Chapter Twelve

           The Mohini-murti Incarnation Bewilders Lord Siva


   This chapter describes how Lord Siva was bewildered upon seeing the beautiful Mohini-murti incarnation of the Supreme Personality of Godhead and how he later came to his senses. When Lord Siva heard about the pastimes performed by the Supreme Personality of Godhead, Hari, in the form of an attractive woman, he mounted his bull and went to see the Lord. Accompanied by his wife, Uma, and his servants, the bhuta-gana, or ghosts, he approached the lotus feet of the Lord. Lord Siva offered obeisances to the Supreme Lord as the all-pervading Lord, the universal form, the supreme controller of creation, the Supersoul, the resting place for everyone, and the completely independent cause of all causes. Thus he offered prayers giving truthful descriptions of the Lord. Then he expressed his desire. The Supreme Personality of Godhead is very kind to His devotees. Therefore, to fulfill the desire of His devotee Lord Siva, He expanded His energy and manifested Himself in the form of a very beautiful and attractive woman. Upon seeing this form, even Lord Siva was captivated. Later, by the grace of the Lord, he controlled himself. This demonstrates that by the power of the Lord's external energy, everyone is captivated by the form of woman in this material world. Again, however, by the grace of the Supreme Personality of Godhead, one can overcome the influence of maya. This was evinced by Lord Siva, the topmost devotee of the Lord. First he was captivated, but later, by the grace of the Lord, he restrained himself. It is declared in this connection that only a pure devotee can restrain himself from the attractive feature of maya. Otherwise, once a living entity is trapped by the external feature of maya, he cannot overcome it. After Lord Siva was graced by the Supreme Lord, he circumambulated the Lord along with his wife, Bhavani, and his companions, the ghosts. Then he left for his own abode. Sukadeva Gosvami concludes this chapter by describing the transcendental qualities of Uttamasloka, the Supreme Personality of Godhead, and by declaring that one can glorify the Lord by nine kinds of devotional service, beginning with sravanam kirtanam


                              TEXTS 1-2




                        sri-badarayanir uvaca

                        vrsa-dhvajo nisamyedam

                         yosid-rupena danavan

                         mohayitva sura-ganan

                         harih somam apayayat


                         vrsam aruhya girisah

                       sarva-bhuta-ganair vrtah

                       saha devya yayau drastum

                        yatraste madhusudanah




   sri-badarayanih uvaca--Sri Sukadeva Gosvami said; vrsa-dhvajah--Lord Siva, who is carried by a bull; nisamya--hearing; idam--this (news); yosit-rupena--by assuming the form of a woman; danavan--the demons; mohayitva--enchanting; sura-ganan--unto the demigods; harih--the Supreme Personality of Godhead; somam--nectar; apayayat--caused to drink; vrsam--the bull; aruhya--mounting; girisah--Lord Siva; sarva--all; bhuta-ganaih--by the ghosts; vrtah--surrounded; saha devya--with Uma; yayau--went; drastum--to see; yatra--where; aste--stays; madhusudanah--Lord Visnu.




   Sukadeva Gosvami said: The Supreme Personality of Godhead, Hari, in the form of a woman, captivated the demons and enabled the demigods to drink the nectar. After hearing of these pastimes, Lord Siva, who is carried by a bull, went to the place where Madhusudana, the Lord, resides. Accompanied by his wife, Uma, and surrounded by his companions, the ghosts, Lord Siva went there to see the Lord's form as a woman.


                                TEXT 3




                         sabhajito bhagavata

                        sadaram somaya bhavah

                          supavista uvacedam

                       pratipujya smayan harim




   sabhajitah--well received; bhagavata--by the Supreme Personality of Godhead, Visnu; sa-adaram--with great respect (as befitting Lord Siva); sa-umaya--with Uma; bhavah--Lord Sambhu (Lord Siva); su-upavistah--being comfortably situated; uvaca--said; idam--this; pratipujya--offering respect; smayan--smiling; harim--unto the Lord.




   The Supreme Personality of Godhead welcomed Lord Siva and Uma with great respect, and after being seated comfortably, Lord Siva duly worshiped the Lord and smilingly spoke as follows.


                                TEXT 4




                          sri-mahadeva uvaca

                        deva-deva jagad-vyapin

                         jagad-isa jagan-maya

                        sarvesam api bhavanam

                       tvam atma hetur isvarah




   sri-mahadevah uvaca--Lord Siva (Mahadeva) said; deva-deva--O best demigod among the demigods; jagat-vyapin--O all-pervading Lord; jagat-isa--O master of the universe; jagat-maya--O my Lord, who are transformed by Your energy into this creation; sarvesam api--all kinds of; bhavanam--situations; tvam--You; atma--the moving force; hetuh--because of this; isvarah--the Supreme Lord, Paramesvara.




   Lord Mahadeva said: O chief demigod among the demigods, O all-pervading Lord, master of the universe, by Your energy You are transformed into the creation. You are the root and efficient cause of everything. You are not material. Indeed, You are the Supersoul or supreme living force of everything. Therefore, You are Paramesvara, the supreme controller of all controllers.




   The Supreme Personality of Godhead, Visnu, resides within the material world as the sattva-guna-avatara. Lord Siva is the tamo-guna-avatara, and Lord Brahma is the rajo-guna-avatara, but although Lord Visnu is among them, He is not in the same category. Lord Visnu is deva-deva, the chief of all the demigods. Since Lord Siva is in this material world, the energy of the Supreme Lord, Visnu, includes Lord Siva. Lord Visnu is therefore called jagad-vyapi, "the all-pervading Lord." Lord Siva is sometimes called Mahesvara, and so people think that Lord Siva is everything. But here Lord Siva addresses Lord Visnu as Jagad-isa, "the master of the universe." Lord Siva is sometimes called Visvesvara, but here he addresses Lord Visnu as Jagan-maya, indicating that even Visvesvara is under Lord Visnu's control. Lord Visnu is the master of the spiritual world, yet He controls the material world also, as stated in Bhagavad-gita (mayadhyaksena prakrtih suyate sacaracaram). Lord Brahma and Lord Siva are also sometimes called isvara, but the supreme isvara is Lord Visnu, Lord Krsna. As stated in Brahma-samhita, isvarah paramah krsnah: the Supreme Lord is Krsna, Lord Visnu. Everything in existence works in proper order because of Lord Visnu. Andantara-stha-paramanu-cayantara-stham. Even paramanu, the small atoms, work because of Lord Visnu's presence within them.


                                TEXT 5




                      ady-antav asya yan madhyam

                        idam anyad aham bahih

                        yato 'vyayasya naitani

                     tat satyam brahma cid bhavan




   adi--the beginning; antau--and the end; asya--of this manifested cosmos or of anything material or visible; yat--that which; madhyam--between the beginning and the end, the sustenance; idam--this cosmic manifestation; anyat--anything other than You; aham--the wrong mental conception; bahih--outside of You; yatah--because of; avyayasya--the inexhaustible; na--not; etani--all these differences; tat--that; satyam--the Absolute Truth; brahma--the Supreme; cit--spiritual; bhavan--Your Lordship.




   The manifest, the unmanifest, false ego and the beginning, maintenance and annihilation of this cosmic manifestation all come from You, the Supreme Personality of Godhead. But because You are the Absolute Truth, the supreme absolute spirit soul, the Supreme Brahman, such changes as birth, death and sustenance do not exist in You.




   According to the Vedic mantras, yato va imani bhutani jayante: everything is an emanation of the Supreme Personality of Godhead. As stated by the Lord Himself in Bhagavad-gita (7.4):


                        bhumir apo 'nalo vayuh

                       kham mano buddhir eva ca

                          ahankara itiyam me

                       bhinna prakrtir astadha


   "Earth, water, fire, air, ether, mind, intelligence and false ego--all together these eight comprise My separated material energies." In other words, the ingredients of the cosmic manifestation also consist of the energy of the Supreme Personality of Godhead. This does not mean, however, that because the ingredients come from Him, He is no longer complete. purnasya purnam adaya purnam evavasisyate: "Because He is the complete whole, even though so many complete units emanate from Him, He remains the complete balance." Thus the Lord is called avyaya, inexhaustible. Unless we accept the Absolute Truth as acintya-bhedabheda, simultaneously one and different, we cannot have a clear conception of the Absolute Truth. The Lord is the root of everything. Aham adir hi devanam: He is the original cause of all the devas, or demigods. Aham sarvasya prabhavah: everything emanates from Him. In all cases--nominative, objective, positive, negative and so on--whatever we may conceive of in this entire cosmic manifestation is in fact the Supreme Lord. For Him there are no such distinctions as "this is mine, and this belongs to someone else," because He is everything. He is therefore called avyaya--changeless and inexhaustible. Because the Supreme Lord is avyaya, He is the Absolute Truth, the fully spiritual Supreme Brahman.


