|| 8

Chapter Six

Carrying Mandara Mountain|| 8.6.1 ||r-uka uvca

eva stuta sura-gaair

bhagavn harir vara

tem virabhd rjan

sahasrrkodaya-dyuti

ukadeva Gosvm said: O King! The Supreme Lord, praised by the devats, appeared before them with the brilliance of a thousand rising suns.The sixth chapter describes how the Lord appears, Brahm praises him and on the Lords advice, the devats approach Bali for producing nectar.

|| 8.6.2 ||tenaiva sahas sarve

dev pratihateka

npayan kha dia kaum

tmna ca kuto vibhum

The devats were blinded by the Lord's effulgence. They could not see the sky, the directions, the land, nor even themselves, what to speak of the Lord. || 8.6.3-7 ||virico bhagavn dv

saha arvea t tanum

svacch marakata-ym

kaja-garbhruekam

tapta-hemvadtena

lasat-kaueya-vsas

prasanna-cru-sarvg

sumukh sundara-bhruvam

mah-mai-kirena

keyrbhy ca bhitm

karbharaa-nirbhta-

kapola-r-mukhmbujm

kckalpa-valaya-

hra-npura-obhitm

kaustubhbhara lakm

bibhrat vana-mlinm

sudarandibhi svstrair

mrtimadbhir upsitm

tuva deva-pravara

saarva purua param

sarvmara-gaai ska

sarvgair avani gatai

Lord Brahm along with Lord iva and all the devats bowed to the Lord by prostrating themselves on the ground, offered prayers. The Lord had a shining, blackish body, His eyes were reddish like the center of a lotus, and his attractive limbs were dressed in garments the color of molten gold. He had a beautiful face and eyebrows. He was decorated with a jeweled crown and bracelets. The cheeks of his lotus face were lit by earrings. He had belts and arm bands, a necklace and anklets. He wore a garland and the Kaustubha jewel, and held Lakm on his chest. He was worshipped by his weapons personified such as the cakra.Brahm offered prayers. The sentence continues for five verses. Avadhta means yellow. His lotus face had cheeks which were lit by his earrings.|| 8.6.8 ||r-brahmovca

ajta-janma-sthiti-sayamy-

guya nirva-sukhravya

aor aimne 'parigaya-dhmne

mahnubhvya namo namas te

Brahm said: I offer repeated respects to the Lord who has no destruction of his birth and actions, who is without material qualities but full of auspicious qualities as Bhagavn, who is Brahman full of the happiness of liberation, who is Paramtm, smaller than an atom, and who has an immeasurable form which manifests himself by his acintya-akti.

The Lord does not have a destruction of his birth and maintenance. This means that forms like Ka and Rma have eternal birth and maintenance. That maintenance means that his forms perform activities, since no conscious being exists without action. However their actions are also eternal. The Lord is without material guas, without inferior qualities. Viu Pura says he has all auspicious qualities. Bhagavn means that person endowed with six auspicious qualities. The Lord is also Brahman, an ocean of the happiness of nirva. He is also Paramtm, smaller than the atom. His form is beyond measurement (aparigaya-dhamne). Therefore I offer respects to him. This implies that though normally a form has limits, his form manifests through his acintya-akti.

|| 8.6.9 ||rpa tavaitat puruarabhejya

reyo 'rthibhir vaidika-tntrikea

yogena dhta saha nas tri-lokn

paymy amuminn u ha viva-mrtau

O best of persons, O supreme director! Your form is always worthy of worship for those who desire the highest benefit through the Vedic and Pacartrika methods. I clearly see the three worlds in you, the form of the universe.

rdhara Svm explains that Brahm shows the Lords body is eternally manifest and full of power. This means the Lords form is eternal and immeasurable. One should see his explanation of this verse. O best person! That form is always to be worshiped by Vedic and Pacartrika methods (yogena), not just at the present moment You devats are also famous as objects of worship. True, but they are all included in your worship. Oh (u)! It is clear (ha)! I see all of us and the three worlds in you, because you are the form of the universe. Thus your form, though limited, is unlimited.

|| 8.6.10 ||tvayy agra st tvayi madhya st

tvayy anta sd idam tma-tantre

tvam dir anto jagato 'sya madhya

ghaasya mtsneva para parasmt

This universe arises from you, rests upon you and ends in you who are fully independent. You are the beginning, sustenance and end of everything, like the earth, which is the cause of an earthen pot, which supports the pot, and to which the pot, when broken, finally returns. But you are different from prakti.Brahm explains how the Lord is the form of the universe. Just as the earth of the pot remains in the beginning, middle and end, you remain in the beginning, middle and end. But the transform of earth into a pot in the example is rejected. You are different from prakti (parasmt). Prakti or pradhna transforms into the universe, not you.

|| 8.6.11 ||tva myaytmrayay svayeda

nirmya viva tad-anupravia

payanti yukt manas manio

gua-vyavye 'py agua vipacita

You, having created this universe by my which is dependent on you, enter into it. Those who concentrate their mind, who have discernment and know the conclusion of scriptures, see that you remain untouched by the guas, though the guas transform continually.

