CANTO 8:
Withdrawal of the Cosmic Creations
Chapter 1 The Manus, Administrators of the Universe
Chapter 2 The Elephant Gajendra's Crisis
Chapter 3 Gajendra's Prayers of Surrender
Chapter 4 Gajendra Returns to the Spiritual World
Chapter 5 The Fifth and Sixth Manu and the Prayers of Brahmâ with the Suras.
Chapter 6 The Suras and Asuras Declare a Truce
Chapter 7 Lord S'iva Drinks the Poison Churned with the Mountain Mandara
Chapter 8 More Appears from the Churning: Mother Lakshmî and Dhanvantari
Chapter 9 The Lord Appears as a Beautiful Woman to Distribute the Nectar
Chapter 10 The Battle Between the Demigods and the Demons
Chapter 11 The Dânavas Annihilated and Revived
Chapter 12 Lord S'iva prays to see Mohinî Mûrti, gets bewildered and restores.
Chapter 13 Description of Future Manus
Chapter 14 The System of Universal Management
Chapter 15 Bali Mahârâja Conquers the Heavenly Places
Chapter 16 Aditi Initiated into the Payo-vrata Ceremony, the Best of All Sacrifices
Chapter 17 The Supreme Lord Agrees to Become Aditi's Son
Chapter 18 Lord Vâmanadeva, the Dwarf Incarnation
Chapter 19 Lord Vâmanadeva Begs Charity from Bali Mahârâja
Chapter 20 Lord Vâmanadeva Covers all Worlds
Chapter 21 Bali Mahârâja Arrested by the Lord
Chapter 22 Bali Mahârâja Surrenders His Life
Chapter 23 The Demigods Regain the Heavenly Places
Chapter 24 Matsya, the Lord's Fish Incarnation
The Manus, Administrators of the Universe
(1) The honorable king said: 'Till now, o guru, I've extensively heard about the dynasty of Svâyambhuva Manu wherein the great rulers of the universe were of creation; please describe for us also the other Manus [see also 3.11: 23-28]. (2) O brahmin, please tell us, so eager to hear, about all the, by the learned glorified and described, appearances and activities of the Supreme Lord during the changes of the manvantaras [the periods of the Manus *, see also 2.1: 36, 2.3: 9, 2.7: 2, 2.10: 4]. (3) As for the past, the present and the future, what are the activities that the Supreme Lord, the creator of this universe, in a particular era, o brahmin, either was engaged in, is engaged in and will be engaged in? [compare B.G. 2: 12 and **]
(4) The great rishi said: 'For this day of Brahmâ [kalpa] have already the six of Svâyambhuva and other Manus passed. I already described the first one to you as well as the appearance of all the godly with him [see 2.7: 43-45, 3.12: 54, 4.1 and 4.8: 6]. (5) From Âkûti and Devahûti, the two daughters of [Svâyambhuva] Manu, were, for instructing the dharma and the jñâna, the sons born who are accepted as being the Supreme Lord. (6) Before I in full described Kapila to you [see Canto 3b], now I'll tell you about all that was done by Yajña[-mûrti or-pati], o best of the Kurus. (7) The master of the world [Svâyambhuva Manu], the husband of S'atarûpâ, after totally renouncing his kingdom went with his wife into the forest for doing his tapas [see: 3.22: 31]. (8) At the river Sunandâ he for a hundred years performed the most severe austerities touching the earth standing on his one leg [see also 4.8: 78-79] murmuring the following, o scion of Bhârata.
(9) Lord Manu said: 'He by whom this whole universe is set in motion is not moved by the universe, He who is always awake while one is asleep in this body, Him, the One knowing, does the living entity not know [see also B.G. 18: 55]. (10) What by Him, the Supersoul everywhere present, with everything animate and inanimate in this and in all other universes, is allotted one may enjoy; on the property of anyone else one should not infringe. (11) He is not seen by the living entity although His eye always sees, He as the original source of all beings never diminishes, He is the godhead and companion [see 6.4: 24] everyone should worship. (12) Nor is there of Him a beginning, an end or a middle, He belongs to nowhere and to no one, He is the inside nor [just] the outside of the cosmic creation; all these insights on His form and on Him as the cause of the whole universe all together make up the Greatest Truth [see also 2.1: 24]. (13) That complete of the universe known by so many names [like purusha and virâth rûpa] is the Supreme Controller, the Ultimate Truth of Him personally, self-effulgent, beginningless and the oldest; He by His external energy engenders birth, death and maintenance, by the potency of His Self and Spirit He remains aloof, inactive and untouched [compare 1.7: 23]. (14) Therefore do all the saintly people for the purpose of being free from karma in the beginning perform fruitive labor [karma yoga], as a person engaging thus indeed as good as always attains liberation [see also 1.5: 12, 1.2: 13 and B.G. 3: 9, 6: 3, 3: 6]. (15) Because of His own gain being satisfied from within, becomes the Supreme Lord, the Controller, engaged indeed never entangled with it and hence are persons following Him never disheartened. (16) Unto Him who free from selfhood is acting for our benefit, who is complete in knowledge, has no desire to enjoy, is fulfilled, and not led by others, unto Him who is there to instruct all of mankind and to lay out His path; unto that master of all principles and duties I pray that each may surrender.'
(17) S'rî S'uka said: 'The philosophical mantras thus prayed concentrated the mind, but the Asuras witnessing speeded thereafter desiring to guzzle to their taste. (18) When Yajña [Vishnu], the Lord in each his heart, saw them that way determined, ruled the Supreme Personality, after having killed them, together with the Yâmas [the ones vowed, His sons] and surrounded by the godly the heavenly worlds.
(19) The second Manu next became Svârocisha, the son of Agni and of him there were also the sons headed by Dyumat, Sushena and Rocishmat. (20) In that period became, all together faithful to the Absolute Truth, Rocana the heavenly king [the Indra] and were Tushita and other ones there as the godly, while Ûrja, Stambha and others were the seven saints. (21) Of the saint Vedas'irâ, impregnating the wife named Tushitâ, was the Lord who was celebrated as Vibhu born. (22) Eighty-eight thousand saintly persons fixed to the vow took initiation and instruction from Him who remained a celibate brahmacârî.
(23) The third who became the Manu was named Uttama, a son of Priyavrata [see 5.1], and of him there were the sons called Pavana, Srîñjaya, Yajñahotra and others. (24) The seven sages were the sons of Vasishthha headed by Pramada, the ones of Satya, Vedas'ruta and Bhadra were the godly and Satyajit was the Indra. (25) From the demigod Dharma was from the womb of Sunritâ, the Supreme Lord, the Personality of Godhead celebrated as Satyasena born, appearing together with the Satyavratas. (26) He together with his friend Satyajit killed all the Yaksha and râkshasa sworn liars and evil spirits of misconduct who constantly harass the living beings.
(27) The fourth Manu to be was the brother of Uttama known by the name of Tâmasa, and thus there were his ten sons headed by Prithu, Khyâti, Nara and Ketu. (28) The Satyakas, the Haris and the Vîras were the godly, Tris'ikha was the heavenly king and the seven sages during the reign of Tâmasa were the ones headed by Jyotirdhâma. (29) The godly named the Vaidhritis were the sons, o King, who by their own strength managed to protect the Vedas that over time had been lost. (30) In that period appeared the Supreme Lord begotten by Harimedhâ from the womb of Harinî and He was called Hari; by Him was Gajendra the king of the elephants, freed from the mouth of a crocodile.'
(31) The honorable king [Parîkchit] said: 'O son of Vyâsa, this is what we would like to hear from you: in what way delivered the Lord the king of the elephants who was harassed by a crocodile? (32) Whenever and wherever there are the narrations in which one glorifies Hari, the Supreme Personality, Uttamas'loka [the Lord Praised in the Verses], finds one great piety, fortune, auspiciousness and all that is good'."
(33) S'rî Sûta said: "The son of Vyâsa, thus exhorted by the words of Parîkchit, the son of Arjuna who was awaiting his impending death, o dear brahmins, after complimenting him with great pleasure spoke in the assembly of sages who indeed longed to hear from him."
*: There are fourteen Manus during a day of Brahmâ, and the age of each Manu lasts for seventy-one yugas. (see picture) Thus there are thousands of Manus during the life of Brahmâ. The six mentioned here are: Svâyambhuva, Svârocisha, Uttama, Tâmasa, Raivata and Câkshusha . A manvantara is a period to the measure of one cycle of the sun around the centre of our galaxy [see the Galactic Order].
**: Often quoted in this context is the dictum: 'Nityo nityânâm cetanas cetanânâm'. Both the Lord and the living entities are eternal and sentient.
The Elephant Gajendra's Crisis
(1) S'rî S'uka said: 'There was a very big mountain countless of miles high, o King, known as Trikûtha ['three peaks'] surrounded by an ocean of milk [or plant-juice see 5.20: 18]. (2-3) With its three peaks all around as wide as it was long was it as an island, lush with trees, creepers and shrubs and the sounds of waterfalls in all directions, standing radiant against the sky. It was composed of silver, iron and gold, with more peaks on all sides full of precious stone and minerals. (4) At its foot, always washed dark green by the waves of the sea all around, was the earth green with emerald stones. (5) The perfected, the venerable, the heavenly singers, the ones of knowledge and the great of the world of snakes, the ones of superpower, the dancing girls and the sportive enjoyed there the valleys. (6) The glens resounding with the sounds of the singers made the stout lions of envy roar out for a mate. (7) The dales harbored great numbers of all thinkable jungle animals and the gardens maintained by the enlightened there were beautifully decorated with all types of trees and chirping birds. (8) In the rivers and lakes full of crystal clear water, were from the by gems glittering sand beaches the damsels of the godly bathing, enriching the air and the water with the fragrance of their bodies. (9-13) In one valley was there of the great soul, the mighty personality of Varuna, a garden with the name Ritumat which was a sporting place of the sura ladies. It was everywhere in honor of the divine most beautifully tended with flowers and fruits and mandâra and pârijâta, pâthala, as'oka and campaka trees. There were fruits like cûtas, piyâlas, panasas, mangoes, âmrâtakas, kramukas and pomegranates as also coconut and date trees. There stood madhukas, palm trees, tamâlas, asanas, arjunas, arishthas, udumbaras, plakshas, banyans, kims'ukas and sandelwood trees. Also were there found picumarda flowers, kovidâra fruits, sarala- and sura-dâru trees, grapes, sugar cane, bananas, jambu, badarî, akhsa, abhaya and âmalakî fruits. (14-19) In that garden there was a very large lake full of shining golden lotuses surrounded by bilva, kapittha, jambîra, bhallâtaka and other trees and of the great beauty of the kumuda, kahlâra, utpala and s'atapatra flowers were the bees intoxicated humming along with the most melodious songs of the birds. It was crowded with swans and kârandavas, cakravâkas, flocks of water chickens, koyashthis and dâtyûhas all making their noises. The water, surrounded by kadamba, vetasa, nala, nîpa and vañjulaka flowers, did, agitated by the movements of the fish and tortoises stir the lotuses of which the pollen falling from them covered the surface. The kundas, kurubakas, as'okas, s'irîshas, kûthajas, ingudas, kubjakas, svarna-yûthîs, nâgas, punnâgas, jâtîs, mallikâs, s'atapatras and the mâdhavî-latâs and jâlakâs and other trees growing on the banks adorned it in all seasons abundantly.