                                TEXT 6




                        tavaiva caranambhojam

                        sreyas-kama nirasisah

                        visrjyobhayatah sangam

                          munayah samupasate




   tava--Your; eva--indeed; carana-ambhojam--lotus feet; sreyah-kamah--persons desiring the ultimate auspiciousness, the ultimate goal of life; nirasisah--without material desire; visrjya--giving up; ubhayatah--in this life and the next; sangam--attachment; munayah--great sages; samupasate--worship.




   Pure devotees or great saintly persons who desire to achieve the highest goal in life and who are completely free from all material desires for sense gratification engage constantly in the transcendental service of Your lotus feet.




   One is in the material world when he thinks, "I am this body, and everything with reference to my body is mine." Ato grha-ksetra-sutapta-vittair janasya moho 'yam aham mameti. This is the symptom of material life. In the materialistic conception of life, one thinks, "This is my house, this is my land, this is my family, this is my state," and so on. But those who are munayah, saintly persons following in the footsteps of Narada Muni, simply engage in the transcendental loving service of the Lord without any personal desire for sense gratification. Anyabhilasita-sunyam jnana-karmady-anavrtam. Either in this life or in the next, the only concern of such saintly devotees is to serve the Supreme Personality of Godhead. Thus they are also absolute because they have no other desires. Being freed from the dualities of material desire, they are called sreyas-kamah. In other words, they are not concerned with dharma (religiosity), artha (economic development), or kama (sense gratification). The only concern of such devotees is moksa, liberation. This moksa does not refer to becoming one with the Supreme like the Mayavadi philosophers. Caitanya Mahaprabhu explained that real moksa means taking shelter of the lotus feet of the Personality of Godhead. The Lord clearly explained this fact while instructing Sarvabhauma Bhattacarya. Sarvabhauma Bhattacarya wanted to correct the word mukti-pade in Srimad-Bhagavatam, but Caitanya Mahaprabhu informed him that there is no need to correct any word in Srimad-Bhagavatam. He explained that mukti-pade refers to the lotus feet of the Supreme Personality of Godhead, Visnu, who offers mukti and is therefore called Mukunda. A pure devotee is not concerned with material things. He is not concerned with religiosity, economic development or sense gratification. He is interested only in serving the lotus feet of the Lord.


                                TEXT 7




              tvam brahma purnam amrtam vigunam visokam

                 ananda-matram avikaram ananyad anyat

                visvasya hetur udaya-sthiti-samyamanam

                 atmesvaras ca tad-apeksatayanapeksah




   tvam--Your Lordship; brahma--the all-pervading Absolute Truth; purnam--fully complete; amrtam--never to be vanquished; vigunam--spiritually situated, free from the material modes of nature; visokam--without lamentation; ananda-matram--always in transcendental bliss; avikaram--changeless; ananyat--separated from everything; anyat--yet You are everything; visvasya--of the cosmic manifestation; hetuh--the cause; udaya--of the beginning; sthiti--maintenance; samyamanam--and of all the directors controlling the various departments of the cosmic manifestation; atma-isvarah--the Supersoul giving direction to everyone; ca--also; tat-apeksataya--everyone depends upon You; anapeksah--always fully independent.




   My Lord, You are the Supreme Brahman, complete in everything. Being completely spiritual, You are eternal, free from the material modes of nature, and full of transcendental bliss. Indeed, for You there is no question of lamentation. Since You are the supreme cause, the cause of all causes, nothing can exist without You. Yet we are different from You in a relationship of cause and effect, for in one sense the cause and effect are different. You are the original cause of creation, manifestation and annihilation, and You bestow benedictions upon all living entities. Everyone depends upon You for the results of his activities, but You are always independent.




   The Supreme Personality of Godhead says in Bhagavad-gita (9.4):


                        maya tatam idam sarvam

                        jagad avyakta-murtina

                       mat-sthani sarva-bhutani

                       na caham tesv avasthitah


   "By Me, in My unmanifested form, this entire universe is pervaded. All beings are in Me, but I am not in them." This explains the philosophy of simultaneous oneness and difference, known as acintya-bhedabheda. Everything is the Supreme Brahman, the Personality of Godhead, yet the Supreme Person is differently situated from everything. Indeed, because the Lord is differently situated from everything material, He is the Supreme Brahman, the supreme cause, the supreme controller. Isvarah paramah krsnah sac-cid-ananda-vigrahah. The Lord is the supreme cause, and His form has nothing to do with the material modes of nature. The devotee prays: "As Your devotee is completely free from all desires, Your Lordship is also completely free from desires. You are fully independent. Although all living entities engage in Your service, You do not depend on the service of anyone. Although this material world is created complete by You, everything depends on Your sanction. As stated in Bhagavad-gita, mattah smrtir jnanam apohanam ca: remembrance, knowledge and forgetfulness come from You. Nothing can be done independently, yet You act independently of the service rendered by Your servants. The living entities depend on Your mercy for liberation, but when You want to give them liberation, You do not depend on anyone else. Indeed, by Your causeless mercy, You can give liberation to anyone. Those who receive Your mercy are called krpa-siddha. To reach the platform of perfection takes many, many lives (bahunam janmanam ante jnanavan mam prapadyate). Nonetheless, even without undergoing severe austerities, one can attain perfection by Your mercy. Devotional service should be unmotivated and free from impediments (ahaituky apratihata yayatma suprasidati). This is the position of nirasisah, or freedom from expectations for results. A pure devotee continuously offers transcendental loving service to You, but You may nonetheless offer mercy to anyone, without depending on his service."


                                TEXT 8




               ekas tvam eva sad asad dvayam advayam ca

               svarnam krtakrtam iveha na vastu-bhedah

                ajnanatas tvayi janair vihito vikalpo

                 yasmad guna-vyatikaro nirupadhikasya




   ekah--the only one; tvam--Your Lordship; eva--indeed; sat--which is existing, as the effect; asat--which is nonexistent, as the cause; dvayam--both of them; advayam--without duality; ca--and; svarnam--gold; krta--manufactured into different forms; akrtam--the original source of gold (the gold mine); iva--like; iha--in this world; na--not; vastu-bhedah--difference in the substance; ajnanatah--only because of ignorance; tvayi--unto You; janaih--by the general mass of people; vihitah--it should be done; vikalpah--differentiation; yasmat--because of; guna-vyatikarah--free from the differences created by the material modes of nature; nirupadhikasya--without any material designation.




   My dear Lord, Your Lordship alone is the cause and the effect. Therefore, although You appear to be two, You are the absolute one. As there is no difference between the gold of a golden ornament and the gold in a mine, there is no difference between cause and effect; both of them are the same. Only because of ignorance do people concoct differences and dualities. You are free from material contamination, and since the entire cosmos is caused by You and cannot exist without You, it is an effect of Your transcendental qualities. Thus the conception that Brahman is true and the world false cannot be maintained.




   Srila Visvanatha Cakravarti Thakura says that the living entities are representations of the Supreme Personality of Godhead's marginal potency whereas the various bodies accepted by the living entities are products of the material energy. Thus the body is considered material, and the soul is considered spiritual. The origin of them both, however, is the same Supreme Personality of Godhead. As the Lord explains in Bhagavad-gita (7.4-5):


                        bhumir apo 'nalo vayuh

                       kham mano buddhir eva ca

                          ahankara itiyam me

                       bhinna prakrtir astadha


                        apareyam itas tv anyam

                       prakrtim viddhi me param

                        jiva-bhutam maha-baho

                        yayedam dharyate jagat


   "Earth, water, fire, air, ether, mind, intelligence and false ego--all together these eight comprise My separated material energies. But besides this inferior nature, O mighty-armed Arjuna, there is a superior energy of Mine, which consists of all living entities who are struggling with material nature and are sustaining the universe." Thus both matter and the living entities are manifestations of energy of the Supreme Lord. Since the energy and the energetic are not different and since the material and marginal energies are both energies of the supreme energetic, the Supreme Lord, ultimately the Supreme Personality of Godhead is everything. In this regard, the example may be given of gold that has not been molded and gold that has been molded into various ornaments. A gold earring and the gold in a mine are different only as cause and effect; otherwise they are the same. The Vedanta-sutra describes that Brahman is the cause of everything. Janmady asya yatah. Everything is born of the Supreme Brahman, from which everything emanates as different energies. None of these energies, therefore, should be considered false. The Mayavadis' differentiation between Brahman and maya is only due to ignorance.

