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-nirbhtakapola-r-mukhmbujm
kckalpa-valayahra-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-sayamyguya 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, nondifferent 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),1 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

Vivantha takes the word as abhava instead of bhava.

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 (jtakobhn). 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.