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8.4 · Gajendra Returns to the Spiritual World

17 verses
1 2 3-4 5 6 7 8 9 10 11-12 13 14 15 16 17-24 25 26
Book Bhagavata Canto 8 · G.O.L.D
G Gajendra SB 8.1–8.4 · 10 sub-topics Open on bhagavata.keshavaswami.com ↗
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G - Gajendra (1-4) Gajendra, the king of elephants, was unexpectedly attacked by a crocodile. Faced with the daunting prospect of death, he desperately petitioned the Lord to free him from the vicious predator, and from material life altogether. Moved by his sincere prayers, the Lord personally appeared to rescue Gajendra and reinstate him in the spiritual world.

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G - Gajendra (1-4)

G - Gajendra (1-4) Gajendra, the king of elephants, was unexpectedly attacked by a crocodile. Faced with the daunting prospect of death, he desperately petitioned the Lord to free him from the vicious predator, and from material life altogether. Moved by his sincere prayers, the Lord personally appeared to rescue Gajendra and reinstate him in the spiritual world.

Previous G.O.L.D Next Different Manus Last updated 1 year ago

Different Manus

G - Gajendra (1-4) Different Manus Chapter 1 From Canto Three to Canto Seven, the descriptions and discussions revolved around Svayambhuva Manu and his descendants. When Maharaja Pariksit enquired about other Manus, Sukadeva Goswami summarised the history and lineages of all fourteen Manus, who appear in one day of Brahma:

Chapter 1 – (1) Svayambhuva, (2) Savarocisa, (3) Uttama and (4) Tamasa (then the Gajendra pastime, which was in Tamasa Manu, is narrated in Chapters 2-4).

Chapter 5 – (5) Raivata, (6) Chaksusa (then the churning of the milk ocean pastime, which was in Chaksusa Manu, is narrated in Chapters 5-12).

Chapter 13 – The remaining eight Manus are then briefly described – (7) Vaivasvata, (8) Savarni, (9) Daksa-savarni, (10) Brahma-savarni, (11) Dharma-savarni, (12) Rudra-savarni, (13) Deva-savarni, and (14) Indra-savarni (then the pastime of Vamanadeva and Bali, which was in Vaivasvata Manu is narrated in Chapters 15 - 24 ).

When Svayambhuva Manu, who had renounced his kingdom and taken up residence in the forest, was attacked by demons, the Lord incarnated as Yajnapati to save him. The Lord also appeared in Svarocisa Manu (as Vibhu), and in Uttama Manu (as Satyasena). In Tamasa’s line comes Hari, the incarnation of the Lord who saved the elephant Gajendra. When Maharaja Pariksit heard about this incident he desired to know more.

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Gajendra's Crisis

G - Gajendra (1-4) Gajendra's Crisis Chapter 2 Within the Trikuta mountain was a beautiful valley, wherein the picturesque Ritumat garden and lake were situated. Varuna’s construction of the garden was so expert that even celestial beings would come there for leisure. Once, Gajendra, the chief of the elephants, along with his female companions, went there for an outing. In an intoxicated state they frivolously played in the lake and inadvertently disturbed the inhabitants of the water. Angered by their insensitivity, a mighty crocodile violently attacked Gajendra, and a great struggle ensued in the lake. After one thousand years of fighting, the chief elephant was becoming weaker and weaker since he was in an unnatural environment, being an animal of the land. Gajendra finally realised that no person could save him from this precarious situation. In great desperation and helplessness, the elephant sought the shelter of the Supreme Lord.

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Gajendra's Past Life

G - Gajendra (1-4) Gajendra's Past Life Chapter 4 Sukadeva Goswami described the joyous scene after Gajendra was saved, and then detailed the previous lives of the two personalities. Once, King Indradyumna, while in spiritual trance, failed to appropriately welcome Agastya Rishi and his disciples. Seeing his lack of sensitivity, the sage cursed him to become a dull elephant in his next life. The King accepted the curse with dignity, thus, when he did become Gajendra, he still remembered the prayers from his previous life. Previously, when the Gandharva, King Huhu, was sporting with women in the water, he pulled the leg of Devala Rishi, who was also bathing in the water. Due to this offence, Devala Rishi cursed him to become a crocodile. When Huhu profusely begged forgiveness, the sage blessed him to receive the Lord’s favour along with Gajendra.

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Gajendra's Prayers

G - Gajendra (1-4) Gajendra's Prayers Chapter 3 Gajendra, who was formerly King Indradyumna, had offered beautiful prayers to the Supreme Lord in that previous birth. Faced with a crisis, the elephant remembered those exquisite verses and instinctively recited them to attract the Lord’s attention. Gajendra glorified the personality of the Supreme Lord, recognising that pure devotees only seek service and never request any superficial benedictions. Nevertheless, because he was in acute danger, he prayed for the Lord’s assistance. The Supreme Personality of Godhead, Hari, miraculously appeared there, seated upon Garuda. Gajendra immediately offered a flower to the Lord, who compassionately rescued the King of elephants from the water. The Lord then invoked His spinning disc weapon ( cakra ) and severed the crocodile’s mouth from his body.

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Power of Prayer

G - Gajendra (1-4) Power of Prayer “Gajendra, in his previous birth, had been a great devotee of Lord Vishnu. His name was Indradyumna, and he was the King of the Tamila country. Following the Vedic principles, this King retired from family life and constructed a small cottage in the Malayacala Hills, where he always worshipped the Supreme Personality of Godhead in silence. Agastya Rishi, along with many disciples, once approached King Indradyumna’s asrama , but because the King was meditating on the Supreme Personality of Godhead, he could not receive Agastya Rishi properly. Thus the rishi became very angry and cursed the King to become a dull elephant. In accordance with this curse, the King was born as an elephant, and he forgot all about his previous activities in devotional service. Nonetheless, in his birth as an elephant, when he was dangerously attacked by the crocodile, he remembered his past life in devotional service and remembered a prayer he had learned in that life. Because of this prayer, he again received the mercy of the Lord. Thus he was immediately delivered, and he became one of the Lord’s four-handed associates.” (SB 8.4 Introduction) Prayer is an intensely personal process, and perhaps the most universal, since prayers are found in religions and cultures across the world. Prayer is everything from our most intimate and personal conversations with the Lord, to the celebrated expressions of praise and gratitude echoing through generations. The Srimad-Bhagavatam is filled with such sincere outpourings and heartfelt expressions, such as those of Queen Kunti, Dhruva Maharaja, Vritrasura and Prahlada. Gajendra also recited beautiful prayers that had become etched within him from a previous life. Such prayers reflect the devotee’s realisation and unique relationship with Krishna. Prayer is not a language of words, but a language of the heart. The real beauty of a prayer, however articulated, is in its sincerity. While heartfelt prayers address the Lord, they simultaneously help us to clarify our own jumbled-up minds, which often play host to a multitude of competing emotions, desires and ideas. Prayer reminds us of our cherished aspiration and ultimate goal – something that may get lost and forgotten in the bedlam of life. Thus, prayer is an essential component for progressive devotion. It can be seen as the steering wheel for life, not just the spare wheel we call upon in times of emergency. A modern dictum tells us that a week without prayer will make one weak. Without prayer, our activities can easily become mechanical, impersonal and uninspiring.

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Keep Calm: Krishna will come

G - Gajendra (1-4) Power of Prayer Keep Calm: Krishna will come Once, I met a lady who expressed frustration in her attempts to find God. She told me her story: two years of spiritual travels, countless nights of prayer, diligent scriptural exploration and persistent introspection, but still no sign! “Will I ever find Him?” she asked. “I’m beginning to question whether He even exists!” What to speak of the ‘searchers,’ even the faithful may sometimes doubt that their Supreme friend is alive, alert and active. A seeming lack of reciprocation and intervention can discourage even the most devout spiritualist. Where is God when we need Him? Why doesn’t He answer our prayers? While desiring a divine audience, we’d do well to bear the following in mind: Action – internal yearning should be accompanied by external endeavour. When a man made a diligent daily prayer to win the lottery, God was more than willing to acquiesce – if only he went out and bought a ticket! Thus, it could also be that God wants to see a practical demonstration of our eagerness to see Him. What are we willing to sacrifice and what tangible efforts will we make to search Him out? Reaction – God is not a cosmic order-supplier, but a real person. As persons, we don’t mechanise our reciprocation, but rather operate based on feelings and inspiration. Thus, we can’t force open the doors to see God, but can humbly engage ourselves with enthusiasm and determination, doing everything in our power to attract His attention. We should eagerly anticipate a divine audience, but simultaneously be willing to patiently wait. Perception – it’s possible that God has already intervened in our life, but not in the way we were expecting. We don’t see things as they are, but see things as we are. When we carry stereotyped perceptions of how God should deal with us and what He should do, we leave little scope to witness how He is expertly working on a bigger and better plan that will satisfy our deepest needs and desires. God often saves us from our own short-sightedness by overlooking our pleas and instead arranging something far more valuable.

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The Key Ingredient

G - Gajendra (1-4) Power of Prayer The Key Ingredient What attracted Lord Krishna to this elephant? Was it the incredible and unusual sight of an animal reciting a prayer? Was it the comprehensive delineation of Krishna’s glories that attracted Him to the scene? This is not enough to grab the attention of the Supreme Lord. After all, eloquent prayers are regularly recited in His honour by all kinds of beings. The outstanding feature of Gajendra’s prayer was the sheer desperation with which it was uttered. Gajendra finally realised how precarious his position in the world was, not simply under the attack of the crocodile, but under the grips of the material energy. His eternal position was to be an eternally joyful servant of God, and when Gajendra understood this, he spontaneously uttered those beautiful prayers. The point was not that he knew the prayer and used it to remove himself from an ugly predicament, but that he felt the prayer, and recited it with his heart.

