श्रीशुक उवाच ।
तस्यासन् विश्वरूपस्य शिरांसि त्रीणि भारत ।
सोमपीथं सुरापीथमन्नादमिति शुश्रुम ॥ १॥
स वै बर्हिषि देवेभ्यो भागं प्रत्यक्षमुच्चकैः ।
अददद्यस्य पितरो देवाः सप्रश्रयं नृप ॥ २॥
स एव हि ददौ भागं परोक्षमसुरान् प्रति ।
यजमानोऽवहद्भागं मातृस्नेहवशानुगः ॥ ३॥
तद्देवहेलनं तस्य धर्मालीकं सुरेश्वरः ।
आलक्ष्य तरसा भीतस्तच्छीर्षाण्यच्छिनद्रुषा ॥ ४॥
सोमपीथं तु यत्तस्य शिर आसीत्कपिञ्जलः ।
कलविङ्कः सुरापीथमन्नादं यत्स तित्तिरिः ॥ ५॥
ब्रह्महत्यामञ्जलिना जग्राह यदपीश्वरः ।
संवत्सरान्ते तदघं भूतानां स विशुद्धये ॥ ६॥
भूम्यम्बुद्रुमयोषिद्भ्यश्चतुर्धा व्यभजद्धरिः ।
भूमिस्तुरीयं जग्राह खातपूरवरेण वै ॥ ७॥
ईरिणं ब्रह्महत्याया रूपं भूमौ प्रदृश्यते ।
तुर्यं छेदविरोहेण वरेण जगृहुर्द्रुमाः ॥ ८॥
तेषां निर्यासरूपेण ब्रह्महत्या प्रदृश्यते ।
शश्वत्कामवरेणांहस्तुरीयं जगृहुः स्त्रियः ॥ ९॥
रजोरूपेण तास्वंहो मासि मासि प्रदृश्यते ।
द्रव्यभूयोवरेणापस्तुरीयं जगृहुर्मलम् ॥ १०॥
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Śrī Śuka resumed : The said Viśwarūpa had three heads (and the same number of mouths), O Parikṣit (a descendant of Bharata), by one of which he drank the sap of the Soma plant (the common drink of the gods, usually offered in sacrifices), by another he drank spirituous liquor and by the third of which he ate food; so we have heard. (1)
Indeed with (great) reverence he visibly and loudly proclaimed the oblations poured into the sacrificial fire as the share meant for the gods (इदमिन्द्राय, इदमानवे and so on), since the gods were his fathers (his father, Twaṣṭā, being one of them), O king! (2)
But he secretly offered a share (of the sacrificial oblations) to the demons (as well), as he (somehow) managed to convey the same to them even while pouring oblations into the sacred fire; for he had his sympathies with the Asuras because of the affection his mother (Racanā) bore to them. (3)
Coming to know of this behaviour on the part of Viśwarūpa, which amounted to an offence (breach of faith) against the gods (whom he thus deprived of their rightful share) and a religious fraud, and afraid of him (lest he might bring about the destruction of the gods one day), Indra (the ruler of the gods) angrily cut off his heads with (great) expedition. (4)
The head by which he drank Soma turned out to be the (bird) Kapiñjala (the francolin); that by which he drank wine became the Kalaviṅka (the common sparrow) and that by which he ate food was converted into the partridge. (5)
Indra accepted with joined palms the sin of having assassinated a Brāhmaṇa, even though he was powerful (enough to ward it off). (Remaining tainted with that sin for a year,) Indra divided it at the end of a year into four parts and assigned them (in equal-proportions) to the earth, water, trees and women with a view to self-purification in the eyes of (other) beings. (6)
The earth accepted a quarter (of the sin) along with the boon (the explicit assurance in return) that a hollow dug into it would be filled (by itself in due course). A barren soil (which is prohibited for all sacred rites) is vividly seen on earth as an external sign of the sin of killing a Brāhmaṇa. (7)
The trees assimilated another quarter along with the boon (clear understanding) that their chopped off parts would grow again (in due course by themselves). The sin of killing a Brāhmaṇa is clearly perceived in them in the form of gum (which should not, therefore, be eaten). (8)
(Young) women took a third quarter of the sin with the boon of constant sexual urge (capacity for sexual union even during gestation). The sin is clearly perceived in them in the form of the menstrual discharge from month to month. (Hence a woman is regarded as untouchable and unfit for sexual commerce during the period of menstruation). (9)
