FolioCorpusŚrīmad-Bhāgavatam

Śrīmad-Bhāgavatam 11.6.2-4

इन्द्रो मरुद्भ‍िर्भगवानादित्या वसवोऽश्विनौ । ऋभवोऽङ्गिरसो रुद्रा विश्वे साध्याश्च देवता: ॥ २ ॥ गन्धर्वाप्सरसो नागा: सिद्धचारणगुह्यका: । ऋषय: पितरश्चैव सविद्याधरकिन्नरा: ॥ ३ ॥ द्वारकामुपसञ्जग्मु: सर्वे कृष्णदिद‍ृक्षव: । वपुषा येन भगवान् नरलोकमनोरम: । यशो वितेने लोकेषु सर्वलोकमलापहम् ॥ ४ ॥
indro marudbhir bhagavān
[indro marudbhir bhagavaan]
ādityā vasavo ’śvinau
[aadityaa vasavo ’shvinau]
ṛbhavo ’ṅgiraso rudrā
[ribhavo ’ngiraso rudraa]
viśve sādhyāś ca devatāḥ
[vishve saadhyaash cha devataah]
gandharvāpsaraso nāgāḥ
[gandharvaapsaraso naagaah]
siddha-cāraṇa-guhyakāḥ
[siddha-chaarana-guhyakaah]
ṛṣayaḥ pitaraś caiva
[rishayah pitarash chaiva]
sa-vidyādhara-kinnarāḥ
[sa-vidyaadhara-kinnaraah]
dvārakām upasañjagmuḥ
[dvaarakaam upasanjagmuh]
sarve kṛṣṇa-didṛkṣavaḥ
[sarve krishna-didrikshavah]
vapuṣā yena bhagavān
[vapushaa yena bhagavaan]
nara-loka-manoramaḥ
[nara-loka-manoramah]
yaśo vitene lokeṣu
[yasho vitene lokeshu]
sarva-loka-malāpaham
[sarva-loka-malaapaham]
Word-for-word
indraḥ — Lord Indra marudbhiḥ — along with the wind-gods bhagavān — the powerful controller ādityāḥ — the twelve principal demigods, all sons of Aditi vasavaḥ — the eight Vasu demigods aśvinau — the two Aśvinī-kumāras ṛbhavaḥ — the Ṛbhus aṅgirasaḥ — the descendants of Aṅgirā Muni rudrāḥ — the expansions of Lord Śiva viśve sādhyāḥ — known as Viśvedevas and Sādhyas ca — also devatāḥ — other demigods gandharva-apsarasaḥ — the heavenly musicians and dancing girls nāgāḥ — the celestial snakes siddha-cāraṇa — the Siddhas and Cāraṇas guhyakāḥ — and the hobgoblins ṛṣayaḥ — the great sages pitaraḥ — the departed forefathers ca — also eva — indeed sa — along with vidyādhara-kinnarāḥ — the Vidyādharas and Kinnaras dvārakām — to Dvārakā upasañjagmuḥ — they arrived together sarve — all of them kṛṣṇa-didṛkṣavaḥ — eager to see Lord Kṛṣṇa vapuṣā — by the transcendental body yena — which bhagavān — the Supreme Personality of Godhead nara-loka — to all human society manaḥ-ramaḥ — enchanting yaśaḥ — His fame vitene — He expanded lokeṣu — throughout all the universe sarva-loka — of all planets mala — the impurities apaham — which eradicates.