(20) Once did on that mountain the leader of the elephants living in that forest in the company of his wives wander there breaking through many thickets full of thorns, creepers and all kinds of trees and plants. (21) Just the smell of him made the lions and other predators and fiery beasts, the other elephants, the rhinoceroses and the big snakes as also the white and black camarî deer all flee in fear. (22) Because of his mercy could the foxes, boars, buffaloes, bears, porcupines, gopucchas and other deer, the wolves, monkeys and other small animals like rabbits and others, roam unafraid. (23-24) He perspiring, with saliva dripping and surrounded by nectar drinking bees, made, followed by the other he and she elephants and the young in their midst, all around the mountain the earth tremble. From a distance smelling the dust of the lotus flowers carried by the breeze was he, with his company obsessed in being thirsty of an intoxicated vision, hurrying for the bank of that lake. (25) Entering its pellucid, cool water drank he to his fill from the nectarean lotusdust mixture and was he relieved of all fatigue taking a good bath in it. (26) Sucking the water in with his trunk and spraying it over him inspired he his wives and children to bathe as well. Thus engaged took he, like a concerned householder all too attached to his family, under the influence of the external energy no heed of any possible danger. (27) He like anyone else resorting under the divine ordination then met with the fate that his foot, o King, there and then was captured by a mighty and angry crocodile [- of mâyâ], whereupon the elephant with all the strength he had in him strenuously tried to free himself from the dangerous position he had landed in. (28) The wives, who saw that their leader was attacked and captured by that force, began, daunted, to cry over the danger, while the other elephants trying from behind trying to free him, couldn't manage either. (29) With the elephant and the crocodile this way fighting, pulling one another in and out of the water, passed a thousand years in which they both stayed alive, and that, o King, was something which by the immortals was considered most wonderful. (30) In the time thereafter lost Gajendra, the elephant king, because of the exhaust of for years of prolonged fighting being pulled into the water [to elsewhere thus], more and more his strength while on the contrary the crocodile that was at home in the water all together became more frantic, strong and powerful.
(31) When he, Gajendra, in his life, this way by providence having run into this form of danger, found himself unable to save himself from such a helpless condition, had he to think for a long time and reached he thereupon this decision: (32) 'When all these relatives aren't able to deliver me as an elephant from my distress, and I from my wives neither may expect to be freed from the tight grip of the crocodile [of passion], must even [a stout elephant as] I, as good as anybody else, take shelter of that [Supreme of the Lord] which is the transcendental and the refuge of the exalted [compare 7.9: 18]. (33) Against the so very strong serpent of death [time, see B.G. 11: 32], which with its fearful force chases someone endlessly, will He who is someone's Controller, protect him who, afraid of death, is of surrender; I will seek my refuge with Him who is the actual shelter of everyone and for whom even death itself runs scared.'
Gajendra's Prayers of Surrender
(1) The son of Vyâsa [S'uka] said: 'Thus in his intelligence determined to concentrate his mind on the heart, he [Gajendra] chanted a supreme prayer he had practiced in a previous birth [see also B.G. 6: 43-44]. (2) S'rî Gajendra said: 'My obeisances unto the Original One, the Supreme Godhead from whom this material existence is moving in consciousness, let me meditate upon Him, that personality who is the root cause, the Supreme Controller. (3) On Him the universe rests, from Him there are all its elements and by Him it is working, unto Him who Himself is the material world in effect as well as its transcendental cause, unto that Supreme Self-sufficient One I surrender myself. (4) He who from Himself, by His own energy, expanded this cosmic manifestation, that sometimes is manifest and sometimes is not visible, oversees in both cases as the witness all and everything; that Soul without a prior cause, that Supreme of all Transcendence, I beseech, please protect me! (5) When in due course of time everything, all transformations, all that is done, all the worlds and all its maintainers and directors, comes to naught, is there a dense and deep darkness, above and beyond which is shining the Almighty One. (6) Like with the looks of a performing artist who then cannot be fathomed, can His movements neither by the gods, the sages or the common creatures be understood or expressed in words; He so hard to grasp, may He give me His protection. (7) The Lord of those desirous to see the all-auspicious lotus feet, of those freed from all attachment, of those great sages, faultless in the forest, highly elevated practicing vows to the different positions [the âs'ramas], the Lord of those who are equal and friendly to all, He is my destination. (8-9) From Him there is no birth, no karma, no name or form, nor modes and faults certainly either; nevertheless does He, who is the destruction and the creation of this cosmic manifestation, by His own potency time and again come into action [as an avatâra]. Unto Him the transcendental One who is the Controller, the Supreme Brahman of unlimited potency, who without a form has assumed forms, who is of so many wonderful activities, I offer my respects. (10) My obeisances unto Him, the enlightenment of the soul, the witness in all, the Supreme of the Self; unto Him who defies description, the mind and even the consciousness my reverence. (11) He, the object of devotion who by the ones of learning in transcendental activities is done justice, unto Him, the master of emancipation, the bestower of happiness, He who is completely free, my honorable reverence. (12) All my obeisances to the One of Peace fully concentrated on the spiritual in forms fierce and animalistic [like Nrisimhma and Varâha] to the different qualities of nature; to Him who as well is the knowledge of Brahman, I do dedicate my prayer. (13) The knower of the field [see B.G. 13: 1-5] I respect, You the superintendent of all, the witness and the original person who art the original source, unto You, the doer of the material creation, You as the primal reality, I offer my obeisances. (14) You I respect, for You oversee the objectives of all the senses. You are the end of all doubts with the untrue that because of being Your mirror-image is called the reality. To that reflection, my reverence unto You. (15) My obeisances again unto You, the causeless supreme cause of everything, the cause of all wonders, the source of what is learned in succession, the ocean receiving from all rivers of knowing; I honor You, the granter of liberation and the shelter of the transcendentalist. (16) Unto Him whose fire of knowledge by the modes of nature is covered the way fire is covered in wood, unto Him outside of the, by the turmoil of nature agitated, mind, unto Him manifest personally for those who from their stage of spiritual understanding gave up on the formal approach, I do dedicate myself. (17) As an animal like me of surrender unto Him, the Immaculate of infinite mercy who releases from being entangled, I offer my respects; by a single part of Your self [the Paramâtmâ, see also B.G. 10: 42] are You ever attentive to all the ones embodied, unto the Supreme Lord of no limits, celebrated in the mind as the direct observer, I offer my obeisances. (18) For all those so very attached to their mind and body, sons and daughters, home, wealth and helpers, are You difficult to reach, but for persons liberated in the heart, in freedom from the influence of the modes of nature, You are there already [see B.G. 6: 47]; unto Him who is always meditated, the reservoir of all spiritual knowledge, unto that Supreme Lord and Controller, my respects. (19) By worshiping Him can that be reached what is sought with all the desiring after the religion, the economy, the gratification and the liberation, not even mentioning the other benedictions He also bestows like having a spiritual body on top of that; may He, the one of infinite mercy, grant me the liberation of my soul [see also 2.3: 10 and 7.9: 27]. (20-21) Those who yearn for no other purpose than Him do not desire some benediction - those who factually came to the shelter of the Supreme Lord are immersed in an ocean of transcendental bliss by reciting and hearing about the all-auspicious, wondrous activities of Him. He, the eternal one transcendental, Supreme Master of all great personalities, the unseen Soul above all that in yoga can be reached by devotion is, as subtle and elusive out of the reach of the senses as He is, the unlimited, all-complete origin whom I worship. (22-24) Of Him are by His parts - the moving and nonmoving different entities, the vedic knowledge the gods and all who belong to Brahmâ - created the less important divisions of names and forms. This continuous display of the modes of nature, this intelligence and mind, these senses and divisions of the gross and subtle of the body, are, like sparks to the fire that is the sun, the shining particles that over and over emanate from and merge into Him as parts and parcels. That fire, indeed not a demigod or a demon, a human being, beast nor bird, a woman, neuter or man either, nor either a living creature, is not the fruitive action nor the manifestation nor the non-manifest; He is the end of excluding this and that [neti neti see also 7.7: 23]; all hail to Him, the unlimited One! (25) I do not wish to continue with my life here or in a world hereafter; of what use would that be when one within and without is locked up; in this birth as an elephant I desire to escape from the timebound which only heads for destruction. I want to be liberated from that degrading limitation of myself [see also 1.2: 3, 6.15: 16]. (26) For that purpose do I unto Him, the manifest albeit the unmanifest creator of this cosmic manifestation, that unborn soul and the knower of the universe and transcendental shelter of the Supreme, offer my life and soul. (27) Those of the unification of consciousness unto Him, who by that bhakti-yoga burned all the karma and have a unified heart purified, do directly see Him, the Lord of Yoga I'm dedicated to. (28) My respects again and again unto You, the formidable of the forces of the threefold potency of [making, unwinding and keeping up] the complete, unto Him who, to the intelligence appearing as an object to the senses, gives shelter and who, with His difficult to overcome energies [see B.G. 16: 21], is unattainable for the ones who on the path cannot control their senses. (29) I seek my refuge with Him whose glories are so hard to fathom, whose identity by the people in general is not known and under whose influence and intelligence I as a separate soul am defeated.'
(30) S'rî S'uka said: 'When, because of this description that was not directed at any particular person, none of the autocratic godly of Brahmâ with their variety of forms, approached Gajendra, appeared there from the choice of the godly the Lord in person for He is the complete of them all together [compare B.G. 7: 20-23 and 9: 23; 4.31: 14]. (31) Hearing his prayer came the Lord of all worlds understanding his predicament, together with the denizens of heaven who offered their prayers, as fast as He could, carried by Garuda and equiped with His disc and other weapons, to the spot where Gajendra was. (32) When he, who in the water so violently was captured and was suffering, saw the Lord who from the back of Garuda wielded His disc in the sky, raised he his trunk holding a lotus flower and uttered he with difficulty: 'O Nârâyana, Teacher of the Complete, o Supreme Lord, You I offer my obeisances.' (33) Seeing him that aggrieved alighted the Unborn One so full of mercy immediately and saved He, before the eyes of all the godly present with His disc severing the mouth from the crocodile its trunk, King Gajendra by pulling him out of the water.
Gajendra Returns to the Spiritual World
(1) S'rî S'uka said: 'Thereafter [when Gajendra was freed] showered the godly, the rishis and the heavenly singers headed by Brahmâ and S'iva, flowers in praise of that feat of the Lord. (2) The sky vibrated of the kettledrums, the Gandharvas sang and danced and the saints, the venerable ones and the perfected offered prayers to the Supreme Personality of Godhead. (3-4) He, Hûhû, a singer of heaven who by a curse of sage Devala, had become that crocodile, appeared that very moment as a most wonderfully beautiful Gandharva indeed, who, offering obeisances with his head to the Supreme Eternal Master Hailed in the Verses, began to chant the glories of His transcendental pastimes and qualities. (5) He being favored by the Lord circumambulated Him offering his respects, and with everybody watching went he, being delivered from all sin, back to his own abode. (6) Gajendra was by the touch of the Supreme Lord instantly freed from the ignorance of being bound and had achieved the selfsame form with four arms and yellow garments [sârûpya-mukti, see also 3.29: 13]. (7) He in fact before had, born as the best of Dravida-des'a, been the king of Pândya and was, sworn to Vishnu always being on the transcendental path, thus known as Indradyumna. (8) He had, when the time had come for his penance, with the greatest care taken to the vow of silence and was, with matted locks doing his austerity in Kulâcala [the Malaya hills] where he had his âs'rama, one day worshipping the Infallible Lord, immersed in love for the Supreme Controller. (9) Out of his own will arrived at the spot the renown Âgastya surrounded by his disciples and seeing him silent, sitting alone in meditation without offering a respectful reception, it so happened that the rishi became very angry. (10) He then gave him this curse: 'This degraded soul so unfriendly and inapt of mind before me as an insult to the brahminical, let him enter the darkness as a dull minded elephant indeed.'
