Kṛṣṇa Dvaipāyana Vyāsadeva

ŚRĪMAD BHĀGAVATAM
(Bhāgavata Purāṇa)
The Story of the Fortunate One

Canto 8
Translated by Anand Aadhar
Third revised edition 11-04-2020
2 Śrīmad Bhāgavatam - The Story of the Fortunate One

CANTO 8:
Withdrawal of the Cosmic Creations
Introduction --------------------------------------------------------------------------------------- 3
1 The Manus, Administrators of the Universe------------------------------------------------- 7
2 The Crisis of the Elephant Gajendra----------------------------------------------------------- 9
3 Gajendra's Prayers of Surrender--------------------------------------------------------------- 11
4 Gajendra Returns to the Spiritual World----------------------------------------------------- 13
5 The Fifth and Sixth Manu and the Prayers of Brahmā with the Suras------------------ 15
6 The Suras and Asuras Declare a Truce-------------------------------------------------------- 18
7 Lord Śiva Drinks the Poison Churned with the Mountain Mandara------------------- 20
8 More Appears from the Churning: Mother Lakṣmī and Dhanvantari------------------- 24
9 The Lord Appears as a Beautiful Woman to Distribute the Nectar------------ - - - - - - --- 27
10 The Battle Between the Demigods and the Demons--------------------------------------- 29
11 The Dānavas Annihilated and Revived----------------------------------------------------- 32
12 Lord Śiva Prays to See Mohinī Mūrti, Gets Bewildered and Restores------------------ 34
13 Description of Future Manus----------------------------------------------------------------- 37
14 The System of Universal Management----------------------------------------------------- 40
15 Bali Mahārāja Conquers the Heavenly Places----------------------------------------------41
16 Aditi Initiated into the Payo-vrata Ceremony, the Best of All Sacri ces-------------- 42
17 The Supreme Lord Agrees to Become Aditi's Son-----------------------------------------46
18 Lord Vāmanadeva, the Dwarf Incarnation------------------------------------------------- 48
19 Lord Vāmanadeva Begs Charity from Bali Mahārāja------------------------------------- 50
20 Lord Vāmanadeva Covers all Worlds ------------------------------------------------------- 52
21 Bali Mahārāja Arrested by the Lord--------------------------------------------------------- 54
22 Bali Mahārāja Surrenders His Life----------------------------------------------------------57
23 The Demigods Regain the Heavenly Places------------------------------------------------ 59
24 Matsya, the Lord's Fish Incarnation---------------------------------------------------------- 62
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 Canto 8 3

terners, the advanced philosophers and theolo-

gians, in order to help them to overcome the perils
and loneliness of impersonalism and the philosop-
hy of emptiness.

The representative of Viṣṇu on earth is named the

Fortunate One in this book. We know Him specifi-
Introduction cally by the names of Lord Rāma and Lord Kṛṣṇa.
The Fortunate One is the Lord who is known by
This book relates the story of the Lord and His His different forms or incarnations, the so-called
incarnations since the earliest records of Vedic avatāras. But also the devotees are part of His
history, the history of the original culture of know- reality and are also called bhāgavata when they
ledge of India. It is verily the Kṛṣṇa 'bible' [in are of pure devotion. On top of that the book is
Sanskrit called a saṁhitā] of the Hindu universe. also called bhāgavata. Thus there is the Lord in
The Bhagavad Gītā relates to this book the way in His many appearances, the devotee with as many
Christianity the sermon on the mountain, by Lord faces, and the book. They are all called bhāgavata
Jesus, relates to the full Bible. It has about
18.000 verses contained in 335 chapters
and consists of 12 subdivisions of books
that are called Cantos. These books to-
gether tell the complete history of the Ve-
dic culture and cover the essence of the
classical collections of stories called the
Purāṇas. This specific collection of Vedic
stories is considered the most important
one of all the great eighteen classical
Purāṇas of India. It includes the cream of
the Vedic knowledge compiled from all
the Vedic literatures, as also the story of
the life of Lord Kṛṣṇa in full (Canto 10).
Lord Kṛṣṇa constitutes a watershed in
history between the old Vedic culture and
the 'modern' political culture of a conti-
nuous word struggle, in which the rule of
state no longer automatically is led by
the spiritual order. The book tells the
story of His birth, His youth, all wonder-
ful proofs of His divine nature and His
superhuman feats of defeating all kinds
of demons, up to the great Mahābhārata
war at Kurukṣetra. In this war the Vedic
culture fell down to be replaced by the
fragmented religiosity we these days call
Hinduism. This leading Purāṇa, also cal-
led the 'perfect Purāṇa', is a brilliant sto-
ry that has been brought to the West by
Śrīla A.C. Bhaktivedanta Swami Prab-
hupāda (1896-1977). He was a Caitanya
Vaiṣṇava, a bhakti (devotional) monk of
Lord Viṣṇu [the name for the transcenden-
tal form of Lord Kṛṣṇa]. We owe him
much gratitude. He undertook the daring
task of enlightening the materialist wes-

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4 Śrīmad Bhāgavatam - The Story of the Fortunate One

or fortunate. The word bhāga means fortune or krit original version and a dictionary covering the
luck, while the term bhaga refers to gracious lord, terms used in the book, the previous version, a
happiness and wealth. To be fortunate Vedically reading in mp3's and 74 bhajans for performing
means to be of the opulence, or to carry, or live by, the necessary chanting alone and in association.
the fullness of God's riches, beauty, fame, power, This text is regularly updated and maintained by
knowledge and detachment. us. As a devotee I as the translator, the undersig-
ned, received my instructions for devotional servi-
The writer of this book is named Kṛṣṇa Dvaipāya- ce in the temples of ISKCON, as also elsewhere.
na Vyāsadeva, and is also known as Bādarāyana. My predecessor in this duty in the Netherlands
He is the Lord, the Bhagavān or venerable one was Śrī Hayeśvar das (Hendrik van Teylingen
among the philosophers, who in India assembled 1938-1998), who was initiated by Prabhupāda. He
all the holy texts. He compiled the Vedas, four covered most of the formal ISKCON translations
basic scriptures also known as the śruti meaning into Dutch.
‘that what is heard’, containing the basic wisdom,
the mantras for the rituals and the hymns. The For the translation of this internet version were
Purāṇas together with the Itihāsas (the separate consulted the translations of C.L Goswami, M.A.,
stories) belong to the so-called smṛti, ‘that what is Sāstrī (from the Gītā Press, Gorakhpur), the pa-
remembered’. This knowledge is sometimes con- ramparā [disciplic succession] version of Śrīla
sidered a fifth Veda. Vyāsa also wrote the book Viṣvanātha Cakravarti Ṭhākura and the later versi-
titled Mahābhārata. It is considered the greatest on of this book by Śrīla A.C. Bhaktivedanta Swa-
epic poem in the world. It describes the history mi Prabhupāda. The latter translators as ācāryas of
(Itihāsa) of the great fall the Vedic culture once the age-old Indian Vaiṣṇava tradition, are repre-
made, this culture based on spiritual knowledge. sentatives of a culture of reformation of the devo-
The Bhagavad Gītā is the most important part of tion for God or bhakti, the way it has been practi-
it. Vyāsa also wrote the rest of the eighteen great ced in India since the 16th century. This reforma-
story books (the Purāṇas) of India as also the tion asserts that the false authority of the caste sys-
Brahma-sūtra, his masterpiece on the Absolute tem and single dry book knowledge is to be rejec-
Truth. Vyāsa was a grandfather of the Kuru dy- ted. Śrī Kṛṣṇa Caitanya, also called Caitanya
nasty. He lived a very long time. His long duration Mahāprabhu (1486-1534), the avatāra [an incar-
of life enabled him to write the story of the Fortu- nation of the Lord] who heralded this reform, res-
nate One and all the other books. He had a son tored the original purpose of developing devotion
called Śukadeva who handed down the message of unto the person of God. He endeavored in particu-
this holy story book, in the presence of other sa- lar for the dissemination of the two main sacred
ges, to another member of the family, Emperor scriptures expounding on that devotion in relation
Parīkṣit, who had difficulty respecting the classi- to Kṛṣṇa as the Supreme Personality of Godhead.
cal wisdom. This emperor is in this book, presen- These scriptures are the Bhagavad Gītā and this
ted in the form of a frame story, present as a model Bhāgavata Purāṇa, which is also called the Śrīmad
for us normal people who seek their stability in Bhāgavatam. From this scripture all the Vaiṣṇava
wisdom. This knowledge was by Śuka conveyed teachers of example derived, and still derive, their
to him in disciplic succession (paramparā) for the wisdom for the purpose of the instruction and sha-
sake of the science of devotional service (bhakti), ping of their exemplary devotion. The word for
to be taught by those who teach by example (the word translations as also the full text and com-
ācāryas). Swami A. C. Bhaktivedanta Prabhupāda, mentaries of this book were studied within and
from this disciplic succession was commissioned without the Hare Kṛṣṇa temples where the tea-
to disseminate this book in the West. He realized ching of this culture takes place.
this together with his pupils (known as the Hare
Kṛṣṇas of ISKCON), with a verse by verse com- The purpose of the translation is first of all to
mented series of books covering the entire Bhāga- make this glorious text available to a wider au-
vatam. This site offers not all these texts (see ve- dience over the Internet. Since the Bible, the Ko-
dabase.io) but it does offer, under the Creative ran and numerous other holy texts are readily avai-
Commons Copyright, an as-it-is translation, inde- lable, the translator, the undersigned, meant that
pendent from ISKCON, of the verses in a conca- this book could not stay behind on the shelf of his
tenated accessible form, complete with the Sans- own bookcase as a token of material possessive-

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 Canto 8 5

ness. When we started with this endeavor in the

year 2000 there was no proper web presentation of In most cases the word for word translations and
this book. Knowledge not shared is knowledge grammatical directions of Śrīla A.C. Bhaktivedān-
lost, and certainly this type of knowledge, which ta Swami Prabhupāda/ISKCON, Viṣvanātha Ca-
stresses the yoga of non-possessiveness and devo- kravarti Ṭhākura and C.L. Goswami M.A., Sāstrī,
tion as one of its leading principles, could not be have been followed as they were used in their
left out. The version of Swami Prabhupāda is very translations. I have checked them with the help of
extensive covering some 2400 pages of plain fine the Monier-Williams Sanskrit Dictionary [see the
printed text, including his commentaries. And the- file of the terms used]. In footnotes and between
se covered only the first ten Cantos. The remai- square brackets [ ] sometimes a little comment and
ning two Cantos were posthumously translated, extra info is given to accommodate the reader
commented and published by his pupils in full when the original text is drawing from a more ex-
respect of his spirit. perienced approach. Terms in italics are explained
in the glossary (the lexicon). On the internetsite
I thus was faced with two daring challenges: one bhagavata.org of this book, my - from ISKCON
was to concatenate the text, or make a readable independent - version directly links to the version
running narrative, of the book that had been dis- of Prabhupāda at each verse, together with my
sected and commented to the single word. The own previous version, so that it is possible to re-
second challenge was to put it into a language that trace at any moment what we, Sakhya Devi Dāsī,
would befit the 21st century with all its modern who faithfully always assisted me for more than
and postmodern experience and digital progress of 23 years in the duty, and I, this servant of the
the present cultural order of the world, without Lord, have done with the text. It was realized in
losing anything of its original verses. Thus another accordance with the scientific tradition of the
verse to verse as-it-is translation came about in Vaiṣṇava community.
which Viṣvanātha's, Prabhupāda's and Sāstrī's
words were pruned, retranslated and set to the un- For the copyright on this translation and the pod-
derstanding and realization of today. This realiza- cast spoken version of the book, the so-called Cre-
tion, in my case, originated directly from the dis- ative Commons Attribution Noncommercial-Share
ciplic line of succession of the Vaiṣṇava line of Alike 3.0 Unported License has been chosen. This
ācāryas, as also from a realization of the total field means that one is free to copy, distribute and alter
of Indian philosophy of enlightenment and yoga the text on the condition of attribution (refer to the
discipline, as was brought to the West by also non- name of Anand Aadhar and to my website URL
Vaiṣṇava gurus and maintained by their pupils. bhagavata.org). Furthermore the resulting work
Therefore the author has to express his gratitude can only be distributed under the same or similar
also to all these great heroes who dared to face the license to this one and one also may not use the
adamantine of western philosophy with all its text for commercial purposes. For all other usage
doubts, concreticism and skepticism. In particular one will have to contact the translator.
the pupils of Prabhupāda, members of the renoun-
ced order (sannyāsīs) who instructed the author in
the independence and maturity of the philosophy With love and devotion,
of the bhakti-yogis of Lord Caitanya, need to be Anand Aadhar Prabhu,
mentioned. I was already initiated in India by a Sakhya Devi Dāsī,
non-Vaiṣṇava guru who gave me the name Swami Enschede, The Netherlands, January 24, 2024.
Anand Aadhar ('teacher of the foundation of hap-
piness’). That name the Kṛṣṇa community conver-
ted into Anand Aadhar Prabhu ('master of the
foundation of happiness), without further ceremo-
nies of Vaiṣṇava initiation (apart from a basic trai-
ning). With the name Anand Aadhar I am a with-
drawn devotee, a so-called vānapraṣta, who does
his devotional service independently in the silence
and modesty of his local adaptations of the philo-
sophy.

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6 Śrīmad Bhāgavatam - The Story of the Fortunate One

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 Canto 8 7

was engaged in, is now engaged in and will be

engaged in [compare B.G. 2: 12 and **]?'

Chapter 1 (4) The great ṛṣi said: 'This day of Brahmā [kalpa]
The Manus, Administrators of the Uni- six Manus have passed: Svāyambhuva and ve
verse others. I already described the period of the rst
one [Svāyambhuva] including the divine personal-
ities who appeared during that time [see 2.7:
(1) The honorable king [Parīkṣit] said: 'Oh guru, 43-45, 3.12: 54, 4.1 and 4.8: 6]. (5) From Ākūti
thus far I extensively heard about the dynasty of and Devahūti, two daughters of [Svāyambhuva]
Svāyambhuva Manu wherein the great rulers of Manu, sons were born [Yajña and Kapila] known
the universe have contributed to the creation. Can as [incarnations of] the Supreme Lord for [respec-
you please also describe the other Manus to us tively] instructing dharma and jñāna [spiritual
[see also 3.11: 23-28]? (2) Oh brahmin, the schol- knowledge]. (6) Kapila I have fully described to
ars speak about the appearances and activities of you [see Canto 3b], let me now tell you everything
the Supreme, Glori ed Lord during the manvan- that Yajña[mūrti or Yajñapati] did, oh best of the
taras [the periods of the Manus *, see also 2.1: 36, Kurus. (7) The master of the world [Svāyambhuva
2.3: 9, 2.7: 2, 2.10: 4]. Can you please also de- Manu], the husband of Śatarūpā, detached from
scribe these to us, your eager listeners? (3) As for enjoying his senses, after renouncing his king-
the past, the present and the future, oh brahmin, dom, went together with his wife into the forest
what are for each particular era the activities that for doing his tapas [see 3.22: 31]. (8) At the river
the Supreme Lord, the creator of this universe, Sunandā he performed for a hundred years the
severest austerities, in which he on one leg

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 8 Śrīmad Bhāgavatam - The Story of the Fortunate One

touching the earth [see also 4.8: 78-79] mur-

mured the following, oh scion of Bhārata. (17) Śrī Śuka said: 'When the Asuras saw how he
[Svāyambhuva Manu] concentrated his mind with
the philosophical mantras, the evil spirits chased
(9) Lord Manu said: 'He by whom this entire
him in order to devour him. (18) But Yajña
universe is set in motion, is not moved by the
[Viṣṇu], the Supreme Personality, the Lord in the
universe himself. He who is always awake while
heart of everyone, saw what the Asuras had in
one is asleep in this body, He, the One knowing,
mind and killed them. Thereafter He ruled the
is not known by the living entity itself [see also
heavenly worlds surrounded by the gods [named]
B.G. 18: 55]. (10) One may enjoy that what is
the Yāmas [the ones sworn, His sons].
allotted by Him, the Supersoul who is present
everywhere with everything and everyone in the
universe, but one should not covet the wealth of (19) Svāroci a, the son of Agni became the second
others. (11) He whose eye sees all and who is not Manu. From his loins the sons headed by Dyumat,
seen by the living entity, He, the original source Suṣeṇa and Rociṣmat were born. (20) In that peri-
of all beings who knows no diminution, is the od [of Manu] Rocana [the son of Yajña] became
godhead and companion [see 6.4: 24] everyone the king of heaven [the Indra], Tuṣita and others
should worship. (12) There is no beginning, no faithful to the Absolute Truth were the gods, while
end, nor a middle to Him, no one is his friend or Ūrja, Stambha and others were the seven
foe. He is not [just] the inside nor [just] the out- sages. (21) From the saint Vedaśirā, impregnating
side of the cosmic creation. All these [aspects] of his wife Tuṣitā, the Lord was born who is known
Him and the universe originating from Him, to- as Vibhu. (22) From Him remaining a celibate
gether constitute the Complete Reality [Oṁ brahmacārī, eighty-eight thousand saintly persons
pūrṇam, see also the Śrī Īśopani ad and 2.1: 24]. xed in that vow took initiation and instruction.
(13) That assemblage of the universe known by
many names [like puruṣa and virāṭ-rūpa] is the (23) The third Manu was named Uttama, he was a
Supreme Master, the Ultimate Truth of His per- son of Priyavrata [see 5.1] and from him the sons
son, the unborn self-effulgent one who is the old-
called Pavana, Sṛñjaya, Yajñahotra and others
est. By means of His external energy He gives
were born. (24) The seven sages [during his reign]
rise to birth, death and maintenance, while He
were the sons of Vasi ha headed by Pramada. The
remains aloof, inactive and untouched by dint of
Satyas, Vedaśrutas and Bhadras were the gods and
His spiritual potency [compare 1.7: 23]. (14) For
Satyajit was the Indra. (25) [In this manvantara]
the purpose of being freed from karma [fruitive
the Supreme Lord, the Personality of Godhead
labor] all sages therefore to begin with request
celebrated as Satyasena, was born from the womb
[people] to engage in [nonprofit, charitable, vol-
of Sūnṛtā and the demigod Dharma. He appeared
untary] activities [in karma yoga]. A person thus
together with the Satyavratas. (26) He together
engaged almost always will become indifferent
with his friend Satyajit [as the Indra] killed all the
[about performing work with an ulterior motive,
Yakṣas and Rākṣasas, the sworn liars and evil spir-
see also 1.5: 12, 1.2: 13 and B.G. 3: 9, 6: 3, 3: 6].
its, who with their misconduct constantly harassed
(15) Because He in His completeness is fully satis-
the living beings.
ed from within, the Supreme Lord, the Master [of
yoga], never gets entangled in the matters He is
engaged in, and that is why people who follow (27) The fourth Manu was the brother of Uttama
Him never get discouraged. (16) I surrender my- known by the name of Tāmasa. He fathered ten
self to Him who, free from selfhood, acts to our sons headed by Pṛthu, Khyāti, Nara and Ketu. (28)
bene t, to Him who is complete in His knowledge, The Satyakas, the Haris and the Vīras were the
He who has no desire to enjoy, is ful lled and is gods, Triśikha was the king of heaven and the sev-
not led by others. I offer my obeisances to that en sages during the reign of Tāmasa were headed
master of all principles and duties who is there to by Jyotirdhāma. (29) The [other] gods were called
instruct all of mankind and map out His path.' the Vaidhṛtis. They were the sons of Vidhṛti, oh

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 Canto 8 9

King, who by their own strength managed to pro- cumference being as wide as it was long, it, as an
tect the Vedas that over time had been lost. (30) In island, lush with trees, creepers and shrubs and the
that period the Supreme Lord appeared who was sounds of waterfalls, stood radiant against the sky
begotten by Harimedhā in the womb of Hariṇī. He in every direction, with even more peaks on all
was called Hari. Gajendra, the king of the ele- sides containing precious stone and minerals. (4)
phants, was freed by Him from the mouth of a At its foot, being washed by the waves of the sea
crocodile.' all around, the earth had turned dark green from
green emerald stones. (5) The souls of perfection,
(31) The honorable king [Parīkṣit] said: 'Oh son the venerable souls, the heavenly singers, the souls
of Vyāsa, we would like to hear from you how the of knowledge and the great souls of the world of
king of the elephants who was harassed by a croc- snakes, the souls of a superhuman nature and the
odile, was delivered by the Lord. (32) Whenever dancing girls, enjoyed it in the valleys there to be
and wherever there are the narrations in which engaged in pastimes. (6) The caves there resound-
Hari, the Supreme Personality, Uttamaśloka [the ed with the sounds of singers, that made the stout
Lord Praised in the Verses] is glori ed, great piety, lions enviously roar for a mate. (7) The dales har-
fortune, auspiciousness and virtue are found.' " bored great numbers of all thinkable jungle ani-
mals and the gardens, that were tended by the
enlightened souls living there, were beautifully
(33) Śrī Sūta said: "By the words of Parīkṣit, who
decorated with all types of trees and chirping
awaited his impending death, thus being encour-
birds. (8) In the rivers and lakes lled with crystal
aged to speak, dear brahmins, the son of Vyāsa,
clear water, the damsels of the godly souls were
after complimenting him, spoke with great plea-
bathing who, [entering the water] at the sand
sure to the sages who had assembled there to lis-
banks glittering with gems, enriched the air and
ten to him."
the water with the fragrance of their bodies. (9-13)
*: There are fourteen Manus during a day of In one valley there was a garden of the great soul,
Brahmā, and the age of each Manu lasts for seven- the mighty personality of Varuṇa, that was named
ty-one yugas (see picture). Thus there are thou- Ṛtumat. It was a sporting place of the Sura ladies
sands of Manus during the life of Brahmā. The six that everywhere, to honor the divinity, was most
mentioned here are: Svāyambhuva, Svāroci a, Ut- beautifully tended with owers and fruits and
tama, Tāmasa, Raivata and Cāk u a. A manvan- mandāra and pārijāta, pāṭala, aśoka and campaka
tara is a period to the measure of one cycle of the trees. There were fruits like cūtas, piyālas,
sun around the centre of our galaxy [see the Ga- panasas, mangoes, āmrātakas, kramukas and
lactic Order]. pomegranates as also coconut and date trees. One
found there madhukas, palm trees, tamālas,
asanas, arjunas, ariṣṭas, uḍumbaras, plakṣas,
**: Often quoted in this context is the dictum: 'ni-
banyans, kiṁśukas and sandelwood trees as also
tyo nityānām cetanas cetanānām'. Both the Lord
picumarda owers, kovidāra fruits, sarala- and
and the living entities are eternal and sentient.
sura-dāru trees, grapes, sugar cane, bananas, jam-
bu, badarī, akṣa, abhaya and āmalakī fruits.
(14-19) In that garden there was a very large lake,
Chapter 2 full of shining golden lotuses, surrounded by bil-
The Crisis of the Elephant Gajendra va, kapittha, jambīra, bhallātaka and other trees.
Next to the great beauty of the kumuda, kahlāra,
utpala and śatapatra owers, the intoxicated bees
(1) Śrī Śuka said: 'Oh King, there was a very big were humming around accompanied by the most
mountain countless miles high, known as Trikūṭa melodious songs of the birds. It was crowded with
['three peaks']. It was surrounded by an ocean of swans and kāraṇḍavas, cakrāvakas, ocks of water
milk [or plant-juice see 5.20: 18]. (2-3) With its chickens, koyaṣṭis and dātyūhas who all made
three peaks full of silver, iron and gold in its cir- their noises. The water, surrounded by kadamba,

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 10 Śrīmad Bhāgavatam - The Story of the Fortunate One

vetasa, nala, nīpa and vañjulaka ow-

ers, agitated by the movements of the
sh and tortoises, stirred the lotuses, so
that the pollen falling from them cov-
ered the surface. The trees growing on
the banks, like kundas, kurubakas,
aśokas, śirīṣas, kūṭajas, iṅgudas, kub-
jakas, svarṇa-yūthīs, nāgas, punnāgas,
jātīs, mallikās, śatapatras, mādhavī-
latās, jālakās and others, adorned the
place [bearing fruits and owers]
abundantly during all seasons.

