> Srimad Bhagavatam - Canto 8
> Sanskrit, word-for-word and original translation of Swami Prabhupâda
> (for the purports one will have to consult the books under the copyright of the BBT)

> Canto 8: 'Withdrawal of the Cosmic Creations'

> *****

> Chapter Nine: The Lord Incarnates as Mohini-Murti

> *****

> TEXT 1

> srî-suka uvâca

> te 'nyonyato 'surâh pâtram

> harantas tyakta-sauhrdâh

> ksipanto dasyu-dharmâna

> âyântîm dadrsuh striyam

> srî-sukah uvâca--Srî Sukadeva Gosvâmî said; te--the demons; anyonyatah--among themselves; asurâh--the demons; pâtram--the container of nectar; harantah--snatching from one another; tyakta-sauhrdâh--became inimical toward one another; ksipantah--sometimes throwing; dasyu-dharmânah--sometimes snatching like robbers; âyântîm--coming forward; dadrsuh--saw; striyam--a very beautiful and attractive woman.

> TRANSLATION

> Sukadeva Gosvami said: Thereafter, the demons became inimical toward one another. Throwing and snatching the container of nectar, they gave up their friendly relationship. Meanwhile, they saw a very beautiful young woman coming forward toward them.

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> TEXT 2

> aho rûpam aho dhâma

> aho asyâ navam vayah

> iti te tâm abhidrutya

> papracchur jâta-hrc-chayâh

> aho--how wonderful; rûpam--Her beauty; aho--how wonderful; dhâma--Her bodily luster; aho--how wonderful; asyâh--of Her; navam--new; vayah--beautiful age; iti--in this way; te--those demons; tâm--unto the beautiful woman; abhidrutya--going before Her hastily; papracchuh--inquired from Her; jâta-hrt-sayâh--their hearts being filled with lust to enjoy Her.

> TRANSLATION

> Upon seeing the beautiful woman, the demons said, "Alas, how wonderful is Her beauty, how wonderful the luster of Her body, and how wonderful the beauty of Her youthful age!" Speaking in this way, they quickly approached Her, full of lusty desires to enjoy Her, and began to inquire from Her in many ways.

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> TEXT 3

> kâ tvam kanja-palâsâksi

> kuto vâ kim cikîrsasi

> kasyâsi vada vâmoru

> mathnatîva manâmsi nah

> kâ--who; tvam--are You; kanja-palâsa-aksi--having eyes like the petals of a lotus; kutah--from where; vâ--either; kim cikîrsasi--what is the purpose for which You have come here; kasya--of whom; asi--do You belong; vada--kindly tell us; vâma-ûru--O You whose thighs are extraordinarily beautiful; mathnatî--agitating; iva--like; manâmsi--within our minds; nah--our.

> TRANSLATION

> O wonderfully beautiful girl, You have such nice eyes, resembling the petals of a lotus flower. Who are You? Where do You come from? What is Your purpose in coming here, and to whom do You belong? O You whose thighs are extraordinarily beautiful, our minds are becoming agitated simply because of seeing You.

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> TEXT 4

> na vayam tvâmarair daityaih

> siddha-gandharva-câranaih

> nâsprsta-pûrvâm jânîmo

> lokesais ca kuto nrbhih

> na--it is not; vayam--we; tvâ--unto You; amaraih--by the demigods; daityaih--by the demons; siddha--by the Siddhas; gandharva--by the Gandharvas; câranaih--and by the Câranas; na--not; asprsta-pûrvâm--never enjoyed or touched by anyone; jânîmah--know exactly; loka-îsaih--by the various directors of the universe; ca--also; kutah--what to speak of; nrbhih--by human society.

> TRANSLATION

> What to speak of human beings, even the demigods, demons, Siddhas, Gandharvas, Caranas and the various directors of the universe, the Prajapatis, have never touched You before. It is not that we are unable to understand Your identity.

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> TEXT 5

> nûnam tvam vidhinâ subhrûh

> presitâsi sarîrinâm

> sarvendriya-manah-prîtim

> vidhâtum saghrnena kim

> nûnam--indeed; tvam--You; vidhinâ--by Providence; su-bhrûh--O You with the beautiful eyebrows; presitâ--sent; asi--certainly You are so; sarîrinâm--of all embodied living entities; sarva--all; indriya--of the senses; manah--and of the mind; prîtim--what is pleasing; vidhâtum--to administer; sa-ghrnena--by Your causeless mercy; kim--whether.