Water absorbed the fourth quarter of the impurity with the boon of an abundant supply of the material (from springs etc.). It is seen in the water in the form of bubbles and foam (which are therefore regarded as impure and unfit for consumption); anyone imbibing these imbibes the impurity*. (10) (1-10)
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देवा ऊचुः ।
वाय्वम्बराग्न्यप्क्षितयस्त्रिलोका
ब्रह्मादयो ये वयमुद्विजन्तः ।
हराम यस्मै बलिमन्तकोऽसौ
बिभेति यस्मादरणं ततो नः ॥ २१॥
अविस्मितं तं परिपूर्णकामं
स्वेनैव लाभेन समं प्रशान्तम् ।
विनोपसर्पत्यपरं हि बालिशः
श्वलाङ्गुलेनातितितर्ति सिन्धुम् ॥ २२॥
यस्योरुशृङ्गे जगतीं स्वनावं
मनुर्यथाऽऽबध्य ततार दुर्गम् ।
स एव नस्त्वाष्ट्रभयाद्दुरन्ता-
त्त्राताऽऽश्रितान् वारिचरोऽपि नूनम् ॥ २३॥
पुरा स्वयम्भूरपि संयमाम्भ-
स्युदीर्णवातोर्मिरवैः कराले ।
एकोऽरविन्दात्पतितस्ततार
तस्माद्भयाद्येन स नोऽस्तु पारः ॥ २४॥
य एक ईशो निजमायया नः
ससर्ज येनानुसृजाम विश्वम् ।
वयं न यस्यापि पुरः समीहतः
पश्याम लिङ्गं पृथगीशमानिनः ॥ २५॥
यो नः सपत्नैर्भृशमर्द्यमानान्
देवर्षितिर्यङ्नृषु नित्य एव ।
कृतावतारस्तनुभिः स्वमायया
कृत्वाऽऽत्मसात्पाति युगे युगे च ॥ २६॥
तमेव देवं वयमात्मदैवतं
परं प्रधानं पुरुषं विश्वमन्यम् ।
व्रजाम सर्वे शरणं शरण्यं
स्वानां स नो धास्यति शं महात्मा ॥ २७॥
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The gods prayed : May our safety follow from Him (the Supreme Person), of whom is afraid (even) the well-known Death (the Time-Spirit)—Death, to whom (the five elements, viz.,) ether, air, fire, water and earth, the three worlds (heaven, earth and the intermediate region, including their inhabitants, the creation of the five elements), nay, Brahmā and others (the rulers of these worlds) and we (gods, who owe our allegiance to these), all pay tribute (homage), trembling (with fear). (21)
An ignoramus is he who resorts (for protection) to anyone else than the aforesaid Lord—who is (ever) free from egotism, who is perfectly tranquil (free from likes and dislikes), who has all His desires fully satisfied by the (very) realization of His own (blissful) Self and who is (ever) uniform (unconditioned)—in that he desires to cross the ocean with the help of a dog's tail. (22)
The same Lord in the form of the divine Fish—to whose colossal horn king Satyavrata (destined to be the seventh Manu) fastened his boat, which was no other than the earth, and duly got through the peril (in the form of the Deluge)—will surely protect even His dependants, against the danger from (the demon) Vṛtra, which is (so) difficult to get rid of. (23)
At the dawn of creation Brahmā (all but) fell from the lotus (sprung from the navel of the Lord) on the water that had submerged everything during the period of universal dissolution and which had assumed a frightful aspect due to the roaring of its billows raised by the fierce winds. May the same Lord be our saviour, with whose help (by whose grace) the same Brahmā—who was all by himself—got over that peril. (24)
That (supreme) Lord, though (all) alone, evolved us (gods) by His own Māyā (creative energy); and with His help (by His energy and guidance) we (are enabled to) create the universe already created by Him. Yet, regarding ourselves as independent rulers, we are unable to behold His form although He has been fully active even prior to us (as our inner Controller and Director and the actual Creator of the universe). (25)
Though ever existent, yet manifesting Himself through (various) forms among the gods, Ṛṣis (seers), human beings and lower animals by His own Māyā (divine will), He protects us in every Yuga and (sometimes) even more than once in a Yuga, treating us as His own, when He finds us excessively tormented by enemies. (26)
