Śrīmad Bhāgavatam |Canto 8 Chapter 8
The Churning of the Milk Ocean
pīte gare vṛṣāṅkeṇa
prītās te ’mara-dānavāḥ
mamanthus tarasā sindhuṁ
havirdhānī tato ’bhavat
śrī-śukaḥ uvāca — Śrī Śukadeva Gosvāmī said; pīte — was drunk; gare — when the poison; vṛṣa-aṅkeṇa — by Lord Śiva, who sits on a bull; prītāḥ — being pleased; te — all of them; amara — the demigods; dānavāḥ — and the demons; mamanthuḥ — again began to churn; tarasā — with great force; sindhum — the Ocean of Milk; havirdhānī — the surabhi cow, who is the source of clarified butter; tataḥ — from that churning; abhavat — was generated.
Śukadeva Gosvāmī continued: Upon Lord Śiva’s drinking the poison, both the demigods and the demons, being very pleased, began to churn the ocean with renewed vigor. As a result of this, there appeared a cow known as surabhi.
tām agni-hotrīm ṛṣayo
medhyāya haviṣe nṛpa
tām — that cow; agni-hotrīm — absolutely necessary for the production of yogurt, milk and ghee to offer as oblations in the fire; ṛṣayaḥ — sages who perform such sacrifices; jagṛhuḥ — took in charge; brahma-vādinaḥ — because such sages know the Vedic ritualistic ceremonies; yajñasya — of sacrifice; deva-yānasya — which fulfills the desire to be elevated to the higher planetary systems and to Brahmaloka; medhyāya — fit for offering oblations; haviṣe — for the sake of pure clarified butter; nṛpa — O King.
O King Parīkṣit, great sages who were completely aware of the Vedic ritualistic ceremonies took charge of that surabhi cow, which produced all the yogurt, milk and ghee absolutely necessary for offering oblations into the fire. They did this just for the sake of pure ghee, which they wanted for the performance of sacrifices to elevate themselves to the higher planetary systems, up to Brahmaloka.
tata uccaiḥśravā nāma
hayo ’bhūc candra-pāṇḍuraḥ
tasmin baliḥ spṛhāṁ cakre
tataḥ — thereafter; uccaiḥśravāḥ nāma — by the name Uccaiḥśravā; hayaḥ — a horse; abhūt — was generated; candra-pāṇḍuraḥ — being as white as the moon; tasmin — unto it; baliḥ — Mahārāja Bali; spṛhām cakre — desired to possess; na — not; indraḥ — the King of the demigods; īśvara-śikṣayā — by the previous advice of the Lord.
Thereafter, a horse named Uccaiḥśravā, which was as white as the moon, was generated. Bali Mahārāja desired to possess this horse, and Indra, the King of heaven, did not protest, for he had previously been so advised by the Supreme Personality of Godhead.
tata airāvato nāma
dantaiś caturbhiḥ śvetādrer
haran bhagavato mahim
tataḥ — thereafter; airāvataḥ nāma — of the name Airāvata; vāraṇa-indraḥ — the king of elephants; vinirgataḥ — was generated; dantaiḥ — with its tusks; caturbhiḥ — four; śveta — white; adreḥ — of the mountain; haran — defying; bhagavataḥ — of Lord Śiva; mahim — the glories.
As the next result of the churning, the king of elephants, named Airāvata, was generated. This elephant was white, and with its four tusks it defied the glories of Kailāsa Mountain, the glorious abode of Lord Śiva.
airāvaṇādayas tv aṣṭau
dig-gajā abhavaṁs tataḥ
abhramu-prabhṛtayo ’ṣṭau ca
kariṇyas tv abhavan nṛpa
airāvaṇa-ādayaḥ — headed by Airāvaṇa; tu — but; aṣṭau — eight; dik-gajāḥ — elephants that could go in any direction; abhavan — were generated; tataḥ — thereafter; abhramu-prabhṛtayaḥ — headed by the she-elephant named Abhramu; aṣṭau — eight; ca — also; kariṇyaḥ — female elephants; tu — indeed; abhavan — also generated; nṛpa — O King.
