Before Verses
Devanagari
Verse Text
Synonyms
Translation
Purport
CHAPTER EIGHTY-EIGHT
Lord Śiva Saved from Vṛkāsura
This chapter describes how it is that the devotees of Viṣṇu obtain liberation, while the devotees of other deities obtain material opulences.
Lord Viṣṇu possesses all opulences, while Lord Śiva lives in poverty. Yet the devotees of Viṣṇu are generally poverty-stricken, while Śiva’s attain abundant wealth. When Mahārāja Parīkṣit asked Śukadeva Gosvāmī to explain this puzzling fact, the sage replied as follows: “Lord Śiva manifests as false ego in three varieties, according to the three modes of nature. From this false ego arise the five physical elements and the other transformations of material nature, totaling sixteen. When a devotee of Lord Śiva worships his manifestation in any of these elements, the devotee obtains all sorts of corresponding enjoyable opulences. But because Lord Śrī Hari is transcendental to the modes of material nature, His devotees also become transcendental.”
At the end of the performance of his Aśvamedha sacrifices, King Yudhiṣṭhira had asked this same question of Lord Kṛṣṇa, who replied, “When I feel special compassion for someone, I gradually deprive him of his wealth. Then the poverty-stricken man’s children, wife and other relations all abandon him. When he again tries to acquire wealth in order to win back his family’s favor, I mercifully frustrate him so that he becomes disgusted with fruitive work and befriends My devotees. And at that time I bestow upon him My extraordinary grace; then he can become freed from the bondage of material life and attain to the kingdom of God, Vaikuṇṭha.”
Lord Brahmā, Lord Viṣṇu and Lord Śiva can each bestow or withhold favors, but whereas Lord Brahmā and Lord Śiva are satisfied or angered very quickly, Lord Viṣṇu is not. In this regard the Vedic literature relates the following account: Once the demon Vṛka asked Nārada which god was most quickly pleased, and Nārada answered that Lord Śiva was. Thus Vṛkāsura went to the holy place of Kedāranātha and began worshiping Lord Śiva by offering pieces of his own flesh as oblations into the fire. But Śiva did not appear. So Vṛka decided to commit suicide by cutting off his head. Just at the critical moment, Lord Śiva appeared from the sacrificial fire and stopped him, offering the demon whatever boon he chose. Vṛka said, “May death come to whomever I touch upon the head with my hand.” Lord Śiva was obliged to fulfill this request, and at once the wicked Vṛka tried to test the benediction by putting his hand on the lord’s head. Terrified, Śiva fled for his life, running as far as heaven and the outer limits of the mortal world. Finally the lord reached the planet of Śvetadvīpa, where Lord Viṣṇu resides. Seeing the desperate Śiva from afar, the Lord disguised Himself as a young student and went before Vṛkāsura. In a sweet voice he addressed the demon: “My dear Vṛka, please rest awhile and tell Us what you intend to do.” Vṛka was charmed by the Lord’s words and revealed everything that had happened. The Lord said, “Ever since Lord Śiva was cursed by Prajāpati Dakṣa, he has become just like a carnivorous hobgoblin. So you shouldn’t trust his word. Better to test his benediction by putting your hand on your own head.” Bewildered by these words, the foolish demon touched his own head, which immediately shattered and fell to the ground. Cries of “Victory!” “Obeisances!” and “Well done!” were heard from the sky, and the demigods, sages, celestial forefathers and Gandharvas all congratulated the Supreme Lord by raining down flowers upon Him.
Devanagari
श्रीराजोवाच
देवासुरमनुष्येषु ये भजन्त्यशिवं शिवम् ।
प्रायस्ते धनिनो भोजा न तु लक्ष्म्या: पतिं हरिम् ॥ १ ॥
देवासुरमनुष्येषु ये भजन्त्यशिवं शिवम् ।
प्रायस्ते धनिनो भोजा न तु लक्ष्म्या: पतिं हरिम् ॥ १ ॥
Verse text
śrī-rājovāca
devāsura-manuṣyesu
ye bhajanty aśivaṁ śivam
prāyas te dhanino bhojā
na tu lakṣmyāḥ patiṁ harim
devāsura-manuṣyesu
ye bhajanty aśivaṁ śivam
prāyas te dhanino bhojā
na tu lakṣmyāḥ patiṁ harim
Synonyms
śrī-rājā uvāca — the King (Parīkṣit) said; deva — among demigods; asura — demons; manuṣyeṣu — and humans; ye — who; bhajanti — worship; aśivam — austere; śivam — Lord Śiva; prāyaḥ — usually; te — they; dhaninaḥ — rich; bhojāḥ — enjoyers of sense gratification; na — not; tu — however; lakṣmyāḥ — of the goddess of fortune; patim — the husband; harim — Lord Hari.
Translation
King Parīkṣit said: Those demigods, demons and humans who worship Lord Śiva, a strict renunciant, usually enjoy wealth and sense gratification, while the worshipers of the Supreme Lord Hari, the husband of the goddess of fortune, do not.
Devanagari
एतद् वेदितुमिच्छाम: सन्देहोऽत्र महान् हि न: ।
विरुद्धशीलयो: प्रभ्वोर्विरुद्धा भजतां गति: ॥ २ ॥
विरुद्धशीलयो: प्रभ्वोर्विरुद्धा भजतां गति: ॥ २ ॥
Verse text
etad veditum icchāmaḥ
sandeho ’tra mahān hi naḥ
viruddha-śīlayoḥ prabhvor
viruddhā bhajatāṁ gatiḥ
sandeho ’tra mahān hi naḥ
viruddha-śīlayoḥ prabhvor
viruddhā bhajatāṁ gatiḥ
Synonyms
etat — this; veditum — to understand; icchāmaḥ — we wish; sandehaḥ — doubt; atra — in this matter; mahān — great; hi — indeed; naḥ — on our part; viruddha — opposite; śīlayoḥ — whose characters; prabhvoḥ — of the two lords; viruddhā — opposite; bhajatām — of their worshipers; gatiḥ — the destinations.
Translation
We wish to properly understand this matter, which greatly puzzles us. Indeed, the results attained by the worshipers of these two lords of opposite characters are contrary to what one would expect.
Purport
The preceding chapter ended with the recommendation that one should always meditate on Lord Hari, the bestower of liberation. In this regard Mahārāja Parīkṣit here expresses a common fear among ordinary people that by becoming a devotee of Lord Viṣṇu one will lose his wealth and social status. For the benefit of such persons of little faith, King Parīkṣit requests Śrīla Śukadeva Gosvāmī to explain an apparent paradox: Lord Śiva, who lives like a beggar, without even a house to call his own, makes his devotees rich and powerful, while Lord Viṣṇu, the omnipotent possessor of all that exists, often reduces His servants to abject poverty. Śukadeva Gosvāmī will respond with reasoned explanations and an ancient account concerning the demon Vṛka.
Devanagari
श्रीशुक उवाच
शिव: शक्तियुत: शश्वत् त्रिलिङ्गो गुणसंवृत: ।
वैकारिकस्तैजसश्च तामसश्चेत्यहं त्रिधा ॥ ३ ॥
शिव: शक्तियुत: शश्वत् त्रिलिङ्गो गुणसंवृत: ।
वैकारिकस्तैजसश्च तामसश्चेत्यहं त्रिधा ॥ ३ ॥
Verse text
śrī-śuka uvāca
śivaḥ śakti-yutaḥ śaśvat
tri-liṅgo guṇa-saṁvṛtaḥ
vaikārikas taijasaś ca
tāmasaś cety ahaṁ tridhā
śivaḥ śakti-yutaḥ śaśvat
tri-liṅgo guṇa-saṁvṛtaḥ
vaikārikas taijasaś ca
tāmasaś cety ahaṁ tridhā
Synonyms
śrī-śukaḥ uvāca — Śrī Śuka said; śivaḥ — Lord Śiva; śakti — with his energy, material nature; yutaḥ — united; śaśvat — always; tri — three; liṅgaḥ — whose manifest features; guṇa — by the modes; saṁvṛtaḥ — prayed to; vaikārikaḥ — false ego in the mode of goodness; taijasaḥ — false ego in the mode of passion; ca — and; tāmasaḥ — false ego in mode of ignorance; ca — and; iti — thus; aham — the principle of material ego; tridhā — threefold.
Translation
Śrī Śukadeva said: Lord Śiva is always united with his personal energy, the material nature. Manifesting himself in three features in response to the entreaties of nature’s three modes, he thus embodies the threefold principle of material ego in goodness, passion and ignorance.
