Appearance of the Demon Vritrasura

Verse 1 (bhagavata.6.9.1)

श्रीशुक उवाच तस्यासन् विश्वरूपस्य शिरांसि त्रीणि भारत । सोमपीथं सुरापीथमन्नादमिति शुश्रुम ॥ 9.1 ॥

śrī-śuka uvāca tasyāsan viśvarūpasya śirāṁsi trīṇi bhārata soma-pīthaṁ surā-pītham annādam iti śuśruma

Sri Shuka said: O descendant of Bharata, Vishvarupa had three heads — one for drinking soma, one for drinking wine, and one for eating food — so we have heard.

Verse 2 (bhagavata.6.9.2)

स वै बर्हिषि देवेभ्यो भागं प्रत्यक्षमुच्चकैः । अददद्यस्य पितरो देवाः सप्रश्रयं नृप ॥ 9.2 ॥

sa vai barhiṣi devebhyo bhāgaṁ pratyakṣam uccakaiḥ adadad yasya pitaro devāḥ sapraśrayaṁ nṛpa

O King, on the sacrificial altar he would openly and loudly offer the demigods their share, since the demigods themselves were his kinsmen through his father, and he did this with due humility.

Verse 3 (bhagavata.6.9.3)

स एव हि ददौ भागं परोक्षमसुरान् प्रति । यजमानोऽवहद् भागं मातृस्नेहवशानुगः ॥ 9.3 ॥

sa eva hi dadau bhāgaṁ parokṣam asurān prati yajamāno ’vahad bhāgaṁ mātṛ-sneha-vaśānugaḥ

Yet that same priest secretly offered a share to the demons as well; bound by affection for his mother's kin, he diverted a portion of the sacrificial offering to them.

Verse 4 (bhagavata.6.9.4)

तद्देवहेलनं तस्य धर्मालीकं सुरेश्वरः । आलक्ष्य तरसा भीतस्तच्छीर्षाण्यच्छिनद् रुषा ॥ 9.4 ॥

tad deva-helanaṁ tasya dharmālīkaṁ sureśvaraḥ ālakṣya tarasā bhītas tac-chīrṣāṇy acchinad ruṣā

When the lord of the demigods perceived this insult to the gods, this false observance of duty, he grew swiftly afraid, and in anger struck off Vishvarupa's three heads.

Verse 5 (bhagavata.6.9.5)

सोमपीथं तु यत्तस्य शिर आसीत् कपिञ्जलः । कलविङ्कः सुरापीथमन्नादं यत् स तित्तिरिः ॥ 9.5 ॥

soma-pīthaṁ tu yat tasya śira āsīt kapiñjalaḥ kalaviṅkaḥ surā-pītham annādaṁ yat sa tittiriḥ

The head that had drunk soma became a kapinjala partridge, the head that had drunk wine became a sparrow, and the head that had eaten food became a tittiri partridge.

Verse 6 (bhagavata.6.9.6)

ब्रह्महत्यामञ्जलिना जग्राह यदपीश्वरः । संवत्सरान्ते तदघं भूतानां स विशुद्धये । भूम्यम्बुद्रुमयोषिद्भ्यश्चतुर्धा व्यभजद्धरिः ॥ 9.6 ॥

brahma-hatyām añjalinā jagrāha yad apīśvaraḥ saṁvatsarānte tad aghaṁ bhūtānāṁ sa viśuddhaye bhūmy-ambu-druma-yoṣidbhyaś caturdhā vyabhajad dhariḥ

Though he was the lord of the gods, Indra accepted upon himself, with folded hands, the sin of killing a brahmana; and at the end of a year, for the purification of living beings, that sin was divided into four parts, among the earth, the waters, the trees, and women.

Verse 7 (bhagavata.6.9.7)

भूमिस्तुरीयं जग्राह खातपूरवरेण वै । ईरिणं ब्रह्महत्याया रूपं भूमौ प्रदृश्यते ॥ 9.7 ॥

bhūmis turīyaṁ jagrāha khāta-pūra-vareṇa vai īriṇaṁ brahma-hatyāyā rūpaṁ bhūmau pradṛśyate

The earth accepted a fourth part of that sin, in exchange for the boon that any hollow dug into it would fill again of itself; that same form of the sin of killing a brahmana is seen upon the earth as barren, salt-white wasteland.

Verse 8 (bhagavata.6.9.8)

तुर्यं छेदविरोहेण वरेण जगृहुर्द्रुमाः । तेषां निर्यासरूपेण ब्रह्महत्या प्रदृश्यते ॥ 9.8 ॥

turyaṁ cheda-viroheṇa vareṇa jagṛhur drumāḥ teṣāṁ niryāsa-rūpeṇa brahma-hatyā pradṛśyate

The trees accepted a fourth part in exchange for the boon that they would sprout again when cut; that sin of killing a brahmana appears among them in the form of oozing sap.