Thereafter, O King, eight great elephants, which could go in any direction, were generated. They were headed by Airāvaṇa. Eight she-elephants, headed by Abhramu, were also generated.
kaustubhākhyam abhūd ratnaṁ
tasmin maṇau spṛhāṁ cakre
tato ’bhavat pārijātaḥ
pūrayaty arthino yo ’rthaiḥ
śaśvad bhuvi yathā bhavān
kaustubha-ākhyam — known as Kaustubha; abhūt — was generated; ratnam — a valuable gem; padmarāgaḥ — another gem, named Padmarāga; mahā-udadheḥ — from that great Ocean of Milk; tasmin — that; maṇau — jewel; spṛhām cakre — desired to possess; vakṣaḥ-alaṅkaraṇe — to decorate His chest; hariḥ — the Lord, the Supreme Personality of Godhead; tataḥ — thereafter; abhavat — was generated; pārijātaḥ — the celestial flower named pārijāta; sura-loka-vibhūṣaṇam — which decorates the heavenly planets; pūrayati — fulfills; arthinaḥ — giving persons desiring material wealth; yaḥ — that which; arthaiḥ — by what is desired; śaśvat — always; bhuvi — on this planet; yathā — as; bhavān — Your Lordship (Mahārāja Parīkṣit).
Generated thereafter from the great ocean were the celebrated gems Kaustubha-maṇi and Padmarāga-maṇi. Lord Viṣṇu, to decorate His chest, desired to possess them. Generated next was the pārijāta flower, which decorates the celestial planets. O King, as you fulfill the desires of everyone on this planet by fulfilling all ambitions, the pārijāta fulfills the desires of everyone.
tataś cāpsaraso jātā
ramaṇyaḥ svargiṇāṁ valgu-
tataḥ — thereafter; ca — also; apsarasaḥ — the residents of Apsaroloka; jātāḥ — were generated; niṣka-kaṇṭhyaḥ — decorated with golden necklaces; su-vāsasaḥ — dressed with fine clothing; ramaṇyaḥ — extremely beautiful and attractive; svargiṇām — of the inhabitants of the heavenly planets; valgu-gati-līlā-avalokanaiḥ — moving very softly, they attract everyone’s heart.
Next there appeared the Apsarās [who are used as prostitutes on the heavenly planets]. They were fully decorated with golden ornaments and lockets and were dressed in fine and attractive clothing. The Apsarās move very slowly in an attractive style that bewilders the inhabitants of the heavenly planets.
tataś cāvirabhūt sākṣāc
chrī ramā bhagavat-parā
rañjayantī diśaḥ kāntyā
vidyut saudāmanī yathā
tataḥ — thereafter; ca — and; āvirabhūt — manifested; sākṣāt — directly; śrī — the goddess of fortune; ramā — known as Ramā; bhagavat-parā — absolutely inclined to be possessed by the Supreme Personality of Godhead; rañjayantī — illuminating; diśaḥ — all directions; kāntyā — by luster; vidyut — lightning; saudāmanī — Saudāmanī; yathā — as.
Then there appeared the goddess of fortune, Ramā, who is absolutely dedicated to being enjoyed by the Supreme Personality of Godhead. She appeared like electricity, surpassing the lightning that might illuminate a marble mountain.
tasyāṁ cakruḥ spṛhāṁ sarve
tasyām — unto her; cakruḥ — did; spṛhām — desire; sarve — everyone; sa-sura-asura-mānavāḥ — the demigods, the demons and the human beings; rūpa-audārya — by the exquisite beauty and bodily features; vayaḥ — youth; varṇa — complexion; mahimā — glories; ākṣipta — agitated; cetasaḥ — their minds.
Because of her exquisite beauty, her bodily features, her youth, her complexion and her glories, everyone, including the demigods, the demons and the human beings, desired her. They were attracted because she is the source of all opulences.
tasyā āsanam āninye
hema-kumbhair jalaṁ śuci
tasyāḥ — for her; āsanam — a sitting place; āninye — brought; mahā-indraḥ — the King of heaven, Indra; mahat — glorious; adbhutam — wonderful; mūrti-matyaḥ — accepting forms; sarit-śreṣṭhāḥ — the best of various sacred waters; hema — golden; kumbhaiḥ — with waterpots; jalam — water; śuci — pure.
The King of heaven, Indra, brought a suitable sitting place for the goddess of fortune. All the rivers of sacred water, such as the Ganges and Yamunā, personified themselves, and each of them brought pure water in golden waterpots for mother Lakṣmī, the goddess of fortune.
gāvaḥ pañca pavitrāṇi
ābhiṣecanikāḥ — paraphernalia required for installing the Deity; bhūmiḥ — the land; āharat — collected; sakala — all kinds of; auṣadhīḥ — drugs and herbs; gāvaḥ — the cows; pañca — five different varieties of products from the cow, namely milk, yogurt, clarified butter, cow dung and cow urine; pavitrāṇi — uncontaminated; vasantaḥ — personified springtime; madhu-mādhavau — flowers and fruits produced during spring, or in the months of Caitra and Vaiśākha.
