Śrīmad Bhāgavatam |Canto 8 Chapter 6
The Demigods and Demons Declare a Truce
evaṁ stutaḥ sura-gaṇair
bhagavān harir īśvaraḥ
teṣām āvirabhūd rājan
śrī-śukaḥ uvāca — Śrī Śukadeva Gosvāmī said; evam — in this way; stutaḥ — being worshiped by prayers; sura-gaṇaiḥ — by the demigods; bhagavān — the Supreme Personality of Godhead; hariḥ — the vanquisher of all inauspiciousness; īśvaraḥ — the supreme controller; teṣām — in front of Lord Brahmā and all the demigods; āvirabhūt — appeared there; rājan — O King (Parīkṣit); sahasra — of thousands; arka — of suns; udaya — like the rising; dyutiḥ — His effulgence.
Śrī Śukadeva Gosvāmī said: O King Parīkṣit, the Supreme Personality of Godhead, Hari, being thus worshiped with prayers by the demigods and Lord Brahmā, appeared before them. His bodily effulgence resembled the simultaneous rising of thousands of suns.
tenaiva sahasā sarve
nāpaśyan khaṁ diśaḥ kṣauṇīm
ātmānaṁ ca kuto vibhum
tena eva — because of this; sahasā — all of a sudden; sarve — all; devāḥ — the demigods; pratihata-īkṣaṇāḥ — their vision being blocked; na — not; apaśyan — could see; kham — the sky; diśaḥ — the directions; kṣauṇīm — land; ātmānam ca — also themselves; kutaḥ — and where is the question of seeing; vibhum — the Supreme Lord.
The vision of all the demigods was blocked by the Lord’s effulgence. Thus they could see neither the sky, the directions, the land, nor even themselves, what to speak of seeing the Lord, who was present before them.
viriñco bhagavān dṛṣṭvā
saha śarveṇa tāṁ tanum
keyūrābhyāṁ ca bhūṣitām
saśarvaḥ puruṣaṁ param
sarvāṅgair avaniṁ gataiḥ
viriñcaḥ — Lord Brahmā; bhagavān — who is also addressed as bhagavān because of his powerful position; dṛṣṭvā — by seeing; saha — with; śarveṇa — Lord Śiva; tām — unto the Supreme Lord; tanum — His transcendental form; svacchām — without material contamination; marakata-śyāmām — with a bodily luster like the light of a blue gem; kañja-garbha-aruṇa-īkṣaṇām — with pinkish eyes like the womb of a lotus flower; tapta-hema-avadātena — with a luster like that of molten gold; lasat — shining; kauśeya-vāsasā — dressed in yellow silk garments; prasanna-cāru-sarva-aṅgīm — all the parts of whose body were graceful and very beautiful; su-mukhīm — with a smiling face; sundara-bhruvam — whose eyebrows were very beautifully situated; mahā-maṇi-kirīṭena — with a helmet bedecked with valuable jewels; keyūrābhyām ca bhūṣitām — decorated with all kinds of ornaments; karṇa-ābharaṇa-nirbhāta — illuminated by the rays of the jewels on His ears; kapola — with cheeks; śrī-mukha-ambujām — whose beautiful lotuslike face; kāñcī-kalāpa-valaya — ornaments like the belt on the waist and bangles on the hands; hāra-nūpura — with a necklace on the chest and ankle bells on the legs; śobhitām — all beautifully set; kaustubha-ābharaṇām — whose chest was decorated with the Kaustubha gem; lakṣmīm — the goddess of fortune; bibhratīm — moving; vana-mālinīm — with flower garlands; sudarśana-ādibhiḥ — bearing the Sudarśana cakra and others; sva-astraiḥ — with His weapons; mūrtimadbhiḥ — in His original form; upāsitām — being worshiped; tuṣṭāva — satisfied; deva-pravaraḥ — the chief of the demigods; sa-śarvaḥ — with Lord Śiva; puruṣam param — the Supreme Personality; sarva-amara-gaṇaiḥ — accompanied by all the demigods; sākam — with; sarva-aṅgaiḥ — with all the parts of the body; avanim — on the ground; gataiḥ — prostrated.