Verse 9 (bhagavata.6.9.9)

शश्वत्कामवरेणांहस्तुरीयं जगृहुः स्त्रियः । रजोरूपेण तास्वंहो मासि मासि प्रदृश्यते ॥ 9.9 ॥

śaśvat-kāma-vareṇāṁhas turīyaṁ jagṛhuḥ striyaḥ rajo-rūpeṇa tāsv aṁho māsi māsi pradṛśyate

Women accepted a fourth part of that sin in exchange for the boon of unceasing desire; that sin becomes visible in them, month after month, in the form of menstrual flow.

Verse 10 (bhagavata.6.9.10)

द्रव्यभूयोवरेणापस्तुरीयं जगृहुर्मलम् । तासु बुद्बुदफेनाभ्यां दृष्टं तद्धरति क्षिपन् ॥ 9.10 ॥

dravya-bhūyo-vareṇāpas turīyaṁ jagṛhur malam tāsu budbuda-phenābhyāṁ dṛṣṭaṁ tad dharati kṣipan

The waters accepted a fourth part of that impurity in exchange for the boon of increasing whatever substance is mixed with them; that impurity is seen in the form of bubbles and foam, which one should discard when drawing water.

Verse 11 (bhagavata.6.9.11)

हतपुत्रस्ततस्त्वष्टा जुहावेन्द्राय शत्रवे । इन्द्रशत्रो विवर्धस्व मा चिरं जहि विद्विषम् ॥ 9.11 ॥

hata-putras tatas tvaṣṭā juhāvendrāya śatrave indra-śatro vivardhasva mā ciraṁ jahi vidviṣam

Then Tvashta, his son having been slain, offered oblations into the fire to produce an enemy for Indra, saying: "O enemy of Indra, grow mighty! Without delay, slay this foe."

Verse 12 (bhagavata.6.9.12)

अथान्वाहार्यपचनादुत्थितो घोरदर्शनः । कृतान्त इव लोकानां युगान्तसमये यथा ॥ 9.12 ॥

athānvāhārya-pacanād utthito ghora-darśanaḥ kṛtānta iva lokānāṁ yugānta-samaye yathā

Then, from the southern sacrificial fire, there arose a being terrible to behold, like death itself appearing to devour all the worlds at the end of an age.

Verse 13 (bhagavata.6.9.13)

विष्वग्विवर्धमानं तमिषुमात्रं दिने दिने । दग्धशैलप्रतीकाशं सन्ध्याभ्रानीकवर्चसम् ॥ 9.13 ॥

viṣvag vivardhamānaṁ tam iṣu-mātraṁ dine dine dagdha-śaila-pratīkāśaṁ sandhyābhrānīka-varcasam

Growing on every side by the length of an arrow each day, that being resembled a scorched mountain, with the luster of a bank of evening clouds.

Verse 14 (bhagavata.6.9.14)

तप्तताम्रशिखाश्मश्रुं मध्याह्नार्कोग्रलोचनम् ॥ 9.14 ॥

tapta-tāmra-śikhā-śmaśruṁ madhyāhnārkogra-locanam

His hair and beard were the color of molten copper, and his eyes blazed as fiercely as the midday sun.

Verse 15 (bhagavata.6.9.15)

देदीप्यमाने त्रिशिखे शूल आरोप्य रोदसी । नृत्यन्तमुन्नदन्तं च चालयन्तं पदा महीम् ॥ 9.15 ॥

dedīpyamāne tri-śikhe śūla āropya rodasī nṛtyantam unnadantaṁ ca cālayantaṁ padā mahīm

As though he had lifted heaven and earth upon the point of his blazing three-pronged trident, he danced and roared aloud, shaking the earth with his tread.

Verse 16 (bhagavata.6.9.16)

दरीगम्भीरवक्त्रेण पिबता च नभस्तलम् । लिहता जिह्वयर्क्षाणि ग्रसता भुवनत्रयम् ॥ 9.16 ॥

darī-gambhīra-vaktreṇa pibatā ca nabhastalam lihatā jihvayarkṣāṇi grasatā bhuvana-trayam

With his mouth as deep as a cavern he seemed to drink up the vault of the sky, with his tongue he seemed to lick up the very stars, and he seemed to swallow the three worlds whole.

Verse 17 (bhagavata.6.9.17)

महता रौद्रदंष्ट्रेण जृम्भमाणं मुहुर्मुहुः । वित्रस्ता दुद्रुवुर्लोका वीक्ष्य सर्वे दिशो दश ॥ 9.17 ॥

mahatā raudra-daṁṣṭreṇa jṛmbhamāṇaṁ muhur muhuḥ vitrastā dudruvur lokā vīkṣya sarve diśo daśa

Yawning again and again with his huge, terrible fangs, all creatures, upon seeing him, fled in terror in every one of the ten directions.

Verse 18 (bhagavata.6.9.18)

येनावृता इमे लोकास्तपसा त्वाष्ट्रमूर्तिना । स वै वृत्र इति प्रोक्तः पापः परमदारुणः ॥ 9.18 ॥

yenāvṛtā ime lokās tapasā tvāṣṭra-mūrtinā sa vai vṛtra iti proktaḥ pāpaḥ parama-dāruṇaḥ

Since all these worlds were covered by that embodiment of Tvashta's austerity, he was called Vritra — that most terrible and sinful being.