> TRANSLATION

> O beautiful girl with beautiful eyebrows, certainly Providence, by His causeless mercy, has sent You to please the senses and minds of all of us. Is this not a fact?

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> TEXT 6

> sâ tvam nah spardhamânânâm

> eka-vastuni mânini

> jnâtînâm baddha-vairânâm

> sam vidhatsva sumadhyame

> sâ--as such You are; tvam--Your good self; nah--of all of us demons; spardhamânânâm--of those who are becoming increasingly inimical; eka-vastuni--in one subject matter (the container of nectar); mânini--O You who are most beautiful in Your prestigious position; jnâtînâm--among our family members; baddha-vairânâm--increasingly becoming enemies; sam--auspiciousness; vidhatsva--must execute; su-madhyame--O beautiful thin-waisted woman.

> TRANSLATION

> We are now all engaged in enmity among ourselves because of this one subject matter--the container of nectar. Although we have been born in the same family, we are becoming increasingly inimical. O thin-waisted woman, who are so beautiful in Your prestigious position, we therefore request You to favor us by settling our dispute.

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> TEXT 7

> vayam kasyapa-dâyâdâ

> bhrâtarah krta-paurusâh

> vibhajasva yathâ-nyâyam

> naiva bhedo yathâ bhavet

> vayam--all of us; kasyapa-dâyâdâh--descendants of Kasyapa Muni; bhrâtarah--we are all brothers; krta-paurusâh--who are all able and competent; vibhajasva--just divide; yathâ-nyâyam--according to law; na--not; eva--certainly; bhedah--partiality; yathâ--as; bhavet--should so become.

> TRANSLATION

> All of us, both demons and demigods, have been born of the same father, Kasyapa, and thus we are related as brothers. But now we are exhibiting our personal prowess in dissension. Therefore we request You to settle our dispute and divide the nectar equally among us.

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> TEXT 8

> ity upâmantrito daityair

> mâyâ-yosid-vapur harih

> prahasya rucirâpângair

> nirîksann idam abravît

> iti--thus; upâmantritah--being fervently requested; daityaih--by the demons; mâyâ-yosit--the illusory woman; vapuh harih--the incarnation of the Supreme Personality of Godhead; prahasya--smiling; rucira--beautiful; apângaih--by exhibiting attractive feminine features; nirîksan--looking at them; idam--these words; abravît--said.

> TRANSLATION

> Having thus been requested by the demons, the Supreme Personality of Godhead, who had assumed the form of a beautiful woman, began to smile. Looking at them with attractive feminine gestures, She spoke as follows.

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> TEXT 9

> srî-bhagavân uvâca

> katham kasyapa-dâyâdâh

> pumscalyâm mayi sangatâh

> visvâsam pandito jâtu

> kâminîsu na yâti hi

> srî-bhagavân uvâca--the Supreme Personality of Godhead in the form of Mohinî-mûrti said; katham--how is it so; kasyapa-dâyâdâh--you are all descendants of Kasyapa Muni; pumscalyâm--unto a prostitute who agitates the minds of men; mayi--unto Me; sangatâh--you come in My association; visvâsam--faith; panditah--those who are learned; jâtu--at any time; kâminîsu--unto a woman; na--never; yâti--takes place; hi--indeed.

> TRANSLATION

> The Supreme Personality of Godhead, in the form of Mohini, told the demons: O sons of Kasyapa Muni, I am only a prostitute. Mow is it that you have so much faith in Me? A learned person never puts his faith in a woman.

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> TEXT 10

> sâlâvrkânâm strînâm ca

> svairinînâm sura-dvisah

> sakhyâny âhur anityâni

> nûtnam nûtnam vicinvatâm

> sâlâvrkânâm--of monkeys, jackals and dogs; strînâm ca--and of women; svairinînâm--especially women who are independent; sura-dvisah--O demons; sakhyâni--friendship; âhuh--it is said; anityâni--temporary; nûtnam--new friends; nûtnam--new friends; vicinvatâm--all of whom are thinking.

