FolioCorpusŚrīmad-Bhāgavatam

5.24 · The Subterranean Heavenly Planets

31 verses · 🖨 Class prep
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Book Bhagavata Canto 5 · R.E.A.P
P Planetary Systems SB 5.20–5.26 · 12 sub-topics Open on bhagavata.keshavaswami.com ↗
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P - Planetary Systems (20-26) Sukadeva Goswami offered further details of the universe – the seven oceans and seven islands they surround, Lord Brahma’s lotus flower, the sun’s movements, the planetary orbits, the Sisumara planetary systems and Lord Anantadeva. He concluded by giving a vivid description of the hellish planets which facilitate a variety of torturous experiences to reengineer the consciousness of the wayward souls.

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P - Planetary Systems (20-26)

P - Planetary Systems (20-26) Sukadeva Goswami offered further details of the universe – the seven oceans and seven islands they surround, Lord Brahma’s lotus flower, the sun’s movements, the planetary orbits, the Sisumara planetary systems and Lord Anantadeva. He concluded by giving a vivid description of the hellish planets which facilitate a variety of torturous experiences to reengineer the consciousness of the wayward souls.

Previous Path of Bhakti – BEYOND the World Next Six Islands Last updated 1 year ago

Hellish Planets

P - Planetary Systems (20-26) Hellish Planets Chapter 26 To rectify the sinful mentality of deviant living entities, Krishna subjects them to punishment and suffering in one of the twenty-eight hellish planets situated below Patala. For every destructive activity, there is a particular reaction that one is subjected to. While the graphic descriptions may seem harsh, such experiences are sometimes required to jolt a change in consciousness. On the other hand, those who adhere to religious life are elevated to higher planetary systems where the demigods reside. In due course, once their pious credits have been exhausted, they return to this earthly realm. Sukadeva Goswami finally described the Universal Form of the Lord and glorified the Lord’s activities.

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Lord Anantadeva

P - Planetary Systems (20-26) Lord Anantadeva Chapter 25 Lord Ananta, whose body is completely spiritual, resides at the root of the planet Patala. He remains in the core of Lord Siva’s heart, helping him to destroy the universes as required. He is the original deity of material consciousness, and because He attracts all living entities, He is also known as Sankarsana. The entire material world rests upon His hoods. Because Lord Sankarsana is an expansion of the Supreme Personality of Godhead, many devotees offer Him prayers, and in the planetary system of Patala, all the suras , asuras , Gandharvas, Vidyadharas and learned sages offer Him their respectful obeisances.

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Movements of the Sun

P - Planetary Systems (20-26) Movements of the Sun Chapter 21 The sun is not stationary, but rather rotates on the sun-god’s chariot which is drawn by seven horses. Its movements determine the duration of night and day. When moving northwards above the equator, the sun moves slowly during the day and quickly at night, thus creating a longer daytime and shorter nighttime. The opposite is true when the sun travels south of the equator. 60,000 sages, the Valikhilyas, worship the sun-god with beautiful prayers.

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Orbits of the Planets and Sisumara

P - Planetary Systems (20-26) Orbits of the Planets and Sisumara Chapter 22, 23 The various configurations of the moon and other planets have positive and negative influences on living beings. This is what we commonly call the ‘influence of the stars.’ The sun rotates through the time circle of the zodiac, represented by twelve astrological signs, and assumes different names according to the sign it is in. Dhruvaloka, awarded to the exalted Dhruva Maharaja, continues to exist even when the universe is partially destroyed. It is recognised as the polestar and Lord Vishnu’s abode within this universe. Situated above the seven stars, it acts as a central pivot around which all the planetary systems revolve, impelled by eternal time. In Dhruvaloka are the planets of Agni, Indra, Prajapati, Kasyapa and Dharma, all of whom are very respectful to the great devotee Dhruva. Those who worship the Universal Form of the Lord ( virat-purusa ) conceive of this entire rotating system of planets as a dolphin-like animal known as sisumara . To concentrate their minds, yogis worship the Sisumara planetary system, which is technically known as the kundalini-cakra .

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Six Islands

P - Planetary Systems (20-26) Six Islands Chapter 20 Having described Jambudvipa, Sukadeva Goswami next described the other six islands that make up Bhu-mandala. The first five of these islands have seven varsas , while the final island (Puskaradvipa) has two varsas . Jambudvipa, described previously, has nine varsas . The original rulers of these dvipas were the sons of Priyavrata, and the islands were named after them. At the periphery of Bhu-mandala are the famous Lokaloka mountain ranges. Sukadeva Goswami thus described the entire structure of Bhu-Mandala.

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Subterranean Heavens

P - Planetary Systems (20-26) Subterranean Heavens Chapter 24 Rahu, which is situated below the sun and moon, often conceals them and causes total or partial eclipses to occur. Below Rahu are the planets of the Siddhas, Charanas and Vidyadharas, and below these are planets such as Yaksaloka and Raksaloka. Below these planets is the earth, and below the earth are the lower planetary systems - Atala, Vitala, Sutala, Talatala, Mahatala, Rasatala and Patala. These are known as bila-svarga , or subterranean heavens (there are also earthly heavens, bhauma-svarga , and celestial heavens, divya-svarga ). Demons and Raksasas live in these lower planetary systems with their associates, always engaged in sense gratification and oblivious to the suffering awaiting them in their future births.

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Universal Map

P - Planetary Systems (20-26) Universal Map “One should understand the nature of karma, vikarma and akarma , and one must act accordingly. This is the law of the Supreme Personality of Godhead. The conditioned souls, who have come to this material world for sense gratification, are allowed to enjoy their senses under certain regulative principles. If they violate these regulations, they are judged and punished by Yamaraja. He brings them to the hellish planets and properly chastises them to bring them back to Krishna consciousness. By the influence of maya , however, the conditioned souls remain infatuated with the mode of ignorance. Thus, in spite of repeated punishment by Yamaraja, they do not come to their senses, but continue to live within the material condition, committing sinful activities again and again.” (SB 5.26.6) Many people wonder whether heaven and hell are mythological concepts fabricated by religious storytellers. Fear and reward, after all, are powerful tools to coax people into a certain way of living. Such ideas, for example, may encourage people to lead moral lives in the hope of attaining heaven after death. Interestingly, however, we can perceive heaven and hell even on this planet we live in. In front of our eyes, we see that such disparity indeed exists - from abject poverty to extreme luxury. Why shouldn’t a similar disparity exist within the universe? Srimad-Bhagavatam is aimed at ushering us into the spiritual world which is beautifully described in Canto Ten. To attain that supreme destination, we must know the nature and mechanics of the world we are currently residing in. The material world consists of upper, middle and lower sections, totalling fourteen levels of planetary systems with different standards of life and durations of existence. Yoga systems elevate one up the material universes, and ultimately beyond, while neglect of such spiritual guidance will cause the living entity to degrade to lower statuses of life. Srila Prabhupada compared the material world to a prison where the criminals occupy various grades of cells. Depending on the severity of the crime, the criminal is put into a certain cell – the most unpleasant cells are reserved for the harshest crimes. Similarly, this universe acts like a prisonhouse where the rebellious souls are sent for consciousness purification. Depending on our past activities, we are put into a certain living condition where we enjoy or suffer the results of our acts. For extremely pious acts, we are sent to heaven to enjoy godly delights. For sinful acts, we glide into hellish situations to painful rectification.

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Higher Planets

P - Planetary Systems (20-26) Universal Map Higher Planets The happiness and pleasures experienced by the denizens of heaven are immensely superior to those found on earth. The chief of the administrative demigods, Indra, is the king of heaven. Indraloka, the planet where Indra resides, has gardens where one can associate with beautiful, angelic personalities and enjoy a profuse supply of soma-rasa , a celestial intoxicant. There are magnificent palaces, beautiful landscapes and endless gardens with aromatic flowers. In contrast to the heavenly planets, the sense enjoyment on earth is insignificant and is experienced on an extremely gross level. The term deathless, amara , is often used to describe the residents of the heavenly planets because their span of life is inconceivably long. Although they live for millions of years by our calculation, none within the material worlds can live there eternally.

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Lower Planets (Hells)

P - Planetary Systems (20-26) Universal Map Lower Planets (Hells) Beneath the planet Patalaloka, and slightly above the water of the Garbhodaka Ocean, are the Narakalokas, or the hellish planetary systems. The 28 planets offer different degrees of suffering for those who must endure life there. Here on earth we can see many hellish circumstances of suffering for people, but nothing like what is experienced on these planets. They are said to be a place of rectification for those who commit the most abominable actions while living as humans on the earthly plane. Although life here seems like it goes on for an eternity, in actuality the duration of one’s ‘karmic sentence’ here may be only seconds or moments.

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Lower Planets (Subterranean Heavens)

P - Planetary Systems (20-26) Universal Map Lower Planets (Subterranean Heavens) Below the earth are seven other systems called Atala, Vitala, Sutala, Talatala, Mahatala, Rasatala, and Patala. These lower planets are populated by persons of great power and opulence, yet of demoniac consciousness. They have reached here through austerity aimed at material enjoyment without spiritual development. The residents enjoy a standard of material comfort more opulent than even the higher planets due to their desires for high standards of sensual enjoyment, wealth and influence. The residents are known as Daityas, Danavas and Nagas and are all engaged in illusory material enjoyment with no thought of spiritual liberation. Since time is not divided into days and nights due to no sunshine reaching these planets, they have no fear produced by time. Only at the time of dissolution does anxiety and fear consume them.

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Middle Planets

P - Planetary Systems (20-26) Universal Map Middle Planets Within the earthly sphere there is a combination of the happiness found in the heavens and the suffering of hell. As mentioned previously, birth in the earthly realm is considered most conducive for this reason – neither is there excessive happiness which may cause one to become complacent and comfortable, nor is there extreme suffering that can overshadow any deeper searching. Bhu- mandala is shaped like a lotus flower and the seven planetary systems are in the whorl of the lotus. As the sunshine reaches earth from 93,000,000 miles, this is the radius of the plane of Bhu-mandala. “The residents of both heaven and hell desire human birth on the earth planet because human life facilitates the achievement of transcendental knowledge and love of Godhead, whereas neither heavenly nor hellish bodies efficiently provide such opportunities.” (SB 11.20.12)

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— S.B. Keshava Swami, Book Bhagavata

Śrīmad-Bhāgavatam 5.24.1

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श्रीशुक उवाच अधस्तात्सवितुर्योजनायुते स्वर्भानुर्नक्षत्रवच्चरतीत्येके योऽसावमरत्वं ग्रहत्वं चालभत भगवदनुकम्पया स्वयमसुरापसद: सैंहिकेयो ह्यतदर्हस्तस्य तात जन्म कर्माणि चोपरिष्टाद्वक्ष्याम: ॥ १ ॥
śrī-śuka uvāca
[shree-shuka uvaacha]
adhastāt savitur yojanāyute svarbhānur nakṣatravac caratīty eke yo ’sāv amaratvaṁ grahatvaṁ cālabhata bhagavad-anukampayā svayam asurāpasadaḥ saiṁhikeyo hy atad-arhas tasya tāta janma karmāṇi copariṣṭād vakṣyāmaḥ.
[adhastaat savitur yojanaayute svarbhaanur nakshatravach charateety eke yo ’saav amaratvam grahatvam chaalabhata bhagavad-anukampayaa svayam asuraapasadah saimhikeyo hy atad-arhas tasya taata janma karmaani choparishtaad vakshyaamah.]
Word-for-word
śrī-śukaḥ uvāca — Śrī Śukadeva Gosvāmī said adhastāt — below savituḥ — the sun globe yojana — a measurement equal to eight miles ayute — ten thousand svarbhānuḥ — the planet known as Rāhu nakṣatra-vat — like one of the stars carati — is rotating iti — thus eke — some who are learned in the Purāṇas yaḥ — which asau — that amaratvam — a lifetime like those of the demigods grahatvam — a position as one of the chief planets ca — and alabhata — obtained bhagavat-anukampayā — by the compassion of the Supreme Personality of Godhead svayam — personally asura-apasadaḥ — the lowest of the asuras saiṁhikeyaḥ — being the son of Siṁhikā hi — indeed a-tat-arhaḥ — not qualified for that position tasya — his tāta — O my dear King janma — birth karmāṇi — activities ca — also upariṣṭāt — later vakṣyāmaḥ — I shall explain.
Blended reading (Sanskrit + English inline)
śrī-śuka uvāca
śrī-śukaḥ uvāca
Śrī Śukadeva Gosvāmī said
adhastāt savitur yojanāyute svarbhānur nakṣatravac caratīty eke yo ’sāv amaratvaṁ grahatvaṁ cālabhata bhagavad-anukampayā svayam asurāpasadaḥ saiṁhikeyo hy atad-arhas tasya tāta janma karmāṇi copariṣṭād vakṣyāmaḥ.
adhastāt
below
savituḥ
the sun globe
yojana
a measurement equal to eight miles
ayute
ten thousand
svarbhānuḥ
the planet known as Rāhu
nakṣatra-vat
like one of the stars
carati
is rotating
iti
thus
eke
some who are learned in the Purāṇas
yaḥ
which
asau
that
amaratvam
a lifetime like those of the demigods
grahatvam
a position as one of the chief planets
ca
and
alabhata
obtained
bhagavat-anukampayā
by the compassion of the Supreme Personality of Godhead
svayam
personally
asura-apasadaḥ
the lowest of the asuras
saiṁhikeyaḥ
being the son of Siṁhikā
hi
indeed
a-tat-arhaḥ
not qualified for that position
tasya
his
tāta
O my dear King
janma
birth
karmāṇi
activities
ca
also
upariṣṭāt
later
vakṣyāmaḥ
I shall explain.
Śrī Śukadeva Gosvāmī said: My dear King, some historians, the speakers of the Purāṇas, say that 10,000 yojanas [80,000 miles] below the sun is the planet known as Rāhu, which moves like one of the stars. The presiding deity of that planet, who is the son of Siṁhikā, is the most abominable of all asuras, but although he is completely unfit to assume the position of a demigod or planetary deity, he has achieved that position by the grace of the Supreme Personality of Godhead. Later I shall speak further about him.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Śukadeva Gosvāmī said: The speakers of the Purāṇas say that 10,000 yojanas below the sun is the planet known as Rāhu, which moves like one of the constellations. [Note: This is in the direction opposite the sun and the other planets.] The presiding deity of that planet, who is the son of Siṁhikā, the most abominable of all asuras, has attained the position of a devatā by the mercy of the Lord, though he is not qualified to be a devatā. O King! Later I shall speak about him. In the Twenty-fourth Chapter, the places of Rāhu, the Siddhas and others, as well as the seven lower planets starting with Atala are described. A-tat-arhaḥ means he was not qualified to be devatā.
Related lectures
Personal Guidance
Rāhu — unfit, abominable — is still elevated to planetary status by the Lord's grace. Grace can lift the most unsuitable. Don't measure your eligibility for spiritual life by your past; the Lord has a habit of upgrading the unlikely.
Reflection Questions
  • What about my history have I been using to disqualify myself from grace?
  • Whom in my life have I quietly written off as 'unfit' that the Lord might be planning to elevate?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 5.24.2

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यददस्तरणेर्मण्डलं प्रतपतस्तद्विस्तरतो योजनायुतमाचक्षते द्वादशसहस्रं सोमस्य त्रयोदशसहस्रं राहोर्य: पर्वणि तद्‌व्य‍वधानकृद्वैरानुबन्ध: सूर्याचन्द्रमसावभिधावति ॥ २ ॥
yad adas taraṇer maṇḍalaṁ pratapatas tad vistarato yojanāyutam ācakṣate dvādaśa-sahasraṁ somasya trayodaśa-sahasraṁ rāhor yaḥ parvaṇi tad-vyavadhāna-kṛd vairānubandhaḥ sūryā-candramasāv abhidhāvati.
[yad adas taraner mandalam pratapatas tad vistarato yojanaayutam aachakshate dvaadasha-sahasram somasya trayodasha-sahasram raahor yah parvani tad-vyavadhaana-krid vairaanubandhah sooryaa-chandramasaav abhidhaavati.]
Word-for-word
yat — which adaḥ — that taraṇeḥ — of the sun maṇḍalam — globe pratapataḥ — which is always distributing heat tat — that vistarataḥ — in terms of width yojana — a distance of eight miles ayutam — ten thousand ācakṣate — they estimate dvādaśa-sahasram — 20,000 yojanas (160,000 miles) somasya — of the moon trayodaśa — thirty sahasram — one thousand rāhoḥ — of the planet Rāhu yaḥ — which parvaṇi — on occasion tat-vyavadhāna-kṛt — who created an obstruction to the sun and moon at the time of the distribution of nectar vaira-anubandhaḥ — whose intentions are inimical sūryā — the sun candramasau — and the moon abhidhāvati — runs after them on the full-moon night and the dark-moon day.
Blended reading (Sanskrit + English inline)
yad adas taraṇer maṇḍalaṁ pratapatas tad vistarato yojanāyutam ācakṣate dvādaśa-sahasraṁ somasya trayodaśa-sahasraṁ rāhor yaḥ parvaṇi tad-vyavadhāna-kṛd vairānubandhaḥ sūryā-candramasāv abhidhāvati.
yat
which
adaḥ
that
taraṇeḥ
of the sun
maṇḍalam
globe
pratapataḥ
which is always distributing heat
tat
that
vistarataḥ
in terms of width
yojana
a distance of eight miles
ayutam
ten thousand
ācakṣate
they estimate
dvādaśa-sahasram
20,000 yojanas (160,000 miles)
somasya
of the moon
trayodaśa
thirty
sahasram
one thousand
rāhoḥ
of the planet Rāhu
yaḥ
which
parvaṇi
on occasion
tat-vyavadhāna-kṛt
who created an obstruction to the sun and moon at the time of the distribution of nectar
vaira-anubandhaḥ
whose intentions are inimical
sūryā
the sun
candramasau
and the moon
abhidhāvati
runs after them on the full-moon night and the dark-moon day.
The sun globe, which is a source of heat, extends for 10,000 yojanas [80,000 miles]. The moon extends for 20,000 yojanas [160,000 miles], and Rāhu extends for 30,000 yojanas [240,000 miles]. Formerly, when nectar was being distributed, Rāhu tried to create dissension between the sun and moon by interposing himself between them. Rāhu is inimical toward both the sun and the moon, and therefore he always tries to cover the sunshine and moonshine on the dark-moon day and full-moon night.
Purport

As stated herein, the sun extends for 10,000 yojanas, and the moon extends for twice that, or 20,000 yojanas. The word dvādaśa should be understood to mean twice as much as ten, or twenty. In the opinion of Vijayadhvaja, the extent of Rāhu should be twice that of the moon, or 40,000 yojanas. However to reconcile this apparent contradiction to the text of the Bhāgavatam, Vijayadhvaja cites the following quotation concerning Rāhu; rāhu-soma-ravīṇāṁ tu maṇḍalā dvi-guṇoktitām. This means that Rāhu is twice as large as the moon, which is twice as large as the sun. This is the conclusion of the commentator Vijayadhvaja.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
They say that the sun globe measures 10,000 yojanas in diameter and the moon measure 20,000 yojanas in diameter, whereas Rāhu is 30,000 yojanas in diameter. Obstructing the sun and moon previously, he has become their enemy, and attacks them on the full and dark moon days. Parvaṇi means the full moon and dark moon. On these days it creates an obstacle to the full moon and dark moon for those looking from the earth. It created an obstacle previously by coming between the sun and moon to drink nectar. He created enmity with them when they understood what he was doing.
Related lectures
Personal Guidance
Rāhu tried to create division between the sun and moon and now lives forever trying to cover their light. Those who sow division are the ones who live in the dark. Watch out for the appetite to divide; it ends up shadowing the divider.
Reflection Questions
  • Where have I been the agent of division — between people, between teachings, between ideas?
  • What part of my own life feels eclipsed because I cultivated separation rather than harmony?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 5.24.3

