Bhagavatapurana 8.8

8.8.3

tan naicchan daityapatayo mahāpuruṣaceṣṭitam /
na gṛhṇīmo vayaṃ pucchamaheraṅgamamaṅgalam //

The Daitya chiefs did not accept that action of the Great Person: / 'We will not grasp the tail of the serpent—an inauspicious limb!'

1. Sri Suka said:—The poison being drunk by Siva whose mark is the bull, all the gods and the Danavas were delighted and with great enthusiasm went on churning the sea; then Surabhi (a vessel for keeping the sacrificial offerings) came forth.

8.7.4

svādhyāyaśrutasampannāḥ prakhyātā janmakarmabhiḥ /
iti tūṣṇīṃ sthitān daityān vilokya puruṣottamaḥ /
smayamāno visṛjyāgraṃ pucchaṃ jagrāha sāmaraḥ //

'We are endowed with Vedic study and scriptural learning, renowned for our birth and deeds!' / Seeing the Daityas standing silent thus, the Supreme Person, / smiling, let go of the front and took hold of the tail along with the gods.

3 & 4. The great Daityas did not like that act of the Supreme Person and said "we shall not hold the ugly tail of the serpent, for we are well versed in Vedic and Sastraic learning and also famous for our (noble) birth and deeds" Purushothama observed the Daityas standing quiet and aloof with this notion in their mind.

5 & 6. Putting on a smile, He left off the fore part and took hold of the tail, the Immortals following Him. Having thus appointed places for themselves, the sons of Kasyapa churned the sea of milk for Amrita putting forth all their strength and attention; when the sea was being (thus) churned, the unsupported mount went down into the water.

8.7.6

kṛtasthānavibhāgāsta evaṃ kaśyapanandanāḥ /
mamanthuḥ paramaṃ yattā amṛtārthaṃ payonidhim //

Having thus distributed their positions, the sons of Kaśyapa / zealously churned the ocean of milk for the sake of the nectar.

8.7.7

mathyamāne 'rṇave so 'driranādhāro hy apo 'viśat /
dhriyamāṇo 'pi balibhirgauravāt pāṇḍunandana //

As the ocean was being churned, that mountain, having no support, sank into the waters, / despite being held by the strong, owing to its heaviness, O son of Pāṇḍu.

7. In spite of their efforts to hold it up, strong as they were, it sank on account of its weight, O delight of Pandus; when their strength proved futile through the over-powerful Providence they became very much disheartened and the charms of their faces faded.

8.7.8

te sunirviṇṇamanasaḥ parimlānamukhaśriyaḥ /
āsan svapauruṣe naṣṭe daivenātibalīyasā //

Their minds utterly dejected, the radiance of their faces faded, / they were dismayed as their own prowess was thwarted by fate that was far more powerful.

8.7.9

vilokya vighneśavidhiṃ tadeśvaro durantavīryo 'vitathābhisandhiḥ /
kṛtvā vapuḥ kacchapamadbhutaṃ mahat praviśya toyaṃ girimujjahāra //

Seeing that hindrance brought about by destiny, the Lord of boundless prowess and unfailing resolve / assumed the wondrous, gigantic form of a tortoise, entered the water, and lifted up the mountain.

8. Seeing that the obstacle was caused by Vighnesa, the supreme Ruler of boundless power and of unfailing purposes assumed at the time a wonderful form as Tortoise, plunged into the deep waters and bore up the mountain.

8.7.10

tamutthitaṃ vīkṣya kulācalaṃ punaḥ samudyatā nirmathituṃ surāsurāḥ /
dadhāra pṛṣṭhena sa lakṣayojana prastāriṇā dvīpa ivāparo mahān //

Seeing that master mountain raised again, the gods and Asuras prepared once more to churn. / He supported it upon His back, which extended a hundred thousand yojanas like another great island.

9. On seeing the great mountain floating, the gods and the Asuras proceeded again to churn; the Lord (in the form of a tortoise), bore the mountain on his back, a lakh of yojanas in extent and like unto another extensive island.

8.7.11

surāsurendrairbhujavīryavepitaṃ paribhramantaṃ girimaṅga pṛṣṭhataḥ /
bibhrat tadāvartanamādikacchapo mene 'ṅgakaṇḍūyanamaprameyaḥ //

As the mountain, shaken by the prowess of the arms of the chiefs of gods and Asuras, spun upon His back, / the immeasurable Primordial Tortoise considered its rotation upon Him as the scratching of His body, my dear.

10. O dear son, supporting on His back the mountain that was being turned round and round and shaken by the dint of arms of great gods and the Asuras, the First Tortoise, the supreme Deity of

immeasurable powers, regarded the turning as a gentle, pleasurable scratching of His back.

8.7.12

tathāsurān āviśadāsureṇa rūpeṇa teṣāṃ balavīryamīrayan /
uddīpayan devagaṇāṃśca viṣṇur daivena nāgendramabodharūpaḥ //

Moreover, Viṣṇu entered into the Asuras with an Asura form, stimulating their strength and prowess, / and into the hosts of gods with a divine form; He entered into the king of serpents as the force of insensibility.

11. Further the Lord entered the Asuras in Asura form stimulating their strength and energy, the gods as a god kindling their energy, and the great serpent (Vasuki) in a form which suspended his consciousness.

8.7.13

upary agendraṃ girirāḍ ivānya ākramya hastena sahasrabāhuḥ /
tasthau divi brahmabhavendramukhyair abhiṣṭuvadbhiḥ sumano 'bhivṛṣṭaḥ //

Above, grasping the king of mountains with one hand like another sovereign peak, the thousand-armed Lord / stood in the sky, showered with flowers by Brahmā, Bhava, Indra, and the foremost gods as they praised Him.

12. The Lord of a thousand arms, like unto another mountain stood holding with one hand that mountain by its top: Brahma, Siva, Indra and others in the sky sang His praises and showered flowers on Him.

8.7.14

upary adhaścātmani gotranetrayoḥ pareṇa te prāviśatā samedhitāḥ /
mamanthurabdhiṃ tarasā madotkaṭā mahādriṇā kṣobhitanakracakram //

Invigorated above, below, and within themselves, as well as in the mountain and the serpent rope, by the Supreme One who had entered them, / they churned the ocean with vehement force, puffed up with pride, while the multitude of crocodiles was agitated by the great mountain.

13. Strengthened by the Perfect Lord who was above and below and who had entered into them (the gods and the Asuras), the mountain and the rope (the reptile), they joyously churned the sea so violently that the aquatic monsters were tossed by the great mountain.

8.7.15

ahīndrasāhasrakaṭhoradṛṅmukha śvāsāgnidhūmāhatavarcaso 'surāḥ /
paulomakāleyabalīlvalādayo davāgnidagdhāḥ saralā ivābhavan //

Their luster struck by the fire and smoke of the breaths from the king of serpents' thousands of fierce mouths and eyes, / the Asuras—the Paulomas, Kāleyas, Bali, Ilvala, and others—became like pine trees scorched by a forest fire.