(20) The leader of the elephants, who

in the company of his wives lived in
the forest, one day wandered around on
that mountain and [searching for water]
broke through many thickets full of
thorns, creepers and all kinds of trees
and plants. (21) Just his smell was
enough to make all the lions and other
beasts of prey, the other elephants, the
rhinoceroses, big snakes and the white
and black camarī deer ee in fear.
(22) By his mercy the foxes, boars,
buffaloes, bears, porcupines, gopucchas
and other deer, wolves, monkeys and
small animals like rabbits and such,
could freely roam without fear. (23-24)
Dripping from his temples and agitated
[in musth] he, surrounded by intoxicat-
ed, drinking bees and followed by the
other he and she elephants and the
young in their midst, made the earth all around oh King, right there was caught by a mighty and
the mountain tremble. From a distance smelling angry crocodile. The elephant thereupon with all
the water with the pollen of the lotus flowers car- his strength strenuously tried to get out of this
ried by the breeze he, with his thirsty company dangerous position. (28) When the wives saw that
and his vision clouded under the influence, hur- their leader was suddenly attacked and captured,
ried for the bank of that lake. (25) Entering its they in shock started to lament. But the other ele-
pellucid, cool water he with his trunk drank his ll phants trying to free him from behind, were equal-
from the nectarean lotus pollen mixture, took a ly helpless. (29) While the elephant and the croc-
good bath and was thus relieved of all fatigue. (26) odile this way were ghting, pulling one another
Drawing the water with his trunk and spraying it in and out of the water, a thousand years passed in
over him, he inspired his wives and children also which they both stayed alive. That, oh King, was a
to take a bath and drink. Thus being engaged he, thing the immortal souls considered most wonder-
like a concerned householder being overly at- ful. (30) Gajendra, the elephant king, in the period
tached to his family, took under the control of the thereafter more and more lost his strength because
deluding material world, no heed of any possible of the fatigue of having fought so long against be-
danger. (27) Then the lot fell to him that his foot, ing pulled into the water. The crocodile by con-

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 Canto 8 11

trast, was at home in the water and became more the Almighty One, is radiating. (6) When a dancer
frantic, strong and powerful over the years. dances it is dif cult to understand the different
forms he represents. The same way the gods, the
(31) When Gajendra saw that his life was in dan- sages and the common creatures cannot under-
ger and that he, by the will of providence, could stand His movements or express them in words.
not free himself from this helpless condition, he May He who is so hard to grasp give me protec-
thought for a long time and reached the following tion. (7) The Lord of those who long to see His
conclusion: (32) 'Neither all these relatives can all-auspicious lotus feet, of those who are free
deliver me from my distress, nor can I as an ele- from all attachment, of the great sages who fault-
phant expect to be freed by my wives from this less in the forest, highly elevated above the mater-
fate of being captured tightly by the crocodile [of ial world practice their vows in accordance with
passion]. I, just like anybody else, therefore have the different spiritual positions in life [the āśra-
to take shelter of Him who is the transcendence mas], the Lord of those who are equal and friendly
and the refuge of the most exalted souls [compare towards all, He is my destination. (8-9) He who is
7.9: 18]. (33) He, the Lord, protects anyone who is without birth has no karma, no name or a form,
of surrender. He protects those who are afraid of and is free from [the basic material] qualities and
death against the so very strong serpent of time from faults. He who is the destruction and the cre-
that chases someone endlessly with its terrifying ation of this cosmic manifestation, nevertheless by
force [see B.G. 11: 32]. I surrender to Him, who is His own potency occasionally engages in [person-
the refuge and for whom even death ees away.' al] activities [as an avatāra]. I offer Him my re-
spects, the transcendental Lord, the Controller, the
Supreme Brahman of unlimited potency, who
without a form has assumed forms and performed
Chapter 3
so many wonderful activities. (10) I offer Him my
Gajendra's Prayers of Surrender obeisances who is the enlightenment of the soul,
the witness present within all, the Supreme Self,
(1) The son of Vyāsa [Śuka] said: 'With that deci- Him who de es description and is beyond the
sion he [Gajendra], led by his intelligence, fo- mind and even consciousness. (11) For Him who,
cussed his mind on his heart by reciting a supreme by learned souls free from material desires, [in
prayer he had practiced in a previous birth [see devotion] can be reached through the mode of
also B.G. 6: 43-44]. (2) Śrī Gajendra said: 'My goodness, for the master of emancipation and sal-
obeisances unto the Supreme Godhead who moves vation and bestower of happiness, there is my re-
this materially controlled existence to conscious- spectful reverence. (12) I offer my obeisances to
ness, let me meditate on Him, the original person, the Lord of Peace, the Lord of Equilibrium, who
the transcendental Lord who is the root free from the modes assumes the form of the
cause. (3) The universe rests in Him, exists be- modes in a dangerous or animal appearance [like
cause of Him and originates from Him, I surrender with Nṛsiṁha and Varāha]. I dedicate my prayers
to Him, that independent Godhead who is our to the Lord of the diversity of spiritual knowledge.
cause and who is transcendental to us. (4) He who (13) My respects for the knower of the eld [see
from His own energy expanded this cosmic mani- B.G. 13: 1-5], for You the superintendent of all,
festation that sometimes is manifest and some- the witness and the Original Person who are the
times is not visible, in both cases oversees all and primal source. You, the origin of the material cre-
everything as the witness. I beg that root Soul, the ation, I offer my obeisances. (14) You are the one
Supreme Transcendence of the beyond, to protect whom I respect because You oversee the motives
me! (5) When in due course of time everything in of the senses. You are the source of all forms of
this world has come to naught, when all the worlds belief concerning the apparent reality that one
and all their maintainers and directors and every- takes for real because it is a re ection of You.
thing that was active, has ended, there is a dense With respect for that re ection my reverence for
and deep darkness, above and beyond which He, You. (15) I offer You, the causeless supreme cause

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12 Śrīmad Bhāgavatam - The Story of the Fortunate One

of all, my obeisances. You who are the miraculous er benedictions; He even endows one with an im-
root cause of all, the science of the sacred tradition mortal [spiritual] body. May His unlimited mercy
and the great ocean, I honor, You the granter of bring me salvation [see also 2.3: 10 en 7.9: 27].
liberation and the shelter of the transcendentalist. (20-21) They who are fully surrendered to the
(16) I honor Him who is the re of consciousness Supreme Lord are, by reciting and hearing about
hidden in the wood of the modes of nature, Him His all-auspicious, wondrous activities, immersed
whose [creative] spirit spurs into action when in an ocean of transcendental bliss. With no other
nature loses its equilibrium, Him who personal- but Him as their purpose in life, they do not desire
ly reveals Himself to those who gave up on the any [other] benediction. He, the eternal and Abso-
formal approach because of their spiritual un- lute Spirit of transcendence, the Supreme Master
derstanding. (17) I offer my obeisances to Him, of all great personalities, the unseen Soul above
the immaculacy of infinite mercy, who releases and beyond all who in yoga can be reached [by
a surrendered animal like me from being en- devotional service] is, because of His subtle and
tangled. You, the Supreme Unlimited Lord, He elusive nature, out of reach of the senses. Him
who is celebrated as the direct witness within, the unlimited, all-inclusive origin I worship.
You who are ever attentive by a single part of Your (22-24) The different moving and unmoving enti-
self [the Paramātmā, see also B.G. 10: 42], I offer ties, the Vedic knowledge, the gods, Brahmā and
my respects. (18) You are dif cult to attain for the souls belonging to him, as also His less impor-
everyone who is [overly] attached to his mind and tant expansions, were created by the Lord with all
body, to his offspring and relatives, to his home, their names and forms. Just like sparks that em-
wealth and support. But for those liberated souls anate from, and merge with, the re and rays of
who [absorbed in the soul] are not disturbed by the light that emanate from and dissolve in the sun,
modes of nature, You are present in the core of the there are similarly, time and again, the manifesta-
heart [see B.G. 6: 47]. I offer You, on whom one tions from the basic qualities of nature of creations
always meditates, You, the reservoir of all spiritual and creatures of intelligence and mind, senses and
knowledge, You, the Supreme Lord and Con- [of the gross and subtle aspect] of the body, that as
troller, my respects. (19) They who desire dharma, parts and parcels repeatedly originate from, and
artha, kāma and mokṣa [the regulation of their merge again with, the Lord. He, [that re,] is nei-
civil virtue] worship Him and thus succeed in at- ther a demigod nor a demon, neither a human be-
taining their desired objective, not to mention oth- ing nor an animal, He is neither feminine nor mas-
culine,

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neither neuter nor another kind of creature. He is the sky, he lifted his trunk while holding a lotus
not the fruitful action nor the mode of nature, nei- ower and uttered with dif culty: 'Oh Nārāyaṇa,
ther the manifest nor the non-manifest; He is the Teacher of Completeness, oh Supreme Lord, You I
conclusion of the exclusion [of this or that, of neti offer my obeisances.' (33) Seeing him in pain, the
neti, see also 7.7: 23]. All hail to Him, the One Unborn One, so full of mercy, alighted immediate-
Unlimited! ly and saved him with His disc, before the eyes of
all the godly souls present, by severing the snout
(25) I do not want to live like this in the world. from the crocodile’s trunk and pulled Gajendra out
What is the use of this captivation from within and of the water.'
from without in being born as an elephant? I do
not want the misery and destruction because of the
time factor. I want to be liberated from that cover- Chapter 4
ing of my spiritual existence [see also 1.2: 3, 6.15:
16]! (26) I bow down before the transcendental Gajendra Returns to the Spiritual
shelter, the unborn Absolute Spirit who created the World
universe, who is the universe and who is beyond
the universe, who is the knower of the universe (1) Śrī Śuka said: 'Thereafter [when Gajendra was
and the soul of the universe. (27) The devotees freed] the gods, the ṛṣis and the heavenly singers
and ascetics who with yoga subdued their karma, headed by Brahmā and Śiva, showered owers to
see Him, the Lord of Yoga, clearly in their hearts. I praise that accomplishment of the Lord. (2) The
offer Him my obeisances. (28) My respects again sky vibrated because of the kettledrums, the
and again for You, the force of whose threefold Gandharvas sang and danced and the saints, the
energy is formidable, You, the intelligence of the venerable souls and perfected souls offered
completeness, the Lord of all qualities who shel- prayers to the Supreme Personality of Godhead.
ters the surrendered souls and whose [deluding] (3-4) That very moment the crocodile assumed the
potency [of māyā] is dif cult to overcome [see most wonderful form of Hūhū, the best of the
B.G. 16: 21], You who are unattainable for those Gandharvas who, now that he was freed from a
on the path of poor sense control. (29) I seek my curse pronounced by sage Devala, with his head
refuge with Him, the Supreme Lord whose glories bowed down began to offer his obeisances to the
are unfathomable, whose Self is not known by the Supreme Eternal Master Hailed in the Verses and
common man and by whose forces and intelli- thereafter chanted the glories of His transcendental
gence I have been defeated.' pastimes and qualities. (5) Enjoying the Lord’s
grace, he circumambulated Him while offering his
(30) Śrī Śuka said: 'Since he with this description
respects, whereupon he, being freed from all sin,
was not directed at any particular personal appear-
before the eyes of everyone returned to his abode.
ance, Gajendra was not approached by any of the
diverse appearances of Brahmā's independent
demigods. Instead of that choice of gods the Lord (6) Gajendra was because of the touch of the
in person appeared, because He stands for the Supreme Lord instantly freed from the ignorance
complete of them [compare B.G. 7: 20-23 and 9: of his state of bondage and acquired the form of
23; 4.31: 14]. (31) Hearing his prayer the Lord of the Lord with four arms and yellow garments
all worlds, who understood his plight, then came [sārūpya-mukti, see also 3.29: 13]. (7) In his for-
as fast as He could, together with the denizens of mer life he had been born as the best of Draviḍa-
heaven who offered their prayers. Carried by deśa, the king of Pāṇḍya. Known as Indradyumna
Garuḍa and equipped with His disc and other he swore by Viṣṇu as his ultimate refuge. (8) [In
weapons, He soon arrived where Gajendra was that life] he, when the time to do penance had ar-
situated. (32) The moment he, who in the water so rived, with the greatest care had taken the vow of
violently was captured and was suffering, saw the silence and performed, with matted locks, his aus-
Lord on the back of Garuḍa with His disc raised in terities in Kulācala [the Malaya hills] where he

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 14 Śrīmad Bhāgavatam - The Story of the Fortunate One

tus navel thus had delivered

the king of the elephants
and He for His wonderful
deeds was praised by the
Gandharvas, the perfected
souls and the sages, he [after
first having given a declara-
tion] returned to His heavenly
abode sitting on the back of
Garuḍa, in the company of
him [Indradyumna] who was
awarded the position of being
His associate.

(14) What I have described to

you, oh great King, concerning
the belief in Lord Kṛṣṇa that
delivered King Gajendra,
promotes those who hear
about it to the heavenly
spheres and increases their
reputation. It takes away the
darkness of the immorality of
Kali-yuga [see 1.17: 24-25]
and puts an end to bad dreams,
oh best of the Kurus. (15) In
order to nd peace in the
had his āśrama. One day worshiping the Infallible morning after waking up from unpleasant dreams,
Lord, he was immersed in his love for the twice-born souls, who are motivated for this bless-
Supreme Controller. (9) The renown Agastya, sur- ing, rise early, purify themselves and faithfully
rounded by his disciples, then on his own initiative chant this story.
arrived there and saw him sitting silently alone in
meditation without offering him a respectful wel- (16) This is what the All-pervading Great Lord,
come. The ṛṣi got very angry about it. (10) He being pleased, in the presence of everyone said to
then cursed him by saying: 'This degraded soul, so Gajendra, oh best of the Kuru dynasty. (17-24)
unfriendly and indifferent of mind, despises [me The Supreme Lord said: 'They will be delivered
as] a brahmin. May he enter darkness, as a dull- from all their worries who, when they get up at the
minded elephant.' end of the night, by carefully concentrating their
minds remember My forms - the forms of Me and
(11-12) Śrī Śuka said: 'After thus condemning
you, the forms of the lake, this hill, these caves
him, the so very powerful Agastya departed to-
and gardens, those of the cane and the bamboos,
gether with his associates, oh King, leaving In-
the groups of trees, these peaks and the abodes of
dradyumna thinking that to be cursed as a king
Me as also those of Lord Brahmā and Lord Śiva;
because of his past deeds was his fate. When he
this ocean of milk, this white island with its bril-
got born as an elephant the remembrance of his
liant luster so dear to Me, My Śrīvatsa mark,
identity was lost, but because he worshiped the
Kaustubha jewel, [Vaijayantī] garland, Kaumodakī
Lord by offering prayers, he nevertheless in that
club, Sudarśana disc and Pāñcajanya conch;
elephant's body managed to remember [his
Garuḍa, Ananta Śe a, My subtle plenary portion
past devotion]. (13) After the Lord of the Lo-
the Goddess of Fortune, all who depend on Me,

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Lord Brahmā, Nārada ṛṣi, Śiva and Prahlāda; My as many transcendental qualities of Viṣṇu as there
Matsya incarnation, Kūrma, Varāha, the other are particles of dust.
avatāras and the countless number of all My aus-
picious deeds; the deities of the sun, the moon and (7) The sixth Manu was Cāk u a, the son of
the re, the Oṁkāra mantra, the Absolute Truth Cakṣu and his sons were Pūru, Pūruṣa, Sudyumna
and that what is not manifest [of the universe]; the and others after them. (8) Mantradruma was the
cows, the brahmins, the eternal dharma, the heavenly king during that period, the gods were
daughters of Dakṣa, the dutiful wives of the the Āpyas and so on and Haviṣmān, Vīraka and
moon god and Kaśyapa, as also the Ganges, the others, were the sages, oh King. (9) From Vairāja
Sarasvatī, the Nandā and the Yamunā, Airāvata and his wife Devasambhūti there was in that peri-
[Indra's elephant], Dhruva, the seven so very pi- od a son named Ajita, who was a partial incarna-
ous sages and the human beings. (25) My best tion [an amśa-avatāra] of the Lord, the Master of
one, they who offer Me prayers this way when the Universe. (10) When the ocean [of milk] was
they rise at the end of the night, I will grant the churned, He, as Kūrma residing in the water in the
eternal destination when they expire their last form of a tortoise, with the left and right move-
breath.' ments of Mandara Mountain [on His back], pro-
duced the nectar for the Suras.'
(26) Śrī Śuka said: 'After having declared this,
Hṛṣīkeśa, to the pleasure of the host of demigods, (11-12) Śrī Parīkṣit said: 'Oh brahmin, for what
blew on His conch, the best one of the sea, and purpose was the ocean of milk churned with the
climbed on the back of Garuḍa.' mountain, why did He reside in the water as a
tortoise and what came along with the nectar that
the godly souls thus obtained? Please be so kind
Chapter 5 to describe all these so very wonderful activities
of the Supreme Lord. (13) My heart, for so long
The Fifth and Sixth Manu and the suffering the misery [of a material existence], is
Prayers of Brahmā with the Suras not yet fully satis ed with you describing the glo-
ries of the Master of the Devotees.' "
(1) Śrī Śuka said: 'Oh King, I have described to
you this [story], which drives away all impurity, (14) Śrī Sūta Gosvāmī said: "The great son of
about the action of the Lord delivering the pious Vyāsadeva thus being requested, oh dear twice-
Gajendra. Now hear about the time of Raivata born souls, complimented him and began to de-
Manu. (2) The fth Manu, known as Raivata, was scribe the heroism of the Lord. (15-16) Śrī Śuka
the brother of Tāmasa and his sons were Bali, said: 'When the godly souls were besieged by the
Vindhya and others with Arjuna as the eldest one. Asuras, who fought them with their sharp edged
(3) Vibhu ruled the heavens [as the Indra], oh weapons, the majority of them had fallen [on the
King, the Bhūtarayas and others were the gods and battle eld] so that they could not rise to their feet
Hiraṇyaromā, Vedaśirā, Ūrdhvabāhu and others again. Because sage Durvāsā had cursed Indra and
were the ṛṣis [the seven sages]. (4) From Śubhra his three worlds [*], oh King, they [who had sur-
and his wife Vikuṇṭhā, Vaikuṇṭha appeared, the vived] were all poverty-stricken and could not per-
Supreme Lord in person, together with the God- form the rituals and ceremonies any longer.
conscious followers of the Truth, named the (17-18) The Suras, the great Indra, Varuṇa and the
Vaikuṇṭhas, as His expansions. (5) Just to please other demigods who saw what took place, engaged
the Goddess of Fortune, He upon her request and in a discussion but could by themselves not reach
to the appreciation of all, built a world free from a satisfactory conclusion. They then went to the
carelessness, [another] Vaikuṇṭha. (6) If someone assembly of Lord Brahmā on top of mount Meru,
would try to enumerate His exploits, qualities and offered him their obeisances and informed him
transcendental glories such a person would count about it all. (19-20) When the almighty Lord

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16 Śrīmad Bhāgavatam - The Story of the Fortunate One

Brahmā, saw how Indra, Vāyu and the rest were Truth Unlimited, the Original Cause in everyone's
bereft of their signi cance and power of expres- heart, the Undiminishing, Inconceivable, Evanes-
sion and how the three worlds were plunged in ill cent, Intangible and Indescribable One, the Unsur-
fortune while the Asuras were ourishing, he fo- passed and Greatest Godhead most desirable, we
cussed his attention by calling to mind the Origi- gods all offer our obeisances [compare 6.3: 20-21
nal Person in the beyond and bright-faced ad- and B.G. 15: 15 and 9: 4]. (27) I seek my refuge in
dressed the godly souls: (21) 'I, Lord Śiva, you all, the Supreme Spirit of the life force, mind and in-
as also all the demons, the human beings, the ani- telligence of all living beings, the One ever vigi-
mals, the trees, the plants, the insects and the lant to everything objective, the senses and the
germs, all generated from Him, from His partial knowledge, the One immaculate, impartial shel-
incarnation [from me] and from all those who are ter and light of all the ones in darkness, in Him,
part of me [the sages and such]. Let us all seek our the infallible Lord of the ether of all the three
refuge in the Inexhaustible Lord. (22) As for Him yugas [in the fourth He is there as His own devo-
no one should be killed or be protected, no one tee]. (28) Let us offer our obeisances to the truth
should be neglected or be followed. Nevertheless of Him, whom one considers the axle of Lord
He, at times [as an avatāra] siding with passion, Brahmā's lightning fast revolving sacred wheel
goodness or ignorance, accepts it to be of creation, of Time with its fifteen spokes [the knowing and
maintenance and annihilation [see also B.G. 9: 29 working senses and the five airs], three naves
and 4: 8]. (23) It is now time to establish, for the [the modes] and eight segments [the ve elements,
welfare of all living beings, His rule of mainte- mind, false ego and intelligence] that feed one's
nance in the mode of goodness. Let us thus take to thought process [compare 3.21: 18, 7.9: 21, 5.21:
the shelter of the Teacher of the Universe. May He 13 and B.G. 18: 61]. (29) He admits to one cause
so full of affection for His people - us the Suras - [that of goodness] and is transcendental to the ma-
bring the good fortune we crave for [see B.G. 14 terial darkness. He who is not manifested, cannot
and 18].' be located, is unlimited and beyond all measure, is
carried by Garuḍa [the Vedic verses] on his back
and
(24) Śrī Śuka said: 'The
Lord of the Veda thus
talking to the Suras,
oh subduer of the en-
emies, went together
with the gods direct-
ly to the abode of
[Viṣṇu,] the Invinci-
ble One beyond the
world of darkness.
(25) There, unto Him
whose form cannot
be seen but about
whom one hears in
the Veda, the master
of the gods uttered
the divine prayer the
vibrations of which
then settled the rule
over the senses. (26)
Śrī Brahmā said: 'The
Unchanging One, the

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 Canto 8 17

is, by the unperturbed and sober person, wor- satis ed with us. (38) His ears constitute the dif-
shiped with the vehicle of yoga [see also 4.3: 23]. ferent directions, from His heart the [nine] aper-
(30) No one can defeat His illusory energy of tures of the body were generated and the navel of
māyā. People in general, being bewildered by that the Original Person constitutes the refuge of the
energy, do not understand the real purpose of life. ether for the life breath, the senses, the mind and
We offer Him our respects who is in control of the breathing process of the body. May the
the self and its material qualities [māyā], Him Almighty Lord have mercy with us [2.1: 27 and
ruling all living beings, who is the transcendental 29]. (39) His strength constitutes the great Indra,
controller equal unto all. (31) You, being present His contentment constitutes His servants in all the
inside and outside and kindly disposed towards three worlds, from His anger there is the Master
us [the gods] who rely on a body created from on the Mountain [Lord Śiva] and from His sober
goodness, cannot [even] be understood by the mind Viriñca originated [Lord Brahmā]. From the
saints and sages for being this most subtle desti- apertures of His body de mantras sprouted while
nation. How then can the demons and atheists from His genitals the saints and founding fathers
who follow a different lead understand [this pur- found their existence. May we carry the approval
pose]? (32) This earth that He created together of the Powerful Lord. (40) His chest produced the
with the four types of living beings He gave life Goddess of Fortune, His shadow constitutes the
to [as born from wombs, eggs, moist and seed, see ancestors, religion became possible from His front
also 2.10: 37-40], constitutes His lotus feet. May and irreligion found its existence from His back.
He, the Absolute Truth, the independent Supreme The higher worlds are there from the top of His
Personality, be merciful unto us. (33) The three head and from His sense enjoyment the dancing
worlds including all their local rulers ourish on girls of heaven are found. May He, the greatest
the water that, as His semen, is so powerful in One of all prowess, be pleased with us. (41) The
generating all life. May He, the one of the greatest scholars [the brahmins], the Vedic literatures and
might, be pleased with us. (34) They [the scholars] His con dential knowledge are there from His
say that Soma, the moon, is His mind, the strength mouth, the administrators [kṣatriyas] with their
of the denizens of heaven, of the food grains and power are there from His arms, from His thighs
of the duration of life. May He, the Supreme Lord there are the traders [the vaiśyas, see also 2.1: 37],
who makes the trees and all other living entities including their know-how, and from His feet there
grow, may that source of all opulence be happy are the workers [śūdras] unconcerned about the
with us [see also 2.10: 30 and 6.6: 24-26]. (35) Veda. May He, so Supremely Powerful, be satis-
The re that consumes all the elements [of the ed with us all [see also 12.11: 6-8]. (42) Greed is
food] within the stomach and in the depths of the there from His lower lip and affection from His
ocean, provides, engaged in ritualistic ceremonies, upper lip, from His nose there is the bodily luster
as His mouth all wealth and Vedic knowledge. and from His touch animalistic love manifested.
May that All-Powerful Lord be pleased with us From His brows there is the Lord of Death [Ya-
[see also B.G. 3: 10]. (36) He whose eye became marāja] but from His eyelashes there is eternal
the deity of the sun who leads the God-conscious Time. May He, the One of all Prowess, be favor-
souls on their threefold Vedic path, who is the gate ably disposed towards us. (43) The material ele-
for the realization of the nectar of eternity, the Ab- ments, their weaver [kāla, time], fruitive labor
solute Truth and one's liberation, and who also [karma], the modes of nature [the guṇas] and the
constitutes the cause of one's death, may that All- diversity brought about by His creative potency
Powerful Lord be contented with us [see also 2.1: [yoga-māyā], constitute a dif cult to fathom com-
30, B.G. 7: 8, 10: 21 and 11: 19]. (37) By follow- pleteness from which the great sages turn away [in
ing His life force, His breath in all moving and their aversion against the delusional quality of the
unmoving living entities, by following that prāṇa, material world]. May He, the Controller of All and
that vital air, as the basic principle like subjects Everything, be contented with us. (44) Let there be
who follow an emperor, one nds all the strength our respectful obeisances unto Him, the Soul of all
and vitality. May He, the All-powerful Lord be souls, who, free from endeavoring in not depend-