Verse 19 (bhagavata.6.9.19)

तं निजघ्नुरभिद्रुत्य सगणा विबुधर्षभाः । स्वैः स्वैर्दिव्यास्त्रशस्त्रौघैः सोऽग्रसत्तानि कृत्स्नशः ॥ 9.19 ॥

taṁ nijaghnur abhidrutya sagaṇā vibudharṣabhāḥ svaiḥ svair divyāstra-śastraughaiḥ so ’grasat tāni kṛtsnaśaḥ

The foremost of the demigods, with their hosts, rushed upon him and struck him with their own divine weapons and missiles, but he swallowed all of them entirely.

Verse 20 (bhagavata.6.9.20)

ततस्ते विस्मिताः सर्वे विषण्णा ग्रस्ततेजसः । प्रत्यञ्चमादिपुरुषमुपतस्थुः समाहिताः ॥ 9.20 ॥

tatas te vismitāḥ sarve viṣaṇṇā grasta-tejasaḥ pratyañcam ādi-puruṣam upatasthuḥ samāhitāḥ

Then, astonished and dejected, their power swallowed up, all of them together, with concentrated minds, approached the primeval Person, who is present in all things.

Verse 21 (bhagavata.6.9.21)

श्रीदेवा ऊचुः वाय्वम्बराग्न्यप्क्षितयस्त्रिलोका ब्रह्मादयो ये वयमुद्विजन्तः । हराम यस्मै बलिमन्तकोऽसौ बिभेति यस्मादरणं ततो नः ॥ 9.21 ॥

śrī-devā ūcuḥ vāyv-ambarāgny-ap-kṣitayas tri-lokā brahmādayo ye vayam udvijantaḥ harāma yasmai balim antako ’sau bibheti yasmād araṇaṁ tato naḥ

The demigods said: We, who are air, sky, fire, water and earth, the three worlds, headed by Brahma, tremble and offer tribute to death; but that very death himself fears Him — so let Him alone be our refuge.

Verse 22 (bhagavata.6.9.22)

अविस्मितं तं परिपूर्णकामं स्वेनैव लाभेन समं प्रशान्तम् । विनोपसर्पत्यपरं हि बालिशः श्वलाङ्गुलेनातितितर्ति सिन्धुम् ॥ 9.22 ॥

avismitaṁ taṁ paripūrṇa-kāmaṁ svenaiva lābhena samaṁ praśāntam vinopasarpaty aparaṁ hi bāliśaḥ śva-lāṅgulenātititarti sindhum

Whoever approaches someone other than that ever-tranquil, wholly satisfied Lord, unastonished by anything, at peace within His own attainment, is a fool — like one who tries to cross the ocean by holding a dog's tail.

Verse 23 (bhagavata.6.9.23)

यस्योरुशृङ्गे जगतीं स्वनावं मनुर्यथाबध्य ततार दुर्गम् । स एव नस्त्वाष्ट्रभयाद्दुरन्तात् त्राताश्रितान्वारिचरोऽपि नूनम् ॥ 9.23 ॥

yasyoru-śṛṅge jagatīṁ sva-nāvaṁ manur yathābadhya tatāra durgam sa eva nas tvāṣṭra-bhayād durantāt trātāśritān vāricaro ’pi nūnam

Just as Manu, binding the world as his own boat to that great horn, crossed the impassable flood — may that very Lord, though moving in the waters, surely now save us who have taken refuge in Him from this insurmountable fear caused by Tvashta's son.

Verse 24 (bhagavata.6.9.24)

पुरा स्वयम्भूरपि संयमाम्भ- स्युदीर्णवातोर्मिरवैः कराले । एकोऽरविन्दात् पतितस्ततार तस्माद् भयाद्येन स नोऽस्तु पारः ॥ 9.24 ॥

purā svayambhūr api saṁyamāmbhasy udīrṇa-vātormi-ravaiḥ karāle eko ’ravindāt patitas tatāra tasmād bhayād yena sa no ’stu pāraḥ

Long ago, when even the self-born Brahma, in that fearsome ocean of dissolution roaring with wind-driven waves, fell alone from his lotus seat, He rescued him — may that same Lord, by whom Brahma was carried across that danger, become our refuge as well.

Verse 25 (bhagavata.6.9.25)

य एक ईशो निजमायया नः ससर्ज येनानुसृजाम विश्वम् । वयं न यस्यापि पुरः समीहतः पश्याम लिङ्गं पृथग् ईशमानिनः ॥ 9.25 ॥

ya eka īśo nija-māyayā naḥ sasarja yenānusṛjāma viśvam vayaṁ na yasyāpi puraḥ samīhataḥ paśyāma liṅgaṁ pṛthag īśa-māninaḥ

He who alone is the Lord, who by His own power created us, by whose grace we in turn go on creating this universe — even standing before Him, we, who vainly consider ourselves independent rulers, cannot see His true form.