We all resort for protection solely to that Shining One, our object of adoration, and (final) Cause manifested in the form of the universe and yet transcending it, appearing (both) as matter and spirit, and affording protection to all. That Supreme Spirit will bring happiness to us, His devotees. (27) (21-27)
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ॐ नमस्तेऽस्तु भगवन् नारायण
वासुदेवाऽऽदिपुरुष महापुरुष महानुभाव
परममङ्गल परमकल्याण परमकारुणिक
केवल जगदाधार लोकैकनाथ सर्वेश्वर
लक्ष्मीनाथ परमहंसपरिव्राजकैः
परमेणात्मयोगसमाधिना परिभावित-
परिस्फुटपारमहंस्यधर्मेणोद्घाटिततमः-
कपाटद्वारे चित्तेऽपावृत आत्मलोके
स्वयमुपलब्धनिजसुखानुभवो भवान् ॥ ३३॥
दुरवबोध इव तवायं विहारयोगो
यदशरणोऽशरीर इदमनवेक्षितास्म-
त्समवाय आत्मनैवाविक्रियमाणेन
सगुणमगुणः सृजसि पासि हरसि ॥ ३४॥
अथ तत्र भवान् किं देवदत्तवदिह
गुणविसर्गपतितः पारतन्त्र्येण स्वकृत-
कुशलाकुशलं फलमुपाददात्याहोस्वि-
दात्माराम उपशमशीलः समञ्जसदर्शन
उदास्त इति ह वाव न विदामः ॥ ३५॥
न हि विरोध उभयं भगवत्यपरिमित-
गुणगण ईश्वरेऽनवगाह्यमाहात्म्येऽर्वाचीन-
विकल्पवितर्कविचारप्रमाणाभासकुतर्क-
शास्त्रकलिलान्तःकरणाश्रयदुरवग्रहवादिनां
विवादानवसर उपरतसमस्तमायामये
केवल एवात्ममायामन्तर्धाय को
न्वर्थो दुर्घट इव भवति स्वरूपद्वयाभावात् ॥ ३६॥
समविषममतीनां मतमनुसरसि यथा
रज्जुखण्डः सर्पादिधियाम् ॥ ३७॥
स एव हि पुनः सर्ववस्तुनि वस्तुस्वरूपः
सर्वेश्वरः सकलजगत्कारणकारणभूतः
सर्वप्रत्यगात्मत्वात्सर्वगुणाभासोपलक्षित
एक एव पर्यवशेषितः ॥ ३८॥
अथ ह वाव तव महिमामृतरससमुद्र-
विप्रुषा सकृदवलीढया स्वमनसि
निष्यन्दमानानवरतसुखेन विस्मारित-
दृष्टश्रुतविषयसुखलेशाभासाः
परमभागवता एकान्तिनो भगवति
सर्वभूतप्रियसुहृदि सर्वात्मनि नितरां
निरन्तरं निर्वृतमनसः कथमु ह वा एते
मधुमथन पुनः स्वार्थकुशला ह्यात्मप्रिय-
सुहृदः साधवस्त्वच्चरणाम्बुजानुसेवां
विसृजन्ति न यत्र पुनरयं संसारपर्यावर्तः ॥ ३९॥
त्रिभुवनात्मभवन त्रिविक्रम त्रिनयन
त्रिलोकमनोहरानुभाव तवैव विभूतयो
दितिजदनुजादयश्चापि तेषामनुपक्रम-
समयोऽयमिति स्वात्ममायया
सुरनरमृगमिश्रितजलचराकृतिभि-
र्यथापराधं दण्डं दण्डधर दधर्थ
एवमेनमपि भगवन् जहि त्वाष्ट्रमुत
यदि मन्यसे ॥ ४०॥
अस्माकं तावकानां तव नतानां तत
ततामह तव चरणनलिनयुगलध्याना-
नुबद्धहृदयनिगडानां स्वलिङ्गविवरणेना-
त्मसात्कृतानामनुकम्पानुरञ्जितविशद-
रुचिरशिशिरस्मितावलोकेन विगलित-
मधुरमुखरसामृतकलया चान्तस्ताप-
मनघार्हसि शमयितुम् ॥ ४१॥
अथ भगवंस्तवास्माभिरखिलजग-
दुत्पत्तिस्थितिलयनिमित्तायमानदिव्य-
मायाविनोदस्य सकलजीवनिकायाना-
मन्तर्हृदयेषु बहिरपि च ब्रह्मप्रत्यगात्म-
स्वरूपेण प्रधानरूपेण च यथादेशकाल-
देहावस्थानविशेषं तदुपादानो-
पलम्भकतयानुभवतः सर्वप्रत्ययसाक्षिण
आकाशशरीरस्य साक्षात्परब्रह्मणः
परमात्मनः कियानिह वार्थविशेषो
विज्ञापनीयः स्याद्विस्फुलिङ्गादिभिरिव
हिरण्यरेतसः ॥ ४२॥
अत एव स्वयं तदुपकल्पयास्माकं
भगवतः परमगुरोस्तव चरणशत-
पलाशच्छायां विविधवृजिनसंसार-
परिश्रमोपशमनीमुपसृतानां वयं
यत्कामेनोपसादिताः ॥ ४३॥
अथो ईश जहि त्वाष्ट्रं ग्रसन्तं भुवनत्रयम् ।
ग्रस्तानि येन नः कृष्ण तेजांस्यस्त्रायुधानि च ॥ ४४॥
हंसाय दह्रनिलयाय निरीक्षकाय
कृष्णाय मृष्टयशसे निरुपक्रमाय ।
सत्सङ्ग्रहाय भवपान्थनिजाश्रमाप्त-
वन्ते परीष्टगतये हरये नमस्ते ॥ ४५॥
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Obeisance be to You, denoted by (the mystical syllable) OM, O Lord Nārāyaṇa (dwelling in water), O Vāsudeva (the Abode of the universe), the most ancient Person, the supreme Person, possessed of infinite glory, supremely auspicious, supremely blessed, supremely merciful, One without a second, the Support of the universe, the undisputed Ruler of all the worlds, the universal Lord, the Spouse of Lakṣmī (the goddess of fortune)! You are the same as the realization of the Bliss inherent in the Self and revealed of itself in the region of the Self when the gate leading to it the shape of the mind is opened consequent on the door of ignorance being set aside through the practice of Devotion to the Lord (the religion of the Paramahamsas—ascetics of the highest order), which is awakened and realized by ascetics and recluses by means of supreme concentration of mind through meditation on the Self.(33)