This means that prakti or pradhna is the cause of the universe, not me, the Lord. Brahm responds. You create this world by your akti. Though you are different from it, because it is your akti, non-different from you, it can be said that you create this universe, not the akti. And then you enter into the universe and remain there. What is that my? It takes shelter of you (tmrayay). It is dependent on you. When the guas transform (gua-vyavye), though you are in the universe, you remain devoid of the guas. People with concentrated minds see you in this way. These persons have discernment (mania). Thus they are wise, knowing the conclusion of the scriptures. Those who do not see you in this way are not wise, are not discerning and not concentrated in mind. They are blind.

|| 8.6.12 ||yathgnim edhasy amta ca gou

bhuvy annam ambdyamane ca vttim

yogair manuy adhiyanti hi tv

gueu buddhy kavayo vadanti

As one can derive fire from wood, milk from the cow, food grains and water from the land, and livelihood from endeavor, so, by the practice of bhakti-yoga, humans can realize you in the guas and by intelligence proclaim this.

How can people see me? Brahm explains with examples. Humans attain you, who are beyond the guas, in this world made of guas by varieties of bhakti-yoga (yogai) and speak with you with intelligence given by you. You have said bhaktyham ekay grya: I am only attained by bhakti-yoga. (SB 11.14.21) Fire appears in wood by rubbing. Just as one learns who to kindle fire from wood by instructions of a teacher, so one learns the process of bhakti with hearing and chanting from a guru. By that process one kindles the mind continuously, and then one can see you.

yasya svarpa kavayo vipacito

gueu druv iva jta-vedasam

mathnanti mathn manas didkavo

gha kriyrthair nama rittmane

Just as a person churns fire from pieces of wood, learned persons and devotees, desiring to see you, make your form visible, which is invisible by performing karma and accepting its results. They do this by concentrating the mind on your name and form. I offer respects to the Lord whose nature has been described. SB 5.18.36

An example is given to show that if one has the help of devotees the process becomes easy. By milking the cow one obtains milk. If the calf first sucks the udder, the milk flows easily. An example illustrates the fact that one attains you by profusion of bhakti, which arises from a seed of bhakti from previous lives. This is like obtaining food by cultivating the earth with seeds. An example is given to show that if one has previous association with devotees, one attains strong bhakti, and by this obstacles disappear. Thus one can attain the Lord. By digging the earth, one removes the covering and obtains water. An example is given to show that those who have attained bhakti attain the Lord eternally simply by worship. By enthusiastically endeavoring in ones craft like singing or dancing one obtains a means of living.

|| 8.6.13 ||ta tv vaya ntha samujjihna

saroja-nbhticirepsitrtham

dv gat nirvtam adya sarve

gaj davrt iva ggam ambha

O lotus-navel lord! O master! Having seen you, the long desired goal of life, who have directly appeared before us, we have all attained bliss today, just as elephants afflicted by a forest fire attain bliss in the water of the Gag.

We have become successful. O lord with a lotus navel! You are the object long desired, the final goal of life.

|| 8.6.14 ||sa tva vidhatsvkhila-loka-pl

vaya yad arths tava pda-mlam

samgats te bahir-antar-tman

ki vnya-vijpyam aea-skia

Please accomplish the purpose for which we, the protectors of all the planets, have come to your lotus feet. O soul within everything! What else can be informed to you, the witness of everything?