Verse 26 (bhagavata.6.9.26)

यो नः सपत्नैर्भृशमर्द्यमानान् देवर्षितिर्यङ्नृषु नित्य एव । कृतावतारस्तनुभिः स्वमायया कृत्वात्मसात् पाति युगे युगे च ॥ 9.26 ॥

yo naḥ sapatnair bhṛśam ardyamānān devarṣi-tiryaṅ-nṛṣu nitya eva kṛtāvatāras tanubhiḥ sva-māyayā kṛtvātmasāt pāti yuge yuge ca

He who, taking us as truly His own, ever and again protects us — sorely afflicted as we are by our rivals — appearing among gods, sages, animals, and men, in various bodies assumed by His own divine power, age after age,

Verse 27 (bhagavata.6.9.27)

तमेव देवं वयमात्मदैवतं परं प्रधानं पुरुषं विश्वमन्यम् । व्रजाम सर्वे शरणं शरण्यं स्वानां स नो धास्यति शं महात्मा ॥ 9.27 ॥

tam eva devaṁ vayam ātma-daivataṁ paraṁ pradhānaṁ puruṣaṁ viśvam anyam vrajāma sarve śaraṇaṁ śaraṇyaṁ svānāṁ sa no dhāsyati śaṁ mahātmā

— to that very Lord, our own worshipable deity, the supreme cause, the Person beyond and other than this universe, worthy of all shelter, do we all go for refuge; that great soul will surely grant peace to His own.

Verse 28 (bhagavata.6.9.28)

श्रीशुक उवाच इति तेषां महाराज सुराणामुपतिष्ठताम् । प्रतीच्यां दिश्यभूदाविः शङ्खचक्रगदाधरः ॥ 9.28 ॥

śrī-śuka uvāca iti teṣāṁ mahārāja surāṇām upatiṣṭhatām pratīcyāṁ diśy abhūd āviḥ śaṅkha-cakra-gadā-dharaḥ

Sri Shuka said: O great King, while the demigods were thus worshipping Him, He who bears the conch, disc, and mace became manifest in the western direction.

Verse 29 (bhagavata.6.9.29)

आत्मतुल्यैः षोडशभिर्विना श्रीवत्सकौस्तुभौ । पर्युपासितमुन्निद्रशरदम्बुरुहेक्षणम् ॥ 9.29 ॥

ātma-tulyaiḥ ṣoḍaśabhir vinā śrīvatsa-kaustubhau paryupāsitam unnidra- śarad-amburuhekṣaṇam

He was attended by sixteen personal companions equal to Himself in form, save that they lacked the Shrivatsa mark and the Kaustubha jewel, and His eyes were like fully-blossomed autumn lotuses.

Verse 30 (bhagavata.6.9.30)

दृष्ट्वा तमवनौ सर्व ईक्षणाह्लादविक्लवाः । दण्डवत् पतिता राजञ्छनैरुत्थाय तुष्टुवुः ॥ 9.30 ॥

dṛṣṭvā tam avanau sarva īkṣaṇāhlāda-viklavāḥ daṇḍavat patitā rājañ chanair utthāya tuṣṭuvuḥ

O King, seeing Him, all the demigods, overwhelmed with the joy of that vision, fell to the ground like rods; then slowly rising, they praised Him.

Verse 31 (bhagavata.6.9.31)

श्रीदेवा ऊचुः नमस्ते यज्ञवीर्याय वयसे उत ते नमः । नमस्ते ह्यस्तचक्राय नमः सुपुरुहूतये ॥ 9.31 ॥

śrī-devā ūcuḥ namas te yajña-vīryāya vayase uta te namaḥ namas te hy asta-cakrāya namaḥ supuru-hūtaye

The demigods said: Obeisances to You, the very potency of sacrifice; obeisances also to You as time itself; obeisances to You who hurl forth the discus; obeisances to You who are invoked by many names.

Verse 32 (bhagavata.6.9.32)

यत्ते गतीनां तिसृणामीशितुः परमं पदम् । नार्वाचीनो विसर्गस्य धातर्वेदितुमर्हति ॥ 9.32 ॥

yat te gatīnāṁ tisṛṇām īśituḥ paramaṁ padam nārvācīno visargasya dhātar veditum arhati

O controller of the three destinies, Your supreme abode is not something that we, who came after this creation, O creator, are capable of understanding.

Verse 33 (bhagavata.6.9.33)

ॐ नमस्तेऽस्तु भगवन्नारायण वासुदेवादिपुरुष महापुरुष महानुभाव परममङ्गल परमकल्याण परमकारुणिक केवल जगदाधार लोकैकनाथ सर्वेश्वर लक्ष्मीनाथ परमहंसपरिव्राजकैः परमेणात्मयोगसमाधिना परिभावितपरिस्फुटपारमहंस्यधर्मेणोद्घाटिततमःकपाट द्वारे चित्तेऽपावृत आत्मलोके स्वयमुपलब्धनिजसुखानुभवो भवान् ॥ 9.33 ॥

oṁ namas te ’stu bhagavan nārāyaṇa vāsudevādi-puruṣa mahā-puruṣa mahānubhāva parama-maṅgala parama-kalyāṇa parama-kāruṇika kevala jagad-ādhāra lokaika-nātha sarveśvara lakṣmī-nātha paramahaṁsa-parivrājakaiḥ parameṇātma-yoga-samādhinā paribhāvita-parisphuṭa-pāramahaṁsya-dharmeṇodghāṭita-tamaḥ-kapāṭa-dvāre citte ’pāvṛta ātma-loke svayam upalabdha-nija-sukhānubhavo bhavān.