The land became a person and collected all the drugs and herbs needed for installing the Deity. The cows delivered five products, namely milk, yogurt, ghee, urine and cow dung, and spring personified collected everything produced in spring, during the months of Caitra and Vaiśākha [April and May].
ṛṣayaḥ kalpayāṁ cakrur
jagur bhadrāṇi gandharvā
naṭyaś ca nanṛtur jaguḥ
ṛṣayaḥ — the great sages; kalpayām cakruḥ — executed; ābhiṣekam — the abhiṣeka ceremony, which is required during the installation of the Deity; yathā-vidhi — as directed in the authorized scriptures; jaguḥ — chanted Vedic mantras; bhadrāṇi — all good fortune; gandharvāḥ — and the inhabitants of Gandharvaloka; naṭyaḥ — the women who were professional dancers; ca — also; nanṛtuḥ — very nicely danced on the occasion; jaguḥ — and sang authorized songs prescribed in the Vedas.
The great sages performed the bathing ceremony of the goddess of fortune as directed in the authorized scriptures, the Gandharvas chanted all-auspicious Vedic mantras, and the professional women dancers very nicely danced and sang authorized songs prescribed in the Vedas.
meghāḥ — personified clouds; mṛdaṅga — drums; paṇava — kettledrums; muraja — another kind of drum; ānaka — another type of drum; gomukhān — a type of bugle; vyanādayan — vibrated; śaṅkha — conchshells; veṇu — flutes; vīṇāḥ — stringed instruments; tumula — tumultuous; niḥsvanān — vibration.
The clouds in personified form beat various types of drums, known as mṛdaṅgas, paṇavas, murajas and ānakas. They also blew conchshells and bugles known as gomukhas and played flutes and stringed instruments. The combined sound of these instruments was tumultuous.
tato ’bhiṣiṣicur devīṁ
śriyaṁ padma-karāṁ satīm
tataḥ — thereafter; abhiṣiṣicuḥ — poured all-auspicious water on the body; devīm — the goddess of fortune; śriyam — very beautiful; padma-karām — with a lotus in her hand; satīm — she who is most chaste, not knowing anyone but the Supreme Personality of Godhead; digibhāḥ — the great elephants; pūrṇa-kalaśaiḥ — by completely full water jugs; sūkta-vākyaiḥ — with Vedic mantras; dvi-ja — by brāhmaṇas; īritaiḥ — chanted.
Thereafter, the great elephants from all the directions carried big water jugs full of Ganges water and bathed the goddess of fortune, to the accompaniment of Vedic mantras chanted by learned brāhmaṇas. While thus being bathed, the goddess of fortune maintained her original style, with a lotus flower in her hand, and she appeared very beautiful. The goddess of fortune is the most chaste, for she does not know anyone but the Supreme Personality of Godhead.
varuṇaḥ srajaṁ vaijayantīṁ
samudraḥ — the ocean; pīta-kauśeya — yellow silk; vāsasī — both the upper and lower portions of a garment; samupāharat — presented; varuṇaḥ — the predominating deity of the water; srajam — garland; vaijayantīm — the most decorated and the biggest; madhunā — with honey; matta — drunken; ṣaṭ-padām — bumblebees, which have six legs.
The ocean, which is the source of all valuable jewels, supplied the upper and lower portions of a yellow silken garment. The predominating deity of the water, Varuṇa, presented flower garlands surrounded by six-legged bumblebees, drunken with honey.
hāraṁ sarasvatī padmam
ajo nāgāś ca kuṇḍale
bhūṣaṇāni — varieties of ornaments; vicitrāṇi — all very nicely decorated; viśvakarmā prajāpatiḥ — Viśvakarmā, one of the prajāpatis, the sons of Lord Brahmā who generate progeny; hāram — garland or necklace; sarasvatī — the goddess of education; padmam — a lotus flower; ajaḥ — Lord Brahmā; nāgāḥ ca — the inhabitants of Nāgaloka; kuṇḍale — two earrings.
