The Lord Incarnates as Mohini-murti
Summary
8.9
This chapter describes how the demons, being enchanted by the beauty of the Mohini form, agreed to hand over the container of nectar to Mohinidevi, who tactfully delivered it to the demigods.
When the demons got possession of the container of nectar, an extraordinarily beautiful young woman appeared before them.
All the demons became captivated by the young woman’s beauty and became attached to Her.
Now, because the demons were fighting among themselves to possess the nectar, they selected this beautiful woman as a mediator to settle their quarrel.
Taking advantage of their weakness in this regard, Mohini, the incarnation of the Supreme Personality of Godhead, got the demons to promise that whatever decision She might give, they would not refuse to accept it.
When the demons made this promise, the beautiful woman, Mohini-murti, had the demigods and demons sit in different lines so that She could distribute the nectar.
She knew that the demons were quite unfit to drink the nectar.
Therefore, by cheating them She distributed all the nectar to the demigods.
When the demons saw this cheating of Mohini-murti, they remained silent.
But one demon, named Rahu, dressed himself like a demigod and sat down in the line of the demigods.
He sat beside the sun and the moon.
When the Supreme Personality of Godhead understood how Rahu was cheating, He immediately cut off the demon’s head.
Rahu, however, had already tasted the nectar, and therefore although his head was severed, he remained alive.
After the demigods finished drinking the nectar, the Supreme Personality of Godhead assumed His own form.
Sukadeva Gosvami ends this chapter by describing how powerful is the chanting of the holy names, pastimes and paraphernalia of the Supreme Personality of Godhead.
8.9.1
sri-suka uvaca
te ’nyonyato ’surah patram
harantas tyakta-sauhrdah
ksipanto dasyu-dharmana
ayantim dadrsuh striyam
SYNONYMS
sri-sukah uvaca—Sri Sukadeva Gosvami said; te—the demons; anyonyatah—among themselves; asurah—the demons; patram—the container of nectar; harantah—snatching from one another; tyakta-sauhrdah—became inimical toward one another; ksipantah—sometimes throwing; dasyu-dharmanah—sometimes snatching like robbers; ayantim—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.
8.9.2
aho rupam aho dhama
aho asya navam vayah
iti te tam abhidrutya
papracchur jata-hrc-chayah
SYNONYMS
aho—how wonderful; rupam—Her beauty; aho—how wonderful; dhama—Her bodily luster; aho—how wonderful; asyah—of Her; navam—new; vayah—beautiful age; iti—in this way; te—those demons; tam—unto the beautiful woman; abhidrutya—going before Her hastily; papracchuh—inquired from Her; jata-hrt-sayah—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.
8.9.3
ka tvam kanja-palasaksi
kuto va kim cikirsasi
kasyasi vada vamoru
mathnativa manamsi nah
SYNONYMS
ka—who; tvam—are You; kanja-palasa-aksi—having eyes like the petals of a lotus; kutah—from where; va—either; kim cikirsasi—what is the purpose for which You have come here; kasya—of whom; asi—do You belong; vada—kindly tell us; vama-uru—O You whose thighs are extraordinarily beautiful; mathnati—agitating; iva—like; manamsi—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.
PURPORT
The demons inquired from the wonderfully beautiful girl, To whom do You belong A woman is supposed to belong to her father before her marriage, to her husband after her marriage, and to her grown sons in her old age.
In regard to this inquiry, Srila Visvanatha Cakravarti Thakura says that the question To whom do You belong means Whose daughter are You Since the demons could understand that the beautiful girl was still unmarried, every one of them desired to marry Her.
Thus they inquired, Whose daughter are You
8.9.4
na vayam tvamarair daityaih
siddha-gandharva-caranaih
nasprsta-purvam janimo
lokesais ca kuto nrbhih
SYNONYMS
na—it is not; vayam—we; tva—unto You; amaraih—by the demigods; daityaih—by the demons; siddha—by the Siddhas; gandharva—by the Gandharvas; caranaih—and by the Caranas; na—not; asprsta-purvam—never enjoyed or touched by anyone; janimah—know exactly; loka-isaih—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.
