Srimad-Bhagavatam: Canto 8: “Withdrawal of the Cosmic Creations”
by His Divine Grace A. C. Bhaktivedanta Swami Prabhupada
Chapter Eight
SB8.8.20
TEXT 20
nunam tapo yasya na manyu-nirjayo
jnanam kvacit tac ca na sanga-varjitam
kascin mahams tasya na kama-nirjayah
sa isvarah kim parato vyapasrayah
SYNONYMS
nunam—certainly; tapah—austerity; yasya—of someone; na—not; manyu—anger; nirjayah—conquered; jnanam—knowledge; kvacit—in some saintly person; tat—that; ca—also; na—not; sanga-varjitam—without the contamination of association; kascit—someone; mahan—a very great exalted person; tasya—his; na—not; kama—material desires; nirjayah—conquered; sah—such a person; isvarah—controller; kim—how can he be; paratah—of others; vyapasrayah—under the control.
TRANSLATION
The goddess of fortune, examining the assembly, thought in this way: Someone who has undergone great austerity has not yet conquered anger. Someone possesses knowledge, but he has not conquered material desires. Someone is a very great personality, but he cannot conquer lusty desires. Even a great personality depends on something else. How, then, can he be the supreme controller?
PURPORT
Here is an attempt to find the supreme controller, or isvara. Everyone may be accepted as an isvara, or controller, but still such controllers are controlled by others. For example, one may have undergone severe austerities but still be under the control of anger. By a scrutinizing analysis, we find that everyone is controlled by something else. No one, therefore, can be the true controller but the Supreme Personality of Godhead, Krsna. This is supported by the sastras. Isvarah paramah krsnah: [Bs. 5.1] the supreme controller is Krsna. Krsna is never controlled by anyone, for He is the controller of everyone (sarva-karana-karanam [Bs. 5.1]). SB8.8.21 TEXT 21 dharmah kvacit tatra na bhuta-sauhrdam tyagah kvacit tatra na mukti-karanam viryam na pumso ’sty aja-vega-niskrtam na hi dvitiyo guna-sanga-varjitah SYNONYMS dharmah—religion; kvacit—one may have full knowledge of; tatra—therein; na—not; bhuta-sauhrdam—friendship with other living entities; tyagah—renunciation; kvacit—one may possess; tatra—therein; na—not; mukti-karanam—the cause of liberation; viryam—power; na—not; pumsah—of any person; asti—there may be; aja-vega-niskrtam—no release from the power of time; na—nor; hi—indeed; dvitiyah—the second one; guna-sanga-varjitah—completely freed from the contamination of the modes of nature. TRANSLATION Someone may possess full knowledge of religion but still not be kind to all living entities. In someone, whether human or demigod, there may be renunciation, but that is not the cause of liberation. Someone may possess great power and yet be unable to check the power of eternal time. Someone else may have renounced attachment to the material world, yet he cannot compare to the Supreme Personality of Godhead. Therefore, no one is completely freed from the influence of the material modes of nature. PURPORT The statement dharmah kvacit tatra na bhuta-sauhrdam is very important in this verse. We actually see that there are many Hindus, Muslims, Christians, Buddhists and religionists of other cults who adhere to their religious principles very nicely but are not equal to all living entities. Indeed, although they profess to be very religious, they kill poor animals. Such religion has no meaning. Srimad-Bhagavatam (1.2.8) says: dharmah svanusthitah pumsam One may be very expert in following the religious principles of his own sect, but if he has no tendency to love the Supreme Personality of Godhead, his observance of religious principles is simply a waste of time. One must develop a sense of loving Vasudeva (vasudevah sarvam iti sa mahatma sudurlabhah [Bg. 7.19]). The sign of a devotee is that he is a friend to everyone (suhrdam sarva-bhutanam). A devotee will never allow a poor animal to be killed in the name of religion. This is the difference between a superficially religious person and a devotee of the Supreme Personality of Godhead. We find that there have been many great heroes in history, but they could not escape from the cruel hands of death. Even the greatest hero