Devoid of (any) support, bodiless and transcendent as You are, You create, preserve and destroy this qualified universe by Your own Self, undergoing no transformation; and not expecting (any) co-operation from us (the deities presiding over the arm and other organs of action, the seats of strength etc.) ! The course of this pastime of Yours is really something difficult to understand. (34)
Moreover, we do not actually know whether, entering (the various) bodies (which are products of the three Guṇas). You (as a Jīva) helplessly reap the good and evil consequences of Your own actions, just as a Devadatta builds a house on his earth and experiences joy and sorrow there, or whether, revelling in Your Self and given to self-control and with an unruffled consciousness You remain (only) a witness. (35)
Really speaking, the two alternatives are not incompatible in You, the almighty and absolute Lord, possessing countless varieties of excellences and unfathomable greatness, (nay,) transcending all phenomena (which are the products of Māyā) and (therefore) beyond the range of controversies of theorists holding perverse views due to their mind being bewildered by (so-called) scriptures full of doubts, enquiries, hypotheses, specious arguments and sophisms not even touching the fringe of truth. In fact, what predicate is there which cannot be conveniently applied to You, who stand placing by Your side (as Your handmaid) Your own Māyā (which is capable of bringing even the impossible into the region of possibility), while both (the aforesaid) alternatives are absent in Your (absolute) essence.(36)
Just as a piece of rope assumes the shape of a serpent and so on in the eye of those who are prepossessed by the idea of snake and the like, so You appear in Your true perspective (as Brahma, that is Truth, Consciousness and Bliss combined) to those endowed with a balanced (correct) judgment, and what You are not to those of a deluded understanding. Again, You are the only truth in all phenomena, the universal Lord, the cause of causes (viz., Mahat-tattva etc.), of the entire universe. Your presence is clearly indicated by the illuminating power of the intellect, senses and so on (which are products of matter and therefore unable to shed any light except when inspired by You), since You are the Inner Controller of all the Jīvas; (nay,) You are the only entity left over (when everything else has been negated by the Śruti as 'not this', 'not this' and so on). (37-38)
Under such circumstances, then, O Slayer of Madhu, how can these saintly and supreme votaries of Yours—who are exclusively devoted to You and look upon You alone as their beloved friend, nay, who are adept in achieving their (highest) object—even think of actually giving up the constant service of your lotus-feet, on clinging to which further revolution in the whirlpool of transmigration ceases. For, due to the never-ceasing (stream of) joy flowing copiously into their mind from a (mere) drop of the sweet ocean of Your nectar-like glory, tasted (but) once, they are made to forget the small bits of seeming delights of sense, whether (actually) enjoyed or heard of (as enjoyed in heaven), their mind finding incessant and excessive delight in (You,) the almighty Lord, the Soul of the universe and (therefore) the beloved friend of all living beings. (39)
