (the Supreme Personality of Godhead); eva — indeed; hi — certainly; punaḥ — again; sarva-vastuni — in everything, material and spiritual; vastu-svarūpaḥ — the substance; sarva-īśvaraḥ — the controller of everything; sakala-jagat — of the whole universe; kāraṇa — of the causes; kāraṇa-bhūtaḥ — existing as the cause; sarva-pratyak-ātmatvāt — because of being the Supersoul of every living being, or being present in everything, even the atom; sarva-guṇa — of all the effects of the material modes of nature (such as intelligence and the senses); ābhāsa — by the manifestations; upalakṣitaḥ — perceived; ekaḥ — alone; eva — indeed; paryavaśeṣitaḥ — left remaining.
With deliberation, one will see that the Supreme Soul, although manifested in different ways, is actually the basic principle of everything. The total material energy is the cause of the material manifestation, but the material energy is caused by Him. Therefore He is the cause of all causes, the manifester of intelligence and the senses. He is perceived as the Supersoul of everything. Without Him, everything would be dead. You, as that Supersoul, the supreme controller, are the only one remaining.
atha ha vāva tava mahimāmṛta-rasa-samudra-vipruṣā sakṛd avalīḍhayā sva-manasi niṣyandamānānavarata-sukhena vismārita-dṛṣṭa-śruta-viṣaya-sukha-leśābhāsāḥ parama-bhāgavatā ekāntino bhagavati sarva-bhūta-priya-suhṛdi sarvātmani nitarāṁ nirantaraṁ nirvṛta-manasaḥ katham u ha vā ete madhumathana punaḥ svārtha-kuśalā hy ātma-priya-suhṛdaḥ sādhavas tvac-caraṇāmbujānusevāṁ visṛjanti na yatra punar ayaṁ saṁsāra-paryāvartaḥ.
atha ha — therefore; vāva — indeed; tava — Your; mahima — of glories; amṛta — of the nectar; rasa — of the mellow; samudra — of the ocean; vipruṣā — by a drop; sakṛt — only once; avalīḍhayā — tasted; sva-manasi — in his mind; niṣyandamāna — flowing; anavarata — continuously; sukhena — by the transcendental bliss; vismārita — forgotten; dṛṣṭa — from material sight; śruta — and sound; viṣaya-sukha — of the material happiness; leśa-ābhāsāḥ — the dim reflection of a tiny portion; parama-bhāgavatāḥ — great, exalted devotees; ekāntinaḥ — who have faith only in the Supreme Lord and nothing else; bhagavati — in the Supreme Personality of Godhead; sarva-bhūta — to all living entities; priya — who is dearmost; suhṛdi — the friend; sarva-ātmani — the Supersoul of all; nitarām — completely; nirantaram — continuously; nirvṛta — with happiness; manasaḥ — those whose minds; katham — how; u ha — then; vā — or; ete — these; madhu-mathana — O killer of the Madhu demon; punaḥ — again; sva-artha-kuśalāḥ — who are expert in the interest of life; hi — indeed; ātma-priya-suhṛdaḥ — who have accepted You as the Supersoul, dearmost lover and friend; sādhavaḥ — the devotees; tvat-caraṇa-ambuja-anusevām — service to the lotus feet of Your Lordship; visṛjanti — can give up; na — not; yatra — wherein; punaḥ — again; ayam — this; saṁsāra-paryāvartaḥ — repetition of birth and death within the material world.
Therefore, O killer of the Madhu demon, incessant transcendental bliss flows in the minds of those who have even once tasted but a drop of the nectar from the ocean of Your glories. Such exalted devotees forget the tiny reflection of so-called material happiness produced from the material senses of sight and sound. Free from all desires, such devotees are the real friends of all living entities. Offering their minds unto You and enjoying transcendental bliss, they are expert in achieving the real goal of life. O Lord, You are the soul and dear friend of such devotees, who never need return to this material world. How could they give up engagement in Your devotional service?