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तन्निशम्योभयत्रापि भगवता रक्षणाय प्रयुक्तं सुदर्शनं नाम भागवतं दयितमस्त्रं तत्तेजसा दुर्विषहं मुहु: परिवर्तमानमभ्यवस्थितो मुहूर्तमुद्विजमानश्चकितहृदय आरादेव निवर्तते तदुपरागमिति वदन्ति लोका: ॥ ३ ॥
tan niśamyobhayatrāpi bhagavatā rakṣaṇāya prayuktaṁ sudarśanaṁ nāma bhāgavataṁ dayitam astraṁ tat tejasā durviṣahaṁ muhuḥ parivartamānam abhyavasthito muhūrtam udvijamānaś cakita-hṛdaya ārād eva nivartate tad uparāgam iti vadanti lokāḥ.
[tan nishamyobhayatraapi bhagavataa rakshanaaya prayuktam sudarshanam naama bhaagavatam dayitam astram tat tejasaa durvishaham muhuh parivartamaanam abhyavasthito muhoortam udvijamaanash chakita-hridaya aaraad eva nivartate tad uparaagam iti vadanti lokaah.]
Word-for-word
tat — that situation niśamya — hearing ubhayatra — around both the sun and moon api — indeed bhagavatā — by the Supreme Personality of Godhead rakṣaṇāya — for their protection prayuktam — engaged sudarśanam — the wheel of Kṛṣṇa nāma — named bhāgavatam — the most confidential devotee dayitam — the most favorite astram — weapon tat — that tejasā — by its effulgence durviṣaham — unbearable heat muhuḥ — repeatedly parivartamānam — moving around the sun and moon abhyavasthitaḥ — situated muhūrtam — for a muhūrta (forty-eight minutes) udvijamānaḥ — whose mind was full of anxieties cakita — frightened hṛdayaḥ — the core of whose heart ārāt — to a distant place eva — certainly nivartate — flees tat — that situation uparāgam — an eclipse iti — thus vadanti — they say lokāḥ — the people.
Blended reading (Sanskrit + English inline)
tan niśamyobhayatrāpi bhagavatā rakṣaṇāya prayuktaṁ sudarśanaṁ nāma bhāgavataṁ dayitam astraṁ tat tejasā durviṣahaṁ muhuḥ parivartamānam abhyavasthito muhūrtam udvijamānaś cakita-hṛdaya ārād eva nivartate tad uparāgam iti vadanti lokāḥ.
tat
that situation
niśamya
hearing
ubhayatra
around both the sun and moon
api
indeed
bhagavatā
by the Supreme Personality of Godhead
rakṣaṇāya
for their protection
prayuktam
engaged
sudarśanam
the wheel of Kṛṣṇa
nāma
named
bhāgavatam
the most confidential devotee
dayitam
the most favorite
astram
weapon
tat
that
tejasā
by its effulgence
durviṣaham
unbearable heat
muhuḥ
repeatedly
parivartamānam
moving around the sun and moon
abhyavasthitaḥ
situated
muhūrtam
for a muhūrta (forty-eight minutes)
udvijamānaḥ
whose mind was full of anxieties
cakita
frightened
hṛdayaḥ
the core of whose heart
ārāt
to a distant place
eva
certainly
nivartate
flees
tat
that situation
uparāgam
an eclipse
iti
thus
vadanti
they say
lokāḥ
the people.
After hearing from the sun and moon demigods about Rāhu’s attack, the Supreme Personality of Godhead, Viṣṇu, engages His disc, known as the Sudarśana cakra, to protect them. The Sudarśana cakra is the Lord’s most beloved devotee and is favored by the Lord. The intense heat of its effulgence, meant for killing non-Vaiṣṇavas, is unbearable to Rāhu, and he therefore flees in fear of it. During the time Rāhu disturbs the sun or moon, there occurs what people commonly know as an eclipse.
Purport

The Supreme Personality of Godhead, Viṣṇu, is always the protector of His devotees, who are also known as demigods. The controlling demigods are most obedient to Lord Viṣṇu, although they also want material sense enjoyment, and that is why they are called demigods, or almost godly. Although Rāhu attempts to attack both the sun and the moon, they are protected by Lord Viṣṇu. Being very afraid of Lord Viṣṇu’s cakra, Rāhu cannot stay in front of the sun or moon for more than a muhūrta (forty-eight minutes). The phenomenon that occurs when Rāhu blocks the light of the sun or moon is called an eclipse. The attempt of the scientists of this earth to go to the moon is as demoniac as Rāhu’s attack. Of course. their attempts will be failures because no one can enter the moon or sun so easily. Like the attack of Rāhu, such attempts will certainly be failures.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Hearing of Rāhu’s attack, the Lord engages his dear Sudarśana weapon to protect the sun and moon. Seeing the intolerable heat of the weapon rotating in front of him for forty-eight minutes, Rāhu, frightened and worried, flees to a distant place. People say that this is the eclipse. Ubhayatra means “to the sun and moon.” Seeing (verb is omitted) the cakra rotating, situated in front of it, he then fled. They say that is situation is an eclipse. Because of either precise or imprecise alignment, there are full and partial eclipses. Rāhu does not actually devour the sun or moon, since he is situated 10,000 yojanas away from the sun.
Related lectures
Personal Guidance
When the Lord's devotees (sun and moon demigods) are attacked, He sends Sudarśana — the Lord's most beloved devotee — to protect them. Devotees protect devotees by the Lord's arrangement. Stay in the circle of devotion; that is where the protective system functions.
Reflection Questions
  • Have I drifted out of devotional company in a way that has left me unprotected from old patterns?
  • Who in my life is currently functioning as a protector for me, and have I thanked them?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 5.24.4

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ततोऽधस्तात्सिद्धचारणविद्याधराणां सदनानि तावन्मात्र एव ॥ ४ ॥
tato ’dhastāt siddha-cāraṇa-vidyādharāṇāṁ sadanāni tāvan mātra eva.
[tato ’dhastaat siddha-chaarana-vidyaadharaanaam sadanaani taavan maatra eva.]
Word-for-word
tataḥ — the planet Rāhu adhastāt — below siddha-cāraṇa — of the planets known as Siddhaloka and Cāraṇaloka vidyādharāṇām — and the planets of the Vidyādharas sadanāni — the residential places tāvat mātra — only that much distance (eighty thousand miles) eva — indeed.
Blended reading (Sanskrit + English inline)
tato ’dhastāt siddha-cāraṇa-vidyādharāṇāṁ sadanāni tāvan mātra eva.
tataḥ
the planet Rāhu
adhastāt
below
siddha-cāraṇa
of the planets known as Siddhaloka and Cāraṇaloka
vidyādharāṇām
and the planets of the Vidyādharas
sadanāni
the residential places
tāvat mātra
only that much distance (eighty thousand miles)
eva
indeed.
Below Rāhu by 10,000 yojanas [80,000 miles] are the planets known as Siddhaloka, Cāraṇaloka and Vidyādhara-loka.
Purport

It is said that the residents of Siddhaloka, being naturally endowed with the powers of yogīs, can go from one planet to another by their natural mystic powers without using airplanes or similar machines.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Below Rāhu by 10,000 yojanas are the planets known as Siddhaloka, Cāraṇaloka and Vidyādhara-loka. Tāvam mātre means 10,000 yojanas.
Related lectures
Personal Guidance
The residents of Siddhaloka can travel from planet to planet by natural mystic power, not by external machines. There are powers latent in disciplined spiritual life that no technology can match. Don't envy the engineer; cultivate the inner instrument.
Reflection Questions
  • Where am I trying to solve with technology a problem that interior discipline would handle better?
  • What latent power in me might disciplined practice gradually awaken?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 5.24.5

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ततोऽधस्ताद्यक्षरक्ष: पिशाचप्रेतभूतगणानां विहाराजिरमन्तरिक्षं यावद्वायु: प्रवाति यावन्मेघा उपलभ्यन्ते ॥ ५ ॥
tato ’dhastād yakṣa-rakṣaḥ-piśāca-preta-bhūta-gaṇānāṁ vihārājiram antarikṣaṁ yāvad vāyuḥ pravāti yāvan meghā upalabhyante.
[tato ’dhastaad yaksha-rakshah-pishaacha-preta-bhoota-ganaanaam vihaaraajiram antariksham yaavad vaayuh pravaati yaavan meghaa upalabhyante.]
Word-for-word
tataḥ adhastāt — beneath the planets occupied by the Siddhas, Cāraṇas and Vidyādharas yakṣa-rakṣaḥ-piśāca-preta-bhūta-gaṇānām — of Yakṣas, Rākṣasas, Piśācas, ghosts and so on vihāra-ajiram — the place of sense gratification antarikṣam — in the sky or outer space yāvat — as far as vāyuḥ — the wind pravāti — blows yāvat — as far as meghāḥ — the clouds upalabhyante — are seen.
Blended reading (Sanskrit + English inline)
tato ’dhastād yakṣa-rakṣaḥ-piśāca-preta-bhūta-gaṇānāṁ vihārājiram antarikṣaṁ yāvad vāyuḥ pravāti yāvan meghā upalabhyante.
tataḥ adhastāt
beneath the planets occupied by the Siddhas, Cāraṇas and Vidyādharas
yakṣa-rakṣaḥ-piśāca-preta-bhūta-gaṇānām
of Yakṣas, Rākṣasas, Piśācas, ghosts and so on
vihāra-ajiram
the place of sense gratification
antarikṣam
in the sky or outer space
yāvat
as far as
vāyuḥ
the wind
pravāti
blows
yāvat
as far as
meghāḥ
the clouds
upalabhyante
are seen.
Beneath Vidyādhara-loka, Cāraṇaloka and Siddhaloka, in the sky called antarikṣa, are the places of enjoyment for the Yakṣas, Rākṣasas, Piśācas, ghosts and so on. Antarikṣa extends as far as the wind blows and the clouds float in the sky. Above this there is no more air.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Beneath Vidyādhara-loka, Cāraṇaloka and Siddhaloka, in the sky called antarikṣa, are the places of enjoyment for the Yakṣas, Rākṣasas, Piśācas, ghosts and so on. Antarikṣa extends as far as the wind blows and the clouds float in the sky.
Related lectures
Personal Guidance
The realms of ghosts and Yakṣas occupy the middle airspace — beings of strange power live in the in-between. Spiritual reality is more crowded than we imagine. Cultivate sober respect for the unseen rather than skepticism or fascination.
Reflection Questions
  • Do I treat unseen beings (whether harmful or helpful) with appropriate respect rather than dismissing or sensationalizing?
  • What practice protects me from negative unseen influence without making me obsessed with it?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 5.24.6

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ततोऽधस्ताच्छतयोजनान्तर इयं पृथिवी यावद्धंसभासश्येनसुपर्णादय: पतत्‍त्रिप्रवरा उत्पतन्तीति ॥ ६ ॥
tato ’dhastāc chata-yojanāntara iyaṁ pṛthivī yāvad dhaṁsa-bhāsa-śyena-suparṇādayaḥ patattri-pravarā utpatantīti.
[tato ’dhastaach chata-yojanaantara iyam prithivee yaavad dhamsa-bhaasa-shyena-suparnaadayah patattri-pravaraa utpatanteeti.]
Word-for-word
tataḥ adhastāt — beneath that śata-yojana — of one hundred yojanas antare — by an interval iyam — this pṛthivī — planet earth yāvat — as high as haṁsa — swans bhāsa — vultures śyena — eagles suparṇa-ādayaḥ — and other birds patattri-pravarāḥ — the chief among birds utpatanti — can fly iti — thus.
Blended reading (Sanskrit + English inline)
tato ’dhastāc chata-yojanāntara iyaṁ pṛthivī yāvad dhaṁsa-bhāsa-śyena-suparṇādayaḥ patattri-pravarā utpatantīti.
tataḥ adhastāt
beneath that
śata-yojana
of one hundred yojanas
antare
by an interval
iyam
this
pṛthivī
planet earth
yāvat
as high as
haṁsa
swans
bhāsa
vultures
śyena
eagles
suparṇa-ādayaḥ
and other birds
patattri-pravarāḥ
the chief among birds
utpatanti
can fly
iti
thus.
Below the abodes of the Yakṣas and Rākṣasas by a distance of 100 yojanas [800 miles] is the planet earth. Its upper limits extend as high as swans, hawks, eagles and similar large birds can fly.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Below the abodes of the Yakṣas and Rākṣasas by a distance of 100 yojanas is the planet earth, whose upper limits extend as high as swans, hawks, eagles and similar large birds can fly. This verse describes upper limit of Bhūrloka above the earth plane. Swans and other birds are transformations of earth.
Personal Guidance
Our earth extends only as far as the largest birds can fly — a small range, in cosmic terms. Don't take your stage too seriously; the universe has many stages, and yours is modest. That modesty is itself liberating.
Reflection Questions
  • Where am I overestimating the importance of the small stage I move on?
  • How would relativizing my stage make me lighter and more playful in it?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 5.24.7

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उपवर्णितं भूमेर्यथासन्निवेशावस्थानमवनेरप्यधस्तात् सप्त भूविवरा एकैकशो योजनायुतान्तरेणायामविस्तारेणोपक्‍ल‍ृप्ता अतलं वितलं सुतलं तलातलं महातलं रसातलं पातालमिति ॥ ७ ॥
upavarṇitaṁ bhūmer yathā-sanniveśāvasthānam avaner apy adhastāt sapta bhū-vivarā ekaikaśo yojanāyutāntareṇāyāma-vistāreṇopakḷptā atalaṁ vitalaṁ sutalaṁ talātalaṁ mahātalaṁ rasātalaṁ pātālam iti.
[upavarnitam bhoomer yathaa-sanniveshaavasthaanam avaner apy adhastaat sapta bhoo-vivaraa ekaikasho yojanaayutaantarenaayaama-vistaarenopaklriptaa atalam vitalam sutalam talaatalam mahaatalam rasaatalam paataalam iti.]
Word-for-word
upavarṇitam — stated previously bhūmeḥ — of the planet earth yathā-sanniveśa-avasthānam — according to the arrangement of the different places avaneḥ — the earth api — certainly adhastāt — beneath sapta — seven bhū-vivarāḥ — other planets eka-ekaśaḥ — in succession, up to the outer limit of the universe yojana-ayuta-antareṇa — with an interval of ten thousand yojanas (eighty thousand miles) āyāma-vistāreṇa — by width and length upakḷptāḥ — situated atalam — named Atala vitalam — Vitala sutalam — Sutala talātalam — Talātala mahātalam — Mahātala rasātalam — Rasātala pātālam — Pātāla iti — thus.
Blended reading (Sanskrit + English inline)
upavarṇitaṁ bhūmer yathā-sanniveśāvasthānam avaner apy adhastāt sapta bhū-vivarā ekaikaśo yojanāyutāntareṇāyāma-vistāreṇopakḷptā atalaṁ vitalaṁ sutalaṁ talātalaṁ mahātalaṁ rasātalaṁ pātālam iti.
upavarṇitam
stated previously
bhūmeḥ
of the planet earth
yathā-sanniveśa-avasthānam
according to the arrangement of the different places
avaneḥ
the earth
api
certainly
adhastāt
beneath
sapta
seven
bhū-vivarāḥ
other planets
eka-ekaśaḥ
in succession, up to the outer limit of the universe
yojana-ayuta-antareṇa
with an interval of ten thousand yojanas (eighty thousand miles)
āyāma-vistāreṇa
by width and length
upakḷptāḥ
situated
atalam
named Atala
vitalam
Vitala
sutalam
Sutala
talātalam
Talātala
mahātalam
Mahātala
rasātalam
Rasātala
pātālam
Pātāla
iti
thus.
My dear King, beneath this earth are seven other planets, known as Atala, Vitala, Sutala, Talātala, Mahātala, Rasātala and Pātāla. I have already explained the situation of the planetary systems of earth. The width and length of the seven lower planetary systems are calculated to be exactly the same as those of earth.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
I have already described the position and divisions of the earth. Beneath this earth are seven other planets, known as Atala, Vitala, Sutala, Talātala, Mahātala, Rasātala and Pātāla whose width and length are 10,000 yojanas, with an interval of 10,000 yojanas between each one. Below the earth, in different parts, are the seven lower planets. Bhū-vivaraḥ means “in hollow cavities of the earth.” It refers to Atala and the other planets. Antaram means a space or limit according to Amara-koṣa. Thus from the earth, to a limit of 10,000 yojanas Atala extends. From Atala, Vitala extends another 10,000 yojanas. Their length and breath are also 10,000 yojanas. The heights of the places are as much as possible (within 10,000 yojanas).
Personal Guidance
Below earth are seven planetary systems, each as wide as our own. Whole worlds exist beneath us that we never notice. There is more reality than our senses report. Stay humble about your reality map.
Reflection Questions
  • Where have I confused 'I can't perceive it' with 'it isn't real'?
  • What aspect of scripture have I dismissed because it didn't fit my limited cosmology?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 5.24.8

↗
एतेषु हि बिलस्वर्गेषु स्वर्गादप्यधिककामभोगैश्वर्यानन्दभूतिविभूतिभि: सुसमृद्धभवनोद्यानाक्रीडविहारेषु दैत्यदानवकाद्रवेया नित्यप्रमुदितानुरक्तकलत्रापत्यबन्धुसुहृदनुचरा गृहपतय ईश्वरादप्यप्रतिहतकामा मायाविनोदा निवसन्ति ॥ ८ ॥
eteṣu hi bila-svargeṣu svargād apy adhika-kāma-bhogaiśvaryānanda-bhūti-vibhūtibhiḥ susamṛddha-bhavanodyānākrīḍa-vihāreṣu daitya-dānava-kādraveyā nitya-pramuditānurakta-kalatrāpatya-bandhu-suhṛd-anucarā gṛha-pataya īśvarād apy apratihata-kāmā māyā-vinodā nivasanti.
[eteshu hi bila-svargeshu svargaad apy adhika-kaama-bhogaishvaryaananda-bhooti-vibhootibhih susamriddha-bhavanodyaanaakreeda-vihaareshu daitya-daanava-kaadraveyaa nitya-pramuditaanurakta-kalatraapatya-bandhu-suhrid-anucharaa griha-pataya eeshvaraad apy apratihata-kaamaa maayaa-vinodaa nivasanti.]
Word-for-word
eteṣu — in these hi — certainly bila-svargeṣu — known as the heavenly subterranean worlds svargāt — than the heavenly planets api — even adhika — a greater quantity kāma-bhoga — enjoyment of sense gratification aiśvarya-ānanda — bliss due to opulence bhūti — influence vibhūtibhiḥ — by those things and wealth su-samṛddha — improved bhavana — houses udyāna — gardens ākrīḍa-vihāreṣu — in places for different types of sense gratification daitya — the demons dānava — ghosts kādraveyāḥ — snakes nitya — who are always pramudita — overjoyed anurakta — because of attachment kalatra — to wife apatya — children bandhu — family relations suhṛt — friends anucarāḥ — followers gṛha-patayaḥ — the heads of the households īśvarāt — than those more capable, like the demigods api — even apratihata-kāmāḥ — whose fulfillment of lusty desires is unimpeded māyā — illusory vinodāḥ — who feel happiness nivasanti — live.
Blended reading (Sanskrit + English inline)
eteṣu hi bila-svargeṣu svargād apy adhika-kāma-bhogaiśvaryānanda-bhūti-vibhūtibhiḥ susamṛddha-bhavanodyānākrīḍa-vihāreṣu daitya-dānava-kādraveyā nitya-pramuditānurakta-kalatrāpatya-bandhu-suhṛd-anucarā gṛha-pataya īśvarād apy apratihata-kāmā māyā-vinodā nivasanti.
eteṣu
in these
hi
certainly
bila-svargeṣu
known as the heavenly subterranean worlds
svargāt
than the heavenly planets
api
even
adhika
a greater quantity
kāma-bhoga
enjoyment of sense gratification
aiśvarya-ānanda
bliss due to opulence
bhūti
influence
vibhūtibhiḥ
by those things and wealth
su-samṛddha
improved
bhavana
houses
udyāna
gardens
ākrīḍa-vihāreṣu
in places for different types of sense gratification
daitya
the demons
dānava
ghosts
kādraveyāḥ
snakes
nitya
who are always
pramudita
overjoyed
anurakta
because of attachment
kalatra
to wife
apatya
children
bandhu
family relations
suhṛt
friends
anucarāḥ
followers
gṛha-patayaḥ
the heads of the households
īśvarāt
than those more capable, like the demigods
api
even
apratihata-kāmāḥ
whose fulfillment of lusty desires is unimpeded
māyā
illusory
vinodāḥ
who feel happiness
nivasanti
live.
In these seven planetary systems, which are also known as the subterranean heavens [bila-svarga], there are very beautiful houses, gardens and places of sense enjoyment, which are even more opulent than those in the higher planets because the demons have a very high standard of sensual pleasure, wealth and influence. Most of the residents of these planets, who are known as Daityas, Dānavas and Nāgas, live as householders. Their wives, children, friends and society are all fully engaged in illusory material happiness. The sense enjoyment of the demigods is sometimes disturbed, but the residents of these planets enjoy life without disturbances. Thus they are understood to be very attached to illusory happiness.
Purport

