Before Verses
Devanagari
Verse Text
Synonyms
Translation
Purport
CHAPTER EIGHTY-NINE
Kṛṣṇa and Arjuna Retrieve a Brāhmaṇa’s Sons
This chapter describes how Bhṛgu Muni proved the supremacy of Lord Viṣṇu, and how Lord Kṛṣṇa and Arjuna recovered the dead sons of an aggrieved brāhmaṇa in Dvārakā.
Once, long ago, on the shore of the river Sarasvatī, a discussion arose among a group of sages as to which of the three chief lords — Brahmā, Viṣṇu or Śiva — is the greatest. They deputed Bhṛgu Muni to investigate the matter.
Bhṛgu decided to test the lords’ tolerance, for that quality is a sure sign of greatness. First he entered the court of Lord Brahmā, his father, without offering him any respect. This enraged Brahmā, who suppressed his anger because Bhṛgu was his son. Next Bhṛgu went to Lord Śiva, his older brother, who rose from his seat to embrace him. But Bhṛgu rejected the embrace, calling Śiva a deviant heretic. Just as Śiva was about to kill Bhṛgu with his trident, Goddess Pārvatī interceded and pacified her husband. Next Bhṛgu went to Vaikuṇṭha to test Lord Nārāyaṇa. Going up to the Lord, who was lying with His head on the lap of the goddess of fortune, Bhṛgu kicked His chest. But instead of becoming angry, both the Lord and His consort stood up and offered Bhṛgu respects. “Welcome,” said the Lord. “Please sit down and rest awhile. Kindly forgive us, dear master, for not noticing your arrival.” When Bhṛgu went back to the assembly of sages and told them all that had happened, they concluded that Lord Viṣṇu is certainly supreme.
Once in Dvārakā a brāhmaṇa’s wife gave birth to a son who immediately died. The brāhmaṇa took his dead son to the court of King Ugrasena and berated the King: “This duplicitous, greedy enemy of brāhmaṇas has caused my son’s death by failing to execute his duties properly!” The same misfortune continued to befall the brāhmaṇa, and each time he would bring his dead infant’s body to the royal court and berate the King. When the ninth son died at birth, Arjuna happened to hear the brāhmaṇa’s complaint, and he said, “My lord, I will protect your progeny. And if I fail, I will enter fire to atone for my sin.”
Some time later, the brāhmaṇa’s wife was about to give birth for the tenth time. When Arjuna learned of this, he went to the maternity house and enveloped it with a protective cage of arrows. Arjuna’s efforts were to no avail, however, for as soon as the child was born and began to cry, it disappeared into the sky. As the brāhmaṇa profusely derided Arjuna, the warrior set off for the abode of Yamarāja, the king of death. But Arjuna did not find the brāhmaṇa’s son there, and even after searching throughout the fourteen worlds he could find no trace of the infant.
Having failed to protect the brāhmaṇa’s son, Arjuna was now intent on committing suicide by entering the sacred fire. But just as he was about to do so, Lord Kṛṣṇa stopped him and said, “I will show you the brāhmaṇa’s sons, so please don’t despise yourself like this.” Lord Kṛṣṇa then took Arjuna onto His transcendental chariot, and the two of them crossed over the seven universal islands with their seven oceans, passed over the Lokāloka mountain range and entered the region of dense darkness. Since the horses could not find their way, Kṛṣṇa sent His blazing Sudarśana disc ahead to pierce the gloom. Gradually they came to the water of the Causal Ocean, within which they found the city of Lord Mahā-Viṣṇu. There they saw the thousand-hooded serpent Ananta and upon Him lay Mahā-Viṣṇu. The great Lord greeted Śrī Kṛṣṇa and Arjuna, saying “I brought the brāhmaṇa’s sons here simply because I wanted to see the two of you. Please continue to benefit the people in general by exemplifying religious behavior in your forms of Nara-Nārāyaṇa Ṛṣi.”
Lord Kṛṣṇa and Arjuna then took the brāhmaṇa’s sons, went back to Dvārakā and returned the infants to their father. Having directly experienced the greatness of Śrī Kṛṣṇa, Arjuna was amazed. He concluded that only by the Lord’s mercy can a living being exhibit any power or opulence.
Devanagari
श्रीशुक उवाच
सरस्वत्यास्तटे राजन्नृषय: सत्रमासत ।
वितर्क: समभूत्तेषां त्रिष्वधीशेषु को महान् ॥ १ ॥
सरस्वत्यास्तटे राजन्नृषय: सत्रमासत ।
वितर्क: समभूत्तेषां त्रिष्वधीशेषु को महान् ॥ १ ॥
Verse text
śrī-śuka uvāca
sarasvatyās taṭe rājann
ṛṣayaḥ satram āsata
vitarkaḥ samabhūt teṣāṁ
triṣv adhīśeṣu ko mahān
sarasvatyās taṭe rājann
ṛṣayaḥ satram āsata
vitarkaḥ samabhūt teṣāṁ
triṣv adhīśeṣu ko mahān
Synonyms
śrī-śukaḥ uvāca — Śukadeva Gosvāmī said; sarasvatyāḥ — of the river Sarasvatī; taṭe — on the bank; rājan — O King (Parīkṣit); ṛṣayaḥ — sages; satram — a Vedic sacrifice; āsata — were performing; vitarkaḥ — a disagreement; samabhūt — arose; teṣām — among them; triṣu — among the three; adhīśeṣu — chief lords; kaḥ — who; mahān — the greatest.
Translation
Śukadeva Gosvāmī said: Once, O King, as a group of sages were performing a Vedic sacrifice on the banks of the Sarasvatī River, a controversy arose among them as to which of the three chief deities is supreme.
Purport
The three chief deities mentioned here are Lord Viṣṇu, Lord Brahmā and Lord Śiva.
Devanagari
तस्य जिज्ञासया ते वै भृगुं ब्रह्मसुतं नृप ।
तज्ज्ञप्त्यै प्रेषयामासु: सोऽभ्यगाद् ब्रह्मण: सभाम् ॥ २ ॥
तज्ज्ञप्त्यै प्रेषयामासु: सोऽभ्यगाद् ब्रह्मण: सभाम् ॥ २ ॥
Verse text
tasya jijñāsayā te vai
bhṛguṁ brahma-sutaṁ nṛpa
taj-jñaptyai preṣayām āsuḥ
so ’bhjagād brahmaṇaḥ sabhām
bhṛguṁ brahma-sutaṁ nṛpa
taj-jñaptyai preṣayām āsuḥ
so ’bhjagād brahmaṇaḥ sabhām
Synonyms
Translation
Eager to resolve this question, O King, the sages sent Lord Brahmā’s son Bhṛgu to find the answer. First he went to his father’s court.
Purport
As Śrīla Prabhupāda explains in Kṛṣṇa, the Supreme Personality of Godhead: “The plan decided upon by the sages was for Bhṛgu to test which one of the predominating deities possessed the quality of goodness in full.” One who is in the mode of goodness possesses such qualities as tolerance and equanimity, whereas those conducted by the modes of passion and ignorance are prone to easily lose their temper.
Devanagari
न तस्मै प्रह्वणं स्तोत्रं चक्रे सत्त्वपरीक्षया ।
तस्मै चुक्रोध भगवान् प्रज्वलन् स्वेन तेजसा ॥ ३ ॥
तस्मै चुक्रोध भगवान् प्रज्वलन् स्वेन तेजसा ॥ ३ ॥
Verse text
na tasmai prahvaṇaṁ stotraṁ
cakre sattva-parīkṣayā
tasmai cukrodha bhagavān
prajvalan svena tejasā
cakre sattva-parīkṣayā
tasmai cukrodha bhagavān
prajvalan svena tejasā
Synonyms
na — not; tasmai — to him (Brahmā); prahvaṇam — bowing down; stotram — recitation of prayers; cakre — made; sattva — his situation in the mode of goodness; parīkṣayā — with the aim of testing; tasmai — at him; cukrodha — became angry; bhagavān — the lord; prajvalan — becoming inflamed; svena — with his own; tejasā — passion.
Translation
To test how well Lord Brahmā was situated in the mode of goodness, Bhṛgu failed to bow down to him or glorify him with prayers. The lord became angry at him, inflamed into fury by his own passion.
Devanagari
स आत्मन्युत्थितं मन्युमात्मजायात्मना प्रभु: ।
अशीशमद् यथा वह्निं स्वयोन्या वारिणात्मभू: ॥ ४ ॥
अशीशमद् यथा वह्निं स्वयोन्या वारिणात्मभू: ॥ ४ ॥
Verse text
sa ātmany utthitam manyum
ātmajāyātmanā prabhuḥ
aśīśamad yathā vahniṁ
sva-yonyā vāriṇātma-bhūḥ
ātmajāyātmanā prabhuḥ
aśīśamad yathā vahniṁ
sva-yonyā vāriṇātma-bhūḥ
Synonyms
Translation
Though anger toward his son was now rising within his heart, Lord Brahmā was able to subdue it by applying his intelligence, in the same way that fire is extinguished by its own product, water.
Purport
Lord Brahmā is sometimes affected by his contact with the mode of passion. But because he is ādi-kavi, the firstborn and foremost learned scholar in the universe, when anger begins to disturb his mind he can control it by means of discriminating self-examination. In this instance he reminded himself that Bhṛgu was his son. Thus in this verse Śukadeva Gosvāmī draws the analogy that Brahmā’s own expansion (his son) served to put out his anger just as water, which originally evolved from elemental fire in the primeval creation, puts out a fire.
Devanagari
तत: कैलासमगमत् स तं देवो महेश्वर: ।
परिरब्धुं समारेभ उत्थाय भ्रातरं मुदा ॥ ५ ॥
परिरब्धुं समारेभ उत्थाय भ्रातरं मुदा ॥ ५ ॥
Verse text
tataḥ kailāsam agamat
sa taṁ devo maheśvaraḥ
parirabdhuṁ samārebha
utthāya bhrātaraṁ mudā
sa taṁ devo maheśvaraḥ
parirabdhuṁ samārebha
utthāya bhrātaraṁ mudā
Synonyms
Translation
Bhṛgu then went to Mount Kailāsa. There Lord Śiva stood up and happily came forward to embrace his brother.
Purport
In the Vedic civilization it is considered very important to properly greet one’s family members, especially when one has not seen them for a long time. A worthy son should show respect to his father, a younger brother should honor his older brother, and the older brother should show affection to his younger brother in turn.
Devanagari
नैच्छत्त्वमस्युत्पथग इति देवश्चुकोप ह ।
शूलमुद्यम्य तं हन्तुमारेभे तिग्मलोचन: ॥ ६ ॥
पतित्वा पादयोर्देवी सान्त्वयामास तं गिरा ।
अथो जगाम वैकुण्ठं यत्र देवो जनार्दन: ॥ ७ ॥
शूलमुद्यम्य तं हन्तुमारेभे तिग्मलोचन: ॥ ६ ॥
पतित्वा पादयोर्देवी सान्त्वयामास तं गिरा ।
अथो जगाम वैकुण्ठं यत्र देवो जनार्दन: ॥ ७ ॥
Verse text
naicchat tvam asy utpatha-ga
iti devaś cukopa ha
śūlam udyamya taṁ hantum
ārebhe tigma-locanaḥ
iti devaś cukopa ha
śūlam udyamya taṁ hantum
ārebhe tigma-locanaḥ
patitvā pādayor devī
sāntvayām āsa taṁ girā
atho jagāma vaikuṇṭhaṁ
yatra devo janārdanaḥ
sāntvayām āsa taṁ girā
atho jagāma vaikuṇṭhaṁ
yatra devo janārdanaḥ
Synonyms
na aicchat — he did not desire this (embrace); tvam — you; asi — are; utpatha-gaḥ — a transgressor of the path (of religion); iti — so saying; devaḥ — the lord (Śiva); cukopa ha — became angry; śūlam — his trident; udyamya — raising; tam — him (Bhṛgu); hantum — to kill; ārebhe — was about; tigma — fierce; locanaḥ — whose eyes; patitvā — falling; pādayoḥ — at (Lord Śiva’s) feet; devī — Goddess Devī; sāntvayām āsa — pacified; tam — him; girā — with words; atha u — then; jagāma — (Bhṛgu) went; vaikuṇṭham — to the spiritual planet of Vaikuṇṭha; yatra — where; devaḥ janārdanaḥ — Lord Janārdana (Viṣṇu).
Translation
But Bhṛgu refused his embrace, telling him, “You are a deviant heretic.” At this Lord Śiva became angry, and his eyes burned ferociously. He raised his trident and was about to kill Bhṛgu when Goddess Devī fell at his feet and spoke some words to pacify him. Bhṛgu then left that place and went to Vaikuṇṭha, where Lord Janārdana resides.