(11-12) S'rî S'uka said: 'After thus condemning him left the so powerful Âgastya from there with his associates, o King, leaving Indradyumna thinking that the curse despite of his elevated position was a result of his past deeds. When he got born as an elephant was the remembrance of his identity destroyed, but because he worshiped the Lord offering prayers, got he despite of that elephant's body the chance to remember his past. (13) When the Lord of the Lotus navel thus had delivered the king of the elephants, returned He accompanied by him, who was awarded the position of being His associate, together with the Gandharvas, the perfected and the sages - who all praised Him for His wonderful deeds - to His own abode sitting on the back of Garuda. (14) This what I described to you, o King, about the unlimited potency of Lord Krishna in delivering the devotee Gajendra, promotes those who hear of it to the heavenly spheres and increases their reputation as a devotee; it takes away the contaminations of Kali-yuga [see 1.17: 24-25] and drives away the bad dreams, o best of the Kurus. (15) To counteract the troubles of having had a bad night do people out for the blessing, especially the pure of the twice-born, faithfully recite this story when they rise in the morning. (16) This is what the All-pervading Great Lord being pleased in the presence of everyone has said to Gajendra, o best of the Kuru dynasty. (17-24) The Supreme Lord said: 'Those who, when they get up at the end of the night, with care concentrating do remember My forms - the forms of Me and you; the forms of the lake, this hill, these caves and gardens; those of the cane and bamboos, the groups of trees, these peaks and the abodes of Me and those of Lord Brahmâ and Lord S'iva; as also this ocean of milk and this white island with its brilliant luster so dear to Me; My S'rîvatsa-mark, Kaustubha-jewel, [Vaijayantî] garland, Kaumodakî club, Sudars'ana disc and Pâñcajanya conch; Garuda, Ananta S'esha, My subtle plenary portion the Goddess of Fortune; all who depend on me, Lord Brahmâ, Nârada rishi, S'iva and Prahlâda; My Matsya incarnation, Kûrma, Varâha, and the other avatâras; the countless of all My auspicious deeds; the deities of the sun, the moon and the fire; the omkâra mantra, the Absolute Truth and the total material energy; the cows, the brahmins and the eternal dharma; the daughters of Daksha, the dutiful wives of the moongod, Kas'yapa and also the Ganges, the Sarasvatî, the Nandâ and the Yamunâ; Airâvata [Indra's elephant], Dhruva, the seven so very pious sages and the human beings - are delivered from all their worries. (25) Those offering Me prayers this way, my best, rising at the end of the night, will I, also at the time of their death, grant the greater destination.'
(26) S'rî S'uka said: 'Hrishîkes'a, thus having given his address, mounting the back of Garuda then blew on the best one of the sea [His conch] to the pleasure of the host of divine lordships.'
The Fifth and Sixth Manu and the Prayers of Brahmâ with the Suras.
(1) S'rî S'uka said: 'O King, I have described to you the - to the hearer liberating - activity of the Lord with the deliverance of the pious Gajendra. Now hear about the time of Raivata Manu. (2) The fifth Manu known as Raivata was the brother of Tâmasa, and Bali, Vindhya and the others headed by Arjuna were his sons. (3) Vibhu ruled the heavens, o King, and the god-fearing were lead by the Bhûtarayas: the twiceborn of Hiranyaromâ, Vedas'irâ, Ûrdhvabâhu and others. (4) From S'ubhra and his wife Vikunthhâ, appeared with the godly followers of the Truth as His own expansions, the Lord of Vaikunthha, the Supreme Lord in person. (5) By Him was, just to please the Goddess of Fortune, upon her request and to the appreciation of all, built a world free from carelessness [another Vaikunthha]. (6) If someone would try to enumerate His exploits, qualities and transcendental glories would such a person count as many transcendental qualities of Vishnu as one can count particles of matter.
(7) The sixth Manu was Câkshusha, the son of Cakshu and with Pûru, Pûrusha and Sudyumna first were there the sons of Câkshusha. (8) Mantradruma was then the heavenly king and of the godly of the Âpyas and others there were the sages, o King, one knew as Havishmân, Vîraka and others. (9) From Vairâja his wife Devasambhûti was there a son named Ajita who was a partial incarnation [ams'a-avatâra] of the Lord, the all powerful master of the universe. (10) His churning the ocean [of milk], as Kûrma keeping Himself within the water in the form of a tortoise, with the moving left and right of the Mandara Mountain, produced the nectar of the Sura's.'
(11-12) S'rî Parîkchit said: 'O brahmin for what purpose was the ocean of milk churned with the mountain and for what reason resided He in the water as a tortoise? And what all came with the nectar that the godly achieved from it? Please be so kind to describe all these so very wonderful activities of the Supreme Lord. (13) My heart distressed by hardship for so long is not yet fully satisfied with your describing all the glories of the Master of the Devotees'."
(14) S'rî Sûta Gosvâmî said: "The great son of Vyâsadeva thus requested, o dear twice-born, complimented him and began to describe the heroism of the Lord. (15-16) S'rî S'uka said: 'When the godly were besieged by the Asuras who fought them with their sharp edged weapons, had the majority of them fallen so that they couldn't rise to their feet again. With sage Durvâsâ having cursed Indra and his three worlds [*], o King, had they all fallen in poverty because they couldn't perform the rituals and ceremonies anymore. (17-18) The Sura's, the great Indra, Varuna and all others, in consultation hearing one another meeting on this, could by themselves not reach a satisfactory conclusion. They then went to the assembly of Lord Brahmâ on top of mount Meru and informed him about it all, offering him their obeisances. (19-20) When Lord Brahmâ, the Almighty, saw how all the godly headed by Indra were bereft of all potency and light and how the three worlds were plunged in ill fortune while the Asuras were flourishing, set he his mind to a continuous remembrance of the Original Person in the beyond and spoke he, the most powerful of them all, bright-faced to the godly: (21) 'I, Lord S'iva, you all, as also the numbers of the unenlightened, the human beings, the animals, the trees and plants and the insects and germs, all generated from Himself, from His partial incarnation [Brahmâ here or the guna-avatâra] and from all those that are part of Him; let us all head now for the shelter offered by the Inexhaustible One. (22) For Him no one is to be killed or to be protected, to be disregarded or to be worshiped, nevertheless does He for the sake of creation, maintenance and annihilation accept in due order of time the part of [His incarnation as an avatâra of] passion, goodness and ignorance [see also B.G. 9: 29 and 4: 8]. (23) Now it is the time to establish, for the good of all living beings, His rule of maintenance in the mode of goodness; let us thus take to the shelter of the Teacher of the Universe - may He, so affectionate with His own people, us Suras, bring the good fortune we need [see B.G. 14 & 18].'
(24) S'rî S'uka said: 'The Lord of the Veda thus talking to the godly, o subduer of the enemies, went directly to the abode of the Invincible One beyond the world of darkness. (25) There, unto Him who in His true form cannot be seen, but about whom all the Veda speaks, uttered the master of the gods the divine prayers of which the vibrations then settled the rule over the mind. (26) S'rî Brahmâ said: 'The Unchanging One, the Truth Unlimited, the Original Cause in everyone's heart, the Undiminishing, Inconceivable, Evanescent, Unspeakable and Indescribable One, the Unsurpassed God most desirable, do we gods all offer our respects [compare 6.3: 20-21 and B.G. 15: 15 and 9: 4]. (27) With the omniscient, the living force to the mind and intelligence of all living beings; the ever vigilant to all the objective, the senses and the knowledge; the immaculate, impartial shelter of all the ones in the dark; with Him the infallible, all-pervading Lord of all three Yugas [in the fourth He is there as His own devotee], I seek my refuge. (28) The wheel of time that with its swifty fifteen spokes [the knowing and working senses and the five airs], three electrifying naves [the modes] and its eight segments [the five elements, mind, false ego and intelligence] by His external energy with great force is revolving around the hub they say that is Him, is there to the living being as a self-invented order; let us unto that factual reality of Him be of the greatest respect [compare 3.21: 18, 7.9: 21, 5.21: 13 and B.G. 18: 61]. (29) He of one profession [that of goodness], transcendental to the material darkness; that unmanifested, not to locate, unlimited One beyond all measure carried on the back of Garuda [the vedic verses]; He is by the unperturbed and sober, worshiped by means of yoga [see also 4.3: 23]. (30) The illusory energy no one is able to overcome, by that energy are the people in general bewildered and do they not understand the real wealth of life; Him of complete control over the living being and the modes of the external energy, that transcendental controller equal unto all who rules the living beings, we pay homage. (31) Unto us, we relying on a body created from goodness, You appear as near and dear as to the saints situated the same; nevertheless we are not fully aware of the destination so subtle. If that is so with us, then how would that be with the unenlightened and atheistic so displaced despite of their primal interest? (32) To this earth verily created by Him, to this material creation wherein one finds the four types of living beings at His feet [as born from wombs, eggs, moist and seed see, also 2.10: 37-40], He is in fact the Supreme One, the Original Person; may He, the Greatest One of unlimited potency, be merciful unto us. (33) The masses of water are but His semen so powerful in generating all life which, including all the godly ruling throughout the universe, wherever indeed flourishes by it; may He, the one of the greatest might, be pleased with us. (34) Soma, the moon, they say that is His mind, is the strength of the denizens of heaven, of the foodgrains and the duration of life; that Supreme Lord making the trees as also all other living entities grow, may He, that source of all opulence, be satisfied with us [see also: 2.10: 30 and 6.6: 24-26]. (35) From His mouth of fire, as also present in the depths of the ocean where it digests all the elements [like the fire of digestion in the stomach], He produces, by its presence in the ceremonies, all wealth; may He, the Almighty be content with us. (36) That which became His eye, the deity of the sun that is the lead of the godly in endeavoring materially; this focus and gateway for the realization of the eternal path, the Absolute Truth and one's liberation, this deity which as well is the cause of one's death, may that All-Powerful One be pleased with us [see also 2.1: 30 B.G. 7: 8, 10: 21 and 11: 19]. (37) From His life force, His breath, in all living entities, from that prâna as the basic principle, from following that air like subjects who follow an emperor, there is all the strength and vitality; may He of All Power be contented with us. (38) From His hearing there are the different directions, from His heart we know the body with its apertures and from the Original Person His navel [of space] generated the ether that of the life force, the senses, the mind, the vitality and our physical body is the [spiritual] shelter; may the Supreme Power of Him be pleased with us [2.1: 27 & 29]. (39) The great Indra is there of His strength and the servants [of Him] within the three worlds are there of His satisfaction; from His anger there is the Controller on the Mountain [Lord S'iva], and from his sober intelligence there is Viriñca [Lord Brahmâ]; from the apertures emanate the mantras while the saints and founding fathers are there from His genitals; may the One so Powerful be happy with us. (40) The goddess is from His chest, the ancestral is from His shadow, the religion was possible from His front, and irreligion could be there from His back; the higher places are from the top of His head and the dancing girls of heaven are there from His sense enjoyment; may He, the greatest of all prowess, be pleased with us. (41) The learned [brahmins] are there from His mouth, just as the vedic literatures and His confidential knowledge, the administrators [kshatriyas] and the physical strength are there of His arms, from His thighs there are the traders [the vais'yas see also 2.1: 37] and their know-how of provision and from His feet there are the workers [s'ûdras] unconcerned about the Veda; may He so Supremely Powerful be content with us all. (42) Greed is His lower lip and affection His upper lip; the bodily luster could exist from His nose and by His touch could there be the animalistic lust; from His brows there was the Lord of Death [Yamarâja] but from His eyelashes could there be the eternal Time; may He, the One of all Prowess, be pleased with us. (43) The material elements, their weaver [kâla, time], the fruitive labor and the modes of nature and the variety of forms created is that which makes up the complete of His creative potency [yoga-mâyâ] of which all the learned say that it is hard to fathom - it is the trouble from which the ones who came to realization turn away; may He the Controller of All and Everything be content with us. (44) Let there be our reverence for Him who is the peace free from endeavoring, the self-sustaining and the full satisfaction of all accomplishment; our obeisances unto Him, the Soul to the world that moves in modes, Him, the game-master, who like the air is aloof from all worries about the things of matter. (45) We are surrendered to You, yet wish to see Your smiling lotuslike face. May we see Him, You my Lord, in Your original form, directly visible before our eyes? (46) By and by, in factual forms, time after time appearing by Your personal will, do You in person, o Mighty One, perform uncommon activities so that You for us are indeed the Supreme Lord in control [B.G. 4: 7]. (47) For people eager to enjoy are there many obstacles and little results, thereto with one's projects ending in frustration; being like that is one indeed really not devoted to You. (48) Not even the slightest activity properly performed goes in vain, because in dedication to the Controller [who is the Time] one realizes You as the Original Soul who for sure is extremely dear and beneficial to all persons. (49) Like indeed with the watering of the root of a tree one also waters the trunk and the branches, is it also with the worship of Vishnu, the soul of everyone [see also 4.31: 14]. (50) All my obeisances unto You, my Lord of the Eternal, o worker of the wonders of the higher existence, o Controller of all the Modes now established in goodness.'
*: The story goes: 'While Durvâsâ Muni was passing on the road, he saw Indra on the back of his elephant and was pleased to offer Indra a garland from his own neck. Indra, however, being too puffed up, took the garland, and without respect for Durvâsâ Muni, he placed it on the trunk of his carrier elephant. The elephant, being an animal, could not understand the value of the garland, and thus the elephant threw the garland between its legs and smashed it. Seeing this insulting behavior, Durvâsâ Muni immediately cursed Indra to be poverty-stricken, bereft of all material opulence. Thus the demigods, afflicted on the one hand by the fighting demons and on the other by the curse of Durvâsâ Muni, lost all the material opulences in the three worlds.'