Om. Obeisances to You, O Lord Narayana, O primeval Person beginning with Vasudeva, O great Person, O great experience, O supreme auspiciousness, supreme good fortune, supreme compassion, sole support of the universe, sole master of all worlds, lord of all, husband of Lakshmi! By the supreme yoga of deep meditation, cultivated through the pure conduct of the paramahamsa renunciants, the doors of darkness within the heart are thrown open; and there, in that self revealed within, You are experienced of Your own accord as the very bliss of one's own being.

Verse 34 (bhagavata.6.9.34)

दुरवबोध इव तवायं विहारयोगो यदशरणोऽशरीर इदमनवेक्षितास्मत्समवाय आत्मनैवाविक्रियमाणेन सगुणमगुणः सृजसि पासि हरसि ॥ 9.34 ॥

duravabodha iva tavāyaṁ vihāra-yogo yad aśaraṇo ’śarīra idam anavekṣitāsmat-samavāya ātmanaivāvikriyamāṇena saguṇam aguṇaḥ sṛjasi pāsi harasi.

This play of Yours is indeed hard to comprehend — that without any support, without a material body, without regard for our cooperation, You who are without qualities, through Your own self alone remaining unchanged, create, maintain, and withdraw this qualified universe.

Verse 35 (bhagavata.6.9.35)

अथ तत्र भवान् किं देवदत्तवदिह गुणविसर्गपतितः पारतन्त्र्येण स्वकृतकुशलाकुशलं फलमुपाददात्याहोस्विदात्माराम उपशमशीलः समञ्जसदर्शन उदास्त इति ह वाव न विदामः ॥ 9.35 ॥

atha tatra bhavān kiṁ devadattavad iha guṇa-visarga-patitaḥ pāratantryeṇa sva-kṛta-kuśalākuśalaṁ phalam upādadāty āhosvid ātmārāma upaśama-śīlaḥ samañjasa-darśana udāsta iti ha vāva na vidāmaḥ.

So then — do You, like some ordinary Devadatta, fall into this world of the material modes, and, bound by dependence, receive the good and bad fruits of Your own deeds? Or, on the contrary, do You remain aloof, self-content, ever at peace, seeing all things rightly? Truly, we do not know.

Verse 36 (bhagavata.6.9.36)

न हि विरोध उभयं भगवत्यपरिमितगुणगण ईश्वरेऽनवगाह्यमाहात्म्येऽर्वाचीनविकल्पवितर्कविचारप्रमाणाभासकुतर्कशास्त्रकलिलान्तःकरणाश्रयदुरवग्रहवादिनां विवादानवसर उपरत समस्तमायामये केवल एवात्ममायामन्तर्धाय को न्वर्थो दुर्घट इव भवति स्वरूपद्वयाभावात् ॥ 9.36 ॥

na hi virodha ubhayaṁ bhagavaty aparimita-guṇa-gaṇa īśvare ’navagāhya-māhātmye ’rvācīna-vikalpa-vitarka-vicāra-pramāṇābhāsa-kutarka-śāstra-kalilāntaḥkaraṇāśraya-duravagraha-vādināṁ vivādānavasara uparata-samasta-māyāmaye kevala evātma-māyām antardhāya ko nv artho durghaṭa iva bhavati svarūpa-dvayābhāvāt.

Indeed, in You, O Lord of boundless qualities, whose greatness cannot be fathomed, there is no real contradiction between these two possibilities; there is no room here for the disputes of those obstinate debaters whose minds are clouded by shallow speculation, mere logic, false proofs, and sophistic reasoning. For You are alone, beyond all illusion, and having withdrawn Your own maya, what indeed remains impossible for You — since there is no second reality besides Your own?

Verse 37 (bhagavata.6.9.37)

समविषममतीनां मतम् अनुसरसि यथा रज्जुखण्डः सर्पादिधियाम् ॥ 9.37 ॥

sama-viṣama-matīnāṁ matam anusarasi yathā rajju-khaṇḍaḥ sarpādi-dhiyām

— just as a piece of rope conforms to the notion of a snake or the like held by minds mistaken or correct alike, so do You conform to the understanding of both the deluded and the wise.

Verse 38 (bhagavata.6.9.38)

स एव हि पुनः सर्ववस्तुनि वस्तुस्वरूपः सर्वेश्वरः सकलजगत्कारणकारणभूतः सर्व प्रत्यगात्मत्वात् सर्वगुणाभासोपलक्षित एक एव पर्यवशेषितः ॥ 9.38 ॥

sa eva hi punaḥ sarva-vastuni vastu-svarūpaḥ sarveśvaraḥ sakala-jagat-kāraṇa-kāraṇa-bhūtaḥ sarva-pratyag-ātmatvāt sarva-guṇābhāsopalakṣita eka eva paryavaśeṣitaḥ.

And yet again, that very Lord alone remains, as the true essence within every thing, the ruler of all, the cause of the cause of the entire universe; being the innermost self of all, marked only by the reflection of all qualities, He alone is what ultimately remains.