Purport
In Kṛṣṇa, Śrīla Prabhupāda writes: “It is said that an offense can be committed either with the body, with the mind or by speech. Bhṛgu Muni’s first offense, committed toward Lord Brahmā, was an offense with the mind. His second offense, committed toward Lord Śiva by insulting him, criticizing him for unclean habits, was an offense by speech. Because the quality of ignorance is prominent in Lord Śiva, when he heard Bhṛgu’s insult his eyes immediately became red with anger. With uncontrollable rage, he took up his trident and prepared to kill Bhṛgu Muni. At that time Lord Śiva’s wife, Pārvatī, was present. Her personality, like Lord Siva’s, is a mixture of the three qualities, and therefore she is called Triguṇa-mayī. In this case, she saved the situation by evoking Lord Śiva’s quality of goodness.”
Śrīla Jīva Gosvāmī remarks that the Vaikuṇṭha planet referred to here is Śvetadvīpa.
Devanagari
शयानं श्रिय उत्सङ्गे पदा वक्षस्यताडयत् ।
तत उत्थाय भगवान् सह लक्ष्म्या सतां गति: ॥ ८ ॥
स्वतल्पादवरुह्याथ ननाम शिरसा मुनिम् ।
आह ते स्वागतं ब्रह्मन् निषीदात्रासने क्षणम् ।
अजानतामागतान् व: क्षन्तुमर्हथ न: प्रभो ॥ ९ ॥
तत उत्थाय भगवान् सह लक्ष्म्या सतां गति: ॥ ८ ॥
स्वतल्पादवरुह्याथ ननाम शिरसा मुनिम् ।
आह ते स्वागतं ब्रह्मन् निषीदात्रासने क्षणम् ।
अजानतामागतान् व: क्षन्तुमर्हथ न: प्रभो ॥ ९ ॥
Verse text
śayānaṁ śriya utsaṅge
padā vakṣasy atāḍayat
tata utthāya bhagavān
saha lakṣmyā satāṁ gatiḥ
padā vakṣasy atāḍayat
tata utthāya bhagavān
saha lakṣmyā satāṁ gatiḥ
sva-talpād avaruhyātha
nanāma śirasā munim
āha te svāgataṁ brahman
niṣīdātrāsane kṣaṇam
ajānatām āgatān vaḥ
kṣantum arhatha naḥ prabho
nanāma śirasā munim
āha te svāgataṁ brahman
niṣīdātrāsane kṣaṇam
ajānatām āgatān vaḥ
kṣantum arhatha naḥ prabho
Synonyms
śayānam — who was lying down; śriyaḥ — of the goddess of fortune; utsaṅge — on the lap; padā — with his foot; vakṣasi — on His chest; atāḍayat — he kicked; tataḥ — then; utthāya — standing up; bhagavān — the Personality of Godhead; saha lakṣmyā — together with Goddess Lakṣmī; satām — of pure devotees; gatiḥ — the destination; sva — His; talpāt — from the bed; avaruhya — climbing down; atha — then; nanāma — He bowed down; śirasā — with His head; munim — to the sage; āha — He said; te — to you; su-āgatam — welcome; brahman — O brāhmaṇa; niṣīda — please sit; atra — in this; āsane — seat; kṣaṇam — for a moment; ajānatām — who were unaware; āgatān — arrived; vaḥ — of you; kṣantum — forgive; arhatha — you should please; naḥ — us; prabho — O master.
Translation
There he went up to the Supreme Lord, who was lying with His head on the lap of His consort, Śrī, and kicked Him on the chest. The Lord then rose, along with Goddess Lakṣmī, as a sign of respect. Coming down from His bedstead, that supreme goal of all pure devotees bowed His head to the floor before the sage and told him, ‘Welcome, brāhmaṇa. Please sit in this chair and rest awhile. Kindly forgive us, dear master, for not noticing your arrival.’
Purport
According to Śrīla Jīva Gosvāmī, at the time of this pastime Bhṛgu Muni had not yet become a pure Vaiṣṇava; otherwise he would not have acted so rashly toward the Supreme Lord. Not only was Lord Viṣṇu taking rest, but He was lying with His head in His wife’s lap. For Bhṛgu to strike Him in this position — and not with his hand but with his foot — was worse than any other offense Bhṛgu could have imagined.
Śrīla Prabhupāda comments: “Of course, Lord Viṣṇu is all-merciful. He did not become angry at the activities of Bhṛgu Muni, for Bhṛgu Muni was a great brāhmaṇa. A brāhmaṇa is to be excused even if he sometimes commits an offense, and Lord Viṣṇu set the example. Yet it is said that from the time of this incident the goddess of fortune, Lakṣmī, has not been very favorably disposed toward the brāhmaṇas, and therefore because the goddess of fortune withholds her benedictions from them, the brāhmaṇas are generally very poor.”
Devanagari
पुनीहि सहलोकं मां लोकपालांश्च मद्गतान् ।
पादोदकेन भवतस्तीर्थानां तीर्थकारिणा ॥ १० ॥
अद्याहं भगवँल्लक्ष्म्या आसमेकान्तभाजनम् ।
वत्स्यत्युरसि मे भूतिर्भवत्पादहतांहस: ॥ ११ ॥
पादोदकेन भवतस्तीर्थानां तीर्थकारिणा ॥ १० ॥
अद्याहं भगवँल्लक्ष्म्या आसमेकान्तभाजनम् ।
वत्स्यत्युरसि मे भूतिर्भवत्पादहतांहस: ॥ ११ ॥
Verse text
punīhi saha-lokaṁ māṁ
loka-pālāṁś ca mad-gatān
pādodakena bhavatas
tīrthānāṁ tīrtha-kāriṇā
loka-pālāṁś ca mad-gatān
pādodakena bhavatas
tīrthānāṁ tīrtha-kāriṇā
adyāhaṁ bhagavaḻ lakṣmyā
āsam ekānta-bhājanam
vatsyaty urasi me bhūtir
bhavat-pāda-hatāṁhasaḥ
āsam ekānta-bhājanam
vatsyaty urasi me bhūtir
bhavat-pāda-hatāṁhasaḥ
Synonyms
punīhi — please purify; saha — along with; lokam — My planet; mām — Me; loka — of various planets; pālān — the rulers; ca — and; mat-gatān — who are devoted to Me; pāda — (which has washed) the feet; udakena — by the water; bhavataḥ — of your good self; tīrthānām — of holy places of pilgrimage; tīrtha — their sacredness; kāriṇā — which creates; adya — today; aham — I; bhagavan — O My lord; lakṣmyāḥ — of Lakṣmī; āsam — have become; eka-anta — exclusive; bhājanam — the shelter; vatsyati — will reside; urasi — on the chest; me — My; bhūtiḥ — the goddess of fortune; bhavat — your; pāda — by the foot; hata — eradicated; aṁhasaḥ — whose sinful reactions.
Translation
“Please purify Me, My realm and the realms of the universal rulers devoted to Me by giving us the water that has washed your feet. This holy water is indeed what makes all places of pilgrimage sacred. Today, my lord, I have become the exclusive shelter of the goddess of fortune, Lakṣmī; she will consent to reside on My chest because your foot has rid it of sins.”
Purport
Continuing his comments, Śrīla Prabhupāda says: “The so-called brāhmaṇas of the Kali-yuga are sometimes very proud that a great brāhmaṇa like Bhṛgu Muni could touch the chest of Lord Viṣṇu with his foot. But in fact, when Bhṛgu Muni kicked the chest of Lord Viṣṇu it was the greatest offense, although Lord Viṣṇu, being greatly magnanimous, did not take it very seriously.”
Some editions of Śrīmad-Bhāgavatam contain the following verse between texts 11 and 12, and Śrīla Prabhupāda also includes it in Kṛṣṇa, the Supreme Personality of Godhead, his summary study of the Tenth Canto:
atīva-komalau tāta
caraṇau te mahā-mune
ity uktvā vipra-caraṇau
mardayan svena pāṇinā
caraṇau te mahā-mune
ity uktvā vipra-caraṇau
mardayan svena pāṇinā
“[The Lord said to the brāhmaṇa Bhṛgu:] ‘My dear sir, O great sage, your feet are indeed very tender.’ Saying this, Lord Viṣṇu began massaging the brāhmaṇa’s feet with His own hands.”
Devanagari
श्रीशुक उवाच
एवं ब्रुवाणे वैकुण्ठे भृगुस्तन्मन्द्रया गिरा ।
निर्वृतस्तर्पितस्तूष्णीं भक्त्युत्कण्ठोऽश्रुलोचन: ॥ १२ ॥
एवं ब्रुवाणे वैकुण्ठे भृगुस्तन्मन्द्रया गिरा ।
निर्वृतस्तर्पितस्तूष्णीं भक्त्युत्कण्ठोऽश्रुलोचन: ॥ १२ ॥
Verse text
śrī-śuka uvāca
evaṁ bruvāṇe vaikuṇṭhe
bhṛgus tan-mandrayā girā
nirvṛtas tarpitas tūṣṇīṁ
bhakty-utkaṇṭho ’śru-locanaḥ
evaṁ bruvāṇe vaikuṇṭhe
bhṛgus tan-mandrayā girā
nirvṛtas tarpitas tūṣṇīṁ
bhakty-utkaṇṭho ’śru-locanaḥ
Synonyms
śrī-śukaḥ uvāca — Śukadeva Gosvāmī said; evam — in this way; bruvāṇe — having spoken; vaikuṇṭhe — Lord Viṣṇu; bhṛguḥ — Bhṛgu; tat — His; mandrayā — solemn; girā — by the words; nirvṛtaḥ — delighted; tarpitaḥ — gratified; tūṣṇīm — was silent; bhakti — with devotion; utkaṇṭhaḥ — overwhelmed; aśru — tears; locanaḥ — in whose eyes.
Translation
Śukadeva Gosvāmī said: Bhṛgu felt satisfied and delighted to hear the solemn words spoken by Lord Vaikuṇṭha. Overwhelmed with devotional ecstasy, he remained silent, his eyes brimming with tears.
Purport
Bhṛgu could not offer the Lord any words of praise because his throat was choking with tears of ecstasy. In the opinion of Śrīla Viśvanātha Cakravartī, the sage should not be condemned for his offensive behavior, since his role in this transcendental pastime was arranged by the Personality of Godhead.
Devanagari
पुनश्च सत्रमाव्रज्य मुनीनां ब्रह्मवादिनाम् ।
स्वानुभूतमशेषेण राजन् भृगुरवर्णयत् ॥ १३ ॥
स्वानुभूतमशेषेण राजन् भृगुरवर्णयत् ॥ १३ ॥
Verse text
punaś ca satram āvrajya
munīnāṁ brahma-vādinām
svānubhūtam aśeṣeṇa
rājan bhṛgur avarṇayat
munīnāṁ brahma-vādinām
svānubhūtam aśeṣeṇa
rājan bhṛgur avarṇayat
Synonyms
Translation
O King, Bhṛgu then returned to the sacrificial arena of the wise Vedic authorities and described his entire experience to them.