The Suras and Asuras Declare a Truce
(1) S'rî S'uka said: 'The Supreme Lord Hari, the Supreme Controller, thus being prayed to by the godly then appeared before them, o King, with an effulgence of thousands of suns rising. (2) Because of this was that instant the vision of the godly blocked; they could see in no direction, nor the sky, nor the land, nor themselves, and where could the Almighty One be seen? (3-7) The moment they discerned His appearance, so pure with the luster of a blue gem, His pinkish eyes like a lotus heart, His shine like molten gold, His yellow silken dress, the great beauty and grace of all His limbs, His smile, His beautiful eyebrows, the jeweled helmet, the decoration of all His ornaments, the light from His earrings, the cheeks of His beautiful face, His belt and bangles, His necklace and anklebells all beautifully set, the Kaustubha gem on His chest, S'rî Lakshmî moving with Him, His flowergarlands and His cakra and His other weapons, prostrated all the immortals together with Lord S'iva, who was the one divinity for them all, body and limb to the ground and glorified they the so mighty Lord Brahmâ, the chief of the gods, the Supreme Personality.
(8) S'rî Brahmâ said: 'Unto the One never born but always appearing, the One free from the modes, that ocean of bliss beyond all existence, that smallest of atoms so inscrutable in all His features, unto You, the Inconceivable One, our reverence again and again [see also B.G. 4: 6]. (9) This form of You, o Best of all Persons, is so worshipable and auspicious to all who desire to the vedic directions as realized from the Tantras [special vedic treatises] in practicing yoga; o director who with us controls the three worlds, oh, in You we directly see the complete universe. (10) Unto You in the beginning there was, unto You in the middle there was, unto You in the end there will be all of this; the beginning, the end and the middle of this cosmic creation do You fully control: like the earth to its pot, You're the chief of transcendence. (11) You, by Your energy eternal, with Your soul as the refuge, do, out of Your own for the sake of creation enter this universe so vast and the ones connected, those full of the sastra, see, as high spirited people with a consciousness advanced, You, in the transformation of the modes even though You are untouched by those qualities of nature. (12) As with fire from wood, like with the nectar from cows, like with the foodgrains and water that are found on this earth as also like with the livelihood one has from enterprising, achieves the living being by the practice of yoga, intelligent to the modes, indeed You so the greatest souls say. (13) O Lordship to us all, o Master in Your fullness here before us, with the lotus from Your navel, for so long we've waited desiring the goal and now today we all may cherish the vision of bliss, like elephants, who distressed by a forest fire, would cherish the water of the Ganges. (14) O Soul, who art to each the beyond, about the purpose for which we've arrived at Your feet we do not have to inform You being the witness of all; may You kindly fulfill the needs of these souls to all places we rule. (15) I and He from the Mountain [S'iva], the enlightened and all so led by fathers as Daksha, are like sparks to the fire of You o my Lord - how can we as separate particles arrive at understanding o my Lord? Kindly bestow the good fortune, the mantras, of the twice-born and brahmin. .'
(16) S'rî S'uka said: 'Thus being worshiped by Viriñca [Brahmâ] and all, understanding what they in their hearts were expecting, replied He with words rumbling as clouds those who in prayer restrained all their senses. (17) Although the Controller could handle by Himself what the godly had to do, wanted He as their Lordship to enjoy the pastime of churning the ocean and spoke He to them. (18) The Supreme Lord said: 'Listen o Brahmâ and S'iva, o gods, to what I have to say; all of you hear attentively as that will bring good fortune to all of you Sura's. (19) Just settle, awaiting your own good fortune, for a truce with the Daityas and Danavas their benedictions of a favorable time. (20) If it is important to one's own duties should one even with one's enemies make a truce, like a snake would with a mouse o gods, to the interest of his position [*]. (21) Do not hesitate to do your best to endeavor for the nectar of which any living entity in danger of death drinking it can become immortal. (22-33) With in the ocean of milk thrown all sorts of creepers, grasses, vegetables and herbs and making with My help Vâsuki [the snake] the churning rope for the rod of Mandara, proceed to churn carefully; it will engage the conspirators of the hindrance, but you will all reap the fruit. (24) You should altogether accept whatever the Asuras demand o Sura's, do not aggress to it as proceeding in peace all ends desired will be met with the greatest success. (25) Do not be afraid of the kâlakûtha ['false time'] poison that will appear from the ocean of milk, and take care not to be led by greed, lust or anger with what is churned.'
(26) S'rî S'uka said: 'After the Supreme Lord thus had advised the godly, disappeared the Highest Example from there, o King, for He is the Controller free to move. (27) When they had offered Him, their Supreme Lord their obeisances, returned the Great Father with the Lord of Becoming [Bhava, S'iva] back to their abodes and was King Bali approached by the Sura's. (28) The honorable ruler of the Daityas [Bali] saw that, even though his captains stood prepared, the enemies had no plans to fight them and so he kept them back, well aware of what the time for fighting and what the time for negotiations was. (29) They all approached and sat down with the son of Virocana [Bali], who, well protected by the asura commanders, as the conqueror of all the worlds was blessed with great opulence. (30) The great Indra with mild words pleasing him to his best, as the greatest intelligence submitted to him all that they had learned from the Supreme Personality. (31) It was all very acceptable to the daitya ruler as well as to the other asura chiefs Sambara, Arishthanemi and the rest of the inhabitants of Tripura. (32) Following concluding to an armistice between them, embarked they, deva and Asura, upon the supreme enterprise of churning for the nectar, o chastiser of the enemies. (33) To that did they all with full force, with great strength and loud cries uproot Mandara Mountain and took they it to the ocean with their strong and stout arms. (34) Over a great distance carrying the load could Indra and the son of Virocana being fatigued not bear the load any longer and left they it behind on the road. (35) The gigantic golden mountain falling down right there crushed with its great weight many of the enlightened and the unenlightened. (36) Carried by Garuda the Supreme Lord thereafter appeared to them all who as well had broken their arms and legs as their hearts. (37) Simply glancing over the immortals and mortals who were crushed by the falling mountain brought them back to life unscathed and free from grief. (38) With the greatest ease placed He with one hand the mountain on Garuda, mounted He and went He to the ocean, surrounded by the Sura's and Asuras. (39) Unloading the mountain from his shoulder went Garuda, the greatest of all birds, to the waterside and placed he it there, whereupon he was sent away by the Lord [so that he would not eat Vâsuki].'
*: The idea here is that of a mouse with a snake caught in a basket, wherein the mouse makes a hole and the snake profits then from both if he does not immediately eats the mouse.
Lord S'iva Drinks the Poison Churned with the Mountain Mandara
(1) S'rî S'uka said: 'De Sura's invited the king of the snakes, Vâsuki, promising him a share and wound him around the mountain to serve as a churning rope. Thereupon commenced they in great glee with the job of trying for the nectar, o best of the Kurus. (2) Lord Hari took him first by the head and the godly followed His example. (3) The daitya leaders didn't like the arrangement and thought to the mature and outstanding knowledge of their study, their birth and experience: 'None of us will try the tail of the serpent because that is the inferior part'. (4) Seeing how consequently the Daityas kept silent, smiled the Supreme Personality. He gave up the front portion and grasped with the demigods the rear end. (5) Thus settling the positions for where to hold, did they, the sons of Kas'yapa [godly and demoniac], with great zeal churn to get the nectar from the ocean of milk. (6) As they were churning sank of its weight, having no support, that hill down in the water despite of it being captured by the strong, o son of Pându. (7) Heavily disappointed, dried all of the beauty of their faces up as they saw how their efforts by the stronger will of God were overruled. (8) When He saw how by divine intervention the mountain sank, expanded the Infallible Controller whose ways and powers are so inscrutable, Himself into the wondrous body of a giant tortoise, entered He the water and lifted He [Kurma] it up [see also Das'âvatâra-stotra verse 2]. (9) Observing it being lifted cheered up as well Sura as Asura to churn the body that as a big island on top of another one stretched out on His back for a hundred thousand yojanas. (10) The rotating of the mountain moved by the strong arms of the sura and asura leaders, my best, was by the original tortoise who bore it on His back considered an infinitely pleasant scratching. (11) Thereafter, to encourage them and increase their strength and vigor, entered Lord Vishnu the Asuras in the form of their own quality [that of passion], infused He the godly with divinity [the mode of goodness], and assumed He the form of ignorance with the king of the serpents. (12) On top of the big mountain as another mountain grasping Mandara with one hand, exhibited He thousands of hands while from the sky Lord Brahmâ and S'iva headed by Indra offered Him prayers and showered Him with flowers. (13) As well as on top as below, as with themselves, with the mountain and with the rope having entered as the Supreme, was the ocean that with great strength vehemently was churned, seriously agitated by the great rock, and were all the alligators disturbed. (14) The serpent king heavily breathing in all directions, spitted by the thousands of him fire and smoke and thus affected with the heat of his radiation the Asuras headed by Pauloma, Kâleya, Bali and Ilvala who all began to look like sarala trees scorched in a forest fire. (15) Also the godly were affected in their luster by his fiery breath that smoked their dresses, fine garlands, armament and faces; under the direction of the Supreme Lord it then profusely rained while breezes blew clouds of vapor from the waves of the ocean. (16) When the ocean to the best ability of the godly and Asuras was duly churned but no nectar appeared, began the Invincible One Himself to churn. (17) As dark as a cloud, in yellow silks, with lightning earrings on His ears, with His gleaming hair on His head disheveled, with His garland, reddish eyes and victorious arms securing the universe, churned He, after taking the snake, the churning rod for which the mountain was used and assumed He for that purpose a size as big as that of a mountain Himself. (18) After first highly agitating all kinds of fish, sharks, snakes, all sorts of tortoises, whales, water-elephants, crocodiles and timingilas [whale-eating whales], appeared, with all the churning going on, from the ocean a very strong poison called Hâlahala [or Kâlakûtha, see 8.6: 25]. (19) That potent unbearable poison, unstoppable spreading in all directions high and low, scared all the people who together with their leaders found no rest, o my best, so that they, not being protected, sought the shelter of Lord S'iva's lotus feet. (20) When they saw him who for the welfare of the three worlds together with his wife sat on his mountain [Kailâsa], he, the best of the demigods hailed by the saints who in austerity walk the path of liberation in service, offered they him their obeisances.