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Types of Prayers

G - Gajendra (1-4) Power of Prayer Types of Prayers Just as food cannot be eaten without salt, any service offered to the Lord which is devoid of the devotional mood, sincerity and purity of consciousness, is considered sub-standard. Acting with a prayerful mood in spiritual life is at the heart of devotion. In Nectar of Devotion, Srila Prabhupada describes the variety of prayers that can be offered to the Lord: S – Sorry ( dainya-bhodhika ) – in the process of cleansing our hearts, we become acutely aware of how much we fall short of the ideals, and how many imperfections we are riddled with. Realising this, the devotee offers humble prayers lamenting his fallen condition, seeking forgiveness and the strength to improve. A – Ask ( lalasa-mayi ) – in an advanced stage of spiritual life, when one rekindles their strong attachment to Krishna, one may lovingly express their intense desire to serve the Lord in a particular way. While this is very elevated, one thing that everyone can ask for is more devotional service and more dedication to the process of Krishna consciousness. L – Listen – after offering prayers we listen to the Lord’s response, which may come to us in a variety of ways. T – Total ( samprathanatmika ) – sam means ‘complete,’ and thus the ‘complete prayer’ is one of total submission. It’s a prayer offered with great feeling, ardently desiring to be connected to the Lord in body, mind and words and thus restored to wholeness.

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What to Pray for?

G - Gajendra (1-4) Power of Prayer What to Pray for? We learn prayers from our childhood. There are simple prayers of gratitude, prayers for the welfare of loved ones, and, of course, prayers for some cherished desire to be fulfilled. We offer prayers for forgiveness, and prayers for strength to change ourselves for the better. Atheists think that a prayer to God is sheer imagination. For centuries, however, thousands of sincere practitioners have accumulated definite evidence of the positive results of prayer. The serious doubt regarding prayer is not whether God can hear and respond, but whether the things people pray for are worthwhile. Saint Teresa of Avila once said that “More tears are shed in this world from prayers that are answered than from those that go unanswered.” Before we approach God with our requests, we ought to educate ourselves in what to pray for. Our basic problem is that we are attracted to the wrong things – things that won’t bring us what we are ultimately looking for. When we reconfigure our desires and turn our attention towards the right things, spiritual things, things that allow us to connect with our very essence, then everything falls into place perfectly. Lasting peace, happiness and fulfillment are available to everyone, but only on the spiritual platform. Thus, the real purpose of prayer is not to gain material resources or even spiritual salvation for oneself. The power of prayer is best utilised when we call to Krishna out of a desire to do His will. Srila Prabhupada explained that this is what the maha-mantra is – a prayer to be engaged in Krishna’s service. Whether we call on Him from the darkness of our fallen state in the material world, or whether we praise Him amidst His liberated associates in the kingdom of God, the pure prayer is the same: Hare Krishna, Hare Krishna, Krishna Krishna, Hare Hare, Hare Rama, Hare Rama, Rama Rama, Hare Hare

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— S.B. Keshava Swami, Book Bhagavata

Śrīmad-Bhāgavatam 8.4.1

↗
శ్రీశుక ఉవాచ తదా దేవర్షిగన్ధర్వా బ్రహ్మేశానపురోగమా: । ముముచు: కుసుమాసారం శంసన్త: కర్మ తద్ధరే: ॥ ౧ ॥
śrī-śuka uvāca
[shree-shuka uvaacha]
tadā devarṣi-gandharvā
[tadaa devarshi-gandharvaa]
brahmeśāna-purogamāḥ
[brahmeshaana-purogamaah]
mumucuḥ kusumāsāraṁ
[mumuchuh kusumaasaaram]
śaṁsantaḥ karma tad dhareḥ
[shamsantah karma tad dhareh]
Word-for-word
śrī-śukaḥ uvāca — Śrī Śukadeva Gosvāmī said tadā — at that time (when Gajendra was delivered) deva-ṛṣi-gandharvāḥ — the demigods, sages and Gandharvas brahma-īśāna-purogamāḥ — headed by Lord Brahmā and Lord Śiva mumucuḥ — showered kusuma-āsāram — a covering of flowers śaṁsantaḥ — while praising karma — transcendental activity tat — that (gajendra-mokṣaṇa) hareḥ — of the Supreme Personality of Godhead.
Blended reading (Sanskrit + English inline)
śrī-śuka uvāca
śrī-śukaḥ uvāca
Śrī Śukadeva Gosvāmī said
tadā devarṣi-gandharvā
tadā
at that time (when Gajendra was delivered)
deva-ṛṣi-gandharvāḥ
the demigods, sages and Gandharvas
brahmeśāna-purogamāḥ
brahma-īśāna-purogamāḥ
headed by Lord Brahmā and Lord Śiva
mumucuḥ kusumāsāraṁ
mumucuḥ
showered
kusuma-āsāram
a covering of flowers
śaṁsantaḥ
while praising
śaṁsantaḥ karma tad dhareḥ
karma
transcendental activity
tat
that (gajendra-mokṣaṇa)
hareḥ
of the Supreme Personality of Godhead.
Śrī Śukadeva Gosvāmī said: When the Lord delivered Gajendra, King of the elephants, all the demigods, sages and Gandharvas, headed by Brahmā and Śiva, praised this activity of the Supreme Personality of Godhead and showered flowers upon both the Lord and Gajendra.
Purport

It is evident from this chapter that great sages like Devala Ṛṣi, Nārada Muni and Agastya Muni will sometimes curse someone. The curse of such a personality, however, is in fact a benediction. Both the crocodile, who had been a Gandharva in his previous life, and Gajendra, who had been a king named Indradyumna, were cursed, but both of them benefited. Indradyumna, in his birth as an elephant, attained salvation and became a personal associate of the Lord in Vaikuṇṭha, and the crocodile regained his status as a Gandharva. We find evidence in many places that the curse of a great saint or devotee is not a curse but a benediction.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Śukadeva Gosvāmī said: The devatās, sages and Gandharvas, headed by Brahmā and Śiva, praising this activity of the Supreme Lord, began showering flowers. The Fourth Chapter describes how Gajendra becomes an associate of the Lord, how the crocodile becomes a Gandharva, and as well describes the Lord’s beneficial instructions for human beings.
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Śrīmad-Bhāgavatam 8.4.2

↗
నేదుర్దున్దుభయో దివ్యా గన్ధర్వా ననృతుర్జగు: । ఋషయశ్చారణా: సిద్ధాస్తుష్టువు: పురుషోత్తమమ్ ॥ ౨ ॥
nedur dundubhayo divyā
[nedur dundubhayo divyaa]
gandharvā nanṛtur jaguḥ
[gandharvaa nanritur jaguh]
ṛṣayaś cāraṇāḥ siddhās
[rishayash chaaranaah siddhaas]
tuṣṭuvuḥ puruṣottamam
[tushtuvuh purushottamam]
Word-for-word
neduḥ — vibrated dundubhayaḥ — kettledrums divyāḥ — in the sky of the higher planetary system gandharvāḥ — residents of Gandharvaloka nanṛtuḥ — danced jaguḥ — and sang ṛṣayaḥ — all the saintly sages cāraṇāḥ — the inhabitants of the Cāraṇa planet siddhāḥ — the inhabitants of the Siddha planet tuṣṭuvuḥ — offered prayers puruṣa-uttamam — to the Supreme Personality of Godhead, Puruṣottama, the best of males.
Blended reading (Sanskrit + English inline)
nedur dundubhayo divyā
neduḥ
vibrated
dundubhayaḥ
kettledrums
divyāḥ
in the sky of the higher planetary system
gandharvā nanṛtur jaguḥ
gandharvāḥ
residents of Gandharvaloka
nanṛtuḥ
danced
jaguḥ
and sang
ṛṣayaś cāraṇāḥ siddhās
ṛṣayaḥ
all the saintly sages
cāraṇāḥ
the inhabitants of the Cāraṇa planet
siddhāḥ
the inhabitants of the Siddha planet
tuṣṭuvuḥ puruṣottamam
tuṣṭuvuḥ
offered prayers
puruṣa-uttamam
to the Supreme Personality of Godhead, Puruṣottama, the best of males.
There was a beating of kettledrums in the heavenly planets, the inhabitants of Gandharvaloka began to dance and sing, while great sages and the inhabitants of Cāraṇaloka and Siddhaloka offered prayers to the Supreme Personality of Godhead, Puruṣottama.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
In the sky, kettledrums resounded and the Gandharvas danced and sang, while great sages, Cāraṇas and Siddhas offered prayers to the Supreme Lord.
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Śrīmad-Bhāgavatam 8.4.3-4

↗
యోఽసౌ గ్రాహ: స వై సద్య: పరమాశ్చర్యరూపధృక్ । ముక్తో దేవలశాపేన హూహూర్గన్ధర్వసత్తమ: ॥ ౩ ॥ ప్రణమ్య శిరసాధీశముత్తమశ్లోకమవ్యయమ్ । అగాయత యశోధామ కీర్తన్యగుణసత్కథమ్ ॥ ౪ ॥
yo ’sau grāhaḥ sa vai sadyaḥ
[yo ’sau graahah sa vai sadyah]
paramāścarya-rūpa-dhṛk
[paramaashcharya-roopa-dhrik]
mukto devala-śāpena
[mukto devala-shaapena]
hūhūr gandharva-sattamaḥ
[hoohoor gandharva-sattamah]
praṇamya śirasādhīśam
[pranamya shirasaadheesham]
uttama-ślokam avyayam
[uttama-shlokam avyayam]
agāyata yaśo-dhāma
[agaayata yasho-dhaama]
kīrtanya-guṇa-sat-katham
[keertanya-guna-sat-katham]
Word-for-word
yaḥ — he who asau — that grāhaḥ — became a crocodile saḥ — he vai — indeed sadyaḥ — immediately parama — very nice āścarya — wonderful rūpa-dhṛk — possessing the form (of his original Gandharva position) muktaḥ — was delivered devala-śāpena — by the cursing of Devala Ṛṣi hūhūḥ — whose name was formerly Hūhū gandharva-sattamaḥ — the best of Gandharvaloka praṇamya — offering his obeisances śirasā — by the head adhīśam — unto the supreme master uttama-ślokam — who is worshiped by the choicest verses avyayam — who is the supreme eternal agāyata — he began to chant yaśaḥ-dhāma — the glories of the Lord kīrtanya-guṇa-sat-katham — whose transcendental pastimes and qualities are glorious.
Blended reading (Sanskrit + English inline)
yo ’sau grāhaḥ sa vai sadyaḥ
yaḥ
he who
paramāścarya-rūpa-dhṛk
asau
that
grāhaḥ
became a crocodile
mukto devala-śāpena
saḥ
he
hūhūr gandharva-sattamaḥ
vai
indeed
sadyaḥ
immediately
parama
very nice
praṇamya śirasādhīśam
āścarya
wonderful
rūpa-dhṛk
possessing the form (of his original Gandharva position)
muktaḥ
was delivered
devala-śāpena
by the cursing of Devala Ṛṣi
hūhūḥ
whose name was formerly Hūhū
uttama-ślokam avyayam
agāyata yaśo-dhāma
gandharva-sattamaḥ
the best of Gandharvaloka
praṇamya
offering his obeisances
śirasā
by the head
adhīśam
unto the supreme master
uttama-ślokam
who is worshiped by the choicest verses
avyayam
who is the supreme eternal
kīrtanya-guṇa-sat-katham
agāyata
he began to chant
yaśaḥ-dhāma
the glories of the Lord
kīrtanya-guṇa-sat-katham
whose transcendental pastimes and qualities are glorious.
The best of the Gandharvas, King Hūhū, having been cursed by Devala Muni, had become a crocodile. Now, having been delivered by the Supreme Personality of Godhead, he assumed a very beautiful form as a Gandharva. Understanding by whose mercy this had happened, he immediately offered his respectful obeisances with his head and began chanting prayers just suitable for the transcendental Lord, the supreme eternal, who is worshiped by the choicest verses.
Purport

