Srimad-Bhagavatam: Canto 8: “Withdrawal of the Cosmic Creations”
by His Divine Grace A. C. Bhaktivedanta Swami Prabhupada

Chapter Eight

The Churning of the Milk Ocean

SB8.8Summary

This chapter describes how the goddess of fortune appeared during the churning of the ocean of milk and how she accepted Lord Visnu as her husband. As described later in the chapter, when Dhanvantari appeared with a pot of nectar the demons immediately snatched it from him, but Lord Visnu appeared as the incarnation Mohini, the most beautiful woman in the world, just to captivate the demons and save the nectar for the demigods.

After Lord Siva drank all the poison, both the demigods and demons took courage and resumed their activities of churning. Because of this churning, first a surabhi cow was produced. Great saintly persons accepted this cow to derive clarified butter from its milk and offer this clarified butter in oblations for great sacrifices. Thereafter, a horse named Uccaihsrava was generated. This horse was taken by Bali Maharaja. Then there appeared Airavata and other elephants that could go anywhere in any direction, and she-elephants also appeared. The gem known as Kaustubha was also generated, and Lord Visnu took that gem and placed it on His chest. Thereafter, a parijata flower and the Apsaras, the most beautiful women in the universe, were generated. Then the goddess of fortune, Laksmi, appeared. The demigods, great sages, Gandharvas and others offered her their respectful worship. The goddess of fortune could not find anyone to accept as her husband. At last she selected Lord Visnu to be her master. Lord Visnu gave her a place to stay everlastingly at His chest. Because of this combination of Laksmi and Narayana, all who were present, including the demigods and people in general, were very pleased. The demons, however, being neglected by the goddess of fortune, were very depressed. Then Varuni, the goddess of drinking, was generated, and by the order of Lord Visnu the demons accepted her. Then the demons and demigods, with renewed energy, began to churn again. This time a partial incarnation of Lord Visnu called Dhanvantari appeared. He was very beautiful, and he carried a jug containing nectar. The demons immediately snatched the jug from Dhanvantari’s hand and began to run away, and the demigods, being very morose, took shelter of Visnu. After the demons snatched the jug from Dhanvantari, they began to fight among themselves. Lord Visnu solaced the demigods, who therefore did not fight, but remained silent. While the fighting was going on among the demons, the Lord Himself appeared as the incarnation Mohini, the most beautiful woman in the universe.

SB8.8.1

TEXT 1

sri-suka uvaca

pite gare vrsankena

pritas te ’mara-danavah

mamanthus tarasa sindhum

havirdhani tato ’bhavat

SYNONYMS

sri-sukah uvaca—Sri Sukadeva Gosvami said; pite—was drunk; gare—when the poison; vrsa-ankena—by Lord Siva, who sits on a bull; pritah—being pleased; te—all of them; amara—the demigods; danavah—and the demons; mamanthuh—again began to churn; tarasa—with great force; sindhum—the ocean of milk; havirdhani—the surabhi cow, who is the source of clarified butter; tatah—from that churning; abhavat—was generated.

TRANSLATION

Sukadeva Gosvami continued: Upon Lord Siva’s drinking the poison, both the demigods and the demons, being very pleased, began to churn the ocean with renewed vigor. As a result of this, there appeared a cow known as surabhi.

PURPORT

The surabhi cow is described as havirdhani, the source of butter. Butter, when clarified by melting, produces ghee, or clarified butter, which is inevitably necessary for performing great ritualistic sacrifices. As stated in Bhagavad-gita (18. 5), yajna-dana-tapah-karma na tyajyam karyam eva tat: sacrifice, charity and austerity are essential to keep human society perfect in peace and prosperity. Yajna, the performance of sacrifice, is essential; to perform yajna, clarified butter is absolutely necessary; and to get clarified butter, milk is necessary. Milk is produced when there are sufficient cows. Therefore in Bhagavad-gita (18.44), cow protection is recommended (krsi-go-raksya-vanijyam vaisya-karma svabhava jam).

