SB 10.63: Lord Kṛṣṇa Fights with Bāṇāsura

This chapter describes the battle between Lord Kṛṣṇa and Lord Śiva, as well as Śiva’s glorification of Kṛṣṇa after the Lord had cut off Bāṇāsura’s arms.

When Aniruddha did not return from Śoṇitapura, His family and friends passed the four months of the rainy season in extreme distress. When they finally heard from Nārada Muni how Aniruddha had been captured, a large army of the best Yādava warriors, under Kṛṣṇa’s protection, set off for Bāṇāsura’s capital and laid siege to it. Bāṇāsura fiercely opposed them with his own army of equal size. To help Bāṇāsura, Lord Śiva, accompanied by Kārtikeya and a horde of mystic sages, took up arms against Balarāma and Kṛṣṇa. Bāṇa began fighting against Sātyaki, and Bāṇa’s son fought against Sāmba. All the demigods assembled in the sky to witness the battle. With His arrows Lord Kṛṣṇa harassed the followers of Lord Śiva, and by putting Lord Śiva into a state of confusion He was able to destroy Bāṇāsura’s army. Kārtikeya was so strongly beaten by Pradyumna that he fled the battlefield, while the remnants of Bāṇāsura’s army, harried by the blows of Lord Balarāma’s club, scattered in all directions.

Enraged to see his army’s destruction, Bāṇāsura rushed Kṛṣṇa to attack Him. But the Lord immediately killed Bāṇa’s chariot driver and broke his chariot and bow, and then He sounded His Pāñcajanya conchshell. Next Bāṇāsura’s mother, trying to save her son, appeared naked in front of Lord Kṛṣṇa, who averted His face to avoid looking at her. Seeing his chance, Bāṇa fled into his city.

After Lord Kṛṣṇa had thoroughly defeated the ghosts and hobgoblins fighting under Lord Śiva, the Śiva-jvara weapon — a personification of fever with three heads and three legs — approached Lord Kṛṣṇa to fight Him. Seeing the Śiva-jvara, Kṛṣṇa released His Viṣṇu-jvara. The Śiva-jvara was overwhelmed by the Viṣṇu-jvara; having nowhere else to turn for shelter, the Śiva-jvara began to address Lord Kṛṣṇa, glorifying Him and asking for mercy. Lord Kṛṣṇa was pleased with the Śiva-jvara, and after the Lord had promised him freedom from fear, the Śiva-jvara bowed down to Him and departed.

Next Bāṇāsura returned and attacked Lord Śrī Kṛṣṇa again, wielding all kinds of weapons in his thousand hands. But Lord Kṛṣṇa took His Sudarśana disc and began cutting off all the demon’s arms. Lord Śiva approached Kṛṣṇa to pray for Bāṇāsura’s life, and when the Lord agreed to spare him, He spoke as follows to Śiva: “Bāṇāsura does not deserve to die, since he was born in the family of Prahlāda Mahārāja. I have severed all but four of Bāṇa’s arms just to destroy his false pride, and I have annihilated his army because they were a burden to the earth. Henceforward he will be free from old age and death, and remaining fearless in all circumstances, he will be one of your principal attendants.”

Assured he had nothing to fear, Bāṇāsura then offered his obeisances to Lord Kṛṣṇa and had Ūṣā and Aniruddha seated on their wedding chariot and brought before the Lord. Kṛṣṇa then set off for Dvārakā with Aniruddha and His bride leading the procession. When the newlyweds arrived at the Lord’s capital, they were honored by the citizens, the Lord’s relatives and the brāhmaṇas.

SB 10.63.1

śṛī-śuka uvāca
apaśyatāṁ cāniruddhaṁ
 tad-bandhūnāṁ ca bhārata
catvāro vārṣikā māsā
 vyatīyur anuśocatām
śrī-śukaḥ uvāca — Śukadeva Gosvāmī said; apaśyatām — who did not see; ca — and; aniruddham — Aniruddha; tat — His; bandhūnām — for the relatives; ca — and; bhārata — O descendant of Bharata (Parīkṣit Mahārāja); catvāraḥ — four; vārṣikaḥ — of the rainy season; māsāḥ — the months; vyatīyuḥ — passed; anuśocatām — who were lamenting.
Śukadeva Gosvāmī said: O descendant of Bharata, the relatives of Aniruddha, not seeing Him return, continued to lament as the four rainy months passed.

SB 10.63.2

nāradāt tad upākarṇya
 vārtāṁ baddhasya karma ca
prayayuḥ śoṇita-puraṁ
 vṛṣṇayaḥ kṛṣṇa-daivatāḥ
nāradāt — from Nārada; tat — that; upākarṇya — hearing; vārtām — news; baddhasya — about Him who was captured; karma — actions; ca — and; prayayuḥ — they went; śoṇita-puram — to Śoṇitapura; vṛṣṇayaḥ — the Vṛṣṇis; kṛṣṇa — Lord Kṛṣṇa; daivatāḥ — having as their worshipable Deity.
After hearing from Nārada the news of Aniruddha’s deeds and His capture, the Vṛṣṇis, who worshiped Lord Kṛṣṇa as their personal Deity, went to Śoṇitapura.

SB 10.63.3-4

pradyumno yuyudhānaś ca
 gadaḥ sāmbo ’tha sāraṇaḥ
akṣauhiṇībhir dvādaśabhiḥ
 sametāḥ sarvato diśam
rurudhur bāṇa-nagaraṁ
 samantāt sātvatarṣabhāḥ
pradyumnaḥ yuyudhānaḥ ca — Pradyumna and Yuyudhāna (Sātyaki); gadaḥ sāmbaḥ atha sāraṇaḥ — Gada, Sāmba and Sāraṇa; nanda-upananda-bhadra — Nanda, Upananda and Bhadra; ādyāḥ — and others; rāma-kṛṣṇa-anuvartinaḥ — following Balarāma and Kṛṣṇa; akṣauhiṇībhiḥ — with military divisions; dvādaśabhiḥ — twelve; sametāḥ — assembled; sarvataḥ diśam — on all sides; rurudhuḥ — they besieged; bāṇa-nagaram — Bāṇāsura’s city; samantāt — totally; sātvata-ṛṣabhāḥ — the chiefs of the Sātvatas.
With Lord Balarāma and Lord Kṛṣṇa in the lead, the chiefs of the Sātvata clan — Pradyumna, Sātyaki, Gada, Sāmba, Sāraṇa, Nanda, Upananda, Bhadra and others — converged with an army of twelve divisions and laid siege to Bāṇasura’s capital, completely surrounding the city on all sides.

SB 10.63.5

prekṣamāṇo ruṣāviṣṭas
 tulya-sainyo ’bhiniryayau
bhajyamāna — being broken; pura — of the city; udyāna — the gardens; prākāra — elevated walls; aṭṭāla — watchtowers; gopuram — and gateways; prekṣamāṇaḥ — seeing; ruṣā — with anger; āviṣṭaḥ — filled; tulya — equal; sainyaḥ — with an army; abhiniryayau — went out toward them.
Bāṇāsura became filled with anger upon seeing them destroy his city’s suburban gardens, ramparts, watchtowers and gateways, and thus he went out to confront them with an army of equal size.

SB 10.63.6

bāṇārthe bhagavān rudraḥ
 sa-sutaḥ pramathair vṛtaḥ
āruhya nandi-vṛṣabhaṁ
 yuyudhe rāma-kṛṣṇayoḥ
bāṇa-arthe — for Bāṇa’s sake; bhagavān rudraḥ — Lord Śiva; sa-sutaḥ — together with his son (Kārtikeya, the general of the demigods’ army); pramathaiḥ — by the Pramathas (mystic sages who always attend Lord Śiva, appearing in a multitude of forms); vṛtaḥ — accompanied; āruhya — riding; nandi — on Nandi; vṛṣabham — his bull; yuyudhe — he fought; rāma-kṛṣṇayoḥ — with Balarāma and Kṛṣṇa.
Lord Rudra, accompanied by his son Kārtikeya and the Pramathas, came riding on Nandi, his bull carrier, to fight Balarāma and Kṛṣṇa on Bāṇa’s behalf.