Verse 39 (bhagavata.6.9.39)

अथ ह वाव तव महिमामृतरससमुद्रविप्रुषा सकृदवलीढया स्वमनसि निष्यन्दमानानवरतसुखेन विस्मारितदृष्टश्रुतविषयसुखलेशाभासाः परमभागवता एकान्तिनो भगवति सर्वभूतप्रियसुहृदि सर्वात्मनि नितरां निरन्तरं निर्वृतमनसः कथमु ह वा एते मधुमथन पुनः स्वार्थकुशला ह्यात्मप्रियसुहृदः साधवस्त्वच्चरणाम्बुजानुसेवां विसृजन्ति न यत्र पुनरयं संसारपर्यावर्तः ॥ 9.39 ॥

atha ha vāva tava mahimāmṛta-rasa-samudra-vipruṣā sakṛd avalīḍhayā sva-manasi niṣyandamānānavarata-sukhena vismārita-dṛṣṭa-śruta-viṣaya-sukha-leśābhāsāḥ parama-bhāgavatā ekāntino bhagavati sarva-bhūta-priya-suhṛdi sarvātmani nitarāṁ nirantaraṁ nirvṛta-manasaḥ katham u ha vā ete madhumathana punaḥ svārtha-kuśalā hy ātma-priya-suhṛdaḥ sādhavas tvac-caraṇāmbujānusevāṁ visṛjanti na yatra punar ayaṁ saṁsāra-paryāvartaḥ.

And so, O slayer of Madhu, those exalted, single-minded devotees, having but once tasted a single drop from the ocean of the nectar of Your glory, and their minds ever flowing with unbroken bliss, forget even the faint shadow of pleasure found in seen or heard sense objects. Their minds are wholly and continuously at peace in You, the dear friend and well-wisher of all beings, the Self of all. How, then, could such saintly souls — who alone truly know their own best interest, who are their own dearest friends — ever abandon the service of Your lotus feet, from which one never again returns to this cycle of birth and death?

Verse 40 (bhagavata.6.9.40)

त्रिभुवनात्मभवन त्रिविक्रम त्रिनयन त्रिलोकमनोहरानुभाव तवैव विभूतयो दितिजदनुजादयश्चापि तेषामुपक्रमसमयोऽयमिति स्वात्ममायया सुरनरमृगमिश्रित जलचराकृतिभिर्यथापराधं दण्डं दण्डधर दधर्थ एवमेनमपि भगवञ्जहि त्वाष्ट्रमुत यदि मन्यसे ॥ 9.40 ॥

tri-bhuvanātma-bhavana trivikrama tri-nayana tri-loka-manoharānubhāva tavaiva vibhūtayo ditija-danujādayaś cāpi teṣām upakrama-samayo ’yam iti svātma-māyayā sura-nara-mṛga-miśrita-jalacarākṛtibhir yathāparādhaṁ daṇḍaṁ daṇḍa-dhara dadhartha evam enam api bhagavañ jahi tvāṣṭram uta yadi manyase.

O abode of the three worlds, O measurer of the three worlds, O three-eyed one, O whose presence enchants the three worlds! The very Daityas and Danavas are but manifestations of Your own glory. O wielder of punishment, according to their offense and according to the fitting occasion, You have, by Your own divine power, meted out punishment in forms mingling god, man, beast, and aquatic being. So too now, O Lord, if You so wish, slay this son of Tvashta as well.

Verse 41 (bhagavata.6.9.41)

अस्माकं तावकानां तततत नतानां हरे तव चरणनलिनयुगल ध्यानानुबद्धहृदयनिगडानां स्वलिङ्गविवरणेनात्मसात्कृतानामनुकम्पानुरञ्जितविशदरुचिरशिशिरस्मितावलोकेन विगलित मधुरमुख रसामृत कलया चान्तस्तापमनघार्हसि शमयितुम् ॥ 9.41 ॥

asmākaṁ tāvakānāṁ tatatata natānāṁ hare tava caraṇa-nalina-yugala-dhyānānubaddha-hṛdaya-nigaḍānāṁ sva-liṅga-vivaraṇenātmasāt-kṛtānām anukampānurañjita-viśada-rucira-śiśira-smitāvalokena vigalita-madhura-mukha-rasāmṛta-kalayā cāntas tāpam anaghārhasi śamayitum.

O Hari, we are Yours, again and again bowed down before You, our hearts bound as if in chains by meditation upon Your twin lotus feet. Having made us Your own by revealing Your own form to us, O sinless one, You alone are able, through Your compassionate glance and Your cool, radiant, gracious smile, and through the flowing nectar of the sweet words from Your mouth, to quell the burning within our hearts.