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 18 Śrīmad Bhāgavatam - The Story of the Fortunate One

ing on a pro t motive, is of peace, unto Him who,

just like the ether, does not attach to matters of the (1) Śrī Śuka said: 'Oh King, the Supreme Lord
external energy that, ruled by the natural modes,
Hari, the Controller, thus being glori ed by the
stimulates the senses. (45) Can You please show
godly souls then appeared before them with an
us Your original form so that we see You clearly
effulgence of a thousand rising suns. (2) For that
before us? We, who surrendered ourselves to
reason the vision of the demigods was blocked
You, would like to see Your smiling lotus face.
that very moment. They could not see each other
(46) Oh Almighty One, You, in different incarna-
any longer, nor see anything in any direction, nei-
tions time after time personally appearing in dif-
ther in the sky nor on the land, not to mention the
ferent forms according to Your desire, engage in
Almighty One Himself. (3-7) The moment the
uncommon activities because of which You are
Supreme Lord Viriñca [Brahmā] and Lord Śiva
the Supreme Lord to us [B.G. 4: 7]. (47) For em-
discerned His immaculate appearance that was as
bodied souls who wish to enjoy, there are many
beautiful as a dark gem, with [the white of] His
obstacles and little results, so that one's actions run
eyes as pink as a lotus heart, His yellow silken
futile. But that does not hold for those who are
dress that shone like molten gold, the great beauty
devoted to You. (48) Not even the slightest activity
and grace of all His limbs, the cheeks of His en-
properly performed [for Your sake] is in vain, be-
chanting face, His smile, His beautiful eyebrows
cause being dedicated to the Controller [who is the
and the attractive arrangement of His jeweled
Time], You are realized as the Original Soul
helmet, the decoration of all His ornaments, the
friendly and bene cial to all persons. (49) Just as
light from His earrings, His belt and bangles, His
one by watering the root of a tree also waters the
necklace and ankle bells, the Kaustubha gem on
trunk and the branches, it is with the worship of
His chest that moved with Śrī Lakṣmī, His ower
Viṣṇu, the Soul of everyone [see also 4.31: 14].
garlands and His cakra discus and other weapons
(50) I offer You my obeisances, oh Lord of Eterni-
pleasing Him in their personal forms, all the im-
ty, oh worker of the wonders of a higher exis-
mortals together with the Supreme Personality of
tence, oh Controller of the Modes who are now
Destruction [Śiva] prostrated before Him. The
established in goodness.'
master of all the gods [Brahmā], then worshiped
Him [as follows].
*: The story goes: 'While Durvāsā Muni was pass-
ing on the road, he saw Indra on the back of his
(8) Śrī Brahmā said: 'The One who never took His
elephant and was pleased to offer Indra a garland
birth but always makes His appearance, the One
from his own neck. Indra, however, being too
free from the modes of nature, that ocean of bliss
puffed up, took the garland and placed it without
beyond all existence, He, smaller than an atom,
respect for Durvāsā Muni on the trunk of his carri-
whose form can never be conceived, You, the
er elephant. The elephant, being an animal, could
Supreme Authority, we time and again offer our
not understand the value of the garland, and thus
obeisances [see also B.G. 4: 6]. (9) This form of
the elephant threw the garland between its legs
You, oh Best of all Persons, is worshipable and
and crushed it. Seeing this insulting behavior
auspicious to all who in their yoga practice are
Durvāsā Muni immediately cursed Indra to be
striving in accordance with the Vedic directions of
poverty-stricken, bereft of all material opulence.
the Tantras [speci c Vedic treatises]. Oh Supreme
The demigods, af icted on the one hand by the
Director, we can see both ourselves and the three
ghting demons and on the other hand by the
worlds within You having the form of the uni-
curse of Durvāsā Muni, thus lost all the material
verse. (10) This framework of the soul has its be-
opulences in the three worlds.'
ginning in You, its middle in You and its end in
You. You, as the beginning, the middle and the end
of the universe, are like the earth that is the ruling
Chapter 6 element of an earthen pot. (11) This universe en-
The Suras and Asuras Declare a Truce tirely depending on You, that You by means of
Your deluding material energy have created, this
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 Canto 8 19

universe that generated from You and of which were holding their breath. (17) Even though the
You are the shelter, You have entered. Developed Lord independently could perform the duties of all
minds connected to You and who are versed in the the God-conscious souls together, He, as their
scriptures, see from a spiritual perspective that, Lord and Master, wanted to enjoy the pastime of
while [physically speaking] a transformation of churning the ocean and [therefore] spoke to them
the three modes takes place, You nevertheless are [as follows]. (18) The Supreme Lord said: 'Listen,
not determined by those modes. (12) People who oh Brahmā and Śiva, oh gods, to what I am going
by their practice of yoga are intelligent with the to tell you. All of you listen attentively, for that
basic qualities of nature, will, so con rm the will assure you Suras of the ultimate happiness.
scholars, attain You the way one obtains re from (19) Just settle temporarily, until you ourish
wood, the nectar of milk from cows, food grains again, for the blessing of a truce with the Daityas
and water from the earth and a livelihood from and Danavas who presently enjoy a good time.
endeavoring. (13) Now that we today see You ap- (20) Oh gods, if it is important to one's duties, one
pear before us in the full of Your glory, as the should even make terms with one's enemies, like a
Master with the lotus navel for whom we longed snake would do with a mouse, depending the posi-
such a long time, we have attained our goal to see tion he is in [*]. (21) Forthwith endeavor for pro-
the supreme of happiness, like being elephants ducing the nectar, drinking which any living entity
who, in distress because of a forest fire, reach the in the grip of death can become immortal. (22-33)
water of the Ganges. (14) About what could we Cast all kinds of creepers, grasses, vegetables and
inform You who are the witness of all and every- herbs into the ocean of milk and attentively en-
thing? Please, oh great Soul present within and gage with My help, oh gods, in churning, using
without, can You for us, the rulers of the entire Vāsuki [the snake] for the rope and the mountain
universe, do that for which we have sought Your Mandara for the churning rod. It will engage your
lotus feet? (15) I, he from
the mountain [Śiva],
the enlightened souls
and those led by found-
ing fathers like Dakṣa,
are like sparks in rela-
tion to the re that You
are. How can we inde-
pendently from You
arrive at understanding,
oh my Lord? Kindly
bestow upon us the
good fortune of the
mantras for the
demigods and the
brahmins.'

(16) Ś rī Śuka said:

'Thus being worshiped
by the godly souls led
by Viriñca [Brahmā],
He, understanding their
hearts, with a voice
rumbling like the
clouds replied those
who with folded hands

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 20 Śrīmad Bhāgavatam - The Story of the Fortunate One

Daitya opponents, but you will reap the fruit of and legs as also had lost their courage. (37) Sim-
that activity [the nectar]. (24) Do not get angry ply glancing over the immortals and mortals who
about it, because to engage in peace is the best were crushed by the falling mountain, He brought
way to attain all one's goals. Accept therefore them back to life, unscathed and free from grief.
everything that the Asuras demand, oh Suras. (25) (38) With the greatest ease He placed with one
Do not fear the kālakūṭa ['false time'] poison that hand the mountain on Garuḍa, also sat on him and
will appear from the ocean of milk, and take care went to the ocean, surrounded by the Suras and
not to be led by greed, lust or anger with the result Asuras. (39) Having arrived there Garuḍa, the
of the churning.' greatest of all birds, unloaded the mountain from
his shoulder, went to the waterside with it and put
(26) Śrī Śuka said: 'After the Almighty Lord thus it down. Thereupon he was sent away by the Lord
had advised the demigods, the Supreme Personali- [so that he would not eat Vāsuki].'
ty, the Controller moving independently, disap-
peared from sight, oh King. (27) Upon having of- *: The idea here is that of a mouse with a snake
fered Him, the Supreme Lord their obeisances, the caught in a basket, wherein the mouse makes a
Great Father and Lord Bhava [Śiva] returned to hole for both to escape after which the snake eats
their abodes. The Suras then approached King the mouse.
Bali. (28) The honorable ruler of the Daityas
[King Bali] saw that, even though his captains
stood prepared, their [divine] enemies had no
Chapter 7
plans to ght them and thus he held back. He
knew when it was time to ght and when it was Lord Śiva Drinks the Poison Churned
time for negotiations. (29) They together ap- with the Mountain Mandara
proached the son of Virocana [Bali] who sat be-
fore them, he who, well protected by the Asura (1) Śrī Śuka said: 'The Suras invited the king of
commanders, as the conqueror of all the worlds the snakes Vāsuki, promised him a share of the
was blessed with great opulence. (30) The great result and wound him around the mountain to
Indra pleased him with friendly words to the best serve as a churning rope. Thereupon they in
of his ability and submitted to him, with great in- great delight began to churn the ocean in order
telligence, all that they had learned from the to produce the nectar, oh best of the Kurus. (2)
Supreme Personality. (31) That was [politically Lord Hari was the rst to take him by the head,
spoken] all very acceptable to both the Daitya whereafter the demigods followed. (3) The Daitya
ruler and the other Asura chiefs Śambara, Ar- leaders disliked the initiative of the Supreme Per-
iṣṭanemi and the rest of the inhabitants of Tripura. sonality and said: 'We are not going to take the
(32) After next having decided to be friendly with snake by its tail, that is its inferior part. It does not
each other, Deva and Asura, embarked on the accord with the knowledge of our education and
supreme enterprise of churning for the nectar, oh the honor of our birth and activities.' (4) Seeing
chastiser of the enemies. (33) For that purpose how consequently the Daityas let it pass, the
they, with great force and loud cries, uprooted Supreme Personality smiled. He gave up the front
Mandara Mountain, embraced it rmly and portion and grasped together with the demigods
brought it to the ocean. (34) Carrying the load the rear end. (5) Thus having determined where
over a great distance, Indra and the son of Viro- the snake should be held, the sons of Kaśyapa [the
cana, being fatigued, could not support the load godly and the demoniac ones] with great zeal
any longer and dropped it on the road. (35) The churned to get the nectar from the ocean of milk.
gigantic golden mountain, falling down right (6) As they were churning the ocean with the
there, crushed with its great weight many of the mountain it had no support so that it, despite the
enlightened and unenlightened souls. (36) The fact that it was held by the strong men, because of
Supreme Lord, seated on the back of Garuḍa, then its weight sank in the water, oh son of Pāṇḍu. (7)
appeared before them who had broken their arms Confronted with the fact that their manliness was

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 Canto 8 21

defeated by the stronger will of providence, their Ordained by the Supreme Lord, it then profusely
faces, heavily disappointed, darkened. (8) The began to rain, while breezes were blowing clouds
infallible Lord, whose ways and powers are in- of vapor that originated from the waves of the
scrutable, saw the hindrance as arranged by provi- ocean. (16) When the ocean by the best of the god-
dence and then expanded Himself into the won- ly souls and the Asuras was duly churned but no
drous form of a giant tortoise [Kūrma]. He entered nectar appeared, the Invincible One Himself began
the water with it and lifted up the mountain [see to churn. (17) As dark as a cloud, in yellow silks,
also Daśāvatāra-stotra verse 2]. (9) When the with lightning earrings on His ears, with the
Suras and Asuras saw it rising, they decided to gleaming hair on His head disheveled, with His
churn again with the mountain Mandara that, like garland, reddish eyes and victorious arms securing
a continent, extended a hundred thousand yojanas the universe, He grabbed the snake to churn with
wide on His back. (10) The rotation of the moun- the churning rod for which the mountain was used
tain being moved by the strong arms of the Sura and assumed [also] for that purpose a size as big
and Asura leaders, my best one, was by the primal as a mountain. (18) The churning of the ocean that
tortoise who carried it on His back, considered an agitated all kinds of fish, sharks, snakes, tortois-
in nitely pleasant scratching. (11) Thereafter, to es, whales, water elephants, crocodiles and tim-
encourage them and increase their
strength and energy, Lord Viṣṇu en-
tered the Asuras in the form of pas-
sion, the godly souls in the form of
goodness and the king of the serpents
[Vāsuki] in the form of ignorance.
(12) Standing on top of the great
mountain like another mountain, He,
who has thousands of hands, caught
the king of the mountains with one
hand, while from the sky Lord Brah-
mā, Lord Śiva and King Indra, the
leader of the demigods, offered
prayers to Him who was showered
with owers. (13) With the Lord, the
Supreme One, present on top of the
mountain, below it, as also within
themselves [as the three primal quali-
ties] and within the snake, all the alli-
gators within the ocean, which with
the great mountain with great strength
was churned vehemently, got seriously
agitated. (14) The serpent king, hissing
violently in all directions, spitted re
and smoke from his thousands of
heads. The Asuras headed by Pauloma,
Kāleya, Bali and Ilvala, being troubled
by the heat of his radiation, therefore
all began to look like sarala trees
scorched in a forest re. (15) Also the
luster of the gods was affected by his
ery breath that smoked their dresses,
ne garlands, armament and faces.

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 22 Śrīmad Bhāgavatam - The Story of the Fortunate One

iṅgilas [whale-eating whales], rst of all produced original syllable consisting of the three letters [A-
a very strong poison called Hālahala [or Kālakūṭa, U-M]. (26) Oh soul of all godly souls, re consti-
see 8.6: 25]. (19) The terribly strong, unbearable tutes your mouth, oh Lord of all the worlds, the
poison, that unstoppably spread itself in all direc- surface of the globe is known as your lotus feet,
tions upwards and downwards, scared all the peo- oh self of the gods, time constitutes your move-
ple such that they, missing the protection of their ment, the directions are your ears and the con-
Lord and Master, oh my best, sought the shelter of troller of the waters [Varuṇa] is your taste. (27)
Lord Śiva. (20) When they saw him, who for the With the ether for your navel, the air for your
welfare of the three worlds together with his wife breath, the sun globe for your eyes, the water for
sits on his mountain [Kailāsa], he, the best of the your semen, the moon for your mind and the high-
demigods served by saints who in austerity walk er worlds, oh Lord, for your head, your self consti-
the path of liberation, they offered him their obei- tutes the shelter of all living beings high and
sances. low [compare 8.5: 33-43]. (28) The oceans are
your belly, the mountains are your bones, all the
(21) The lords of the created beings [the Prajā- plants, creepers and herbs are your hairs, the [sev-
patis] said: 'Oh Lord of Lords, oh
Mahādeva, oh soul of each, oh
love of all, deliver us, who took
shelter at your lotus feet, from
this poison burning the three
worlds. (22) You are the one lord
and master over bondage and lib-
eration in the entire universe.
You, whom we worship, are the
spiritual master capable of taking
away the pain of the surrendered
followers. (23) Oh mighty one,
oh greatness, you, by your mater-
ial potency, operating with the
three modes of nature, manifest
yourself as Brahmā, Viṣṇu or
Śiva for the creation, mainte-
nance and destruction of this ma-
terial world. (24) You are the
Supreme Brahman, the secret of
the cause and effect of all the life
forms of creation. You are, with
all the potencies you manifest, the
Controller and Supersoul of the
universe. (25) You are the source
of the [spiritual, Vedic] sound, the
origin of the universe, the soul,
the life breath, the senses and the
elements. You are the basic quali-
ties of nature and the natural dis-
position, the eternal time, the sac-
ri ce and the dharma of truth
[satya] as also truthfulness [ṛta].
It is unto you that one utters the

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 Canto 8 23

en types of] mantras [see 5.21: 15] are your seven their lives in line with what was created with the
layers [ko as] and all the religions, oh you three creation [that is of Brahmā], nevertheless try to
Vedas [Rig, Yajur and Sāma] in person, constitute worship you as good as we can? (35) We can see
the core of your heart [see also 2.1: 32]. (29) The you having manifested for the happiness of the
ve sacred texts of [Vedic] philosophy [called Tat- world, but cannot see the full supreme of your
puruṣa, Aghora, Sadyojāta, Vāmadeva and Īśāna] transcendence, oh great Lord whose ways are in-
constitute your faces together with the collection scrutable.'
of the thirty-eight important mantras [derived from
them *] that describe the reality of the Supersoul, (36) Śrī Śuka said: 'Seeing their pernicious
of you, oh Lord, who in your position of enlight- predicament he, Mahādeva, the friend of all liv-
enment are celebrated as Śiva. (30) The waves of ing beings out of his compassion for the great dis-
irreligion [lust, anger, greed and illusion] are noth- tress spoke to his beloved Satī. (37) Lord Śiva
ing but your shadow, the shadow on the basis of said: 'Dear Bhavānī, just see how pitiable this situ-
which there are so many secondary creations. Your ation is of all the living beings under the threat of
three eyes stand for the goodness, the passion and the poison produced by churning the ocean. (38)
the darkness and simply glancing over [the cre- Feeling responsible for all their lives, I must do
ation with them] brought about the analytic scrip- something for their safety; it is my duty as the
tures replete with verses about the Supersoul, oh master to protect against distress. (39) Devotees at
Lord, oh god of the Vedic literatures and their the cost of their own lives protect other living be-
supplements [the Purāṇas]. (31) None of the direc- ings who, time bound and bewildered by the ex-
tors of the world, oh Ruler on the Mountain, nei- ternal energy, are of enmity with one another. (40)
ther Brahmā, nor Viṣṇu, nor the king of the Suras The Soul of All, the Lord, is pleased when one in
[Indra], can fathom your transcendental efful- benevolent to others, oh gentle one. When the
gence, the impersonal spirit [of Brahman] equal to Supreme Personality of the Lord is pleased, I am
everyone, wherein the basic qualities of passion, happy as well, as also all other moving and un-
ignorance and goodness are not found. (32) In this moving entities. May there be the well-being of all
world, which has originated from you and at the creatures with me drinking this poison.'
time of her destruction is burned to ashes by you
with the sparks of the re emanating from your (41) Śrī Śuka said: 'After Lord Śiva, the well-
eyes, you have, out of your mercy for the living wisher of the universe thus had addressed Bhavānī
beings, annihilated Tripura [7.10: 53] as also put she gave her permission, very well knowing his
an end to the sacri ces out of desire [see e.g. 4.5], capabilities, whereupon he proceeded to drink the
the poison of [false] time [in this story] and many poison. (42) Mahādeva out of compassion for the
other forms of misery. But these matters are not welfare of all living beings consequently took the
part of the praises offered to you, since you ban widespread Hālahala poison in his hand and drank
this world from your mind. (33) People not know- it. (43) That poison from the water exhibited its
ing your help and kindness shamelessly criticize potency by turning his neck dark-blue, a feature
you, for being a savage person whom one always considered an ornament by the virtuous souls, the
finds at the burial place [smeared with ashes] and saints and the sages. (44) Good and honest people
for moving with your consort Umā, despite your practically always take to heart the sufferings of
highly advanced austerity and even though your their fellow men. This is considered the highest
lotus feet are remembered by the spiritual teach- form of worshiping the Original Person, He who
ers of contentment with the soul. (34) Because of stands for the completeness of the soul [see also
your elevated position above the moving and un- 1.5: 17-19, B.G. 18: 68-69 and 4: 7-8]. (45) Hear-
moving living beings, you are dif cult to under- ing about that act of Śiva, the god of gods, the
stand. When it is not possible for even Brahmā graceful one, he was highly praised by the daugh-
and those belonging to him, to properly under- ter of Dakṣa [Satī see also 4.3 & 4], by Brahmā,
stand your real nature, oh great one, how much by the Lord of Vaikunṭha and by all the people.
more would that not be true for us, who, living (46) Scorpions, cobras and other poisonous ani-

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 24 Śrīmad Bhāgavatam - The Story of the Fortunate One

mals and plants are the beings that took care of the advise of the Lord [see B.G. 10: 27 and compare
little bit of poison that was scattered here and 4.19: 23].
there as he drank from his palm.'
(4) Thereafter the king of resistance, the elephant
*: The thirty-eight mantras called pañcopani adas Airāvata appeared, that with its four tusks de ed
taveśa are: (1) tat puruṣāya vidmahe śāntyai, (2) the glories of the white mountain [Kailāsa, the
mahā-devāya dhīmahi vidyāyai, (3) tan no rudraḥ abode] of the First Devotee [Lord Śiva, see 6.11:
pratiṣṭhāyai (4) pracodayāt dhṛtyai (5) aghoreb- 11 and again B.G. 10: 27]. (5) The rst of eight
hyas tamā (6) atha ghorebhyo mohā (7) aghoreb- elephants manifesting for each direction of the sky
hyo rakṣā (8) aghoratarebhyo nidrā (9) sarveb- was named Airāvaṇa. Also a group of eight she-
hyaḥ sarva-vyādhyai, (10) sarva-sarvebhyo elephants appeared that was headed by one named
mṛtyave (11) namas te ’stu kṣudhā (12) rudra- Abhramu, oh King.
rūpebhyas tṛṣṇā (13) vāmadevāya rajā (14)
jyeṣṭhāya svāhā (15) śreṣṭhāya ratyai (16) (6) Then a valuable lotus-hued gem known as the
rudrāya kalyāṇyai (17) kālāya kāmā (18) kala- Kaustubha jewel was generated from the wide ex-
vikaraṇāya sandhinyai (19) bala-vikaraṇāya kriyā panse of milk. Lord Hari, who desired to possess
(20) balāya vṛddhyai (21) balacchāyā (22) pra- it, decorates His chest with it. Thereupon the pāri-
mathanāya dhātryai (23) sarva-bhūta-damanāya jāta tree was generated that adorns the heavenly
bhrāmaṇyai (24) manaḥ-śoṣiṇyai (25) unmanāya places and that, just as you who like to ful ll the
jvarā (26) sadyojātaṁ prapadyāmi siddhyai (27) wishes of all, ful lls every wish on this planet by
sadyojātāya vai namaḥ ṛddhyai (28) bhave dityai providing whatever that is wanted, oh King.
(29) abhave lakṣmyai (30) nātibhave medhā (31)
bhajasva māṁ kāntyai (32) bhava svadhā (33) (7) Next the Apsaras were generated, the extreme-
udbhavāya prabhā (34) īśānaḥ sarva-vidyānāṁ ly beautiful and attractive inhabitants of heaven
śaśinyai (35) īśvaraḥ sarva-bhūtānām abhaya-dā who, exquisitely dressed and decorated with gold,
(36) brahmādhipatir brahmaṇodhipatir brahman smoothly moving around divert everyone's heart.
brahmeṣṭa-dā (37) śivo me astu marīcyai (38)
sadāśivaḥ jvālinyai. (8) After that had happened the Goddess of
Splendor [Ramā or Lakṣmī] manifested in person.
With her lightening luster she, as [bright as]
Chapter 8 Saudāmanī [mountain], illumined along with the
Lord all the directions [to deal with that splendor
More Appears from the Churning: Mo- see the 'peace formula' of B.G. 5: 29]. (9) Each
ther Lakṣmī and Dhanvantari Sura, Asura and human being desired her, for the
magni cent beauty of her features, youth, com-
(1) Śrī Śuka said: 'When the poison had been plexion and glories had caught their minds. (10)
drunk by him who rides the bull [Lord Śiva], the The great Indra brought a glorious, wonderful seat
immortals and Dānavas gladly resumed the churn- for her and the most sacred rivers and reservoirs
ing of the ocean quickly, whereupon the cow of assumed a personal form by lling golden water
plenty appeared [named Surabhi, the source of the pots with pure water. (11) The land offered all the
ghee]. (2) The sages conversant with the injunc- herbs needed for installing the deity. The cows
tions for the yajñas took care of her, oh King, for contributed with their ve pure products [milk,
she was useful for the divine sacri ces because of yogurt, ghee, dung and urine] and springtime de-
her clari ed butter. livered fresh owers and fruits. (12) The sages
performed the bathing ceremony as prescribed, the
Gandharvas sang the all-auspicious mantras and
(3) Next a horse as white as the moon manifested,
their wives danced and sang along. (13) From the
named Uccaihśravā, that Mahārāja Bali liked to
clouds two-sided drums vibrated, kettledrums,
have, while Indra desisted from claiming it on the
murajas and ānakas [two other types of drums]

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 Canto 8 25

and that created, combined with the sounds of bu- thing or someone else like this, be his own master
gles, conch shells, utes and vīṇās, a great tumult. [a master of his senses]? (21) Someone might be
(14) While the twice-born souls, the brahmins, of dharma but is he friendly towards other living
were singing hymns, the elephants next poured beings? Someone can be of renunciation but he
jugs full of sacred water over the chaste goddess might miss the cause of liberation. A person may
so beautiful with the lotus in her hand [see also a have power over people, but still not be liberated
classic picture of Lakṣmī]. (15) The ocean pre- from the great force of material nature [from the
sented yellow silks for her to dress from top to toe power of time]. Someone may be free from the
and Varuṇa offered a large garland swarming with in uence of the modes of nature but never be a
bumblebees intoxicated by its sweetness. (16) second one [another Lord of Control and Yoga, see
From Prajāpati Viśvakarmā there was a choice of also 1.2: 8]. (22) Someone may live a long time
ornaments, Sarasvatī [the goddess of learning] but still not know how to behave and be happy,
supplied a necklace, Lord Brahmā provided a lotus someone may master the art of living but still not
ower and the Nāgas [the excellent ones] gave know how to get old. And when someone knows
earrings. (17) Thereupon being worshiped in a the both of them, such a person still might be un-
ritualistic ceremony she, radiating a natural beauty lucky in another respect. Nor is of someone ex-
with the decoration of the earrings to her cheeks celling in all walks of life said that he wishes Me
and a coy smile on her face, went around [the sac- [in my position of devotion unto Viṣṇu]!'
ri cial arena] with the lotus garland in her hand
and the bees about it. (18) With her two symmetri- (23) With these considerations in mind the God-
cal breasts, her thin waist in harmony and smeared dess of Wealth and Splendor turned to Him,
with sandalwood pulp and kunkuma, she, moving Mukunda, the reservoir of Transcendence who
here and there with the
sweet tinkling of her ankle
bells, appeared exactly like
a golden creeper. (19)
Looking for a faultless eter-
nal shelter, she could not
nd a single soul stable in
every good quality among
the indwellers of heaven,
the perfected souls, the un-
enlightened souls, the keep-
ers of the wealth, the vener-
able souls and the rest of all
the demigods.

