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अहो रूपमहो धाम अहो अस्या नवं वयः ।
इति ते तामभिद्रुत्य पप्रच्छुर्जातहृच्छयाः ॥ २॥
का त्वं कञ्जपलाशाक्षि कुतो वा किं चिकीर्षसि ।
कस्यासि वद वामोरु मथ्नन्तीव मनांसि नः ॥ ३॥
न वयं त्वामरैर्दैत्यैः सिद्धगन्धर्वचारणैः ।
नास्पृष्टपूर्वां जानीमो लोकेशैश्च कुतो नृभिः ॥ ४॥
नूनं त्वं विधिना सुभ्रूः प्रेषितासि शरीरिणाम् ।
सर्वेन्द्रियमनःप्रीतिं विधातुं सघृणेन किम् ॥ ५॥
सा त्वं नः स्पर्धमानानामेकवस्तुनि मानिनि ।
ज्ञातीनां बद्धवैराणां शं विधत्स्व सुमध्यमे ॥ ६॥
वयं कश्यपदायादा भ्रातरः कृतपौरुषाः ।
विभजस्व यथान्यायं नैव भेदो यथा भवेत् ॥ ७॥
इत्युपामन्त्रितो दैत्यैर्मायायोषिद्वपुर्हरिः ।
प्रहस्य रुचिरापाङ्गैर्निरीक्षन्निदमब्रवीत् ॥ ८॥
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Śrī Śuka resumed: Having taken leave of (all) amity and adopted the ways of the robbers, and snatching the jar (of nectar) from and abusing one another, the Asuras caught sight of the approaching damsel. (1)
Running up to her with the words "Marvellous beauty! Amazing splendour !! Charming is her youthful age !!!" they questioned her (as follows), passion having been kindled (in their heart); (2)
Tell us, who are you with eyes resembling the petals of a lotus? Where do you hail from? (Already) churning our hearts as it were, what do you intend doing (further) and whose daughter are you, O lovely one ? (3)
It is not that we do not know you as untouched (undefiled) before by immortals and Daityas, by Siddhas, Gandharvas and Cāranas, (nay,) not even by the guardians of the spheres, much less by human beings. (4)
Have you been sent (here) by the merciful creator, O pretty one, in order to afford delight to the senses and mind of (all) embodied souls ? Certainly it is so. (5)
Such as you are, (pray,) bring peace (of mind) to us, who are contending for a common object and have (consequently) sotracted enmity (with one another), even though we are kins, O proud lady with a slender waist ! (6)
Being sons of the sage Kaśyapa, we are (all) brothers and have exerted (our) strength (for the common good). (Pray,) divide the prize equitably, so that there may be no more quarrel (among us). (7)
Thus urged by the Daityas, Lord Śrī Hari, who had assumed a feminine form through (His) Māyā (deluding potency), beautifully laughed and spoke as follows, looking at them through the lovely corners of His eyes. (8) (2-8)
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श्रीभगवानुवाच ।
कथं कश्यपदायादाः पुंश्चल्यां मयि सङ्गताः ।
विश्वासं पण्डितो जातु कामिनीषु न याति हि ॥ ९॥
सालावृकाणां स्त्रीणां च स्वैरिणीनां सुरद्विषः ।
सख्यान्याहुरनित्यानि नूत्नं नूत्नं विचिन्वताम् ॥ १०॥
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The Lord observed: How, O sons of Kaśyapa, have you reposed trust in me, a wanton woman ? Indeed a wise man would never put faith in lustful women. (9)
The wise declare the ties of friendship of wolves and wanton women, who are looking out for newer and newer delights, O enemies of gods, as inconstant. (10) (9-10)
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श्रीशुक उवाच ।
इति ते क्ष्वेलितैस्तस्या आश्वस्तमनसोऽसुराः ।
जहसुर्भावगम्भीरं ददुश्चामृतभाजनम् ॥ ११॥
ततो गृहीत्वामृतभाजनं हरि-
र्बभाष ईषत्स्मितशोभया गिरा ।
यद्यभ्युपेतं क्व च साध्वसाधु वा
कृतं मया वो विभजे सुधामिमाम् ॥ १२॥
इत्यभिव्याहृतं तस्या आकर्ण्यासुरपुङ्गवाः ।
अप्रमाणविदस्तस्यास्तत्तथेत्यन्वमंसत ॥ १३॥
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Śrī Śuka went on: The Asuras, whose mind felt reassured by these jocular expressions of her, laughed a significant laugh, which was too deep (for the common man) to comprehend, and entrusted the jar of nectar to her. (11)