(21) The leaders of mankind said: 'O Lord of Lords, o Mahâdeva, o soul of each, o love of all, deliver us, who took to your lotusfeet, from this poison burning the three worlds. (22) You alone in the whole universe are the lord and master over bondage and liberation, you are the one we worship as persons seeking the fortune; you are the spiritual master to mitigate all distress. (23) By the modes of matter, by your own potency, do you execute the creation, maintenance and annihilation of this material world, o mighty one, when you manifest yourself, o greatest, as Brahmâ, Vishnu or S'iva. (24) You are the Brahman Supreme, the confidential of the cause and the effect of all the varieties of creation; you with all your potencies manifested are the Supersoul and the Controller 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, the modes of nature and the self-realization, the eternal time, the determination and the religiousness of the truth [satya] and truthfulness [rta]; it is unto you that one utters the original syllable consisting of the three letters [A-U-M]. (26) Fire, your mouth, represents the complete of all divine souls; the surface of the globe one does know, o love of all worlds, as your lotus feet; time is the progress of the aggregate of your demigods; the directions are your ears and the controller of the waters [Varuna] is your taste. (27) With the sky as your navel, the air as your breath, the sun globe for your eyes, the water indeed as your semen, the moon as your mind and the higher worlds, o Lord, as your head, is your self the shelter of all living beings high and low [compare 8.5: 33-43]. (28) With the oceans as your belly, the mountains as your bones, the plants, creepers and herbs as your hairs and the mantras as your seven layers [koshas], are, o Vedas in person, all the religions the core of your heart [see also 2.1: 32]. (29) The five options [basic texts] of philosophy [called Tatpurusha, Aghora, Sadyojâta,Vâmadeva, and Îs'âna] are your faces with the thirty-eight important mantras [*] that ascertain the reality of the Supersoul, the reality of you o Lord, celebrated as S'iva in the position of your self-illumination. (30) The waves of irreligion [lust, anger, greed and illusion] constitute but your shadow, the shadow on the basis of which there are so many types of creation; your three eyes are the goodness, the passion and the darkness; your simply glancing over brought about the analytic scriptures of the soul, o Lord full of verses, o god of the vedic literatures and their supplements. (31) None of the directors of the world, o Ruler on the Mountain, not Brahmâ, not Vishnu, nor the king of the Suras [Indra], can fathom your supreme effulgence, the impersonal spirit equal to gods and man, wherein the modes of passion, ignorance and goodness are not found. (32) In this world which, having originated from you, is being destroyed by the sparks of the fire from your eyes at the time of annihilation, have you burned to ashes Tripura [7.10: 53], the sacrifices of desire [see e.g. 4.5], the poison of time [in this story], and many other forms of trouble to the living beings; but these matters do, because you keep this world out of your mind, not serve the praise of you. (33) People who by the self-satisfied spiritual masters within their hearts think of your two lotus feet as moving with Umâ your consort do, later on in their penance, criticize your acts and consider you in the crematorium not always a nice person; they indeed being of such a shameless attitude do not understand your activities. (34) For the reason of that being transcendentally situated above the moving and the nonmoving, are you difficult to understand; and when it is not possible for even Brahmâ and the ones belonging to him to comprehend your reality as-it-is, o great one, how much wouldn't that be true for us? Even though we are but creations to the creation [that is of Brahmâ] do we, to our ability, offer you our prayers. (35) With all things transcendental we cannot see the actual supreme position of you who indeed are there for the happiness of the manifested world, o great controller not known in your activities.'
(36) S'rî S'uka said: 'Seeing their pernicious predicament spoke he, Mahâdeva, the friend of all living beings out of his compassion for the great sorrow to his consort Satî. (37) Lord S'iva said: 'Dear Bhavânî, how pitiable this situation of all the living beings, just see how threatening the present situation is because of all the poison produced from the churning of the ocean. (38) Feeling responsible for all of their lives must I indeed do something for their safety; considered their master is it my duty to protect the ones suffering. (39) Devotees protect with their own life other living beings who time bound, bewildered by the external energy, are of enmity with one another. (40) Doing good to others o gentle one, is the Soul of All, the Lord, pleased and because the Supreme Personality of the Lord is pleased are also I and all other moving and nonmoving entities happy; let me therefore drink this poison so that there from me will be the well-being of all creatures.'
(41) S'rî S'uka said: 'Lord S'iva, the well-wisher of the universe, this way addressing Bhavânî then began, with the permission of her knowing the best of him, to drink the poison. (42) Mahâdeva thereto took the widespread Hâlahala poison in his hand and drank it compassionately for the good of all living beings. (43) To him exhibited that poison from the water its potency by giving his neck a bluish line, the line that in the eyes of the saintly person is an ornament. (44) The saints as good as always voluntarily take upon them the sufferings of the common people; that action of theirs is truly the highest form of worship of the original person, the complete of the soul [see also 1.5: 17-19, B.G. 18: 68-69 and 4: 7-8]. (45) Hearing of that act of S'iva, the god of gods, the graceful one, was he highly praised by all the people, by the daughter of Daksha [Satî see also 4.3 & 4], and by Brahmâ and the Lord of Vaikuntha. (46) And to the little bit that was scattered here and there as he drank from the palm, attended some other known living creatures like scorpions, cobras and other poisonous animals and plants.
*: The thirty-six mantras called pañcopanishadas taves'a are: (1) tat purushâya vidmahe s'ântyai, (2) mahâ-devâya dhîmahi vidyâyai, (3) tan no rudrah pratishthhâyai, (4) pracodayât dhrityai, (5) aghorebhyas tamâ, (6) atha ghorebhyo mohâ, (7) aghorebhyo rakshâ, (8) aghoratarebhyo nidrâ, (9) sarvebhyah sarva-vyâdhyai, (10) sarva-sarvebhyo mrityave, (11) namas te 'stu kshudhâ, (12) rudra-rûpebhyas trishnâ, (13) vamadevâya rajâ, (14) jyeshthhâya svâhâ, (15) s'reshthhâya ratyai, (16) rudrâya kalyânyai, (17) kâlâya kâmâ, (18) kala-vikaranâya sandhinyai, (19) bala-vikaranâya kriyâ, (20) balâya vriddhyai, (21) balacchâyâ, (22) pramathanâya dhâtryai, (23) sarva-bhûta-damanâya bhrâmanyai, (24) manah-s'oshinyai, (25) unmanâya jvarâ, (26) sadyojâtam prapadyâmi siddhyai, (27) sadyojâtâya vai namah riddhyai, (28) bhave dityai, (29) abhave lakshmyai, (30) nâtibhave medhâ, (31) bhajasva mâm kântyai, (32) bhava svadhâ, (33) udbhavâya prabhâ, (34) îs'ânah sarva-vidyânâm s'as'inyai, (35) îs'varah sarva-bhûtânâm abhaya-dâ, (36) brahmâdhipatir brahmanodhipatir brahman brahmeshtha-dâ, (37) s'ivo me astu marîcyai, (38) sadâs'ivah jvâlinyai.
More Appears from the Churning: Mother Lakshmî and Dhanvantari
(1) S'rî S'uka said: 'When the poison was drunk by him who rides the bull resumed all the immortals and Dânavas very pleased the churning of the ocean and was from the great force of it generated the cow of plenty [the surabhi, the source of the ghee]. (2) The sages conversant with the injunctions for the yajñas took charge of her, o King, because she, from the clarified butter, was fit for making oblations with the fire sacrifices and the progress towards God.
(3) Next was generated a horse white as the moon, named Uccaihs'ravâ, that Mahârâja Bali liked to have, while Indra desisted from the claim on the advise of the Lord [see B.G. 10: 27 and compare 4.19: 23].
(4) Thereafter was produced the king of resistance, the elephant Airâvata who white, with four tusks, defied the mountain [Kailâsa] that is the glory of the First Devotee [Lord S'iva, see 6.11: 11 and again B.G. 10: 27]. (5) Airâvana preceded eight elephants to each direction of the sky and following him was also generated a group of eight she-elephants headed by one named Abhramu, o King.
(6) Next was from the wide expanse of milk generated a valuable gem known as the Kaustubha and another one named Padmarâga; Lord Hari who desired their possession decorated His chest with them. Thereupon was generated the pârijâta flower which embellishes the heavenly places and thereby fulfills the wishes of the ones desiring wealth in much the same way, o King, as you always fulfill the wishes in the world.
(7) Then were also generated the Apsaras, who exquisitely dressed and decorated with gold were the extremely beautiful and attractive inhabitants of heaven who smoothly moving divert each his heart.
(8) After that manifested directly the Goddess of Splendor [Ramâ or Lakshmî] herself who along with the Lord illumined all directions with her lightening luster as Saudâmanî [lit.: forked lightening, also the sorceress; to deal with that splendor see the 'peace formula' of B.G. 5: 29]. (9) Each Sura, Asura and human being desired her, as the magnificent beauty of her features, youth, complexion and glories caught their minds. (10) The king of heaven arranged for her a seat and all the glorious and wonderful, sacred rivers and reservoirs assumed with their filling of golden waterpots thus a form with their pure waters. (11) The land delivered the complete of all the necessities and herbs for installing the deity; the cows contributed with the pure of their five products [milk, yogurt, ghee, dung and urine] and springtime brought together her fresh flowers and fruits. (12) The sages performed the ceremony of installation as is prescribed to which for all good fortune the Gandharvas chanted the lore while their women did their best to dance to the occasion and sing mantras. (13) The clouds vibrated the two-sided drums, kettledrums, murajas and ânakas [two other types of drums] and with the sounds of bugles, conchshells, flutes and vînas it was a great tumult. (14) Next poured the great elephants jugs full of sacred water over the [deity of the] chaste goddess so beautiful with the lotus in her hand, while the twice-born were chanting hymns [see also a classic picture of Lakshmî]. (15) The ocean presented yellow silks for her to dress herself from top to bottom and Varuna brought the biggest garland together with drunken bumblebees to its sweetness. (16) From Prajâpati Vis'vakarmâ there was a choice of ornaments, Sarasvatî [the goddess of learning] supplied a necklace, Lord Brahmâ provided a lotus flower and the Nâgas [the excellent] brought earrings. (17) Thereupon worshiped in an all-auspicious ceremony went she, radiating a natural beauty, with the lotus garland held in her hand and the bees about it, around, with the decoration of the earrings to her cheeks and a coy smile on her face. (18) With her two breasts and her thin waist in symmetry and harmony and smeared with sandalwood pulp and kunkuma, appeared she, moving here and there with the sweet tinkling of her anklebells, exactly like a golden creeper. (19) In her position looking for the eternal qualities could she among the indwellers of heaven, the perfected, the unenlightened, the keepers of the wealth, the venerable ones and all the rest of the demigods, not find a single one who was faultless:
(20) 'Of the certain of one's austerity has one not conquered the anger, of spiritual knowledge is the scholar not free of attachments and someone great may not have overcome material desires; how can a person as such under the control of something else be a controller? (21) Proficient in the religion doesn't mean that one found friendship with other living beings, with one's renunciation may the cause of liberation be missed and with whatever power one may have over people, is one still subjected to the power of time; never will one, free from the contamination of the modes of nature, [apart from the Lord] find a second one [see also 1.2: 8]. (22) Someone may live long but still be unlucky or of misconduct, someone may master the art of living but not know to live long; if one is of both is such a person in some other way unlucky, and of someone best in all fields is not said that he has envisioned me [the devotion]!'
(23) This way of due consideration accepted the Goddess of the Splendor Him Mukunda, the reservoir of the Supreme so desirable and qualified in every way, as her husband even though He never looked for it, for He possessed the extraordinary transcendental qualities that were all good and independent of others. (24) After placing on His shoulders a ravishing fresh garland of lotuses vibrating with humming, maddened bumblebees, remained she, with a shy smile to her glittering eyes, by His side with His bosom as her real resort. (25) He, the father of the three worlds, made His bosom the residence of the mother, the goddess, the supreme of the wealth; she installed there increases by her mercifully glancing over the threefold creation the fortune of His servants and leaders. (26) With the sound of conchshells, bugles and all sorts of drums was there the greatest tumult of musical instruments so that all the gods of heaven and their women started to sing and dance. (27) Brahmâ, S'iva and all the directors of the world headed by Angirâ honored, with all they thus saw, the personality that was really the greatest by chanting and showering flowers. (28) With the merciful glance of the Goddess upon all the godly, the fathers of mankind and their generations were they all blessed with good behavior and good qualities and achieved they the ultimate satisfaction.
(29) When the Daityas and Dânavas, o King, being neglected by Lakshmî got frustrated, lost they depressed in their aching greed all sense of shame. (30) Following appeared Vârunî, the goddess of the drunkards, as a young lotus-eyed girl upon which the Asuras accepted her the way the Lord had arranged it for them.
(31) When thereupon the ocean was churned by the sons of Kas'yapa so eager for the nectar appeared there, o great King, a most wonderful man. (32) He was long, had stout and strong arms, a neck like a conch, reddish eyes, a blackish complexion, looked very young, had a garland and was decorated all over. (33) Clad in yellow, with his broad chest, his earrings with pearls well polished, his gleaming curly hair hanging down in strings, came he, decorated with bangles and moving strong as a lion, forward with a jar that to the rim was filled with nectar. (34) He was a plenary part of a plenary portion of the Supreme Lord Vishnu known by the name of Dhanvantari who, representing the full knowledge of medical science, was there to demand his share of the sacrifices. (35) the Asuras, greedy after all things, who saw him with the container full of nectar, immediately snatched the jug away. (36) When that jug containing the nectar by the Asuras was carried away, were all the godly desolate and turned they to the Lord for their protection. (37) Witnessing their sadness about it did the Supreme Lord who always tries to fulfill the wishes say: 'Do not be aggrieved, by means of a quarrel among them will I personally see to it that the nectar will be there for all of you.' (38) O master of man, then rose there among them a fugue about the nectar in which they with a thirsting heart said: 'Let me first, I first, not you, you wait!' (39-40) When the godly deserve it to take their share, have all who were of an equal effort in the duty of sacrifice an equal right; this is a matter of traditional duties [sanâtana dharma]!' Thus did the Daityas envious and weak, o King, violently, try to appropriate the jug, denying it factually each other constantly. (41-46) After this had passed assumed Lord Vishnu, the Supreme Controller who has a solution for each situation, the form of a supremely beautiful, wonderful woman who mystified all of them. Pleasing to behold was she as dark as a newly grown lotus, was she in all her limbs of the greatest beauty and harmony, and had she a straight nose to her ornamented ears and fine cheeks. She had fresh, firm, young but weighty breasts to her thin waist and a blissful expression on her face. From the humming bumblebees arround her she looked a bit anxious. With the mass of her waving hair and her nice neck with a mallikâ flower garland around it, with the beauty of her arms that were ornamented with the finest jewelry and bangles, with the fair sari spread over her breast that was an island of beauty and with the belt that covered her waist, moved she with her anklebells in grace. Coyly casting her glances with her eyebrows moving, gave she in the core of the hearts of the daitya leaders rise to a long-standing lusty desire.