Śrīla Śrīdhara Svāmī states that the word bhagavān is used here to indicate that Lord Śiva is by nature all-knowing and thus well aware of Lord Kṛṣṇa’s greatness. Still, although Śiva knew Lord Kṛṣṇa would defeat him, he joined the battle against Him to demonstrate the glories of the Supreme Personality of Godhead. Śrīla Viśvanātha Cakravartī Ṭhākura states that Lord Śiva entered the battle for two reasons: first, to increase Lord Kṛṣṇa’s pleasure and enthusiasm; and second, to demonstrate that the Lord’s incarnation as Kṛṣṇa, although enacting humanlike pastimes, is superior to other avatāras, such as Lord Rāmacandra. Śrīla Viśvanātha Cakravartī further states in this regard that Yoga-māyā, Lord Kṛṣṇa’s internal potency, bewildered Lord Śiva just as she had bewildered Brahmā. In support of this statement, the ācārya cites the phrase brahma-rudrādi-mohanam from Bhakti-rasāmṛta-sindhu. Of course, Yoga-māyā’s job is to make fine arrangements for the Lord’s pastimes, and thus Śiva became enthusiastic to battle the Supreme Lord, Kṛṣṇa.

SB 10.63.7

āsīt su-tumulaṁ yuddham
 adbhutaṁ roma-harṣaṇam
kṛṣṇa-śaṅkarayo rājan
 pradyumna-guhayor api
āsīt — there occurred; su-tumulam — very tumultuous; yuddham — a fight; adbhutam — astonishing; roma-harṣaṇam — causing bodily hair to stand on end; kṛṣṇa-śaṅkarayoḥ — between Lord Kṛṣṇa and Lord Śiva; rājan — O King (Parīkṣit); pradyumna-guhayoḥ — between Pradyumna and Kārtikeya; api — also.
A most astonishing, tumultuous and hair-raising battle then commenced, with Lord Kṛṣṇa matched against Lord Śaṅkara, and Pradyumna against Kārtikeya.

SB 10.63.8

 balena saha saṁyugaḥ
sāmbasya bāṇa-putreṇa
 bāṇena saha sātyakeḥ
kumbhāṇḍa-kūpakarṇābhyām — by Kumbhāṇḍa and Kūpakarṇa; balena saha — with Lord Balarāma; saṁyugaḥ — a fight; sāmbasya — of Sāmba; bāṇa-putreṇa — with the son of Bāṇa; bāṇena saha — with Bāṇa; sātyakeḥ — of Sātyaki.
Lord Balarāma fought with Kumbhāṇḍa and Kūpakarṇa, Sāmba with Bāṇa’s son, and Sātyaki with Bāṇa.

SB 10.63.9

brahmādayaḥ surādhīśā
 munayaḥ siddha-cāraṇāḥ
gandharvāpsaraso yakṣā
 vimānair draṣṭum āgaman
brahma-ādayaḥ — headed by Lord Brahmā; sura — of the demigods; adhīśāḥ — the rulers; munayaḥ — great sages; siddha-cāraṇāḥ — the Siddha and Cāraṇa demigods; gandharva-apsarasaḥ — the Gandharvas and Apsarās; yakṣāḥ — the Yakṣas; vimānaiḥ — in airplanes; draṣṭum — to see; āgaman — came.
Brahmā and the other ruling demigods, along with Siddhas, Cāraṇas and great sages, as well as Gandharvas, Apsarās and Yakṣas, all came in their celestial airplanes to watch.

SB 10.63.10-11

śaṅkarānucarān śaurir
ḍākinīr yātudhānāṁś ca
 vetālān sa-vināyakān
preta-mātṛ-piśācāṁś ca
 kuṣmāṇḍān brahma-rākṣasān
drāvayām āsa tīkṣṇāgraiḥ
 śaraiḥ śārṅga-dhanuś-cyutaiḥ
śaṅkara — of Lord Śiva; anucarān — the followers; śauriḥ — Lord Kṛṣṇa; bhūta-pramatha — Bhūtas and Pramathas; guhyakān — Guhyakas (servants of Kuvera who help him guard the treasury of heaven); ḍākinīḥ — female demons who attend Goddess Kālī; yātudhānān — man-eating demons, also known as Rākṣasas; ca — and; vetālān — vampires; sa-vināyakān — together with Vināyakas; preta — ghosts; mātṛ — maternal demons; piśācān — meat-eating demons who live in the middle regions of outer space; ca — also; kuṣmāṇḍān — followers of Lord Śiva who engage in breaking the meditation of yogīs; brahma-rākṣasān — the demoniac spirits of brāhmaṇas who have died sinfully; drāvayām āsa — He drove away; tīkṣṇa-agraiḥ — sharp-pointed; śaraiḥ — with His arrows; śārṅga-dhanuḥ — from His bow, named Śārṅga; cyutaiḥ — discharged.
With sharp-pointed arrows discharged from His bow Śārṅga, Lord Kṛṣṇa drove away the various followers of Lord Śiva — Bhūtas, Pramathas, Guhyakas, Ḍākinīs, Yātudhānas, Vetālas, Vināyakas, Pretas, Mātās, Piśācas, Kuṣmāṇḍas and Brahma-rākṣasas.

SB 10.63.12

pṛthag-vidhāni prāyuṅkta
 piṇāky astrāṇi śārṅgiṇe
praty-astraiḥ śamayām āsa
 śārṅga-pāṇir avismitaḥ
pṛthak-vidhāni — of various kinds; prāyuṅkta — engaged; piṇākī — Lord Śiva, the holder of the trident; astrāṇi — weapons; śārṅgiṇe — against Lord Kṛṣṇa, the holder of Śārṅga; prati-astraiḥ — with counterweapons; śamayām āsa — neutralized them; śārṅga-pāṇiḥ — the carrier of Śārṅga; avismitaḥ — not perplexed.
Lord Śiva, wielder of the trident, shot various weapons at Lord Kṛṣṇa, wielder of Śārṅga. But Lord Kṛṣṇa was not in the least perplexed: He neutralized all these weapons with appropriate counterweapons.

SB 10.63.13

brahmāstrasya ca brahmāstraṁ
 vāyavyasya ca pārvatam
āgneyasya ca pārjanyaṁ
 naijaṁ pāśupatasya ca
brahma-astrasya — of the brahmāstra; ca — and; brahma-astram — a brahmāstra; vāyavyasya — of the wind weapon; ca — and; parvatam — a mountain weapon; āgneyasya — of the fire weapon; ca — and; pārjanyam — a rain weapon; naijam — His own weapon (the nārāyaṇāstra); pāśupatasya — of Lord Śiva’s own pāśupatāstra; ca — and.
Lord Kṛṣṇa counteracted a brahmāstra with another brahmāstra, a wind weapon with a mountain weapon, a fire weapon with a rain weapon, and Lord Śiva’s personal pāśupatāstra weapon with His own personal weapon, the nārāyaṇāstra.

SB 10.63.14

mohayitvā tu giriśaṁ
 jṛmbhaṇāstreṇa jṛmbhitam
bāṇasya pṛtanāṁ śaurir
mohayitvā — bewildering; tu — then; giriśam — Lord Śiva; jṛmbhaṇa-astreṇa — with a yawning weapon; jṛmbhitam — made to yawn; bāṇasya — of Bāṇa; pṛtanām — the army; śauriḥ — Lord Kṛṣṇa; jaghāna — struck; asi — with His sword; gadā — club; iṣubhiḥ — and arrows.
After bewildering Lord Śiva by making him yawn with a yawning weapon, Lord Kṛṣṇa proceeded to strike down Bāṇāsura’s army with His sword, club and arrows.