The story of how the Gandharva had become a crocodile will be described later. The curse by which the Gandharva took this position was actually a blessing, not a curse. One should not be displeased when a saintly person curses someone, for his curse, indirectly, is a blessing. The Gandharva had the mentality of an inhabitant of the celestial planetary system, and for him to become an associate of the Supreme Lord would have taken millions of long years. However, because he was cursed by Devala Ṛṣi, he became a crocodile and in only one life was fortunate enough to see the Supreme Personality of Godhead face to face and be promoted to the spiritual world to become one of the Lord’s associates. Similarly, Gajendra was also delivered by the Supreme Personality of Godhead when he was freed from the curse of Agastya Muni.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
The crocodile, being freed of Devala’s curse, assumed the most astonishing form of the best of the Gandharvas, King Hūhū. He offered his respects with his head and began to praise the indestructible Lord, the shelter of all good qualities, whose topics have qualities worthy of chanting. Hūhū was cursed by Devala. Hūhū, playing in the water with some women, grabbed the foot of Devala and pulled it. Devala became angry and cursed him. “Become a crocodile!” But begin pacified by Hūhū, he spoke. “The Lord will free you when you attack Gajendra.” The Lord (adhīśam) is the shelter (dhāma) of fame.
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Śrīmad-Bhāgavatam 8.4.5

↗
సోఽనుకమ్పిత ఈశేన పరిక్రమ్య ప్రణమ్య తమ్ । లోకస్య పశ్యతో లోకం స్వమగాన్ముక్తకిల్బిష: ॥ ౫ ॥
so ’nukampita īśena
[so ’nukampita eeshena]
parikramya praṇamya tam
[parikramya pranamya tam]
lokasya paśyato lokaṁ
[lokasya pashyato lokam]
svam agān mukta-kilbiṣaḥ
[svam agaan mukta-kilbishah]
Word-for-word
saḥ — he (King Hūhū) anukampitaḥ — being favored īśena — by the Supreme Lord parikramya — circumambulating praṇamya — offering his obeisances tam — unto Him lokasya — all the demigods and men paśyataḥ — while seeing lokam — to the planet svam — his own agāt — went back mukta — being delivered kilbiṣaḥ — from the reactions of his sin.
Blended reading (Sanskrit + English inline)
so ’nukampita īśena
parikramya praṇamya tam
lokasya paśyato lokaṁ
svam agān mukta-kilbiṣaḥ
saḥ
he (King Hūhū)
anukampitaḥ
being favored
īśena
by the Supreme Lord
parikramya
circumambulating
praṇamya
offering his obeisances
tam
unto Him
lokasya
all the demigods and men
paśyataḥ
while seeing
lokam
to the planet
svam
his own
agāt
went back
mukta
being delivered
kilbiṣaḥ
from the reactions of his sin.
Having been favored by the causeless mercy of the Supreme Personality of Godhead and having regained his original form, King Hūhū circumambulated the Lord and offered his obeisances. Then, in the presence of all the demigods, headed by Brahmā, he returned to Gandharvaloka. He had been freed of all sinful reactions.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Having been favored by the Lord, King Hūhū circumambulated the Lord and offered his obeisances. Then, while the devatās watched, he returned to Gandharvaloka, freed of his sins.
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Śrīmad-Bhāgavatam 8.4.6

↗
గజేన్ద్రో భగవత్స్పర్శాద్ విముక్తోఽజ్ఞానబన్ధనాత్ । ప్రాప్తో భగవతో రూపం పీతవాసాశ్చతుర్భుజ: ॥ ౬ ॥
gajendro bhagavat-sparśād
[gajendro bhagavat-sparshaad]
vimukto ’jṣāna-bandhanāt
[vimukto ’jshaana-bandhanaat]
prāpto bhagavato rūpaṁ
[praapto bhagavato roopam]
pīta-vāsāś catur-bhujaḥ
[peeta-vaasaash chatur-bhujah]
Word-for-word
gajendraḥ — the King of the elephants, Gajendra bhagavat-sparśāt — because of being touched by the hand of the Supreme Personality of Godhead vimuktaḥ — was immediately freed ajṣāna-bandhanāt — from all kinds of ignorance, especially the bodily concept of life prāptaḥ — achieved bhagavataḥ — of the Supreme Personality of Godhead rūpam — the same bodily features pīta-vāsāḥ — wearing yellow garments catuḥ-bhujaḥ — and four-handed, with conchshell, disc, club and lotus.
Blended reading (Sanskrit + English inline)
gajendro bhagavat-sparśād
gajendraḥ
the King of the elephants, Gajendra
bhagavat-sparśāt
because of being touched by the hand of the Supreme Personality of Godhead
vimukto ’jṣāna-bandhanāt
vimuktaḥ
was immediately freed
ajṣāna-bandhanāt
from all kinds of ignorance, especially the bodily concept of life
prāpto bhagavato rūpaṁ
prāptaḥ
achieved
bhagavataḥ
of the Supreme Personality of Godhead
rūpam
the same bodily features
pīta-vāsāś catur-bhujaḥ
pīta-vāsāḥ
wearing yellow garments
catuḥ-bhujaḥ
and four-handed, with conchshell, disc, club and lotus.
Because Gajendra, King of the elephants, had been touched directly by the hands of the Supreme Personality of Godhead, he was immediately freed of all material ignorance and bondage. Thus he received the salvation of sārūpya-mukti, in which he achieved the same bodily features as the Lord, being dressed in yellow garments and possessing four hands.
Purport

If one is favored by the Supreme Personality of Godhead by having his gross body touched by the Lord, his body turns into a spiritual body, and he can go back home, back to Godhead. Gajendra assumed a spiritual body when his body was touched by the Lord. Similarly, Dhruva Mahārāja assumed his spiritual body in this way. Arcanā-paddhati, daily worship of the Deity, provides an opportunity to touch the body of the Supreme Personality of Godhead, and thus it enables one to be fortunate enough to get a spiritual body and go back to Godhead. Not only by touching the body of the Supreme Lord, but simply by hearing about His pastimes, chanting His glories, touching His feet and offering worship — in other words, by serving the Lord somehow or other — one is purified of material contamination. This is the result of touching the Supreme Lord. One who is a pure devotee ( anyābhilāṣitā-śūnyam ), who acts according to the śāstra and the words of the Supreme Personality of Godhead, certainly becomes purified. Like Gajendra, he assumes a spiritual body and returns home, back to Godhead.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Because Gajendra had been touched directly by Supreme Lord, he was freed from the bondage of ignorance and received the same bodily features as the Lord, with yellow garments and four hands. By the Lord’s contact with his mind and voice, Gajendra achieved liberation from ignorance. By the Lord’s touch, like a touch stone, upon his physical body, he attained a spiritual form, just as Dhruva did. This was because he had previously prayed for a spiritual body in verse SB 8.3.19
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Śrīmad-Bhāgavatam 8.4.7

↗
స వై పూర్వమభూద్ రాజా పాణ్డ్యో ద్రవిడసత్తమ: । ఇన్ద్రద్యుమ్న ఇతి ఖ్యాతో విష్ణువ్రతపరాయణ: ॥ ౭ ॥
sa vai pūrvam abhūd rājā
[sa vai poorvam abhood raajaa]
pāṇḍyo draviḍa-sattamaḥ
[paandyo dravida-sattamah]
indradyumna iti khyāto
[indradyumna iti khyaato]
viṣṇu-vrata-parāyaṇaḥ
[vishnu-vrata-paraayanah]
Word-for-word
saḥ — this elephant (Gajendra) vai — indeed pūrvam — formerly abhūt — was rājā — a king pāṇḍyaḥ — of the country known as Pāṇḍya draviḍa-sat-tamaḥ — the best of those born in Draviḍa-deśa, South India indradyumnaḥ — by the name Mahārāja Indradyumna iti — thus khyātaḥ — celebrated viṣṇu-vrata-parāyaṇaḥ — who was a first-class Vaiṣṇava, always engaged in the service of the Lord.
Blended reading (Sanskrit + English inline)
sa vai pūrvam abhūd rājā
saḥ
this elephant (Gajendra)
vai
indeed
pūrvam
formerly
abhūt
was
rājā
a king
pāṇḍyo draviḍa-sattamaḥ
pāṇḍyaḥ
of the country known as Pāṇḍya
draviḍa-sat-tamaḥ
the best of those born in Draviḍa-deśa, South India
indradyumna iti khyāto
indradyumnaḥ
by the name Mahārāja Indradyumna
iti
thus
khyātaḥ
celebrated
viṣṇu-vrata-parāyaṇaḥ
viṣṇu-vrata-parāyaṇaḥ
who was a first-class Vaiṣṇava, always engaged in the service of the Lord.
This Gajendra had formerly been a Vaiṣṇava and the king of the country known as Pāṇḍya, which is in the province of Draviḍa [South India]. In his previous life, he was known as Indradyumna Mahārāja.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
This Gajendra had formerly been a Pāndya king, the best king in the southern states, name Indradyumna. He was dedicated to Viṣṇu.
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Śrīmad-Bhāgavatam 8.4.8