According to the statements of Prahlāda Mahārāja, material enjoyment is māyā-sukha, illusory enjoyment. A Vaiṣṇava is full of anxieties for the deliverance of all living entities from such false enjoyment. Prahlāda Mahārāja says, māyā-sukhāya bharam udvahato vimūḍhān: these fools ( vimūḍhas ) are engaged in material happiness, which is surely temporary. Whether in the heavenly planets, the lower planets or the earthly planets, people are engrossed in temporary, material happiness, forgetting that in due course of time they have to change their bodies according to the material laws and suffer the repetition of birth, death, old age and disease. Not caring what will happen in the next birth, gross materialists are simply busy enjoying during the present short span of life. A Vaiṣṇava is always anxious to give all such bewildered materialists the real happiness of spiritual bliss.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
The Daityas, Dānavas and Nāgas, who are householders always enamored by their wives, children, friends and society in beautiful houses, gardens and play grounds, and having greater wealth, power, bliss and sense enjoyment than the higher planets, live there in illusory enjoyment, with desires more unimpeded than in Svarga. This verse gives a general description of those places. Bhūtiḥ means influence. Vibhūtiḥ means wealth. They have more pleasure than Indra (īśvarāt).
Personal Guidance
The subterranean heavens have luxury greater than the upper heavens — sensual pleasure, wealth, beauty everywhere. The lesson is that abundant comfort can exist far from spiritual progress. Comfort is not the test of being on the right path.
Reflection Questions
  • Am I using material comfort as evidence that my life is spiritually on track?
  • Where might the most comfortable arrangement actually be holding me back?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 5.24.9

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येषु महाराज मयेन मायाविना विनिर्मिता: पुरो नानामणिप्रवरप्रवेकविरचितविचित्रभवनप्राकारगोपुरसभाचैत्यचत्वरायतनादिभिर्नागासुरमिथुनपारावतशुकसारिकाकीर्णकृत्रिमभूमिभिर्विवरेश्वरगृहोत्तमै: समलङ्कृताश्चकासति ॥ ९ ॥
yeṣu mahārāja mayena māyāvinā vinirmitāḥ puro nānā-maṇi-pravara-praveka-viracita-vicitra-bhavana-prākāra-gopura-sabhā-caitya-catvarāyatanādibhir nāgāsura-mithuna-pārāvata-śuka-sārikākīrṇa-kṛtrima-bhūmibhir vivareśvara-gṛhottamaiḥ samalaṅkṛtāś cakāsati.
[yeshu mahaaraaja mayena maayaavinaa vinirmitaah puro naanaa-mani-pravara-praveka-virachita-vichitra-bhavana-praakaara-gopura-sabhaa-chaitya-chatvaraayatanaadibhir naagaasura-mithuna-paaraavata-shuka-saarikaakeerna-kritrima-bhoomibhir vivareshvara-grihottamaih samalankritaash chakaasati.]
Word-for-word
yeṣu — in those lower planetary systems mahā-rāja — O my dear King mayena — by the demon named Maya māyā-vinā — possessing advanced knowledge in the construction of material comforts vinirmitāḥ — constructed puraḥ — cities nānā-maṇi-pravara — of valuable gems praveka — with excellent viracita — constructed vicitra — wonderful bhavana — houses prākāra — walls gopura — gates sabhā — legislative meeting rooms caitya — temples catvara — schools āyatana-ādibhiḥ — with hotels or recreation halls and so on nāga — of living entities with snakelike bodies asura — of demons, or godless persons mithuna — by couples pārāvata — pigeons śuka — parrots sārikā — mynas ākīrṇa — crowded kṛtrima — artificial bhūmibhiḥ — possessing areas vivara-īśvara — of the leaders of the planets gṛha-uttamaiḥ — with first-class houses samalaṅkṛtāḥ — decorated cakāsati — shine magnificently.
Blended reading (Sanskrit + English inline)
yeṣu mahārāja mayena māyāvinā vinirmitāḥ puro nānā-maṇi-pravara-praveka-viracita-vicitra-bhavana-prākāra-gopura-sabhā-caitya-catvarāyatanādibhir nāgāsura-mithuna-pārāvata-śuka-sārikākīrṇa-kṛtrima-bhūmibhir vivareśvara-gṛhottamaiḥ samalaṅkṛtāś cakāsati.
yeṣu
in those lower planetary systems
mahā-rāja
O my dear King
mayena
by the demon named Maya
māyā-vinā
possessing advanced knowledge in the construction of material comforts
vinirmitāḥ
constructed
puraḥ
cities
nānā-maṇi-pravara
of valuable gems
praveka
with excellent
viracita
constructed
vicitra
wonderful
bhavana
houses
prākāra
walls
gopura
gates
sabhā
legislative meeting rooms
caitya
temples
catvara
schools
āyatana-ādibhiḥ
with hotels or recreation halls and so on
nāga
of living entities with snakelike bodies
asura
of demons, or godless persons
mithuna
by couples
pārāvata
pigeons
śuka
parrots
sārikā
mynas
ākīrṇa
crowded
kṛtrima
artificial
bhūmibhiḥ
possessing areas
vivara-īśvara
of the leaders of the planets
gṛha-uttamaiḥ
with first-class houses
samalaṅkṛtāḥ
decorated
cakāsati
shine magnificently.
My dear King, in the imitation heavens known as bila-svarga there is a great demon named Maya Dānava, who is an expert artist and architect. He has constructed many brilliantly decorated cities. There are many wonderful houses, walls, gates, assembly houses, temples, yards and temple compounds, as well as many hotels serving as residential quarters for foreigners. The houses for the leaders of these planets are constructed with the most valuable jewels, and they are always crowded with living entities known as Nāgas and Asuras, as well as many pigeons, parrots and similar birds. All in all, these imitation heavenly cities are most beautifully situated and attractively decorated.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
O King! The demon named Maya, who is an expert artist and architect, has constructed cities, decorated with the finest houses of the leaders, having artificial areas crowded with couples of pigeons, parrots, mynas, Nāgas and demons, with wondrous houses, walls, gates, assembly houses, temples, yards and resting places made of the finest jewels. In these lower planets there are cities, decorated with the fine houses of the leaders, which have houses, walls etc. made of the best jewels, and with artificial land areas crowded with couples of pigeons, demons and Nāgas. Instead of nāgāsura, nānāsvah is found. Then it means “with couples of pigeons making sounds.”
Related lectures
Personal Guidance
Maya Dānava, expert architect of illusion, builds dazzling cities — illusion is highly engineered and looks magnificent. Don't assume that whatever is beautifully built is therefore real or good. Trained illusion outperforms naive truth.
Reflection Questions
  • What expertly built illusion in my own world have I been mistaking for solid reality?
  • Where am I impressed by the sophistication of what should actually concern me?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 5.24.10

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उद्यानानि चातितरां मनइन्द्रियानन्दिभि: कुसुमफलस्तबकसुभगकिसलयावनतरुचिरविटपविटपिनां लताङ्गालिङ्गितानां श्रीभि: समिथुनविविधविहङ्गमजलाशयानाममलजलपूर्णानां झषकुलोल्लङ्घनक्षुभितनीरनीरजकुमुदकुवलयकह्लारनीलोत्पल लोहितशतपत्रादिवनेषुकृतनिकेतनानामेकविहाराकुलमधुरविविधस्वनादिभिरिन्द्रि-योत्सवैरमरलोकश्रियमतिशयितानि ॥ १० ॥
udyānāni cātitarāṁ mana-indriyānandibhiḥ kusuma-phala-stabaka-subhaga-kisalayāvanata-rucira-viṭapa-viṭapināṁ latāṅgāliṅgitānāṁ śrībhiḥ samithuna-vividha-vihaṅgama-jalāśayānām amala-jala-pūrṇānāṁ jhaṣakulollaṅghana-kṣubhita-nīra-nīraja-kumuda-kuva-laya-kahlāra-nīlotpala-lohita-śatapatrādi-vaneṣu kṛta-niketanānām eka-vihārākula-madhura-vividha-svanādibhir indriyotsavair amara-loka-śriyam atiśayitāni.
[udyaanaani chaatitaraam mana-indriyaanandibhih kusuma-phala-stabaka-subhaga-kisalayaavanata-ruchira-vitapa-vitapinaam lataangaalingitaanaam shreebhih samithuna-vividha-vihangama-jalaashayaanaam amala-jala-poornaanaam jhashakulollanghana-kshubhita-neera-neeraja-kumuda-kuva-laya-kahlaara-neelotpala-lohita-shatapatraadi-vaneshu krita-niketanaanaam eka-vihaaraakula-madhura-vividha-svanaadibhir indriyotsavair amara-loka-shriyam atishayitaani.]
Word-for-word
udyānāni — the gardens and parks ca — also atitarām — greatly manaḥ — to the mind indriya — and to the senses ānandibhiḥ — which cause pleasure kusuma — by flowers phala — of fruits stabaka — bunches subhaga — very beautiful kisalaya — new twigs avanata — bent low rucira — attractive viṭapa — possessing branches viṭapinām — of trees latā-aṅga-āliṅgitānām — which are embraced by the limbs of creepers śrībhiḥ — by the beauty sa-mithuna — in pairs vividha — varieties vihaṅgama — frequented by birds jala-āśayānām — of reservoirs of water amala-jala-pūrṇānām — full of clear and transparent water jhaṣa-kula-ullaṅghana — by the jumping of different fish kṣubhita — agitated nīra — in the water nīraja — of lotus flowers kumuda — lilies kuvalaya — flowers named kuvalaya kahlāra — kahlāra flowers nīla-utpala — blue lotus flowers lohita — red śata-patra-ādi — lotus flowers with a hundred petals and so on vaneṣu — in forests kṛta-niketanānām — of birds that have made their nests eka-vihāra-ākula — full of uninterrupted enjoyment madhura — very sweet vividha — varieties svana-ādibhiḥ — by vibrations indriya-utsavaiḥ — invoking sense enjoyment amara-loka-śriyam — the beauty of the residential places of the demigods atiśayitāni — surpassing.
Blended reading (Sanskrit + English inline)
udyānāni cātitarāṁ mana-indriyānandibhiḥ kusuma-phala-stabaka-subhaga-kisalayāvanata-rucira-viṭapa-viṭapināṁ latāṅgāliṅgitānāṁ śrībhiḥ samithuna-vividha-vihaṅgama-jalāśayānām amala-jala-pūrṇānāṁ jhaṣakulollaṅghana-kṣubhita-nīra-nīraja-kumuda-kuva-laya-kahlāra-nīlotpala-lohita-śatapatrādi-vaneṣu kṛta-niketanānām eka-vihārākula-madhura-vividha-svanādibhir indriyotsavair amara-loka-śriyam atiśayitāni.
udyānāni
the gardens and parks
ca
also
atitarām
greatly
manaḥ
to the mind
indriya
and to the senses
ānandibhiḥ
which cause pleasure
kusuma
by flowers
phala
of fruits
stabaka
bunches
subhaga
very beautiful
kisalaya
new twigs
avanata
bent low
rucira
attractive
viṭapa
possessing branches
viṭapinām
of trees
latā-aṅga-āliṅgitānām
which are embraced by the limbs of creepers
śrībhiḥ
by the beauty
sa-mithuna
in pairs
vividha
varieties
vihaṅgama
frequented by birds
jala-āśayānām
of reservoirs of water
amala-jala-pūrṇānām
full of clear and transparent water
jhaṣa-kula-ullaṅghana
by the jumping of different fish
kṣubhita
agitated
nīra
in the water
nīraja
of lotus flowers
kumuda
lilies
kuvalaya
flowers named kuvalaya
kahlāra
kahlāra flowers
nīla-utpala
blue lotus flowers
lohita
red
śata-patra-ādi
lotus flowers with a hundred petals and so on
vaneṣu
in forests
kṛta-niketanānām
of birds that have made their nests
eka-vihāra-ākula
full of uninterrupted enjoyment
madhura
very sweet
vividha
varieties
svana-ādibhiḥ
by vibrations
indriya-utsavaiḥ
invoking sense enjoyment
amara-loka-śriyam
the beauty of the residential places of the demigods
atiśayitāni
surpassing.
The parks and gardens in the artificial heavens surpass in beauty those of the upper heavenly planets. The trees in those gardens, embraced by creepers, bend with a heavy burden of twigs with fruits and flowers, and therefore they appear extraordinarily beautiful. That beauty could attract anyone and make his mind fully blossom in the pleasure of sense gratification. There are many lakes and reservoirs with clear, transparent water, agitated by jumping fish and decorated with many flowers such as lilies, kuvalayas, kahlāras and blue and red lotuses. Pairs of cakravākas and many other water birds nest in the lakes and always enjoy in a happy mood, making sweet, pleasing vibrations that are very satisfying and conducive to enjoyment of the senses.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
In these planets there are beautiful gardens, resplendent with the beauty of trees having branches bent down with beautiful shoots, and clumps of fruits and flowers which give the greatest joy to the senses and mind, and with the sensual pleasure of various sweet cries of flocks of frolicking birds which have made their nests in forests of lotuses, white water lilies, night blooming lotuses, white lotuses, blue lotuses, pink lotuses and hundred-petalled lotuses, in ponds disturbed by jumping fish and frequented by pairs of birds. The gardens, surpassing the beauty of heaven, shine with the beauty of trees having attractive branches bent down with flowers, giving pleasure to the senses and mind, and with pleasure for the senses causes by the sweet cries of groups of playing birds which have made their nests in forests of lotuses whose water is disturbed by jumping fish, and frequented by couples of birds. Lohita (red) and śata-patra (having a hundred petals) are two different water plants.
Personal Guidance
The gardens of those realms are more beautiful than the upper heavens — they captivate the mind into pure sense gratification. Aesthetic beauty can serve devotion or distract from it. Watch where the beauty leads your attention.
Reflection Questions
  • Where has beauty in my life pulled me away from the Lord rather than toward Him?
  • How can I let beautiful things point me toward their creator rather than absorb me into themselves?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 5.24.11

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यत्र ह वाव न भयमहोरात्रादिभि: कालविभागैरुपलक्ष्यते ॥ ११ ॥
yatra ha vāva na bhayam aho-rātrādibhiḥ kāla-vibhāgair upalakṣyate.
[yatra ha vaava na bhayam aho-raatraadibhih kaala-vibhaagair upalakshyate.]
Word-for-word
yatra — where ha vāva — certainly na — not bhayam — fearfulness ahaḥ-rātra-ādibhiḥ — because of days and nights kāla-vibhāgaiḥ — the divisions of time upalakṣyate — is experienced.
Blended reading (Sanskrit + English inline)
yatra ha vāva na bhayam aho-rātrādibhiḥ kāla-vibhāgair upalakṣyate.
yatra
where
ha vāva
certainly
na
not
bhayam
fearfulness
ahaḥ-rātra-ādibhiḥ
because of days and nights
kāla-vibhāgaiḥ
the divisions of time
upalakṣyate
is experienced.
Since there is no sunshine in those subterranean planets, time is not divided into days and nights, and consequently fear produced by time does not exist.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
In these planets there is no fear because there are no divisions of time with day and night.
Personal Guidance
Where there is no sunshine, there is no day, no night, no fear of time. But it is also a realm of no spiritual progress. Be careful what you wish away — escape from time also means escape from opportunity for growth.
Reflection Questions
  • Where have I been wishing for relief from time pressure that may also be relief from the chance to grow?
  • How can I respect time as both pressure and gift?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 5.24.12

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यत्र हि महाहिप्रवरशिरोमणय: सर्वं तम: प्रबाधन्ते ॥ १२ ॥
yatra hi mahāhi-pravara-śiro-maṇayaḥ sarvaṁ tamaḥ prabādhante.
[yatra hi mahaahi-pravara-shiro-manayah sarvam tamah prabaadhante.]
Word-for-word
yatra — where hi — indeed mahā-ahi — of great serpents pravara — of the best śiraḥ-maṇayaḥ — the gems on the hoods sarvam — all tamaḥ — darkness prabādhante — drive away.
Blended reading (Sanskrit + English inline)
yatra hi mahāhi-pravara-śiro-maṇayaḥ sarvaṁ tamaḥ prabādhante.
yatra
where
hi
indeed
mahā-ahi
of great serpents
pravara
of the best
śiraḥ-maṇayaḥ
the gems on the hoods
sarvam
all
tamaḥ
darkness
prabādhante
drive away.
Many great serpents reside there with gems on their hoods, and the effulgence of these gems dissipates the darkness in all directions.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
The gems on the heads of the best of the great snakes drive away all darkness.
Personal Guidance
Great serpents in the dark wear gems whose effulgence drives back the darkness. Even in unlikely places, the Lord arranges lights. Look for the gems in your darker territories — they exist, and they are designed to illuminate.
Reflection Questions
  • What unexpected source of illumination has shown up in a dark area of my life?
  • Where am I assuming there is no light because I haven't looked in the right places?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 5.24.13