Verse 42 (bhagavata.6.9.42)

अथ भगवंस्तवास्माभिरखिलजगदुत्पत्तिस्थितिलयनिमित्तायमानदिव्यमायाविनोदस्य सकलजीवनिकायानामन्तर्हृदयेषु बहिरपि च ब्रह्मप्रत्यगात्मस्वरूपेण प्रधानरूपेण च यथादेशकालदेहावस्थानविशेषं तदुपादानोपलम्भकतयानुभवतः सर्वप्रत्ययसाक्षिण आकाशशरीरस्य साक्षात्परब्रह्मणः परमात्मनः कियानिह वार्थविशेषो विज्ञापनीयः स्याद्विस्फुलिङ्गादिभिरिव हिरण्यरेतसः ॥ 9.42 ॥

atha bhagavaṁs tavāsmābhir akhila-jagad-utpatti-sthiti-laya-nimittāyamāna-divya-māyā-vinodasya sakala-jīva-nikāyānām antar-hṛdayeṣu bahir api ca brahma-pratyag-ātma-svarūpeṇa pradhāna-rūpeṇa ca yathā-deśa-kāla-dehāvasthāna-viśeṣaṁ tad-upādānopalambhakatayānubhavataḥ sarva-pratyaya-sākṣiṇa ākāśa-śarīrasya sākṣāt para-brahmaṇaḥ paramātmanaḥ kiyān iha vārtha-viśeṣo vijñāpanīyaḥ syād visphuliṅgādibhir iva hiraṇya-retasaḥ.

Now then, O Lord — for You, whose divine play consists of becoming the very cause of the origin, maintenance, and dissolution of the entire universe, who dwell as the innermost Self within the hearts of all classes of living beings, and also without, in the form of the Supreme Brahman and in the form of primordial matter; who experience the particular states of place, time, and body according to their material ingredients; who are the witness of all perception, whose body is the sky itself, the very Supreme Brahman, the Supreme Soul — what special matter indeed remains for us to inform You of, any more than a spark could tell the fire of its own nature?

Verse 43 (bhagavata.6.9.43)

अत एव स्वयं तदुपकल्पयास्माकं भगवतः परमगुरोस्तव चरणशतपलाशच्छायां विविधवृजिन संसारपरिश्रमोपशमनीमुपसृतानां वयं यत्कामेनोपसादिताः ॥ 9.43 ॥

ata eva svayaṁ tad upakalpayāsmākaṁ bhagavataḥ parama-guros tava caraṇa-śata-palāśac-chāyāṁ vividha-vṛjina-saṁsāra-pariśramopaśamanīm upasṛtānāṁ vayaṁ yat-kāmenopasāditāḥ.

Therefore, You Yourself should now arrange this for us; for we, O Lord, our supreme teacher, have come to take shelter beneath the hundred-petaled shade of Your feet, which alone can relieve the weariness of this world's many afflictions — knowing that whatever we desire, it is only through You that it can be obtained.

Verse 44 (bhagavata.6.9.44)

अथो ईश जहि त्वाष्ट्रं ग्रसन्तं भुवनत्रयम् । ग्रस्तानि येन नः कृष्ण तेजांस्यस्त्रायुधानि च ॥ 9.44 ॥

atho īśa jahi tvāṣṭraṁ grasantaṁ bhuvana-trayam grastāni yena naḥ kṛṣṇa tejāṁsy astrāyudhāni ca

Therefore, O Lord, O Krishna, slay this son of Tvashta, who is devouring the three worlds — he by whom our own strength, our missiles, and our weapons have all been swallowed.

Verse 45 (bhagavata.6.9.45)

हंसाय दह्रनिलयाय निरीक्षकाय कृष्णाय मृष्टयशसे निरुपक्रमाय । सत्सङ्ग्रहाय भवपान्थनिजाश्रमाप्ता- वन्ते परीष्टगतये हरये नमस्ते ॥ 9.45 ॥

haṁsāya dahra-nilayāya nirīkṣakāya kṛṣṇāya mṛṣṭa-yaśase nirupakramāya sat-saṅgrahāya bhava-pāntha-nijāśramāptāv ante parīṣṭa-gataye haraye namas te

Obeisances to You, O swan-like purity, who dwell in the small space of the heart, the ever-watchful witness; O Krishna of spotless fame, without beginning; who gather in the saintly; who, at the end of the wanderer's long journey through this world, become the sought-after refuge — obeisances to You, O Hari.

Verse 46 (bhagavata.6.9.46)

श्रीशुक उवाच अथैवमीडितो राजन् सादरं त्रिदशैर्हरिः । स्वमुपस्थानमाकर्ण्य प्राह तानभिनन्दितः ॥ 9.46 ॥

śrī-śuka uvāca athaivam īḍito rājan sādaraṁ tri-daśair hariḥ svam upasthānam ākarṇya prāha tān abhinanditaḥ

Sri Shuka said: O King, thus reverently praised by the demigods, Hari, having heard their worship of Him, was well pleased and spoke to them.

Verse 47 (bhagavata.6.9.47)

श्रीभगवानुवाच प्रीतोऽहं वः सुरश्रेष्ठा मदुपस्थानविद्यया । आत्मैश्वर्यस्मृतिः पुंसां भक्तिश्चैव यया मयि ॥ 9.47 ॥

śrī-bhagavān uvāca prīto ’haṁ vaḥ sura-śreṣṭhā mad-upasthāna-vidyayā ātmaiśvarya-smṛtiḥ puṁsāṁ bhaktiś caiva yayā mayi

The Lord said: O best of the demigods, I am pleased by this knowledge with which you have worshipped Me — knowledge by which a person recalls his own true nature and glory, and by which devotion to Me arises.