Devanagari
ततो विकारा अभवन् षोडशामीषु कञ्चन ।
उपधावन् विभूतीनां सर्वासामश्नुते गतिम् ॥ ४ ॥
उपधावन् विभूतीनां सर्वासामश्नुते गतिम् ॥ ४ ॥
Verse text
tato vikārā abhavan
ṣoḍaśāmīṣu kañcana
upadhāvan vibhūtīnāṁ
sarvāsām aśnute gatim
ṣoḍaśāmīṣu kañcana
upadhāvan vibhūtīnāṁ
sarvāsām aśnute gatim
Synonyms
Translation
The sixteen elements have evolved as transformations of that false ego. When a devotee of Lord Śiva worships his manifestation in any one of these elements, the devotee obtains all sorts of corresponding enjoyable opulences.
Purport
False ego transforms into the mind, ten senses (the eyes, ears, nose, tongue, skin, hands, feet, voice, genitals and anus), and five physical elements (earth, water, fire, air and ether). Lord Śiva appears in a special liṅga form in each of these sixteen substances, which are worshiped individually as deities in various sacred locations of the universe. A devotee of Śiva may worship one of his particular liṅgas to obtain the mystic opulences pertaining to it. Thus Lord Śiva’s ākāśa-liṅga bestows the opulences of ether, his jyotir-liṅga bestows the opulences of fire, and so on.
Devanagari
हरिर्हि निर्गुण: साक्षात् पुरुष: प्रकृते: पर: ।
स सर्वदृगुपद्रष्टा तं भजन् निर्गुणो भवेत् ॥ ५ ॥
स सर्वदृगुपद्रष्टा तं भजन् निर्गुणो भवेत् ॥ ५ ॥
Verse text
harir hi nirguṇaḥ sākṣāt
puruṣaḥ prakṛteḥ paraḥ
sa sarva-dṛg upadraṣṭā
taṁ bhajan nirguṇo bhavet
puruṣaḥ prakṛteḥ paraḥ
sa sarva-dṛg upadraṣṭā
taṁ bhajan nirguṇo bhavet
Synonyms
hariḥ — the Supreme Lord Hari; hi — indeed; nirguṇaḥ — untouched by the material modes; sākṣāt — absolutely; puruṣaḥ — the Personality of Godhead; prakṛteḥ — to material nature; paraḥ — transcendental; saḥ — He; sarva — everything; dṛk — seeing; upadraṣṭā — the witness; tam — Him; bhajan — by worshiping; nirguṇaḥ — free from the material modes; bhavet — one becomes.
Translation
Lord Hari, however, has no connection with the material modes. He is the Supreme Personality of Godhead, the all-seeing eternal witness, who is transcendental to material nature. One who worships Him becomes similarly free from the material modes.
Purport
Lord Viṣṇu is situated in His own transcendental position, beyond the material energy. Why, therefore, should His worship bear the fruit of material opulence? The real fruit of worshiping Lord Viṣṇu is transcendental knowledge. Thus Lord Viṣṇu’s worshiper gains the eye of transcendental knowledge instead of being blinded by mundane assets. The Lord being the detached witness of the material creation, His devotee also becomes aloof from the interaction of the Lord’s inferior energies.
Śrīla Śrīdhara Svāmī cites the following passage from the Vedic literature:
vastuno guṇa-sambandhe
rūpa-dvayam iheṣyate
tad-dharmāyoga-yogābhyāṁ
bimba-vat pratibimba-vat
rūpa-dvayam iheṣyate
tad-dharmāyoga-yogābhyāṁ
bimba-vat pratibimba-vat
“When the absolute reality associates with the modes of nature, He assumes two different kinds of form in this world, according to whether His spiritual qualities are manifest or not. Thus He acts just like a reflection and its further, secondary reflection.”
guṇāḥ sattvādayaḥ śānta-
ghora-mūḍhāḥ svabhāvataḥ
viṣṇu-brahma-śivānāṁ ca
guṇa-yantṛ-svarūpiṇām
ghora-mūḍhāḥ svabhāvataḥ
viṣṇu-brahma-śivānāṁ ca
guṇa-yantṛ-svarūpiṇām
“The modes of goodness, passion and ignorance, whose individual natures are peaceful, violent and foolish, are personally regulated by Lord Viṣṇu, Lord Brahmā and Lord Śiva, respectively.”
nāti-bhedo bhaved bhedo
guṇa-dharmair ihāṁśataḥ
sattvasya śāntyā no jātu
viṣṇor vikṣepa-mūḍhate
guṇa-dharmair ihāṁśataḥ
sattvasya śāntyā no jātu
viṣṇor vikṣepa-mūḍhate
“Lord Viṣṇu’s peaceful mode of goodness does not differ substantially from His original, spiritual qualities, although it is only a partial manifestation of them within this world. Thus Lord Viṣṇu’s mode of goodness is never tainted by agitation [in passion] or delusion [in ignorance].”
rajas-tamo-guṇābhyāṁ tu
bhavetāṁ brahma-rudrayoḥ
guṇopamardato bhūyas
tad-amśānāṁ ca bhinnatā
bhavetāṁ brahma-rudrayoḥ
guṇopamardato bhūyas
tad-amśānāṁ ca bhinnatā
“By the modes of passion and ignorance, on the other hand, the original, spiritual qualities of Lord Brahmā and Lord Rudra are obscured. Thus these spiritual qualities appear only partially, as separated, material qualities.”
ataḥ samagra-sattvasya
viṣṇor mokṣa-karī matiḥ
aṁśato bhūti-hetuś ca
tathānanda-mayī svataḥ
viṣṇor mokṣa-karī matiḥ
aṁśato bhūti-hetuś ca
tathānanda-mayī svataḥ
“Therefore focusing one’s consciousness upon Lord Viṣṇu, the embodiment of all goodness, leads one to liberation. Such God consciousness also generates material success as a by-product, but its proper nature is pure spiritual ecstasy.”
aṁśatas tāratamyena
brahma-rudrādi-sevinām
vibhūtayo bhavanty eva
śanair mokṣo py anaṁśataḥ
brahma-rudrādi-sevinām
vibhūtayo bhavanty eva
śanair mokṣo py anaṁśataḥ
“According to their mode of worship, devotees of Brahmā, Rudra and other demigods obtain the limited success of material opulences. Eventually they may possibly become qualified for full liberation.”
This same idea is echoed in the following statement of Śrīmad-Bhāgavatam (1.2.23): śreyāṁsi tatra khalu sattva-tanor nṛṇām syuḥ. “Of these three [Brahmā, Viṣṇu and Śiva], all human beings can derive ultimate benefit from Viṣṇu, the form of the quality of goodness.”
Devanagari
निवृत्तेष्वश्वमेधेषु राजा युष्मत्पितामह: ।
शृण्वन् भगवतो धर्मानपृच्छदिदमच्युतम् ॥ ६ ॥
शृण्वन् भगवतो धर्मानपृच्छदिदमच्युतम् ॥ ६ ॥
Verse text
nivṛtteṣv aśva-medheṣu
rājā yuṣmat-pitāmahaḥ
śṛṇvan bhagavato dharmān
apṛcchad idam acyutam
rājā yuṣmat-pitāmahaḥ
śṛṇvan bhagavato dharmān
apṛcchad idam acyutam
Synonyms
nivṛtteṣu — when they were completed; aśva-medheṣu — his performances of the horse sacrifice; rājā — the King (Yudhiṣṭhira); yuṣmat — your (Parīkṣit’s); pitāmahāḥ — grandfather; śṛṇvan — while hearing; bhagavataḥ — from the Supreme Lord (Kṛṣṇa); dharmān — religious principles; apṛcchat — he asked; idam — this; acyutam — of Lord Kṛṣṇa.
Translation
Your grandfather, King Yudhiṣṭhira, after completing his Aśvamedha sacrifices, asked Lord Acyuta this very same question while hearing the Lord’s explanation of religious principles.
Devanagari
स आह भगवांस्तस्मै प्रीत: शुश्रूषवे प्रभु: ।
नृणां नि:श्रेयसार्थाय योऽवतीर्णो यदो: कुले ॥ ७ ॥
नृणां नि:श्रेयसार्थाय योऽवतीर्णो यदो: कुले ॥ ७ ॥
Verse text
sa āha bhagavāṁs tasmai
prītaḥ śuśrūṣave prabhuḥ
nṛṇāṁ niḥśreyasārthāya
yo ’vatīrṇo yadoḥ kule
prītaḥ śuśrūṣave prabhuḥ
nṛṇāṁ niḥśreyasārthāya
yo ’vatīrṇo yadoḥ kule
Synonyms
Translation
This question pleased Śrī Kṛṣṇa, the King’s Lord and master, who had descended into the family of Yadu for the purpose of bestowing the highest good on all men. The Lord replied as follows as the King eagerly listened.