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न वा एतेषु वसतां दिव्यौषधिरसरसायनान्नपानस्‍नानादिभिराधयो व्याधयो वलीपलितजरादयश्च देहवैवर्ण्यदौर्गन्ध्यस्वेदक्लमग्लानिरिति वयोऽवस्थाश्च भवन्ति ॥ १३ ॥
na vā eteṣu vasatāṁ divyauṣadhi-rasa-rasāyanānna-pāna-snānādibhir ādhayo vyādhayo valī-palita-jarādayaś ca deha-vaivarṇya-daurgandhya-sveda-klama-glānir iti vayo ’vasthāś ca bhavanti.
[na vaa eteshu vasataam divyaushadhi-rasa-rasaayanaanna-paana-snaanaadibhir aadhayo vyaadhayo valee-palita-jaraadayash cha deha-vaivarnya-daurgandhya-sveda-klama-glaanir iti vayo ’vasthaash cha bhavanti.]
Word-for-word
na — not vā — either eteṣu — in these planets vasatām — of those residing divya — wonderful auṣadhi — of herbs rasa — the juices rasāyana — and elixirs anna — by eating pāna — drinking snāna-ādibhiḥ — by bathing in and so on ādhayaḥ — mental troubles vyādhayaḥ — diseases valī — wrinkles palita — grey hair jarā — old age ādayaḥ — and so on ca — and deha-vaivarṇya — the fading of bodily luster daurgandhya — bad odor sveda — perspiration klama — fatigue glāniḥ — lack of energy iti — thus vayaḥ avasthāḥ — miserable conditions due to increasing age ca — and bhavanti — are.
Blended reading (Sanskrit + English inline)
na vā eteṣu vasatāṁ divyauṣadhi-rasa-rasāyanānna-pāna-snānādibhir ādhayo vyādhayo valī-palita-jarādayaś ca deha-vaivarṇya-daurgandhya-sveda-klama-glānir iti vayo ’vasthāś ca bhavanti.
na
not
vā
either
eteṣu
in these planets
vasatām
of those residing
divya
wonderful
auṣadhi
of herbs
rasa
the juices
rasāyana
and elixirs
anna
by eating
pāna
drinking
snāna-ādibhiḥ
by bathing in and so on
ādhayaḥ
mental troubles
vyādhayaḥ
diseases
valī
wrinkles
palita
grey hair
jarā
old age
ādayaḥ
and so on
ca
and
deha-vaivarṇya
the fading of bodily luster
daurgandhya
bad odor
sveda
perspiration
klama
fatigue
glāniḥ
lack of energy
iti
thus
vayaḥ avasthāḥ
miserable conditions due to increasing age
ca
and
bhavanti
are.
Since the residents of these planets drink and bathe in juices and elixirs made from wonderful herbs, they are freed from all anxieties and physical diseases. They have no experience of grey hair, wrinkles or invalidity, their bodily lusters do not fade, their perspiration does not cause a bad smell, and they are not troubled by fatigue or by lack of energy or enthusiasm due to old age.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
By taking elixirs and juices made from divine herbs, the inhabitants of these planets do not experience anxiety, disease, wrinkles, grey hair, old age, discoloration of the body, foul perspiration, fatigue, or lack of pleasure—the effects of aging, caused by bathing, drinking and eating. The inhabitants do not have anxiety or sickness from food or drink because of consuming the juice of divine herbs and elixirs. They do not experience various effect of age. First, they do not have wrinkles or grey hair or old age. Second, they do not experience change of bodily complexion, bad odor, and perspiration. Finally they do not experience fatigue (klama) or lack of pleasure (glāniḥ).
Personal Guidance
Residents of those planets enjoy bodies free of aging, disease, fatigue. Yet they still must die at the Lord's appointed moment. Even the best material upgrade does not solve the fundamental problem. Don't confuse health with salvation.
Reflection Questions
  • Have I treated health and wellness as if they were the solution rather than the temporary condition?
  • What problem do I keep trying to solve with self-care that actually requires devotion?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 5.24.14

↗
न हि तेषां कल्याणानां प्रभवति कुतश्चन मृत्युर्विना भगवत्तेजसश्चक्रापदेशात् ॥ १४ ॥
na hi teṣāṁ kalyāṇānāṁ prabhavati kutaścana mṛtyur vinā bhagavat-tejasaś cakrāpadeśāt.
[na hi teshaam kalyaanaanaam prabhavati kutashchana mrityur vinaa bhagavat-tejasash chakraapadeshaat.]
Word-for-word
na hi — not teṣām — of them kalyāṇānām — who are by nature auspicious prabhavati — able to influence kutaścana — from anywhere mṛtyuḥ — death vinā — except bhagavat-tejasaḥ — of the energy of the Supreme Personality of Godhead cakra-apadeśāt — from that weapon named the Sudarśana cakra..
Blended reading (Sanskrit + English inline)
na hi teṣāṁ kalyāṇānāṁ prabhavati kutaścana mṛtyur vinā bhagavat-tejasaś cakrāpadeśāt.
na hi
not
teṣām
of them
kalyāṇānām
who are by nature auspicious
prabhavati
able to influence
kutaścana
from anywhere
mṛtyuḥ
death
vinā
except
bhagavat-tejasaḥ
of the energy of the Supreme Personality of Godhead
cakra-apadeśāt
from that weapon named the Sudarśana cakra..
They live very auspiciously and do not fear death from anything but death’s established time, which is the effulgence of the Sudarśana cakra of the Supreme Personality of Godhead.
Purport

This is the defect of material existence. Everything in the subterranean heavens is very nicely arranged. There are well situated residential quarters, there is a pleasing atmosphere, and there are no bodily inconveniences or mental anxieties, but nevertheless those who live there have to take another birth according to karma. Persons whose minds are dull cannot understand this defect of a materialistic civilization aiming at material comforts. One may make his living conditions very pleasing for the senses, but despite all favorable conditions, one must in due course of time meet death. The members of a demoniac civilization endeavor to make their living conditions very comfortable, but they cannot check death. The influence of the Sudarśana cakra will not allow their so-called material happiness to endure.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Living comfortably, they do not experience the influence of death except from the energy of the Lord called the Sudarśana-cakra.
Personal Guidance
Even there, death comes — from the effulgence of Sudarśana, at its established time. Wherever you go, the Lord's time-instrument reaches you. The cure is not better hiding but better readiness. Train for the meeting.
Reflection Questions
  • Am I quietly hoping to dodge death rather than preparing for it?
  • What does 'training for the meeting' look like in my daily practice?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 5.24.15

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यस्मिन् प्रविष्टेऽसुरवधूनां प्राय: पुंसवनानि भयादेव स्रवन्ति पतन्ति च ॥ १५ ॥
yasmin praviṣṭe ’sura-vadhūnāṁ prāyaḥ puṁsavanāni bhayād eva sravanti patanti ca.
[yasmin pravishte ’sura-vadhoonaam praayah pumsavanaani bhayaad eva sravanti patanti cha.]
Word-for-word
yasmin — where praviṣṭe — when entered asura-vadhūnām — of the wives of those demons prāyaḥ — almost always puṁsavanāni — fetuses bhayāt — because of fear eva — certainly sravanti — slip out patanti — fall down ca — and.
Blended reading (Sanskrit + English inline)
yasmin praviṣṭe ’sura-vadhūnāṁ prāyaḥ puṁsavanāni bhayād eva sravanti patanti ca.
yasmin
where
praviṣṭe
when entered
asura-vadhūnām
of the wives of those demons
prāyaḥ
almost always
puṁsavanāni
fetuses
bhayāt
because of fear
eva
certainly
sravanti
slip out
patanti
fall down
ca
and.
When the Sudarśana disc enters those provinces, the pregnant wives of the demons all have miscarriages due to fear of its effulgence.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
When the Sudarśana disc enters those provinces, the pregnant wives of the demons all have miscarriages due to fear of its effulgence. If the child is lost up to the fourth month after pregnancy it is called garbha-srāva and if the child is lost in the fifth or sixth month it is called garbha-pāta.
Related lectures
Personal Guidance
When Sudarśana enters those realms, even pregnant demonesses miscarry. What is begun in defiance of the Lord cannot stand when His full presence arrives. Be careful what you give birth to; some projects cannot survive the Lord's arrival.
Reflection Questions
  • What am I currently 'incubating' that would not survive the Lord's full attention?
  • What in me wants to be brought into being instead, that would thrive in His presence?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 5.24.16

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अथातले मयपुत्रोऽसुरो बलो निवसति येन ह वा इह सृष्टा: षण्णवतिर्माया: काश्चनाद्यापि मायाविनो धारयन्ति यस्य च जृम्भमाणस्य मुखतस्त्रय: स्त्रीगणा उदपद्यन्त स्वैरिण्य: कामिन्य: पुंश्चल्य इति या वै बिलायनं प्रविष्टं पुरुषं रसेन हाटकाख्येन साधयित्वा स्वविलासावलोकनानुरागस्मितसंलापोपगूहनादिभि: स्वैरं किल रमयन्ति यस्मिन्नुपयुक्ते पुरुष ईश्वरोऽहं सिद्धोऽहमित्ययुतमहागजबलमात्मानमभिमन्यमान: कत्थते मदान्ध इव ॥ १६ ॥
athātale maya-putro ’suro balo nivasati yena ha vā iha sṛṣṭāḥ ṣaṇ-ṇavatir māyāḥ kāścanādyāpi māyāvino dhārayanti yasya ca jṛmbhamāṇasya mukhatas trayaḥ strī-gaṇā udapadyanta svairiṇyaḥ kāminyaḥ puṁścalya iti yā vai bilāyanaṁ praviṣṭaṁ puruṣaṁ rasena hāṭakākhyena sādhayitvā sva-vilāsāvalokanānurāga-smita-saṁlāpopagūhanādibhiḥ svairaṁ kila ramayanti yasminn upayukte puruṣa īśvaro ’haṁ siddho ’ham ity ayuta-mahā-gaja-balam ātmānam abhimanyamānaḥ katthate madāndha iva.
[athaatale maya-putro ’suro balo nivasati yena ha vaa iha srishtaah shan-navatir maayaah kaashchanaadyaapi maayaavino dhaarayanti yasya cha jrimbhamaanasya mukhatas trayah stree-ganaa udapadyanta svairinyah kaaminyah pumshchalya iti yaa vai bilaayanam pravishtam purusham rasena haatakaakhyena saadhayitvaa sva-vilaasaavalokanaanuraaga-smita-samlaapopagoohanaadibhih svairam kila ramayanti yasminn upayukte purusha eeshvaro ’ham siddho ’ham ity ayuta-mahaa-gaja-balam aatmaanam abhimanyamaanah katthate madaandha iva.]
Word-for-word
atha — now atale — on the planet named Atala maya-putraḥ asuraḥ — the demon son of Maya balaḥ — Bala nivasati — resides yena — by whom ha vā — indeed iha — in this sṛṣṭāḥ — propagated ṣaṭ-ṇavatiḥ — ninety-six māyāḥ — varieties of illusion kāścana — some adya api — even today māyā-vinaḥ — those who know the art of magical feats (like manufacturing gold) dhārayanti — utilize yasya — of whom ca — also jṛmbhamāṇasya — while yawning mukhataḥ — from the mouth trayaḥ — three strī-gaṇāḥ — varieties of women udapadyanta — were generated svairiṇyaḥ — svairiṇī (one who only marries in her same class) kāminyaḥ — kāmiṇī (one who, being lusty, marries men from any group) puṁścalyaḥ — puṁścalī (one who wants to go from one husband to another) iti — thus yāḥ — who vai — certainly bila-ayanam — the subterranean planets praviṣṭam — entering puruṣam — a male rasena — by a juice hāṭaka-ākhyena — made from an intoxicating herb known as hāṭaka sādhayitvā — making sexually fit sva-vilāsa — for their personal sense gratification avalokana — by glances anurāga — lustful smita — by smiling saṁlāpa — by talking upagūhana-ādibhiḥ — and by embracing svairam — according to their own desire kila — indeed ramayanti — enjoy sex pleasure yasmin — which upayukte — when used puruṣaḥ — a man īśvaraḥ aham — I am the most powerful person siddhaḥ aham — I am the greatest and most elevated person iti — thus ayuta — ten thousand mahā-gaja — of big elephants balam — the strength ātmānam — himself abhimanyamānaḥ — being full of pride katthate — they say mada-andhaḥ — blinded by false prestige iva — like.
Blended reading (Sanskrit + English inline)
athātale maya-putro ’suro balo nivasati yena ha vā iha sṛṣṭāḥ ṣaṇ-ṇavatir māyāḥ kāścanādyāpi māyāvino dhārayanti yasya ca jṛmbhamāṇasya mukhatas trayaḥ strī-gaṇā udapadyanta svairiṇyaḥ kāminyaḥ puṁścalya iti yā vai bilāyanaṁ praviṣṭaṁ puruṣaṁ rasena hāṭakākhyena sādhayitvā sva-vilāsāvalokanānurāga-smita-saṁlāpopagūhanādibhiḥ svairaṁ kila ramayanti yasminn upayukte puruṣa īśvaro ’haṁ siddho ’ham ity ayuta-mahā-gaja-balam ātmānam abhimanyamānaḥ katthate madāndha iva.
atha
now
atale
on the planet named Atala
maya-putraḥ asuraḥ
the demon son of Maya
balaḥ
Bala
nivasati
resides
yena
by whom
ha vā
indeed
iha
in this
sṛṣṭāḥ
propagated
ṣaṭ-ṇavatiḥ
ninety-six
māyāḥ
varieties of illusion
kāścana
some
adya api
even today
māyā-vinaḥ
those who know the art of magical feats (like manufacturing gold)
dhārayanti
utilize
yasya
of whom
ca
also
jṛmbhamāṇasya
while yawning
mukhataḥ
from the mouth
trayaḥ
three
strī-gaṇāḥ
varieties of women
udapadyanta
were generated
svairiṇyaḥ
svairiṇī (one who only marries in her same class)
kāminyaḥ
kāmiṇī (one who, being lusty, marries men from any group)
puṁścalyaḥ
puṁścalī (one who wants to go from one husband to another)
iti
thus
yāḥ
who
vai
certainly
bila-ayanam
the subterranean planets
praviṣṭam
entering
puruṣam
a male
rasena
by a juice
hāṭaka-ākhyena
made from an intoxicating herb known as hāṭaka
sādhayitvā
making sexually fit
sva-vilāsa
for their personal sense gratification
avalokana
by glances
anurāga
lustful
smita
by smiling
saṁlāpa
by talking
upagūhana-ādibhiḥ
and by embracing
svairam
according to their own desire
kila
indeed
ramayanti
enjoy sex pleasure
yasmin
which
upayukte
when used
puruṣaḥ
a man
īśvaraḥ aham
I am the most powerful person
siddhaḥ aham
I am the greatest and most elevated person
iti
thus
ayuta
ten thousand
mahā-gaja
of big elephants
balam
the strength
ātmānam
himself
abhimanyamānaḥ
being full of pride
katthate
they say
mada-andhaḥ
blinded by false prestige
iva
like.
My dear King, now I shall describe to you the lower planetary systems, one by one, beginning from Atala. In Atala there is a demon, the son of Maya Dānava named Bala, who created ninety-six kinds of mystic power. Some so-called yogīs and svāmīs take advantage of this mystic power to cheat people even today. Simply by yawning, the demon Bala created three kinds of women, known as svairiṇī, kāmiṇī and puṁścalī. The svairiṇīs like to marry men from their own group, the kāmiṇīs marry men from any group, and the puṁścalīs change husbands one after another. If a man enters the planet of Atala, these women immediately capture him and induce him to drink an intoxicating beverage made with a drug known as hāṭaka [cannabis indica]. This intoxicant endows the man with great sexual prowess, of which the women take advantage for enjoyment. A woman will enchant him with attractive glances, intimate words, smiles of love and then embraces. In this way she induces him to enjoy sex with her to her full satisfaction. Because of his increased sexual power, the man thinks himself stronger than ten thousand elephants and considers himself most perfect. Indeed, illusioned and intoxicated by false pride, he thinks himself God, ignoring impending death.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
In Atala there is a demon, the son of Maya Dānava named Bala, who created ninety-six kinds of mystic power. Some people hold some of these powers even today. Simply by yawning, the demon Bala created three kinds of women, known as svairiṇī, kāmiṇī and puṁścalī. When a man enters their houses, these women make him fit with hāṭaka, and enjoy with him by embraces, talking, attractive smiles and playful glances. Drinking this beverage, the man, thinking he has the strength of ten thousand elephants, as if blind with intoxication, boasts “I am God, and am perfect.” Those women who enjoy in their own caste are called svariṇī. Those who enjoy outside their caste are called kāminī. Those who are very fickle in enjoying are called puṁścalī. Bilāyanam means their houses which are like holes. They make him fit for sex enjoyment by the beverage. When he drinks that beverage (yasmin upayukte), he feels as strong as ten thousand elephants.
Personal Guidance
Bala created ninety-six kinds of mystic power that cheaters still use today to deceive people. Spiritual deception is ancient and refined. Stay sharp — impressive powers do not equal authentic teaching.
Reflection Questions
  • Where have I been impressed by someone's powers without checking the integrity of their teaching?
  • What criteria do I use to distinguish real teachers from skillful frauds?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 5.24.17

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ततोऽधस्ताद्वितले हरो भगवान् हाटकेश्वर: स्वपार्षदभूतगणावृत: प्रजापतिसर्गोपबृंहणाय भवो भवान्या सह मिथुनीभूत आस्ते यत: प्रवृत्ता सरित्प्रवरा हाटकी नाम भवयोर्वीर्येण यत्र चित्रभानुर्मातरिश्वना समिध्यमान ओजसा पिबति तन्निष्ठ्यूतं हाटकाख्यं सुवर्णं भूषणेनासुरेन्द्रावरोधेषु पुरुषा: सह पुरुषीभिर्धारयन्ति ॥ १७ ॥
tato ’dhastād vitale haro bhagavān hāṭakeśvaraḥ sva-pārṣada-bhūta-gaṇāvṛtaḥ prajāpati-sargopabṛṁhaṇāya bhavo bhavānyā saha mithunī-bhūta āste yataḥ pravṛttā sarit-pravarā hāṭakī nāma bhavayor vīryeṇa yatra citrabhānur mātariśvanā samidhyamāna ojasā pibati tan niṣṭhyūtaṁ hāṭakākhyaṁ suvarṇaṁ bhūṣaṇenāsurendrāvarodheṣu puruṣāḥ saha puruṣībhir dhārayanti.
[tato ’dhastaad vitale haro bhagavaan haatakeshvarah sva-paarshada-bhoota-ganaavritah prajaapati-sargopabrimhanaaya bhavo bhavaanyaa saha mithunee-bhoota aaste yatah pravrittaa sarit-pravaraa haatakee naama bhavayor veeryena yatra chitrabhaanur maatarishvanaa samidhyamaana ojasaa pibati tan nishthyootam haatakaakhyam suvarnam bhooshanenaasurendraavarodheshu purushaah saha purusheebhir dhaarayanti.]
Word-for-word
tataḥ — the planet Atala adhastāt — beneath vitale — on the planet haraḥ — Lord Śiva bhagavān — the most powerful personality hāṭakeśvaraḥ — the master of gold sva-pārṣada — by his own associates bhūta-gaṇa — who are ghostly living beings āvṛtaḥ — surrounded prajāpati-sarga — of the creation of Lord Brahmā upabṛṁhaṇāya — to increase the population bhavaḥ — Lord Śiva bhavānyā saha — with his wife, Bhavānī mithunī-bhūtaḥ — being united in sex āste — remains yataḥ — from that planet (Vitala) pravṛttā — being emanated sarit-pravarā — the great river hāṭakī — Hāṭakī nāma — named bhavayoḥ vīryeṇa — due to the semen and ovum of Lord Śiva and Bhavānī yatra — where citra-bhānuḥ — the fire-god mātariśvanā — by the wind samidhyamānaḥ — being brightly inflamed ojasā — with great strength pibati — drinks tat — that niṣṭhyūtam — spit out with a hissing sound hāṭaka-ākhyam — named Hāṭaka suvarṇam — gold bhūṣaṇena — by different types of ornaments asura-indra — of the great asuras avarodheṣu — in the homes puruṣāḥ — the males saha — with puruṣībhiḥ — their wives and women dhārayanti — wear.
Blended reading (Sanskrit + English inline)
tato ’dhastād vitale haro bhagavān hāṭakeśvaraḥ sva-pārṣada-bhūta-gaṇāvṛtaḥ prajāpati-sargopabṛṁhaṇāya bhavo bhavānyā saha mithunī-bhūta āste yataḥ pravṛttā sarit-pravarā hāṭakī nāma bhavayor vīryeṇa yatra citrabhānur mātariśvanā samidhyamāna ojasā pibati tan niṣṭhyūtaṁ hāṭakākhyaṁ suvarṇaṁ bhūṣaṇenāsurendrāvarodheṣu puruṣāḥ saha puruṣībhir dhārayanti.
tataḥ
the planet Atala
adhastāt
beneath
vitale
on the planet
haraḥ
Lord Śiva
bhagavān
the most powerful personality
hāṭakeśvaraḥ
the master of gold
sva-pārṣada
by his own associates
bhūta-gaṇa
who are ghostly living beings
āvṛtaḥ
surrounded
prajāpati-sarga
of the creation of Lord Brahmā
upabṛṁhaṇāya
to increase the population
bhavaḥ
Lord Śiva
bhavānyā saha
with his wife, Bhavānī
mithunī-bhūtaḥ
being united in sex
āste
remains
yataḥ
from that planet (Vitala)
pravṛttā
being emanated
sarit-pravarā
the great river
hāṭakī
Hāṭakī
nāma
named
bhavayoḥ vīryeṇa
due to the semen and ovum of Lord Śiva and Bhavānī
yatra
where
citra-bhānuḥ
the fire-god
mātariśvanā
by the wind
samidhyamānaḥ
being brightly inflamed
ojasā
with great strength
pibati
drinks
tat
that
niṣṭhyūtam
spit out with a hissing sound
hāṭaka-ākhyam
named Hāṭaka
suvarṇam
gold
bhūṣaṇena
by different types of ornaments
asura-indra
of the great asuras
avarodheṣu
in the homes
puruṣāḥ
the males
saha
with
puruṣībhiḥ
their wives and women
dhārayanti
wear.
The next planet below Atala is Vitala, wherein Lord Śiva, who is known as the master of gold mines, lives with his personal associates, the ghosts and similar living entities. Lord Śiva, as the progenitor, engages in sex with Bhavānī, the progenitress, to produce living entities, and from the mixture of their vital fluid the river named Hāṭakī is generated. When fire, being made to blaze by the wind, drinks of this river and then sizzles and spits it out, it produces gold called Hāṭaka. The demons who live on that planet with their wives decorate themselves with various ornaments made from that gold, and thus they live there very happily.
Purport