↗
స ఏకదారాధనకాల ఆత్మవాన్ గృహీతమౌనవ్రత ఈశ్వరం హరిమ్ । జటాధరస్తాపస ఆప్లుతోఽచ్యుతం సమర్చయామాస కులాచలాశ్రమ: ॥ ౮ ॥
sa ekadārādhana-kāla ātmavān
[sa ekadaaraadhana-kaala aatmavaan]
gṛhīta-mauna-vrata īśvaraṁ harim
[griheeta-mauna-vrata eeshvaram harim]
jaṭā-dharas tāpasa āpluto ’cyutaṁ
[jataa-dharas taapasa aapluto ’chyutam]
samarcayām āsa kulācalāśramaḥ
[samarchayaam aasa kulaachalaashramah]
Word-for-word
saḥ — that Indradyumna Mahārāja ekadā — once upon a time ārādhana-kāle — at the time of worshiping the Deity ātmavān — engaged in devotional service in meditation with great attention gṛhīta — taken mauna-vrataḥ — the vow of silence (not talking with anyone) īśvaram — the supreme controller harim — the Personality of Godhead jaṭā-dharaḥ — with matted locks tāpasaḥ — always engaged in austerity āplutaḥ — always merged in love for the Supreme Personality of Godhead acyutam — the infallible Lord samarcayām āsa — was worshiping kulācala-āśramaḥ — he made his āśrama in Kulācala (the Malaya Hills).
Blended reading (Sanskrit + English inline)
sa ekadārādhana-kāla ātmavān
saḥ
that Indradyumna Mahārāja
ekadā
once upon a time
ārādhana-kāle
at the time of worshiping the Deity
ātmavān
engaged in devotional service in meditation with great attention
gṛhīta-mauna-vrata īśvaraṁ harim
gṛhīta
taken
mauna-vrataḥ
the vow of silence (not talking with anyone)
īśvaram
the supreme controller
harim
the Personality of Godhead
jaṭā-dharas tāpasa āpluto ’cyutaṁ
jaṭā-dharaḥ
with matted locks
tāpasaḥ
always engaged in austerity
āplutaḥ
always merged in love for the Supreme Personality of Godhead
samarcayām āsa kulācalāśramaḥ
acyutam
the infallible Lord
samarcayām āsa
was worshiping
kulācala-āśramaḥ
he made his āśrama in Kulācala (the Malaya Hills).
Indradyumna Mahārāja retired from family life and went to the Malaya Hills, where he had a small cottage for his āśrama. He wore matted locks on his head and always engaged in austerities. Once, while observing a vow of silence, he was fully engaged in the worship of the Lord and absorbed in the ecstasy of love of Godhead.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Indradyumna, living in a Malaya mountain hermitage, wore matted locks on his head and always engaged in austerities. Once, while observing a vow of silence, with controlled mind, he worshipped the Lord after bathing. He lived in a hermitage in the Malaya mountain range.
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Śrīmad-Bhāgavatam 8.4.9

↗
యద‍ృచ్ఛయా తత్ర మహాయశా ముని: సమాగమచ్ఛిష్యగణై: పరిశ్రిత: । తం వీక్ష్య తూష్ణీమకృతార్హణాదికం రహస్యుపాసీనమృషిశ్చుకోప హ ॥ ౯ ॥
yadṛcchayā tatra mahā-yaśā muniḥ
[yadrichchayaa tatra mahaa-yashaa munih]
samāgamac chiṣya-gaṇaiḥ pariśritaḥ
[samaagamach chishya-ganaih parishritah]
taṁ vīkṣya tūṣṇīm akṛtārhaṇādikaṁ
[tam veekshya tooshneem akritaarhanaadikam]
rahasy upāsīnam ṛṣiś cukopa ha
[rahasy upaaseenam rishish chukopa ha]
Word-for-word
yadṛcchayā — out of his own will (without being invited) tatra — there mahā-yaśāḥ — very celebrated, well-known muniḥ — Agastya Muni samāgamat — arrived śiṣya-gaṇaiḥ — by his disciples pariśritaḥ — surrounded tam — him vīkṣya — seeing tūṣṇīm — silent akṛta-arhaṇa-ādikam — without offering a respectful reception rahasi — in a secluded place upāsīnam — sitting in meditation ṛṣiḥ — the great sage cukopa — became very angry ha — it so happened.
Blended reading (Sanskrit + English inline)
yadṛcchayā tatra mahā-yaśā muniḥ
yadṛcchayā
out of his own will (without being invited)
tatra
there
mahā-yaśāḥ
very celebrated, well-known
muniḥ
Agastya Muni
samāgamac chiṣya-gaṇaiḥ pariśritaḥ
samāgamat
arrived
taṁ vīkṣya tūṣṇīm akṛtārhaṇādikaṁ
rahasy upāsīnam ṛṣiś cukopa ha
śiṣya-gaṇaiḥ
by his disciples
pariśritaḥ
surrounded
tam
him
vīkṣya
seeing
tūṣṇīm
silent
akṛta-arhaṇa-ādikam
without offering a respectful reception
rahasi
in a secluded place
upāsīnam
sitting in meditation
ṛṣiḥ
the great sage
cukopa
became very angry
ha
it so happened.
While Indradyumna Mahārāja was engaged in ecstatic meditation, worshiping the Supreme Personality of Godhead, the great sage Agastya Muni arrived there, surrounded by his disciples. When the Muni saw that Mahārāja Indradyumna, who was sitting in a secluded place, remained silent and did not follow the etiquette of offering him a reception, he was very angry.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
The sage Agastya arrived there, surrounded by his disciples. When the sage saw Mahārāja Indradyumna, sitting silently engaged in worship in a secluded place without offering him a reception, he became angry. The sage was Agastya.
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Śrīmad-Bhāgavatam 8.4.10

↗
తస్మా ఇమం శాపమదాదసాధు- రయం దురాత్మాకృతబుద్ధిరద్య । విప్రావమన్తా విశతాం తమిస్రం యథా గజ: స్తబ్ధమతి: స ఏవ ॥ ౧౦ ॥
tasmā imaṁ śāpam adād asādhur
[tasmaa imam shaapam adaad asaadhur]
ayaṁ durātmākṛta-buddhir adya
[ayam duraatmaakrita-buddhir adya]
viprāvamantā viśatāṁ tamisraṁ
[vipraavamantaa vishataam tamisram]
yathā gajaḥ stabdha-matiḥ sa eva
[yathaa gajah stabdha-matih sa eva]
Word-for-word
tasmai — unto Mahārāja Indradyumna imam — this śāpam — curse adāt — he gave asādhuḥ — not at all gentle ayam — this durātmā — degraded soul akṛta — without education buddhiḥ — his intelligence adya — now vipra — of a brāhmaṇa avamantā — insulter viśatām — let him enter tamisram — darkness yathā — as gajaḥ — an elephant stabdha-matiḥ — possessing blunt intelligence saḥ — he eva — indeed.
Blended reading (Sanskrit + English inline)
tasmā imaṁ śāpam adād asādhur
tasmai
unto Mahārāja Indradyumna
imam
this
śāpam
curse
adāt
he gave
asādhuḥ
not at all gentle
ayaṁ durātmākṛta-buddhir adya
ayam
this
durātmā
degraded soul
akṛta
without education
buddhiḥ
his intelligence
adya
now
viprāvamantā viśatāṁ tamisraṁ
vipra
of a brāhmaṇa
avamantā
insulter
viśatām
let him enter
tamisram
darkness
yathā gajaḥ stabdha-matiḥ sa eva
yathā
as
gajaḥ
an elephant
stabdha-matiḥ
possessing blunt intelligence
saḥ
he
eva
indeed.
Agastya Muni then spoke this curse against the King: This King Indradyumna is not at all gentle. Being low and uneducated, he has insulted a brāhmaṇa. May he therefore enter the region of darkness and receive the dull, dumb body of an elephant.
Purport

An elephant is very strong, it has a very big body, and it can work very hard and eat a large quantity of food, but its intelligence is not at all commensurate with its size and strength. Thus in spite of so much bodily strength, the elephant works as a menial servant for a human being. Agastya Muni thought it wise to curse the King to become an elephant because the powerful King did not receive Agastya Muni as one is obliged to receive a brāhmaṇa. Yet although Agastya Muni cursed Mahārāja Indradyumna to become an elephant, the curse was indirectly a benediction, for by undergoing one life as an elephant, Indradyumna Mahārāja ended the reactions for all the sins of his previous life. Immediately after the expiry of the elephant’s life, he was promoted to Vaikuṇṭhaloka to become a personal associate of the Supreme Personality of Godhead, Nārāyaṇa, in a body exactly like that of the Lord. This is called sārūpya-mukti.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Agastya uttered a curse against the King. “This person does not have proper conduct. He is degraded, without intelligence. He has insulted a brāhmaṇa today. May he therefore enter darkness just like an elephant with low intelligence! Let him become an elephant.” His intelligence has not been given instruction (akṛta-buddhiḥ). Let him become an elephant!
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Śrīmad-Bhāgavatam 8.4.11-12