14. The Asuras headed by Pauloma, Kaleya, Bali, and Ilava had their energy dried up by the fire and smoke that issued from the thousand fearful eyes and nostrils of the great Serpent and looked like Sarala trees burnt up by the forest fire.

8.7.16

devāṃśca tacchvāsaśikhāhataprabhān dhūmrāmbarasragvarakañcukānanān /
samabhyavarṣan bhagavadvaśā ghanā vavuḥ samudrormyupagūḍhavāyavaḥ //

And upon the gods whose radiance was struck by the flames of his breath, their garments, garlands, excellent armor, and faces darkened by smoke, / clouds under the Lord's control showered down, and winds embraced by the waves of the ocean blew.

15. On the gods who were deprived of their splendour by his (Vasuki's) flaming breaths and whose clothes, fine garlands, coats, and faces coloured into smokiness, the clouds under the command of the Lord let fall showers; and on them blew breezes impregnated with the waves of the sea (i.e., cool breezes from the sea).

8.7.17

mathyamānāt tathā sindhor devāsuravarūthapaiḥ /
yadā sudhā na jāyeta nirmamanthājitaḥ svayam //

When the nectar did not appear from the ocean as it was being thus churned / by the leaders of the hosts of gods and Asuras, the Unconquered One Himself churned.

16. When, from the sea churned by the leading celestial and Asura hosts, no nectar came forth, the Almighty Lord Himself took up the churning.

8.7.17.p1

meghaśyāmaḥ kanakaparidhiḥ karṇavidyotavidyun $ mūrdhni bhrājadvilulitakacaḥ sragdharo raktanetraḥ &

Dark as a raincloud, clad in yellow silk, His earrings flashing like lightning, / His disheveled locks shining upon His head, wearing a garland, His eyes reddish,

17. Blue like the cloud, clothed in gold, with lightning flashing from the ears, having glossy and wavy curls, adorned w'th garlands, with eyes reddish like lotus, holding the serpent with His trium-

8.7.18

jaitrairdorbhirjagadabhayadairdandaśūkaṃ gṛhītvā % mathnan mathnā pratigiririvāśobhatātho dhṛtādriḥ //

holding the serpent with His victorious arms that bestow fearlessness upon the world, / He shone, as He churned, like a counter-mountain with the churning staff, holding the mountain fast.

phant hands that promise protection to the worlds, the Lord who supported the mountain and agitated the sea with the churn, shone like a rival mountain.

8.7.19

nirmathyamānādudadherabhūdviṣaṃ maholbaṇaṃ hālahalāhvamagrataḥ /
sambhrāntamīnonmakarāhikacchapāt timidvipagrāhatimiṅgilākulāt //

As the ocean was being churned, there arose in front a great, terrifying poison called hālahala, / from [the waters] filled with agitated fish, sea-monsters, serpents, turtles, whales, water-elephants, alligators, and timiṅgila fish.

18. Out of the sea that was being churned, first issued the most dreadful poison called Halahala;—from the sea teaming with afflicted fishes, crocodiles, serpents, Tortoises, Timi, water-elephants, alligators and whales.

8.7.20

tadugravegaṃ diśi diśy upary adho visarpadutsarpadasahyamaprati /
bhītāḥ prajā dudruvuraṅga seśvarā arakṣyamāṇāḥ śaraṇaṃ sadāśivam //

Frightened by its fierce speed spreading and surging in every direction, above and below, irresistible and without match, / the creatures, unprotected, ran along with their lords for refuge to Sadāśiva, my dear [Parīkṣit].

19. (Finding) that poison to be of a deadly force spreading in every direction, above and below, effervescent, unbearable, and irresistible, creatures ran in fear together with their leaders and for want of protection sought refuge with god Sadasiva.

8.7.21

vilokya taṃ devavaraṃ trilokyā bhavāya devyābhimataṃ munīnām /
āsīnamadrāvapavargahetos tapo juṣāṇaṃ stutibhiḥ praṇemuḥ //

Beholding that best of gods, desired by the sages with his goddess for the welfare of the three worlds, / seated upon the mountain practicing austerity for the sake of liberation, they bowed down with hymns of praise.

20. Having found that Siva, great among the gods, seated on mount Kailas with his consort for the creation of the three worlds, most beloved of sages and engaged in tapas for the sake of salvation (of the sages), the gods bowed unto Him and offered their praises.

8.7.22

/0 śrīprajāpataya ūcuḥ
devadeva mahādeva bhūtātman bhūtabhāvana /
trāhi naḥ śaraṇāpannāṃstrailokyadahanādviṣāt //

The Prajāpatis said:
God of gods, Mahādeva, self of all beings, source of all beings!
Save us who have taken refuge, from the poison burning the three worlds.

21. Prajapaties said:—"O god of gods, O mighty god, O Atman of Bhutas, O Creator and Protector of beings, succour us that have sought Thee as protector from the poison that burns all the three worlds.

8.7.23

tvamekaḥ sarvajagata īśvaro bandhamokṣayoḥ /
taṃ tvāmarcanti kuśalāḥ prapannārtiharaṃ gurum //

You alone are the Lord of the entire world, of bondage and liberation;
you, the teacher who removes the distress of the surrendered, the wise worship.

22. "Thou art the One great Power that brings about the bondage of all the world and its salvation; men of discrimination worship Thee as of such power and as the father and preceptor who removes the affliction of His refugees.

8.7.24

guṇamayyā svaśaktyāsya sargasthityapyayān vibho /
dhatse yadā svadṛg bhūman brahmaviṣṇuśivābhidhām //

By your own power consisting of the modes, O all-pervading one, you bring about this [world’s] creation, maintenance, and dissolution;
when, O self-perceiving, infinite Lord, you assume the names of Brahmā, Viṣṇu, and Śiva.

23. When, O perfect One, through Thy own Power (Sakti) constituted of the three gunas, Thou, essentially wisdom, proceedest, O Lord, to create, maintain and destroy the world, Thou bearest the names of Brahma, Vishnu and Siva.

8.7.25

tvaṃ brahma paramaṃ guhyaṃ sadasadbhāvabhāvanam /
nānāśaktibhirābhātastvamātmā jagadīśvaraḥ //

You are the supreme, secret Brahman, the creator of the manifestations of the existent and nonexistent;
manifesting through various powers, you are the self, the Lord of the universe.

24. Thou art Brahman the highest secret, the creator of the beings, higher and lower, as the gods, beasts and so on; Thou art the Atman appearing in various forms (as the Universe) by virtue of Thy various powers; hence Thou art the Supreme Ruler.

8.7.26

tvaṃ śabdayonirjagadādirātmā prāṇendriyadravyaguṇaḥ svabhāvaḥ /
kālaḥ kratuḥ satyamṛtaṃ ca dharmas tvayy akṣaraṃ yat trivṛdāmananti //

You are the womb of the word, the origin of the universe, the self, the vital airs, senses, substances, and qualities, the inherent nature,
time, sacrifice, truth, cosmic order, and dharma; in you they declare the imperishable [syllable] consisting of three parts.

