Chapter Seven

Chapter Seven
iva Drinks Poison
|| 8.7.1 ||
r-uka uvca
te nga-rjam mantrya
phala-bhgena vsukim
parivya girau tasmin
netram abdhi mudnvit
rebhire sur yatt
amtrthe kurdvaha
ukadeva Gosvm said: O best of the Kurus! The devats
and demons summoned Vsuki, king of the serpents,
promising to give him a share of the nectar. They coiled
Vsuki around Mandara Mountain as a churning rope, and
with great pleasure and enthusiasm they began to churn the
ocean.
The Seventh Chapter describes how the Lord appeared as Krma, as
well describes the various items churned from the ocean, iva
drinking poison, and glorification of iva. Vsuki is king of the
snakes. Inviting Vsuki by promising him a share of nectar, they
wrapped him around the mountain as a rope and began to churn the
ocean.
|| 8.7.2 ||
hari purastj jaghe
prva devs tato 'bhavan
Ajita first grasped the head portion of the snake and the
devats followed.
In order to make the demons take the head portion with poison, the
Lord first grasped this portion. The devats also grasped this
portion.
|| 8.7.3 ||
tan naicchan daitya-patayo
mah-purua-ceitam
na ghmo vaya puccham
aher agam amagalam
svdhyya-ruta-sampann
prakhyt janma-karmabhi

The leaders of the demons did not like this action of the
Lord. We shall not accept the tail of the snake, which is an
inauspicious limb, since we have studied the Vedas and are
renowned by birth and activities.
|| 8.7.4 ||
iti t sthitn daityn
vilokya puruottama
smayamno visjygra
puccha jagrha smara
Seeing the demons standing silent, the Supreme Lord
smiled, and giving up the front portion, took the tail of the
snake, along with devats.
The Lord smiled. You will die because of the intense poison, since
you have such pride.
|| 8.7.5 ||
kta-sthna-vibhgs ta
eva kayapa-nandan
mamanthu parama yatt
amtrtha payo-nidhim
After thus adjusting how the snake was to be held, the sons
of Kayapa, both devats and demons, began churning the
ocean of milk with great enthusiasm, desiring to get nectar.
|| 8.7.6 ||
mathyamne 'rave so 'drir
andhro hy apo 'viat
dhriyamo 'pi balibhir
gauravt pu-nandana
O son of the Pu dynasty! While the ocean was being
churned, Mandara Mountain, because it had no support,
sank in the water, though held by the strong devats and
demons, because of its weight.
|| 8.7.7 ||
te sunirvia-manasa
parimlna-mukha-riya
san sva-paurue nae
daiventibalyas
Having lost their valor by strong fate, the devats and
demons were disappointed, and the beauty of their faces
faded.

|| 8.7.8 ||
vilokya vighnea-vidhi tadevaro
duranta-vryo 'vitathbhisandhi
ktv vapu kacchapam adbhuta mahat
praviya toya girim ujjahra
Understanding the method at the time of an obstacle, the
unlimitedly powerful Lord, whose determination is infallible,
took the astonishing shape of a tortoise, entered the water,
and lifted the great Mandara Mountain.
Seeing the method possible when there is an obstacle (vighneavidhim), For this obstacle, there is this solution, the Lord took the
form of a tortoise and lifted the mountain up. He thought, The
form of the tortoise is suitable for lifting up the mountain in the
water. Avitathbhisandhi means he whose desires are always
fulfilled.
|| 8.7.9 ||
tam utthita vkya kulcala puna
samudyat nirmathitu sursur
dadhra phena sa laka-yojanaprastri dvpa ivparo mahn
When the devats and demons saw that Mandara Mountain
had been lifted, they were enlivened to churn again. The
Lord supported the mountain on his back which extended for
a hundred thousand yojanas. He resembled the great
Jambudvpa situated in the water.
Krma supported the mountain on his back. He resembled the other
great island, Jambudvpa.
|| 8.7.10 ||
sursurendrair bhuja-vrya-vepita
paribhramanta girim aga phata
bibhrat tad-vartanam di-kacchapo
mene 'ga-kayanam aprameya
O King! When the devats and demons, by the strength of
their arms, rotated Mandara Mountain, the tortoise accepted
the rolling of the mountain as a means of scratching his
body.
The rotating of the very heavy mountain on his back did not give
Krma pain, but rather was pleasurable for him.
|| 8.7.11 ||
tathsurn viad surea