↗
శ్రీశుక ఉవాచ ఏవం శప్‍త్వా గతోఽగస్త్యో భగవాన్ నృప సానుగ: । ఇన్ద్రద్యుమ్నోఽపి రాజర్షిర్దిష్టం తదుపధారయన్ ॥ ౧౧ ॥ ఆపన్న: కౌఞ్జరీం యోనిమాత్మస్మృతివినాశినీమ్ । హర్యర్చనానుభావేన యద్గజత్వేఽప్యనుస్మృతి: ॥ ౧౨ ॥
śrī-śuka uvāca
[shree-shuka uvaacha]
evaṁ śaptvā gato ’gastyo
[evam shaptvaa gato ’gastyo]
bhagavān nṛpa sānugaḥ
[bhagavaan nripa saanugah]
indradyumno ’pi rājarṣir
[indradyumno ’pi raajarshir]
diṣṭaṁ tad upadhārayan
[dishtam tad upadhaarayan]
āpannaḥ kauṣjarīṁ yonim
[aapannah kaushjareem yonim]
ātma-smṛti-vināśinīm
[aatma-smriti-vinaashineem]
hary-arcanānubhāvena
[hary-archanaanubhaavena]
yad-gajatve ’py anusmṛtiḥ
[yad-gajatve ’py anusmritih]
Word-for-word
śrī-śukaḥ uvāca — Śrī Śukadeva Gosvāmī said evam — thus śaptvā — after cursing gataḥ — left that place agastyaḥ — Agastya Muni bhagavān — so powerful nṛpa — O King sa-anugaḥ — with his associates indradyumnaḥ — King Indradyumna api — also rājarṣiḥ — although he was a rājarṣi diṣṭam — because of past deeds tat — that curse upadhārayan — considering āpannaḥ — got kauṣjarīm — of an elephant yonim — the species ātma-smṛti — remembrance of one’s identity vināśinīm — which destroys hari — the Supreme Personality of Godhead arcana-anubhāvena — because of worshiping yat — that gajatve — in the body of an elephant api — although anusmṛtiḥ — the opportunity to remember his past devotional service.
Blended reading (Sanskrit + English inline)
śrī-śuka uvāca
śrī-śukaḥ uvāca
Śrī Śukadeva Gosvāmī said
evaṁ śaptvā gato ’gastyo
evam
thus
śaptvā
after cursing
gataḥ
left that place
bhagavān nṛpa sānugaḥ
agastyaḥ
Agastya Muni
indradyumno ’pi rājarṣir
diṣṭaṁ tad upadhārayan
āpannaḥ kauṣjarīṁ yonim
ātma-smṛti-vināśinīm
hary-arcanānubhāvena
bhagavān
so powerful
nṛpa
O King
sa-anugaḥ
with his associates
indradyumnaḥ
King Indradyumna
api
also
rājarṣiḥ
although he was a rājarṣi
diṣṭam
because of past deeds
tat
that curse
upadhārayan
considering
āpannaḥ
got
kauṣjarīm
of an elephant
yonim
the species
yad-gajatve ’py anusmṛtiḥ
ātma-smṛti
remembrance of one’s identity
vināśinīm
which destroys
hari
the Supreme Personality of Godhead
arcana-anubhāvena
because of worshiping
yat
that
gajatve
in the body of an elephant
api
although
anusmṛtiḥ
the opportunity to remember his past devotional service.
Śukadeva Gosvāmī continued: My dear King, after Agastya Muni had thus cursed King Indradyumna, the Muni left that place along with his disciples. Since the King was a devotee, he accepted Agastya Muni’s curse as welcome because it was the desire of the Supreme Personality of Godhead. Therefore, although in his next life he got the body of an elephant, because of devotional service he remembered how to worship and offer prayers to the Lord.
Purport

This is the unique position of a devotee of the Supreme Personality of Godhead. Although the King was cursed, he welcomed the curse because a devotee is always aware that nothing can happen without the desire of the Supreme Lord. Although the King was not at fault, Agastya Muni cursed him, and when this happened the King considered it to be due to his past misdeeds. Tat te ’nukampāṁ susamīkṣamāṇaḥ ( Bhāg. 10.14.8 ). This is a practical example of how a devotee thinks. He regards any reverses in life as blessings of the Supreme Personality of Godhead. Therefore, instead of being agitated by such reverses, he continues his activities of devotional service, and Kṛṣṇa takes care of him and enables him to be promoted to the spiritual world, back to Godhead. If a devotee has to suffer the reactions of his past misdeeds, the Supreme Lord arranges for him to be given only a token of these reactions, and very soon he is freed from all the reactions of material contamination. One should therefore adhere to devotional service, and the Lord Himself will very soon see to one’s promotion to the spiritual world. A devotee should not be disturbed by unfortunate circumstances, but must continue his regular program, depending on the Lord for everything. The word upadhārayan, “considering,” is very significant in this verse. This word indicates that a devotee knows what is what; he understands what is happening in material, conditional life.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Śukadeva Gosvāmī said: O King! After Agastya had cursed King Indradyumna, the sage left that place along with his disciples. The King accepted the curse as his fate. He obtained the body of an elephant, which generally destroys memory of the Lord, but because of devotional service he remembered his past life. The King understood that it was his bad destiny. Yad means yasya: he had memory of his past life, even as an elephant.
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SB 10.14.8
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Śrīmad-Bhāgavatam 8.4.13

↗
ఏవం విమోక్ష్య గజయూథపమబ్జనాభ- స్తేనాపి పార్షదగతిం గమితేన యుక్త: । గన్ధర్వసిద్ధవిబుధైరుపగీయమాన- కర్మాద్భ‍ుతం స్వభవనం గరుడాసనోఽగాత్ ॥ ౧౩ ॥
evaṁ vimokṣya gaja-yūtha-pam abja-nābhas
[evam vimokshya gaja-yootha-pam abja-naabhas]
tenāpi pārṣada-gatiṁ gamitena yuktaḥ
[tenaapi paarshada-gatim gamitena yuktah]
gandharva-siddha-vibudhair upagīyamāna-
[gandharva-siddha-vibudhair upageeyamaana-]
karmādbhutaṁ sva-bhavanaṁ garuḍāsano ’gāt
[karmaadbhutam sva-bhavanam garudaasano ’gaat]
Word-for-word
evam — thus vimokṣya — delivering gaja-yūtha-pam — the King of the elephants, Gajendra abja-nābhaḥ — the Supreme Personality of Godhead, from whose navel sprouts a lotus flower tena — by him (Gajendra) api — also pārṣada-gatim — the position of the Lord’s associate gamitena — who had already gotten yuktaḥ — accompanied gandharva — by the denizens of Gandharvaloka siddha — the denizens of Siddhaloka vibudhaiḥ — and by all great learned sages upagīyamāna — were being glorified karma — whose transcendental activities adbhutam — all-wonderful sva-bhavanam — to His own abode garuḍa-āsanaḥ — sitting on the back of Garuḍa agāt — returned.
Blended reading (Sanskrit + English inline)
evaṁ vimokṣya gaja-yūtha-pam abja-nābhas
evam
thus
vimokṣya
delivering
gaja-yūtha-pam
the King of the elephants, Gajendra
abja-nābhaḥ
the Supreme Personality of Godhead, from whose navel sprouts a lotus flower
tenāpi pārṣada-gatiṁ gamitena yuktaḥ
tena
by him (Gajendra)
api
also
pārṣada-gatim
the position of the Lord’s associate
gamitena
who had already gotten
yuktaḥ
accompanied
gandharva-siddha-vibudhair upagīyamāna-
gandharva
by the denizens of Gandharvaloka
siddha
the denizens of Siddhaloka
vibudhaiḥ
and by all great learned sages
upagīyamāna
were being glorified
karmādbhutaṁ sva-bhavanaṁ garuḍāsano ’gāt
karma
whose transcendental activities
adbhutam
all-wonderful
sva-bhavanam
to His own abode
garuḍa-āsanaḥ
sitting on the back of Garuḍa
agāt
returned.
Upon delivering the King of the elephants from the clutches of the crocodile, and from material existence, which resembles a crocodile, the Lord awarded him the status of sārūpya-mukti. In the presence of the Gandharvas, the Siddhas and the other demigods, who were praising the Lord for His wonderful transcendental activities, the Lord, sitting on the back of His carrier, Garuḍa, returned to His all-wonderful abode and took Gajendra with Him.
Purport

In this verse the word vimokṣya is significant. For a devotee, mokṣa or mukti — salvation — means getting the position of the Lord’s associate. The impersonalists are satisfied to get the liberation of merging in the Brahman effulgence, but for a devotee, mukti (liberation) means not to merge in the effulgence of the Lord, but to be directly promoted to the Vaikuṇṭha planets and to become an associate of the Lord. In this regard, there is a relevant verse in Śrīmad-Bhāgavatam (10.14.8) :

tat te ’nukampāṁ susamīkṣamāṇo bhuṣjāna evātma-kṛtaṁ vipākam hṛd-vāg-vapurbhir vidadhan namas te jīveta yo mukti-pade sa dāya-bhāk

“One who seeks Your compassion and thus tolerates all kinds of adverse conditions due to the karma of his past deeds, who engages always in Your devotional service with his mind, words and body, and who always offers obeisances unto You, is certainly a bona fide candidate for liberation.” A devotee who tolerates everything in this material world and patiently executes his devotional service can become mukti-pade sa dāya-bhāk, a bona fide candidate for liberation. The word dāya-bhāk refers to a hereditary right to the Lord’s mercy. A devotee must simply engage in devotional service, not caring about material situations. Then he automatically becomes a rightful candidate for promotion to Vaikuṇṭhaloka. The devotee who renders unalloyed service to the Lord gets the right to be promoted to Vaikuṇṭhaloka, just as a son inherits the property of his father.

When a devotee gets liberation, he becomes free from material contamination and engages as a servant of the Lord. This is explained in Śrīmad-Bhāgavatam (2.10.6) : muktir hitvānyathā rūpaṁ svarūpena vyavasthitiḥ. The word svarūpa refers to sārūpya-mukti — going back home, back to Godhead, and remaining the Lord’s eternal associate, having regained a spiritual body exactly resembling that of the Lord, with four hands, holding the śaṅkha, cakra, gadā and padma. The difference between the mukti of the impersonalist and that of the devotee is that the devotee is immediately appointed an eternal servant of the Lord, whereas the impersonalist, although merging in the effulgence of the brahmajyoti, is still insecure and therefore generally falls again to this material world. Āruhya kṛcchreṇa paraṁ padaṁ tataḥ patanty adho ’nādṛta-yuṣmad-aṅghrayaḥ ( Bhāg. 10.2.32 ). Although the impersonalist rises to the Brahman effulgence and enters into that effulgence, he has no engagement in the service of the Lord, and therefore he is again attracted to materialistic philanthropic activities. Thus he comes down to open hospitals and educational institutions, feed poor men and perform similar materialistic activities, which the impersonalist thinks are more precious than serving the Supreme Personality of Godhead. Anādṛta-yuṣmad-aṅghrayaḥ . The impersonalists do not think that the service of the Lord is more valuable than serving the poor man or starting a school or hospital. Although they say brahma satyaṁ jagan mithyā — “Brahman is real, and the material world is false” — they are nonetheless very eager to serve the false material world and neglect the service of the lotus feet of the Supreme Personality of Godhead.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Upon delivering Gajendra from the crocodile, the Lord, whose act was praised by Gandharvas, Siddhas and the devatās, awarded him the status of being his associate, and returned with him to his astonishing abode. Vimokṣya means “freeing him from the crocodile.”
Related values & verses
Related verses
SB 10.2.32
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Śrīmad-Bhāgavatam 8.4.14