Verse 48 (bhagavata.6.9.48)

किं दुरापं मयि प्रीते तथापि विबुधर्षभाः । मय्येकान्तमतिर्नान्यन्मत्तो वाञ्छति तत्त्ववित् ॥ 9.48 ॥

kiṁ durāpaṁ mayi prīte tathāpi vibudharṣabhāḥ mayy ekānta-matir nānyan matto vāñchati tattva-vit

What indeed is hard to obtain when I am pleased? And yet, O best of the wise, one whose mind is fixed on Me alone, who knows the truth, desires nothing else from Me.

Verse 49 (bhagavata.6.9.49)

न वेद कृपणः श्रेय आत्मनो गुणवस्तुदृक् । तस्य तानिच्छतो यच्छेद्यदि सोऽपि तथाविधः ॥ 9.49 ॥

na veda kṛpaṇaḥ śreya ātmano guṇa-vastu-dṛk tasya tān icchato yacched yadi so ’pi tathā-vidhaḥ

The miser, who sees only material things as real, does not know what is truly good for the soul; and if one grants such a person's desires when he asks for them, then the giver too is of the same foolish kind.

Verse 50 (bhagavata.6.9.50)

स्वयं निःश्रेयसं विद्वान् न वक्त्यज्ञाय कर्म हि । न राति रोगिणोऽपथ्यं वाञ्छतोऽपि भिषक्तमः ॥ 9.50 ॥

svayaṁ niḥśreyasaṁ vidvān na vakty ajñāya karma hi na rāti rogiṇo ’pathyaṁ vāñchato ’pi bhiṣaktamaḥ

One who himself knows what is truly beneficial does not instruct the ignorant to pursue fruitive action; just as the finest physician does not give harmful food to a patient, even if the patient desires it.

Verse 51 (bhagavata.6.9.51)

मघवन् यात भद्रं वो दध्यञ्चमृषिसत्तमम् । विद्याव्रततपःसारं गात्रं याचत मा चिरम् ॥ 9.51 ॥

maghavan yāta bhadraṁ vo dadhyañcam ṛṣi-sattamam vidyā-vrata-tapaḥ-sāraṁ gātraṁ yācata mā ciram

O Maghavan, may all be well with you; go now to the sage Dadhyanch, foremost among sages, whose body is the very essence of knowledge, vows, and austerity, and without delay beg him for it.

Verse 52 (bhagavata.6.9.52)

स वा अधिगतो दध्यङ्ङश्विभ्यां ब्रह्म निष्कलम् । यद्वा अश्वशिरो नाम तयोरमरतां व्यधात् ॥ 9.52 ॥

sa vā adhigato dadhyaṅṅ aśvibhyāṁ brahma niṣkalam yad vā aśvaśiro nāma tayor amaratāṁ vyadhāt

That Dadhyanch had already imparted the undivided spiritual knowledge to the two Ashvins — the knowledge known as Ashvashira — through which he bestowed immortality upon them.

Verse 53 (bhagavata.6.9.53)

दध्यङ्ङाथर्वणस्त्वष्ट्रे वर्माभेद्यं मदात्मकम् । विश्वरूपाय यत्प्रादात् त्वष्टा यत्त्वमधास्ततः ॥ 9.53 ॥

dadhyaṅṅ ātharvaṇas tvaṣṭre varmābhedyaṁ mad-ātmakam viśvarūpāya yat prādāt tvaṣṭā yat tvam adhās tataḥ

Dadhyanch, son of Atharvan, gave to Tvashta that impenetrable armor which is My own self; Tvashta in turn gave it to his son Vishvarupa, and from Vishvarupa you yourself received it.

Verse 54 (bhagavata.6.9.54)

युष्मभ्यं याचितोऽश्विभ्यां धर्मज्ञोऽङ्गानि दास्यति । ततस्तैरायुधश्रेष्ठो विश्वकर्मविनिर्मितः । येन वृत्रशिरो हर्ता मत्तेजउपबृंहितः ॥ 9.54 ॥

yuṣmabhyaṁ yācito ’śvibhyāṁ dharma-jño ’ṅgāni dāsyati tatas tair āyudha-śreṣṭho viśvakarma-vinirmitaḥ yena vṛtra-śiro hartā mat-teja-upabṛṁhitaḥ

Being righteous, when asked by you through the two Ashvins, he will give up his very limbs; then from those bones Vishvakarma shall fashion the finest of weapons, empowered by My own strength, by which the head of Vritra shall be severed.

Verse 55 (bhagavata.6.9.55)

तस्मिन् विनिहते यूयं तेजोऽस्त्रायुधसम्पदः । भूयः प्राप्स्यथ भद्रं वो न हिंसन्ति च मत्परान् ॥ 9.55 ॥

tasmin vinihate yūyaṁ tejo-’strāyudha-sampadaḥ bhūyaḥ prāpsyatha bhadraṁ vo na hiṁsanti ca mat-parān

When he is slain, you shall regain your former glory, your missiles, your weapons, and your wealth — may all be well with you; and know that those devoted to Me never bring harm to others.