tri-bhuvanātma-bhavana trivikrama tri-nayana tri-loka-manoharānubhāva tavaiva vibhūtayo ditija-danujādayaś cāpi teṣām upakrama-samayo ’yam iti svātma-māyayā sura-nara-mṛga-miśrita-jalacarākṛtibhir yathāparādhaṁ daṇḍaṁ daṇḍa-dhara dadhartha evam enam api bhagavañ jahi tvāṣṭram uta yadi manyase.
tri-bhuvana-ātma-bhavana — O Lord, You are the shelter of the three worlds because You are the Supersoul of the three worlds; tri-vikrama — O Lord, who assume the form of Vāmana, Your power and opulence are distributed throughout the three worlds; tri-nayana — O maintainer and seer of the three worlds; tri-loka-manohara-anubhāva — O You who are perceived as the most beautiful within the three worlds; tava — of You; eva — certainly; vibhūtayaḥ — the expansions of energy; diti-ja-danu-ja-ādayaḥ — the demoniac sons of Diti, and the Dānavas, another type of demon; ca — and; api — also (the human beings); teṣām — of all of them; upakrama-samayaḥ — the time of enterprise; ayam — this; iti — thus; sva-ātma-māyayā — by Your own energy; sura-nara-mṛga-miśrita-jalacara-ākṛtibhiḥ — with different forms like those of the demigods, human beings, animals, mixtures and aquatics (the incarnations Vāmana, Lord Rāmacandra, Kṛṣṇa, Varāha, Hayagrīva, Nṛsiṁha, Matsya and Kūrma); yathā-aparādham — according to their offenses; daṇḍam — punishment; daṇḍa-dhara — O supreme chastiser; dadhartha — You awarded; evam — thus; enam — this one (Vṛtrāsura); api — also; bhagavan — O Supreme Personality of Godhead; jahi — kill; tvāṣṭram — the son of Tvaṣṭā; uta — indeed; yadi manyase — if You think it proper.
O Lord, O personified three worlds, father of the three worlds! O strength of the three worlds, in the form of the Vāmana incarnation! O three-eyed form of Nṛsiṁhadeva! O most beautiful person within the three worlds! Everything and everyone, including human beings and even the Daitya demons and the Dānavas, is but an expansion of Your energy. O supremely powerful one, You have always appeared in Your forms as the various incarnations to punish the demons as soon as they become very powerful. You appear as Lord Vāmanadeva, Lord Rāma and Lord Kṛṣṇa. You appear sometimes as an animal like Lord Boar, sometimes a mixed incarnation like Lord Nṛsiṁhadeva and Lord Hayagrīva, and sometimes an aquatic like Lord Fish and Lord Tortoise. Assuming such various forms, You have always punished the demons and Dānavas. We therefore pray that Your Lordship appear today as another incarnation, if You so desire, to kill the great demon Vṛtrāsura.
asmākaṁ tāvakānāṁ tatatata natānāṁ hare tava caraṇa-nalina-yugala-dhyānānubaddha-hṛdaya-nigaḍānāṁ sva-liṅga-vivaraṇenātmasāt-kṛtānām anukampānurañjita-viśada-rucira-śiśira-smitāvalokena vigalita-madhura-mukha-rasāmṛta-kalayā cāntas tāpam anaghārhasi śamayitum.
asmākam — of us; tāvakānām — who are wholly and solely dependent upon You; tata-tata — O grandfather, father of the father; natānām — who are fully surrendered unto You; hare — O Lord Hari; tava — Your; caraṇa — on the feet; nalina-yugala — like two blue lotus flowers; dhyāna — by meditation; anubaddha — bound; hṛdaya — in the heart; nigaḍānām — whose chains; sva-liṅga-vivaraṇena — by manifesting Your own form; ātmasāt-kṛtānām — of those You have accepted as Your own; anukampā — by compassion; anurañjita — being colored; viśada — bright; rucira — very pleasing; śiśira — cool; smita — with a smile; avalokena — by Your glance; vigalita — melted with compassion; madhura-mukha-rasa — of the very sweet words from Your mouth; amṛta-kalayā — by the drops of nectar; ca — and; antaḥ — within the cores of our hearts; tāpam — the great pain; anagha — O supreme pure; arhasi — You deserve; śamayitum — to curb.