Viśvakarmā, one of the prajāpatis, supplied varieties of decorated ornaments. The goddess of learning, Sarasvatī, supplied a necklace, Lord Brahmā supplied a lotus flower, and the inhabitants of Nāgaloka supplied earrings.
nadad-dvirephāṁ parigṛhya pāṇinā
cacāla vaktraṁ sukapola-kuṇḍalaṁ
savrīḍa-hāsaṁ dadhatī suśobhanam
tataḥ — thereafter; kṛta-svastyayanā — being worshiped regularly by all-auspicious ritualistic ceremonies; utpala-srajam — a garland of lotuses; nadat — humming; dvirephām — surrounded by bumblebees; parigṛhya — capturing; pāṇinā — by the hand; cacāla — went on; vaktram — face; su-kapola-kuṇḍalam — her cheeks decorated with earrings; sa-vrīḍa-hāsam — smiling with shyness; dadhatī — expanding; su-śobhanam — her natural beauty.
Thereafter, mother Lakṣmī, the goddess of fortune, having been properly celebrated with an auspicious ritualistic ceremony, began moving about, holding in her hand a garland of lotus flowers, which were surrounded by humming bumblebees. Smiling with shyness, her cheeks decorated by her earrings, she looked extremely beautiful.
stana-dvayaṁ cātikṛśodarī samaṁ
tatas tato nūpura-valgu śiñjitair
visarpatī hema-lateva sā babhau
stana-dvayam — her two breasts; ca — also; ati-kṛśa-udarī — the middle portion of her body being very thin; samam — equally; nirantaram — constantly; candana-kuṅkuma — with sandalwood pulp and kuṅkuma, a reddish powder; ukṣitam — smeared; tataḥ tataḥ — here and there; nūpura — of ankle bells; valgu — very beautiful; śiñjitaiḥ — with the light resounding; visarpatī — walking; hema-latā — a golden creeper; iva — exactly like; sā — the goddess of fortune; babhau — appeared.
Her two breasts, which were symmetrical and nicely situated, were covered with sandalwood pulp and kuṅkuma powder, and her waist was very thin. As she walked here and there, her ankle bells jingling softly, she appeared like a creeper of gold.
vilokayantī niravadyam ātmanaḥ
padaṁ dhruvaṁ cāvyabhicāri-sad-guṇam
vilokayantī — observing, examining; niravadyam — without any fault; ātmanaḥ — for herself; padam — position; dhruvam — eternal; ca — also; avyabhicāri-sat-guṇam — without any change of qualities; gandharva — among the inhabitants of Gandharvaloka; siddha — the inhabitants of Siddhaloka; asura — the demons; yakṣa — the Yakṣas; cāraṇa — the inhabitants of Cāraṇaloka; traipiṣṭapeya-ādiṣu — and among the demigods; na — not; anvavindata — could accept any one of them.
While walking among the Gandharvas, Yakṣas, asuras, Siddhas, Cāraṇas and denizens of heaven, Lakṣmīdevī, the goddess of fortune, was scrutinizingly examining them, but she could not find anyone naturally endowed with all good qualities. None of them was devoid of faults, and therefore she could not take shelter of any of them.
nūnaṁ tapo yasya na manyu-nirjayo
jñānaṁ kvacit tac ca na saṅga-varjitam
kaścin mahāṁs tasya na kāma-nirjayaḥ
sa īśvaraḥ kiṁ parato vyapāśrayaḥ
nūnam — certainly; tapaḥ — austerity; yasya — of someone; na — not; manyu — anger; nirjayaḥ — conquered; jñānam — knowledge; kvacit — in some saintly person; tat — that; ca — also; na — not; saṅga-varjitam — without the contamination of association; kaścit — someone; mahān — a very great exalted person; tasya — his; na — not; kāma — material desires; nirjayaḥ — conquered; saḥ — such a person; īśvaraḥ — controller; kim — how can he be; parataḥ — of others; vyapāśrayaḥ — under the control.
The goddess of fortune, examining the assembly, thought in this way: Someone who has undergone great austerity has not yet conquered anger. Someone possesses knowledge, but he has not conquered material desires. Someone is a very great personality, but he cannot conquer lusty desires. Even a great personality depends on something else. How, then, can he be the supreme controller?
dharmaḥ kvacit tatra na bhūta-sauhṛdaṁ
tyāgaḥ kvacit tatra na mukti-kāraṇam
vīryaṁ na puṁso ’sty aja-vega-niṣkṛtaṁ
na hi dvitīyo guṇa-saṅga-varjitaḥ
dharmaḥ — religion; kvacit — one may have full knowledge of; tatra — therein; na — not; bhūta-sauhṛdam — friendship with other living entities; tyāgaḥ — renunciation; kvacit — one may possess; tatra — therein; na — not; mukti-kāraṇam — the cause of liberation; vīryam — power; na — not; puṁsaḥ — of any person; asti — there may be; aja-vega-niṣkṛtam — no release from the power of time; na — nor; hi — indeed; dvitīyaḥ — the second one; guṇa-saṅga-varjitaḥ — completely freed from the contamination of the modes of nature.