> TRANSLATION

> O demons, as monkeys, jackals and dogs are unsteady in their sexual relationships and want newer and newer friends every day, women who live independently seek new friends daily. Friendship with such a woman is never permanent. This is the opinion of learned scholars.

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> TEXT 11

> srî-suka uvâca

> iti te ksvelitais tasyâ

> âsvasta-manaso 'surâh

> jahasur bhâva-gambhîram

> dadus câmrta-bhâjanam

> srî-sukah uvâca--Srî Sukadeva Gosvâmî said; iti--thus; te--those demons; ksvelitaih--by speaking as if jokingly; tasyâh--of Mohinî-mûrti; âsvasta--grateful, with faith; manasah--their minds; asurâh--all the demons; jahasuh--laughed; bhâva-gambhîram--although Mohinî-mûrti was full of gravity; daduh--delivered; ca--also; amrta-bhâjanam--the container of nectar.

> TRANSLATION

> Sri Sukadeva Gosvami continued: After the demons heard the words of Mohini-murti, who had spoken as if jokingly, they were all very confident. They laughed with gravity, and ultimately they delivered the container of nectar into Her hands.

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> TEXT 12

> tato grhîtvâmrta-bhâjanam harir

> babhâsa îsat-smita-sobhayâ girâ

> yady abhyupetam kva ca sâdhv asâdhu vâ

> krtam mayâ vo vibhaje sudhâm imâm

> tatah--thereafter; grhîtvâ--taking possession of; amrta-bhâjanam--the pot containing the nectar; harih--the Supreme Personality of Godhead, Hari, in the form of Mohinî; babhâsa--spoke; îsat--slightly; smita-sobhayâ girâ--with smiling beauty and by words; yadi--if; abhyupetam--promised to be accepted; kva ca--whatever it may be; sâdhu asâdhu vâ--whether honest or dishonest; krtam mayâ--is done by Me; vah--unto you; vibhaje--I shall give you the proper share; sudhâm--nectar; imâm--this.

> TRANSLATION

> Thereafter, the Supreme Personality of Godhead, having taken possession of the container of nectar, smiled slightly and spoke in attractive words. She said: My dear demons, if you accept whatever I may do, whether honest or dishonest, then I can take responsibility for dividing the nectar among you.

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> TEXT 13

> ity abhivyâhrtam tasyâ

> âkarnyâsura-pungavâh

> apramâna-vidas tasyâs

> tat tathety anvamamsata

> iti--thus; abhivyâhrtam--the words that were spoken; tasyâh--Her; âkarnya--after hearing; asura-pungavâh--the chiefs of the demons; apramâna-vidah--because they were all foolish; tasyâh--of Her; tat--those words; tathâ--let it be so; iti--thus; anvamamsata--agreed to accept.

> TRANSLATION

> The chiefs of the demons were not very expert in deciding things. Upon hearing the sweet words of Mohini-murti, they immediately assented. "Yes," they answered. "What You have said is all right." Thus the demons agreed to accept Her decision.

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> TEXTS 14-15

> athoposya krta-snânâ

> hutvâ ca havisânalam

> dattvâ go-vipra-bhûtebhyah

> krta-svastyayanâ dvijaih

> yathopajosam vâsâmsi

> paridhâyâhatâni te

> kusesu prâvisan sarve

> prâg-agresv abhibhûsitâh

> atha--thereafter; uposya--observing a fast; krta-snânâh--performing bathing; hutvâ--offering oblations; ca--also; havisâ--with clarified butter; analam--into the fire; dattvâ--giving in charity; go-vipra-bhûtebhyah--unto the cows, brâhmanas and living beings in general; krta-svastyayanâh--performing ritualistic ceremonies; dvijaih--as dictated by the brâhmanas;

> yathâ-upajosam--according to one's taste; vâsâmsi--garments; paridhâya--putting on; âhatâni--first-class and new; te--all of them; kusesu--on seats made of kusa grass; prâvisan--sitting on them; sarve--all of them; prâk-agresu--facing east; abhibhûsitâh--properly decorated with ornaments.

> TRANSLATION

> The demigods and demons then observed a fast. After bathing, they offered clarified butter and oblations into the fire and gave charity to the cows and to the brahmanas and members of the other orders of society, namely the ksatriyas, vaisyas and sudras, who were all rewarded as they deserved. Thereafter, the demigods and demons performed ritualistic ceremonies under the directions of the brahmanas. Then they dressed themselves with new garments according to their own choice, decorated their bodies with ornaments, and sat facing east on seats made of kusa grass.