SB8.8.2

TEXT 2

tam agni-hotrim rsayo

jagrhur brahma-vadinah

yajnasya deva-yanasya

medhyaya havise nrpa

SYNONYMS

tam—that cow; agni-hotrim—absolutely necessary for the production of yogurt, milk and ghee to offer as oblations in the fire; rsayah—sages who perform such sacrifices; jagrhuh—took in charge; brahma-vadinah—because such sages know the Vedic ritualistic ceremonies; yajnasya—of sacrifice; deva-yanasya—which fulfills the desire to be elevated to the higher planetary systems and to Brahmaloka; medhyaya—fit for offering oblations; havise—for the sake of pure clarified butter; nrpa—O King.

TRANSLATION

O King Pariksit, great sages who were completely aware of the Vedic ritualistic ceremonies took charge of that surabhi cow, which produced all the yogurt, milk and ghee absolutely necessary for offering oblations into the fire. They did this just for the sake of pure ghee, which they wanted for the performance of sacrifices to elevate themselves to the higher planetary systems, up to Brahmaloka.

PURPORT

Surabhi cows are generally found on the Vaikuntha planets. As described in Brahma-samhita, Lord Krsna, on His planet, Goloka Vrndavana, engages in tending the surabhi cows (surabhir abhipalayantam [Bs. 5.29]). These cows are the Lord’s pet animals. From the surabhi cows one can take as much milk as one needs, and one may milk these cows as many times as he desires. In other words, the surabhi cow can yield milk unlimitedly. Milk is necessary for the performance of yajna. Sages know how to use milk to elevate human society to the perfection of life. Since cow protection is recommended everywhere in the sastras, the brahma vadis took charge of the surabhi cow, in which the demons were not very interested.

SB8.8.3

TEXT 3

tata uccaihsrava nama

hayo ’bhuc candra-pandurah

tasmin balih sprham cakre

nendra isvara-siksaya

SYNONYMS

tatah—thereafter; uccaihsravah nama—by the name Uccaihsrava; hayah—a horse; abhut—was generated; candra-pandurah—being as white as the moon; tasmin—unto it; balih—Maharaja Bali; sprham cakre—desired to possess; na—not; indrah—the King of the demigods; isvara-siksaya—by the previous advice of the Lord.

TRANSLATION

Thereafter, a horse named Uccaihsrava, which was as white as the moon, was generated. Bali Maharaja desired to possess this horse, and Indra, the King of heaven, did not protest, for he had previously been so advised by the Supreme Personality of Godhead.

SB8.8.4

TEXT 4

tata airavato nama

varanendro vinirgatah

dantais caturbhih svetadrer

haran bhagavato mahim

SYNONYMS

tatah—thereafter; airavatah nama—of the name Airavata; varana-indrah—the king of elephants; vinirgatah—was generated; dantaih—with its tusks; caturbhih—four; sveta—white; adreh—of the mountain; haran—defying; bhagavatah—of Lord Siva; mahim—the glories.

TRANSLATION

As the next result of the churning, the king of elephants, named Airavata, was generated. This elephant was white, and with its four tusks it defied the glories of Kailasa Mountain, the glorious abode of Lord Siva.

SB8.8.5

TEXT 5

airavanadayas tv astau

dig-gaja abhavams tatah

abhramu-prabhrtayo ’stau ca

karinyas tv abhavan nrpa

SYNONYMS

airavana-adayah—headed by Airavana; tu—but; astau—eight; dik-gajah—elephants that could go in any direction; abhavan—were generated; tatah—thereafter; abhramu-prabhrtayah—headed by the she-elephant named Abhramu; astau—eight; ca—also; karinyah—female elephants; tu—indeed; abhavan—also generated; nrpa—O King.

TRANSLATION

Thereafter, O King, eight great elephants, which could go in any direction, were generated. They were headed by Airavana. Eight she-elephants, headed by Abhramu, were also generated.

PURPORT

The names of the eight elephants were Airavana, Pundarika, Vamana, Kumuda, Anjana, Puspadanta, Sarvabhauma and Supratika.