25. Thou art the source of the word (Vedas); the cause of the Universe, (Mahat-tatva), Atman (Ahankara-tatva); the three gunas,

that constitute the causes of life, the senses, and the objects as well as the (intrinsic) nature of everything; Thou art Time, Thought, Truth, the eternal essence, (the righteousness known as truthfulness and reality); and the wise say that Prakriti consisting of the three qualities called Akshara depends on Thee; (the sacred syllable consisting of three letters, declares Thee.)

8.7.27

agnirmukhaṃ te 'khiladevatātmā kṣitiṃ vidurlokabhavāṅghripaṅkajam /
kālaṃ gatiṃ te 'khiladevatātmano diśaśca karṇau rasanaṃ jaleśam //

Fire, the self of all deities, is your mouth; they know the earth as the lotus-feet of the world’s origin;
time as your motion, of you who are the self of all gods; the directions as your ears; the lord of the waters as your tongue.

26. Agni who is in the form of all the gods is Thy mouth; the the wise say that the earth is Thy lotus-like feet, O father of the Universe; that Time is the motion of Thyself who art the Atman of all the gods; that the cardinal points are Thy ears and that Varuna is Thy tongue (taste).

8.7.28

nābhirnabhaste śvasanaṃ nabhasvān sūryaśca cakṣūṃṣi jalaṃ sma retaḥ /
parāvarātmāśrayaṇaṃ tavātmā somo mano dyaurbhagavan śiraste //

The sky is your navel, the wind your breath, the sun your eyes, and water your semen;
your self is the refuge of the higher and lower selves; the moon is your mind; the heaven, O Lord, is your head.

27. The sky is Thy navel; Thy breath is Vayu (wind); the sun Thy eyes and water Thy seed; the support of all the souls, great and small, is Thy Ahankara-tatva; Soma (the moon) is Thy mind and the sky, O glorious One, is Thy head.

8.7.29

kukṣiḥ samudrā girayo 'sthisaṅghā romāṇi sarvauṣadhivīrudhaste /
chandāṃsi sākṣāt tava sapta dhātavas trayīmayātman hṛdayaṃ sarvadharmaḥ //

The oceans are your belly, the mountains the collection of your bones, all herbs and climbing plants are your hairs,
the Vedic metres are directly your seven bodily constituents, O self composed of the three Vedas; your heart is all dharma.

28. The seas are Thy stomach; the mountains Thy bones; all the herbs and plants Thy hair,—the Vedic metres are truly the seven humours of Thy body and perfect righteousness is Thy heart, O Lord, the one import (embodiment) of the Vedas.

8.7.30

mukhāni pañcopaniṣadastaveśa yaistriṃśadaṣṭottaramantravargaḥ /
yat tac chivākhyaṃ paramātmatattvaṃ deva svayaṃjyotiravasthitiste //

Your five faces are the Upaniṣads, O Lord, through which there is the group of thirty-eight mantras;
that truth of the Supreme Self, which is called Śiva, self-luminous, O god, is your state of being.

29 O Lord, the five Upanishads are Thy faces, from which the thirty-eight mantras evolve; that highest truth called Siva, the self-effulgent form is, O god, Thy absolute state.

8.7.31

chāyā tvadharmormiṣu yairvisargo netratrayaṃ sattvarajastamāṃsi /
sāṅkhyātmanaḥ śāstrakṛtastavekṣā chandomayo deva ṛṣiḥ purāṇaḥ //

Your shadow is seen in the waves of adharma by which creation proceeds; your three eyes are purity, passion, and darkness;
creation of the scriptures of Sāṅkhya nature is your glance, O god made of Vedic metres, ancient sage.

30. Thy shadow is to be seen in the waves of unrighteousness by which destruction is brought about and Thy three eyes are Satva, Rajas and Tamas, (by which the various phenomena of creation are produced), the eternal Veda composed of metres is the eye of Thee, who art the soul of the Samkhya and the propounder of Sastras.

8.7.32

na te giritrākhilalokapāla viriñcavaikuṇṭhasurendragamyam /
jyotiḥ paraṃ yatra rajastamaśca sattvaṃ na yadbrahma nirastabhedam //

That supreme light of yours, O mountain-dweller, guardian of all the worlds, cannot be reached by Viriñca, Vaikuṇṭha, or the lord of the gods;
wherein there is neither passion nor darkness nor purity; which is Brahman devoid of differentiation.

31. Thy highest light where Rajas, Tamas and Satva find no place and which is Perfect Brahman destitute of differences, is not [wholly, D.] accessible, O Lord of the Mount, even to the protectors of all the world, Brahma, Vishnu and Indra.

8.7.32.p1

kāmādhvaratripurakālagarādyaneka $ bhūtadruhaḥ kṣapayataḥ stutaye na tat te &

To destroy Kāma, the sacrifice [of Dakṣa], Tripura, the poison of time, and many other tormentors of beings—that is no praise of you,

32. Thee who destroyest Kama, the sacrifice (of Daksha), Tripuras, and suppressest Yama, poison, and many others harmful to beings, who during Pralaya reducest to ashes this universe, Thy own creation, by the spark of the fire of Thy three eyes and dost not even think of it all, that is not very great to praise Thee (does not (being too little) conduce to Thy praise).

8.7.33

yastvantakāla idamātmakṛtaṃ svanetra % vahnisphuliṅgaśikhayā bhasitaṃ na veda //

who, at the time of dissolution, do not even notice this universe made by yourself turned to ashes by a spark of flame from your eye.

8.7.33.p2

ye tvātmarāmagurubhirhṛdi cintitāṅghri $ dvandvaṃ carantamumayā tapasābhitaptam &

Those, however, who, when you—whose pair of feet is meditated upon in the heart by the masters delighted in the self—move about with Umā, scorched by austerity,

33. Those that shamelessly prattle of Thee as one devoted to the association'of Uma and as one who is very rough and cruel and as one finding delight in the cremation ground—of Thee whose two feet are contemplated at heart by the world’s—Preceptors who delight in self-realisation and who dost practise austere penances—those shamelessly ignorant persons certainly do not know anything of Thy glory.

8.7.33.p3

ye tvātmarāmagurubhirhṛdi cintitāṅghri $ dvandvaṃ carantamumayā tapasābhitaptam &

those, however, who, when you—whose pair of feet is meditated upon in the heart by the masters delighted in the self—move about with Umā, scorched by austerity,

8.7.34

katthanta ugraparuṣaṃ nirataṃ śmaśāne % te nūnamūtimavidaṃstava hātalajjāḥ //

proclaim you as fierce, harsh, and attached to the cremation ground—they, indeed, shameless ones, do not know your deeds.

