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8.15 · Bali Mahārāja Conquers the Heavenly Planets

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Book Bhagavata Canto 8 · G.O.L.D
L Leaders Of Society SB 8.13–8.15 · 8 sub-topics Open on bhagavata.keshavaswami.com ↗
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L - Leaders of Society (13-15) To lead society and re-establish the system of religion within the universe, the fathers of mankind (Manus) and their descendants embody and impart spiritual principles. The appearance of all fourteen Manus occurs in a ‘day of Brahma.’ From Canto Three, the Srimad-Bhagavatam is essentially a ‘day in the life of Brahma,’ pausing at different Manus to elaborate on the stories.

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L - Leaders of Society (13-15)

L - Leaders of Society (13-15) To lead society and re-establish the system of religion within the universe, the fathers of mankind (Manus) and their descendants embody and impart spiritual principles. The appearance of all fourteen Manus occurs in a ‘day of Brahma.’ From Canto Three, the Srimad-Bhagavatam is essentially a ‘day in the life of Brahma,’ pausing at different Manus to elaborate on the stories.

Previous Vedic, Vaisnava and Gaudiya Next Manus 7-14 Last updated 1 year ago

Laws of Mankind

L - Leaders of Society (13-15) Laws of Mankind ““This supreme science was thus received through the chain of disciplic succession, and the saintly kings understood it in that way.” This parampara system extends from Manu to Iksvaku and from Iksvaku to his sons and grandsons. The rulers of the world in the line of hierarchy execute the order of the Supreme Personality of Godhead in the parampara system. Anyone interested in peaceful life must participate in this parampara system and perform yajnas . As Gaudiya Vaisnavas in the parampara system of Sri Chaitanya Mahaprabhu, we must perform sankirtana-yajna all over the world ( yajnaih sankirtana-prayair yajanti hi sumedhasah [ SB 11.5.32 ]).” ( SB 8.14.6 ) Vishnu, as we know, is the unborn, original cause of all causes, as declared by Brahma himself. In this sense He is known as the prapitamaha , the great-grandfather. From the navel of Garbhodakasayi Vishnu comes Brahma, who is known as the pitamaha , the grandfather. In the lineage of Brahma comes the catuh-sana (Sanaka, Sananda, Sanatana and Sanat-kumara), the saptarsis (Kasyapa, Atri, Vasistha, Visvamitra, Gautama, Jamadagni and Bharadvaja) and the fourteen Manus. These 25 sages are known as the fathers of mankind, and all subsequent population comes from them. Though Brahma is the demigod in charge of the universe, he does not manage all the intricacies. Just as a ship has a Captain, but also Officers of the Watch, Brahma is the head of this universe, and in each of his days ( kalpa ) there are fourteen Manu-avataras one after another. Each Manu reigns for 71 yuga cycles. The Srimad-Bhagavatam takes us through the histories of those Manus in Cantos Three to Nine. In Cantos Three to Seven, Svayambhuva-manu and his descendants are elaborately described. In Canto Eight, Maharaja Pariksit asks about the thirteen other Manus. In Canto Nine we hear about the current Manu, Vaivasvata Manu, in whose reign Sri Krishna appears. The first Manu is called Svayambhuva, and he is the son of Brahma. The second Manu, Svarocisa, is the son of the predominating deity of fire. The third Manu is Uttama, and he is the son of King Priyavrata. The fourth Manu, Tamasa, is the brother of Uttama. The fifth Manu, called Raivata, and the sixth Manu, Chaksusa, are both brothers of Tamasa, but Chaksusa is the son of Caksu. The seventh Manu is called Vaivasvata, and he is born of the sun-god. The eighth Manu is called Savarni, and he is also a son of the sun-god, born of a wife named Chaya. The ninth Manu, Daksa-savarni, is the son of Varuna. The tenth Manu, Brahma-savarni, is the son of Upasloka. The remaining four Manus are known as Rudra-savarni, Dharma-savarni, Deva-savarni and Indra-savarni.

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Extremes

L - Leaders of Society (13-15) Laws of Mankind Extremes While conservative and liberal members within a tradition are usually always at loggerheads, we need not see their differences as problematic. That tension is pregnant with positive potential. Differences of opinion can bring enlightenment, transformation, wisdom and growth – unfortunately, they can also be the cause of anger, frustration, resentment and fall-out. Just as the opposite ends of a bow help to keep a taut string, which can then fire a powerful arrow, every tradition needs those who are on both ends of the spectrum. The key is to take the essence of conservatism and liberalism, and find a way to marry the principles to discover the golden balance.

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Guru, Sadhu and Sastra

L - Leaders of Society (13-15) Laws of Mankind Guru, Sadhu and Sastra Understanding Krishna consciousness and its application through spiritual masters (guru), saintly persons ( sadhu ), and scriptures ( sastra ) is the sound methodology that has been employed since time immemorial. “Sadhu-sastra-guru: one has to test all spiritual matters according to the instructions of saintly persons, scriptures and the spiritual master. The spiritual master is one who follows the instructions of his predecessors, namely the sadhus , or saintly persons. A bona fide spiritual master does not mention anything not mentioned in the authorised scriptures. Ordinary people have to follow the instructions of sadhu, sastra and guru. Those statements made in the sastras and those made by the bona fide sadhu or guru cannot differ from one another.” ( SB 4.16.1 ) Thus, to understand and apply sastra we must first consult a guru. In our modern context we would identify Srila Prabhupada as the pre-eminent siksa-guru (one who instructs and guides, without formally initiating) of all devotees. We must understand how he applied sastra , how he differentiated principles from details, and what he preserved and adapted in his time. Deeply understanding the mood and mission of Srila Prabhupada can help one remain relevant and simultaneously authentic. But there will be debates amongst individuals who have different understandings, and thus we must also discuss these matters amongst sadhus . When sincere Vaisnavas come together and sincerely search for the truth based on the statements of sastra and the directions of Srila Prabhupada, we can be hopeful that an appropriate conclusion will be reached.

Previous Time, Place and Circumstance Next Extremes Last updated 1 year ago

Manu Samhita

L - Leaders of Society (13-15) Laws of Mankind Manu Samhita The Manu-Samhita, spoken by Manu himself, is a lawbook for mankind. It deals with three main subjects: codes of conduct, civil and criminal law, and punishment and atonement. The text thus offers valuable insight into the practical administration of society and defines the various duties of its members. What role does the Manu-Samhita play in modern spirituality? Although the Manu-Samhita details intricate aspects of social organisation, we don’t find it emphasised amongst the teachers of Gaudiya Vaisnavism. Srila Prabhupada focused more on the principles of Manu-Samhita rather than its specific practices. A completely literal application of the Manu-Samhita may be problematic in the current social climate.

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Time, Place and Circumstance

L - Leaders of Society (13-15) Laws of Mankind Time, Place and Circumstance Krishna unequivocally states that scripture should be the ultimate evidence and guiding light for living beings. Indeed, He declares that “He who discards scriptural injunctions and acts according to his own whims attains neither perfection, nor happiness, nor the supreme destination.” (BG 16.23) . In relation to this, a critical question arises: How do we understand and apply scripture in today’s day and age? Scriptures document principles – eternal, unchanging truths that stand the test of time and must be followed and honoured without deviation. The application of principles according to time, place and circumstance are considered details. They invariably change. In the Nectar of Instruction, Rupa Goswami outlines the different things that corrode one’s spirituality. Amongst them he highlights niyamagraha , which has a double meaning. In one sense it means to neglect the injunctions of bhakti (i.e. to mistake principles as details, and to whimsically ignore them). In another sense it means to fanatically hold on to the injunctions of bhakti (i.e. to mistake details as principles, and dogmatically hold to that standard). Thus, one must be able to maturely distinguish between principles and details, and thus preserve the tradition while suitably adapting to the current environment. One of the great innovators of the modern age was Srila Bhaktisiddhanta Saraswati Thakura. When he made ingenious adjustments to the details of Vaisnavism so the tradition could be spread further afield, he became the object of harsh criticism and disapproval. He remained unfazed, however, and once commented: “The Ganges river shifts its course all the time. If you bathe in a dry bed arguing ‘This is where we have always bathed’ what can be said?” Taking that spirit, he kept the Vaisnava mission on the cutting edge. Making that judgement, however, is not always easy. Once, Srutakirti Prabhu asked Srila Prabhupada how he could distinguish between a principle and a detail. After a long pause, Srila Prabhupada thoughtfully replied – “That requires a little intelligence.” “Bhismadeva, who was the best amongst the eight Vasus, received and welcomed all the great and powerful rishis who were assembled there, for he knew perfectly all the religious principles according to time and place.” (SB 1.9.9 ) In the purport to this verse, Srila Prabhupada explains: “Expert religionists know perfectly well how to adjust religious principles in terms of time and place. All the great acaryas or religious preachers or reformers of the world executed their mission by adjustment of religious principles in terms of time and place. There are different climates and situations in different parts of the world, and if one has to discharge his duties to preach the message of the Lord, he must be expert in adjusting things in terms of the time and place.”

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Leadership Duties

L - Leaders of Society (13-15) Leadership Duties Chapter 14 Guided by the Lord and His incarnations, the Manus and their descendants, as well as the sages and the demigods, lead society and maintain the spirituality within the universe.

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Manus 7-14

L - Leaders of Society (13-15) Manus 7-14 Chapter 13 Having named the first six Manus, Sukadeva Goswami next listed the subsequent eight Manus: (7) Sraddhadeva (Vaivasvata) (8) Savarni (9) Daksa-savarni (10) Brahma-savarni (11) Dharma-savarni (12) Rudra-savarni (13) Deva-savarni (14) Indra-savarni. Within each Manvantara, Sukadeva Goswami explained who would be the prominent descendants of Manu, primary demigods overseeing universal affairs, seven sages ( saptarsi ), incarnations of the Lord, and finally, who would take the position of Indra.

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— S.B. Keshava Swami, Book Bhagavata

Śrīmad-Bhāgavatam 8.15.1-2

↗
श्रीराजोवाच बले: पदत्रयं भूमे: कस्माद्धरिरयाचत । भूतेश्वर: कृपणवल्ल‍ब्धार्थोऽपि बबन्ध तम् ॥ १ ॥ एतद् वेदितुमिच्छामो महत्कौतूहलं हि न: । याच्ञेश्वरस्य पूर्णस्य बन्धनं चाप्यनागस: ॥ २ ॥
śrī-rājovāca
[shree-raajovaacha]
baleḥ pada-trayaṁ bhūmeḥ
[baleh pada-trayam bhoomeh]
kasmād dharir ayācata
[kasmaad dharir ayaachata]
bhūteśvaraḥ kṛpaṇa-val
[bhooteshvarah kripana-val]
labdhārtho ’pi babandha tam
[labdhaartho ’pi babandha tam]
etad veditum icchāmo
[etad veditum ichchaamo]
mahat kautūhalaṁ hi naḥ
[mahat kautoohalam hi nah]
yācṣeśvarasya pūrṇasya
[yaachsheshvarasya poornasya]
bandhanaṁ cāpy anāgasaḥ
[bandhanam chaapy anaagasah]
Word-for-word
śrī-rājā uvāca — the King said baleḥ — of Bali Mahārāja pada-trayam — three steps bhūmeḥ — of land kasmāt — why hariḥ — the Supreme Personality of Godhead (in the form of Vāmana) ayācata — begged bhūta-īśvaraḥ — the proprietor of all the universe kṛpaṇa-vat — like a poor man labdha-arthaḥ — He got the gift api — although babandha — arrested tam — him (Bali) etat — all this veditum — to understand icchāmaḥ — we desire mahat — very great kautūhalam — eagerness hi — indeed naḥ — our yācṣā — begging īśvarasya — of the Supreme Personality of Godhead pūrṇasya — who is full in everything bandhanam — arresting ca — also api — although anāgasaḥ — of he who was faultless.
Blended reading (Sanskrit + English inline)
śrī-rājovāca
śrī-rājā uvāca
the King said
baleḥ pada-trayaṁ bhūmeḥ
baleḥ
of Bali Mahārāja
pada-trayam
three steps
bhūmeḥ
of land
kasmād dharir ayācata
kasmāt
why
hariḥ
the Supreme Personality of Godhead (in the form of Vāmana)
ayācata
begged
bhūteśvaraḥ kṛpaṇa-val
bhūta-īśvaraḥ
the proprietor of all the universe
kṛpaṇa-vat
like a poor man
labdhārtho ’pi babandha tam
labdha-arthaḥ
He got the gift
etad veditum icchāmo
mahat kautūhalaṁ hi naḥ
yācṣeśvarasya pūrṇasya
api
although
bandhanaṁ cāpy anāgasaḥ
babandha
arrested
tam
him (Bali)
etat
all this
veditum
to understand
icchāmaḥ
we desire
mahat
very great
kautūhalam
eagerness
hi
indeed
naḥ
our
yācṣā
begging
īśvarasya
of the Supreme Personality of Godhead
pūrṇasya
who is full in everything
bandhanam
arresting
ca
also
api
although
anāgasaḥ
of he who was faultless.
Mahārāja Parīkṣit inquired: The Supreme Personality of Godhead is the proprietor of everything. Why did He beg three paces of land from Bali Mahārāja like a poor man, and when He got the gift for which He had begged, why did He nonetheless arrest Bali Mahārāja? I am very much anxious to know the mystery of these contradictions.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Mahārāja Parīkṣit said: The Supreme Lord is the proprietor of everything. Why did the Lord of all beings beg three paces of land from Bali Mahārāja like a poor man, and when he got the gift for which he had begged, why did he nonetheless arrest Bali Mahārāja? I am very anxious to know the begging and binding up by the Lord who is complete in himself and faultless. The Fifteenth Chapter describes how Bali obtained a chariot and horses by performance of sacrifice, how he attained Svarga and how the devatās fled in fear.
Related lectures
Personal Guidance
Parīkṣit asks: the Lord owns everything — why beg three paces, and why arrest Bali after the gift? The genuine inquirer brings contradictions to the teacher, not just questions. Mystery is the invitation to deeper hearing.
Reflection Questions
  • What apparent contradiction in the Lord's behavior am I sitting with — and am I willing to ask out loud?
  • Where do I avoid puzzling questions because they would complicate my settled picture of God?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 8.15.3