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> TEXTS 16-17

> prân-mukhesûpavistesu

> suresu ditijesu ca

> dhûpâmodita-sâlâyâm

> justâyâm mâlya-dîpakaih

> tasyâm narendra karabhorur usad-dukûla-

> sronî-tatâlasa-gatir mada-vihvalâksî

> sâ kûjatî kanaka-nûpura-sinjitena

> kumbha-stanî kalasa-pânir athâvivesa

> prâk-mukhesu--facing east; upavistesu--were sitting on their respective seats; suresu--all the demigods; diti-jesu--the demons; ca--also; dhûpa-âmodita-sâlâyâm--in the arena, which was full of the smoke of incense; justâyâm--fully decorated; mâlya-dîpakaih--with flower garlands and lamps;

> tasyâm--in that arena; nara-indra--O King; karabha-ûruh--having thighs resembling the trunks of elephants; usat-dukûla--dressed with a very beautiful sari; sronî-tata--because of big hips; alasa-gatih--stepping very slowly; mada-vihvala-aksî--whose eyes were restless because of youthful pride; sâ--She; kûjatî--tinkling; kanaka-nûpura--of golden ankle bells; sinjitena--with the sound; kumbha-stanî--a woman whose breasts were like water jugs; kalasa-pânih--holding a waterpot in Her hand; atha--thus; âvivesa--entered the arena.

> TRANSLATION

> O King, as the demigods and demons sat facing east in an arena fully decorated with flower garlands and lamps and fragrant with the smoke of incense, that woman, dressed in a most beautiful sari, Her ankle bells tinkling, entered the arena, walking very slowly because of Her big, low hips. Her eyes were restless due to youthful pride, Her breasts were like water jugs, Her thighs resembled the trunks of elephants, and She carried a waterpot in Her hand.

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> TEXT 18

> tâm srî-sakhîm kanaka-kundala-câru-karna-

> nâsâ-kapola-vadanâm para-devatâkhyâm

> samviksya sammumuhur utsmita-vîksanena

> devâsurâ vigalita-stana-pattikântâm

> tâm--unto Her; srî-sakhîm--appearing like a personal associate of the goddess of fortune; kanaka-kundala--with golden earrings; câru--very beautiful; karna--ears; nâsâ--nose; kapola--cheeks; vadanâm--face; para-devatâ-âkhyâm--the Supreme Lord, the Personality of Godhead, appearing in that form; samvîksya--looking at Her; sammumuhuh--all of them became enchanted; utsmita--slightly smiling; vîksanena--glancing over them; deva-asurâh--all the demigods and demons; vigalita-stana-pattika-antâm--the border of the sari on the breasts moved slightly.

> TRANSLATION

> Her attractive nose and cheeks and Her ears, adorned with golden earrings, made Her face very beautiful. As She moved, Her sari's border on Her breasts moved slightly aside. When the demigods and demons saw these beautiful features of Mohini-murti, who was glancing at them and slightly smiling, they were all completely enchanted.

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> TEXT 19

> asurânâm sudhâ-dânam

> sarpânâm iva durnayam

> matvâ jâti-nrsamsânâm

> na tâm vyabhajad acyutah

> asurânâm--of the demons; sudhâ-dânam--giving of the nectar; sarpânâm--of snakes; iva--like; durnayam--miscalculation; matvâ--thinking like that; jâti-nrsamsânâm--of those who are by nature very envious; na--not; tâm--the nectar; vyabhajat--delivered the share; acyutah--the Supreme Personality of Godhead, who never falls down.

> TRANSLATION

> Demons are by nature crooked like snakes. Therefore, to distribute a share of the nectar to them was not at all feasible, since this would be as dangerous as supplying milk to a snake. Considering this, the Supreme Personality of Godhead, who never falls down, did not deliver a share of nectar to the demons.

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> TEXT 20

> kalpayitvâ prthak panktîr

> ubhayesâm jagat-patih

> tâms copavesayâm âsa

> svesu svesu ca panktisu

> kalpayitvâ--after arranging; prthak panktîh--different seats; ubhayesâm--of both the demigods and the demons; jagat-patih--the master of the universe; tân--all of them; ca--and; upavesayâm âsa--seated; svesu svesu--in their own places; ca--also; panktisu--all in order.

