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atha—therefore; bhagavan—O Lord; tava—of You; asmabhih—by us; akhila—all; jagat—of the material world; utpatti—of the creation; sthiti—maintenance; laya—and annihilation; nimittayamana—being the cause; divya-maya—with the spiritual energy; vinodasya—of You, who amuse Yourself; sakala—all; jiva-nikayanam—of the hordes of living entities; antah-hrdayesu—in the cores of the hearts; bahih api—externally also; ca—and; brahma—of impersonal Brahman, or the Absolute Truth; pratyak-atma—of the Supersoul; sva-rupena—by Your forms; pradhana-rupena—by Your form as the external ingredients; ca—also; yatha—according to; desa-kala-deha-avasthana—of country, time, body and position; visesam—the particulars; tat—of them; upadana—of the material causes; upalambhakataya—by being the exhibitor; anubhavatah—witnessing; sarva-pratyaya-saksinah—the witness of all different activities; akasa-sarirasya—the Supersoul of the whole universe; saksat—directly; para-brahmanah—the Supreme Absolute Truth; paramatmanah—the Supersoul; kiyan—of what extent; iha—herein; va—or; artha-visesah—special necessity; vijnapaniyah—to be informed; syat—may be; visphulinga-adibhih—by the sparks of the fire; iva—like; hiranya-retasah—to the original fire.

O Lord, as the small sparks of a fire cannot possibly perform the actions of the whole fire, we sparks of Your Lordship cannot inform You of the necessities of our lives. You are the complete whole. Therefore, of what do we need to inform You? You know everything because You are the original cause of the cosmic manifestation, the maintainer and the annihilator of the entire universal creation. You always engage in Your pastimes with Your spiritual and material energies, for You are the controller of all these varied energies. You exist within all living entities, within the cosmic manifestation, and also beyond them. You exist internally as Parabrahman and externally as the ingredients of the material creation. Therefore, although manifested in various stages, at different times and places, and in various bodies, You, the Personality of Godhead, are the original cause of all causes. Indeed, You are the original element. You are the witness of all activities, but because You are as great as the sky, You are never touched by any of them. You are the witness of everything as Parabrahman and Paramatma. O Supreme Personality of Godhead, nothing is unknown to You.

ata eva svayam tad upakalpayasmakam bhagavatah parama-guros tava carana-sata-palasac-chayam vividha-vrjina-samsara-parisramopasamanim upasrtanam vayam yat-kamenopasaditah.

The Absolute Truth exists in three phases of spiritual understanding—Brahman, Paramatma and Bhagavan (brahmeti paramatmeti bhagavan iti sabdyate). Bhagavan, the Supreme Personality of Godhead, is the cause of Brahman and Paramatma. Brahman, the impersonal Absolute Truth, is all-pervading, and Paramatma is locally situated in everyone’s heart, but Bhagavan, who is worshipable by the devotees. is the original cause of all causes. A pure devotee is aware that since nothing is unknown to the Supreme Personality of Godhead, He need not be informed of a devotee’s conveniences and inconveniences. A pure devotee knows that there is no need to ask the Absolute Truth for any material necessities. Therefore, while informing the Supreme Lord about their distress in being attacked by Vrtrasura, the demigods apologized for offering prayers for their safety. A neophyte devotee, of course, approaches the Supreme Lord for relief from distress or poverty, or for speculative knowledge of the Lord. Bhagavad-gita (7.16) mentions four kinds of pious men who begin devotional service to the Lord—one who is distressed (arta), one in need of money (artharthi), one who is inquisitive (jijnasu) and one who is searching for the Absolute Truth (jnani). A pure devotee, however, knows that since the Lord is omnipresent and omniscient, there is no need to offer prayers or worship Him for one’s personal benefit. A pure devotee always engages in the service of the Lord without demanding anything. The Lord is present everywhere and knows the necessities of His devotees; consequently there is no need to disturb Him by asking Him for material benefits.

SB6.9.43

TEXT 43

ata eva—therefore; svayam—Yourself; tat—that; upakalpaya—please arrange; asmakam—of us; bhagavatah—of the Supreme Personality of Godhead; parama-guroh—the supreme spiritual master; tava—of You; carana—of the feet; sata-palasat—like lotus flowers with hundreds of petals; chayam—the shade; vividha—various; vrjina—with dangerous positions; samsara—of this conditioned life; parisrama—the pain; upasamanim—relieving; upasrtanam—the devotees who have taken shelter at Your lotus feet; vayam—we; yat—for which; kamena—by the desires; upasaditah—caused to come near (the shelter of Your lotus feet).