↗
श्रीशुक उवाच पराजितश्रीरसुभिश्च हापितो हीन्द्रेण राजन्भृगुभि: स जीवित: । सर्वात्मना तानभजद् भृगून्बलि: शिष्यो महात्मार्थनिवेदनेन ॥ ३ ॥
śrī-śuka uvāca
[shree-shuka uvaacha]
parājita-śrīr asubhiś ca hāpito
[paraajita-shreer asubhish cha haapito]
hīndreṇa rājan bhṛgubhiḥ sa jīvitaḥ
[heendrena raajan bhrigubhih sa jeevitah]
sarvātmanā tān abhajad bhṛgūn baliḥ
[sarvaatmanaa taan abhajad bhrigoon balih]
śiṣyo mahātmārtha-nivedanena
[shishyo mahaatmaartha-nivedanena]
Word-for-word
śrī-śukaḥ uvāca — Śrī Śukadeva Gosvāmī said parājita — being defeated śrīḥ — opulences asubhiḥ ca — of life also hāpitaḥ — deprived hi — indeed indreṇa — by King Indra rājan — O King bhṛgubhiḥ — by the descendants of Bhṛgu Muni saḥ — he (Bali Mahārāja) jīvitaḥ — brought back to life sarva-ātmanā — in full submission tān — them abhajat — worshiped bhṛgūn — the descendants of Bhṛgu Muni baliḥ — Mahārāja Bali śiṣyaḥ — a disciple mahātmā — the great soul artha-nivedanena — by giving them everything.
Blended reading (Sanskrit + English inline)
śrī-śuka uvāca
śrī-śukaḥ uvāca
Śrī Śukadeva Gosvāmī said
parājita-śrīr asubhiś ca hāpito
parājita
being defeated
śrīḥ
opulences
asubhiḥ ca
of life also
hāpitaḥ
deprived
hīndreṇa rājan bhṛgubhiḥ sa jīvitaḥ
hi
indeed
indreṇa
by King Indra
rājan
O King
bhṛgubhiḥ
by the descendants of Bhṛgu Muni
saḥ
he (Bali Mahārāja)
jīvitaḥ
brought back to life
sarvātmanā tān abhajad bhṛgūn baliḥ
sarva-ātmanā
in full submission
tān
them
abhajat
worshiped
bhṛgūn
the descendants of Bhṛgu Muni
baliḥ
Mahārāja Bali
śiṣyo mahātmārtha-nivedanena
śiṣyaḥ
a disciple
mahātmā
the great soul
artha-nivedanena
by giving them everything.
Śukadeva Gosvāmī said: O King, when Bali Mahārāja lost all his opulence and died in the fight, Śukrācārya, a descendant of Bhṛgu Muni, brought him back to life. Because of this, the great soul Bali Mahārāja became a disciple of Śukrācārya and began to serve him with great faith, offering everything he had.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Śukadeva Gosvāmī said: O King! When Bali Mahārāja lost all his wealth and became unconscious, Śukrācārya, a descendant of Bhṛgu, brought him back to life. Because of this, the great soul Bali Mahārāja became a disciple of Śukrācārya and began to serve him with great faith, offering to him everything he had. Bali lost his wealth in the fight with the devatās, and his life airs abandoned him (hāpitaḥ).
Related lectures
Personal Guidance
Bali lost everything and died; Śukrācārya revived him by mantra. Bali, in gratitude, became his disciple and offered everything. Receiving life from a teacher creates the deepest discipleship — total offering follows total revival.
Reflection Questions
  • Whose 'revival mantra' has worked on me, and have I responded with the discipleship that calls for?
  • Where do I take a teacher's restoration for granted instead of letting it bind me in service?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 8.15.4

↗
तं ब्राह्मणा भृगव: प्रीयमाणा अयाजयन्विश्वजिता त्रिणाकम् । जिगीषमाणं विधिनाभिषिच्य महाभिषेकेण महानुभावा: ॥ ४ ॥
taṁ brāhmaṇā bhṛgavaḥ prīyamāṇā
[tam braahmanaa bhrigavah preeyamaanaa]
ayājayan viśvajitā tri-ṇākam
[ayaajayan vishvajitaa tri-naakam]
jigīṣamāṇaṁ vidhinābhiṣicya
[jigeeshamaanam vidhinaabhishichya]
mahābhiṣekeṇa mahānubhāvāḥ
[mahaabhishekena mahaanubhaavaah]
Word-for-word
tam — upon him (Bali Mahārāja) brāhmaṇāḥ — all the brāhmaṇas bhṛgavaḥ — the descendants of Bhṛgu Muni prīyamāṇāḥ — being very pleased ayājayan — engaged him in performing a sacrifice viśvajitā — known as Viśvajit tri-nākam — the heavenly planets jigīṣamāṇam — desiring to conquer vidhinā — according to regulative principles abhiṣicya — after purifying mahā-abhiṣekeṇa — by bathing him in a great abhiṣeka ceremony mahā-anubhāvāḥ — the exalted brāhmaṇas..
Blended reading (Sanskrit + English inline)
taṁ brāhmaṇā bhṛgavaḥ prīyamāṇā
tam
upon him (Bali Mahārāja)
brāhmaṇāḥ
all the brāhmaṇas
bhṛgavaḥ
the descendants of Bhṛgu Muni
prīyamāṇāḥ
being very pleased
ayājayan viśvajitā tri-ṇākam
ayājayan
engaged him in performing a sacrifice
viśvajitā
known as Viśvajit
tri-nākam
the heavenly planets
jigīṣamāṇaṁ vidhinābhiṣicya
jigīṣamāṇam
desiring to conquer
vidhinā
according to regulative principles
abhiṣicya
after purifying
mahābhiṣekeṇa mahānubhāvāḥ
mahā-abhiṣekeṇa
by bathing him in a great abhiṣeka ceremony
mahā-anubhāvāḥ
the exalted brāhmaṇas..
The brāhmaṇa descendants of Bhṛgu Muni were very pleased with Bali Mahārāja, who desired to conquer the kingdom of Indra. Therefore, after purifying him and properly bathing him according to regulative principles, they engaged him in performing the yajña known as Viśvajit.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
The brāhmaṇa descendants of Bhṛgu were very pleased with Bali Mahārāja, who desired to conquer the kingdom of Indra. Therefore, after purifying him and properly bathing him according to regulative principles, they engaged him in performing the Viśvajit sacrifice. Viśvajitā means “by the Viśvajit sacrifice.”
Related lectures
Personal Guidance
Bhṛgu's brāhmaṇa descendants, pleased by Bali's desire to conquer Indra, purified him and engaged him in Viśvajit yajña. Even questionable ambitions can be channeled through proper ritual. The wise direct strong desire into sacred form.
Reflection Questions
  • What ambition of mine could be channeled through a sacred form rather than pursued raw?
  • Where do I either suppress or follow desire when the wise option is to ritualize it?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 8.15.5

↗
ततो रथ: काञ्चनपट्टनद्धो हयाश्च हर्यश्वतुरङ्गवर्णा: । ध्वजश्च सिंहेन विराजमानो हुताशनादास हविर्भिरिष्टात् ॥ ५ ॥
tato rathaḥ kāñcana-paṭṭa-naddho
[tato rathah kaanchana-patta-naddho]
hayāś ca haryaśva-turaṅga-varṇāḥ
[hayaash cha haryashva-turanga-varnaah]
dhvajaś ca siṁhena virājamāno
[dhvajash cha simhena viraajamaano]
hutāśanād āsa havirbhir iṣṭāt
[hutaashanaad aasa havirbhir ishtaat]
Word-for-word
tataḥ — thereafter rathaḥ — a chariot kāñcana — with gold paṭṭa — and silk garments naddhaḥ — wrapped hayāḥ ca — horses also haryaśva-turaṅga-varṇāḥ — exactly of the same color as the horses of Indra (yellow) dhvajaḥ ca — a flag also siṁhena — with the mark of a lion virājamānaḥ — existing huta-aśanāt — from the blazing fire āsa — there was havirbhiḥ — by offerings of clarified butter iṣṭāt — worshiped.
Blended reading (Sanskrit + English inline)
tato rathaḥ kāñcana-paṭṭa-naddho
tataḥ
thereafter
rathaḥ
a chariot
kāñcana
with gold
paṭṭa
and silk garments
naddhaḥ
wrapped
hayāś ca haryaśva-turaṅga-varṇāḥ
hayāḥ ca
horses also
haryaśva-turaṅga-varṇāḥ
exactly of the same color as the horses of Indra (yellow)
dhvajaś ca siṁhena virājamāno
dhvajaḥ ca
a flag also
siṁhena
with the mark of a lion
virājamānaḥ
existing
hutāśanād āsa havirbhir iṣṭāt
huta-aśanāt
from the blazing fire
āsa
there was
havirbhiḥ
by offerings of clarified butter
iṣṭāt
worshiped.
When ghee [clarified butter] was offered in the fire of sacrifice, there appeared from the fire a celestial chariot covered with gold and silk. There also appeared yellow horses like those of Indra, and a flag marked with a lion.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
From the fire worshipped with oblations, there arose a chariot covered with gold and silk. There also appeared yellow horses like those of Indra and a flag marked with a lion. Horses yellow in color like those of Indra appeared.
Personal Guidance
When ghee was offered in the fire, a gold-and-silk chariot, Indra-like horses, and a lion-marked flag appeared. Properly performed sacrifice produces real equipment. Yajña is not symbolic; it is generative.
Reflection Questions
  • Where do I treat ritual as merely symbolic when it might actually produce what I need?
  • What 'ghee' am I withholding from the fire that would unlock provision?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 8.15.6

↗
धनुश्च दिव्यं पुरटोपनद्धं तूणावरिक्तौ कवचं च दिव्यम् । पितामहस्तस्य ददौ च माला- मम्‍लानपुष्पां जलजं च शुक्र: ॥ ६ ॥
dhanuś ca divyaṁ puraṭopanaddhaṁ
[dhanush cha divyam puratopanaddham]
tūṇāv ariktau kavacaṁ ca divyam
[toonaav ariktau kavacham cha divyam]
pitāmahas tasya dadau ca mālām
[pitaamahas tasya dadau cha maalaam]
amlāna-puṣpāṁ jalajaṁ ca śukraḥ
[amlaana-pushpaam jalajam cha shukrah]
Word-for-word
dhanuḥ — a bow ca — also divyam — uncommon puraṭa-upanaddham — covered with gold tūṇau — two quivers ariktau — infallible kavacam ca — and armor divyam — celestial pitāmahaḥ tasya — his grandfather, namely Prahlāda Mahārāja dadau — gave ca — and mālām — a garland amlāna-puṣpām — made of flowers that do not fade away jala jam — a conchshell (which is born in water) ca — as well as śukraḥ — Śukrācārya.
Blended reading (Sanskrit + English inline)
dhanuś ca divyaṁ puraṭopanaddhaṁ
dhanuḥ
a bow
ca
also
divyam
uncommon
puraṭa-upanaddham
covered with gold
tūṇāv ariktau kavacaṁ ca divyam
tūṇau
two quivers
ariktau
infallible
kavacam ca
and armor
divyam
celestial
pitāmahas tasya dadau ca mālām
pitāmahaḥ tasya
his grandfather, namely Prahlāda Mahārāja
dadau
gave
ca
and
mālām
a garland
amlāna-puṣpāṁ jalajaṁ ca śukraḥ
amlāna-puṣpām
made of flowers that do not fade away
jala jam
a conchshell (which is born in water)
ca
as well as
śukraḥ
Śukrācārya.
A gilded bow, two quivers of infallible arrows, and celestial armor also appeared. Bali Mahārāja’s grandfather Prahlāda Mahārāja offered Bali a garland of flowers that would never fade, and Śukrācārya gave him a conchshell.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
A gilded bow, two infallible quivers, and celestial armor also appeared. Bali Mahārāja's grandfather Prahlāda Mahārāja offered Bali a garland of flowers that would never fade and Śukrācārya gave him a conch. His grandfather was Prahlāda. Jalajam means a conch.
Personal Guidance
Gilded bow, infallible quivers, celestial armor — plus Prahlāda's never-fading garland and Śukrācārya's conchshell. Equipment came from many hands: ritual, ancestor, guru. Real preparation gathers from every quarter.
Reflection Questions
  • Whose 'never-fading garland' have I received from an elder devotee in my life that I have undervalued?
  • What support — ritual, ancestral, mentor — am I forgetting in my current preparation?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 8.15.7

