FolioCorpusŚrīmad-Bhāgavatam

8.9 · The Lord Incarnates as Mohinī-mūrti

27 verses · 🖨 Class prep
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Book Bhagavata Canto 8 · G.O.L.D
O Ocean Of Milk SB 8.5–8.12 · 13 sub-topics Open on bhagavata.keshavaswami.com ↗
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O - Ocean of Milk (5-12) Once, the demigods and demons forged an agreement to cooperatively churn the ocean of milk in order to attain the nectar of immortality. When the beautiful Mohini-murti incarnation appeared, however, She cheated the demons and delivered the nectar to the demigods. A great fight on the shore of the milk ocean ensued. Later, when Lord Siva saw Mohini-murti, even he was overcome by Her charm despite the presence of Parvati, his chaste wife.

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O - Ocean of Milk (5-12)

O - Ocean of Milk (5-12) Once, the demigods and demons forged an agreement to cooperatively churn the ocean of milk in order to attain the nectar of immortality. When the beautiful Mohini-murti incarnation appeared, however, She cheated the demons and delivered the nectar to the demigods. A great fight on the shore of the milk ocean ensued. Later, when Lord Siva saw Mohini-murti, even he was overcome by Her charm despite the presence of Parvati, his chaste wife.

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Churning the Milk Ocean

O - Ocean of Milk (5-12) Churning the Milk Ocean Chapter 6, 7, 8 When Ksirodakasayi Vishnu appeared, the demigods offered words of praise, stunned by the splendour of His effulgence. The Lord advised the demigods to forge a truce with the demons so they could cooperatively churn the milk ocean, from which many fascinating things would emerge. Most importantly, the nectar of immortality would be produced which would safeguard the demigods from any further problems. The demigods thus approached Bali Maharaja, the king of demons, and everyone agreed to the proposal. They travelled to the ocean carrying Mandara mountain (as the churning rod) and the snake, Vasuki (as the rope). When they became fatigued and injured due to the sheer weight of the mountain, the Lord appeared to revive them and help transport it over. Upon arrival, they began churning the ocean, but after some time the churning rod began sinking. To rescue the joint operation, the Lord incarnated as a tortoise named Kurma to stabilise the mountain on His back. During the churning, a deadly poison was produced which posed a threat to everyone. The Prajapatis appealed to Lord Siva, who performed the most benevolent act of consuming that poison for the protection of everyone assembled. Great personalities voluntarily accept suffering, simply to relieve the suffering of others. The churning continued and other items appeared – a surabhi cow, a horse named Uccaihsrava, Airavata and other elephants, a gem known as Kaustubha, a parijata flower and the Apsaras, the most beautiful women in the universe. When Laksmidevi appeared, she was honoured for being the source of prosperity, abundance and grace. Since all living entities have some imperfections, she couldn’t identify an appropriate husband. The goddess of fortune eventually selected Lord Vishnu to be her master, and He offered Her an eternal place at His chest. When Varuni, the goddess of drinking, was generated, Lord Vishnu ordered the demons to accept her.

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Demigods and Demons Fight

O - Ocean of Milk (5-12) Demigods and Demons Fight Chapter 10, 11 After the Lord returned to His abode, the disgruntled demons again declared war on the demigods. Headed by Bali Maharaja, they fought with renewed strength and conjured up a variety of perilous illusions. Baffled, the demigods again took shelter of the Lord, who began personally killing the demons, inspiring the demigods to fight with renewed energy. Though on the demoniac side, Bali Maharaja, an authority on pure devotion, rebuked the demigods with spotless philosophy. Indra acknowledged his points, and fought on with greater determination. The god of heavens battled Jambhasura and his relatives, including Namuci, whom he eventually killed with a special weapon of foam. After an epic trial of arms, the demons were practically annihilated. Taking instruction from Lord Brahma, Narada stopped the demigods from killing any more demons. The demigods returned to their abodes, while the surviving demons, along with Bali Maharaja, approached Sukracarya and were mystically revived by his yogic power.

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Land of the Gods

O - Ocean of Milk (5-12) Land of the Gods “Here is proof of the omnipotence of the Supreme Personality of Godhead, who is above everyone. There are two classes of living entities - the demons and the demigods - and the Supreme Personality of Godhead is above them both. The demons believe in the “chance” theory of creation, whereas the demigods believe in creation by the hand of the Supreme Personality of Godhead. The omnipotence of the Supreme Lord is proved here, for simply with one hand He lifted Mandara Mountain, the demigods and the demons, placed them on the back of Garuda and brought them to the ocean of milk. Now, the demigods, the devotees, would immediately accept this incident, knowing that the Lord can lift anything, however heavy it might be. But although demons were also carried along with the demigods, demons, upon hearing of this incident, would say that it is mythological.” (SB 8.6.38) This section of Srimad-Bhagavatam contains a multitude of different personalities: The Supreme Lord, a flurry of incarnations, powerful demigods, aggressive demons, and a variety of other living entities. Their interactions and conversations help us to gain clarity on the universal hierarchy that exists. Before allowing a doctor to operate on us, we present various enquiries and conduct rigorous research. Prior to attending an educational institution, we typically investigate its track record and question its suitability. When buying a used car, we’ll ask a reliable mechanic to do some key checks beforehand. So when it comes to divine worship, the most crucial decision in our entire life, it makes sense to clarify our understanding before we surrender. Unfortunately, many people don’t. Under the misconception that “all is one,” multitudes of people begin to worship personalities as divine without any substantial basis whatsoever. The task of identifying the Supreme is made even more difficult by dubious family traditions passed down through generations, and a mishmash of so-called gurus teaching their own concocted philosophies. Add to this confusion a mind-boggling range of deities, and you have a potent formula to baffle the uninformed observer. The Srimad-Bhagavatam, through various pastimes, thus clarifies the distinction between God, His incarnations, the demigods and general living entities. When knowledge is received through an authentic line of saintly, self-realised teachers, one gains an accurate understanding. In matters of divine worship, our convictions must be set on the firm foundation of genuine spiritual preceptors (guru), saintly authorities (sadhu) and authentic scriptures (sastra).

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Demigods (Devata)

O - Ocean of Milk (5-12) Land of the Gods Demigods (Devata) Since Krishna is busily engaged in loving pastimes with His pure devotees, He doesn’t personally supervise the workings of the material cosmos. To this end, He has subordinate controllers (demigods) whom He empowers to manage various departments of universal affairs. Pleased by their devotion and good qualities, Krishna rewards them with these responsible posts. Indra controls the rain, Vayu controls the air, Varuna the water, Vivasvan the sun, and so on. These demigods are undoubtedly powerful living beings, but they are nonetheless subordinate to Krishna: “Lord Krishna alone is the supreme controller, and all others are His servants. They dance as He makes them do so” (CC Adi 5.142) . Although Lord Krishna can expand Himself into unlimited forms that possess His full potency, the demigods are not such expansions. Rather, the demigods, although undoubtedly powerful, belong to the category of the infinitesimal living entities, called jivas .

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God (Bhagavan)

O - Ocean of Milk (5-12) Land of the Gods God (Bhagavan) The Srimad-Bhagavatam’s paribhasa-sutra , which reveals the purpose and essential contents of the scripture, unequivocally establishes Krishna as the Supreme Personality of Godhead: “All of the above-mentioned incarnations are either plenary portions or portions of the plenary portions of the Lord, but Lord Sri Krishna is the original Personality of Godhead. All of them appear on planets whenever there is a disturbance created by the atheists. The Lord incarnates to protect the theists.” (SB 1.3.28)

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Incarnations (Avatara)

O - Ocean of Milk (5-12) Land of the Gods Incarnations (Avatara) One candle may be used to light many other candles, and each may burn with equal intensity, but that first candle always remains the original source. This is the analogy that Lord Brahma uses to explain Krishna, the original candle, and His incarnations, the subsequent candles. Incarnations of the Lord perform various functions. Often they appear to reinstate peace in the universe and create spiritual resurgence (yuga-avataras) . Other incarnations oversee aspects of material creation and maintenance (purusa-avataras) . Some incarnations of the Lord respond to the desires of the devotees and perform beautiful pastimes which enchant the living entities (lila-avataras) . Note: in the category of incarnations there are some personalities who are not directly God. Saktyavesa-avataras , for example, are known as divinely empowered incarnations, but are often ordinary souls (jivas) who perform superhuman acts. Brahma, who is known as a guna-avatara , is actually a post taken up by an ordinary living entity (except in special circumstances). Thus, although incarnations in the strictest sense refer to the various manifestations of the Supreme Lord, Krishna, they also sometimes include living entities.

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Vedic, Vaisnava and Gaudiya

O - Ocean of Milk (5-12) Land of the Gods Vedic, Vaisnava and Gaudiya Due to the varieties of worship prescribed within the ‘Vedic house’ we find an array of practitioners who have a different focus of worship. In the modern world, the historical identifier ‘Hinduism,’ is used as an umbrella term to group together all such practitioners under one banner. Ironically, the word Hindu is itself a misnomer. It’s not mentioned anywhere in the Bhagavad-gita (the principle scripture for Hindus) or any other Vedic scripture for that matter. For conventional usage ( vyavaharika ) we may employ the term, but in the ultimate sense ( paramarthika ), followers of the Bhagavad-gita would avoid such an identifier. Under the umbrella term of Hinduism, we have worshippers of the Goddess ( saktas ), worshippers of Siva ( saivites ), worshippers of Vishnu or Krishna ( vaisnavas ) and followers of advaita-vada , which propounds the impersonal oneness of everything ( smartas ). Despite their diverse ideologies, they all reference the Bhagavad-gita as a common book of wisdom. Under the Vaisnava lineage, we also find four principle groups. The Vaisnava lineages descend from Laksmi, Brahma, Siva and the Four Kumaras. From these sources we find the broad traditions of the Sri sampradaya , Gaudiya sampradaya and Pusti Marg sampradaya prominent even today. Amongst all such Vaisnava lines, the Srimad-Bhagavatam, which illuminates the glories of Sri Krishna, is accepted as common. The Gaudiya lineage, which is connected to the Brahma-Madhva sampradaya , stems from Sri Chaitanya Mahaprabhu, the 15th Century incarnation of Sri Krishna. When Krishna appeared as Sri Chaitanya, He communicated the most confidential understandings, offered the simplest means of realising such truths, and made it accessible and open to every person without any distinction. In fact, Sri Chaitanya Mahaprabhu took two essential principles from each of the Vaisnava sampradayas , and combined and synthesised all the various teachings. In the last 500 years, various groups have emerged to represent this tradition. The most prominent is ISKCON (International Society for Krishna Consciousness), which has spread to every major town and city in the world. All Gaudiyas accept Chaitanya-Charitamrita, the authoritative biography written by Krishnadasa Kaviraja Goswami, as a common literature.

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Why do People Worship Demigods?

O - Ocean of Milk (5-12) Land of the Gods Why do People Worship Demigods? People often misunderstand the Vedic school to be a polytheistic tradition. The path of sanatana-dharma , however, is a strictly monotheistic path, though it offers a poly-cultural approach. The Vedic teachers were aware that the majority of people would not simply be searching for selfless connection with the one Supreme God, but would also have many other ‘not-so-spiritual’ desires during their sojourn in this world. Thus, different types of worship are recommended so that one can step onto the ‘spiritual ladder’ while simultaneously pursuing their material aspirations. For example, some scriptures recommend worship of various demigods to attain wealth, health and prosperity. Such worship and practice, over a period of time, will bring the practitioner to a more refined and pure sense of spirituality, where they completely divorce themselves from worldly pursuits. They eventually arrive at the point of desiring a relationship and reciprocation with the one Supreme God. Therefore, although strictly monotheistic, the Vedic tradition does recommend different types of worship. Unfortunately, people nowadays misinterpret all such worship to be on an equal level, asserting, quite erroneously, that all paths lead to the same destination. Other people become confused and frustrated by seeing so many varied recommendations of worship, feeling it to be contradictory and unclear. Thus, we must understand the various scriptures and their different injunctions in context of the entire body of knowledge. Only with such broad vision and integrative understanding, can one fully appreciate the ingenuity of the multi-level spirituality offered in the Vedic theology.

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Why is Demigod Worship Unintelligent?

O - Ocean of Milk (5-12) Land of the Gods Why is Demigod Worship Unintelligent? Firstly, such worshippers are often unaware that Krishna is the ultimate rewarder and controller, and the demigods are simply His agents. They fail to realise that the demigods are powerful because they are empowered by Krishna. Secondly, worshipping demigods for material things is limited and temporary. Imagine a little child, who, if offered a fluffy doll or a cheque for a million dollars, takes the furry toy, not realising that with a million dollars he could have countless playthings. Thus, Krishna declares in no uncertain terms: “Men of small intelligence worship the demigods, and their fruits are limited and temporary. Those who worship the demigods go to the planets of the demigods, but My devotees reach My supreme abode.” ( BG 7.23 ) By worshipping Krishna, one automatically worships all other deities. We can’t water every leaf of a tree or offer food to every cell in the body. When we pour water on the root or supply food to the stomach, however, the complete tree or the entire body is satisfied. The Vedic scriptures tell us there are 33 million gods. How is it possible to satisfy them individually? We can’t even think of all those gods, what to speak of surrender to them. To separately worship each of those gods within the course of a year, we’d need to worship thousands of them every day!