   Srimad Viraraghava Acarya, in his Bhagavata-candra-candrika, describes the Vaisnava philosophy as follows. The cosmic manifestation is described as sat and asat, as cit and acit. Matter is acit, and the living force is cit, but their origin is the Supreme Personality of Godhead, in whom there is no difference between matter and spirit. According to this conception, the cosmic manifestation, consisting of both matter and spirit, is not different from the Supreme Personality of Godhead. Idam hi visvam bhagavan ivetarah: "This cosmic manifestation is also the Supreme Personality of Godhead, although it appears different from Him." In Bhagavad-gita (9.4) the Lord says:


                        maya tatam idam sarvam

                        jagad avyakta-murtina

                       mat-sthani sarva-bhutani

                       na caham tesv avasthitah


   "By Me, in My unmanifested form, this entire universe is pervaded. All beings are in Me, but I am not in them." Thus although someone may say that the Supreme Person is different from the cosmic manifestation, actually He is not. The Lord says, maya tatam idam sarvam: "In My impersonal feature I am spread throughout the world." Therefore, this world is not different from Him. The difference is a difference in names. For example, whether we speak of gold earrings, gold bangles or gold necklaces, ultimately they are all gold. In a similar way, all the different manifestations of matter and spirit are ultimately one in the Supreme Personality of Godhead. ekam evadvitiyam brahma. This is the Vedic version (Chandogya Upanisad 6.2.1). There is oneness because everything emanates from the Supreme Brahman. The example already given is that there is no difference between a golden earring and the gold mine as it is. The Vaisesika philosophers, however, because of their Mayavada conception, create differences. They say, brahma satyam jagan mithya: "The Absolute Truth is real, and the cosmic manifestation is false." But why should the jagat be considered mithya? The jagat is an emanation from Brahman. Therefore the jagat is also truth.

   Vaisnavas, therefore, do not consider the jagat to be mithya; rather, they regard everything as reality in connection with the Supreme Personality of Godhead.


                         anasaktasya visayan

                        yatharham upayunjatah

                      nirbandhah krsna-sambandhe

                       yuktam vairagyam ucyate


                        prapancikataya buddhya


                        mumuksubhih parityago

                      vairagyam phalgu kathyate


   "Things should be accepted for the Lord's service and not for one's personal sense gratification. If one accepts something without attachment and accepts it because it is related to Krsna, one's renunciation is called yuktam vairagyam. Whatever is favorable for the rendering of service to the Lord should be accepted and should not be rejected as a material thing." (Bhakti-rasamrta-sindhu 1.2.255-256) The jagat should not be rejected as mithya. It is truth, and the truth is realized when everything is engaged in the service of the Lord. A flower accepted for one's sense gratification is material, but when the same flower is offered to the Supreme personality of Godhead by a devotee, it is spiritual. Food taken and cooked for oneself is material, but food cooked for the Supreme Lord is spiritual prasada. This is a question of realization. Actually, everything is given by the Supreme Personality of Godhead, and therefore everything is spiritual, but those who are not advanced in proper knowledge make distinctions because of the interactions of the three modes of material nature. In this regard, Srila Jiva Gosvami says that although the sun is the only light, the sunshine, which is exhibited in seven colors, and darkness, which is the absence of sunshine, are not different from the sun, for without the existence of the sun such differentiations cannot exist. There may be varied nomenclature because of different conditions, but they are all the sun. The puranas therefore say:



                       jyotsna vistarini yatha

                       parasya brahmanah saktis

                        tathedam akhilam jagat


   "Just as the illumination of a fire, which is situated in one place, is spread all over, the energies of the Supreme Personality of Godhead, Parabrahman, are spread all over this universe." (Visnu Purana 1.22.53) Materially, we can directly perceive the sunshine spreading itself according to different names and activities, but ultimately the sun is one. Similarly, sarvam khalv idam brahma: everything is an expansion of the Supreme Brahman. Therefore, the Supreme Lord is everything, and He is one without differentiation. There is no existence separate from the Supreme Personality of Godhead.


                                TEXT 9




              tvam brahma kecid avayanty uta dharmam eke

                 eke param sad-asatoh purusam paresam

              anye 'vayanti nava-sakti-yutam param tvam

               kecin maha-purusam avyayam atma-tantram




   tvam--You; brahma--the supreme truth, the Absolute Truth, Brahman; kecit--some people, namely the group of Mayavadis known as the Vedantists; avayanti--consider; uta--certainly; dharmam--religion; eke--some others; eke--some others; param--transcendental; sat-asatoh--to both cause and effect; purusam--the Supreme person; paresam--the supreme controller; anye--others; avayanti--describe; nava-sakti-yutam--endowed with nine potencies; param--transcendental; tvam--unto You; kecit--some; maha-purusam--the Supreme Personality of Godhead; avyayam--without loss of energy; atma-tantram--supremely independent.




   Those who are known as the impersonalist Vedantists regard You as the impersonal Brahman. Others, known as the Mimamsaka philosophers, regard You as religion. The Sankhya philosophers regard You as the transcendental person who is beyond prakrti and purusa and who is the controller of even the demigods. The followers of the codes of devotional service known as the Pancaratras regard You as being endowed with nine different potencies. And the Patanjala philosophers, the followers of Patanjali Muni, regard You as the supreme independent Personality of Godhead, who has no equal or superior.


                               TEXT 10




                 naham parayur rsayo na marici-mukhya

              jananti yad-viracitam khalu sattva-sargah

                 yan-mayaya musita-cetasa isa daitya-

              martyadayah kim uta sasvad-abhadra-vrttah




   na--neither; aham--I; para-ayuh--that personality who lives for millions and millions of years (Lord Brahma); rsayah--the seven rsis of the seven planets; na--nor; marici-mukhyah--headed by Marici Rsi; jananti--know; yat--by whom (the Supreme Lord); viracitam--this universe, which has been created; khalu--indeed; sattva-sargah--although born in the mode of material goodness; yat-mayaya--by the influence of whose energy; musita-cetasah--their hearts are bewildered; isa--O my Lord; daitya--the demons; martya-adayah--the human beings and others; kim uta--what to speak of; sasvat--always; abhadra-vrttah--influenced by the base qualities of material nature.




   O my Lord, I, who am considered to be the best of the demigods, and Lord Brahma and the great rsis, headed by Marici, are born of the mode of goodness. Nonetheless, we are bewildered by Your illusory energy and cannot understand what this creation is. Aside from us, what is to be said of others, like the demons and human beings, who are in the base modes of material nature [rajo-guna and tamo-guna]? How will they know You?




   Factually speaking, even those who are situated in the material mode of goodness cannot understand the position of the Supreme Personality of Godhead. What then is to be said of those who are situated in rajo-guna and tamo-guna, the base qualities of material nature? How can we even imagine the Supreme Personality of Godhead? There are so many philosophers trying to understand the Absolute Truth, but since they are situated in the base qualities of material nature and are addicted to so many bad habits, like drinking, meat-eating, illicit sex and gambling, how can they conceive of the Supreme Personality of Godhead? For them it is impossible. For the present day, the pancaratriki-vidhi as enunciated by Narada Muni is the only hope. Srila Rupa Gosvami, therefore, has quoted the following verse from the Brahma-yamala:



                        pancaratra-vidhim vina

                       aikantiki harer bhaktir

                         utpatayaiva kalpate


   "Devotional service of the Lord that ignores the authorized Vedic literatures like the Upanisads, puranas and Narada-pancaratra is simply an unnecessary disturbance in society." (Bhakti-rasamrta-sindhu 1.2.101) Those who are very advanced in knowledge and are situated in the mode of goodness follow the Vedic instructions of the sruti and smrti and other religious scriptures, including the pancaratriki-vidhi. Without understanding the Supreme Personality of Godhead in this way, one only creates a disturbance. In this age of Kali, so many gurus have sprung up, and because they do not refer to the sruti-smrti-puranadi-pancaratrika-vidhi, they are creating a great disturbance in the world in regard to understanding the Absolute Truth. However, those who follow the pancaratriki-vidhi under the guidance of a proper spiritual master can understand the Absolute Truth. It is said, pancaratrasya krtsnasya vakta tu bhagavan svayam: the pancaratra system is spoken by the Supreme Personality of Godhead, just like Bhagavad-gita. Vasudeva-sarana vidur anjasaiva: the truth can be understood only by one who has taken shelter of the lotus feet of Vasudeva.