Devanagari
श्रीभगवानुवाच
यस्याहमनुगृह्णामि हरिष्ये तद्धनं शनै: ।
ततोऽधनं त्यजन्त्यस्य स्वजना दु:खदु:खितम् ॥ ८ ॥
यस्याहमनुगृह्णामि हरिष्ये तद्धनं शनै: ।
ततोऽधनं त्यजन्त्यस्य स्वजना दु:खदु:खितम् ॥ ८ ॥
Verse text
śrī-bhagavān uvāca
yasyāham anugṛhṇāmi
hariṣye tad-dhanaṁ śanaiḥ
tato ’dhanaṁ tyajanty asya
svajanā duḥkha-duḥkhitam
yasyāham anugṛhṇāmi
hariṣye tad-dhanaṁ śanaiḥ
tato ’dhanaṁ tyajanty asya
svajanā duḥkha-duḥkhitam
Synonyms
śrī-bhagavān uvāca — the Personality of Godhead said; yasya — whom; aham — I; anugṛhṇāmi — favor; hariṣye — I will take away; tat — his; dhanam — wealth; śanaiḥ — gradually; tataḥ — then; adhanam — poor; tyajanti — abandon; asya — his; sva-janāḥ — relatives and friends; duḥkha-duḥkhitam — who suffers one distress after another.
Translation
The Personality of Godhead said: If I especially favor someone, I gradually deprive him of his wealth. Then the relatives and friends of such a poverty-stricken man abandon him. In this way he suffers one distress after another.
Purport
Devotees of the Supreme Lord experience both happiness and distress — not as consequences of material work but as incidental effects of their loving reciprocation with the Lord. Śrīla Rūpa Gosvāmī, in Śrī Bhakti-rasāmṛta-sindhu, his definitive treatise on the process of devotional service, explains how a Vaiṣṇava is relieved of all karmic reactions, including those that have not yet begun to manifest (aprārabdha), those that are just about to manifest (kūṭa), those that are barely manifesting (bīja) and those that have manifested fully (prārabdha). As a lotus gradually loses its many petals, so a person who takes shelter of devotional service has all his karmic reactions destroyed.
That devotional service to Lord Kṛṣṇa eradicates all karmic reactions is confirmed in this passage of the Gopāla-tāpanī śruti (Pūrva 15): bhaktir asya bhajanaṁ tad ihāmutropādhi-nairāsyenāmuṣmin manaḥ-kalpanam etad eva naiṣkarmyam. “Devotional service is the process of worshiping the Supreme Lord. It consists of fixing the mind upon Him by becoming disinterested in all material designations, both in this life and the next. It results in the dissolution of all karma.” While it is certainly true that those who practice devotional service remain in material bodies and apparently material situations for some time, this is simply an expression of the inconceivable mercy of the Lord, who bestows the fruits of devotion only when it has become pure. In every stage of devotion, however, the Lord watches over His devotee and sees to the gradual elimination of his karma. Thus despite the fact that the happiness and distress devotees experience resemble ordinary karmic reactions, they are in fact given by the Lord Himself. As the Bhāgavatam (10.87.40) states, bhavad-uttha-śubhāśubhayoḥ: A mature devotee recognizes the superficially good and bad conditions he encounters as signs of the direct guidance of his ever well-wishing Lord.
But if the Lord is so compassionate to His devotees, why does He expose them to special suffering? This is answered by an analogy: A very affectionate father takes the responsibility of restricting his children’s play and making them go to school. He knows that this is a genuine expression of his love for them, even if the children fail to understand. Similarly, the Supreme Lord Viṣṇu is mercifully strict with all His dependents, not only with immature devotees struggling to become qualified. Even perfect saints like Prahlāda, Dhruva and Yudhiṣṭhira were subjected to great tribulations, all for their glorification. After the Battle of Kurukṣetra, Śrī Bhīṣmadeva described to King Yudhiṣṭhira his wonder at this:
yatra dharma-suto rājā
gadā-pāṇir vṛkodaraḥ
kṛṣṇo ’strī gāṇḍivaṁ cāpaṁ
suhṛt kṛṣṇas tato vipat
gadā-pāṇir vṛkodaraḥ
kṛṣṇo ’strī gāṇḍivaṁ cāpaṁ
suhṛt kṛṣṇas tato vipat
na hy asya karhicid rājan
pumān vetti vidhitsitam
yad-vijijñāsayā yuktā
muhyanti kavayo ’pi hi
pumān vetti vidhitsitam
yad-vijijñāsayā yuktā
muhyanti kavayo ’pi hi
“Oh, how wonderful is the influence of inevitable time! It is irreversible — otherwise, how can there be reverses in the presence of King Yudhiṣṭhira, the son of the demigod controlling religion; Bhīma, the great fighter with a club; the great bowman Arjuna with his mighty weapon Gāṇḍīva; and above all, the Lord, the direct well-wisher of the Pāṇḍavas? O King, no one can know the plan of the Lord [Śrī Kṛṣṇa]. Even though great philosophers inquire exhaustively, they are bewildered.” (Bhāg. 1.9.15-16)
Although a Vaiṣṇava’s happiness and distress are felt as pleasure and pain, just like ordinary karmic reactions, they are different in a significant sense. Material happiness and distress, arising from karma, leave a subtle residue — the seed of future entanglement. Such enjoyment and suffering tend toward degradation and increase the danger of falling into hellish oblivion. Happiness and distress generated from the Supreme Lord’s desires, however, leave no trace after their immediate purpose has been served. Moreover, the Vaiṣṇava who enjoys such reciprocation with the Lord is in no danger of falling down into nescience. As Yamarāja, the lord of death and the judge of all departed souls, declares:
jihvā na vakti bhagavad-guṇa-nāmadheyaṁ
cetaś ca na smarati tac-caraṇāravindam
kṛṣṇāya no namati yac-chira ekadāpi
tān ānayadhvam asato ’kṛta-viṣṇu-kṛtyān
cetaś ca na smarati tac-caraṇāravindam
kṛṣṇāya no namati yac-chira ekadāpi
tān ānayadhvam asato ’kṛta-viṣṇu-kṛtyān
“My dear servants, please bring to me only those sinful persons who do not use their tongues to chant the holy name and qualities of Kṛṣṇa, whose hearts do not remember the lotus feet of Kṛṣṇa even once, and whose heads do not bow down even once before Lord Kṛṣṇa. Send me those who do not perform their duties toward Viṣṇu, which are the only duties in human life. Please bring me all such fools and rascals.” (Bhāg. 6.3.29)
The beloved devotees of the Lord do not regard as very troublesome the suffering He imposes on them. Indeed, they find that in the end it gives rise to unlimited pleasure, just as a stinging ointment applied by a physician cures his patient’s infected eye. In addition, suffering helps protect the confidentiality of devotional service by discouraging intrusions by the faithless, and it also increases the eagerness with which the devotees call upon the Lord to appear. If the devotees of Lord Viṣṇu were complacently happy all the time, He would never have a reason to appear in this world as Kṛṣṇa, Rāmacandra, Nṛsiṁha and so on. As Kṛṣṇa Himself says in Bhagavad-gītā (4.8):
paritrāṇāya sādhūnāṁ
vināśāya ca duṣkṛtām
dharma-saṁsthāpanārthāya
sambhavāmi yuge yuge
vināśāya ca duṣkṛtām
dharma-saṁsthāpanārthāya
sambhavāmi yuge yuge
“To deliver the pious and annihilate the miscreants, as well as to reestablish the principles of religion, I Myself appear, millennium after millennium.” And without the Lord’s showing Himself on earth in His original form of Kṛṣṇa and in the forms of various incarnations, His faithful servants in this world would have no opportunity to enjoy His rāsa-līlā and other pastimes.
Śrīla Viśvanātha Cakravartī here counters a possible objection: “What fault would there be in God’s incarnating for some other reason than to deliver saintly persons from suffering?” The learned ācārya responds, “Yes, my dear brother, this makes good sense, but you are not expert in understanding spiritual moods. Please listen: It is at night that the sunrise becomes attractive, during the hot summer that cold water gives comfort, and during the cold winter months that warm water is pleasing. Lamplight appears attractive in darkness, not in the glaring light of day, and when one is distressed by hunger, food tastes especially good.” In other words, to strengthen his devotees’ mood of dependence on Him and longing for Him, the Lord arranges for His devotees to go through some suffering, and when He appears in order to deliver them, their gratitude and transcendental pleasure are boundless.