Blended reading (Sanskrit + English inline)
indro marudbhir bhagavān
indraḥ
Lord Indra
marudbhiḥ
along with the wind-gods
bhagavān
the powerful controller
ādityā vasavo ’śvinau
ādityāḥ
the twelve principal demigods, all sons of Aditi
vasavaḥ
the eight Vasu demigods
ṛbhavo ’ṅgiraso rudrā
aśvinau
the two Aśvinī-kumāras
ṛbhavaḥ
the Ṛbhus
viśve sādhyāś ca devatāḥ
gandharvāpsaraso nāgāḥ
aṅgirasaḥ
the descendants of Aṅgirā Muni
rudrāḥ
the expansions of Lord Śiva
siddha-cāraṇa-guhyakāḥ
ṛṣayaḥ pitaraś caiva
sa-vidyādhara-kinnarāḥ
viśve sādhyāḥ
known as Viśvedevas and Sādhyas
ca
also
devatāḥ
other demigods
dvārakām upasañjagmuḥ
sarve kṛṣṇa-didṛkṣavaḥ
vapuṣā yena bhagavān
gandharva-apsarasaḥ
the heavenly musicians and dancing girls
nara-loka-manoramaḥ
nāgāḥ
the celestial snakes
siddha-cāraṇa
the Siddhas and Cāraṇas
guhyakāḥ
and the hobgoblins
ṛṣayaḥ
the great sages
pitaraḥ
the departed forefathers
ca
also
eva
indeed
yaśo vitene lokeṣu
sarva-loka-malāpaham
sa
along with
vidyādhara-kinnarāḥ
the Vidyādharas and Kinnaras
dvārakām
to Dvārakā
upasañjagmuḥ
they arrived together
sarve
all of them
kṛṣṇa-didṛkṣavaḥ
eager to see Lord Kṛṣṇa
vapuṣā
by the transcendental body
yena
which
bhagavān
the Supreme Personality of Godhead
nara-loka
to all human society
manaḥ-ramaḥ
enchanting
yaśaḥ
His fame
vitene
He expanded
lokeṣu
throughout all the universe
sarva-loka
of all planets
mala
the impurities
apaham
which eradicates.
The powerful Lord Indra, along with the Maruts, Ādityas, Vasus, Aśvinīs, Ṛbhus, Aṅgirās, Rudras, Viśvedevas, Sādhyas, Gandharvas, Apsarās, Nāgas, Siddhas, Cāraṇas, Guhyakas, the great sages and forefathers and the Vidyādharas and Kinnaras, arrived at the city of Dvārakā, hoping to see Lord Kṛṣṇa. By His transcendental form, Kṛṣṇa, the Supreme Lord, enchanted all human beings and spread His own fame throughout the worlds. The Lord’s glories destroy all contamination within the universe.
Purport