cannot escape from the ruling power of the Supreme Personality of Godhead when Krsna comes as death. That is described by Krsna Himself: mrtyuh sarva-haras caham. The Lord, appearing as death, takes away a hero’s so-called power. Even Hiranyakasipu could not be saved when Nrsimhadeva appeared before him as death. One’s material strength is nothing before the strength of the Supreme Personality of Godhead. SB8.8.22 TEXT 22 kvacic cirayur na hi sila-mangalam kvacit tad apy asti na vedyam ayusah yatrobhayam kutra ca so ’py amangalah sumangalah kasca na kanksate hi mam SYNONYMS kvacit—someone; cira-ayuh—has a long duration of life; na—not; hi—indeed; sila-mangalam—good behavior or auspiciousness; kvacit—someone; tat api—although possessing good behavior; asti—is; na—not; vedyam ayusah—aware of the duration of life; yatra ubhayam—if there are both (behavior and auspiciousness); kutra—somewhere; ca—also; sah—that person; api—although; amangalah—a little inauspicious in some other detail; su-mangalah—auspicious in every respect; kasca—someone; na—not; kanksate—desires; hi—indeed; mam—me. TRANSLATION Someone may have longevity but not have auspiciousness or good behavior. Someone may have both auspiciousness and good behavior, but the duration of his life is not fixed. Although such demigods as Lord Siva have eternal life, they have inauspicious habits like living in crematoriums. And even if others are well qualified in all respects, they are not devotees of the Supreme Personality of Godhead. SB8.8.23 TEXT 23 evam vimrsyavyabhicari-sad-gunair varam nijaikasrayatayagunasrayam vavre varam sarva-gunair apeksitam rama mukundam nirapeksam ipsitam SYNONYMS evam—in this way; vimrsya—after full deliberation; avyabhicari-sat-gunaih—with extraordinary transcendental qualities; varam—superior; nija-eka-asrayataya—because of possessing all good qualities without depending on others; aguna-asrayam—the reservoir of all transcendental qualities; vavre—accepted; varam—as a bridegroom; sarva-gunaih—with all transcendental qualities; apeksitam—qualified; rama—the goddess of fortune; mukundam—unto Mukunda; nirapeksam—although He did not wait for her; ipsitam—the most desirable. TRANSLATION Sukadeva Gosvami continued: In this way, after full deliberation, the goddess of fortune accepted Mukunda as her husband because although He is independent and not in want of her, He possesses all transcendental qualities and mystic powers and is therefore the most desirable. PURPORT The Supreme Personality of Godhead, Mukunda, is self-sufficient. Since He is fully independent, He was not in want of the support or association of Laksmidevi. Nonetheless, Laksmidevi, the goddess of fortune, accepted Him as her husband. SB8.8.24 TEXT 24 tasyamsa-desa usatim nava-kanja-malam madyan-madhuvrata-varutha-giropaghustam tasthau nidhaya nikate tad-urah sva-dhama savrida-hasa-vikasan-nayanena yata SYNONYMS tasya—of Him (the Supreme Personality of Godhead); amsa-dese—on the shoulders; usatim—very beautiful; nava—new; kanja-malam—garland of lotus flowers; madyat—maddened; madhuvrata-varutha—of bumblebees; gira—with the vibrating; upaghustam—surrounded by their humming; tasthau—remained; nidhaya—after placing the garland; nikate—nearby; tat-urah—the bosom of the Lord; sva-dhama—her real resort; sa-vrida-hasa—smiling with shyness; vikasat—glittering; nayanena—with the eyes; yata—so situated. TRANSLATION Approaching the Supreme Personality of Godhead, the goddess of fortune placed upon His shoulders the garland of newly grown lotus flowers, which was surrounded by humming bumblebees searching for honey. Then, expecting to get a place on the bosom of the Lord, she remained standing by His side, her face smiling in shyness. SB8.8.25 TEXT 25 tasyah sriyas tri-jagato janako jananya vakso nivasam akarot paramam vibhuteh srih svah prajah sakarunena niriksanena yatra sthitaidhayata sadhipatims tri-lokan SYNONYMS tasyah—of her; sriyah—the goddess of fortune; tri-jagatah—of the three worlds; janakah—the father; jananyah—of the mother; vaksah—bosom; nivasam—residence; akarot—made; paramam—supreme; vibhuteh—of the opulent; srih—the goddess of