Please accomplish what we came for (yad arth). If you say, Please tell me clearly what you want then we say that you are the soul with all. You witness everything unlimitedly. What other thing can we inform to you?

|| 8.6.15 ||aha giritra ca surdayo ye

dakdayo 'gner iva ketavas te

ki v vidmea pthag-vibht

vidhatsva a no dvija-deva-mantram

What can I, Lord iva and all the devats and Prajpatis like Daka, being like sparks of a fire, manifested separately, understand about our welfare? O Supreme Lord, please give us the means of deliverance for the brhmaas and devats.You are not omniscient, but you are very intelligence and clever. So please tell the solution to this problem, so that even though you can do nothing, I can accomplish it. We are like sparks of a fire. Ketu means a spark or a flag, according to the dictionary. We are manifested from you with separate forms. We do not know what is best (am) for us at all. Therefore you must do what is most beneficial. And teach a method for the brhmaas and devats. Let our intelligence and cleverness go to hell!

|| 8.6.16 ||r-uka uvca

eva viricdibhir itas tad

vijya te hdaya yathaiva

jagda jmta-gabhray gir

baddhjaln savta-sarva-krakn

ukadeva Gosvm said: When the Lord was thus offered prayers by the devats headed by Lord Brahm, the Lord, understanding their hearts, in a deep voice that resembled the rumbling of clouds, replied to the devats who all stood there attentively with folded hands.The Lord understood that they were requesting that the he give them a method of regaining Svarga. Savta-sarvakrakn means all their senses were controlled.

|| 8.6.17 ||eka evevaras tasmin

sura-krye surevara

vihartu-kmas tn ha

samudronmathandibhi

Although the Supreme Lord, the master of the devats, was capable of doing the activities of the devats, he wanted to enjoy pastimes in churning the ocean, and therefore spoke as follows.

|| 8.6.18 ||r-bhagavn uvca

hanta brahmann aho ambho

he dev mama bhitam

utvahit sarve

reyo va syd yath sur

The Supreme Lord said: O Lord Brahm, Lord iva and other devats! Please hear me with great attention, so that you will have good fortune.|| 8.6.19 ||yta dnava-daiteyais

tvat sandhir vidhyatm

klennughtais tair

yvad vo bhava tmana

As long as you are not flourishing, you should make a truce with the demons, who are now being favored by time.As long as you do not have prosperity (abhava), make truce. When you are stronger, then you should fight.

|| 8.6.20 ||arayo 'pi hi sandhey

sati kryrtha-gaurave

ahi-mikavad dev

hy arthasya padav gatai

O devas! To attain an important goal one may even have to make a truce with one's enemies. On attain ones goal, one should be like the snake and the mouse.The Lord teaches nti, proper conduct. A snake caught in a box first made truce with a mouse in order to get out, and then ate the mouse. You should also have the intention of killing the demons afterwards.

|| 8.6.21 ||amtotpdane yatna

kriyatm avilambitam

yasya ptasya vai jantur

mtyu-grasto 'maro bhavet

Immediately endeavor to produce nectar, which a person who is about to die may drink to become immortal.Produce nectar which, on drinking, will make a dying person recover.

|| 8.6.22-23 ||kiptv krodadhau sarv

vrut-ta-latauadh

manthna mandara ktv

netra ktv tu vsukim

sahyena may dev

nirmanthadhvam atandrit

klea-bhjo bhaviyanti

daity yya phala-grah

Cast all kinds of vegetables, grass, creepers and herbs into the ocean of milk. Then, with my help, making Mandara Mountain the churning rod and Vsuki the rope, churn the ocean of milk with undiverted attention. The demons will be engaged in labor, but you will gain the actual result.Churning the plants with the milk will produce a decoction which will be nectar. Netram means a rope. Do it with help from me. The result is described. You will attain the nectar and the demons will just put forth effort.

|| 8.6.24 ||yya tad anumodadhva

yad icchanty asur sur

na sarambhea sidhyanti

sarvrth sntvay yath

O devats! Since all goals are accomplished by compromise and not by fighting, agree to whatever the demons desire.

O devas! Goals are not achieved by disagreement and quarrel, but by compromise.|| 8.6.25 ||na bhetavya klakd

vij jaladhi-sambhavt

lobha kryo na vo jtu

roa kmas tu vastuu

You should not fear the poison known as klaka will be generated from the ocean of milk. And you should not be greedy, lusty and angry in relation to the products of churning the ocean.Tu here means and. You should not be greedy for the jewels produced. You should not be anger when the demons take the jewels. You should not display lust for the best of women produced from the churning.

|| 8.6.26 ||r-uka uvca

iti devn samdiya

bhagavn puruottama

tem antardadhe rjan

svacchanda-gatir vara

ukadeva Gosvm said: O King! After advising the devats in this way, the Supreme Lord, the master of the devats, the best of all living entities, independent in his movement, disappeared.Tesm vara means the lord of the devats.