Devanagari
स यदा वितथोद्योगो निर्विण्ण: स्याद् धनेहया ।
मत्परै: कृतमैत्रस्य करिष्ये मदनुग्रहम् ॥ ९ ॥
मत्परै: कृतमैत्रस्य करिष्ये मदनुग्रहम् ॥ ९ ॥
Verse text
sa yadā vitathodyogo
nirviṇṇaḥ syād dhanehayā
mat-paraiḥ kṛta-maitrasya
kariṣye mad-anugraham
nirviṇṇaḥ syād dhanehayā
mat-paraiḥ kṛta-maitrasya
kariṣye mad-anugraham
Synonyms
saḥ — he; yadā — when; vitatha — useless; udyogaḥ — his attempt; nirviṇṇaḥ — frustrated; syāt — becomes; dhana — for money; īhayā — with his endeavor; mat — to Me; paraiḥ — with those who are devoted; kṛta — for him who has made; maitrasya — friendship; kariṣye — I will show; mat — My; anugraham — mercy.
Translation
When he becomes frustrated in his attempts to make money and instead befriends My devotees, I bestow My special mercy upon him.
Devanagari
तद् ब्रह्म परमं सूक्ष्मं चिन्मात्रं सदनन्तकम् ।
विज्ञायात्मतया धीर: संसारात्परिमुच्यते ॥ १० ॥
विज्ञायात्मतया धीर: संसारात्परिमुच्यते ॥ १० ॥
Verse text
tad brahma paramaṁ sūkṣmaṁ
cin-mātraṁ sad anantakam
vijñāyātmatayā dhīraḥ
saṁsārāt parimucyate
cin-mātraṁ sad anantakam
vijñāyātmatayā dhīraḥ
saṁsārāt parimucyate
Synonyms
tat — that; brahma — impersonal Brahman; paramam — supreme; sūkṣmam — subtle; cit — spirit; mātram — pure; sat — eternal existence; anantakam — without end; vijñāya — understanding with thorough realization; ātmatayā — as one’s true Self; dhīraḥ — sober; saṁsārāt — from material life; parimucyate — one becomes freed.
Translation
A person who has thus become sober fully realizes the Absolute as the highest truth, the most subtle and perfect manifestation of spirit, the transcendental existence without end. In this way realizing that the Supreme Truth is the foundation of his own existence, he is freed from the cycle of material life.
Devanagari
अतो मां सुदुराराध्यं हित्वान्यान् भजते जन: ।
ततस्त आशुतोषेभ्यो लब्धराज्यश्रियोद्धता: ।
मत्ता: प्रमत्ता वरदान् विस्मयन्त्यवजानते ॥ ११ ॥
ततस्त आशुतोषेभ्यो लब्धराज्यश्रियोद्धता: ।
मत्ता: प्रमत्ता वरदान् विस्मयन्त्यवजानते ॥ ११ ॥
Verse text
ato māṁ su-durārādhyaṁ
hitvānyān bhajate janaḥ
tatas ta āśu-toṣebhyo
labdha-rājya-śriyoddhatāḥ
mattāḥ pramattā vara-dān
vismayanty avajānate
hitvānyān bhajate janaḥ
tatas ta āśu-toṣebhyo
labdha-rājya-śriyoddhatāḥ
mattāḥ pramattā vara-dān
vismayanty avajānate
Synonyms
ataḥ — therefore; mām — Me; su — very; durārādhyam — difficult to worship; hitvā — leaving aside; anyān — others; bhajate — worship; janaḥ — the ordinary populace; tataḥ — consequently; te — they; āśu — quickly; toṣebhyaḥ — from those who are satisfied; labdha — received; rājya — royal; śriyā — by opulence; uddhatāḥ — made arrogant; mattāḥ — intoxicated with pride; pramattāḥ — negligent; vara — of benedictions; dān — the givers; vismayanti — becoming too bold; avajānate — they insult.
Translation
Because I am difficult to worship, people generally avoid Me and instead worship other deities, who are quickly satisfied. When people receive kingly opulences from these deities, they become arrogant, intoxicated with pride and neglectful of their duties. They dare to offend even the demigods who have bestowed benedictions upon them.
Devanagari
श्रीशुक उवाच
शापप्रसादयोरीशा ब्रह्मविष्णुशिवादय: ।
सद्य:शापप्रसादोऽङ्ग शिवो ब्रह्मा न चाच्युत: ॥ १२ ॥
शापप्रसादयोरीशा ब्रह्मविष्णुशिवादय: ।
सद्य:शापप्रसादोऽङ्ग शिवो ब्रह्मा न चाच्युत: ॥ १२ ॥
Verse text
śrī-śuka uvāca
śāpa-prasādayor īśā
brahma-viṣṇu-śivādayaḥ
sadyaḥ śāpa-prasādo ’ṅga
śivo brahmā na cācyutaḥ
śāpa-prasādayor īśā
brahma-viṣṇu-śivādayaḥ
sadyaḥ śāpa-prasādo ’ṅga
śivo brahmā na cācyutaḥ
Synonyms
śrī-śukaḥ uvāca — Śukadeva Gosvāmī said; śāpa — in cursing; prasādayoḥ — and showing favor; īśāḥ — capable; brahma-viṣṇu-śiva-ādayaḥ — Brahmā, Viṣṇu, Śiva and others; sadyaḥ — quick; śāpa-prasādaḥ — whose curse and benediction; aṅga — my dear (King Parīkṣit); śivaḥ — Lord Śiva; brahmā — Lord Brahmā; na — not; ca — and; acyutaḥ — Lord Viṣṇu.
Translation
Śukadeva Gosvāmī said: Lord Brahmā, Lord Viṣṇu, Lord Śiva and others are able to curse or bless one. Lord Śiva and Lord Brahmā are very quick to curse or bestow benedictions, my dear King, but the infallible Supreme Lord is not.
Devanagari
अत्र चोदाहरन्तीममितिहासं पुरातनम् ।
वृकासुराय गिरिशो वरं दत्त्वाप सङ्कटम् ॥ १३ ॥
वृकासुराय गिरिशो वरं दत्त्वाप सङ्कटम् ॥ १३ ॥
Verse text
atra codāharantīmam
itihāsaṁ purātanam
vṛkāsurāya giriśo
varaṁ dattvāpa saṅkaṭam
itihāsaṁ purātanam
vṛkāsurāya giriśo
varaṁ dattvāpa saṅkaṭam
Synonyms
atra — in this regard; ca — and; udāharanti — they relate as an example; imam — the following; itihāsam — historical account; purātanam — ancient; vṛka-asurāya — to the demon Vṛka; giri-śaḥ — Lord Śiva, master of Mount Kailāsa; varam — a choice of benedictions; dattvā — giving; āpa — obtained; saṅkaṭam — a dangerous situation.
Translation
In this connection, an ancient historical account is related concerning how the Lord of Kailāsa Mountain was put into danger by offering a choice of benedictions to the demon Vṛka.
Devanagari
वृको नामासुर: पुत्र: शकुने: पथि नारदम् ।
दृष्ट्वाशुतोषं पप्रच्छ देवेषु त्रिषु दुर्मति: ॥ १४ ॥
दृष्ट्वाशुतोषं पप्रच्छ देवेषु त्रिषु दुर्मति: ॥ १४ ॥
Verse text
vṛko nāmāsuraḥ putraḥ
śakuneḥ pathi nāradam
dṛṣṭvāśu-toṣaṁ papraccha
deveṣu triṣu durmatiḥ
śakuneḥ pathi nāradam
dṛṣṭvāśu-toṣaṁ papraccha
deveṣu triṣu durmatiḥ
Synonyms
Translation
The demon named Vṛka, a son of Śakuni’s, once met Nārada on the road. The wicked fellow asked him which of the three chief gods could be pleased most quickly.
Devanagari
स आह देवं गिरिशमुपाधावाशु सिद्ध्यसि ।
योऽल्पाभ्यां गुणदोषाभ्यामाशु तुष्यति कुप्यति ॥ १५ ॥
योऽल्पाभ्यां गुणदोषाभ्यामाशु तुष्यति कुप्यति ॥ १५ ॥
Verse text
sa āha devaṁ giriśam
upādhāvāśu siddhyasi
yo ’lpābhyāṁ guṇa-doṣābhyām
āśu tuṣyati kupyati
upādhāvāśu siddhyasi
yo ’lpābhyāṁ guṇa-doṣābhyām
āśu tuṣyati kupyati
Synonyms
Translation
Nārada told him: Worship Lord Śiva and you will soon achieve success. He quickly becomes pleased by seeing his worshiper’s slightest good qualities — and quickly angered by seeing his slightest fault.