↗
एवं स विप्रार्जितयोधनार्थ- स्तै: कल्पितस्वस्त्ययनोऽथ विप्रान् । प्रदक्षिणीकृत्य कृतप्रणाम: प्रह्लादमामन्‍त्र्य नमश्चकार ॥ ७ ॥
evaṁ sa viprārjita-yodhanārthas
[evam sa vipraarjita-yodhanaarthas]
taiḥ kalpita-svastyayano ’tha viprān
[taih kalpita-svastyayano ’tha vipraan]
pradakṣiṇī-kṛtya kṛta-praṇāmaḥ
[pradakshinee-kritya krita-pranaamah]
prahrādam āmantrya namaś-cakāra
[prahraadam aamantrya namash-chakaara]
Word-for-word
evam — in this way saḥ — he (Bali Mahārāja) vipra-arjita — gained by the grace of the brāhmaṇas yodhana-arthaḥ — possessing equipment for fighting taiḥ — by them (the brāhmaṇas) kalpita — advice svastyayanaḥ — ritualistic performance atha — as viprān — all the brāhmaṇas (Śukrācārya and others) pradakṣiṇī-kṛtya — circumambulating kṛta-praṇāmaḥ — offered his respectful obeisances prahrādam — unto Prahlāda Mahārāja āmantrya — addressing namaḥ-cakāra — offered him obeisances.
Blended reading (Sanskrit + English inline)
evaṁ sa viprārjita-yodhanārthas
evam
in this way
saḥ
he (Bali Mahārāja)
vipra-arjita
gained by the grace of the brāhmaṇas
yodhana-arthaḥ
possessing equipment for fighting
taiḥ kalpita-svastyayano ’tha viprān
taiḥ
by them (the brāhmaṇas)
kalpita
advice
svastyayanaḥ
ritualistic performance
atha
as
viprān
all the brāhmaṇas (Śukrācārya and others)
pradakṣiṇī-kṛtya kṛta-praṇāmaḥ
pradakṣiṇī-kṛtya
circumambulating
kṛta-praṇāmaḥ
offered his respectful obeisances
prahrādam
unto Prahlāda Mahārāja
āmantrya
addressing
prahrādam āmantrya namaś-cakāra
namaḥ-cakāra
offered him obeisances.
When Mahārāja Bali had thus performed the special ritualistic ceremony advised by the brāhmaṇas and had received, by their grace, the equipment for fighting, he circumambulated the brāhmaṇas and offered them obeisances. He also saluted Prahlāda Mahārāja and offered obeisances to him.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
When Mahārāja Bali had thus performed the special rites advised by the brāhmaṇas and had received, by their grace, the equipment for fighting, he circumambulated the brāhmaṇas and offered them obeisances. He also saluted Prahlāda Mahārāja and offered obeisances to him. He had obtained articles for fighting which were supplied by the brāhmaṇas.
Personal Guidance
Equipped, Bali circumambulated the brāhmaṇas and offered obeisances, also saluting Prahlāda. Even before using the gifts, he honored the givers. Gratitude precedes deployment. Power received without thanks corrupts.
Reflection Questions
  • What gift have I begun using without first properly honoring the giver?
  • Where would a circumambulation — a literal or symbolic walk-around of acknowledgment — re-anchor my current effort?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 8.15.8-9

↗
अथारुह्य रथं दिव्यं भृगुदत्तं महारथ: । सुस्रग्धरोऽथ सन्नह्य धन्वी खड्‌गी धृतेषुधि: ॥ ८ ॥ हेमाङ्गदलसब्दाहु: स्फुरन्मकरकुण्डल: । रराज रथमारूढो धिष्ण्यस्थ इव हव्यवाट् ॥ ९ ॥
athāruhya rathaṁ divyaṁ
[athaaruhya ratham divyam]
bhṛgu-dattaṁ mahārathaḥ
[bhrigu-dattam mahaarathah]
susrag-dharo ’tha sannahya
[susrag-dharo ’tha sannahya]
dhanvī khaḍgī dhṛteṣudhiḥ
[dhanvee khadgee dhriteshudhih]
hemāṅgada-lasad-bāhuḥ
[hemaangada-lasad-baahuh]
sphuran-makara-kuṇḍalaḥ
[sphuran-makara-kundalah]
rarāja ratham ārūḍho
[raraaja ratham aaroodho]
dhiṣṇya-stha iva havyavāṭ
[dhishnya-stha iva havyavaat]
Word-for-word
atha — thereupon āruhya — getting on ratham — the chariot divyam — celestial bhṛgu-dattam — given by Śukrācārya mahā-rathaḥ — Bali Mahārāja, the great charioteer su-srak-dharaḥ — decorated with a nice garland atha — thus sannahya — covering his body with armor dhanvī — equipped with a bow khaḍgī — taking a sword dhṛta-iṣudhiḥ — taking a quiver of arrows hema-aṅgada-lasat-bāhuḥ — decorated with golden bangles on his arms sphurat-makara-kuṇḍalaḥ — decorated with brilliant earrings resembling sapphires rarāja — was illuminating ratham ārūḍhaḥ — getting on the chariot dhiṣṇya-sthaḥ — situated on the altar of sacrifice iva — like havya-vāṭ — worshipable fire.
Blended reading (Sanskrit + English inline)
athāruhya rathaṁ divyaṁ
atha
thereupon
āruhya
getting on
ratham
the chariot
divyam
celestial
bhṛgu-dattaṁ mahārathaḥ
bhṛgu-dattam
given by Śukrācārya
mahā-rathaḥ
Bali Mahārāja, the great charioteer
susrag-dharo ’tha sannahya
su-srak-dharaḥ
decorated with a nice garland
dhanvī khaḍgī dhṛteṣudhiḥ
hemāṅgada-lasad-bāhuḥ
sphuran-makara-kuṇḍalaḥ
rarāja ratham ārūḍho
atha
thus
sannahya
covering his body with armor
dhanvī
equipped with a bow
khaḍgī
taking a sword
dhiṣṇya-stha iva havyavāṭ
dhṛta-iṣudhiḥ
taking a quiver of arrows
hema-aṅgada-lasat-bāhuḥ
decorated with golden bangles on his arms
sphurat-makara-kuṇḍalaḥ
decorated with brilliant earrings resembling sapphires
rarāja
was illuminating
ratham ārūḍhaḥ
getting on the chariot
dhiṣṇya-sthaḥ
situated on the altar of sacrifice
iva
like
havya-vāṭ
worshipable fire.
Then, after getting on the chariot given by Śukrācārya, Bali Mahārāja, decorated with a nice garland, put protective armor on his body, equipped himself with a bow, and took up a sword and a quiver of arrows. When he sat down on the seat of the chariot, his arms decorated with golden bangles and his ears with sapphire earrings, he shone like a worshipable fire.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Then, after getting on the chariot given by Śukrācārya, Bali Mahārāja, decorated with a beautiful garland, put protective armor on his body, equipped himself with a bow, and took up a sword and a quiver of arrows. When he sat down on the seat of the chariot, his arms decorated with golden bangles and his ears with sapphire earrings, he shone like a fire on an altar.
Personal Guidance
On the chariot, decorated, armored, with bow, sword, quiver, sapphire earrings — Bali shone like worshipable fire. The Bhāgavatam acknowledges the brilliance of the adversary. Demons can be beautiful, capable, and well-equipped.
Reflection Questions
  • Whom do I refuse to admire among my opponents, missing their genuine brilliance?
  • Where am I underequipped because I dismissed an enemy's example of preparation?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 8.15.10-11

↗
तुल्यैश्वर्यबलश्रीभि: स्वयूथैर्दैत्ययूथपै: । पिबद्भ‍िरिव खं द‍ृग्भिर्दहद्भ‍ि: परिधीनिव ॥ १० ॥ वृतो विकर्षन् महतीमासुरीं ध्वजिनीं विभु: । ययाविन्द्रपुरीं स्वृद्धां कम्पयन्निव रोदसी ॥ ११ ॥
tulyaiśvarya-bala-śrībhiḥ
[tulyaishvarya-bala-shreebhih]
sva-yūthair daitya-yūthapaiḥ
[sva-yoothair daitya-yoothapaih]
pibadbhir iva khaṁ dṛgbhir
[pibadbhir iva kham drigbhir]
dahadbhiḥ paridhīn iva
[dahadbhih paridheen iva]
vṛto vikarṣan mahatīm
[vrito vikarshan mahateem]
āsurīṁ dhvajinīṁ vibhuḥ
[aasureem dhvajineem vibhuh]
yayāv indra-purīṁ svṛddhāṁ
[yayaav indra-pureem svriddhaam]
kampayann iva rodasī
[kampayann iva rodasee]
Word-for-word
tulya-aiśvarya — equal in opulence bala — strength śrībhiḥ — and in beauty sva-yūthaiḥ — by his own men daitya-yūtha-paiḥ — and by the chiefs of the demons pibadbhiḥ — drinking iva — as if kham — the sky dṛgbhiḥ — with the sight dahadbhiḥ — burning paridhīn — all directions iva — as if vṛtaḥ — surrounded vikarṣan — attracting mahatīm — very great āsurīm — demoniac dhvajinīm — soldiers vibhuḥ — most powerful yayau — went indra-purīm — to the capital of King Indra su-ṛddhām — very opulent kampayan — causing to tremble iva — as if rodasī — the complete surface of the world.
Blended reading (Sanskrit + English inline)
tulyaiśvarya-bala-śrībhiḥ
tulya-aiśvarya
equal in opulence
bala
strength
śrībhiḥ
and in beauty
sva-yūthair daitya-yūthapaiḥ
sva-yūthaiḥ
by his own men
daitya-yūtha-paiḥ
and by the chiefs of the demons
pibadbhir iva khaṁ dṛgbhir
pibadbhiḥ
drinking
iva
as if
kham
the sky
dṛgbhiḥ
with the sight
dahadbhiḥ paridhīn iva
dahadbhiḥ
burning
paridhīn
all directions
iva
as if
vṛto vikarṣan mahatīm
vṛtaḥ
surrounded
vikarṣan
attracting
mahatīm
very great
āsurīṁ dhvajinīṁ vibhuḥ
āsurīm
demoniac
dhvajinīm
soldiers
vibhuḥ
most powerful
yayāv indra-purīṁ svṛddhāṁ
yayau
went
indra-purīm
to the capital of King Indra
su-ṛddhām
very opulent
kampayann iva rodasī
kampayan
causing to tremble
iva
as if
rodasī
the complete surface of the world.
When he assembled with his own soldiers and the demon chiefs, who were equal to him in strength, opulence and beauty, they appeared as if they would swallow the sky and burn all directions with their vision. After thus gathering the demoniac soldiers, Bali Mahārāja departed for the opulent capital of Indra. Indeed, he seemed to make the entire surface of the world tremble.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
When he assembled with his soldiers and the demon chiefs, who were equal to him in strength, wealth and beauty, they appeared as if they would swallow the sky and burn all directions with their vision. After gathering the demonic soldiers, Bali Mahārāja departed for the prosperous city of Indra, making the entire surface of the world tremble. Surrounded by the solders he went to Indra’s city. The two verses are connected. Paridhīn means directions.
Personal Guidance
Assembled with demon chiefs equal in strength, they seemed to swallow the sky and burn directions with their vision. Bali marched on Indra's capital, making the earth tremble. Massed demonic power is genuinely fearful, not cartoonish.
Reflection Questions
  • Where am I imagining hostile forces as weaker than they are because that's comforting?
  • What 'trembling of the earth' is happening around me that I am refusing to take seriously?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 8.15.12