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Prayers at the Milk Ocean

O - Ocean of Milk (5-12) Prayers at the Milk Ocean Chapter 5 Sukadeva Goswami continued to describe the Manus – fifth was Raivata and sixth was Chaksusa. During Chaksusa Manu, the churning of the milk ocean (samudra-manthan) took place, and the Lord incarnated as the gigantic tortoise, Kurma. When Maharaja Pariksit requested further details about this incident, Sukadeva Goswami narrated the history. Once, Durvasa Muni encountered Indra riding on his elephant and offered the demigod a garland he was wearing. Indra disrespected that garland and carelessly placed it on his elephant’s trunk, who ended up trampling all over it. Durvasa was outraged by his attitude and cursed the demigods to lose their influence and power. They were subsequently defeated in battle by the demons, and had no choice but to approach Brahma for help. The engineer of the universe took them to the shore of the milk ocean, where he began reciting a series of beautiful prayers to invoke the mercy of Lord Vishnu.

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Siva and Mohini-Murti

O - Ocean of Milk (5-12) Siva and Mohini-Murti Chapter 12 Having heard about Mohini-murti, Lord Siva journeyed to see the Lord. He first offered a series of heartfelt prayers, and then expressed his desire to behold the beautiful form of Mohini-murti. The Lord disappeared, and Siva began looking all around. Then, in a nearby forest, the Lord reappeared in the captivating form of Mohini-murti. Siva was spellbound by Her beauty and became oblivious to everything and everyone around him! He chased the beautiful form and attempted to embrace Her, though She quickly slipped away from his grip. The Lord thus demonstrated His transcendental potency, and especially the beauty of the fair sex. Later, by the grace of the Lord, Siva became aware of what had transpired and was able to restrain himself.

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The Nectar and Mohini-Murti

O - Ocean of Milk (5-12) The Nectar and Mohini-Murti Chapter 8, 9 Then Dhanvantari appeared, carrying a jug of nectar. This was the moment everyone had been waiting for! The demons snatched it in a flash and ran away, but then began quarrelling about how to divide it. Meanwhile, the disheartened demigods approached Vishnu in great anxiety seeing that the plan had backfired. To save the day, the Lord incarnated as the beautiful, exquisite, charming Mohini-murti. She became the mediator amongst the arguing demons, who all agreed to hand over the pot to Her. Disarmed by Her beauty, the captivated demons allowed her to administer the nectar to the demigods without any protest whatsoever. The only exception was the demon Rahu, who sat in line with the demigods and received some of the nectar. Though the Lord decapitated him, he remained alive due to the nectar he had drunk.

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— S.B. Keshava Swami, Book Bhagavata

Śrīmad-Bhāgavatam 8.9.1

↗
श्रीशुक उवाच तेऽन्योन्यतोऽसुरा: पात्रं हरन्तस्त्यक्तसौहृदा: । क्षिपन्तो दस्युधर्माण आयान्तीं दद‍ृशु: स्त्रियम् ॥ १ ॥
śrī-śuka uvāca
[shree-shuka uvaacha]
te ’nyonyato ’surāḥ pātraṁ
[te ’nyonyato ’suraah paatram]
harantas tyakta-sauhṛdāḥ
[harantas tyakta-sauhridaah]
kṣipanto dasyu-dharmāṇa
[kshipanto dasyu-dharmaana]
āyāntīṁ dadṛśuḥ striyam
[aayaanteem dadrishuh striyam]
Word-for-word
śrī-śukaḥ uvāca — Śrī Śukadeva Gosvāmī said te — the demons anyonyataḥ — among themselves asurāḥ — the demons pātram — the container of nectar harantaḥ — snatching from one another tyakta-sauhṛdāḥ — became inimical toward one another kṣipantaḥ — sometimes throwing dasyu-dharmāṇaḥ — sometimes snatching like robbers āyāntīm — coming forward dadṛśuḥ — saw striyam — a very beautiful and attractive woman.
Blended reading (Sanskrit + English inline)
śrī-śuka uvāca
śrī-śukaḥ uvāca
Śrī Śukadeva Gosvāmī said
te ’nyonyato ’surāḥ pātraṁ
te
the demons
harantas tyakta-sauhṛdāḥ
anyonyataḥ
among themselves
asurāḥ
the demons
kṣipanto dasyu-dharmāṇa
pātram
the container of nectar
harantaḥ
snatching from one another
tyakta-sauhṛdāḥ
became inimical toward one another
kṣipantaḥ
sometimes throwing
āyāntīṁ dadṛśuḥ striyam
dasyu-dharmāṇaḥ
sometimes snatching like robbers
āyāntīm
coming forward
dadṛśuḥ
saw
striyam
a very beautiful and attractive woman.
Śukadeva Gosvāmī said: Thereafter, the demons became inimical toward one another. Throwing and snatching the container of nectar, they gave up their friendly relationship. Meanwhile, they saw a very beautiful young woman coming forward toward them.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Śukadeva Gosvāmī said: The demons, having the nature of thieves, had given up friendship with one another and were snatching and throwing the pot. They then saw the woman approach. The Ninth Chapter describes how Mohinī bewilders and cheats the demons and then gives the nectar to the devatās to drink, and how Rāhu is beheaded.
Related lectures
Personal Guidance
Friendship dissolved into snatching the nectar pot — and just then a beautiful woman appeared. When attachment to a prize destroys our bonds, distraction arrives in glamorous form. The Lord uses our weakness to redirect us.
Reflection Questions
  • Whose friendship have I damaged over a 'nectar pot' that turned out not to be worth it?
  • What distraction has shown up in my life just as a quarrel was peaking — and what was its real purpose?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 8.9.2

↗
अहो रूपमहो धाम अहो अस्या नवं वय: । इति ते तामभिद्रुत्य पप्रच्छुर्जातहृच्छया: ॥ २ ॥
aho rūpam aho dhāma
[aho roopam aho dhaama]
aho asyā navaṁ vayaḥ
[aho asyaa navam vayah]
iti te tām abhidrutya
[iti te taam abhidrutya]
papracchur jāta-hṛc-chayāḥ
[paprachchur jaata-hrich-chayaah]
Word-for-word
aho — how wonderful rūpam — Her beauty aho — how wonderful dhāma — Her bodily luster aho — how wonderful asyāḥ — of Her navam — new vayaḥ — beautiful age iti — in this way te — those demons tām — unto the beautiful woman abhidrutya — going before Her hastily papracchuḥ — inquired from Her jāta-hṛt-śayāḥ — their hearts being filled with lust to enjoy Her.
Blended reading (Sanskrit + English inline)
aho rūpam aho dhāma
aho
how wonderful
rūpam
Her beauty
aho
how wonderful
dhāma
Her bodily luster
aho asyā navaṁ vayaḥ
aho
how wonderful
asyāḥ
of Her
navam
new
vayaḥ
beautiful age
iti te tām abhidrutya
iti
in this way
te
those demons
tām
unto the beautiful woman
abhidrutya
going before Her hastily
papracchur jāta-hṛc-chayāḥ
papracchuḥ
inquired from Her
jāta-hṛt-śayāḥ
their hearts being filled with lust to enjoy Her.
Upon seeing the beautiful woman, the demons said, “Alas, how wonderful is Her beauty, how wonderful the luster of Her body, and how wonderful the beauty of Her youthful age!” Speaking in this way, they quickly approached Her, full of lusty desires to enjoy Her, and began to inquire from Her in many ways.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
"Alas, how wonderful is her beauty, how wonderful is the luster of her body, and how wonderful is her fresh youth!" Speaking in this way, they pursued her, and, with lust in their hearts, inquire from her.
Related lectures
Personal Guidance
The demons rushed forward, full of lusty desires, asking questions to engage the beautiful stranger. Lust is curious, eager, articulate — it dresses itself as polite inquiry. The first sign of bewilderment is friendly chatter with the wrong source.
Reflection Questions
  • What 'polite inquiry' of mine is actually fueled by something less noble than I admit?
  • Where do I rush forward, full of desire, while telling myself I am just being friendly?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 8.9.3

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का त्वं कञ्जपलाशाक्षि कुतो वा किं चिकीर्षसि । कस्यासि वद वामोरु मथ्नतीव मनांसि न: ॥ ३ ॥
kā tvaṁ kañja-palāśākṣi
[kaa tvam kanja-palaashaakshi]
kuto vā kiṁ cikīrṣasi
[kuto vaa kim chikeershasi]
kasyāsi vada vāmoru
[kasyaasi vada vaamoru]
mathnatīva manāṁsi naḥ
[mathnateeva manaamsi nah]
Word-for-word
kā — who tvam — are You kañja-palāśa-akṣi — having eyes like the petals of a lotus kutaḥ — from where vā — either kim cikīrṣasi — what is the purpose for which You have come here kasya — of whom asi — do You belong vada — kindly tell us vāma-ūru — O You whose thighs are extraordinarily beautiful mathnatī — agitating iva — like manāṁsi — within our minds naḥ — our.
Blended reading (Sanskrit + English inline)
kā tvaṁ kañja-palāśākṣi
kā
who
tvam
are You
kañja-palāśa-akṣi
having eyes like the petals of a lotus
kuto vā kiṁ cikīrṣasi
kutaḥ
from where
vā
either
kim cikīrṣasi
what is the purpose for which You have come here
kasyāsi vada vāmoru
kasya
of whom
asi
do You belong
vada
kindly tell us
vāma-ūru
O You whose thighs are extraordinarily beautiful
mathnatīva manāṁsi naḥ
mathnatī
agitating
iva
like
manāṁsi
within our minds
naḥ
our.
O wonderfully beautiful girl, You have such nice eyes, resembling the petals of a lotus flower. Who are You? Where do You come from? What is Your purpose in coming here, and to whom do You belong? O You whose thighs are extraordinarily beautiful, our minds are becoming agitated simply because of seeing You.
Purport

The demons inquired from the wonderfully beautiful girl, “To whom do You belong?” A woman is supposed to belong to her father before her marriage, to her husband after her marriage, and to her grown sons in her old age. In regard to this inquiry, Śrīla Viśvanātha Cakravartī Ṭhākura says that the question “To whom do You belong?” means “Whose daughter are You?” Since the demons could understand that the beautiful girl was still unmarried, every one of them desired to marry Her. Thus they inquired, “Whose daughter are You?”

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
O girl with beautiful thighs! You have such nice eyes, resembling the petals of a lotus flower. Who are you? Where do you come from? What is your purpose in coming here, and whose daughter are you? You are agitating our minds. Whose daughter are you (kasya asi)?
Related lectures
Personal Guidance
Whose daughter are You, they asked — meaning, are You available? Even demons followed the etiquette of asking about a woman's family before approaching. Custom can restrain lust briefly; only the Lord can transform it.
Reflection Questions
  • What good customs am I still following while my motives have shifted underneath them?
  • Where have my desires figured out how to use etiquette as a doorway rather than a wall?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 8.9.4

↗
न वयं त्वामरैर्दैत्यै: सिद्धगन्धर्वचारणै: । नास्पृष्टपूर्वां जानीमो लोकेशैश्च कुतो नृभि: ॥ ४ ॥
na vayaṁ tvāmarair daityaiḥ
[na vayam tvaamarair daityaih]
siddha-gandharva-cāraṇaiḥ
[siddha-gandharva-chaaranaih]
nāspṛṣṭa-pūrvāṁ jānīmo
[naasprishta-poorvaam jaaneemo]
lokeśaiś ca kuto nṛbhiḥ
[lokeshaish cha kuto nribhih]
Word-for-word
na — it is not vayam — we tvā — unto You amaraiḥ — by the demigods daityaiḥ — by the demons siddha — by the Siddhas gandharva — by the Gandharvas cāraṇaiḥ — and by the Cāraṇas na — not aspṛṣṭa-pūrvām — never enjoyed or touched by anyone jānīmaḥ — know exactly loka-īśaiḥ — by the various directors of the universe ca — also kutaḥ — what to speak of nṛbhiḥ — by human society.
Blended reading (Sanskrit + English inline)
na vayaṁ tvāmarair daityaiḥ
na
it is not
vayam
we
tvā
unto You
amaraiḥ
by the demigods
daityaiḥ
by the demons
siddha-gandharva-cāraṇaiḥ
siddha
by the Siddhas
gandharva
by the Gandharvas
cāraṇaiḥ
and by the Cāraṇas
nāspṛṣṭa-pūrvāṁ jānīmo
na
not
aspṛṣṭa-pūrvām
never enjoyed or touched by anyone
jānīmaḥ
know exactly
lokeśaiś ca kuto nṛbhiḥ
loka-īśaiḥ
by the various directors of the universe
ca
also
kutaḥ
what to speak of
nṛbhiḥ
by human society.
What to speak of human beings, even the demigods, demons, Siddhas, Gandharvas, Cāraṇas and the various directors of the universe, the Prajāpatis, have never touched You before. It is not that we are unable to understand Your identity.
Purport

Even the asuras observed the etiquette that no one should address a married woman with lust. The great analyst Cāṇakya Paṇḍita says, mātṛvat para-dāreṣu: one should consider another’s wife to be one’s mother. The asuras, the demons, took it for granted that the beautiful young woman, Mohinī-mūrti, who had arrived before them, was certainly not married. Therefore they assumed that no one in the world, including the demigods, the Gandharvas, the Cāraṇas and the Siddhas, had ever touched Her. The demons knew that the young girl was unmarried, and therefore they dared to address Her. They supposed that the young girl, Mohinī-mūrti, had come there to find a husband among all those present (the Daityas, the demigods, the Gandharvas and so on).

