Śrīmad Bhāgavatam |Canto 8 Chapter 9
The Lord Incarnates as Mohinī-Mūrti
te ’nyonyato ’surāḥ pātraṁ
āyāntīṁ dadṛśuḥ striyam
śrī-śukaḥ uvāca — Śrī Śukadeva Gosvāmī said; te — the demons; anyonyataḥ — among themselves; asurāḥ — the demons; pātram — the container of nectar; harantaḥ — snatching from one another; tyakta-sauhṛdāḥ — became inimical toward one another; kṣipantaḥ — sometimes throwing; dasyu-dharmāṇaḥ — sometimes snatching like robbers; āyāntīm — coming forward; dadṛśuḥ — saw; striyam — a very beautiful and attractive woman.
Śukadeva Gosvāmī said: Thereafter, the demons became inimical toward one another. Throwing and snatching the container of nectar, they gave up their friendly relationship. Meanwhile, they saw a very beautiful young woman coming forward toward them.
aho rūpam aho dhāma
aho asyā navaṁ vayaḥ
iti te tām abhidrutya
aho — how wonderful; rūpam — Her beauty; aho — how wonderful; dhāma — Her bodily luster; aho — how wonderful; asyāḥ — of Her; navam — new; vayaḥ — beautiful age; iti — in this way; te — those demons; tām — unto the beautiful woman; abhidrutya — going before Her hastily; papracchuḥ — inquired from Her; jāta-hṛt-śayāḥ — their hearts being filled with lust to enjoy Her.
Upon seeing the beautiful woman, the demons said, “Alas, how wonderful is Her beauty, how wonderful the luster of Her body, and how wonderful the beauty of Her youthful age!” Speaking in this way, they quickly approached Her, full of lusty desires to enjoy Her, and began to inquire from Her in many ways.
kā tvaṁ kañja-palāśākṣi
kuto vā kiṁ cikīrṣasi
kasyāsi vada vāmoru
mathnatīva manāṁsi naḥ
kā — who; tvam — are You; kañja-palāśa-akṣi — having eyes like the petals of a lotus; kutaḥ — from where; vā — either; kim cikīrṣasi — what is the purpose for which You have come here; kasya — of whom; asi — do You belong; vada — kindly tell us; vāma-ūru — O You whose thighs are extraordinarily beautiful; mathnatī — agitating; iva — like; manāṁsi — within our minds; naḥ — our.
O wonderfully beautiful girl, You have such nice eyes, resembling the petals of a lotus flower. Who are You? Where do You come from? What is Your purpose in coming here, and to whom do You belong? O You whose thighs are extraordinarily beautiful, our minds are becoming agitated simply because of seeing You.
na vayaṁ tvāmarair daityaiḥ
lokeśaiś ca kuto nṛbhiḥ
na — it is not; vayam — we; tvā — unto You; amaraiḥ — by the demigods; daityaiḥ — by the demons; siddha — by the Siddhas; gandharva — by the Gandharvas; cāraṇaiḥ — and by the Cāraṇas; na — not; aspṛṣṭa-pūrvām — never enjoyed or touched by anyone; jānīmaḥ — know exactly; loka-īśaiḥ — by the various directors of the universe; ca — also; kutaḥ — what to speak of; nṛbhiḥ — by human society.
What to speak of human beings, even the demigods, demons, Siddhas, Gandharvas, Cāraṇas and the various directors of the universe, the Prajāpatis, have never touched You before. It is not that we are unable to understand Your identity.
nūnaṁ tvaṁ vidhinā subhrūḥ
vidhātuṁ saghṛṇena kim
nūnam — indeed; tvam — You; vidhinā — by Providence; su-bhrūḥ — O You with the beautiful eyebrows; preṣitā — sent; asi — certainly You are so; śarīriṇām — of all embodied living entities; sarva — all; indriya — of the senses; manaḥ — and of the mind; prītim — what is pleasing; vidhātum — to administer; sa-ghṛṇena — by Your causeless mercy; kim — whether.