The Lord Appears as a Beautiful Woman to Distribute the Nectar
(1) S'rî S'uka said: 'As they, the Asuras, among themselves were snatching the nectar from one another tossing it to and fro and thus, behaving like thieves, grew very inimical, saw they [the Lord in the form of] a very beautiful woman [called Mohinî-mûrti] coming towards them. (2) 'What a body, what a luster and what a beauty of youth She has!' so they said, in their hearts lusting to sleep with her as they hurried for her attention. (3) 'Who are you with your lotus petal eyes and whence and why did you come here; to whom, o beautiful thighs upsetting our minds, do you belong, please tell us! (4) Nor we, nor any godly person, demon, perfected one, creature of heaven or venerable one has ever laid hands on you and known you, not to mention any local master of the human society. (5) We may thank providence, o beautiful eyebrows, for sending you; isn't your mercy there to bring what pleases the senses and minds of all who are of flesh and blood? (6) O smashing lady, could you be our luck to settle the mounting differences between us who as family members are more and more of enmity over this one issue [of the nectar], o slim beauty? (7) Make it so that you with all of us, able and competent brothers that are the descendants of Kas'yapa, are sure to divide [the nectar] justly without any partiality.'
(8) As a mature woman looking at them with an enchanting smile, addressed the illusion of feminine beauty that was an incarnation of the Lord, thus the Daityas who were urging for it. (9) The Supreme Lord said: 'How can it be that you all, descendants of Kas'yapa, put faith in associating with an eye-catcher like Me; to be enamoured with women is something one never finds with the wise! (10) They all agree that monkeys and dogs, o enemies of the Suras, and especially independent women, are fickle in their relationships, always looking for a newer and newer mate.'
(11) S'rî S'uka said: 'Thus sporting with them made She all the Asuras laugh who, despite of her serious demeanor cherished her in their minds, and so they handed over the jar of nectar. (12) Next taking hold of the amrit container spoke the Lord with a painted smile to all His beauty and words: 'If you promise to accept whatever I may do, honest or not, then I'll give each his share of this nectar.' (13) Having heard her consented they, the chiefs of the Asuras all full of her, to the words thus spoken and said they: 'So be it!' (14-15) They then observed a fast, bathed, offered oblations of ghee into the fire, were of charity towards the cows, the brahmins and each and everyone, performed they ceremonies according the brahmin precept, dressed they up to their taste with the newest and finest and sat they all in full ornate down on kus'a seats that all faced the east. (16-17) With all the Suras and Daityas, with their faces thus sitting to the east, all dressed up with garlands and with lamps in an arena full of incense smoke, entered there and then, o ruler of man, holding the container, she, with her youthful, restless eyes, the sounds of her tinkling ankle bells and jugs of breasts, striding slowly with a beautiful sari around her wide hips and elephant trunk like thighs. (18) Looking at Her, the Lord Supreme who with golden earrings, charming ears, nose, cheeks and face posed as a girlfriend of the Goddess, were they all enchanted the way she with a smile glanced at them while her sari was slightly waving over her breasts. (19) Considering it a miscalculation of giving milk to snakes to hand out the nectar to the bunch of vile natured demons, delivered the Infallible One not a drop of it. (20) Arranging different lines for the both of them had the master of the Universe each of them orderly seated at his own side. (21) The Lord with the nectar who with sweet words beguiled the Daityas, made the ones sitting opposite of them drink of the nectar that would free them from old age, death and disability. (22) the Asuras, because of what they had promised, kept themselves in check, o King and remained silent, considering it an abomination to fight a woman. (23) Not to break the bond of friendship with her felt they, moved by the greatest respect and honor, all obliged and said they not the slightest that would displease her. (24) He who darkens the luminaries [Râhu] dressed himself up as one of the godly and sat among the godconscious to drink from the nectar but was, by sun and moon, quickly detected. (25) The moment he drank the nectar was the head of Râhu cut off by the Lord His razor sharp cakra, but the decapitated body, which was not touched by the nectar, fell dead to the ground. (26) The head that thus had attained immortality was by Lord Brahmâ recognized as a planet and it is that very Râhu that during eclipses [or with lunar phases] inimically represses the sun and the moon [see also 5.24: 1-3, 6.6: 37 and 6.18: 12-14]. (27) When the godly were almost done drinking from the nectar revealed the Supreme Lord Hari, the well-wisher of all the worlds, in the presence of all the Asuras and their leaders His original form. (28) Even though the Suras and Asuras were thus unified in respect of the same place, time, objective, cause, activities and ambition, were they not as equal in the result they achieved; the God-minded easily achieved the nectar with it because theirs was the benediction of the saffron dust of the lotus feet, but that was not the case with the Daityas [compare B.G. 4: 11]. (29) Whatever that is done for the sake of one's own life and welfare, all those human activities, ideas and words in relation to one's body and family, are all transient [asat, 'untrue', they are all of separation], but the same indeed becomes factual and permanent when it is not done in separation - it then grows into that which is the watering of the root that is beneficial for everyone [see 8.5: 49].'
The Battle Between the Demigods and the Demons
(1) S'rî S'uka said: 'The Dânavas and Daityas thus with their combined efforts of churning failed to achieve the nectar, o Ruler, because they cherished another notion of liberation in relating to Vâsudeva. (2) After the amrit had been generated o King, and had served as a drink to the Sura's that belonged to Him, left the Lord of all living beings, who is carried by Garuda, their presence. (3) Seeing how their rivals enjoyed the best of opulence was something intolerable to all the sons of Diti, and so raised they their weapons for march against the godly. (4) The godly who had found new strength from drinking the nectar, thereupon from their side, from the refuge of Nârâyana's feet, raised their weapons to defend themselves. (5) There at the shore of the milk ocean was then by the gods and the demons to their honor fought a most fierce battle, o King, with a violence that made one's hair stand on end. (6) Very angry minded in that battle putting their abilities to an ultimate test, wielded they their swords, arrows and the rest of their weaponry. (7) From the mass of conchshells, the trumpets, the drums, the bugles and kettledrums; of the elephants, the horses, the footsoldiers and chariotfighters all together was there a tumultuous noise. (8) On the battlefield as chariotfighter against chariotfighter, infantry against infantry, cavalry against cavalry and elephantry against elephantry, fought the enemies one another on an equal basis. (9) Some rode elephants, some fought from the backs of camels and some others engaged as combatants with white- and red-faced monkeys, tigers and lions. (10-12) Both parties of fighters faced one another in strange forms depending the bodies of the water, land and sea animals they took up as their vehicles: vultures, eagles, ducks, hawks, bhâsa birds; killer whales, monkeys, buffalos, rhinoceroses, cows, bulls, wild cows and red cows, jackals and rats; some took to the forms of lizards, rabbits, human beings, goats and some others entered the fight with black deer, swans and boars. (13-15) With nicely decorated flags and canopies, o King, with spotless white parasols with precious handles full of jewels and pearls, with normal fans and peacock feather fans, with their upper and lower garments flapping in the wind, with the effulgence of their ornaments and shields and their shining, sharp and clean weapons abundantly glittering in the sunshine, looked the two bannered parties of the godly and the dânava heroes with all their garlands, o descendant of Pându, much like two oceans of aquatics. (16-18) Bali the son of Virocana, for the battle celebrated as the captain of the demons drove a vehicle made by Maya called Vaihâyasa ['flying in the air'] that would move wherever he desired. Fully equipped with all the necessary weapons was it inexplicably, indescribably, most wondrous, sometimes being visible and sometimes being invisible. Protected by nicely decorated umbrellas and câmaras was he, seated on that first class heavenly chariot and surrounded by all the commanders, situated as brilliant as a rising moon. (19-24) All around him there were the different vehicles of the asura commanders of the troops: Namuci, Sambara, Bâna, Vipracitti; Ayomukha, Dvimûrdhâ, Kâlanâbha and Praheti; Heti, Ilvala, S'akuni, Bhûtasantâpa, Vajradamshthra, and Virocana; Hayagrîva, S'ankus'irâ, Kapila, Meghadundubhi, Târaka, Cakradrik, S'umbha, Nis'umbha, Jambha and Utkala; Arishtha, Arishthanemi, Maya, Tripurâdhipa and the other sons of Puloma and the Kâleyas, of Nivâtakavaca and all others who were unable to get a share of the nectar. Only having had the burden were they all, taking the front with all they had, now in great trouble, roaring as lions and blowing their conchshells in the greatest tumult. When Balabhit ['fear of strength', Lord Indra] saw his ferocious rivals got he greatly incensed.
(25) Mounted on Airâvata his carrier elephant was Indra as beautiful to behold as the sun shining over Udayagiri's cascades. (26) Around him had all the gods with banner and weapon taken positions with their carriers: all the leaders of the higher worlds and the demigods of the air, of fire and of water. (27) Having come forward chided the combatants face to face one another as painful to the heart as they could and fought they, drawing near, two by two their battle. (28) Bali fought Indra, Târaka fought Kârttikeya, Varuna engaged with Heti, and Mitra, o King fought with Praheti. (29) Yamarâja did so with Kâlanâbha, Vis'vakarmâ tried Maya, Tvashthâ fought Sambara, and Savitrâ contested Virocana. (30-31) Aparâjita fought Namuci, the two As'vinî-kumâras fought with Vrishaparvâ, the demigod Surya fought the hundred sons of Bali who were lead by Bâna, Soma [the moongod] fought Râhu, Anila [god of the air] fought Puloma and the extremely powerful goddess Bhadra Kâlî [Durgâ] waged against S'umbha and Nis'umbha. (32-34) Vrishâkapi [S'iva] fought with Jambha and Vibhâvasu, the fire god, fought with Mahishâsura and Ilvala with his brother Vâtâpi fought the sons of Brahmâ, o suppressor of the enemies. Durmarsha fought with Kâmadeva [Cupid], Utkala with the Mâtrikâ goddesses, Brihaspati opposed S'ukrâcârya and S'ani [Saturn] fought with Narakâsura. De Maruts fought with Nivâtakavaca, the Vasus contested the Kâlakeyas, the Vis'vedevas tried the Paulomas and the Rudras waged against the Krodhavas'as.
(35) All of the ruling Sura's and Asuras this way mixed in pairs engaged in fighting on the battlefield and waging with great strength they slashed one another earnestly with their sharp arrows, metal and lances in desiring the victory. (36) With fire weapons, discs, clubs, spears, pikes, firebrands, barbed missiles, mystic curses, swords, lances, iron bludgeons, mallets and slings were they cutting off each other's heads. (37) The elephants, horses and chariots, foot soldiers and all the types of riders with their carriers were slashed to pieces. Arms, thighs, necks and legs were severed, and flags, bows, armor and ornaments were shredded. (38) Of their violent trampling and rambling rose the dust of the field high in the sky up to the sun in every direction and rained its particles down heavy of the blood splattered all over. (39) And so was the field there strewn with severed heads complete with helmets and earrings, angry eyes and bitten lips and lay scattered like elephant trunks legs and ornamented arms which severed still held the weapons. (40) With the eyes of their own heads could the soldiers fallen there still see the trunks and raised arms with weapons coming after them on the battlefield.