Someone may possess full knowledge of religion but still not be kind to all living entities. In someone, whether human or demigod, there may be renunciation, but that is not the cause of liberation. Someone may possess great power and yet be unable to check the power of eternal time. Someone else may have renounced attachment to the material world, yet he cannot compare to the Supreme Personality of Godhead. Therefore, no one is completely freed from the influence of the material modes of nature.
kvacic cirāyur na hi śīla-maṅgalaṁ
kvacit tad apy asti na vedyam āyuṣaḥ
yatrobhayaṁ kutra ca so ’py amaṅgalaḥ
sumaṅgalaḥ kaśca na kāṅkṣate hi mām
kvacit — someone; cira-āyuḥ — has a long duration of life; na — not; hi — indeed; śīla-maṅgalam — good behavior or auspiciousness; kvacit — someone; tat api — although possessing good behavior; asti — is; na — not; vedyam āyuṣaḥ — aware of the duration of life; yatra ubhayam — if there are both (behavior and auspiciousness); kutra — somewhere; ca — also; saḥ — that person; api — although; amaṅgalaḥ — a little inauspicious in some other detail; su-maṅgalaḥ — auspicious in every respect; kaśca — someone; na — not; kāṅkṣate — desires; hi — indeed; mām — me.
Someone may have longevity but not have auspiciousness or good behavior. Someone may have both auspiciousness and good behavior, but the duration of his life is not fixed. Although such demigods as Lord Śiva have eternal life, they have inauspicious habits like living in crematoriums. And even if others are well qualified in all respects, they are not devotees of the Supreme Personality of Godhead.
vavre varaṁ sarva-guṇair apekṣitaṁ
ramā mukundaṁ nirapekṣam īpsitam
evam — in this way; vimṛśya — after full deliberation; avyabhicāri-sat-guṇaiḥ — with extraordinary transcendental qualities; varam — superior; nija-eka-āśrayatayā — because of possessing all good qualities without depending on others; aguṇa-āśrayam — the reservoir of all transcendental qualities; vavre — accepted; varam — as a bridegroom; sarva-guṇaiḥ — with all transcendental qualities; apekṣitam — qualified; ramā — the goddess of fortune; mukundam — unto Mukunda; nirapekṣam — although He did not wait for her; īpsitam — the most desirable.
Śukadeva Gosvāmī continued: In this way, after full deliberation, the goddess of fortune accepted Mukunda as her husband because although He is independent and not in want of her, He possesses all transcendental qualities and mystic powers and is therefore the most desirable.
tasyāṁsa-deśa uśatīṁ nava-kañja-mālāṁ
tasthau nidhāya nikaṭe tad-uraḥ sva-dhāma
tasya — of Him (the Supreme Personality of Godhead); aṁsa-deśe — on the shoulders; uśatīm — very beautiful; nava — new; kañja-mālām — garland of lotus flowers; mādyat — maddened; madhuvrata-varūtha — of bumblebees; girā — with the vibrating; upaghuṣṭām — surrounded by their humming; tasthau — remained; nidhāya — after placing the garland; nikaṭe — nearby; tat-uraḥ — the bosom of the Lord; sva-dhāma — her real resort; sa-vrīḍa-hāsa — smiling with shyness; vikasat — glittering; nayanena — with the eyes; yātā — so situated.
Approaching the Supreme Personality of Godhead, the goddess of fortune placed upon His shoulders the garland of newly grown lotus flowers, which was surrounded by humming bumblebees searching for honey. Then, expecting to get a place on the bosom of the Lord, she remained standing by His side, her face smiling in shyness.
tasyāḥ śriyas tri-jagato janako jananyā
vakṣo nivāsam akarot paramaṁ vibhūteḥ
śrīḥ svāḥ prajāḥ sakaruṇena nirīkṣaṇena
yatra sthitaidhayata sādhipatīṁs tri-lokān
tasyāḥ — of her; śriyaḥ — the goddess of fortune; tri-jagataḥ — of the three worlds; janakaḥ — the father; jananyāḥ — of the mother; vakṣaḥ — bosom; nivāsam — residence; akarot — made; paramam — supreme; vibhūteḥ — of the opulent; śrīḥ — the goddess of fortune; svāḥ — own; prajāḥ — descendants; sa-karuṇena — with favorable mercy; nirīkṣaṇena — by glancing over; yatra — wherein; sthitā — staying; aidhayata — increased; sa-adhipatīn — with the great directors and leaders; tri-lokān — the three worlds.