> TRANSLATION

> The Supreme Personality of Godhead as Mohini-murti, the master of the universe, arranged separate lines of sitting places and seated the demigods and demons according to their positions.

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> TEXT 21

> daityân grhîta-kalaso

> vancayann upasancaraih

> dûra-sthân pâyayâm âsa

> jarâ-mrtyu-harâm sudhâm

> daityân--the demons; grhîta-kalasah--the Lord, who bore the container of nectar; vancayan--by cheating; upasancaraih--with sweet words; dûra-sthân--the demigods, who were sitting at a distant place; pâyayâm âsa--made them drink; jarâ-mrtyu-harâm--which can counteract invalidity, old age and death; sudhâm--such nectar.

> TRANSLATION

> Taking the container of nectar in Her hands, She first approached the demons, satisfied them with sweet words and thus cheated them of their share of the nectar. Then She administered the nectar to the demigods, who were sitting at a distant place, to make them free from invalidity, old age and death.

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> TEXT 22

> te pâlayantah samayam

> asurâh sva-krtam nrpa

> tûsnîm âsan krta-snehâh

> strî-vivâda-jugupsayâ

> te--the demons; pâlayantah--keeping in order; samayam--equilibrium; asurâh--the demons; sva-krtam--made by them; nrpa--O King; tûsnîm âsan--remained silent; krta-snehâh--because of having developed attachment to Mohinî-mûrti; strî-vivâda--disagreeing with a woman; jugupsayâ--because of thinking such an action as abominable.

> TRANSLATION

> O King, since the demons had promised to accept whatever the woman did, whether just or unjust, now, to keep this promise, to show their equilibrium and to save themselves from fighting with a woman, they remained silent.

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> TEXT 23

> tasyâm krtâtipranayâh

> pranayâpâya-kâtarâh

> bahu-mânena câbaddhâ

> nocuh kincana vipriyam

> tasyâm--of Mohini-mûrti; krta-ati-pranayâh--because of staunch friendship; pranaya-apâya-kâtarâh--being afraid that their friendship with Her would be broken; bahu-mânena--by great respect and honor; ca--also; âbaddhâh--being too attached to Her; na--not; ûcuh--they said; kincana--even the slightest thing; vipriyam--by which Mohinî-mûrti might be displeased with them.

> TRANSLATION

> The demons had developed affection for Mohini-murti and a kind of faith in Her, and they were afraid of disturbing their relationship. Therefore they showed respect and honor to Her words and did not say anything that might disturb their friendship with Her.

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> TEXT 24

> deva-linga-praticchannah

> svarbhânur deva-samsadi

> pravistah somam apibac

> candrârkâbhyâm ca sûcitah

> deva-linga-praticchannah--covering himself with the dress of a demigod; svarbhânuh--Râhu (who attacks and eclipses the sun and moon); deva-samsadi--in the group of the demigods; pravistah--having entered; somam--the nectar; apibat--drank; candra-arkâbhyâm--by both the moon and the sun; ca--and; sûcitah--was pointed out.

> TRANSLATION

> Rahu, the demon who causes eclipses of the sun and moon, covered himself with the dress of a demigod and thus entered the assembly of the demigods and drank nectar without being detected by anyone, even by the Supreme Personality of Godhead. The moon and the sun, however, because of permanent animosity toward Rahu, understood the situation. Thus Rahu was detected.

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> TEXT 25

> cakrena ksura-dhârena

> jahâra pibatah sirah

> haris tasya kabandhas tu

> sudhayâplâvito 'patat

> cakrena--by the disc; ksura-dhârena--which was sharp like a razor; jahâra--cut off; pibatah--while drinking nectar; sirah--the head; harih--the Supreme Personality of Godhead; tasya--of that Râhu; kabandhah tu--but the headless body; sudhayâ--by the nectar; aplâvitah--without being touched; apatat--immediately fell dead.

> TRANSLATION

> The Supreme Personality of Godhead, Hari, using His disc, which was sharp like a razor, at once cut off Rahu's head. When Rahu's head was severed from his body, the body, being untouched by the nectar, could not survive.