SB8.8.6

TEXT 6

kaustubhakhyam abhud ratnam

padmarago mahodadheh

tasmin manau sprham cakre

vakso-’lankarane harih

tato ’bhavat parijatah

sura-loka-vibhusanam

purayaty arthino yo ’rthaih

sasvad bhuvi yatha bhavan

SYNONYMS

kaustubha-akhyam—known as Kaustubha; abhut—was generated; ratnam—a valuable gem; padmaragah—another gem, named Padmaraga; maha-udadheh—from that great ocean of milk; tasmin—that; manau—jewel; sprham cakre—desired to possess; vaksah-alankarane—to decorate His chest; harih—the Lord, the Supreme Personality of Godhead; tatah—thereafter; abhavat—was generated; parijatah—the celestial flower named parijata; sura-loka-vibhusanam—which decorates the heavenly planets; purayati—fulfills; arthinah—giving persons desiring material wealth; yah—that which; arthaih—by what is desired; sasvat—always; bhuvi—on this planet; yatha—as; bhavan—Your Lordship (Maharaja Pariksit).

TRANSLATION

Generated thereafter from the great ocean were the celebrated gems Kaustubha-mani and Padmaraga-mani. Lord Visnu, to decorate His chest, desired to possess them. Generated next was the parijata flower, which decorates the celestial planets. O King, as you fulfill the desires of everyone on this planet by fulfilling all ambitions, the parijata fulfills the desires of everyone.

SB8.8.7

TEXT 7

tatas capsaraso jata

niska-kanthyah suvasasah

ramanyah svarginam valgu-

gati-lilavalokanaih

SYNONYMS

tatah—thereafter; ca—also; apsarasah—the residents of Apsaroloka; jatah—were generated; niska-kanthyah—decorated with golden necklaces; su-vasasah—dressed with fine clothing; ramanyah—extremely beautiful and attractive; svarginam—of the inhabitants of the heavenly planets; valgu-gati-lila-avalokanaih—moving very softly, they attract everyone’s heart.

TRANSLATION

Next there appeared the Apsaras [who are used as prostitutes on the heavenly planets]. They were fully decorated with golden ornaments and lockets and were dressed in fine and attractive clothing. The Apsaras move very slowly in an attractive style that bewilders the inhabitants of the heavenly planets.

SB8.8.8

TEXT 8

tatas cavirabhut saksac

chri rama bhagavat-para

ranjayanti disah kantya

vidyut saudamani yatha

SYNONYMS

tatah—thereafter; ca—and; avirabhut—manifested; saksat—directly; sri—the goddess of fortune; rama—known as Rama; bhagavat-para—absolutely inclined to be possessed by the Supreme Personality of Godhead; ranjayanti—illuminating; disah—all directions; kantya—by luster; vidyut—lightning; saudamani—Saudamani; yatha—as.

TRANSLATION

Then there appeared the goddess of fortune, Rama, who is absolutely dedicated to being enjoyed by the Supreme Personality of Godhead. She appeared like electricity, surpassing the lightning that might illuminate a marble mountain.

PURPORT

Sri means opulence. Krsna is the owner of all opulences.

bhoktaram yajna-tapasam
sarva-loka-mahesvaram
suhrdam sarva-bhutanam
jnatva mam santim rcchati

This peace formula for the world is given in Bhagavad-gita (5.29). When people know that the Supreme Lord, Krsna, is the supreme enjoyer, the supreme proprietor and the most intimate well-wishing friend of all living entities, peace and prosperity will ensue all over the world. Unfortunately, the conditioned souls, being placed into illusion by the external energy of the Lord, want to fight with one another, and therefore peace is disturbed. The first prerequisite for peace is that all the wealth presented by Sri, the goddess of fortune, be offered to the Supreme Personality of Godhead. Everyone should give up his false proprietorship over worldly possessions and offer everything to Krsna. This is the teaching of the Krsna consciousness movement.

SB8.8.9

TEXT 9

tasyam cakruh sprham sarve

sasurasura-manavah

rupaudarya-vayo-varna-

mahimaksipta-cetasah

SYNONYMS

tasyam—unto her; cakruh—did; sprham—desire; sarve—everyone; sa-sura-asura-manavah—the demigods, the demons and the human beings; rupa-audarya—by the exquisite beauty and bodily features; vayah—youth; varna—complexion; mahima—glories; aksipta—agitated; cetasah—their minds.

TRANSLATION

Because of her exquisite beauty, her bodily features, her youth, her complexion and her glories, everyone, including the demigods, the demons and the human beings, desired her. They were attracted because she is the source of all opulences.