It appears that when Bhava and Bhavānī, Lord Śiva and his wife, unite sexually, the emulsification of their secretions creates a chemical which when heated by fire can produce gold. It is said that the alchemists of the medieval age tried to prepare gold from base metal, and Śrīla Sanātana Gosvāmī also states that when bell metal is treated with mercury, it can produce gold. Śrīla Sanātana Gosvāmī mentions this in regard to the initiation of low-class men to turn them into brāhmaṇas. Sanātana Gosvāmī said:

yathā kāñcanatāṁ yāti kāṁsyaṁ rasa-vidhānataḥ tathā dīkṣā-vidhānena dvijatvaṁ jāyate nṛṇām

“As one can transform kaṁsa, or bell metal, into gold by treating it with mercury, one can also turn a lowborn man into a brāhmaṇa by initiating him properly into Vaiṣṇava activities.” The International Society for Krishna Consciousness is trying to turn mlecchas and yavanas into real brāhmaṇas by properly initiating them and stopping them from engaging in meat-eating, intoxication, illicit sex and gambling. One who stops these four principles of sinful activity and chants the Hare Kṛṣṇa mahā-mantra can certainly become a pure brāhmaṇa through the process of bona fide initiation, as suggested by Śrīla Sanātana Gosvāmī.

Apart from this, if one takes a hint from this verse and learns how to mix mercury with bell metal by properly heating and melting them, one can get gold very cheaply. The alchemists of the medieval age tried to manufacture gold, but they were unsuccessful, perhaps because they did not follow the right instructions.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Below Atala, on Vitala, Lord Śiva, who is known as the master of gold mines, lives with his wife, surrounded by his personal associates, the ghosts, for producing progeny. From Vitala a river called Hāṭakī made from their vital energy flows. It is heated by Vāyu and hardened by Agni. The men and their wives wear that gold called Hāṭaka along with their jewel ornaments with great admiration in the houses of the great demons. That gold is heated by Vāyu and hardened (pibati) by Agni. This gold is spit out (niṣṭhyūtam) by Agni, taken from the fire. Or, it has been given up by Śiva and Bhavāṇī. The men wear that gold along with their jewel ornaments with great admiration.
Personal Guidance
Even Lord Śiva engages in a productive role on Vitala. Every level of reality has a worship and a function. There are no purely useless realms. Find the worship that belongs to whatever level you currently inhabit.
Reflection Questions
  • What is the worship native to my current situation that I haven't yet identified?
  • How does seeing every level of life as having a function change my contempt for some parts of it?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 5.24.18

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ततोऽधस्तात्सुतले उदारश्रवा: पुण्यश्लोको विरोचनात्मजो बलिर्भगवता महेन्द्रस्य प्रियं चिकीर्षमाणेनादितेर्लब्धकायो भूत्वा वटुवामनरूपेण पराक्षिप्तलोकत्रयो भगवदनुकम्पयैव पुन: प्रवेशित इन्द्रादिष्वविद्यमानया सुसमृद्धया श्रियाभिजुष्ट: स्वधर्मेणाराधयंस्तमेव भगवन्तमाराधनीयमपगतसाध्वस आस्तेऽधुनापि ॥ १८ ॥
tato ’dhastāt sutale udāra-śravāḥ puṇya-śloko virocanātmajo balir bhagavatā mahendrasya priyaṁ cikīrṣamāṇenāditer labdha-kāyo bhūtvā vaṭu-vāmana-rūpeṇa parākṣipta-loka-trayo bhagavad-anukampayaiva punaḥ praveśita indrādiṣv avidyamānayā susamṛddhayā śriyābhijuṣṭaḥ sva-dharmeṇārādhayaṁs tam eva bhagavantam ārādhanīyam apagata-sādhvasa āste ’dhunāpi.
[tato ’dhastaat sutale udaara-shravaah punya-shloko virochanaatmajo balir bhagavataa mahendrasya priyam chikeershamaanenaaditer labdha-kaayo bhootvaa vatu-vaamana-roopena paraakshipta-loka-trayo bhagavad-anukampayaiva punah praveshita indraadishv avidyamaanayaa susamriddhayaa shriyaabhijushtah sva-dharmenaaraadhayams tam eva bhagavantam aaraadhaneeyam apagata-saadhvasa aaste ’dhunaapi.]
Word-for-word
tataḥ adhastāt — beneath the planet known as Vitala sutale — on the planet known as Sutala udāra-śravāḥ — very greatly celebrated puṇya-ślokaḥ — very pious and advanced in spiritual consciousness virocana-ātmajaḥ — the son of Virocana baliḥ — Bali Mahārāja bhagavatā — by the Supreme Personality of Godhead mahā-indrasya — of the King of heaven, Indra priyam — the welfare cikīrṣamāṇena — desiring to perform āditeḥ — from Aditi labdha-kāyaḥ — having obtained His body bhūtvā — appearing vaṭu — brahmacāri vāmana-rūpeṇa — in the form of a dwarf parākṣipta — wrested away loka-trayaḥ — the three worlds bhagavat-anukampayā — by the causeless mercy of the Supreme Personality of Godhead eva — certainly punaḥ — again praveśitaḥ — caused to enter indra-ādiṣu — even among the demigods like the King of heaven avidyamānayā — not existing susamṛddhayā — much enriched by such exalted opulence śriyā — by good fortune abhijuṣṭaḥ — being blessed sva-dharmeṇa — by discharging devotional service ārādhayan — worshiping tam — Him eva — certainly bhagavantam — the Supreme Personality of Godhead ārādhanīyam — who is most worshipable apagata-sādhvasaḥ — without fear āste — remains adhunā api — even today.
Blended reading (Sanskrit + English inline)
tato ’dhastāt sutale udāra-śravāḥ puṇya-śloko virocanātmajo balir bhagavatā mahendrasya priyaṁ cikīrṣamāṇenāditer labdha-kāyo bhūtvā vaṭu-vāmana-rūpeṇa parākṣipta-loka-trayo bhagavad-anukampayaiva punaḥ praveśita indrādiṣv avidyamānayā susamṛddhayā śriyābhijuṣṭaḥ sva-dharmeṇārādhayaṁs tam eva bhagavantam ārādhanīyam apagata-sādhvasa āste ’dhunāpi.
tataḥ adhastāt
beneath the planet known as Vitala
sutale
on the planet known as Sutala
udāra-śravāḥ
very greatly celebrated
puṇya-ślokaḥ
very pious and advanced in spiritual consciousness
virocana-ātmajaḥ
the son of Virocana
baliḥ
Bali Mahārāja
bhagavatā
by the Supreme Personality of Godhead
mahā-indrasya
of the King of heaven, Indra
priyam
the welfare
cikīrṣamāṇena
desiring to perform
āditeḥ
from Aditi
labdha-kāyaḥ
having obtained His body
bhūtvā
appearing
vaṭu
brahmacāri
vāmana-rūpeṇa
in the form of a dwarf
parākṣipta
wrested away
loka-trayaḥ
the three worlds
bhagavat-anukampayā
by the causeless mercy of the Supreme Personality of Godhead
eva
certainly
punaḥ
again
praveśitaḥ
caused to enter
indra-ādiṣu
even among the demigods like the King of heaven
avidyamānayā
not existing
susamṛddhayā
much enriched by such exalted opulence
śriyā
by good fortune
abhijuṣṭaḥ
being blessed
sva-dharmeṇa
by discharging devotional service
ārādhayan
worshiping
tam
Him
eva
certainly
bhagavantam
the Supreme Personality of Godhead
ārādhanīyam
who is most worshipable
apagata-sādhvasaḥ
without fear
āste
remains
adhunā api
even today.
Below the planet Vitala is another planet, known as Sutala, where the great son of Mahārāja Virocana, Bali Mahārāja, who is celebrated as the most pious king, resides even now. For the welfare of Indra, the King of heaven, Lord Viṣṇu appeared in the form of a dwarf brahmacārī as the son of Aditi and tricked Bali Mahārāja by begging for only three paces of land but taking all the three worlds. Being very pleased with Bali Mahārāja for giving all his possessions, the Lord returned his kingdom and made him richer than the opulent King Indra. Even now, Bali Mahārāja engages in devotional service by worshiping the Supreme Personality of Godhead in the planet of Sutala.
Purport

The Supreme Personality of Godhead is described as Uttamaśloka, “He who is worshiped by the best of selected Sanskrit verses,” and His devotees such as Bali Mahārāja are also worshiped by puṇya-śloka, verses that increase one’s piety. Bali Mahārāja offered everything to the Lord — his wealth, his kingdom and even his own body ( sarvātma-nivedane baliḥ ). The Lord appeared before Bali Mahārāja as a brāhmaṇa beggar, and Bali Mahārāja gave Him everything he had. However, Bali Mahārāja did not become poor; by donating all his possessions to the Supreme Personality of Godhead, he became a successful devotee and got everything back again with the blessings of the Lord. Similarly, those who give contributions to expand the activities of the Kṛṣṇa consciousness movement and to accomplish its objectives will never be losers; they will get their wealth back with the blessings of Lord Kṛṣṇa. On the other side, those who collect contributions on behalf of the International Society for Krishna Consciousness should be very careful not to use even a farthing of the collection for any purpose other than the transcendental loving service of the Lord.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Below the planet Vitala, on Sutala, the son of Mahārāja Virocana, Bali Mahārāja, who is famous and praised by verses, resides even now. He was cheated of the three worlds by the Lord, who, desiring to please Indra, appeared in the form of Vāmana, born from Aditi. Reinstated by the Lord’s mercy on Sutala and blessed with wealth not possessed even by Indra, he worships with fearless heart the Lord who is most worthy of worship. Bali has much fame (udāra-śravāḥ) and verses of praise (puṇya-ślokaḥ). He was reinstated on Sutala-loka.
Related lectures
Personal Guidance
Bali Mahārāja gave everything he had to the Lord — and the Lord became his doorkeeper. The one who surrenders everything finds the Lord standing nearer than family. Surrender is not loss; it is exchange.
Reflection Questions
  • What am I refusing to surrender because it feels like loss rather than exchange?
  • If the Lord became my doorkeeper, what would that even mean for me?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 5.24.19

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नो एवैतत्साक्षात्कारो भूमिदानस्य यत्तद्भ‍गवत्यशेषजीवनिकायानां जीवभूतात्मभूते परमात्मनि वासुदेवे तीर्थतमे पात्र उपपन्ने परया श्रद्धया परमादरसमाहितमनसा सम्प्रतिपादितस्य साक्षादपवर्गद्वारस्य यद्ब‍िलनिलयैश्वर्यम् ॥ १९ ॥
no evaitat sākṣātkāro bhūmi-dānasya yat tad bhagavaty aśeṣa-jīva-nikāyānāṁ jīva-bhūtātma-bhūte paramātmani vāsudeve tīrthatame pātra upapanne parayā śraddhayā paramādara-samāhita-manasā sampratipāditasya sākṣād apavarga-dvārasya yad bila-nilayaiśvaryam.
[no evaitat saakshaatkaaro bhoomi-daanasya yat tad bhagavaty ashesha-jeeva-nikaayaanaam jeeva-bhootaatma-bhoote paramaatmani vaasudeve teerthatame paatra upapanne parayaa shraddhayaa paramaadara-samaahita-manasaa sampratipaaditasya saakshaad apavarga-dvaarasya yad bila-nilayaishvaryam.]
Word-for-word
no — not eva — indeed etat — this sākṣātkāraḥ — the direct result bhūmi-dānasya — of contribution of land yat — which tat — that bhagavati — unto the Supreme Personality of Godhead aśeṣa-jīva-nikāyānām — of unlimited numbers of living entities jīva-bhūta-ātma-bhūte — who is the life and the Supersoul parama-ātmani — the supreme regulator vāsudeve — Lord Vāsudeva (Kṛṣṇa) tīrtha-tame — who is the best of all places of pilgrimage pātre — the most worthy recipient upapanne — having approached parayā — by the topmost śraddhayā — faith parama-ādara — with great respect samāhita-manasā — with an attentive mind sampratipāditasya — which was given sākṣāt — directly apavarga-dvārasya — the gate of liberation yat — which bila-nilaya — of bila-svarga, the imitation heavenly planets aiśvaryam — the opulence.
Blended reading (Sanskrit + English inline)
no evaitat sākṣātkāro bhūmi-dānasya yat tad bhagavaty aśeṣa-jīva-nikāyānāṁ jīva-bhūtātma-bhūte paramātmani vāsudeve tīrthatame pātra upapanne parayā śraddhayā paramādara-samāhita-manasā sampratipāditasya sākṣād apavarga-dvārasya yad bila-nilayaiśvaryam.
no
not
eva
indeed
etat
this
sākṣātkāraḥ
the direct result
bhūmi-dānasya
of contribution of land
yat
which
tat
that
bhagavati
unto the Supreme Personality of Godhead
aśeṣa-jīva-nikāyānām
of unlimited numbers of living entities
jīva-bhūta-ātma-bhūte
who is the life and the Supersoul
parama-ātmani
the supreme regulator
vāsudeve
Lord Vāsudeva (Kṛṣṇa)
tīrtha-tame
who is the best of all places of pilgrimage
pātre
the most worthy recipient
upapanne
having approached
parayā
by the topmost
śraddhayā
faith
parama-ādara
with great respect
samāhita-manasā
with an attentive mind
sampratipāditasya
which was given
sākṣāt
directly
apavarga-dvārasya
the gate of liberation
yat
which
bila-nilaya
of bila-svarga, the imitation heavenly planets
aiśvaryam
the opulence.
My dear King, Bali Mahārāja donated all his possessions to the Supreme Personality of Godhead, Vāmanadeva, but one should certainly not conclude that he achieved his great worldly opulence in bila-svarga as a result of his charitable disposition. The Supreme Personality of Godhead, who is the source of life for all living entities, lives within everyone as the friendly Supersoul, and under His direction a living entity enjoys or suffers in the material world. Greatly appreciating the transcendental qualities of the Lord, Bali Mahārāja offered everything at His lotus feet. His purpose, however, was not to gain anything material, but to become a pure devotee. For a pure devotee, the door of liberation is automatically opened. One should not think that Bali Mahārāja was given so much material opulence merely because of his charity. When one becomes a pure devotee in love, he may also be blessed with a good material position by the will of the Supreme Lord. However, one should not mistakenly think that the material opulence of a devotee is the result of his devotional service. The real result of devotional service is the awakening of pure love for the Supreme Personality of Godhead, which continues under all circumstances.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Mere attainment of the enjoyment on Sutala is not the real result of Bali’s giving land to Vāsudeva, the life of unlimited jīvas, the supreme source of Paramātmā, the most suitable and most pure. This act was executed with great faith and devotion and is the door to the highest liberation. Some people will think that Bali attained his position on Sutala as a result of giving land to Vāmana. This verse negates that idea. The wealth in his abode in Sutala is not the real result (sākṣātkāraḥ) of giving land to the Lord. His giving land is famous. Bhūmi means the three worlds. It is stated in the scriptures that just by giving a small portion of land to a brāhmaṇa learned in the Vedas one can attain the enjoyment of Svarga. Thus it is impossible that he attained only enjoyment of wealth on Sutala as a result of giving the three worlds to the Supreme Lord. He should get liberation from the world. And the incidental enjoyment on Sutala should be greater that the enjoyment on Svarga. He gave land to Lord Vāsudeva, who acts as the life of beings (jīva-bhūta-ātma-bhūte), antaryāmī. But he is the supreme ātmā (paramātmane), being the aṁśī or source of all the antaryāmīs. Viṣṭabhyāham idaṁ kṛtsnam ekāṁśena sthito jagat: by one portion of myself I am situated in this universe. (BG 10.42) Being fit as the supreme (upapanne), he is also the supreme pure (tiṛthatmane). If giving a leaf or flower gives liberation, how much more will giving the three worlds yield (apavarga-dvārasya)? Thus merely attaining Sutala is not the result of his giving the three worlds.
Related lectures
Personal Guidance
Bali's worldly opulence in bila-svarga is not a result of his charity; charity to the Lord does not buy material rewards. Don't bargain with the Lord for trinkets in exchange for sincerity. The real fruit is something else entirely.
Reflection Questions
  • Have I been giving to the Lord in expectation of a worldly return?
  • If material reward is not the fruit of devotion, what is — and do I actually want that fruit?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 5.24.20

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यस्य ह वाव क्षुतपतनप्रस्खलनादिषु विवश: सकृन्नामाभिगृणन् पुरुष: कर्मबन्धनमञ्जसा विधुनोति यस्य हैव प्रतिबाधनं मुमुक्षवोऽन्यथैवोपलभन्ते ॥ २० ॥
yasya ha vāva kṣuta-patana-praskhalanādiṣu vivaśaḥ sakṛn nāmābhigṛṇan puruṣaḥ karma-bandhanam añjasā vidhunoti yasya haiva pratibādhanaṁ mumukṣavo ’nyathaivopalabhante.
[yasya ha vaava kshuta-patana-praskhalanaadishu vivashah sakrin naamaabhigrinan purushah karma-bandhanam anjasaa vidhunoti yasya haiva pratibaadhanam mumukshavo ’nyathaivopalabhante.]
Word-for-word
yasya — of whom ha vāva — indeed kṣuta — when in hunger patana — falling down praskhalana-ādiṣu — stumbling and so on vivaśaḥ — being helpless sakṛt — once nāma abhigṛṇan — chanting the holy name of the Lord puruṣaḥ — a person karma-bandhanam — the bondage of fruitive activity añjasā — completely vidhunoti — washes away yasya — of which ha — certainly eva — in this way pratibādhanam — the repulsion mumukṣavaḥ — persons desiring liberation anyathā — otherwise eva — certainly upalabhante — are trying to realize.
Blended reading (Sanskrit + English inline)
yasya ha vāva kṣuta-patana-praskhalanādiṣu vivaśaḥ sakṛn nāmābhigṛṇan puruṣaḥ karma-bandhanam añjasā vidhunoti yasya haiva pratibādhanaṁ mumukṣavo ’nyathaivopalabhante.
yasya
of whom
ha vāva
indeed
kṣuta
when in hunger
patana
falling down
praskhalana-ādiṣu
stumbling and so on
vivaśaḥ
being helpless
sakṛt
once
nāma abhigṛṇan
chanting the holy name of the Lord
puruṣaḥ
a person
karma-bandhanam
the bondage of fruitive activity
añjasā
completely
vidhunoti
washes away
yasya
of which
ha
certainly
eva
in this way
pratibādhanam
the repulsion
mumukṣavaḥ
persons desiring liberation
anyathā
otherwise
eva
certainly
upalabhante
are trying to realize.
If one who is embarrassed by hunger or who falls down or stumbles chants the holy name of the Lord even once, willingly or unwillingly, he is immediately freed from the reactions of his past deeds. Karmīs entangled in material activities face many difficulties in the practice of mystic yoga and other endeavors to achieve that same freedom.
Purport

It is not a fact that one has to offer his material possessions to the Supreme Personality of Godhead and be liberated before he can engage in devotional service. A devotee automatically attains liberation without separate endeavors. Bali Mahārāja did not get back all his material possessions merely because of his charity to the Lord. One who becomes a devotee, free from material desires and motives, regards all opportunities, both material and spiritual, as benedictions from the Lord, and in this way his service to the Lord is never hampered. Bhukti, material enjoyment, and mukti, liberation, are only by-products of devotional service. A devotee need not work separately to attain mukti. Śrīla Bilvamaṅgala Ṭhākura said, muktiḥ svayaṁ mukulitāñjaliḥ sevate ’smān: a pure devotee of the Lord does not have to endeavor separately for mukti, because mukti is always ready to serve him.