Having taken possession of the jar of nectar, Lord Śrī Hari then said in a voice brightened with a gentle smile, "If you accept whatever is done by me, whether right or wrong, in any wise, I am prepared to divide this nectar among you (but not otherwise)." (12)
Hearing this utterance of that (divine) maiden, the leaders of the Asuras, who had no idea of Her greatness, agreed to Her condition, saying "Be it so". (13) (11-13)
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अथोपोष्य कृतस्नाना हुत्वा च हविषानलम् ।
दत्त्वा गोविप्रभूतेभ्यः कृतस्वस्त्ययना द्विजैः ॥ १४॥
यथोपजोषं वासांसि परिधायाहतानि ते ।
कुशेषु प्राविशन् सर्वे प्रागग्रेष्वभिभूषिताः ॥ १५॥
प्राङ्मुखेषूपविष्टेषु सुरेषु दितिजेषु च ।
धूपामोदितशालायां जुष्टायां माल्यदीपकैः ॥ १६॥
तस्यां नरेन्द्र करभोरुरुशद्दुकूल-
श्रोणीतटालसगतिर्मदविह्वलाक्षी ।
सा कूजती कनकनूपुरशिञ्जितेन
कुम्भस्तनी कलशपाणिरथाविवेश ॥ १७॥
तां श्रीसखीं कनककुण्डलचारुकर्ण-
नासाकपोलवदनां परदेवताख्याम् ।
संवीक्ष्य सम्मुमुहुरुत्स्मितवीक्षणेन
देवासुरा विगलितस्तनपट्टिकान्ताम् ॥ १८॥
असुराणां सुधादानं सर्पाणामिव दुर्नयम् ।
मत्वा जातिनृशंसानां न तां व्यभजदच्युतः ॥ १९॥
कल्पयित्वा पृथक् पङ्क्तीरुभयेषां जगत्पतिः ।
तांश्चोपवेशयामास स्वेषु स्वेषु च पङ्क्तिषु ॥ २०॥
दैत्यान् गृहीतकलशो वञ्चयन्नुपसञ्चरैः ।
दूरस्थान् पाययामास जरामृत्युहरां सुधाम् ॥ २१॥
ते पालयन्तः समयमसुराः स्वकृतं नृप ।
तूष्णीमासन् कृतस्नेहाः स्त्रीविवादजुगुप्सया ॥ २२॥
तस्यां कृतातिप्रणयाः प्रणयापायकातराः ।
बहुमानेन चाबद्धा नोचुः किञ्चन विप्रियम् ॥ २३॥
देवलिङ्गप्रतिच्छन्नः स्वर्भानुर्देवसंसदि ।
प्रविष्टः सोममपिबच्चन्द्रार्काभ्यां च सूचितः ॥ २४॥
चक्रेण क्षुरधारेण जहार पिबतः शिरः ।
हरिस्तस्य कबन्धस्तु सुधयाऽऽप्लावितोऽपतत् ॥ २५॥
शिरस्त्वमरतां नीतमजो ग्रहमचीकॢपत् ।
यस्तु पर्वणि चन्द्रार्कावभिधावति वैरधीः ॥ २६॥
पीतप्रायेऽमृते देवैर्भगवान् लोकभावनः ।
पश्यतामसुरेन्द्राणां स्वं रूपं जगृहे हरिः ॥ २७॥
एवं सुरासुरगणाः समदेशकाल-
हेत्वर्थकर्ममतयोऽपि फले विकल्पाः ।
तत्रामृतं सुरगणाः फलमञ्जसाऽऽपु-
र्यत्पादपङ्कजरजःश्रयणान्न दैत्याः ॥ २८॥
यद्युज्यतेऽसुवसुकर्ममनोवचोभि-
र्देहात्मजादिषु नृभिस्तदसत्पृथक्त्वात् ।
तैरेव सद्भवति यत्क्रियतेऽपृथक्त्वात्
सर्वस्य तद्भवति मूलनिषेचनं यत् ॥ २९॥
इति श्रीमद्भागवते महापुराणे पारमहंस्यां संहितायां
अष्टमस्कन्धे अमृतमथने नवमोऽध्यायः ॥ ९॥
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Then, having fasted (for a day) and finished (their) bath, (nay,) propitiated the fire through sacrificial offerings and bestowed (appropriate) gifts on cows and the Brāhmaṇas as well as on (other) living beings, they had auspicious rites (such as the recitation of benedictory prayers) performed (for their success) by Brāhmaṇas. (14)
(Again,) putting on a set of clothes altogether new according to their pleasure, and graced with ornaments in every limb, they all squatted on blades of Kuśa grass that had their ends pointing to the east. (15)
When the gods as well as the Daityas (the sons of Diti) had taken their seat, with their faces turned towards the east, in a hall scented with fragrant fumes and adorned with wreaths of flowers and lights; that beautiful damsel, slow of gait due to her bulky hips, that were covered over with a charming piece of linen, with eyes swimming (as if) under intoxication and breasts resembling a pair of (small) vases, forthwith made her way into that chamber, jar in her hands, and warbling (as it were) through the jingling of her gold anklets, O ruler of men! (16-17)