fortune; svah—own; prajah—descendants; sa-karunena—with favorable mercy; niriksanena—by glancing over; yatra—wherein; sthita—staying; aidhayata—increased; sa-adhipatin—with the great directors and leaders; tri-lokan—the three worlds. TRANSLATION The Supreme Personality of Godhead is the father of the three worlds, and His bosom is the residence of mother Laksmi, the goddess of fortune, the proprietor of all opulences. The goddess of fortune, by her favorable and merciful glance, can increase the opulence of the three worlds, along with their inhabitants and their directors, the demigods. PURPORT According to the desire of Laksmidevi, the goddess of fortune, the Supreme Personality of Godhead made His bosom her residence so that by her glance she could favor everyone, including the demigods and ordinary human beings. In other words, since the goddess of fortune stays on the bosom of Narayana, she naturally sees any devotee who worships Narayana. When the goddess of fortune understands that a devotee is in favor of devotional service to Narayana, she is naturally inclined to bless the devotee with all opulences. The karmis try to receive the favor and mercy of Laksmi, but because they are not devotees of Narayana, their opulence is flickering. The opulence of devotees who are attached to the service of Narayana is not like the opulence of karmis. The opulence of devotees is as permanent as the opulence of Narayana Himself. SB8.8.26 TEXT 26 sankha-turya-mrdanganam vaditranam prthuh svanah devanuganam sastrinam nrtyatam gayatam abhut SYNONYMS sankha—conchshells; turya—bugles; mrdanganam—and of different types of drums; vaditranam—of the musical instruments; prthuh—very great; svanah—sound; deva-anuganam—the inhabitants of the upper planets like the Gandharvas and Caranas, who follow the demigods; sa-strinam—as along with their own wives; nrtyatam—engaged in dancing; gayatam—singing; abhut—became. TRANSLATION The inhabitants of Gandharvaloka and Caranaloka then took the opportunity to play their musical instruments, such as conchshells, bugles and drums. They began dancing and singing along with their wives. SB8.8.27 TEXT 27 brahma-rudrangiro-mukhyah sarve visva-srjo vibhum idire ’vitathair mantrais tal-lingaih puspa-varsinah SYNONYMS brahma—Lord Brahma; rudra—Lord Siva; angirah—the great sage Angira Muni; mukhyah—headed by; sarve—all of them; visva-srjah—the directors of universal management; vibhum—the very great personality; idire—worshiped; avitathaih—real; mantraih—by chanting; tat-lingaih—worshiping the Supreme Personality of Godhead; puspa-varsinah—throwing flowers like showers. TRANSLATION Lord Brahma, Lord Siva, the great sage Angira, and similar directors of universal management showered flowers and chanted mantras indicating the transcendental glories of the Supreme Personality of Godhead. SB8.8.28 TEXT 28 sriyavalokita devah saprajapatayah prajah siladi-guna-sampanna lebhire nirvrtim param SYNONYMS sriya—by the goddess of fortune, Laksmi; avalokitah—being seen favorably with mercy; devah—all the demigods; sa-prajapatayah—with all the prajapatis; prajah—and their generations; sila-adi-guna-sampannah—all blessed with good behavior and good characteristics; lebhire—achieved; nirvrtim—satisfaction; param—the ultimate. TRANSLATION All the demigods, along with the prajapatis and their descendants, being blessed by Laksmiji’s glance upon them, were immediately enriched with good behavior and transcendental qualities. Thus they were very much satisfied. SB8.8.29 TEXT 29 nihsattva lolupa rajan nirudyoga gata-trapah yada copeksita laksmya babhuvur daitya-danavah SYNONYMS nihsattvah—without strength; lolupah—very greedy; rajan—O King; nirudyogah—frustrated; gata-trapah—shameless; yada—when; ca—also; upeksitah—neglected; laksmya—by the goddess of fortune; babhuvuh—they became; daitya-danavah—the demons and Raksasas. TRANSLATION O King, because of being neglected by the goddess of fortune, the demons and Raksasas were depressed, bewildered and frustrated, and thus they became shameless. SB8.8.30 TEXT 30 athasid varuni devi kanya kamala-locana asura jagrhus tam vai harer anumatena te SYNONYMS atha—thereafter (after the appearance of