rpea te bala-vryam rayan

uddpayan deva-ga ca viur
daivena ngendram abodha-rpa
Thereafter, Viu entered the demons as the quality of
passion. He entered the devats as the quality of goodness,
and entered Vsuki as the quality of ignorance to stimulate
and increase their strength and courage.
Seeing that they would not be able to continue after a few
moments, and that Vsuki would die from the pain of his body
rubbing against the mountain, the Lord mercifully took action. He
entered the demons as the energy of rajas (asurena). rayan
means stimulating. He entered the devats as the energy of
sattva. He entered Vsuki as the energy of tamas (abodha). By
illusion in ignorance, Vsuki would not be conscious of his pain.
|| 8.7.12 ||
upary agendra giri-r ivnya
kramya hastena sahasra-bhu
tasthau divi brahma-bhavendra-mukhyair
abhiuvadbhi sumano-'bhiva
Situated in another form like another huge mountain with a
thousand hands, the Lord caught Mandara Mountain with
one hand and stood on top of it. From the sky, the
associates of Viu showered flowers upon him.
When he saw the mountain rising up, the Lord then took action. The
phrase brahma-bhavendra-mukhyair (by the main persons among
Brahm, iva and Indra) indicates the followers of Viu. Or it can
mean the devats were at the milk ocean and their expansions
remained in the sky to shower flowers.
|| 8.7.13 ||
upary adha ctmani gotra-netrayo
parea te prviat samedhit
mamanthur abdhi taras madotka
mahdri kobhita-nakra-cakram
Strengthened by the Lord who entered the devats, demons,
the mountain and the snake, and was also above and below
the mountain, and eager for the nectar, they energetically
churned the ocean, which caused disturbance to all the
crocodiles.
The Lord was above as the thousand armed form, below as the
turtle, in the devats as sattva, in the demons as rajas, in Vsuki as
tamas and in the mountain as steadiness.

|| 8.7.14 ||
ahndra-shasra-kahora-d-mukhavsgni-dhmhata-varcaso 'sur
pauloma-kleya-ballvaldayo
davgni-dagdh saral ivbhavan
Their vitality destroyed by the smoke and fire emanating
from the breathing of the thousand cruel mouths of Vsuki,
the demons headed by Pauloma, Kleya, Bali and Ilvala
became like pine trees burned by a forest fire.
The demons completely lost (hata) their vitality. Sarala is a type of
tree.
|| 8.7.15 ||
dev ca tac-chvsa-ikh-hata-prabhn
dhmrmbara-srag-vara-kacuknann
samabhyavaran bhagavad-va ghan
vavu samudrormy-upagha-vyava
The devats also lost their strength by the blazing breath of
Vsuki, and their garments, garlands, weapons and faces
were blackened by smoke. Controlled by the Lord, clouds
poured rain and breezes blew, carrying particles of water
from the sea waves.
Though the devats were distant, holding the tail, they were also
affected by the fire from Vsukis mouths.
|| 8.7.16 ||
mathyamnt tath sindhor
devsura-vartha-pai
yad sudh na jyeta
nirmamanthjita svayam
When nectar did not appear from the ocean of milk from
churning by the best of the devats and demons, Ajita
personally began to churn the ocean.
The nectar did not come out because first the impure parts had to
be taken out. Only then could the nectar appear.
|| 8.7.17 ||
megha-yma kanaka-paridhi kara-vidyota-vidyun
mrdhni bhrjad-vilulita-kaca srag-dharo rakta-netra
jaitrair dorbhir jagad-abhaya-dair dandaka ghtv
mathnan mathn pratigirir ivobhattho dhtdri