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
What to speak of human beings, even the devatās, demons, Siddhas, Gandharvas, Cāraṇas and the various directors of the universe, the Prajāpatis, have never touched you before. It is not that we are unable to understand this. It is not that we do not know that you have not been touched by the devatās and others. We know that. They imply, “Have you come here for choosing a husband?”
Related lectures
Personal Guidance
No one — not demigods, Siddhas, Gandharvas — has ever touched You; we understand You are unmarried. They reasoned themselves into permission. Lust uses logic with surprising precision when it wants entry.
Reflection Questions
  • When I really want something, how creative does my reasoning suddenly become?
  • What desire am I currently rationalizing with 'no one has actually said no'?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 8.9.5

↗
नूनं त्वं विधिना सुभ्रू: प्रेषितासि शरीरिणाम् । सर्वेन्द्रियमन:प्रीतिं विधातुं सघृणेन किम् ॥ ५ ॥
nūnaṁ tvaṁ vidhinā subhrūḥ
[noonam tvam vidhinaa subhrooh]
preṣitāsi śarīriṇām
[preshitaasi shareerinaam]
sarvendriya-manaḥ-prītiṁ
[sarvendriya-manah-preetim]
vidhātuṁ saghṛṇena kim
[vidhaatum saghrinena kim]
Word-for-word
nūnam — indeed tvam — You vidhinā — by Providence su-bhrūḥ — O You with the beautiful eyebrows preṣitā — sent asi — certainly You are so śarīriṇām — of all embodied living entities sarva — all indriya — of the senses manaḥ — and of the mind prītim — what is pleasing vidhātum — to administer sa-ghṛṇena — by Your causeless mercy kim — whether.
Blended reading (Sanskrit + English inline)
nūnaṁ tvaṁ vidhinā subhrūḥ
nūnam
indeed
tvam
You
vidhinā
by Providence
su-bhrūḥ
O You with the beautiful eyebrows
preṣitāsi śarīriṇām
preṣitā
sent
asi
certainly You are so
śarīriṇām
of all embodied living entities
sarvendriya-manaḥ-prītiṁ
sarva
all
indriya
of the senses
manaḥ
and of the mind
prītim
what is pleasing
vidhātuṁ saghṛṇena kim
vidhātum
to administer
sa-ghṛṇena
by Your causeless mercy
kim
whether.
O beautiful girl with beautiful eyebrows, certainly Providence, by His causeless mercy, has sent You to please the senses and minds of all of us. Is this not a fact?
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
O beautiful girl with beautiful eyebrows! Has not destiny, by its mercy, sent you to please the senses and minds of all beings? What is the necessity of knowing her intention? We have become successful just by seeing her.
Related lectures
Personal Guidance
Surely Providence has sent You to please our senses, they declared, claiming the Lord's design for their own pleasure. Demonic theology turns every blessing into a personal entitlement. 'God sent this for me' is a dangerous reading.
Reflection Questions
  • Where do I label my preferences as 'God's plan for me' to avoid scrutiny?
  • What is genuinely sent by Providence in my life — and how do I tell the difference?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 8.9.6

↗
सा त्वं न: स्पर्धमानानामेकवस्तुनि मानिनि । ज्ञातीनां बद्धवैराणां शं विधत्स्व सुमध्यमे ॥ ६ ॥
sā tvaṁ naḥ spardhamānānām
[saa tvam nah spardhamaanaanaam]
eka-vastuni mānini
[eka-vastuni maanini]
jñātīnāṁ baddha-vairāṇāṁ
[jnaateenaam baddha-vairaanaam]
śaṁ vidhatsva sumadhyame
[sham vidhatsva sumadhyame]
Word-for-word
sā — as such You are tvam — Your good self naḥ — of all of us demons spardhamānānām — of those who are becoming increasingly inimical eka-vastuni — in one subject matter (the container of nectar) mānini — O You who are most beautiful in Your prestigious position jñātīnām — among our family members baddha-vairāṇām — increasingly becoming enemies śam — auspiciousness vidhatsva — must execute su-madhyame — O beautiful thin-waisted woman.
Blended reading (Sanskrit + English inline)
sā tvaṁ naḥ spardhamānānām
sā
as such You are
tvam
Your good self
naḥ
of all of us demons
spardhamānānām
of those who are becoming increasingly inimical
eka-vastuni mānini
eka-vastuni
in one subject matter (the container of nectar)
mānini
O You who are most beautiful in Your prestigious position
jñātīnāṁ baddha-vairāṇāṁ
jñātīnām
among our family members
baddha-vairāṇām
increasingly becoming enemies
śaṁ vidhatsva sumadhyame
śam
auspiciousness
vidhatsva
must execute
su-madhyame
O beautiful thin-waisted woman.
We are now all engaged in enmity among ourselves because of this one subject matter — the container of nectar. Although we have been born in the same family, we are becoming increasingly inimical. O thin-waisted woman, who are so beautiful in Your prestigious position, we therefore request You to favor us by settling our dispute.
Purport

The demons understood that the beautiful woman had attracted the attention of them all. Therefore they unanimously requested Her to become the arbiter to settle their dispute.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
We, of one family, have become inimical to each other, competing because of this pot. O thin-waisted, esteemed woman! Please create auspiciousness for us. Your intentions can be settled later. Now, please act to please us.
Personal Guidance
Settle our dispute, the demons asked the unknown beautiful stranger. Bewildered people hand authority over to whoever attracts them. The judge they pick is the symptom — not the solution — of their condition.
Reflection Questions
  • Whom am I asking to settle disputes in my life because they appeal to me, not because they are qualified?
  • Where would a genuinely neutral arbiter — not a charming one — be a better choice?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 8.9.7

↗
वयं कश्यपदायादा भ्रातर: कृतपौरुषा: । विभजस्व यथान्यायं नैव भेदो यथा भवेत् ॥ ७ ॥
vayaṁ kaśyapa-dāyādā
[vayam kashyapa-daayaadaa]
bhrātaraḥ kṛta-pauruṣāḥ
[bhraatarah krita-paurushaah]
vibhajasva yathā-nyāyaṁ
[vibhajasva yathaa-nyaayam]
naiva bhedo yathā bhavet
[naiva bhedo yathaa bhavet]
Word-for-word
vayam — all of us kaśyapa-dāyādāḥ — descendants of Kaśyapa Muni bhrātaraḥ — we are all brothers kṛta-pauruṣāḥ — who are all able and competent vibhajasva — just divide yathā-nyāyam — according to law na — not eva — certainly bhedaḥ — partiality yathā — as bhavet — should so become.
Blended reading (Sanskrit + English inline)
vayaṁ kaśyapa-dāyādā
vayam
all of us
kaśyapa-dāyādāḥ
descendants of Kaśyapa Muni
bhrātaraḥ kṛta-pauruṣāḥ
bhrātaraḥ
we are all brothers
kṛta-pauruṣāḥ
who are all able and competent
vibhajasva yathā-nyāyaṁ
vibhajasva
just divide
yathā-nyāyam
according to law
naiva bhedo yathā bhavet
na
not
eva
certainly
bhedaḥ
partiality
yathā
as
bhavet
should so become.
All of us, both demons and demigods, have been born of the same father, Kaśyapa, and thus we are related as brothers. But now we are exhibiting our personal prowess in dissension. Therefore we request You to settle our dispute and divide the nectar equally among us.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
All of us are descendents of Kaśyapa and thus we are brothers. But now we are exhibiting our prowess against each other. Please divide the nectar among us justly so there will no quarrel. Divide the nectar among us demons.
Related lectures
Personal Guidance
We were born of the same father, Kaśyapa — yet we fight. Even shared origin does not prevent enmity once self-interest dominates. Brotherhood is structural; siblinghood is real only when surrender is shared.
Reflection Questions
  • Where am I in conflict with people who share my deepest origin — family, sangha, tradition?
  • What 'common father' am I forgetting in the heat of my current disagreement?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 8.9.8

↗
इत्युपामन्त्रितो दैत्यैर्मायायोषिद्वपुर्हरि: । प्रहस्य रुचिरापाङ्गैर्निरीक्षन्निदमब्रवीत् ॥ ८ ॥
ity upāmantrito daityair
[ity upaamantrito daityair]
māyā-yoṣid-vapur hariḥ
[maayaa-yoshid-vapur harih]
prahasya rucirāpāṅgair
[prahasya ruchiraapaangair]
nirīkṣann idam abravīt
[nireekshann idam abraveet]
Word-for-word
iti — thus upāmantritaḥ — being fervently requested daityaiḥ — by the demons māyā-yoṣit — the illusory woman vapuḥ hariḥ — the incarnation of the Supreme Personality of Godhead prahasya — smiling rucira — beautiful apāṅgaiḥ — by exhibiting attractive feminine features nirīkṣan — looking at them idam — these words abravīt — said.
Blended reading (Sanskrit + English inline)
ity upāmantrito daityair
iti
thus
upāmantritaḥ
being fervently requested
daityaiḥ
by the demons
māyā-yoṣid-vapur hariḥ
māyā-yoṣit
the illusory woman
vapuḥ hariḥ
the incarnation of the Supreme Personality of Godhead
prahasya rucirāpāṅgair
prahasya
smiling
rucira
beautiful
apāṅgaiḥ
by exhibiting attractive feminine features
nirīkṣann idam abravīt
nirīkṣan
looking at them
idam
these words
abravīt
said.
Having thus been requested by the demons, the Supreme Personality of Godhead, who had assumed the form of a beautiful woman, began to smile. Looking at them with attractive feminine gestures, She spoke as follows.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Requested by the demons, the Supreme Lord, who had assumed the form of a woman, smiling and looking at them with attractive glances, spoke as follows.
Related lectures
Personal Guidance
Mohinī smiled and looked at them with attractive gestures. The Lord's response to demonic request is not refusal — it is a smile that confirms their captivation. Sometimes He grants us exactly what bewilders us further.
Reflection Questions
  • When the Lord 'smiles' at my requests, is it confirmation — or skillful redirection?
  • What request have I made that received an attractive but ambiguous response?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 8.9.9

↗
श्रीभगवानुवाच कथं कश्यपदायादा: पुंश्चल्यां मयि सङ्गता: । विश्वासं पण्डितो जातु कामिनीषु न याति हि ॥ ९ ॥
śrī-bhagavān uvāca
[shree-bhagavaan uvaacha]
kathaṁ kaśyapa-dāyādāḥ
[katham kashyapa-daayaadaah]
puṁścalyāṁ mayi saṅgatāḥ
[pumshchalyaam mayi sangataah]
viśvāsaṁ paṇḍito jātu
[vishvaasam pandito jaatu]
kāminīṣu na yāti hi
[kaamineeshu na yaati hi]
Word-for-word
śrī-bhagavān uvāca — the Supreme Personality of Godhead in the form of Mohinī-mūrti said katham — how is it so kaśyapa-dāyādāḥ — you are all descendants of Kaśyapa Muni puṁścalyām — unto a prostitute who agitates the minds of men mayi — unto Me saṅgatāḥ — you come in My association viśvāsam — faith paṇḍitaḥ — those who are learned jātu — at any time kāminīṣu — unto a woman na — never yāti — takes place hi — indeed.
Blended reading (Sanskrit + English inline)
śrī-bhagavān uvāca
śrī-bhagavān uvāca
the Supreme Personality of Godhead in the form of Mohinī-mūrti said
kathaṁ kaśyapa-dāyādāḥ
katham
how is it so
kaśyapa-dāyādāḥ
you are all descendants of Kaśyapa Muni
puṁścalyāṁ mayi saṅgatāḥ
puṁścalyām
unto a prostitute who agitates the minds of men
mayi
unto Me
saṅgatāḥ
you come in My association
viśvāsaṁ paṇḍito jātu
viśvāsam
faith
paṇḍitaḥ
those who are learned
jātu
at any time
kāminīṣu na yāti hi
kāminīṣu
unto a woman
na
never
yāti
takes place
hi
indeed.
The Supreme Personality of Godhead, in the form of Mohinī, told the demons: O sons of Kaśyapa Muni, I am only a prostitute. How is it that you have so much faith in Me? A learned person never puts his faith in a woman.
Purport

