Śrīmad-Bhāgavatam: Canto 8: “Withdrawal of the Cosmic Creations”
by His Divine Grace A. C. Bhaktivedanta Swami Prabhupāda
Chapter Six
SB8.6.16
TEXT 16
śrī-śuka uvāca
evaṁ viriñcādibhir īḍitas tad
vijñāya teṣāṁ hṛdayaṁ yathaiva
jagāda jīmūta-gabhīrayā girā
baddhāñjalīn saṁvṛta-sarva-kārakān
SYNONYMS
śrī-śukaḥ uvāca—Śrī Śukadeva Gosvāmī said; evam—thus; viriñca-ādibhiḥ—by all the demigods, headed by Lord Brahmā; īḍitaḥ—being worshiped; tat vijñāya—understanding the expectation; teṣām—of all of them; hṛdayam—the core of the heart; yathā—as; eva—indeed; jagāda—replied; jīmūta-gabhīrayā—like the sound of clouds; girā—by words; baddha-añjalīn—unto the demigods, who stood with folded hands; saṁvṛta—restrained; sarva—all; kārakān—senses.
TRANSLATION
Śukadeva Gosvāmī continued: When the Lord was thus offered prayers by the demigods, headed by Lord Brahmā, He understood the purpose for which they had approached Him. Therefore, in a deep voice that resembled the rumbling of clouds, the Lord replied to the demigods, who all stood there attentively with folded hands.
SB8.6.17
TEXT 17
eka eveśvaras tasmin
sura-kārye sureśvaraḥ
vihartu-kāmas tān āha
samudronmathanādibhiḥ
SYNONYMS
ekaḥ—alone; eva—indeed; īśvaraḥ—the Supreme Personality of Godhead; tasmin—in that; sura-kārye—the activities of the demigods; sura-īśvaraḥ—the Lord of the demigods, the Supreme Personality of Godhead; vihartu—to enjoy pastimes; kāmaḥ—desiring; tān—unto the demigods; āha—said; samudra-unmathana-ādibhiḥ—by activities of churning the ocean.
TRANSLATION
Although the Supreme Personality of Godhead, the master of the demigods, was capable of performing the activities of the demigods by Himself, He wanted to enjoy pastimes in churning the ocean. Therefore He spoke as follows.
SB8.6.18
TEXT 18
śrī-bhagavān uvāca
hanta brahmann aho śambho
he devā mama bhāṣitam
śṛṇutāvahitāḥ sarve
śreyo vaḥ syād yathā surāḥ
SYNONYMS
śrī-bhagavān uvāca—the Supreme Personality of Godhead said; hanta—addressing them; brahman aho—O Lord Brahmā; śambho—O Lord Śiva; he—O; devāḥ—demigods; mama—My; bhāṣitam—statement; śṛṇuta—hear; avahitāḥ—with great attention; sarve—all of you; śreyaḥ—good fortune; vaḥ—for all of you; syāt—shall be; yathā—as; surāḥ—for the demigods.
TRANSLATION
The Supreme Personality of Godhead said: O Lord Brahmā, Lord Śiva and other demigods, please hear Me with great attention, for what I say will bring good fortune for all of you.
SB8.6.19
TEXT 19
yāta dānava-daiteyais
tāvat sandhir vidhīyatām
kālenānugṛhītais tair
yāvad vo bhava ātmanaḥ
SYNONYMS
yāta—just execute; dānava—with the demons; daiteyaiḥ—and the asuras; tāvat—so long; sandhiḥ—a truce; vidhīyatām—execute; kālena—by a favorable time (or kāvyena—by Śukrācārya); anugṛhītaiḥ—receiving benedictions; taiḥ—with them; yāvat—as long as; vaḥ—of you; bhavaḥ—good fortune; ātmanaḥ—of yourselves.
TRANSLATION
As long as you are not flourishing, you should make a truce with the demons and asuras, who are now being favored by time.
PURPORT
One word in this verse has two readings—kālena and kāvyena. Kālena means “favored by time,” and kāvyena means “favored by Śukrācārya,” Śukrācārya being the spiritual master of the Daityas. The demons and Daityas were favored in both ways, and therefore the demigods were advised by the Supreme Lord to execute a truce for the time being, until time favored them.