Lord Brahmā, along with Lord Śiva, saw the crystal-clear personal beauty of the Supreme Personality of Godhead, whose blackish body resembles a marakata gem, whose eyes are reddish like the depths of a lotus, who is dressed with garments that are yellow like molten gold, and whose entire body is attractively decorated. They saw His beautiful, smiling, lotuslike face, crowned by a helmet bedecked with valuable jewels. The Lord has attractive eyebrows, and His cheeks are adorned with earrings. Lord Brahmā and Lord Śiva saw the belt on the Lord’s waist, the bangles on His arms, the necklace on His chest, and the ankle bells on His legs. The Lord is bedecked with flower garlands, His neck is decorated with the Kaustubha gem, and He carries with Him the goddess of fortune and His personal weapons, like His disc and club. When Lord Brahmā, along with Lord Śiva and the other demigods, thus saw the form of the Lord, they all immediately fell to the ground, offering their obeisances.
aṇor aṇimne ’parigaṇya-dhāmne
mahānubhāvāya namo namas te
śrī-brahmā uvāca — Lord Brahmā said; ajāta-janma-sthiti-saṁyamāya — unto the Supreme Personality of Godhead, who is never born but whose appearance in different incarnations never ceases; aguṇāya — never affected by the material modes of nature (sattva-guṇa, rajo-guṇa and tamo-guṇa); nirvāṇa-sukha-arṇavāya — unto the ocean of eternal bliss, beyond material existence; aṇoḥ aṇimne — smaller than the atom; aparigaṇya-dhāmne — whose bodily features are never to be conceived by material speculation; mahā-anubhāvāya — whose existence is inconceivable; namaḥ — offering our obeisances; namaḥ — again offering our obeisances; te — unto You.
Lord Brahmā said: Although You are never born, Your appearance and disappearance as an incarnation never cease. You are always free from the material qualities, and You are the shelter of transcendental bliss resembling an ocean. Eternally existing in Your transcendental form, You are the supreme subtle of the most extremely subtle. We therefore offer our respectful obeisances unto You, the Supreme, whose existence is inconceivable.
rūpaṁ tavaitat puruṣarṣabhejyaṁ
śreyo ’rthibhir vaidika-tāntrikeṇa
yogena dhātaḥ saha nas tri-lokān
paśyāmy amuṣminn u ha viśva-mūrtau
rūpam — form; tava — Your; etat — this; puruṣa-ṛṣabha — O best of all personalities; ijyam — worshipable; śreyaḥ — ultimate auspiciousness; arthibhiḥ — by persons who desire; vaidika — under the direction of Vedic instructions; tāntrikeṇa — realized by followers of Tantras, like Nārada-pañcarātra; yogena — by practice of mystic yoga; dhātaḥ — O supreme director; saha — with; naḥ — us (the demigods); tri-lokān — controlling the three worlds; paśyāmi — we see directly; amuṣmin — in You; u — oh; ha — completely manifested; viśva-mūrtau — in You, who have the universal form.
O best of persons, O supreme director, those who actually aspire for supreme good fortune worship this form of Your Lordship according to the Vedic Tantras. My Lord, we can see all the three worlds in You.
tvayy agra āsīt tvayi madhya āsīt
tvayy anta āsīd idam ātma-tantre
tvam ādir anto jagato ’sya madhyaṁ
ghaṭasya mṛtsneva paraḥ parasmāt
tvayi — unto You, the Supreme Personality of Godhead; agre — in the beginning; āsīt — there was; tvayi — unto You; madhye — in the middle; āsīt — there was; tvayi — unto You; ante — in the end; āsīt — there was; idam — all of this cosmic manifestation; ātma-tantre — fully under Your control; tvam — Your Lordship; ādiḥ — beginning; antaḥ — end; jagataḥ — of the cosmic manifestation; asya — of this; madhyam — middle; ghaṭasya — of an earthen pot; mṛtsnā iva — like the earth; paraḥ — transcendental; parasmāt — because of being the chief.