Devanagari
दशास्यबाणयोस्तुष्ट: स्तुवतोर्वन्दिनोरिव ।
ऐश्वर्यमतुलं दत्त्वा तत आप सुसङ्कटम् ॥ १६ ॥
ऐश्वर्यमतुलं दत्त्वा तत आप सुसङ्कटम् ॥ १६ ॥
Verse text
daśāsya-bāṇayos tuṣṭaḥ
stuvator vandinor iva
aiśvaryam atulaṁ dattvā
tata āpa su-saṅkaṭam
stuvator vandinor iva
aiśvaryam atulaṁ dattvā
tata āpa su-saṅkaṭam
Synonyms
Translation
He became pleased with ten-headed Rāvaṇa, and also with Bāṇa, when they each chanted his glories, like bards in a royal court. Lord Śiva then bestowed unprecedented power upon each of them, but in both cases he was consequently beset with great difficulty.
Purport
Rāvaṇa worshiped Lord Śiva to gain power and then misused that power to uproot the lord’s residence, sacred Kailāsa-parvata. On Bāṇāsura’s request, Lord Śiva agreed to personally guard Bāṇa’s capital, and later he had to fight for Bāṇa against Śrī Kṛṣṇa and His sons.
Devanagari
इत्यादिष्टस्तमसुर उपाधावत् स्वगात्रत: ।
केदार आत्मक्रव्येण जुह्वानोऽग्निमुखं हरम् ॥ १७ ॥
केदार आत्मक्रव्येण जुह्वानोऽग्निमुखं हरम् ॥ १७ ॥
Verse text
ity ādiṣṭas tam asura
upādhāvat sva-gātrataḥ
kedāra ātma-kravyeṇa
juhvāno gni-mukhaṁ haram
upādhāvat sva-gātrataḥ
kedāra ātma-kravyeṇa
juhvāno gni-mukhaṁ haram
Synonyms
iti — thus; ādiṣṭaḥ — instructed; tam — him (Lord Śiva); asuraḥ — the demon; upādhāvat — worshiped; sva — his own; gātrataḥ — from the bodily limbs; kedāre — at the holy place Kedāranātha; ātma — his own; kravyeṇa — with the flesh; juhvānaḥ — offering oblations; agni — the fire; mukham — whose mouth; haram — Lord Śiva.
Translation
[Śukadeva Gosvāmī continued:] Thus advised, the demon proceeded to worship Lord Śiva at Kedāranātha by taking pieces of flesh from his own body and offering them as oblations into the sacred fire, which is Lord Śiva’s mouth.
Devanagari
देवोपलब्धिमप्राप्य निर्वेदात् सप्तमेऽहनि ।
शिरोऽवृश्चत् सुधितिना तत्तीर्थक्लिन्नमूर्धजम् ॥ १८ ॥
तदा महाकारुणिको स धूर्जटि-
र्यथा वयं चाग्निरिवोत्थितोऽनलात् ।
निगृह्य दोर्भ्यां भुजयोर्न्यवारयत्
तत्स्पर्शनाद् भूय उपस्कृताकृति: ॥ १९ ॥
शिरोऽवृश्चत् सुधितिना तत्तीर्थक्लिन्नमूर्धजम् ॥ १८ ॥
तदा महाकारुणिको स धूर्जटि-
र्यथा वयं चाग्निरिवोत्थितोऽनलात् ।
निगृह्य दोर्भ्यां भुजयोर्न्यवारयत्
तत्स्पर्शनाद् भूय उपस्कृताकृति: ॥ १९ ॥
Verse text
devopalabdhim aprāpya
nirvedāt saptame ’hani
śiro ’vṛścat sudhitinā
tat-tīrtha-klinna-mūrdhajam
nirvedāt saptame ’hani
śiro ’vṛścat sudhitinā
tat-tīrtha-klinna-mūrdhajam
tadā mahā-kāruṇiko sa dhūrjaṭir
yathā vayaṁ cāgnir ivotthito ’nalāt
nigṛhya dorbhyāṁ bhujayor nyavārayat
tat-sparśanād bhūya upaskṛtākṛtiḥ
yathā vayaṁ cāgnir ivotthito ’nalāt
nigṛhya dorbhyāṁ bhujayor nyavārayat
tat-sparśanād bhūya upaskṛtākṛtiḥ
Synonyms
deva — of the lord; upalabdhim — sight; aprāpya — not obtaining; nirvedāt — out of frustration; saptame — on the seventh; ahani — day; śiraḥ — his head; avṛścat — was about to cut off; sudhitinā — with a hatchet; tat — of that (Kedāranātha); tīrtha — in (waters of) the holy place; klinna — having wetted; mūrdha-jam — the hair of his head; tadā — then; mahā — supremely; kāruṇikaḥ — merciful; saḥ — he; dhūrjaṭiḥ — Lord Śiva; yathā — just as; vayam — we; ca — also; agniḥ — the god of fire; iva — appearing like; utthitaḥ — risen; analāt — from the fire; nigṛhya — seizing; dorbhyām — with his arms; bhujayoḥ — his (Vṛka’s) arms; nyavārayat — he stopped him; tat — his (Lord Śiva’s); sparśanāt — by the touch; bhūyaḥ — again; upaskṛta — well formed; ākṛtiḥ — his body.
Translation
Vṛkāsura became frustrated after failing to obtain a vision of the lord. Finally, on the seventh day, after dipping his hair into the holy waters at Kedāranātha and leaving it wet, he took up a hatchet and prepared to cut off his head. But at that very moment the supremely merciful Lord Śiva rose up out of the sacrificial fire, looking like the god of fire himself, and grabbed both arms of the demon to stop him from killing himself, just as we would do. By Lord Śiva’s touch, Vṛkāsura once again became whole.
Devanagari
तमाह चाङ्गालमलं वृणीष्व मे
यथाभिकामं वितरामि ते वरम् ।
प्रीयेय तोयेन नृणां प्रपद्यता-
महो त्वयात्मा भृशमर्द्यते वृथा ॥ २० ॥
यथाभिकामं वितरामि ते वरम् ।
प्रीयेय तोयेन नृणां प्रपद्यता-
महो त्वयात्मा भृशमर्द्यते वृथा ॥ २० ॥
Verse text
tam āha cāṅgālam alaṁ vṛṇīṣva me
yathābhikāmaṁ vitarāmi te varam
prīyeya toyena nṛṇāṁ prapadyatām
aho tvayātmā bhṛśam ardyate vṛthā
yathābhikāmaṁ vitarāmi te varam
prīyeya toyena nṛṇāṁ prapadyatām
aho tvayātmā bhṛśam ardyate vṛthā
Synonyms
tam — to him; āha — he (Lord Śiva) said; ca — and; aṅga — my dear; alam alam — enough, enough; vṛṇīṣva — please choose a benediction; me — from me; yathā — howsoever; abhikāmam — you desire; vitarāmi — I will bestow; te — to you; varam — your chosen boon; prīyeya — I become pleased; toyena — with water; nṛṇām — from persons; prapadyatām — who approach me for shelter; aho — ah; tvayā — by you; ātmā — your body; bhṛśam — excessively; ardyate — tormented; vṛthā — in vain.
Translation
Lord Śiva said to him: My friend, please stop, stop! Ask from me whatever you want, and I will bestow that boon upon you. Alas, you have subjected your body to great torment for no reason, since I am pleased with a simple offering of water from those who approach me for shelter.
Devanagari
देवं स वव्रे पापीयान् वरं भूतभयावहम् ।
यस्य यस्य करं शीर्ष्णि धास्ये स म्रियतामिति ॥ २१ ॥
यस्य यस्य करं शीर्ष्णि धास्ये स म्रियतामिति ॥ २१ ॥
Verse text
devaṁ sa vavre pāpīyān
varaṁ bhūta-bhayāvaham
yasya yasya karaṁ śīrṣṇi
dhāsye sa mriyatām iti
varaṁ bhūta-bhayāvaham
yasya yasya karaṁ śīrṣṇi
dhāsye sa mriyatām iti
Synonyms
Translation
[Śukadeva Gosvāmī continued:] The benediction sinful Vṛka chose from the lord would terrify all living beings. Vṛka said, “May death come to whomever I touch upon the head with my hand.”