In this regard, Caitanya-caritāmṛta ( Antya 3.177-188) describes Haridāsa Ṭhākura’s confirmation of the effect of chanting the holy name of the Lord.

keha bale — ‘nāma haite haya pāpa-kṣaya’ keha bale — ‘nāma haite jīvera mokṣa haya’

Some say that by chanting the holy name of the Lord one is freed from all the reactions of sinful life, and others say that by chanting the holy name of the Lord one attains liberation from material bondage.

haridāsa kahena, — “nāmera ei dui phala naya nāmera phale kṛṣṇa-pade prema upajaya

Haridāsa Ṭhākura, however, said that the desired result of chanting the holy name of the Lord is not that one is liberated from material bondage or freed from the reactions of sinful life. The actual result of chanting the holy name of the Lord is that one awakens his dormant Kṛṣṇa consciousness, his loving service to the Lord.

ānuṣaṅgika phala nāmera — ‘mukti’, ‘pāpa-nāśa’ tāhāra dṛṣṭānta yaiche sūryera prakāśa

Haridāsa Ṭhākura said that liberation and freedom from the reactions of sinful activities are only by-products of chanting the holy name of the Lord. If one chants the holy name of the Lord purely, he attains the platform of loving service to the Supreme Personality of Godhead. In this regard Haridāsa Ṭhākura gave an example comparing the power of the holy name to sunshine.

ei ślokera artha kara paṇḍitera gaṇa” sabe kahe, — ‘tumi kaha artha-vivaraṇa’

He placed a verse before all the learned scholars present, but the learned scholars asked him to state the purport of the verse.

haridāsa kahena, — “yaiche sūryera udaya udaya nā haite ārambhe tamera haya kṣaya

Haridāsa Ṭhākura said that as the sun begins to rise, it dissipates the darkness of night, even before the sunshine is visible.

caura-preta-rākṣasādira bhaya haya nāśa udaya haile dharma-karma-ādi parakāśa

Before the sunrise even takes place, the light of dawn destroys the fear of the dangers of the night, such as disturbances by thieves, ghosts and Rākṣasas, and when the sunshine actually appears, one engages in his duties.

aiche nāmodayārambhe pāpa-ādira kṣaya udaya kaile kṛṣṇa-pade haya premodaya

Similarly, even before one’s chanting of the holy name is pure, one is freed from all sinful reactions, and when he chants purely he becomes a lover of Kṛṣṇa.

‘mukti’ tuccha-phala haya nāmābhāsa haite ye mukti bhakta nā laya, se kṛṣṇa cāhe dite”

A devotee never accepts mukti, even if Kṛṣṇa offers it. Mukti, freedom from all sinful reactions, is obtained even by nāmābhāsa, or a glimpse of the light of the holy name before its full light is perfectly visible.

The nāmābhāsa stage is between that of nāma-aparādha, or chanting of the holy name with offenses, and pure chanting. There are three stages in chanting the holy name of the Lord. In the first stage, one commits ten kinds of offenses while chanting. In the next stage, nāmābhāsa, the offenses have almost stopped, and one is coming to the platform of pure chanting. In the third stage, when one chants the Hare Kṛṣṇa mantra without offenses, his dormant love for Kṛṣṇa immediately awakens. This is the perfection.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
The person who just once chants the Lord’s name while stumbling or falling from hunger easily destroys the bondage of karma, which persons desiring liberation attempt to destroy by other means. What to speaking of offering the three worlds, or even offering a leaf or flower with devotion! Even nāmābhasa destroys the bondage of karma, which cannot be removed by pious acts. It is not easy to destroy the bondage of karma. Those desiring liberation—not those who piously give land--accept many means to destroy the bondage of karma by other means. They accept difficulties in aṣṭāṅga-yoga and sāṅkhya to destroy bondage.
Related lectures
Personal Guidance
Even one chanting of the holy name — voluntary or involuntary, in stumbling or hunger — frees one from past karma. The yogī's labor is matched by a moment's name. Don't underestimate the simple, near-at-hand mercy.
Reflection Questions
  • When did I last chant the Lord's name knowing how easy and how powerful it is?
  • What complicated practice am I undertaking that could be matched by simple, sincere chanting?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 5.24.21

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तद्भ‍क्तानामात्मवतां सर्वेषामात्मन्यात्मद आत्मतयैव ॥ २१ ॥
tad bhaktānām ātmavatāṁ sarveṣām ātmany ātmada ātmatayaiva.
[tad bhaktaanaam aatmavataam sarveshaam aatmany aatmada aatmatayaiva.]
Word-for-word
tat — that bhaktānām — of great devotees ātma-vatām — of self-realized persons like Sanaka and Sanātana sarveṣām — of all ātmani — to the Supreme Personality of Godhead, who is the soul ātma-de — who gives Himself without hesitation ātmatayā — who is the Supreme Soul, Paramātmā eva — indeed.
Blended reading (Sanskrit + English inline)
tad bhaktānām ātmavatāṁ sarveṣām ātmany ātmada ātmatayaiva.
tat
that
bhaktānām
of great devotees
ātma-vatām
of self-realized persons like Sanaka and Sanātana
sarveṣām
of all
ātmani
to the Supreme Personality of Godhead, who is the soul
ātma-de
who gives Himself without hesitation
ātmatayā
who is the Supreme Soul, Paramātmā
eva
indeed.
The Supreme Personality of Godhead, who is situated in everyone’s heart as the Supersoul, sells Himself to His devotees such as Nārada Muni. In other words, the Lord gives pure love to such devotees and gives Himself to those who love Him purely. Great, self-realized mystic yogīs such as the four Kumāras also derive great transcendental bliss from realizing the Supersoul within themselves.
Purport

The Lord became Bali Mahārāja’s doorkeeper not because of his giving everything to the Lord, but because of his exalted position as a lover of the Lord.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Enjoying Svarga was not the result of giving land to the Supreme Lord, who gives himself to his devotees and gives realization of Paramātmā to the ātmārāmas. This is not the result of giving land to the Supreme Lord, the soul of all beings. The Lord gives himself (ātma-de), being controlled by the devotees like Nārada. He is the form of Paramātmā (ātmatame) [Note: This is an alternate version. ] for the realizers of ātmā like the Kumāras. How can the Lord who gives premānanda and brahmānanda give material pleasure to his devotee? In exchange for the land, the Lord gave Bali the bliss of prema, which brings him under control, since the Lord became the door keeper of Bali on Sutala.
Related lectures
Personal Guidance
The Lord sells Himself to those who love Him purely; He gives Himself to those who give themselves. Love is the currency He accepts. Material offerings approach Him; love alone receives Him.
Reflection Questions
  • Am I offering things to the Lord, or offering myself?
  • Where would 'giving Him my love' look different than 'doing things for Him'?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 5.24.22

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न वै भगवान्नूनममुष्यानुजग्राह यदुत पुनरात्मानुस्मृतिमोषणं मायामयभोगैश्वर्यमेवातनुतेति ॥ २२ ॥
na vai bhagavān nūnam amuṣyānujagrāha yad uta punar ātmānusmṛti-moṣaṇaṁ māyāmaya-bhogaiśvaryam evātanuteti.
[na vai bhagavaan noonam amushyaanujagraaha yad uta punar aatmaanusmriti-moshanam maayaamaya-bhogaishvaryam evaatanuteti.]
Word-for-word
na — not vai — indeed bhagavān — the Supreme Personality of Godhead nūnam — certainly amuṣya — unto Bali Mahārāja anujagrāha — showed His favor yat — because uta — certainly punaḥ — again ātma-anusmṛti — of remembrance of the Supreme Personality of Godhead moṣaṇam — which robs one māyā-maya — an attribute of Māyā bhoga-aiśvaryam — the material opulence eva — certainly ātanuta — extended iti — thus.
Blended reading (Sanskrit + English inline)
na vai bhagavān nūnam amuṣyānujagrāha yad uta punar ātmānusmṛti-moṣaṇaṁ māyāmaya-bhogaiśvaryam evātanuteti.
na
not
vai
indeed
bhagavān
the Supreme Personality of Godhead
nūnam
certainly
amuṣya
unto Bali Mahārāja
anujagrāha
showed His favor
yat
because
uta
certainly
punaḥ
again
ātma-anusmṛti
of remembrance of the Supreme Personality of Godhead
moṣaṇam
which robs one
māyā-maya
an attribute of Māyā
bhoga-aiśvaryam
the material opulence
eva
certainly
ātanuta
extended
iti
thus.
The Supreme Personality of Godhead did not award His mercy to Bali Mahārāja by giving him material happiness and opulence, for these make one forget loving service to the Lord. The result of material opulence is that one can no longer absorb his mind in the Supreme Personality of Godhead.
Purport

There are two kinds of opulence. One, which results from one’s karma, is material, whereas the other is spiritual. A surrendered soul who fully depends upon the Supreme Personality of Godhead does not want material opulence for sense gratification. Therefore when a pure devotee is seen to possess exalted material opulence, it is not due to his karma. Rather, it is due to his bhakti. In other words, he is in that position because the Supreme Lord wants him to execute service to Him very easily and opulently. The special mercy of the Lord for the neophyte devotee is that he becomes materially poor. This is the Lord’s mercy because if a neophyte devotee becomes materially opulent, he forgets the service of the Lord. However, if an advanced devotee is favored by the Lord with opulence, it is not material opulence but a spiritual opportunity. Material opulence offered to the demigods causes forgetfulness of the Lord, but opulence was given to Bali Mahārāja for continuing service to the Lord, which was free from any touch of māyā.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
The Lord did not show mercy to Indra, because his bestowal of enjoyment and wealth, forms of māyā, destroy remembrance of the Lord. Actually material enjoyment is an obstacle for the devotees practicing pure bhakti, not his mercy. Because he gave material enjoyment to Indra, it may be inferred that Indra was not practicing pure bhakti. The Lord did not show mercy to Indra (amuṣya). vāsudeve mano yasya japa-homārcanādiṣu tasyāntarāyo maitreya devendratvādikaṁ phalam O Maitreya! Receiving results such as becoming a devatā are an obstacle for those whose minds are absorbed in Vāsudeva through japa, sacrifice and worship. Viṣṇu Purāṇa 2.6.43 Actually the Lord was not merciful to Indra, but was merciful to Bali, a pure devotee.
Related lectures
Personal Guidance
The Lord did not give Bali material happiness because material opulence makes one forget loving service. To withhold opulence from a devotee is sometimes the deeper mercy. Reconsider what you have not received.
Reflection Questions
  • What prayer of mine remained unanswered that I now suspect was the Lord's deeper mercy?
  • Where would receiving everything I want actually have ended my spiritual life?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 5.24.23

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यत्तद्भ‍गवतानधिगतान्योपायेन याच्ञाच्छलेनापहृतस्वशरीरावशेषितलोकत्रयो वरुणपाशैश्च सम्प्रतिमुक्तो गिरिदर्यां चापविद्ध इति होवाच ॥ २३ ॥
yat tad bhagavatānadhigatānyopāyena yācṣā-cchalenāpahṛta-sva-śarīrāvaśeṣita-loka-trayo varuṇa-pāśaiś ca sampratimukto giri-daryāṁ cāpaviddha iti hovāca.
[yat tad bhagavataanadhigataanyopaayena yaachshaa-chchalenaapahrita-sva-shareeraavasheshita-loka-trayo varuna-paashaish cha sampratimukto giri-daryaam chaapaviddha iti hovaacha.]
Word-for-word
yat — which tat — that bhagavatā — by the Supreme Personality of Godhead anadhigata-anya-upāyena — who is not perceived by other means yācṣā-chalena — by a trick of begging apahṛta — taken away sva-śarīra-avaśeṣita — with only his own body remaining loka-trayaḥ — the three worlds varuṇa-pāśaiḥ — by the ropes of Varuṇa ca — and sampratimuktaḥ — completely bound giri-daryām — in a cave in a mountain ca — and apaviddhaḥ — being detained iti — thus ha — indeed uvāca — said.
Blended reading (Sanskrit + English inline)
yat tad bhagavatānadhigatānyopāyena yācṣā-cchalenāpahṛta-sva-śarīrāvaśeṣita-loka-trayo varuṇa-pāśaiś ca sampratimukto giri-daryāṁ cāpaviddha iti hovāca.
yat
which
tat
that
bhagavatā
by the Supreme Personality of Godhead
anadhigata-anya-upāyena
who is not perceived by other means
yācṣā-chalena
by a trick of begging
apahṛta
taken away
sva-śarīra-avaśeṣita
with only his own body remaining
loka-trayaḥ
the three worlds
varuṇa-pāśaiḥ
by the ropes of Varuṇa
ca
and
sampratimuktaḥ
completely bound
giri-daryām
in a cave in a mountain
ca
and
apaviddhaḥ
being detained
iti
thus
ha
indeed
uvāca
said.
When the Supreme Personality of Godhead could see no other means of taking everything away from Bali Mahārāja, He adopted the trick of begging from him and took away all the three worlds. Thus only his body was left, but the Lord was still not satisfied. He arrested Bali Mahārāja, bound him with the ropes of Varuṇa and threw him in a cave in a mountain. Nevertheless, although all his property was taken and he was thrown into a cave, Bali Mahārāja was such a great devotee that he spoke as follows.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Because the Lord, finding no other means, used the trick of begging to take away the three worlds from Bali, leaving only his body as his possession, bound him with Varuṇa’s ropes, and locked him in a mountain cave, Bali spoke as follows. The pure bhakti of Bali and receiving the Lord’s mercy are made clear by Bali’s own statement. Because (yat) the Lord used a trick and locked Bali in the cave, Bali spoke as follows. Because the Lord, on the pretext of begging, since he found no other means, stole the three worlds from him leaving him only his body, and bound him up (sampratimuktaḥ) and threw him a cave, he said this. Amara-koṣa says āmuktaḥ, pratimukta, pinnadha and āpinaddha mean “bound up.”
Related lectures
Personal Guidance
The Lord adopted the trick of begging from Bali, took everything, bound him, and even threw him into a cave — yet Bali was utterly happy because he was now intimate with the Lord. Sometimes the Lord's apparent harshness is His closest closeness.
Reflection Questions
  • When has the Lord seemed to strip me of something, and what intimacy did that strip make possible?
  • Where am I resisting an apparent loss that may be the Lord drawing me closer?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 5.24.24

↗
नूनं बतायं भगवानर्थेषु न निष्णातो योऽसाविन्द्रो यस्य सचिवो मन्त्राय वृत एकान्ततो बृहस्पतिस्तमतिहाय स्वयमुपेन्द्रेणात्मानमयाचतात्मनश्चाशिषो नो एव तद्दास्यमतिगम्भीरवयस: कालस्य मन्वन्तरपरिवृत्तं कियल्लोकत्रयमिदम् ॥ २४ ॥
nūnaṁ batāyaṁ bhagavān artheṣu na niṣṇāto yo ’sāv indro yasya sacivo mantrāya vṛta ekāntato bṛhaspatis tam atihāya svayam upendreṇātmānam ayācatātmanaś cāśiṣo no eva tad-dāsyam ati-gambhīra-vayasaḥ kālasya manvantara-parivṛttaṁ kiyal loka-trayam idam.
[noonam bataayam bhagavaan artheshu na nishnaato yo ’saav indro yasya sachivo mantraaya vrita ekaantato brihaspatis tam atihaaya svayam upendrenaatmaanam ayaachataatmanash chaashisho no eva tad-daasyam ati-gambheera-vayasah kaalasya manvantara-parivrittam kiyal loka-trayam idam.]
Word-for-word
nūnam — certainly bata — alas ayam — this bhagavān — very learned artheṣu — in self-interest na — not niṣṇātaḥ — very experienced yaḥ — who asau — the King of heaven indraḥ — Indra yasya — of whom sacivaḥ — the prime minister mantrāya — for giving instructions vṛtaḥ — chosen ekāntataḥ — alone bṛhaspatiḥ — named Bṛhaspati tam — him atihāya — ignoring svayam — personally upendreṇa — by means of Upendra (Lord Vāmanadeva) ātmānam — myself ayācata — requested ātmanaḥ — for himself ca — and āśiṣaḥ — blessings (the three worlds) no — not eva — certainly tat-dāsyam — the loving service of the Lord ati — very gambhīra-vayasaḥ — having an insurmountable duration kālasya — of time manvantara-parivṛttam — changed by the end of a life of a Manu kiyat — what is the value of loka-trayam — three worlds idam — these.
Blended reading (Sanskrit + English inline)
nūnaṁ batāyaṁ bhagavān artheṣu na niṣṇāto yo ’sāv indro yasya sacivo mantrāya vṛta ekāntato bṛhaspatis tam atihāya svayam upendreṇātmānam ayācatātmanaś cāśiṣo no eva tad-dāsyam ati-gambhīra-vayasaḥ kālasya manvantara-parivṛttaṁ kiyal loka-trayam idam.
nūnam
certainly
bata
alas
ayam
this
bhagavān
very learned
artheṣu
in self-interest
na
not
niṣṇātaḥ
very experienced
yaḥ
who
asau
the King of heaven
indraḥ
Indra
yasya
of whom
sacivaḥ
the prime minister
mantrāya
for giving instructions
vṛtaḥ
chosen
ekāntataḥ
alone
bṛhaspatiḥ
named Bṛhaspati
tam
him
atihāya
ignoring
svayam
personally
upendreṇa
by means of Upendra (Lord Vāmanadeva)
ātmānam
myself
ayācata
requested
ātmanaḥ
for himself
ca
and
āśiṣaḥ
blessings (the three worlds)
no
not
eva
certainly
tat-dāsyam
the loving service of the Lord
ati
very
gambhīra-vayasaḥ
having an insurmountable duration
kālasya
of time
manvantara-parivṛttam
changed by the end of a life of a Manu
kiyat
what is the value of
loka-trayam
three worlds
idam
these.
Alas, how pitiable it is for Indra, the King of heaven, that although he is very learned and powerful and although he chose Bṛhaspati as his prime minister to instruct him, he is completely ignorant concerning spiritual advancement. Bṛhaspati is also unintelligent because he did not properly instruct his disciple Indra. Lord Vāmanadeva was standing at Indra’s door, but King Indra, instead of begging Him for an opportunity to render transcendental loving service, engaged Him in asking me for alms to gain the three worlds for his sense gratification. Sovereignty over the three worlds is very insignificant because whatever material opulence one may possess lasts only for an age of Manu, which is but a tiny fraction of endless time.
Purport