O Soul and Abode of (all) the three worlds, O Lord who wield Your power over the three worlds and whose glory captivates the mind of (the inhabitants of) the three worlds, O Guide of the three worlds ! (to say nothing of gods, Rṣis and other beings,) even the Daityas (the sons of Diti) and Dānavas (the sons of Danu) are Your own glorious manifestations. (Yet,) considering that this is not an (opportune) time for their (nefarious) activities (which are called for only at the time of universal destruction), You have (in the past), O Wielder of the rod of punishment, meted out punishment (to them) according to (the degree of gravity of) their offence, manifesting Yourself through Your own Māyā (will-power) in the form of gods (e.g., that of Vāmana), human being (such as Śrī Rāma and Balarāma), beasts (such as the divine Boar), half men and half beasts (such as Nṛṣimha and Hayagrīva) and aquatic creatures (such as the divine Fish and Tortoise). In the same way, O Lord ! (pray,) get rid of the yonder Vṛtra (son of Twaṣṭā) too, if You deem fit. (40)
(Nay,) be pleased, O sinless one, to cure the fever within our heart by your (kind) glances, accompanied with a gracious, artless and charming and refreshing smile, as well as by drops of nectar, in the form of sweet and polite words, cozing from Your mouth, since we, who were (already) Yours, have (now) been accepted (by You) as Your own by revealing Your form (before us), and are bent low before You, O divine father, nay, grandfather, our heart being bound by the chain of love to Your lotus-feet through contemplation on them. (41)
Now, as a matter of fact, O Lord, there is no particular purpose to be made known by us to You here any more than sparks, etc., (which depend for their very existence on fire) can bring illumination to fire (their cause), since You divert Yourself with Your divine Māyā (creative will)—that is instrumental as it were in evolving, maintaining and destroying the whole universe—and dwell within the heart of all the multitudes of living beings as Brahma and as their Inner Controller and outside as Prakṛti (primordial matter). As their material cause and revealer it is You that directly know all the Jivas with (due) regard to the peculiarities of their place, time, body and condition. (Nay,) You are the witness of the (course of) thought of all, taintless by nature as the sky, the unconditioned transcendent Reality and the embodiment of Sattva unmixed with Rajas and Tamas. (42)
Therefore, (omniscient as You are,) pray, accomplish Yourself (without awaiting our submission) that object of ours, the hankering for which has prompted us to seek the shade of Your lotus-feet, the (only) means of relieving the toil of transmigration, caused by manifold sins, You being the almighty Lord and supreme Teacher. (43)
Hence, O Master, do away with the demon Vṛtra (son of Twaṣṭā), who is devouring (all) the three worlds (heaven, earth and the intermediate region) and by whom, O Enchanter of all, our glory, missiles and weapons (too) have (already) been swallowed up. (44)
Hail to You, the stainless Śrī Hari (the Reliever of agonies), of delightful renown, having Your abode in the cavity of the heart, and without beginning, the Witness (even of the mind, intellect and so on), the embodiment of Bliss*, the wealth of the righteous and the universally approved avenue leading the traveller (drudging) on the path of metempsychosis to his home at the end (of his journey on that path). (45) (33-45)
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श्रीभगवानुवाच ।
प्रीतोऽहं वः सुरश्रेष्ठा मदुपस्थानविद्यया ।
आत्मैश्वर्यस्मृतिः पुंसां भक्तिश्चैव यया मयि ॥ ४७॥
किं दुरापं मयि प्रीते तथापि विबुधर्षभाः ।
मय्येकान्तमतिर्नान्यन्मत्तो वाञ्छति तत्त्ववित् ॥ ४८॥
न वेद कृपणः श्रेय आत्मनो गुणवस्तुदृक् ।