↗
रम्यामुपवनोद्यानै: श्रीमद्भ‍िर्नन्दनादिभि: । कूजद्विहङ्गमिथुनैर्गायन्मत्तमधुव्रतै: । प्रवालफलपुष्पोरुभारशाखामरद्रुमै: ॥ १२ ॥
ramyām upavanodyānaiḥ
[ramyaam upavanodyaanaih]
śrīmadbhir nandanādibhiḥ
[shreemadbhir nandanaadibhih]
kūjad-vihaṅga-mithunair
[koojad-vihanga-mithunair]
gāyan-matta-madhuvrataiḥ
[gaayan-matta-madhuvrataih]
pravāla-phala-puṣporu-
[pravaala-phala-pushporu-]
bhāra-śākhāmara-drumaiḥ
[bhaara-shaakhaamara-drumaih]
Word-for-word
ramyām — very pleasing upavana — with orchards udyānaiḥ — and gardens śrīmadbhiḥ — very beautiful to see nandana-ādibhiḥ — such as Nandana kūjat — chirping vihaṅga — birds mithunaiḥ — with pairs gāyat — singing matta — mad madhu-vrataiḥ — with bees pravāla — of leaves phala-puṣpa — fruits and flowers uru — very great bhāra — bearing the weight śākhā — whose branches amara-drumaiḥ — with eternal trees.
Blended reading (Sanskrit + English inline)
ramyām upavanodyānaiḥ
ramyām
very pleasing
upavana
with orchards
udyānaiḥ
and gardens
śrīmadbhir nandanādibhiḥ
śrīmadbhiḥ
very beautiful to see
nandana-ādibhiḥ
such as Nandana
kūjad-vihaṅga-mithunair
kūjat
chirping
vihaṅga
birds
mithunaiḥ
with pairs
gāyan-matta-madhuvrataiḥ
gāyat
singing
matta
mad
madhu-vrataiḥ
with bees
pravāla-phala-puṣporu-
pravāla
of leaves
phala-puṣpa
fruits and flowers
uru
very great
bhāra-śākhāmara-drumaiḥ
bhāra
bearing the weight
śākhā
whose branches
amara-drumaiḥ
with eternal trees.
King Indra’s city was full of pleasing orchards and gardens, such as the Nandana garden. Because of the weight of the flowers, leaves and fruit, the branches of the eternally existing trees were bending down. The gardens were visited by pairs of chirping birds and singing bees. The entire atmosphere was celestial.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
King Indra's city was attractive with pleasing forests and gardens such as the Nandana garden, filled with deathless trees, whose branches were heavy with fruits, flowers and shoots, and endowed with intoxicated humming bees and couples of chirping birds. The city was pleasant with deathless trees whose branches were heavy with fruits, flowers and shoots.
Personal Guidance
Indra's city was full of pleasing gardens, eternal trees, chirping birds, singing bees, celestial atmosphere. Heavenly opulence is real and detailed. The Bhāgavatam does not minimize the loveliness of what is about to be lost.
Reflection Questions
  • What 'celestial garden' of mine do I take for granted that might be at risk?
  • Where am I failing to delight in what I have because I assume it will always be there?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 8.15.13

↗
हंससारसचक्राह्वकारण्डवकुलाकुला: । नलिन्यो यत्र क्रीडन्ति प्रमदा: सुरसेविता: ॥ १३ ॥
haṁsa-sārasa-cakrāhva-
[hamsa-saarasa-chakraahva-]
kāraṇḍava-kulākulāḥ
[kaarandava-kulaakulaah]
nalinyo yatra krīḍanti
[nalinyo yatra kreedanti]
pramadāḥ sura-sevitāḥ
[pramadaah sura-sevitaah]
Word-for-word
haṁsa — of swans sārasa — cranes cakrāhva — birds known as cakravākas kāraṇḍava — and water fowl kula — by groups ākulāḥ — congested nalinyaḥ — lotus flowers yatra — where krīḍanti — enjoyed sporting pramadāḥ — beautiful women sura-sevitāḥ — protected by the demigods.
Blended reading (Sanskrit + English inline)
haṁsa-sārasa-cakrāhva-
haṁsa
of swans
sārasa
cranes
cakrāhva
birds known as cakravākas
kāraṇḍava-kulākulāḥ
kāraṇḍava
and water fowl
kula
by groups
ākulāḥ
congested
nalinyo yatra krīḍanti
nalinyaḥ
lotus flowers
yatra
where
krīḍanti
enjoyed sporting
pramadāḥ sura-sevitāḥ
pramadāḥ
beautiful women
sura-sevitāḥ
protected by the demigods.
Beautiful women protected by the demigods sported in the gardens, which had lotus ponds full of swans, cranes, cakravākas and ducks.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
In the gardens there were ponds full of swans, cranes, cakravākas and ducks, in which the devatās’ women played. In the gardens (yatra) there were ponds where women played.
Personal Guidance
Beautiful women protected by the demigods sported in lotus ponds with swans and cakravākas. Even the highest heavens have their distinct sensory pleasures. Pleasure is not anti-spiritual when it exists in dharmic context.
Reflection Questions
  • Where have I become suspicious of all pleasure rather than discerning dharmic from adharmic enjoyment?
  • What 'protected pleasure' in my life can I enjoy fully without guilt?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 8.15.14

↗
आकाशगङ्गया देव्या वृतां परिखभूतया । प्राकारेणाग्निवर्णेन साट्टालेनोन्नतेन च ॥ १४ ॥
ākāśa-gaṅgayā devyā
[aakaasha-gangayaa devyaa]
vṛtāṁ parikha-bhūtayā
[vritaam parikha-bhootayaa]
prākāreṇāgni-varṇena
[praakaarenaagni-varnena]
sāṭṭālenonnatena ca
[saattaalenonnatena cha]
Word-for-word
ākāśa-gaṅgayā — by Ganges water known as Ākāśa-gaṅgā devyā — the always-worshipable goddess vṛtām — surrounded parikha-bhūtayā — as a trench prākāreṇa — by ramparts agni-varṇena — resembling fire sa-aṭṭālena — with places for fighting unnatena — very high ca — and.
Blended reading (Sanskrit + English inline)
ākāśa-gaṅgayā devyā
ākāśa-gaṅgayā
by Ganges water known as Ākāśa-gaṅgā
devyā
the always-worshipable goddess
vṛtāṁ parikha-bhūtayā
vṛtām
surrounded
parikha-bhūtayā
as a trench
prākāreṇāgni-varṇena
prākāreṇa
by ramparts
agni-varṇena
resembling fire
sāṭṭālenonnatena ca
sa-aṭṭālena
with places for fighting
unnatena
very high
ca
and.
The city was surrounded by trenches full of Ganges water, known as Ākāśa-gaṅgā, and by a high wall, which was the color of fire. Upon this wall were parapets for fighting.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
The city was surrounded by canals full of Ākāśa-gaṅgā, which acted as a moat, and by high walls which had the color of fire with high watchtowers. Details of the city are given. The Ākāśa-gaṅgā acted as a moat (parikha-bhūtayā).
Personal Guidance
Surrounded by Ākāśa-gaṅgā trenches and fire-colored walls with parapets. The most beautiful city is also fortified. Real protection includes barriers; love is not the same as openness to every entry.
Reflection Questions
  • Where do I confuse spiritual openness with the absence of necessary boundaries?
  • What 'parapet' have I let fall down that needs rebuilding?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 8.15.15

↗
रुक्‍मपट्टकपाटैश्च द्वारै: स्फटिकगोपुरै: । जुष्टां विभक्तप्रपथां विश्‍वकर्मविनिर्मिताम् ॥ १५ ॥
rukma-paṭṭa-kapāṭaiś ca
[rukma-patta-kapaataish cha]
dvāraiḥ sphaṭika-gopuraiḥ
[dvaaraih sphatika-gopuraih]
juṣṭāṁ vibhakta-prapathāṁ
[jushtaam vibhakta-prapathaam]
viśvakarma-vinirmitām
[vishvakarma-vinirmitaam]
Word-for-word
rukma-paṭṭa — possessing plates made of gold kapāṭaiḥ — the doors of which ca — and dvāraiḥ — with entrances sphaṭika-gopuraiḥ — with gates made of excellent marble juṣṭām — linked vibhakta-prapathām — with many different public roads viśvakarma-vinirmitām — constructed by Viśvakarmā, the heavenly architect.
Blended reading (Sanskrit + English inline)
rukma-paṭṭa-kapāṭaiś ca
rukma-paṭṭa
possessing plates made of gold
kapāṭaiḥ
the doors of which
ca
and
dvāraiḥ sphaṭika-gopuraiḥ
dvāraiḥ
with entrances
sphaṭika-gopuraiḥ
with gates made of excellent marble
juṣṭāṁ vibhakta-prapathāṁ
juṣṭām
linked
vibhakta-prapathām
with many different public roads
viśvakarma-vinirmitām
viśvakarma-vinirmitām
constructed by Viśvakarmā, the heavenly architect.
The doors were made of solid gold plates, and the gates were of excellent marble. These were linked by various public roads. The entire city had been constructed by Viśvakarmā.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
The city, built of Viśvakarma, was divided by broad roads and had crystal gates and entrances with golden doors. Gopuram means a gate to the city. It was divided by wide roads.
Related lectures
Personal Guidance
Solid gold doors, marble gates, public roads — Viśvakarmā constructed everything. Even paradise is built; not even heaven assembles itself. Order requires specific divine craftsmanship.
Reflection Questions
  • What in my life have I imagined as 'naturally arising' that actually has a specific maker?
  • Whose craftsmanship — recent or ancient — am I living inside without acknowledging?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 8.15.16

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सभाचत्वररथ्याढ्यां विमानैर्न्यर्बुदैर्युताम् । श‍ृङ्गाटकैर्मणिमयैर्वज्रविद्रुमवेदिभि: ॥ १६ ॥
sabhā-catvara-rathyāḍhyāṁ
[sabhaa-chatvara-rathyaadhyaam]
vimānair nyarbudair yutām
[vimaanair nyarbudair yutaam]
śṛṅgāṭakair maṇimayair
[shringaatakair manimayair]
vajra-vidruma-vedibhiḥ
[vajra-vidruma-vedibhih]
Word-for-word
sabhā — with assembly houses catvara — courtyards rathya — and public roads āḍhyām — opulent vimānaiḥ — by airplanes nyarbudaiḥ — not less than ten crores (one hundred million) yutām — endowed śṛṅga-āṭakaiḥ — with crossroads maṇi-mayaiḥ — made of pearls vajra — made of diamonds vidruma — and coral vedibhiḥ — with places to sit.
Blended reading (Sanskrit + English inline)
sabhā-catvara-rathyāḍhyāṁ
sabhā
with assembly houses
catvara
courtyards
rathya
and public roads
āḍhyām
opulent
vimānair nyarbudair yutām
vimānaiḥ
by airplanes
nyarbudaiḥ
not less than ten crores (one hundred million)
yutām
endowed
śṛṅgāṭakair maṇimayair
śṛṅga-āṭakaiḥ
with crossroads
maṇi-mayaiḥ
made of pearls
vajra-vidruma-vedibhiḥ
vajra
made of diamonds
vidruma
and coral
vedibhiḥ
with places to sit.
The city was full of courtyards, wide roads, assembly houses, and not less than one hundred million airplanes. The crossroads were made of pearl, and there were sitting places made of diamond and coral.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
The city was full of courtyards, smaller roads, resting areas, and not less than one hundred million airplanes. The jeweled crossroads had sitting places made of diamond and coral. Sabhā means a place to rest. Catvara means a crossroads. Rathya means a smaller road.
Personal Guidance
Courtyards, wide roads, assembly houses, a hundred million airplanes, pearl crossroads, diamond seats. Cosmic opulence is described in concrete detail. The reader is meant to picture it, not abstract it.
Reflection Questions
  • Where does my imagination of the spiritual world lack the concrete detail śāstra insists on?
  • What would change if I really pictured 'pearl crossroads' as actual?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 8.15.17

↗
यत्र नित्यवयोरूपा: श्यामा विरजवासस: । भ्राजन्ते रूपवन्नार्यो ह्यर्चिर्भिरिव वह्नय: ॥ १७ ॥
yatra nitya-vayo-rūpāḥ
[yatra nitya-vayo-roopaah]
śyāmā viraja-vāsasaḥ
[shyaamaa viraja-vaasasah]
bhrājante rūpavan-nāryo
[bhraajante roopavan-naaryo]
hy arcirbhir iva vahnayaḥ
[hy archirbhir iva vahnayah]
Word-for-word
yatra — in that city nitya-vayaḥ-rūpāḥ — who were ever beautiful and young śyāmāḥ — possessing the quality of śyāmā viraja-vāsasaḥ — always dressed with clean garments bhrājante — glitter rūpa-vat — well decorated nāryaḥ — women hi — certainly arcirbhiḥ — with many flames iva — like vahnayaḥ — fires.
Blended reading (Sanskrit + English inline)
yatra nitya-vayo-rūpāḥ
yatra
in that city
nitya-vayaḥ-rūpāḥ
who were ever beautiful and young
śyāmā viraja-vāsasaḥ
śyāmāḥ
possessing the quality of śyāmā
viraja-vāsasaḥ
always dressed with clean garments
bhrājante rūpavan-nāryo
bhrājante
glitter
rūpa-vat
well decorated
nāryaḥ
women
hy arcirbhir iva vahnayaḥ
hi
certainly
arcirbhiḥ
with many flames
iva
like
vahnayaḥ
fires.
Everlastingly beautiful and youthful women, who were dressed with clean garments, glittered in the city like fires with flames. They all possessed the quality of śyāmā.
Purport

Śrīla Viśvanātha Cakravartī Ṭhākura gives a hint of the quality of the śyāmā woman.