SB 10.63.15

skandaḥ pradyumna-bāṇaughair
 ardyamānaḥ samantataḥ
asṛg vimuñcan gātrebhyaḥ
 śikhināpakramad raṇāt
skandaḥ — Kārtikeya; pradyumna-bāṇa — of Pradyumna’s arrows; oghaiḥ — by the torrents; ardyamānaḥ — distressed; samantataḥ — on all sides; asṛk — blood; vimuñcan — exuding; gātrebhyaḥ — from his limbs; śikhinā — on his peacock carrier; apākramat — went away; raṇāt — from the battlefield.
Lord Kārtikeya was distressed by the flood of Pradyumna’s arrows raining down from all sides, and thus he fled the battlefield on his peacock as blood poured from his limbs.

SB 10.63.16

kumbhāṇḍa-kūpakarṇaś ca
 petatur muṣalārditau
dudruvus tad-anīkani
 hata-nāthāni sarvataḥ
kumbhāṇḍa-kūpakarṇaḥ ca — Kumbhāṇḍa and Kūpakarṇa; petatuḥ — fell; muṣala — by the club (of Lord Balarāma); arditau — distressed; dudruvuḥ — fled; tat — their; anīkāni — armies; hata — killed; nāthāni — whose leaders; sarvataḥ — in all directions.
Kumbhāṇḍa and Kūpakarṇa, tormented by Lord Balarāma’s club, fell down dead. When the soldiers of these two demons saw that their leaders had been killed, they scattered in all directions.

SB 10.63.17

viśīryamāṇam sva-balaṁ
 dṛṣṭvā bāṇo ’ty-amarṣitaḥ
kṛṣṇam abhyadravat saṅkhye
 rathī hitvaiva sātyakim
viśīryamāṇam — being torn apart; sva — his; balam — military force; dṛṣṭvā — seeing; bāṇaḥ — Bāṇāsura; ati — extremely; amarṣitaḥ — infuriated; kṛṣṇam — Lord Kṛṣṇa; abhyadravat — he attacked; saṅkhye — on the battlefield; rathī — riding on his chariot; hitvā — leaving aside; eva — indeed; sātyakim — Sātyaki.
Bāṇāsura was furious to see his entire military force being torn apart. Leaving his fight with Sātyaki, he charged across the battlefield on his chariot and attacked Lord Kṛṣṇa.

SB 10.63.18

dhanūṁṣy ākṛṣya yugapad
 bāṇaḥ pañca-śatāni vai
ekaikasmin śarau dvau dvau
 sandadhe raṇa-durmadaḥ
dhanūṁṣi — bows; ākṛṣya — pulling back; yugapat — simultaneously; bāṇaḥ — Bāṇa; pañca-śatāni — five hundred; vai — indeed; eka-ekasmin — upon each one; śarau — arrows; dvau dvau — two for each; sandadhe — he fixed; raṇa — due to the fighting; durmadaḥ — mad with pride.
Excited to a frenzy by the fighting, Bāṇa simultaneously pulled taut all the strings of his five hundred bows and fixed two arrows on each string.

SB 10.63.19

tāni ciccheda bhagavān
 dhanūṁsi yugapad dhariḥ
sārathiṁ ratham aśvāṁś ca
 hatvā śaṅkham apūrayat
tāni — these; ciccheda — split; bhagavān — the Supreme Lord; dhanūṁsi — bows; yugapat — all at once; hariḥ — Śrī Kṛṣṇa; sārathim — the chariot driver; ratham — the chariot; aśvān — the horses; ca — and; hatvā — after hitting; śaṅkham — His conchshell; apūrayat — He filled.
Lord Śrī Hari split every one of Bāṇāsura’s bows simultaneously, and also struck down his chariot driver, chariot and horses. The Lord then sounded His conchshell.

SB 10.63.20

tan-mātā koṭarā nāma
 nagnā makta-śiroruhā
puro ’vatasthe kṛṣṇasya
tat — his (Bāṇāsura’s); mātā — mother; koṭarā nāma — named Koṭarā; nagnā — naked; mukta — loosened; śiraḥ-ruhā — her hair; puraḥ — in front; avatasthe — stood; kṛṣṇasya — of Kṛṣṇa; putra — her son’s; prāṇa — life; rirakṣayā — hoping to save.
Just then Bāṇāsura’s mother, Koṭarā, desiring to save her son’s life, appeared before Lord Kṛṣṇa naked and with her hair undone.

SB 10.63.21

tatas tiryaṅ-mukho nagnām
 anirīkṣan gadāgrajaḥ
bāṇaś ca tāvad virathaś
 chinna-dhanvāviśat puram
tataḥ — then; tiryak — turned away; mukhaḥ — His face; nagnām — the naked woman; anirīkṣan — not looking at; gadāgrajaḥ — Lord Kṛṣṇa; bāṇaḥ — Bāṇa; ca — and; tāvat — with that opportunity; virathaḥ — deprived of his chariot; chinna — broken; dhanvā — his bow; āviśat — entered; puram — the city.
Lord Gadāgraja turned His face away to avoid seeing the naked woman, and Bāṇāsura — deprived of his chariot, his bow shattered — took the opportunity to flee into his city.

SB 10.63.22

vidrāvite bhūta-gaṇe
 jvaras tu trī-śirās trī-pāt
abhyadhāvata dāśārhaṁ
 dahann iva diśo daśa
vidrāvite — having been driven away; bhūta-gaṇe — all the followers of Lord Śiva; jvaraḥ — the personification of fever who serves him, Lord Śiva; tu — but; tri — three; śirāḥ — having heads; tri — three; pāt — having feet; abhyadhāvata — ran toward; dāśārham — Lord Kṛṣṇa; dahan — burning; iva — as if it were; diśaḥ — the directions; daśa — ten.
After Lord Śiva’s followers had been driven away, the Śiva-jvara, who had three heads and three feet, pressed forward to attack Lord Kṛṣṇa. As the Śiva-jvara approached, he seemed to burn everything in the ten directions.

Śrīla Viśvanātha Cakravartī quotes the following description of the Śiva-jvara:

jvaras tri-padas tri-śirāḥ
 ṣaḍ-bhujo nava-locanaḥ
bhasma-praharaṇo raudraḥ

“The terrible Śiva-jvara had three legs, three heads, six arms and nine eyes. Showering ashes, he resembled Yamarāja at the time of universal annihilation.”

SB 10.63.23

atha nārāyaṇaḥ devaḥ
 taṁ dṛṣṭvā vyasṛjaj jvaram
māheśvaro vaiṣṇavaś ca
 yuyudhāte jvarāv ubhau
atha — thereupon; nārāyaṇaḥ devaḥ — Lord Nārāyaṇa (Kṛṣṇa); tam — him (the Śiva-jvara); dṛṣṭvā — seeing; vyasṛjat — released; jvaram — His personified fever (of extreme cold, as opposed to the extreme heat of the Śiva-jvara); māheśvaraḥ — of Lord Māheśvara; vaiṣṇavaḥ — of Lord Viṣṇu; ca — and; yuyudhāte — fought; jvarau — the two fevers; ubhau — against each other.
Seeing this personified weapon approach, Lord Nārāyaṇa then released His own personified fever weapon, the Viṣṇu-jvara. The Śiva-jvara and Viṣṇu-jvara thus battled each other.

SB 10.63.24

māheśvaraḥ samākrandan
 vaiṣṇavena balārditaḥ
alabdhvābhayam anyatra
 bhīto māheśvaro jvaraḥ
śaraṇārthī hṛṣīkeśaṁ
 tuṣṭāva prayatāñjaliḥ
māheśvaraḥ — (the fever weapon) of Lord Śiva; samākrandan — crying out; vaiṣṇavena — of the Vaiṣṇava-jvara; bala — by the strength; arditaḥ — tormented; alabdhvā — not obtaining; abhayam — fearlessness; anyatra — elsewhere; bhītaḥ — frightened; māheśvaraḥ jvaraḥ — the Māheśvara-jvara; śaraṇa — for shelter; arthī — hankering; hṛṣīkeśam — Lord Kṛṣṇa, the master of everyone’s senses; tuṣṭāva — he praised; prayata-añjaliḥ — with palms joined in supplication.
The Śiva-jvara, overwhelmed by the strength of the Viṣṇu-jvara, cried out in pain. But finding no refuge, the frightened Śiva-jvara approached Lord Kṛṣṇa, the master of the senses, hoping to attain His shelter. Thus with joined palms he began to praise the Lord.