O beautiful girl with beautiful eyebrows, certainly Providence, by His causeless mercy, has sent You to please the senses and minds of all of us. Is this not a fact?
sā tvaṁ naḥ spardhamānānām
śaṁ vidhatsva sumadhyame
sā — as such You are; tvam — Your good self; naḥ — of all of us demons; spardhamānānām — of those who are becoming increasingly inimical; eka-vastuni — in one subject matter (the container of nectar); mānini — O You who are most beautiful in Your prestigious position; jñātīnām — among our family members; baddha-vairāṇām — increasingly becoming enemies; śam — auspiciousness; vidhatsva — must execute; su-madhyame — O beautiful thin-waisted woman.
We are now all engaged in enmity among ourselves because of this one subject matter — the container of nectar. Although we have been born in the same family, we are becoming increasingly inimical. O thin-waisted woman, who are so beautiful in Your prestigious position, we therefore request You to favor us by settling our dispute.
naiva bhedo yathā bhavet
vayam — all of us; kaśyapa-dāyādāḥ — descendants of Kaśyapa Muni; bhrātaraḥ — we are all brothers; kṛta-pauruṣāḥ — who are all able and competent; vibhajasva — just divide; yathā-nyāyam — according to law; na — not; eva — certainly; bhedaḥ — partiality; yathā — as; bhavet — should so become.
All of us, both demons and demigods, have been born of the same father, Kaśyapa, and thus we are related as brothers. But now we are exhibiting our personal prowess in dissension. Therefore we request You to settle our dispute and divide the nectar equally among us.
ity upāmantrito daityair
nirīkṣann idam abravīt
iti — thus; upāmantritaḥ — being fervently requested; daityaiḥ — by the demons; māyā-yoṣit — the illusory woman; vapuḥ hariḥ — the incarnation of the Supreme Personality of Godhead; prahasya — smiling; rucira — beautiful; apāṅgaiḥ — by exhibiting attractive feminine features; nirīkṣan — looking at them; idam — these words; abravīt — said.
Having thus been requested by the demons, the Supreme Personality of Godhead, who had assumed the form of a beautiful woman, began to smile. Looking at them with attractive feminine gestures, She spoke as follows.
puṁścalyāṁ mayi saṅgatāḥ
viśvāsaṁ paṇḍito jātu
kāminīṣu na yāti hi
śrī-bhagavān uvāca — the Supreme Personality of Godhead in the form of Mohinī-mūrti said; katham — how is it so; kaśyapa-dāyādāḥ — you are all descendants of Kaśyapa Muni; puṁścalyām — unto a prostitute who agitates the minds of men; mayi — unto Me; saṅgatāḥ — you come in My association; viśvāsam — faith; paṇḍitaḥ — those who are learned; jātu — at any time; kāminīṣu — unto a woman; na — never; yāti — takes place; hi — indeed.
The Supreme Personality of Godhead, in the form of Mohinī, told the demons: O sons of Kaśyapa Muni, I am only a prostitute. How is it that you have so much faith in Me? A learned person never puts his faith in a woman.
sālāvṛkāṇāṁ strīṇāṁ ca
sakhyāny āhur anityāni
nūtnaṁ nūtnaṁ vicinvatām
sālāvṛkāṇām — of monkeys, jackals and dogs; strīṇām ca — and of women; svairiṇīnām — especially women who are independent; sura-dviṣaḥ — O demons; sakhyāni — friendship; āhuḥ — it is said; anityāni — temporary; nūtnam — new friends; nūtnam — new friends; vicinvatām — all of whom are thinking.