PURPORT
Even the asuras observed the etiquette that no one should address a married woman with lust.
The great analyst Canakya Pandita says, matrvat para-daresu: one should consider another’s wife to be one’s mother.
The asuras, the demons, took it for granted that the beautiful young woman, Mohini-murti, who had arrived before them, was certainly not married.
Therefore they assumed that no one in the world, including the demigods, the Gandharvas, the Caranas and the Siddhas, had ever touched Her.
The demons knew that the young girl was unmarried, and therefore they dared to address Her.
They supposed that the young girl, Mohini-murti, had come there to find a husband among all those present (the Daityas, the demigods, the Gandharvas and so on).
8.9.5
nunam tvam vidhina subhruh
presitasi saririnam
sarvendriya-manah-pritim
vidhatum saghrnena kim
SYNONYMS
nunam—indeed; tvam—You; vidhina—by Providence; su-bhruh—O You with the beautiful eyebrows; presita—sent; asi—certainly You are so; saririnam—of all embodied living entities; sarva—all; indriya—of the senses; manah—and of the mind; pritim—what is pleasing; vidhatum—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.
8.9.6
sa tvam nah spardhamananam
eka-vastuni manini
jnatinam baddha-vairanam
sam vidhatsva sumadhyame
SYNONYMS
sa—as such You are; tvam—Your good self; nah—of all of us demons; spardhamananam—of those who are becoming increasingly inimical; eka-vastuni—in one subject matter (the container of nectar); manini—O You who are most beautiful in Your prestigious position; jnatinam—among our family members; baddha-vairanam—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.
PURPORT
The demons understood that the beautiful woman had attracted the attention of them all.
Therefore they unanimously requested Her to become the arbiter to settle their dispute.
8.9.7
vayam kasyapa-dayada
bhratarah krta-paurusah
vibhajasva yatha-nyayam
naiva bhedo yatha bhavet
SYNONYMS
vayam—all of us; kasyapa-dayadah—descendants of Kasyapa Muni; bhratarah—we are all brothers; krta-paurusah—who are all able and competent; vibhajasva—just divide; yatha-nyayam—according to law; na—not; eva—certainly; bhedah—partiality; yatha—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.
8.9.8
ity upamantrito daityair
maya-yosid-vapur harih
prahasya rucirapangair
niriksann idam abravit
SYNONYMS
iti—thus; upamantritah—being fervently requested; daityaih—by the demons; maya-yosit—the illusory woman; vapuh harih—the incarnation of the Supreme Personality of Godhead; prahasya—smiling; rucira—beautiful; apangaih—by exhibiting attractive feminine features; niriksan—looking at them; idam—these words; abravit—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.
8.9.9
sri-bhagavan uvaca
katham kasyapa-dayadah
pumscalyam mayi sangatah
visvasam pandito jatu
kaminisu na yati hi
SYNONYMS
sri-bhagavan uvaca—the Supreme Personality of Godhead in the form of Mohini-murti said; katham—how is it so; kasyapa-dayadah—you are all descendants of Kasyapa Muni; pumscalyam—unto a prostitute who agitates the minds of men; mayi—unto Me; sangatah—you come in My association; visvasam—faith; panditah—those who are learned; jatu—at any time; kaminisu—unto a woman; na—never; yati—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.
How is it that you have so much faith in Me? A learned person never puts his faith in a woman.
PURPORT
Canakya Pandita, the great politician and moral instructor, said, visvaso naiva kartavyah strisu raja-kulesu ca: Never put your faith in a woman or a politician Thus the Supreme Personality of Godhead, who was pretending to be a woman, warned the demons against putting so much faith in Her, for She had appeared as an attractive woman ultimately to cheat them.
Indirectly disclosing the purpose for which She had appeared before them, She said to the sons of Kasyapa, How is this? You were all born of a great rsi, yet you are putting your faith in a woman who is loitering here and there like a prostitute, unprotected by father or husband.