PURPORT

Who in this world does not want to possess wealth, beauty and the social respectability that come from these opulences? People generally desire material enjoyment, material opulence and the association of aristocratic family members (bhogaisvarya-prasaktanam). Material enjoyment entails money, beauty and the reputation they bring, which can all be achieved by the mercy of the goddess of fortune. The goddess of fortune, however, never remains alone. As indicated in the previous verse by the word bhagavat-para, she is the property of the Supreme Personality of Godhead and is enjoyable only by Him. If one wants the favor of the goddess of fortune, mother Laksmi, because she is by nature bhagavat-para one must keep her with Narayana. The devotees who always engage in the service of Narayana (narayana-parayana) can easily achieve the favor of the goddess of fortune without a doubt, but materialists who try to get the favor of the goddess of fortune only to possess her for personal enjoyment are frustrated. Theirs is not a good policy. The celebrated demon Ravana, for example, wanted to deprive Ramacandra of Laksmi, Sita, and thus be victorious, but the result was just the opposite. Sita, of course, was taken by force by Lord Ramacandra, and Ravana and his entire material empire were vanquished. The goddess of fortune is desirable for everyone, including human beings, but one should understand that the goddess of fortune is the exclusive property of the Supreme Personality of Godhead. One cannot achieve the mercy of the goddess of fortune unless one prays both to her and to the supreme enjoyer, the Personality of Godhead.

SB8.8.10

TEXT 10

tasya asanam aninye

mahendro mahad-adbhutam

murtimatyah saric-chrestha

hema-kumbhair jalam suci

SYNONYMS

tasyah—for her; asanam—a sitting place; aninye—brought; maha-indrah—the King of heaven, Indra; mahat—glorious; adbhutam—wonderful; murti-matyah—accepting forms; sarit-sresthah—the best of various sacred waters; hema—golden; kumbhaih—with waterpots; jalam—water; suci—pure.

TRANSLATION

The King of heaven, Indra, brought a suitable sitting place for the goddess of fortune. All the rivers of sacred water, such as the Ganges and Yamuna, personified themselves, and each of them brought pure water in golden waterpots for mother Laksmi, the goddess of fortune.

SB8.8.11

TEXT 11

abhisecanika bhumir

aharat sakalausadhih

gavah panca pavitrani

vasanto madhu-madhavau

SYNONYMS

abhisecanikah—paraphernalia required for installing the Deity; bhumih—the land; aharat—collected; sakala—all kinds of; ausadhih—drugs and herbs; gavah—the cows; panca—five different varieties of products from the cow, namely milk, yogurt, clarified butter, cow dung and cow urine; pavitrani—uncontaminated; vasantah—personified springtime; madhu-madhavau—flowers and fruits produced during spring, or in the months of Caitra and Vaisakha.

TRANSLATION

The land became a person and collected all the drugs and herbs needed for installing the Deity. The cows delivered five products, namely milk, yogurt, ghee, urine and cow dung, and spring personified collected everything produced in spring, during the months of Caitra and Vaisakha [April and May].

PURPORT

Panca-gavya, the five products received from the cow, namely milk, yogurt, ghee, cow dung and cow urine, are required in all ritualistic ceremonies performed according to the Vedic directions. Cow urine and cow dung are uncontaminated, and since even the urine and dung of a cow are important, we can just imagine how important this animal is for human civilization. Therefore the Supreme Personality of Godhead, Krsna, directly advocates go-raksya, the protection of cows. Civilized men who follow the system of varnasrama, especially those of the vaisya class, who engage in agriculture and trade, must give protection to the cows. Unfortunately, because people in Kali-yuga are mandah, all bad, and sumanda-matayah, misled by false conceptions of life, they are killing cows in the thousands. Therefore they are unfortunate in spiritual consciousness, and nature disturbs them in so many ways, especially through incurable diseases like cancer and through frequent wars and among nations. As long as human society continues to allow cows to be regularly killed in slaughterhouses, there cannot be any question of peace and prosperity.

SB8.8.12

TEXT 12

rsayah kalpayam cakrur

abhisekam yatha-vidhi

jagur bhadrani gandharva

natyas ca nanrtur jaguh

SYNONYMS

rsayah—the great sages; kalpayam cakruh—executed; abhisekam—the abhiseka ceremony, which is required during the installation of the Deity; yatha-vidhi—as directed in the authorized scriptures; jaguh—chanted Vedic mantras; bhadrani—all good fortune; gandharvah—and the inhabitants of Gandharvaloka; natyah—the women who were professional dancers; ca—also; nanrtuh—very nicely danced on the occasion; jaguh—and sang authorized songs prescribed in the Vedas.