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ఏతన్మహారాజ తవేరితో మయా కృష్ణానుభావో గజరాజమోక్షణమ్ । స్వర్గ్యం యశస్యం కలికల్మషాపహం దు:స్వప్ననాశం కురువర్య శ‍ృణ్వతామ్ ॥ ౧౪ ॥
etan mahā-rāja taverito mayā
[etan mahaa-raaja taverito mayaa]
kṛṣṇānubhāvo gaja-rāja-mokṣaṇam
[krishnaanubhaavo gaja-raaja-mokshanam]
svargyaṁ yaśasyaṁ kali-kalmaṣāpahaṁ
[svargyam yashasyam kali-kalmashaapaham]
duḥsvapna-nāśaṁ kuru-varya śṛṇvatām
[duhsvapna-naasham kuru-varya shrinvataam]
Word-for-word
etat — this mahā-rāja — O King Parīkṣit tava — unto you īritaḥ — described mayā — by me kṛṣṇa-anubhāvaḥ — the unlimited potency of Lord Kṛṣṇa (by which He can deliver a devotee) gaja-rāja-mokṣaṇam — delivering the King of the elephants svargyam — giving elevation to higher planetary systems yaśasyam — increasing one’s reputation as a devotee kali-kalmaṣa-apaham — diminishing the contamination of the Kali-yuga duḥsvapna-nāśam — counteracting the causes of bad dreams kuru-varya — O best among the Kurus śṛṇvatām — of persons who hear this narration.
Blended reading (Sanskrit + English inline)
etan mahā-rāja taverito mayā
etat
this
mahā-rāja
O King Parīkṣit
tava
unto you
īritaḥ
described
mayā
by me
kṛṣṇānubhāvo gaja-rāja-mokṣaṇam
kṛṣṇa-anubhāvaḥ
the unlimited potency of Lord Kṛṣṇa (by which He can deliver a devotee)
gaja-rāja-mokṣaṇam
delivering the King of the elephants
svargyaṁ yaśasyaṁ kali-kalmaṣāpahaṁ
svargyam
giving elevation to higher planetary systems
yaśasyam
increasing one’s reputation as a devotee
kali-kalmaṣa-apaham
diminishing the contamination of the Kali-yuga
duḥsvapna-nāśaṁ kuru-varya śṛṇvatām
duḥsvapna-nāśam
counteracting the causes of bad dreams
kuru-varya
O best among the Kurus
śṛṇvatām
of persons who hear this narration.
My dear King Parīkṣit, I have now described the wonderful power of Kṛṣṇa, as displayed when the Lord delivered the King of the elephants. O best of the Kuru dynasty, those who hear this narration become fit to be promoted to the higher planetary systems. Simply because of hearing this narration, they gain a reputation as devotees, they are unaffected by the contamination of Kali-yuga, and they never see bad dreams.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
O King! Best of the Kurus! I have described to you the action of the Lord concerning the deliverance of Gajendra. Those who hear this story attain Svarga, fame, destruction of the impurities of Kali-yuga and destruction of bad dreams.
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Śrīmad-Bhāgavatam 8.4.15

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యథానుకీర్తయన్త్యేతచ్ఛ్రేయస్కామా ద్విజాతయ: । శుచయ: ప్రాతరుత్థాయ దు:స్వప్నాద్యుపశాన్తయే ॥ ౧౫ ॥
yathānukīrtayanty etac
[yathaanukeertayanty etach]
chreyas-kāmā dvijātayaḥ
[chreyas-kaamaa dvijaatayah]
śucayaḥ prātar utthāya
[shuchayah praatar utthaaya]
duḥsvapnādy-upaśāntaye
[duhsvapnaady-upashaantaye]
Word-for-word
yathā — without deviation anukīrtayanti — they chant etat — this narration of the deliverance of Gajendra śreyaḥ-kāmāḥ — persons who desire their own auspiciousness dvi-jātayaḥ — the twice-born (brāhmaṇas, kṣatriyas and vaiśyas) śucayaḥ — especially the brāhmaṇas, who are always clean prātaḥ — in the morning utthāya — after getting up from sleep duḥsvapna-ādi — beginning with sleeping badly at night upaśāntaye — to counteract all troublesome positions.
Blended reading (Sanskrit + English inline)
yathānukīrtayanty etac
yathā
without deviation
anukīrtayanti
they chant
etat
this narration of the deliverance of Gajendra
śreyaḥ-kāmāḥ
persons who desire their own auspiciousness
chreyas-kāmā dvijātayaḥ
dvi-jātayaḥ
the twice-born (brāhmaṇas, kṣatriyas and vaiśyas)
śucayaḥ prātar utthāya
śucayaḥ
especially the brāhmaṇas, who are always clean
prātaḥ
in the morning
utthāya
after getting up from sleep
duḥsvapnādy-upaśāntaye
duḥsvapna-ādi
beginning with sleeping badly at night
upaśāntaye
to counteract all troublesome positions.
Therefore, after getting up from bed in the morning, those who desire their own welfare — especially the brāhmaṇas, kṣatriyas, vaiśyas and in particular the brāhmaṇa Vaiṣṇavas — should chant this narration as it is, without deviation, to counteract the troubles of bad dreams.
Purport

Every verse in the Vedic literature, especially in the Śrīmad-Bhāgavatam and Bhagavad-gītā, is a Vedic mantra. Here the words yathānukīrtayanti are used to recommend that this literature be presented as it is. Unscrupulous persons, however, deviate from the actual narration and interpret the text in their own way with grammatical jugglery. Such deviations are to be avoided. This is a Vedic injunction supported by Śukadeva Gosvāmī, one of the mahājanas, or authorities. He says, yathānukīrtayanti: one should recite the mantra as it is, without deviation, for then one will be eligible to rise to the platform of all good fortune. Śukadeva Gosvāmī especially recommends that those who are brāhmaṇas ( śucayaḥ ) recite all these mantras after rising from bed in the morning.

Because of sinful activities, at night we have bad dreams, which are very troublesome. Indeed, Mahārāja Yudhiṣṭhira was obliged to see hell because of a slight deviation from devotional service to the Lord. Therefore, duḥsvapna — bad dreams — occur because of sinful activities. A devotee sometimes accepts a sinful person as his disciple, and to counteract the sinful reactions he accepts from the disciple, he has to see a bad dream. Nonetheless, the spiritual master is so kind that in spite of having bad dreams due to the sinful disciple, he accepts this troublesome business for the deliverance of the victims of Kali-yuga. After initiation, therefore, a disciple should be extremely careful not to commit again any sinful act that might cause difficulties for himself and the spiritual master. Before the Deity, before the fire, before the spiritual master and before the Vaiṣṇavas, the honest disciple promises to refrain from all sinful activity. Therefore he must not again commit sinful acts and thus create a troublesome situation.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Therefore, after rising from bed in the morning, those who desire their own welfare—the brāhmaṇas, kṣatriyas, vaiśyas—after purifying themselves, should chant this narration as it is, without deviation, to counteract the troubles of bad dreams. Yathā means “as it is.”
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Śrīmad-Bhāgavatam 8.4.16

↗
ఇదమాహ హరి: ప్రీతో గజేన్ద్రం కురుసత్తమ । శ‍ృణ్వతాం సర్వభూతానాం సర్వభూతమయో విభు: ॥ ౧౬ ॥
idam āha hariḥ prīto
[idam aaha harih preeto]
gajendraṁ kuru-sattama
[gajendram kuru-sattama]
śṛṇvatāṁ sarva-bhūtānāṁ
[shrinvataam sarva-bhootaanaam]
sarva-bhūta-mayo vibhuḥ
[sarva-bhoota-mayo vibhuh]
Word-for-word
idam — this āha — said hariḥ — the Supreme Personality of Godhead prītaḥ — being pleased gajendram — unto Gajendra kuru-sat-tama — O best of the Kuru dynasty śṛṇvatām — hearing sarva-bhūtānām — in the presence of everyone sarva-bhūta-mayaḥ — all-pervading Personality of Godhead vibhuḥ — the great.
Blended reading (Sanskrit + English inline)
idam āha hariḥ prīto
idam
this
āha
said
hariḥ
the Supreme Personality of Godhead
prītaḥ
being pleased
gajendraṁ kuru-sattama
gajendram
unto Gajendra
kuru-sat-tama
O best of the Kuru dynasty
śṛṇvatāṁ sarva-bhūtānāṁ
śṛṇvatām
hearing
sarva-bhūtānām
in the presence of everyone
sarva-bhūta-mayo vibhuḥ
sarva-bhūta-mayaḥ
all-pervading Personality of Godhead
vibhuḥ
the great.
O best of the Kuru dynasty, the Supreme Personality of Godhead, the Supersoul of everyone, being thus pleased, addressed Gajendra in the presence of everyone there. He spoke the following blessings.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
O best of the Kuru dynasty! The Supreme Lord, the Supersoul of everyone, being pleased, spoke to Gajendra as follows while everyone listened.
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Śrīmad-Bhāgavatam 8.4.17-24