Women in general should not be trusted, and what to speak of a woman loitering like a prostitute The word kamini is significant in this connection.
Women, especially beautiful young women, invoke the dormant lusty desires of a man.
Therefore, according to Manu-samhita, every woman should be protected, either by her husband, by her father or by her grown sons.
Without such protection, a woman will be exploited.
Indeed, women like to be exploited by men.
As soon as a woman is exploited by a man, she becomes a common prostitute.
This is explained by Mohini-murti, the Supreme Personality of Godhead.
8.9.10
salavrkanam strinam ca
svairininam sura-dvisah
sakhyany ahur anityani
nutnam nutnam vicinvatam
SYNONYMS
salavrkanam—of monkeys, jackals and dogs; strinam ca—and of women; svairininam—especially women who are independent; sura-dvisah—O demons; sakhyani—friendship; ahuh—it is said; anityani—temporary; nutnam—new friends; nutnam—new friends; vicinvatam—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.
8.9.11
sri-suka uvaca
iti te ksvelitais tasya
asvasta-manaso ’surah
jahasur bhava-gambhiram
dadus camrta-bhajanam
SYNONYMS
sri-sukah uvaca—Sri Sukadeva Gosvami said; iti—thus; te—those demons; ksvelitaih—by speaking as if jokingly; tasyah—of Mohini-murti; asvasta—grateful, with faith; manasah—their minds; asurah—all the demons; jahasuh—laughed; bhava-gambhiram—although Mohini-murti was full of gravity; daduh—delivered; ca—also; amrta-bhajanam—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.
PURPORT
The Personality of Godhead in His form of Mohini was certainly not joking but talking seriously, with gravity.
The demons, however, being captivated by Mohini-murti’s bodily features, took Her words as a joke and confidently delivered the container of nectar into Her hands.
Thus Mohini-murti resembles Lord Buddha, who appeared sammohaya sura-dvisam (SB 1.3.24)—to cheat the asuras.
The word sura-dvisam refers to those who are envious of the demigods or devotees.
Sometimes an incarnation of the Supreme Personality of Godhead cheats the atheists.
Thus we see here that although Mohini-murti was speaking factually to the asuras, the asuras took Her words to be facetious.
Indeed, they were so confident of Mohini-murti’s honesty that they immediately delivered the container of nectar into Her hands, as if they would allow Her to do with the nectar whatever She liked, whether She distributed it, threw it away or drank it Herself without giving it to them.
8.9.12
tato grhitvamrta-bhajanam harir
babhasa isat-smita-sobhaya gira
yady abhyupetam kva ca sadhv asadhu va
krtam maya vo vibhaje sudham imam
SYNONYMS
tatah—thereafter; grhitva—taking possession of; amrta-bhajanam—the pot containing the nectar; harih—the Supreme Personality of Godhead, Hari, in the form of Mohini; babhasa—spoke; isat—slightly; smita-sobhaya gira—with smiling beauty and by words; yadi—if; abhyupetam—promised to be accepted; kva ca—whatever it may be; sadhu asadhu va—whether honest or dishonest; krtam maya—is done by Me; vah—unto you; vibhaje—I shall give you the proper share; sudham—nectar; imam—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.
PURPORT
The Supreme Personality of Godhead cannot abide by anyone’s dictation.
Whatever He does is absolute.
The demons, of course, were deluded by the illusory potency of the Supreme Personality of Godhead, and thus Mohini-murti got them to promise that whatever She would do they would accept.
8.9.13
ity abhivyahrtam tasya
akarnyasura-pungavah
apramana-vidas tasyas
tat tathety anvamamsata
SYNONYMS
iti—thus; abhivyahrtam—the words that were spoken; tasyah—Her; akarnya—after hearing; asura-pungavah—the chiefs of the demons; apramana-vidah—because they were all foolish; tasyah—of Her; tat—those words; tatha—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.