तस्य तानिच्छतो यच्छेद्यदि सोऽपि तथाविधः ॥ ४९॥
स्वयं निःश्रेयसं विद्वान् न वक्त्यज्ञाय कर्म हि ।
न राति रोगिणोऽपथ्यं वाञ्छतो हि भिषक्तमः ॥ ५०॥
मघवन् यात भद्रं वो दध्यञ्चमृषिसत्तमम् ।
विद्याव्रततपःसारं गात्रं याचत मा चिरम् ॥ ५१॥
स वा अधिगतो दध्यङ्ङश्विभ्यां ब्रह्म निष्कलम् ।
यद्वा अश्वशिरो नाम तयोरमरतां व्यधात् ॥ ५२॥
दध्यङ्ङाथर्वणस्त्वष्ट्रे वर्माभेद्यं मदात्मकम् ।
विश्वरूपाय यत्प्रादात्त्वष्टा यत्त्वमधास्ततः ॥ ५३॥
युष्मभ्यं याचितोऽश्विभ्यां धर्मज्ञोऽङ्गानि दास्यति ।
ततस्तैरायुधश्रेष्ठो विश्वकर्मविनिर्मितः ।
येन वृत्रशिरो हर्ता मत्तेज उपबृंहितः ॥ ५४॥
तस्मिन् विनिहते यूयं तेजोऽस्त्रायुधसम्पदः ।
भूयः प्राप्स्यथ भद्रं वो न हिंसन्ति च मत्परान् ॥ ५५॥
इति श्रीमद्भागवते महापुराणे पारमहंस्यां
संहितायां षष्ठस्कन्धे नवमोऽध्यायः ॥ ९॥
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The Lord said : I am pleased, O jewels among the gods, with the sacred text by which you have offered prayer to Me and by (repeating and revolving) which consciousness of the transcendent nature of the soul as well as devotion to Me will be awakened in (the mind of) men. (47)
What is there which cannot be easily attained when I am pleased, O great gods! Yet, he, who knows the truth and is solely devoted to Me does not seek anything else than Myself. (48)
The fool who looks upon the material objects (which are products of the three Guṇas) as real is not alive to his highest good. (And) if anyone bestows those objects on the individual seeking them, such a one is of the same description (no better than a fool). (49)
Indeed he who is himself conscious of the highest good (final beatitude) would never tell (show) an ignorant person the path of action (worldly activity). Surely a good doctor would never give unwholesome food to an ailing man longing for it. (50)
Indra, may all be well with you; seek ye Dadhyan (more popularly known as Dadhīca or Dadhīci), the noblest of seers, and beg of him without delay (the gift of) his body, which has grown (exceptionally) strong through the repetition of Mantras (prayers such as the holy Nārāyaṇa-Kavaca), religious observances and asceticism. (51)
Having actually realized (his identity with) Brahma (the Absolute), free from (every) tinge (of Māyā), he imparted that knowledge to the two Aświnīkumāras (who are twin brothers and are the physicians of the gods)—the knowledge which is named Aśwaśira* (because it was imparted by the sage with the head of a horse) and which contributed to the immortality (liberation during their very life-time) of the aforesaid gods. Dadhīci, the son of the sage Atharvā, (again) taught to the god Twaṣṭā the prayer (serving as a protective cover and therefore known as the Nārāyaṇa-Kavaca), full of My essence and incapable of being superseded (by any other Mantra or prayer), which Twaṣṭā (in his turn) taught to (his son) Viśwarūpa and which you have received from Viśwarūpa. (52-53)
Solicited (by you), the sage (who knows the essence of virtue) will part with in your favour and (particularly) in favour of (his disciples,) the two Aświnīkumāras (your physicians) his (own) limbs. Then out of (the bones of) those limbs will be produced a thunderbolt (the best of weapons), forget by Viśwakarmā (the artisan of the gods), by means of which and (further) strengthened with My power, (O Indra) you will be able to sever the head of Vṛtra. (54)
When he is slain, you will regain your (past) glory, missiles, weapons and riches, and everything will be well with you; for enemies can never destroy those who are devoted to Me. (55)
- The word 'Kṛṣṇa' has been etymologically explained as follows in an old couplet given below :—
(47-55)
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