SB8.6.20 TEXT 20 arayo ’pi hi sandheyāḥ sati kāryārtha-gaurave ahi-mūṣikavad devā hy arthasya padavīṁ gataiḥ SYNONYMS arayaḥ—enemies; api—although; hi—indeed; sandheyāḥ—eligible for a truce; sati—being so; kārya-artha-gaurave—in the matter of an important duty; ahi—snake; mūṣika—mouse; vat—like; devāḥ—O demigods; hi—indeed; arthasya—of interest; padavīm—position; gataiḥ—so being.
TRANSLATION O demigods, fulfilling one’s own interests is so important that one may even have to make a truce with one’s enemies. For the sake of one’s self-interest, one has to act according to the logic of the snake and the mouse. PURPORT A snake and a mouse were once caught in a basket. Now, since the mouse is food for the snake, this was a good opportunity for the snake. However, since both of them were caught in the basket, even if the snake ate the mouse, the snake would not be able to get out. Therefore, the snake thought it wise to make a truce with the mouse and ask the mouse to make a hole in the basket so that both of them could get out. The snake’s intention was that after the mouse made the hole, the snake would eat the mouse and escape from the basket through the hole. This is called the logic of the snake and the mouse.
SB8.6.21 TEXT 21 amṛtotpādane yatnaḥ kriyatām avilambitam yasya pītasya vai jantur mṛtyu-grasto ’maro bhavet SYNONYMS amṛta-utpādane—in generating nectar; yatnaḥ—endeavor; kriyatām—do; avilambitam—without delay; yasya—of which nectar; pītasya—anyone who drinks; vai—indeed; jantuḥ—living entity; mṛtyu-grastaḥ—although in imminent danger of death; amaraḥ—immortal; bhavet—can become.
TRANSLATION Immediately endeavor to produce nectar, which a person who is about to die may drink to become immortal. SB8.6.22-23 TEXTS 22–23 kṣiptvā kṣīrodadhau sarvā vīrut-tṛṇa-latauṣadhīḥ manthānaṁ mandaraṁ kṛtvā netraṁ kṛtvā tu vāsukim sahāyena mayā devā nirmanthadhvam atandritāḥ kleśa-bhājo bhaviṣyanti daityā yūyaṁ phala-grahāḥ SYNONYMS kṣiptvā—putting; kṣīra-udadhau—in the ocean of milk; sarvāḥ—all kinds of; vīrut—creepers; tṛṇa—grass; latā—vegetables; auṣadhīḥ—and drugs; manthānam—the churning rod; mandaram—Mandara Mountain; kṛtvā—making; netram—the churning rope; kṛtvā—making; tu—but; vāsukim—the snake Vāsuki; sahāyena—with a helper; mayā—by Me; devāḥ—all the demigods; nirmanthadhvam—go on churning; atandritāḥ—very carefully, without diversion; kleśa-bhājaḥ—sharetakers of sufferings; bhaviṣyanti—will be; daityāḥ—the demons; yūyam—but all of you; phala-grahāḥ—gainers of the actual result.
TRANSLATION O demigods, cast into the ocean of milk all kinds of vegetables, grass, creepers and drugs. Then, with My help, making Mandara Mountain the churning rod and Vāsuki the rope for churning, churn the ocean of milk with undiverted attention. Thus the demons will be engaged in labor, but you, the demigods, will gain the actual result, the nectar produced from the ocean. PURPORT It appears that when different kinds of drugs, creepers, grass and vegetables are put into this milk and the milk is churned, as milk is churned for butter, the active principles of the vegetables and drugs mix with the milk, and the result is nectar.
SB8.6.24 TEXT 24 yūyaṁ tad anumodadhvaṁ yad icchanty asurāḥ surāḥ na saṁrambheṇa sidhyanti sarvārthāḥ sāntvayā yathā SYNONYMS yūyam—all of you; tat—that; anumodadhvam—should accept; yat—whatever; icchanti—they desire; asurāḥ—the demons; surāḥ—O demigods; na—not; saṁrambheṇa—by being agitated in anger; sidhyanti—are very successful; sarva-arthāḥ—all desired ends; sāntvayā—by peaceful execution; yathā—as.