Cāṇakya Paṇḍita, the great politician and moral instructor, said, viśvāso naiva kartavyaḥ strīṣu rāja-kuleṣu ca: “Never put your faith in a woman or a politician.” Thus the Supreme Personality of Godhead, who was pretending to be a woman, warned the demons against putting so much faith in Her, for She had appeared as an attractive woman ultimately to cheat them. Indirectly disclosing the purpose for which She had appeared before them, She said to the sons of Kaśyapa, “How is this? You were all born of a great ṛṣi, yet you are putting your faith in a woman who is loitering here and there like a prostitute, unprotected by father or husband. Women in general should not be trusted, and what to speak of a woman loitering like a prostitute?” The word kāminī is significant in this connection. Women, especially beautiful young women, invoke the dormant lusty desires of a man. Therefore, according to Manu-saṁhitā, every woman should be protected, either by her husband, by her father or by her grown sons. Without such protection, a woman will be exploited. Indeed, women like to be exploited by men. As soon as a woman is exploited by a man, she becomes a common prostitute. This is explained by Mohinī-mūrti, the Supreme Personality of Godhead.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
The Lord said: O descendents of Kaśyapa! Why do you associate with me, a prostitute? A learned person never puts his faith in women. You say that you are the sons of the sage Kaśyapa. How then have you become so lusty? This is a joke to bewilder them. “We cannot be controlled by our emotions through any woman. But we have been conquered by your purity.” But I am just a prostitute. “Shall we praise the limits of your lack of desire? You have not even smelled the scent of a man from childhood. You are speaking like this to hide yourself. Prostitutes among women claim they are pure. We desire to give everything to you, because you are without duplicity, which is very unique among women.” With a steady gaze produced out of astonishment at their mental words, she then spoke. O wise men! Do not put faith in me if you desire your own good! What I speak externally has the opposite meaning internally. Since I understand that you are learned, you should do what is proper. One should understand there is an internal meaning in the previous and later events. Though you think that I am pure, one should know that internally I have lust since youth. Being filled with lust and being a woman, and not having the protection of a husband or sons, how could I not become a prostitute? Therefore you should not trust me at all.
Related lectures
Personal Guidance
I am only a prostitute; a learned person never trusts a woman. The Lord, as Mohinī, openly warns the demons. Even when warned by the Divine Himself, the bewildered cannot hear. Truth spoken playfully is still truth.
Reflection Questions
  • What warning have I received and dismissed because the warner was attractive?
  • Where has the Lord told me the truth so plainly that I treated it as a joke?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 8.9.10

↗
सालावृकाणां स्त्रीणां च स्वैरिणीनां सुरद्विष: । सख्यान्याहुरनित्यानि नूत्नं नूत्नं विचिन्वताम् ॥ १० ॥
sālāvṛkāṇāṁ strīṇāṁ ca
[saalaavrikaanaam streenaam cha]
svairiṇīnāṁ sura-dviṣaḥ
[svairineenaam sura-dvishah]
sakhyāny āhur anityāni
[sakhyaany aahur anityaani]
nūtnaṁ nūtnaṁ vicinvatām
[nootnam nootnam vichinvataam]
Word-for-word
sālāvṛkāṇām — of monkeys, jackals and dogs strīṇām ca — and of women svairiṇīnām — especially women who are independent sura-dviṣaḥ — O demons sakhyāni — friendship āhuḥ — it is said anityāni — temporary nūtnam — new friends nūtnam — new friends vicinvatām — all of whom are thinking.
Blended reading (Sanskrit + English inline)
sālāvṛkāṇāṁ strīṇāṁ ca
sālāvṛkāṇām
of monkeys, jackals and dogs
strīṇām ca
and of women
svairiṇīnāṁ sura-dviṣaḥ
svairiṇīnām
especially women who are independent
sura-dviṣaḥ
O demons
sakhyāni
friendship
āhuḥ
it is said
sakhyāny āhur anityāni
anityāni
temporary
nūtnaṁ nūtnaṁ vicinvatām
nūtnam
new friends
nūtnam
new friends
vicinvatām
all of whom are thinking.
O demons, as monkeys, jackals and dogs are unsteady in their sexual relationships and want newer and newer friends every day, women who live independently seek new friends daily. Friendship with such a woman is never permanent. This is the opinion of learned scholars.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
O demons! Jackals and prostitutes are unsteady in their friendship and think of newer and newer friends every day. This is the opinion of learned scholars. “Then what should we do?” Please listen to the conclusion. Sālavṛka means a monkey, jackal or dog according to Amara-koṣa.
Related lectures
Personal Guidance
Independent women, like jackals and monkeys, change companions daily — do not trust friendship with such a woman. The Lord, as Mohinī, hands them the warning explicitly. They still hand over the nectar. Disclosure does not equal escape.
Reflection Questions
  • Where has full disclosure failed to change my behavior because I am already invested?
  • What 'independent friendship' am I trusting that has, in fact, no permanent commitment to me?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 8.9.11

↗
श्रीशुक उवाच इति ते क्ष्वेलितैस्तस्या आश्वस्तमनसोऽसुरा: । जहसुर्भावगम्भीरं ददुश्चामृतभाजनम् ॥ ११ ॥
śrī-śuka uvāca
[shree-shuka uvaacha]
iti te kṣvelitais tasyā
[iti te kshvelitais tasyaa]
āśvasta-manaso ’surāḥ
[aashvasta-manaso ’suraah]
jahasur bhāva-gambhīraṁ
[jahasur bhaava-gambheeram]
daduś cāmṛta-bhājanam
[dadush chaamrita-bhaajanam]
Word-for-word
śrī-śukaḥ uvāca — Śrī Śukadeva Gosvāmī said iti — thus te — those demons kṣvelitaiḥ — by speaking as if jokingly tasyāḥ — of Mohinī-mūrti āśvasta — grateful, with faith manasaḥ — their minds asurāḥ — all the demons jahasuḥ — laughed bhāva-gambhīram — although Mohinī-mūrti was full of gravity daduḥ — delivered ca — also amṛta-bhājanam — the container of nectar.
Blended reading (Sanskrit + English inline)
śrī-śuka uvāca
śrī-śukaḥ uvāca
Śrī Śukadeva Gosvāmī said
iti te kṣvelitais tasyā
iti
thus
te
those demons
kṣvelitaiḥ
by speaking as if jokingly
tasyāḥ
of Mohinī-mūrti
āśvasta-manaso ’surāḥ
āśvasta
grateful, with faith
manasaḥ
their minds
jahasur bhāva-gambhīraṁ
asurāḥ
all the demons
daduś cāmṛta-bhājanam
jahasuḥ
laughed
bhāva-gambhīram
although Mohinī-mūrti was full of gravity
daduḥ
delivered
ca
also
amṛta-bhājanam
the container of nectar.
Śrī Śukadeva Gosvāmī continued: After the demons heard the words of Mohinī-mūrti, who had spoken as if jokingly, they were all very confident. They laughed with gravity, and ultimately they delivered the container of nectar into Her hands.
Purport

The Personality of Godhead in His form of Mohinī was certainly not joking but talking seriously, with gravity. The demons, however, being captivated by Mohinī-mūrti’s bodily features, took Her words as a joke and confidently delivered the container of nectar into Her hands. Thus Mohinī-mūrti resembles Lord Buddha, who appeared sammohāya sura-dviṣām — to cheat the asuras. The word sura-dviṣām refers to those who are envious of the demigods or devotees. Sometimes an incarnation of the Supreme Personality of Godhead cheats the atheists. Thus we see here that although Mohinī-mūrti was speaking factually to the asuras, the asuras took Her words to be facetious. Indeed, they were so confident of Mohinī-mūrti’s honesty that they immediately delivered the container of nectar into Her hands, as if they would allow Her to do with the nectar whatever She liked, whether She distributed it, threw it away or drank it Herself without giving it to them.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Śukadeva Gosvāmī said: Their minds comforted by the joking words of Mohinī, the demons laughed in a mysterious manner and delivered the container of nectar to her. They were pacified by her joking (kṣevelitaiḥ). They laughed in such a way that their intentions could not be understood by the unintelligent (bhāva-gambhiram). They thought as follows. “O woman with all qualities! Are you testing us? We are not faithless and impure in heart. Take the pot of nectar. Divide it and give it to us. Or drink it. Or throw it somewhere else. Do as you please. Know that we have become yours, because of your good qualities.”
Personal Guidance
Taking Her serious words as a joke, the demons laughed and gave Her the nectar. Mohinī resembles Buddha, who appears to bewilder atheists. Even truth, when wrapped in a form we crave, becomes the means of our being cheated.
Reflection Questions
  • What truth from a teacher have I downgraded to 'just joking' because I did not want it?
  • Where am I in a Buddha-incarnation situation — being lovingly deceived for my eventual good?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 8.9.12

↗
ततो गृहीत्वामृतभाजनं हरि- र्बभाष ईषत्स्मितशोभया गिरा । यद्यभ्युपेतं क्‍व च साध्वसाधु वा कृतं मया वो विभजे सुधामिमाम् ॥ १२ ॥
tato gṛhītvāmṛta-bhājanaṁ harir
[tato griheetvaamrita-bhaajanam harir]
babhāṣa īṣat-smita-śobhayā girā
[babhaasha eeshat-smita-shobhayaa giraa]
yady abhyupetaṁ kva ca sādhv asādhu vā
[yady abhyupetam kva cha saadhv asaadhu vaa]
kṛtaṁ mayā vo vibhaje sudhām imām
[kritam mayaa vo vibhaje sudhaam imaam]
Word-for-word
tataḥ — thereafter gṛhītvā — taking possession of amṛta-bhājanam — the pot containing the nectar hariḥ — the Supreme Personality of Godhead, Hari, in the form of Mohinī babhāṣa — spoke īṣat — slightly smita-śobhayā girā — with smiling beauty and by words yadi — if abhyupetam — promised to be accepted kva ca — whatever it may be sādhu asādhu vā — whether honest or dishonest kṛtam mayā — is done by Me vaḥ — unto you vibhaje — I shall give you the proper share sudhām — nectar imām — this.
Blended reading (Sanskrit + English inline)
tato gṛhītvāmṛta-bhājanaṁ harir
tataḥ
thereafter
gṛhītvā
taking possession of
amṛta-bhājanam
the pot containing the nectar
hariḥ
the Supreme Personality of Godhead, Hari, in the form of Mohinī
babhāṣa īṣat-smita-śobhayā girā
babhāṣa
spoke
īṣat
slightly
smita-śobhayā girā
with smiling beauty and by words
yadi
if
yady abhyupetaṁ kva ca sādhv asādhu vā
abhyupetam
promised to be accepted
kva ca
whatever it may be
sādhu asādhu vā
whether honest or dishonest
kṛtaṁ mayā vo vibhaje sudhām imām
kṛtam mayā
is done by Me
vaḥ
unto you
vibhaje
I shall give you the proper share
sudhām
nectar
imām
this.
Thereafter, the Supreme Personality of Godhead, having taken possession of the container of nectar, smiled slightly and spoke in attractive words. She said: My dear demons, if you accept whatever I may do, whether honest or dishonest, then I can take responsibility for dividing the nectar among you.
Purport

The Supreme Personality of Godhead cannot abide by anyone’s dictation. Whatever He does is absolute. The demons, of course, were deluded by the illusory potency of the Supreme Personality of Godhead, and thus Mohinī-mūrti got them to promise that whatever She would do they would accept.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Thereafter, the Lord, having taken the container of nectar, spoke with slightly joking words. “If you accept whatever I may do, whether right or wrong, then I will divide the nectar.” If you accept what I do, whether it is right or wrong, I will divide the nectar. I know my own ignorance. That is why I say this first.
Related lectures
Personal Guidance
If you accept whatever I do — honest or dishonest — I will divide it. The Lord makes the demons consent in advance to His final cheating. Surrender is asked from us, too, before the outcome is visible. The trust is the test.
Reflection Questions
  • What 'whatever You do' have I promised the Lord, when only easy outcomes were in view?
  • Can I sign that promise again, knowing some of His decisions will look 'unjust' to me?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 8.9.13

↗
इत्यभिव्याहृतं तस्या आकर्ण्यासुरपुङ्गवा: । अप्रमाणविदस्तस्यास्तत् तथेत्यन्वमंसत ॥ १३ ॥
ity abhivyāhṛtaṁ tasyā
[ity abhivyaahritam tasyaa]
ākarṇyāsura-puṅgavāḥ
[aakarnyaasura-pungavaah]
apramāṇa-vidas tasyās
[apramaana-vidas tasyaas]
tat tathety anvamaṁsata
[tat tathety anvamamsata]
Word-for-word
iti — thus abhivyāhṛtam — the words that were spoken tasyāḥ — Her ākarṇya — after hearing asura-puṅgavāḥ — the chiefs of the demons apramāṇa-vidaḥ — because they were all foolish tasyāḥ — of Her tat — those words tathā — let it be so iti — thus anvamaṁsata — agreed to accept.
Blended reading (Sanskrit + English inline)
ity abhivyāhṛtaṁ tasyā
iti
thus
abhivyāhṛtam
the words that were spoken
tasyāḥ
Her
ākarṇyāsura-puṅgavāḥ
ākarṇya
after hearing
asura-puṅgavāḥ
the chiefs of the demons
apramāṇa-vidaḥ
because they were all foolish
apramāṇa-vidas tasyās
tasyāḥ
of Her
tat tathety anvamaṁsata
tat
those words
tathā
let it be so
iti
thus
anvamaṁsata
agreed to accept.
The chiefs of the demons were not very expert in deciding things. Upon hearing the sweet words of Mohinī-mūrti, they immediately assented. “Yes,” they answered. “What You have said is all right.” Thus the demons agreed to accept Her decision.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Upon hearing the words of Mohinī, the chiefs of the demons, being foolish, immediately assented.
Related lectures
Personal Guidance
The demon chiefs, hearing sweet words, immediately said yes. Quick agreement is rarely wise agreement. Discernment delays; bewilderment rushes. 'Yes, what You said is all right' is the demon's reflex.
Reflection Questions
  • What recent 'yes' of mine was given to sweet words rather than to careful examination?
  • Where would 'let me think about it' have saved me from a contract I am now bound to?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 8.9.14-15