↗
శ్రీభగవానువాచ యే మాం త్వాం చ సరశ్చేదం గిరికన్దరకాననమ్ । వేత్రకీచకవేణూనాం గుల్మాని సురపాదపాన్ ॥ ౧౭ ॥ శ‍ృఙ్గాణీమాని ధిష్ణ్యాని బ్రహ్మణో మే శివస్య చ । క్షీరోదం మే ప్రియం ధామ శ్వేతద్వీపం చ భాస్వరమ్ ॥ ౧౮ ॥ శ్రీవత్సం కౌస్తుభం మాలాం గదాం కౌమోదకీం మమ । సుదర్శనం పాఞ్చజన్యం సుపర్ణం పతగేశ్వరమ్ ॥ ౧౯ ॥ శేషం చ మత్కలాం సూక్ష్మాం శ్రియం దేవీం మదాశ్రయామ్ । బ్రహ్మాణం నారదమృషిం భవం ప్రహ్లాదమేవ చ ॥ ౨౦ ॥ మత్స్యకూర్మవరాహాద్యైరవతారై: కృతాని మే । కర్మాణ్యనన్తపుణ్యాని సూర్యం సోమం హుతాశనమ్ ॥ ౨౧ ॥ ప్రణవం సత్యమవ్యక్తం గోవిప్రాన్ ధర్మమవ్యయమ్ । దాక్షాయణీర్ధర్మపత్నీ: సోమకశ్యపయోరపి ॥ ౨౨ ॥ గఙ్గాం సరస్వతీం నన్దాం కాలిన్దీం సితవారణమ్ । ధ్రువం బ్రహ్మఋషీన్సప్త పుణ్యశ్లోకాంశ్చ మానవాన్ ॥ ౨౩ ॥ ఉత్థాయాపరరాత్రాన్తే ప్రయతా: సుసమాహితా: । స్మరన్తి మమ రూపాణి ముచ్యన్తే తేꣷహసోఽఖిలాత్ ॥ ౨౪ ॥
śrī-bhagavān uvāca
[shree-bhagavaan uvaacha]
ye māṁ tvāṁ ca saraś cedaṁ
[ye maam tvaam cha sarash chedam]
giri-kandara-kānanam
[giri-kandara-kaananam]
vetra-kīcaka-veṇūnāṁ
[vetra-keechaka-venoonaam]
gulmāni sura-pādapān
[gulmaani sura-paadapaan]
śṛṅgāṇīmāni dhiṣṇyāni
[shringaaneemaani dhishnyaani]
brahmaṇo me śivasya ca
[brahmano me shivasya cha]
kṣīrodaṁ me priyaṁ dhāma
[ksheerodam me priyam dhaama]
śveta-dvīpaṁ ca bhāsvaram
[shveta-dveepam cha bhaasvaram]
śrīvatsaṁ kaustubhaṁ mālāṁ
[shreevatsam kaustubham maalaam]
gadāṁ kaumodakīṁ mama
[gadaam kaumodakeem mama]
sudarśanaṁ pāṣcajanyaṁ
[sudarshanam paashchajanyam]
suparṇaṁ patageśvaram
[suparnam patageshvaram]
śeṣaṁ ca mat-kalāṁ sūkṣmāṁ
[shesham cha mat-kalaam sookshmaam]
śriyaṁ devīṁ mad-āśrayām
[shriyam deveem mad-aashrayaam]
brahmāṇaṁ nāradam ṛṣiṁ
[brahmaanam naaradam rishim]
bhavaṁ prahrādam eva ca
[bhavam prahraadam eva cha]
matsya-kūrma-varāhādyair
[matsya-koorma-varaahaadyair]
avatāraiḥ kṛtāni me
[avataaraih kritaani me]
karmāṇy ananta-puṇyāni
[karmaany ananta-punyaani]
sūryaṁ somaṁ hutāśanam
[sooryam somam hutaashanam]
praṇavaṁ satyam avyaktaṁ
[pranavam satyam avyaktam]
go-viprān dharmam avyayam
[go-vipraan dharmam avyayam]
dākṣāyaṇīr dharma-patnīḥ
[daakshaayaneer dharma-patneeh]
soma-kaśyapayor api
[soma-kashyapayor api]
gaṅgāṁ sarasvatīṁ nandāṁ
[gangaam sarasvateem nandaam]
kālindīṁ sita-vāraṇam
[kaalindeem sita-vaaranam]
dhruvaṁ brahma-ṛṣīn sapta
[dhruvam brahma-risheen sapta]
puṇya-ślokāṁś ca mānavān
[punya-shlokaamsh cha maanavaan]
utthāyāpara-rātrānte
[utthaayaapara-raatraante]
prayatāḥ susamāhitāḥ
[prayataah susamaahitaah]
smaranti mama rūpāṇi
[smaranti mama roopaani]
mucyante te ’ṁhaso ’khilāt
[muchyante te ’mhaso ’khilaat]
Word-for-word
śrī-bhagavān uvāca — the Supreme Personality of Godhead said ye — those who mām — Me tvām — you ca — also saraḥ — lake ca — also idam — this giri — hill (Trikūṭa Mountain) kandara — caves kānanam — gardens vetra — of cane kīcaka — hollow bamboo veṇūnām — and of another kind of bamboo gulmāni — clusters sura-pādapān — celestial trees śṛṅgāṇi — the peaks imāni — these dhiṣṇyāni — abodes brahmaṇaḥ — of Lord Brahmā me — of Me śivasya — of Lord Śiva ca — also kṣīra-udam — the Ocean of Milk me — My priyam — very dear dhāma — place śveta-dvīpam — known as the white island ca — also bhāsvaram — always brilliant with spiritual rays śrīvatsam — the mark named Śrīvatsa kaustubham — the Kaustubha gem mālām — garland gadām — club kaumodakīm — known as Kaumodakī mama — My sudarśanam — Sudarśana disc pāṣcajanyam — conchshell named Pāṣcajanya suparṇam — Garuḍa pataga-īśvaram — the king of all birds śeṣam — the resting place Śeṣa Nāga ca — and mat-kalām — My expanded part sūkṣmām — very subtle śriyam devīm — the goddess of fortune mat-āśrayām — all dependent upon Me brahmāṇam — Lord Brahmā nāradam ṛṣim — the great saint Nārada Muni bhavam — Lord Śiva prahrādam eva ca — as well as Prahlāda matsya — the Matsya incarnation kūrma — the Kūrma incarnation varāha — the boar incarnation ādyaiḥ — and so on avatāraiḥ — by different incarnations kṛtāni — done me — My karmāṇi — activities ananta — unlimited puṇyāni — auspicious, pious sūryam — the sun-god somam — the moon-god hutāśanam — the fire-god praṇavam — the oṁkāra mantra satyam — the Absolute Truth avyaktam — the total material energy go-viprān — the cows and brāhmaṇas dharmam — devotional service avyayam — never ending dākṣāyaṇīḥ — the daughters of Dakṣa dharma-patnīḥ — bona fide wives soma — of the moon-god kaśyapayoḥ — and of the great ṛṣi Kaśyapa api — also gaṅgām — the river Ganges sarasvatīm — the river Sarasvatī nandām — the river Nandā kālindīm — the river Yamunā sita-vāraṇam — the elephant Airāvata dhruvam — Dhruva Mahārāja brahma-ṛṣīn — great ṛṣis sapta — seven puṇya-ślokān — extremely pious ca — and mānavān — human beings utthāya — getting up apara-rātra-ante — at the end of the night prayatāḥ — being very careful su-samāhitāḥ — with concentrated minds smaranti — remember mama — My rūpāṇi — forms mucyante — are delivered te — such persons aṁhasaḥ — from sinful reactions akhilāt — of all kinds.
Blended reading (Sanskrit + English inline)
śrī-bhagavān uvāca
śrī-bhagavān uvāca
the Supreme Personality of Godhead said
ye māṁ tvāṁ ca saraś cedaṁ
ye
those who
mām
Me
tvām
you
ca
also
saraḥ
lake
giri-kandara-kānanam
vetra-kīcaka-veṇūnāṁ
ca
also
gulmāni sura-pādapān
śṛṅgāṇīmāni dhiṣṇyāni
idam
this
giri
hill (Trikūṭa Mountain)
brahmaṇo me śivasya ca
kṣīrodaṁ me priyaṁ dhāma
śveta-dvīpaṁ ca bhāsvaram
śrīvatsaṁ kaustubhaṁ mālāṁ
kandara
caves
gadāṁ kaumodakīṁ mama
kānanam
gardens
vetra
of cane
kīcaka
hollow bamboo
veṇūnām
and of another kind of bamboo
gulmāni
clusters
sudarśanaṁ pāṣcajanyaṁ
sura-pādapān
celestial trees
suparṇaṁ patageśvaram
śeṣaṁ ca mat-kalāṁ sūkṣmāṁ
śriyaṁ devīṁ mad-āśrayām
śṛṅgāṇi
the peaks
imāni
these
brahmāṇaṁ nāradam ṛṣiṁ
bhavaṁ prahrādam eva ca
matsya-kūrma-varāhādyair
avatāraiḥ kṛtāni me
karmāṇy ananta-puṇyāni
sūryaṁ somaṁ hutāśanam
praṇavaṁ satyam avyaktaṁ
go-viprān dharmam avyayam
dhiṣṇyāni
abodes
dākṣāyaṇīr dharma-patnīḥ
soma-kaśyapayor api
gaṅgāṁ sarasvatīṁ nandāṁ
kālindīṁ sita-vāraṇam
dhruvaṁ brahma-ṛṣīn sapta
brahmaṇaḥ
of Lord Brahmā
me
of Me
śivasya
of Lord Śiva
puṇya-ślokāṁś ca mānavān
ca
also
kṣīra-udam
the Ocean of Milk
me
My
utthāyāpara-rātrānte
prayatāḥ susamāhitāḥ
priyam
very dear
dhāma
place
śveta-dvīpam
known as the white island
ca
also
bhāsvaram
always brilliant with spiritual rays
śrīvatsam
the mark named Śrīvatsa
kaustubham
the Kaustubha gem
mālām
garland
gadām
club
kaumodakīm
known as Kaumodakī
smaranti mama rūpāṇi
mama
My
sudarśanam
Sudarśana disc
pāṣcajanyam
conchshell named Pāṣcajanya
suparṇam
Garuḍa
pataga-īśvaram
the king of all birds
śeṣam
the resting place Śeṣa Nāga
ca
and
mat-kalām
My expanded part
sūkṣmām
very subtle
śriyam devīm
the goddess of fortune
mat-āśrayām
all dependent upon Me
brahmāṇam
Lord Brahmā
nāradam ṛṣim
the great saint Nārada Muni
bhavam
Lord Śiva
prahrādam eva ca
as well as Prahlāda
matsya
the Matsya incarnation
kūrma
the Kūrma incarnation
varāha
the boar incarnation
ādyaiḥ
and so on
avatāraiḥ
by different incarnations
kṛtāni
done
me
My
karmāṇi
activities
ananta
unlimited
puṇyāni
auspicious, pious
sūryam
the sun-god
mucyante te ’ṁhaso ’khilāt
somam
the moon-god
hutāśanam
the fire-god
praṇavam
the oṁkāra mantra
satyam
the Absolute Truth
avyaktam
the total material energy
go-viprān
the cows and brāhmaṇas
dharmam
devotional service
avyayam
never ending
dākṣāyaṇīḥ
the daughters of Dakṣa
dharma-patnīḥ
bona fide wives
soma
of the moon-god
kaśyapayoḥ
and of the great ṛṣi Kaśyapa
api
also
gaṅgām
the river Ganges
sarasvatīm
the river Sarasvatī
nandām
the river Nandā
kālindīm
the river Yamunā
sita-vāraṇam
the elephant Airāvata
dhruvam
Dhruva Mahārāja
brahma-ṛṣīn
great ṛṣis
sapta
seven
puṇya-ślokān
extremely pious
ca
and
mānavān
human beings
utthāya
getting up
apara-rātra-ante
at the end of the night
prayatāḥ
being very careful
su-samāhitāḥ
with concentrated minds
smaranti
remember
mama
My
rūpāṇi
forms
mucyante
are delivered
te
such persons
aṁhasaḥ
from sinful reactions
akhilāt
of all kinds.
The Supreme Personality of Godhead said: Freed from all sinful reactions are those who rise from bed at the end of night, early in the morning, and fully concentrate their minds with great attention upon My form; your form; this lake; this mountain; the caves; the gardens; the cane plants; the bamboo plants; the celestial trees; the residential quarters of Me, Lord Brahmā and Lord Śiva; the three peaks of Trikūṭa Mountain, made of gold, silver and iron; My very pleasing abode [the Ocean of Milk]; the white island, Śvetadvīpa, which is always brilliant with spiritual rays; My mark of Śrīvatsa; the Kaustubha gem; My Vaijayantī garland; My club, Kaumodakī; My Sudarśana disc and Pāṣcajanya conchshell; My bearer, Garuḍa, the king of the birds; My bed, Śeṣa Nāga; My expansion of energy the goddess of fortune; Lord Brahmā; Nārada Muni; Lord Śiva; Prahlāda; My incarnations like Matsya, Kūrma and Varāha; My unlimited all-auspicious activities, which yield piety to he who hears them; the sun; the moon; fire; the mantra oṁkāra; the Absolute Truth; the total material energy; the cows and brāhmaṇas; devotional service; the wives of Soma and Kaśyapa, who are all daughters of King Dakṣa; the rivers Ganges, Sarasvatī, Nandā and Yamunā [Kālindī]; the elephant Airāvata; Dhruva Mahārāja; the seven ṛṣis; and the pious human beings.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
The Lord said: Freed from all sinful reactions are those who rise from bed at the end of night and fully concentrate their minds with great attention upon my form, your form, this lake, this mountain, the caves, gardens, cane plants, bamboo plants, celestial trees;, my abode, the abodes of Brahmā and Śiva, three peaks of Trikūṭa Mountain; the ocean of milk, Śvetadvīpa, which is always brilliant with spiritual rays, Śrīvatsa, the Kaustubha gem, my garland, my club named Kaumodakī, my Sudarśana disc and Pāṣcajanya conchshell, my bearer named Garuḍa, the king of the birds, Śeṣa Nāga, my expansion of energy the goddess of fortune who takes shelter of me, Brahmā, Nārada Muni, Śiva, Prahlāda, the pure, unlimited activities performed by Matsya, Kūrma and Varāha, the sun, the moon, fire, the mantra oṁkāra, the Absolute Truth, the material energy, the cows and brāhmaṇas, devotional service, the wives of Soma and Kaśyapa, who are all daughters of King Dakṣa, the Rivers Ganges, Sarasvatī, Nandā and Yamunā, the elephant Airāvata, Dhruva Mahārāja, the seven sages, and pious human beings. One should remember all these items. Avyaktam means prakṛti. Avyayam dharmam means bhakti. The daughters of Dakṣa were the wives of Soma and Kaśyapa. Sita-vāraṇam means Airāvata.
Related lectures
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Śrīmad-Bhāgavatam 8.4.25