8.7.34.p2

tat tasya te sadasatoḥ parataḥ parasya $ nāñjaḥ svarūpagamane prabhavanti bhūmnaḥ &

Therefore, even Brahmā and the others are unable directly to attain the true nature of you, the infinite Lord,

34. Therefore even Brahma and others are unable to comprehend in the proper light the essential nature of Thyself that art Perfect and far higher than what is beyond Sat and Asat; more so in properly singing Thy glories; and needless for us to say that we, (the latest of) the creations of the creations of Brahma and others feel im-

8.7.34.p3

tat tasya te sadasatoḥ parataḥ parasya $ nāñjaḥ svarūpagamane prabhavanti bhūmnaḥ &

therefore, even Brahmā and the others are unable directly to attain the true nature of you, the infinite Lord,

8.7.35

brahmādayaḥ kimuta saṃstavane vayaṃ tu % tatsargasargaviṣayā api śaktimātram //

who are beyond the existent and the nonexistent; how much less can we praise you, who belong to the creation of his creation, [capable] only according to our power!

potent to praise Thee. And our prayer is surely limited to our poor powers.

8.7.36

etat paraṃ prapaśyāmo na paraṃ te maheśvara /
mṛḍanāya hi lokasya vyaktiste 'vyaktakarmaṇaḥ //

We see only this highest [form], not your transcendent nature, O Maheśvara;
for your manifestation, whose actions are unmanifest, is for the happiness of the world.

35. We behold this form of Thine as if the highest; but not Thy still higher one, O great Lord; this manifestation of Thine of unmanifest activity is indeed meant for the protection and delight of the world.

8.7.37

/0 śrīśuka uvāca
tadvīkṣya vyasanaṃ tāsāṃ kṛpayā bhṛśapīḍitaḥ /
sarvabhūtasuhṛddeva idamāha satīṃ priyām //

Śrī Śuka said:
Seeing that calamity of theirs, deeply distressed with compassion,
the god, the friend of all beings, spoke thus to his beloved Satī:

36. Sri Suka said:—Observing that distress of His creatures, oppressed with mercy (full of mercy), the Lord who is the friend of all beings, spoke thus unto His beloved consort.

8.7.38

/0 śrīśiva uvāca
aho bata bhavāny etat prajānāṃ paśya vaiśasam /
kṣīrodamathanodbhūtāt kālakūṭādupasthitam //

Śrī Śiva said:
Ah, alas, Bhavānī, see this slaughter of creatures,
arisen from the kālakūṭa poison produced from the churning of the milk ocean.

37. Siva said:—What a pity! Note the distress of these creatures, O Parvati, which has arisen in the form of the poison *Kalakuta* by the churning of the sea of Milk.

8.7.39

āsāṃ prāṇaparīpsūnāṃ vidheyamabhayaṃ hi me /
etāvān hi prabhorartho yaddīnaparipālanam //

Freedom from fear must surely be granted by me to these who desire to save their lives;
for this alone is the purpose of the master: the protection of the helpless.

38. To these creatures anxious to save their lives, I ought to give protection (against the loss of life;) for the sole duty or purpose of one who is great (powerful) consists in protecting those that are in affliction.

8.7.40

prāṇaiḥ svaiḥ prāṇinaḥ pānti sādhavaḥ kṣaṇabhaṅguraiḥ /
baddhavaireṣu bhūteṣu mohiteṣvātmamāyayā //

The virtuous protect living beings with their own lives, which are fragile and momentary,
among beings harboring enmity, deluded by their own creative power.

39. & 40. By means of their own life which is but trancient, the righteous protect creatures. O auspicious Parvati! With the person who shows mercy to creatures who, deluded by the Maya of Atman are at enmity with one another and ready to kill one another, Hari, the Perfect Atman, is pleased; when the glorious Hari is delighted I am also delighted along with all creatures, mobile and immobile. Therefore I shall devour this poison. May all creatures be happy through me!

8.7.41

puṃsaḥ kṛpayato bhadre sarvātmā prīyate hariḥ /
prīte harau bhagavati prīye 'haṃ sacarācaraḥ /
tasmādidaṃ garaṃ bhuñje prajānāṃ svastirastu me //

When a man shows compassion, auspicious lady, Hari, the self of all, is pleased;
when the Lord Hari is pleased, I, along with all moving and unmoving beings, am pleased;
therefore, I shall consume this poison; let there be welfare for the creatures through me.

8.7.42

/0 śrīśuka uvāca
evamāmantrya bhagavān bhavānīṃ viśvabhāvanaḥ /
tadviṣaṃ jagdhumārebhe prabhāvajñānvamodata //

Śrī Śuka said:
Having thus addressed Bhavānī, the Lord, the originator of the universe,
undertook to swallow that poison; and she, knowing his power, gave her consent.

41. Sri Suka said:—Having thus told Parvati the glorious Siva, the Protector of the Universe proceeded to swallow the poison and she, aware of His greatness, expressed her approbation thereat.

8.7.43

tataḥ karatalīkṛtya vyāpi hālāhalaṃ viṣam /
abhakṣayan mahādevaḥ kṛpayā bhūtabhāvanaḥ //

Then, making it into a handful, the all-pervading hālāhala poison,
Mahādeva, the creator of beings, swallowed out of compassion.

42. Thereupon the great Siva, the protector of beings, squeezed the spreading poison *Halahala* into his palm and out of mercy swallowed it.

8.7.44

tasyāpi darśayāmāsa svavīryaṃ jalakalmaṣaḥ /
yac cakāra gale nīlaṃ tac ca sādhorvibhūṣaṇam //

The water-born taint showed its own potency even upon him,
for it made his throat blue; and that became an ornament of the saintly one.

43. Even in His case that dirt of water showed its power in

that it rendered His throat blue (it caused a blue mark in His throat); but that became an ornament to the merciful Siva.

8.7.45

tapyante lokatāpena sādhavaḥ prāyaśo janāḥ /
paramārādhanaṃ taddhi puruṣasyākhilātmanaḥ //

Virtuous people generally suffer at the suffering of the world;
for that indeed is the highest worship of the Person, the self of all.

44. Generally righteous men are afflicted at the distress of the world and that indeed is the highest worship of the Supreme Person who pervades all.

8.7.46

niśamya karma tac chambhordevadevasya mīḍhuṣaḥ /
prajā dākṣāyaṇī brahmā vaikuṇṭhaśca śaśaṃsire //

Hearing of that deed of Śambhu, the bountiful god of gods,
the creatures, Dākṣāyaṇī, Brahmā, and Vaikuṇṭha praised him.

45. On beholding that great deed of Sambhu the god of gods, who showers blessings on His devotees, all creatures, Parvati, Brahma and Vaikunta (Vishnu) praised Him.

8.7.47

praskannaṃ pibataḥ pāṇeryat kiñcij jagṛhuḥ sma tat /
vṛścikāhiviṣauṣadhyo dandaśūkāśca ye 'pare //

Whatever little spilled from his hand as he drank it, that was seized
by scorpions, serpents, poisonous plants, and other biting creatures.

46. What little (of the poison) dropped down, while He drank, from His hand, scorpions, serpents, herbs and plants (which are now poisonous) and cobras and such others took in.