8.9.14-15
athoposya krta-snana
hutva ca havisanalam
dattva go-vipra-bhutebhyah
krta-svastyayana dvijaih
yathopajosam vasamsi
paridhayahatani te
kusesu pravisan sarve
prag-agresv abhibhusitah
SYNONYMS
atha—thereafter; uposya—observing a fast; krta-snanah—performing bathing; hutva—offering oblations; ca—also; havisa—with clarified butter; analam—into the fire; dattva—giving in charity; go-vipra-bhutebhyah—unto the cows, brahmanas and living beings in general; krta-svastyayanah—performing ritualistic ceremonies; dvijaih—as dictated by the brahmanas; yatha-upajosam—according to one’s taste; vasamsi—garments; paridhaya—putting on; ahatani—first-class and new; te—all of them; kusesu—on seats made of kusa grass; pravisan—sitting on them; sarve—all of them; prak-agresu—facing east; abhibhusitah—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.
PURPORT
The Vedas enjoin that for every ritualistic ceremony one must first become clean by bathing either in the water of the Ganges or Yamuna or in the sea.
Then one may perform the ritualistic ceremony and offer clarified butter into the fire.
In this verse the words paridhaya ahatani are especially significant.
A sannyasi or a person about to perform a ritualistic ceremony should not dress himself in clothing sewn with a needle.
8.9.16-17
pran-mukhesupavistesu
suresu ditijesu ca
dhupamodita-salayam
justayam malya-dipakaih
tasyam narendra karabhorur usad-dukula-
sroni-tatalasa-gatir mada-vihvalaksi
sa kujati kanaka-nupura-sinjitena
kumbha-stani kalasa-panir athavivesa
SYNONYMS
prak-mukhesu—facing east; upavistesu—were sitting on their respective seats; suresu—all the demigods; diti-jesu—the demons; ca—also; dhupa-amodita-salayam—in the arena, which was full of the smoke of incense; justayam—fully decorated; malya-dipakaih—with flower garlands and lamps; tasyam—in that arena; nara-indra—O King; karabha-uruh—having thighs resembling the trunks of elephants; usat-dukula—dressed with a very beautiful sari; sroni-tata—because of big hips; alasa-gatih—stepping very slowly; mada-vihvala-aksi—whose eyes were restless because of youthful pride; sa—She; kujati—tinkling; kanaka-nupura—of golden ankle bells; sinjitena—with the sound; kumbha-stani—a woman whose breasts were like water jugs; kalasa-panih—holding a waterpot in Her hand; atha—thus; avivesa—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.
8.9.18
tam sri-sakhim kanaka-kundala-caru-karna-
nasa-kapola-vadanam para-devatakhyam
samviksya sammumuhur utsmita-viksanena
devasura vigalita-stana-pattikantam
SYNONYMS
tam—unto Her; sri-sakhim—appearing like a personal associate of the goddess of fortune; kanaka-kundala—with golden earrings; caru—very beautiful; karna—ears; nasa—nose; kapola—cheeks; vadanam—face; para-devata-akhyam—the Supreme Lord, the Personality of Godhead, appearing in that form; samviksya—looking at Her; sammumuhuh—all of them became enchanted; utsmita—slightly smiling; viksanena—glancing over them; deva-asurah—all the demigods and demons; vigalita-stana-pattika-antam—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.
PURPORT
Srila Visvanatha Cakravarti Thakura remarks here that Mohini-murti is the Supreme Personality of Godhead in a feminine form and that the goddess of fortune is Her associate.
This form assumed by the Personality of Godhead challenged the goddess of fortune.
The goddess of fortune is beautiful, but if the Lord accepts the form of a woman, He surpasses the goddess of fortune in beauty.
It is not that the goddess of fortune, being female, is the most beautiful.
The Lord is so beautiful that He can excel any beautiful goddess of fortune by assuming a female form.
8.9.19
asuranam sudha-danam
sarpanam iva durnayam
matva jati-nrsamsanam
na tam vyabhajad acyutah
SYNONYMS
asuranam—of the demons; sudha-danam—giving of the nectar; sarpanam—of snakes; iva—like; durnayam—miscalculation; matva—thinking like that; jati-nrsamsanam—of those who are by nature very envious; na—not; tam—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.