Bali Mahārāja was so powerful that he fought with Indra and took possession of the three worlds. Indra was certainly very advanced in knowledge, but instead of asking Vāmanadeva for engagement in His service, he used the Lord to beg for material possessions that would be finished at the end of one age of Manu. An age of Manu, which is the duration of Manu’s life, is calculated to last seventy-two yugas. One yuga consists of 4,300,000 years, and therefore the duration of Manu’s life is 309,600,000 years. The demigods possess their material opulence only until the end of the life of Manu. Time is insurmountable. The time one is allotted, even if it be millions of years, is quickly gone. The demigods own their material possessions only within the limits of time. Therefore Bali Mahārāja lamented that although Indra was very learned, he did not know how to use his intelligence properly, for instead of asking Vāmanadeva to allow him to engage in His service, Indra used Him to beg Bali Mahārāja for material wealth. Although Indra was learned and his prime minister, Bṛhaspati, was also learned, neither of them begged to be able to render loving service to Lord Vāmanadeva. Therefore Bali Mahārāja lamented for Indra.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Indeed, Indra, who employed Bṛhaspati as his exclusive assistant and minister, is not experienced in affairs. Neglecting the Lord, he instead asked me for the three worlds, material happiness, using the Lord, and not service to the Lord. What value are the three worlds, which change every Manvantara by the great speed of time? Indra, whose minister is Bṛhaspati, though very learned, is not fixed in the goal of human life, because Bṛhaspati did not teach him properly. This is indicated by Indra asking for the three worlds from me by sending Upendra standing at his door. He thus gave up Upendra. Why did he not ask for Upendra? If he did, what wouldn’t the Lord give him? Why did he not ask for the Lord? He asked for material blessings, like a person completely blinded by illusion. Or why did he not send (apahāya) Bṛhaspati to ask me for the land? If Bṛhaspati had asked, would I not have given that brāhmaṇa the three worlds? Why did he ask the Lord to get him back his land? Material desires are all insignificant. What is the value of the three worlds which changes every Manvantara because of the great speed of time?
Related lectures
Personal Guidance
Even Indra, with the best teacher, used Vāmanadeva's visit as an opportunity to beg for material possessions instead of for service. Position and good guidance do not guarantee wise asking. Watch what you actually ask for when the Lord is near.
Reflection Questions
  • When the Lord has been close, what have I asked for? Material help, or the chance to serve?
  • What does it say about me if my requests stay material even when access is intimate?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 5.24.25

↗
यस्यानुदास्यमेवास्मत्पितामह: किल वव्रे न तु स्वपित्र्यं यदुताकुतोभयं पदं दीयमानं भगवत: परमिति भगवतोपरते खलु स्वपितरि ॥ २५ ॥
yasyānudāsyam evāsmat-pitāmahaḥ kila vavre na tu sva-pitryaṁ yad utākutobhayaṁ padaṁ dīyamānaṁ bhagavataḥ param iti bhagavatoparate khalu sva-pitari.
[yasyaanudaasyam evaasmat-pitaamahah kila vavre na tu sva-pitryam yad utaakutobhayam padam deeyamaanam bhagavatah param iti bhagavatoparate khalu sva-pitari.]
Word-for-word
yasya — of whom (the Supreme Personality of Godhead) anudāsyam — the service eva — certainly asmat — our pitā-mahaḥ — grandfather kila — indeed vavre — accepted na — not tu — but sva — own pitryam — paternal property yat — which uta — certainly akutaḥ-bhayam — fearlessness padam — position dīyamānam — being offered bhagavataḥ — than the Supreme Personality of Godhead param — other iti — thus bhagavatā — by the Supreme Personality of Godhead uparate — when killed khalu — indeed sva-pitari — his own father.
Blended reading (Sanskrit + English inline)
yasyānudāsyam evāsmat-pitāmahaḥ kila vavre na tu sva-pitryaṁ yad utākutobhayaṁ padaṁ dīyamānaṁ bhagavataḥ param iti bhagavatoparate khalu sva-pitari.
yasya
of whom (the Supreme Personality of Godhead)
anudāsyam
the service
eva
certainly
asmat
our
pitā-mahaḥ
grandfather
kila
indeed
vavre
accepted
na
not
tu
but
sva
own
pitryam
paternal property
yat
which
uta
certainly
akutaḥ-bhayam
fearlessness
padam
position
dīyamānam
being offered
bhagavataḥ
than the Supreme Personality of Godhead
param
other
iti
thus
bhagavatā
by the Supreme Personality of Godhead
uparate
when killed
khalu
indeed
sva-pitari
his own father.
Bali Mahārāja said: My grandfather Prahlāda Mahārāja is the only person who understood his own self-interest. Upon the death of Prahlāda’s father, Hiraṇyakaśipu, Lord Nṛsiṁhadeva wanted to offer Prahlāda his father’s kingdom and even wanted to grant him liberation from material bondage, but Prahlāda accepted neither. Liberation and material opulence, he thought, are obstacles to devotional service, and therefore such gifts from the Supreme Personality of Godhead are not His actual mercy. Consequently, instead of accepting the results of karma and jñāna, Prahlāda Mahārāja simply begged the Lord for engagement in the service of His servant.
Purport

Śrī Caitanya Mahāprabhu has instructed that an unalloyed devotee should consider himself a servant of the servant of the servant of the Supreme Lord ( gopī-bhartuḥ pāda-kamalayor dāsa-dāsānudāsaḥ ). In Vaiṣṇava philosophy, one should not even become a direct servant. Prahlāda Mahārāja was offered all the blessings of an opulent position in the material world and even the liberation of merging into Brahman, but he refused all this. He simply wanted to engage in the service of the servant of the servant of the Lord. Therefore Bali Mahārāja said that because his grandfather Prahlāda Mahārāja had rejected the blessings of the Supreme Personality of Godhead in terms of material opulence and liberation from material bondage, he truly understood his self-interest.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Our grandfather accepted only service to the Lord, and not the property of his father, which the Lord offered him when he killed his father. He did not even accept the spiritual world, the place of no fear. In this world Prahlāda alone was fixed in the supreme goal. When his father was killed (uparate) he did not accept the kingdom.
Related lectures
Personal Guidance
Prahlāda refused liberation itself because anything other than pure service felt like an obstacle. The most exalted devotion declines even spiritual rewards if they would interrupt loving service. Aim for that level of selflessness.
Reflection Questions
  • What spiritual reward am I after that might be subtly distracting me from pure service?
  • Could I imagine declining liberation in order to keep serving? What would that posture mean for me today?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 5.24.26

↗
तस्य महानुभावस्यानुपथममृजितकषाय: को वास्मद्विध: परिहीणभगवदनुग्रह उपजिगमिषतीति ॥ २६ ॥
tasya mahānubhāvasyānupatham amṛjita-kaṣāyaḥ ko vāsmad-vidhaḥ parihīṇa-bhagavad-anugraha upajigamiṣatīti.
[tasya mahaanubhaavasyaanupatham amrijita-kashaayah ko vaasmad-vidhah pariheena-bhagavad-anugraha upajigamishateeti.]
Word-for-word
tasya — of Prahlāda Mahārāja mahā-anubhāvasya — who was an exalted devotee anupatham — the path amṛjita-kaṣāyaḥ — a person who is materially contaminated kaḥ — what vā — or asmat-vidhaḥ — like us parihīṇa-bhagavat-anugrahaḥ — being without the favor of the Supreme Personality of Godhead upajigamiṣati — desires to follow iti — thus.
Blended reading (Sanskrit + English inline)
tasya mahānubhāvasyānupatham amṛjita-kaṣāyaḥ ko vāsmad-vidhaḥ parihīṇa-bhagavad-anugraha upajigamiṣatīti.
tasya
of Prahlāda Mahārāja
mahā-anubhāvasya
who was an exalted devotee
anupatham
the path
amṛjita-kaṣāyaḥ
a person who is materially contaminated
kaḥ
what
vā
or
asmat-vidhaḥ
like us
parihīṇa-bhagavat-anugrahaḥ
being without the favor of the Supreme Personality of Godhead
upajigamiṣati
desires to follow
iti
thus.
Bali Mahārāja said: Persons like us, who are still attached to material enjoyment, who are contaminated by the modes of material nature and who lack the mercy of the Supreme Personality of Godhead, cannot follow the supreme path of Prahlāda Mahārāja, the exalted devotee of the Lord.
Purport

It is said that for spiritual realization one must follow great personalities like Lord Brahmā, Devarṣi Nārada, Lord Śiva and Prahlāda Mahārāja. The path of bhakti is not at all difficult if we follow in the footsteps of previous ācāryas and authorities, but those who are too materially contaminated by the modes of material nature cannot follow them. Although Bali Mahārāja was actually following the path of his grandfather, because of his great humility he thought that he was not. It is characteristic of advanced Vaiṣṇavas following the principles of bhakti that they think themselves ordinary human beings. This is not an artificial exhibition of humility; a Vaiṣṇava sincerely thinks this way and therefore never admits his exalted position.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
What materially contaminated person like me, devoid of the Lord’s mercy, desires to follow a path similar to that of the great devotee Prahlāda? “But you are like Prahlāda.” With modesty and humility, he answers.
Related lectures
Personal Guidance
Bali honestly admits he is still attached and can't fully follow Prahlāda's path. Honesty about limitation is itself spiritual. Don't pretend to a renunciation you don't have; admit and grow.
Reflection Questions
  • Where am I performing renunciation I haven't actually attained?
  • What honest admission of attachment would let me grow rather than pretend?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 5.24.27

↗
तस्यानुचरितमुपरिष्टाद्विस्तरिष्यते यस्य भगवान् स्वयमखिलजगद्गुरुर्नारायणो द्वारि गदापाणिरवतिष्ठते निजजनानुकम्पितहृदयो येनाङ्गुष्ठेन पदा दशकन्धरो योजनायुतायुतं दिग्विजय उच्चाटित: ॥ २७ ॥
tasyānucaritam upariṣṭād vistariṣyate yasya bhagavān svayam akhila-jagad-gurur nārāyaṇo dvāri gadā-pāṇir avatiṣṭhate nija-janānukampita-hṛdayo yenāṅguṣṭhena padā daśa-kandharo yojanāyutāyutaṁ dig-vijaya uccāṭitaḥ.
[tasyaanucharitam uparishtaad vistarishyate yasya bhagavaan svayam akhila-jagad-gurur naaraayano dvaari gadaa-paanir avatishthate nija-janaanukampita-hridayo yenaangushthena padaa dasha-kandharo yojanaayutaayutam dig-vijaya uchchaatitah.]
Word-for-word
tasya — of Bali Mahārāja anucaritam — the narration upariṣṭāt — later (in the Eighth Canto) vistariṣyate — will be explained yasya — of whom bhagavān — the Supreme Personality of Godhead svayam — personally akhila-jagad-guruḥ — the master of all the three worlds nārāyaṇaḥ — the Supreme Lord, Nārāyaṇa Himself dvāri — at the gate gadā-pāṇiḥ — bearing the club in His hand avatiṣṭhate — stands nija-jana-anukampita-hṛdayaḥ — whose heart is always filled with mercy for His devotees yena — by whom aṅguṣṭhena — by the big toe padā — of His foot daśa-kandharaḥ — Rāvaṇa, who had ten heads yojana-ayuta-ayutam — a distance of eighty thousand miles dik-vijaye — for the purpose of gaining victory over Bali Mahārāja uccāṭitaḥ — driven away.
Blended reading (Sanskrit + English inline)
tasyānucaritam upariṣṭād vistariṣyate yasya bhagavān svayam akhila-jagad-gurur nārāyaṇo dvāri gadā-pāṇir avatiṣṭhate nija-janānukampita-hṛdayo yenāṅguṣṭhena padā daśa-kandharo yojanāyutāyutaṁ dig-vijaya uccāṭitaḥ.
tasya
of Bali Mahārāja
anucaritam
the narration
upariṣṭāt
later (in the Eighth Canto)
vistariṣyate
will be explained
yasya
of whom
bhagavān
the Supreme Personality of Godhead
svayam
personally
akhila-jagad-guruḥ
the master of all the three worlds
nārāyaṇaḥ
the Supreme Lord, Nārāyaṇa Himself
dvāri
at the gate
gadā-pāṇiḥ
bearing the club in His hand
avatiṣṭhate
stands
nija-jana-anukampita-hṛdayaḥ
whose heart is always filled with mercy for His devotees
yena
by whom
aṅguṣṭhena
by the big toe
padā
of His foot
daśa-kandharaḥ
Rāvaṇa, who had ten heads
yojana-ayuta-ayutam
a distance of eighty thousand miles
dik-vijaye
for the purpose of gaining victory over Bali Mahārāja
uccāṭitaḥ
driven away.
Śukadeva Gosvāmī continued: My dear King, how shall I glorify the character of Bali Mahārāja? The Supreme Personality of Godhead, the master of the three worlds, who is most compassionate to His own devotee, stands with club in hand at Bali Mahārāja’s door. When Rāvaṇa, the powerful demon, came to gain victory over Bali Mahārāja, Vāmanadeva kicked him a distance of eighty thousand miles with His big toe. I shall explain the character and activities of Bali Mahārāja later [in the Eighth Canto of Śrīmad-Bhāgavatam].
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
The story of Bali will be told later. Lord himself, guru of the whole universe, Nārāyaṇa, merciful to his devotee, stands at Bali’s door with a club. The Lord kicked Rāvaṇa ten thousand yojanas with his toe big toe, when Rāvaṇa came to conquer Bali. Tasya refers to Bali.
Related lectures
Personal Guidance
The Lord Himself stands as doorkeeper at Bali's residence — and when Rāvaṇa came to attack, He kicked him eighty thousand miles. Surrender attracts protection so personal that the Lord becomes one's own guard. Don't fear surrender; it places the strongest hand at your door.
Reflection Questions
  • Where would I behave more boldly if I trusted that the Lord is personally guarding my door?
  • What does it mean for me, today, to have the Lord rather than my own defenses as protector?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 5.24.28

↗
ततोऽधस्तात्तलातले मयो नाम दानवेन्द्रस्त्रिपुराधिपतिर्भगवता पुरारिणा त्रिलोकीशं चिकीर्षुणा निर्दग्धस्वपुरत्रयस्तत्प्रसादाल्लब्धपदो मायाविनामाचार्यो महादेवेन परिरक्षितो विगतसुदर्शनभयो महीयते ॥ २८ ॥
tato ’dhastāt talātale mayo nāma dānavendras tri-purādhipatir bhagavatā purāriṇā tri-lokī-śaṁ cikīrṣuṇā nirdagdha-sva-pura-trayas tat-prasādāl labdha-pado māyāvinām ācāryo mahādevena parirakṣito vigata-sudarśana-bhayo mahīyate.
[tato ’dhastaat talaatale mayo naama daanavendras tri-puraadhipatir bhagavataa puraarinaa tri-lokee-sham chikeershunaa nirdagdha-sva-pura-trayas tat-prasaadaal labdha-pado maayaavinaam aachaaryo mahaadevena parirakshito vigata-sudarshana-bhayo maheeyate.]
Word-for-word
tataḥ — the planet known as Sutala adhastāt — below talātale — in the planet known as Talātala mayaḥ — Maya nāma — named dānava-indraḥ — the king of the Dānava demons tri-pura-adhipatiḥ — the Lord of the three cities bhagavatā — by the most powerful purāriṇā — Lord Śiva, who is known as Tripurāri tri-lokī — of the three worlds śam — the good fortune cikīrṣuṇā — who was desiring nirdagdha — burned sva-pura-trayaḥ — whose three cities tat-prasādāt — by Lord Śiva’s mercy labdha — obtained padaḥ — a kingdom māyā-vinām ācāryaḥ — who is the ācārya, or master, of all the conjurers mahā-devena — by Lord Śiva parirakṣitaḥ — protected vigata-sudarśana-bhayaḥ — who is not afraid of the Supreme Personality of Godhead and His Sudarśana cakra mahīyate — is worshiped.
Blended reading (Sanskrit + English inline)
tato ’dhastāt talātale mayo nāma dānavendras tri-purādhipatir bhagavatā purāriṇā tri-lokī-śaṁ cikīrṣuṇā nirdagdha-sva-pura-trayas tat-prasādāl labdha-pado māyāvinām ācāryo mahādevena parirakṣito vigata-sudarśana-bhayo mahīyate.
tataḥ
the planet known as Sutala
adhastāt
below
talātale
in the planet known as Talātala
mayaḥ
Maya
nāma
named
dānava-indraḥ
the king of the Dānava demons
tri-pura-adhipatiḥ
the Lord of the three cities
bhagavatā
by the most powerful
purāriṇā
Lord Śiva, who is known as Tripurāri
tri-lokī
of the three worlds
śam
the good fortune
cikīrṣuṇā
who was desiring
nirdagdha
burned
sva-pura-trayaḥ
whose three cities
tat-prasādāt
by Lord Śiva’s mercy
labdha
obtained
padaḥ
a kingdom
māyā-vinām ācāryaḥ
who is the ācārya, or master, of all the conjurers
mahā-devena
by Lord Śiva
parirakṣitaḥ
protected
vigata-sudarśana-bhayaḥ
who is not afraid of the Supreme Personality of Godhead and His Sudarśana cakra
mahīyate
is worshiped.
Beneath the planet known as Sutala is another planet, called Talātala, which is ruled by the Dānava demon named Maya. Maya is known as the ācārya [master] of all the māyāvīs, who can invoke the powers of sorcery. For the benefit of the three worlds, Lord Śiva, who is known as Tripurāri, once set fire to the three kingdoms of Maya, but later, being pleased with him, he returned his kingdom. Since that time, Maya Dānava has been protected by Lord Śiva, and therefore he falsely thinks that he need not fear the Sudarśana cakra of the Supreme Personality of Godhead.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Below Sutala, in Talātala resides Maya, king of the Dānavas, lord of three cities. His three cities were burned by Śiva, who desired the good of the three worlds. By Śiva’s grace Maya, master of the magicians, regained his position. Protected by Śiva, without fear of Sudarśana, he is worshipped. Mahīyate means “is worshipped.”
Personal Guidance
Maya the great deceiver was protected by Lord Śiva after his repentance. Even the master of illusion can be brought into the divine economy if he surrenders. Don't conclude that anyone is beyond redemption — the Lord is creative with His associates.
Reflection Questions
  • Whom have I categorized as beyond reach that the Lord might be planning to bring in?
  • Where am I underestimating the Lord's willingness to redeem unexpected people?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 5.24.29