TRANSLATION My dear demigods, with patience and peace everything can be done, but if one is agitated by anger, the goal is not achieved. Therefore, whatever the demons ask, agree to their proposal. SB8.6.25 TEXT 25 na bhetavyaṁ kālakūṭād viṣāj jaladhi-sambhavāt lobhaḥ kāryo na vo jātu roṣaḥ kāmas tu vastuṣu SYNONYMS na—not; bhetavyam—should be afraid; kālakūṭāt—of kālakūṭa; viṣāt—from the poison; jaladhi—from the ocean of milk; sambhavāt—which will appear; lobhaḥ—greed; kāryaḥ—execution; na—not; vaḥ—unto you; jātu—at any time; roṣaḥ—anger; kāmaḥ—lust; tu—and; vastuṣu—in the products.
TRANSLATION A poison known as kālakūṭa will be generated from the ocean of milk, but you should not fear it. And when various products are churned from the ocean, you should not be greedy for them or anxious to obtain them, nor should you be angry. PURPORT It appears that by the churning process many things would be generated from the ocean of milk, including poison, valuable gems, nectar and many beautiful women. The demigods were advised, however, not to be greedy for the gems or beautiful women, but to wait patiently for the nectar. The real purpose was to get the nectar.
SB8.6.26 TEXT 26 śrī-śuka uvāca iti devān samādiśya bhagavān puruṣottamaḥ teṣām antardadhe rājan svacchanda-gatir īśvaraḥ SYNONYMS śrī-śukaḥ uvāca—Śrī Śukadeva Gosvāmī said; iti—thus; devān—all the demigods; samādiśya—advising; bhagavān—the Supreme Personality of Godhead; puruṣa-uttamaḥ—the best of all persons; teṣām—from them; antardadhe—disappeared; rājan—O King; svacchanda—free; gatiḥ—whose movements; īśvaraḥ—the Personality of Godhead.
TRANSLATION Śukadeva Gosvāmī continued: O King Parīkṣit, after advising the demigods in this way, the independent Supreme Personality of Godhead, the best of all living entities, disappeared from their presence. SB8.6.27 TEXT 27 atha tasmai bhagavate namaskṛtya pitāmahaḥ bhavaś ca jagmatuḥ svaṁ svaṁ dhāmopeyur baliṁ surāḥ SYNONYMS atha—after this; tasmai—unto Him; bhagavate—unto the Supreme Personality of Godhead; namaskṛtya—offering obeisances; pitā-mahaḥ—Lord Brahmā; bhavaḥ ca—as well as Lord Śiva; jagmatuḥ—returned; svam svam—to their own; dhāma—abodes; upeyuḥ—approached; balim—King Bali; surāḥ—all the other demigods.
TRANSLATION Then Lord Brahmā and Lord Śiva, after offering their respectful obeisances to the Lord, returned to their abodes. All the demigods then approached Mahārāja Bali. SB8.6.28 TEXT 28 dṛṣṭvārīn apy asaṁyattāñ jāta-kṣobhān sva-nāyakān nyaṣedhad daitya-rāṭ ślokyaḥ sandhi-vigraha-kālavit SYNONYMS dṛṣṭvā—observing; arīn—the enemies; api—although; asaṁyattān—without any endeavor to fight; jāta-kṣobhān—who became agitated; sva-nāyakān—his own captains and commanders; nyaṣedhat—prevented; daitya-rāṭ—the Emperor of the Daityas, Mahārāja Bali; ślokyaḥ—very respectable and prominent; sandhi—for making negotiations; vigraha—as well as for fighting; kāla—the time; vit—completely aware of.
TRANSLATION Mahārāja Bali, a most celebrated king of the demons, knew very well when to make peace and when to fight. Thus although his commanders and captains were agitated and were about to kill the demigods, Mahārāja Bali, seeing that the demigods were coming to him without a militant attitude, forbade his commanders to kill them. PURPORT Vedic etiquette enjoins: gṛhe śatrum api prāptaṁ viśvastam akutobhayam. When enemies come to their opponent’s place, they should be received in such a way that they will forget that there is animosity between the two parties. Bali Mahārāja was well conversant with the arts of peacemaking and fighting. Thus he received the demigods very well, although his commanders and captains were agitated. This kind of treatment was prevalent even during the fight between the Pāṇḍavas and the Kurus. During the day, the Pāṇḍavas and Kurus would fight with the utmost strength, and when the day was over they would go to each other’s camps as friends and be received as such. During such friendly meetings, one enemy would offer anything the other enemy wanted. That was the system.