↗
अथोपोष्य कृतस्‍नाना हुत्वा च हविषानलम् । दत्त्वा गोविप्रभूतेभ्य: कृतस्वस्त्ययना द्विजै: ॥ १४ ॥ यथोपजोषं वासांसि परिधायाहतानि ते । कुशेषु प्राविशन्सर्वे प्रागग्रेष्वभिभूषिता: ॥ १५ ॥
athopoṣya kṛta-snānā
[athoposhya krita-snaanaa]
hutvā ca haviṣānalam
[hutvaa cha havishaanalam]
dattvā go-vipra-bhūtebhyaḥ
[dattvaa go-vipra-bhootebhyah]
kṛta-svastyayanā dvijaiḥ
[krita-svastyayanaa dvijaih]
yathopajoṣaṁ vāsāṁsi
[yathopajosham vaasaamsi]
paridhāyāhatāni te
[paridhaayaahataani te]
kuśeṣu prāviśan sarve
[kusheshu praavishan sarve]
prāg-agreṣv abhibhūṣitāḥ
[praag-agreshv abhibhooshitaah]
Word-for-word
atha — thereafter upoṣya — observing a fast kṛta-snānāḥ — performing bathing hutvā — offering oblations ca — also haviṣā — with clarified butter analam — into the fire dattvā — giving in charity go-vipra-bhūtebhyaḥ — unto the cows, brāhmaṇas and living beings in general kṛta-svastyayanāḥ — performing ritualistic ceremonies dvijaiḥ — as dictated by the brāhmaṇas yathā-upajoṣam — according to one’s taste vāsāṁsi — garments paridhāya — putting on āhatāni — first-class and new te — all of them kuśeṣu — on seats made of kuśa grass prāviśan — sitting on them sarve — all of them prāk-agreṣu — facing east abhibhūṣitāḥ — properly decorated with ornaments.
Blended reading (Sanskrit + English inline)
athopoṣya kṛta-snānā
atha
thereafter
hutvā ca haviṣānalam
dattvā go-vipra-bhūtebhyaḥ
kṛta-svastyayanā dvijaiḥ
yathopajoṣaṁ vāsāṁsi
paridhāyāhatāni te
kuśeṣu prāviśan sarve
upoṣya
observing a fast
kṛta-snānāḥ
performing bathing
prāg-agreṣv abhibhūṣitāḥ
hutvā
offering oblations
ca
also
haviṣā
with clarified butter
analam
into the fire
dattvā
giving in charity
go-vipra-bhūtebhyaḥ
unto the cows, brāhmaṇas and living beings in general
kṛta-svastyayanāḥ
performing ritualistic ceremonies
dvijaiḥ
as dictated by the brāhmaṇas
yathā-upajoṣam
according to one’s taste
vāsāṁsi
garments
paridhāya
putting on
āhatāni
first-class and new
te
all of them
kuśeṣu
on seats made of kuśa grass
prāviśan
sitting on them
sarve
all of them
prāk-agreṣu
facing east
abhibhūṣitāḥ
properly decorated with ornaments.
The demigods and demons then observed a fast. After bathing, they offered clarified butter and oblations into the fire and gave charity to the cows and to the brāhmaṇas and members of the other orders of society, namely the kṣatriyas, vaiśyas and śūdras, who were all rewarded as they deserved. Thereafter, the demigods and demons performed ritualistic ceremonies under the directions of the brāhmaṇas. Then they dressed themselves with new garments according to their own choice, decorated their bodies with ornaments, and sat facing east on seats made of kuśa grass.
Purport

The Vedas enjoin that for every ritualistic ceremony one must first become clean by bathing either in the water of the Ganges or Yamunā or in the sea. Then one may perform the ritualistic ceremony and offer clarified butter into the fire. In this verse the words paridhāya āhatāni are especially significant. A sannyāsī or a person about to perform a ritualistic ceremony should not dress himself in clothing sewn with a needle.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
The devatās and demons then observed a fast, and after bathing, they offered clarified butter into the fire and gave charity to the cows, the brāhmaṇas and other living entities, as they deserved. Thereafter, the devatās and demons performed ritualistic ceremonies under the directions of the brāhmaṇas. Then they dressed themselves with new garments, decorated their bodies with ornaments, and sat on seats made of kuśa grass with tips facing east. They fasted before drinking the nectar, which was an auspicious act. They did this after quarrelling, seeing Mohinī, and then discussing with her. They then took a bath. According to their liking they put on new (āhatāni) clothing. Āhata means cloth fresh from the loom. This is best for all auspicious occasions. They sat on kūśa with tips facing east.
Related lectures
Personal Guidance
Demigods and demons fasted, bathed, offered ghee, gave charity, and sat on kuśa grass facing east. Ritual purification has its own integrity, performed even by mixed company. Form is not invalidated by mixed motives behind it — but it is not enough either.
Reflection Questions
  • Where do I observe correct ritual while my heart is elsewhere — and what would that look like noticed?
  • Does my outer practice match my inner orientation, or do they sit in separate rooms?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 8.9.16-17

↗
प्राङ्‌मुखेषूपविष्टेषु सुरेषु दितिजेषु च । धूपामोदितशालायां जुष्टायां माल्यदीपकै: ॥ १६ ॥ तस्यां नरेन्द्र करभोरुरुशद्दुकूल- श्रोणीतटालसगतिर्मदविह्वलाक्षी । सा कूजती कनकनूपुरशिञ्जितेन कुम्भस्तनी कलसपाणिरथाविवेश ॥ १७ ॥
prāṅ-mukheṣūpaviṣṭeṣu
[praan-mukheshoopavishteshu]
sureṣu ditijeṣu ca
[sureshu ditijeshu cha]
dhūpāmodita-śālāyāṁ
[dhoopaamodita-shaalaayaam]
juṣṭāyāṁ mālya-dīpakaiḥ
[jushtaayaam maalya-deepakaih]
tasyāṁ narendra karabhorur uśad-dukūla-
[tasyaam narendra karabhorur ushad-dukoola-]
śroṇī-taṭālasa-gatir mada-vihvalākṣī
[shronee-tataalasa-gatir mada-vihvalaakshee]
sā kūjatī kanaka-nūpura-śiñjitena
[saa koojatee kanaka-noopura-shinjitena]
kumbha-stanī kalasa-pāṇir athāviveśa
[kumbha-stanee kalasa-paanir athaavivesha]
Word-for-word
prāk-mukheṣu — facing east upaviṣṭeṣu — were sitting on their respective seats sureṣu — all the demigods diti-jeṣu — the demons ca — also dhūpa-āmodita-śālāyām — in the arena, which was full of the smoke of incense juṣṭāyām — fully decorated mālya-dīpakaiḥ — with flower garlands and lamps tasyām — in that arena nara-indra — O King karabha-ūruḥ — having thighs resembling the trunks of elephants uśat-dukūla — dressed with a very beautiful sari śroṇī-taṭa — because of big hips alasa-gatiḥ — stepping very slowly mada-vihvala-akṣī — whose eyes were restless because of youthful pride sā — She kūjatī — tinkling kanaka-nūpura — of golden ankle bells śiñjitena — with the sound kumbha-stanī — a woman whose breasts were like water jugs kalasa-pāṇiḥ — holding a waterpot in Her hand atha — thus āviveśa — entered the arena.
Blended reading (Sanskrit + English inline)
prāṅ-mukheṣūpaviṣṭeṣu
prāk-mukheṣu
facing east
upaviṣṭeṣu
were sitting on their respective seats
sureṣu ditijeṣu ca
sureṣu
all the demigods
diti-jeṣu
the demons
ca
also
dhūpāmodita-śālāyāṁ
dhūpa-āmodita-śālāyām
in the arena, which was full of the smoke of incense
juṣṭāyāṁ mālya-dīpakaiḥ
juṣṭāyām
fully decorated
mālya-dīpakaiḥ
with flower garlands and lamps
tasyāṁ narendra karabhorur uśad-dukūla-
tasyām
in that arena
nara-indra
O King
karabha-ūruḥ
having thighs resembling the trunks of elephants
uśat-dukūla
dressed with a very beautiful sari
śroṇī-taṭālasa-gatir mada-vihvalākṣī
śroṇī-taṭa
because of big hips
alasa-gatiḥ
stepping very slowly
mada-vihvala-akṣī
whose eyes were restless because of youthful pride
sā kūjatī kanaka-nūpura-śiñjitena
sā
She
kūjatī
tinkling
kanaka-nūpura
of golden ankle bells
śiñjitena
with the sound
kumbha-stanī kalasa-pāṇir athāviveśa
kumbha-stanī
a woman whose breasts were like water jugs
kalasa-pāṇiḥ
holding a waterpot in Her hand
atha
thus
āviveśa
entered the arena.
O King, as the demigods and demons sat facing east in an arena fully decorated with flower garlands and lamps and fragrant with the smoke of incense, that woman, dressed in a most beautiful sari, Her ankle bells tinkling, entered the arena, walking very slowly because of Her big, low hips. Her eyes were restless due to youthful pride, Her breasts were like water jugs, Her thighs resembled the trunks of elephants, and She carried a waterpot in Her hand.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
O King! As the devatās and demons sat facing east in an arena fully decorated with flower garlands and lamps, and fragrant with incense, that woman, dressed in a most beautiful sari, her ankle bells tinkling, entered the arena, walking very slowly because of her large hips. Her eyes were restless due to youthful pride, her breasts were like water jugs, and her thighs were slender. She carried the pot in her hand. Instead of uśad another version has lasad. According to Amara-koṣa the word karabha means the length from the wrist to the root of the little finger.
Related lectures
Personal Guidance
Mohinī walked in slowly with tinkling bells, restless eyes, water jug in hand. The Bhāgavatam dwells on the form deliberately — to show what bewildered the demons. The reader, too, is being tested in attention.
Reflection Questions
  • Where do I become the demon — captivated by description meant to teach me about captivation?
  • What does it tell me about myself if even reading about Mohinī produces a stirring?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 8.9.18

↗
तां श्रीसखीं कनककुण्डलचारुकर्ण- नासाकपोलवदनां परदेवताख्याम् । संवीक्ष्य सम्मुमुहुरुत्स्मितवीक्षणेन देवासुरा विगलितस्तनपट्टिकान्ताम् ॥ १८ ॥
tāṁ śrī-sakhīṁ kanaka-kuṇḍala-cāru-karṇa-
[taam shree-sakheem kanaka-kundala-chaaru-karna-]
nāsā-kapola-vadanāṁ para-devatākhyām
[naasaa-kapola-vadanaam para-devataakhyaam]
saṁvīkṣya sammumuhur utsmita-vīkṣaṇena
[samveekshya sammumuhur utsmita-veekshanena]
devāsurā vigalita-stana-paṭṭikāntām
[devaasuraa vigalita-stana-pattikaantaam]
Word-for-word
tām — unto Her śrī-sakhīm — appearing like a personal associate of the goddess of fortune kanaka-kuṇḍala — with golden earrings cāru — very beautiful karṇa — ears nāsā — nose kapola — cheeks vadanām — face para-devatā-ākhyām — the Supreme Lord, the Personality of Godhead, appearing in that form saṁvīkṣya — looking at Her sammumuhuḥ — all of them became enchanted utsmita — slightly smiling vīkṣaṇena — glancing over them deva-asurāḥ — all the demigods and demons vigalita-stana-paṭṭika-antām — the border of the sari on the breasts moved slightly.
Blended reading (Sanskrit + English inline)
tāṁ śrī-sakhīṁ kanaka-kuṇḍala-cāru-karṇa-
tām
unto Her
śrī-sakhīm
appearing like a personal associate of the goddess of fortune
kanaka-kuṇḍala
with golden earrings
cāru
very beautiful
karṇa
ears
nāsā-kapola-vadanāṁ para-devatākhyām
nāsā
nose
kapola
cheeks
vadanām
face
para-devatā-ākhyām
the Supreme Lord, the Personality of Godhead, appearing in that form
saṁvīkṣya sammumuhur utsmita-vīkṣaṇena
saṁvīkṣya
looking at Her
sammumuhuḥ
all of them became enchanted
utsmita
slightly smiling
vīkṣaṇena
glancing over them
devāsurā vigalita-stana-paṭṭikāntām
deva-asurāḥ
all the demigods and demons
vigalita-stana-paṭṭika-antām
the border of the sari on the breasts moved slightly.
Her attractive nose and cheeks and Her ears, adorned with golden earrings, made Her face very beautiful. As She moved, Her sari’s border on Her breasts moved slightly aside. When the demigods and demons saw these beautiful features of Mohinī-mūrti, who was glancing at them and slightly smiling, they were all completely enchanted.
Purport