(20) [She contemplated:]

'When one is certain of
one's austerity one has not
yet conquered anger, to
have spiritual knowledge
does not mean that one is
not contaminated by one's
association with others and
a great personality might
not have conquered materi-
al desires. How can a per-
son controlled by some-

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was so desirable and quali ed in every way as the [ nally] appeared a most wonderful man, oh great
husband of her choice - even though He had no King. (32) He was tall, youthful, had stout and
desire for it. He, after all, did not depend on others strong arms, a neck like a conch, a dark skin, red-
and had the extraordinary, supreme qualities per- dish eyes, a garland and was adorned with all
fect in every respect. (24) After placing on His kinds of ornaments. (33) Being clad in yellow,
shoulders a ravishing, fresh garland of lotuses vi- with a broad chest, with well polished, jeweled
brating with humming, maddened bumblebees, earrings, with gleaming curly locks of hair and
she remained, with a shy smile and glittering eyes, decorated with bangles he, as strong as a lion,
at His side with His bosom as her true resort. (25) came forward with a jar that was lled to the rim
He, the father of the three departments of the uni- with nectar. (34) He was a partial appearance of a
verse, made His bosom the residence of the moth- part of Lord Viṣṇu Himself, known by the name of
er, the goddess, the supreme [representative of all] Dhanvantari, who, seeing to medical science, was
opulence. She installed there, mercifully oversee- one of the demigods entitled to a share in the of-
ing the three worlds, increases the fortune of His ferings. (35) All the Asuras who saw him with the
servants and leaders. (26) The servants of the gods container full of nectar, greedy after the contents,
and their women [the dancers and
singers of heaven], all became en-
gaged in singing and dancing ac-
companied by the loud sound of
musical instruments like conch
shells, bugles and drums. (27)
Brahmā, Śiva and all the directors
of the world headed by Aṅgirā,
honored the Supreme Personality
by showering owers and chanting
mantras that described His true
nature. (28) With the merciful
glance of the Goddess resting upon
the godly souls, the fathers of
mankind and their generations,
they were all blessed with good
conduct and good qualities and
thus achieved the ultimate satisfac-
tion.

(29) The Daityas and Dānavas

though, oh King, who were ne-
glected by Lakṣmī, being de-
pressed in their aching greed, got
disheartened and lost all sense of
shame. (30) Thereupon Vārunī, the
goddess of the drunkards appeared,
a young lotus-eyed girl who, with
the permission of the Lord, was
accepted by the Asuras.

(31) With the sons of Kaśyapa

thereupon [again] zealously churn-
ing the ocean for the nectar, there

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immediately snatched the pot away. (36) When the er, they thus behaving like thieves, became very
pot of nectar was carried away by the Asuras, the inimical. Then they saw [the Lord in the form of] a
demigods were desolate and turned to the Lord for woman [called Mohinī-mūrti] coming their way.
their protection. (37) Seeing them distraught, the (2) 'What a gure, what a grace and youthfulness!'
Supreme Lord, who always acts according to the so they said, hasting to get Her attention while
desires of His servants, said: 'Do not grieve, I will their hearts were aching to sleep with Her. (3)
personally arrange a dispute among them so that 'Who are You with Your lotus petal eyes? Where
the nectar will be there for all of you.' (38) Oh do You come from and why did You come here?
master of man, there was a quarrel among them To whom do You belong, oh You who with Your
[the Asuras] about the nectar in which they with a beautiful thighs upset our minds, please tell us! (4)
thirsting heart said: 'Me rst, me rst, not you, not Neither we, nor any immortal soul, demon, per-
you!' (39-40) Oh King, the sons of Diti denied fected soul, creature of heaven, venerable soul or
each other constantly jealous with force the pot of any ruler of the universe, has seen You before or
nectar, to which the weaker ones said: 'Just as each ever touched you, not to mention any normal hu-
of the gods having been of an equal effort de- man being. (5) Oh, may providence be praised for
served an equal share of the nectar, it also applies sending You with Your beautiful eyebrows! Is
to us. This is a matter of traditional duties [sanā- Your mercy not there to bring that what pleases
tana dharma]!' (41-46) After this had passed, the senses and mind of all who are of esh and
Lord Viṣṇu, the Supreme Controller who has a blood? (6) Oh smashing lady, are You maybe there
solution for any problem, assumed the form of a as our fortune to settle the mounting differences
supremely beautiful, wonderful woman who between us, family members, who are increasingly
mystified them all. Pleasing to behold she was as inimical with each other over this one issue [of the
dark as a newly grown lotus. She was of the nectar], oh You slim beauty? (7) Can You please
greatest beauty and harmony in all her limbs, she see to it that [the nectar] justly, without any par-
had a straight nose, fine cheeks and ornamented tiality, is divided among us, able and competent
ears. She had fresh, firm, young but weighty brothers, who are the descendants of Kaśyapa?'
breasts to her thin waist and a blissful expression
on her face. She looked a bit anxious because of (8) Looking at them with a smile and enchanting
the humming bumblebees around her. With the
glances, the illusion of feminine beauty which was
mass of her beautiful, waving hair and the mallikā
an incarnation of the Lord, thus being requested,
ower garland about her attractive neck, with the
spoke the following words to the Daityas. (9) The
beauty of her arms that were ornamented with the
Supreme Lord said: 'How can it be that all of you,
nest jewelry and bangles, with the fair sari spread
descendants of Kaśyapa, have faith in associating
over her breast that was an island of beauty and
with a woman like me who runs after men, for to
with the belt that covered her waist, she moved
be enamored with women is something one never
about gracefully with her ankle bells. Coyly cast-
nds with men of wisdom! (10) Oh enemies of the
ing her glances while moving with her eyebrows,
Suras, the sages agree that jackals and unchaste
she gave rise to a constant lusty desire in the core
women, who are ckle in their relationships, [al-
of the hearts of the Daitya leaders.'
ways] look for a new, fresh mate.'

(11) Śrī Śuka said: 'Thus having fun with them,

Chapter 9 the Asuras laughing all felt comforted by Her and
The Lord Appears as a Beautiful Wo- with a serious expression on their face handed
over the jar of nectar. (12) When the Lord took
man to Distribute the Nectar hold of the amṛt container He with a sweet smile
spoke the words: 'If you promise to accept Me
(1) Śrī Śuka said: 'While the Asuras were snatch- whether I act honestly or not, I will divide this
ing away the nectar and threw it towards each oth- nectar.' (13) Having heard what She said, the

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 28 Śrīmad Bhāgavatam - The Story of the Fortunate One

ly waving over Her

breasts. (19) Considering it
a miscalculation to give the
nectar to the demons who
are as cruel as snakes, the
Infallible One did not de-
liver it to them. (20) Ar-
ranging a different line for
every group separately, the
Master of the Universe let
each of them orderly oc-
cupy a position at his own
side. (21) Carrying the
container, She deceived the
Daityas with sweet words
and made those sitting at a
distance [opposite of them,
the Suras] drink from the
nectar that would free them
from old age, death and
disability. (22) The Asuras
considering it an abomina-
tion to ght with a woman,
because of their feelings
for Her according to their
promise kept themselves in
check, oh King, and re-
chiefs of the Asuras, without giving it further mained silent. (23) Fearful of breaking the bond of
thought, assented and said: 'So be it!' (14-15) friendship with Her they, moved by the greatest
They observed a fast, bathed, offered oblations of respect, all felt obliged and said not the slightest
ghee into the fire, were of charity for the cows, thing that would displease Her. (24) He who dark-
the brahmins and many others, performed cere- ens the luminaries [Rāhu] dressed himself up like
monies according to the brahminical precepts, one of the demigods and sat among them to drink
dressed up to their taste in new clothes, put on from the nectar, but he was, by sun and moon [the
jewelry and next together sat down on seats of divinities of the ego and feeling he eclipses],
kuśa grass laid down towards the east. (16-17) As quickly detected. (25) The moment Rāhu drank
the Suras and Daityas, all with their faces [also] from the nectar his head was cut off by the razor
turned eastward, dressed up with garlands were sharp cakra of the Lord. The decapitated body that
sitting down with lamps in an arena full of incense had not been reached by the nectar, fell dead to the
smoke, She entered there holding the container, oh ground. (26) The head, however, attained immor-
ruler of man. With Her youthful, restless eyes, the tality and was by Lord Brahmā recognized as a
sounds of Her tinkling ankle bells and Her jug-like planet. It is that very Rāhu that at times [e.g. dur-
breasts striding slowly, She wore a beautiful sari ing the changes of the moon] inimically chases
around Her wide hips and elephant trunk-like away the [light of the] sun and the moon [see also
thighs. (18) Looking at Her, the Lord Supreme 5.24: 1-3, 6.6: 37 and 6.18: 12-14].
who with golden earrings, charming ears, nose,
cheeks and face posed as a girlfriend of the God- (27) When the godly souls had almost finished
dess, they were all enchanted by the way she with drinking the nectar, the Supreme Lord Hari, the
a smile glanced at them while Her sari was slight- well-wisher of all the worlds, revealed His original

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form [once more] in the presence of all the Asuras soldiers and chariot fighters, were tumultuous.
and their leaders. (28) Although the Suras and (8) The enemies fought each other on the battle-
Asuras all shared the same place, time, objective, field on an equal basis: charioteer against chario-
cause, activities and ambition, they did not teer, infantry against infantry, cavalry against
achieve the same result. The God-minded souls cavalry and elephantry against elephantry. (9)
easily achieved the nectar because the benediction Some rode elephants, some sat on camels and
of the saffron dust of the lotus feet was theirs, but some others fought sitting on asses. Some also
not so the Daityas [compare B.G. 4: 11]. (29) used white-faced and red-faced monkeys, tigers
Whatever one does for the sake of one's own life and lions. (10-12) Both the parties of ghters
and welfare, are human activities, ideas and words faced each other using all kinds of differently
in relation to one's body and family that are all shaped water animals, land animals and sea ani-
transient [asat, 'untrue']. Together they constitute mals. There were vultures, eagles, ducks, hawks
one's separateness. But the same becomes some- and bhāsa birds, killer whales, monkeys, buffalos,
thing factual and permanent when it is not done in rhinoceroses, cows, bulls, wild cows and red
separation [when one not fails to be of devotion cows, jackals and rats, lizards, rabbits, human be-
unto Him], for then they result in what one calls ings and goats, while others entered the ght mak-
the 'watering of the root', the engagement in that ing use of black deer, swans and boars [as their
what is beneficial to everyone [see 8.5: 49 and 'vehicle', totemic animal or ghting spirit]. (13-15)
B.G. 3: 10].' With the nicely decorated ags and canopies, oh
King, with the spotless white parasols with pre-
cious handles full of jewels and pearls, with the
Chapter 10 normal fans and peacock feather fans, with their
upper and lower garments apping in the wind,
The Battle Between the Demigods and with the effulgence of their ornaments and shields
the Demons and with their shining spotless weapons abundant-
ly glittering in the sunshine, the two bannered par-
(1) Śrī Śuka said: 'The Dānavas and Daityas, oh ties of the demigod and Dānava heroes with their
Ruler, because they had turned away from Vā- garlands all together looked like two oceans of
sudeva [and rather saw Mohinī-mūrti], thus with aquatics, oh descendant of Pāṇḍu. (16-18) Bali the
their combined efforts of churning failed to son of Virocana, the captain of the demons, drove
achieve the nectar. (2) After the amṛt had been for the sake of the battle a vehicle made by Maya
generated, oh King, and had served as a drink for that was called Vaihāyasa [' ying through the air'].
the Suras who belonged to Him, the Lord of all It moved wherever he wanted to. Fully equipped
living beings who is carried by Garuḍa went away. with all the necessary weapons it was inexplicable,
(3) Seeing how their rivals enjoyed a good life, the indescribable and most wondrous. Sometimes it
sons of Diti could not accept it and therefore they was invisible and sometimes it could be seen. Pro-
raised their weapons to march against the tected by nicely decorated umbrellas and cāmaras
demigods. (4) The godly souls, who under the he, seated on that rst-class heavenly chariot and
shelter of Nārāyaṇa's feet had found new strength surrounded by all the commanders, was situated in
from drinking the nectar, thereupon took up their a position as brilliant as that of a rising moon. (19-
weapons to defend themselves. (5) There was a 24) The different vehicles of the Asura comman-
very erce battle between those called the gods ders of the troops surrounded him on all sides:
and the demons, oh King, with a tumult that made those of Namuci, Śambara, Bāṇa, Vipracitti; Ay-
one's hair stand on end. (6) In that battle opposing omukha, Dvimūrdhā, Kālanābha and Praheti; the
as warriors, they angry minded fought against ones of Heti, Ilvala, Śakuni, Bhūtasantāpa, Va-
each other, wielding their swords, arrows and the jradaṁṣṭra and Virocana; of Hayagrīva, Śaṅkuśirā,
rest of their weaponry. (7) The sounds of the Kapila, Meghadundubhi, Tāraka, Cakradṛk,
conches, trumpets, drums, bugles and kettledrums, Śumbha, Niśumbha, Jambha and Utkala, as also
combined with those of the elephants, horses, foot those of Ariṣṭa, Ariṣṭanemi, Maya, Tripurādhipa

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 30 Śrīmad Bhāgavatam - The Story of the Fortunate One

and the sons of Puloma, the Kāleyas, the Nivā- Vṛṣaparvā, the demigod Surya with the hundred
takavacas and all the others who did not get a sons of Bali who were led by Bāṇa, Soma [the
share of the nectar. Only having carried the burden moon god] fought with Rāhu, Anila [god of the
[but not having received the reward] they, who air] with Puloma and the extremely powerful god-
had conquered hosts of enemies, now with all their dess Bhadra Kālī [Durgā] fought with Śumbha and
prowess ready to ght against the immortals Niśumbha. (32-34) Vṛṣākapi [Śiva] fought with
roared as lions and blew their conch shells with Jambha and Vibhāvasu, the re god, with Mahi ā-
the greatest tumult. When [Lord Indra], Balabhit sura. Ivala together with his brother Vātāpi fought
['afraid of the strength'], saw his ferocious rivals with the sons of Brahmā, oh suppressor of the en-
he got very angry. emies. Durmar a fought with Kāmadeva [Cupid],
Utkala with the Mātrikā goddesses, Bṛhaspati with
(25) Indra being mounted on Airāvata, his carrier Śukrācārya and Śani [Saturn] fought with Narakā-
elephant that was dripping must, looked as beauti- sura. The Maruts fought with Nivātakavaca, the
ful as the sun shining over Udayagiri's cascades. Vasus with the Kālakeyas, the Viśvedevas with the
(26) Around him all the gods with banner and Paulomas and the Rudras fought with the Krod-
weapon had taken positions with their carriers: all havaśas.
the leaders of the higher worlds and the demigods
of the air, of re and of water. (27) Having come (35) The Suras and Asuras this way one by one
forward, the combatants face to face chided each engaged in ghting each other on the battle eld.
other as painful to the heart as they could. Then Desiring the victory they slashed one another
they drew near to engage one to one in battle. (28) earnestly, waging with great strength with their
Bali fought with Indra, Tāraka with Kārttikeya, sharp arrows, scimitars and lances. (36) They cut
Varuṇa with Heti and Mitra, oh King, fought with off each other's heads making use of re weapons
Praheti. (29) Yamarāja fought with Kālanābha, [bhuśundhis], discs, clubs, spears, tridents, spikes,
Viśvakarmā with Maya, Tvaṣṭā with Śambara and re brands, barbed missiles, axes, swords, lances,
Savitrā fought with Virocana. (30-31) Aparājita iron bludgeons, mallets and slings. (37) The ele-
fought with Namuci, the two Aśvinī-kumāras with phants, horses and chariots, foot soldiers and all

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the types of riders with their carriers were slashed demigod warriors. (51) Thereafter, for everyone to
to pieces. Arms, thighs, necks and legs were sev- see, a sea appeared agitated all over with waves
ered and ags, bows, armor and ornaments were blown up by the wind into a formidable whirlpool.
shredded. (38) Because of their violent trampling (52) The Sura warriors thus lost their courage,
and rambling, the dust of the eld rose high in the daunted as they were by the creation of the illuso-
sky up to the sun in every direction, after which ry atmosphere as was presented in the ght by the
the particles rained down again with the blood that invisible Daityas, those experts in illusion. (53)
splattered in every direction. (39) And so the eld Not knowing anymore how to counteract all of
there was strewn with severed heads, complete this, oh King, the followers of Indra meditated on
with helmets and earrings, angry eyes and bitten the Supreme Lord, the Creator of the Universe,
lips and legs and ornamented arms resembling who right there appeared before them.
elephant trunks, that, being severed, lay scattered
still holding the weapons. (40) With the eyes of (54) With His yellow dress and lotus petal eyes,
their own heads fallen there, the soldiers could He whose feet rest upon the shoulders of Garuḍa,
still see the trunks and raised arms with weapons then became visible with all of His eight arms and
coming after them on the battle eld. weapons, the Goddess of Fortune and His invalu-
able Kaustubha gem, His helmet and His earrings,
(41) Bali attacked the great Indra with ten arrows, brilliantly exhibited. (55) The moment He ap-
Airāvata, his carrier with three arrows, his four peared, the false works of the Asura were curbed
guardians [soldiers on horseback] with four arrows by the superior power of the greatest personality
and the driver of the elephant with one arrow. (42) of all. Just as it happens with dreams when one
Indra, skilled as he was, in a quick response im- wakes up, all dangers are vanquished when the
mediately cut the arrows rushing towards him to remembrance of the Lord has arrived. (56) When
pieces with a different type of very sharp arrows the demon Kālanemi, who was carried by 'the en-
[bhallas] and smiled about the fact that the enemy emy of the elephants' [the lion], saw Him on the
did not reach him. (43) Observing what a martial battle eld who was carried by Garuḍa, he threw a
expert he was, Bali, enraged, took the śakti whirling trident at Him. Directed at Garuḍa's head
weapon up but that torch of blazing re was, still it was seized with ease by the Lord of the Three
in his hand, shattered by Indra. (44) Whether he Worlds, whereupon the enemy together with his
next tried the lance, the barbed missile, the javelin carrier was killed by Him with the same weapon.
or the sword, they were all cut to pieces by the (57) The very powerful Mālī and Sumālī fell in the
mighty one. (45) Oh master of men, the Asura battle. Their heads were severed by His cakra.
then produced a demoniac illusion in which he Following, when the enemy Mālyavān with a
vanished and a huge mountain appeared above the pointed club and roaring like a lion, attacked the
heads of the Sura warriors. (46) In order to pulver- king of the birds [Garuḍa], also his head was sev-
ize the enemy forces, big trees ablaze in a forest ered by the disc of the Original Personality.
re rained down from it as also sharp pointed
stones. (47) Big snakes, scorpions and other poi-
sonous creatures came down as also lions, tigers, Chapter 11
boars and great elephants that crushed everything. The Dānavas Annihilated and Revived
(48) Many hundreds of stark naked carnivorous
demonesses and demons, oh Ruler, each holding a
trident, yelled 'Pierce them, cut them to pieces!' (1) Śrī Śuka said: 'When thereafter by the grace of
and such. (49) Next big, deeply rumbling clouds the Supreme Personality the Suras had regained
harassed by the wind were seen in the sky that their spirits, Indra, Vāyu and the others without
with claps of thunder released embers. (50) The hesitation resumed the ght against the troops who
Daitya created a huge terrifying con agration re- formerly had driven them back in the battle. (2)
sembling Sāmvartaka [the re at the end of time] When the so very mighty Indra angry with the son
that was carried by the blasting wind to burn the of Virocana [Bali] took up his thunderbolt, all his

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 32 Śrīmad Bhāgavatam - The Story of the Fortunate One

people cried: 'Alas, alas!' (3) Bali, who attentive thousand horses, he mounted the vehicle and left
and well equipped moved about on the great bat- his elephant behind. (17) In appreciation of the
tle eld, was by him who carries the thunderbolt chariot driver's service [Jambhāsura,] the best of
opposed and rebuked as follows: (4) 'You cheater, the Dānavas smiled and struck him [the driver] in
you fool, with your magic you try to be of control the ght with his re blazing trident. (18) Mātali
and win with illusions; you try to conquer us, who bracing himself, managed to tolerate the excruciat-
have mastered the illusion, as if we were children ing pain, but Indra most infuriated decapitated
whose possessions you can take by diverting their Jambha with his thunderbolt. (19) When Jambhā-
attention! (5) Those who desire to advance and be sura's kin heard from Nārada ṛṣi that he had been
free by deceptive means, such enemies of the slain, Namuci, Bala and Pāka hurried over there as
gods, I bring down, such fools I deny the positions fast as they could. (20) With gross insults cursing
they have taken. (6) I am the one who today will Indra to hurt him in the heart, they besieged him
put an end to you and your jugglery by severing with arrows that came down like a torrent of rain
your head with my hundred-jagged thunderbolt. over a mountain. (21) The thousand horses of the
You wicked soul with your buddies... bring it on!' king of heaven were assailed by as many arrows
that were all quickly launched at once. (22) With
(7) Bali retorted: 'All present here on this battle- the two hundred arrows that next to that by Pāka
eld are subjected to the rule of time and succes- all at once were aimed and released against Mātali
sively acquire with what they do a reputation, and the chariot with all its upkeep, thus a most
achieve a victory, suffer defeat and then nd their remarkable feat could be witnessed in the battle.
death. (8) Because the entire world is moved by (23) Namuci contributed with fifteen gold-feath-
time, an enlightened soul who sees this will not ered all-powerful arrows that cutting through the
rejoice or complain. In that sense you all pretty air made a noise over the field like a thunder-
much lost your way [compare B.G. 2: 11]! (9) cloud full of rain. (24) The Asuras covered Indra
We, who manage to control ourselves in that and his chariot driver from all sides with a dense
respect, reject these embarrassing words of shower of arrows that covered the sun just like
yours that the saintly feel sorry for.' clouds during the rainy season do [see also 4.10:
13]. (25) Like traders shipwrecked in the middle
(10) Śrī Śuka said: 'After as a valiant hero thus of the ocean, the entire assembly of demigods and
having chided the mighty Indra, Bali, the sub- their retinue, who could not discern him any
duer of the greatest, attacked him again with longer, bereft of their leader began to wail under
iron arrows on his bow that he tightened to his ear the pressure and intimidation of the superiority of
in the process. (11) The god, who thus was derided the enemy. (26) Indra, he who overpowers the
by his silver-tongued enemy, remained, just like an mightiest, thereupon to their delight managed to
elephant beaten with a rod, unmoved under the free himself from the hull of arrows, together with
lesson being taught. (12) When the master of de- his horses, chariot, ag and driver radiating, in all
struction [Indra] used the infallible bolt against directions of the sky and the earth, with an efful-
him [Bali] he, being struck, crashed with his heav- gence resembling the sun at the end of the night.
enly vehicle to the ground like a mountain with its
wings being clipped. (13) Seeing that his mate had (27) When the godhead saw how his army in the
fallen, his most intimate friend and well-wisher battle was oppressed by the enemy, he, fuming
Jambha stepped forward in solidarity with his hurt with anger, took up his thunderbolt to kill his op-
companion. (14) He, a man of superpower riding ponents. (28) Before the eyes of their family
the lion, took position with his club and hit Indra members, he then, in order to create fear in them,
and his elephant with great force on the shoulder. oh King, with the bolt severed the heads of the
(15) Struck by the great blow the elephant sank trunks of Bala and Pāka. (29) Namuci [another
stunned down to its knees and fell unconscious to demon] witnessing the two being slaughtered,
the earth. (16) When Indra's driver Mātali there- grieved over them and enraged made a serious
upon brought his chariot, which was drawn by a attempt to kill Indra, oh lord of men. (30) With in

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his hand an iron spear, hung with bells and deco- [and killed him] with the weapon that was wet nor
rated with gold, he strode in fury against Indra dry [by forcing it down his throat]. Thereupon all
roaring like a lion: 'And now you're dead' and the sages most pleased covered the almighty one
struck. (31) The lord [of the gods, Indra] who saw with ower garlands. (41) The two leading singers
it descending from the sky with great speed, of heaven Viśvāvasu and Parāvasu sang hymns,
smashed it to pieces [in its ight], oh King, while the godly souls sounded kettledrums and the heav-
the demon himself from a fuming Indra received enly dancers danced in bliss. (42) Vāyu, Agni,
the thunderbolt on his shoulder to cut off his head. Varuṇa and others though vigorously started to
(32) But the powerful bolt, the same weapon that eliminate the other belligerent Asuras, as if they
in the past by the king of the gods so successfully were lions killing deer. (43) Devaṛṣi Nārada Muni
was used to pierce Vṛtrāsura [6.12: 25], could not was by Lord Brahmā sent to the demigods, oh
even scratch his skin. That de ance of Namuci's King, to forbid the ones in power the total annihi-
neck was an extraordinarily wondrous thing. (33) lation of the Dānavas he saw taking place. (44) Śrī
With the bolt thus rendered ineffective Indra be- Nārada said: 'Under the protection of the arms and
came very afraid of the enemy and wondered: the fortune [the goddess] of Nārāyaṇa you all
'What is this? What superior force allows such a procured the nectar. Since you all thus found your
miraculous thing to happen on earth? (34) With fortune you now must stop with this ghting!'
this same bolt I formerly cut off the wings of
mountains ying with them, for they
killed the people as they with their
great weight came down on earth.
(35) Vṛtrāsura who was so powerful
with the austerities of Tvaṣṭā [see 6.9:
11] was killed by it, just as many
other powerful characters impervious
to all other weapons. (36) And now
that bolt, strong as a brahmāstra, is
repelled after being released against
a less important demon. Rendered as
useless as a rod, I can wield it no
longer.'