The Supreme Personality of Godhead is the father of the three worlds, and His bosom is the residence of mother Lakṣmī, the goddess of fortune, the proprietor of all opulences. The goddess of fortune, by her favorable and merciful glance, can increase the opulence of the three worlds, along with their inhabitants and their directors, the demigods.
vāditrāṇāṁ pṛthuḥ svanaḥ
nṛtyatāṁ gāyatām abhūt
śaṅkha — conchshells; tūrya — bugles; mṛdaṅgānām — and of different types of drums; vāditrāṇām — of the musical instruments; pṛthuḥ — very great; svanaḥ — sound; deva-anugānām — the inhabitants of the upper planets like the Gandharvas and Cāraṇas, who follow the demigods; sa-strīṇām — as along with their own wives; nṛtyatām — engaged in dancing; gāyatām — singing; abhūt — became.
The inhabitants of Gandharvaloka and Cāraṇaloka then took the opportunity to play their musical instruments, such as conchshells, bugles and drums. They began dancing and singing along with their wives.
sarve viśva-sṛjo vibhum
īḍire ’vitathair mantrais
brahma — Lord Brahmā; rudra — Lord Śiva; aṅgiraḥ — the great sage Aṅgirā Muni; mukhyāḥ — headed by; sarve — all of them; viśva-sṛjaḥ — the directors of universal management; vibhum — the very great personality; īḍire — worshiped; avitathaiḥ — real; mantraiḥ — by chanting; tat-liṅgaiḥ — worshiping the Supreme Personality of Godhead; puṣpa-varṣiṇaḥ — throwing flowers like showers.
Lord Brahmā, Lord Śiva, the great sage Aṅgirā, and similar directors of universal management showered flowers and chanted mantras indicating the transcendental glories of the Supreme Personality of Godhead.
lebhire nirvṛtiṁ parām
śriyā — by the goddess of fortune, Lakṣmī; avalokitāḥ — being seen favorably with mercy; devāḥ — all the demigods; sa-prajāpatayaḥ — with all the prajāpatis; prajāḥ — and their generations; śīla-ādi-guṇa-sampannāḥ — all blessed with good behavior and good characteristics; lebhire — achieved; nirvṛtim — satisfaction; parām — the ultimate.
All the demigods, along with the prajāpatis and their descendants, being blessed by Lakṣmījī’s glance upon them, were immediately enriched with good behavior and transcendental qualities. Thus they were very much satisfied.
niḥsattvā lolupā rājan
yadā copekṣitā lakṣmyā
niḥsattvāḥ — without strength; lolupāḥ — very greedy; rājan — O King; nirudyogāḥ — frustrated; gata-trapāḥ — shameless; yadā — when; ca — also; upekṣitāḥ — neglected; lakṣmyā — by the goddess of fortune; babhūvuḥ — they became; daitya-dānavāḥ — the demons and Rākṣasas.
O King, because of being neglected by the goddess of fortune, the demons and Rākṣasas were depressed, bewildered and frustrated, and thus they became shameless.
athāsīd vāruṇī devī
asurā jagṛhus tāṁ vai
harer anumatena te
atha — thereafter (after the appearance of the goddess of fortune); āsīt — there was; vāruṇī — Vāruṇī; devī — the demigoddess who controls drunkards; kanyā — a young girl; kamala-locanā — lotus-eyed; asurāḥ — the demons; jagṛhuḥ — accepted; tām — her; vai — indeed; hareḥ — of the Supreme Personality of Godhead; anumatena — by the order; te — they (the demons).
Next appeared Vāruṇī, the lotus-eyed goddess who controls drunkards. With the permission of the Supreme Personality of Godhead, Kṛṣṇa, the demons, headed by Bali Mahārāja, took possession of this young girl.
atha — thereafter; udadheḥ — from the Ocean of Milk; mathyamānāt — while being churned; kāśyapaiḥ — by the sons of Kaśyapa, namely the demigods and the demons; amṛta-arthibhiḥ — anxious to get nectar from the churning; udatiṣṭhat — there appeared; mahārāja — O King; puruṣaḥ — a male person; parama — highly; adbhutaḥ — wonderful.
O King, thereafter, while the sons of Kaśyapa, both demons and demigods, were engaged in churning the Ocean of Milk, a very wonderful male person appeared.