śīta-kāle bhaved uṣṇā uṣma-kāle suśītalāḥ stanau sukaṭhinau yāsāṁ tāḥ śyāmāḥ parikīrtitāḥ

A woman whose body is very warm during the winter and cool during the summer and who generally has very firm breasts is called śyāmā.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Everlastingly beautiful and youthful women known as śyāma, who were dressed with clean garments, shone in the city like fires with flames. A śyāmā woman is a woman who has warm limbs during the cold and cool limbs during the hot season, and whose breasts are very firm.
Personal Guidance
Everlastingly beautiful and youthful women, dressed cleanly, glittered like fires with flames — śyāmā women, warm in winter and cool in summer. The opulence includes specific qualities of pleasing companionship.
Reflection Questions
  • Do I treat companionship as a coincidence or as part of the structured opulence of dharmic life?
  • What 'śyāmā' quality — adaptive, responsive — am I cultivating in my own way of being with others?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 8.15.18

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सुरस्त्रीकेशविभ्रष्टनवसौगन्धिकस्रजाम् । यत्रामोदमुपादाय मार्ग आवाति मारुत: ॥ १८ ॥
sura-strī-keśa-vibhraṣṭa-
[sura-stree-kesha-vibhrashta-]
nava-saugandhika-srajām
[nava-saugandhika-srajaam]
yatrāmodam upādāya
[yatraamodam upaadaaya]
mārga āvāti mārutaḥ
[maarga aavaati maarutah]
Word-for-word
sura-strī — of the women of the demigods keśa — from the hair vibhraṣṭa — fallen nava-saugandhika — made of fresh, fragrant flowers srajām — of the flower garlands yatra — wherein āmodam — the fragrance upādāya — carrying mārge — on the roads āvāti — blows mārutaḥ — the breeze.
Blended reading (Sanskrit + English inline)
sura-strī-keśa-vibhraṣṭa-
sura-strī
of the women of the demigods
keśa
from the hair
vibhraṣṭa
fallen
nava-saugandhika-srajām
nava-saugandhika
made of fresh, fragrant flowers
srajām
of the flower garlands
yatrāmodam upādāya
yatra
wherein
āmodam
the fragrance
upādāya
carrying
mārga āvāti mārutaḥ
mārge
on the roads
āvāti
blows
mārutaḥ
the breeze.
The breezes blowing in the streets of the city bore the fragrance of the flowers falling from the hair of the women of the demigods.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
The breezes blowing in the streets of the city bore the fragrance of the flowers falling from the hair of the devatā women.
Related lectures
Personal Guidance
The street breezes carried the fragrance of flowers falling from the women's hair. Heaven communicates through breeze and fragrance. The senses, properly elevated, are channels of the divine.
Reflection Questions
  • Where do I deprive my senses, assuming spirituality means starving them?
  • What ordinary breeze and fragrance in my day could be recognized as a heavenly message?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 8.15.19

↗
हेमजालाक्षनिर्गच्छद्धूमेनागुरुगन्धिना । पाण्डुरेण प्रतिच्छन्नमार्गे यान्ति सुरप्रिया: ॥ १९ ॥
hema-jālākṣa-nirgacchad-
[hema-jaalaaksha-nirgachchad-]
dhūmenāguru-gandhinā
[dhoomenaaguru-gandhinaa]
pāṇḍureṇa praticchanna-
[paandurena pratichchanna-]
mārge yānti sura-priyāḥ
[maarge yaanti sura-priyaah]
Word-for-word
hema-jāla-akṣa — from dainty little windows made of networks of gold nirgacchat — emanating dhūmena — by smoke aguru-gandhinā — fragrant due to burning incense known as aguru pāṇḍureṇa — very white praticchanna — covered mārge — on the street yānti — pass sura-priyāḥ — beautiful public women known as Apsarās, celestial girls.
Blended reading (Sanskrit + English inline)
hema-jālākṣa-nirgacchad-
hema-jāla-akṣa
from dainty little windows made of networks of gold
nirgacchat
emanating
dhūmenāguru-gandhinā
dhūmena
by smoke
aguru-gandhinā
fragrant due to burning incense known as aguru
pāṇḍureṇa praticchanna-
pāṇḍureṇa
very white
praticchanna
covered
mārge yānti sura-priyāḥ
mārge
on the street
yānti
pass
sura-priyāḥ
beautiful public women known as Apsarās, celestial girls.
Apsarās passed on the streets, which were covered with the white, fragrant smoke of aguru incense emanating from windows with golden filigree.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Apsarās passed on the streets, which were covered with the white, fragrant smoke of aguru incense emanating from windows with golden filigree. The smoke came from the golden lattices of windows. Sura-priyāḥ means Apsarās.
Related lectures
Personal Guidance
Apsarās walked on streets covered with the white smoke of aguru incense from golden-filigreed windows. Even atmosphere is curated. The divine world has constant attention to mood-creating detail.
Reflection Questions
  • What atmospheric detail in my home or workplace deserves more curation than I have given it?
  • Where do I treat 'mood' as superficial when it is actually a major component of dharmic life?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 8.15.20

↗
मुक्तावितानैर्मणिहेमकेतुभि- र्नानापताकावलभीभिरावृताम् । शिखण्डिपारावतभृङ्गनादितां वैमानिकस्त्रीकलगीतमङ्गलाम् ॥ २० ॥
muktā-vitānair maṇi-hema-ketubhir
[muktaa-vitaanair mani-hema-ketubhir]
nānā-patākā-valabhībhir āvṛtām
[naanaa-pataakaa-valabheebhir aavritaam]
śikhaṇḍi-pārāvata-bhṛṅga-nāditāṁ
[shikhandi-paaraavata-bhringa-naaditaam]
vaimānika-strī-kala-gīta-maṅgalām
[vaimaanika-stree-kala-geeta-mangalaam]
Word-for-word
muktā-vitānaiḥ — by canopies decorated with pearls maṇi-hema-ketubhiḥ — with flags made with pearls and gold nānā-patākā — possessing various kinds of flags valabhībhiḥ — with the domes of the palaces āvṛtām — covered śikhaṇḍi — of birds like peacocks pārāvata — pigeons bhṛṅga — bees nāditām — vibrated by the respective sounds vaimānika — getting on airplanes strī — of women kala-gīta — from the choral singing maṅgalām — full of auspiciousness.
Blended reading (Sanskrit + English inline)
muktā-vitānair maṇi-hema-ketubhir
muktā-vitānaiḥ
by canopies decorated with pearls
maṇi-hema-ketubhiḥ
with flags made with pearls and gold
nānā-patākā-valabhībhir āvṛtām
nānā-patākā
possessing various kinds of flags
valabhībhiḥ
with the domes of the palaces
āvṛtām
covered
śikhaṇḍi-pārāvata-bhṛṅga-nāditāṁ
śikhaṇḍi
of birds like peacocks
pārāvata
pigeons
bhṛṅga
bees
nāditām
vibrated by the respective sounds
vaimānika-strī-kala-gīta-maṅgalām
vaimānika
getting on airplanes
strī
of women
kala-gīta
from the choral singing
maṅgalām
full of auspiciousness.
The city was shaded by canopies decorated with pearls, and the domes of the palaces had flags of pearl and gold. The city always resounded with the vibrations of peacocks, pigeons and bees, and above the city flew airplanes full of beautiful women who constantly chanted auspicious songs that were very pleasing to the ear.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
The city was shaded by canopies decorated with pearls and the turrets of the palaces had flags of jewels and gold. The city always resounded with the vibrations of peacocks, pigeons and bees, and above the city flew airplanes full of beautiful women who chanted auspicious songs. The city was covered with turrets having flags and banners made of jewels and gold, and with canopies made of pearls.
Personal Guidance
Pearl-decorated canopies, palace domes with pearl-and-gold flags, peacocks and pigeons, women in airplanes singing auspicious songs. Heavenly aesthetics are layered — color, sound, movement, song.
Reflection Questions
  • Where in my life do I keep aesthetics flat — only one or two senses engaged — when scripture shows layered beauty?
  • What auspicious song could I add as background to my ordinary activity?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 8.15.21

↗
मृदङ्गशङ्खानकदुन्दुभिस्वनै: सतालवीणामुरजेष्टवेणुभि: । नृत्यै: सवाद्यैरुपदेवगीतकै- र्मनोरमां स्वप्रभया जितप्रभाम् ॥ २१ ॥
mṛdaṅga-śaṅkhānaka-dundubhi-svanaiḥ
[mridanga-shankhaanaka-dundubhi-svanaih]
satāla-vīṇā-murajeṣṭa-veṇubhiḥ
[sataala-veenaa-murajeshta-venubhih]
nṛtyaiḥ savādyair upadeva-gītakair
[nrityaih savaadyair upadeva-geetakair]
manoramāṁ sva-prabhayā jita-prabhām
[manoramaam sva-prabhayaa jita-prabhaam]
Word-for-word
mṛdaṅga — of drums śaṅkha — conchshells ānaka-dundubhi — and kettledrums svanaiḥ — by the sounds sa-tāla — in perfect tune vīṇā — a stringed instrument muraja — a kind of drum iṣṭa-veṇubhiḥ — accompanied by the very nice sound of the flute nṛtyaiḥ — with dancing sa-vādyaiḥ — with concert instruments upadeva-gītakaiḥ — with singing by the secondary demigods like the Gandharvas manoramām — beautiful and pleasing sva-prabhayā — by its own brilliance jita-prabhām — the personification of beauty was conquered.
Blended reading (Sanskrit + English inline)
mṛdaṅga-śaṅkhānaka-dundubhi-svanaiḥ
mṛdaṅga
of drums
śaṅkha
conchshells
ānaka-dundubhi
and kettledrums
svanaiḥ
by the sounds
satāla-vīṇā-murajeṣṭa-veṇubhiḥ
sa-tāla
in perfect tune
vīṇā
a stringed instrument
muraja
a kind of drum
iṣṭa-veṇubhiḥ
accompanied by the very nice sound of the flute
nṛtyaiḥ savādyair upadeva-gītakair
nṛtyaiḥ
with dancing
sa-vādyaiḥ
with concert instruments
upadeva-gītakaiḥ
with singing by the secondary demigods like the Gandharvas
manoramāṁ sva-prabhayā jita-prabhām
manoramām
beautiful and pleasing
sva-prabhayā
by its own brilliance
jita-prabhām
the personification of beauty was conquered.
The city was filled with the sounds of mṛdaṅgas, conchshells, kettledrums, flutes and well-tuned stringed instruments all playing in concert. There was constant dancing and the Gandharvas sang. The combined beauty of Indrapurī defeated beauty personified.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
The city was attractive with the sounds of mṛdaṅgas, conchs, kettledrums, with flutes keeping beat to stringed instruments and tambourines, with dancing accompanied by instrumental music, and with Gandharvas’ singing. The beauty of Indrapurī defeated beauty personified. The city defeated beauty personified (jita-prabhām) by its beauty. Another version has jita-grahām. This means it defeated the planets like the sun.
Personal Guidance
Mṛdaṅgas, conches, drums, flutes, strings, dancing, singing Gandharvas — Indrapurī defeated beauty itself. Music and dance are not peripheral; they constitute heavenly life. Sound is intrinsic to higher residence.
Reflection Questions
  • How much music and dance is in my daily life — and is the absence diminishing my consciousness?
  • What instrument or song would I add to my life if I treated sound as heavenly?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 8.15.22

↗
यां न व्रजन्त्यधर्मिष्ठा: खला भूतद्रुह: शठा: । मानिन: कामिनो लुब्धा एभिर्हीना व्रजन्ति यत् ॥ २२ ॥
yāṁ na vrajanty adharmiṣṭhāḥ
[yaam na vrajanty adharmishthaah]
khalā bhūta-druhaḥ śaṭhāḥ
[khalaa bhoota-druhah shathaah]
māninaḥ kāmino lubdhā
[maaninah kaamino lubdhaa]
ebhir hīnā vrajanti yat
[ebhir heenaa vrajanti yat]
Word-for-word
yām — in the streets of the city na — not vrajanti — pass adharmiṣṭhāḥ — irreligious persons khalāḥ — envious persons bhūta-druhaḥ — persons violent toward other living entities śaṭhāḥ — cheaters māninaḥ — falsely prestigious kāminaḥ — lusty lubdhāḥ — greedy ebhiḥ — these hīnāḥ — completely devoid of vrajanti — walk yat — on the street.
Blended reading (Sanskrit + English inline)
yāṁ na vrajanty adharmiṣṭhāḥ
yām
in the streets of the city
na
not
vrajanti
pass
adharmiṣṭhāḥ
irreligious persons
khalā bhūta-druhaḥ śaṭhāḥ
khalāḥ
envious persons
bhūta-druhaḥ
persons violent toward other living entities
śaṭhāḥ
cheaters
māninaḥ kāmino lubdhā
māninaḥ
falsely prestigious
kāminaḥ
lusty
lubdhāḥ
greedy
ebhir hīnā vrajanti yat
ebhiḥ
these
hīnāḥ
completely devoid of
vrajanti
walk
yat
on the street.
No one who was sinful, envious, violent toward other living entities, cunning, falsely proud, lusty or greedy could enter that city. The people who lived there were all devoid of these faults.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
No one who was sinful, envious, violent toward other living entities, cunning, falsely proud, lusty or greedy could enter that city. The people who lived there were all devoid of these faults. Ebhiḥ means “of these faults.”
Personal Guidance
No sinful, envious, violent, cunning, falsely proud, lusty, or greedy person could enter. The residents were free of these faults. Heaven is not unconditional admission; it is the place such qualities are not.
Reflection Questions
  • Which of these seven faults still operates in me, and how is it currently delaying my Indrapurī-residence?
  • Where do I imagine 'heaven' as a place I'd be welcome as I currently am?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 8.15.23