                        bahunam janmanam ante

                       jnanavan mam prapadyate

                         vasudevah sarvam iti

                        sa mahatma sudurlabhah


   "After many births and deaths, he who is actually in knowledge surrenders unto Me, knowing Me to be the cause of all causes and all that is. Such a great soul is very rare." (Bg. 7.19) Only those who have surrendered to the lotus feet of Vasudeva can understand the Absolute Truth.


                          vasudeve bhagavati

                       bhakti-yogah prayojitah

                        janayaty asu vairagyam

                       jnanam ca yad ahaitukam


   "By rendering devotional service unto the Personality of Godhead, Sri Krsna, one immediately acquires causeless knowledge and detachment from the world." (Bhag. 1.2.7) Therefore, Vasudeva, Bhagavan Sri Krsna, personally teaches in Bhagavad-gita:


                       sarva-dharman parityajya

                        mam ekam saranam vraja


   "Abandon all varieties of religion and just surrender unto Me." (Bg. 18.66)


                        bhaktya mam abhijanati

                      yavan yas casmi tattvatah


   "One can understand the Supreme Personality as He is only by devotional service." (Bg. 18.55) The Supreme Personality of Godhead is not properly understood even by Lord Siva or Lord Brahma, what to speak of others, but He can be understood by the process of bhakti-yoga.


                       mayy asakta-manah partha

                       yogam yunjan mad-asrayah

                        asamsayam samagram mam

                       yatha jnasyasi tac chrnu


   (Bg. 7.1)


   If one practices bhakti-yoga by taking shelter of Vasudeva, Krsna, simply by hearing Vasudeva speak about Himself, one can understand everything about Him. Indeed, one can understand Him completely (samagram).


                               TEXT 11




              sa tvam samihitam adah sthiti-janma-nasam

               bhutehitam ca jagato bhava-bandha-moksau

               vayur yatha visati kham ca caracarakhyam

                sarvam tad-atmakatayavagamo 'varuntse




   sah--Your Lordship; tvam--the Supreme Personality of Godhead; samihitam--which has been created (by You); adah--of this material cosmic manifestation; sthiti-janma-nasam--creation, maintenance and annihilation; bhuta--of the living entities; ihitam ca--and the different activities or endeavors; jagatah--of the whole world; bhava-bandha-moksau--in being implicated and being liberated from material complications; vayuh--the air; yatha--as; visati--enters; kham--in the vast sky; ca--and; cara-acara-akhyam--and everything, moving and nonmoving; sarvam--everything; tat--that; atmakataya--because of Your presence; avagamah--everything is known to You; avaruntse--You are all-pervading and therefore know everything.




   My Lord, You are the supreme knowledge personified. You know everything about this creation and its beginning, maintenance and annihilation, and You know all the endeavors made by the living entities, by which they are either implicated in this material world or liberated from it. As the air enters the vast sky and also enters the bodies of all moving and nonmoving entities, You are present everywhere, and therefore You are the knower of all.




   As stated in the Brahma-samhita:


               eko 'py asau racayitum jagad-anda-kotim

              yac-chaktir asti jagad-anda-caya yad-antah


                govindam adi-purusam tam aham bhajami


   "I worship the Personality of Godhead, Govinda, who by one of His plenary portions enters the existence of every universe and every atomic particle and thus manifests His infinite energy unlimitedly throughout the material creation." (Brahma-samhita 5.35)



                 tabhir ya eva nija-rupataya kalabhih

                 goloka eva nivasaty akhilatma-bhuto

                govindam adi-purusam tam aham bhajami


   "I worship Govinda, the primeval Lord, who resides in His own realm, Goloka, with Radha, who resembles His own spiritual figure and who embodies the ecstatic potency [hladini]. Their companions are Her confidantes, who embody extensions of Her bodily form and who are imbued and permeated with ever-blissful spiritual rasa." (Brahma-samhita 5.37)

   Although Govinda is always present in His abode (goloka eva nivasati), He is simultaneously present everywhere. Nothing is unknown to Him, and nothing can be hidden from Him. The example given here compares the Lord to the air, which is within the vast sky and within every body but still is different from everything.


                               TEXT 12




                          avatara maya drsta

                        ramamanasya te gunaih

                     so 'ham tad drastum icchami

                      yat te yosid-vapur dhrtam




   avatarah--incarnations; maya--by me; drstah--have been seen; ramamanasya--while You demonstrate Your various pastimes; te--of You; gunaih--by the manifestations of transcendental qualities; sah--Lord Siva; aham--I; tat--that incarnation; drastum icchami--wish to see; yat--which; te--of You; yosit-vapuh--the body of a woman; dhrtam--was accepted.




   My Lord, I have seen all kinds of incarnations You have exhibited by Your transcendental qualities, and now that You have appeared as a beautiful young woman, I wish to see that form of Your Lordship.




   When Lord Siva approached Lord Visnu, Lord Visnu inquired about the purpose for Lord Siva's coming there. Now Lord Siva discloses his desire. He wanted to see the recent incarnation of Mohini-murti, which Lord Visnu had assumed to distribute the nectar generated from the churning of the ocean of milk.


                               TEXT 13




                        yena sammohita daityah

                        payitas camrtam surah

                         tad didrksava ayatah

                       param kautuhalam hi nah




   yena--by such an incarnation; sammohitah--were captivated; daityah--the demons; payitah--were fed; ca--also; amrtam--nectar; surah--the demigods; tat--that form; didrksavah--desiring to see; ayatah--we have come here; param--very much; kautuhalam--great eagerness; hi--indeed; nah--of ourselves.




   My Lord, we have come here desiring to see that form of Your Lordship which You showed to the demons to captivate them completely and in this way enable the demigods to drink nectar. I am very eager to see that form.


                               TEXT 14




                            sri-suka uvaca

                       evam abhyarthito visnur

                         bhagavan sula-panina

                       prahasya bhava-gambhiram

                        girisam pratyabhasata




   sri-sukah uvaca--Sri Sukadeva Gosvami said; evam--in this way; abhyarthitah--being requested; visnuh bhagavan--Lord Visnu, the Supreme Personality of Godhead; sula-panina--by Lord Siva, who carries a trident in his hand; prahasya--laughing; bhava-gambhiram--with serious gravity; girisam--unto Lord Siva; pratyabhasata--replied.




   Sukadeva Gosvami said: When Lord Visnu was thus requested by Lord Siva, who carries a trident in his hand, He smiled with gravity and replied to Lord Siva as follows.




   The Supreme Personality of Godhead, Visnu, is known as Yogesvara. Yatra yogesvarah krsnah. Mystic yogis want to acquire some power by practicing the yoga system, but Krsna, the Supreme Personality of Godhead, is known as the Supreme Lord of all mystic power. Lord Siva wanted to see the Mohini-murti, which was captivating the entire world, and Lord Visnu was gravely thinking of how to captivate Lord Siva also. Therefore the word bhava-gambhiram is used here. The illusory, material energy is represented by Durgadevi, who is the wife of Girisa, or Lord Siva. Durgadevi could not captivate Lord Siva's mind, but now that Lord Siva wanted to see Lord Visnu's feminine form, Lord Visnu, by His mystic power, would assume a form that would captivate even Lord Siva. Therefore Lord Visnu was grave and at the same time was smiling.


                               TEXT 15




                          sri-bhagavan uvaca

                        kautuhalaya daityanam

                        yosid-veso maya dhrtah

                         pasyata sura-karyani

                         gate piyusa-bhajane




   sri-bhagavan uvaca--the Supreme Personality of Godhead said; kautuhalaya--for the bewildering; daityanam--of the demons; yosit-vesah--the form of a beautiful woman; maya--by Me; dhrtah--assumed; pasyata--seeing that it is necessary for Me; sura-karyani--for executing the interests of the demigods; gate--having been taken away; piyusa-bhajane--the jug of nectar.




   The Supreme Personality of Godhead said: When the demons took away the jug of nectar, I assumed the form of a beautiful woman to bewilder them by directly cheating them and thus to act in the interest of the demigods.




   When the Supreme Personality of Godhead assumed the form of the beautiful woman Mohini-murti, the demons were certainly captivated, but the demigods present were not. In other words, those who maintain a demoniac mentality are bewildered by the beauty of a woman, but those who are advanced in Krsna consciousness, or even those on the platform of goodness, are not bewildered. The Supreme Personality of Godhead knew that because Lord Siva is not an ordinary person, he cannot be bewildered even by the most beautiful woman. Cupid himself tried to invoke Lord Siva's lusty desires in the presence of Parvati, but Lord Siva was never agitated. Rather, the blazing fire from Lord Siva's eyes turned Cupid to ashes. Therefore, Lord Visnu had to think twice about what kind of beautiful form would bewilder even Lord Siva. Consequently He was smiling gravely, as stated in the previous verse (prahasya bhava-gambhiram). A beautiful woman generally cannot induce Lord Siva to be lusty, but Lord Visnu was considering whether there was any form of woman who could enchant him.