PURPORT
It is said, sarpah krurah khalah krurah sarpat kruratarah khalah: The snake is very crooked and envious, and so also is a person like a demon Mantrausadhi-vasah sarpah khalah kena nivaryate: One can bring a snake under control with mantras, herbs and drugs, but an envious and crooked person cannot be brought under control by any means Considering this logic, the Supreme Personality of Godhead thought it unwise to distribute nectar to the demons.
8.9.20
kalpayitva prthak panktir
ubhayesam jagat-patih
tams copavesayam asa
svesu svesu ca panktisu
SYNONYMS
kalpayitva—after arranging; prthak panktih—different seats; ubhayesam—of both the demigods and the demons; jagat-patih—the master of the universe; tan—all of them; ca—and; upavesayam asa—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.
8.9.21
daityan grhita-kalaso
vancayann upasancaraih
dura-sthan payayam asa
jara-mrtyu-haram sudham
SYNONYMS
daityan—the demons; grhita-kalasah—the Lord, who bore the container of nectar; vancayan—by cheating; upasancaraih—with sweet words; dura-sthan—the demigods, who were sitting at a distant place; payayam asa—made them drink; jara-mrtyu-haram—which can counteract invalidity, old age and death; sudham—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.
PURPORT
Mohini-murti, the Personality of Godhead, gave the demigods seats at a distance.
Then She approached the demons and spoke with them very graciously, so that they thought themselves very fortunate to talk with Her.
Since Mohini-murti had seated the demigods at a distant place, the demons thought that the demigods would get only a little of the nectar and that Mohini-murti was so pleased with the demons that She would give the demons all the nectar.
The words vancayann upasancaraih indicate that the Lord’s whole policy was to cheat the demons simply by speaking sweet words.
The Lord’s intention was to distribute the nectar only to the demigods.
8.9.22
te palayantah samayam
asurah sva-krtam nrpa
tusnim asan krta-snehah
stri-vivada-jugupsaya
SYNONYMS
te—the demons; palayantah—keeping in order; samayam—equilibrium; asurah—the demons; sva-krtam—made by them; nrpa—O King; tusnim asan—remained silent; krta-snehah—because of having developed attachment to Mohini-murti; stri-vivada—disagreeing with a woman; jugupsaya—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.
8.9.23
tasyam krtatipranayah
pranayapaya-katarah
bahu-manena cabaddha
nocuh kincana vipriyam
SYNONYMS
tasyam—of Mohini-murti; krta-ati-pranayah—because of staunch friendship; pranaya-apaya-katarah—being afraid that their friendship with Her would be broken; bahu-manena—by great respect and honor; ca—also; abaddhah—being too attached to Her; na—not; ucuh—they said; kincana—even the slightest thing; vipriyam—by which Mohini-murti 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.
PURPORT
The demons were so captivated by the tricks and friendly words of Mohini-murti that although the demigods were served first, the demons were pacified merely by sweet words.
The Lord said to the demons, The demigods are very miserly and are excessively anxious to take the nectar first.
So let them have it first.
Since you are not like them you can wait a little longer.
You are all heroes and are so pleased with Me.
It is better for you to wait until after the demigods drink
8.9.24
deva-linga-praticchannah
svarbhanur deva-samsadi
pravistah somam apibac
candrarkabhyam ca sucitah
SYNONYMS
deva-linga-praticchannah—covering himself with the dress of a demigod; svarbhanuh—Rahu (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-arkabhyam—by both the moon and the sun; ca—and; sucitah—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.
PURPORT
The Supreme Personality of Godhead, Mohini-murti, was able to bewilder all the demons, but Rahu was so clever that he was not bewildered.
Rahu could understand that Mohini-murti was cheating the demons, and therefore he changed his dress, disguised himself as a demigod, and sat down in the assembly of the demigods.
Here one may ask why the Supreme Personality of Godhead could not detect Rahu.