Devanagari
तन्निशम्याथ मुनयो विस्मिता मुक्तसंशया: ।
भूयांसं श्रद्दधुर्विष्णुं यत: शान्तिर्यतोऽभयम् ॥ १४ ॥
धर्म: साक्षाद् यतो ज्ञानं वैराग्यं च तदन्वितम् ।
ऐश्वर्यं चाष्टधा यस्माद् यशश्चात्ममलापहम् ॥ १५ ॥
मुनीनां न्यस्तदण्डानां शान्तानां समचेतसाम् ।
अकिञ्चनानां साधूनां यमाहु: परमां गतिम् ॥ १६ ॥
सत्त्वं यस्य प्रिया मूर्तिर्ब्राह्मणास्त्विष्टदेवता: ।
भजन्त्यनाशिष: शान्ता यं वा निपुणबुद्धय: ॥ १७ ॥
भूयांसं श्रद्दधुर्विष्णुं यत: शान्तिर्यतोऽभयम् ॥ १४ ॥
धर्म: साक्षाद् यतो ज्ञानं वैराग्यं च तदन्वितम् ।
ऐश्वर्यं चाष्टधा यस्माद् यशश्चात्ममलापहम् ॥ १५ ॥
मुनीनां न्यस्तदण्डानां शान्तानां समचेतसाम् ।
अकिञ्चनानां साधूनां यमाहु: परमां गतिम् ॥ १६ ॥
सत्त्वं यस्य प्रिया मूर्तिर्ब्राह्मणास्त्विष्टदेवता: ।
भजन्त्यनाशिष: शान्ता यं वा निपुणबुद्धय: ॥ १७ ॥
Verse text
tan niśamyātha munayo
vismitā mukta-saṁśayāḥ
bhūyāṁsaṁ śraddadhur viṣṇuṁ
yataḥ śāntir yato ’bhayam
vismitā mukta-saṁśayāḥ
bhūyāṁsaṁ śraddadhur viṣṇuṁ
yataḥ śāntir yato ’bhayam
dharmaḥ sākṣād yato jñānaṁ
vairāgyaṁ ca tad-anvitam
aiśvaryaṁ cāṣṭadhā yasmād
yaśaś cātma-malāpaham
vairāgyaṁ ca tad-anvitam
aiśvaryaṁ cāṣṭadhā yasmād
yaśaś cātma-malāpaham
munīnāṁ nyasta-daṇḍānāṁ
śāntānāṁ sama-cetasām
akiñcanānāṁ sādhūnāṁ
yam āhuḥ paramāṁ gatim
śāntānāṁ sama-cetasām
akiñcanānāṁ sādhūnāṁ
yam āhuḥ paramāṁ gatim
sattvaṁ yasya priyā mūrtir
brāhmaṇās tv iṣṭa-devatāḥ
bhajanty anāśiṣaḥ śāntā
yaṁ vā nipuṇa-buddhayaḥ
brāhmaṇās tv iṣṭa-devatāḥ
bhajanty anāśiṣaḥ śāntā
yaṁ vā nipuṇa-buddhayaḥ
Synonyms
tat — this; niśamya — hearing; atha — then; munayaḥ — the sages; vismitāḥ — amazed; mukta — freed; saṁśayāḥ — from their doubts; bhūyāṁsam — as the greatest; śraddadhuḥ — they put their faith; viṣṇum — in Lord Viṣṇu; yataḥ — from whom; śāntiḥ — peace; yataḥ — from whom; abhayam — fearlessness; dharmaḥ — religion; sākṣāt — in its direct manifestations; yataḥ — from whom; jñānam — knowledge; vairāgyam — detachment; ca — and; tat — it (knowledge); anvitam — including; aiśvaryam — the mystic power (gained by practice of yoga); ca — and; aṣṭadhā — eightfold; yasmāt — from whom; yaśaḥ — His fame; ca — also; ātma — of the mind; mala — the contamination; apaham — which eradicates; munīnām — of the sages; nyasta — who have given up; daṇḍānām — violence; śāntānām — peaceful; sama — equipoised; cetasām — whose minds; akiñcanānām — selfless; sādhūnām — saintly; yam — whom; āhuḥ — they call; paramām — the supreme; gatim — destination; sattvam — the mode of goodness; yasya — whose; priyā — favorite; mūrtiḥ — embodiment; brāhmaṇāḥ — brāhmaṇas; tu — and; iṣṭa — worshiped; devatāḥ — deities; bhajanti — they worship; anāśiṣaḥ — without ulterior desires; śāntāḥ — those who have attained spiritual peace; yam — whom; vā — indeed; nipuṇa — expert; buddhayaḥ — whose faculties of intelligence.
Translation
Amazed upon hearing Bhṛgu’s account, the sages were freed from all doubts and became convinced that Viṣṇu is the greatest Lord. From Him come peace; fearlessness; the essential principles of religion; detachment with knowledge; the eightfold powers of mystic yoga; and His glorification, which cleanses the mind of all impurities. He is known as the supreme destination for those who are peaceful and equipoised — the selfless, wise saints who have given up all violence. His most dear form is that of pure goodness, and the brāhmaṇas are His worshipable deities. Persons of keen intellect who have attained spiritual peace worship Him without selfish motives.
Purport
By becoming devoted to the Personality of Godhead, one easily attains divine knowledge and detachment from sense gratification, without separate endeavor. As described in the Eleventh Canto of Śrīmad Bhāgavatam (11.2.42):
bhaktiḥ pareśānubhavo viraktir
anyatra caiṣa trika eka-kālaḥ
prapadyamānasya yathāśnataḥ syus
tuṣṭiḥ puṣṭiḥ kṣud-apāyo ’nu-ghāsam
anyatra caiṣa trika eka-kālaḥ
prapadyamānasya yathāśnataḥ syus
tuṣṭiḥ puṣṭiḥ kṣud-apāyo ’nu-ghāsam
“Devotion, direct experience of the Supreme Lord, and detachment from other things — these three occur simultaneously for one who has taken shelter of the Supreme Personality of Godhead, in the same way that pleasure, nourishment and relief from hunger come simultaneously and increasingly, with each bite, for a person engaged in eating.” Similarly, in the First Canto (1.2.7), Śrīla Suta Gosvāmī states:
vāsudeve bhagavati
bhakti-yogaḥ prayojitaḥ
janayaty āśu vairāgyaṁ
jñānaṁ ca yad ahaitukam
bhakti-yogaḥ prayojitaḥ
janayaty āśu vairāgyaṁ
jñānaṁ ca yad ahaitukam
“By rendering devotional service unto the Personality of Godhead, Śrī Kṛṣṇa, one immediately acquires causeless knowledge and detachment from the world.”
Lord Śrī Kapila, in His instructions to His mother, Devahūti, proposes that the eightfold powers of yoga are also coincidental fruits of devotional service:
atho vibhūtiṁ mama māyāvinas tām
aiśvaryam aṣṭāṅgam anupravṛttam
śrīyaṁ bhāgavatīṁ vāspṛhayanti bhadrāṁ
parasya me te ’śnuvate hi loke
aiśvaryam aṣṭāṅgam anupravṛttam
śrīyaṁ bhāgavatīṁ vāspṛhayanti bhadrāṁ
parasya me te ’śnuvate hi loke
“Because he is completely absorbed in thought of Me, My devotee does not desire even the highest benediction obtainable in the upper planetary systems, including Satyaloka. He does not desire the eight material perfections obtained from mystic yoga, nor does he desire to be elevated to the kingdom of God. Yet even without desiring them, My devotee enjoys, even in this life, all the offered benedictions.” (Bhāg. 3.25.37)
Śrīla Viśvanātha Cakravartī points out that in text 16, three kinds of transcendentalists are named: the munis, the śāntas and the sādhus. These are, in order of increasing importance, persons striving for liberation, those who have attained liberation, and those who are engaged in pure devotional service to Lord Viṣṇu.
Devanagari
त्रिविधाकृतयस्तस्य राक्षसा असुरा: सुरा: ।
गुणिन्या मायया सृष्टा: सत्त्वं तत्तीर्थसाधनम् ॥ १८ ॥
गुणिन्या मायया सृष्टा: सत्त्वं तत्तीर्थसाधनम् ॥ १८ ॥
Verse text
tri-vidhākṛtayas tasya
rākṣasā asurāḥ surāḥ
guṇinyā māyayā sṛṣṭāḥ
sattvaṁ tat tīrtha-sādhanam
rākṣasā asurāḥ surāḥ
guṇinyā māyayā sṛṣṭāḥ
sattvaṁ tat tīrtha-sādhanam
Synonyms
tri-vidha — of three kinds; ākṛtayaḥ — forms; tasya — of His; rākṣasāḥ — the ignorant spirits; asurāḥ — the demons; surāḥ — and the demigods; guṇinyāḥ — qualified by the material modes; māyayā — by His material energy; sṛṣṭāḥ — created; sattvam — the mode of goodness; tat — among them; tīrtha — of success in life; sādhanam — the means of attainment.
Translation
The Lord expands into three kinds of manifest beings — the Rākṣasas, the demons and the demigods — all of whom are created by the Lord’s material energy and conditioned by her modes. But among these three modes, it is the mode of goodness which is the means of attaining life’s final success.
Purport
In Kṛṣṇa Śrīla Prabhupāda writes: “There are different kinds of people existing in the modes of material nature. Those who are in the mode of ignorance are called rākṣasas, those in the mode of passion are called asuras [demons], and those in the mode of goodness are called suras, or demigods. Under the direction of the Supreme Lord, these three classes of men are created by material nature, but those who are in the mode of goodness have a greater chance to be elevated to the spiritual world, back home, back to Godhead.”
Devanagari
श्रीशुक उवाच
इत्थं सारस्वता विप्रा नृणां संशयनुत्तये ।
पुरुषस्य पदाम्भोजसेवया तद्गतिं गता: ॥ १९ ॥
इत्थं सारस्वता विप्रा नृणां संशयनुत्तये ।
पुरुषस्य पदाम्भोजसेवया तद्गतिं गता: ॥ १९ ॥
Verse text
śrī-śuka uvāca
itthaṁ sārasvatā viprā
nṛṇām saṁśaya-nuttaye
puruṣasya padāmbhoja-
sevayā tad-gatiṁ gatāḥ
itthaṁ sārasvatā viprā
nṛṇām saṁśaya-nuttaye
puruṣasya padāmbhoja-
sevayā tad-gatiṁ gatāḥ
Synonyms
śrī-śukaḥ uvāca — Śukadeva Gosvāmī said; ittham — in this way; sārasvatāḥ — living along the Sarasvatī River; viprāḥ — the learned brāhmaṇas; nṛṇām — of people in general; saṁśaya — the doubts; nuttaye — to dispel; puruṣasya — of the Supreme Person; pada-ambhoja — of the lotus feet; sevayā — by service; tat — His; gatim — destination; gataḥ — attained.
Translation
Śukadeva Gosvāmī said: The learned brāhmaṇas living along the river Sarasvatī came to this conclusion in order to dispel the doubts of all people. Thereafter they rendered devotional service to the Supreme Lord’s lotus feet and attained His abode.
Devanagari
श्रीसूत उवाच
इत्येतन्मुनितनयास्यपद्मगन्ध-
पीयूषं भवभयभित् परस्य पुंस: ।
सुश्लोकं श्रवणपुटै: पिबत्यभीक्ष्णं
पान्थोऽध्वभ्रमणपरिश्रमं जहाति ॥ २० ॥
इत्येतन्मुनितनयास्यपद्मगन्ध-
पीयूषं भवभयभित् परस्य पुंस: ।
सुश्लोकं श्रवणपुटै: पिबत्यभीक्ष्णं
पान्थोऽध्वभ्रमणपरिश्रमं जहाति ॥ २० ॥
Verse text
śrī-sūta uvāca
ity etan muni-tanayāsya-padma-gandha
pīyūṣaṁ bhava-bhaya-bhit parasya puṁsaḥ
su-ślokaṁ śravaṇa-puṭaiḥ pibaty abhīkṣṇam
pāntho ’dhva-bhramaṇa-pariśramaṁ jahāti
ity etan muni-tanayāsya-padma-gandha
pīyūṣaṁ bhava-bhaya-bhit parasya puṁsaḥ
su-ślokaṁ śravaṇa-puṭaiḥ pibaty abhīkṣṇam
pāntho ’dhva-bhramaṇa-pariśramaṁ jahāti
Synonyms
śrī-sūtaḥ uvāca — Śrī Suta said; iti — thus spoken; etat — this; muni — of the sage (Vyāsadeva); tanaya — of the son (Śukadeva); āsya — from the mouth; padma — (which is just like) a lotus; gandha — with the fragrance; pīyūṣam — the nectar; bhava — of material life; bhaya — fear; bhit — which shatters; parasya — of the supreme; puṁsaḥ — Personality of Godhead; su-ślokam — glorious; śravaṇa — of the ears; puṭaiḥ — through the cavities; pibati — drinks; abhīkṣṇam — constantly; pānthaḥ — a traveler; adhva — on the road; bhramaṇa — from his wandering; pariśramam — the fatigue; jahāti — gives up.
Translation
Śrī Sūta Gosvāmī said: Thus did this fragrant nectar flow from the lotus mouth of Śukadeva Gosvāmī, the son of the sage Vyāsadeva. This wonderful glorification of the Supreme Person destroys all fear of material existence. A traveler who constantly drinks this nectar through his ear-holes will forget the fatigue brought on by wandering along the paths of worldly life.
Purport
This narration by Śrīla Śukadeva Gosvāmī is precious in two ways: For those suffering from spiritual infirmity it is an effective tonic to cure the disease of illusion. And for surrendered Vaiṣṇavas it is a delicious and invigorating beverage, fragrant with the aroma of Śrī Śuka’s realizations.
Devanagari
श्रीशुक उवाच
एकदा द्वारवत्यां तु विप्रपत्न्या: कुमारक: ।
जातमात्रो भुवं स्पृष्ट्वा ममार किल भारत ॥ २१ ॥
एकदा द्वारवत्यां तु विप्रपत्न्या: कुमारक: ।
जातमात्रो भुवं स्पृष्ट्वा ममार किल भारत ॥ २१ ॥
Verse text
śrī-śuka uvāca
ekadā dvāravatyāṁ tu
vipra-patnyāḥ kumārakaḥ
jāta-mātro bhuvaṁ spṛṣṭvā
mamāra kila bhārata
ekadā dvāravatyāṁ tu
vipra-patnyāḥ kumārakaḥ
jāta-mātro bhuvaṁ spṛṣṭvā
mamāra kila bhārata
Synonyms
śrī-śukaḥ uvāca — Śukadeva Gosvāmī said; ekadā — once; dvāravatyām — in Dvārakā; tu — and; vipra — a brāhmaṇa’s; patnyāḥ — of the wife; kumārakaḥ — the infant son; jāta — born; mātraḥ — only; bhuvam — the ground; spṛṣṭvā — touching; mamāra — died; kila — indeed; bhārata — O descendant of Bharata (Parīkṣit Mahārāja).