Devanagari
तच्छ्रुत्वा भगवान् रुद्रो दुर्मना इव भारत ।
ॐ इति प्रहसंस्तस्मै ददेऽहेरमृतं यथा ॥ २२ ॥
ॐ इति प्रहसंस्तस्मै ददेऽहेरमृतं यथा ॥ २२ ॥
Verse text
tac chrutvā bhagavān rudro
durmanā iva bhārata
om iti prahasaṁs tasmai
dade ’her amṛtaṁ yathā
durmanā iva bhārata
om iti prahasaṁs tasmai
dade ’her amṛtaṁ yathā
Synonyms
tat — this; śrutvā — hearing; bhagavān rudraḥ — Lord Rudra; durmanāḥ — displeased; iva — as if; bhārata — O descendant of Bharata; om iti — vibrating the sacred syllable om as a sign of assent; prahasan — smiling broadly; tasmai — to him; dade — he gave it; aheḥ — to a snake; amṛtam — nectar; yathā — as.
Translation
Upon hearing this, Lord Rudra seemed somewhat disturbed. Nonetheless, O descendant of Bharata, he vibrated om to signify his assent, granting Vṛka the benediction with an ironic smile, as if giving milk to a poisonous snake.
Devanagari
स तद्वरपरीक्षार्थं शम्भोर्मूर्ध्नि किलासुर: ।
स्वहस्तं धातुमारेभे सोऽबिभ्यत् स्वकृताच्छिव: ॥ २३ ॥
स्वहस्तं धातुमारेभे सोऽबिभ्यत् स्वकृताच्छिव: ॥ २३ ॥
Verse text
sa tad-vara-parīkṣārthaṁ
śambhor mūrdhni kilāsuraḥ
sva-hastaṁ dhātum ārebhe
so ’bibhyat sva-kṛtāc chivaḥ
śambhor mūrdhni kilāsuraḥ
sva-hastaṁ dhātum ārebhe
so ’bibhyat sva-kṛtāc chivaḥ
Synonyms
saḥ — he; tat — his (Lord Śiva’s); vara — the benediction; parīkṣā-artham — in order to test; śambhoḥ — of Lord Śiva; mūrdhni — on the head; kila — indeed; asuraḥ — the demon; sva — his own; hastam — hand; dhātum — to put; ārebhe — he tried; saḥ — he; abibhyat — became afraid; sva — by himself; kṛtāt — because of what had been done; śivaḥ — Lord Śiva.
Translation
To test Lord Śambhu’s benediction, the demon then tried to put his hand on the Lord’s head. Thus Śiva was frightened because of what he himself had done.
Devanagari
तेनोपसृष्ट: सन्त्रस्त: पराधावन् सवेपथु: ।
यावदन्तं दिवो भूमे: कष्ठानामुदगादुदक् ॥ २४ ॥
यावदन्तं दिवो भूमे: कष्ठानामुदगादुदक् ॥ २४ ॥
Verse text
tenopasṛṣṭaḥ santrastaḥ
parādhāvan sa-vepathuḥ
yāvad antaṁ divo bhūmeḥ
kaṣṭhānām udagād udak
parādhāvan sa-vepathuḥ
yāvad antaṁ divo bhūmeḥ
kaṣṭhānām udagād udak
Synonyms
Translation
As the demon pursued him, Lord Śiva fled swiftly from his abode in the north, shaking with terror. He ran as far as the limits of the earth, the sky and the corners of the universe.
Devanagari
अजानन्त: प्रतिविधिं तूष्णीमासन् सुरेश्वरा: ।
ततो वैकुण्ठमगमद् भास्वरं तमस: परम् ॥ २५ ॥
यत्र नारायण: साक्षान्न्यासिनां परमो गति: ।
शान्तानां न्यस्तदण्डानां यतो नावर्तते गत: ॥ २६ ॥
ततो वैकुण्ठमगमद् भास्वरं तमस: परम् ॥ २५ ॥
यत्र नारायण: साक्षान्न्यासिनां परमो गति: ।
शान्तानां न्यस्तदण्डानां यतो नावर्तते गत: ॥ २६ ॥
Verse text
ajānantaḥ prati-vidhiṁ
tūṣṇīm āsan sureśvarāḥ
tato vaikuṇṭham agamad
bhāsvaraṁ tamasaḥ param
tūṣṇīm āsan sureśvarāḥ
tato vaikuṇṭham agamad
bhāsvaraṁ tamasaḥ param
yatra nārāyaṇaḥ sākṣān
nyāsināṁ paramo gatiḥ
śāntānāṁ nyasta-daṇḍānāṁ
yato nāvartate gataḥ
nyāsināṁ paramo gatiḥ
śāntānāṁ nyasta-daṇḍānāṁ
yato nāvartate gataḥ
Synonyms
ajānantaḥ — not knowing; prati-vidhim — counteraction; tūṣṇīm — silent; āsan — remained; sura — of the demigods; īśvarāḥ — the lords; tataḥ — then; vaikuṇṭham — to Vaikuṇṭha, the kingdom of God; agamat — he came; bhāsvaram — luminous; tamasaḥ — darkness; param — beyond; yatra — where; nārāyaṇaḥ — Nārāyaṇa; sākṣāt — directly visible; nyāsinām — of sannyāsīs; paramaḥ — the Supreme Lord; gatiḥ — goal; śāntānām — who are peaceful; nyasta — who have renounced; daṇḍānām — violence; yataḥ — from which; na āvartate — one does not return; gataḥ — having gone.
Translation
The great demigods could only remain silent, not knowing how to counteract the benediction. Then Lord Śiva reached the luminous realm of Vaikuṇṭha, beyond all darkness, where the Supreme Lord Nārāyaṇa is manifest. That realm is the destination of renunciants who have attained peace and given up all violence against other creatures. Going there, one never returns.
Purport
According to Śrīla Śrīdhara Svāmī, Lord Śiva entered the planet of Śvetadvīpa, a special outpost of the spiritual world within the confines of the material universe. There, on a beautiful white island surrounded by the celestial Ocean of Milk, Lord Viṣṇu rests on the serpent bed of Ananta Śeṣa, making Himself available to the demigods when they need His help.
Devanagari
तं तथाव्यसनं दृष्ट्वा भगवान् वृजिनार्दन: ।
दूरात् प्रत्युदियाद् भूत्वा बटुको योगमायया ॥ २७ ॥
मेखलाजिनदण्डाक्षैस्तेजसाग्निरिव ज्वलन् ।
अभिवादयामास च तं कुशपाणिर्विनीतवत् ॥ २८ ॥
दूरात् प्रत्युदियाद् भूत्वा बटुको योगमायया ॥ २७ ॥
मेखलाजिनदण्डाक्षैस्तेजसाग्निरिव ज्वलन् ।
अभिवादयामास च तं कुशपाणिर्विनीतवत् ॥ २८ ॥
Verse text
taṁ tathā vyasanaṁ dṛṣṭvā
bhagavān vṛjinārdanaḥ
dūrāt pratyudiyād bhūtvā
baṭuko yoga-māyayā
bhagavān vṛjinārdanaḥ
dūrāt pratyudiyād bhūtvā
baṭuko yoga-māyayā
mekhalājina-daṇḍākṣais
tejasāgnir iva jvalan
abhivādayām āsa ca taṁ
kuśa-pāṇir vinīta-vat
tejasāgnir iva jvalan
abhivādayām āsa ca taṁ
kuśa-pāṇir vinīta-vat
Synonyms
tam — that; tathā — thus; vyasanam — danger; dṛṣṭvā — seeing; bhagavān — the Supreme Lord; vṛjina — of distress; ardanaḥ — the eradicator; dūrāt — from a distance; pratyudiyāt — he came before (Vṛkāsura); bhūtvā — becoming; baṭukaḥ — a young brāhmaṇa student; yoga-māyayā — by the mystic power of His internal energy; mekhala — with a student’s belt; ajina — deerskin; daṇḍa — rod; akṣaiḥ — and prayer beads; tejasā — by His effulgence; agniḥ iva — like fire; jvalan — glowing; abhivādayām āsa — He respectfully greeted; ca — and; tam — him; kuśa-pāṇiḥ — with kuśa grass in His hands; vinīta-vat — in a humble manner.
Translation
The Supreme Lord, who relieves His devotees’ distress, had seen from afar that Lord Śiva was in danger. Thus by His mystic Yoga-māyā potency He assumed the form of a brahmacārī student, with the appropriate belt, deerskin, rod and prayer beads, and came before Vṛkāsura. The Lord’s effulgence glowed brilliantly like fire. Holding kuśa grass in His hand, He humbly greeted the demon.