The reason is that the Lord wanted to show the effects of drinking nectar.
This will be revealed in the following verses.
The moon and sun, however, were always alert in regard to Rahu.
Thus when Rahu entered the assembly of the demigods, the moon and sun immediately detected him, and then the Supreme Personality of Godhead also became aware of him.
8.9.25
cakrena ksura-dharena
jahara pibatah sirah
haris tasya kabandhas tu
sudhayaplavito ’patat
SYNONYMS
cakrena—by the disc; ksura-dharena—which was sharp like a razor; jahara—cut off; pibatah—while drinking nectar; sirah—the head; harih—the Supreme Personality of Godhead; tasya—of that Rahu; kabandhah tu—but the headless body; sudhaya—by the nectar; aplavitah—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.
PURPORT
When the Personality of Godhead, Mohini-murti, severed Rahu’s head from his body, the head remained alive although the body died.
Rahu had been drinking nectar through his mouth, and before the nectar entered his body, his head was cut off.
Thus Rahu’s head remained alive whereas the body died.
This wonderful act performed by the Lord was meant to show that nectar is miraculous ambrosia.
8.9.26
siras tv amaratam nitam
ajo graham aciklpat
yas tu parvani candrarkav
abhidhavati vaira-dhih
SYNONYMS
sirah—the head; tu—of course; amaratam—immortality; nitam—having obtained; ajah—Lord Brahma; graham—as one of the planes; aciklpat—recognized; yah—the same Rahu; tu—indeed; parvani—during the periods of the full moon and dark moon; candra-arkau—both the moon and the sun; abhidhavati—chases; vaira-dhih—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 planes.
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.
PURPORT
Since Rahu had become immortal, Lord Brahma accepted him as one of the grahas, or planes, like the moon and the sun.
Rahu, however, being an eternal enemy of the moon and sun, attacks them periodically during the nights of the full moon and the dark moon.
8.9.27
pita-praye ’mrte devair
bhagavan loka-bhavanah
pasyatam asurendranam
svam rupam jagrhe harih
SYNONYMS
pita-praye—when almost finished being drunk; amrte—the nectar; devaih—by the demigods; bhagavan—the Supreme Personality of Godhead as Mohini-murti; loka-bhavanah—the maintainer and well-wisher of the three worlds; pasyatam—in the presence of; asura-indranam—all the demons, with their chiefs; svam—own; rupam—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.
8.9.28
evam surasura-ganah sama-desa-kala-
hetv-artha-karma-matayo ’pi phale vikalpah
tatramrtam sura-ganah phalam anjasapur
yat-pada-pankaja-rajah-srayanan na daityah
SYNONYMS
evam—thus; sura—the demigods; asura-ganah—and the demons; sama—equal; desa—place; kala—time; hetu—cause; artha—objective; karma—activities; matayah—ambition; api—although one; phale—in the result; vikalpah—not equal; tatra—thereupon; amrtam—nectar; sura-ganah—the demigods; phalam—the result; anjasa—easily, totally or directly; apuh—achieved; yat—because of; pada-pankaja—of the lotus feet of the Supreme Personality of Godhead; rajah—of the saffron dust; srayanat—because of receiving benedictions or taking shelter; na—not; daityah—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.
PURPORT
In Bhagavad-gita (4.11) it is said, ye yatha mam prapadyante tams tathaiva bhajamy aham: the Supreme Personality of Godhead is the supreme judge who rewards or punishes different persons according to their surrender unto His lotus feet.
Therefore it can actually be seen that although karmis and bhaktas may work in the same place, at the same time, with the same energy and with the same ambition, they achieve different results.
The karmis transmigrate through different bodies in the cycle of birth and death, sometimes going upward and sometimes downward, thus suffering the results of their actions in the karma-cakra, the cycle of birth and death.
The devotees, however, because of fully surrendering at the lotus feet of the Lord, are never baffled in their attempts.
Although externally they work almost like the karmis, the devotees go back home, back to Godhead, and achieve success in every effort.