↗
యే మాం స్తువన్త్యనేనాఙ్గ ప్రతిబుధ్య నిశాత్యయే । తేషాం ప్రాణాత్యయే చాహం దదామి విపులాం గతిమ్ ॥ ౨౫ ॥
ye māṁ stuvanty anenāṅga
[ye maam stuvanty anenaanga]
pratibudhya niśātyaye
[pratibudhya nishaatyaye]
teṣāṁ prāṇātyaye cāhaṁ
[teshaam praanaatyaye chaaham]
dadāmi vipulāṁ gatim
[dadaami vipulaam gatim]
Word-for-word
ye — those who mām — unto Me stuvanti — offer prayers anena — in this way aṅga — O King pratibudhya — getting up niśa-atyaye — at the end of night teṣām — for them prāṇa-atyaye — at the time of death ca — also aham — I dadāmi — give vipulām — the eternal, unlimited gatim — transferral to the spiritual world.
Blended reading (Sanskrit + English inline)
ye māṁ stuvanty anenāṅga
ye
those who
mām
unto Me
stuvanti
offer prayers
anena
in this way
aṅga
O King
pratibudhya niśātyaye
pratibudhya
getting up
niśa-atyaye
at the end of night
teṣāṁ prāṇātyaye cāhaṁ
teṣām
for them
prāṇa-atyaye
at the time of death
ca
also
aham
I
dadāmi vipulāṁ gatim
dadāmi
give
vipulām
the eternal, unlimited
gatim
transferral to the spiritual world.
My dear devotee, unto those who rise from bed at the end of night and offer Me the prayers offered by you, I give an eternal residence in the spiritual world at the end of their lives.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
O King! I give an eternal residence in the spiritual world at the end of their lives to persons who rise from bed at the end of night and offer me the prayers offered by you.
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Source: vedabase.io

Śrīmad-Bhāgavatam 8.4.26

↗
శ్రీశుక ఉవాచ ఇత్యాదిశ్య హృషీకేశ: ప్రాధ్మాయ జలజోత్తమమ్ । హర్షయన్విబుధానీకమారురోహ ఖగాధిపమ్ ॥ ౨౬ ॥
śrī-śuka uvāca
[shree-shuka uvaacha]
ity ādiśya hṛṣīkeśaḥ
[ity aadishya hrisheekeshah]
prādhmāya jalajottamam
[praadhmaaya jalajottamam]
harṣayan vibudhānīkam
[harshayan vibudhaaneekam]
āruroha khagādhipam
[aaruroha khagaadhipam]
Word-for-word
śrī-śukaḥ uvāca — Śrī Śukadeva Gosvāmī said iti — thus ādiśya — advising hṛṣīkeśaḥ — the Supreme Personality of Godhead, known as Hṛṣīkeśa prādhmāya — blowing jala-ja-uttamam — the conchshell, the best of the aquatics harṣayan — pleasing vibudha-anīkam — the host of demigods, headed by Lord Brahmā and Lord Śiva āruroha — got up khaga-adhipam — on the back of Garuḍa.
Blended reading (Sanskrit + English inline)
śrī-śuka uvāca
śrī-śukaḥ uvāca
Śrī Śukadeva Gosvāmī said
ity ādiśya hṛṣīkeśaḥ
iti
thus
ādiśya
advising
hṛṣīkeśaḥ
the Supreme Personality of Godhead, known as Hṛṣīkeśa
prādhmāya jalajottamam
prādhmāya
blowing
jala-ja-uttamam
the conchshell, the best of the aquatics
harṣayan vibudhānīkam
harṣayan
pleasing
vibudha-anīkam
the host of demigods, headed by Lord Brahmā and Lord Śiva
āruroha khagādhipam
āruroha
got up
khaga-adhipam
on the back of Garuḍa.
Śrī Śukadeva Gosvāmī continued: After giving this instruction, the Lord, who is known as Hṛṣīkeśa, bugled with His Pāṣcajanya conchshell, in this way pleasing all the demigods, headed by Lord Brahmā. Then He mounted the back of His carrier, Garuḍa.
Purport

Thus end the Bhaktivedanta purports of the Eighth Canto, Fourth Chapter, of the Śrīmad-Bhāgavatam, entitled “Gajendra Returns to the Spiritual World.”

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Śukadeva Gosvāmī said: After giving this instruction, the Lord, who is known as Hṛṣīkeśa, blowing his conch, gave joy to the devatās and climbed on the back of his carrier, Garuḍa. Thus ends the commentary on the Fourth Chapter of the Eighth Canto of the Bhāgavatam for the pleasure of the devotees, in accordance with the previous ācāryas. Chapter Five Brahmā’s Prayer for Ajita 8.5: The Demigods Appeal to the Lord for Protection 5. The Demigods Appeal to the Lord for Protection 8.5 Summary This chapter describes the fifth and sixth Manus, and it also describes the prayers of the demigods and the curse of Durvāsā Muni. The brother of Tāmasa, the fourth Manu, who has previously been described, was the fifth Manu, Raivata. The sons of Raivata included Arjuna, Bali and Vindhya. During the reign of this Manu, Indra, the King of heaven, was known as Vibhu. Among the demigods were the Bhūtarayas, and among the seven ṛṣis were Hiraṇyaromā, Vedaśirā and Ūrdhvabāhu. The ṛṣi known as Śubhra, by his wife, Vikuṇṭhā, gave birth to the Supreme Personality of Godhead, Vaikuṇṭha. This Supreme Personality of Godhead manifested a Vaikuṇṭha planet at the request of Ramādevī. His power and activities are mentioned in the Third Canto. The sixth Manu was Cākṣuṣa, the son of Cakṣu Manu. Among the sons of the sixth Manu were Pūru, Pūruṣa and Sudyumna. During the reign of this Manu, Mantradruma was Indra, the King of the heavenly planets. Among the demigods were the Āpyas, and among the seven ṛṣis were Haviṣmān and Vīraka. The wife of Vairāja, whose name was Devasambhūti, gave birth to Ajita, an incarnation of the Supreme Personality of Godhead. This Ajita, taking the shape of a tortoise and holding the mountain known as Mandara on His back, churned the ocean and produced nectar for the demigods. Mahārāja Parīkṣit was very eager to hear about the churning of the ocean, and therefore Śukadeva Gosvāmī began to explain to him how the demigods, having been cursed by Durvāsā Muni, were defeated in battle by the asuras. When the demigods were deprived of their heavenly kingdom, they went to the assembly house of Lord Brahmā and informed Lord Brahmā of what had happened. Then Brahmā, along with all the demigods, went to the shore of the ocean of milk and offered prayers to Kṣīrodakaśāyī Viṣṇu.
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