O demons, as monkeys, jackals and dogs are unsteady in their sexual relationships and want newer and newer friends every day, women who live independently seek new friends daily. Friendship with such a woman is never permanent. This is the opinion of learned scholars.
iti te kṣvelitais tasyā
śrī-śukaḥ uvāca — Śrī Śukadeva Gosvāmī said; iti — thus; te — those demons; kṣvelitaiḥ — by speaking as if jokingly; tasyāḥ — of Mohinī-mūrti; āśvasta — grateful, with faith; manasaḥ — their minds; asurāḥ — all the demons; jahasuḥ — laughed; bhāva-gambhīram — although Mohinī-mūrti was full of gravity; daduḥ — delivered; ca — also; amṛta-bhājanam — the container of nectar.
Śrī Śukadeva Gosvāmī continued: After the demons heard the words of Mohinī-mūrti, who had spoken as if jokingly, they were all very confident. They laughed with gravity, and ultimately they delivered the container of nectar into Her hands.
tato gṛhītvāmṛta-bhājanaṁ harir
babhāṣa īṣat-smita-śobhayā girā
yady abhyupetaṁ kva ca sādhv asādhu vā
kṛtaṁ mayā vo vibhaje sudhām imām
tataḥ — thereafter; gṛhītvā — taking possession of; amṛta-bhājanam — the pot containing the nectar; hariḥ — the Supreme Personality of Godhead, Hari, in the form of Mohinī; babhāṣa — spoke; īṣat — slightly; smita-śobhayā girā — with smiling beauty and by words; yadi — if; abhyupetam — promised to be accepted; kva ca — whatever it may be; sādhu asādhu vā — whether honest or dishonest; kṛtam mayā — is done by Me; vaḥ — unto you; vibhaje — I shall give you the proper share; sudhām — nectar; imām — this.
Thereafter, the Supreme Personality of Godhead, having taken possession of the container of nectar, smiled slightly and spoke in attractive words. She said: My dear demons, if you accept whatever I may do, whether honest or dishonest, then I can take responsibility for dividing the nectar among you.
ity abhivyāhṛtaṁ tasyā
tat tathety anvamaṁsata
iti — thus; abhivyāhṛtam — the words that were spoken; tasyāḥ — Her; ākarṇya — after hearing; asura-puṅgavāḥ — the chiefs of the demons; apramāṇa-vidaḥ — because they were all foolish; tasyāḥ — of Her; tat — those words; tathā — let it be so; iti — thus; anvamaṁsata — agreed to accept.
The chiefs of the demons were not very expert in deciding things. Upon hearing the sweet words of Mohinī-mūrti, they immediately assented. “Yes,” they answered. “What You have said is all right.” Thus the demons agreed to accept Her decision.
hutvā ca haviṣānalam
kuśeṣu prāviśan sarve
atha — thereafter; upoṣya — observing a fast; kṛta-snānāḥ — performing bathing; hutvā — offering oblations; ca — also; haviṣā — with clarified butter; analam — into the fire; dattvā — giving in charity; go-vipra-bhūtebhyaḥ — unto the cows, brāhmaṇas and living beings in general; kṛta-svastyayanāḥ — performing ritualistic ceremonies; dvijaiḥ — as dictated by the brāhmaṇas; yathā-upajoṣam — according to one’s taste; vāsāṁsi — garments; paridhāya — putting on; āhatāni — first-class and new; te — all of them; kuśeṣu — on seats made of kuśa grass; prāviśan — sitting on them; sarve — all of them; prāk-agreṣu — facing east; abhibhūṣitāḥ — properly decorated with ornaments.
The demigods and demons then observed a fast. After bathing, they offered clarified butter and oblations into the fire and gave charity to the cows and to the brāhmaṇas and members of the other orders of society, namely the kṣatriyas, vaiśyas and śūdras, who were all rewarded as they deserved. Thereafter, the demigods and demons performed ritualistic ceremonies under the directions of the brāhmaṇas. Then they dressed themselves with new garments according to their own choice, decorated their bodies with ornaments, and sat facing east on seats made of kuśa grass.