The demons or atheists have faith in their own endeavors, but although they work very hard day and night, they cannot get any more than their destiny.
The devotees, however, can surpass the reactions of karma and achieve wonderful results, even without effort.
It is also said, phalena pariciyate: one’s success or defeat in any activity is understood by its result.
There are many karmis in the dress of devotees, but the Supreme Personality of Godhead can detect their purpose.
The karmis want to use the property of the Lord for their selfish sense gratification, but a devotee endeavors to use the Lord’s property for God’s service.
Therefore a devotee is always distinct from the karmis, although the karmis may dress like devotees.
As confirmed in Bhagavad-gita (3.9), yajnarthat karmano ’nyatra loko ’yam karma-bandhanah.
One who works for Lord Visnu is free from this material world, and after giving up his body he goes back home, back to Godhead.
A karmi, however, although externally working like a devotee, is entangled in his nondevotional activity, and thus he suffers the tribulations of material existence.
Thus from the results achieved by the karmis and devotees, one can understand the presence of the Supreme Personality of Godhead, who acts differently for the karmis and jnanis than for the devotees.
The author of Sri Caitanya-caritamrta therefore says:
krsna-bhakta——niskama, ataeva ‘santa’
bhukti-mukti-siddhi-kami——sakali ‘asanta’
The karmis who desire sense gratification, the jnanis who aspire for the liberation of merging into the existence of the Supreme, and the yogis who seek material success in mystic power are all restless, and ultimately they are baffled.
But the devotee, who does not expect any personal benefit and whose only ambition is to spread the glories of the Supreme Personality of Godhead, is blessed with all the auspicious results of bhakti-yoga, without hard labor.
8.9.29
yad yujyate ’su-vasu-karma-mano-vacobhir
dehatmajadisu nrbhis tad asat prthaktvat
tair eva sad bhavati yat kriyate ’prthaktvat
sarvasya tad bhavati mula-nisecanam yat
SYNONYMS
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-atma-ja-adisu—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; prthaktvat—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; aprthaktvat—because of nonseparation; sarvasya—for everyone; tat bhavati—becomes beneficial; mula-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.
PURPORT
This is the distinction between materialistic activities and activities performed in Krsna consciousness.
The entire world is active, and this includes the karmis, the jnanis, the yogis and the bhaktas.
However, all activities except those of the bhaktas, the devotees, end in bafflement and a waste of time and energy.
Moghasa mogha-karmano mogha jnana vicetasah: (Bg.9.12) if one is not a devotee, his hopes, his activities and his knowledge are all baffled.
A nondevotee works for his personal sense gratification or for the sense gratification of his family, society, community or nation, but because all such activities are separate from the Supreme Personality of Godhead, they are considered asat.
The word asat means bad or temporary, and sat means permanent and good.
Activities performed for the satisfaction of Krsna are permanent and good, but asat activity, although sometimes celebrated as philanthropy, altruism, nationalism, this is or that ism will never produce any permanent result and is therefore all bad.
Even a little work done in Krsna consciousness is a permanent asset and is all-good because it is done for Krsna, the all-good Supreme Personality of Godhead, who is everyone’s friend (suhrdam sarva-bhutanam).
The Supreme Personality of Godhead is the only enjoyer and proprietor of everything (bhoktaram yajna-tapasam sarva-loka-mahesvaram (Bg.5.29)).
Therefore any activity performed for the Supreme Lord is permanent.
As a result of such activities, the performer is immediately recognized.
Na ca tasman manusyesu kascin me priya-krttamah (Bg.18.69).
Such a devotee, because of full knowledge of the Supreme Personality of Godhead, is immediately transcendental, although he may superficially appear to be engaged in materialistic activities.
The only distinction between materialistic activity and spiritual activity is that material activity is performed only to satisfy one’s own senses whereas spiritual activity is meant to satisfy the transcendental senses of the Supreme Personality of Godhead.
By spiritual activity everyone factually benefits, whereas by materialistic activity no one benefits and instead one becomes entangled in the laws of karma.