Translation
Śukadeva Gosvāmī said: Once, in Dvārakā, a brāhmaṇa’s wife gave birth to a son, but the newborn infant died as soon as he touched the ground, O Bhārata.
Purport
In this chapter Lord Viṣṇu has been glorified as the Supreme Godhead. Now Śukadeva Gosvāmī is going to identify Lord Kṛṣṇa with that same Personality of Godhead by describing another pastime of His, one which highlighted His unequaled, divine characteristics.
Devanagari
विप्रो गृहीत्वा मृतकं राजद्वार्युपधाय स: ।
इदं प्रोवाच विलपन्नातुरो दीनमानस: ॥ २२ ॥
इदं प्रोवाच विलपन्नातुरो दीनमानस: ॥ २२ ॥
Verse text
vipro gṛhītvā mṛtakaṁ
rāja-dvāry upadhāya saḥ
idaṁ provāca vilapann
āturo dīna-mānasaḥ
rāja-dvāry upadhāya saḥ
idaṁ provāca vilapann
āturo dīna-mānasaḥ
Synonyms
Translation
The brāhmaṇa took the corpse and placed it at the door of King Ugrasena’s court. Then, agitated and lamenting miserably, he spoke the following.
Devanagari
ब्रह्मद्विष: शठधियो लुब्धस्य विषयात्मन: ।
क्षत्रबन्धो: कर्मदोषात् पञ्चत्वं मे गतोऽर्भक: ॥ २३ ॥
क्षत्रबन्धो: कर्मदोषात् पञ्चत्वं मे गतोऽर्भक: ॥ २३ ॥
Verse text
brahma-dviṣaḥ śaṭha-dhiyo
lubdhasya viṣayātmanaḥ
kṣatra-bandhoḥ karma-doṣāt
pañcatvaṁ me gato ’rbhakaḥ
lubdhasya viṣayātmanaḥ
kṣatra-bandhoḥ karma-doṣāt
pañcatvaṁ me gato ’rbhakaḥ
Synonyms
brahma — against brāhmaṇas; dviṣaḥ — hateful; śaṭha — duplicitous; dhiyaḥ — whose mentality; lubdhasya — avaricious; viṣaya-ātmanaḥ — addicted to sense gratification; kṣatra-bandhoḥ — of an unqualified kṣatriya; karma — in the performance of duties; doṣāt — because of discrepancies; pañcatvam — death; me — my; gataḥ — met; arbhakaḥ — son.
Translation
[The brāhmaṇa said:] This duplicitous, greedy enemy of brāhmaṇas, this unqualified ruler addicted to sense pleasure, has caused my son’s death by some discrepancies in the execution of his duties.
Purport
Presuming that he himself had done nothing to cause his son’s death, the brāhmaṇa thought it reasonable to blame King Ugrasena. In the Vedic social system, the monarch is considered responsible for everything occurring in his kingdom, good or bad. Even in a democracy, a manager who takes charge of some group or project should accept personal responsibility for any failure rather than, as is so common today, trying to place the blame on his subordinates or superiors.
Devanagari
हिंसाविहारं नृपतिं दु:शीलमजितेन्द्रियम् ।
प्रजा भजन्त्य: सीदन्ति दरिद्रा नित्यदु:खिता: ॥ २४ ॥
प्रजा भजन्त्य: सीदन्ति दरिद्रा नित्यदु:खिता: ॥ २४ ॥
Verse text
hiṁsā-vihāraṁ nṛpatiṁ
duḥśīlam ajitendriyam
prajā bhajantyaḥ sīdanti
daridrā nitya-duḥkhitāḥ
duḥśīlam ajitendriyam
prajā bhajantyaḥ sīdanti
daridrā nitya-duḥkhitāḥ
Synonyms
Translation
Citizens serving such a wicked king, who takes pleasure in violence and cannot control his senses, are doomed to suffer poverty and constant misery.
Devanagari
एवं द्वितीयं विप्रर्षिस्तृतीयं त्वेवमेव च ।
विसृज्य स नृपद्वारि तां गाथां समगायत ॥ २५ ॥
विसृज्य स नृपद्वारि तां गाथां समगायत ॥ २५ ॥
Verse text
evaṁ dvitīyaṁ viprarṣis
tṛtīyaṁ tv evam eva ca
visṛjya sa nṛpa-dvāri
tāṁ gāthāṁ samagāyata
tṛtīyaṁ tv evam eva ca
visṛjya sa nṛpa-dvāri
tāṁ gāthāṁ samagāyata
Synonyms
Translation
The wise brāhmaṇa suffered the same tragedy with his second and third child. Each time, he left the body of his dead son at the King’s door and sang the same song of lamentation.
Devanagari
तामर्जुन उपश्रुत्य कर्हिचित् केशवान्तिके ।
परेते नवमे बाले ब्राह्मणं समभाषत ॥ २६ ॥
किंस्विद् ब्रह्मंस्त्वन्निवासे इह नास्ति धनुर्धर: ।
राजन्यबन्धुरेते वै ब्राह्मणा: सत्रमासते ॥ २७ ॥
परेते नवमे बाले ब्राह्मणं समभाषत ॥ २६ ॥
किंस्विद् ब्रह्मंस्त्वन्निवासे इह नास्ति धनुर्धर: ।
राजन्यबन्धुरेते वै ब्राह्मणा: सत्रमासते ॥ २७ ॥
Verse text
tām arjuna upaśrutya
karhicit keśavāntike
parete navame bāle
brāhmaṇaṁ samabhāṣata
karhicit keśavāntike
parete navame bāle
brāhmaṇaṁ samabhāṣata
kiṁ svid brahmaṁs tvan-nivāse
iha nāsti dhanur-dharaḥ
rājanya-bandhur ete vai
brāhmaṇāḥ satram āsate
iha nāsti dhanur-dharaḥ
rājanya-bandhur ete vai
brāhmaṇāḥ satram āsate
Synonyms
tām — that (lamentation); arjunaḥ — Arjuna; upaśrutya — happening to hear; karhicit — once; keśava — of Lord Kṛṣṇa; antike — in the proximity; parete — having died; navame — the ninth; bāle — child; brāhmaṇam — to the brāhmaṇa; samabhāṣata — he said; kim svit — whether; brahman — O brāhmaṇa; tvat — your; nivāse — at the home; iha — here; na asti — there is not; dhanuḥ-dharaḥ — holding his bow in his hand; rājanya-bandhuḥ — a fallen member of the royal order; ete — these (kṣatriyas); vaḥ — indeed; brāhmaṇāḥ — (like) brāhmaṇas; satre — at a major fire sacrifice; āsate — are present.
Translation
When the ninth child died, Arjuna, who was near Lord Keśava, happened to overhear the brāhmaṇa lamenting. Thus Arjuna addressed the brāhmaṇa: “What is the matter, my dear brāhmaṇa? Isn’t there some lowly member of the royal order here who can at least stand before your house with a bow in his hand? These kṣatriyas are behaving as if they were brāhmaṇas idly engaged in fire sacrifices.
Devanagari
धनदारात्मजापृक्ता यत्र शोचन्ति ब्राह्मणा: ।
ते वै राजन्यवेषेण नटा जीवन्त्यसुम्भरा: ॥ २८ ॥
ते वै राजन्यवेषेण नटा जीवन्त्यसुम्भरा: ॥ २८ ॥
Verse text
dhana-dārātmajāpṛktā
yatra śocanti brāhmaṇāḥ
te vai rājanya-veṣeṇa
naṭā jīvanty asum-bharāḥ
yatra śocanti brāhmaṇāḥ
te vai rājanya-veṣeṇa
naṭā jīvanty asum-bharāḥ
Synonyms
Translation
“The rulers of a kingdom in which brāhmaṇas lament over lost wealth, wives and children are merely imposters playing the role of kings just to earn their livelihood.
Devanagari
अहं प्रजा: वां भगवन् रक्षिष्ये दीनयोरिह ।
अनिस्तीर्णप्रतिज्ञोऽग्निं प्रवेक्ष्ये हतकल्मष: ॥ २९ ॥
अनिस्तीर्णप्रतिज्ञोऽग्निं प्रवेक्ष्ये हतकल्मष: ॥ २९ ॥
Verse text
ahaṁ prajāḥ vāṁ bhagavan
rakṣiṣye dīnayor iha
anistīrṇa-pratijño ’gniṁ
pravekṣye hata-kalmaṣaḥ
rakṣiṣye dīnayor iha
anistīrṇa-pratijño ’gniṁ
pravekṣye hata-kalmaṣaḥ
Synonyms
aham — I; prajāḥ — the offspring; vām — of you two (you and your wife); bhagavan — O lord; rakṣiṣye — will protect; dīnayoḥ — who are wretched; iha — in this matter; anistīrṇa — failing to fulfill; pratijñaḥ — my promise; agnim — fire; pravekṣye — I will enter; hata — destroyed; kalmaṣaḥ — whose contamination.
Translation
“My lord, I will protect the progeny of you and your wife, who are in such distress. And if I fail to keep this promise, I will enter fire to atone for my sin.”
Purport
Chivalrous Arjuna could not tolerate the shame of being unable to fulfill his promise. As Kṛṣṇa says in Bhagavad-gītā (2.34), sambhāvitasya cākīrtir maraṇād atiricyate: “For a respected person, dishonor is worse than death.”
Devanagari
श्रीब्राह्मण उवाच
सङ्कर्षणो वासुदेव: प्रद्युम्नो धन्विनां वर: ।
अनिरुद्धोऽप्रतिरथो न त्रातुं शक्नुवन्ति यत् ॥ ३० ॥
तत् कथं नु भवान् कर्म दुष्करं जगदीश्वरै: ।
त्वं चिकीर्षसि बालिश्यात् तन्न श्रद्दध्महे वयम् ॥ ३१ ॥
सङ्कर्षणो वासुदेव: प्रद्युम्नो धन्विनां वर: ।
अनिरुद्धोऽप्रतिरथो न त्रातुं शक्नुवन्ति यत् ॥ ३० ॥
तत् कथं नु भवान् कर्म दुष्करं जगदीश्वरै: ।
त्वं चिकीर्षसि बालिश्यात् तन्न श्रद्दध्महे वयम् ॥ ३१ ॥
Verse text
śrī-brāhmaṇa uvāca
saṅkarṣaṇo vāsudevaḥ
pradyumno dhanvināṁ varaḥ
aniruddho ’prati-ratho
na trātuṁ śaknuvanti yat
saṅkarṣaṇo vāsudevaḥ
pradyumno dhanvināṁ varaḥ
aniruddho ’prati-ratho
na trātuṁ śaknuvanti yat
tat kathaṁ nu bhavān karma
duṣkaraṁ jagad-īśvaraiḥ
tvaṁ cikīrṣasi bāliśyāt
tan na śraddadhmahe vayam
duṣkaraṁ jagad-īśvaraiḥ
tvaṁ cikīrṣasi bāliśyāt
tan na śraddadhmahe vayam
Synonyms
śrī-brāhmaṇaḥ uvāca — the brāhmaṇa said; saṅkarṣaṇaḥ — Lord Saṅkarṣaṇa (Balarāma); vāsudevaḥ — Lord Vāsudeva (Kṛṣṇa); pradyumnaḥ — Pradyumna; dhanvinām — of bowmen; varaḥ — the greatest; aniruddhaḥ — Aniruddha; aprati-rathaḥ — unrivaled as a chariot fighter; na — not; trātum — to save; śaknuvanti — were able; yat — inasmuch; tat — thus; katham — why; nu — indeed; bhavān — you; karma — feat; duṣkaram — impossible to be performed; jagat — of the universe; īśvaraiḥ — by the Lords; tvam — you; cikīrṣasi — intend to do; bāliśyāt — out of naivete; tat — therefore; na śraddadhmahe — do not believe; vayam — we.
Translation
The brāhmaṇa said: Neither Saṅkarṣaṇa; Vāsudeva; Pradyumna, the best of bowmen; nor the unequaled warrior Aniruddha could save my sons. Then why do you naively attempt a feat that the almighty Lords of the universe could not perform? We cannot take you seriously.
Devanagari
श्रीअर्जुन उवाच
नाहं सङ्कर्षणो ब्रह्मन् न कृष्ण: कार्ष्णिरेव च ।
अहं वा अर्जुनो नाम गाण्डीवं यस्य वै धनु: ॥ ३२ ॥
नाहं सङ्कर्षणो ब्रह्मन् न कृष्ण: कार्ष्णिरेव च ।
अहं वा अर्जुनो नाम गाण्डीवं यस्य वै धनु: ॥ ३२ ॥
Verse text
śrī-arjuna uvāca
nāhaṁ saṅkarṣaṇo brahman
na kṛṣṇaḥ kārṣṇir eva ca
ahaṁ vā arjuno nāma
gāṇḍīvaṁ yasya vai dhanuḥ
nāhaṁ saṅkarṣaṇo brahman
na kṛṣṇaḥ kārṣṇir eva ca
ahaṁ vā arjuno nāma
gāṇḍīvaṁ yasya vai dhanuḥ
Synonyms
śrī-arjunaḥ uvāca — Śrī Arjuna said; na — not; aham — I; saṅkarṣaṇaḥ — Lord Balarāma; brahman — O brāhmaṇa; na — not; kṛṣṇaḥ — Lord Kṛṣṇa; kārṣṇiḥ — a descendant of Lord Kṛṣṇa; eva ca — even; aham — I; vai — indeed; arjunaḥ nāma — the one known as Arjuna; gāṇḍīvam — Gāṇḍīva; yasya — whose; vai — indeed; dhanuḥ — bow.