Dear Lord, You are omniscient, and therefore You know very well why we have taken shelter at Your lotus feet, which provide shade that gives relief from all material disturbances. Since You are the supreme spiritual master and You know everything, we have sought shelter of Your lotus feet for instruction. Please give us relief by counteracting our present distress. Your lotus feet are the only shelter for a fully surrendered devotee and are the only means for subduing all the tribulations of this material world.

One need only seek shelter of the shade of the Lord’s lotus feet. Then all the material tribulations that disturb him will be subdued, just as when one comes under the shadow of a big tree, the disturbances caused by the heat of the scorching sun are immediately mitigated, without one’s asking for relief. Therefore the whole concern of the conditioned soul should be the lotus feet of the Lord. The conditioned soul suffering from various tribulations because of existing in this material world can be relieved only when he seeks shelter at the Lord’s lotus feet.

SB6.9.44

TEXT 44

atho isa jahi tvastram

grasantam bhuvana-trayam

grastani yena nah krsna

tejamsy astrayudhani ca

atho—therefore; isa—O supreme controller; jahi—kill; tvastram—the demon Vrtrasura, son of Tvasta; grasantam—who is devouring; bhuvana-trayam—the three worlds; grastani—devoured; yena—by whom; nah—our; krsna—O Lord Krsna; tejamsi—all strength and prowess; astra—arrows; ayudhani—and other weapons; ca—also.

Therefore, O Lord, O supreme controller, O Lord Krsna, please annihilate this dangerous demon Vrtrasura, Tvasta’s son, who has already swallowed all our weapons, our paraphernalia for fighting, and our strength and influence.

The Lord says in Bhagavad-gita (7.15–16):

na mam duskrtino mudhah
prapadyante naradhamah
mayayapahrta-jnana
asuram bhavam asritah

catur-vidha bhajante mam
janah sukrtino ’rjuna
arto jijnasur artharthi
jnani ca bharatarsabha

“Those miscreants who are grossly foolish, lowest among mankind, whose knowledge is stolen by illusion, and who partake of the atheistic nature of demons, do not surrender unto Me. O best among the Bharatas [Arjuna], four kinds of pious men render devotional service unto Me—the distressed, the desirer of wealth, the inquisitive, and he who is searching for knowledge of the Absolute.”

The four classes of neophyte devotees who approach the Supreme Personality of Godhead to offer devotional service because of material motives are not pure devotees, but the advantage for such materialistic devotees is that they sometimes give up their material desires and become pure. When the demigods are utterly helpless, they approach the Supreme Personality of Godhead in grief and with tears in their eyes, praying to the Lord, and thus they become almost pure devotees, free from material desires. Admitting that they have forgotten pure devotional service because of extensive material opportunities, they fully surrender to the Lord, leaving to His consideration whether to maintain them or annihilate them. Such surrender is necessary. Bhaktivinoda Thakura sings, marabi rakhabi—yo iccha tohara: “O Lord, I fully surrender unto Your lotus feet. Now, as You desire, You may protect me or annihilate me. You have the full right to do either.”

SB6.9.45

TEXT 45

hamsaya dahra-nilayaya niriksakaya

krsnaya mrsta-yasase nirupakramaya

sat-sangrahaya bhava-pantha-nijasramaptav

ante parista-gataye haraye namas te

hamsaya—unto the most exalted and pure (pavitram paramam, the supreme pure); dahra—in the core of the heart; nilayaya—whose abode; niriksakaya—supervising the activities of the individual soul; krsnaya—unto the Supersoul, who is a partial manifestation of Krsna; mrsta-yasase—whose reputation is very bright; nirupakramaya—who has no beginning; sat-sangrahaya—understood only by pure devotees; bhava-pantha-nija-asrama-aptau—being obtainment of the shelter of Krsna for persons within this material world; ante—at the ultimate end; parista-gataye—unto Him who is the ultimate goal, the highest success of life; haraye—unto the Supreme Personality of Godhead; namah—respectful obeisances; te—unto You.