                               TEXT 16




                       tat te 'ham darsayisyami

                        didrksoh sura-sattama

                        kaminam bahu mantavyam





   tat--that; te--unto you; aham--I; darsayisyami--shall show; didrksoh--desirous of seeing; sura-sattama--O best of the demigods; kaminam--of persons who are very lusty; bahu--very much; mantavyam--an object of adoration; sankalpa--lusty desires; prabhava-udayam--causing to be strongly aroused.




   O best of the demigods, I shall now show you My form that is very much appreciated by those who are lusty. Since you want to see that form, I shall reveal it in your presence.




   Lord Siva's desiring to see Lord Visnu reveal the most attractive and beautiful form of a woman was certainly a joking affair. Lord Siva knew that he could not be agitated by any so-called beautiful woman. "The Daityas may have been bewildered," he thought, "but since even the demigods could not be agitated, what to speak of me, who am the best of all the demigods?" However, because Lord Siva wanted to see Lord Visnu's form as a woman, Lord Visnu decided to impersonate a woman and show him a form that would immediately put him in an ocean of lusty desires. In effect, therefore, Lord Visnu told Lord Siva, "I will show you My form as a woman, and if you become agitated by lusty desires, do not blame Me." The attractive features of a woman are appreciated by those who are affected by lusty desires, but those who are above such desires, who are on the platform of Krsna consciousness, are very difficult to bewilder. Nonetheless, by the supreme desire of the Personality of Godhead, everything can be done. This was to be a test of whether Lord Siva could remain unagitated.


                               TEXT 17




                            sri-suka uvaca

                        iti bruvano bhagavams


                       sarvatas carayams caksur

                         bhava aste sahomaya




   sri-sukah uvaca--Sri Sukadeva Gosvami said; iti--thus; bruvanah--while speaking; bhagavan--Lord Visnu, the Supreme Personality of Godhead; tatra--there; eva--immediately; antaradhiyata--disappeared from the vision of Lord Siva and his associates; sarvatah--everywhere; carayan--moving; caksuh--the eyes; bhavah--Lord Siva; aste--remained; saha-umaya--with his wife, Uma.




   Sukadeva Gosvami continued: After speaking in this way, the Supreme Personality of Godhead, Visnu, immediately disappeared, and Lord Siva remained there with Uma, looking for Him all around with moving eyes.


                               TEXT 18




                   tato dadarsopavane vara-striyam


                   vikridatim kanduka-lilaya lasad-





   tatah--thereafter; dadarsa--Lord Siva saw; upavane--in a nice forest; vara-striyam--a very beautiful woman; vicitra--of many varieties; puspa--flowers; aruna--pink; pallava--leaves; drume--in the midst of the trees; vikridatim--engaged in playing; kanduka--with a ball; lilaya--by pastimes of playing; lasat--shining; dukula--by a sari; paryasta--covered; nitamba--on her hips; mekhalam--dressed with a belt.




   Thereafter, in a nice forest nearby, full of trees with reddish-pink leaves and varieties of flowers, Lord Siva saw a beautiful woman playing with a ball. Her hips were covered with a shining sari and ornamented with a belt.


                               TEXT 19





                  prakrsta-haroru-bharaih pade pade

                 prabhajyamanam iva madhyatas calat-

                  pada-pravalam nayatim tatas tatah




   avartana--by the falling down; udvartana--and springing up; kampita--trembling; stana--of the two breasts; prakrsta--beautiful; hara--and of garlands; uru-bharaih--because of the heavy load; pade pade--at every step; prabhajyamanam iva--as if breaking; madhyatah--in the middle portion of the body; calat--moving like that; pada-pravalam--feet reddish like coral; nayatim--moving; tatah tatah--here and there.




   Because the ball was falling down and bouncing up, as She played with it Her breasts trembled, and because of the weight of those breasts and Her heavy flower garlands, Her waist appeared to be all but breaking at every step, as Her two soft feet, which were reddish like coral, moved here and there.


                               TEXT 20




                diksu bhramat-kanduka-capalair bhrsam







   diksu--in all directions; bhramat--moving; kanduka--of the ball; capalaih--restlessness; bhrsam--now and then; prodvigna--full of anxieties; tara--eyes; ayata--broad; lola--restless; locanam--with such eyes; sva-karna--on Her own two ears; vibhrajita--illuminating; kundala--earrings; ullasat--shining; kapola--cheeks; nila--bluish; alaka--with hair; mandita--was decorated; ananam--face.




   The woman's face was decorated by broad, beautiful, restless eyes, which moved as the ball bounced here and there from Her hand. The two brilliant earrings on Her ears decorated Her shining cheeks like bluish reflections, and the hair scattered on Her face made Her even more beautiful to see.


                               TEXT 21




                 slathad dukulam kabarim ca vicyutam

                   sannahyatim vama-karena valguna

                   vinighnatim anya-karena kandukam

                    vimohayantim jagad-atma-mayaya




   slathat--slipping or slackening; dukulam--the sari; kabarim ca--and the hair on the head; vicyutam--being slackened and scattered; sannahyatim--trying to bind; vama-karena--with the left hand; valguna--very beautifully attractive; vinighnatim--striking; anya-karena--with the right hand; kandukam--the ball; vimohayantim--in this way captivating everyone; jagat--the whole world; atma-mayaya--by the spiritual potency, the internal energy.




   As She played with the ball, the sari covering Her body became loose, and Her hair scattered. She tried to bind Her hair with Her beautiful left hand, and at the same time She played with the ball by striking it with Her right hand. This was so attractive that the Supreme Lord, by His internal potency, in this way captivated everyone.




   In Bhagavad-gita (7.14) it is said, daivi hy esa guna-mayi mama maya duratyaya: the external potency of the Supreme Personality of Godhead is extremely strong. Indeed, everyone is fully captivated by her activities. Lord Sambhu (Siva) was not to be captivated by the external potency, but because Lord Visnu wanted to captivate Him also, He exhibited His internal potency to act the way that His external potency acts to captivate ordinary living entities. Lord Visnu can captivate anyone, even such a strong personality as Lord Sambhu.


                               TEXT 22




                tam viksya deva iti kanduka-lilayesad-



               natmanam antika umam sva-ganams ca veda




   tam--Her; viksya--after observing; devah--Lord Sambhu; iti--in this way; kanduka-lilaya--by playing with the ball; isat--slight; vrida--by bashfulness; asphuta--not very distinct; smita--with smiling; visrsta--sent; kataksa-mustah--defeated by the glances; stri-preksana--by glancing at that beautiful woman; pratisamiksana--and by constantly being watched by Her; vihvala-atma--whose mind was agitated; na--not; atmanam--himself; antike--(situated) nearby; umam--his wife, mother Uma; sva-ganan ca--and his associates; veda--Lord Siva could understand.




   While Lord Siva observed the beautiful woman playing with the ball, She sometimes glanced at him and slightly smiled in bashfulness. As he looked at the beautiful woman and She watched him, he forgot both himself and Uma, his most beautiful wife, as well as his associates nearby.




   The material bondage of this world is that a beautiful woman can captivate a handsome man and that a handsome man can captivate a beautiful woman. Such are the affairs that began when Lord Siva observed the beautiful girl playing with the ball. In such activities, the influence of Cupid is very prominent. As both parties move their eyebrows and glance at one another, their lusty desires increase more and more. Such reciprocations of lusty desire took place between Lord Siva and the beautiful woman, even though Uma and Lord Siva's associates were by Lord Siva's side. Such is the attraction between man and woman in the material world. Lord Siva was supposed to be above all this attraction, but he was victimized by the captivating power of Lord Visnu. Rsabhadeva thus explains the nature of lusty attraction:


                  pumsah striya mithuni-bhavam etam

                   tayor mitho hrdaya-granthim ahuh

                   ato grha-ksetra-sutapta-vittair

                    janasya moho 'yam aham mameti


   "The attraction between male and female is the basic principle of material existence. On the basis of this misconception, which ties together the hearts of the male and female, one becomes attracted to his body, home, property, children, relatives and wealth. In this way one increases life's illusions and thinks in terms of 'I and mine.' " (Bhag. 5.5.8) When a man and woman exchange feelings of lust, both of them are victimized, and thus they are bound to this material world in various ways.