8.8.1

/0 śrīśuka uvāca
pīte gare vṛṣāṅkeṇa prītāste 'maradānavāḥ /
mamanthustarasā sindhuṃ havirdhānī tato 'bhavat //

Śrī Śuka said:
When the poison was drunk by the bull-bannered [Śiva], the gods and Dānavas were delighted;
they quickly churned the ocean, and from it arose the source of sacrificial offerings [the cow Surabhi].

8.8.2

tāmagnihotrīmṛṣayo jagṛhurbrahmavādinaḥ /
yajñasya devayānasya medhyāya haviṣe nṛpa //

The sages who proclaim Brahman took that sacrificial cow, O king,
for the pure oblation of the sacrifice, the path leading to the gods.

2. Rishis versed in the Vedas took it, O king, for themselves as being useful for holding the sacred offerings in sacrificial performances which form the way to reach Brahman.

8.8.3_2

tata uccaiḥśravā nāma hayo 'bhūc candrapāṇḍuraḥ /
tasmin baliḥ spṛhāṃ cakre nendra īśvaraśikṣayā //

Then arose the horse named Uccaiḥśravas, white as the moon;
Bali desired him, but not Indra, by the instruction of the Lord.

3. Next sprang forth a horse called Uchchaisravas brilliantly white like the moon; Bali set his mind on it; but not Indra as enjoined by the Lord.

8.8.4

tata airāvato nāma vāraṇendro vinirgataḥ /
dantaiścaturbhiḥ śvetādrerharan bhagavato mahim //

Then emerged the king of elephants named Airāvata,
with four tusks, taking away the greatness of the white mountain of the Lord.

4. Next came out the king of elephants called Irawata endowed with four tusks eclipsing the splendour of the white mountain (Kailasa) of the worshipful Siva.

8.8.5

airāvaṇādayastvaṣṭau diggajā abhavaṃstataḥ /
abhramuprabhṛtayo 'ṣṭau ca kariṇyastvabhavan nṛpa //

Then arose eight quarter-elephants, Airāvaṇa and the rest;
and there were eight female elephants, Abhramu and others, O king.

4. Next came out the king of elephants called Irawata endowed with four tusks eclipsing the splendour of the white mountain (Kailasa) of the worshipful Siva.

8.8.6

kaustubhākhyamabhūdratnaṃ padmarāgo mahodadheḥ /
tasmin maṇau spṛhāṃ cakre vakṣo 'laṅkaraṇe hariḥ //

From the great ocean arose the gem named Kaustubha, a ruby;
Hari desired that jewel as an ornament for his chest.

5. Then came out of the sea the jewel called Kaustubha the precious stone of red colour; on that Hari set his mind with which to grace His chest.

8.8.7

tato 'bhavat pārijātaḥ suralokavibhūṣaṇam /
pūrayaty arthino yo 'rthaiḥ śaśvadbhuvi yathā bhavān //

Then arose the Pārijāta tree, the ornament of the heavenly world,
which constantly fulfills seekers with wealth, just as you do on earth.

6. Then arose the Parijata tree, ornament of the celestial region, which always satisfies with the desired things those that have sought it just as thou (king) dost on the earth.

8.8.8

tataścāpsaraso jātā niṣkakaṇṭhyaḥ suvāsasaḥ /
ramaṇyaḥ svargiṇāṃ valgu gatilīlāvalokanaiḥ //

Then the Apsarases were born, wearing gold necklaces and fine garments, / delightful women for the denizens of heaven with their charming gaits, playful gestures, and glances.

7. Then arose the Apsaras women with gold necklaces and clad in excellent dress (garments), who delight the occupants of Swarga by their sweet gait, sports and ogle-glances.

8.8.9

tataścāvirabhūt sākṣāc chrī ramā bhagavatparā /
rañjayantī diśaḥ kāntyā vidyut saudāmanī yathā //

Then appeared Lakṣmī in person, Ramā, devoted solely to the Lord, / brightening the directions with her splendor like a flash of lightning from Mount Saudāminī.

8. Next shone out of the sea the glorious goddess Rama the very Lakshmi, devoted to the most glorious Lord, illuminating with her splendour all the cardinal points like the streak of lightning rising against the mount Sudaman, (which like a bright reflector enhances the brilliancy of the flash).

8.8.10

tasyāṃ cakruḥ spṛhāṃ sarve sasurāsuramānavāḥ /
rūpaudāryavayovarṇa mahimākṣiptacetasaḥ //

All—gods, asuras, and humans alike—longed for her, / their minds captivated by the majesty of her beauty, generosity, youth, and complexion.

9. All the gods, Asuras and (even) human beings conceived a desire for her, their mind being drawn by the glory of her beauty, excellence, age and complexion.

8.8.11

tasyā āsanamāninye mahendro mahadadbhutam /
mūrtimatyaḥ saricchreṣṭhā hemakumbhairjalaṃ śuci //

Great Indra brought for her a magnificent, marvelous seat; / the best of rivers, assuming bodily forms, brought pure water in golden jars.

10 & 11. Mahendra soon brought her a highly wonderful seat; all the great rivers came in personal forms bringing pure water in jars of gold. The goddess Earth supplied all the herbs to be used for ablutions; the cows the five sacred articles; the spring Madhu and Madhava, (its products, flowers and fruits and the like).

8.8.12

ābhiṣecanikā bhūmirāharat sakalauṣadhīḥ /
gāvaḥ pañca pavitrāṇi vasanto madhumādhavau //

The earth brought all herbs required for consecration; / the cows brought the five sacred products; spring brought the two spring months, Madhu and Mādhava.

10 & 11. Mahendra soon brought her a highly wonderful seat; all the great rivers came in personal forms bringing pure water in jars of gold. The goddess Earth supplied all the herbs to be used for ablutions; the cows the five sacred articles; the spring Madhu and Madhava, (its products, flowers and fruits and the like).

8.8.13

ṛṣayaḥ kalpayāṃ cakrurābhiṣekaṃ yathāvidhi /
jagurbhadrāṇi gandharvā naṭyaśca nanṛturjaguḥ //

The sages arranged the consecration according to the prescribed rules; / the Gandharvas sang auspicious songs, and female dancers danced and sang.

12. Rishis arranged for Abhisheka according to the sastras; Gandharvas sang auspicious hymns and damsels versed in dancing danced and sang.

8.8.14

meghā mṛdaṅgapaṇava murajānakagomukhān /
vyanādayan śaṅkhaveṇu vīṇāstumulaniḥsvanān //

The clouds resounded with mṛdaṅgas, paṇavas, murajas, ānakas, and gomukhas, / and with the tumult of conches, flutes, and vīṇās.

13. Clouds sounded like Mridunga, Panavas, Murajas, Anakas and Gomukhas and produced also the notes of conches, flutes and vinas in deep unmusical sound.

8.8.15

tato 'bhiṣiṣicurdevīṃ śriyaṃ padmakarāṃ satīm /
digibhāḥ pūrṇakalaśaiḥ sūktavākyairdvijeritaiḥ //

Then the elephants of the quarters consecrated the goddess, virtuous Fortune with a lotus in her hand, / with full jars to the accompaniment of Vedic hymns chanted by the twice-born.