↗
तां देवधानीं स वरूथिनीपति- र्बहि: समन्ताद् रुरुधे पृतन्यया । आचार्यदत्तं जलजं महास्वनं दध्मौ प्रयुञ्जन्भयमिन्द्रयोषिताम् ॥ २३ ॥
tāṁ deva-dhānīṁ sa varūthinī-patir
[taam deva-dhaaneem sa varoothinee-patir]
bahiḥ samantād rurudhe pṛtanyayā
[bahih samantaad rurudhe pritanyayaa]
ācārya-dattaṁ jalajaṁ mahā-svanaṁ
[aachaarya-dattam jalajam mahaa-svanam]
dadhmau prayuñjan bhayam indra-yoṣitām
[dadhmau prayunjan bhayam indra-yoshitaam]
Word-for-word
tām — that deva-dhānīm — place where Indra lived saḥ — he (Bali Mahārāja) varūthinī-patiḥ — the commander of the soldiers bahiḥ — outside samantāt — in all directions rurudhe — attacked pṛtanyayā — by soldiers ācārya-dattam — given by Śukrācārya jala-jam — the conchshell mahā-svanam — a loud sound dadhmau — resounded prayuñjan — creating bhayam — fear indra-yoṣitām — of all the ladies protected by Indra.
Blended reading (Sanskrit + English inline)
tāṁ deva-dhānīṁ sa varūthinī-patir
tām
that
deva-dhānīm
place where Indra lived
saḥ
he (Bali Mahārāja)
varūthinī-patiḥ
the commander of the soldiers
bahiḥ samantād rurudhe pṛtanyayā
bahiḥ
outside
samantāt
in all directions
rurudhe
attacked
pṛtanyayā
by soldiers
ācārya-dattaṁ jalajaṁ mahā-svanaṁ
ācārya-dattam
given by Śukrācārya
jala-jam
the conchshell
mahā-svanam
a loud sound
dadhmau prayuñjan bhayam indra-yoṣitām
dadhmau
resounded
prayuñjan
creating
bhayam
fear
indra-yoṣitām
of all the ladies protected by Indra.
Bali Mahārāja, who was the commander of numberless soldiers, gathered his soldiers outside this abode of Indra and attacked it from all directions. He sounded the conchshell given him by his spiritual master, Śukrācārya, thus creating a fearful situation for the women protected by Indra.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Bali Mahārāja, the leader of the army, surrounded this abode of Indra on all sides with his troops. He created fear in the women of the city by loudly blowing the conch given by Śukrācārya. Pṛtanyayā means “by his troops.”
Related lectures
Personal Guidance
Bali surrounded the city, attacked from all directions, and sounded the guru's conch — creating fear among the protected women. Even fortified heaven can be besieged. Security is never absolute below the spiritual world.
Reflection Questions
  • What 'protected' part of my life is currently being besieged that I assumed safe?
  • Whose conch — guru-given — am I sounding in my own legitimate spiritual battles?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 8.15.24

↗
मघवांस्तमभिप्रेत्य बले: परममुद्यमम् । सर्वदेवगणोपेतो गुरुमेतदुवाच ह ॥ २४ ॥
maghavāṁs tam abhipretya
[maghavaams tam abhipretya]
baleḥ paramam udyamam
[baleh paramam udyamam]
sarva-deva-gaṇopeto
[sarva-deva-ganopeto]
gurum etad uvāca ha
[gurum etad uvaacha ha]
Word-for-word
maghavān — Indra tam — the situation abhipretya — understanding baleḥ — of Bali Mahārāja paramam udyamam — great enthusiasm sarva-deva-gaṇa — by all the demigods upetaḥ — accompanied gurum — unto the spiritual master etat — the following words uvāca — said ha — indeed.
Blended reading (Sanskrit + English inline)
maghavāṁs tam abhipretya
maghavān
Indra
tam
the situation
abhipretya
understanding
baleḥ paramam udyamam
baleḥ
of Bali Mahārāja
paramam udyamam
great enthusiasm
sarva-deva-gaṇopeto
sarva-deva-gaṇa
by all the demigods
upetaḥ
accompanied
gurum etad uvāca ha
gurum
unto the spiritual master
etat
the following words
uvāca
said
ha
indeed.
Seeing Bali Mahārāja’s indefatigable endeavor and understanding his motive, King Indra, along with the other demigods, approached his spiritual master, Bṛhaspati, and spoke as follows.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Seeing Bali’s indefatigable endeavor, King Indra, along with the other devatās, approached his guru and spoke as follows.
Personal Guidance
Seeing Bali's effort, Indra went to Bṛhaspati, his guru. When power fails, the leader does not just call advisors — he goes to his spiritual master. Authority steps up the chain.
Reflection Questions
  • When my power fails, whom do I go to first — peers, or my spiritual master?
  • Where am I skipping the guru-step and trying to figure it out among equals?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 8.15.25

↗
भगवन्नुद्यमो भूयान्बलेर्न: पूर्ववैरिण: । अविषह्यमिमं मन्ये केनासीत्तेजसोर्जित: ॥ २५ ॥
bhagavann udyamo bhūyān
[bhagavann udyamo bhooyaan]
baler naḥ pūrva-vairiṇaḥ
[baler nah poorva-vairinah]
aviṣahyam imaṁ manye
[avishahyam imam manye]
kenāsīt tejasorjitaḥ
[kenaaseet tejasorjitah]
Word-for-word
bhagavan — O my lord udyamaḥ — enthusiasm bhūyān — great baleḥ — of Bali Mahārāja naḥ — our pūrva-vairiṇaḥ — past enemy aviṣahyam — unbearable imam — this manye — I think kena — by whom āsīt — got tejasā — prowess ūrjitaḥ — achieved.
Blended reading (Sanskrit + English inline)
bhagavann udyamo bhūyān
bhagavan
O my lord
udyamaḥ
enthusiasm
bhūyān
great
baler naḥ pūrva-vairiṇaḥ
baleḥ
of Bali Mahārāja
naḥ
our
pūrva-vairiṇaḥ
past enemy
aviṣahyam
unbearable
aviṣahyam imaṁ manye
imam
this
manye
I think
kenāsīt tejasorjitaḥ
kena
by whom
āsīt
got
tejasā
prowess
ūrjitaḥ
achieved.
My lord, our old enemy Bali Mahārāja now has new enthusiasm, and he has obtained such astonishing power that we think that perhaps we cannot resist his prowess.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
My lord! The effort of our old enemy Bali Mahārāja is stronger. I think that we cannot resist his strength. How did he attain such power? Imam refers to Bali’s effort or his strength. How did he become (āsīt) so powerful?
Personal Guidance
Bali has new enthusiasm and astonishing power; we may not be able to resist him. Indra's confession is honest. Real assessment, openly stated to the guru, opens the door for real counsel.
Reflection Questions
  • Am I honest with my teacher about what I cannot handle — or do I sanitize my report?
  • Where would frank confession to a wise person open a door I have kept closed?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 8.15.26

↗
नैनं कश्चित् कुतो वापि प्रतिव्योढुमधीश्वर: । पिबन्निव मुखेनेदं लिहन्निव दिशो दश । दहन्निव दिशो द‍ृग्भि: संवर्ताग्निरिवोत्थित: ॥ २६ ॥
nainaṁ kaścit kuto vāpi
[nainam kashchit kuto vaapi]
prativyoḍhum adhīśvaraḥ
[prativyodhum adheeshvarah]
pibann iva mukhenedaṁ
[pibann iva mukhenedam]
lihann iva diśo daśa
[lihann iva disho dasha]
dahann iva diśo dṛgbhiḥ
[dahann iva disho drigbhih]
saṁvartāgnir ivotthitaḥ
[samvartaagnir ivotthitah]
Word-for-word
na — not enam — this arrangement kaścit — anyone kutaḥ — from anywhere vā api — either prativyoḍhum — to counteract adhīśvaraḥ — capable piban iva — as if drinking mukhena — by the mouth idam — this (world) lihan iva — as if licking up diśaḥ daśa — all ten directions dahan iva — as if burning diśaḥ — all directions dṛgbhiḥ — by his vision saṁvarta-agniḥ — the fire known as saṁvarta iva — like utthitaḥ — now arisen.
Blended reading (Sanskrit + English inline)
nainaṁ kaścit kuto vāpi
na
not
prativyoḍhum adhīśvaraḥ
pibann iva mukhenedaṁ
enam
this arrangement
kaścit
anyone
kutaḥ
from anywhere
lihann iva diśo daśa
vā api
either
prativyoḍhum
to counteract
adhīśvaraḥ
capable
piban iva
as if drinking
mukhena
by the mouth
idam
this (world)
lihan iva
as if licking up
diśaḥ daśa
all ten directions
dahan iva
as if burning
dahann iva diśo dṛgbhiḥ
diśaḥ
all directions
dṛgbhiḥ
by his vision
saṁvartāgnir ivotthitaḥ
saṁvarta-agniḥ
the fire known as saṁvarta
iva
like
utthitaḥ
now arisen.
No one anywhere can counteract this military arrangement of Bali’s. It now appears that Bali is trying to drink up the entire universe with his mouth, lick up the ten directions with his tongue, and raise fire in every direction with his eyes. Indeed, he has arisen like the annihilating fire known as saṁvartaka.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
No one anywhere can counteract Bali, since he seems to be devouring the universe with his mouth, licking it up, and burning all direction with his glance. It is as if the fire of final destruction has arisen. Pratiboḍhum means “to counteract with troops.” This is because he seems to be devouring the universe.
Related lectures
Personal Guidance
Bali seems to drink the universe with his mouth, lick directions with his tongue, raise fire with his eyes — like saṁvartaka fire. Indra's vivid metaphor admits something cosmic is happening. Naming threats accurately is the start of dharmic response.
Reflection Questions
  • What threat in my life have I described too mildly, hiding its actual size from myself?
  • Where could vivid metaphor help me face what flat language has let me ignore?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 8.15.27

↗
ब्रूहि कारणमेतस्य दुर्धर्षत्वस्य मद्रिपो: । ओज: सहो बलं तेजो यत एतत्समुद्यम: ॥ २७ ॥
brūhi kāraṇam etasya
[broohi kaaranam etasya]
durdharṣatvasya mad-ripoḥ
[durdharshatvasya mad-ripoh]
ojaḥ saho balaṁ tejo
[ojah saho balam tejo]
yata etat samudyamaḥ
[yata etat samudyamah]
Word-for-word
brūhi — kindly inform us kāraṇam — the cause etasya — of all this durdharṣatvasya — of the formidableness mat-ripoḥ — of my enemy ojaḥ — prowess sahaḥ — energy balam — strength tejaḥ — influence yataḥ — wherefrom etat — all this samudyamaḥ — endeavor.
Blended reading (Sanskrit + English inline)
brūhi kāraṇam etasya
brūhi
kindly inform us
kāraṇam
the cause
etasya
of all this
durdharṣatvasya mad-ripoḥ
durdharṣatvasya
of the formidableness
mat-ripoḥ
of my enemy
ojaḥ saho balaṁ tejo
ojaḥ
prowess
sahaḥ
energy
balam
strength
tejaḥ
influence
yata etat samudyamaḥ
yataḥ
wherefrom
etat
all this
samudyamaḥ
endeavor.
Kindly inform me. What is the cause for Bali Mahārāja’s strength, endeavor, influence and victory? How has he become so enthusiastic?
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Kindly tell me the cause by which the enemy has power of the senses, mind and body which produces intolerable enthusiasm? Tell me cause by which he has strength of the senses, mind and body, from which he has become enthusiastic.
Personal Guidance
What is the cause of Bali's strength, endeavor, influence, and victory? Indra asks the right diagnostic question. Effects are visible; the question is what generates them.
Reflection Questions
  • What enemy's success have I observed without asking 'what is the actual cause of their strength?'
  • Where would I behave differently if I understood my opponent's source of power?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 8.15.28