As pointed out by Śrīla Viśvanātha Cakravartī, it is significant that the Śiva-jvara had to leave the side of his master, Lord Śiva, and directly take shelter of the Supreme Personality of Godhead, Lord Kṛṣṇa.

SB 10.63.25

jvara uvāca
namāmi tvānanta-śaktiṁ pareśam
 sarvātmānaṁ kevalaṁ jñapti-mātram
 yat tad brahma brahma-liṅgam praśāntam
jvaraḥ uvāca — the fever weapon (of Lord Śiva) said; namāmi — I bow down; tvā — to You; ananta — unlimited; śaktim — whose potencies; para — Supreme; īśam — the Lord; sarva — of all; ātmānam — the Soul; kevalam — pure; jñapti — of consciousness; mātram — the totality; viśva — of the universe; utpatti — of the creation; sthāna — maintenance; saṁrodha — and dissolution; hetum — the cause; yat — which; tat — that; brahma — Absolute Truth; brahma — by the Vedas; lingam — indirect reference to whom; praśāntam — perfectly peaceful.
The Śiva-jvara said: I bow down to You of unlimited potencies, the Supreme Lord, the Supersoul of all beings. You possess pure and complete consciousness and are the cause of cosmic creation, maintenance and dissolution. Perfectly peaceful, You are the Absolute Truth to whom the Vedas indirectly refer.

Previously the Śiva-jvara felt himself to be unlimitedly powerful and thus attempted to burn Śrī Kṛṣṇa. But now he himself has been burned, and understanding that Śrī Kṛṣṇa is the Supreme Lord, he humbly approaches to bow down and offer praise to the Absolute Truth.

According to the ācāryas, the word sarvātmānam indicates that Lord Śrī Kṛṣṇa is the Supersoul, the giver of consciousness to all living beings. Kṛṣṇa confirms this in the Bhagavad-gītā (15.15): mattaḥ smṛtir jñānam apohanaṁ ca. “From Me come remembrance, knowledge and forgetfulness.”

In his commentary Śrīla Viśvanātha Cakravartī emphasizes that the Śiva-jvara has realized in many ways Lord Kṛṣṇa’s supremacy over his own master, Lord Śiva. Thus the Śiva-jvara addresses Kṛṣṇa as ananta-śakti, “possessor of unlimited potency”; pareśa, “the supreme controller”; and sarvātmā, “the Supersoul of all beings” — even of Lord Śiva.

The words kevalaṁ jñapti-mātram indicate that Lord Kṛṣṇa possesses pure omniscience. According to our limited understanding, we act in this world, but Lord Kṛṣṇa, with His unlimited understanding, performs infinite works of creation, maintenance and annihilation. As Śrīla Jīva Gosvāmī points out, even the functions of the gross elements, such as air, depend on Him. The Taittirīya Upaniṣad (2.8.1) confirms this: bhīṣāsmād vātaḥ-pavate. “Out of fear of Him, the wind blows.” Thus Lord Śrī Kṛṣṇa is the ultimate object of worship for all living beings.

SB 10.63.26

kālo daivaṁ karma jīvaḥ svabhāvo
 dravyaṁ kṣetraṁ prāṇa ātmā vikāraḥ
tat-saṅghāto bīja-roha-pravāhas
 tvan-māyaiṣā tan-niṣedhaṁ prapadye
kālaḥ — time; daivam — destiny; karma — the reactions of material work; jīvaḥ — the individual living entity; svabhāvaḥ — his propensities; dravyam — the subtle forms of matter; kṣetram — the body; prāṇaḥ — the life air; ātmā — the false ego; vikāraḥ — the transformations (of the eleven senses); tat — of all this; saṅghāṭaḥ — the aggregate (as the subtle body); bīja — of seed; roha — and sprout; pravāhaḥ — the constant flow; tvat — Your; māyā — material illusory energy; eṣā — this; tat — of it; niṣedham — the negation (You); prapadye — I am approaching for shelter.
Time; fate; karma; the jīva and his propensities; the subtle material elements; the material body; the life air; false ego; the various senses; and the totality of these as reflected in the living being’s subtle body — all this constitutes your material illusory energy, māyā, an endless cycle like that of seed and plant. I take shelter of You, the negation of this māyā.

The word bīja-roha-pravāha is explained as follows: The conditioned soul accepts a material body, with which he attempts to enjoy the material world. That body is the seed (bīja) of future material existence because when a person acts with that body he creates further reactions (karma), which grow (roha) into the obligation to accept another material body. In other words, material life is a chain of actions and reactions. The simple decision to surrender to the Supreme Lord releases the conditioned soul from this futile repetition of material growth and reaction.

According to Śrīla Śrīdhara Svāmī, the words tan-niṣedhaṁ prapadye indicate that the Supreme Personality of Godhead, Lord Kṛṣṇa, is niṣedhāvadhi-bhūtam, “the limit of negation.” In other words, after all illusion is negated, the Absolute Truth remains.

The process of education may be succinctly described as a way of eradicating ignorance through the attainment of knowledge. Through inductive, deductive and intuitive means, we attempt to refute the specious, the illusory and the imperfect and elevate ourselves to a platform of full knowledge. Ultimately, when all illusion is negated, that which remains firmly in place is the Absolute Truth, the Supreme Personality of Godhead.

In the previous text, the Śiva-jvara described the Supreme Lord as sarvātmānaṁ kevalaṁ jñapti-mātram, “pure, concentrated spiritual consciousness.” Now the Śiva-jvara concludes his philosophical description of the Lord by saying in this text that the various aspects of material existence are also potencies of the Supreme Lord.

Śrīla Viśvanātha Cakravartī mentions that the Supreme Lord’s own body and senses, as implied here by the word tan-niṣedham, are nondifferent from the Lord’s pure spiritual existence. The Lord’s body and senses are not external to Him, nor do they cover Him, but rather the Lord is identical with His spiritual form and senses. The full Absolute Truth, unlimited in fascinating diversity, is Lord Śrī Kṛṣṇa.

SB 10.63.27

nānā-bhāvair līlayaivopapannair
 devān sādhūn loka-setūn bibharṣi
haṁsy unmārgān hiṁsayā vartamānān
 janmaitat te bhāra-hārāya bhūmeḥ
nānā — various; bhāvaiḥ — with intentions; līlayā — as pastimes; eva — indeed; upapannaiḥ — assumed; devān — the demigods; sādhūn — the saintly sages; loka — of the world; setūn — the codes of religion; bibharṣi — You maintain; haṁsi — You kill; ut-mārgān — those who stray beyond the path; hiṁsayā — by violence; vartamānān — living; janma — birth; etat — this; te — Your; bhāra — the burden; hārāya — to relieve; bhūmeḥ — of the earth.
With various intentions, You perform pastimes to maintain the demigods, the saintly persons and the codes of religion for this world. By these pastimes You also kill those who stray from the right path and live by violence. Indeed, your present incarnation is meant to relieve the earth’s burden.

As Lord Kṛṣṇa states in the Bhagavad-gītā (9.29):

samo ’haṁ sarva-bhūteṣu
 na me dveṣyo ’sti na priyaḥ
ye bhajanti tu māṁ bhaktyā
 mayi te teṣu cāpy 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.”

The demigods and sages (devān sādhūn) are dedicated to executing the will of the Supreme Lord. The demigods act as cosmic administrators, and the sages, by their teachings and their good example, illumine the path of self-realization and holiness. But those who transgress the natural law, the law of God, and live by committing violence against others are vanquished by the Supreme Lord in His various pastime incarnations. As the Lord states in the Bhagavad-gītā (4.11), ye yathā māṁ prapadyante tāṁs tathaiva bhajāmy aham. He is impartial, but He responds appropriately to the actions of the living beings.