14. Then from pots of gold along with the chants of Vedic hymns uttered by Brahmins the elephants of the cardinal points poured the consecrated waters on Sri Devi, the pure, bearing a lotus in the hand.

8.8.16

samudraḥ pītakauśeya vāsasī samupāharat /
varuṇaḥ srajaṃ vaijayantīṃ madhunā mattaṣaṭpadām //

The ocean presented two garments of yellow silk; / Varuṇa offered the Vaijayantī garland with bees intoxicated by honey.

15. The ocean offered her two cloths of yellow silk; Varuna brought the garland called Vaijayanti, by drinking the honey where-

--from bees had become intoxicated.

8.8.17

bhūṣaṇāni vicitrāṇi viśvakarmā prajāpatiḥ /
hāraṃ sarasvatī padmamajo nāgāśca kuṇḍale //

Viśvakarman the Prajāpati gave various ornaments, / Sarasvatī a necklace, the Unborn [Brahmā] a lotus, and the Nāgas a pair of earrings.

16. Viswakarma the progenitor offered Her wonderful ornaments and Saraswati a wreath of pearls; Brahma a lotus and Nagas ear-rings.

8.8.18

tataḥ kṛtasvastyayanotpalasrajaṃ nadaddvirephāṃ parigṛhya pāṇinā /
cacāla vaktraṃ sukapolakuṇḍalaṃ savrīḍahāsaṃ dadhatī suśobhanam //

Then, taking in hand a garland of lotuses over which benedictions had been spoken and black bees hummed, / she moved forward, displaying an exceedingly beautiful face with splendid cheeks, earrings, and a modest smile.

17. Then, after having had all auspicious (preliminaries) done, she took in her hand a garland of Utpalas (blue lilies), bees humming about it; Her face was beautiful with charming cheeks and ear-rings and brightened with bashful smiles.

8.8.19

stanadvayaṃ cātikṛśodarī samaṃ nirantaraṃ candanakuṅkumokṣitam /
tatastato nūpuravalgu śiñjitair visarpatī hemalateva sā babhau //

Her waist was extremely slender, her two breasts symmetrical, close together, and smeared with sandalwood and saffron; / as she glided here and there to the sweet tinkling of her anklets, she shone like a golden creeper.

18. Her breasts were symmetrical and full and adorned with _Chandana_ and _Kumkuma_; possessed of a very (handsome) slender waist; and moving from point to point, the ornaments on her feet sweetly sounding, she appeared to be a veritable walking creeper of gold.

8.8.20

vilokayantī niravadyamātmanaḥ padaṃ dhruvaṃ cāvyabhicārisadguṇam /
gandharvasiddhāsurayakṣacāraṇa traipiṣṭapeyādiṣu nānvavindata //

Seeking for herself a faultless and everlasting abode endowed with unfailing virtues, / she found none among the Gandharvas, Siddhas, asuras, Yakṣas, Cāraṇas, the dwellers of heaven, and the rest:

19. Looking out for a faultless, permanent resort of unchanging and excellent qualities for herself, she did not find, among Gandharwas, Yakshas, Asuras, Sidhas, Charanas, residents of the celestial regions and others, any one (answering to her wish).

8.8.21

nūnaṃ tapo yasya na manyunirjayo jñānaṃ kvacit tac ca na saṅgavarjitam /
kaścin mahāṃstasya na kāmanirjayaḥ sa īśvaraḥ kiṃ parato vyapāśrayaḥ //

‘One may indeed have austerity, but lacks conquest over anger; someone may possess knowledge somewhere, but that is not free from attachment; / someone may be great, but has not conquered desire; how can he be a sovereign lord who is dependent on another?

20. For indeed he who had Tapas had no control over his anger; some one had knowledge, but it was not free from attachment; some other possessed greatness but had not subdued cupidity; how could he be a master (ruler) who depends upon another?

8.8.22

dharmaḥ kvacit tatra na bhūtasauhṛdaṃ tyāgaḥ kvacit tatra na muktikāraṇam /
vīryaṃ na puṃso 'sty ajaveganiṣkṛtaṃ na hi dvitīyo guṇasaṅgavarjitaḥ //

In one there is dharma, but no friendliness toward creatures; in another there is renunciation, but it is not a cause for liberation; / a person may possess power, but it is not immune to the force of time; indeed, there is no second person free from contact with the qualities [of material nature].

21. Somewhere there is righteousness, but there is no love towards beings. In some there is liberality, but there is not the means to salvation; there is in some, great prowess but without power over the force of Time; some are altogether free from attachment to the gunas and hence a second person would have no place there (their mind ever resting in Samadhi).

8.8.23

kvacic cirāyurna hi śīlamaṅgalaṃ kvacit tadapy asti na vedyamāyuṣaḥ /
yatrobhayaṃ kutra ca so 'py amaṅgalaḥ sumaṅgalaḥ kaśca na kāṅkṣate hi mām //

Somewhere there is long life, but no auspicious character; somewhere that too is present, but life's span is uncertain; / where both are found somewhere, even that person is inauspicious; and who is supremely auspicious that does not desire me?’

22. In some there is long life, but no auspicious nature; in some others this is found, but nothing could be known of the duration of their life; where both these occur, there he is not accredited as auspicious. There is but one who is auspicious also (and faultless). He does not surely care for me.

8.8.24

evaṃ vimṛśyāvyabhicārisadguṇair varaṃ nijaikāśrayatayāguṇāśrayam /
vavre varaṃ sarvaguṇairapekṣitaṃ ramā mukundaṃ nirapekṣamīpsitam //

Reflecting thus, Ramā chose as her groom Mukunda, who possesses unfailing excellent virtues, / who is the refuge of the gunas while having Himself as His sole support, who is sought by all good qualities, free from longing, yet Himself desirable.

23. Having thus well thought over, she chose for her consort Mukunda who was the most worthy by His constant and excellent qualities and also for His desirelessness, who was beyond the qualities of Prakriti, in whom all powers dwelt, who depended upon no other and who was the One desired by her. 24. On His shoulders she placed the charming wreath of fresh lotus-blossoms resonant with the hummings of maddened hosts of honey-gatherers and stood by in His presence, having betaken herself to her own place, His bosom, through her eyes blooming with smiles checked by her bashfulness (eagerly looking at His bosom her own resting place).

8.8.24.p1

tasyāṃsadeśa uśatīṃ navakañjamālāṃ $ mādyanmadhuvratavarūthagiropaghuṣṭām &

Placing upon His shoulders the lovely garland of fresh lotuses / resounding with the hum of swarms of intoxicated bees,

23. Having thus well thought over, she chose for her consort Mukunda who was the most worthy by His constant and excellent qualities and also for His desirelessness, who was beyond the qualities of Prakriti, in whom all powers dwelt, who depended upon no other and who was the One desired by her. 24. On His shoulders she placed the charming wreath of fresh lotus-blossoms resonant with the hummings of maddened hosts of honey-gatherers and stood by in His presence, having betaken herself to her own place, His bosom, through her eyes blooming with smiles checked by her bashfulness (eagerly looking at His bosom her own resting place).