|| 8.6.27 ||atha tasmai bhagavate

namasktya pitmaha

bhava ca jagmatu sva sva

dhmopeyur bali sur

Then Lord Brahm and Lord iva, after offering their respects to the Lord, returned to their abodes. All the devats then approached Mahrja Bali.Upeyu means they approached.

|| 8.6.28 ||dvrn apy asayatt

jta-kobhn sva-nyakn

nyaedhad daitya-r lokya

sandhi-vigraha-klavit

Famous Mahrja Bali, the king of the demons, knowing when to make peace and when to fight, seeing the devats in a conciliatory mood, restrained his commanders who were ready to kill them.Bali, seeing that the devats had come without weapons and armor, forbade his commanders who were ready to kill them (jta-kobhn). lokya means famous.

|| 8.6.29 ||te vairocanim sna

gupta csura-ytha-pai

riy paramay jua

jiteam upgaman

The devats approached seated Bali, the son of Virocana, who had conquered everywhere, who was surrounded by the highest luxury, and who was protected by the commanders of the demons. Bali had conquered all directions (jiteam).

|| 8.6.30 ||mahendra lakay vc

sntvayitv mah-mati

abhyabhata tat sarva

ikita puruottamt

After pleasing Bali Mahrja with mild words, intelligent Indra submitted all the proposals instructed by Supreme Lord.

|| 8.6.31 ||tat tv arocata daityasya

tatrnye ye 'surdhip

ambaro 'rianemi ca

ye ca tripura-vsina

Bali assistants, headed by ambara and Arianemi, and all the other residents of Tripura, were also pleased with the proposals. The proposals were pleasing to Bali and the others. They thought that they could take the nectar produced from the churning after defeating the devats who were weak.

|| 8.6.32 ||tato devsur ktv

savida kta-sauhd

udyama parama cakrur

amtrthe parantapa

O chastiser of enemies! The devats and the demons, becoming friends, made an agreement, and then put great effort into producing nectar.

Savidam means an agreement. The dictionary called Ajaya says that savit can mean battle, promise, conduct, a name, satisfaction, talk, a rule, an agreement or knowledge. || 8.6.33 ||tatas te mandara-girim

ojasotpya durmad

nadanta udadhi ninyu

akt parigha-bhava

Thereafter, the demons and devats, who were all very powerful and who had arms like iron rods, uprooted Mandara Mountain by their strength and, while shouting loudly, brought it toward the ocean of milk.They had arms like parighas (iron weapons).

|| 8.6.34 ||dra-bhrodvaha-rnt

akra-vairocandaya

aprayantas ta vohu

viva vijahu pathi

Because of conveying the great mountain for a long distance, Indra, Bali and the others became fatigued. Unable to carry the mountain further, helplessly, they gave up carrying it on the way.|| 8.6.35 ||nipatan sa giris tatra

bahn amara-dnavn

craym sa mahat

bhrea kanakcala

The golden mountain, falling down, crushed many devats and demons with its heavy weight.The mountain is called kanaka acala, or golden mountain. Acala also means immovable. Because of the weight of the gold, the mountain could not be moved. Gold is heavier than stones.|| 8.6.36 ||ts tath bhagna-manaso

bhagna-bhru-kandharn

vijya bhagavs tatra

babhva garua-dhvaja

The Supreme Lord, understanding that they were all discouraged, having broken arms, legs and shoulders, appeared there riding on Garua.

Babhva means he made his appearance.|| 8.6.37 ||giri-pta-vinipin

vilokymara-dnavn

kay jvaym sa

nirjarn nirvran yath

Observing that the demons and the devats had been crushed by the falling mountain, the Lord rejuvenated them by his glance, so that they were fresh and without injuries. || 8.6.38 ||giri cropya garue

hastenaikena llay

ruhya prayayv abdhi

sursura-gaair vta

The Lord very easily lifted the mountain with one hand and placed it on the back of Garua. He then went to the ocean of milk, surrounded by the devats and demons.

|| 8.6.39 ||avaropya giri skandht

supara patat vara

yayau jalnta utsjya

hari sa visarjita

Thereafter, Garua, the chief of birds, unloaded Mandara Mountain from his shoulder and placed it near the water. Dismissed by the Lord, he left.

The Lord ordered Garua to go elsewhere, since Vsuki, a snake, would not come there while Garua was present. Thus ends the commentary on the Sixth Chapter of the Eighth Canto of the Bhgavatam for the pleasure of the devotees, in accordance with the previous cryas.

Vivantha takes the word as abhava instead of bhava.