the goddess of fortune); asit—there was; varuni—Varuni; devi—the demigoddess who controls drunkards; kanya—a young girl; kamala-locana—lotus-eyed; asurah—the demons; jagrhuh—accepted; tam—her; vai—indeed; hareh—of the Supreme Personality of Godhead; anumatena—by the order; te—they (the demons). TRANSLATION Next appeared Varuni, the lotus-eyed goddess who controls drunkards. With the permission of the Supreme Personality of Godhead, Krsna, the demons, headed by Bali Maharaja, took possession of this young girl. SB8.8.31 TEXT 31 athodadher mathyamanat kasyapair amrtarthibhih udatisthan maharaja purusah paramadbhutah SYNONYMS atha—thereafter; udadheh—from the ocean of milk; mathyamanat—while being churned; kasyapaih—by the sons of Kasyapa, namely the demigods and the demons; amrta-arthibhih—anxious to get nectar from the churning; udatisthat—there appeared; maharaja—O King; purusah—a male person; parama—highly; adbhutah—wonderful. TRANSLATION O King, thereafter, while the sons of Kasyapa, both demons and demigods, were engaged in churning the ocean of milk, a very wonderful male person appeared. SB8.8.32 TEXT 32 dirgha-pivara-dor-dandah kambu-grivo ’runeksanah syamalas tarunah sragvi sarvabharana-bhusitah SYNONYMS dirgha—long; pivara—stout and strong; doh-dandah—the arms; kambu—like a conchshell; grivah—the neck; aruna-iksanah—reddish eyes; syamalah—blackish complexion; tarunah—very young; sragvi—wearing a flower garland; sarva—all; abharana—with ornaments; bhusitah—decorated. TRANSLATION He was strongly built; his arms were long, stout and strong; his neck, which was marked with three lines, resembled a conchshell; his eyes were reddish; and his complexion was blackish. He was very young, he was garlanded with flowers, and his entire body was fully decorated with various ornaments. SB8.8.33 TEXT 33 pita-vasa mahoraskah sumrsta-mani-kundalah snigdha-kuncita-kesanta- subhagah simha-vikramah amrtapurna-kalasam bibhrad valaya-bhusitah SYNONYMS pita-vasah—wearing yellow garments; maha-uraskah—his chest very broad; su-mrsta-mani-kundalah—whose earrings were well polished and made of pearls; snigdha—polished; kuncita-kesa—curling hair; anta—at the end; su-bhagah—separated and beautiful; simha-vikramah—strong like a lion; amrta—with nectar; apurna—filled to the top; kalasam—a jar; bibhrat—moving; valaya—with bangles; bhusitah—decorated. TRANSLATION He was dressed in yellow garments and wore brightly polished earrings made of pearls. The tips of his hair were anointed with oil, and his chest was very broad. His body had all good features, he was stout and strong like a lion, and he was decorated with bangles. In his hand he carried a jug filled to the top with nectar. SB8.8.34 TEXT 34 sa vai bhagavatah saksad visnor amsamsa-sambhavah dhanvantarir iti khyata ayur-veda-drg ijya-bhak SYNONYMS sah—he; vai—indeed; bhagavatah—of the Supreme Personality of Godhead; saksat—directly; visnoh—of Lord Visnu; amsa-amsa-sambhavah—incarnation of the plenary portion of a plenary portion; dhanvantarih—Dhanvantari; iti—thus; khyatah—celebrated; ayuh-veda-drk—fully conversant in the medical science; ijya-bhak—one of the demigods eligible to share the benefits of sacrifices. TRANSLATION This person was Dhanvantari, a plenary portion of a plenary portion of Lord Visnu. He was very conversant with the science of medicine, and as one of the demigods he was permitted to take a share in sacrifices. PURPORT Srila Madhvacarya remarks: tesam satyac calanartham Dhanvantari, who was carrying the jug containing nectar, was a plenary incarnation of the Supreme Personality of Godhead, but although he was very strong, the asuras were able to take the jug of nectar from his hands. SB8.8.35 TEXT 35 tam alokyasurah sarve kalasam camrtabhrtam lipsantah sarva-vastuni kalasam tarasaharan SYNONYMS tam—him; alokya—seeing; asurah—the demons; sarve—all of them; kalasam—the container of nectar; ca—also; amrta-abhrtam—filled with nectar; lipsantah—desiring strongly; sarva-vastuni—all objects; kalasam—the jug; tarasa—immediately; aharan—snatched away. TRANSLATION Upon seeing Dhanvantari carrying the jug of nectar, the demons, desiring the jug and its