Purport
Śrīla Viśvanātha Cakravartī quotes the disguised Lord Nārāyaṇa as saying, “For Us seers of the Absolute Truth, all created beings are worthy of respect. And since you are the son of Śakuni, a wise man and performer of great austerities, you certainly deserve the respectful greeting of a young brahmacārī like Myself.”
Devanagari
श्रीभगवानुवाच
शाकुनेय भवान् व्यक्तं श्रान्त: किं दूरमागत: ।
क्षणं विश्रम्यतां पुंस आत्मायं सर्वकामधुक् ॥ २९ ॥
शाकुनेय भवान् व्यक्तं श्रान्त: किं दूरमागत: ।
क्षणं विश्रम्यतां पुंस आत्मायं सर्वकामधुक् ॥ २९ ॥
Verse text
śrī-bhagavān uvāca
śākuneya bhavān vyaktaṁ
śrāntaḥ kiṁ dūram āgataḥ
kṣaṇaṁ viśramyatāṁ puṁsa
ātmāyaṁ sarva-kāma-dhuk
śākuneya bhavān vyaktaṁ
śrāntaḥ kiṁ dūram āgataḥ
kṣaṇaṁ viśramyatāṁ puṁsa
ātmāyaṁ sarva-kāma-dhuk
Synonyms
śrī-bhagavān uvāca — the Supreme Lord said; śākuneya — O son of Śakuni; bhavān — you; vyaktam — evidently; śrāntaḥ — are fatigued; kim — for what reason; dūram — far; āgataḥ — have come; kṣaṇam — for a minute; viśramyatām — please rest; puṁsaḥ — of a person; ātmā — body; ayam — this; sarva — all; kāma — desires; dhuk — bestowing like a cow’s milk.
Translation
The Supreme Lord said: My dear son of Śakuni, you appear tired. Why have you come such a great distance? Please rest for a minute. After all, it is one’s body that fulfills all one’s desires.
Purport
In Kṛṣṇa, the Supreme Personality of Godhead, Śrīla Prabhupāda comments: “Before the demon could argue that he had no time to take rest, the Lord began to inform him about the importance of the body, and the demon was convinced. Any man, especially a demon, takes his body to be very important.”
Devanagari
यदि न: श्रवणायालं युष्मद्व्यवसितं विभो ।
भण्यतां प्रायश: पुम्भिर्धृतै: स्वार्थान् समीहते ॥ ३० ॥
भण्यतां प्रायश: पुम्भिर्धृतै: स्वार्थान् समीहते ॥ ३० ॥
Verse text
yadi naḥ śravaṇāyālaṁ
yuṣmad-vyavasitaṁ vibho
bhaṇyatāṁ prāyaśaḥ pumbhir
dhṛtaiḥ svārthān samīhate
yuṣmad-vyavasitaṁ vibho
bhaṇyatāṁ prāyaśaḥ pumbhir
dhṛtaiḥ svārthān samīhate
Synonyms
Translation
O mighty one, please tell Us what you intend to do, if We are qualified to hear it. Usually one accomplishes his purposes by taking help from others.
Purport
Even an envious demon will not refuse the help of a brāhmaṇa’s potency to gain his ends.
Devanagari
श्रीशुक उवाच
एवं भगवता पृष्टो वचसामृतवर्षिणा ।
गतक्लमोऽब्रवीत्तस्मै यथापूर्वमनुष्ठितम् ॥ ३१ ॥
एवं भगवता पृष्टो वचसामृतवर्षिणा ।
गतक्लमोऽब्रवीत्तस्मै यथापूर्वमनुष्ठितम् ॥ ३१ ॥
Verse text
śrī-śuka uvāca
evaṁ bhagavatā pṛṣṭo
vacasāmṛta-varṣiṇā
gata-klamo ’bravīt tasmai
yathā-pūrvam anuṣṭhitam
evaṁ bhagavatā pṛṣṭo
vacasāmṛta-varṣiṇā
gata-klamo ’bravīt tasmai
yathā-pūrvam anuṣṭhitam
Synonyms
Translation
Śukadeva Gosvāmī said: Thus questioned by the Personality of Godhead in language that poured down upon him like sweet nectar, Vṛka felt relieved of his fatigue. He described to the Lord everything he had done.
Devanagari
श्रीभगवानुवाच
एवं चेत्तर्हि तद्वाक्यं न वयं श्रद्दधीमहि ।
यो दक्षशापात् पैशाच्यं प्राप्त: प्रेतपिशाचराट् ॥ ३२ ॥
एवं चेत्तर्हि तद्वाक्यं न वयं श्रद्दधीमहि ।
यो दक्षशापात् पैशाच्यं प्राप्त: प्रेतपिशाचराट् ॥ ३२ ॥
Verse text
śrī-bhagavān uvāca
evaṁ cet tarhi tad-vākyaṁ
na vayaṁ śraddadhīmahi
yo dakṣa-śāpāt paiśācyaṁ
prāptaḥ preta-piśāca-rāṭ
evaṁ cet tarhi tad-vākyaṁ
na vayaṁ śraddadhīmahi
yo dakṣa-śāpāt paiśācyaṁ
prāptaḥ preta-piśāca-rāṭ
Synonyms
śrī-bhagavān uvāca — the Supreme Lord said; evam — such; cet — if; tarhi — then; tat — his; vākyam — in the statements; na — not; vayam — We; śraddadhīmahi — can place faith; yaḥ — who; dakṣa-śāpāt — by the curse of Dakṣa Prajāpati; paiśācyam — the qualities of the Piśācas (a class of carnivorous demons); prāptaḥ — obtained; preta-piśāca — of the Pretas (ghosts) and Piśācas; rāṭ — the king.
Translation
The Supreme Lord said: If this is the case, We cannot believe what Śiva says. Śiva is the same lord of the Pretas and Piśācas whom Dakṣa cursed to become like a carnivorous hobgoblin.
Devanagari
यदि वस्तत्र विश्रम्भो दानवेन्द्र जगद्गुरौ ।
तर्ह्यङ्गाशु स्वशिरसि हस्तं न्यस्य प्रतीयताम् ॥ ३३ ॥
तर्ह्यङ्गाशु स्वशिरसि हस्तं न्यस्य प्रतीयताम् ॥ ३३ ॥
Verse text
yadi vas tatra viśrambho
dānavendra jagad-gurau
tarhy aṅgāśu sva-śirasi
hastaṁ nyasya pratīyatām
dānavendra jagad-gurau
tarhy aṅgāśu sva-śirasi
hastaṁ nyasya pratīyatām
Synonyms
yadi — if; vaḥ — your; tatra — in him; viśrambhaḥ — faith; dānava-indra — O best of the demons; jagat — of the universe; gurau — as the spiritual master; tarhi — then; aṅga — My dear friend; āśu — right now; sva — your own; śirasi — on the head; hastam — your hand; nyasya — placing; pratīyatām — just observe.
Translation
O best of the demons, if you have any faith in him because he is the spiritual master of the universe, then without delay put your hand on your head and see what happens.
Devanagari
यद्यसत्यं वच: शम्भो: कथञ्चिद् दानवर्षभ ।
तदैनं जह्यसद्वाचं न यद वक्तानृतं पुन: ॥ ३४ ॥
तदैनं जह्यसद्वाचं न यद वक्तानृतं पुन: ॥ ३४ ॥
Verse text
yady asatyaṁ vacaḥ śambhoḥ
kathañcid dānavarṣabha
tadainaṁ jahy asad-vācaṁ
na yad vaktānṛtaṁ punaḥ
kathañcid dānavarṣabha
tadainaṁ jahy asad-vācaṁ
na yad vaktānṛtaṁ punaḥ
Synonyms
yadi — if; asatyam — untrue; vacaḥ — the words; śambhoḥ — of Lord Śiva; kathañcit — in any way; dānava-ṛṣabha — O best of the demons; tadā — then; enam — him; jahi — please kill; asat — untrue; vācam — whose words; na — not; yat — so that; vaktā — he may speak; anṛtam — what is false; punaḥ — again.
Translation
If the words of Lord Śambhu prove untrue in any way, O best of the demons, then kill the liar so he may never lie again.
Purport
Lord Śiva may have the power to revive himself even after being killed, but at least he will be dissuaded from lying again.