sureṣu ditijeṣu ca
tasyāṁ narendra karabhorur uśad-dukūla-
sā kūjatī kanaka-nūpura-śiñjitena
kumbha-stanī kalasa-pāṇir athāviveśa
prāk-mukheṣu — facing east; upaviṣṭeṣu — were sitting on their respective seats; sureṣu — all the demigods; diti-jeṣu — the demons; ca — also; dhūpa-āmodita-śālāyām — in the arena, which was full of the smoke of incense; juṣṭāyām — fully decorated; mālya-dīpakaiḥ — with flower garlands and lamps; tasyām — in that arena; nara-indra — O King; karabha-ūruḥ — having thighs resembling the trunks of elephants; uśat-dukūla — dressed with a very beautiful sari; śroṇī-taṭa — because of big hips; alasa-gatiḥ — stepping very slowly; mada-vihvala-akṣī — whose eyes were restless because of youthful pride; sā — She; kūjatī — tinkling; kanaka-nūpura — of golden ankle bells; śiñjitena — with the sound; kumbha-stanī — a woman whose breasts were like water jugs; kalasa-pāṇiḥ — holding a waterpot in Her hand; atha — thus; āviveśa — entered the arena.
O King, as the demigods and demons sat facing east in an arena fully decorated with flower garlands and lamps and fragrant with the smoke of incense, that woman, dressed in a most beautiful sari, Her ankle bells tinkling, entered the arena, walking very slowly because of Her big, low hips. Her eyes were restless due to youthful pride, Her breasts were like water jugs, Her thighs resembled the trunks of elephants, and She carried a waterpot in Her hand.
tāṁ śrī-sakhīṁ kanaka-kuṇḍala-cāru-karṇa-
saṁvīkṣya sammumuhur utsmita-vīkṣaṇena
tām — unto Her; śrī-sakhīm — appearing like a personal associate of the goddess of fortune; kanaka-kuṇḍala — with golden earrings; cāru — very beautiful; karṇa — ears; nāsā — nose; kapola — cheeks; vadanām — face; para-devatā-ākhyām — the Supreme Lord, the Personality of Godhead, appearing in that form; saṁvīkṣya — looking at Her; sammumuhuḥ — all of them became enchanted; utsmita — slightly smiling; vīkṣaṇena — glancing over them; deva-asurāḥ — all the demigods and demons; vigalita-stana-paṭṭika-antām — the border of the sari on the breasts moved slightly.
Her attractive nose and cheeks and Her ears, adorned with golden earrings, made Her face very beautiful. As She moved, Her sari’s border on Her breasts moved slightly aside. When the demigods and demons saw these beautiful features of Mohinī-mūrti, who was glancing at them and slightly smiling, they were all completely enchanted.
sarpāṇām iva durnayam
na tāṁ vyabhajad acyutaḥ
asurāṇām — of the demons; sudhā-dānam — giving of the nectar; sarpāṇām — of snakes; iva — like; durnayam — miscalculation; matvā — thinking like that; jāti-nṛśaṁsānām — of those who are by nature very envious; na — not; tām — the nectar; vyabhajat — delivered the share; acyutaḥ — the Supreme Personality of Godhead, who never falls down.
Demons are by nature crooked like snakes. Therefore, to distribute a share of the nectar to them was not at all feasible, since this would be as dangerous as supplying milk to a snake. Considering this, the Supreme Personality of Godhead, who never falls down, did not deliver a share of nectar to the demons.
kalpayitvā pṛthak paṅktīr
tāṁś copaveśayām āsa
sveṣu sveṣu ca paṅktiṣu
kalpayitvā — after arranging; pṛthak paṅktīḥ — different seats; ubhayeṣām — of both the demigods and the demons; jagat-patiḥ — the master of the universe; tān — all of them; ca — and; upaveśayām āsa — seated; sveṣu sveṣu — in their own places; ca — also; paṅktiṣu — all in order.