↗
श्रीगुरुरुवाच जानामि मघवञ्छत्रोरुन्नतेरस्य कारणम् । शिष्यायोपभृतं तेजो भृगुभिर्ब्रह्मवादिभि: ॥ २८ ॥
śrī-gurur uvāca
[shree-gurur uvaacha]
jānāmi maghavaṣ chatror
[jaanaami maghavash chatror]
unnater asya kāraṇam
[unnater asya kaaranam]
śiṣyāyopabhṛtaṁ tejo
[shishyaayopabhritam tejo]
bhṛgubhir brahma-vādibhiḥ
[bhrigubhir brahma-vaadibhih]
Word-for-word
śrī-guruḥ uvāca — Bṛhaspati said jānāmi — I know maghavan — O Indra śatroḥ — of the enemy unnateḥ — of the elevation asya — of him kāraṇam — the cause śiṣyāya — unto the disciple upabhṛtam — endowed tejaḥ — power bhṛgubhiḥ — by the descendants of Bhṛgu brahma-vādibhiḥ — all-powerful brāhmaṇas..
Blended reading (Sanskrit + English inline)
śrī-gurur uvāca
śrī-guruḥ uvāca
Bṛhaspati said
jānāmi maghavaṣ chatror
jānāmi
I know
maghavan
O Indra
śatroḥ
of the enemy
unnater asya kāraṇam
unnateḥ
of the elevation
asya
of him
kāraṇam
the cause
śiṣyāyopabhṛtaṁ tejo
śiṣyāya
unto the disciple
upabhṛtam
endowed
tejaḥ
power
bhṛgubhir brahma-vādibhiḥ
bhṛgubhiḥ
by the descendants of Bhṛgu
brahma-vādibhiḥ
all-powerful brāhmaṇas..
Bṛhaspati, the spiritual master of the demigods, said: O Indra, I know the cause for your enemy’s becoming so powerful. The brāhmaṇa descendants of Bhṛgu Muni, being pleased by Bali Mahārāja, their disciple, endowed him with such extraordinary power.
Purport

Bṛhaspati, the spiritual master of the demigods, informed Indra, “Ordinarily, Bali and his forces could not achieve such strength, but it appears that the brāhmaṇa descendants of Bhṛgu Muni, being pleased with Bali Mahārāja, endowed them with this spiritual power.” In other words, Bṛhaspati informed Indra that Bali Mahārāja’s prowess was not his own but that of his exalted guru, Śukrācārya. We sing in our daily prayers, yasya prasādād bhagavat-prasādo yasyāprasādān na gatiḥ kuto ’pi. By the pleasure of the spiritual master, one can get extraordinary power, especially in spiritual advancement. The blessings of the spiritual master are more powerful than one’s personal endeavor for such advancement. Narottama dāsa Ṭhākura therefore says:

guru-mukha-padma-vākya, cittete kariyā aikya, āra nā kariha mane āśā

Especially for spiritual advancement, one should carry out the bona fide order of the spiritual master. By the paramparā system, one can thus be endowed with the original spiritual power coming from the Supreme Personality of Godhead ( evaṁ paramparā-prāptam imaṁ rājarṣayo viduḥ ).

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Bṛhaspati said: O Indra! I know the cause for your enemy's becoming so powerful. The brāhmaṇa descendants of Bhṛgu endowed their student with their power. The brāhmaṇas gave as an exchange their own powers to Bali, who had offered to them everything out of extreme devotion and faith. Thus it was their power, not Bali’s. Therefore it is difficult for you to counteract it. We are not less powerful than them. If we become pleased with your devotion and faith, you will become immediately full of our power and will be able to defeat him. This hint is given by the verse.
Personal Guidance
Bṛhaspati replied: the brāhmaṇa descendants of Bhṛgu, pleased with their disciple, endowed him with extraordinary power. By guru's grace, extraordinary capacity becomes available. The cause is not in Bali; it is in his teacher.
Reflection Questions
  • Whose extraordinary capacity am I attributing to themselves when it actually comes from their teacher?
  • What power could I receive if I pleased my own teacher more fully?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 8.15.29

↗
ओजस्विनं बलिं जेतुं न समर्थोऽस्ति कश्चन । भवद्विधो भवान्वापि वर्जयित्वेश्वरं हरिम् । विजेष्यति न कोऽप्येनं ब्रह्मतेज:समेधितम् । नास्य शक्त: पुर: स्थातुं कृतान्तस्य यथा जना: ॥ २९ ॥
ojasvinaṁ baliṁ jetuṁ
[ojasvinam balim jetum]
na samartho ’sti kaścana
[na samartho ’sti kashchana]
bhavad-vidho bhavān vāpi
[bhavad-vidho bhavaan vaapi]
varjayitveśvaraṁ harim
[varjayitveshvaram harim]
vijeṣyati na ko ’py enaṁ
[vijeshyati na ko ’py enam]
brahma-tejaḥ-samedhitam
[brahma-tejah-samedhitam]
nāsya śaktaḥ puraḥ sthātuṁ
[naasya shaktah purah sthaatum]
kṛtāntasya yathā janāḥ
[kritaantasya yathaa janaah]
Word-for-word
ojasvinam — so powerful balim — Bali Mahārāja jetum — to conquer na — not samarthaḥ — able asti — is kaścana — anyone bhavat-vidhaḥ — like you bhavān — you yourself vā api — either varjayitvā — excepting īśvaram — the supreme controller harim — the Supreme Personality of Godhead vijeṣyati — will conquer na — not kaḥ api — anyone enam — him (Bali Mahārāja) brahma-tejaḥ-samedhitam — now empowered with brahma-tejas, extraordinary spiritual power na — not asya — of him śaktaḥ — is able puraḥ — in front sthātum — to stay kṛta-antasya — of Yamarāja yathā — as janāḥ — people.
Blended reading (Sanskrit + English inline)
ojasvinaṁ baliṁ jetuṁ
ojasvinam
so powerful
balim
Bali Mahārāja
jetum
to conquer
na samartho ’sti kaścana
na
not
samarthaḥ
able
asti
is
kaścana
anyone
bhavad-vidho bhavān vāpi
bhavat-vidhaḥ
like you
bhavān
you yourself
vā api
either
varjayitveśvaraṁ harim
varjayitvā
excepting
īśvaram
the supreme controller
harim
the Supreme Personality of Godhead
vijeṣyati na ko ’py enaṁ
vijeṣyati
will conquer
na
not
kaḥ api
anyone
enam
him (Bali Mahārāja)
brahma-tejaḥ-samedhitam
brahma-tejaḥ-samedhitam
now empowered with brahma-tejas, extraordinary spiritual power
nāsya śaktaḥ puraḥ sthātuṁ
na
not
asya
of him
śaktaḥ
is able
puraḥ
in front
sthātum
to stay
kṛtāntasya yathā janāḥ
kṛta-antasya
of Yamarāja
yathā
as
janāḥ
people.
Neither you nor your men can conquer the most powerful Bali. Indeed, no one but the Supreme Personality of Godhead can conquer him, for he is now equipped with the supreme spiritual power [brahma-tejas]. As no one can stand before Yamarāja, no one can now stand before Bali Mahārāja.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Neither you nor anyone like you can conquer the most powerful Bali. Indeed, no one but the Supreme Lord can conquer him, for he is now equipped with the power of brāhmaṇas. Just as no one can stand before Yamarāja, no one can now stand before Bali. “Shall I go out and fight with him now or not?” He answers with this verse.
Related lectures
Personal Guidance
Neither you nor your men can conquer Bali; only the Supreme Lord can. No one stands before Yamarāja; no one stands before Bali now. Some opponents require divine intervention, not mortal effort.
Reflection Questions
  • What current opponent of mine is beyond my level, requiring divine help rather than redoubled effort?
  • Where am I exhausting myself trying to do what only the Lord can do?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 8.15.30

↗
तस्मान्निलयमुत्सृज्य यूयं सर्वे त्रिविष्टपम् । यात कालं प्रतीक्षन्तो यत: शत्रोर्विपर्यय: ॥ ३० ॥
tasmān nilayam utsṛjya
[tasmaan nilayam utsrijya]
yūyaṁ sarve tri-viṣṭapam
[yooyam sarve tri-vishtapam]
yāta kālaṁ pratīkṣanto
[yaata kaalam prateekshanto]
yataḥ śatror viparyayaḥ
[yatah shatror viparyayah]
Word-for-word
tasmāt — therefore nilayam — not visible utsṛjya — giving up yūyam — you sarve — all tri-viṣṭapam — the heavenly kingdom yāta — go somewhere else kālam — time pratīkṣantaḥ — waiting for yataḥ — whereof śatroḥ — of your enemy viparyayaḥ — the reverse condition arrives.
Blended reading (Sanskrit + English inline)
tasmān nilayam utsṛjya
tasmāt
therefore
nilayam
not visible
utsṛjya
giving up
yūyaṁ sarve tri-viṣṭapam
yūyam
you
sarve
all
tri-viṣṭapam
the heavenly kingdom
yāta kālaṁ pratīkṣanto
yāta
go somewhere else
kālam
time
pratīkṣantaḥ
waiting for
yataḥ śatror viparyayaḥ
yataḥ
whereof
śatroḥ
of your enemy
viparyayaḥ
the reverse condition arrives.
Therefore, waiting until the situation of your enemies is reversed, you should all leave this heavenly planet and go elsewhere, where you will not be seen.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Therefore, waiting until the situation of your enemies is reversed, you should all leave Svarga and go to a place where you will not be seen. “Please give a mantra to counteract this situation.” He answers with this verse. Wait for the time by which the defeat of the enemy will be possible.
Personal Guidance
Leave heaven and go elsewhere where you will not be seen, until the situation reverses. Strategic withdrawal under a guru's advice is not cowardice. Sometimes the dharma is to disappear.
Reflection Questions
  • What 'disappearance' would actually be the wisest move for me right now?
  • Where do I confuse visible perseverance with dharma, when invisibility might serve better?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 8.15.31

↗
एष विप्रबलोदर्क: सम्प्रत्यूर्जितविक्रम: । तेषामेवापमानेन सानुबन्धो विनङ्‌क्ष्यति ॥ ३१ ॥
eṣa vipra-balodarkaḥ
[esha vipra-balodarkah]
sampraty ūrjita-vikramaḥ
[sampraty oorjita-vikramah]
teṣām evāpamānena
[teshaam evaapamaanena]
sānubandho vinaṅkṣyati
[saanubandho vinankshyati]
Word-for-word
eṣaḥ — this (Bali Mahārāja) vipra-bala-udarkaḥ — flourishing because of the brahminical power invested in him samprati — at the present moment ūrjita-vikramaḥ — extremely powerful teṣām — of the same brāhmaṇas eva — indeed apamānena — by insult sa-anubandhaḥ — with friends and assistants vinaṅkṣyati — will be vanquished.
Blended reading (Sanskrit + English inline)
eṣa vipra-balodarkaḥ
eṣaḥ
this (Bali Mahārāja)
vipra-bala-udarkaḥ
flourishing because of the brahminical power invested in him
sampraty ūrjita-vikramaḥ
samprati
at the present moment
ūrjita-vikramaḥ
extremely powerful
teṣām evāpamānena
teṣām
of the same brāhmaṇas
eva
indeed
apamānena
by insult
sānubandho vinaṅkṣyati
sa-anubandhaḥ
with friends and assistants
vinaṅkṣyati
will be vanquished.
Bali Mahārāja has now become extremely powerful because of the benedictions given him by the brāhmaṇas, but when he later insults the brāhmaṇas, he will be vanquished, along with his friends and assistants.
Purport

Bali Mahārāja and Indra were enemies. Therefore, when Bṛhaspati, the spiritual master of the demigods, predicted that Bali Mahārāja would be vanquished when he insulted the brāhmaṇas by whose grace he had become so powerful, Bali Mahārāja’s enemies were naturally anxious to know when that opportune moment would come. To pacify King Indra, Bṛhaspati assured him that the time would certainly come, for Bṛhaspati could see that in the future Bali Mahārāja would defy the orders of Śukrācārya in order to pacify Lord Viṣṇu, Vāmanadeva. Of course, to advance in Kṛṣṇa consciousness, one can take all risks. To please Vāmanadeva, Bali Mahārāja risked defying the orders of his spiritual master, Śukrācārya. Because of this, he would lose all his property, yet because of devotional service to the Lord, he would get more than he expected, and in the future, in the eighth manvantara, he would occupy the throne of Indra again.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Bali, by the result of the power of brāhmaṇas, had become powerful at this moment. When he later insults the brāhmaṇas, he will be vanquished along with his assistants. “When and how will Bali be defeated?” This verse gives comfort to Indra. Udarka means the final result, according to Amara-koṣa. When he offends the brāhmaṇas he will be vanquished. This is the normal viewpoint. However, because he had devotion to Viṣṇu, though he offended the brāhmaṇas, he obtained enjoyment greater than Svarga because he attained Sutala with Viṣṇu as his doorkeeper, and in a future Manvantara he would attain the position of Indra.
Personal Guidance
Bali will be vanquished when he insults the brāhmaṇas who empowered him. Power received from the wise lasts only while their grace is respected. Future defeat is built into the present insult-readiness.
Reflection Questions
  • Whose grace is currently powering me, and am I respecting them — or quietly trending toward insult?
  • Where can I see a future fall in my own pattern of taking gurus' contributions for granted?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 8.15.32