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ततोऽधस्तान्महातले काद्रवेयाणां सर्पाणां नैकशिरसां क्रोधवशो नाम गण: कुहकतक्षककालियसुषेणादिप्रधाना महाभोगवन्त: पतत्‍त्रिराजाधिपते: पुरुषवाहादनवरतमुद्विजमाना: स्वकलत्रापत्यसुहृत्कुटुम्बसङ्गेन क्‍वचित्प्रमत्ता विहरन्ति ॥ २९ ॥
tato ’dhastān mahātale kādraveyāṇāṁ sarpāṇāṁ naika-śirasāṁ krodhavaśo nāma gaṇaḥ kuhaka-takṣaka-kāliya-suṣeṇādi-pradhānā mahā-bhogavantaḥ patattri-rājādhipateḥ puruṣa-vāhād anavaratam udvijamānāḥ sva-kalatrāpatya-suhṛt-kuṭumba-saṅgena kvacit pramattā viharanti.
[tato ’dhastaan mahaatale kaadraveyaanaam sarpaanaam naika-shirasaam krodhavasho naama ganah kuhaka-takshaka-kaaliya-sushenaadi-pradhaanaa mahaa-bhogavantah patattri-raajaadhipateh purusha-vaahaad anavaratam udvijamaanaah sva-kalatraapatya-suhrit-kutumba-sangena kvachit pramattaa viharanti.]
Word-for-word
tataḥ — the planet Talātala adhastāt — beneath mahātale — in the planet known as Mahātala kādraveyāṇām — of the descendants of Kadrū sarpāṇām — who are big snakes na eka-śirasām — who have many hoods krodha-vaśaḥ — always subject to anger nāma — named gaṇaḥ — the group kuhaka — Kuhaka takṣaka — Takṣaka kāliya — Kāliya suṣeṇa — Suṣeṇa ādi — and so on pradhānāḥ — who are the prominent ones mahā-bhogavantaḥ — addicted to all kinds of material enjoyment patattri-rāja-adhipateḥ — from the king of all birds, Garuḍa puruṣa-vāhāt — who carries the Supreme Personality of Godhead anavaratam — constantly udvijamānāḥ — afraid sva — of their own kalatra-apatya — wives and children suhṛt — friends kuṭumba — relatives saṅgena — in the association kvacit — sometimes pramattāḥ — infuriated viharanti — they sport.
Blended reading (Sanskrit + English inline)
tato ’dhastān mahātale kādraveyāṇāṁ sarpāṇāṁ naika-śirasāṁ krodhavaśo nāma gaṇaḥ kuhaka-takṣaka-kāliya-suṣeṇādi-pradhānā mahā-bhogavantaḥ patattri-rājādhipateḥ puruṣa-vāhād anavaratam udvijamānāḥ sva-kalatrāpatya-suhṛt-kuṭumba-saṅgena kvacit pramattā viharanti.
tataḥ
the planet Talātala
adhastāt
beneath
mahātale
in the planet known as Mahātala
kādraveyāṇām
of the descendants of Kadrū
sarpāṇām
who are big snakes
na eka-śirasām
who have many hoods
krodha-vaśaḥ
always subject to anger
nāma
named
gaṇaḥ
the group
kuhaka
Kuhaka
takṣaka
Takṣaka
kāliya
Kāliya
suṣeṇa
Suṣeṇa
ādi
and so on
pradhānāḥ
who are the prominent ones
mahā-bhogavantaḥ
addicted to all kinds of material enjoyment
patattri-rāja-adhipateḥ
from the king of all birds, Garuḍa
puruṣa-vāhāt
who carries the Supreme Personality of Godhead
anavaratam
constantly
udvijamānāḥ
afraid
sva
of their own
kalatra-apatya
wives and children
suhṛt
friends
kuṭumba
relatives
saṅgena
in the association
kvacit
sometimes
pramattāḥ
infuriated
viharanti
they sport.
The planetary system below Talātala is known as Mahātala. It is the abode of many-hooded snakes, descendants of Kadrū, who are always very angry. The great snakes who are prominent are Kuhaka, Takṣaka, Kāliya and Suṣeṇa. The snakes in Mahātala are always disturbed by fear of Garuḍa, the carrier of Lord Viṣṇu, but although they are full of anxiety, some of them nevertheless sport with their wives, children, friends and relatives.
Purport

It is stated here that the snakes who live in the planetary system known as Mahātala are very powerful and have many hoods. They live with their wives and children and consider themselves very happy, although they are always full of anxiety because of Garuḍa, who comes there to destroy them. This is the way of material life. Even if one lives in the most abominable condition, he still thinks himself happy with his wife, children, friends and relatives.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Below Talātala, in Mahātala, a group of snakes with many hoods, descendents of Kadrū, , headed by Kuhaka, Takṣaka, Kāliya and Suseṇa, who are controlled by anger, reside. Addicted to material enjoyment and bewildered by the association of wives, children, friends and relatives, they enjoy themselves but constantly live in fear of Garuḍa, king of the birds. The snakes have many hoods. They are described. Puruṣa-vāhāt means “from the carrier of the Lord.”
Personal Guidance
Snakes in Mahātala sport with their families even though they live in constant fear of Garuḍa. This is the way of material life — pleasure surrounded by terror, denied. Notice how often you have done the same.
Reflection Questions
  • What fear am I currently denying so I can keep enjoying?
  • If I admitted the underlying anxiety honestly, what would I actually want to do instead?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 5.24.30

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ततोऽधस्ताद्रसातले दैतेया दानवा: पणयो नाम निवातकवचा: कालेया हिरण्यपुरवासिन इति विबुधप्रत्यनीका उत्पत्त्या महौजसो महासाहसिनो भगवत: सकललोकानुभावस्य हरेरेव तेजसा प्रतिहतबलावलेपा बिलेशया इव वसन्ति ये वै सरमयेन्द्रदूत्या वाग्भिर्मन्त्रवर्णाभिरिन्द्राद्ब‍िभ्यति ॥ ३० ॥
tato ’dhastād rasātale daiteyā dānavāḥ paṇayo nāma nivāta-kavacāḥ kāleyā hiraṇya-puravāsina iti vibudha-pratyanīkā utpattyā mahaujaso mahā-sāhasino bhagavataḥ sakala-lokānubhāvasya harer eva tejasā pratihata-balāvalepā bileśayā iva vasanti ye vai saramayendra-dūtyā vāgbhir mantra-varṇābhir indrād bibhyati.
[tato ’dhastaad rasaatale daiteyaa daanavaah panayo naama nivaata-kavachaah kaaleyaa hiranya-puravaasina iti vibudha-pratyaneekaa utpattyaa mahaujaso mahaa-saahasino bhagavatah sakala-lokaanubhaavasya harer eva tejasaa pratihata-balaavalepaa bileshayaa iva vasanti ye vai saramayendra-dootyaa vaagbhir mantra-varnaabhir indraad bibhyati.]
Word-for-word
tataḥ adhastāt — below the planetary system Mahātala rasātale — on the planet called Rasātala daiteyāḥ — the sons of Diti dānavāḥ — the sons of Danu paṇayaḥ nāma — named Paṇis nivāta-kavacāḥ — Nivāta-kavacas kāleyāḥ — Kāleyas hiraṇya-puravāsinaḥ — Hiraṇya-puravāsīs iti — thus vibudha-pratyanīkāḥ — enemies of the demigods utpattyāḥ — from birth mahā-ojasaḥ — very powerful mahā-sāhasinaḥ — very cruel bhagavataḥ — of the Personality of Godhead sakala-loka-anubhāvasya — who is auspicious for all planetary systems hareḥ — of the Supreme Personality of Godhead eva — certainly tejasā — by the Sudarśana cakra pratihata — defeated bala — strength avalepāḥ — and pride (because of bodily strength) bila-īśayāḥ — the snakes iva — like vasanti — they live ye — who vai — indeed saramayā — by Saramā indra-dūtyā — the messenger of Indra vāgbhiḥ — by the words mantra-varṇābhiḥ — in the form of a mantra indrāt — from King Indra bibhyati — are afraid.
Blended reading (Sanskrit + English inline)
tato ’dhastād rasātale daiteyā dānavāḥ paṇayo nāma nivāta-kavacāḥ kāleyā hiraṇya-puravāsina iti vibudha-pratyanīkā utpattyā mahaujaso mahā-sāhasino bhagavataḥ sakala-lokānubhāvasya harer eva tejasā pratihata-balāvalepā bileśayā iva vasanti ye vai saramayendra-dūtyā vāgbhir mantra-varṇābhir indrād bibhyati.
tataḥ adhastāt
below the planetary system Mahātala
rasātale
on the planet called Rasātala
daiteyāḥ
the sons of Diti
dānavāḥ
the sons of Danu
paṇayaḥ nāma
named Paṇis
nivāta-kavacāḥ
Nivāta-kavacas
kāleyāḥ
Kāleyas
hiraṇya-puravāsinaḥ
Hiraṇya-puravāsīs
iti
thus
vibudha-pratyanīkāḥ
enemies of the demigods
utpattyāḥ
from birth
mahā-ojasaḥ
very powerful
mahā-sāhasinaḥ
very cruel
bhagavataḥ
of the Personality of Godhead
sakala-loka-anubhāvasya
who is auspicious for all planetary systems
hareḥ
of the Supreme Personality of Godhead
eva
certainly
tejasā
by the Sudarśana cakra
pratihata
defeated
bala
strength
avalepāḥ
and pride (because of bodily strength)
bila-īśayāḥ
the snakes
iva
like
vasanti
they live
ye
who
vai
indeed
saramayā
by Saramā
indra-dūtyā
the messenger of Indra
vāgbhiḥ
by the words
mantra-varṇābhiḥ
in the form of a mantra
indrāt
from King Indra
bibhyati
are afraid.
Beneath Mahātala is the planetary system known as Rasātala, which is the abode of the demoniac sons of Diti and Danu. They are called Paṇis, Nivāta-kavacas, Kāleyas and Hiraṇya-puravāsīs [those living in Hiraṇya-pura]. They are all enemies of the demigods, and they reside in holes like snakes. From birth they are extremely powerful and cruel, and although they are proud of their strength, they are always defeated by the Sudarśana cakra of the Supreme Personality of Godhead, who rules all the planetary systems. When a female messenger from Indra named Saramā chants a particular curse, the serpentine demons of Mahātala become very afraid of Indra.
Purport

It is said that there was a great fight between these serpentine demons and Indra, the King of heaven. When the defeated demons met the female messenger Saramā, who was chanting a mantra, they became afraid, and therefore they are living in the planet called Rasātala.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Beneath Mahātala, in Rasātala, live the Paṇis, descendents of Diti and Danu, as well as the Nivāta-kavacas, Kāleyas and Hiraṇya-puravāsīs. They are all enemies of the devatās, and reside in holes like snakes. From birth they are extremely powerful and cruel, but their strength and pride are always defeated by the Sudarśana-cakra of the Lord, who is auspicious for all the planetary systems. When a female dog sent by Indra named Saramā chanted a particular curse, the demons of Mahātala became afraid of Indra. These are all different types of demons. They are enemies (pratyanīkāḥ) of Indra. They become frightened by the words of a mantra recited by a messenger of Indra. There is a Vedic story about this. The Paṇis desired compromise with the dog send by Indra named Saramā, who was looking for a cow hidden by those demons. They said “O Saramā what do you want?” Not wanting peace, the dog spoke roughly to them while praising Indra. “O Paṇis! You will be killed by Indra. Flee!” Hearing these words, they became afraid.
Related lectures
Personal Guidance
The Rasātala demons are powerful from birth, proud of strength, yet always defeated by the Lord's disc. Native strength without surrender ends in defeat. Birth-given gifts are dangerous when not handed over to the Giver.
Reflection Questions
  • What innate strength of mine — talent, intelligence, beauty — have I been wielding without surrender?
  • Where has my own power been working against my spiritual progress?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 5.24.31

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ततोऽधस्तात्पाताले नागलोकपतयो वासुकिप्रमुखा: शङ्खकुलिकमहाशङ्खश्वेतधनञ्जयधृतराष्ट्रशङ्खचूडकम्बलाश्वतरदेवदत्तादयो महाभोगिनो महामर्षा निवसन्ति येषामु ह वै पञ्चसप्तदशशतसहस्रशीर्षाणां फणासु विरचिता महामणयो रोचिष्णव: पातालविवरतिमिरनिकरं स्वरोचिषा विधमन्ति ॥ ३१ ॥
tato ’dhastāt pātāle nāga-loka-patayo vāsuki-pramukhāḥ śaṅkha-kulika-mahāśaṅkha-śveta-dhanañjaya-dhṛtarāṣṭra-śaṅkhacūḍa-kambalāśvatara-devadattādayo mahā-bhogino mahāmarṣā nivasanti yeṣām u ha vai pañca-sapta-daśa-śata-sahasra-śīrṣāṇāṁ phaṇāsu viracitā mahā-maṇayo rociṣṇavaḥ pātāla-vivara-timira-nikaraṁ sva-rociṣā vidhamanti.
[tato ’dhastaat paataale naaga-loka-patayo vaasuki-pramukhaah shankha-kulika-mahaashankha-shveta-dhananjaya-dhritaraashtra-shankhachooda-kambalaashvatara-devadattaadayo mahaa-bhogino mahaamarshaa nivasanti yeshaam u ha vai pancha-sapta-dasha-shata-sahasra-sheershaanaam phanaasu virachitaa mahaa-manayo rochishnavah paataala-vivara-timira-nikaram sva-rochishaa vidhamanti.]
Word-for-word
tataḥ adhastāt — beneath that planet Rasātala pātāle — on the planet known as Pātāla nāga-loka-patayaḥ — the masters of the Nāgalokas vāsuki — by Vāsuki pramukhāḥ — headed śaṅkha — Śaṅkha kulika — Kulika mahā-śaṅkha — Mahāśaṅkha śveta — Śveta dhanañjaya — Dhanañjaya dhṛtarāṣṭra — Dhṛtarāṣṭra śaṅkha-cūḍa — Śaṅkhacūḍa kambala — Kambala aśvatara — Aśvatara deva-datta — Devadatta ādayaḥ — and so on mahā-bhoginaḥ — very addicted to material happiness mahā-amarṣāḥ — greatly envious by nature nivasanti — live yeṣām — of all of them u ha — certainly vai — indeed pañca — five sapta — seven daśa — ten śata — one hundred sahasra — one thousand śīrṣāṇām — of those possessing hoods phaṇāsu — on those hoods viracitāḥ — fixed mahā-maṇayaḥ — very valuable gems rociṣṇavaḥ — full of effulgence pātāla-vivara — the caves of the Pātāla planetary system timira-nikaram — the mass of darkness sva-rociṣā — by the effulgence of their hoods vidhamanti — disperse.
Blended reading (Sanskrit + English inline)
tato ’dhastāt pātāle nāga-loka-patayo vāsuki-pramukhāḥ śaṅkha-kulika-mahāśaṅkha-śveta-dhanañjaya-dhṛtarāṣṭra-śaṅkhacūḍa-kambalāśvatara-devadattādayo mahā-bhogino mahāmarṣā nivasanti yeṣām u ha vai pañca-sapta-daśa-śata-sahasra-śīrṣāṇāṁ phaṇāsu viracitā mahā-maṇayo rociṣṇavaḥ pātāla-vivara-timira-nikaraṁ sva-rociṣā vidhamanti.
tataḥ adhastāt
beneath that planet Rasātala
pātāle
on the planet known as Pātāla
nāga-loka-patayaḥ
the masters of the Nāgalokas
vāsuki
by Vāsuki
pramukhāḥ
headed
śaṅkha
Śaṅkha
kulika
Kulika
mahā-śaṅkha
Mahāśaṅkha
śveta
Śveta
dhanañjaya
Dhanañjaya
dhṛtarāṣṭra
Dhṛtarāṣṭra
śaṅkha-cūḍa
Śaṅkhacūḍa
kambala
Kambala
aśvatara
Aśvatara
deva-datta
Devadatta
ādayaḥ
and so on
mahā-bhoginaḥ
very addicted to material happiness
mahā-amarṣāḥ
greatly envious by nature
nivasanti
live
yeṣām
of all of them
u ha
certainly
vai
indeed
pañca
five
sapta
seven
daśa
ten
śata
one hundred
sahasra
one thousand
śīrṣāṇām
of those possessing hoods
phaṇāsu
on those hoods
viracitāḥ
fixed
mahā-maṇayaḥ
very valuable gems
rociṣṇavaḥ
full of effulgence
pātāla-vivara
the caves of the Pātāla planetary system
timira-nikaram
the mass of darkness
sva-rociṣā
by the effulgence of their hoods
vidhamanti
disperse.
Beneath Rasātala is another planetary system, known as Pātāla or Nāgaloka, where there are many demoniac serpents, the masters of Nāgaloka, such as Śaṅkha, Kulika, Mahāśaṅkha, Śveta, Dhanañjaya, Dhṛtarāṣṭra, Śaṅkhacūḍa, Kambala, Aśvatara and Devadatta. The chief among them is Vāsuki. They are all extremely angry, and they have many, many hoods — some snakes five hoods, some seven, some ten, others a hundred and others a thousand. These hoods are bedecked with valuable gems, and the light emanating from the gems illuminates the entire planetary system of bila-svarga.
Purport

Thus end the Bhaktivedanta purports of the Fifth Canto, Twenty-fourth Chapter, of Śrīmad-Bhāgavatam, entitled “The Subterranean Heavenly Planets.”

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Below Rasātala, in Pātāla, reside the leaders of Nāga-loka, such as Śaṅkha, Kulika, Mahāśaṅkha, Śveta, Dhanañjaya, Dhṛtarāṣṭra, Śaṅkhacūḍa, Kambala, Aśvatara and Devadatta, headed by Vāsuki. They have many hoods and are very envious. The shining jewels fixed on five, seven, ten, a hundred or a thousand hoods, light up the darkness of the caves of Pātāla with their effulgence. Mahā-bhoginaḥ means “having many hoods.” Thus ends the commentary on the Twenty-fourth Chapter of the Fifth Canto of the Bhāgavatam for the pleasure of the devotees, in accordance with the previous ācāryas. Chapter Twenty-five Glories of Ananta 5.25: The Glories of Lord Ananta 25. The Glories of Lord Ananta 5.25 Summary In this chapter, Śukadeva Gosvāmī describes Ananta, the source of Lord Śiva. Lord Ananta, whose body is completely spiritual, resides at the root of the planet Pātāla. He always lives in the core of Lord Śiva's heart, and He helps him destroy the universe. Ananta instructs Lord Śiva how to destroy the cosmos, and thus He is sometimes called tāmasī, or "one who is in the mode of darkness." He is the original Deity of material consciousness, and because He attracts all living entities, He is sometimes known as Saṅkarṣaṇa. The entire material world is situated on the hoods of Lord Saṅkarṣaṇa. From His forehead He transmits to Lord Śiva the power to destroy this material world. Because Lord Saṅkarṣaṇa is an expansion of the Supreme Personality of Godhead, many devotees offer Him prayers, and in the planetary system of Pātāla, all the suras, asuras, Gandharvas, Vidyādharas and learned sages offer Him their respectful obeisances. The Lord talks with them in a sweet voice. His bodily construction is completely spiritual and very, very beautiful. Anyone who hears about Him from a proper spiritual master becomes free from all material conceptions of life. The entire material energy is working according to the plans of Anantadeva. Therefore we should regard Him as the root cause of the material creation. There is no end to His strength, and no one can fully describe Him, even with countless mouths. Therefore He is called Ananta (unlimited). Being very merciful toward all living entities, He has exhibited His spiritual body. Śukadeva Gosvāmī describes the glories of Anantadeva to Mahārāja Parīkṣit in this way.
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Personal Guidance
Pātāla is full of angry, many-hooded serpents — the deepest places hold the most powerful but most agitated beings. Power without peace is its own punishment. The depths are not the goal.
Reflection Questions
  • What 'depth' or intensity in my life is actually agitation dressed as power?
  • Where might less power and more peace be the spiritual direction?
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