The Lord, whose complexion was like a blackish cloud and

had reddish eyes, wearing yellow garments and a garland,
his earrings shining like lightning, his disheveled hair
shining on his head, grabbed the snake with his victorious
arms, which award fearlessness throughout the universe,
and began churning the ocean, using Mandara Mountain as a
churning rod. The Lord, taking that mountain, appeared like
a sapphire mountain.
He wore cloth of golden color and earrings shaped like makaras,
flashing like lightning. He churned the ocean using the mountain as
a rod (mathn). Prati giri means an opposite mountain. Since
Mandara was gold, the opposite mountain would be a mountain
made of blue sapphire (the color of Viu).
|| 8.7.18 ||
nirmathyamnd udadher abhd via
maholbaa hlahalhvam agrata
sambhrnta-mnonmakarhi-kacchapt
timi-dvipa-grha-timigilkult
From the churning of the ocean, which disturbed the fish,
sharks, tortoises and snakes and afflicted even the whales,
water elephants, crocodiles and timigila fish, a fierce poison
called hlahala first appeared.
Because the plants offered in the ocean had both poison and nectar
in them, first the poison had to be drawn out. Dvirpa-koa says
that the word can be written hlahala, hlhala or halhala. The
fish became disturbed, wondering what disaster was occurring.
Unmakara is a big makara. Timi and timigala are types of fish.
|| 8.7.19 ||
tad ugra-vega dii diy upary adho
visarpad utsarpad asahyam aprati
bht praj dudruvur aga sevar
arakyam araa sadivam
O King! That most vicious poison spread in all directions as
well as up and down. Seeing that intolerable poison with no
cure, all the frightened devats and demons, along with the
Lord himself, took shelter of Lord iva.
The poison spread in all directions and up and down as well. It
spread slowly; otherwise the whole creation would be destroyed.
Praj here refers to the devats and demons. Normal persons
could not quickly cross the ocean and go to Kailsa. Seeing this
poison which had no remedy (aprati), they became afraid. Having
no protection they went to iva. The Supreme Lord did not act in

this situation because he wanted to give fame to his devotee iva,

by giving him the half-moon as his head ornament.
|| 8.7.20 ||
vilokya ta deva-vara tri-loky
bhavya devybhimata munnm
snam adrv apavarga-hetos
tapo jua stutibhi praemu
They saw iva, best of the devats, cherished by the sages
who serve him by austerities for gaining liberation, seated
on Kailsa with his wife for the benefit of the three worlds.
They offered respects by reciting prayers.
He was seated on Mount Kailsa for the prosperity of the three
worlds. He is revered by sages who practice austerities for attaining
liberation.
|| 8.7.21 ||
r-prajpataya cu
deva-deva mah-deva
bhttman bhta-bhvana
trhi na arapanns
trailokya-dahand vit
The Prajpatis said: O greatest of all devats! Mahdeva!
Soul of all living entities! Protector of all beings! Deliver
us, who have come here in surrender, from the poison which
is burning the three worlds.
O iva! Save us! iva does not save, but destroys, since he is the
avatra of destruction. But you give consciousness to all beings
(bhttman) and you protect all beings (bhta-bhvana).
|| 8.7.22 ||
tvam eka sarva-jagata
varo bandha-mokayo
ta tvm arcanti kual
prapannrti-hara gurum
You alone are the controller of the whole universe and of
bondage and liberation. Intelligent people worship you, the
guru who takes away the distress of surrendered souls.
But Viu is the protector of all beings. Take shelter of him! You
are the only lord. There are not many lords. You and Viu are one,
the only difference being that you are touched by the guas and
Viu is not.