O supreme protector, O grandfather, O supreme pure, O Lord! We are all surrendered souls at Your lotus feet. Indeed, our minds are bound to Your lotus feet in meditation by chains of love. Now please manifest Your incarnation. Accepting us as Your own eternal servants and devotees, be pleased with us and sympathetic toward us. By Your love-filled glance, with its cool and pleasing smile of sympathy, and by the sweet, nectarean words emanating from Your beautiful face, free us from the anxiety caused by this Vṛtrāsura, who always pains the cores of our hearts.
atha bhagavaṁs tavāsmābhir akhila-jagad-utpatti-sthiti-laya-nimittāyamāna-divya-māyā-vinodasya sakala-jīva-nikāyānām antar-hṛdayeṣu bahir api ca brahma-pratyag-ātma-svarūpeṇa pradhāna-rūpeṇa ca yathā-deśa-kāla-dehāvasthāna-viśeṣaṁ tad-upādānopalambhakatayānubhavataḥ sarva-pratyaya-sākṣiṇa ākāśa-śarīrasya sākṣāt para-brahmaṇaḥ paramātmanaḥ kiyān iha vārtha-viśeṣo vijñāpanīyaḥ syād visphuliṅgādibhir iva hiraṇya-retasaḥ.
atha — therefore; bhagavan — O Lord; tava — of You; asmābhiḥ — by us; akhila — all; jagat — of the material world; utpatti — of the creation; sthiti — maintenance; laya — and annihilation; nimittāyamāna — being the cause; divya-māyā — with the spiritual energy; vinodasya — of You, who amuse Yourself; sakala — all; jīva-nikāyānām — of the hordes of living entities; antaḥ-hṛdayeṣu — in the cores of the hearts; bahiḥ api — externally also; ca — and; brahma — of impersonal Brahman, or the Absolute Truth; pratyak-ātma — of the Supersoul; sva-rūpeṇa — by Your forms; pradhāna-rūpeṇa — by Your form as the external ingredients; ca — also; yathā — according to; deśa-kāla-deha-avasthāna — of country, time, body and position; viśeṣam — the particulars; tat — of them; upādāna — of the material causes; upalambhakatayā — by being the exhibitor; anubhavataḥ — witnessing; sarva-pratyaya-sākṣiṇaḥ — the witness of all different activities; ākāśa-śarīrasya — the Supersoul of the whole universe; sākṣāt — directly; para-brahmaṇaḥ — the Supreme Absolute Truth; paramātmanaḥ — the Supersoul; kiyān — of what extent; iha — herein; vā — or; artha-viśeṣaḥ — special necessity; vijñāpanīyaḥ — to be informed; syāt — may be; visphuliṅga-ādibhiḥ — by the sparks of the fire; iva — like; hiraṇya-retasaḥ — to the original fire.
O Lord, as the small sparks of a fire cannot possibly perform the actions of the whole fire, we sparks of Your Lordship cannot inform You of the necessities of our lives. You are the complete whole. Therefore, of what do we need to inform You? You know everything because You are the original cause of the cosmic manifestation, the maintainer and the annihilator of the entire universal creation. You always engage in Your pastimes with Your spiritual and material energies, for You are the controller of all these varied energies. You exist within all living entities, within the cosmic manifestation, and also beyond them. You exist internally as Parabrahman and externally as the ingredients of the material creation. Therefore, although manifested in various stages, at different times and places, and in various bodies, You, the Personality of Godhead, are the original cause of all causes. Indeed, You are the original element. You are the witness of all activities, but because You are as great as the sky, You are never touched by any of them. You are the witness of everything as Parabrahman and Paramātmā. O Supreme Personality of Godhead, nothing is unknown to You.
ata eva svayaṁ tad upakalpayāsmākaṁ bhagavataḥ parama-guros tava caraṇa-śata-palāśac-chāyāṁ vividha-vṛjina-saṁsāra-pariśramopaśamanīm upasṛtānāṁ vayaṁ yat-kāmenopasāditāḥ.
ata eva — therefore; svayam — Yourself; tat — that; upakalpaya — please arrange; asmākam — of us; bhagavataḥ — of the Supreme Personality of Godhead; parama-guroḥ — the supreme spiritual master; tava — of You; caraṇa — of the feet; śata-palāśat — like lotus flowers with hundreds of petals; chāyām — the shade; vividha — various; vṛjina — with dangerous positions; saṁsāra — of this conditioned life; pariśrama — the pain; upaśamanīm — relieving; upasṛtānām — the devotees who have taken shelter at Your lotus feet; vayam — we; yat — for which; kāmena — by the desires; upasāditāḥ — caused to come near (the shelter of Your lotus feet).