contents, immediately snatched it away by force. SB8.8.36 TEXT 36 niyamane ’surais tasmin kalase ’mrta-bhajane visanna-manaso deva harim saranam ayayuh SYNONYMS niyamane—being carried; asuraih—by the demons; tasmin—that; kalase—jug; amrta-bhajane—containing nectar; visanna-manasah—aggrieved in mind; devah—all the demigods; harim—unto the Supreme Lord; saranam—to take shelter; ayayuh—went. TRANSLATION When the jug of nectar was carried off by the demons, the demigods were morose. Thus they sought shelter at the lotus feet of the Supreme Personality of Godhead, Hari. SB8.8.37 TEXT 37 iti tad-dainyam alokya bhagavan bhrtya-kama-krt ma khidyata mitho ’rtham vah sadhayisye sva-mayaya SYNONYMS iti—in this way; tat—of the demigods; dainyam—moroseness; alokya—seeing; bhagavan—the Supreme Personality of Godhead; bhrtya-kama-krt—who is always ready to fulfill the desires of His servants; ma khidyata—do not be aggrieved; mithah—by a quarrel; artham—to get nectar; vah—for all of you; sadhayisye—I shall execute; sva-mayaya—by My own energy. TRANSLATION When the Supreme Personality of Godhead, who always desires to fulfill the ambitions of His devotees, saw that the demigods were morose, He said to them, “Do not be aggrieved. By My own energy I shall bewilder the demons by creating a quarrel among them. In this way I shall fulfill your desire to have the nectar.” SB8.8.38 TEXT 38 mithah kalir abhut tesam tad-arthe tarsa-cetasam aham purvam aham purvam na tvam na tvam iti prabho SYNONYMS mithah—among themselves; kalih—disagreement and quarrel; abhut—there was; tesam—of all of them; tat-arthe—for the sake of nectar; tarsa-cetasam—bewildered in heart and soul by the illusory energy of Visnu; aham—I; purvam—first; aham—I; purvam—first; na—not; tvam—you; na—not; tvam—you; iti—thus; prabho—O King. TRANSLATION O King, a quarrel then arose among the demons over who would get the nectar first. Each of them said, “You cannot drink it first. I must drink it first. Me first, not you!” PURPORT This is the symptom of demons. The first concern of a nondevotee is how to enjoy his personal sense gratification at once, whereas the devotee’s first concern is to satisfy the Lord. This is the distinction between the nondevotee and the devotee. In this material world, since most people are nondevotees, they regularly compete, fight, disagree and war among themselves, for everyone wants to enjoy and satisfy his own senses. Therefore, unless such demons become Krsna conscious and are trained to satisfy the senses of the Lord, there can be no question of peace in human society or any society, even that of the demigods. The demigods and devotees, however, always surrender to the lotus feet of the Lord, and thus the Lord is always anxious to satisfy their ambitions. While the demons fight to satisfy their own senses, devotees engage in devotional service to satisfy the senses of the Lord. The members of the Krsna consciousness movement must be alert in regard to this point, and then their preaching of the Krsna consciousness movement will be successful. SB8.8.39-40 TEXTS 39–40 devah svam bhagam arhanti ye tulyayasa-hetavah satra-yaga ivaitasminn esa dharmah sanatanah iti svan pratyasedhan vai daiteya jata-matsarah durbalah prabalan rajan grhita-kalasan muhuh SYNONYMS devah—the demigods; svam bhagam—their own share; arhanti—deserve to take; ye—all of them who; tulya-ayasa-hetavah—who made an equal endeavor; satra-yage—in the performance of sacrifices; iva—similarly; etasmin—in this matter; esah—this; dharmah—religion; sanatanah—eternal; iti—thus; svan—among themselves; pratyasedhan—forbade one another; vai—indeed; daiteyah—the sons of Diti; jata-matsarah—envious; durbalah—weak; prabalan—by force; rajan—O King; grhita—possessing; kalasan—the jug containing nectar; muhuh—constantly. TRANSLATION Some of the demons said, “All the demigods have taken part in churning the ocean of milk. Now, as everyone has an equal right to partake in any public sacrifice, according to the eternal religious system it is befitting that the demigods now have a share of the nectar.” O King, in this way the weaker demons forbade the stronger demons to take the nectar. PURPORT