SB 10.63.28

tapto ’ham te tejasā duḥsahena
 śāntogreṇāty-ulbaṇena jvareṇa
tāvat tāpo dehināṁ te ’nghri-mūlaṁ
 no severan yāvad āśānubaddhāḥ
taptaḥ — burned; aham — I; te — Your; tejasā — by the power; duḥsahena — insufferable; śānta — cold; ugreṇa — yet burning; ati — extremely; ulbaṇena — terrible; jvareṇa — fever; tāvat — for so long; tāpaḥ — the burning torment; dehinām — of embodied souls; te — Your; aṅghri — of the feet; mūlam — the sole; na — do not; u — indeed; severan — serve; yāvat — as long as; āśā — in material desires; anubaddhāḥ — continuously bound.
I am tortured by the fierce power of Your terrible fever weapon, which is cold yet burning. All embodied souls must suffer as long as they remain bound to material ambitions and thus averse to serving Your feet.

In the previous verse, the Śiva-jvara stated that those who live by violence will suffer similar violence at the hands of the Lord. But here he further states that those who do not surrender to the Supreme Lord are especially liable to punishment. Although the Śiva-jvara himself had acted violently up till now, since he has surrendered to the Lord and rectified himself, he hopes to receive the Lord’s mercy. In other words, he has now become the Lord’s devotee.

SB 10.63.29

śrī-bhagavān uvāca
tri-śiras te prasanno ’smi
 vyetu te maj-jvarād bhayam
yo nau smarati saṁvādaṁ
 tasya tvan na bhaved bhayam
śrī-bhagavān uvāca — the Supreme Lord said; tri-śiraḥ — O three-headed one; te — with you; prasannaḥ — satisfied; asmi — I am; vyetu — may it go away; te — your; mat — My; jvarāt — of the fever weapon; bhayam — fear; yaḥ — whoever; nau — our; smarati — remembers; saṁvādam — the conversation; tasya — for him; tvat — of you; na bhavet — there will not be; bhayam — fear.
The Supreme Lord said: O three-headed one, I am pleased with you. May your fear of My fever weapon be dispelled, and may whoever remembers our conversation here have no reason to fear you.

Here the Lord accepts the Śiva-jvara as His devotee and gives him his first order — that he should never frighten, by hot fever, those who faithfully hear this pastime of the Lord’s.

SB 10.63.30

ity ukto ’cyutam ānamya
 gato māheśvaro jvaraḥ
bāṇas tu ratham ārūḍhaḥ
 prāgād yotsyan janārdanam
iti — thus; uktaḥ — addressed; acyutam — to Kṛṣṇa, the infallible Supreme Lord; ānamya — bowing down; gataḥ — went; māheśvaraḥ — of Lord Śiva; jvaraḥ — the fever weapon; bāṇaḥ — Bāṇāsura; tu — but; ratham — his chariot; ārūḍhaḥ — riding; prāgāt — came forward; yotsyan — intending to fight; janārdanam — Lord Kṛṣṇa.
Thus addressed, the Māheśvara-jvara bowed down to the infallible Lord and went away. But Bāṇāsura then appeared, riding forth on his chariot to fight Lord Kṛṣṇa.

SB 10.63.31

tato bāhu-sahasreṇa
 nānāyudha-dharo ’suraḥ
mumoca parama-kruddho
 bāṇāṁś cakrāyudhe nṛpa
tataḥ — thereupon; bāhu — with his arms; sahasreṇa — one thousand; nānā — numerous; āyudha — weapons; dharaḥ — carrying; asuraḥ — the demon; mumoca — released; parama — supremely; kruddhaḥ — angry; bāṇān — arrows; cakra-āyudhe — at Him whose weapon is the disc; nṛpa — O King (Parīkṣit).
Carrying numerous weapons in his thousand hands, O King, the terribly infuriated demon shot many arrows at Lord Kṛṣṇa, the carrier of the disc weapon.

SB 10.63.32

tasyāsyato ’strāṇy asakṛc
 cakreṇa kṣura-neminā
ciccheda bhagavān bāhūn
 śākhā iva vanaspateḥ
tasya — of him; asyataḥ — who was throwing; astrāṇi — weapons; asakṛt — repeatedly; cakreṇa — with His disc; kṣura — razor-sharp; neminā — whose circumference; ciccheda — cut off; bhagavān — the Supreme Lord; bāhūn — the arms; śākhāḥ — branches; iva — as if; vanaspateḥ — of a tree.
As Bāṇa continued hurling weapons at Him, the Supreme Lord began using His razor-sharp cakra to cut off Bāṇāsura’s arms as if they were tree branches.

SB 10.63.33

bāhuṣu chidyamāneṣu
 bāṇasya bhagavān bhavaḥ
bhaktānakampy upavrajya
 cakrāyudham abhāṣata
bāhuṣu — the arms; chidyamāneṣu — as they were being severed; bāṇasya — of Bāṇāsura; bhagavān bhavaḥ — the great Lord Śiva; bhakta — toward his devotee; anukampī — compassionate; upavrajya — approaching; cakra-āyudham — to Lord Kṛṣṇa, wielder of the disc weapon; abhāṣata — he spoke.
Lord Śiva felt compassion for his devotee Bāṇāsura, whose arms were being cut off, and thus he approached Lord Cakrāyudha [Kṛṣṇa] and spoke to Him as follows.

SB 10.63.34

śrī-rudra uvāca
tvaṁ hi brahma paraṁ jyotir
 gūḍhaṁ brahmaṇi vāṅ-maye
yaṁ paśyanty amalātmāna
 ākāśam iva kevalam
śrī-rudraḥ uvāca — Lord Śiva said; tvam — You; hi — alone; brahma — the Absolute Truth; param — supreme; jyotiḥ — light; gūḍham — hidden; brahmaṇi — in the Absolute; vāk-maye — in its form of language (the Vedas); yam — whom; paśyanti — they see; amala — spotless; ātmānaḥ — whose hearts; ākāśam — the sky; iva — like; kevalam — pure.
Śrī Rudra said: You alone are the Absolute Truth, the supreme light, the mystery hidden within the verbal manifestation of the Absolute. Those whose hearts are spotless can see You, for You are uncontaminated, like the sky.

The Absolute Truth is the source of all light and is therefore the supreme light, self-luminous. This Absolute Truth is explained confidentially in the Vedas and is therefore difficult for an ordinary reader to understand. The following statements quoted by Śrīla Jīva Gosvāmī from the Gopāla-tāpanī Upaniṣad show how the Vedic sounds occasionally reveal the Absolute: Te hocur upāsanam etasya parātmano govindasyākhilādhāriṇo brūhi (Pūrva-khaṇḍa 17): “They [the four Kumāras] said [to Brahmā], ‘Please tell us how to worship Govinda, the Supreme Soul and the foundation of all that exists.’” Cetanaś cetanānām (Pūrva-khaṇḍa 21): “He is the chief of all living beings.” And taṁ ha devam ātma-vṛtti-prakāśam (Pūrva-khaṇḍa 23): “One realizes that Supreme Godhead by first realizing one’s own self.” The great ācārya Jīva Gosvāmī also quotes a verse from the Śrīmad-Bhāgavatam (7.10.48) — gūḍhaṁ paraṁ brahma manuṣya-liṅgam — which refers to “the Supreme Truth concealed in a humanlike form.”

Since the Lord is pure, why do some people perceive Kṛṣṇa’s form and activities as impure? Ācārya Jīva explains that those whose own hearts are impure cannot understand the pure Lord. Śrīla Viśvanātha Cakravartī further quotes the Lord’s own instruction to Arjuna in Śrī Hari-vaṁśa:

tat-paraṁ paramaṁ brahma
 sarvaṁ vibhajate jagat
mamaiva tad ghanaṁ tejo
 jñātum arhasi bhārata

“Superior to that [total material nature] is the Supreme Brahman, from which this entire creation expands. O descendant of Bharata, you should know that the Supreme Brahman consists of My concentrated effulgence.”

Thus, to save his devotee, Śiva now glorifies the Supreme Lord, Kṛṣṇa, his eternal worshipable master. The Lord’s bewildering potency induced Śiva to fight with Lord Kṛṣṇa, but now the fight is over, and to save his devotee Lord Śiva offers these beautiful prayers.