SB8.6.29 TEXT 29 te vairocanim āsīnaṁ guptaṁ cāsura-yūtha-paiḥ śriyā paramayā juṣṭaṁ jitāśeṣam upāgaman SYNONYMS te—all the demigods; vairocanim—unto Balirāja, the son of Virocana; āsīnam—sitting down; guptam—well protected; ca—and; asura-yūtha-paiḥ—by the commanders of the asuras; śriyā—by opulence; paramayā—supreme; juṣṭam—blessed; jita-aśeṣam—who became the proprietor of all the worlds; upāgaman—approached.
TRANSLATION The demigods approached Bali Mahārāja, the son of Virocana, and sat down near him. Bali Mahārāja was protected by the commanders of the demons and was most opulent, having conquered all the universes. SB8.6.30 TEXT 30 mahendraḥ ślakṣṇayā vācā sāntvayitvā mahā-matiḥ abhyabhāṣata tat sarvaṁ śikṣitaṁ puruṣottamāt SYNONYMS mahā-indraḥ—the King of heaven, Indra; ślakṣṇayā—very mild; vācā—by words; sāntvayitvā—pleasing Bali Mahārāja very much; mahā-matiḥ—the most intelligent person; abhyabhāṣata—addressed; tat—that; sarvam—everything; śikṣitam—that was learned; puruṣa-uttamāt—from Lord Viṣṇu.
TRANSLATION After pleasing Bali Mahārāja with mild words, Lord Indra, the King of the demigods, who was most intelligent, very politely submitted all the proposals he had learned from the Supreme Personality of Godhead, Lord Viṣṇu. SB8.6.31 TEXT 31 tat tv arocata daityasya tatrānye ye ’surādhipāḥ śambaro ’riṣṭanemiś ca ye ca tripura-vāsinaḥ SYNONYMS tat—all those words; tu—but; arocata—were very pleasing; daityasya—to Bali Mahārāja; tatra—as well as; anye—others; ye—who were; asura-adhipāḥ—the chiefs of the asuras; śambaraḥ—Śambara; ariṣṭanemiḥ—Ariṣṭanemi; ca—also; ye—others who; ca—and; tripura-vāsinaḥ—all the residents of Tripura.
TRANSLATION The proposals submitted by King Indra were immediately accepted by Bali Mahārāja and his assistants, headed by Śambara and Ariṣṭanemi, and by all the other residents of Tripura. PURPORT It appears from this verse that politics, diplomacy, the propensity to cheat, and everything that we find in this world in individual and social negotiations between two parties are also present in the upper planetary systems. The demigods went to Bali Mahārāja with the proposal to manufacture nectar, and the Daityas, the demons, immediately accepted it, thinking that since the demigods were already weak, when the nectar was produced the demons would take it from them and use it for their own purposes. The demigods, of course, had similar intentions. The only difference is that the Supreme Personality of Godhead, Lord Viṣṇu, was on the side of the demigods because the demigods were His devotees, whereas the demons did not care about Lord Viṣṇu. All over the universe there are two parties—the Viṣṇu party, or God-conscious party, and the godless party. The godless party is never happy or victorious, but the God-conscious party is always happy and victorious.
SB8.6.32 TEXT 32 tato devāsurāḥ kṛtvā saṁvidaṁ kṛta-sauhṛdāḥ udyamaṁ paramaṁ cakrur amṛtārthe parantapa SYNONYMS tataḥ—thereafter; deva-asurāḥ—both the demons and the demigods; kṛtvā—executing; saṁvidam—indicating; kṛta-sauhṛdāḥ—an armistice between them; udyamam—enterprise; paramam—supreme; cakruḥ—they did; amṛta-arthe—for the sake of nectar; parantapa—O Mahārāja Parīkṣit, chastiser of enemies.
TRANSLATION O Mahārāja Parīkṣit, chastiser of enemies, the demigods and the demons thereafter made an armistice between them. Then, with great enterprise, they arranged to produce nectar, as proposed by Lord Indra. PURPORT The word saṁvidam is significant in this verse. The demigods and demons both agreed to stop fighting, at least for the time being, and endeavored to produce nectar. Śrīla Viśvanātha Cakravartī Ṭhākura notes in this connection:
saṁvid yuddhe pratijñāyām The word saṁvit is variously used to mean “in fighting,” “in promising,” “for satisfying,” “in addressing,” “by practical action,” “indication,” and “knowledge.”