TRANSLATION

The great sages performed the bathing ceremony of the goddess of fortune as directed in the authorized scriptures, the Gandharvas chanted all-auspicious Vedic mantras, and the professional women dancers very nicely danced and sang authorized songs prescribed in the Vedas.

SB8.8.13

TEXT 13

megha mrdanga-panava-

murajanaka-gomukhan

vyanadayan sankha-venu-

vinas tumula-nihsvanan

SYNONYMS

meghah—personified clouds; mrdanga—drums; panava—kettledrums; muraja—another kind of drum; anaka—another type of drum; gomukhan—a type of bugle; vyanadayan—vibrated; sankha—conchshells; venu—flutes; vinah—stringed instruments; tumula—tumultuous; nihsvanan—vibration.

TRANSLATION

The clouds in personified form beat various types of drums, known as mrdangas, panavas, murajas and anakas. They also blew conchshells and bugles known as gomukhas and played flutes and stringed instruments. The combined sound of these instruments was tumultuous.

SB8.8.14

TEXT 14

tato ’bhisisicur devim

sriyam padma-karam satim

digibhah purna-kalasaih

sukta-vakyair dvijeritaih

SYNONYMS

tatah—thereafter; abhisisicuh—poured all-auspicious water on the body; devim—the goddess of fortune; sriyam—very beautiful; padma-karam—with a lotus in her hand; satim—she who is most chaste, not knowing anyone but the Supreme Personality of Godhead; digibhah—the great elephants; purna-kalasaih—by completely full water jugs; sukta-vakyaih—with Vedic mantras; dvi-ja—by brahmanas; iritaih—chanted.

TRANSLATION

Thereafter, the great elephants from all the directions carried big water jugs full of Ganges water and bathed the goddess of fortune, to the accompaniment of Vedic mantras chanted by learned brahmanas. While thus being bathed, the goddess of fortune maintained her original style, with a lotus flower in her hand, and she appeared very beautiful. The goddess of fortune is the most chaste, for she does not know anyone but the Supreme Personality of Godhead.

PURPORT

The goddess of fortune, Laksmi, is described in this verse as sriyam, which means that she has six opulences—wealth, strength, influence, beauty, knowledge and renunciation. These opulences are received from the goddess of fortune. Laksmi is addressed here as devi, the goddess, because in Vaikuntha she supplies all opulences to the Supreme Personality of Godhead and His devotees, who in this way enjoy natural life in the Vaikuntha planets. The Supreme Personality of Godhead is pleased with His consort, the goddess of fortune, who carries a lotus flower in her hand. Mother Laksmi is described in this verse as sati, the supremely chaste, because she never diverts her attention from the Supreme Personality of Godhead to anyone else.

SB8.8.15

TEXT 15

samudrah pita-kauseya-

vasasi samupaharat

varunah srajam vaijayantim

madhuna matta-satpadam

SYNONYMS

samudrah—the ocean; pita-kauseya—yellow silk; vasasi—both the upper and lower portions of a garment; samupaharat—presented; varunah—the predominating deity of the water; srajam—garland; vaijayantim—the most decorated and the biggest; madhuna—with honey; matta—drunken; sat-padam—bumblebees, which have six legs.

TRANSLATION

The ocean, which is the source of all valuable jewels, supplied the upper and lower portions of a yellow silken garment. The predominating deity of the water, Varuna, presented flower garlands surrounded by six-legged bumblebees, drunken with honey.

PURPORT

When bathing the Deity in the abhiseka ceremony with various liquids, such as milk, honey, yogurt, ghee, cow dung and cow urine, it is customary to supply yellow garments. In this way the abhiseka ceremony for the goddess of fortune was performed according to the regular Vedic principles.

SB8.8.16

TEXT 16

bhusanani vicitrani

visvakarma prajapatih

haram sarasvati padmam

ajo nagas ca kundale

SYNONYMS

bhusanani—varieties of ornaments; vicitrani—all very nicely decorated; visvakarma prajapatih—Visvakarma, one of the prajapatis, the sons of Lord Brahma who generate progeny; haram—garland or necklace; sarasvati—the goddess of education; padmam—a lotus flower; ajah—Lord Brahma; nagah ca—the inhabitants of Nagaloka; kundale—two earrings.