Translation
Śrī Arjuna said: I am neither Lord Saṅkarṣaṇa, O brāhmaṇa, nor Lord Kṛṣṇa, nor even Kṛṣṇa’s son. Rather, I am Arjuna, wielder of the Gāṇḍīva bow.
Devanagari
मावमंस्था मम ब्रह्मन् वीर्यं त्र्यम्बकतोषणम् ।
मृत्युं विजित्य प्रधने आनेष्ये ते प्रजा: प्रभो ॥ ३३ ॥
मृत्युं विजित्य प्रधने आनेष्ये ते प्रजा: प्रभो ॥ ३३ ॥
Verse text
māvamaṁsthā mama brahman
vīryaṁ tryambaka-toṣaṇam
mṛtyuṁ vijitya pradhane
āneṣye te prajāḥ prabho
vīryaṁ tryambaka-toṣaṇam
mṛtyuṁ vijitya pradhane
āneṣye te prajāḥ prabho
Synonyms
Translation
Do not minimize my ability, which was good enough to satisfy Lord Śiva, O brāhmaṇa. I will bring back your sons, dear master, even if I have to defeat Death himself in battle.
Devanagari
एवं विश्रम्भितो विप्र: फाल्गुनेन परन्तप ।
जगाम स्वगृहं प्रीत: पार्थवीर्यं निशामयन् ॥ ३४ ॥
जगाम स्वगृहं प्रीत: पार्थवीर्यं निशामयन् ॥ ३४ ॥
Verse text
evaṁ viśrambhito vipraḥ
phālgunena parantapa
jagāma sva-gṛhaṁ prītaḥ
pārtha-vīryaṁ niśāmayan
phālgunena parantapa
jagāma sva-gṛhaṁ prītaḥ
pārtha-vīryaṁ niśāmayan
Synonyms
Translation
Thus convinced by Arjuna, O tormentor of enemies, the brāhmaṇa went home, satisfied by having heard Arjuna’s declaration of his prowess.
Devanagari
प्रसूतिकाल आसन्ने भार्याया द्विजसत्तम: ।
पाहि पाहि प्रजां मृत्योरित्याहार्जुनमातुर: ॥ ३५ ॥
पाहि पाहि प्रजां मृत्योरित्याहार्जुनमातुर: ॥ ३५ ॥
Verse text
prasūti-kāla āsanne
bhāryāyā dvija-sattamaḥ
pāhi pāhi prajāṁ mṛtyor
ity āhārjunam āturaḥ
bhāryāyā dvija-sattamaḥ
pāhi pāhi prajāṁ mṛtyor
ity āhārjunam āturaḥ
Synonyms
Translation
When the wife of the elevated brāhmaṇa was again about to give birth, he went to Arjuna in great anxiety and begged him, “Please, please protect my child from death!”
Devanagari
स उपस्पृश्य शुच्यम्भो नमस्कृत्य महेश्वरम् ।
दिव्यान्यस्त्राणि संस्मृत्य सज्यं गाण्डीवमाददे ॥ ३६ ॥
दिव्यान्यस्त्राणि संस्मृत्य सज्यं गाण्डीवमाददे ॥ ३६ ॥
Verse text
sa upaspṛśya śucy ambho
namaskṛtya maheśvaram
divyāny astrāṇi saṁsmṛtya
sajyaṁ gāṇḍīvam ādade
namaskṛtya maheśvaram
divyāny astrāṇi saṁsmṛtya
sajyaṁ gāṇḍīvam ādade
Synonyms
Translation
After touching pure water, offering obeisances to Lord Maheśvara and recollecting the mantras for his celestial weapons, Arjuna strung his bow Gāṇḍīva.
Purport
The ācāryas point out that since the brāhmaṇa had disrespected Lord Kṛṣṇa, Arjuna tactfully offered his obeisances instead to Lord Śiva, who had taught Arjuna how to use the mantras of the Pāśupāta weapon.
Devanagari
न्यरुणत् सूतिकागारं शरैर्नानास्त्रयोजितै: ।
तिर्यगूर्ध्वमध: पार्थश्चकार शरपञ्जरम् ॥ ३७ ॥
तिर्यगूर्ध्वमध: पार्थश्चकार शरपञ्जरम् ॥ ३७ ॥
Verse text
nyaruṇat sūtikāgāraṁ
śarair nānāstra-yojitaiḥ
tiryag ūrdhvam adhaḥ pārthaś
cakāra śara-pañjaram
śarair nānāstra-yojitaiḥ
tiryag ūrdhvam adhaḥ pārthaś
cakāra śara-pañjaram
Synonyms
Translation
Arjuna fenced in the house where the birth was taking place by shooting arrows attached to various missiles. Thus the son of Pṛthā constructed a protective cage of arrows, covering the house upwards, downwards and sideways.
Devanagari
तत: कुमार: सञ्जातो विप्रपत्न्या रुदन्मुहु: ।
सद्योऽदर्शनमापेदे सशरीरो विहायसा ॥ ३८ ॥
सद्योऽदर्शनमापेदे सशरीरो विहायसा ॥ ३८ ॥
Verse text
tataḥ kumāraḥ sañjāto
vipra-patnyā rudan muhuḥ
sadyo ’darśanam āpede
sa-śarīro vihāyasā
vipra-patnyā rudan muhuḥ
sadyo ’darśanam āpede
sa-śarīro vihāyasā
Synonyms
Translation
The brāhmaṇa’s wife then gave birth, but after the newborn infant had been crying for a short time, he suddenly vanished into the sky in his selfsame body.
Devanagari
तदाह विप्रो विजयं विनिन्दन् कृष्णसन्निधौ ।
मौढ्यं पश्यत मे योऽहं श्रद्दधे क्लीबकत्थनम् ॥ ३९ ॥
मौढ्यं पश्यत मे योऽहं श्रद्दधे क्लीबकत्थनम् ॥ ३९ ॥
Verse text
tadāha vipro vijayaṁ
vinindan kṛṣṇa-sannidhau
mauḍhyaṁ paśyata me yo ’haṁ
śraddadhe klība-katthanam
vinindan kṛṣṇa-sannidhau
mauḍhyaṁ paśyata me yo ’haṁ
śraddadhe klība-katthanam
Synonyms
Translation
The brāhmaṇa then derided Arjuna in front of Lord Kṛṣṇa: “Just see how foolish I was to put my faith in the bragging of a eunuch!
Devanagari
न प्रद्युम्नो नानिरुद्धो न रामो न च केशव: ।
यस्य शेकु: परित्रातुं कोऽन्यस्तदवितेश्वर: ॥ ४० ॥
यस्य शेकु: परित्रातुं कोऽन्यस्तदवितेश्वर: ॥ ४० ॥
Verse text
na pradyumno nāniruddho
na rāmo na ca keśavaḥ
yasya śekuḥ paritrātuṁ
ko ’nyas tad-aviteśvaraḥ
na rāmo na ca keśavaḥ
yasya śekuḥ paritrātuṁ
ko ’nyas tad-aviteśvaraḥ
Synonyms
Translation
“When neither Pradyumna, Aniruddha, Rāma nor Keśava can save a person, who else can possibly protect him?
Devanagari
धिगर्जुनं मृषावादं धिगात्मश्लाघिनो धनु: ।
दैवोपसृष्टं यो मौढ्यादानिनीषति दुर्मति: ॥ ४१ ॥
दैवोपसृष्टं यो मौढ्यादानिनीषति दुर्मति: ॥ ४१ ॥
Verse text
dhig arjunaṁ mṛṣā-vādaṁ
dhig ātma-ślāghino dhanuḥ
daivopasṛṣṭaṁ yo mauḍhyād
āninīṣati durmatiḥ
dhig ātma-ślāghino dhanuḥ
daivopasṛṣṭaṁ yo mauḍhyād
āninīṣati durmatiḥ
Synonyms
Translation
“To hell with that liar Arjuna! To hell with that braggart’s bow! He is so foolish that he has deluded himself into thinking he can bring back a person whom destiny has taken away.”
Devanagari
एवं शपति विप्रर्षौ विद्यामास्थाय फाल्गुन: ।
ययौ संयमनीमाशु यत्रास्ते भगवान् यम: ॥ ४२ ॥
ययौ संयमनीमाशु यत्रास्ते भगवान् यम: ॥ ४२ ॥
Verse text
evaṁ śapati viprarṣau
vidyām āsthāya phālgunaḥ
yayau saṁyamanīm āśu
yatrāste bhagavān yamaḥ
vidyām āsthāya phālgunaḥ
yayau saṁyamanīm āśu
yatrāste bhagavān yamaḥ
Synonyms
Translation
While the wise brāhmaṇa continued to heap insults upon him, Arjuna employed a mystic incantation to go at once to Saṁyamanī, the city of heaven where Lord Yamarāja resides.
Devanagari
विप्रापत्यमचक्षाणस्तत ऐन्द्रीमगात् पुरीम् ।
आग्नेयीं नैऋर्तीं सौम्यां वायव्यां वारुणीमथ ।
रसातलं नाकपृष्ठं धिष्ण्यान्यन्यान्युदायुध: ॥ ४३ ॥
ततोऽलब्धद्विजसुतो ह्यनिस्तीर्णप्रतिश्रुत: ।
अग्निं विविक्षु: कृष्णेन प्रत्युक्त: प्रतिषेधता ॥ ४४ ॥
आग्नेयीं नैऋर्तीं सौम्यां वायव्यां वारुणीमथ ।
रसातलं नाकपृष्ठं धिष्ण्यान्यन्यान्युदायुध: ॥ ४३ ॥
ततोऽलब्धद्विजसुतो ह्यनिस्तीर्णप्रतिश्रुत: ।
अग्निं विविक्षु: कृष्णेन प्रत्युक्त: प्रतिषेधता ॥ ४४ ॥
Verse text
viprāpatyam acakṣāṇas
tata aindrīm agāt purīm
āgneyīṁ nairṛtīṁ saumyāṁ
vāyavyāṁ vāruṇīm atha
rasātalaṁ nāka-pṛṣṭhaṁ
dhiṣṇyāny anyāny udāyudhaḥ
tata aindrīm agāt purīm
āgneyīṁ nairṛtīṁ saumyāṁ
vāyavyāṁ vāruṇīm atha
rasātalaṁ nāka-pṛṣṭhaṁ
dhiṣṇyāny anyāny udāyudhaḥ
tato ’labdha-dvija-suto
hy anistīrṇa-pratiśrutaḥ
agniṁ vivikṣuḥ kṛṣṇena
pratyuktaḥ pratiṣedhatā
hy anistīrṇa-pratiśrutaḥ
agniṁ vivikṣuḥ kṛṣṇena
pratyuktaḥ pratiṣedhatā
Synonyms
vipra — of the brāhmaṇa; apatyam — the child; acakṣāṇaḥ — not seeing; tataḥ — from there; aindrīm — of Lord Indra; agāt — he went; purīm — to the city; āgneyīm — the city of the fire-god; nairṛtīm — the city of the subordinate god of death (Nirṛti, who is distinct from Lord Yama); saumyam — the city of the moon-god; vāyavyām — the city of the wind-god; vāruṇīm — the city of the god of the waters; atha — then; rasātalam — the subterranean region; nāka-pṛṣṭham — the roof of heaven; dhiṣṇyāni — domains; anyāni — others; udāyudhaḥ — with weapons held ready; tataḥ — from them; alabdha — failing to obtain; dvija — of the brāhmaṇa; sutaḥ — the son; hi — indeed; anistīrṇa — not having fulfilled; pratiśrutaḥ — what he had promised; agnim — fire; vivikṣuḥ — about to enter; kṛṣṇena — by Lord Kṛṣṇa; pratyuktaḥ — opposed; pratiṣedhatā — who was trying to convince him to desist.
Translation
Not seeing the brāhmaṇa’s child there, Arjuna went to the cities of Indra, Agni, Nirṛti, Soma, Vāyu and Varuṇa. With weapons at the ready he searched through all the domains of the universe, from the bottom of the subterranean region to the roof of heaven. Finally, not having found the brāhmaṇa’s son anywhere, Arjuna decided to enter the sacred fire, having failed to keep his promise. But just as he was about to do so, Lord Kṛṣṇa stopped him and spoke the following words.