SB8.6.33 TEXT 33 tatas te mandara-girim ojasotpāṭya durmadāḥ nadanta udadhiṁ ninyuḥ śaktāḥ parigha-bāhavaḥ SYNONYMS tataḥ—thereafter; te—all the demigods and demons; mandara-girim—Mandara Mountain; ojasā—with great strength; utpāṭya—extracting; durmadāḥ—very powerful and competent; nadanta—cried very loudly; udadhim—toward the ocean; ninyuḥ—brought; śaktāḥ—very strong; parigha-bāhavaḥ—having long, strong arms.
TRANSLATION Thereafter, with great strength, the demons and demigods, who were all very powerful and who had long, stout arms, uprooted Mandara Mountain. Crying very loudly, they brought it toward the ocean of milk. SB8.6.34 TEXT 34 dūra-bhārodvaha-śrāntāḥ śakra-vairocanādayaḥ apārayantas taṁ voḍhuṁ vivaśā vijahuḥ pathi SYNONYMS dūra—for a great distance; bhāra-udvaha—by carrying the great load; śrāntāḥ—being fatigued; śakra—King Indra; vairocana-ādayaḥ—and Mahārāja Bali (the son of Virocana) and others; apārayantaḥ—being unable; tam—the mountain; voḍhum—to bear; vivaśāḥ—being unable; vijahuḥ—gave up; pathi—on the way.
TRANSLATION Because of conveying the great mountain for a long distance, King Indra, Mahārāja Bali and the other demigods and demons became fatigued. Being unable to carry the mountain, they left it on the way. SB8.6.35 TEXT 35 nipatan sa giris tatra bahūn amara-dānavān cūrṇayām āsa mahatā bhāreṇa kanakācalaḥ SYNONYMS nipatan—falling down; saḥ—that; giriḥ—mountain; tatra—there; bahūn—many; amara-dānavān—demigods and demons; cūrṇayām āsa—were smashed; mahatā—by great; bhāreṇa—weight; kanaka-acalaḥ—the golden mountain known as Mandara.
TRANSLATION The mountain known as Mandara, which was extremely heavy, being made of gold, fell and smashed many demigods and demons. PURPORT By constitution, gold is heavier than stone. Since Mandara Mountain was made of gold and was therefore heavier than stone, the demigods and demons could not properly carry it to the ocean of milk.
SB8.6.36 TEXT 36 tāṁs tathā bhagna-manaso bhagna-bāhūru-kandharān vijñāya bhagavāṁs tatra babhūva garuḍa-dhvajaḥ SYNONYMS tān—all the demigods and demons; tathā—thereafter; bhagna-manasaḥ—being brokenhearted; bhagna-bāhu—with broken arms; ūru—thighs; kandharān—and shoulders; vijñāya—knowing; bhagavān—the Supreme Personality of Godhead, Viṣṇu; tatra—there; babhūva—appeared; garuḍa-dhvajaḥ—being carried on Garuḍa.
TRANSLATION The demigods and demons were frustrated and disheartened, and their arms, thighs and shoulders were broken. Therefore the Supreme Personality of Godhead, who knows everything, appeared there on the back of His carrier, Garuḍa. SB8.6.37 TEXT 37 giri-pāta-viniṣpiṣṭān vilokyāmara-dānavān īkṣayā jīvayām āsa nirjarān nirvraṇān yathā SYNONYMS giri-pāta—because of the falling of Mandara Mountain; viniṣpiṣṭān—crushed; vilokya—observing; amara—the demigods; dānavān—and the demons; īkṣayā—simply by His glance; jīvayām āsa—brought back to life; nirjarān—without aggrievement; nirvraṇān—without bruises; yathā—as.
TRANSLATION Observing that most of the demons and the demigods had been crushed by the falling of the mountain, the Lord glanced over them and brought them back to life. Thus they became free from grief, and they even had no bruises on their bodies. SB8.6.38 TEXT 38 giriṁ cāropya garuḍe hastenaikena līlayā āruhya prayayāv abdhiṁ surāsura-gaṇair vṛtaḥ SYNONYMS girim—the mountain; ca—also; āropya—placing; garuḍe—on the back of Garuḍa; hastena—by the hand; ekena—one; līlayā—very easily as His pastime; āruhya—getting on; prayayau—He went; abdhim—to the ocean of milk; sura-asura-gaṇaiḥ—by the demigods and asuras; vṛtaḥ—surrounded.