(37) Indra, lamenting thus, then out

of the blue was addressed by a voice
that said: 'This Dānava has an
arrangement that he cannot be anni-
hilated by anything dry or wet. (38)
He would not die by something moist
or dry because of a benediction I
granted him and therefore, oh Indra,
you must think of some other means
to deal with your enemy.'

(39) After having heard that ominous

voice Lord Indra meditated most at-
tentively and arrived thereupon at the
insight that foam had to be the way
that was neither dry nor wet. (40)
Thus he took hold of Namuci's head

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34 Śrīmad Bhāgavatam - The Story of the Fortunate One

(45) Śuka said: 'Controlling their aggravation and sake their attachments in both respects [concern-
anger they accepted the words of the sage and re- ing this life and a life hereafter]. (7) You as the
turned all to their heavenly abodes, while being cosmic complete of eternal life beyond the [in u-
praised by their followers. (46) They who had ence of the] basic qualities of nature, as the One
survived the battle picked up the lifeless body free from grief who perpetually resides in bliss,
of Bali [as also the rest of those who had fallen] are changeless and exist apart from all that exists,
and all went, with Nārada's permission, to the while You are everything that exists. You, as the
mountain called Asta. (47) At that place the ones cause of the rise and maintenance of this universe,
who still had their limbs and head were resuscitat- are the Self and Master of all self control, the In-
ed by Śukrācārya [4.1: 45, 6.7: 18, 7.5: 1, 7.10: dependent Soul all others depend on [see also B.G.
33] by means of his knowledge of the Samjīvanī 9: 15]. (8) You, the One present as both a temporal
prayer, his science of reanimation. (48) Also Bali and an eternal manifestation, are Yourself without
was brought back by the touch of Uśanā, but de- that duality, because You in this world do not dif-
spite being defeated he, with his experience in fer in Your substance, just as gold does not differ
worldly affairs, did not complain [to have re- from the gold in the different forms it may have.
gained] his memory and senses.' Out of ignorance people have different notions
about You, differences that are created by the basic
qualities, whereas You do not depend on those
physical inessentials [see also B.G. 7: 4-5]. (9)
Chapter 12 Some think of You as the Supreme Spirit, some
Lord Śiva Prays to See Mohinī Mūrti, consider You to be dharma, some say that you are
Gets Bewildered and Restores the Original Person, the Supreme Controller be-
yond cause and effect, while others think of You
as the Transcendence endowed with nine potencies
(1-2) The son of Vyāsa said: 'When he who rides [or śaktis *]. Still others think of You as the inde-
the bull [Śiva] heard how Lord Hari had assumed pendent and imperishable Supreme Personality.
the form of a woman [8.9] in order to enchant the (10) Neither me, nor the one endlessly living in
Dānavas and had caused the Suras to drink the the beyond [Brahmā], nor the sages headed by
nectar, he mounted his bull and went, together Marīci really know Him [You] who has created
with his goddess [Umā] and surrounded by his this universe, even though we [know that we] gen-
associates, to the abode of Madhusūdana [Viṣṇu] erated from goodness. And what to say about the
to see Him. (3) The Supreme Personality wel- Daityas and the other mortal beings, oh Lord,
comed him cordially with all due respect and after whose hearts, constantly being bewildered by
Lord Bhava and Umā were comfortably seated, māyā, are moved by the lower [motives of passion
Śiva offered Lord Hari his obeisances and with a and ignorance, see B.G. 2: 45]. (11) Just like the
smile spoke the following words. air that enters us is also present in the sky, You are
involved and free at the same time, and do, from
(4) Śrī Mahādeva [Śiva] said: 'Oh God of Gods, Your presence as the all-pervading one, know
oh All-pervading Lord and Master of the Universe everything about the creation, maintenance and
who are the universe, for all forms of existence resolution of this world in its entirety, about the
You are the true self, the soul, and therefore You living beings and their endeavors and about every-
are the Supreme Controller. (5) Of what exists in thing that moves and not moves. (12) I have seen
the beginning, in the middle and the end of this all kinds of avatāras of You in various pastimes
creation, of the 'I' and of the rest [of the world of displaying Your qualities. I, Śiva, would like to
'mine'] outside of it, You, my Lord, are the Inex- see the incarnation of You in which You assume
haustible Truth of Brahman, the Absolute Spirit the body of a woman. (13) We have come here
free from these differences. (6) Those who are very eager to see with our own eyes the form of
wise and free from personal objectives desire the the incarnation that captivated the Daityas and
supreme welfare, worship Your lotus feet and for- fed the Suras with the nectar.'

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saw, on a nice spot in the forest, a de-

lightful woman who, wearing a shining
sari with a belt around Her hips, in the
midst of pink leafed trees and all sorts of
flowers was engaged in playing with a
ball. (19) As she bounced the ball Her
beautiful breasts and Her garlands vibrat-
ed along waving over Her slender waist,
with every step She made here and there
with Her feet that were as red as coral.
(20) Her eyes anxiously followed the ball
that was restlessly moving in all direc-
tions. She had glittering earrings on Her
ears and gleaming bluish hair that deco-
rated the cheeks of Her radiating face.
(21) Striking the ball with Her right hand
Her hair slackened while She with Her left
hand charmingly tried to keep Her loosen-
ing sari together. The spiritual potency [of
the Lord] thus captivated everyone in the
universe [compare B.G. 7: 14]. (22) See-
ing Her thus playing with the ball and
sending a hardly noticeable bashful smile,
the god was bedazzled by the glances of
the ravishing beauty. Under Her spell not
being able to keep his eyes off Her, he
could no longer think of himself nor of the
nearby Umā or his associates [compare
5.5: 8]. (23) One moment the ball jumped
far away from Her hand and so She fol-
lowed it. Directly before the eagerly fol-
lowing eyes of Śiva the ne dress and belt
blew away that covered the woman. (24) He saw
(14) Śrī Śuka said: 'Viṣṇu, the Supreme Lord, thus
before him the complete of Her well-formed glory
being petitioned by the one holding the trident in
so pleasing to the eye. When She gave him a look,
his hand, smiled and gave Giriśa ['the man of the
Śiva thought She would fancy him. (25) Perturbed
mountain'] a reply of deep signi cance. (15) The
because of Her actions and smiles he, bereft of
Supreme Lord said: 'In the interest of the Suras I
good sense, shamelessly went after Her, despite
deemed it necessary to bewilder the Daityas who
the fact that Bhavānī witnessed what happened.
had taken away the vessel lled with nectar and
(26) The completely naked woman saw him com-
assumed thereto the form of a beautiful woman.
ing and most embarrassed with a smile ran here
(16) I shall now, oh best of the enlightened souls,
and there to hide behind the trees. (27) Lord Śiva,
show you who long to see it, this object of adora-
Bhava, distracted by his senses, fell victim to lust
tion so greatly appreciated by those who are led by
like he was a male elephant going for a she-ele-
lust.'
phant. (28) Speeding after Her, he caught Her by
the braid of Her hair and pulled Her close against
(17) Śrī Śuka continued: 'Having said this Lord
Her will in order to embrace Her. (29-30) She, the
Viṣṇu immediately disappeared from the sight of
she-elephant, with Her hair scattered being cap-
His company, leaving Śiva and Umā with their
tured by him, the bull that was the Lord's devo-
eyes spying everywhere. (18) Thereupon they
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 36 Śrīmad Bhāgavatam - The Story of the Fortunate One

tee, squirming like a snake

managed to free Herself, oh
King. Having escaped from the
tight grip of the Lord of the
demigods, She ran quickly
away, with Her heavy hips so
expressively exhibiting the illu-
sory potency of the Lord. (31)
Like being haunted by the devil
Rudra in the grip of lust engaged
in the pursuit of Him whose acts
so wondrously were taking place
in front of him. (32) Chasing Her
like a mad bull going for a fe-
male, the semen was discharged
of him who never spills his se-
men in vain. (33) Each and every
place where his semen fell on the
earth, oh great ruler, those places
became mines for silver and
gold. (34) At the shores of rivers
and lakes, in the mountains and
in the forests, in the gardens and
wherever the sages were liv-
ing, Lord Śiva was present.
(35) With his semen dis-
charged he, oh best of kings, understood that ferent elements, is joined with Me in the form of
he personally had been fooled by the illusory Eternal Time [or the pure Time Spirit], that illuso-
potency of the Lord and therefore he refrained ry energy of the modes of nature [the goddess
from chasing the illusion any longer. (36) Thus Durgā in sum **] will no longer be able to bewil-
convinced of his own greatness and the great- der you.'
ness of the Soul of the Universe, who is of an un-
limited potency, he did not consider what had (41) Śrī Śuka said: 'Thus complimented by the
happened that surprising. (37) Seeing that he was Supreme Personality of Godhead with the Śrīvat-
not perturbed or ashamed about it, Madhusūdana, sa-mark on His chest, oh King, Śiva circumambu-
very pleased with it, assumed His male form again lating Him, took leave of Him and together with
and spoke. his associates turned back to his abode. (42) Oh
descendant of Bharata, the mighty Lord Bhava
then in jubilation addressed his wife Bhavānī who
(38) The Supreme Lord said: 'I wish you all good by the sages is accepted as an integral part of the
fortune, oh best of the demigods. With Me appear- illusory potency of the Lord: (43) 'Oh, did you see
ing as a woman, you were spontaneously enchant- how I myself, against my will, despite being the
ed by My external potency, yet you remain rmly best of all His portions, got bewildered by Her, the
xed in your self. (39) Once being drawn by the illusory energy of the Unborn Supreme Person of
senses, who else but you would be able to sur- the Demigods? Do I have to speak of others then
mount My māyā? Those who are unable to control who totally depend on the material illusion? (44)
their senses have great dif culty to overcome the When I ceased with a yoga practice that took a
material reactions overwhelming them. (40) The thousand years, I was approached by you to in-
moment one, [living] with the time and all its dif- quire after Him [upon whom I was meditating].

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He indeed is the One who is now personally the seventh one [we are now in the twenty-eighth
present here as the Original Personality beyond yuga of him who is also known as Vaivasvata
the grasp of the Vedas and the grip of time.' Manu]. (2-3) The ten sons of Manu are known as
Ikṣvāku, Nabhaga, Dhṛṣṭa, Śaryāti, Nari yanta,
(45) Śrī Śuka concluded: 'I thus spoke to you, my Nābhāga [or Nṛga] and Diṣṭa as the seventh one.
best one, about the prowess of Śārnga-dhanvā Then, oh chastiser of the enemy, there are Tarūṣa
[Viṣṇu with His bow] who [as Kūrma] held the [or Karūṣaka], Pṛṣadhra and Manu's tenth son who
great mountain on His back for churning the is known as Vasumān [or Kavi, see also 9.1:
ocean. (46) Whoever recites this or listens to this 11-12]. (4) Oh King, the Ādityas, the Vasus, the
[story], will never be disappointed in his endeavor Rudras, the Vivedevas, the Maruts, the Aśvins and
because the description of the qualities of Utta- the Ṛbhus are the demigods [during this period]
maloka, the One Praised in the Scriptures, puts an and Purandara is their Indra. (5) Kaśyapa, Atri,
end to the misery of one's material existence. (47) Vasi ha, Viśvāmitra, Gautama, Jamadagni and
For Him who is not understood by the godless Bharadvāja are known as the seven sages. (6) The
ones, for the feet that are known by the devotees appearance of the Supreme Lord Viṣṇu that took
of surrender, for the One who only allowed the place during this period was the one of Lord Vā-
immortals to drink from the nectar that was pro- mana. He was the youngest Āditya born from
duced from the ocean, for Him who, appearing in mother Aditi and father Kaśyapa Muni. (7) I
the disguise of a young girl, captivated the ene- brie y described the seven periods of the Manus,
mies of the gods, for Him who ful lls the desires let me also tell you about the future Manus en-
of the devotees, I bow myself down [compare dowed with the powers of Viṣṇu [see 8.1 & 8.5].
B.G. 9: 29-34].'
(8) Saṁjñā and Chāyā, the two wives of Vivasvān
who were the daughters of Viśvakarmā, oh King, I
both described to you previously [see 6.6: 40-41].
*: The nine śaktis or powers of the Lord: vimalā, (9) Some mention a third wife of Vivasvān:
purity; utkarṣinī, exalted state; jñāna, knowledge; Vaḍavā. From the three of them there were of
kriyā, activity; yogā, yogic powers; prahvī, mode- Saṁjñā three children born - a daughter Yamī and
sty; satyā, truthfulness; īśānā, sovereighnty and the sons Yama and Śrāddhadeva. Now hear about
anugrahā, grace (mentioned in 11.27: 25-26). the children of Chāyā. (10) There was Sāvarṇi [a
son], the daughter Tapatī who later became the
**: Svāmī Prabhupāda quotes: wife of king Saṁvaraṇa and Śanaicara [Saturn]
‘sṛṣṭi-sthiti-pralaya-sādhana-śaktir ekā chāyeva who was the third one. The two Aśvins were the
yasya bhuvanāni bibharti durgā’ [Śrī Brahma- sons born from Vaḍavā. (11) When the eighth pe-
saṁhitā Bs. 5.44]. riod arrives Sāvarṇi will become the Manu. The
sons of Sāvarṇi, oh ruler of man, are Nirmoka,
The entire cosmos is created by Durgā in coopera- Virajaska and others. (12) The Sutapās, the Vira-
tion with Lord Viṣṇu in the form of kāla, time. jas and the Amṛtaprabhas will belong to the
This is de version of the Vedas. (Aitareya Up- demigods and Bali, the son of Virocana, will be-
aniṣad 1.1.1-2). come the Indra. (13) Having donated the entire
universe to Viṣṇu who begged him for three steps
of land, he [Bali] will achieve the post of Indra.
Thereafter renouncing he will achieve the perfec-
Chapter 13 tion of life. (14) He, Bali, bound by the Supreme
Description of Future Manus Lord, was as a token of His appreciation again
favored with the kingdom of Sutala where being
(1) Śrī Śuka said: 'Now hear from me about the situated he today still occupies a position more
children of the son of Vivasvān, the present Manu opulent than the one of Indra in heaven. (15-16)
who is known in the world as Śrāddhadeva. He is Gālava, Dīptimān, Paraśurāma, Aśvatthāmā,

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38 Śrīmad Bhāgavatam - The Story of the Fortunate One

Kṛpācārya, Ṛṣyaśṛṅga and our father Vyāsadeva, of the Lord known as Dharmasetu will be born
the incarnation of the Lord [as a philosopher] will, from the womb of Vaidhṛtā as the son of Āryaka
because of their yoga practice, be the seven sages and will rule the three worlds.
during the eighth manvantara. They at present are
engaged in their respective hermitages, oh King. (27) Rudra-sāvarṇi, oh King, will appear as the
(17) Sārvabhauma, the Lord and Master [over the twelfth Manu and Devavān, Upadeva and De-
world] will, fathered by Devaguhya, be born from vaśreṣṭha and others will be his sons. (28) Ṛtad-
Sarasvatī and take away by force the lands of Pu- hāmā will be the Indra for that period, the
randara [Indra] and give them to Bali. demigods will be headed by the Haritas and
Tapomūrti, Tapasvī, Āgnīdhraka and others will
(18) Dakṣa-sāvarṇi, the ninth Manu, born as the be the sages. (29) The mighty Svadhāmā, a par-
son of Varuṇa, will have Bhūtaketu, Dīptaketu and tial incarnation of the Lord who Satyasahā will
others as his sons, oh King. (19) The Pāras, the beget by Sunṛtā, will rule that period of Manu.
Marīcigarbhas and others will be the demigods,
the king of heaven will be known as Adbhuta and
the seven sages of that period will be headed by (30) The self-realized soul Deva-sāvarṇi will be
Dyutimān. (20) abhadeva, a partial incarnation the thirteenth Manu and Citrasena, Vicitra and
of the Supreme Lord, will, with
Āyuṣmān as His father, take birth
from the womb of Ambudhārā. Adb-
huta will because of Him enjoy all
opulence of the three worlds.

(21) The tenth Manu will be Brahma-

sāvarṇi, son of Upaśloka. His sons
will be Bhūri eṇa and others and the
twice-born souls will be headed by
Haviṣmān. (22) Haviṣmān, Sukṛta,
Satya, Jaya, Mūrti [and others] are
the [seven] sages during that period,
the Suvāsanas, the Viruddhas and
others will be the demigods and
Śambhu will be the controller of the
Suras [the Indra]. (23) One of the
Supreme Lord's plenary portions, Viṣ-
vakṣena, will take birth from the
womb of Viṣūcī in the home of Viś-
vasraṣṭā and will make friends with
Śambhu.

(24) Dharma-sāvarṇi will be the

eleventh Manu to appear in the future.
This self-realized soul will have
Satyadharma and others as his ten
sons. (25) The Vihaṅgamas, Kāmaga-
mas and Nirvāṇarucis are the
demigods then and Vaidhṛta will be
their Indra. The seven sages are Aruṇa
and others. (26) A partial incarnation

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 Canto 8 39

others will be his sons. (31) The Sukarmās and in the course of a mahāyuga the Vedic instruction
Sutrāmas will become the demigods, Divaspati is lost that promotes the sanātana dharma [the
will be the Indra and Nirmoka and Tattvadarśa customary Vedic duties according to status and
and others will be the sages then. (32) Yogeśvara, vocation, see also 3.12: 41]. (5) With that in mind
a partial incarnation of the Lord, will appear the Manus are engaged, for as long as they are
from the womb of Bṛhatī as the son of Devahotra present in this world, in directly establishing this
and will endeavor for the sake of Divaspati [the fourfold dharma as instructed by the Lord, oh ruler
Indra]. of man [see also B.G. 4: 1]. (6) Till the end of
the era the rulers of the universe [the heirs of
(33) Indra-sāvarṇi will be the fourteenth Manu Manu] execute that order just as the demigods
and from his semen Uru, Gambhīra, Budha and and the other divisions of enjoyers of the results
others will be born. (34) The Pavitras and Cāk- of the sacrifices do this [see also B.G. 4: 2]. (7)
u as will be the demigods, Śuci will be the king Indra maintains all the places of the three
of heaven and Agni, Bāhu, Śuci, Śuddha, Māgad- worlds by providing all the rain that the world
ha and others will be the ascetics. (35) For that needs and [thus] enjoys the excellent opulence
period, oh great king, the Lord will appear in the of the three worlds that is given by the Supreme
womb of Vitānā as Bṛhadbhānu, the son of Lord. (8) In every yuga the Lord assumes the
Satrāyaṇa, in order to promote all spiritual activi- forms of liberated persons [the perfected souls or
ties. the Siddhas] to explain the transcendental knowl-
edge, He assumes the forms of great saints [ṛṣis]
(36) Oh King, the estimated time of the past, the to explain what karma entails [performing ritu-
present and the future of these fourteen Manus I als] and He assumes the forms of great lords of
have described to you, covers a thousand mahāyu- yoga in order to teach the science of unifying in
gas or one kalpa [one day of Brahmā,
see also picture].'

Chapter 14
The System of Universal Ma-
nagement
(1) The king said: 'Oh great sage, can
you please describe to me the activities
in which all these Manus and the others
are engaged during each manvantara
and who appoints them?'

(2) The ṛṣi said: 'Oh King, the Manus

and all their sons, the sages, the Indras
and the godly souls no doubt all resort
under the rule of the Original Person.
(3) The Lord of Sacri ce, Yajña, and
the other incarnations of the Supreme
Personality I already discussed, oh
King, constitute the lead followed by
the Manus and others in charge of the
universal affairs. (4) In disregard of the
penance as [exempli ed] by the sages,

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 40 Śrīmad Bhāgavatam - The Story of the Fortunate One

consciousness. (9) In the form of the founding

fathers [the Prajāpatis] He creates offspring, to (3) Śrī Śuka said: 'Bali, being defeated by Indra
annihilate the miscreants He assumes the form of and deprived of his opulence and his life [see
kings and in the form of time He is there to put an 8.11], was resuscitated by the followers of Bhṛgu
end to everything that became different in follow- [Śukrācārya and his pupils]. He [then] as a great
ing the basic qualities of nature. (10) People who soul and disciple proved his respect for them by
under the in uence of māyā are bewildered by the offering in full surrender everything he had. (4)
illusion of His names and forms and [approach The brahmin followers of Bhṛgu, who enjoyed a
Him with] different views [darśanas], are looking great authority, were very pleased with him who
for Him but cannot nd Him [compare B.G. 18: wanted to conquer the heavenly places [of Indra]
66]. (11) With all these changes [of the Manus] and engaged him in a sacri ce called Viśvajit. For
that I described as taking place in one day of that purpose they rst, according to the regula-
Brahmā [one kalpa] I [thus] reported about the tions, subjected him to a great puri cation ritual
fourteen manvantaras the scholars speak about.' [abhi eka]. (5) From the blazing re, that was
honored with oblations of ghee, a brilliant chariot
appeared drawn by horses with the same color as
those of Indra [yellow]. It was covered with gold
Chapter 15 and silk and was adorned with a banner marked
Bali Mahārāja Conquers the Heavenly with a lion. (6) There was a special gilded bow,
two quivers with an inexhaustible supply of ar-
Places
rows and a celestial armor. His grandfather
[Prahlāda] donated a garland of never fading
(1-2) The king said: 'Why did the Lord, the Con- flowers and Śukrācārya gave him a conch shell.
troller of all living beings, like a poor man beg (7) After he, on the advice of the brahmins, had
Bali for three steps of land and why did He fetter performed the ritual and thus by their grace had
him despite his donation? We would very much obtained the fighting gear, he circumambulated
like to understand all this begging of the Con- the scholars, offered his obeisances and with due
troller, who is so complete in Himself, as also the respect bade Prahlāda Mahārāja farewell. (8-9)
arrest of Bali in spite of his innocence.' Upon next having ascended the divine chariot that

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was donated by Śukrācārya, the great charioteer, sang thereto in chorus about their happiness. (21)
decorated with his garland, covered by his armor The city with all its brilliance so beautiful and
and equipped with his bow, took up a sword and pleasing with the singing of the Gandharvas, the
quiver of arrows. With his golden bangles on his solo instruments, the dancing and the sounds of
arms and the rings in his ears that glittered with utes, vīṇās, drums, conch shells and kettledrums,
their sapphires, he from his elevated position on all perfectly in tune, defeated the splendor of
the chariot shone like the fire of worship on an beauty personi ed. (22) No godless people
altar. (10-11) Surrounded by his men and the oth- roamed the streets there, no one was envious or of
er Daitya leaders equal to him in opulence, violence against other creatures, no one cheated
strength and beauty, they seemed to drink in the and no one was of false prestige, lust or greed. All
sky and burn the directions with their looks. Hav- who moved around there were completely free
ing gathered the greatest Asura warriors they went from all of that. (23) And it was that city of God
to the supremely wealthy capital of Indra, making that from the outside on all sides was attacked by
the earth tremble under their feet. him, [Bali,] the commander of the troops provided
by Śukrācārya, who loudly resounding his conch
(12) That place was most agreeable with orchards shell created fear among all the ladies protected by
and gardens like the beautiful Nandana garden. It Indra.
was full of pairs of chirping birds, madly hum-
ming bees and eternal trees with branches over- (24) Indra, facing the situation, understood Bali's
laden with leaves, owers and fruits. (13) They fervent zeal and addressed with the following
were crowded with groups of swans, cranes, words the spiritual master [Bṛhaspati] in the com-
cakravāka birds, ducks, lotus owers and beauti- pany of the godly souls: (25) 'Oh my lord, who
ful, sporting women protected by the godly souls. gave Bali, our enemy from the past, the great fer-
(14) The ever worshipable river goddess sur- vor and prowess I am afraid we are unable to
rounded the city with trenches lled with celestial withstand? (26) There is no one to be found who
Ganges water outside the parapeted ramparts with can counter this [opposition of Bali]. It is as if he,
the color of re. (15) The gates that gave access to having risen like the re at the end of time, with
the city made of marble, the doors [of the houses] his mouth wants to drink in and lick up the whole
covered by golden plates and the many, carefully world and with his vision wants to set ablaze all
laid out public roads, were all constructed by Viś- directions. (27) Please tell us, what is the cause of
vakarmā. (16) It was replete with assembly hous- the formidable prowess of our enemy? What is the
es, courtyards, roads, and countless opulent source of all this energy, strength, grip and zeal?'
palaces. The crossroads were constructed with
natural stone and had sitting places adorned with (28) Bṛhaspati said: 'Oh Indra, I know how your
pillars and coral. (17) In that city one found the enemy could rise against you. He derives his pow-
most beautiful, ever young women glittering like er from being a disciple of the mighty brahmins
the ames of a re, who cool, warm, round breast- who are the followers of Bhṛgu. (29) Being that
ed and well decorated, always wore impeccably powerful this strong man cannot be defeated by
clean clothes. (18) The breezes blowing in the someone like you or by anyone belonging to you.
streets carried the fragrance of the fresh aromatic Except for the Supreme Controller, the Lord, no
owers that had slipped down from the hair of the one will be able to vanquish him now that he is
demigod women. (19) The divine sweethearts endowed with a superior spiritual strength. To op-
passed on the streets through the white fragrant pose him is just as useless as to oppose the lord of
smoke of the aguru incense that was burned be- death. (30) Therefore you all must give up your
hind the windows with golden ligree. (20) There place in the heavenly kingdom, keep out of sight
were canopies strewn with pearls and gold, a vari- and leave for elsewhere to await the time your en-
ety of ags that adorned the domes of the palaces emy is past his prime. (31) He who now is so very
and peacocks, pigeons and bees that vibrated their mighty as a consequence of the brahminical power
sounds. The women in their heavenly buildings invested in him, will together with all his friends