↗
एवं सुमन्त्रितार्थास्ते गुरुणार्थानुदर्शिना । हित्वा त्रिविष्टपं जग्मुर्गीर्वाणा: कामरूपिण: ॥ ३२ ॥
evaṁ sumantritārthās te
[evam sumantritaarthaas te]
guruṇārthānudarśinā
[gurunaarthaanudarshinaa]
hitvā tri-viṣṭapaṁ jagmur
[hitvaa tri-vishtapam jagmur]
gīrvāṇāḥ kāma-rūpiṇaḥ
[geervaanaah kaama-roopinah]
Word-for-word
evam — thus su-mantrita — being well advised arthāḥ — about duties te — they (the demigods) guruṇā — by their spiritual master artha-anudarśinā — whose instructions were quite befitting hitvā — giving up tri-viṣṭapam — the heavenly kingdom jagmuḥ — went gīrvāṇāḥ — the demigods kāma-rūpiṇaḥ — who could assume any form they liked.
Blended reading (Sanskrit + English inline)
evaṁ sumantritārthās te
evam
thus
su-mantrita
being well advised
arthāḥ
about duties
te
they (the demigods)
guruṇārthānudarśinā
guruṇā
by their spiritual master
artha-anudarśinā
whose instructions were quite befitting
hitvā tri-viṣṭapaṁ jagmur
hitvā
giving up
tri-viṣṭapam
the heavenly kingdom
jagmuḥ
went
gīrvāṇāḥ kāma-rūpiṇaḥ
gīrvāṇāḥ
the demigods
kāma-rūpiṇaḥ
who could assume any form they liked.
Śukadeva Gosvāmī continued: The demigods, being thus advised by Bṛhaspati for their benefit, immediately accepted his words. Assuming forms according to their desire, they left the heavenly kingdom and scattered, without being observed by the demons.
Purport

The word kāma-rūpiṇaḥ indicates that the demigods, the inhabitants of the heavenly planets, can assume any form they desire. Thus it was not at all difficult for them to remain incognito before the eyes of the demons.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
The devatās, being thus advised by Bṛhaspati who saw the truth, assumed forms according to their desire and left Svarga.
Related lectures
Personal Guidance
The demigods accepted Bṛhaspati's words, assumed forms at will, and left without being seen. They can take any form they desire. Immediate, full obedience to the guru — even when it means giving up position.
Reflection Questions
  • When did I last accept hard advice from a teacher and act on it immediately without modification?
  • What position would I have to give up — and what form might I have to take — to obey current counsel?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 8.15.33

↗
देवेष्वथ निलीनेषु बलिर्वैरोचन: पुरीम् । देवधानीमधिष्ठाय वशं निन्ये जगत्‍त्रयम् ॥ ३३ ॥
deveṣv atha nilīneṣu
[deveshv atha nileeneshu]
balir vairocanaḥ purīm
[balir vairochanah pureem]
deva-dhānīm adhiṣṭhāya
[deva-dhaaneem adhishthaaya]
vaśaṁ ninye jagat-trayam
[vasham ninye jagat-trayam]
Word-for-word
deveṣu — all the demigods atha — in this way nilīneṣu — when they disappeared baliḥ — Bali Mahārāja vairocanaḥ — the son of Virocana purīm — the heavenly kingdom deva-dhānīm — the residence of the demigods adhiṣṭhāya — taking possession of vaśam — under control ninye — brought jagat-trayam — the three worlds.
Blended reading (Sanskrit + English inline)
deveṣv atha nilīneṣu
deveṣu
all the demigods
atha
in this way
nilīneṣu
when they disappeared
balir vairocanaḥ purīm
baliḥ
Bali Mahārāja
vairocanaḥ
the son of Virocana
purīm
the heavenly kingdom
deva-dhānīm adhiṣṭhāya
deva-dhānīm
the residence of the demigods
adhiṣṭhāya
taking possession of
vaśaṁ ninye jagat-trayam
vaśam
under control
ninye
brought
jagat-trayam
the three worlds.
When the demigods had disappeared, Bali Mahārāja, the son of Virocana, entered the heavenly kingdom, and from there he brought the three worlds under his control.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
When the devatās had disappeared, Bali, the son of Virocana, entered the heavenly kingdom, and from there he brought the three worlds under his control.
Related lectures
Personal Guidance
With the demigods gone, Bali entered heaven and brought all three worlds under control. When the rightful occupants withdraw, the powerful demonic side temporarily takes over. Heaven was held by inaction, not just power.
Reflection Questions
  • What in my life was I 'holding' simply by being present — and what would happen if I withdrew?
  • Where am I letting demonic forces take over by removing my own attention?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 8.15.34

↗
तं विश्वजयिनं शिष्यं भृगव: शिष्यवत्सला: । शतेन हयमेधानामनुव्रतमयाजयन् ॥ ३४ ॥
taṁ viśva-jayinaṁ śiṣyaṁ
[tam vishva-jayinam shishyam]
bhṛgavaḥ śiṣya-vatsalāḥ
[bhrigavah shishya-vatsalaah]
śatena hayamedhānām
[shatena hayamedhaanaam]
anuvratam ayājayan
[anuvratam ayaajayan]
Word-for-word
tam — unto him (Bali Mahārāja) viśva-jayinam — the conqueror of the entire universe śiṣyam — because of his being a disciple bhṛgavaḥ — the brāhmaṇas, descendants of Bhṛgu like Śukrācārya śiṣya-vatsalāḥ — being very pleased with the disciple śatena — by one hundred haya-medhānām — sacrifices known as aśvamedha anuvratam — following the instruction of the brāhmaṇas ayājayan — caused to execute.
Blended reading (Sanskrit + English inline)
taṁ viśva-jayinaṁ śiṣyaṁ
tam
unto him (Bali Mahārāja)
viśva-jayinam
the conqueror of the entire universe
śiṣyam
because of his being a disciple
bhṛgavaḥ śiṣya-vatsalāḥ
bhṛgavaḥ
the brāhmaṇas, descendants of Bhṛgu like Śukrācārya
śiṣya-vatsalāḥ
being very pleased with the disciple
śatena
by one hundred
śatena hayamedhānām
haya-medhānām
sacrifices known as aśvamedha
anuvratam
following the instruction of the brāhmaṇas
anuvratam ayājayan
ayājayan
caused to execute.
The brāhmaṇa descendants of Bhṛgu, being very pleased with their disciple, who had conquered the entire universe, now engaged him in performing one hundred aśvamedha sacrifices.
Purport

We have seen in the dispute between Mahārāja Pṛthu and Indra that when Mahārāja Pṛthu wanted to perform one hundred aśvamedha-yajñas, Indra wanted to impede him, for it is because of such great sacrifices that Indra was made King of heaven. Here the brāhmaṇa descendants of Bhṛgu decided that although Mahārāja Bali was situated on the throne of Indra, he would not be able to stay there unless he performed such sacrifices. Therefore they advised Mahārāja Bali to perform at least as many aśvamedha-yajñas as Indra. The word ayājayan indicates that all the brāhmaṇas induced Bali Mahārāja to perform such sacrifices.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
The brāhmaṇa descendants of Bhṛgu, very pleased with their disciple, who had conquered the entire universe, now engaged him in performing one hundred horse sacrifices. They engaged him in sacrifices to make his position as Indra strong.
Related lectures
Personal Guidance
The Bhṛgus engaged him in one hundred aśvamedha sacrifices — the qualifying ritual for staying on Indra's throne. Even illegitimate occupation requires legitimating ritual. Demons borrow dharma's forms when they want to keep what they took.
Reflection Questions
  • Where do I see borrowed dharmic form covering actually unauthorized occupation?
  • Am I tempted to ritualize my own claim on something I have not legitimately earned?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 8.15.35

↗
ततस्तदनुभावेन भुवनत्रयविश्रुताम् । कीर्तिं दिक्षु वितन्वान: स रेज उडुराडिव ॥ ३५ ॥
tatas tad-anubhāvena
[tatas tad-anubhaavena]
bhuvana-traya-viśrutām
[bhuvana-traya-vishrutaam]
kīrtiṁ dikṣu-vitanvānaḥ
[keertim dikshu-vitanvaanah]
sa reja uḍurāḍ iva
[sa reja uduraad iva]
Word-for-word
tataḥ — thereafter tat-anubhāvena — because of performing such great sacrifices bhuvana-traya — throughout the three worlds viśrutām — celebrated kīrtim — reputation dikṣu — in all directions vitanvānaḥ — spreading saḥ — he (Bali Mahārāja) reje — became effulgent uḍurāṭ — the moon iva — like.
Blended reading (Sanskrit + English inline)
tatas tad-anubhāvena
tataḥ
thereafter
tat-anubhāvena
because of performing such great sacrifices
bhuvana-traya
throughout the three worlds
bhuvana-traya-viśrutām
viśrutām
celebrated
kīrtiṁ dikṣu-vitanvānaḥ
kīrtim
reputation
dikṣu
in all directions
vitanvānaḥ
spreading
sa reja uḍurāḍ iva
saḥ
he (Bali Mahārāja)
reje
became effulgent
uḍurāṭ
the moon
iva
like.
When Bali Mahārāja performed these sacrifices, he gained a great reputation in all directions, throughout the three worlds. Thus he shone in his position, like the brilliant moon in the sky.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
By these sacrifices, he gained a reputation in all directions, spreading throughout the three worlds. Thus he shone in his position like the moon.
Related lectures
Personal Guidance
After these sacrifices, Bali shone in his position like the brilliant moon. Even demonic conquest, properly ritualized, produces real prestige. Fame is not always a sign of righteousness; it can be a sign of completed yajñas.
Reflection Questions
  • Whose prestige am I impressed by that may be ritually achieved rather than righteously earned?
  • Where am I confusing fame with dharma?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 8.15.36

↗
बुभुजे च श्रियं स्वृद्धां द्विजदेवोपलम्भिताम् । कृतकृत्यमिवात्मानं मन्यमानो महामना: ॥ ३६ ॥
bubhuje ca śriyaṁ svṛddhāṁ
[bubhuje cha shriyam svriddhaam]
dvija-devopalambhitām
[dvija-devopalambhitaam]
kṛta-kṛtyam ivātmānaṁ
[krita-krityam ivaatmaanam]
manyamāno mahāmanāḥ
[manyamaano mahaamanaah]
Word-for-word
bubhuje — enjoyed ca — also śriyam — opulence su-ṛddhām — prosperity dvija — of the brāhmaṇas deva — as good as the demigods upalambhitām — achieved because of the favor kṛta-kṛtyam — very satisfied by his activities iva — like that ātmānam — himself manyamānaḥ — thinking mahā-manāḥ — the great-minded.
Blended reading (Sanskrit + English inline)
bubhuje ca śriyaṁ svṛddhāṁ
bubhuje
enjoyed
ca
also
śriyam
opulence
su-ṛddhām
prosperity
dvija-devopalambhitām
dvija
of the brāhmaṇas
deva
as good as the demigods
upalambhitām
achieved because of the favor
kṛta-kṛtyam ivātmānaṁ
kṛta-kṛtyam
very satisfied by his activities
iva
like that
ātmānam
himself
manyamāno mahāmanāḥ
manyamānaḥ
thinking
mahā-manāḥ
the great-minded.
Because of the favor of the brāhmaṇas, the great soul Bali Mahārāja, thinking himself very satisfied, became very opulent and prosperous and began to enjoy the kingdom.
Purport

The brāhmaṇas are called dvija-deva, and kṣatriyas are generally called nara-deva. The word deva actually refers to the Supreme Personality of Godhead. The brāhmaṇas guide human society in becoming happy by satisfying Lord Viṣṇu, and according to their advice, the kṣatriyas, who are called nara-deva, keep law and order so that other people, namely the vaiśyas and śūdras, may properly follow regulative principles. In this way, people are gradually elevated to Kṛṣṇa consciousness.

Thus end the Bhaktivedanta purports of the Eighth Canto, Fifteenth Chapter, of the Śrīmad-Bhāgavatam, entitled “Bali Mahārāja Conquers the Heavenly Planets.”

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
The great soul, thinking himself successful, enjoyed the wealth and prosperity of the kingdom obtained through the brāhmaṇas. Dvija-deva means brāhmaṇas. Thus ends the commentary on the Fifteen Chapter of the Eighth Canto of the Bhāgavatam for the pleasure of the devotees, in accordance with the previous ācāryas. Chapter Sixteen The Payovrata
Personal Guidance
By the brāhmaṇas' favor, Bali thought himself satisfied, became opulent, and enjoyed the kingdom. Brāhmaṇas guide; kṣatriyas keep law; vaiśyas and śūdras follow. The varṇa-system gradually elevates society to kṛṣṇa consciousness.
Reflection Questions
  • Where am I 'satisfied' with an arrangement that requires the next dharmic step I am avoiding?
  • What role does my temperament fit in dharmic society — and am I performing it well?
📝 My note

Source: vedabase.io