Dear Lord, You are omniscient, and therefore You know very well why we have taken shelter at Your lotus feet, which provide shade that gives relief from all material disturbances. Since You are the supreme spiritual master and You know everything, we have sought shelter of Your lotus feet for instruction. Please give us relief by counteracting our present distress. Your lotus feet are the only shelter for a fully surrendered devotee and are the only means for subduing all the tribulations of this material world.
atho īśa jahi tvāṣṭraṁ
grastāni yena naḥ kṛṣṇa
tejāṁsy astrāyudhāni ca
atho — therefore; īśa — O supreme controller; jahi — kill; tvāṣṭram — the demon Vṛtrāsura, son of Tvaṣṭā; grasantam — who is devouring; bhuvana-trayam — the three worlds; grastāni — devoured; yena — by whom; naḥ — our; kṛṣṇa — O Lord Kṛṣṇa; tejāṁsi — all strength and prowess; astra — arrows; āyudhāni — and other weapons; ca — also.
Therefore, O Lord, O supreme controller, O Lord Kṛṣṇa, please annihilate this dangerous demon Vṛtrāsura, Tvaṣṭā’s son, who has already swallowed all our weapons, our paraphernalia for fighting, and our strength and influence.
haṁsāya dahra-nilayāya nirīkṣakāya
kṛṣṇāya mṛṣṭa-yaśase nirupakramāya
ante parīṣṭa-gataye haraye namas te
haṁsāya — unto the most exalted and pure (pavitraṁ paramam, the supreme pure); dahra — in the core of the heart; nilayāya — whose abode; nirīkṣakāya — supervising the activities of the individual soul; kṛṣṇāya — unto the Supersoul, who is a partial manifestation of Kṛṣṇa; mṛṣṭa-yaśase — whose reputation is very bright; nirupakramāya — who has no beginning; sat-saṅgrahāya — understood only by pure devotees; bhava-pāntha-nija-āśrama-āptau — being obtainment of the shelter of Kṛṣṇa for persons within this material world; ante — at the ultimate end; parīṣṭa-gataye — unto Him who is the ultimate goal, the highest success of life; haraye — unto the Supreme Personality of Godhead; namaḥ — respectful obeisances; te — unto You.
O Lord, O supreme pure, You live within the core of everyone’s heart and observe all the desires and activities of the conditioned souls. O Supreme Personality of Godhead known as Lord Kṛṣṇa, Your reputation is bright and illuminating. You have no beginning, for You are the beginning of everything. This is understood by pure devotees because You are easily accessible to the pure and truthful. When the conditioned souls are liberated and sheltered at Your lotus feet after roving throughout the material world for many millions of years, they attain the highest success of life. Therefore, O Lord, O Supreme Personality of Godhead, we offer our respectful obeisances at Your lotus feet.
athaivam īḍito rājan
sādaraṁ tri-daśair hariḥ
svam upasthānam ākarṇya
prāha tān abhinanditaḥ
śrī-śukaḥ uvāca — Śrī Śukadeva Gosvāmī said; atha — thereafter; evam — in this way; īḍitaḥ — being worshiped and offered obeisances; rājan — O King; sa-ādaram — with proper respect; tri-daśaiḥ — by all the demigods from the higher planetary systems; hariḥ — the Supreme Personality of Godhead; svam upasthānam — their prayer glorifying Him; ākarṇya — hearing; prāha — replied; tān — unto them (the demigods); abhinanditaḥ — being pleased.