(41) Bali attacked the great Indra with ten arrows, Airâvata, his carrier with three arrows, his four guardians [soldiers on horseback] with four arrows and the driver of the elephant with one. (42) Indra skilled, in a quick response, immediately cut the arrows rushing towards him in pieces with a different type of very sharp arrows and smiled about the enemy not reaching him. (43) Observing what a martial expert he was took he enraged the s'akti weapon up but with the torch of blazing fire still in his hand was it shattered by Indra. (44) When next the lance, the barbed missile, the javelin, the sword and whatever more was tried, were they all cut to pieces by the mighty one. (45) O master of men, now was released a demoniac illusion to which the Asura vanished from sight and a huge mountain appeared towering over the heads of the sura warriors. (46) Big snakes, scorpions and other poisonous creatures came down to crush them as also lions, tigers, boars and great elephants. (47) Big trees ablaze in a forest fire came down from it and sharp pointed stones to destroy the enemy army. (48) Hundreds and hundreds of stark naked carnivorous demonesses, o Ruler, each holding a trident, yelled 'Pierce them, cut them to pieces' and such. (49) Next were big, deeply rumbling clouds seen in the sky releasing embers, accompanied by strong tormenting winds and claps of thunder. (50) The Daitya created a huge terrifying conflagration resembling Sâmvartaka [the fire at the end of time] that was carried by the blasting wind to burn the warriors of wisdom. (51) Thereafter appeared, for everyone to see, a sea agitated all over with waves blown up by the wind into a formidable whirlpool. (52) Thus lost the sura warriors, daunted by the creation of the illusory atmosphere as was presented by the invisible Daityas, those experts in the illusion, their courage to fight. (53) Empty-handed not knowing how to respond to that countering force, o King, meditated the followers of Indra for the Supreme Lord, the Creator of the Universe, to appear there.
(54) He with the yellow dress and the lotuspetal eyes, whose feet rest upon the shoulders of Garuda, then became visible with His eight arms and weapons, the Goddess of Fortune and His invaluable Kaustubha gem, His helmet and His earrings brilliantly exhibited. (55) The moment He appeared were, by the superior power of the Greatest of the Great, immediately the illusory manifestations from the false works of the Asura curbed, indeed the way it happens with dreams when one wakes up; all dangers are vanquished when the remembrance of the Lord has returned. (56) When the demon Kâlanemi who engaged with the enemy of the elephants [the lion] saw Him on the battlefield who was carried by Garuda, threw he a whirling trident at Him, but just as easy was it, as it came down upon Garuda's head, seized and was the enemy together with his carrier with the same weapon killed by the Lord of the Three Worlds. (57) The very powerful Mâlî and Sumâlî fell in the battle with their heads severed by His cakra after which the enemy Mâlyavân followed the same fate of having his head severed by the disc of the Original Personality the moment he, with a pointy club and roaring like a lion, tried to attack the king of the birds [Garuda].
The Dânavas Annihilated and Revived
(1) S'rî S'uka said: 'When next through the grace of the Supreme Personality all the Suras had regained their spirits, resumed Indra, Vâyu and the others the fight against the lot that before had baffled them in the struggle. (2) The moment the so very mighty Indra, furious with the son of Virocana [Bali], took up his thunderbolt, began they [the Asuras] all to cry 'Alas, alas!' (3) He who sober and well equipped moved about on the battlefield was by him who carries the thunderbolt opposed and rebuked as follows: (4) 'You cheater, you fool, with your magic you try to be of control with illusions and to win, conquering us as if we were children of whom one deceptively blindfolding them can take away their possessions! (5) The ones desiring to attain the higher of heaven by illusory means and expect to find liberation that way, that bunch of lowly asses, I send down denying them the positions they have taken. (6) I am the one who today will put an end to you and your jugglery by severing your head with my hundred-jagged thunderbolt; you poor soul and your buddies... just try to exist on this battlefield!'
(7) Bali retorted: 'All present here on this field are subjected to the rule of time and do all in due order, like anyone else does in his line of work, find reputation, victory, defeat and death. (8) Because the whole world, moving onward, is running on time, does the Sura cognizant of this, rejoice nor lament; as such are you thus all of little study! [compare B.G. 2.: 11] (9) We who, no matter what might happen, are of respect for the self, cannot accept that heart-rending speech of yours which is pitied by the saintly'.
(10) S'rî S'uka said: 'As a valiant hero thus chiding the mighty one with steel arrows of scorn, attacked Bali, the subduer of the greatest, him again drawing his bow to his ear in attack. (11) Like an elephant beaten by the rod lamented the god, who thus was defeated by his silver-tongued enemy, not over his lesson. (12) The master of destruction used the infallible bolt against him so that he [Bali] struck with his wings clipped with his heavenly vehicle crashed to the ground like a mountain. (13) Seeing that his mate had fallen stepped, as a matter of principle, his most intimate friend and well-wisher Jambha forward in compassion with his hurt companion. (14) He of superpower, riding the lion took position with his club and hit Indra including his elephant with great force on the shoulder. (15) Suffering the great blow sank the elephant severely injured down to his knees and fell he hitting the earth unconscious. (16) Thereupon, when his driver Mâtali brought him [Indra] his chariot drawn by a thousand horses, left he his elephant behind and mounted he the cart. (17) In appreciation of that service of the chariot driver, had the best of the Dânavas to smile and struck he him in combat with his with fire blazing trident. (18) Bracing himself managed Mâtali to tolerate the excruciating pain, but Indra most incensed decapitated Jambha with his thunderbolt. (19) When Jambhâsura's kin heard from Nârada rishi that he had been killed, hurried Namuci, Bala and Pâka over there as fast as they could. (20) With cruel words scolding Indra to hurt him in the heart, besieged they him with arrows that fell like a torrent of rain over a mountain. (21) The thousand horses of the king of heaven were plagued by as many arrows, all quickly launched at once. (22) With the two hundred more coming towards Mâtali, that by Pâka all at once were aimed and released against the chariot with all its upkeep, could thus a most remarkable feat be witnessed in the battle. (23) Namuci contributed with fifteen gold-feathered all-powerful arrows which cutting through the air made a noise over the field like a loaded cloud of rain. (24) All the Asuras covered Indra and his chariot from all around with a dense shower of arrows, that covered the sun just like clouds in the rainy season do [see also 4.10: 13]. (25) Like traders shipwrecked in the middle of the ocean began the demigods and their retinue, unable to discern him any longer, bereft of their leader to wail, oppressed and heavily daunted by the enemy superiority as they were. (26) Thereupon, to the delight of all the directions of the sky and the earth, managed Indra, the excel of the truth, to free himself together with his horses, chariot, flag and driver from the hull of arrows, by his personal effulgence shining like the sun at the end of the night.
(27) When the godhead saw how his attendants by the enemy were embarrassed in the fight took he fuming of anger his thunderbolt up to kill the opponents. (28) With the help of that thunderbolt did he before the eyes of their family members, in order to create fear in them, o King, sever the heads of the trunks of Bala and Pâka. (29) Namuci witnessing the two being slaughtered, grieved over them and made, o lord of men, enraged a great attempt to kill Indra. (30) With a steel spear hung with bells and decorated with gold in his hand he strode in fury against Indra roaring like a lion: 'And now you're dead' and struck. (31) The mighty thing like a meteor falling from the sky was then by the supreme personality [of Indra] smashed to pieces o King, while the demon himself got the thunderbolt on his shoulder from a fuming Indra who tried to cut off his head. (32) But the powerful bolt, the same weapon that before by the king of the gods so successfully had been used in piercing Vritrâsura [6.12: 25], could not even scratch his skin. That defiance by Namuci's neck was an extraordinarily wondrous thing. (33) And so with the bolt returning without effect grew Indra very apprehensive of the enemy to which he wondered: 'What is this? By what supreme force could this, to each his eyes so wondrous thing, happen? (34) With this same bolt I formerly clipped the wings of so many mountains that, flying high, weighing far too heavy and pestering the common people, happened to fall. (35) Vritrâsura so powerful of the austerities of Tvashthâ [see 6.9: 11] was killed by it just as were many other powerful characters impervious to all other weapons. (36) And now is that bolt, though strong as a brahmâstra, released against a less important demon repelled; as useless as a rod I can wield it no longer.'
(37) Unto Indra who this way was lamenting spoke a voice out of the blue: 'To this Dânava it is arranged that he can not be annihilated by anything dry or wet. (38) He would not die by something moist or dry because of a benediction I granted him and therefore, o Indra, must you think of some other means to deal with your enemy.'
(39) After he heard that ominous voice meditated Lord Indra with great scrutiny and arrived he thereupon at the insight that something of foam had to be the means that was neither dry or wet. (40) Thus he forced through Namuci's throat a weapon wet nor dry, upon which all the sages pleased covered the almighty one with flowergarlands. (41) The two chief singers of heaven Vis'vâvasu and Parâvasu sang hymns, the kettledrums were sounded by the godly and the heavenly dancers danced in bliss. (42) Vâyu, Agni, Varuna and others though started to eliminate vigorously, as if they were lions killing deer, the other belligerent Asuras. (43) Devarishi Nârada Muni was by Lord Brahmâ sent to the demigods, o King, to forbid the ones in power the total annihilation of the Dânavas he saw taking place. (44) S'rî Nârada said: 'Under the protection of the arms and the fortune [the goddess] of Nârâyana you all procured the nectar; since you all thus flourished must you now stop with this fighting!'
(45) S'uka said: 'Controlling the aggravation of their anger accepted they the words of the sage and returned they, hailed by their followers, all to their heavenly abodes. (46) They who remained after the fight took up Bali and all who had fallen and went, with Nârada's permission, to the mountain called Asta. (47) There at that place were the slain and maimed who still had their heads by S'ukrâcârya [4.1: 45, 6.7: 18, 7.5: 1, 7.10: 33] resuscitated through his knowledge of the Samjîvanî ['animation'] prayer. (48) Bali, also brought back on the touch of Us'anâ, realized what had happened and although he was defeated did he, as the smartest with the ways of the world, not lament.
Lord S'iva Prays to See Mohinî Mûrti, Gets Bewildered and Restores
(1-2) The son of Vyâsa said: 'The one riding the bull [S'iva] hearing how Lord Hari had assumed the form of a woman [8.9] to enchant the Dânavas and caused the Sura's to drink the nectar, mounted his bull and went surrounded by his attendants, together with his goddess [Umâ] to see Madhusûdana [Vishnu] in His place of stay. (3) The Supreme Personality gave him a cordial welcome with all due respect and the moment Bhava, the Lord of Continuity, and Umâ were comfortably seated, spoke he the following, with a smile offering Lord Hari his obeisances.
(4) S'rî Mahâdeva [S'iva] said: 'O God of Gods, o All-pervading Lord and Master of the Universe, to all forms of existence are You, as the full of this creation, the force that makes them move and because of this You are the Supreme Controller. (5) You are the beginning, the end of this reality and that which is in between and to consider anything as existing apart from You is selfhood; but because You are imperishable is Your Lordship, as that Absolute Truth, that Supreme and that knowing, not of all these differences. (6) It are Your feet indeed that are worshiped by the sages who, desiring the ultimate good, have no material desires and have given up the attachment to this life and a life hereafter. (7) You as the Cosmic complete, undying beyond the modes, free from grief in eternal bliss, are changeless, existing apart from everything are You yet everything. As the cause of the beginning, the manifestation of the universe and its maintenance, are You, of all those who are inward directed, the Supersoul of control and do all depend on You who art the independence [see also B.G. 9: 15]. (8) You indeed as the One, existing as both the temporal and the eternal, are without duality because You in this world, just like gold put in different forms is to its source, are not the difference of the substance, the difference that people in general relating to You acknowledge in their ignorance. Because You are free from the differences created by the modes should one, differentiating, be of no material designation [the conception of the difference of a false world and a true Brahman is there only in name, see also B.G. 7: 4-5]. (9) You are by some [the impersonal vedantists] considered the Supreme Truth of Brahman and by some others [the Mîmâmsakas] as the certain of the religion [dharma]. Some [Sânkya-philosophers] consider you the Original Person, the highest controller to cause and effect and others [the pañcarâtra devotees] describe the transcendence unto You as endowed with nine potencies [see 7.5: 23-24]. Still others [followers of Patañjali e.g.] consider You the Supreme Personality, the independent, imperishable Supersoul. (10) Nor me nor the man in the beyond [Brahmâ], nor the sages headed by Marîci really know by whom this universe was created, even though we were born from goodness. And what to say of the Daityas and the other mortal beings, o Lord, whose hearts, constantly bewildered under the influence of mâyâ, are in the base modes [of passion and ignorance, see B.G. 2: 45]. (11) You, who as the air in the vast sky, are as well involved as free, do, from Your presence as the all-pervading one, know everything of this creation, maintenance and resolution of the world in its entirety, of the living beings and their endeavors and of everything that moves and not moves. (12) I have seen all kinds of avatâras of You displaying the qualities in various pastimes; I, S'iva, would like to see that incarnation of You in which You assumed the body of a woman. (13) We have come here very eager to see with our own eyes the form of the incarnation that captivated the Daityas and fed the Sura's the nectar.'