Purport
Śrīla Viśvanātha Cakravartī comments that Arjuna trusted Lord Śiva implicitly as his guru, and so he did not bother to search out Lord Śiva’s celestial abode.
Devanagari
दर्शये द्विजसूनूंस्ते मावज्ञात्मानमात्मना ।
ये ते न: कीर्तिं विमलां मनुष्या: स्थापयिष्यन्ति ॥ ४५ ॥
ये ते न: कीर्तिं विमलां मनुष्या: स्थापयिष्यन्ति ॥ ४५ ॥
Verse text
darśaye dvija-sūnūṁs te
māvajñātmānam ātmanā
ye te naḥ kīrtiṁ vimalāṁ
manuṣyāḥ sthāpayiṣyanti
māvajñātmānam ātmanā
ye te naḥ kīrtiṁ vimalāṁ
manuṣyāḥ sthāpayiṣyanti
Synonyms
darśaye — I will show; dvija — of the brāhmaṇa; sūnūn — the sons; te — to you; mā — please do not; avajña — belittle; ātmānam — yourself; ātmanā — by your mind; ye — who; te — these (critics); naḥ — of us both; kīrtim — the fame; vimalām — spotless; manuṣyāḥ — men; sthāpayiṣyanti — are going to establish.
Translation
[Lord Kṛṣṇa said:] I will show you the brāhmaṇa’s sons, so please don’t despise yourself like this. These same men who now criticize us will soon establish our spotless fame.
Devanagari
इति सम्भाष्य भगवानर्जुनेन सहेश्वर: ।
दिव्यं स्वरथमास्थाय प्रतीचीं दिशमाविशत् ॥ ४६ ॥
दिव्यं स्वरथमास्थाय प्रतीचीं दिशमाविशत् ॥ ४६ ॥
Verse text
iti sambhāṣya bhagavān
arjunena saheśvaraḥ
divyaṁ sva-ratham āsthāya
pratīcīṁ diśam āviśat
arjunena saheśvaraḥ
divyaṁ sva-ratham āsthāya
pratīcīṁ diśam āviśat
Synonyms
Translation
Having thus advised Arjuna, the Supreme Personality of Godhead had Arjuna join Him on His divine chariot, and together they set off toward the west.
Devanagari
सप्त द्वीपान् ससिन्धूंश्च सप्तसप्तगिरीनथ ।
लोकालोकं तथातीत्य विवेश सुमहत्तम: ॥ ४७ ॥
लोकालोकं तथातीत्य विवेश सुमहत्तम: ॥ ४७ ॥
Verse text
sapta dvīpān sa-sindhūṁś ca
sapta sapta girīn atha
lokālokaṁ tathātītya
viveśa su-mahat tamaḥ
sapta sapta girīn atha
lokālokaṁ tathātītya
viveśa su-mahat tamaḥ
Synonyms
Translation
The Lord’s chariot passed over the seven islands of the middle universe, each with its ocean and its seven principal mountains. Then it crossed the Lokāloka boundary and entered the vast region of total darkness.
Purport
In Kṛṣṇa, the Supreme Personality of Godhead, Śrīla Prabhupāda notes: “Kṛṣṇa passed over all these planets and reached the covering of the universe. This covering is described in the Śrīmad-Bhāgavatam as great darkness. This material world as a whole is described as dark. In the open space there is sunlight, and therefore it is illuminated, but in the covering, because of the absence of sunlight, it is naturally dark.”
Devanagari
तत्राश्वा: शैब्यसुग्रीवमेघपुष्पबलाहका: ।
तमसि भ्रष्टगतयो बभूवुर्भरतर्षभ ॥ ४८ ॥
तान् दृष्ट्वा भगवान् कृष्णो महायोगेश्वरेश्वर: ।
सहस्रादित्यसङ्काशं स्वचक्रं प्राहिणोत् पुर: ॥ ४९ ॥
तमसि भ्रष्टगतयो बभूवुर्भरतर्षभ ॥ ४८ ॥
तान् दृष्ट्वा भगवान् कृष्णो महायोगेश्वरेश्वर: ।
सहस्रादित्यसङ्काशं स्वचक्रं प्राहिणोत् पुर: ॥ ४९ ॥
Verse text
tatrāśvāḥ śaibya-sugrīva-
meghapuṣpa-balāhakāḥ
tamasi bhraṣṭa-gatayo
babhūvur bharatarṣabha
meghapuṣpa-balāhakāḥ
tamasi bhraṣṭa-gatayo
babhūvur bharatarṣabha
tān dṛṣṭvā bhagavān kṛṣṇo
mahā-yogeśvareśvaraḥ
sahasrāditya-saṅkāśaṁ
sva-cakraṁ prāhiṇot puraḥ
mahā-yogeśvareśvaraḥ
sahasrāditya-saṅkāśaṁ
sva-cakraṁ prāhiṇot puraḥ
Synonyms
tatra — at that place; aśvāḥ — the horses; śaibya-sugrīva-meghapuṣpa-balāhakāḥ — named Śaibya, Sugrīva, Meghapuṣpa and Balāhaka; tamasi — in the darkness; bhraṣṭa — having lost; gatayaḥ — their way; babhūvuḥ — became; bharata-ṛṣabha — O best of the Bhāratas; tān — them; dṛṣṭvā — seeing; bhagavān — the Personality of Godhead; kṛṣṇaḥ — Kṛṣṇa; mahā — supreme; yoga-īśvara — of masters of yoga; īśvaraḥ — the master; sahasra — a thousand; āditya — suns; saṅkāśam — comparable to; sva — His personal; cakram — disc weapon; prāhiṇot — sent; puraḥ — in front.
Translation
In that darkness the chariot’s horses — Śaibya, Sugrīva, Meghapuṣpa and Balāhaka — lost their way. Seeing them in this condition, O best of the Bhāratas, Lord Kṛṣṇa, the supreme master of all masters of yoga, sent His Sudarśana disc before the chariot. That disc shone like thousands of suns.
Purport
Śrīla Viśvanātha Cakravartī gives the following insight into this verse. Lord Kṛṣṇa’s horses had descended from Vaikuṇṭha to participate in His earthly pastimes. Since the Lord Himself was pretending to be a finite human being, His steeds now acted confused to enhance the drama of the situation for all who would one day hear this pastime.
Devanagari
तम: सुघोरं गहनं कृतं महद्
विदारयद् भूरितरेण रोचिषा ।
मनोजवं निर्विविशे सुदर्शनं
गुणच्युतो रामशरो यथा चमू: ॥ ५० ॥
विदारयद् भूरितरेण रोचिषा ।
मनोजवं निर्विविशे सुदर्शनं
गुणच्युतो रामशरो यथा चमू: ॥ ५० ॥
Verse text
tamaḥ su-ghoraṁ gahanaṁ kṛtaṁ mahad
vidārayad bhūri-tareṇa rociṣā
mano-javaṁ nirviviśe sudarśanaṁ
guṇa-cyuto rāma-śaro yathā camūḥ
vidārayad bhūri-tareṇa rociṣā
mano-javaṁ nirviviśe sudarśanaṁ
guṇa-cyuto rāma-śaro yathā camūḥ
Synonyms
tamaḥ — the darkness; su — very; ghoram — fearsome; gahanam — dense; kṛtam — a manifestation of the material creation; mahat — immense; vidārayat — cutting through; bhūri-tareṇa — extremely extensive; rociṣā — with its effulgence; manaḥ — of the mind; javam — having the speed; nirviviśe — entered; sudarśanam — the Sudarśana disc; guṇa — from His bowstring; cyutaḥ — shot; rāma — of Lord Rāmacandra; śaraḥ — an arrow; yathā — as if; camūḥ — at an army.
Translation
The Lord’s Sudarśana disc penetrated the darkness with its blazing effulgence. Racing forward with the speed of the mind, it cut through the fearsome, dense oblivion expanded from primeval matter, as an arrow shot from Lord Rāma’s bow cuts through His enemy’s army.
Devanagari
द्वारेण चक्रानुपथेन तत्तम:
परं परं ज्योतिरनन्तपारम् ।
समश्नुवानं प्रसमीक्ष्य फाल्गुन:
प्रताडिताक्षो पिदधेऽक्षिणी उभे ॥ ५१ ॥
परं परं ज्योतिरनन्तपारम् ।
समश्नुवानं प्रसमीक्ष्य फाल्गुन:
प्रताडिताक्षो पिदधेऽक्षिणी उभे ॥ ५१ ॥
Verse text
dvāreṇa cakrānupathena tat tamaḥ
paraṁ paraṁ jyotir ananta-pāram
samaśnuvānaṁ prasamīkṣya phālgunaḥ
pratāḍitākṣo pidadhe ’kṣiṇī ubhe
paraṁ paraṁ jyotir ananta-pāram
samaśnuvānaṁ prasamīkṣya phālgunaḥ
pratāḍitākṣo pidadhe ’kṣiṇī ubhe
Synonyms
dvāreṇa — by the path; cakra — the Sudarśana disc; anupathena — following; tat — that; tamaḥ — darkness; param — beyond; param — transcendental; jyotiḥ — light; ananta — unlimited; pāram — whose expanse; samaśnuvānam — all-pervasive; prasamīkṣya — beholding; phālgunaḥ — Arjuna; pratāḍita — pained; akṣaḥ — whose eyes; apidadhe — he closed; akṣiṇī — his eyes; ubhe — both.
Translation
Following the Sudarśana disc, the chariot went beyond the darkness and reached the endless spiritual light of the all pervasive brahmajyoti. As Arjuna beheld this glaring effulgence, his eyes hurt, and so he shut them.
Purport
After breaking through each of the eight concentric shells of the universe, the Sudarśana disc led Lord Kṛṣṇa’s chariot into the limitless, self-effulgent atmosphere of the spiritual sky. This journey by Lord Kṛṣṇa and Arjuna to Vaikuṇṭha is also narrated in Śrī Hari-vaṁśa, where the Lord is quoted as telling His companion:
brahma-tejo-mayaṁ divyaṁ
mahat yad dṛṣṭavān asi
ahaṁ sa bharata-śreṣṭha
mat-tejas tat sanātanam
mahat yad dṛṣṭavān asi
ahaṁ sa bharata-śreṣṭha
mat-tejas tat sanātanam
“The divine expanse of Brahman effulgence you have seen is none other than Myself, O best of the Bhāratas. It is My own eternal effulgence.”
prakṛtiḥ sā mama parā
vyaktāvyaktā sanātanī
tāṁ praviśya bhavantīha
muktā yoga-vid-uttamāḥ
vyaktāvyaktā sanātanī
tāṁ praviśya bhavantīha
muktā yoga-vid-uttamāḥ
“It comprises My eternal, spiritual energy, both manifest and unmanifest. The foremost yoga experts of this world enter within it and become liberated.”
sā sāṅkhyānāṁ gatiḥ pārtha
yogināṁ ca tapasvinām
tat paraṁ paramaṁ brahma
sarvaṁ vibhajate jagat
mamaiva tad ghanaṁ tejo
jñātum arhasi bhārata
yogināṁ ca tapasvinām
tat paraṁ paramaṁ brahma
sarvaṁ vibhajate jagat
mamaiva tad ghanaṁ tejo
jñātum arhasi bhārata
“It is the supreme goal of the followers of Sāṅkhya, O Pārtha, as well as that of the yogīs and ascetics. It is the Supreme Absolute Truth, manifesting the varieties of the entire created cosmos. You should understand this brahma-jyoti, O Bhārata, to be My concentrated personal effulgence.”
Devanagari
तत: प्रविष्ट: सलिलं नभस्वता
बलीयसैजद् बृहदूर्मिभूषणम् ।
तत्राद्भुतं वै भवनं द्युमत्तमं
भ्राजन्मणिस्तम्भसहस्रशोभितम् ॥ ५२ ॥
बलीयसैजद् बृहदूर्मिभूषणम् ।
तत्राद्भुतं वै भवनं द्युमत्तमं
भ्राजन्मणिस्तम्भसहस्रशोभितम् ॥ ५२ ॥
Verse text
tataḥ praviṣṭaḥ salilaṁ nabhasvatā
balīyasaijad-bṛhad-ūrmi-bhūṣaṇam
tatrādbhutaṁ vai bhavanaṁ dyumat-tamaṁ bhrājan-maṇi-stambha-sahasra-śobhitam
balīyasaijad-bṛhad-ūrmi-bhūṣaṇam
tatrādbhutaṁ vai bhavanaṁ dyumat-tamaṁ bhrājan-maṇi-stambha-sahasra-śobhitam
Synonyms
tataḥ — from that; praviṣṭaḥ — entered; salilam — water; nabhasvatā — by wind; balīyasā — mighty; ejat — made to move about; bṛhat — huge; ūrmi — waves; bhūṣaṇam — whose ornaments; tatra — therein; adbhutam — wondrous; vai — indeed; bhavanam — abode; dyumat-tamam — supremely effulgent; bhrājat — brilliantly shining; maṇi — with gems; stambha — of columns; sahasra — with thousands; śobhitam — made beautiful.