Śrīla Viśvanātha Cakravartī Ṭhākura remarks here that Mohinī-mūrti is the Supreme Personality of Godhead in a feminine form and that the goddess of fortune is Her associate. This form assumed by the Personality of Godhead challenged the goddess of fortune. The goddess of fortune is beautiful, but if the Lord accepts the form of a woman, He surpasses the goddess of fortune in beauty. It is not that the goddess of fortune, being female, is the most beautiful. The Lord is so beautiful that He can excel any beautiful goddess of fortune by assuming a female form.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Gazing at this form of the Lord, resembling a friend of Lakṣmī, whose face had beautiful ears, nose and cheeks, gold earrings, with the cloth falling from her breast, the devatās and demons become enchanted by her smiling glance. Though the Lord is the friend of Lakṣmī, he became her female friend. Though Nārāyaṇa is most beautiful among males, you, Lakṣmī, should not become proud and think that you are the most beautiful among women. I, the Supreme lord, am also the most beautiful among women. To prove this to Lakṣmī, he showed this form. She had golden earrings and beautiful nose.
Related lectures
Personal Guidance
Sari border slipping, Mohinī glancing and smiling — all were enchanted. Even Lakṣmī is surpassed by the Lord's female form. The Lord is the source of all beauty, and any form He takes will exceed all comparable forms.
Reflection Questions
  • Whose beauty have I treated as ultimate when even Lakṣmī can be surpassed by the Lord's own form?
  • Where am I worshiping a derived beauty as if it were the source?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 8.9.19

↗
असुराणां सुधादानं सर्पाणामिव दुर्नयम् । मत्वा जातिनृशंसानां न तां व्यभजदच्युत: ॥ १९ ॥
asurāṇāṁ sudhā-dānaṁ
[asuraanaam sudhaa-daanam]
sarpāṇām iva durnayam
[sarpaanaam iva durnayam]
matvā jāti-nṛśaṁsānāṁ
[matvaa jaati-nrishamsaanaam]
na tāṁ vyabhajad acyutaḥ
[na taam vyabhajad achyutah]
Word-for-word
asurāṇām — of the demons sudhā-dānam — giving of the nectar sarpāṇām — of snakes iva — like durnayam — miscalculation matvā — thinking like that jāti-nṛśaṁsānām — of those who are by nature very envious na — not tām — the nectar vyabhajat — delivered the share acyutaḥ — the Supreme Personality of Godhead, who never falls down.
Blended reading (Sanskrit + English inline)
asurāṇāṁ sudhā-dānaṁ
asurāṇām
of the demons
sudhā-dānam
giving of the nectar
sarpāṇām iva durnayam
sarpāṇām
of snakes
iva
like
durnayam
miscalculation
matvā jāti-nṛśaṁsānāṁ
matvā
thinking like that
jāti-nṛśaṁsānām
of those who are by nature very envious
na
not
na tāṁ vyabhajad acyutaḥ
tām
the nectar
vyabhajat
delivered the share
acyutaḥ
the Supreme Personality of Godhead, who never falls down.
Demons are by nature crooked like snakes. Therefore, to distribute a share of the nectar to them was not at all feasible, since this would be as dangerous as supplying milk to a snake. Considering this, the Supreme Personality of Godhead, who never falls down, did not deliver a share of nectar to the demons.
Purport

It is said, sarpaḥ krūraḥ khalaḥ krūraḥ sarpāt krūrataraḥ khalaḥ: “The snake is very crooked and envious, and so also is a person like a demon.” Mantrauṣadhi-vaśaḥ sarpaḥ khalaḥ kena nivāryate: “One can bring a snake under control with mantras, herbs and drugs, but an envious and crooked person cannot be brought under control by any means.” Considering this logic, the Supreme Personality of Godhead thought it unwise to distribute nectar to the demons.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Deciding that it would be improper to give the nectar to the demons who were cruel like snakes, the Lord did not give a share of nectar to them. The demons had instructed Mohinī to divide the nectar justly. Not giving the nectar to them was the best justice.
Related lectures
Personal Guidance
Demons are crooked like snakes — giving them nectar would be like feeding milk to a snake. Mantras and herbs can control snakes; nothing controls a crooked person. Some characters cannot be improved by gifts; the gift just empowers their crookedness.
Reflection Questions
  • Where have I given resources to someone whose crookedness was only strengthened by them?
  • Is there a 'snake' in my circle I keep feeding milk to, hoping it will become a friend?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 8.9.20

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कल्पयित्वा पृथक् पङ्क्तीरुभयेषां जगत्पति: । तांश्चोपवेशयामास स्वेषु स्वेषु च पङ्क्तिषु ॥ २० ॥
kalpayitvā pṛthak paṅktīr
[kalpayitvaa prithak pankteer]
ubhayeṣāṁ jagat-patiḥ
[ubhayeshaam jagat-patih]
tāṁś copaveśayām āsa
[taamsh chopaveshayaam aasa]
sveṣu sveṣu ca paṅktiṣu
[sveshu sveshu cha panktishu]
Word-for-word
kalpayitvā — after arranging pṛthak paṅktīḥ — different seats ubhayeṣām — of both the demigods and the demons jagat-patiḥ — the master of the universe tān — all of them ca — and upaveśayām āsa — seated sveṣu sveṣu — in their own places ca — also paṅktiṣu — all in order.
Blended reading (Sanskrit + English inline)
kalpayitvā pṛthak paṅktīr
kalpayitvā
after arranging
pṛthak paṅktīḥ
different seats
ubhayeṣāṁ jagat-patiḥ
ubhayeṣām
of both the demigods and the demons
jagat-patiḥ
the master of the universe
tāṁś copaveśayām āsa
tān
all of them
sveṣu sveṣu ca paṅktiṣu
ca
and
upaveśayām āsa
seated
sveṣu sveṣu
in their own places
ca
also
paṅktiṣu
all in order.
The Supreme Personality of Godhead as Mohinī-mūrti, the master of the universe, arranged separate lines of sitting places and seated the demigods and demons according to their positions.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
The master of the universe arranged separate lines as sitting places for the devatās and demons and seated them according to their positions. They were assigned to rows according to who would get the nectar.
Related lectures
Personal Guidance
Mohinī arranged separate lines and seated demigods and demons by their positions. Sometimes the kindest act is structural separation, not forced reconciliation. Order in seating prevents chaos in serving.
Reflection Questions
  • What separation in my life have I avoided in the name of inclusion that is actually causing harm?
  • Where is good 'arrangement' more loving than insistence on togetherness?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 8.9.21

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दैत्यान्गृहीतकलसो वञ्चयन्नुपसञ्चरै: । दूरस्थान् पाययामास जरामृत्युहरां सुधाम् ॥ २१ ॥
daityān gṛhīta-kalaso
[daityaan griheeta-kalaso]
vañcayann upasañcaraiḥ
[vanchayann upasancharaih]
dūra-sthān pāyayām āsa
[doora-sthaan paayayaam aasa]
jarā-mṛtyu-harāṁ sudhām
[jaraa-mrityu-haraam sudhaam]
Word-for-word
daityān — the demons gṛhīta-kalasaḥ — the Lord, who bore the container of nectar vañcayan — by cheating upasañcaraiḥ — with sweet words dūra-sthān — the demigods, who were sitting at a distant place pāyayām āsa — made them drink jarā-mṛtyu-harām — which can counteract invalidity, old age and death sudhām — such nectar.
Blended reading (Sanskrit + English inline)
daityān gṛhīta-kalaso
daityān
the demons
gṛhīta-kalasaḥ
the Lord, who bore the container of nectar
vañcayann upasañcaraiḥ
vañcayan
by cheating
upasañcaraiḥ
with sweet words
dūra-sthān pāyayām āsa
dūra-sthān
the demigods, who were sitting at a distant place
pāyayām āsa
made them drink
jarā-mṛtyu-harāṁ sudhām
jarā-mṛtyu-harām
which can counteract invalidity, old age and death
sudhām
such nectar.
Taking the container of nectar in Her hands, She first approached the demons, satisfied them with sweet words and thus cheated them of their share of the nectar. Then She administered the nectar to the demigods, who were sitting at a distant place, to make them free from invalidity, old age and death.
Purport

Mohinī-mūrti, the Personality of Godhead, gave the demigods seats at a distance. Then She approached the demons and spoke with them very graciously, so that they thought themselves very fortunate to talk with Her. Since Mohinī-mūrti had seated the demigods at a distant place, the demons thought that the demigods would get only a little of the nectar and that Mohinī-mūrti was so pleased with the demons that She would give the demons all the nectar. The words vañcayann upasañcaraiḥ indicate that the Lord’s whole policy was to cheat the demons simply by speaking sweet words. The Lord’s intention was to distribute the nectar only to the demigods.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Taking the container of nectar in her hands, she first approached the demons, and cheated them by her bewildering gestures. Then she administered the nectar which destroys old age and death to the devatās, who were sitting at a distant place. She cheated the demons by slowly moving close to them (upa) while moving her cloth, ornaments and ankle bells, covering her face, smiling shyly and moving her eyebrows. They thought she would give a little to the devatās to satisfy them and give most to the demons. This is how she cheated them. They concluded in their mind, “We are now drinking nectar with our ears, eyes and mind. The nectar from the milk ocean cannot be more than this. What is the use of the nectar? We desire simply to please her.” She then gave nectar to the devatās who were seated far off.
Personal Guidance
Approaching the demons first with sweet words, She satisfied their pride and cheated them; then served the demigods quietly. The Lord's whole policy was to cheat by sweet talk. Some get the show; devotees get the result.
Reflection Questions
  • Am I trusting sweet attention as a sign of being chosen, or watching where the real gift actually goes?
  • Would I rather sit far and receive the nectar, or sit near and receive only sweet words?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 8.9.22

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ते पालयन्त: समयमसुरा: स्वकृतं नृप । तूष्णीमासन्कृतस्‍नेहा: स्त्रीविवादजुगुप्सया ॥ २२ ॥
te pālayantaḥ samayam
[te paalayantah samayam]
asurāḥ sva-kṛtaṁ nṛpa
[asuraah sva-kritam nripa]
tūṣṇīm āsan kṛta-snehāḥ
[tooshneem aasan krita-snehaah]
strī-vivāda-jugupsayā
[stree-vivaada-jugupsayaa]
Word-for-word
te — the demons pālayantaḥ — keeping in order samayam — equilibrium asurāḥ — the demons sva-kṛtam — made by them nṛpa — O King tūṣṇīm āsan — remained silent kṛta-snehāḥ — because of having developed attachment to Mohinī-mūrti strī-vivāda — disagreeing with a woman jugupsayā — because of thinking such an action as abominable.
Blended reading (Sanskrit + English inline)
te pālayantaḥ samayam
te
the demons
pālayantaḥ
keeping in order
samayam
equilibrium
asurāḥ sva-kṛtaṁ nṛpa
asurāḥ
the demons
sva-kṛtam
made by them
nṛpa
O King
tūṣṇīm āsan kṛta-snehāḥ
tūṣṇīm āsan
remained silent
kṛta-snehāḥ
because of having developed attachment to Mohinī-mūrti
strī-vivāda-jugupsayā
strī-vivāda
disagreeing with a woman
jugupsayā
because of thinking such an action as abominable.
O King, since the demons had promised to accept whatever the woman did, whether just or unjust, now, to keep this promise, to show their equilibrium and to save themselves from fighting with a woman, they remained silent.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
O King! The demons, to keep the agreement, because of having great affection for her, remained silent at what she did, with abhorrence for quarrelling with a woman. They had agreed to let her divide the nectar as she like, without protesting. They disliked quarrelling with a woman.
Related lectures
Personal Guidance
Bound by their own promise, embarrassed to fight a woman, the demons stayed silent. Pride and chivalry held them where bewilderment had placed them. We are often trapped by the commitments our own ego made.
Reflection Questions
  • What current silence of mine is enforced by an old promise — and is the promise still wise?
  • Where does my self-image as 'a gentleman/lady' keep me from speaking necessary truths?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 8.9.23

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तस्यां कृतातिप्रणया: प्रणयापायकातरा: । बहुमानेन चाबद्धा नोचु: किञ्चन विप्रियम् ॥ २३ ॥
tasyāṁ kṛtātipraṇayāḥ
[tasyaam kritaatipranayaah]
praṇayāpāya-kātarāḥ
[pranayaapaaya-kaataraah]
bahu-mānena cābaddhā
[bahu-maanena chaabaddhaa]
nocuḥ kiñcana vipriyam
[nochuh kinchana vipriyam]
Word-for-word
tasyām — of Mohinī-mūrti kṛta-ati-praṇayāḥ — because of staunch friendship praṇaya-apāya-kātarāḥ — being afraid that their friendship with Her would be broken bahu-mānena — by great respect and honor ca — also ābaddhāḥ — being too attached to Her na — not ūcuḥ — they said kiñcana — even the slightest thing vipriyam — by which Mohinī-mūrti might be displeased with them.
Blended reading (Sanskrit + English inline)
tasyāṁ kṛtātipraṇayāḥ
tasyām
of Mohinī-mūrti
kṛta-ati-praṇayāḥ
because of staunch friendship
praṇaya-apāya-kātarāḥ
being afraid that their friendship with Her would be broken
praṇayāpāya-kātarāḥ
bahu-mānena cābaddhā
bahu-mānena
by great respect and honor
ca
also
ābaddhāḥ
being too attached to Her
nocuḥ kiñcana vipriyam
na
not
ūcuḥ
they said
kiñcana
even the slightest thing
vipriyam
by which Mohinī-mūrti might be displeased with them.
The demons had developed affection for Mohinī-mūrti and a kind of faith in Her, and they were afraid of disturbing their relationship. Therefore they showed respect and honor to Her words and did not say anything that might disturb their friendship with Her.
Purport

The demons were so captivated by the tricks and friendly words of Mohinī-mūrti that although the demigods were served first, the demons were pacified merely by sweet words. The Lord said to the demons, “The demigods are very miserly and are excessively anxious to take the nectar first. So let them have it first. Since you are not like them you can wait a little longer. You are all heroes and are so pleased with Me. It is better for you to wait until after the demigods drink.”