The Personality of Godhead descends within the material world to assist the demigods in the cosmic management; thus the demigods can normally see such forms of the Lord as Upendra. However, here it is indicated that although accustomed to seeing various Viṣṇu expansions of the Lord, the demigods were specifically eager to see the most beautiful form of the Lord as Kṛṣṇa. Deha-dehi-vibhāgaś ca neśvare vidyate kvacit: there is no distinction between the Supreme Lord and His personal body. The jīva soul is different from his body, but the beautiful, transcendental form of the Lord is identical with the Lord in all respects.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
The powerful Indra, along with the Maruts, Ādityas, Vasus, Aśvinīs, Ṛbhus, Aṅgirās, Rudras, Viśvedevas, Sādhyas, Gandharvas, Apsarās, Nāgas, Siddhas, Cāraṇas, Guhyakas, the great sages and forefathers and the Vidyādharas and Kinnaras, arrived at the city of Dvārakā, hoping to see Lord Kṛṣṇa. By his form, Kṛṣṇa, the Supreme Lord, enchanted all human beings, spread his own fame throughout the worlds, and destroyed all contamination within the universe. They desired to see Kṛṣṇa by whose body he attracted all men. This indicates that his body is non-different from himself, unlike the jīva. It is said deha-dehi-vibhāgaś ca neśvare vidyate kvacit: there is no difference in the Lord between his body and himself. (Kūrma Purānā) [Note: It is from Kūrma Pūrāṇa according to Laghu-bhāgavatamṛta and from Mahā-varāha Purāṇa according to Bhagavat Sandarbha.]
Related lectures
Personal Guidance
Even the demigods, who routinely see Viṣṇu, travel to Dvārakā hungry for Kṛṣṇa's most beautiful form — His personal beauty outranks every cosmic post.
Practical Applications
  • Today, choose a darśana of Kṛṣṇa's personal form (deity, picture, described līlā) over an abstract idea of God, and let your eyes rest on Him.
  • Notice when you treat spiritual life as a function (problem-solving, anxiety-management) and re-aim one act of sādhana at simply seeing Him.
  • Speak Kṛṣṇa's name and glories aloud once today, trusting the verse's claim that they destroy contamination in the one who hears.
Reflection Questions
  • If even Indra and the great sages cross worlds just to glimpse Kṛṣṇa's face, what am I crossing — or refusing to cross — for that same darśana?
  • Where in my practice am I content with a Viṣṇu-expansion-level relationship (formal, functional) when the verse points me toward Kṛṣṇa's nara-loka-manorama form?
For Each Age Group
youth
  • When you scroll past a hundred faces today, pause on one image or deity-form of Kṛṣṇa and actually look — let darśana compete with the feed.
  • Notice the friend group or influencer you cross campus to be near, and ask honestly: who would I travel to Dvārakā for?
  • Before an exam or audition, chant Kṛṣṇa's name once not to pass but simply because the verse says hearing His glories purifies — test that claim.
householder
  • In the family shrine tonight, offer the day's earnings and decisions to Kṛṣṇa's specific form, not to a generic 'God' — let the kids see you address a Person.
  • When career anxiety pulls you toward demigod-style problem-solving (more contacts, more leverage), redirect one prayer toward simply wanting to see Him.
  • Speak one of Kṛṣṇa's glories aloud at the dinner table this week — trust the verse that this purifies the household atmosphere your children breathe.
senior
  • As bodily transitions accelerate, fix attention on the Lord's body which does not transition — make darśana of His form your daily anchor.
  • Mentor a younger devotee by pointing them past abstractions toward Kṛṣṇa's personal beauty; pass on attraction, not just information.
  • Loosen one attachment this month — a possession, a grievance, a role — and reinvest that freed attention into hearing Kṛṣṇa's names and pastimes.
Common Pitfalls
  • Reading the demigods' eagerness as mythological color and missing the personal instruction: they want Kṛṣṇa Himself, and so should I.
  • Collapsing the deha-dehi distinction in the wrong direction — treating Kṛṣṇa's transcendental body as merely symbolic, the way my body is merely a covering.
  • Using the verse's universalism (all worlds purified) as license for vague devotion to 'the divine,' instead of specific attraction to the Dvārakādhīśa.
Discussion Prompts
  • The demigods can see Upendra at will, yet they come for Kṛṣṇa — what does this reveal about the difference between access and attraction in our own sādhana?
  • Prabhupāda says there is no distinction between Kṛṣṇa and His body, while there is such a distinction for us — where does this asymmetry actually change how you relate to the deity in the temple?
  • If Kṛṣṇa's fame alone destroys contamination, why do we still labor at self-purification — is hearing enough, or is something more required of us?
Role Play

A friend tells you, 'I believe in a formless higher power — adding Kṛṣṇa's blue body, flute, and city of Dvārakā feels like Hindu folklore on top of real spirituality.' Without dismissing them, respond from this verse: explain why even the demigods, who already commune with the cosmic order, specifically travel to see that particular form.

Objections & Responses
  • This is just mythology — a parade of celestial beings showing up to a city, like a Marvel team-up. How is it personal guidance?
    Take the structure seriously even if the cast feels foreign: beings with cosmic responsibilities and ready access to Viṣṇu still drop everything for Kṛṣṇa's darśana. The instruction to me is that no rank, role, or routine spiritual access substitutes for direct attraction to His person — and I have to ask whether I've ever actually wanted that.
  • Saying Kṛṣṇa's body is identical with Him sounds like idolatry — making a finite form into the Absolute.
    Idolatry is projecting divinity onto matter; here the claim is the opposite — Kṛṣṇa's form is not matter at all but transcendental, and the deha-dehi split that applies to my body simply does not apply to His. The demigods are not worshipping a statue of an idea; they are seeking the Person whose form, name, and fame are one undivided reality.
📝 My note

Source: vedabase.io

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