SB 10.63.35-36

nābhir nabho ’gnir mukham ambu reto
 dyauḥ śīrṣam āśāḥ śrutir aṅghrir urvī
candro mano yasya dṛg arka ātmā
 ahaṁ samudro jaṭharaṁ bhujendraḥ
romāṇi yasyauṣadhayo ’mbu-vāhāḥ
 keśā viriñco dhiṣaṇā visargaḥ
prajā-patir hṛdayaṁ yasya dharmaḥ
 sa vai bhavān puruṣo loka-kalpaḥ
nābhiḥ — the navel; nabhaḥ — the sky; agniḥ — fire; mukham — the face; ambu — water; retaḥ — the semen; dyauḥ — heaven; śīrṣam — the head; āśāḥ — the directions; śrutiḥ — the sense of hearing; aṅghriḥ — the foot; urvī — the earth; candraḥ — the moon; manaḥ — the mind; yasya — whose; dṛk — sight; arkaḥ — the sun; ātmā — self-awareness; aham — I (Śiva); samudraḥ — the ocean; jaṭharam — the abdomen; bhuja — the arm; indraḥ — Indra; romāṇi — the hairs on the body; yasya — whose; oṣadhayaḥ — herbal plants; ambu-vāhāḥ — water-bearing clouds; keśāḥ — the hairs on the head; viriñcaḥ — Lord Brahmā; dhiṣaṇā — the discriminating intelligence; visargaḥ — the genitals; prajā-patiḥ — the progenitor of mankind; hṛdayam — the heart; yasya — whose; dharmaḥ — religion; saḥ — He; vai — indeed; bhavān — Your good self; puruṣaḥ — the primeval creator; loka — the worlds; kalpaḥ — produced from whom.
The sky is Your navel, fire Your face, water Your semen, and heaven Your head. The cardinal directions are Your sense of hearing, herbal plants the hairs on Your body, and water-bearing clouds the hair on Your head. The earth is Your foot, the moon Your mind, and the sun Your vision, while I am Your ego. The ocean is Your abdomen, Indra Your arm, Lord Brahmā Your intelligence, the progenitor of mankind Your genitals, and religion Your heart. You are indeed the original puruṣa, creator of the worlds.

Śrīla Śrīdhara Svāmī explains that just as the tiny bugs living inside a fruit cannot comprehend the fruit, so we tiny living beings cannot understand the Supreme Absolute Truth, in whom we exist. It is difficult to understand the cosmic manifestation of the Lord, what to speak of His transcendental form as Śrī Kṛṣṇa. Therefore we should surrender in Kṛṣṇa consciousness, and the Lord Himself will help us understand.

SB 10.63.37

tavāvatāro ’yam akuṇṭha-dhāman
 dharmasya guptyai jagato hitāya
vayaṁ ca sarve bhavatānubhāvitā
 vibhāvayāmo bhuvanāni sapta
tava — Your; avatāraḥ — descent; ayam — this; akuṇṭha — unrestricted; dhāman — O You whose power; dharmasya — of justice; guptyai — for the protection; jagataḥ — of the universe; hitāya — for the benefit; vayam — we; ca — also; sarve — all; bhavatā — by You; anubhāvitāḥ — enlightened and authorized; vibhāvayāmaḥ — we manifest and develop; bhuvanāni — the worlds; sapta — seven.
Your current descent into the material realm, O Lord of unrestricted power, is meant for upholding the principles of justice and benefiting the entire universe. We demigods, each depending on Your grace and authority, develop the seven planetary systems.

As Lord Śiva glorifies Lord Kṛṣṇa doubt may arise, since, apparently, Lord Kṛṣṇa is standing before Lord Śiva as a historical personality with a humanlike body. However, it is out of the Lord’s causeless mercy that He appears to us in a form visible to our mundane eyes. If we want to understand the Absolute Truth, Śrī Kṛṣṇa, we must hear from recognized authorities in Kṛṣṇa consciousness, such as Lord Kṛṣṇa Himself in the Bhagavad-gītā, or from Lord Śiva, a recognized Vaiṣṇava authority, who here glorifies the Supreme Personality of Godhead.

SB 10.63.38

tvam eka ādyaḥ puruṣo ’dvitīyas
 turyaḥ sva-dṛg dhetur ahetur īśaḥ
pratīyase ’thāpi yathā-vikāraṁ
 sva-māyayā sarva-guṇa-prasiddhyai
tvam — You; ekaḥ — one; ādyaḥ — original; puruṣaḥ — Supreme Person; advitīyaḥ — without a second; turyaḥ — transcendental; sva-dṛk — self-manifesting; hetuḥ — the cause; ahetuḥ — having no cause; īśaḥ — the supreme controller; pratīyase — You are perceived; atha api — nonetheless; yathā — according to; vikāram — various transformations; sva — by Your own; māyayā — illusory potency; sarva — of all; guṇa — material qualities; prasiddhyai — for the complete manifestation.
You are the original person, one without a second, transcendental and self-manifesting. Uncaused, you are the cause of all, and You are the ultimate controller. You are nonetheless perceived in terms of the transformations of matter effected by Your illusory energy — transformations You sanction so that the various material qualities can fully manifest.

The ācāryas comment as follows on this verse: Śrīla Śrīdhara Svāmī explains that the term ādyaḥ puruṣaḥ, “the original puruṣa,” indicates that Lord Kṛṣṇa expands Himself as Mahā-Viṣṇu, the first of the three puruṣas who take charge of cosmic manifestation. The Lord is eka advitīyaḥ, “one without a second,” because there is no one equal to the Lord or different from Him. No one is completely equal to the Supreme Godhead, and yet because all the living beings are expansions of the potency of the Godhead, no one is qualitatively different from Him. Śrī Caitanya Mahāprabhu nicely explains this inconceivable situation by stating that the Absolute Truth and the living beings are qualitatively one but quantitatively different. The Absolute possesses infinite spiritual consciousness, whereas the living beings possess infinitesimal consciousness, which is subject to being covered by illusion.

Śrīla Jīva Gosvāmī, commenting on the term ādyaḥ puruṣaḥ, quotes from the Sātvata-tantra: viṣṇos tu trīṇi rūpāṇi. “There are three forms of Viṣṇu [for cosmic manifestation, etc.].” Śrīla Jīva Gosvāmī also quotes a statement of the Lord’s from śruti: pūrvam evāham ihāsam. “In the beginning I alone existed in this world.” This statement describes the form of the Lord called the puruṣa-avatāra, who exists before the cosmic manifestation. Śrīla Jīva Gosvāmī also quotes the following śruti-mantra: tat-puruṣasya puruṣatvam, which means “Such constitutes the Lord’s status as puruṣa.” Actually, Lord Kṛṣṇa is the essence of the puruṣa incarnation because He is turīya, as described in the present verse. Jīva Gosvāmī explains the term turīya (literally “the fourth”) by quoting Śrīdhara Svāmī’s commentary to the Bhāgavatam verse 11.15.16:

virāṭ hiraṇyagarbhaś ca
 kāraṇaṁ cety upādhayaḥ
īśasya yat tribhir hīnaṁ
 turīyaṁ tad vidur budhāḥ

“The Lord’s universal form, His Hiraṇyagarbha form and the primeval causal manifestation of material nature are all relative conceptions, but because the Lord Himself is not covered by these three, intelligent authorities call Him ‘the fourth.’”

According to Śrīla Viśvanātha Cakravartī, the word turīya indicates that the Lord is the fourth member of the quadruple expansion of Godhead called the Catur-vyūha. In other words, Lord Kṛṣṇa is Vāsudeva.

Lord Kṛṣṇa is sva-dṛk — that is, He alone can perceive Himself perfectly — because He is infinite spiritual existence, infinitely pure. He is hetu, the cause of everything, and yet He is ahetu, without cause. Therefore He is īśa, the supreme controller.