Śrī Śukadeva Gosvāmī continued: O King Parīkṣit, when the demigods offered the Lord their sincere prayers in this way, the Lord listened by His causeless mercy. Being pleased, He then replied to the demigods.
prīto ’haṁ vaḥ sura-śreṣṭhā
bhaktiś caiva yayā mayi
śrī-bhagavān uvāca — the Supreme Personality of Godhead said; prītaḥ — pleased; aham — I; vaḥ — of you; sura-śreṣṭhāḥ — O best of the demigods; mat-upasthāna-vidyayā — by the highly advanced knowledge and prayers offered unto Me; ātma-aiśvarya-smṛtiḥ — remembrance of the exalted transcendental position of Me, the Supreme Personality of Godhead; puṁsām — of men; bhaktiḥ — devotional service; ca — and; eva — certainly; yayā — by which; mayi — unto Me.
The Supreme Personality of Godhead said: O beloved demigods, you have offered your prayers to Me with great knowledge, and I am certainly most pleased with you. A person is liberated by such knowledge, and thus he remembers My exalted position, which is above the conditions of material life. Such a devotee is fully purified by offering prayers in full knowledge. This is the source of devotional service to Me.
kiṁ durāpaṁ mayi prīte
mayy ekānta-matir nānyan
matto vāñchati tattva-vit
kim — what; durāpam — difficult to obtain; mayi — when I; prīte — satisfied; tathāpi — still; vibudha-ṛṣabhāḥ — O best of the intelligent demigods; mayi — in Me; ekānta — exclusively fixed; matiḥ — whose attention; na anyat — not anything other; mattaḥ — than Me; vāñchati — desires; tattva-vit — one who knows the truth.
O best of the intelligent demigods, although it is true that nothing is difficult for one to obtain when I am pleased with him, a pure devotee, whose mind is exclusively fixed upon Me, does not ask Me for anything but the opportunity to engage in devotional service.
na veda kṛpaṇaḥ śreya
tasya tān icchato yacched
yadi so ’pi tathā-vidhaḥ
na — not; veda — knows; kṛpaṇaḥ — a miserly living entity; śreyaḥ — the ultimate necessity; ātmanaḥ — of the soul; guṇa-vastu-dṛk — who is attracted by the creation of the modes of material nature; tasya — of him; tān — things created by the material energy; icchataḥ — desiring; yacchet — one bestows; yadi — if; saḥ api — he also; tathā-vidhaḥ — of the kind (a foolish kṛpaṇa who does not know his real self-interest).
Those who think material assets to be everything or to be the ultimate goal of life are called misers [kṛpaṇas]. They do not know the ultimate necessity of the soul. Moreover, if one awards that which is desired by such fools, he must also be considered foolish.
svayaṁ niḥśreyasaṁ vidvān
na vakty ajñāya karma hi
na rāti rogiṇo ’pathyaṁ
vāñchato ’pi bhiṣaktamaḥ
svayam — personally; niḥśreyasam — the supreme goal of life, namely the means of obtaining ecstatic love for the Supreme Personality of Godhead; vit-vān — one who is accomplished in devotional service; na — not; vakti — teaches; ajñāya — unto a foolish person not conversant with the ultimate goal of life; karma — fruitive activities; hi — indeed; na — not; rāti — administers; rogiṇaḥ — unto the patient; apathyam — something unconsumable; vāñchataḥ — desiring; api — although; bhiṣak-tamaḥ — an experienced physician.
A pure devotee who is fully accomplished in the science of devotional service will never instruct a foolish person to engage in fruitive activities for material enjoyment, not to speak of helping him in such activities. Such a devotee is like an experienced physician, who never encourages a patient to eat food injurious to his health, even if the patient desires it.
maghavan yāta bhadraṁ vo
gātraṁ yācata mā ciram
maghavan — O Indra; yāta — go; bhadram — good fortune; vaḥ — to all of you; dadhyañcam — to Dadhyañca; ṛṣi-sat-tamam — the most exalted saintly person; vidyā — of education; vrata — vow; tapaḥ — and austerities; sāram — the essence; gātram — his body; yācata — ask for; mā ciram — without delay.