My dear Lord, who are always fully independent, this entire cosmic manifestation arises from You, rests upon You and ends in You. Your Lordship is the beginning, sustenance and end of everything, like the earth, which is the cause of an earthen pot, which supports the pot, and to which the pot, when broken, finally returns.
tvaṁ māyayātmāśrayayā svayedaṁ
nirmāya viśvaṁ tad-anupraviṣṭaḥ
paśyanti yuktā manasā manīṣiṇo
guṇa-vyavāye ’py aguṇaṁ vipaścitaḥ
tvam — Your Lordship; māyayā — by Your eternal energy; ātma-āśrayayā — whose existence is under Your shelter; svayā — emanated from Yourself; idam — this; nirmāya — for the sake of creating; viśvam — the entire universe; tat — into it; anupraviṣṭaḥ — You enter; paśyanti — they see; yuktāḥ — persons in touch with You; manasā — by an elevated mind; manīṣiṇaḥ — people with advanced consciousness; guṇa — of material qualities; vyavāye — in the transformation; api — although; aguṇam — still untouched by the material qualities; vipaścitaḥ — those who are fully aware of the truth of śāstra.
O Supreme, You are independent in Your self and do not take help from others. Through Your own potency, You create this cosmic manifestation and enter into it. Those who are advanced in Kṛṣṇa consciousness, who are fully in knowledge of the authoritative śāstra, and who, through the practice of bhakti-yoga, are cleansed of all material contamination, can see with clear minds that although You exist within the transformations of the material qualities, Your presence is untouched by these qualities.
yathāgnim edhasy amṛtaṁ ca goṣu
bhuvy annam ambūdyamane ca vṛttim
yogair manuṣyā adhiyanti hi tvāṁ
guṇeṣu buddhyā kavayo vadanti
yathā — as; agnim — fire; edhasi — in wood; amṛtam — milk, which is like nectar; ca — and; goṣu — from cows; bhuvi — on the ground; annam — food grains; ambu — water; udyamane — in enterprise; ca — also; vṛttim — livelihood; yogaiḥ — by practice of bhakti-yoga; manuṣyāḥ — human beings; adhiyanti — achieve; hi — indeed; tvām — You; guṇeṣu — in the material modes of nature; buddhyā — by intelligence; kavayaḥ — great personalities; vadanti — say.
As one can derive fire from wood, milk from the milk bag of the cow, food grains and water from the land, and prosperity in one’s livelihood from industrial enterprises, so, by the practice of bhakti-yoga, even within this material world, one can achieve Your favor or intelligently approach You. Those who are pious all affirm this.
taṁ tvāṁ vayaṁ nātha samujjihānaṁ
dṛṣṭvā gatā nirvṛtam adya sarve
gajā davārtā iva gāṅgam ambhaḥ
tam — O Lord; tvām — Your Lordship; vayam — all of us; nātha — O master; samujjihānam — now appearing before us with all glories; saroja-nābha — O Lord, whose navel resembles a lotus flower, or from whose navel grows a lotus flower; ati-cira — for an extremely long time; īpsita — desiring; artham — for the ultimate goal of life; dṛṣṭvā — seeing; gatāḥ — in our vision; nirvṛtam — transcendental happiness; adya — today; sarve — all of us; gajāḥ — elephants; dava-artāḥ — being afflicted in a forest fire; iva — like; gāṅgam ambhaḥ — with water from the Ganges.
Elephants afflicted by a forest fire become very happy when they get water from the Ganges. Similarly, O my Lord, from whose navel grows a lotus flower, since You have now appeared before us, we have become transcendentally happy. By seeing Your Lordship, whom we have desired to see for a very long time, we have achieved our ultimate goal in life.
sa tvaṁ vidhatsvākhila-loka-pālā
vayaṁ yad arthās tava pāda-mūlam
samāgatās te bahir-antar-ātman
kiṁ vānya-vijñāpyam aśeṣa-sākṣiṇaḥ
saḥ — that; tvam — Your Lordship; vidhatsva — kindly do the needful; akhila-loka-pālāḥ — the demigods, directors of different departments of this universe; vayam — all of us; yat — that which; arthāḥ — purpose; tava — at Your Lordship’s; pāda-mūlam — lotus feet; samāgatāḥ — we have arrived; te — unto You; bahiḥ-antaḥ-ātman — O Supersoul of everyone, O constant internal and external witness; kim — what; vā — either; anya-vijñāpyam — we have to inform You; aśeṣa-sākṣiṇaḥ — the witness and knower of everything.