8.8.25

tasthau nidhāya nikaṭe taduraḥ svadhāma % savrīḍahāsavikasannayanena yātā //

she took her place beside His chest, her own abode, / having approached with eyes blossoming in a modest smile.

23. Having thus well thought over, she chose for her consort Mukunda who was the most worthy by His constant and excellent qualities and also for His desirelessness, who was beyond the qualities of Prakriti, in whom all powers dwelt, who depended upon no other and who was the One desired by her. 24. On His shoulders she placed the charming wreath of fresh lotus-blossoms resonant with the hummings of maddened hosts of honey-gatherers and stood by in His presence, having betaken herself to her own place, His bosom, through her eyes blooming with smiles checked by her bashfulness (eagerly looking at His bosom her own resting place).

8.8.25.p2

tasyāḥ śriyastrijagato janako jananyā $ vakṣo nivāsamakarot paramaṃ vibhūteḥ &

The Father of the three worlds made His chest the supreme dwelling place / for her, Fortune, the mother of prosperity;

25. The father of the worlds appointed His bosom to be the permanent abode of Sri, mother of the three worlds and the source of all fortune; and from that seat Sri cast her generous and merciful glances upon all her creatures, on all the three worlds with their Rulers and thereby promoted their welfare (filled their heart with joy).

23. Having thus well thought over, she chose for her consort Mukunda who was the most worthy by His constant and excellent qualities and also for His desirelessness, who was beyond the qualities of Prakriti, in whom all powers dwelt, who depended upon no other and who was the One desired by her. 24. On His shoulders she placed the charming wreath of fresh lotus-blossoms resonant with the hummings of maddened hosts of honey-gatherers and stood by in His presence, having betaken herself to her own place, His bosom, through her eyes blooming with smiles checked by her bashfulness (eagerly looking at His bosom her own resting place).

8.8.25.p3

tasyāḥ śriyastrijagato janako jananyā $ vakṣo nivāsamakarot paramaṃ vibhūteḥ &

The Father of the three worlds made His chest the supreme dwelling place / for her, Fortune, the mother of prosperity;

23. Having thus well thought over, she chose for her consort Mukunda who was the most worthy by His constant and excellent qualities and also for His desirelessness, who was beyond the qualities of Prakriti, in whom all powers dwelt, who depended upon no other and who was the One desired by her. 24. On His shoulders she placed the charming wreath of fresh lotus-blossoms resonant with the hummings of maddened hosts of honey-gatherers and stood by in His presence, having betaken herself to her own place, His bosom, through her eyes blooming with smiles checked by her bashfulness (eagerly looking at His bosom her own resting place).

8.8.26

śrīḥ svāḥ prajāḥ sakaruṇena nirīkṣaṇena % yatra sthitaidhayata sādhipatīṃstrilokān //

residing there, Fortune nourished her subjects, the three worlds together with their rulers, / with her compassionate glance.

8.8.27

śaṅkhatūryamṛdaṅgānāṃ vāditrāṇāṃ pṛthuḥ svanaḥ /
devānugānāṃ sastrīṇāṃ nṛtyatāṃ gāyatāmabhūt //

A mighty sound of musical instruments—conches, horns, and mṛdaṅgas—arose / from the followers of the gods, who danced and sang along with their women.

26. The rolling flood of music and musical notes of conches, trumpets, drums, and the like of the attendants of the celestials and their women who danced and sang filled the world.

8.8.28

brahmarudrāṅgiromukhyāḥ sarve viśvasṛjo vibhum /
īḍire 'vitathairmantraistalliṅgaiḥ puṣpavarṣiṇaḥ //

Brahmā, Rudra, Aṅgiras, and all the chief creators of the universe / showered flowers and praised the all-pervading Lord with true mantras characteristic of Him.

27. Brahma, and Rudra, Angiras and other great sages, all the progenitors of the worlds sang praises of the Supreme Lord in mantras of real effect and descriptive of His excellent attributes and they also showered flowers.

8.8.29

śriyāvalokitā devāḥ saprajāpatayaḥ prajāḥ /
śīlādiguṇasampannā lebhire nirvṛtiṃ parām //

Glanced upon by Fortune, the gods, along with the Prajāpatis and their subjects, / became endowed with virtues such as good conduct and attained supreme joy.

28. Eyed by Sri the gods, the progenitors with their creatures, full of piety and other excellent qualities attained the highest felicity.

8.8.30

niḥsattvā lolupā rājan nirudyogā gatatrapāḥ /
yadā copekṣitā lakṣmyā babhūvurdaityadānavāḥ //

Devoid of vigor, greedy, devoid of initiative, and shameless, O King, / the Daityas and Dānavas became so when they were neglected by Lakṣmī.

29. O king, when overlooked by Lakshmi, Daityas and Danavas became dis-spirited, fickle-minded, and incapable of exertion and lost the sense of self-respect.

8.8.31

athāsīdvāruṇī devī kanyā kamalalocanā /
asurā jagṛhustāṃ vai hareranumatena te //

Then appeared the goddess Vāruṇī, a lotus-eyed maiden; / the asuras took her indeed, with Hari's consent.

30. Next arose the divine Varuni a maiden with lotus-like eyes and Asuras took hold of her, as Hari wished it.

8.8.32

athodadhermathyamānāt kāśyapairamṛtārthibhiḥ /
udatiṣṭhan mahārāja puruṣaḥ paramādbhutaḥ //

Then, as the ocean was being churned by the descendants of Kaśyapa desiring nectar, / there arose, O great king, a most wonderful person:

31. O great king, next appeared, out of the sea that was being churned by Kasyapa's progeny for nectar, a most wonderful person.

8.8.33

dīrghapīvaradordaṇḍaḥ kambugrīvo 'ruṇekṣaṇaḥ /
śyāmalastaruṇaḥ sragvī sarvābharaṇabhūṣitaḥ //

with long and stout arms, a conch-like neck, and reddish eyes; / dark-complexioned, youthful, garlanded, and adorned with all ornaments;

32. His arms were long and stout; neck like conch; eyes reddish like lotus; complexion blue; he was youthful, adorned with a wreath and all kinds of ornaments.

8.8.34

pītavāsā mahoraskaḥ sumṛṣṭamaṇikuṇḍalaḥ /
snigdhakuñcitakeśānta subhagaḥ siṃhavikramaḥ //

clad in yellow garments, broad-chested, wearing well-polished gem earrings, / charming with glossy curly ends of hair, and possessing the prowess of a lion;

33. Clad in Pitambara, with a broad chest, brightened with ear-rings of highly wrought jewels, with soft and curling hair-tips, winsome in every limb, and in gait walked he like the lion.

8.8.35

amṛtāpūrṇakalasaṃ bibhradvalayabhūṣitaḥ /
sa vai bhagavataḥ sākṣādviṣṇoraṃśāṃśasambhavaḥ //

bearing a jar filled with nectar and adorned with bracelets. / He was indeed a direct partial manifestation of a part of the Lord Viṣṇu,

34. Graced with bracelets, bearing in His hand a jar full of nectar He appeared; He is indeed a manifestation of a ray of the rays of the most glorious and Supreme Vishnu.