TRANSLATION The Lord very easily lifted the mountain with one hand and placed it on the back of Garuḍa. Then, He too got on the back of Garuḍa and went to the ocean of milk, surrounded by the demigods and demons. PURPORT Here is proof of the omnipotence of the Supreme Personality of Godhead, who is above everyone. There are two classes of living entities—the demons and the demigods—and the Supreme Personality of Godhead is above them both. The demons believe in the “chance” theory of creation, whereas the demigods believe in creation by the hand of the Supreme Personality of Godhead. The omnipotence of the Supreme Lord is proved here, for simply with one hand He lifted Mandara Mountain, the demigods and the demons, placed them on the back of Garuḍa and brought them to the ocean of milk. Now, the demigods, the devotees, would immediately accept this incident, knowing that the Lord can lift anything, however heavy it might be. But although demons were also carried along with the demigods, demons, upon hearing of this incident, would say that it is mythological. But if God is all-powerful, why would it be difficult for Him to lift a mountain? Since He is floating innumerable planets with many hundreds and thousands of Mandara Mountains, why can’t He lift one of them with His hand? This is not mythology, but the difference between the believers and the faithless is that the devotees accept the incidents mentioned in the Vedic literatures to be true, whereas the demons simply argue and label all these historical incidents mythology. Demons would prefer to explain that everything happening in the cosmic manifestation takes place by chance, but demigods, or devotees, never consider anything to be chance. Rather, they know that everything is an arrangement of the Supreme Personality of Godhead. That is the difference between the demigods and the demons.
SB8.6.39 TEXT 39 avaropya giriṁ skandhāt suparṇaḥ patatāṁ varaḥ yayau jalānta utsṛjya hariṇā sa visarjitaḥ SYNONYMS avaropya—unloading; girim—the mountain; skandhāt—from his shoulder; suparṇaḥ—Garuḍa; patatām—of all the birds; varaḥ—the biggest or most powerful; yayau—went; jala-ante—where the water is; utsṛjya—placing; hariṇā—by the Supreme Personality of Godhead; saḥ—he (Garuḍa); visarjitaḥ—discharged from that place.
TRANSLATION Thereafter, Garuḍa, the chief of birds, unloaded Mandara Mountain from his shoulder and brought it near the water. Then he was asked by the Lord to leave that place, and he left. PURPORT Garuḍa was asked by the Lord to leave that place because the snake Vāsuki, who was to be used as the rope for churning, could not go there in the presence of Garuḍa. Garuḍa, the carrier of Lord Viṣṇu, is not a vegetarian. He eats big snakes. Vāsuki, being a great snake, would be natural food for Garuḍa, the chief of birds. Lord Viṣṇu therefore asked Garuḍa to leave so that Vāsuki could be brought to churn the ocean with Mandara Mountain, which was to be used as the churning rod. These are the wonderful arrangements of the Supreme Personality of Godhead. Nothing takes place by accident. Carrying Mandara Mountain on the back of a bird and putting it in its right position might be difficult for anyone, whether demigod or demon, but for the Supreme Personality of Godhead everything is possible, as shown by this pastime. The Lord had no difficulty lifting the mountain with one hand, and Garuḍa, His carrier, carried all the demons and demigods together by the grace of the Supreme Lord. The Lord is known as Yogeśvara, the master of all mystic power, because of His omnipotence. If He likes, He can make anything lighter than cotton or heavier than the universe. Those who do not believe in the activities of the Lord cannot explain how things happen. Using words like “accident,” they take shelter of ideas that are unbelievable. Nothing is accidental. Everything is done by the Supreme Personality of Godhead, as the Lord Himself confirms in Bhagavad-gītā (9.10). Mayādhyakṣeṇa prakṛtiḥ sūyate sacarācaram. Whatever actions and reactions occur within the cosmic manifestation all take place under the superintendence of the Supreme Personality of Godhead. However, because the demons do not understand the potency of the Lord, when wonderful things are done, the demons think that they are accidental.
Thus end the Bhaktivedanta purports of the Eighth Canto, Sixth Chapter, of the Śrīmad-Bhāgavatam, entitled “The Demigods and Demons Declare a Truce.” THIS WEB PAGE URL: http://causelessmercy.com/SB8.6.1.htm
ācāre nāmni toṣaṇe
sambhāṣaṇe kriyākāre
saṅketa-jñānayor api