O Lord, O supreme pure, You live within the core of everyone’s heart and observe all the desires and activities of the conditioned souls. O Supreme Personality of Godhead known as Lord Krsna, Your reputation is bright and illuminating. You have no beginning, for You are the beginning of everything. This is understood by pure devotees because You are easily accessible to the pure and truthful. When the conditioned souls are liberated and sheltered at Your lotus feet after roving throughout the material world for many millions of years, they attain the highest success of life. Therefore, O Lord, O Supreme Personality of Godhead, we offer our respectful obeisances at Your lotus feet.

The demigods certainly wanted Lord Visnu to relieve their anxiety, but now they directly approach Lord Krsna, for although there is no difference between Lord Krsna and Lord Visnu, Krsna descends to this planet in His Vasudeva feature for the purpose of paritranaya sadhunam vinasaya ca duskrtam [Bg. 4.8]—protecting His devotees and annihilating the miscreants. Demons, or atheists, always disturb the demigods, or devotees, and therefore Krsna descends to punish the atheists and demons and fulfill the desire of His devotees. Krsna, being the original cause of everything, is the Supreme Person, above even Visnu and Narayana, although there is no difference between these different forms of the Lord. As explained in Brahma-samhita (5.46):

diparcir eva hi dasantaram abhyupetya
dipayate vivrta-hetu-samana-dharma
yas tadrg eva hi ca visnutaya vibhati
govindam adi-purusam tam aham bhajami

Krsna expands Himself as Visnu the way a bright candle kindles another. Although there is no difference between the power of one candle and another, Krsna is compared to the original candle.

The word mrsta-yasase is significant herein because Krsna is always famous for relieving His devotee from danger. A devotee who has sacrificed everything for the service of Krsna and whose only source of relief is the Lord is known as akincana.

As expressed in the prayers offered by Queen Kunti, the Lord is akincana-vitta, the property of such a devotee. Those who are liberated from the bondage of conditioned life are elevated to the spiritual world, where they achieve five kinds of liberation—sayujya, salokya, sarupya, sarsti and samipya. They personally associate with the Lord in five mellows—santa, dasya, sakhya, vatsalya and madhurya. These rasas are all emanations from Krsna. As described by Visvanatha Cakravarti Thakura, the original mellow, adi-rasa, is conjugal love. Krsna is the origin of pure and spiritual conjugal love.

sadaram tri-dasair harih

svam upasthanam akarnya

praha tan abhinanditah

sri-sukah uvaca—Sri Sukadeva Gosvami said; atha—thereafter; evam—in this way; iditah—being worshiped and offered obeisances; rajan—O King; sa-adaram—with proper respect; tri-dasaih—by all the demigods from the higher planetary systems; harih—the Supreme Personality of Godhead; svam upasthanam—their prayer glorifying Him; akarnya—hearing; praha—replied; tan—unto them (the demigods); abhinanditah—being pleased.

Sri Sukadeva Gosvami continued: O King Pariksit, when the demigods offered the Lord their sincere prayers in this way, the Lord listened by His causeless mercy. Being pleased, He then replied to the demigods.

SB6.9.47

TEXT 47

sri-bhagavan uvaca

prito ’ham vah sura-srestha

mad-upasthana-vidyaya

atmaisvarya-smrtih pumsam

bhaktis caiva yaya mayi

SYNONYMS

sri-bhagavan uvaca—the Supreme Personality of Godhead said; pritah—pleased; aham—I; vah—of you; sura-sresthah—O best of the demigods; mat-upasthana-vidyaya—by the highly advanced knowledge and prayers offered unto Me; atma-aisvarya-smrtih—remembrance of the exalted transcendental position of Me, the Supreme Personality of Godhead; pumsam—of men; bhaktih—devotional service; ca—and; eva—certainly; yaya—by which; mayi—unto Me.

TRANSLATION

The Supreme Personality of Godhead said: O beloved demigods, you have offered your prayers to Me with great knowledge, and I am certainly most pleased with you. A person is liberated by such knowledge, and thus he remembers My exalted position, which is above the conditions of material life. Such a devotee is fully purified by offering prayers in full knowledge. This is the source of devotional service to Me.