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 42 Śrīmad Bhāgavatam - The Story of the Fortunate One

and helpers nd his demise because of insulting of which you could not offer unexpected guests in
the very same power.'' your home a proper welcome so that they walked
out on you? (7) Not even being welcoming to un-
(32) Thus being advised by their spiritual master invited guests by offering them a glass of water, a
on what they had to do, they, the gods who could home is abandoned by them and worth nothing
assume any form they liked, gave up their heaven- more than a jackal's den. (8) Or is it so that you
ly kingdom and departed. (33) After the gods had during the time of my absence, oh nest one, be-
left, Bali, the son of Virocana, took hold of the city cause of a sad mind maybe forgot to perform your
where the residents of heaven had their stay and oblations of ghee in the re, my sweet wife? (9)
brought the three worlds under his control. (34) When an attached householder is of worship,
Because he was their disciple, the followers of when he performs pūjā, he will achieve the ful-
Bhṛgu, who were very pleased with the conqueror llment of all his desires and attain heaven. It are
of the universe, told him to devote himself to a the brahmins and the re after all that are the
hundred [aśvamedha] horse sacri ces. (35) From mouth of Viṣṇu, of Him who is the heart and soul
performing those sacri ces his fame spread in all of all God-conscious people [compare B.G. 9: 26].
directions of the three worlds so that he shone (10) Are your sons all faring well, my virtuous
with a glory equal to that of the moon. (36) Hav- wife? I notice you are worried about something.'
ing won the favor of the brahmins he, enjoying an
opulence and prosperity like that of the demigods, (11) Śrī Aditi said: 'Oh brahmin, there is nothing
deemed himself most happy with all that he had wrong with the twice-born souls, the cows, the
conceived and done so greatly.' dharma and the people around me. Your household
is the best place to take care of the three goals of
life [kāma, artha, dharma], my dear husband. (12)
The re, the guests, the servants and the beggars
Chapter 16 were all treated properly. By constantly thinking
Aditi Initiated into the Payo-vrata Ce- of you, oh brahmin master, nothing was missed.
remony, the Best of All Sacrifices (13) Oh my lord, what desire of mine would not
be ful lled with in my heart your good self as the
founding father and the reminder of dharma? (14)
(1) Śrī Śuka said: 'As soon as her sons thus had Even though the Supreme Controller [in particu-
yielded to the Daityas, their mother Aditi began to lar] takes care of the devotees, oh my lord, you in
lament helplessly over the loss of the heavenly your goodness, from the Asura on, are equal-
kingdom. (2) When one day the mighty sage minded towards each and everyone who, originat-
Kaśyapa [her husband] after a long time came out ing from either your body or your mind, is gifted
of his samādhi [yogic trance], he went to her quar- with one of the three qualities of goodness, pas-
ters and found them sad and joyless. (3) After he sion or slowness, oh son of Marīci [compare B.G.
respectfully was welcomed by Aditi and had ac- 4: 11 and 9: 29]. (15) Therefore, oh controller,
cepted a sitting place, he addressed her, thoughtful consider the welfare of me, your servitor. We are
of her depression, as follows, oh best of the Kurus. now, oh gentle one, because of our enemies bereft
(4) 'Has something unfortunate happened in rela- of our opulence and residence. Please protect us,
tion to the brahmins, oh gentle one, or do you oh master! (16) Exiled by the same powerful ene-
have difficulty with the dharma in the world of mies who took away all our opulence, beauty, rep-
today or with the people around you who are sub- utation and homes, I drowned in an ocean of trou-
jected to the whims of death? (5) Or, my dearest ble. (17) Oh saintly man, best of our well-wishers,
princess, has something gone awry with the reli- be so kind to consider our good fortune so that my
gion, the finances or the fulfillment of your de- offspring may recover all that was lost.'
sires in this household life, that even joins those
who fail to do yoga? (6) Or were you perhaps (18) Śrī Śuka said: 'This way being beseeched by
overly attached to your family members, because Aditi he said with a smile to her: 'Oh how power-

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 Canto 8 43

ful is this māyā of Viṣṇu because of which the en- (29) 'I offer my respectful obeisances unto You, oh
tire world is caught in emotional bondage. (19) Supreme Lord, oh Original Personality and Best
What is this material body made of the elements? One of All, residing in the heart of all living be-
It is not the soul. And what is this soul transcen- ings, oh Vāsudeva, omnipresent witness. (30) My
dental to the material world? Who are they, the reverence unto You, the Unseen One, the Tran-
husband and the children [to whom one is tied] scendental Person of the Primal Reality, the know-
because of one's bewilderment [see B.G. 2: 13, er of the twenty-four elements [see glossary] and
5.5: 1, 7.5: 31]? (20) Exercise respect for Vāsude- the original source of the analytic order of yoga.
va, the spiritual master of the entire world, the (31) My respects unto You, the Enjoyer of the
Original Person Janārdana, He who, residing in three types of rituals [of karma, jñāna and up-
the core of everyone's heart, defeats all enemies. āsanā or bhakti, or fruitive work, spiritual knowl-
(21) He, the Lord merciful to the poor, will ful ll edge and devotional service] with Your two heads
your desires. I think that nothing compares to the [of prāyaṇīya and udāyanīya, the beginning and
devotional service unto the Supreme Lord, it never the end of the sacri ces], three legs [savana-traya,
fails [see also 2.3: 10].' the three daily soma libations to solar time], four
protruding horns [the Vedas to the bull of dharma]
(22) Śrī Aditi said: 'Oh brahmin what are the rules and seven hands [the chandas, ways of pleasing,
I have to follow to please the Lord of the Uni- mantras like the Gāyatrī, see also 5.21: 15], my
verse, so that what I would like, by His grace ac- obeisances unto the embodiment of all knowledge.
tually will be ful lled [see also B.G. 7: 16]? (23) (32) I honor You appearing as Śiva or Rudra, You
Oh husband, oh best of the twice-born souls, teach as the reservoir of all potencies and all insight. My
me the vidhi, the regulative principles [or the obeisances unto the Supreme Master of all living
method] for making sacri ces to the Lord [see beings. (33) My reverence for You as Hiraṇya-
1.17: 24 and 3.11: 21], so that the Godhead will garbha [Brahmā], the source of all life and the Su-
soon be pleased with me, now lamenting with all persoul of the Universe. I bow for You, the em-
my sons.' bodiment of the power and cause of the uni cation
of consciousness in yoga. (34) My esteem for You,
(24) Śrī Kaśyapa said: 'I will explain to you the the Original Godhead and Inner Witness of all. I
practice that satis es Keśava and about which the offer You my respects who as Nara-Nārāyaṇa Ṛṣi
almighty one born on the lotus [Brahmā] spoke assumed the form of a human being, that Lord I
when I, desiring to beget offspring, asked him this offer my obeisances. (35) You, as blackish as a
question [see B.G. 4: 2]. (25) During the bright marakata gem [a kind of emerald], You the Con-
half of the month Phālguna [February/March] one troller of Lakṣmī and the Killer of Keśī, You clad
should for twelve days [till Dvādaśī] respect the in yellow, I again and again offer my respects. (36)
vow to drink only milk [payo-vrata] and lled You are to all entities the Bestower of all Benedic-
with supreme devotion, be of worship unto the tions, the Most Worshipable One and the Best of
Lotus-eyed One [see also 7.5: 23-24]. (26) When All Who Give Blessings, and for that reason wise
the moon is dark one should smear oneself with people worship the dust of Your feet as the source
the dirt dug up by a boar - if available - and enter a of all happiness. (37) He for whose sake all the
stream of water chanting this mantra: (27) 'Oh di- gods and the Goddess of Fortune, desirous of the
vine mother [earth], you, desiring a stable place, fragrance of His lotus feet, are engaged in devo-
were lifted from the bottom of the ocean on the tional service, may He, the Supreme Lord, be
tusk of Lord Varāha [see 3.13: 30]. Can you please pleased with me.'
wash away all my sins [and their reactions]? I of-
fer you my obeisances.' (28) After having nished (38) By chanting these mantras, one should with
the daily observances, the godhead should be wor- faith and devotion be engaged in calling for, in
shiped in one's shrine with full attention for the inviting, the Master of the Senses, Hṛṣīkeśa, and
deities [see also 7.14: 39-40], the altar, the sun, the honor Him in every respect with the help of the
water, the re and the guru [see also 7.14: 39-40]: necessities of worship. (39) This way honoring

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 44 Śrīmad Bhāgavatam - The Story of the Fortunate One

pay one's respect by prostrating

oneself joyously. (43) When one
in acceptance has taken the rem-
nants of the sacri ce to one's
[fore-]head and then has deposit-
ed them in a sacred place, mini-
mally two men of learning and
merit [brahmins] should be fed
with sweet rice. (44-45) Properly
having honored them one next
with their permission, together
with friends and relatives may eat
the remnants of the prasāda.
From the rst day on one, of
course, at night should observe
celibacy for the duration of the
payo-vrata, in which one early in
the morning, as is described, after
having bathed, closely following
the vidhi, bathes [the mūrti] with
milk. (46) With drinking [milk]
only following this vow one
should with faith and devotion
continue with the worship of
Viṣṇu, as stated offering obla-
tions in the fire, as also be faith-
ful to the obligation of feeding
the brahmins. (47) One should
proceed this way with the 'vow of
drinking only' day after day, for
Him with incense, owers, etc., one should bathe the full twelve days worshiping the Lord with re
the Almighty One with milk and dress Him and sacri ces before the deity and pleasing the twice-
give Him a sacred thread and ornaments. After born souls [and one's kin] with food. (48) Begin-
touching [or offering] the water for washing the ning with the day of pratipat ['running to meet']
lotus feet, one should [again], with fragrance and until the thirteenth day of the bright half of the
smoke and such, be of worship with the twelve- month, one should observe celibacy, sleep on the
syllable mantra ['om namo bhagavate vāsudevāya' oor and bathe three times a day. (49) Depending
see also 6.8: 3 and 4.8: 53]. (40) After offering on Vāsudeva as the supreme resort, one should
ne rice - if available - cooked in milk with ghee refrain from great and small sensual pleasures,
and molasses to the deity, one should offer obla- from discussing trivial subjects and from violence
tions in the re chanting the same mantra. (41) towards all living beings.
Thus having worshiped the deity with also offer-
ing betel nuts with spices, the food of the sacri ce (50) Next on the thirteenth day proceeding in ac-
[prasāda] should by the offerer himself be offered cordance with the regulations as laid down in the
to the devotee of the Lord to eat, with water for scriptures, the Almighty One [Viṣṇu] should be
washing his hands and mouth. (42) After repeating bathed with ve substances [milk, yogurt, ghee,
the mantra one-hundred-and-eight times [doing sugar and honey]. (51-52) By reciting the many
japa], one should offer various prayers unto the hymns [or sūkta] for Lord Viṣṇu who resides in
Greatest One, next circumambulate Him and then the hearts of all, the miserly mentality [of not

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 Canto 8 45

spending] must be given up to the offerings of the

milk and grains in grand worship. With great at- *: Lord Viṣṇu is in the West worshiped in every
tention one thus should worship the Original Per- temple of the Caitanya-Vaiṣṇavas [the Hare
sonality with the offerings of the food that was so Kṛṣṇas] according to a schedule of twenty-four
carefully prepared to please His person. (53) Try hours of engagement in performing kīrtana, chant-
to understand that when one worships the Lord ing the Hare Kṛṣṇa Mahāmantra, offering palat-
[viṣṇu-ārādhana], the spiritual master [the ācārya] able food to Lord Viṣṇu and distributing this food
who is so well versed in the spiritual knowledge to Vaiṣṇavas and others.
and also the priests, should be satis ed with
clothes, ornaments and many cows. (54) Oh pious
lady, the brahmins and all people assembled there
should as much as possible receive the prasāda of Chapter 17
the food of goodness [B.G. 17: 8] that so meticu-
The Supreme Lord Agrees to Become
lously was prepared with milk and ghee. (55) The
guru and the priests should be nancially compen- Aditi's Son
sated and the food should by all means even be
distributed to the simpleminded souls and the (1) Śrī Śuka said: 'Aditi, thus being advised by her
poor, for also they should be rewarded for gather- husband Kaśyapa, oh King, faithful to his words
ing for the ceremony. (56) After also having fed all unrelentingly executed this vow for twelve days.
the poor, the blind, the averse and so on, one (2-3) With undivided attention and fortitude con-
should, with that kind of understanding having scientious unto the Controller, the Supreme Per-
pleased Lord Viṣṇu, together with one's friends sonality, in full control of the senses that are as
and relatives eat from the prasāda oneself. (57) strong as horses, with the mind as the charioteer of
One should from the rst day till the last worship intelligence and with the intelligence one-pointed
the Supreme Lord with dancing, beating drums unto the Supreme Lord [see also B.G. 3: 42], the
and songs, reciting mantras, offering prayers and Soul of the Complete, she thus fully focussed on
reading the stories [aloud]. Vāsudeva performed [the ceremony] according to
the payo-vrata vow of fasting. (4) My best one,
(58) This instruction that I have now described to the Supreme Lord, the Original Person, then ap-
you in great detail concerning the supreme process peared before her, dressed in yellow and with His
called payo-vrata for honoring the Original Per- four arms, carrying the conch, the cakra, the club
son, was related to me by my grandfather [Brah- [and the lotus ower]. (5) When she saw Him she
mā]. (59) Oh greatly fortunate lady, now worship got up immediately and offered, with her mind in
with self-discipline, in a pure state of mind, the rapture, her obeisances, prostrating herself with
Inexhaustible Lord Keśava by properly following the greatest respect before Him. (6) Rising to her
this process. (60) Of all religious ceremonies this feet and prepared to be of worship with her hands
one is called sarva-yajña ['the one covering all folded, she, because of her blissful enrapture,
sacri ces']. When one, oh good lady, also being of could not proceed. Overwhelmed, with her hair
charity pleases the Lord this way, this sacri ce is standing on end and the entire frame of her body
understood to be the very essence of all austerities trembling because of the utter pleasure of enjoy-
[*]. (61) Of all possible regulations the one as ing His vision [darśan], she remained silent with
mentioned is indeed the most direct and best way the tears that lled her eyes. (7) With a voice that
to control the senses effectively, for Adhokṣaja, constantly faltered because of the love she felt,
the One beyond the Senses, is pleased with the aus- oh best of the Kurus, it was as if Aditi Devī,
terity, the vows and the sacrifice [see also: 1.2: 8]. staring at the Lord, through her eyes was drink-
(62) The Supreme Lord being satisfied by your ing the Husband of Ramā [see 8.8: 8], the En-
faithfull observance according to the rules of this joyer of all Sacrifices and the Master of the
vow, will therefore soon bestow all benedictions Universe. (8) Śrī Aditi said: 'Oh Lord of the Sac-
upon you.' ri ces, Personality of all Offers, oh Infallible One

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 46 Śrīmad Bhāgavatam - The Story of the Fortunate One

to whose feet we are pilgriming, You

are known as the ultimate shelter, as
the One to hear and sing about is so
auspicious. You are the original One
who appeared to diminish the dan-
gers of the material existence of the
souls of surrender. Oh Controller, oh
Supreme Lord, be so good and grant
us the [divine] happiness, You are
the refuge of the downtrodden. (9) I
offer You my obeisances who are the
all-pervading Soul of the universe,
the fully independent One, the
Greatest One who by the power of
the modes accepts the full responsi-
bility for the creation, maintenance
and annihilation of the universe. My
respects for You, the Lord who, from
His original position, eternally pro-
motes the knowledge of the com-
plete whole by which the darkness
of the self is dispersed completely.
(10) With You being satis ed, oh
Complete and Unlimited One, all
things become possible: a life as
long as that of Brahmā, a certain
body, a lover, unlimited material
opulences in the higher, the lower
and the intermediate worlds, all the
[eight siddhi] yogic qualities, the
three goals of kāma, artha and dhar- under the lead of Indra. (15) The restoration of the
ma [the puruṣārthas] and exclusive spiritual full glory, reputation and opulence of your off-
knowledge, not to mention benedictions like the spring, the joy of their lives and a place for them
defeat of human competitors and such!' in heaven, is what you want to see. (16) All those
Asura masters of war are now as good as invinci-
(11) Śrī Śuka said: 'Thus hailed by Aditi, oh King, ble, oh Devī [goddess]. To My opinion no use of
the Supreme Lord with the lotus eyes, the knower force will bring you the happiness, for they are all
of the eld [B.G. 13: 1-4] of all living entities, protected by the brahmins who enjoy My favor.
gave the following reply, oh son of Bharata. (12) (17) Nevertheless I must think of something to
The Supreme Lord said: 'Oh mother of gods, I help you out, for I am very pleased with the vow
have understanding for your long standing desire you have observed. Someone who worships Me
in relation to your sons who were defeated by their never deserves his belief to be fruitless, but that it
rivals and driven out of their residence. (13) What leads to the desired result. (18) Because you in
you desire is to defeat in battle those mad Asura faithful austerity with the son of Marīci [Kaśyapa
leaders, who are so proud of their strength, regain Muni] for the sake of your sons have worshiped
the victory of your opulence and reunite with your Me with the payo-vrata vow and to the best of
sons in devotional service. (14) You would like to your ability have prayed as should, I will become
see the tears of the grieving wives of the enemies your son with a plenary portion of Myself and thus
when they nd them killed in battle by your sons protect your other sons. (19) Oh sweet woman,

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 Canto 8 47

thinking of Me as also being present within the down, You are the lifeboat that saves them from
form of your husband, lie with him, the spotless drowning.'
Prajāpati [see also B.G. 9: 29]. (20) Do not dis-
close this to others, nor even when someone asks,
oh lady. All will be successful when that what is
con dential with the gods is kept secret [see B.G. Chapter 18
18: 67-68].' Lord Vāmanadeva, the Dwarf Incarna-
tion
(21) Śrī Śuka said: 'The Supreme Lord this way
having addressed her disappeared from the spot. (1) Śrī Śuka said: 'The Eternal Being, He with the
Aditi, with the very rare accomplishment of hav- conch, the club, the lotus and the disc in His four
ing achieved that the Lord would be born from hands, the yellow dress and the lotus petal eyes,
her, considered herself a success and went full of He whose heroic acts are praised by Brahmā, con-
devotion straight to her husband. (22) Kaśyapa in sequently manifested Himself from Aditi. (2) With
the trance of his yoga with his infallible vision a pure, blackish complexion, the luster of two ear-
could understand that the Lord had entered him rings in the form of sharks and a dazzling lotus
with a plenary portion of Himself. (23) Like the face, the Supreme Personality with the Śrīvatsa
wind kindling re in rewood, oh King, Kaśyapa mark on His chest wore bracelets and armlets, a
then managed with his mind in trance to deposit in shining helmet, a belt, a sacred thread and charm-
Aditi the semen that he in his penance had re- ing ankle bells. (3) As a swarm of sweetness seek-
strained for so long [see also B.G. 7: 11]. (24) Hi- ing bees were humming around the Lord, who car-
raṇyagarbha [Lord Brahmā] understanding that the ried an extraordinarily beautiful ower garland
Supreme Lord was now situated in the womb of and the Kaustubha gem around His neck, He van-
Aditi, offered prayers in the form of His mystical quished the darkness of Kaśyapa's house with His
names. (25) Lord Brahmā prayed: 'All glories unto effulgence. (4) That very moment one everywhere
Him, the Supreme Lord of the Glorious Deeds. I was lled with happiness; all living beings in the
offer You, the Lord of the Transcendentalists, my waters, in the mountains, in the higher worlds, in
obeisances. You, the Controller of the Modes of outer space and on earth. There was the full quali-
Nature, I worship again and again. (26) My alle- ty of each season, and all the cows, the tongues of
giance to You who, previously born from Pṛśni [a the re and the twice-born souls were at their best.
previous life of Aditi, compare 6.18: 1, the sons of (5) When the Lord took His birth, it was a most
Aditi], are always found in the Vedas, You who are auspicious moment: all the planets and stars, the
full of knowledge, You From Whose Navel the sun and moon, stood in a favorable position. It
Three Worlds Rose You are transcendental to and happened on Dvādaśī [the twelfth day of the bright
You as the All-pervading One present within the fortnight of Bhādra] at noon [Abhijit], when the
hearts of all living beings. (27) You as the original moon was in the house of Śravana. (6) Oh King,
cause, the dissolution and the maintenance of the this exact moment of the appearance of the Lord,
universe, are the reservoir of endless potencies at Dvādaśī with the sun over the meridian, is the
whom one calls the Original Person. You are the day the scholars call Vijayā. (7) The loud sounds
Lordship, the Controller who is the Time that of the different conches, drums, kettledrums,
holds the entire universe in its grip, the way waves panavas, ānakas [other drums] and other instru-
drag someone along who fell in them. (28) You ments that were vibrated, amounted to a great tu-
indeed are of all living beings, whether they move mult. (8) The heavenly dancing girls danced bliss-
about or not, the one who gave them that life. fully, the leading celestial singers sang and the
From You all the founding fathers originated, You sages, the demigods, the fathers of mankind, the
are the Supreme Shelter of all who live the higher ancestors and the re gods all pleased the Lord
life, oh Godhead. For all godly souls who fell with prayers. (9-10) The perfected souls, the souls
of knowledge, the apelike [the warriors of Rāma],

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 48 Śrīmad Bhāgavatam - The Story of the Fortunate One

those of superpower, the

venerable souls, the treasure
keepers, the benevolent, the
reciters [the 'brothers of
Garuḍa'], the greatest ex-
perts [the 'snakes'] and all
the followers of the
demigods, glorifying, danc-
ing and praising, covered
the residence of Aditi with
flowers [compare 6.7: 2-8
and 5.5: 21-22]. (11) When
Aditi saw that the Supreme
Personality of Godhead,
being conceived in happi-
ness, by His own spiritual
potency had assumed a
body and had taken birth
from her womb, she was
struck with wonder. Also
Kaśyapa, greatly amazed
about it, exclaimed: 'All
glory! [jaya!]'