My Lord, we, the various demigods, the directors of this universe, have come to Your lotus feet. Please fulfill the purpose for which we have come. You are the witness of everything, from within and without. Nothing is unknown to You, and therefore it is unnecessary to inform You again of anything.
ahaṁ giritraś ca surādayo ye
dakṣādayo ’gner iva ketavas te
kiṁ vā vidāmeśa pṛthag-vibhātā
vidhatsva śaṁ no dvija-deva-mantram
aham — I (Lord Brahmā); giritraḥ — Lord Śiva; ca — also; sura-ādayaḥ — all the demigods; ye — as we are; dakṣa-ādayaḥ — headed by Mahārāja Dakṣa; agneḥ — of fire; iva — like; ketavaḥ — sparks; te — of You; kim — what; vā — either; vidāma — can we understand; īśa — O my Lord; pṛthak-vibhātāḥ — independently of You; vidhatsva — kindly bestow upon us; śam — good fortune; naḥ — our; dvija-deva-mantram — the means of deliverance suitable for the brāhmaṇas and demigods.
I [Lord Brahmā], Lord Śiva and all the demigods, accompanied by the prajāpatis like Dakṣa, are nothing but sparks illuminated by You, who are the original fire. Since we are particles of You, what can we understand about our welfare? O Supreme Lord, please give us the means of deliverance that is suitable for the brāhmaṇas and demigods.
evaṁ viriñcādibhir īḍitas tad
vijñāya teṣāṁ hṛdayaṁ yathaiva
jagāda jīmūta-gabhīrayā girā
śrī-śukaḥ uvāca — Śrī Śukadeva Gosvāmī said; evam — thus; viriñca-ādibhiḥ — by all the demigods, headed by Lord Brahmā; īḍitaḥ — being worshiped; tat vijñāya — understanding the expectation; teṣām — of all of them; hṛdayam — the core of the heart; yathā — as; eva — indeed; jagāda — replied; jīmūta-gabhīrayā — like the sound of clouds; girā — by words; baddha-añjalīn — unto the demigods, who stood with folded hands; saṁvṛta — restrained; sarva — all; kārakān — senses.
Śukadeva Gosvāmī continued: When the Lord was thus offered prayers by the demigods, headed by Lord Brahmā, He understood the purpose for which they had approached Him. Therefore, in a deep voice that resembled the rumbling of clouds, the Lord replied to the demigods, who all stood there attentively with folded hands.
eka eveśvaras tasmin
vihartu-kāmas tān āha
ekaḥ — alone; eva — indeed; īśvaraḥ — the Supreme Personality of Godhead; tasmin — in that; sura-kārye — the activities of the demigods; sura-īśvaraḥ — the Lord of the demigods, the Supreme Personality of Godhead; vihartu — to enjoy pastimes; kāmaḥ — desiring; tān — unto the demigods; āha — said; samudra-unmathana-ādibhiḥ — by activities of churning the ocean.
Although the Supreme Personality of Godhead, the master of the demigods, was capable of performing the activities of the demigods by Himself, He wanted to enjoy pastimes in churning the ocean. Therefore He spoke as follows.
hanta brahmann aho śambho
he devā mama bhāṣitam
śreyo vaḥ syād yathā surāḥ
śrī-bhagavān uvāca — the Supreme Personality of Godhead said; hanta — addressing them; brahman aho — O Lord Brahmā; śambho — O Lord Śiva; he — O; devāḥ — demigods; mama — My; bhāṣitam — statement; śṛṇuta — hear; avahitāḥ — with great attention; sarve — all of you; śreyaḥ — good fortune; vaḥ — for all of you; syāt — shall be; yathā — as; surāḥ — for the demigods.
The Supreme Personality of Godhead said: O Lord Brahmā, Lord Śiva and other demigods, please hear Me with great attention, for what I say will bring good fortune for all of you.
tāvat sandhir vidhīyatām
yāvad vo bhava ātmanaḥ
yāta — just execute; dānava — with the demons; daiteyaiḥ — and the asuras; tāvat — so long; sandhiḥ — a truce; vidhīyatām — execute; kālena — by a favorable time (or kāvyena — by Śukrācārya); anugṛhītaiḥ — receiving benedictions; taiḥ — with them; yāvat — as long as; vaḥ — of you; bhavaḥ — good fortune; ātmanaḥ — of yourselves.