                               TEXT 23




                  tasyah karagrat sa tu kanduko yada

                  gato viduram tam anuvrajat-striyah

                  vasah sasutram laghu maruto 'harad

                   bhavasya devasya kilanupasyatah




   tasyah--of the beautiful woman; kara-agrat--from the hand; sah--that; tu--but; kandukah--the ball; yada--when; gatah--had gone; viduram--far off; tam--that ball; anuvrajat--began to follow; striyah--of that woman; vasah--the covering dress; sa-sutram--with the belt; laghu--because of being very fine; marutah--the breeze; aharat--blew away; bhavasya--while Lord Siva; devasya--the chief demigod; kila--indeed; anupasyatah--was always looking.




   When the ball leaped from Her hand and fell at a distance, the woman began to follow it, but as Lord Siva observed these activities, a breeze suddenly blew away the fine dress and belt that covered her.


                               TEXT 24




                        evam tam rucirapangim

                         darsaniyam manoramam

                      drstva tasyam manas cakre

                       visajjantyam bhavah kila




   evam--in this way; tam--Her; rucira-apangim--possessing all attractive features; darsaniyam--pleasing to see; manoramam--beautifully formed; drstva--seeing; tasyam--upon Her; manah cakre--thought; visajjantyam--to be attracted by him; bhavah--Lord Siva; kila--indeed.




   Thus Lord Siva saw the woman, every part of whose body was beautifully formed, and the beautiful woman also looked at him. Therefore, thinking that She was attracted to him, Lord Siva became very much attracted to Her.




   Lord Siva was observing every part of the woman's body, and She was also glancing at him with restless eyes. Thus Siva thought that She was also attracted to him, and now he wanted to touch Her.


                               TEXT 25






                        bhavanya api pasyantya

                      gata-hris tat-padam yayau




   taya--by Her; apahrta--taken away; vijnanah--good sense; tat-krta--done by Her; smara--by the smiling; vihvalah--having become mad for Her; bhavanyah--while Bhavani, the wife of Lord Siva; api--although; pasyantyah--was seeing all these incidents; gata-hrih--bereft of all shame; tat-padam--to the place where She was situated; yayau--went.




   Lord Siva, his good sense taken away by the woman because of lusty desires to enjoy with Her, became so mad for Her that even in the presence of Bhavani he did not hesitate to approach Her.


                               TEXT 26




                        sa tam ayantam alokya

                       vivastra vridita bhrsam

                          niliyamana vrksesu

                        hasanti nanvatisthata




   sa--that woman; tam--Lord Siva; ayantam--who was coming near; alokya--seeing; vivastra--She was naked; vridita--very bashful; bhrsam--so much; niliyamana--was hiding; vrksesu--among the trees; hasanti--smiling; na--not; anvatisthata--stood in one place.




   The beautiful woman was already naked, and when She saw Lord Siva coming toward Her, She became extremely bashful. Thus She kept smiling, but She hid Herself among the trees and did not stand in one place.


                               TEXT 27




                       tam anvagacchad bhagavan

                       bhavah pramusitendriyah

                        kamasya ca vasam nitah

                         karenum iva yuthapah




   tam--Her; anvagacchat--followed; bhagavan--Lord Siva; bhavah--known as Bhava; pramusita-indriyah--whose senses were agitated; kamasya--of lusty desires; ca--and; vasam--victimized; nitah--having become; karenum--a female elephant; iva--just as; yuthapah--a male elephant.




   His senses being agitated, Lord Siva, victimized by lusty desires, began to follow Her, just as a lusty elephant follows a she-elephant.


                               TEXT 28




                         so 'nuvrajyativegena

                       grhitvanicchatim striyam

                         kesa-bandha upaniya

                        bahubhyam parisasvaje




   sah--Lord Siva; anuvrajya--following Her; ati-vegena--with great speed; grhitva--catching; anicchatim--although She was not willing to be caught; striyam--the woman; kesa-bandhe--on the cluster of hair; upaniya--dragging Her near; bahubhyam--with his arms; parisasvaje--embraced Her.




   After following Her with great speed, Lord Siva caught Her by the braid of Her hair and dragged Her near him. Although She was unwilling, he embraced Her with his arms.


                             TEXTS 29-30




                         sopagudha bhagavata

                         karina karini yatha

                        itas tatah prasarpanti



                         atmanam mocayitvanga


                       pradravat sa prthu-sroni

                         maya deva-vinirmita




   sa--the woman; upagudha--being captured and embraced; bhagavata--by Lord Siva; karina--by a male elephant; karini--a she-elephant; yatha--as; itah tatah--here and there; prasarpanti--swirling like a snake; viprakirna--scattered; siroruha--all the hair on Her head; atmanam--Herself; mocayitva--releasing; anga--O King; sura-rsabha--of the best of the demigods (Lord Siva); bhuja-antarat--from the entanglement in the midst of the arms; pradravat--began to run very fast; sa--She; prthu-sroni--bearing very large hips; maya--internal potency; deva-vinirmita--exhibited by the Supreme Personality of Godhead.




   Being embraced by Lord Siva like a female elephant embraced by a male, the woman, whose hair was scattered, swirled like a snake. O King, this woman, who had large, high hips, was a woman of yogamaya presented by the Supreme Personality of Godhead. She released Herself somehow or other from the fond embrace of Lord Siva's arms and ran away.


                               TEXT 31




                        tasyasau padavim rudro

                       visnor adbhuta-karmanah

                         pratyapadyata kamena

                         vairineva vinirjitah




   tasya--of He who is the Supreme Lord; asau--Lord Siva; padavim--the place; rudrah--Lord Siva; visnoh--of Lord Visnu; adbhuta-karmanah--of He who acts very wonderfully; pratyapadyata--began to follow; kamena--by lusty desire; vairina iva--as if by an enemy; vinirjitah--being harassed.




   As if harassed by an enemy in the form of lusty desires, Lord Siva followed the path of Lord Visnu, who acts very wonderfully and who had taken the form of Mohini.




   Lord Siva cannot be victimized by maya. Therefore it is to be understood that Lord Siva was being thus harassed by Lord Visnu's internal potency. Lord Visnu can perform many wonderful activities through His various potencies.


                  parasya saktir vividhaiva sruyate

                    svabhaviki jnana-bala-kriya ca


   (Svetasvatara Upanisad 6.8)


   The Supreme Lord has various potencies, by which He can act very efficiently. To do anything expertly, He doesn't even need to contemplate. Since Lord Siva was being harassed by the woman, it is to be understood that this was being done not by a woman but by Lord Visnu Himself.


                               TEXT 32




                         tasyanudhavato retas


                         susmino yuthapasyeva

                         vasitam anudhavatah




   tasya--of him (Lord Siva); anudhavatah--who was following; retah--the semen; caskanda--discharged; amogha-retasah--of that person whose discharge of semen never goes in vain; susminah--mad; yuthapasya--of a male elephant; iva--just like; vasitam--to a female elephant able to conceive pregnancy; anudhavatah--following.




   Just as a maddened bull elephant follows a female elephant who is able to conceive pregnancy, Lord Siva followed the beautiful woman and discharged semen, even though his discharge of semen never goes in vain.


                               TEXT 33




                       yatra yatrapatan mahyam

                        retas tasya mahatmanah

                       tani rupyasya hemnas ca

                       ksetrany asan mahi-pate




   yatra--wherever; yatra--and wherever; apatat--fell; mahyam--on the surface of the world; retah--the semen; tasya--of him; maha-atmanah--of the great personality (Lord Siva); tani--all those places; rupyasya--of silver; hemnah--of gold; ca--and; ksetrani--mines; asan--became; mahi-pate--O King.




   O King, wheresoever on the surface of the globe fell the semen of the great personality of Lord Siva, mines of gold and silver later appeared.




   Srila Visvanatha Cakravarti Thakura comments that those who seek gold and silver can worship Lord Siva for material opulences. Lord Siva lives under a bael tree and does not even construct a house in which to dwell, but although he is apparently poverty-stricken, his devotees are sometimes opulently endowed with large quantities of silver and gold. Pariksit Maharaja later asks about this, and Sukadeva Gosvami replies.


                               TEXT 34




                        sarit-sarahsu sailesu

                          vanesupavanesu ca

                       yatra kva casann rsayas

                        tatra sannihito harah




   sarit--near the shores of the rivers; sarahsu--and near the lakes; sailesu--near the mountains; vanesu--in the forests; upavanesu--in the gardens or small forests; ca--also; yatra--wherever; kva--anywhere; ca--also; asan--were exiting; rsayah--great sages; tatra--there; sannihitah--was present; harah--Lord Siva.




   Following Mohini, Lord Siva went everywhere--near the shores of the rivers and lakes, near the mountains, near the forests, near the gardens, and wherever there lived great sages.