|| 8.7.23 ||
gua-mayy sva-aktysya
sarga-sthity-apyayn vibho
dhatse yad sva-dg bhman
brahma-viu-ivbhidhm
O self-manifesting, powerful lord! When you act in
creation, maintenance and annihilation by your energy of
my, you assume the names Brahm, Viu and
Mahevara.
They praise his form as the (third) purua. When you perform
creation, you take on the names of Brahm, Viu and iva.
|| 8.7.24 ||
tva brahma parama guhya
sad-asad-bhva-bhvanam
nn-aktibhir bhtas
tvam tm jagad-vara
You are the Supreme Brahman, difficult to comprehend, the
cause of superior and inferior natures. You are Viu, the
Lord of the universe, appearing with various energies.
They praise the Lords impersonal form as Brahman. You create the
living beings with superior and inferior natures such as devats and
demons (sad-asad-bhva-bhvanam). They praise him as Viu:
you appear with various energies.
|| 8.7.25 ||
tva abda-yonir jagad-dir tm
prendriya-dravya-gua svabhva
kla kratu satyam ta ca dharmas
tvayy akara yat tri-vd-mananti
You are the collection of all syllables, the origin of the
universe, ahakra, the pras, the senses the elements, the
three guas, svabhva,1 time, determination, truth,
pleasing words, and dharma. The wise determine that you
are the syllable o.
This verse praises the Lord as the ultimate expression of all words.
You are collection of all syllables. You are the prna, senses,
elements starting with earth and the three guas. The wise say that
o is in you. They determine that o (trivd-akaram) represents
you.
1

Svabhva is the cause of transformation.

|| 8.7.26 ||
agnir mukha te 'khila-devattm
kiti vidur loka-bhavghri-pakajam
kla gati te 'khila-devattmano
dia ca karau rasana jaleam
O source of all planets! The wise know that fire, the essence
of all devats, is your mouth, the earth is your lotus feet,
time is the movement of you who are the source of all the
devats, all the directions are your ears, and Varua, master
of the waters, is your tongue.
They praise the Lord as the total of everything in the universe in five
verses. Fire is the soul of all the devats. ruti says agni sarv
devat: Agni is all the devats. O cause of the planets (lokabhava)!
|| 8.7.27 ||
nbhir nabhas te vasana nabhasvn
srya ca caki jala sma reta
parvartmrayaa tavtm
somo mano dyaur bhagavan iras te
O lord! The sky is your navel, the air is your breathing, the
sun is your eyes, and the water is your semen. The shelter
of all kinds of living entities, high and low is your ahakra.
The god of the moon is your mind, and Svarga is your head.
The shelter of all jvas superior and inferior is your ahakra (tm).
|| 8.7.28 ||
kuki samudr girayo 'sthi-sagh
romi sarvauadhi-vrudhas te
chandsi skt tava sapta dhtavas
tray-maytman hdaya sarva-dharma
O personification of the three Vedas! The seas are your
abdomen, and the mountains are your bones. All herbs and
planets are the hairs on your body, the Vedic meters are the
seven dhtus of your body, and all dharma is your heart.
O form of the three Vedas (trayi-maytman)!
|| 8.7.29 ||
mukhni pacopaniadas tavea
yais triad-aottara-mantra-varga
yat tac chivkhya paramtma-tattva
deva svaya-jyotir avasthitis te