8.8.36

dhanvantaririti khyāta āyurvedadṛg ijyabhāk /
tamālokyāsurāḥ sarve kalasaṃ cāmṛtābhṛtam //

known as Dhanvantari, the seer of Āyurveda, entitled to a share in sacrifices. / Seeing him and the jar filled with nectar,

35. He is well known as Dhanvantari who revealed the Ayurveda to the world and to whom there is a special offering in sacrifices; on seeing Him and the jar full of nectar all the Asuras

8.8.37

lipsantaḥ sarvavastūni kalasaṃ tarasāharan /
nīyamāne 'suraistasmin kalase 'mṛtabhājane //

the asuras, coveting all things, snatched the jar by force. / As that jar, the vessel of nectar, was being carried off by the asuras,

36. —in their longing to have everything for themselves forcibly snatched away the jar; when the jar of nectar was being taken away by the Asuras,

8.8.38

viṣaṇṇamanaso devā hariṃ śaraṇamāyayuḥ /
iti taddainyamālokya bhagavān bhṛtyakāmakṛt /
mā khidyata mitho 'rthaṃ vaḥ sādhayiṣye svamāyayā //

the gods, dejected in mind, approached Hari for refuge. / Seeing their distress, the Lord, who fulfills the desires of His servants, said: / 'Do not despair; I shall accomplish your purpose among them by My own creative power.'

37. the gods with disappointed hearts sought the protection of Hari; noticing their dependent plight the glorious Lord who fulfils (grants) the wishes of His devoted servants, said, "be not afflicted. By my Yogamaya I shall in secret (and by inducing feuds amongst the Asuras) accomplish your purpose."

8.8.39

mithaḥ kalirabhūt teṣāṃ tadarthe tarṣacetasām /
ahaṃ pūrvamahaṃ pūrvaṃ na tvaṃ na tvamiti prabho //

A quarrel broke out among them, their minds burning with thirst for it: / 'Me first, me first! Not you, not you!' O Lord.

38. A quarrel arose in them, O king, who were all thirsting after it, saying 'I shall have it first,' 'I shall have it,' and 'not thou, not thou.'

8.8.40

devāḥ svaṃ bhāgamarhanti ye tulyāyāsahetavaḥ /
satrayāga ivaitasminneṣa dharmaḥ sanātanaḥ //

'The gods deserve their own share, since they contributed equal labor / as in a sacrificial session; this is the eternal dharma.'

39. "The gods by whose due share of labour this has been achieved deserve to have their share in this affair as in Satrayaga; this is the eternal Law."

8.8.41

iti svān pratyaṣedhan vai daiteyā jātamatsarāḥ /
durbalāḥ prabalān rājan gṛhītakalasān muhuḥ //

Thus the weaker Daiteyas, among whom jealousy had arisen, O King, / repeatedly restrained their own powerful brethren who had seized the jar.

40. Thus, O king, the weaker Daityas full of envy constantly intercepted the stronger Daityas who had seized the jar.

8.8.42

etasminnantare viṣṇuḥ sarvopāyavidīśvaraḥ /
yoṣidrūpamanirdeśyaṃ dadhāraparamādbhutam //

At that moment, Viṣṇu, the Master who knows all means, / assumed an indescribable, exceedingly wonderful form of a woman,

41. At this juncture Vishnu the Supreme Ruler who knows all expedients, assumed the form of a damsel most wonderful and beyond power of words.

8.8.43

prekṣaṇīyotpalaśyāmaṃ sarvāvayavasundaram /
samānakarṇābharaṇaṃ sukapolonnasānanam //

lovely to behold, dark as a blue lotus, beautiful in every limb, / with symmetrical ear ornaments, and a face with splendid cheeks and an elevated nose;

42. to 46. A form blue like the charming lily, beautiful in every limb, with appropriate ear-rings with symmetrical cheeks and prominent nose and engaging face, with the weight of breasts developed by the prime of youth, slender waist, with eyes harassed by the humming bees attracted by the fragrance of the mouth, with profuse locks of hair adorned with wreaths of Mallika (Jasamine) blossoms with charming neck and neck-laces, with beautiful arms and their ornaments, with the belt enhanced in beauty by resting on the islets of hips covered with spotless cloth and with brilliant and sweetly

8.8.44

navayauvananirvṛtta stanabhārakṛśodaram /
mukhāmodānuraktāli jhaṅkārodvignalocanam //

slender-waisted from the weight of breasts brought forth by fresh youth, / her eyes startled by the humming of bees attracted by the fragrance of her face;

42. to 46. A form blue like the charming lily, beautiful in every limb, with appropriate ear-rings with symmetrical cheeks and prominent nose and engaging face, with the weight of breasts developed by the prime of youth, slender waist, with eyes harassed by the humming bees attracted by the fragrance of the mouth, with profuse locks of hair adorned with wreaths of Mallika (Jasamine) blossoms with charming neck and neck-laces, with beautiful arms and their ornaments, with the belt enhanced in beauty by resting on the islets of hips covered with spotless cloth and with brilliant and sweetly

8.8.45

bibhrat sukeśabhāreṇa mālāmutphullamallikām /
sugrīvakaṇṭhābharaṇaṃ subhujāṅgadabhūṣitam //

carrying on her heavy mass of splendid hair a garland of blooming jasmine, / her lovely neck adorned with an ornament, and her handsome arms decorated with armlets;

42. to 46. A form blue like the charming lily, beautiful in every limb, with appropriate ear-rings with symmetrical cheeks and prominent nose and engaging face, with the weight of breasts developed by the prime of youth, slender waist, with eyes harassed by the humming bees attracted by the fragrance of the mouth, with profuse locks of hair adorned with wreaths of Mallika (Jasamine) blossoms with charming neck and neck-laces, with beautiful arms and their ornaments, with the belt enhanced in beauty by resting on the islets of hips covered with spotless cloth and with brilliant and sweetly

8.8.46

virajāmbarasaṃvīta nitambadvīpaśobhayā /
kāñcyā pravilasadvalgu calaccaraṇanūpuram //

with the splendor of hips like islands wrapped in spotless garments / and an anklet jingling sweetly on her moving feet beneath a radiant girdle;

42. to 46. A form blue like the charming lily, beautiful in every limb, with appropriate ear-rings with symmetrical cheeks and prominent nose and engaging face, with the weight of breasts developed by the prime of youth, slender waist, with eyes harassed by the humming bees attracted by the fragrance of the mouth, with profuse locks of hair adorned with wreaths of Mallika (Jasamine) blossoms with charming neck and neck-laces, with beautiful arms and their ornaments, with the belt enhanced in beauty by resting on the islets of hips covered with spotless cloth and with brilliant and sweetly

sounding nupuras on the feet, she greatly kindled passion in the hearts of the great Daityas by bashful smiles, dancing brows, and winning glances.