The last two lines of this verse are of special philosophical significance. Why is the Lord perceived differently by different persons, although He is one? A partial explanation is given here. By the agency of Māyā, the Lord’s external potency, material nature is in a constant state of transformation, vikāra. In one sense, then, material nature is “unreal,” asat. But because God is the supreme reality, and because He is present within all things and all things are His potency, material objects and energies possess a degree of reality. Therefore some people see one aspect of material energy and think, “This is reality,” while other people see a different aspect of material energy and think, “No, that is reality.” Being conditioned souls, we are covered by different configurations of material nature, and thus we describe the Supreme Truth or the Supreme Lord in terms of our corrupted vision. Yet even the covering qualities of material nature, such as our conditioned intelligence, mind and senses, are real (being the potency of the Supreme Lord), and therefore through all things we can perceive, in a more or less subjective way, the Supreme Personality of Godhead. That is why the present verse states, pratīyase: “You are perceived.” Furthermore, without the manifestation of material nature’s covering qualities, the creation could not fulfill its purpose — namely, to allow the conditioned souls to make their best attempt to enjoy without God so that they will finally understand the futility of such an illusory notion.

SB 10.63.39

yathaiva sūryaḥ pihitaś chāyayā svayā
 chāyāṁ ca rūpāṇi ca sañcakāsti
evaṁ guṇenāpihito guṇāṁs tvam
 ātma-pradīpo guṇinaś ca bhūman
yathā eva — just as; sūryaḥ — the sun; pihitaḥ — covered; chāyayā — by the shade; svayā — its own; chāyām — the shade; ca — and; rūpāṇi — visible forms; ca — also; sañcakāsti — illuminates; evam — similarly; guṇena — by the material quality (of false ego); apihitaḥ — covered; guṇān — the qualities of matter; tvam — You; ātma-pradīpaḥ — self-luminous; guṇinaḥ — the possessors of these qualities (the living entities); ca — and; bhūman — O almighty one.
O almighty one, just as the sun, though hidden by a cloud, illuminates the cloud and all other visible forms as well, so You, although hidden by the material qualities, remain self-luminous and thus reveal all those qualities, along with the living entities who possess them.

Here Lord Śiva further clarifies the idea expressed in the final two lines of the previous verse. The analogy of the clouds and the sun is appropriate. With its energy the sun creates clouds, which cover our vision of the sun. Yet it is the sun that allows us to see the clouds and all other things as well. Similarly, the Lord expands His illusory potency and thus prevents us from directly seeing Him. Yet it is God alone who reveals to us His covering potency — namely, the material world — and thus the Lord is ātma-pradīpa, “self-luminous.” It is the reality of His existence that makes all things visible.

SB 10.63.40

unmajjanti nimajjanti
 prasaktā vṛjinārṇave
yat — of whom; māyā — by the illusory energy; mohita — bewildered; dhiyaḥ — their intelligence; putra — with regard to children; dāra — wife; gṛha — home; ādiṣu — and so on; unmajjanti — they rise to the surface; nimajjanti — they become submerged; prasaktāḥ — fully entangled; vṛjina — of misery; arṇave — in the ocean.
Their intelligence bewildered by Your māyā, fully attached to children, wife, home and so on, persons immersed in the ocean of material misery sometimes rise to the surface and sometimes sink down.

Śrīla Śrīdhara Svāmī explains that “rising in the ocean of misery” indicates elevation to higher species, such as demigods, and that “being submerged” refers to degradation to lower species — even to immobile forms of life such as trees. As stated in the Vāyu Purāṇa, viparyayaś ca bhavati brahmatva-sthāvaratvayoḥ: “The living being rotates between the position of Brahmā and that of an unmoving creature.”

Śrīla Jīva Gosvāmī points out that Śiva, having glorified the Lord, now pursues his original intention of securing the Lord’s grace for Bāṇāsura. Thus in this and the following four verses, Lord Śiva instructs Bāṇa on his actual position in relation to the Lord. Śiva’s appeal to the Lord for compassion toward Bāṇa appears in text 45.

SB 10.63.41

deva-dattam imaṁ labdhvā
 nṛ-lokam ajitendriyaḥ
yo nādriyeta tvat-pādau
 sa śocyo hy ātma-vañcakaḥ
deva — by the Supreme Lord; dattam — given; imam — this; labdhvā — attaining; nṛ — of human beings; lokam — the world; ajita — uncontrolled; indriyaḥ — his senses; yaḥ — who; na ādriyeta — will not honor; tvat — Your; pādau — feet; saḥ — he; śocyaḥ — pitiable; hi — indeed; ātma — of himself; vañcakaḥ — a cheater.
One who has attained this human form of life as a gift from God, yet who fails to control his senses and honor Your feet, is surely to be pitied, for he is only cheating himself.

Lord Śiva here condemns those who refuse to engage in the devotional service of the Supreme Lord.

SB 10.63.42

yas tvāṁ visṛjate martya
 ātmānaṁ priyam īśvaram
 viṣam atty amṛtaṁ tyajan
yaḥ — who; tvām — You; visṛjate — rejects; martyaḥ — mortal man; ātmānam — his true Self; priyam — dearmost; īśvaram — Lord; viparyaya — which are just the opposite; indriya-artha — of sense objects; artham — for the sake; viṣam — poison; atti — he eats; amṛtam — nectar; tyajan — avoiding.
That mortal who rejects You — his true Self, dearmost friend, and Lord — for the sake of sense objects, whose nature is just the opposite, refuses nectar and instead consumes poison.

The person described above is pitiable because he rejects that which is actually dear, the Lord, and accepts that which is not dear and is ungodly: temporary sense gratification, which leads to suffering and bewilderment.

SB 10.63.43

ahaṁ brahmātha vibudhā
 munayaś cāmalāśayāḥ
sarvātmanā prapannās tvām
 ātmānaṁ preṣṭham īśvaram
aham — I; brahmā — Brahmā; atha — and also; vibudhāḥ — the demigods; munayaḥ — the sages; ca — and; amala — pure; āśayāḥ — whose consciousness; sarva-ātmanā — wholeheartedly; prapannāḥ — surrendered; tvām — unto You; ātmānam — the Self; preṣṭham — the dearmost; īśvaram — the Lord.
I, Lord Brahmā, the other demigods and the pure-minded sages have all surrendered wholeheartedly unto You, our dearmost Self and Lord.

SB 10.63.44

taṁ tvā jagat-sthity-udayānta-hetuṁ
 samaṁ prasāntaṁ suhṛd-ātma-daivam
ananyam ekaṁ jagad-ātma-ketaṁ
 bhavāpavargāya bhajāma devam
tam — Him; tvā — You; jagat — of the universe; sthiti — of the maintenance; udaya — the rise; anta — and the demise; hetum — the cause; samam — equipoised; praśāntam — perfectly at peace; suhṛt — the friend; ātma — Self; daivam — and worshipable Lord; ananyam — without a second; ekam — unique; jagat — of all the worlds; ātma — and all souls; ketam — the shelter; bhava — of material life; apavargāya — for the cessation; bhajāma — let us worship; devam — the Supreme Lord.
Let us worship You, the Supreme Lord, to be freed from material life. You are the maintainer of the universe and the cause of its creation and demise. Equipoised and perfectly at peace, You are the true friend, Self and worshipable Lord. You are one without a second, the shelter of all the worlds and all souls.

Śrīla Śrīdhara Svāmī states that the Lord is a true friend because He sets one’s proper intelligence into motion if one desires to know the truth about God and the soul. Śrīla Jīva Gosvāmī and Śrīla Viśvanātha Cakravartī both emphasize that the term bhavāpavargāya indicates the highest liberation of pure love of Godhead, characterized by unalloyed devotional service unto the Lord.

Śrīla Viśvanātha Cakravartī also explains that the Supreme Lord is samam, “perfectly objective and balanced,” whereas other living beings, having an incomplete grasp of reality, cannot be perfectly objective. Those who surrender unto the Lord also become fully objective by taking shelter of His supreme consciousness.