(14) S'rî S'uka said: 'Vishnu the Supreme Lord thus requested by him with the trident in his hand, laughed with gravity and gave Girîs'a ['he of the mountain'] a reply. (15) The Supreme Lord said: 'To bewilder the Daityas I assumed the form of a beautiful woman deeming it necessary to the interests of the Sura's to take away the vessel filled with nectar. (16) I shall now show you, who longs to see it, o best of the enlightened, the object of adoration which arouses the desires of the ones who are of an unbridled lust.'
(17) S'rî S'uka continued: 'After speaking this way disappeared Lord Vishnu there immediately from the sight of the company, leaving S'iva and Umâ with their eyes moving everywhere. (18) Thereupon saw they in a beautiful spot in the forest a delightful woman who, in a shining sari with a belt around Her hips, in the midst of pink leafed trees and all sorts of flowers was playing, sporting with a ball. (19) With the bouncing of the ball vibrated Her beautiful breasts and Her garlands that of their weight to Her fragile waist waved along with every step that She here and there made with Her feet reddish like coral. (20) Her face was adorned by restless, at times anxious, wide open eyes that followed the ball in all directions and she had glittering earrings on Her ears and gleaming bluish hair to Her cheeks. (21) The sari and Her hair slipping and slackening She very charmingly tried to bind with Her left hand, as She with Her right hand was striking the ball; thus captivated the [Lord by His] spiritual potency everyone in the universe [compare B.G. 7: 14]. (22) The god observing Her this way playing the ball and hardly noticeable sending a bashful smile, was smitten by the glances of the ravishing beauty and under Her spell not being able to keep his eyes off Her, could he no longer think of himself nor of Umâ nearby or his associates [compare 5.5: 8]. (23) When the ball once jumped far away from Her hand blew in Her pursuit, directly before the eagerly following eyes of S'iva, the dress away with the belt which covered the woman. (24) Thus seeing all Her well-formed glory pleasing to the eye, thought S'iva that She would fancy him indeed. (25) He, gone mad of Her smiles, of Her actions bereft of good sense, went, irrespective of Bhavânî witnessing what happened, shamelessly after Her. (26) The woman all naked, seeing Him coming, very embarrassed with a smile hid among the trees not keeping Her place. (27) Lord S'iva, Bhava whose senses were agitated, was victimized by lust just like a male elephant after a she-elephant. (28) Speeding after Her he caught Her by the braid of Her hair and pulled Her near him to embrace Her against Her will. (29-30) She with Her hair scattered, the she-elephant, captured by the bull that was the Lord His devotee, squirmed like a snake and managed to free Herself, o King, from the tight grip of the Lord of the Demigods and ran quickly away with the heavy hips so very much exhibiting the illusory potency of the Lord. (31) Like harressed by the devil commenced Rudra the pursuit of Him whose acts so wondrous took place before him. (32) Of him who never spills his semen in vain, was, going after Her like a mad bull chasing a female, the semen discharged. (33) Everywhere his semen fell on the earth, became those places mines for silver and gold, o great ruler. (34) Near the shores of the rivers and lakes, near the mountains and in the forests, in the gardens and wherever there lived the sages, was S'iva present. (35) With his semen discharged saw he that he himself had been fooled by the illusory potency of God, o best of kings, and so he restrained himself from more of the illusion. (36) Thus convinced of his own greatness and the greatness of the Soul of the Universe who is of an unlimited potency, didn't he consider what had happened a surprising thing. (37) Seeing him unperturbed and unashamed assumed Madhusûdana very pleased His original form and spoke He.
(38) The Supreme Lord said: 'All good to you o best of the demigods, in spite of your, with Me appearing as a woman, amply being enchanted by My external potency, are you consequent to your own fixed position. (39) Which person but indeed you can, once drawn by the senses, overcome My mâyâ? To those who generally are unable to control their senses are the material reactions that overwhelm them most difficult to surmount. (40) The moment one is joined with Me in the form of eternal time will that illusory energy consisting of the modes of nature, with all her different elements [the goddess Durgâ in sum*] no longer be able to bewilder you.'
(41) S'rî S'uka said: 'Thus applauded by the Supreme Personality of Godhead who has always the S'rîvatsa-mark on His chest, o King, went he, circumambulating Him, with His permission back to his own abode. (42) O descendant of Bharata, the mighty Lord Bhava then in jubilation addressed his wife Bhavânî who by the sages is accepted as a potency of the illusory energy of the Lord: (43) 'Oh, did you see how I myself without noticing it, despite of being the best of all His portions, got bewildered by Her, the illusory energy of the Unborn Supreme Person of the Demigods? Do I have to speak of others then who fully depend on the material illusion? (44) When I ceased with a yogapractice of a thousand years was I approached by you to inquire about Him who indeed now is here directly as the Original Person beyond the grasp of the Vedas and the grip of time.'
(45) S'rî S'uka concluded: 'Thus I explained to you, my best, the prowess of S'ârnga-dhanvâ [Vishnu with His bow] who held the great mountain on His back for the churning of the ocean. (46) The one who takes time to recite or hear this, will never be disappointed in his endeavor because the description of the qualities of Uttamas'loka, the One Hailed by the Scriptures, puts an end to the misery of material existence. (47) For the One not understood by the godless, for the feet known by the devotees of surrender, for Him who only allowed the immortals to drink from the nectar produced from the ocean, for Him who appearing in the disguise of a young girl captivated the enemies of the gods, for Him who fulfills the desires of the devotees, I do bow myself down [compare B.G. 9: 29-34]'.
*:
Svâmî
Prabhupâda quotes:
'srishthi-sthiti-pralaya-sâdhana-s'aktir
ekâ
châyeva yasya bhuvanâni bibharti
durgâ'
[Bs.
5.44]
The entire cosmos is created by Durgâ in cooperation with Lord
Vishnu in the form of kâla, time. This is the version of the
Vedas (Aitareya Upanishad 1.1.1-2).
Description of Future Manus
(1) S'rî S'uka said: 'Now hear from me about the children of the son of Vivasvân known in the world as S'râddhadeva - he who presently is the seventh Manu [we are now in the twenty-eighth yuga of him who is also known as Vaivasvata Manu]. (2-3) The ten sons of Manu are known as Ikshvâku and Nabhaga indeed, Dhrishtha and also S'aryâti, Narishyanta and Nâbhâga [or Nriga] with Dishtha as the seventh; further are there Tarûsha [or Karûshaka] and Prishadhra and Manu's tenth who is known as Vasumân [or Kavi] [see also 9.1: 11-12]. (4) O King, Purandara is there as the Indra of the Âditiyas, the Vasus, the Rudras, the Vis'vedevas, the Maruts, the As'vins and the Ribhus [the demigods]. (5) Kas'yâpa, Atri, Vasishthha, Vis'vâmitra, Gautama, Jamadagni and Bharadvâja are known as the seven sages mentioned before. (6) During this period was the appearance of the Supreme Lord Vishnu in the form of Lord Vâmana as the youngest of Aditi secured by Kas'yapa Muni. (7) In brief I explained the seven changes of Manus, now I'll also tell you about the future Manus empowered by the energy of Vishnu [see 8.1 & 5].
(8) The two wives of Vivasvân, the daughters of Vis'vakarmâ Samjñâ and Châyâ, o King, I both described to you before [see 6.6: 40-41]. (9) Some mention a third wife of Vivasvân: Vadavâ. Of the three were there of Samjñâ three children born - a daughter Yamî and the sons Yama and S'râddhadeva. Now hear about the children of Châyâ. (10) They were Sâvarni [a son], the daughter Tapatî who later became the wife of king Samvarana and S'anais'cara [Saturn] who was the third. The As'vins took birth as the sons of Vadavâ. (11) When the eight period has arrived will Sâvarni become the Manu. The sons of Sâvarni, o ruler of man, are Nirmoka, Virajaska and others. (12) The demigods will then be the Sutapâs, the Virajas and the Amritaprabhas and Bali, the son of Virocana, will become the Indra. (13) Having given away the entire universe to Vishnu who begged him for three paces of land, he will achieve the post of Indra and thereafter will he, renouncing, achieve the perfection of life. (14) He, Bali, bound by the Supreme Lord, was favored with the kingdom of Sutala where, at present having a position equal to Indra, he was to be situated again more opulent than in heaven. (15-16) In the eight manvantara will Gâlava, Dîptimân, Paras'urâma, As'vatthâmâ, Kripâcârya, Rishyas'ringa and our father Vyâsadeva, the incarnation of the Lord [as a philosopher], who at present, o King, are busy with their own hermitages, as a result of their yogapractice be the seven sages. (17) Sârvabhauma by Devaguhya begotten in Sarasvatî, will as the Master and Controller take away by force the lands of Purandara [Indra] and give them to Bali.
(18) Daksha-sâvarni, the ninth Manu, born as the son of Varuna, will as his sons have Bhûtaketu, Dîptaketu and others, o King. (19) The Pâras, the Marîcigarbhas and those will be the demigods, the king of heaven will be known as Adbhuta and the ones headed by Dyutimân will become the seven sages in that period. (20) From Âyushmân will from the womb of Ambudhârâ Rishabhadeva, a partial incarnation of the Supreme Lord, take birth and of him will Adbhuta enjoy all opulence of the three worlds.
(21) The tenth Manu will be Brahma-sâvarni, son of Upas'loka; his sons will be Bhûrishena and others and the twice-born will be headed by Havismân. (22) Havismân, Sukrita, Satya, Jaya and Mûrti [and others] will at the time be the [seven] sages; the Suvâsanas, the Viruddhas and others will be the demigods and S'ambhu will be the controller of the Sura's [the Indra]. (23) One of the Supreme Lord His plenary portions, Vishvaksena, born from the womb of Vishûcî in the home of Vis'vasrashthâ, will make friends with S'ambhu.
(24) The Manu Dharmasâvarni will indeed be the eleventh to appear in the future as a master of the soul and Satyadharma and others will be his ten sons. (25) The Vihangamas, Kâmagamas and Nirvânarucis are the demigods and Vaidhritâ is their Indra; the seven sages are Aruna and others. (26) Born from the womb of Vaidhritâ as the son of Âryaka will a partial incarnation of the Lord known as Dharmasetu then rule the three worlds.
(27) Rudra-sâvarni, o King, will appear as the twelfth Manu and Devavân, Upadeva and Devas'reshthha and others will be his sons. (28) In that period will Ritadhâmâ be the Indra, will the demigods be headed by the Haritas and will Tapomûrti, Tapasvî, Âgnîdhraka and others be the sages. (29) By Satyasahâ begotten from Sunritâ will the almighty Svadhâmâ, a partial incarnation of the Lord, rule the period of that Manu.
(30) The thirteenth Manu of advancement to the soul will be Deva-sâvarni and Citrasena, Vicitra and others will be Deva-sâvarni's flesh and blood. (31) The Sukarmâs and the Sutrâmas will become the demigods, Divaspati will be the Indra and Nirmoka and Tattvadars'a and others will then be the sages. (32) As the son of Devahotra will, as the benefactor of Divaspati [the Indra], from the womb of Brihatî, Yoges'vara appear as a partial incarnation of the Lord.
(33) The Manu known as Indra-savârni will be the fourteenth and of his semen will Uru, Gambhîra, Budha and others be born. (34) The Pavitras and Câkshushas will be the