   Srila Visvanatha Cakravarti Thakura remarks that Mohini-murti dragged Lord Siva to so many places, especially to where the great sages lived, to instruct the sages that their Lord Siva had become mad for a beautiful woman. Thus although they were all great sages and saintly persons, they should not think themselves free, but should remain extremely cautious about beautiful women. No one should think himself liberated in the presence of a beautiful woman. The sastras enjoin:


                       matra svasra duhitra va

                         naviviktasano bhavet

                        balavan indriya-gramo

                        vidvamsam api karsati


   "One should not stay in a solitary place with a woman, even if she be his mother, sister or daughter, for the senses are so uncontrollably powerful that in the presence of a woman one may become agitated, even if he is very learned and advanced." (Bhag. 9.19.17)


                               TEXT 35




                       skanne retasi so 'pasyad

                         atmanam deva-mayaya

                        jadikrtam nrpa-srestha

                        sannyavartata kasmalat




   skanne--when fully discharged; retasi--the semen; sah--Lord Siva; apasyat--saw; atmanam--his own self; deva-mayaya--by the maya of the Supreme Personality of Godhead; jadikrtam--had become victimized as a fool; nrpa-srestha--O best of kings (Maharaja Pariksit); sannyavartata--restrained himself further; kasmalat--from illusion.




   O Maharaja Pariksit, best of kings, when Lord Siva had fully discharged semen, he could see how he himself had been victimized by the illusion created by the Supreme Personality of Godhead. Thus he restrained himself from any further maya.




   Once one is agitated by lusty desires upon seeing a woman, those desires increase more and more, but when semen is discharged in the act of sex, the lusty desires diminish. The same principle acted upon Lord Siva. He was allured by the beautiful woman Mohini-murti, but when his semen had been fully discharged, he came to his senses and realized how he had been victimized as soon as he saw the woman in the forest. If one is trained to protect his semen by observing celibacy, naturally he is not attracted by the beauty of a woman. If one can remain a brahmacari, he saves himself so much trouble in material existence. Material existence means enjoying the pleasure of sexual intercourse (yan maithunadi-grhamedhi-sukham). If one is educated about sex life and is trained to protect his semen, he is saved from the danger of material existence.


                               TEXT 36





                         atmano jagad-atmanah


                       na mene tad u hadbhutam




   atha--thus; avagata--being fully convinced about; mahatmyah--the greatness; atmanah--of himself; jagat-atmanah--and of the Supreme Personality of Godhead; aparijneya-viryasya--who has unlimited potency; na--not; mene--did consider; tat--the miraculous activities of the Supreme Personality of Godhead in bewildering him; u ha--certainly; adbhutam--as wonderful.




   Thus Lord Siva could understand his position and that of the Supreme Personality of Godhead, who has unlimited potencies. Having reached this understanding, he was not at all surprised by the wonderful way Lord Visnu had acted upon him.




   The Supreme Personality of Godhead is known as all-powerful because no one can excel Him in any activity. In Bhagavad-gita (7.7) the Lord says, mattah parataram nanyat kincid asti dhananjaya: "O conqueror of wealth, there is no truth superior to Me." No one can equal the Lord or be greater than Him, for He is the master of everyone. As stated in Caitanya-caritamrta (Adi 5.142), ekale isvara krsna, ara saba bhrtya. The Supreme Personality of Godhead, Krsna, is the only master of everyone, including even Lord Siva, what to speak of others. Lord Siva was already aware of the supreme power of Lord Visnu, but when he was actually put into bewilderment, he felt proud to have such an exalted master.


                               TEXT 37




                        tam aviklavam avridam

                         alaksya madhusudanah

                          uvaca parama-prito

                     bibhrat svam paurusim tanum




   tam--him (Lord Siva); aviklavam--without being agitated by the incident that had taken place; avridam--without being ashamed; alaksya--seeing; madhu-sudanah--the Supreme Personality of Godhead, who is known as Madhusudana, the killer of the demon Madhu; uvaca--said; parama-pritah--being very pleased; bibhrat--assuming; svam--His own; paurusim--original; tanum--form.




   Seeing Lord Siva unagitated and unashamed, Lord Visnu [Madhusudana] was very pleased. Thus He resumed His original form and spoke as follows.




   Although Lord Siva was aghast at the potency of Lord Visnu, he did not feel ashamed. Rather, he was proud to be defeated by Lord Visnu. Nothing is hidden from the Supreme Personality of Godhead, for He is in everyone's heart. Indeed, the Lord says in Bhagavad-gita (15.15), sarvasya caham hrdi sannivisto mattah smrtir jnanam apohanam ca: "I am seated in everyone's heart, and from Me come remembrance, knowledge and forgetfulness." Whatever happened had taken place under the direction of the Supreme Personality of Godhead, and therefore there was no cause to be sorry or ashamed. Although Lord Siva is never defeated by anyone, when defeated by Lord Visnu he felt proud that he had such an exalted and powerful master.


                               TEXT 38




                          sri-bhagavan uvaca

                     distya tvam vibudha-srestha

                     svam nistham atmana sthitah

                      yan me stri-rupaya svairam

                        mohito 'py anga mayaya




   sri-bhagavan uvaca--the Supreme Personality of Godhead said; distya--all auspiciousness; tvam--unto you; vibudha-srestha--O best of all the demigods; svam--in your own; nistham--fixed situation; atmana--of your own self; sthitah--you are situated; yat--as; me--Mine; stri-rupaya--appearance like a woman; svairam--sufficiently; mohitah--enchanted; api--in spite of; anga--O Lord Siva; mayaya--by My potency.




   The Supreme Personality of Godhead said: O best of the demigods, although you have been amply harassed because of My potency in assuming the form of a woman, you are established in your position. Therefore, may all good fortune be upon you.




   Since Lord Siva is the best of the demigods, he is the best of all devotees (vaisnavanam yatha sambhuh). His exemplary character was therefore praised by the Supreme Personality of Godhead, who gave His benediction by saying, "May all good fortune be upon you." When a devotee becomes a little proud, the Supreme Lord sometimes exhibits His supreme power to dissipate the devotee's misunderstanding. After being amply harassed by Lord Visnu's potency, Lord Siva resumed his normal, unagitated condition. This is the position of a devotee. A devotee should not be agitated under any circumstances, even in the worst reverses. As confirmed in Bhagavad-gita (6.22), yasmin sthito na duhkhena gurunapi vicalyate: because of his full faith in the Supreme Personality of Godhead, a devotee is never agitated, even in the greatest trials. This pridelessness is possible only for the first-class devotees, of whom Lord Sambhu is one.


                               TEXT 39




                       ko nu me 'titaren mayam

                       visaktas tvad-rte puman

                      tams tan visrjatim bhavan

                        dustaram akrtatmabhih




   kah--what; nu--indeed; me--My; atitaret--can surpass; mayam--illusory energy; visaktah--attached to material sense enjoyment; tvat-rte--except for you; puman--person; tan--such conditions; tan--unto the materially attached persons; visrjatim--in surpassing; bhavan--reactions of material activities; dustaram--very difficult to surmount; akrta-atmabhih--by persons unable to control their senses.




   My dear Lord Sambhu, who within this material world but you can surpass My illusory energy? People are generally attached to sense enjoyment and conquered by its influence. Indeed, the influence of material nature is very difficult for them to surmount.




   Of the three chief demigods--Brahma, Visnu and Mahesvara--all but Visnu are under the influence of maya. In Caitanya-caritamrta, they are described as mayi, which means "under maya's influence." But even though Lord Siva associates with maya, he is not influenced. The living entities are affected by maya, but although Lord Siva apparently associates with maya, he is not affected. In other words, all living entities within this material world except for Lord Siva are swayed by maya. Lord Siva is therefore neither visnu-tattva nor jiva-tattva. He is between the two.


                               TEXT 40




                         seyam guna-mayi maya

                        na tvam abhibhavisyati

                          maya sameta kalena

                         kala-rupena bhagasah




   sa--that insurmountable; iyam--this; guna-mayi--consisting of the three modes of material nature; maya--illusory energy; na--not; tvam--you; abhibhavisyati--will be able to bewilder in the future; maya--with Me; sameta--joined; kalena--eternal time; kala-rupena--in the form of time; bhagasah--with her different parts.




   The material, external energy [maya], who cooperates with Me in creation and who is manifested in the three modes of nature, will not be able to bewilder you any longer.