PURPORT

Another name of the Supreme Personality of Godhead is Uttamasloka, which means that He is offered prayers with selected verses. Bhakti means sravanam kirtanam visnoh [SB 7.5.23], chanting and hearing about Lord Visnu. Impersonalists cannot be purified, for they do not offer personal prayers to the Supreme Personality of Godhead. Even though they sometimes offer prayers, the prayers are not directed toward the Supreme Person. Impersonalists sometimes show their incomplete knowledge by addressing the Lord as being nameless. They always offer prayers indirectly, saying, “You are this, You are that,” but they do not know to whom they are praying. A devotee, however, always offers personal prayers. A devotee says, govindam adi-purusam tam aham bhajami **: “I offer my respectful obeisances unto Govinda, unto Krsna.” That is the way to offer prayers. If one continues to offer such personal prayers to the Supreme Personality of Godhead, he is eligible to become a pure devotee and return home, back to Godhead.

SB6.9.48

TEXT 48

kim durapam mayi prite

tathapi vibudharsabhah

mayy ekanta-matir nanyan

matto vanchati tattva-vit

kim—what; durapam—difficult to obtain; mayi—when 1; prite—satisfied; tathapi—still; vibudha-rsabhah—O best of the intelligent demigods; mayi—in Me; ekanta—exclusively fixed; matih—whose attention; na anyat—not anything other; mattah—than Me; vanchati—desires; tattva-vit—one who knows the truth.

O best of the intelligent demigods, although it is true that nothing is difficult for one to obtain when I am pleased with him, a pure devotee, whose mind is exclusively fixed upon Me, does not ask Me for anything but the opportunity to engage in devotional service.

When the demigods finished offering their prayers, they anxiously waited for their enemy Vrtrasura to be killed. This means that the demigods are not pure devotees. Although without difficulty one can get anything he desires if the Lord is pleased, the demigods aspire for material profit by pleasing the Lord. The Lord wanted the demigods to pray for unalloyed devotional service, but instead they prayed for an opportunity to kill their enemy. This is the difference between a pure devotee and a devotee on the material platform. Indirectly, the Lord regretted that the demigods did not ask for pure devotional service.

SB6.9.49

TEXT 49

na veda krpanah sreya

atmano guna-vastu-drk

tasya tan icchato yacched

yadi so ’pi tatha-vidhah

na—not; veda—knows; krpanah—a miserly living entity; sreyah—the ultimate necessity; atmanah—of the soul; guna-vastu-drk—who is attracted by the creation of the modes of material nature; tasya—of him; tan—things created by the material energy; icchatah—desiring; yacchet—one bestows; yadi—if; sah api—he also; tatha-vidhah—of the kind (a foolish krpana who does not know his real self-interest).

Those who think material assets to be everything or to be the ultimate goal of life are called misers [krpanas]. They do not know the ultimate necessity of the soul. Moreover, if one awards that which is desired by such fools, he must also be considered foolish.

There are two classes of men—namely the krpana and the brahmana. A brahmana is one who knows Brahman, the Absolute Truth, and who thus knows his real interest. A krpana, however, is one who has a material, bodily concept of life. Not knowing how to utilize his human or demigod life, a krpana is attracted by things created by the material modes of nature. The krpanas, who always desire material benefits, are foolish, whereas brahmanas, who always desire spiritual benefits, are intelligent. If a krpana, not knowing his self-interest, foolishly asks for something material, one who awards it to him is also foolish. Krsna, however, is not a foolish person; He is supremely intelligent. If someone comes to Krsna asking for material benefits, Krsna does not award him the material things he desires. Instead, the Lord gives him intelligence so that he will forget his material desires and become attached to the Lord’s lotus feet. In such cases, although the krpana offers prayers to Lord Krsna for material things, the Lord takes away whatever material possessions the krpana has and gives him the sense to become a devotee. As stated by the Lord in the Caitanya-caritamrta (Madhya 22.39):

ami—vijna, ei murkhe ’visaya’ kene diba?
sva-caranamrta diya ’visaya’ bhulaiba

“Since I am very intelligent, why should I give this fool material prosperity? Instead I shall induce him to take the nectar of the shelter of My lotus feet and make him forget illusory material enjoyment.” If one sincerely prays to God for material possessions in exchange for devotional service, the Lord, who is not foolish like such an unintelligent devotee, shows him special favor by taking away whatever material possessions he has and gradually giving him the intelligence to be satisfied only by rendering service to His lotus feet. Srila Visvanatha Cakravarti Thakura comments in this regard that if a foolish child requests his mother to give him poison, the mother, being intelligent, will certainly not give him poison, even though he requests it. A materialist does not know that to accept material possessions means to accept poison, or the repetition of birth and death. An intelligent person, a brahmana, aspires for liberation from material bondage. That is the real self-interest of a human being.