O lord! The five Vedic mantras are your five mouths, from
which the thirty-eight secondary mantras have arisen. He
who is your Paramtm is called iva. Visu, selfmanifesting, is your shelter.
Your five mouths are the five mantras: tat-purua, aghora,
sadyojta, vmadeva, and ana, by which mouths arise thirtyeighty secondary mantras, by dividing the verses. He who has the
position of Paramtm for you is called iva. The self-revealed
Viu is your shelter.
|| 8.7.30 ||
chy tv adharmormiu yair visargo
netra-traya sattva-rajas-tamsi
skhytmana stra-ktas tavek
chandomayo deva i pura
O lord! Your shadow is seen in irreligion. The three modes of
naturegoodness, passion and ignorance which brings
about various creations, are your three eyes. All the ancient
Vedic literatures, composed of verses, are your glance. You,
the soul of all beings, are the creator of scriptures.
Your shadow exists in the waves of adharma such as pride. The
three guas by which various creations arise are your three eyes. O
lord (deva)! The Vedas composed of verses are your glance.
Another version has skat manu. Manu also means the Vedas.
|| 8.7.31 ||
na te giri-trkhila-loka-plavirica-vaikuha-surendra-gamyam
jyoti para yatra rajas tama ca
sattva na yad brahma nirasta-bhedam
O protector of mountains! Your supreme light known as
Brahman which is devoid of rajas, tamas and sattva and
devoid of distinctions is not known by the devats, Viu or
Indra.
O protector of mountains! Your light which is para Brahman cannot
be understood by the protectors of planets. Since the form of Viu
(vaikuha) is the Supreme Brahman, it is not a fault if Viu does
not know this impersonal Brahman belonging to him, since it is like
knowledge of a flower in the sky. That does not destroy his
omniscience. Or the words from giritra to surendra can all be taken
as vocative case.
|| 8.7.32 ||
kmdhvara-tripura-klagardy-anekabhta-druha kapayata stutaye na tat te

yas tv anta-kla idam tma-kta sva-netravahni-sphuliga-ikhay bhasita na veda

Destroying the poison is nothing for you, who have
destroyed many places of violence, such as Dakas
sacrifice, the city of Tripura, and the demons Kla and Gara.
You are not even aware that the universe at the time of
destruction turns to ashes by the sparks of fire emanating
from your eye.
It is not difficult for you to destroy the poison that is now present.
The action of destroying this poison is not to be praised, since you
destroy all the places where there is violence to living beings, such
as Dakas animal sacrifice. This is too insignificant. Kla and Gara
were two demons that iva killed, but also this refers to the poison.
It is mentioned in the past tense to express the fact that it is
necessary to destroy it. You are not even aware that the universe is
destroyed when you glance. Thus destroying this poison will be
insignificant for you.
|| 8.7.33 ||
ye tv tma-rma-gurubhir hdi cintitghridvandva carantam umay tapasbhitaptam
katthanta ugra-parua nirata mane
te nnam tim avidas tava hta-lajj
Persons criticize you as a ferocious, violent person obsessed
with the burning grounds and engaged in flirting with Um,
though you are engaged in intense austerity and your feet
are the object of meditation by the best of tmrmas.
Devoid of shame, they do not know your pastimes
Your greatness cannot be understood by superficial materialists.
Though you are engaged in flirting with Um, you are actually
engaged in austerity. It is not a show of lust, for the best of the
tmrmas meditate on your feet. Though this is so, people criticize
you as a ferocious, violent person. You should be praised as the
opposite. Those who criticize you do not know your activities. How
unfortunate! They do not know your pastimes. Your pastimes
involving misconduct involving display of lust and anger are mocked
by people. Filled with lust and anger, do they have no shame in
criticizing you, upon whose feet the best of tmrmas meditate?
|| 8.7.34 ||
tat tasya te sad-asato parata parasya
nja svarpa-gamane prabhavanti bhmna
brahmdaya kim uta sastavane vaya tu
tat-sarga-sarga-viay api akti-mtram