Looking intently at her, who was no other then the supreme Deity and a counterpart of Goddess Śrī (Beauty personified), (nay,) who was adorned with a pair of gold ear-rings and had charming ears, nose, cheeks and mouth and from over whose breasts the end of the strip of cloth covering them had slightly slipped (thus partially exposing them), the gods and Asuras felt completely enchanted (particularly) by her glances accompanied with a smile. (18)
Thinking it unwise to offer nectar to the Asuras—as milk to serpents—both of whom are ferocious by nature, Lord Acyuta did not give a share of it to them.(19)
Providing separate rows of seats for the two races, Lord Viṣṇu (the Ruler of the universe) seated them in those rows, each race in the midst of their own people. (20)
Beguiling the Daityas by His winning attentions, polite words and movements beside them with the jar held in His hands, He gave the gods sitting at a distance to drink the nectar that prevents old age and death.(21)
Respecting the promise made by them (that they would accept whatever might be done by the girl), O king, the Asuras, who had bestowed their love on Her, kept quiet (also) because they abhorred (the very idea of ) wrangling with a woman. (22)
Cherishing the utmost affection for Her and afraid of losing it, and restrained by excessive regard (shown to them by Her), they uttered nothing unpalatable.(23)
Disguised in the garb of gods, and entering the row of the gods, Swarbhānu (Rāhu) drank the nectar and was pointed out by the moon-god and the sun-god (between whom he had surreptitiously placed himself).(24)
Śrī Hari topped off his head by His discus (Sudarśana), which was sharp-edged as a razor, even while he was drinking the nectar, with the result that the not trunk, which had been touched by nectar, dropped down (dead). (25)
The head (of the demon), however, which was raised to the position of an immortal (by coming in touch with nectar), Brahmā (the birthless creator) made a deity presiding over a planet, who actually assails the sun-god and the moon-god in the new moon and the full moon respectively, cherishing enmity (towards them). (26)
When the nectar was well-nigh consumed by the gods, Lord Śrī Hari, the Protector of the universe, assumed His original form (once more), while the Asura generals looked on. (27)
In this way the hosts of gods and demons differed in their result even though they worked at the same place and time, with the same means (Mount Mandara and the serpent Vāsuki) and material (herbs and plants), and though (the nature of) their activity and intention (too) were (just) the same. Of the two parties, the gods easily obtained the reward in the shape of nectar due to their resorting to the dust of His lotus-feet, but not the Daityas (who did not resort to that dust). (28)
Whatever is done by men with (their) life, wealth, organs of action, mind and speech with reference to (their) body, progeny and others having an eye to their distinctive character is futile. That (however) which is done by those very means with an eye to their identity (divine nature) becomes fruitful; and it redounds to the benefit of all, even as the watering of the roots (of a tree) tends to the nourishment of all its limbs.(29)
Thus ends the ninth discourse, comprised in the story of the churning of the ocean for the sake of nectar, in Book Eight of the great and glorious Bhāgavata-Purāṇa, otherwise known as the Paramahamsa-Sarhhitā. (14-29)
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