Translation
From that region they entered a body of water resplendent with huge waves being churned by a mighty wind. Within that ocean Arjuna saw an amazing palace more radiant than anything he had ever seen before. Its beauty was enhanced by thousands of ornamental pillars bedecked with brilliant gems.
Devanagari
तस्मिन् महाभोगमनन्तमद्भुतं
सहस्रमूर्धन्यफणामणिद्युभि: ।
विभ्राजमानं द्विगुणेक्षणोल्बणं
सिताचलाभं शितिकण्ठजिह्वम् ॥ ५३ ॥
सहस्रमूर्धन्यफणामणिद्युभि: ।
विभ्राजमानं द्विगुणेक्षणोल्बणं
सिताचलाभं शितिकण्ठजिह्वम् ॥ ५३ ॥
Verse text
tasmin mahā-bhogam anantam adbhutaṁ
sahasra-mūrdhanya-phaṇā-maṇi-dyubhiḥ
vibhrājamānaṁ dvi-guṇekṣaṇolbaṇaṁ
sitācalābhaṁ śiti-kaṇṭha-jihvam
sahasra-mūrdhanya-phaṇā-maṇi-dyubhiḥ
vibhrājamānaṁ dvi-guṇekṣaṇolbaṇaṁ
sitācalābhaṁ śiti-kaṇṭha-jihvam
Synonyms
tasmin — there; mahā — huge; bhogam — a serpent; anantam — Lord Ananta; adbhutam — amazing; sahasra — thousand; mūrdhanya — on His heads; phaṇā — upon the hoods; maṇi — of the gems; dyubhiḥ — with the rays of effulgence; vibhrājamānam — shining; dvi — twice; guṇa — as many; īkṣaṇa — whose eyes; ulbaṇam — frightening; sita — white; acala — the mountain (namely Kailāsa); ābham — whose resemblance; śiti — dark blue; kaṇṭha — whose necks; jihvam — and tongues.
Translation
In that palace was the huge, awe-inspiring serpent Ananta Śeṣa. He shone brilliantly with the radiance emanating from the gems on His thousands of hoods and reflecting from twice as many fearsome eyes. He resembled white Mount Kailāsa, and His necks and tongues were dark blue.
Devanagari
ददर्श तद्भोगसुखासनं विभुं
महानुभावं पुरुषोत्तमोत्तमम् ।
सान्द्राम्बुदाभं सुपिशङ्गवाससं
प्रसन्नवक्त्रं रुचिरायतेक्षणम् ॥ ५४ ॥
महामणिव्रातकिरीटकुण्डल-
प्रभापरिक्षिप्तसहस्रकुन्तलम् ।
प्रलम्बचार्वष्टभुजं सकौस्तुभं
श्रीवत्सलक्ष्मं वनमालया वृतम् ॥ ५५ ॥
सुनन्दनन्दप्रमुखै: स्वपार्षदै-
श्चक्रादिभिर्मूर्तिधरैर्निजायुधै: ।
पुष्ट्या श्रिया कीर्त्यजयाखिलर्धिभि-
र्निषेव्यमानं परमेष्ठिनां पतिम् ॥ ५६ ॥
महानुभावं पुरुषोत्तमोत्तमम् ।
सान्द्राम्बुदाभं सुपिशङ्गवाससं
प्रसन्नवक्त्रं रुचिरायतेक्षणम् ॥ ५४ ॥
महामणिव्रातकिरीटकुण्डल-
प्रभापरिक्षिप्तसहस्रकुन्तलम् ।
प्रलम्बचार्वष्टभुजं सकौस्तुभं
श्रीवत्सलक्ष्मं वनमालया वृतम् ॥ ५५ ॥
सुनन्दनन्दप्रमुखै: स्वपार्षदै-
श्चक्रादिभिर्मूर्तिधरैर्निजायुधै: ।
पुष्ट्या श्रिया कीर्त्यजयाखिलर्धिभि-
र्निषेव्यमानं परमेष्ठिनां पतिम् ॥ ५६ ॥
Verse text
dadarśa tad-bhoga-sukhāsanaṁ vibhuṁ
mahānubhāvaṁ puruṣottamottamam
sāndrāmbudābhaṁ su-piśaṅga-vāsasaṁ
prasanna-vaktraṁ rucirāyatekṣaṇam
mahānubhāvaṁ puruṣottamottamam
sāndrāmbudābhaṁ su-piśaṅga-vāsasaṁ
prasanna-vaktraṁ rucirāyatekṣaṇam
mahā-maṇi-vrāta-kirīṭa-kuṇḍala
prabhā-parikṣipta-sahasra-kuntalam
pralamba-cārv-aṣṭa-bhujaṁ sa-kaustubhaṁ
śrīvatsa-lakṣmaṁ vana-mālayāvṛtam
prabhā-parikṣipta-sahasra-kuntalam
pralamba-cārv-aṣṭa-bhujaṁ sa-kaustubhaṁ
śrīvatsa-lakṣmaṁ vana-mālayāvṛtam
sunanda-nanda-pramukhaiḥ sva-pārṣadaiś
cakrādibhir mūrti-dharair nijāyudhaiḥ
puṣṭyā śrīyā kīrty-ajayākhilardhibhir
niṣevyamānaṁ parameṣṭhināṁ patim
cakrādibhir mūrti-dharair nijāyudhaiḥ
puṣṭyā śrīyā kīrty-ajayākhilardhibhir
niṣevyamānaṁ parameṣṭhināṁ patim
Synonyms
dadarśa — (Arjuna) saw; tat — that; bhoga — serpent; sukha — comfortable; āsanam — whose seat; vibhum — all-pervasive; mahā-anubhāvam — almighty; puruṣa-uttama — of Personalities of Godhead; uttamam — the supreme; sāndra — dense; ambuda — a cloud; ābham — resembling (with His blue complexion); su — beautiful; piśaṅga — yellow; vāsasam — whose dress; prasanna — pleasing; vaktram — whose face; rucira — attractive; āyata — broad; īkṣaṇam — whose eyes; mahā — great; maṇi — of jewels; vrāta — with clusters; kirīṭa — of His crown; kuṇḍala — and earrings; prabhā — with the reflected brilliance; parikṣipta — scattered about; sahasra — thousands; kuntalam — whose locks of hair; pralamba — long; cāru — handsome; aṣṭa — eight; bhujam — whose arms; sa — having; kaustubham — the Kaustubha gem; śrīvatsa-lakṣmam — and displaying the special mark known as Śrīvatsa; vana — of forest flowers; mālayā — by a garland; āvṛtam — embraced; sunanda-nanda-pramukhaiḥ — headed by Sunanda and Nanda; sva-pārṣadaiḥ — by His personal associates; cakra-ādibhiḥ — the disc and so on; mūrti — personal forms; dharaiḥ — manifesting; nija — His own; āyudhaiḥ — by the weapons; puṣṭyā śriyā kīrti-ajayā — by His energies Puṣṭi, Śrī, Kīrti and Ajā; akhila — all; ṛdhibhiḥ — by His mystic powers; niṣevyamānam — being served; parameṣṭhinam — of universal rulers; patim — the chief.
Translation
Arjuna then saw the omnipresent and omnipotent Supreme Personality of Godhead, Mahā-Viṣṇu, sitting at ease on the serpent bed. His bluish complexion was the color of a dense rain cloud, He wore a beautiful yellow garment, His face looked charming, His broad eyes were most attractive, and He had eight long, handsome arms. His profuse locks of hair were bathed on all sides in the brilliance reflected from the clusters of precious jewels decorating His crown and earrings. He wore the Kaustubha gem, the mark of Śrīvatsa and a garland of forest flowers. Serving that topmost of all Lords were His personal attendants, headed by Sunanda and Nanda; His cakra and other weapons in their personified forms; His consort potencies Puṣṭi, Śrī, Kīrti and Ajā; and all His various mystic powers.
Purport
Śrīla Prabhupāda mentions that “the Lord has innumerable energies, and they were also standing there personified. The most important among them were as follows: Puṣṭi, the energy for nourishment; Śrī, the energy of beauty; Kīrti, the energy of reputation; and Ajā, the energy of material creation. All these energies are invested in the administrators of the material world, namely Lord Brahmā, Lord Śiva and Lord Viṣṇu, and in the kings of the heavenly planets, Indra, Candra, Varuṇa and the sungod. In other words, all these demigods, being empowered by the Lord with certain energies, engage in the transcendental loving service of the Supreme Personality of Godhead.”
Devanagari
ववन्द आत्मानमनन्तमच्युतो
जिष्णुश्च तद्दर्शनजातसाध्वस: ।
तावाह भूमा परमेष्ठिनां प्रभु-
र्बद्धाञ्जली सस्मितमूर्जया गिरा ॥ ५७ ॥
जिष्णुश्च तद्दर्शनजातसाध्वस: ।
तावाह भूमा परमेष्ठिनां प्रभु-
र्बद्धाञ्जली सस्मितमूर्जया गिरा ॥ ५७ ॥
Verse text
vavanda ātmānam anantam acyuto
jiṣṇuś ca tad-darśana-jāta-sādhvasaḥ
tāv āha bhūmā parameṣṭhināṁ prabhur
beddhāñjalī sa-smitam ūrjayā girā
jiṣṇuś ca tad-darśana-jāta-sādhvasaḥ
tāv āha bhūmā parameṣṭhināṁ prabhur
beddhāñjalī sa-smitam ūrjayā girā
Synonyms
vavanda — paid homage; ātmānam — to Himself; anantam — in His boundless form; acyutaḥ — infallible Lord Kṛṣṇa; jiṣṇuḥ — Arjuna; ca — also; tat — of Him; darśana — by the sight; jāta — arising; sādhvasaḥ — whose astonishment; tau — to the two of them; āha — spoke; bhūmā — the almighty Lord (Mahā-Viṣṇu); parame-sthinām — of the rulers of the universe; prabhuḥ — the master; baddha-añjalī — who had joined their palms in supplication; sa — with; smitam — a smile; ūrjayā — potent; girā — in a voice.
Translation
Lord Kṛṣṇa offered homage to Himself in this boundless form, and Arjuna, astonished at the sight of Lord Mahā-Viṣṇu, bowed down as well. Then, as the two of them stood before Him with joined palms, the almighty Mahā-Viṣṇu, supreme master of all rulers of the universe, smiled and spoke to them in a voice full of solemn authority.
Purport
Śrīla Viśvanātha Cakravartī makes the following observations on this verse: Just as Lord Kṛṣṇa offered obeisances to His own Deity during the worship of Govardhana Hill, so now also He paid homage to His Viṣṇu expansion for the purpose of playing out His pastimes. The Lord is ananta, possessed of countless manifestations, and this eight-armed form is among them. He is acyuta, “never falling from His position,” in the sense that He never stops engaging in His humanlike pastimes as a cowherd boy of Vṛndāvana. Thus to safeguard the special sanctity of His humanlike pastimes as Kṛṣṇa, He offered obeisances to His own plenary expansion.
Lord Mahā-Viṣṇu appeared before Kṛṣṇa and Arjuna as bhūmā, the supremely opulent one, and as parameṣṭhināṁ prabhuḥ, the Lord of multitudes of Brahmās ruling over millions of universes. With solemn authority He spoke in such a way as to bewilder Arjuna, in obedience to Śrī Kṛṣṇa’s intention. His smile hinted at His private thoughts, which Śrīla Viśvanātha Cakravartī has revealed for our benefit: “My dear Kṛṣṇa, by Your desire I will describe My superiority, even though I am Your expansion. At the same time, however, I will subtly imply in My statements the supreme position of Your beauty, character and power and the fact that You are the source from which I emanate. Just see how clever I am — that in front of Arjuna I am confidentially divulging My true identity as nondifferent from You.”
Devanagari
द्विजात्मजा मे युवयोर्दिदृक्षुणा
मयोपनीता भुवि धर्मगुप्तये ।
कलावतीर्णाववनेर्भरासुरान्
हत्वेह भूयस्त्वरयेतमन्ति मे ॥ ५८ ॥
मयोपनीता भुवि धर्मगुप्तये ।
कलावतीर्णाववनेर्भरासुरान्
हत्वेह भूयस्त्वरयेतमन्ति मे ॥ ५८ ॥
Verse text
dvijātmajā me yuvayor didṛkṣuṇā
mayopanītā bhuvi dharma-guptaye
kalāvatīrṇāv avaner bharāsurān
hatveha bhūyas tvarayetam anti me
mayopanītā bhuvi dharma-guptaye
kalāvatīrṇāv avaner bharāsurān
hatveha bhūyas tvarayetam anti me
Synonyms
dvija — of the brāhmaṇa; ātma-jāḥ — the sons; me — My; yuvayoḥ — you two; didṛkṣuṇā — who wanted to see; mayā — by Me; upanītāḥ — brought; bhuvi — on the earth; dharma — of the principles of religion; guptaye — for the protection; kalā — (as My) expansions; avatīrṇau — descended; avaneḥ — of the earth; bhara — who are burdens; asurān — the demons; hatvā — after killing; iha — here; bhūyaḥ — again; tvarayā — quickly; itam — come; anti — to the proximity; me — My.