Even Brahm cannot understand the real truth about you,

who are great, superior to moving and non-moving beings
and difficult to understand. What to speak of us trying to
understand you! We, who have been created by Marci and
others, who were created by Brahm, can only praise you
according to our ability.
What to speak of such persons understanding you! Even Brahm
does not understand the truth about you. We, who have been
created by Marci and others, who were created by Brahm (tatsarga-sarga-viay), can only praise you according to our ability,
and not accurately.
|| 8.7.35 ||
etat para prapaymo
na para te mahevara
manya hi lokasya
vyaktis te 'vyakta-karmaa
O great lord! We do not understand your superior form. We
only know that you, whose activities are hard to understand,
make your appearance for the happiness of the people.
You appear in order to make people happy. You should make the
people happy by destroying the poison.
|| 8.7.36 ||
r-uka uvca
tad-vkya vyasana ts
kpay bha-pita
sarva-bhta-suhd deva
idam ha sat priym
ukadeva Gosvm said: Lord iva, the friend of all living
entities, on seeing the danger to the devats, became
afflicted out of compassion. He spoke to his eternal consort,
Sat, as follows.
|| 8.7.37 ||
r-iva uvca
aho bata bhavny etat
prajn paya vaiasam
kroda-mathanodbhtt
klakd upasthitam
Lord iva said: O Bhavn! See how all these living entities
have been placed in danger because of the poison produced
from the churning of the ocean of milk.

|| 8.7.38 ||
s pra-parpsn
vidheyam abhaya hi me
etvn hi prabhor artho
yad dna-pariplanam
It is my duty to give safety to all living entities struggling
for existence, since it is the duty of the master to protect his
suffering dependents.
|| 8.7.39 ||
prai svai prina pnti
sdhava kaa-bhagurai
baddha-vaireu bhteu
mohitev tma-myay
Among people who are bewildered by the Lords my and
who are always engaged in animosity toward one another,
the devotees protect other living entities at the risk of their
own temporary lives.
But you, being an tmrma, should ignore these jvas subjected
to mutual hatred in the material world. This verse answers.
|| 8.7.40 ||
pusa kpayato bhadre
sarvtm pryate hari
prte harau bhagavati
prye 'ha sacarcara
tasmd ida gara bhuje
prajn svastir astu me
O gentle Bhavn! When one performs benevolent activities
for others, the Supreme Lord is very pleased. And when the
Lord is pleased, I am also pleased, along with all other living
creatures. Therefore, let me drink this poison. May all the
living entities have auspicious existence because of me!
Me means because of me. Svasti means auspicious existence.
|| 8.7.41 ||
r-uka uvca
evam mantrya bhagavn
bhavn viva-bhvana
tad via jagdhum rebhe
prabhva-jnvamodata
ukadeva Gosvm said: After informing Bhavn in this
way, Lord iva, protector of the universe, was about to drink

the poison, and Bhavn, knowing his ability, gave her

permission.
|| 8.7.42 ||
tata karatal-ktya
vypi hlhala viam
abhakayan mah-deva
kpay bhta-bhvana
Thereafter, Lord iva, protector of the living entities,
compassionately took the whole quantity of poison into his
palm and drank it.
He took the poison spread everywhere, and reduced it into his palm.
|| 8.7.43||
tasypi daraym sa
sva-vrya jala-kalmaa
yac cakra gale nla
tac ca sdhor vibhaam
The poison manifested its potency on iva. The blue line
that the poison made on Lord iva's neck is now accepted as
an ornament of iva.
Jala-kalmaa means the poison. The poison showed its potency
even on iva (tasypi).
|| 8.7.44 ||
tapyante loka-tpena
sdhava pryao jan
paramrdhana tad dhi
puruasykhiltmana
Generally well bred people suffer because of others
suffering. This is most satisfying to the Supreme Lord, the
soul of all beings.
|| 8.7.45 ||
niamya karma tac chambhor
deva-devasya mhua
praj dkya brahm
vaikuha ca aasire
Upon seeing this act of generous iva, the lord of the
devats, Bhavn, Lord Brahm, Lord Viu, and the people
in general praised him.
|| 8.7.46 ||

praskanna pibata per

yat kicij jaghu sma tat
vcikhi-viauadhyo
dandak ca ye 'pare
Scorpions, cobras, poisonous plants and other poisonous
animals drank whatever little amount of poison splashed
from ivas hand as he drank.
The scorpions, snakes, and others, such as dogs and jackals, drank
what fell from the hand of iva when he drank.
Thus ends the commentary on the Seventh Chapter of the Eighth
Canto of the Bhgavatam for the pleasure of the devotees, in
accordance with the previous cryas.