(12) The Lord's body, com-

plete with ornaments and
weapons, cannot be seen
materially, but for the divine purpose it was mani- livered a pot for begging alms and Umā, the chaste
fested by Him acting like an actor in a theater and mother of the universe, the wife of Śiva, personal-
could be seen in the form of a dwarf boy [Vā- ly provided the alms. (18) As a brahmacārī thus
mana]. (13) To see Him as a brahmacārī dwarf being welcomed by everyone, He outshone, as the
made the great ṛṣis very happy and thus they per- best of them, with his brahmin effulgence the en-
formed, with the founding father Kaśyapa as their tire assembly that enjoyed the grace of all the
lead, all the ceremonies [like the jāta-karma birth- great brahmin sages. (19) After having prepared
day ceremony]. (14) At His sacred thread ceremo- and kindled a re, He, like the best of the brah-
ny the sun god chanted the Gāyatrī mantra [see mins, strew [the kuśa grass] around it and fed the
note** at 5.7], Bṛhaspati gave the sacred thread re of worship with wood.
and Kaśyapa offered Him a belt [of straw, signify-
ing the twice-born status]. (15) Mother earth of- (20) As soon as He heard about the glory of Bali
fered Him a deerskin, the moon god ruling the as someone who under the guidance of Bhṛgu
forest gave Him a staff, Aditi gave Him underwear brahmins performs horse sacri ces, He headed for
to cover His body and from the ruler of heaven the location where they took place and with each
[Indra], the Master of the Universe received a step that He as the Complete and Fully Endowed
parasol. (16) The Knower Inside [Brahmā] gave a Essence made on His way, He therewith imprinted
waterpot, the seven sages donated kuśa grass and the earth with His footsteps. (21) At the northern
the goddess Sarasvatī gave the Imperishable Soul bank of the Narmadā river in the eld of
a string of rudrākṣa beads, oh King. (17) After He Bhṛgukaccha where all the priests of Bhṛgu were
thus had received His sacred thread, the Ruler of performing their rituals for the sake of the ultimate
the Yakṣas [Kuvera, the treasurer of heaven] de- ceremony [the horse sacri ce], they saw Him in

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 Canto 8 49

their presence [radiating] like the risen sun. (22) chariots, oh best of the worshipable souls. As far
The priests as also Bali, the instigator of the yajña, as I am concerned, You may have whatever You
and all who had assembled there, were overshad- wish.'
owed by Lord Vāmana's splendor, oh King and
wondered whether they saw the sun rising, the god
of re, or Sanat-kumāra who wanted to attend Chapter 19
their ceremony. (23) While the Bhṛgus thus with
Lord Vāmanadeva Begs Charity from
their disciples were disputing in various ways, the
Supreme Lord Vāmana, with in His hands His Bali Mahārāja
umbrella, rod and kamandalu filled with water,
entered the arena of the Aśvamedha sacri ce. (24- (1) Śrī Śuka said: 'When He thus heard the very
25) The moment Vāmana, the learned, seemingly pleasing and faithful, dharmic words of the son of
human child that was the Lord, with His munja Virocana, the Supreme Lord praised him satis ed
belt of straw and the sacred thread around His with the following words. (2) The Supreme Lord
waist, His deerskin upper garment and His matted said: 'Oh Lord of Man, what you have said is very
locks of hair, arrived there and was seen by the true, be ts the dynasty, is in accord with the
priests of Bhṛgu with their disciples, they all stood dharma and adds to your repute. It proves the au-
up from their engagement in the re sacri ce and thority of the Bhṛgu brahmins and is of the peace
appropriately welcomed the One who with His of your grandfather [Prahlāda], your oldest ances-
brilliance outshone them all. (26) The instigator of tor in the afterlife. (3) No one in this dynasty has
the sacri ce, delighted to see Him so beautiful in been as poor-minded as to break his promises unto
each of His lustrous limbs, offered Him a seat. the brahmins and not be charitable. (4) Because of
(27) The Beauty of the Liberated Souls was there- the impeccable reputation of Prahlāda, who is like
upon with words of welcome worshiped by Bali a clear moon in the sky, oh ruler, in your dynasty
Mahārāja who honored Him by washing His feet. no kings are found who, in holy places or on the
(28) The water washing from His feet washes battle eld, were as low-minded not to respond to
away the sins of all people. Bali knew the dharma the requests of petitioners. (5) In this dynasty Hi-
and placed on his head the all-auspicious water raṇyākṣa was born who, alone wandering around
that also by the god of gods, Lord Śiva who is on this earth to conquer its directions with his
marked with the emblem of the moon, in his club, could not nd a hero equal to him. (6) After
supreme devotion was accepted on his head.' Viṣṇu [as a boar] had delivered the world and with
great dif culty had defeated him, He considered
himself only victorious when He constantly
(29) Śrī Bali said: 'We welcome You. My obei- thought of Hiraṇyākṣa's heroism [see 3.17-19]! (7)
sances unto You, oh brahmin. What can we do for When his brother Hiraṇyakaśipu heard that he had
You? Oh noble soul, in my opinion You are the been killed, he very angry went to the abode of the
austerity of the brahmin seers in person. (30) The Lord to put an end to the One who had nished his
arrival of Your lordship today at our residence, brother [see 7.3]. (8) Seeing him with the trident
satisfies all our forefathers, it purifies the entire in his hand coming towards Him like death per-
family and completes the sacrifice we are per- soni ed, the Chief of the Mystics, the Knower of
forming now! (31) Today, oh brahmin son, my Time, Lord Viṣṇu, thought the following: (9)
fires of sacrifice are properly served according to 'Wherever I go, this one here - like the death of
the injunctions. Oh, by the water that washed each - will also go. I will therefore enter his heart,
from Your lotus feet all my sins are destroyed and he only looks outside himself.' (10) Thus decided,
by Your small feet the earth is puri ed. (32) What- oh King of the Asuras, He, invisible in His subtle
ever it is that You desire, oh brahmacārī, You may body, entered the body of the persecuting enemy
take from me, be it a cow, gold, a furnished resi- through the breath in his nostril. (11) Hi-
dence, palatable food and drink or else a brahmin's raṇyakaśipu searching His abode, found it empty.
daughter, prospering villages, horses, elephants or Enraged because he in spite of his power could not

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 50 Śrīmad Bhāgavatam - The Story of the Fortunate One

see Viṣṇu in any direction of the surface of the

earth, in outer space, in the sky, in the caves and in (21) The Supreme Lord said: 'All sense objects
the oceans, he screamed loudly. (12) When he capable of pleasing someone within these three
could not nd Him anywhere he said: 'I have worlds, together cannot satisfy the person who has
searched the entire universe for Him who killed no control over his senses, oh King [see also 5.5:
my brother. He must have left for the place no one 4]. (22) He who is not satis ed with three steps of
returns from, He must have died.' (13) Such an land will neither be content with a complete conti-
enmity to the point of death one does not nd with nent of nine lands, for then he will desire to take
materialistic people who only exhibit their anger possession of all the seven continents. (23) We
out of ignorance or because of their ego. (14) Your heard that kings like Pṛthu and Gaya, who man-
father [Virocana], the son of Prahlāda, surrendered aged to rule all the seven continents, neither
upon the request of the demigods his life to them, reached the end of their ambitions nor the end of
because of his af nity with the twice-born souls, their desire for wealth. (24) One should be satis-
even though he knew that they had dressed up as ed with that what one accidentally happens to
brahmins. (15) You yourself observed the dharma acquire. There is no happiness for a dissatis ed
as followed by the brahmin householders, your person who has no control over himself, not even
forefathers, the great heroes and other highly ele- when he possesses the three worlds [see also 7.6:
vated and famous souls. (16) Someone like you I 3-5, 5.5: 1 and B.G. 6: 20-23]. (25) When some-
ask for a bit of land. Oh King of the Daityas who one is dissatis ed with his money and sensual
can be so generous in his charity, I ask you for pleasures, there is no end to his materially deter-
three paces of land to the measure of My foot- mined existence [of repeatedly dying and starting
steps. (17) There is nothing else I
desire from you, oh muni cent
King, oh master of the universe.
May the learned soul not suffer
any want and receive by dona-
tions as much as he needs.'

(18) Śrī Bali said: 'Alas, oh

brahmin scion, Your words may
be welcome to the scholars and
the elderly, but as a boy not
bent on making demands, You
are not quite aware of all the
implications of Your self-inter-
est. (19) For the person who
with sweet words propitiates
me, the one and only master of
all the world, it is not very in-
telligent to ask for three steps of
land when I can give an entire
continent! (20) No one who
once has approached me, de-
serves it to have to beg again
and therefore, oh small brah-
macārī, take from me, as You
desire, whatever would suit Your
needs.'

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 Canto 8 51

all over again]. He, however, who is satis ed with one part is for the religion, one is for one's re-
that what was acquired by fate, applies for libera- spectability, one for one's property, one for one's
tion. (26) The spiritual power and glory of a pleasure and one for the family. (38) Now listen to
brahmin increases when he is satis ed with what what, in this regard [concerning your promise] is
he obtained by providence, but decreases with his stated in many Vedic verses, oh best of the Asuras.
dissatisfaction like a re that is extinguished with That what is true is preceded by the word om
water. (27) I therefore ask you who are so muni - [AUM, 'yes', 'so be it'] and things said that were
cent as a benefactor, for three steps of land, for not preceded by that word are called untrue [false
My purpose is met perfectly with acquiring noth- or deceptive, see also B.G 17: 24, 9: 17 and 8: 13].
ing more than what is needed.' (39) Understand the Vedic truth about flowers and
fruits: one picks them from the body of a tree,
(28) Śrī Śuka said: 'Thus being addressed Bali but if the tree is not alive, then its causality, its
said with a smile to Lord Vāmana: 'Now take from root, is not fit and picking will be impossible
me what You want' and in order to give Him the [compare B.G. 8: 6]. (40) When a tree falls down
land, he took up his water pot [so as to con rm his it will, being uprooted, quickly dry out. Likewise
promise ritually with its water]. (29) Śukrācārya, one's material reality will also soon no longer be
the best of all knowers, guessed what Viṣṇu's plan in order and come to naught [when its support has
was and addressed the Asura lord, his disciple, been uprooted *], that suffers no doubt. (41) The
who was about to deliver the land to Lord Viṣṇu.' use of the syllable om entails that one separates
oneself from [one's wealth], that one is freed from
(30) Śrī Śukrācārya said: 'This person, oh son of it; it factually entails that someone, with every-
Virocana, is the immortal Supreme Lord Viṣṇu thing that he says with om, will suffer loss. When
Himself. He took His birth from Kaśyapa and Adi- one, thus expressing oneself, donates in charity to
ti to serve the interest of the godly souls. (31) I beggars, one will see one's wealth diminished so
think that what you promised is at odds with your that, because of that om exercise, there will not be
intentions. You do not realize what you agreed enough for one's own sense grati cation and self-
upon, it is not right, for it entails great adversity realization. (42) Choose therefore now fully for
for the Daityas! (32) He who presents Himself as a yourself. It is a form of falsehood, but it is not
human child, is the Lord who teaches you a les- completely untrue to say this [in favor of your
son. He will snatch away from you all material own position], for speaking a complete lie [like
beauty and riches, power and repute, and give it to the denial of your self-interest] would make you
your enemy [lord Indra, see also 7.10]. (33) With infamous, would make you a living corpse. (43) A
these three steps He will seize all the worlds by lie that heals is better than a truth that wounds
expanding to His universal form. How can you when one wants to charm a woman, wants to tell a
keep your position after you, like a fool, have giv- joke, wants to marry, wants to make a living, in
en everything away to Viṣṇu! (34) One after the times of danger, when one must protect the cows
other He, with the rst step, will take the earth and and the brahminical culture or when one has to
with the second step occupy outer space. In the defend against violence.'
ether expanding to His greatest size, where should
He make his third step? (35) I think you will burn
in hell forever, for that is what happens to people *: The temporal body is there for eternal things.
who do not keep their promises. Your Majesty Śrīla Rupa Gosvāmī says: "One who rejects things
cannot live up to the expectations you raised. (36) without knowledge of their relationship to Kṛṣṇa
The wise do not favor any charity endangering is incomplete in his renunciation." (Bhakti-rasāmṛ-
one's livelihood, for it is because of one's capacity ta-sindhu 1.2.66)
to maintain oneself, that sacri ce, charity, austeri-
ty and fruitful activity are possible in this world.
(37) In order to be happy in this world as also in Chapter 20
the next, one should divide one's earnings in ve:

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 52 Śrīmad Bhāgavatam - The Story of the Fortunate One

Lord Vāmanadeva Covers all Worlds order to bless me or else came to bring me down, I
will give Him, oh sage, whatever land He desires.
(12) I will not even retaliate when He, fearfully
(1) Śrī Śuka said: 'Bali, the master of the house, posing as a brahmin boy, deceives me as an enemy
thus being advised by the family priest, fell silent and arrests me despite my innocence. (13) If this
for a moment, oh King, and addressed after due person here is really the one glori ed in the scrip-
consideration his guru. (2) Śrī Bali said: 'What tures, He will never give up His reputation,
your grace told me is true: for a householder to whether He takes all the land after having killed
engage in dharmic actions may never constitute a me or rests in peace being killed by me.’
hindrance to his economic interest, sensual plea-
sure, reputation and livelihood. (3) How can (14) Śrī Śuka said: '[Bali,] the highly elevated and
someone like me, an heir of Prahlāda, out of greed divinely inspired character thus being xed on
for possessions, as an ordinary cheater refuse to truthfulness, thereupon was cursed by his guru for
give a brahmin what he has promised him [*]? (4) being such a disrespectful and obstinate disciple
There is nothing more irreligious than untruthful- [see B.G. 10: 10]: (15) 'You, who so stubbornly
ness. Just as mother earth has told us: 'I can bear consider yourself learned while going against my
everything, but not a person who lies to others.' (5) instructions, have in your impudence towards me
I do not fear hellish conditions, nor poverty, nor an proven to be a shameless ignoramus. Someone
ocean of distress, nor a fall from my position, nor like you will soon lose all his opulence!’ (16)
death as much as I fear to cheat a man of God. (6) [Even though] being cursed this way by his guru
Of what use are the riches and such that one has to he, who as a great personality did not abandon his
give up when one leaves this world behind? Are truthfulness, donated, after rst offering water and
they not meant for pleasing the man of God [the duly having worshiped Vāmanadeva, [the land he
sage, the priest, the brahmin etc.]? (7) While look- had promised]. (17) Vindhyāvali, Bali's wife, that
ing after the good of all people, saints, like Dadhī- moment came forward being decorated with a
ci, Śibi and other great servants of God, have giv- pearl necklace, and brought a golden pot lled
en up, on matters most dif cult to forsake, to the with water to wash the Lord's feet. (18) He, the
point of their very lives. Then what objection worshiper of the most beautiful pair of feet, per-
would there be against donating the land? (8) Time sonally washed them and took, in great jubilation,
takes away all the possessions of persons like the the water on his head that puri es the entire uni-
Daitya kings who, willing to sacri ce their lives, verse. (19) That moment a shower of owers was
enjoyed this world, oh brahmin, but the reputation released by all the inhabitants of the higher
they achieved in this world time does not take worlds: the demigods, the singers of heaven, the
away. (9) Oh learned sage, it is easy to find peo- scholars, the ones specially gifted and the venera-
ple who, not afraid to fight, are willing to give up ble souls. They all most pleased hailed the recti-
their lives on the battlefield, but people willing to tude of what the Asura king had done [compare
give away, with devotion, what they accumulated 5.18: 12]. (20) The residents of heaven, the apelike
to a visitor of holy places when he arrives, are and those of superpower, sounded thousands of
not that easily found [compare B.G. 17: 20]. (10) drums and horns again and again and declared:
It is the glory of the munificent souls, they who 'What by Him, this great personality, has been
are famed for their mercy, to become poor by achieved was a most dif cult thing, for he deliv-
satisfying the needs of the poor, not even men- ered the three worlds to his opponent [Viṣṇu]!'
tioning what it means to them to satisfy knowers
of the spiritual purpose like your good self. I will (21) Then the dwarf form of the Unlimited Lord
therefore give this celibate soul whatever He began to expand most wondrously to the entire
wants. (11) Each of you, fully aware of the Vedic expanse of the threefold of matter: He stretched
way of offering, are, with the different attributes, Himself out in every direction over all the land,
of the greatest respect in worshiping the Enjoyer the sky, the planetary systems, outer space and the
of the Sacri ce. Whether He is Viṣṇu who came in seas and oceans where the birds and the beasts, the

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 Canto 8 53

waist there were the seven seas and in

the upper part of Urukrama [the 'far-
stepping' Lord] he saw the stellar
signs. (25-29) In His heart my best
one, he saw the dharma, in the chest
of Murāri he saw pleasing words and
truthfulness and in His mind he saw
the moon. In His bosom he found the
goddess who always carries a lotus in
her hands, and in His neck there was
the complete of all the Vedic sound
vibrations. In His arms he recognized
all the gods led by Indra, in His ears
all the directions were found, the lu-
minaries formed the top of His head,
the clouds were His hair, the whispers
of the wind were in His nostrils, His
eyes were the sun and in His mouth
he saw the [sacri cial] re. In His
speech he heard the hymns of praise,
he saw the god of the waters in His
tongue, His eyebrows were the warn-
ings and regulations, His eyelids were
the night and the day, he saw anger in
the Supreme Person’s forehead and
greed was situated in His lips. Lust
was His touch, oh King, water was
His semen, His back was irreligion,
His marvels were found in the sacri -
cial ceremonies, in His shadows he
saw death, the illusory energy was
present in His smiles and in the hairs
humans, the gods and the saints were living. (22) on His body he recognized the herbs and plants.
Bali, together with all the priests, the teachers of With the rivers for His veins, the stones for His
example and the seekers of truth, could, within nails and with Lord Brahmā, the demigods and the
this body of Him as the Almighty One, of Him as sages for His intelligence, Bali saw all the moving
the source of the qualities, see the entire threefold and stationary living entities in the senses of His
universe complete with its elements and the living body [see also 2.1, 2.6, 3.12: 37-47 and B.G. 11].
beings with their senses, sense objects, mind, in-
telligence and false ego. (23) The lower world he (30-31) When the Asuras observed this entirety of
saw under the soles of His feet, upon the feet he all the worlds and souls, they were perturbed, oh
saw the surface of the land, the mountains he saw King. Being faced with the Sudarśana disc with its
in the calves of the virāṭ-puruṣa, the aerial beings unbearable heat and the bow Śārṅga resounding
in the knees of the gigantic form and in His thighs like thunder, the loud sound of His conch shell the
he saw the different types of demigods. (24) He Pāñcajanya and the great force of Viṣṇu's club the
recognized the evening twilight in His garment, he Kaumodakī, His sword the Vidyādhara, the shield
saw the founding fathers in His private parts, he with the hundred moons and also His supreme
saw himself together with his spokesmen in His quiver of arrows named Akṣayasāyaka, drove
hips, His navel was the complete of the sky, at His them to desperation. (32-33) His associates led by

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 54 Śrīmad Bhāgavatam - The Story of the Fortunate One

Sunanda and the other leaders and local divinities classical stories, the Vedic corollaries and such,
offered prayers to Him standing there with His they thereupon offered their obeisances at Lord
brilliant helmet, bracelets and sh-shaped ear- Viṣṇu's lotus feet. They did this together with oth-
rings, His Śrīvatsa-mark, the best of all jewels [the er visitors who, ignited by the winds of yoga and
Kaustubha], His belt, yellow dress and His ower the re of spiritual knowledge, free from fruitive
garland with bees about it. Oh King, manifesting activities had attained his abode by simply medi-
Himself thus the Supreme Lord Urukrama covered tating on the self-born one. Lord Brahmā, the most
with one footstep the entire surface of Bali's celebrated Vedic authority, he who as a person had
world, covered the sky with His body and covered appeared on the lotus that had sprouted from His
the directions with His arms. (34) Making the sec- navel, then pleased Him by devoutly paying
ond step He covered all the heavenly places and homage after rst having worshiped Him with
for the third step not a single spot of land re- oblations of water [see also 3.8]. (4) The water
mained, for Lord Urukrama with His stepping now from Lord Brahmā's kamandalu, purified from
had reached farther than the farthest place beyond washing the feet of Lord Urukrama, oh king of
Maharloka, Janaloka and Tapoloka [see also 5.17: the humans, became the [celestial] Svardhunī
1].' [the Ganges]. Its water flowing down from heav-
en purifies the three worlds, the same way the
*: Prabhupāda: 'There are two kinds of highly ele- fame of the Supreme Lord purifies. (5) Lord
vated devotees, called sādhana-siddha and kṛpā- Brahmā and the others, they who were the pre-
siddha. Sādhana-siddha refers to one who has be- dominating deities of the different worlds, were of
come a devotee by regular execution of the regula- the greatest respect for their master [Vāmanadeva]
tive principles mentioned in the śāstras, as ordered and collected with all their followers the necessi-
and directed by the spiritual master. If one regular- ties for worshiping the All-powerful Soul who
ly executes such devotional service, he will cer- now had appeared in a reduced size. (6-7) With
tainly attain perfection in due course of time. But water for the feet and for the guests, ower gar-
there are other devotees, who may not have under- lands, all sorts of pulp to smear, fragrant incense
gone all the required details of devotional service and lamps, fried rice, whole grains, fruits, roots
but who, by the special mercy of guru and Kṛṣṇa - and sprouts, they offered their respects exclaiming
the spiritual master and the Supreme Personality 'Jaya, jaya' to the glory of His actions, thereby
of Godhead - have immediately attained the per- dancing, singing and playing instruments, like vi-
fection of pure devotional service.' Bali Mahārāja brating conch shells and beating kettledrums. (8)
became such a kṛpā-siddha-bhakta devotee. Jāmbavān, the king of the bears, blissfully sound-
ed the bugle in every direction and called for a
great festival for [celebrating] His victory. (9) The
Asuras were very angry when they saw that all the
Chapter 21 land of their master, who had been so determined
Bali Mahārāja Arrested by the Lord to be of sacri ce, was lost on the simple plea of
three steps of land: (10) 'Is this brahmin friend not
(1) Śrī Śuka said: 'He who appeared on the lotus actually Viṣṇu Himself, the greatest of all cheaters,
[Brahmā] observed from the place of truth [from who assuming the form of a brahmin willfully
Satyaloka] how the light of his abode had been tries to deceive us in the interest of the gods? (11)
covered and had faded because of the effulgence He, the enemy, in the form of a boy begging for a
of the Lord's toenails. Therefore, oh god of man, donation, stole everything away from our master
he approached Him together with vowed brah- who for the sacri ce gave up his exercise of pow-
macārīs, like the sages headed by Marīci and er. (12) Favorable to the brahmins and always
powerful mystics like Sanandana and the other sworn to the truth, he, [Bali,] being initiated for
Kumāras. (2-3) Fully expert in the Vedas and their performing a yajña, is not able to speak a lie. (13)
supplements, the regulations and the abstinence, In service of our master it is therefore our duty to
being well versed in logic, history, didactics, the kill Him!' The Asura followers of Bali thus took

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 Canto 8 55

this. (20) The Master of All Living

Beings, that Person of Control who
decides about happiness and dis-
tress, can by human effort not be
superseded, oh Daityas. (21) For-
merly time worked in our favor and
brought us the victory over the
gods, but today time, which indeed
is the Greatest Power [the Supreme
Authority] in our existence, works
against us. (22) No man can surpass
the time factor by any power, coun-
sel, cleverness, forti cations, spells,
herbs, diplomacy or by whatever
other means. (23) In the past you,
favored by providence, managed to
defeat many followers of Viṣṇu, but
today they, who managed to pros-
per, are roaring that they defeated
us in battle [see B.G. 18: 13-15].
(24) We will defeat them when fate
works again in our favor, we there-
fore have to await the time of our
luck.'

(25) Śrī Śuka said: 'After the Daitya

and Dānava leaders had heard what
their master said, they entered the
lower regions, oh King, being dri-
ven there by the associates of Viṣṇu.
up their different weapons. (14) Oh King, having (26) Thereafter, on the day when for the sacri ce
taken up their tridents and lances to kill Vāmana, the soma is extracted [soma-pāna], Bali was ar-
they with their angry minds all together rushed rested by the son of Tārkṣya [Garuḍa] on the re-
forward against the will of Bali. (15) But the as- quest of the Master of the King of the Birds [Lord
sociates of Viṣṇu who saw the Daitya soldiers Viṣṇu] and bound with the ropes of Varuṇa. (27)
coming, oh ruler, smiled, took up their weapons Because of the apprehension of the Asura leader
and threw them back. (16-17) Nanda and Sunanda by Viṣṇu, the mightiest one around, from every
came forward, as also Jaya, Vijaya, Prabala, Bala, direction in the upper and lower worlds a great
Kumuda, Kumudākṣa, Viṣvakṣena, Patattrirāṭ roar of disappointment rose. (28) Bereft of his lus-
[Garuḍa], Jayanta, Śrutadeva, Puṣpadanta and Sāt- ter he, the one so magnanimous and celebrated, oh
vata. They all together, as strong as a thousand King, remained determined as ever. Unto him thus
elephants, killed the Asura soldiers. being bound with Varuṇa's ropes the Supreme
Lord Vāmana said: (29) 'You have given Me three
(18) When Bali saw that his men were killed by steps of land, oh Asura. With two I occupied all
the followers of the Original Personality, he re- the earth and now I have to make a third one. (30)
membered the curse of Śukrācārya [8.20: 15] and As far as the sun, the moon and the stars can shed
commanded his angry men to retreat: (19) 'Oh their light and as far as the clouds are pouring rain,
Vipracitti, Rāhu and Nemi, please listen, do not you own all the land. (31) In one step with My
ght, stop with this. It is not the right time to settle body occupying the sky in all directions I have

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56 Śrīmad Bhāgavatam - The Story of the Fortunate One

covered the entire sphere of the earth [Bhūrloka] something one's mother, father, brother or friends
and with the second step I before your eyes occu- cannot offer [see 10.14: 8]. (5) You are of us,
pied the higher worlds you own. (32) Unable to Asuras, the unseen supreme guru who gave us the
provide what you have promised, hell is your des- vision that many of us were deprived of in our
tination. Because also your guru is of this opinion, blind materialistic arrogance. (6-7) Many of those
now go to that place where there is no happiness who, of a different learning, were xed on You in
[see also 6.17: 28]. (33) Anyone who disap- a constant enmity, achieved the state of perfection,
points a petitioner by failing to give what he a position which, as is known, equals that of the
has promised, falls down. Far removed from a yogis. Despite being punished by Your Lordship
higher life, his desires will lead nowhere. (34) who are so full of wonders, I am therefore not
Proud of your possessions you have deceived Me ashamed - nor do I suffer that much - from thus
with your promise. As a consequence of that being bound with Varuṇa's ropes. (8) My grandfa-
falsehood you will have to reside in hell for a cou- ther [Prahlāda] who is appreciated by Your devo-
ple of years.' tees, is famed all around for being a saint, as
someone having You, the Supreme One, [as his
shelter] when he had to suffer all the nasty matters
plotted by his father who was Your enemy [see
Chapter 22 7.5]. (9) Of what use is this body that leaves you
Bali Mahārāja Surren-
ders His Life

(1) Śrī Śuka said: 'Thus having

run into trouble with the
Supreme Lord, oh King, Bali,
the Asura king, despite his
awkward position, was an un-
perturbed soul who replied
positively with the following
words. (2) Śrī Bali said: 'If, oh
Lord Praised in the Verses,
Your Goodness thinks that
what I have promised proved
to be false, oh Greatest of the
Gods, then let me, in order to
be just in this matter and not
to have turned to cheating,
offer You my head to put the
third step of Your lotus feet.
(3) I am not as afraid of re-
siding in hell or of being
bound in fetters, of facing
hard to endure distress, a lack
of funds or to be punished by
You, as I am of defamation
[compare B.G. 2: 34 and 6.17:
28]. (4) To be punished by
You, the worshipable Lord, I
consider the most favorable
form for a human being,