śyāmalas taruṇaḥ sragvī
dīrgha — long; pīvara — stout and strong; doḥ-daṇḍaḥ — the arms; kambu — like a conchshell; grīvaḥ — the neck; aruṇa-īkṣaṇaḥ — reddish eyes; śyāmalaḥ — blackish complexion; taruṇaḥ — very young; sragvī — wearing a flower garland; sarva — all; ābharaṇa — with ornaments; bhūṣitaḥ — decorated.
He was strongly built; his arms were long, stout and strong; his neck, which was marked with three lines, resembled a conchshell; his eyes were reddish; and his complexion was blackish. He was very young, he was garlanded with flowers, and his entire body was fully decorated with various ornaments.
pīta-vāsāḥ — wearing yellow garments; mahā-uraskaḥ — his chest very broad; su-mṛṣṭa-maṇi-kuṇḍalaḥ — whose earrings were well polished and made of pearls; snigdha — polished; kuñcita-keśa — curling hair; anta — at the end; su-bhagaḥ — separated and beautiful; siṁha-vikramaḥ — strong like a lion; amṛta — with nectar; āpūrṇa — filled to the top; kalasam — a jar; bibhrat — moving; valaya — with bangles; bhūṣitaḥ — decorated.
He was dressed in yellow garments and wore brightly polished earrings made of pearls. The tips of his hair were anointed with oil, and his chest was very broad. His body had all good features, he was stout and strong like a lion, and he was decorated with bangles. In his hand he carried a jug filled to the top with nectar.
sa vai bhagavataḥ sākṣād
dhanvantarir iti khyāta
saḥ — he; vai — indeed; bhagavataḥ — of the Supreme Personality of Godhead; sākṣāt — directly; viṣṇoḥ — of Lord Viṣṇu; aṁśa-aṁśa-sambhavaḥ — incarnation of the plenary portion of a plenary portion; dhanvantariḥ — Dhanvantari; iti — thus; khyātaḥ — celebrated; āyuḥ-veda-dṛk — fully conversant in the medical science; ijya-bhāk — one of the demigods eligible to share the benefits of sacrifices.
This person was Dhanvantari, a plenary portion of a plenary portion of Lord Viṣṇu. He was very conversant with the science of medicine, and as one of the demigods he was permitted to take a share in sacrifices.
tam ālokyāsurāḥ sarve
tam — him; ālokya — seeing; asurāḥ — the demons; sarve — all of them; kalasam — the container of nectar; ca — also; amṛta-ābhṛtam — filled with nectar; lipsantaḥ — desiring strongly; sarva-vastūni — all objects; kalasam — the jug; tarasā — immediately; aharan — snatched away.
Upon seeing Dhanvantari carrying the jug of nectar, the demons, desiring the jug and its contents, immediately snatched it away by force.
nīyamāne ’surais tasmin
hariṁ śaraṇam āyayuḥ
nīyamāne — being carried; asuraiḥ — by the demons; tasmin — that; kalase — jug; amṛta-bhājane — containing nectar; viṣaṇṇa-manasaḥ — aggrieved in mind; devāḥ — all the demigods; harim — unto the Supreme Lord; śaraṇam — to take shelter; āyayuḥ — went.
When the jug of nectar was carried off by the demons, the demigods were morose. Thus they sought shelter at the lotus feet of the Supreme Personality of Godhead, Hari.
iti tad-dainyam ālokya
mā khidyata mitho ’rthaṁ vaḥ
iti — in this way; tat — of the demigods; dainyam — moroseness; ālokya — seeing; bhagavān — the Supreme Personality of Godhead; bhṛtya-kāma-kṛt — who is always ready to fulfill the desires of His servants; mā khidyata — do not be aggrieved; mithaḥ — by a quarrel; artham — to get nectar; vaḥ — for all of you; sādhayiṣye — I shall execute; sva-māyayā — by My own energy.
When the Supreme Personality of Godhead, who always desires to fulfill the ambitions of His devotees, saw that the demigods were morose, He said to them, “Do not be aggrieved. By My own energy I shall bewilder the demons by creating a quarrel among them. In this way I shall fulfill your desire to have the nectar.”
mithaḥ kalir abhūt teṣāṁ
ahaṁ pūrvam ahaṁ pūrvaṁ
na tvaṁ na tvam iti prabho
mithaḥ — among themselves; kaliḥ — disagreement and quarrel; abhūt — there was; teṣām — of all of them; tat-arthe — for the sake of nectar; tarṣa-cetasām — bewildered in heart and soul by the illusory energy of Viṣṇu; aham — I; pūrvam — first; aham — I; pūrvam — first; na — not; tvam — you; na — not; tvam — you; iti — thus; prabho — O King.