Devanagari
इत्थं भगवतश्चित्रैर्वचोभि: स सुपेशलै: ।
भिन्नधीर्विस्मृत: शीर्ष्णि स्वहस्तं कुमतिर्न्यधात् ॥ ३५ ॥
भिन्नधीर्विस्मृत: शीर्ष्णि स्वहस्तं कुमतिर्न्यधात् ॥ ३५ ॥
Verse text
itthaṁ bhagavataś citrair
vacobhiḥ sa su-peśalaiḥ
bhinna-dhīr vismṛtaḥ śīrṣṇi
sva-hastaṁ kumatir nyadhāt
vacobhiḥ sa su-peśalaiḥ
bhinna-dhīr vismṛtaḥ śīrṣṇi
sva-hastaṁ kumatir nyadhāt
Synonyms
ittham — in this manner; bhagavataḥ — of the Personality of Godhead; citraiḥ — wonderful; vacobhiḥ — by the words; saḥ — he (Vṛka); su — very; peśalaiḥ — clever; bhinna — bewildered; dhīḥ — his mind; vismṛtaḥ — forgetting; śīrṣṇi — on his head; sva — his own; hastam — hand; ku-matiḥ — foolish; nyadhāt — placed.
Translation
[Śukadeva Gosvāmī continued:] Thus bewildered by the Personality of Godhead’s enchanting, artful words, foolish Vṛka, without realizing what he was doing, placed his hand on his head.
Devanagari
अथापतद् भिन्नशिरा: वज्राहत इव क्षणात् ।
जयशब्दो नम:शब्द: साधुशब्दोऽभवद् दिवि ॥ ३६ ॥
जयशब्दो नम:शब्द: साधुशब्दोऽभवद् दिवि ॥ ३६ ॥
Verse text
athāpatad bhinna-śirāḥ
vajrāhata iva kṣaṇāt
jaya-śabdo namaḥ-śabdaḥ
sādhu-śabdo ’bhavad divi
vajrāhata iva kṣaṇāt
jaya-śabdo namaḥ-śabdaḥ
sādhu-śabdo ’bhavad divi
Synonyms
atha — then; apatat — he fell down; bhinna — shattered; śirāḥ — his head; vajra — by a lightning bolt; āhataḥ — struck; iva — as if; kṣaṇāt — in a fraction of a second; jaya — “victory!”; śabdaḥ — the sound; namaḥ — “homage!”; śabdaḥ — the sound; sādhu — “well done!”; śabdaḥ — the sound; abhavat — happened; divi — in the sky.
Translation
Instantly his head shattered as if struck by a lightning bolt, and the demon fell down dead. From the sky were heard cries of “Victory!” “Obeisances!” and “Well done!”
Devanagari
मुमुचु: पुष्पवर्षाणि हते पापे वृकासुरे ।
देवर्षिपितृगन्धर्वा मोचित: सङ्कटाच्छिव: ॥ ३७ ॥
देवर्षिपितृगन्धर्वा मोचित: सङ्कटाच्छिव: ॥ ३७ ॥
Verse text
mumucuḥ puṣpa-varṣāṇi
hate pāpe vṛkāsure
devarṣi-pitṛ-gandharvā
mocitaḥ saṅkaṭāc chivaḥ
hate pāpe vṛkāsure
devarṣi-pitṛ-gandharvā
mocitaḥ saṅkaṭāc chivaḥ
Synonyms
Translation
The celestial sages, Pitās and Gandharvas rained down flowers to celebrate the killing of sinful Vṛkāsura. Now Lord Śiva was out of danger.
Devanagari
मुक्तं गिरिशमभ्याह भगवान् पुरुषोत्तम: ।
अहो देव महादेव पापोऽयं स्वेन पाप्मना ॥ ३८ ॥
हत: को नु महत्स्वीश जन्तुर्वै कृतकिल्बिष: ।
क्षेमी स्यात् किमु विश्वेशे कृतागस्को जगद्गुरौ ॥ ३९ ॥
अहो देव महादेव पापोऽयं स्वेन पाप्मना ॥ ३८ ॥
हत: को नु महत्स्वीश जन्तुर्वै कृतकिल्बिष: ।
क्षेमी स्यात् किमु विश्वेशे कृतागस्को जगद्गुरौ ॥ ३९ ॥
Verse text
muktaṁ giriśam abhyāha
bhagavān puruṣottamaḥ
aho deva mahā-deva
pāpo ’yaṁ svena pāpmanā
bhagavān puruṣottamaḥ
aho deva mahā-deva
pāpo ’yaṁ svena pāpmanā
hataḥ ko nu mahatsv īśa
jantur vai kṛta-kilbiṣaḥ
kṣemī syāt kim u viśveśe
kṛtāgasko jagad-gurau
jantur vai kṛta-kilbiṣaḥ
kṣemī syāt kim u viśveśe
kṛtāgasko jagad-gurau
Synonyms
muktam — delivered; giriśam — Lord Śiva; abhyāha — addressed; bhagavān puruṣa-uttamaḥ — the Supreme Personality of Godhead (Nārāyaṇa); aho — ah; deva — My dear lord; mahā-deva — Śiva; pāpaḥ — sinful; ayam — this person; svena — by his own; pāpmanā — sins; hataḥ — killed; kaḥ — what; nu — indeed; mahatsu — toward elevated saints; īśa — O master; jantuḥ — living being; vai — indeed; kṛta — having done; kilbiṣaḥ — offense; kṣemī — fortunate; syāt — can be; kim u — what to speak, moreover; viśva — of the universe; īśe — against the lord (you); kṛta-āgaskaḥ — having committed offense; jagat — of the universe; gurau — the spiritual master.
Translation
The Supreme Personality of Godhead then addressed Lord Giriśa, who was now out of danger: “Just see, O Mahādeva, My lord, how this wicked man has been killed by his own sinful reactions. Indeed, what living being can hope for good fortune if he offends exalted saints, what to speak of offending the lord and spiritual master of the universe?”
Purport
According to Śrīla Viśvanātha Cakravartī, this statement of Lord Viṣṇu’s implies a mild scolding: “My dear possessor of unlimited vision, O you of clear intelligence, benedictions should not be given to wicked demons in this way. You could have been killed! But you were only concerned about saving this poor soul, so you disregarded what would happen to you as a result.” Thus, Ācārya Viśvanātha Cakravartī points out, Lord Nārāyaṇa’s mild rebuke also highlighted Lord Śiva’s exceptional compassion.
Devanagari
य एवमव्याकृतशक्त्युदन्वत:
परस्य साक्षात् परमात्मनो हरे: ।
गिरित्रमोक्षं कथयेच्छृणोति वा
विमुच्यते संसृतिभिस्तथारिभि: ॥ ४० ॥
परस्य साक्षात् परमात्मनो हरे: ।
गिरित्रमोक्षं कथयेच्छृणोति वा
विमुच्यते संसृतिभिस्तथारिभि: ॥ ४० ॥
Verse text
ya evam avyākṛta-śakty-udanvataḥ
parasya sākṣāt paramātmano hareḥ
giritra-mokṣaṁ kathayec chṛṇoti vā
vimucyate saṁsṛtibhis tathāribhiḥ
parasya sākṣāt paramātmano hareḥ
giritra-mokṣaṁ kathayec chṛṇoti vā
vimucyate saṁsṛtibhis tathāribhiḥ
Synonyms
yaḥ — whoever; evam — thus; avyākṛta — inconceivable; śakti — of energies; udanvataḥ — of the ocean; parasya — the Supreme; sākṣāt — personally manifest; parama-ātmanaḥ — of the Supersoul; hareḥ — Lord Hari; giritra — of Lord Śiva; mokṣam — the saving; kathayet — recites; śṛṇoti — hears; vā — or; vimucyate — is freed; saṁsṛtibhiḥ — from repeated births and deaths; tathā — as well as; aribhiḥ — from enemies.
Translation
Lord Hari is the directly manifest Absolute Truth, the Supreme Soul and unlimited ocean of inconceivable energies. Anyone who recites or hears this pastime of His saving Lord Śiva will be freed from all enemies and the repetition of birth and death.
Purport
Śrīla Śrīdhara Svāmī concludes this chapter with the following statement:
bhakta-saṅkaṭam ālokya
kṛpā-pūrṇa-hṛd-ambujaḥ
giritraṁ citra-vākyāt tu
mokṣayām āsa keśavaḥ
kṛpā-pūrṇa-hṛd-ambujaḥ
giritraṁ citra-vākyāt tu
mokṣayām āsa keśavaḥ
“When Lord Keśava saw the danger confronting His devotee, His lotuslike heart became filled with sympathy. Thus He delivered Lord Śiva from the consequences of his own eloquent words.”
Thus end the purports of the humble servants of His Divine Grace A.C. Bhaktivedanta Swami Prabhupāda to the Tenth Canto, Eighty-eighth Chapter, of the Śrīmad-Bhāgavatam, entitled “Lord Śiva Saved from Vṛkāsura.”