The Supreme Personality of Godhead as Mohinī-mūrti, the master of the universe, arranged separate lines of sitting places and seated the demigods and demons according to their positions.
dūra-sthān pāyayām āsa
daityān — the demons; gṛhīta-kalasaḥ — the Lord, who bore the container of nectar; vañcayan — by cheating; upasañcaraiḥ — with sweet words; dūra-sthān — the demigods, who were sitting at a distant place; pāyayām āsa — made them drink; jarā-mṛtyu-harām — which can counteract invalidity, old age and death; sudhām — such nectar.
Taking the container of nectar in Her hands, She first approached the demons, satisfied them with sweet words and thus cheated them of their share of the nectar. Then She administered the nectar to the demigods, who were sitting at a distant place, to make them free from invalidity, old age and death.
te pālayantaḥ samayam
asurāḥ sva-kṛtaṁ nṛpa
tūṣṇīm āsan kṛta-snehāḥ
te — the demons; pālayantaḥ — keeping in order; samayam — equilibrium; asurāḥ — the demons; sva-kṛtam — made by them; nṛpa — O King; tūṣṇīm āsan — remained silent; kṛta-snehāḥ — because of having developed attachment to Mohinī-mūrti; strī-vivāda — disagreeing with a woman; jugupsayā — because of thinking such an action as abominable.
O King, since the demons had promised to accept whatever the woman did, whether just or unjust, now, to keep this promise, to show their equilibrium and to save themselves from fighting with a woman, they remained silent.
nocuḥ kiñcana vipriyam
tasyām — of Mohinī-mūrti; kṛta-ati-praṇayāḥ — because of staunch friendship; praṇaya-apāya-kātarāḥ — being afraid that their friendship with Her would be broken; bahu-mānena — by great respect and honor; ca — also; ābaddhāḥ — being too attached to Her; na — not; ūcuḥ — they said; kiñcana — even the slightest thing; vipriyam — by which Mohinī-mūrti might be displeased with them.
The demons had developed affection for Mohinī-mūrti and a kind of faith in Her, and they were afraid of disturbing their relationship. Therefore they showed respect and honor to Her words and did not say anything that might disturb their friendship with Her.
praviṣṭaḥ somam apibac
candrārkābhyāṁ ca sūcitaḥ
deva-liṅga-praticchannaḥ — covering himself with the dress of a demigod; svarbhānuḥ — Rāhu (who attacks and eclipses the sun and moon); deva-saṁsadi — in the group of the demigods; praviṣṭaḥ — having entered; somam — the nectar; apibat — drank; candra-arkābhyām — by both the moon and the sun; ca — and; sūcitaḥ — was pointed out.
Rāhu, the demon who causes eclipses of the sun and moon, covered himself with the dress of a demigod and thus entered the assembly of the demigods and drank nectar without being detected by anyone, even by the Supreme Personality of Godhead. The moon and the sun, however, because of permanent animosity toward Rāhu, understood the situation. Thus Rāhu was detected.
jahāra pibataḥ śiraḥ
haris tasya kabandhas tu
cakreṇa — by the disc; kṣura-dhāreṇa — which was sharp like a razor; jahāra — cut off; pibataḥ — while drinking nectar; śiraḥ — the head; hariḥ — the Supreme Personality of Godhead; tasya — of that Rāhu; kabandhaḥ tu — but the headless body; sudhayā — by the nectar; aplāvitaḥ — without being touched; apatat — immediately fell dead.
The Supreme Personality of Godhead, Hari, using His disc, which was sharp like a razor, at once cut off Rāhu’s head. When Rāhu’s head was severed from his body, the body, being untouched by the nectar, could not survive.
śiras tv amaratāṁ nītam
ajo graham acīkḷpat
yas tu parvaṇi candrārkāv
śiraḥ — the head; tu — of course; amaratām — immortality; nītam — having obtained; ajaḥ — Lord Brahmā; graham — as one of the planets; acīkḷpat — recognized; yaḥ — the same Rāhu; tu — indeed; parvaṇi — during the periods of the full moon and dark moon; candra-arkau — both the moon and the sun; abhidhāvati — chases; vaira-dhīḥ — because of animosity.