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Because of great attachment to her, fear of losing her friendship, and being restrained by great respect for her, they said nothing which would displease her. They were restrained because of great respect for her, since she said “Let these weak devatās drink a little, and you strong heroes wait a moment.” They said nothing at all to displease her for these six reasons, starting with keeping the agreement. They remained silent.
Personal Guidance
Affection for Mohinī and fear of disturbing their relationship silenced the demons. Even those without bhakti can develop a kind of devotion to a charming face. Misplaced attachment is the great silencer.
Reflection Questions
  • Whom do I refuse to challenge because I 'do not want to disturb the relationship'?
  • What pseudo-devotion in my life is actually attachment that protects illusion?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 8.9.24

↗
देवलिङ्गप्रतिच्छन्न: स्वर्भानुर्देवसंसदि । प्रविष्ट: सोममपिबच्चन्द्रार्काभ्यां च सूचित: ॥ २४ ॥
deva-liṅga-praticchannaḥ
[deva-linga-pratichchannah]
svarbhānur deva-saṁsadi
[svarbhaanur deva-samsadi]
praviṣṭaḥ somam apibac
[pravishtah somam apibach]
candrārkābhyāṁ ca sūcitaḥ
[chandraarkaabhyaam cha soochitah]
Word-for-word
deva-liṅga-praticchannaḥ — covering himself with the dress of a demigod svarbhānuḥ — Rāhu (who attacks and eclipses the sun and moon) deva-saṁsadi — in the group of the demigods praviṣṭaḥ — having entered somam — the nectar apibat — drank candra-arkābhyām — by both the moon and the sun ca — and sūcitaḥ — was pointed out.
Blended reading (Sanskrit + English inline)
deva-liṅga-praticchannaḥ
deva-liṅga-praticchannaḥ
covering himself with the dress of a demigod
svarbhānur deva-saṁsadi
svarbhānuḥ
Rāhu (who attacks and eclipses the sun and moon)
deva-saṁsadi
in the group of the demigods
praviṣṭaḥ somam apibac
praviṣṭaḥ
having entered
somam
the nectar
apibat
drank
candrārkābhyāṁ ca sūcitaḥ
candra-arkābhyām
by both the moon and the sun
ca
and
sūcitaḥ
was pointed out.
Rāhu, the demon who causes eclipses of the sun and moon, covered himself with the dress of a demigod and thus entered the assembly of the demigods and drank nectar without being detected by anyone, even by the Supreme Personality of Godhead. The moon and the sun, however, because of permanent animosity toward Rāhu, understood the situation. Thus Rāhu was detected.
Purport

The Supreme Personality of Godhead, Mohinī-mūrti, was able to bewilder all the demons, but Rāhu was so clever that he was not bewildered. Rāhu could understand that Mohinī-mūrti was cheating the demons, and therefore he changed his dress, disguised himself as a demigod, and sat down in the assembly of the demigods. Here one may ask why the Supreme Personality of Godhead could not detect Rāhu. The reason is that the Lord wanted to show the effects of drinking nectar. This will be revealed in the following verses. The moon and sun, however, were always alert in regard to Rāhu. Thus when Rāhu entered the assembly of the demigods, the moon and sun immediately detected him, and then the Supreme Personality of Godhead also became aware of him.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Rāhu, having disguised himself in the dress of a devatā, entered the assembly of the devatās and drank the nectar. The sun and the moon devatās recognized that he was a demon. All the demons were bewildered and cheated by Mohinī, but Rāhu was not bewildered in order to broadcast the glory of the nectar (by making his head immortal). He immediately understood the intentions of Mohinī and entered the line of the devatās. At first the devatās could not recognize him. The sun and moon however recognized him when he sat down. Because they feared him, they could not say “Sit in another row.” But when he got the nectar and drank it, they raised their brows to indicate “This is a demon.”
Related lectures
Personal Guidance
Rāhu disguised himself as a demigod and drank the nectar; the sun and moon detected him. Some demons are clever enough to slip past even Mohinī. But there are always witnesses. Disguise eventually meets the disc.
Reflection Questions
  • Where am I wearing the dress of a 'demigod' while actually being something else?
  • Whom in my life is the sun and moon — the watchful eyes that see what I am hiding?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 8.9.25

↗
चक्रेण क्षुरधारेण जहार पिबत: शिर: । हरिस्तस्य कबन्धस्तु सुधयाप्लावितोऽपतत् ॥ २५ ॥
cakreṇa kṣura-dhāreṇa
[chakrena kshura-dhaarena]
jahāra pibataḥ śiraḥ
[jahaara pibatah shirah]
haris tasya kabandhas tu
[haris tasya kabandhas tu]
sudhayāplāvito ’patat
[sudhayaaplaavito ’patat]
Word-for-word
cakreṇa — by the disc kṣura-dhāreṇa — which was sharp like a razor jahāra — cut off pibataḥ — while drinking nectar śiraḥ — the head hariḥ — the Supreme Personality of Godhead tasya — of that Rāhu kabandhaḥ tu — but the headless body sudhayā — by the nectar aplāvitaḥ — without being touched apatat — immediately fell dead.
Blended reading (Sanskrit + English inline)
cakreṇa kṣura-dhāreṇa
cakreṇa
by the disc
kṣura-dhāreṇa
which was sharp like a razor
jahāra pibataḥ śiraḥ
jahāra
cut off
pibataḥ
while drinking nectar
śiraḥ
the head
haris tasya kabandhas tu
hariḥ
the Supreme Personality of Godhead
tasya
of that Rāhu
kabandhaḥ tu
but the headless body
sudhayāplāvito ’patat
sudhayā
by the nectar
aplāvitaḥ
without being touched
apatat
immediately fell dead.
The Supreme Personality of Godhead, Hari, using His disc, which was sharp like a razor, at once cut off Rāhu’s head. When Rāhu’s head was severed from his body, the body, being untouched by the nectar, could not survive.
Purport

When the Personality of Godhead, Mohinī-mūrti, severed Rāhu’s head from his body, the head remained alive although the body died. Rāhu had been drinking nectar through his mouth, and before the nectar entered his body, his head was cut off. Thus Rāhu’s head remained alive whereas the body died. This wonderful act performed by the Lord was meant to show that nectar is miraculous ambrosia.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
The Supreme Lord, using his sharp disc, cut off Rāhu's head, while he was drinking. The body, being untouched by the nectar, fell down. The form of Ajita (not Mohinī) cut off his head. The body, not completely (ā) inundated with nectar, fell down.
Related lectures
Personal Guidance
With His razor-sharp disc, the Lord cut off Rāhu's head — the nectar made the head immortal; the body died. The infiltrator is exposed and severed. Sacred substance, even briefly tasted, produces its effect. The line between deserving and undeserving is enforced.
Reflection Questions
  • Where has the Lord cleanly severed a deceiver from a long-running pretense in my life?
  • Even when caught wrongly accessing the spiritual, what permanent effect has it had on me?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 8.9.26

↗
शिरस्त्वमरतां नीतमजो ग्रहमचीक्लृपत् । यस्तु पर्वणि चन्द्रार्कावभिधावति वैरधी: ॥ २६ ॥
śiras tv amaratāṁ nītam
[shiras tv amarataam neetam]
ajo graham acīkḷpat
[ajo graham acheeklripat]
yas tu parvaṇi candrārkāv
[yas tu parvani chandraarkaav]
abhidhāvati vaira-dhīḥ
[abhidhaavati vaira-dheeh]
Word-for-word
śiraḥ — the head tu — of course amaratām — immortality nītam — having obtained ajaḥ — Lord Brahmā graham — as one of the planets acīkḷpat — recognized yaḥ — the same Rāhu tu — indeed parvaṇi — during the periods of the full moon and dark moon candra-arkau — both the moon and the sun abhidhāvati — chases vaira-dhīḥ — because of animosity.
Blended reading (Sanskrit + English inline)
śiras tv amaratāṁ nītam
śiraḥ
the head
ajo graham acīkḷpat
yas tu parvaṇi candrārkāv
tu
of course
amaratām
immortality
nītam
having obtained
ajaḥ
Lord Brahmā
graham
as one of the planets
acīkḷpat
recognized
yaḥ
the same Rāhu
tu
indeed
parvaṇi
during the periods of the full moon and dark moon
candra-arkau
both the moon and the sun
abhidhāvati vaira-dhīḥ
abhidhāvati
chases
vaira-dhīḥ
because of animosity.
Rāhu’s head, however, having been touched by the nectar, became immortal. Thus Lord Brahmā accepted Rāhu’s head as one of the planets. Since Rāhu is an eternal enemy of the moon and the sun, he always tries to attack them on the nights of the full moon and the dark moon.
Purport

Since Rāhu had become immortal, Lord Brahmā accepted him as one of the grahas, or planets, like the moon and the sun. Rāhu, however, being an eternal enemy of the moon and sun, attacks them periodically during the nights of the full moon and the dark moon.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Brahmā made Rāhu's head, which had become immortal by the nectar, into a planet. With animosity, he still pursues the moon and sun. The head became free of death by drinking the nectar. The effect of the nectar is shown: Brahmā made the head into a planet like the sun and moon.
Related lectures
Personal Guidance
Rāhu's immortal head became a planet, eternally hunting the sun and moon at eclipses. Some adversaries become permanent fixtures of our cosmos — appearing periodically. Eclipses remind us that hostility, once given immortality, has its rhythms.
Reflection Questions
  • What 'Rāhu' in my life returns periodically to test me — and have I learned to expect it?
  • How do I stay steady through predictable spiritual eclipses without panicking each time?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 8.9.27

↗
पीतप्रायेऽमृते देवैर्भगवान् लोकभावन: । पश्यतामसुरेन्द्राणां स्वं रूपं जगृहे हरि: ॥ २७ ॥
pīta-prāye ’mṛte devair
[peeta-praaye ’mrite devair]
bhagavān loka-bhāvanaḥ
[bhagavaan loka-bhaavanah]
paśyatām asurendrāṇāṁ
[pashyataam asurendraanaam]
svaṁ rūpaṁ jagṛhe hariḥ
[svam roopam jagrihe harih]
Word-for-word
pīta-prāye — when almost finished being drunk amṛte — the nectar devaiḥ — by the demigods bhagavān — the Supreme Personality of Godhead as Mohinī-mūrti loka-bhāvanaḥ — the maintainer and well-wisher of the three worlds paśyatām — in the presence of asura-indrāṇām — all the demons, with their chiefs svam — own rūpam — form jagṛhe — manifested hariḥ — the Supreme Personality of Godhead.
Blended reading (Sanskrit + English inline)
pīta-prāye ’mṛte devair
pīta-prāye
when almost finished being drunk
bhagavān loka-bhāvanaḥ
paśyatām asurendrāṇāṁ
amṛte
the nectar
devaiḥ
by the demigods
bhagavān
the Supreme Personality of Godhead as Mohinī-mūrti
loka-bhāvanaḥ
the maintainer and well-wisher of the three worlds
svaṁ rūpaṁ jagṛhe hariḥ
paśyatām
in the presence of
asura-indrāṇām
all the demons, with their chiefs
svam
own
rūpam
form
jagṛhe
manifested
hariḥ
the Supreme Personality of Godhead.
The Supreme Personality of Godhead is the best friend and well-wisher of the three worlds. Thus when the demigods had almost finished drinking the nectar, the Lord, in the presence of all the demons, disclosed His original form.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
When the devatās had almost finished drinking the nectar, the Lord, the maintainer of the worlds, disclosed his form to the chiefs of the demons.
Related lectures
Personal Guidance
When the demigods had almost finished, the Lord disclosed His original form in front of the demons. The Lord reveals Himself last, not first. The bewilderment was thorough, the work complete; only then does He drop the disguise.
Reflection Questions
  • Am I waiting for the Lord to reveal Himself when, in His timing, the disguise is still serving a purpose?
  • What past 'Mohinī' in my life eventually disclosed itself as the Lord — and what did I learn from that disclosure?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 8.9.28