O Maghavan [Indra], all good fortune unto you. I advise you to approach the exalted saint Dadhyañca [Dadhīci]. He has become very accomplished in knowledge, vows and austerities, and his body is very strong. Go ask him for his body without delay.
sa vā adhigato dadhyaṅṅ
aśvibhyāṁ brahma niṣkalam
yad vā aśvaśiro nāma
tayor amaratāṁ vyadhāt
saḥ — he; vā — certainly; adhigataḥ — having obtained; dadhyaṅ — Dadhyañca; aśvibhyām — to the two Aśvinī-kumāras; brahma — spiritual knowledge; niṣkalam — pure; yat vā — by which; aśvaśiraḥ — Aśvaśira; nāma — named; tayoḥ — of the two; amaratām — liberation in one’s life; vyadhāt — awarded.
That saintly Dadhyañca, who is also known as Dadhīci, personally assimilated the spiritual science and then delivered it to the Aśvinī-kumāras. It is said that Dadhyañca gave them mantras through the head of a horse. Therefore the mantras are called Aśvaśira. After obtaining the mantras of spiritual science from Dadhīci, the Aśvinī-kumāras became jīvan-mukta, liberated even in this life.
dadhyaṅṅ ātharvaṇas tvaṣṭre
viśvarūpāya yat prādāt
tvaṣṭā yat tvam adhās tataḥ
dadhyaṅ — Dadhyañca; ātharvaṇaḥ — the son of Atharvā; tvaṣṭre — unto Tvaṣṭā; varma — the protective covering known as Nārāyaṇa-kavaca; abhedyam — invincible; mat-ātmakam — consisting of Myself; viśvarūpāya — unto Viśvarūpa; yat — which; prādāt — delivered; tvaṣṭā — Tvaṣṭā; yat — which; tvam — you; adhāḥ — received; tataḥ — from him.
Dadhyañca’s invincible protective covering known as the Nārāyaṇa-kavaca was given to Tvaṣṭā, who delivered it to his son Viśvarūpa, from whom you have received it. Because of this Nārāyaṇa-kavaca, Dadhīci’s body is now very strong. You should therefore beg him for his body.
yuṣmabhyaṁ yācito ’śvibhyāṁ
dharma-jño ’ṅgāni dāsyati
tatas tair āyudha-śreṣṭho
yena vṛtra-śiro hartā
yuṣmabhyam — for all of you; yācitaḥ — being asked; aśvibhyām — by the Aśvinī-kumāras; dharma-jñaḥ — Dadhīci, who knows the principles of religion; aṅgāni — his limbs; dāsyati — will give; tataḥ — after that; taiḥ — by those bones; āyudha — of weapons; śreṣṭhaḥ — the most powerful (the thunderbolt); viśvakarma-vinirmitaḥ — manufactured by Viśvakarmā; yena — by which; vṛtra-śiraḥ — the head of Vṛtrāsura; hartā — will be taken away; mat-tejaḥ — by My strength; upabṛṁhitaḥ — increased.
When the Aśvinī-kumāras beg for Dadhyañca’s body on your behalf, he will surely give it because of affection. Do not doubt this, for Dadhyañca is very experienced in religious understanding. When Dadhyañca awards you his body, Viśvakarmā will prepare a thunderbolt from his bones. This thunderbolt will certainly kill Vṛtrāsura because it will be invested with My power.
tasmin vinihate yūyaṁ
bhūyaḥ prāpsyatha bhadraṁ vo
na hiṁsanti ca mat-parān
tasmin — when he (Vṛtrāsura); vinihate — is killed; yūyam — all of you; tejaḥ — power; astra — arrows; āyudha — other weapons; sampadaḥ — and opulence; bhūyaḥ — again; prāpsyatha — will obtain; bhadram — all good fortune; vaḥ — unto you; na — not; hiṁsanti — hurt; ca — also; mat-parān — My devotees.
When Vṛtrāsura is killed because of My spiritual strength, you will regain your strength, weapons and wealth. Thus there will be all good fortune for all of you. Although Vṛtrāsura can destroy all the three worlds, do not fear that he will harm you. He is also a devotee and will never be envious of you.