SB6.9.50

TEXT 50

svayam nihsreyasam vidvan

na vakty ajnaya karma hi

na rati rogino ’pathyam

vanchato ’pi bhisaktamah

svayam—personally; nihsreyasam—the supreme goal of life, namely the means of obtaining ecstatic love for the Supreme Personality of Godhead; vit-van—one who is accomplished in devotional service; na—not; vakti—teaches; ajnaya—unto a foolish person not conversant with the ultimate goal of life; karma—fruitive activities; hi—indeed; na—not; rati—administers; roginah—unto the patient; apathyam—something unconsumable; vanchatah—desiring; api—although; bhisak-tamah—an experienced physician.

A pure devotee who is fully accomplished in the science of devotional service will never instruct a foolish person to engage in fruitive activities for material enjoyment, not to speak of helping him in such activities. Such a devotee is like an experienced physician, who never encourages a patient to eat food injurious to his health, even if the patient desires it.

Here is the difference between the benedictions awarded by the demigods and those awarded by the Supreme Personality of Godhead, Visnu. Devotees of the demigods ask for benedictions simply for sense gratification, and therefore they have been described in Bhagavad-gita (7.20) as bereft of intelligence.

kamais tais tair hrta-jnanah
prapadyante ’nya-devatah
tam tam niyamam asthaya
prakrtya niyatah svaya

“Those whose minds are distorted by material desires surrender unto demigods and follow the particular rules and regulations of worship according to their own natures.”

Conditioned souls are generally bereft of intelligence because of profound desires for sense gratification. They do not know what benedictions to ask. Therefore nondevotees are advised in the sastras to worship various demigods to achieve material benefits. For example, if one wants a beautiful wife, he is advised to worship Uma, or goddess Durga. If one wants to be cured of a disease, he is advised to worship the sun-god. All requests for benedictions from the demigods, however, are due to material lust. The benedictions will be finished at the end of the cosmic manifestation, along with those who bestow them. If one approaches Lord Visnu for benedictions, the Lord will give him a benediction that will help him return home, back to Godhead. This is also confirmed by the Lord Himself in Bhagavad-gita (10.10):

tesam satata-yuktanam
bhajatam priti-purvakam
dadami buddhi-yogam tam
yena mam upayanti te

Lord Visnu, or Lord Krsna, instructs a devotee who constantly engages in His service how to approach Him at the end of his material body. The Lord says in Bhagavad-gita (4.9):

janma karma ca me divyam
evam yo vetti tattvatah
tyaktva deham punar janma
naiti mam eti so ’rjuna

“One who knows the transcendental nature of My appearance and activities, does not, upon leaving the body, take his birth again in this material world, but attains My eternal abode, O Arjuna.” This is the benediction of Lord Visnu, Krsna. After giving up his body, a devotee returns home, back to Godhead.

A devotee may foolishly ask for material benedictions, but Lord Krsna does not give him such benedictions, despite the devotee’s prayers. Therefore people who are very attached to material life do not generally become devotees of Krsna or Visnu. Instead they become devotees of the demigods (kamais tais tair hrta jnanah prapadyante ’nya-devatah [Bg. 7.20]). The benedictions of the demigods, however, are condemned in Bhagavad-gita. Antavat tu phalam tesam tad bhavaty alpa-medhasam: “Men of small intelligence worship the demigods, and their fruits are limited and temporary.” A non-Vaisnava, one who is not engaged in the service of the Supreme Personality of Godhead, is considered a fool with a small quantity of brain substance.

SB6.9.51

TEXT 51

maghavan yata bhadram vo

dadhyancam rsi-sattamam

vidya-vrata-tapah-saram

gatram yacata ma ciram

maghavan—O Indra; yata—go; bhadram—good fortune; vah—to all of you; dadhyancam—to Dadhyanca; rsi-sat-tamam—the most exalted saintly person; vidya—of education; vrata—vow; tapah—and austerities; saram—the essence; gatram—his body; yacata—ask for; ma ciram—without delay.