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एवं सुरासुरगणा: समदेशकाल- हेत्वर्थकर्ममतयोऽपि फले विकल्पा: । तत्रामृतं सुरगणा: फलमञ्जसापु- र्यत्पादपङ्कजरज:श्रयणान्न दैत्या: ॥ २८ ॥
evaṁ surāsura-gaṇāḥ sama-deśa-kāla-
[evam suraasura-ganaah sama-desha-kaala-]
hetv-artha-karma-matayo ’pi phale vikalpāḥ
[hetv-artha-karma-matayo ’pi phale vikalpaah]
tatrāmṛtaṁ sura-gaṇāḥ phalam añjasāpur
[tatraamritam sura-ganaah phalam anjasaapur]
yat-pāda-paṅkaja-rajaḥ-śrayaṇān na daityāḥ
[yat-paada-pankaja-rajah-shrayanaan na daityaah]
Word-for-word
evam — thus sura — the demigods asura-gaṇāḥ — and the demons sama — equal deśa — place kāla — time hetu — cause artha — objective karma — activities matayaḥ — ambition api — although one phale — in the result vikalpāḥ — not equal tatra — thereupon amṛtam — nectar sura-gaṇāḥ — the demigods phalam — the result añjasā — easily, totally or directly āpuḥ — achieved yat — because of pāda-paṅkaja — of the lotus feet of the Supreme Personality of Godhead rajaḥ — of the saffron dust śrayaṇāt — because of receiving benedictions or taking shelter na — not daityāḥ — the demons.
Blended reading (Sanskrit + English inline)
evaṁ surāsura-gaṇāḥ sama-deśa-kāla-
evam
thus
sura
the demigods
asura-gaṇāḥ
and the demons
sama
equal
deśa
place
kāla
time
hetv-artha-karma-matayo ’pi phale vikalpāḥ
hetu
cause
artha
objective
karma
activities
matayaḥ
ambition
tatrāmṛtaṁ sura-gaṇāḥ phalam añjasāpur
api
although one
phale
in the result
vikalpāḥ
not equal
tatra
thereupon
amṛtam
nectar
sura-gaṇāḥ
the demigods
phalam
the result
yat-pāda-paṅkaja-rajaḥ-śrayaṇān na daityāḥ
añjasā
easily, totally or directly
āpuḥ
achieved
yat
because of
pāda-paṅkaja
of the lotus feet of the Supreme Personality of Godhead
rajaḥ
of the saffron dust
śrayaṇāt
because of receiving benedictions or taking shelter
na
not
daityāḥ
the demons.
The place, the time, the cause, the purpose, the activity and the ambition were all the same for both the demigods and the demons, but the demigods achieved one result and the demons another. Because the demigods are always under the shelter of the dust of the Lord’s lotus feet, they could very easily drink the nectar and get its result. The demons, however, not having sought shelter at the lotus feet of the Lord, were unable to achieve the result they desired.
Purport

In Bhagavad-gītā (4.11) it is said, ye yathā māṁ prapadyante tāṁs tathaiva bhajāmy aham: the Supreme Personality of Godhead is the supreme judge who rewards or punishes different persons according to their surrender unto His lotus feet. Therefore it can actually be seen that although karmīs and bhaktas may work in the same place, at the same time, with the same energy and with the same ambition, they achieve different results. The karmīs transmigrate through different bodies in the cycle of birth and death, sometimes going upward and sometimes downward, thus suffering the results of their actions in the karma-cakra, the cycle of birth and death. The devotees, however, because of fully surrendering at the lotus feet of the Lord, are never baffled in their attempts. Although externally they work almost like the karmīs, the devotees go back home, back to Godhead, and achieve success in every effort. The demons or atheists have faith in their own endeavors, but although they work very hard day and night, they cannot get any more than their destiny. The devotees, however, can surpass the reactions of karma and achieve wonderful results, even without effort. It is also said, phalena paricīyate: one’s success or defeat in any activity is understood by its result. There are many karmīs in the dress of devotees, but the Supreme Personality of Godhead can detect their purpose. The karmīs want to use the property of the Lord for their selfish sense gratification, but a devotee endeavors to use the Lord’s property for God’s service. Therefore a devotee is always distinct from the karmīs, although the karmīs may dress like devotees. As confirmed in Bhagavad-gītā (3.9) , yajñārthāt karmaṇo ’nyatra loko ’yaṁ karma-bandhanaḥ. One who works for Lord Viṣṇu is free from this material world, and after giving up his body he goes back home, back to Godhead. A karmī, however, although externally working like a devotee, is entangled in his nondevotional activity, and thus he suffers the tribulations of material existence. Thus from the results achieved by the karmīs and devotees, one can understand the presence of the Supreme Personality of Godhead, who acts differently for the karmīs and jñānīs than for the devotees. The author of Śrī Caitanya-caritāmṛta therefore says:

kṛṣṇa-bhakta — niṣkāma, ataeva ‘śānta’ bhukti-mukti-siddhi-kāmī — sakali ‘aśānta’

The karmīs who desire sense gratification, the jñānīs who aspire for the liberation of merging into the existence of the Supreme, and the yogīs who seek material success in mystic power are all restless, and ultimately they are baffled. But the devotee, who does not expect any personal benefit and whose only ambition is to spread the glories of the Supreme Personality of Godhead, is blessed with all the auspicious results of bhakti-yoga, without hard labor.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Though the place, time, cause, materials, the activity and the determination were the same for both the devatās and the demons, there were different results. Because the devatās took shelter of the dust of the Lord's lotus feet, they could very easily drink the nectar. The demons, however, not having taken shelter at the lotus feet of the Lord, did not obtain the nectar. Though the material conditions were the same for both parties, the devotees achieved success and the demons did not. The moral of the story is here stated. The place was the same: the milk ocean. The time was the same at every moment for both parties. The means was the same: using Mandara Mountain as the churning rod. The materials were the various herbs thrown in the ocean. The activity was churning the ocean. The determination was desire to attain nectar. But in attaining the result there was alternatives: attaining nectar and not attaining nectar. Among them (tatra) the devatās attained the result, because they took shelter of the Lord’s feet. The demons did not attain the result since they did not take shelter of the Lord’s feet. The meaning of the incident is that everyone should serve the Lord.
Related lectures
Personal Guidance
Same place, same time, same activity — different result. Demigods, sheltered at the Lord's feet, drank successfully; demons, unsheltered, did not. Outcomes depend less on effort than on whom we have surrendered to.
Reflection Questions
  • Where am I working hard with the same activity as a devotee, but getting karmī results?
  • What 'shelter' would change the outcome of my current effort, without changing the effort itself?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 8.9.29

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यद् युज्यतेऽसुवसुकर्ममनोवचोभि- र्देहात्मजादिषु नृभिस्तदसत् पृथक्त्वात् । तैरेव सद् भवति यत् क्रियतेऽपृथक्त्वात् सर्वस्य तद् भवति मूलनिषेचनं यत् ॥ २९ ॥
yad yujyate ’su-vasu-karma-mano-vacobhir
[yad yujyate ’su-vasu-karma-mano-vachobhir]
dehātmajādiṣu nṛbhis tad asat pṛthaktvāt
[dehaatmajaadishu nribhis tad asat prithaktvaat]
tair eva sad bhavati yat kriyate ’pṛthaktvāt
[tair eva sad bhavati yat kriyate ’prithaktvaat]
sarvasya tad bhavati mūla-niṣecanaṁ yat
[sarvasya tad bhavati moola-nishechanam yat]
Word-for-word
yat — whatever yujyate — is performed asu — for the protection of one’s life vasu — protection of wealth karma — activities manaḥ — by the acts of the mind vacobhiḥ — by the acts of words deha-ātma-ja-ādiṣu — for the sake of one’s personal body or family, etc., with reference to the body nṛbhiḥ — by the human beings tat — that asat — impermanent, transient pṛthaktvāt — because of separation from the Supreme Personality of Godhead taiḥ — by the same activities eva — indeed sat bhavati — becomes factual and permanent yat — which kriyate — is performed apṛthaktvāt — because of nonseparation sarvasya — for everyone tat bhavati — becomes beneficial mūla-niṣecanam — exactly like pouring water on the root of a tree yat — which.
Blended reading (Sanskrit + English inline)
yad yujyate ’su-vasu-karma-mano-vacobhir
yat
whatever
yujyate
is performed
asu
for the protection of one’s life
vasu
protection of wealth
karma
activities
dehātmajādiṣu nṛbhis tad asat pṛthaktvāt
manaḥ
by the acts of the mind
vacobhiḥ
by the acts of words
deha-ātma-ja-ādiṣu
for the sake of one’s personal body or family, etc., with reference to the body
nṛbhiḥ
by the human beings
tair eva sad bhavati yat kriyate ’pṛthaktvāt
tat
that
asat
impermanent, transient
pṛthaktvāt
because of separation from the Supreme Personality of Godhead
sarvasya tad bhavati mūla-niṣecanaṁ yat
taiḥ
by the same activities
eva
indeed
sat bhavati
becomes factual and permanent
yat
which
kriyate
is performed
apṛthaktvāt
because of nonseparation
sarvasya
for everyone
tat bhavati
becomes beneficial
mūla-niṣecanam
exactly like pouring water on the root of a tree
yat
which.
In human society there are various activities performed for the protection of one’s wealth and life by one’s words, one’s mind and one’s actions, but they are all performed for one’s personal or extended sense gratification with reference to the body. All these activities are baffled because of being separate from devotional service. But when the same activities are performed for the satisfaction of the Lord, the beneficial results are distributed to everyone, just as water poured on the root of a tree is distributed throughout the entire tree.
Purport

This is the distinction between materialistic activities and activities performed in Kṛṣṇa consciousness. The entire world is active, and this includes the karmīs, the jñānīs, the yogīs and the bhaktas. However, all activities except those of the bhaktas, the devotees, end in bafflement and a waste of time and energy. Moghāśā mogha-karmāṇo mogha-jñānā vicetasaḥ: if one is not a devotee, his hopes, his activities and his knowledge are all baffled. A nondevotee works for his personal sense gratification or for the sense gratification of his family, society, community or nation, but because all such activities are separate from the Supreme Personality of Godhead, they are considered asat. The word asat means bad or temporary, and sat means permanent and good. Activities performed for the satisfaction of Kṛṣṇa are permanent and good, but asat activity, although sometimes celebrated as philanthropy, altruism, nationalism, this “ism” or that “ism,” will never produce any permanent result and is therefore all bad. Even a little work done in Kṛṣṇa consciousness is a permanent asset and is all-good because it is done for Kṛṣṇa, the all-good Supreme Personality of Godhead, who is everyone’s friend ( suhṛdaṁ sarva-bhūtānām ). The Supreme Personality of Godhead is the only enjoyer and proprietor of everything ( bhoktāraṁ yajña-tapasāṁ sarva-loka-maheśvaram ). Therefore any activity performed for the Supreme Lord is permanent. As a result of such activities, the performer is immediately recognized. Na ca tasmān manuṣyeṣu kaścin me priya-kṛttamaḥ . Such a devotee, because of full knowledge of the Supreme Personality of Godhead, is immediately transcendental, although he may superficially appear to be engaged in materialistic activities. The only distinction between materialistic activity and spiritual activity is that material activity is performed only to satisfy one’s own senses whereas spiritual activity is meant to satisfy the transcendental senses of the Supreme Personality of Godhead. By spiritual activity everyone factually benefits, whereas by materialistic activity no one benefits and instead one becomes entangled in the laws of karma.

Thus ends the Bhaktivedanta purports of the Eighth Canto, Ninth Chapter, of the Śrīmad-Bhāgavatam, entitled “The Lord Incarnates as Mohinī-mūrti.”

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Utilizing one’s prāṇa, wealth, actions, mind and words for maintaining one’s body, sons and others is not proper since this endeavor is separate from the Lord. Utilizing these same things for service to the Lord is proper, since this endeavor is not separate from the Lord. This is service to all beings since it is watering the root. This verse gives the conclusion. Whatever is used for the body or sons by one’s prāṇa, wealth, actions, mind or words is temporary. Using the senses, mind and wealth simply for the body is useless. Why? This is because it is separate, like watering the branches of a tree. Just as one thinks the branches are separate from the root and waters the branches instead of the root, the fool serves the body instead of serving the Lord. Using the prāṇas, wealth and senses for the Lord is correct. Why? It is not separate from the Lord. It is like watering the root. Just as one waters the root, understanding that the branch is not separate from the root, so one serves the Lord. This service (tat) is actually service to all beings from Brahmā to non-moving beings (sarvasya), because this is watering the root (yat mūla-nisecanam). Thus ends the commentary on the Ninth Chapter of the Eighth Canto of the Bhāgavatam for the pleasure of the devotees, in accordance with the previous ācāryas Chapter Ten Battle Between the Devas and Demons
Related lectures
Personal Guidance
Activities done for personal sense gratification are baffled; the same activities done for the Lord's satisfaction nourish everyone, like water poured on the root reaches every leaf. Direction matters more than intensity.
Reflection Questions
  • What activity of mine, redirected toward the Lord's pleasure, would automatically benefit my whole circle?
  • Where am I watering leaves, when watering the root would be far more efficient?
📝 My note

Source: vedabase.io