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> TEXT 26

> siras tv amaratâm nîtam

> ajo graham acîklpat

> yas tu parvani candrârkâv

> abhidhâvati vaira-dhîh

> sirah--the head; tu--of course; amaratâm--immortality; nîtam--having obtained; ajah--Lord Brahmâ; graham--as one of the planets; acîklpat--recognized; yah--the same Râhu; tu--indeed; parvani--during the periods of the full moon and dark moon; candra-arkau--both the moon and the sun; abhidhâvati--chases; vaira-dhîh--because of animosity.

> TRANSLATION

> Rahu's head, however, having been touched by the nectar, became immortal. Thus Lord Brahma accepted Rahu's head as one of the planets. Since Rahu is an eternal enemy of the moon and the sun, he always tries to attack them on the nights of the full moon and the dark moon.

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> TEXT 27

> pîta-prâye 'mrte devair

> bhagavân loka-bhâvanah

> pasyatâm asurendrânâm

> svam rûpam jagrhe harih

> pita-prâye--when almost finished being drunk; amrte--the nectar; devaih--by the demigods; bhagavân--the Supreme Personality of Godhead as Mohinî-mûrti; loka-bhâvanah--the maintainer and well-wisher of the three worlds; pasyatâm--in the presence of; asura-indrânâm--all the demons, with their chiefs; svam--own; rûpam--form; jagrhe--manifested; harih--the Supreme Personality of Godhead.

> TRANSLATION

> The Supreme Personality of Godhead is the best friend and well-wisher of the three worlds. Thus when the demigods had almost finished drinking the nectar, the Lord, in the presence of all the demons, disclosed His original form.

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> TEXT 28

> evam surâsura-ganâh sama-desa-kâla-

> hetv-artha-karma-matayo 'pi phale vikalpâh

> tatrâmrtam sura-ganâh phalam anjasâpur

> yat-pâda-pankaja-rajah-srayanân na daityâh

> evam--thus; sura--the demigods; asura-ganâh--and the demons; sama--equal; desa--place; kâla--time; hetu--cause; artha--objective; karma--activities; matayah--ambition; api--although one; phale--in the result; vikalpâh--not equal; tatra--thereupon; amrtam--nectar; sura-ganâh--the demigods; phalam--the result; anjasâ--easily, totally or directly; âpuh--achieved; yat--because of; pâda-pankaja--of the lotus feet of the Supreme Personality of Godhead; rajah--of the saffron dust; srayanât--because of receiving benedictions or taking shelter; na--not; daityâh--the demons.

> TRANSLATION

> The place, the time, the cause, the purpose, the activity and the ambition were all the same for both the demigods and the demons, but the demigods achieved one result and the demons another. Because the demigods are always under the shelter of the dust of the Lord's lotus feet, they could very easily drink the nectar and get its result. The demons, however, not having sought shelter at the lotus feet of the Lord, were unable to achieve the result they desired.

> *****

> TEXT 29

> yad yujyate 'su-vasu-karma-mano-vacobhir

> dehâtmajâdisu nrbhis tad asat prthaktvât

> tair eva sad bhavati yat kriyate 'prthaktvât

> sarvasya tad bhavati mûla-nisecanam yat

> yat--whatever; yujyate--is performed; asu--for the protection of one's life; vasu--protection of wealth; karma--activities; manah--by the acts of the mind; vacobhih--by the acts of words; deha-âtma-ja-âdisu--for the sake of one's personal body or family, etc., with reference to the body; nrbhih--by the human beings; tat--that; asat--impermanent, transient; prthaktvât--because of separation from the Supreme Personality of Godhead; taih--by the same activities; eva--indeed; sat bhavati--becomes factual and permanent; yat--which; kriyate--is performed; aprthaktvât--because of nonseparation; sarvasya--for everyone; tat bhavati--becomes beneficial; mûla-nisecanam--exactly like pouring water on the root of a tree; yat--which.

> TRANSLATION

> In human society there are various activities performed for the protection of one's wealth and life by one's words, one's mind and one's actions, but they are all performed for one's personal or extended sense gratification with reference to the body. All these activities are baffled because of being separate from devotional service. But when the same activities are performed for the satisfaction of the Lord, the beneficial results are distributed to everyone, just as water poured on the root of a tree is distributed throughout the entire tree.

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