O Maghavan [Indra], all good fortune unto you. I advise you to approach the exalted saint Dadhyanca [Dadhici]. He has become very accomplished in knowledge, vows and austerities, and his body is very strong. Go ask him for his body without delay.

Everyone in this material world, from Lord Brahma down to the ant, is eager to keep his body comfortable. A pure devotee may also be comfortable, but he is not eager for such a benediction. Since Maghavan, the King of heaven, still aspired for a comfortable bodily situation, Lord Visnu advised him to ask Dadhyanca for his body, which was very strong due to his knowledge, vows and austerity.

SB6.9.52

TEXT 52

sa va adhigato dadhyann

asvibhyam brahma niskalam

yad va asvasiro nama

tayor amaratam vyadhat

sah—he; va—certainly; adhigatah—having obtained; dadhyan—Dadhyanca; asvibhyam—to the two Asvini-kumaras; brahma—spiritual knowledge; niskalam—pure; yat va—by which; asvasirah—Asvasira; nama—named; tayoh—of the two; amaratam—liberation in one’s life; vyadhat—awarded.

That saintly Dadhyanca, who is also known as Dadhici, personally assimilated the spiritual science and then delivered it to the Asvini-kumaras. It is said that Dadhyanca gave them mantras through the head of a horse. Therefore the mantras are called Asvasira. After obtaining the mantras of spiritual science from Dadhici, the Asvini-kumaras became jivan-mukta, liberated even in this life.

The following story is narrated by many acaryas in their commentaries:

nisamyatharvanam daksam pravargya-brahmavidyayoh; dadhyancam samupagamya tam ucatur athasvinau; bhagavan dehi nau vidyam iti srutva sa cabravit; karmany avasthito ’dyaham pascad vaksyami gacchatam; tayor nirgatayor eva sakra agatya tam munim; uvaca bhisajor vidyam ma vadir asvinor mune; yadi mad-vakyam ullanghya bravisi sahasaiva te; siras-chindyam na sandeha ity uktva sa yayau harih; indre gate tathabhyetya nasatyav ucatur dvijam; tan-mukhad indra-gaditam srutva tav ucatuh punah; avam tava siras chittva purvam asvasya mastakam; sandhasyavas tato bruhi tena vidyam ca nau dvija; tasminn indrena sanchinne punah sandhaya mastakam; nijam te daksinam dattva gamisyavo yathagatam; etac chrutva tadovaca dadhyann atharvanas tayoh pravargyam brahma-vidyam ca sat-krto ’satya-sankitah.

The great saint Dadhici had perfect knowledge of how to perform fruitive activities, and he had advanced spiritual knowledge as well. Knowing this, the Asvini-kumaras once approached him and begged him to instruct them in spiritual science (brahma-vidya). Dadhici Muni replied, “I am now engaged in arranging sacrifices for fruitive activities. Come back some time later.” When the Asvini-kumaras left, Indra, the King of heaven, approached Dadhici and said, “My dear Muni, the Asvini-kumaras are only physicians. Please do not instruct them in spiritual science. If you impart the spiritual science to them despite my warning, I shall punish you by cutting off your head.” After warning Dadhici in this way, Indra returned to heaven. The Asvini-kumaras, who understood Indra’s desires, returned and begged Dadhici for brahma-vidya. When the great saint Dadhici informed them of Indra’s threat, the Asvini-kumaras replied, “Let us first cut off your head and replace it with the head of a horse. You can instruct brahma-vidya through the horse’s head, and when Indra returns and cuts off that head, we shall reward you and restore your original head.” Since Dadhici had promised to impart brahma-vidya to the Asvini-kumaras, he agreed to their proposal. Therefore, because Dadhici imparted brahma-vidya through the mouth of a horse, this brahma-vidya is also known as Asvasira.

SB6.9.53

TEXT 53

dadhyann atharvanas tvastre

varmabhedyam mad-atmakam

visvarupaya yat pradat

tvasta yat tvam adhas tatah

dadhyan—Dadhyanca; atharvanah—the son of Atharva; tvastre—unto Tvasta; varma—the protective covering known as Narayana-kavaca; abhedyam—invincible; mat-atmakam—consisting of Myself; visvarupaya—unto Visvarupa; yat—which; pradat—delivered; tvasta—Tvasta; yat—which; tvam—you; adhah—received; tatah—from him.