   When Lord Siva was present, his wife, Durga, was also there. Durga works in cooperation with the Supreme Personality of Godhead in creating the cosmic manifestation. The Lord says in Bhagavad-gita (9.10), mayadhyaksena prakrtih suyate sacaracaram: "The material energy [prakrti] works under My direction, O son of Kunti, and is producing all moving and unmoving beings." Prakrti is Durga.


               srsti-sthiti-pralaya-sadhana-saktir eka

                chayeva yasya bhuvanani bibharti durga


   The entire cosmos is created by Durga in cooperation with Lord Visnu in the form of kala, time. Sa iksata lokan nu srja. Sa imal lokan asrjata. This is the version of the Vedas (Aitareya Upanisad 1.1.1-2). Maya happens to be the wife of Lord Siva, and thus Lord Siva is in association with maya, but Lord Visnu here assures Lord Siva that this maya will no longer be able to captivate him.


                               TEXT 41




                            sri-suka uvaca

                         evam bhagavata rajan

                       srivatsankena sat-krtah

                       amantrya tam parikramya

                        saganah svalayam yayau




   sri-sukah uvaca--Sri Sukadeva Gosvami said; evam--thus; bhagavata--by the Supreme Personality of Godhead; rajan--O King; srivatsa-ankena--who always carries the mark of Srivatsa on His breast; sat-krtah--being very much applauded; amantrya--taking permission from; tam--Him; parikramya--circumambulating; sa-ganah--with his associates; sva-alayam--to his own abode; yayau--went back.




   Sukadeva Gosvami said: O King, having thus been praised by the Supreme Personality, who bears the mark of Srivatsa on His chest, Lord Siva circumambulated Him. Then, after taking permission from Him, Lord Siva returned to his abode, Kailasa, along with his associates.




   Srila Visvanatha Cakravarti Thakura remarks that when Lord Siva was offering obeisances unto Lord Visnu, Lord Visnu arose and embraced him. Therefore the word srivatsankena is used here. The mark of Srivatsa adorns the chest of Lord Visnu, and therefore when Lord Visnu embraced Lord Siva while being circumambulated, the Srivatsa mark touched Lord Siva's bosom.


                               TEXT 42




                       atmamsa-bhutam tam mayam

                       bhavanim bhagavan bhavah

                        sammatam rsi-mukhyanam

                        prityacastatha bharata




   atma-amsa-bhutam--a potency of the Supreme Soul; tam--unto her; mayam--the illusory energy; bhavanim--who is the wife of Lord Siva; bhagavan--the powerful; bhavah--Lord Siva; sammatam--accepted; rsi-mukhyanam--by the great sages; pritya--in jubilation; acasta--began to address; atha--then; bharata--O Maharaja Pariksit, descendant of Bharata.




   O descendant of Bharata Maharaja, Lord Siva, in jubilation, then addressed his wife, Bhavani, who is accepted by all authorities as the potency of Lord Visnu.


                               TEXT 43




                   ayi vyapasyas tvam ajasya mayam

                    parasya pumsah para-devatayah

                    aham kalanam rsabho 'pi muhye

                   yayavaso 'nye kim utasvatantrah




   ayi--oh; vyapasyah--have seen; tvam--you; ajasya--of the unborn; mayam--the illusory energy; parasya pumsah--of the Supreme Person; para-devatayah--the Absolute Truth; aham--myself; kalanam--of plenary portions; rsabhah--the chief; api--although; muhye--became bewildered; yaya--by her; avasah--imperceptibly; anye--others; kim uta--what to speak of; asvatantrah--fully dependent on maya.




   Lord Siva said: O Goddess, you have now seen the illusory energy of the Supreme Personality of Godhead, who is the unborn master of everyone. Although I am one of the principal expansions of His Lordship, even I was illusioned by His energy. What then is to be said of others, who are fully dependent on maya?


                               TEXT 44




                  yam mam aprcchas tvam upetya yogat

                     sama-sahasranta uparatam vai

                     sa esa saksat purusah purano

                    na yatra kalo visate na vedah




   yam--about whom; mam--from me; aprcchah--inquired; tvam--you; upetya--coming near me; yogat--from performing mystic yoga; sama--years; sahasra-ante--at the end of one thousand; uparatam--ceasing; vai--indeed; sah--He; esah--here is; saksat--directly; purusah--the Supreme Person; puranah--the original; na--not; yatra--where; kalah--eternal time; visate--can enter; na--nor; vedah--the Vedas.




   When I finished performing mystic yoga for one thousand years, you asked me upon whom I was meditating. Now, here is that Supreme Person to whom time has no entrance and who the Vedas cannot understand.




   Eternal time enters anywhere and everywhere, but it cannot enter the kingdom of god. Nor can the Vedas understand the Supreme Personality of Godhead. This is an indication of the Lord's being omnipotent, omnipresent and omniscient.


                               TEXT 45




                            sri-suka uvaca

                        iti te 'bhihitas tata

                      vikramah sarnga-dhanvanah

                       sindhor nirmathane yena

                       dhrtah prsthe mahacalah




   sri-sukah uvaca--Sri Sukadeva Gosvami said; iti--thus; te--unto you; abhihitah--explained; tata--my dear King; vikramah--prowess; sarnga-dhanvanah--of the Supreme Personality of Godhead, who carries the Sarnga bow; sindhoh--of the ocean of milk; nirmathane--in the churning; yena--by whom; dhrtah--was held; prsthe--on the back; maha-acalah--the great mountain.




   Sukadeva Gosvami said: My dear King, the person who bore the great mountain on His back for the churning of the ocean of milk is the same Supreme Personality of Godhead, known as Sarnga-dhanva. I have now described to you His prowess.


                               TEXT 46




                   etan muhuh kirtayato 'nusrnvato

                  na risyate jatu samudyamah kvacit

                    yad uttamasloka-gunanuvarnanam





   etat--this narration; muhuh--constantly; kirtayatah--of one who chants; anusrnvatah--and also hears; na--not; risyate--annihilated; jatu--at any time; samudyamah--the endeavor; kvacit--at any time; yat--because; uttamasloka--of the Supreme Personality of Godhead; guna-anuvarnanam--describing the transcendental qualities; samasta--all; samsara--of material existence; parisrama--misery; apaham--finishing.




   The endeavor of one who constantly hears or describes this narration of the churning of the ocean of milk will never be fruitless. Indeed, chanting the glories of the Supreme Personality of Godhead is the only means to annihilate all sufferings in this material world.


                               TEXT 47




             asad-avisayam anghrim bhava-gamyam prapannan

              amrtam amara-varyan asayat sindhu-mathyam

               kapata-yuvati-veso mohayan yah surarims

               tam aham upasrtanam kama-puram nato 'smi




   asat-avisayam--not understood by the atheists; anghrim--unto the lotus feet of the Supreme Personality of Godhead; bhava-gamyam--understood by devotees; prapannan--fully surrendered; amrtam--the nectar; amara-varyan--only unto the demigods; asayat--gave to drink; sindhu-mathyam--produced from the ocean of milk; kapata-yuvati-vesah--appearing as a false young girl; mohayan--captivating; yah--He who; sura-arin--the enemies of the demigods; tam--unto Him; aham--I; upasrtanam--of the devotees; kama-puram--who fulfills all desires; natah asmi--I offer my respectful obeisances.




   Assuming the form of a young woman and thus bewildering the demons, the Supreme Personality of Godhead distributed to His devotees, the demigods, the nectar produced from the churning of the ocean of milk. Unto that Supreme Personality of Godhead, who always fulfills the desires of His devotees, I offer my respectful obeisances.




   The instruction of this narration concerning the churning of the milk ocean is clearly manifested by the Supreme Personality of Godhead. Although He is equal to everyone, because of natural affection He favors His devotees. The Lord says in Bhagavad-gita (9.29):


                       samo 'ham sarva-bhutesu

                     na me dvesyo 'sti na priyah

                      ye bhajanti tu mam bhaktya

                        mayi te tesu capy aham


   "I envy no one, nor am I partial to anyone. I am equal to all. But whoever renders service unto Me in devotion is a friend, is in Me, and I am also a friend to him." This partiality of the Supreme Personality of Godhead is natural. A person cares for his children not because of partiality but in a reciprocation of love. The children depend on the father's affection, and the father affectionately maintains the children. Similarly, because devotees do not know anything but the lotus feet of the Lord, the Lord is always prepared to give protection to His devotees and fulfill their desires. He therefore says, kaunteya pratijanihi na me bhaktah pranasyati: "O son of Kunti, declare it boldly that My devotee never perishes."


Thus end the Bhaktivedanta purports of the Eighth Canto, Twelfth Chapter, of the Srimad-Bhagavatam, entitled "The Mohini-murti Incarnation Bewilders Lord Siva."

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