Translation
[Lord Mahā-Viṣṇu said:] I brought the brāhmaṇa’s sons here because I wanted to see the two of you, My expansions, who have descended to the earth to save the principles of religion. As soon as you finish killing the demons who burden the earth, quickly come back here to Me.
Purport
As explained by Śrīla Viśvanātha Cakravartī, the secret import of these words spoken for Arjuna’s edification is as follows: “You two, who have descended along with your kalās, your personal energies, should kindly return to Me after killing the demons who burden the earth. Please quickly send these demons here to Me for the sake of their liberation.” It is stated in Śrī Hari-vaṁśa and in the Second Canto of Śrīmad-Bhāgavatam that the path of gradual liberation passes through the intermediate station of Lord Mahā-Viṣṇu’s abode, outside the eighth shell of the universe.
Devanagari
पूर्णकामावपि युवां नरनारायणावृषी ।
धर्ममाचरतां स्थित्यै ऋषभौ लोकसङ्ग्रहम् ॥ ५९ ॥
धर्ममाचरतां स्थित्यै ऋषभौ लोकसङ्ग्रहम् ॥ ५९ ॥
Verse text
pūrṇa-kāmāv api yuvāṁ
nara-nārāyaṇāv ṛṣī
dharmam ācaratāṁ sthityai
ṛṣabhau loka-saṅgraham
nara-nārāyaṇāv ṛṣī
dharmam ācaratāṁ sthityai
ṛṣabhau loka-saṅgraham
Synonyms
pūrṇa — full; kāmau — in all desires; api — although; yuvām — you two; nara-nārāyaṇau ṛṣī — as the sages Nara and Nārāyaṇa; dharmam — the principles of religion; ācaratām — should execute; sthityai — for its maintenance; ṛṣabhau — the best of all persons; loka-saṅgraham — for the benefit of the general populace.
Translation
Although all your desires are completely fulfilled, O best of exalted personalities, for the benefit of the people in general you should continue to exemplify religious behavior as the sages Nara and Nārāyaṇa.
Devanagari
इत्यादिष्टौ भगवता तौ कृष्णौ परमेष्ठिना ।
ॐ इत्यानम्य भूमानमादाय द्विजदारकान् ॥ ६० ॥
न्यवर्तेतां स्वकं धाम सम्प्रहृष्टौ यथागतम् ।
विप्राय ददतु: पुत्रान् यथारूपं यथावय: ॥ ६१ ॥
ॐ इत्यानम्य भूमानमादाय द्विजदारकान् ॥ ६० ॥
न्यवर्तेतां स्वकं धाम सम्प्रहृष्टौ यथागतम् ।
विप्राय ददतु: पुत्रान् यथारूपं यथावय: ॥ ६१ ॥
Verse text
ity ādiṣṭau bhagavatā
tau kṛṣṇau parame-ṣṭhinā
om ity ānamya bhūmānam
ādāya dvija-dārakān
tau kṛṣṇau parame-ṣṭhinā
om ity ānamya bhūmānam
ādāya dvija-dārakān
nyavartetāṁ svakaṁ dhāma
samprahṛṣṭau yathā-gatam
viprāya dadatuḥ putrān
yathā-rūpaṁ yathā-vayaḥ
samprahṛṣṭau yathā-gatam
viprāya dadatuḥ putrān
yathā-rūpaṁ yathā-vayaḥ
Synonyms
iti — with these words; ādiṣṭau — instructed; bhagavatā — by the Personality of Godhead; tau — they; kṛṣṇau — the two Kṛṣṇas (Kṛṣṇa and Arjuna); parame-ṣṭhinā — by the Lord of the supreme kingdom; om iti — chanting om to signify their agreement; ānamya — bowing down; bhūmānam — to the almighty Lord; ādāya — and taking; dvija — of the brāhmaṇa; dārakān — the sons; nyavartetām — they returned; svakam — their own; dhāma — to the abode (Dvārakā); samprahṛṣṭau — elated; yathā — in the same way; gatam — as they came; viprāya — to the brāhmaṇa; dadatuḥ — they gave; putrān — his sons; yathā — in the same; rūpam — forms; yathā — with the same; vayaḥ — age.
Translation
Thus instructed by the Supreme Lord of the topmost planet, Kṛṣṇa and Arjuna assented by chanting om, and then they bowed down to almighty Lord Mahā-Viṣṇu. Taking the brāhmaṇa’s sons with them, they returned with great delight to Dvārakā by the same path along which they had come. There they presented the brāhmaṇa with his sons, who were in the same infant bodies in which they had been lost.
Devanagari
निशाम्य वैष्णवं धाम पार्थ: परमविस्मित: ।
यत्किञ्चित् पौरुषं पुंसां मेने कृष्णानुकम्पितम् ॥ ६२ ॥
यत्किञ्चित् पौरुषं पुंसां मेने कृष्णानुकम्पितम् ॥ ६२ ॥
Verse text
niśāmya vaiṣṇavaṁ dhāma
pārthaḥ parama-vismitaḥ
yat kiñcit pauruṣaṁ puṁsāṁ
mene kṛṣṇānukampitam
pārthaḥ parama-vismitaḥ
yat kiñcit pauruṣaṁ puṁsāṁ
mene kṛṣṇānukampitam
Synonyms
Translation
Having seen the domain of Lord Viṣṇu, Arjuna was totally amazed. He concluded that whatever extraordinary power a person exhibits can only be a manifestation of Śrī Kṛṣṇa’s mercy.
Purport
Śrīla Viśvanātha Cakravartī describes Arjuna’s amazement: He thought, “Just see! Even though I am a mere mortal, by Kṛṣṇa’s mercy I have seen the Supreme Godhead, the root cause of everything.” Then, after a moment, he thought again, “But why did Lord Viṣṇu say that he took away the brāhmaṇa’s children out of a desire to see Kṛṣṇa? Why would the Supreme Personality of Godhead hanker to see His own expansion? This might be the effect of some peculiar temporary circumstance, but since He said didṛkṣuṇā instead of didṛkṣatā — where the specific suffix ṣuṇā carries the sense of a permanent characteristic, not a temporary one — it has to be concluded that He has always been wanting to see Kṛṣṇa and myself. Even granted that this is so, why couldn’t He simply see Kṛṣṇa at Dvārakā? After all, Lord Mahā-Viṣṇu is the all-pervading creator of the universe, which He holds like an āmalaka fruit in His hand. Is it that He could not see Kṛṣṇa in Dvārakā because Kṛṣṇa does not allow anyone to see Him without His special sanction?
“And why, also, would Lord Mahā-Viṣṇu, the compassionate master of all brāhmaṇas, have repeatedly tormented an elevated brāhmaṇa, year after year? He must have acted in this unusual way only because He could not give up His extreme eagerness to see Kṛṣṇa. All right, He may have acted improperly for that reason, but why couldn’t He have sent a servant to kidnap the brāhmaṇa’s sons? Why did He Himself have to come to Dvārakā? Was stealing them out of Lord Kṛṣṇa’s capital so difficult that no one but Viṣṇu Himself could hope to accomplish it? I can understand that He intended to cause so much distress to a brāhmaṇa of Lord Kṛṣṇa’s city that Kṛṣṇa would be unable to tolerate it; then He would grant Lord Viṣṇu His audience. Lord Viṣṇu inspired the distressed brāhmaṇa to pour out his complaints to Kṛṣṇa in person. Thus it is clear that Śrī Kṛṣṇa’s status of Godhood is superior to Lord Mahā-Viṣṇu’s.”
Having thought in this way, Arjuna was totally amazed. He asked Lord Kṛṣṇa whether these were actually the facts of the matter, and the Lord replied, as related in the Hari-vaṁśa:
mad-darśanārthaṁ te bālā
hṛtās tena mahātmanā
viprārtham eṣyate kṛṣṇo
mat-samīpaṁ na cānyathā
hṛtās tena mahātmanā
viprārtham eṣyate kṛṣṇo
mat-samīpaṁ na cānyathā
“It was to see Me that He, the Supreme Soul, stole the children. He believed, ‘Only on a brāhmaṇa’s behalf will Kṛṣṇa come to see Me, not otherwise.’”
Śrīla Viśvanātha Cakravartī states that Lord Kṛṣṇa further told Arjuna, “I did not go there, however, for the brāhmaṇa’s sake; I went there, My friend, just to save your life. If it had been for the brāhmaṇa’s sake that I traveled to Vaikuṇṭha, I would have done so after his first child was abducted.”
According to Śrīla Śrīdhara Svāmī, although this pastime occurred before the Battle of Kurukṣetra, it is recounted here at the end of the Tenth Canto under the general heading of the supremacy of Lord Kṛṣṇa’s glories.
Devanagari
इतीदृशान्यनेकानि वीर्याणीह प्रदर्शयन् ।
बुभुजे विषयान् ग्राम्यानीजे चात्युर्जितैर्मखै: ॥ ६३ ॥
बुभुजे विषयान् ग्राम्यानीजे चात्युर्जितैर्मखै: ॥ ६३ ॥
Verse text
itīdṛśāny anekāni
vīryāṇīha pradarśayan
bubhuje viṣayān grāmyān
īje cāty-urjitair makhaiḥ
vīryāṇīha pradarśayan
bubhuje viṣayān grāmyān
īje cāty-urjitair makhaiḥ
Synonyms
iti — thus; īdṛśāni — like this; anekāni — many; vīryāṇi — feats of valor; iha — in this world; pradarśayan — exhibiting; bubhuje — (Lord Kṛṣṇa) enjoyed; viṣayān — objects of sense pleasure; grāmyān — ordinary; īje — He performed worship; ca — and; ati — extremely; urjitaiḥ — potent; makhaiḥ — with Vedic fire sacrifices.
Translation
Lord Kṛṣṇa exhibited many other, similar heroic pastimes in this world. He apparently enjoyed the pleasures of ordinary human life, and He performed greatly potent fire sacrifices.
Devanagari
प्रववर्षाखिलान् कामान् प्रजासु ब्राह्मणादिषु ।
यथाकालं यथैवेन्द्रो भगवान् श्रैष्ठ्यमास्थित: ॥ ६४ ॥
यथाकालं यथैवेन्द्रो भगवान् श्रैष्ठ्यमास्थित: ॥ ६४ ॥
Verse text
pravavarṣākhilān kāmān
prajāsu brāhmaṇādiṣu
yathā-kālaṁ yathaivendro
bhagavān śraiṣṭhyam āsthitaḥ
prajāsu brāhmaṇādiṣu
yathā-kālaṁ yathaivendro
bhagavān śraiṣṭhyam āsthitaḥ
Synonyms
pravavarṣa — He rained down; akhilān — all; kāmān — desired things; prajāsu — upon His subjects; brāhmaṇa-ādiṣu — beginning with the brāhmaṇas; yathā-kālam — at the suitable times; yathā eva — in the same way; indraḥ — (as) Indra; bhagavān — the Personality of Godhead; śraiṣṭhyam — in His supremacy; āsthitaḥ — situated.
Translation
The Lord having demonstrated His supremacy, at suitable times He showered down all desirable things upon the brāhmaṇas and His other subjects, just as Indra pours down his rain.
Devanagari
हत्वा नृपानधर्मिष्ठान् घातयित्वार्जुनादिभि: ।
अञ्जसा वर्तयामास धर्मं धर्मसुतादिभि: ॥ ६५ ॥
अञ्जसा वर्तयामास धर्मं धर्मसुतादिभि: ॥ ६५ ॥
Verse text
hatvā nṛpān adharmiṣṭhān
ghāṭayitvārjunādibhiḥ
añjasā vartayām āsa
dharmaṁ dharma-sutādibhiḥ
ghāṭayitvārjunādibhiḥ
añjasā vartayām āsa
dharmaṁ dharma-sutādibhiḥ
Synonyms
hatvā — having killed; nṛpān — kings; adharmiṣṭhān — most irreligious; ghātayitvā — having them killed; arjuna-ādibhiḥ — by Arjuna and others; añjasā — easily; vartayām āsa — He caused to be carried out; dharmam — the principles of religion; dharma-suta-ādibhiḥ — by Yudhiṣṭhira (the son of Dharma) and others.
Translation
Now that He had killed many wicked kings and engaged devotees such as Arjuna in killing others, the Lord could easily assure the execution of religious principles through the agency of such pious rulers as Yudhiṣṭhira.
Purport
Thus end the purports of the humble servants of His Divine Grace A.C. Bhaktivedanta Swami Prabhupāda to the Tenth Canto, Eighty-ninth Chapter, of the Śrīmad-Bhāgavatam, entitled “Kṛṣṇa and Arjuna Retrieve a Brāhmaṇa’s Sons.”