As long as you are not flourishing, you should make a truce with the demons and asuras, who are now being favored by time.
arayo ’pi hi sandheyāḥ
hy arthasya padavīṁ gataiḥ
arayaḥ — enemies; api — although; hi — indeed; sandheyāḥ — eligible for a truce; sati — being so; kārya-artha-gaurave — in the matter of an important duty; ahi — snake; mūṣika — mouse; vat — like; devāḥ — O demigods; hi — indeed; arthasya — of interest; padavīm — position; gataiḥ — so being.
O demigods, fulfilling one’s own interests is so important that one may even have to make a truce with one’s enemies. For the sake of one’s self-interest, one has to act according to the logic of the snake and the mouse.
yasya pītasya vai jantur
mṛtyu-grasto ’maro bhavet
amṛta-utpādane — in generating nectar; yatnaḥ — endeavor; kriyatām — do; avilambitam — without delay; yasya — of which nectar; pītasya — anyone who drinks; vai — indeed; jantuḥ — living entity; mṛtyu-grastaḥ — although in imminent danger of death; amaraḥ — immortal; bhavet — can become.
Immediately endeavor to produce nectar, which a person who is about to die may drink to become immortal.
kṣiptvā kṣīrodadhau sarvā
manthānaṁ mandaraṁ kṛtvā
netraṁ kṛtvā tu vāsukim
sahāyena mayā devā
daityā yūyaṁ phala-grahāḥ
kṣiptvā — putting; kṣīra-udadhau — in the Ocean of Milk; sarvāḥ — all kinds of; vīrut — creepers; tṛṇa — grass; latā — vegetables; auṣadhīḥ — and drugs; manthānam — the churning rod; mandaram — Mandara Mountain; kṛtvā — making; netram — the churning rope; kṛtvā — making; tu — but; vāsukim — the snake Vāsuki; sahāyena — with a helper; mayā — by Me; devāḥ — all the demigods; nirmanthadhvam — go on churning; atandritāḥ — very carefully, without diversion; kleśa-bhājaḥ — sharetakers of sufferings; bhaviṣyanti — will be; daityāḥ — the demons; yūyam — but all of you; phala-grahāḥ — gainers of the actual result.
O demigods, cast into the Ocean of Milk all kinds of vegetables, grass, creepers and drugs. Then, with My help, making Mandara Mountain the churning rod and Vāsuki the rope for churning, churn the Ocean of Milk with undiverted attention. Thus the demons will be engaged in labor, but you, the demigods, will gain the actual result, the nectar produced from the ocean.
yūyaṁ tad anumodadhvaṁ
yad icchanty asurāḥ surāḥ
na saṁrambheṇa sidhyanti
sarvārthāḥ sāntvayā yathā
yūyam — all of you; tat — that; anumodadhvam — should accept; yat — whatever; icchanti — they desire; asurāḥ — the demons; surāḥ — O demigods; na — not; saṁrambheṇa — by being agitated in anger; sidhyanti — are very successful; sarva-arthāḥ — all desired ends; sāntvayā — by peaceful execution; yathā — as.
My dear demigods, with patience and peace everything can be done, but if one is agitated by anger, the goal is not achieved. Therefore, whatever the demons ask, agree to their proposal.
na bhetavyaṁ kālakūṭād
lobhaḥ kāryo na vo jātu
roṣaḥ kāmas tu vastuṣu
na — not; bhetavyam — should be afraid; kālakūṭāt — of kālakūṭa; viṣāt — from the poison; jaladhi — from the Ocean of Milk; sambhavāt — which will appear; lobhaḥ — greed; kāryaḥ — execution; na — not; vaḥ — unto you; jātu — at any time; roṣaḥ — anger; kāmaḥ — lust; tu — and; vastuṣu — in the products.
A poison known as kālakūṭa will be generated from the Ocean of Milk, but you should not fear it. And when various products are churned from the ocean, you should not be greedy for them or anxious to obtain them, nor should you be angry.
iti devān samādiśya
teṣām antardadhe rājan
śrī-śukaḥ uvāca — Śrī Śukadeva Gosvāmī said; iti — thus; devān — all the demigods; samādiśya — advising; bhagavān — the Supreme Personality of Godhead; puruṣa-uttamaḥ — the best of all persons; teṣām — from them; antardadhe — disappeared; rājan — O King; svacchanda — free; gatiḥ — whose movements; īśvaraḥ — the Personality of Godhead.