TRANSLATION

Visvakarma, one of the prajapatis, supplied varieties of decorated ornaments. The goddess of learning, Sarasvati, supplied a necklace, Lord Brahma supplied a lotus flower, and the inhabitants of Nagaloka supplied earrings.

SB8.8.17

TEXT 17

tatah krta-svastyayanotpala-srajam

nadad-dvirepham parigrhya panina

cacala vaktram sukapola-kundalam

savrida-hasam dadhati susobhanam

SYNONYMS

tatah—thereafter; krta-svastyayana—being worshiped regularly by all-auspicious ritualistic ceremonies; utpala-srajam—a garland of lotuses; nadat—humming; dvirepham—surrounded by bumblebees; parigrhya—capturing; panina—by the hand; cacala—went on; vaktram—face; su-kapola-kundalam—her cheeks decorated with earrings; sa-vrida-hasam—smiling with shyness; dadhati—expanding; su-sobhanam—her natural beauty.

TRANSLATION

Thereafter, mother Laksmi, the goddess of fortune, having been properly celebrated with an auspicious ritualistic ceremony, began moving about, holding in her hand a garland of lotus flowers, which were surrounded by humming bumblebees. Smiling with shyness, her cheeks decorated by her earrings, she looked extremely beautiful.

PURPORT

The goddess of fortune, mother Laksmiji, accepted the ocean of milk as her father, but she perpetually rests on the bosom of Narayana. She offers benedictions even to Lord Brahma and other living entities in this material world, yet she is transcendental to all material qualities. Although she appeared to have been born of the ocean of milk, she immediately resorted to her eternal place on the bosom of Narayana.

SB8.8.18

TEXT 18

stana-dvayam catikrsodari samam

nirantaram candana-kunkumoksitam

tatas tato nupura-valgu sinjitair

visarpati hema-lateva sa babhau

SYNONYMS

stana-dvayam—her two breasts; ca—also; ati-krsa-udari—the middle portion of her body being very thin; samam—equally; nirantaram—constantly; candana-kunkuma—with sandalwood pulp and kunkuma, a reddish powder; uksitam—smeared; tatah tatah—here and there; nupura—of ankle bells; valgu—very beautiful; sinjitaih—with the light resounding; visarpati—walking; hema-lata—a golden creeper; iva—exactly like; sa—the goddess of fortune; babhau—appeared.

TRANSLATION

Her two breasts, which were symmetrical and nicely situated, were covered with sandalwood pulp and kunkuma powder, and her waist was very thin. As she walked here and there, her ankle bells jingling softly, she appeared like a creeper of gold.

SB8.8.19

TEXT 19

vilokayanti niravadyam atmanah

padam dhruvam cavyabhicari-sad-gunam

gandharva-siddhasura-yaksa-carana-

traipistapeyadisu nanvavindata

SYNONYMS

vilokayanti—observing, examining; niravadyam—without any fault; atmanah—for herself; padam—position; dhruvam—eternal; ca—also; avyabhicari-sat-gunam—without any change of qualities; gandharva—among the inhabitants of Gandharvaloka; siddha—the inhabitants of Siddhaloka; asura—the demons; yaksa—the Yaksas; carana—the inhabitants of Caranaloka; traipistapeya-adisu—and among the demigods; na—not; anvavindata—could accept any one of them.

TRANSLATION

While walking among the Gandharvas, Yaksas, asuras, Siddhas, Caranas and denizens of heaven, Laksmidevi, the goddess of fortune, was scrutinizingly examining them, but she could not find anyone naturally endowed with all good qualities. None of them was devoid of faults, and therefore she could not take shelter of any of them.

PURPORT

The goddess of fortune, Laksmidevi, having been generated from the ocean of milk, was the daughter of the ocean. Thus she was allowed to select her own husband in a svayamvara ceremony. She examined every one of the candidates, but she could not find anyone suitably qualified to be her shelter. In other words, Narayana, the natural husband of Laksmi, cannot be superseded by anyone in this material world.

Next verse (SB8.8.20)