SB 10.63.45

ayaṁ mameṣṭo dayito ’nuvartī
 mayābhayaṁ dattam amuṣya deva
sampādyatāṁ tad bhavataḥ prasādo
 yathā hi te daitya-patau prasādaḥ
ayam — this; mama — my; iṣṭaḥ — favored; dayitaḥ — very dear; anuvartī — follower; mayā — by me; abhayam — fearlessness; dattam — given; amuṣya — his; deva — O Lord; sampādyatām — please let it be granted; tat — therefore; bhavataḥ — Your; prasādaḥ — grace; yathā — as; hi — indeed; te — Your; daitya — of the demons; patau — for the chief (Prahlāda); prasādaḥ — grace.
This Bāṇāsura is my dear and faithful follower, and I have awarded him freedom from fear. Therefore, my Lord, please grant him Your mercy, just as You showed mercy to Prahlāda, the lord of the demons.

Lord Śiva feels inclined to help Bāṇāsura because the demon showed great devotion to Lord Śiva when he provided musical accompaniment for Śiva’s tāṇḍava dance. Another reason Bāṇa is an object of Lord Śiva’s favor is that he is a descendant of the great devotees Prahlāda and Bali.

SB 10.63.46

śrī-bhagavān uvāca
yad āttha bhagavaṁs tvaṁ naḥ
 karavāma priyaṁ tava
bhavato yad vyavasitaṁ
 tan me sādhv anumoditam
śrī-bhagavān uvāca — the Supreme Lord said; yat — what; āttha — have spoken; bhagavan — O lord; tvam — you; naḥ — to Us; karavāma — We should do; priyam — the gratifying; tava — of you; bhavataḥ — by you; yat — what; vyavasitam — determined; tat — that; me — by Me; sādhu — well; anumoditam — agreed with.
The Supreme Lord said: My dear lord, for your pleasure We must certainly do what you have requested of Us. I fully agree with your conclusion.

We should not think it strange that the Supreme Lord, Kṛṣṇa, here addresses Lord Śiva as bhagavan, “lord.” All living beings are part and parcel of the Lord, qualitatively one with Him, and Lord Śiva is an especially powerful, pure entity who possesses many of the Supreme Lord’s qualities. Just as a father is happy to share his riches with a beloved son, so the Supreme Lord happily invests pure living beings with some of His potency and opulence. And just as a father proudly and happily observes the good qualities of his children, the Lord is most happy to glorify the pure living beings who are powerful in Kṛṣṇa consciousness. Thus the Supreme Lord is pleased to glorify Lord Śiva by addressing him as bhagavān.

SB 10.63.47

avadhyo ’yaṁ mamāpy eṣa
 vairocani-suto ’suraḥ
prahrādāya varo datto
 na vadhyo me tavānvayaḥ
avadhyaḥ — not to be killed; ayam — he; mama — by Me; api — indeed; eṣaḥ — this; vairocani-sutaḥ — son of Vairocani (Bali); asuraḥ — demon; prahrādāya — to Prahlāda; varaḥ — the benediction; dattaḥ — given; na vadhyaḥ — not to be killed; me — by Me; tava — your; anvayaḥ — descendants.
I will not kill this demonic son of Vairocani, for I gave Prahlāda Mahārāja the benediction that I would not kill any of his descendants.

SB 10.63.48

 pravṛkṇā bāhavo mayā
sūditaṁ ca balaṁ bhūri
 yac ca bhārāyitaṁ bhuvaḥ
darpa — the false pride; upaśamanāya — for subduing; asya — his; pravṛkṇāḥ — severed; bāhavaḥ — arms; mayā — by Me; sūditam — slain; ca — and; balam — the military force; bhūri — huge; yat — which; ca — and; bhārāyitam — having become a burden; bhuvaḥ — for the earth.
It was to subdue Bāṇāsura’s false pride that I severed his arms. And I slew his mighty army because it had become a burden upon the earth.

SB 10.63.49

catvāro ’sya bhujāḥ śiṣṭā
 bhaviṣyaty ajarāmaraḥ
pārṣada-mukhyo bhavato
 na kutaścid-bhayo ’suraḥ
catvāraḥ — four; asya — his; bhujāḥ — arms; śiṣṭāḥ — remaining; bhaviṣyati — will be; ajara — unaging; amaraḥ — and immortal; pārṣada — an associate; mukhyaḥ — principal; bhavataḥ — of yourself; na kutaścit-bhayaḥ — having no fear on any account; asuraḥ — the demon.
This demon, who still has four arms, will be immune to old age and death, and he will serve as one of your principal attendants. Thus he will have nothing to fear on any account.

SB 10.63.50

iti labdhvābhayaṁ kṛṣṇaṁ
 praṇamya śirasāsuraḥ
prādyumniṁ ratham āropya
 sa-vadhvo samupānayat
iti — thus; labdhvā — attaining; abhayam — freedom from fear; kṛṣṇam — to Lord Kṛṣṇa; praṇamya — bowing down; śirasā — with his head; asuraḥ — the demon; pradyumnim — Aniruddha, the son of Pradyumna; ratham — on His chariot; āropya — placing; sa-vadhvaḥ — with His wife; samupānayat — he brought them forward.
Thus attaining freedom from fear, Bāṇāsura offered obeisances to Lord Kṛṣṇa by touching his head to the ground. Bāṇa then seated Aniruddha and His bride on their chariot and brought them before the Lord.

SB 10.63.51

akṣauhiṇyā parivṛtaṁ
sa-patnīkaṁ puras-kṛtya
 yayau rudrānumoditaḥ
akṣauhiṇyā — by a full military division; parivṛtam — surrounded; su — fine; vāsaḥ — whose clothing; samalaṅkṛtam — and adorned with ornaments; sa-patnīkam — Aniruddha with His wife; puraḥ-kṛtya — putting in front; yayau — He (Lord Kṛṣṇa) went; rudra — by Lord Śiva; anumoditaḥ — given leave.
At the front of the party Lord Kṛṣṇa then placed Aniruddha and His bride, both beautifully adorned with fine clothes and ornaments, and surrounded them with a full military division. Thus Lord Kṛṣṇa took His leave of Lord Śiva and departed.

SB 10.63.52

sva-rājadhānīṁ samalaṅkṛtāṁ dhvajaiḥ
 sa-toraṇair ukṣita-mārga-catvarām
viveśa śaṅkhānaka-dundubhi-svanair
 abhyudyataḥ paura-suhṛd-dvijātibhiḥ
sva — His own; rājadhānīm — capital; samalaṅkṛtām — fully decorated; dhvajaiḥ — with flags; sa — and with; toraṇaiḥ — victory arches; ukṣita — sprinkled with water; mārga — whose avenues; catvarām — and crossroads; viveśa — He entered; śaṅkha — of conchshells; ānaka — side drums; dundubhi — and kettledrums; svanaiḥ — with the resounding; abhyudyataḥ — greeted respectfully; paura — by the people of the city; suhṛt — by His relatives; dvijātibhiḥ — and by the brāhmaṇas.
The Lord then entered His capital. The city was lavishly decorated with flags and victory arches, and its avenues and crossways were all sprinkled with water. As conchshells, ānakas and dundubhi drums resounded, the Lord’s relatives, the brāhmaṇas and the general populace all came forward to greet Him respectfully.

SB 10.63.53

ya evaṁ kṛṣṇa-vijayaṁ
 śaṅkareṇa ca saṁyugam
saṁsmaret prātar utthāya
 na tasya syāt parājayaḥ
yaḥ — whoever; evam — thus; kṛṣṇa-vijayam — the victory of Lord Kṛṣṇa; śaṅkareṇa — with Lord Śaṅkara; ca — and; saṁyugam — battle; saṁsmaret — remembers; prātaḥ — at dawn; utthāya — rising from sleep; na — not; tasya — for him; syāt — there will be; parājayaḥ — defeat.
Whoever rises early in the morning and remembers Lord Kṛṣṇa’s victory in His battle with Lord Śiva will never experience defeat.

Thus end the purports of the humble servants of His Divine Grace A.C. Bhaktivedanta Swami Prabhupāda to the Tenth Canto, Sixty-third Chapter, of the Śrīmad-Bhāgavatam, entitled “Lord Kṛṣṇa Fights with Bāṇāsura.”