Śukadeva Gosvāmī continued: O King Parīkṣit, after advising the demigods in this way, the independent Supreme Personality of Godhead, the best of all living entities, disappeared from their presence.
atha tasmai bhagavate
bhavaś ca jagmatuḥ svaṁ svaṁ
dhāmopeyur baliṁ surāḥ
atha — after this; tasmai — unto Him; bhagavate — unto the Supreme Personality of Godhead; namaskṛtya — offering obeisances; pitā-mahaḥ — Lord Brahmā; bhavaḥ ca — as well as Lord Śiva; jagmatuḥ — returned; svam svam — to their own; dhāma — abodes; upeyuḥ — approached; balim — King Bali; surāḥ — all the other demigods.
Then Lord Brahmā and Lord Śiva, after offering their respectful obeisances to the Lord, returned to their abodes. All the demigods then approached Mahārāja Bali.
dṛṣṭvārīn apy asaṁyattāñ
nyaṣedhad daitya-rāṭ ślokyaḥ
dṛṣṭvā — observing; arīn — the enemies; api — although; asaṁyattān — without any endeavor to fight; jāta-kṣobhān — who became agitated; sva-nāyakān — his own captains and commanders; nyaṣedhat — prevented; daitya-rāṭ — the Emperor of the Daityas, Mahārāja Bali; ślokyaḥ — very respectable and prominent; sandhi — for making negotiations; vigraha — as well as for fighting; kāla — the time; vit — completely aware of.
Mahārāja Bali, a most celebrated king of the demons, knew very well when to make peace and when to fight. Thus although his commanders and captains were agitated and were about to kill the demigods, Mahārāja Bali, seeing that the demigods were coming to him without a militant attitude, forbade his commanders to kill them.
te vairocanim āsīnaṁ
śriyā paramayā juṣṭaṁ
te — all the demigods; vairocanim — unto Balirāja, the son of Virocana; āsīnam — sitting down; guptam — well protected; ca — and; asura-yūtha-paiḥ — by the commanders of the asuras; śriyā — by opulence; paramayā — supreme; juṣṭam — blessed; jita-aśeṣam — who became the proprietor of all the worlds; upāgaman — approached.
The demigods approached Bali Mahārāja, the son of Virocana, and sat down near him. Bali Mahārāja was protected by the commanders of the demons and was most opulent, having conquered the entire universe.
mahendraḥ ślakṣṇayā vācā
abhyabhāṣata tat sarvaṁ
mahā-indraḥ — the King of heaven, Indra; ślakṣṇayā — very mild; vācā — by words; sāntvayitvā — pleasing Bali Mahārāja very much; mahā-matiḥ — the most intelligent person; abhyabhāṣata — addressed; tat — that; sarvam — everything; śikṣitam — that was learned; puruṣa-uttamāt — from Lord Viṣṇu.
After pleasing Bali Mahārāja with mild words, Lord Indra, the King of the demigods, who was most intelligent, very politely submitted all the proposals he had learned from the Supreme Personality of Godhead, Lord Viṣṇu.
tat tv arocata daityasya
tatrānye ye ’surādhipāḥ
śambaro ’riṣṭanemiś ca
ye ca tripura-vāsinaḥ
tat — all those words; tu — but; arocata — were very pleasing; daityasya — to Bali Mahārāja; tatra — as well as; anye — others; ye — who were; asura-adhipāḥ — the chiefs of the asuras; śambaraḥ — Śambara; ariṣṭanemiḥ — Ariṣṭanemi; ca — also; ye — others who; ca — and; tripura-vāsinaḥ — all the residents of Tripura.
The proposals submitted by King Indra were immediately accepted by Bali Mahārāja and his assistants, headed by Śambara and Ariṣṭanemi, and by all the other residents of Tripura.
tato devāsurāḥ kṛtvā
udyamaṁ paramaṁ cakrur
tataḥ — thereafter; deva-asurāḥ — both the demons and the demigods; kṛtvā — executing; saṁvidam — indicating; kṛta-sauhṛdāḥ — an armistice between them; udyamam — enterprise; paramam — supreme; cakruḥ — they did; amṛta-arthe — for the sake of nectar; parantapa — O Mahārāja Parīkṣit, chastiser of enemies.