O King, a quarrel then arose among the demons over who would get the nectar first. Each of them said, “You cannot drink it first. I must drink it first. Me first, not you!”
devāḥ svaṁ bhāgam arhanti
eṣa dharmaḥ sanātanaḥ
iti svān pratyaṣedhan vai
durbalāḥ prabalān rājan
devāḥ — the demigods; svam bhāgam — their own share; arhanti — deserve to take; ye — all of them who; tulya-āyāsa-hetavaḥ — who made an equal endeavor; satra-yāge — in the performance of sacrifices; iva — similarly; etasmin — in this matter; eṣaḥ — this; dharmaḥ — religion; sanātanaḥ — eternal; iti — thus; svān — among themselves; pratyaṣedhan — forbade one another; vai — indeed; daiteyāḥ — the sons of Diti; jāta-matsarāḥ — envious; durbalāḥ — weak; prabalān — by force; rājan — O King; gṛhīta — possessing; kalasān — the jug containing nectar; muhuḥ — constantly.
Some of the demons said, “All the demigods have taken part in churning the Ocean of Milk. Now, as everyone has an equal right to partake in any public sacrifice, according to the eternal religious system it is befitting that the demigods now have a share of the nectar.” O King, in this way the weaker demons forbade the stronger demons to take the nectar.
etasminn antare viṣṇuḥ
kāmam uddīpayan muhuḥ
etasmin antare — after this incident; viṣṇuḥ — Lord Viṣṇu; sarva-upāya-vit — one who knows how to deal with different situations; īśvaraḥ — the supreme controller; yoṣit-rūpam — the form of a beautiful woman; anirdeśyam — no one could ascertain who She was; dadhāra — assumed; parama — supremely; adbhutam — wonderful; prekṣaṇīya — pleasing to look at; utpala-śyāmam — blackish like a newly grown lotus; sarva — all; avayava — parts of the body; sundaram — very beautiful; samāna — equally adjusted; karṇa-ābharaṇam — ornaments on the ears; su-kapola — very beautiful cheeks; unnasa-ānanam — a raised nose on Her face; nava-yauvana — newly youthful; nirvṛtta-stana — breasts not agitated; bhāra — weight; kṛśa — very lean and thin; udaram — waist; mukha — face; āmoda — creating pleasure; anurakta — attracted; ali — bumblebees; jhaṅkāra — making a humming sound; udvigna — from anxiety; locanam — Her eyes; bibhrat — moving; su-keśa-bhāreṇa — by the weight of beautiful hair; mālām — with a flower garland; utphulla-mallikām — made of fully grown mallikā flowers; su-grīva — a nice neck; kaṇṭha-ābharaṇam — ornamented with beautiful jewelry; su-bhuja — very beautiful arms; aṅgada-bhūṣitam — decorated with bangles; viraja-ambara — very clean cloth; saṁvīta — spread; nitamba — breast; dvīpa — appearing like an island; śobhayā — by such beauty; kāñcyā — the belt on the waist; pravilasat — spreading over; valgu — very beautiful; calat-caraṇa-nūpuram — moving ankle bells; sa-vrīḍa-smita — smiling with shyness; vikṣipta — glancing; bhrū-vilāsa — activities of the eyebrows; avalokanaiḥ — glancing over; daitya-yūtha-pa — the leaders of the demons; cetaḥsu — in the core of the heart; kāmam — lusty desire; uddīpayat — awakening; muhuḥ — constantly.
The Supreme Personality of Godhead, Viṣṇu, who can counteract any unfavorable situation, then assumed the form of an extremely beautiful woman. This incarnation as a woman, Mohinī-mūrti, was most pleasing to the mind. Her complexion resembled in color a newly grown blackish lotus, and every part of Her body was beautifully situated. Her ears were equally decorated with earrings, Her cheeks were very beautiful, Her nose was raised and Her face full of youthful luster. Her large breasts made Her waist seem very thin. Attracted by the aroma of Her face and body, bumblebees hummed around Her, and thus Her eyes were restless. Her hair, which was extremely beautiful, was garlanded with mallikā flowers. Her attractively constructed neck was decorated with a necklace and other ornaments, Her arms were decorated with bangles, Her body was covered with a clean sari, and Her breasts seemed like islands in an ocean of beauty. Her legs were decorated with ankle bells. Because of the movements of Her eyebrows as She smiled with shyness and glanced over the demons, all the demons were saturated with lusty desires, and every one of them desired to possess Her.