Desiring to take the nectar, those among the demons who were less strong spoke in favor of the demigods. The weaker Daityas naturally pleaded on behalf of the demigods to stop the stronger Daityas from drinking the nectar without sharing it. In this way, disagreement and trouble arose as they forbade one another to drink the nectar. SB8.8.41-46 TEXTS 41–46 etasminn antare visnuh sarvopaya-vid isvarah yosid-rupam anirdesyam dadhara-paramadbhutam preksaniyotpala-syamam sarvavayava-sundaram samana-karnabharanam sukapolonnasananam nava-yauvana-nirvrtta- stana-bhara-krsodaram mukhamodanuraktali- jhankarodvigna-locanam bibhrat sukesa-bharena malam utphulla-mallikam sugriva-kanthabharanam su-bhujangada-bhusitam virajambara-samvita- nitamba-dvipa-sobhaya kancya pravilasad-valgu- calac-carana-nupuram savrida-smita-viksipta- bhru-vilasavalokanaih daitya-yutha-pa-cetahsu kamam uddipayan muhuh SYNONYMS etasmin antare—after this incident; visnuh—Lord Visnu; sarva-upaya-vit—one who knows how to deal with different situations; isvarah—the supreme controller; yosit-rupam—the form of a beautiful woman; anirdesyam—no one could ascertain who She was; dadhara—assumed; parama—supremely; adbhutam—wonderful; preksaniya—pleasing to look at; utpala-syamam—blackish like a newly grown lotus; sarva—all; avayava—parts of the body; sundaram—very beautiful; samana—equally adjusted; karna-abharanam—ornaments on the ears; su-kapola—very beautiful cheeks; unnasa-ananam—a raised nose on Her face; nava-yauvana—newly youthful; nirvrtta-stana—breasts not agitated; bhara—weight; krsa—very lean and thin; udaram—waist; mukha—face; amoda—creating pleasure; anurakta—attracted; ali—bumblebees; jhankara—making a humming sound; udvigna—from anxiety; locanam—Her eyes; bibhrat—moving; su-kesa-bharena—by the weight of beautiful hair; malam—with a flower garland; utphulla-mallikam—made of fully grown mallika flowers; su-griva—a nice neck; kantha-abharanam—ornamented with beautiful jewelry; su-bhuja—very beautiful arms; angada-bhusitam—decorated with bangles; viraja-ambara—very clean cloth; samvita—spread; nitamba—breast; dvipa—appearing like an island; sobhaya—by such beauty; kancya—the belt on the waist; pravilasat—spreading over; valgu—very beautiful; calat-carana-nupuram—moving ankle bells; sa-vrida-smita—smiling with shyness; viksipta—glancing; bhru-vilasa—activities of the eyebrows; avalokanaih—glancing over; daitya-yutha-pa—the leaders of the demons; cetahsu—in the core of the heart; kamam—lusty desire; uddipayat—awakening; muhuh—constantly. TRANSLATION The Supreme Personality of Godhead, Visnu, who can counteract any unfavorable situation, then assumed the form of an extremely beautiful woman. This incarnation as a woman, Mohini-murti, was most pleasing to the mind. Her complexion resembled in color a newly grown blackish lotus, and every part of Her body was beautifully situated. Her ears were equally decorated with earrings, Her cheeks were very beautiful, Her nose was raised and Her face full of youthful luster. Her large breasts made Her waist seem very thin. Attracted by the aroma of Her face and body, bumblebees hummed around Her, and thus Her eyes were restless. Her hair, which was extremely beautiful, was garlanded with mallika flowers. Her attractively constructed neck was decorated with a necklace and other ornaments, Her arms were decorated with bangles, Her body was covered with a clean sari, and Her breasts seemed like islands in an ocean of beauty. Her legs were decorated with ankle bells. Because of the movements of Her eyebrows as She smiled with shyness and glanced over the demons, all the demons were saturated with lusty desires, and every one of them desired to possess Her. PURPORT Because of the Supreme Lord’s assuming the form of a beautiful woman to arouse the lusty desires of the demons, a description of Her complete beauty is given here. Thus end the Bhaktivedanta purports of the Eighth Canto, Eighth Chapter, of the Srimad-Bhagavatam, entitled “The Churning of the Milk Ocean.”
visvaksena-kathasu yah
notpadayed yadi ratim
srama eva hi kevalam
harir dhanvantarir vibhuh
samartho ’py asuranam tu
sva-hastad amucat sudham