O Mahārāja Parīkṣit, chastiser of enemies, the demigods and the demons thereafter made an armistice between them. Then, with great enterprise, they arranged to produce nectar, as proposed by Lord Indra.
tatas te mandara-girim
nadanta udadhiṁ ninyuḥ
tataḥ — thereafter; te — all the demigods and demons; mandara-girim — Mandara Mountain; ojasā — with great strength; utpāṭya — extracting; durmadāḥ — very powerful and competent; nadanta — cried very loudly; udadhim — toward the ocean; ninyuḥ — brought; śaktāḥ — very strong; parigha-bāhavaḥ — having long, strong arms.
Thereafter, with great strength, the demons and demigods, who were all very powerful and who had long, stout arms, uprooted Mandara Mountain. Crying very loudly, they brought it toward the Ocean of Milk.
apārayantas taṁ voḍhuṁ
vivaśā vijahuḥ pathi
dūra — for a great distance; bhāra-udvaha — by carrying the great load; śrāntāḥ — being fatigued; śakra — King Indra; vairocana-ādayaḥ — and Mahārāja Bali (the son of Virocana) and others; apārayantaḥ — being unable; tam — the mountain; voḍhum — to bear; vivaśāḥ — being unable; vijahuḥ — gave up; pathi — on the way.
Because of conveying the great mountain for a long distance, King Indra, Mahārāja Bali and the other demigods and demons became fatigued. Being unable to carry the mountain, they left it on the way.
nipatan sa giris tatra
cūrṇayām āsa mahatā
nipatan — falling down; saḥ — that; giriḥ — mountain; tatra — there; bahūn — many; amara-dānavān — demigods and demons; cūrṇayām āsa — were smashed; mahatā — by great; bhāreṇa — weight; kanaka-acalaḥ — the golden mountain known as Mandara.
The mountain known as Mandara, which was extremely heavy, being made of gold, fell and smashed many demigods and demons.
tāṁs tathā bhagna-manaso
vijñāya bhagavāṁs tatra
tān — all the demigods and demons; tathā — thereafter; bhagna-manasaḥ — being brokenhearted; bhagna-bāhu — with broken arms; ūru — thighs; kandharān — and shoulders; vijñāya — knowing; bhagavān — the Supreme Personality of Godhead, Viṣṇu; tatra — there; babhūva — appeared; garuḍa-dhvajaḥ — being carried on Garuḍa.
The demigods and demons were frustrated and disheartened, and their arms, thighs and shoulders were broken. Therefore the Supreme Personality of Godhead, who knows everything, appeared there on the back of His carrier, Garuḍa.
īkṣayā jīvayām āsa
nirjarān nirvraṇān yathā
giri-pāta — because of the falling of Mandara Mountain; viniṣpiṣṭān — crushed; vilokya — observing; amara — the demigods; dānavān — and the demons; īkṣayā — simply by His glance; jīvayām āsa — brought back to life; nirjarān — without aggrievement; nirvraṇān — without bruises; yathā — as.
Observing that most of the demons and the demigods had been crushed by the falling of the mountain, the Lord glanced over them and brought them back to life. Thus they became free from grief, and they even had no bruises on their bodies.
giriṁ cāropya garuḍe
āruhya prayayāv abdhiṁ
girim — the mountain; ca — also; āropya — placing; garuḍe — on the back of Garuḍa; hastena — by the hand; ekena — one; līlayā — very easily as His pastime; āruhya — getting on; prayayau — He went; abdhim — to the Ocean of Milk; sura-asura-gaṇaiḥ — by the demigods and asuras; vṛtaḥ — surrounded.
The Lord very easily lifted the mountain with one hand and placed it on the back of Garuḍa. Then, He too got on the back of Garuḍa and went to the Ocean of Milk, surrounded by the demigods and demons.
avaropya giriṁ skandhāt
suparṇaḥ patatāṁ varaḥ
yayau jalānta utsṛjya
hariṇā sa visarjitaḥ
avaropya — unloading; girim — the mountain; skandhāt — from his shoulder; suparṇaḥ — Garuḍa; patatām — of all the birds; varaḥ — the biggest or most powerful; yayau — went; jala-ante — where the water is; utsṛjya — placing; hariṇā — by the Supreme Personality of Godhead; saḥ — he (Garuḍa); visarjitaḥ — discharged from that place.
Thereafter, Garuḍa, the chief of birds, unloaded Mandara Mountain from his shoulder and brought it near the water. Then he was asked by the Lord to leave that place, and he left.