Rāhu’s head, however, having been touched by the nectar, became immortal. Thus Lord Brahmā accepted Rāhu’s head as one of the planets. Since Rāhu is an eternal enemy of the moon and the sun, he always tries to attack them on the nights of the full moon and the dark moon.
pīta-prāye ’mṛte devair
svaṁ rūpaṁ jagṛhe hariḥ
pīta-prāye — when almost finished being drunk; amṛte — the nectar; devaiḥ — by the demigods; bhagavān — the Supreme Personality of Godhead as Mohinī-mūrti; loka-bhāvanaḥ — the maintainer and well-wisher of the three worlds; paśyatām — in the presence of; asura-indrāṇām — all the demons, with their chiefs; svam — own; rūpam — form; jagṛhe — manifested; hariḥ — the Supreme Personality of Godhead.
The Supreme Personality of Godhead is the best friend and well-wisher of the three worlds. Thus when the demigods had almost finished drinking the nectar, the Lord, in the presence of all the demons, disclosed His original form.
evaṁ surāsura-gaṇāḥ sama-deśa-kāla-
hetv-artha-karma-matayo ’pi phale vikalpāḥ
tatrāmṛtaṁ sura-gaṇāḥ phalam añjasāpur
yat-pāda-paṅkaja-rajaḥ-śrayaṇān na daityāḥ
evam — thus; sura — the demigods; asura-gaṇāḥ — and the demons; sama — equal; deśa — place; kāla — time; hetu — cause; artha — objective; karma — activities; matayaḥ — ambition; api — although one; phale — in the result; vikalpāḥ — not equal; tatra — thereupon; amṛtam — nectar; sura-gaṇāḥ — the demigods; phalam — the result; añjasā — easily, totally or directly; āpuḥ — achieved; yat — because of; pāda-paṅkaja — of the lotus feet of the Supreme Personality of Godhead; rajaḥ — of the saffron dust; śrayaṇāt — because of receiving benedictions or taking shelter; na — not; daityāḥ — the demons.
The place, the time, the cause, the purpose, the activity and the ambition were all the same for both the demigods and the demons, but the demigods achieved one result and the demons another. Because the demigods are always under the shelter of the dust of the Lord’s lotus feet, they could very easily drink the nectar and get its result. The demons, however, not having sought shelter at the lotus feet of the Lord, were unable to achieve the result they desired.
yad yujyate ’su-vasu-karma-mano-vacobhir
dehātmajādiṣu nṛbhis tad asat pṛthaktvāt
tair eva sad bhavati yat kriyate ’pṛthaktvāt
sarvasya tad bhavati mūla-niṣecanaṁ yat
yat — whatever; yujyate — is performed; asu — for the protection of one’s life; vasu — protection of wealth; karma — activities; manaḥ — by the acts of the mind; vacobhiḥ — by the acts of words; deha-ātma-ja-ādiṣu — for the sake of one’s personal body or family, etc, with reference to the body; nṛbhiḥ — by the human beings; tat — that; asat — impermanent, transient; pṛthaktvāt — because of separation from the Supreme Personality of Godhead; taiḥ — by the same activities; eva — indeed; sat bhavati — becomes factual and permanent; yat — which; kriyate — is performed; apṛthaktvāt — because of nonseparation; sarvasya — for everyone; tat bhavati — becomes beneficial; mūla-niṣecanam — exactly like pouring water on the root of a tree; yat — which.
In human society there are various activities performed for the protection of one’s wealth and life by one’s words, one’s mind and one’s actions, but they are all performed for one’s personal or extended sense gratification with reference to the body. All these activities are baffled because of being separate from devotional service. But when the same activities are performed for the satisfaction of the Lord, the beneficial results are distributed to everyone, just as water poured on the root of a tree is distributed throughout the entire tree.