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 Canto 8 57

in the end? What is the service of all those pro -

teers who passing as relatives snatch away the in- (18) Śrī Śuka said: 'Oh King, then the mighty Hi-
heritance? What is the need of a wife who only raṇyagarbha [Brahmā] proceeded to speak to
drags one more into the material world? And what Madhusūdana [the Lord] in such a way that
is for a person certain of death the use of wasting Prahlāda who stood there with folded hands could
his life with domestic attachments [see also 5.5: 8 hear it. (19) But [that very moment] Bali's chaste
and B.G. 18: 66]? (10) My grandfather, the great wife, who saw that her husband was arrested, oh
devotee who so deep in his wisdom was afraid of King, being caught by fear offered with folded
worldly association, was free from fear in his sur- hands her obeisances to Upendra [Lord Vāmana]
render to the immovable refuge of Your lotus and addressed Him with her face turned down-
feet, oh my Lord, oh Best of the Best Ones, even wards. (20) Śrī Vindhyāvali [his wife] said: 'You
though You put an end to his own kind. (11) I, have created this threefold universe for the sake of
who by providence was arrested and with force Your pastimes. You are its proprietor, but now
was bereft of all my wealth, [to my luck] have foolish people and others, oh Controller, ignorant-
now also been brought under the shelter of You, ly imposing themselves pose as proprietors. What
the enemy of our family. The fact that wealth is a do these shameless people have to offer You, the
temporary thing and that life may end any moment Supreme Creator, Master and Annihilator [com-
is something a narrow-minded person does not pare B.G. 16: 13-15 and 18: 61]?'
think about [see 7.5: 30].'
(21) Lord Brahmā said: 'Oh Goodness of all Liv-
(12) Śrī Śuka said: 'When Bali thus discussed his ing Beings, oh Controller of Each, oh God of
position, Prahlāda, the favorite of the Lord [see Gods, oh All-pervading One, please release this
7.9], manifested himself right there, oh best of the man now who has lost everything. Someone like
Kurus, like the moon rising in the sky. (13) In- him does not deserve it to be punished. (22) He
drasena [Bali], saw his grandfather, the most gave to You all the lands and all the worlds. With a
beloved one, present there in all his glory: with rm resolve everything he has achieved in his
eyes as wide as lotus petals, beautifully built, piety has been offered to You with an intelligence
dressed in saffron and with a body as dark as col- free from hesitation; all that he possessed, even his
lyrium and with long arms. (14) Bound with the body. (23) At Your feet he honestly offered water,
ropes of Varuṇa he could not as before offer the grasses and ower buds. How can such a wor-
respect he owed him and thus he offered his obei- shiper, despite his most exalted offerings, despite
sances, timidly bending his face downwards with his worship, after generously offering You the
eyes full of tears. (15) The moment the great devo- three worlds, deserve the pain given to him? Not
tee saw the Supreme Master, the Lord, sitting being duplicitous, he deserves the highest destina-
there being worshiped by followers like Sunanda, tion [B.G. 9: 26]!'
he approached Him with his head bent low and
then, moved to tears in his jubilation, paid his re- (24) The Supreme Lord said: 'Oh Brahmā, it is
spects by falling at to the ground. (16) Śrī My mercy to take away the riches from him who
Prahlāda said: 'Your Lordship who granted Bali is led by it, for someone under the in uence of
this so very great position of Indra, today has tak- material opulence takes pride in it and looks down
en it all back and that is something I consider most on the entire world! (25) When the living entity,
beautiful. By denying him his opulence You have dependent because of its karma, from birth to birth
done him a great favor, because that was what moves through different species of life, it longs to
stood in the way of his self-realization. (17) Who attain the human life form [see also B.G. 13:
can properly recognize the purpose of his soul 22]. (26) It is [also] to be regarded My grace when
when even an educated, self-controlled person is a person, because of his [human] birth, activities,
bewildered by his opulence? I offer You Nārāyaṇa, age, physique, education, achievement, wealth and
the Lord of the Universe, the omnipresent silent other opulences, not has hardened in this pride.
witness, my respectful obeisances.' (27) Matters as a high birth and such, that are the

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 58 Śrīmad Bhāgavatam - The Story of the Fortunate One

Sāvarni Manu [see 8.13: 10-11] he

will become the Indra enjoying My
full protection. (32) Till then he may
go and live in Sutala [see 5.24: 18],
the place created by [the heavenly ar-
chitect] Viśvakarmā, where it because
of My supervision has been made im-
possible for the inhabitants to suffer
psychically or physically any weari-
ness, exhaustion or defeat. (33) Oh
Indrasena, oh Mahārāja, please go
now, oh ruler. May there in Sutala,
the place so desirable for even the
denizens of heaven, for you, sur-
rounded by your people, be all auspi-
ciousness. (34) None of the con-
trollers of the worlds will be able to
overrule your command there, not to
speak of the common man, for I, with
my cakra, will personally take care of
all the Daityas who defy your
rule. (35) I will protect you, your as-
sociates and your property. In every
respect I will always stand by your
side, oh great hero. You will be able to
see Me there! (36) In respect of My
excellence, in that place the foolish-
ness, from being associated with the
Asura mentality of the Daityas and
Dānavas, will disappear instantly.'
cause of arrogance and bewilderment, [for a nor-
mal person] together constitute impediments for
[attaining] full beatitude, but no, My devotee is
not disturbed by them [see also 4.8-12]. (28) Bali,
this best and most famous devotee among the Dā- Chapter 23
navas and Daityas, already surpassed the insur- The Demigods Regain the Heavenly
mountable deluding material energy. Despite los- Places
ing his wealth, he was not taken aback. (29-30)
Having lost all his riches, having fallen from his
(1) Śrī Śuka said: 'After [Bali] the great and exalt-
superior position, being reviled and arrested by his
ed soul who carried the approval of all the saints,
enemies, being deserted by his family and rela-
thus was addressed by the Original, Oldest Person,
tives, having suffered all kinds of uncommon
he spoke full of devotion with folded hands, with
hardship, being rebuked and cursed by his guru,
tears in his eyes and a faltering voice. (2) Śrī Bali
he, xed in his vow, did not forsake his truthful-
said: 'Oh, just the attempt to offer my obeisances
ness, the dharma that I so deceitfully for the sake
suf ces for a result like that of surrendered devo-
of the gift spoke about. True to his word this man
tees. What You out of Your causeless mercy have
never gave it up. (31) Through Me he has
granted a fallen Asura like me, nobody among the
achieved a position that even for the immortal
souls is most dif cult to obtain; during the time of

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demigods and the leaders of the world has piness to your grandson, relatives and friends!
achieved before.' (10) Situated there you will always have the vi-
sion of Me holding the club [the conch, the lotus
(3) Śrī Śuka said: 'After having said this to the and the discus]. The great delight of seeing Me in
Lord, Bali offered Him and also Lord Brahmā and that form, will cut the bonds of karma.'
Lord Śiva his obeisances. Thereupon he, being (11-12) Śrī Śuka said: 'Prahlāda accepted, with his
released and satis ed entered Sutala together with clear mind consenting, with folded hands the order
his associates. (4) By ful lling Aditi's desire and of the Supreme Lord, oh King. After he, the Mas-
by giving back to king Indra his supremacy over ter of all the leading Asuras, next had circumam-
the heavenly worlds, the Lord thus exercised His bulated the Original Person and offered his obei-
authority over the entire universe [see 8.16: sances, he together with Bali with His permission
11-17]. (5) Prahlāda, who had heard how his de- entered the lower world Sutala. (13) Lord
scendant, his grandson Bali, had achieved His Nārāyaṇa then said to Śukrācārya, who in the as-
mercy and was released from his fetters, then sembly of transcendentalists sat close to Him in a
full of devotion addressed [the Supreme Person- group of priests [brahma, hotā, udgātā and ad-
ality] as follows. (6) Śrī Prahlāda said: 'With hvaryu]: (14) 'Oh brahmin, please describe the
this benediction, which could not be
achieved by Lord Brahmā, by the
Goddess of Fortune or by Lord
Śiva - not even mentioning others
-, You for us Asuras have become
the Protector Against All Misery,
the One whose feet are worshiped
by the most respected personalities
of the universe! (7) Oh Shelter of
All, Lord Brahmā and others enjoy
Your grace by tasting the honey of
serving Your lotus feet. How could
we, people of a bad conduct and a
bad birth, achieve the position that
is granted when one follows the
path of Your merciful glance? (8)
Oh how wonderful all the activities
of Your unlimited spiritual potency
are! In Your pastimes, oh Lord
who created all the worlds, oh
Soul of all souls expert in every
field, You are equal towards
everyone. Not to discriminate
characterizes Your love, a love in
which You for Your devotees are
like a desire tree [since You are
unto the people what they are unto
You, see B.G. 9: 29].'

(9) The Supreme Lord said: 'My

son Prahlāda, I wish you all the
best, please go to the place Sutala
and bring, with a spirit of joy, hap-

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 60 Śrīmad Bhāgavatam - The Story of the Fortunate One

karmic imperfections of your disciple Bali who by its supreme wealth and had nothing to fear
performed the sacri ces, for these karmic faults anymore [from the Asuras]. (26-27) Oh King,
[see 8.20: 15] will be neutralized under the super- Lord Brahmā, Lord Śiva and his son, the sages
vision of the brahmins.' headed by Bhṛgu, the munis, the forefathers and
all the living beings, the perfected souls and the
(15) Śrī Śukra said: 'What would be wrong with space travelers [the vimāna people] and such, glo-
him who in all respects was of worship for You ri ed all the supremely wonderful, praiseworthy
who are the Master of all fruitive action, You the deeds of Lord Viṣṇu, also praised Aditi, and then
Controller and Enjoyer of all sacri ces [see also left for each their own world.
4.31: 14, 1.2: 13 and B.G. 5: 25]? (16) As for the
time and place, the person, the paraphernalia, [the (28) Oh pleasure of the dynasty, to hear about all
practice of] the mantras and following the princi- these activities of Lord Urukrama [the Lord 'of the
ples, faults can be made, but these are all nulli ed great steps'] I have described to you, wipes away
by regularly chanting Your glories in congregation all consequences of sin. (29) The great saint [Va-
[*]. (17) Still I have to do what You have told me, si ha Muni] stated in his mantras that no mortal
oh Supreme One, for it is the most auspicious and human being, subject to death or destined to be
supreme thing for each person to fold his hands in reborn, can measure the glories of Lord Urukrama,
obedience to Your command.' just as no one is capable of counting the number of
atoms of the earth [see also B.G. 10: 42 and **].
(18) Śrī Śuka said: 'Uśanā [Śukrācārya, see 4.1: (30) Anyone who hears about and keeps listening
45] the mightiest [sage] thus offering his obei- to the stories about this God of gods, Lord Hari,
sances to the authority of the Lord, set himself all of whose works performed in His incarnations
together with the best brahmins the task of com- are equally wonderful, will attain the supreme des-
pensating for the imperfect sacrifice that Bali tination. (31) When one engages in this [telling
made for the Lord. (19) Oh King, the Lord who and listening] during the performance of whatever
as Vāmana this way from Bali had begged the ritual, whether one is engaged for the gods, the
land, delivered the places of the gods that had ancestors or one's fellow man [at a marriage cere-
been seized by the others to His godbrother, the mony for instance], that ceremony will with these
great Indra. (20-21) For the pleasure of Kaśyapa [descriptions] be well-performed.'
and Aditi [the parents of Vāmana] and for the
well-being of all living beings and worlds, the *: Often quoted in this context is what Śrī Cai-
master of the founding fathers Lord Brahmā, to- tanya Mahāprabhu has recommended:
gether with the gods, the saints, the forefathers,
the Manus, Dakṣa, Bhṛgu, Aṅgirā, all the great harer nāma harer nāma
leaders, Lord Śiva and his son [Kārttikeya], made harer nāmaiva kevalam
Lord Vāmana the supreme leader of all the author- kalau nāsty eva nāsty eva
ities in the world. (22-23) When they made Upen- nāsty eva gatir anyathā
dra the master for all purposes, [the protector] of
the Veda, the master of all gods, of all religion, of
all fame, of all opulence, of all auspiciousness and "In this age of quarrel and hypocrisy the only
of all vows, regarding Him the greatest expert in means of deliverance is chanting the holy name of
elevating to a higher life, that, oh ruler of man, the Lord. There is no other way. There is no other
made all living beings extremely happy. (24) Indra way. There is no other way." (Bṛhan-nāradīya
together with the leaders of the world thereafter, Purāṇa 38.126) Also often quoted is here a part of
with the permission of Lord Brahmā, then kept verse 11.5: 32: 'In the age of Kali, intelligent per-
Lord Vāmana in front on the divine path leading sons perform congregational chanting to worship
to the kingdom of heaven. (25) Under the protec- the incarnation of Godhead who constantly sings
tion of Vāmanadeva Indra regained his rule over the names of Kṛṣṇa.'
the three worlds and the pleasure of being blessed

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 Canto 8 61

**: Vasi ha Muni has given a mantra about Lord ing worlds were submerged in the ocean, oh King.
Viṣṇu: 'na te viṣṇor jāyamāno na jāto mahimnah (8) At the moment Brahmā felt sleepy and wanted
pāram anantam āpa': 'No one can estimate the to lie down to rest, the Vedic knowledge most
extent of the uncommonly glorious activities of powerfully emanated from his mouth. Hayagrīva,
Lord Viṣṇu'. who happened to be nearby, then took it away [see
2.7: 11 and 5.18: 6]. (9) Understanding Hayagrī-
va's Dānava course of action, the Supreme Lord
Hari, the Controller, [thereupon] assumed the form
Chapter 24 of a sh. (10) When that happened there was some
Matsya, the Lord's Fish Incarnation saintly king called Satyavrata, a great personality
and devotee of Lord Nārāyaṇa, who in his
(1) The honorable king said: 'Oh powerful one, I penances had developed the austerity of subsisting
would like to hear the story about that rst incar- on water only. (11) During this day of Brahmā he
nation of the Lord whose deeds are so wonderful, as a son of the sun god became known as Śrād-
in which He poses as a sh [or Matsya, see also dhadeva. Lord Hari entrusted to him the position
2.7: 12, 5.18: 24-28 and 6.9: 23]. (2-3) For what of Manu [see 6.6: 40 and 8.13: 1]. (12) When he
purpose did the Controller accept the form of a one day was sitting at the Kṛtamālā river, perform-
sh? It is a form that is certainly not the most fa- ing oblations of water, some sort of a small sh
vorable one in the world. To operate in that slow manifested itself in his palm full of water. (13)
mode must be as hard as the life of
someone tormented by the laws of kar-
ma! Oh mighty sage, please tell us, as
good as you can, everything about the
activities of Lord Uttamaśloka ['the One
glori ed'], for to hear about Him makes
the entire world happy [B.G. 4: 7].'

(4) Śrī Sūta Gosvāmī said: "The mighty

son of Vyāsadeva thus, upon the re-
quest of Viṣṇurāta ['Viṣṇu-sent'], told
him everything there was to know
about the deeds of Lord Viṣṇu in the
form of a fish. (5) Śrī Śuka said: 'For
the sake of the cows, the brahmins, the
enlightened souls, the devotees as also
the Vedic literatures, the Supreme Con-
troller assumes in His incarnations [all
kinds of] forms for the purpose of pro-
tecting the dharma. (6) Even though
the Lord assumes forms among higher
or lower living beings, He [Himself],
just like moving air, is therewith not of
a higher or lower nature, for being in-
tent on the basic qualities, He is tran-
scendental to those modes. (7) During
the previous day of Brahmā [the previ-
ous kalpa] there was at its end an in-
undation because of which all the exist-

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 62 Śrīmad Bhāgavatam - The Story of the Fortunate One

Satyavrata, the master of Dravidadeśa, oh son of perishable Lord Nārāyaṇa who has assumed the
Bharata, threw the little sh together with the form of a marine animal to show all living beings
handful of water into the river. (14) It appealed to Your mercy. (28) I offer You, the Most Excellent
the most compassionate king and said: 'The river Personality of Maintenance, Creation and Destruc-
water is very frightening, oh protector of the poor, tion, my obeisances. Oh Almighty One, unto sur-
why do you throw Me, so small, before the vora- rendered devotees like us You are the Supreme
cious aquatics, oh King?' Lord and the Highest Destination. (29) Everything
You do in Your incarnations is the cause of the
(15) Most pleased to show it his personal favor welfare of all living beings. I would like to know
he, not knowing that he held the form of Matsya, for what purpose Your Lordship has assumed this
decided to offer the sh protection. (16) The great form. (30) As opposed to [the worship of] others
leader hearing its pitiable words, mercifully put it who are differently embodied [the demigods], one
in a jug full of water and took it home. (17) But in never worships Your lotus feet in vain, oh Lotus
a single night it expanded in the water of that pot petal-eyed One. For You are the friend, the dearest
so that it, not feeling comfortably anymore, said to and original Soul of everyone, You who now have
the great leader: (18) 'I do not like it here, this wa- manifested that so very wonderful body for us,
ter pot is a dif cult place for Me, please consider a Your devotees.'
more spacious refuge, where I can live with plea-
sure.' (31) Śrī Śuka said: 'Having spoken thus, that mas-
ter of man, Satyavrata, was addressed by the Mas-
(19) He then took it out and placed it in a bucket ter of the Universe, the Lord, who, as the one love
full of water, but thrown in there it grew within a of the devotees desiring to bene t them, at the end
second to the length of three cubits [2.10 meters]. of the yuga for the sake of enjoying His pastimes
(20) [It said:] 'This bucket is unsuitable for Me to had assumed the form of a sh in the water of the
live happily, please give Me, who sought your great ood. (32) The Supreme Lord said: 'On the
shelter, a much bigger place!' seventh day from today, oh subduer of the enemy
this threefold creation of earth, ether and heaven
(21) The king removed it from there and threw it will be ooded by the all-devouring ocean. (33)
in a lake that was immediately lled by its body When the three worlds are submerged in the wa-
when He instantly grew into a gigantic sh. (22) ters of annihilation, a very big boat will appear
'This water you have put Me in does not accom- that I have sent you. (34-35) Collect all higher and
modate Me, oh King, I am a large aquatic, you lower kinds of herbs and seeds before you get on
better put Me in an expanse of water that suits Me that huge boat together with the seven sages and
more permanently.' all kinds of living beings. Then travel undaunted
the ocean of the flood with no other illumination
(23) Thus requested he brought Matsya to bigger but the light of the ṛṣis. (36) When that boat is
and bigger reservoirs, until he finally threw the being tossed about by the very powerful wind,
giant into the ocean. (24) Thrown there it said to you can attach it to My horn with the great ser-
the king: 'In this place there are dangerous, pow- pent [Vāsuki], for I will stand by your side. (37) I
erful aquatics that will eat Me, oh hero, please do will drag you and the sages on the boat, with Me
not put Me in here!' over the waters throughout the night of Brahmā,
oh My best one. (38) With My support, upon your
(25) Thus perplexed by the sh that addressed inquiries, in your heart the full knowledge will be
him in agreeable terms he said: 'Who are You who revealed of My glory that is known as the
in this fish form is bewildering us? (26) I never Supreme Brahman [see also B.G. 5: 16, 10: 11].'
before saw or heard about a powerful aquatic like
You. Your Lordship has expanded to hundreds of (39) After thus having instructed the king the
miles in a single day! (27) You must be the Lord disappeared from there. The king then await-
Supreme Personality of Godhead Himself, the im- ed the time about which the Master of the Senses

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 Canto 8 63

had spoken. (40) The saintly king

spread kuśa grass with its tips pointed
to the east and then sat down, facing
northwards, to meditate on the feet of
the Lord who had assumed the form
of a sh. (41) Thereafter there were
huge clouds in the sky incessantly
showering rain. The ocean swell and
began to ood on all sides so that the
earth was inundated. (42) Meditating
on what the Lord had said he saw a
boat coming near. He got up, took the
herbs and creepers and got on board
together with the leading brahmins.
(43) The sages were very pleased and
said to him: 'Oh King meditate on
Keśava ['the Lord with the black
curls'], for He will save us from this
impending danger and set things
right.'

(44) After the king had meditated, the

Lord appeared in the great ocean as a
golden sh measuring a million yo-
janas that had a single horn. (45)
Glad that he, like the Lord had told
him before, could fasten the boat to
the horn using the serpent for a rope,
he praised the Killer of Madhu. (46)
The king said: 'Since time immemor-
ial ignorance about the knowledge of
the soul has been the root cause of
the material bondage that is accom-
this respect be our Supreme Controller, the Guru
panied by so much suffering and hardship. By the
of the Gurus. (49) Neither the demigods, nor the
grace of the process of devotional service, with the
gurus, nor other people individually or else group
help of those near to You, You can be attained, oh
wise, are able to offer but one ten-thousandth of
Lord who are our supreme spiritual master [see 7.5:
Your grace. I therefore surrender to Him, the Lord,
23-24]. (47) He who is born accepts in his desire to
to You who are the shelter. (50) Like blind being
be happy unwisely different bodies as a result of his
led by the blind, ignorant people accept an unen-
karma [see 4.29 and B.G. 4: 5, 6: 45 and 16: 20],
lightened person, a fool, as their guru. We, de-
but his profit minded plans bring him only grief.
sirous to know our destination, have accepted
That karmic matter is cleared up by rendering ser-
Your Lordship, whose knowledge is like the [ris-
vice to Him, our guru in the core of the heart, by
ing] sun, as our spiritual master, as the seer of all
whom the hard knot of the impure mind is cut.
that can be seen. (51) An ordinary person follow-
(48) Just like a piece of ore in touch with re gets
ing the directions of an ordinary man is of surren-
puri ed, a person by that service can get rid of all
der to impermanent matters as the goal of life. He
impurity resulting from his ignorance, so that he
is [thus] of an ignorance that cannot be overcome
can revive his original identity [his mode of ser-
but with the help of Your eternal, pure knowledge,
vice or varṇa]. May He who is Inexhaustible in
by which a person very soon achieves his original

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 64 Śrīmad Bhāgavatam - The Story of the Fortunate One

position [of service]. (52) You are the dearmost Vedic records that were stolen from the mouths of
well-wisher, the controller, the original soul and Lord Brahmā who lay deep asleep in the waters of
spiritual master of all worlds. You are the spiritual the ood.'
knowledge, the ful llment of all desires and the
One situated in the heart who cannot be known by Thus the eighth Canto of the Śrīmad Bhāga-
people who, in the grip of lust, have a foggy intel- vatam ends named: Withdrawal of the Cosmic
ligence. (53) May by my surrender to You, the Creations.
Greatest of All who is worshiped by the gods, the
Supreme Controller for understanding the real
purpose of life, may by my surrender to the light
of Your meaningful words of instruction, the knots
[by illusion] xed in the heart be severed, oh Translation: Anand Aadhar Prabhu, http://bhaga-
Supreme Lord. Please tell me about Your refuge vata.org/c/8/AnandAadhar.html
[see also B.G. 4: 34].'
Production: the Filognostic Association of The
(54) Śrī Śuka said: 'The Supreme Lord, the Origi- Order of Time, with special thanks to Sakhya Devī
nal Person who had assumed the form of a sh, Dāsī for proofreading and correcting the man-
thus being addressed, explained the Absolute uscript. http://theorderoftime.com/info/guests-
Truth to the king while they were moving through friends.html
the great ocean. (55) By the analytical [sāṅkhya,
matter versus spirit] perspective of [bhakti] yoga, Copyright: Creative Commons Attribution-Non-
practically applied in a collection of divine old commercial-Share Alike 3.0 Unported License ©
stories, the holy king Satyavrata thus got acquaint- 2010 Anand Aadhar: one must attribute to the
ed with the mysteries of self-realization in all its name Anand Aadhar and provide a link to the
forms. (56) Sitting in the boat, he, together with website http://bhagavata.org; adaptation, upload-
the sages, free from doubt listened to the knowl- ing and printing is allowed for non-commercial
edge of self-realization [ātma-tattva] and the eter- use and distributing the resulting work can only be
nal absolute spirit [brahma] as explained by the under the same or similar license to this one.
Supreme Lord. (57) When the inundation had end-
ed the Lord, after [thus] having put an end to the For the different copyrights of the pictures
darkness that was caused by an unenlightened see the chapter reference at the bottom of each
Hayagrīva, handed over all the Vedic records to page at http://bhagavata.org. The Rādhā-Kṛṣṇa
Brahmā the moment Brahmā woke up. (58) King image on the front title page is by Indra Sharma.
Satyavrata, enlightened in the spiritual knowledge
and its practical wisdom, by the mercy of Lord Email from http://bhagavata.org/email.html.
Viṣṇu became in this period the Manu called
Vaivasvata. Reference: For this original translation next to the
Monier Williams Sanskrit dictionary and the
(59) When someone hears this great story describ- ISKCON site vedabase.net, the Sāstrī C.L.
ing Satyavrata, the saintly king, and the Matsya Goswami version of the Gita Press has been used.
incarnation with the one horn, he will be delivered The source texts, audio read les and music to this
from all reactions to sin. (60) Anyone who daily translation one can nd following the links from:
chants and discusses the personal appearance of http://bhagavata.org/
the Lord, will have success in all his endeavors
and will return home, back to Godhead. (61) I of- For relevant links see the Śrīmad Bhāgavatam
fer my obeisances to Him, the Cause of All Caus- Treasury: http://bhagavata.org/treasury/links.html.
es, He who, posing as a great sh, explained to
Satyavrata the Vedic knowledge and put an end to
the darkness of the Daitya, He who returned the

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