मोहनक्षेत्रमाहात्म्य Mohana Kṣetra Māhātmya

The Sadguru said:

Tormented by the Asuras, the Devas sought refuge with Brahmā, approaching the world of Satyaloka to see the God of gods, the Lord of the universe.

śrīsadgururuvāca

asuraiḥ pīḍitā devā brahmāṇaṃ śaraṇaṃ yayuḥ|

satyalokamupāgatya devadevaṃ jagatpatim

असुरैः · asuraiḥ — by the demons

पीडिताः · pīḍitāḥ — tormented

देवाः · devāḥ — the gods

ब्रह्माणम् · brahmāṇam — unto Brahma

शरणम् · śaraṇam — refuge

ययुः · yayuḥ — they went

सत्यलोकम् · satyalokam — to Satyaloka

उपागत्य · upāgatya — having approached

देवदेवम् · devadevam — the God of gods

जगत्पतिम् · jagatpatim — the Lord of the universe

असुरैः पीडिताः देवाः ब्रह्माणं शरणं ययुः। सत्यलोकम् उपागत्य देवदेवं जगत्पतिं (ते ययुः)।

by the demons · tormented · the gods · unto Brahma · refuge · they went · to Satyaloka · having approached · the God of gods · the Lord of the universe

This verse introduces the central conflict of the chapter, establishing the vulnerability of the Devas and their reliance on Brahmā to mediate with the Supreme Lord.

The Devas said:

O Lotus-seated one, O Lord of gods, we are tormented by the sons of Danu. We take refuge in you alone, the master of the three worlds.

**3. By** you alone, O Deva, we were established in our positions of authority as a result of our past merits, and thus we protect the world.

devā ūcuḥ

kamalāsana deveśa danujaiḥ pīḍitā vayam |

tvāmeva śaraṇaṃ yāmo bhuvanatrayanāyakam

कमलासन · kamalāsana — O Lotus-seated one

देवेश · deveśa — O Lord of gods

दनुजैः · danujaiḥ — by the sons of Danu

पीडिताः · pīḍitāḥ — tormented

वयम् · vayam — we

त्वामेव · tvāmeva — you alone

शरणम् · śaraṇam — refuge

यामो · yāmo — we seek

भुवनत्रयनायकम् · bhuvanatrayanāyakam — the leader of the three worlds

कमलासन देवेश, वयम् दनुजैः पीडिताः। वयम् त्वाम् एव भुवनत्रयनायकं शरणं यामः।

O Lotus-seated one · O Lord of gods · by the sons of Danu · tormented · we · you alone · refuge · we seek · the leader of the three worlds

The Devas articulate their distress, emphasizing their total dependence on the Lord and their current state of helplessness against the Asuras.

tvayaiva sthāpitā deva pūrvapuṇyaphalena hi |

ādhikārikasaṃsthāne rakṣāmo jagatīṃ vayam

त्वयैव · tvayaiva — by you alone

स्थापिताः · sthāpitāḥ — established

देव · deva — O God

पूर्वपुण्यफलेन · pūrvapuṇyaphalena — by the fruit of past merit

हि · hi — indeed

आधिकारिकसंस्थाने · ādhikārikasaṃsthāne — in positions of authority

रक्षामः · rakṣāmaḥ — we protect

जगतीम् · jagatīm — the world

वयम् · vayam — we

देव, पूर्वपुण्यफलेन त्वयैव आधिकारिकसंस्थाने स्थापिताः वयम् जगतीं रक्षामः।

by you alone · established · O God · by the fruit of past merit · indeed · in positions of authority · we protect · the world · we

This verse establishes the legitimacy of the Devas' authority, grounding their status in past merit and divine grace, which makes the Asuras' rebellion an affront to the cosmic order.

But the Daityas, of great strength and valour, oppress us. When they are slain by us, the great sage Śukrācārya revives them again with the knowledge called Mṛtasañjīvanī (that which revives the dead).

asmān daityāstu bādhante mahābalaparākramāḥ |

asmābhirnihatān bhūyaḥ śukrācāryo mahāmuniḥ |

mṛtasañjīvanīnāmnyā sañjīvayati vidyayā

अस्मान् · asmān — us

दैत्याः · daityāḥ — the Daityas

बाधन्ते · bādhante — oppress

महाबलपराक्रमाः · mahābalaparākramāḥ — possessing great strength and valour

अस्माभिः · asmābhiḥ — by us

निहतान् · nihatān — slain

भूयः · bhūyaḥ — again

शुक्राचार्यः · śukrācāryaḥ — the sage Shukra

महामुनिः · mahāmuniḥ — the great sage

मृतसञ्जीवनीनाम्न्या · mṛtasañjīvanīnāmnyā — by the name Mṛtasañjīvanī

सञ्जीवयति · sañjīvayati — revives

विद्यया · vidyayā — with the knowledge

महाबलपराक्रमाः दैत्याः अस्मान् बाधन्ते। अस्माभिः निहतान् (तान्) महामुनिः शुक्राचार्यः मृतसञ्जीवनीनाम्न्या विद्यया भूयः सञ्जीवयति।

us · the Daityas · oppress · possessing great strength and valour · by us · slain · again · the sage Shukra · the great sage · by the name Mṛtasañjīvanī · revives · with the knowledge

The Devas explain the specific tactical disadvantage they face, highlighting the Mṛtasañjīvanī vidyā as the primary cause of their inability to defeat the Asuras.

And we, O Lord of the universe, do not know such a science. Therefore, we have become weak. Protect us, O Lotus-born!

vayaṃ ca tādṛśīṃ vidyāṃ na jānīmo jagatpate |

tasmādvayaṃ durbalāḥ smaḥ pāhi naḥ kamalodbhava

वयम् · vayam — we

च · ca — and

तादृशीम् · tādṛśīm — such

विद्याम् · vidyām — knowledge

न · na — not

जानीमः · jānīmaḥ — we know

जगत्पते · jagatpate — O Lord of the universe

तस्मात् · tasmāt — therefore

दुर्बलाः · durbalāḥ — weak

स्मः · smaḥ — we are

पाहि · pāhi — protect

नः · naḥ — us

कमलोद्भव · kamalodbhava — O Lotus-born

जगत्पते, वयम् च तादृशीं विद्यां न जानीमः। तस्मात् वयम् दुर्बलाः स्मः। कमलोद्भव, नः पाहि।

we · and · such · knowledge · not · we know · O Lord of the universe · therefore · weak · we are · protect · us · O Lotus-born

This verse serves as the climax of the Devas' plea, transitioning from a description of their problem to an explicit request for divine intervention.

Brahmā said:

May there be well-being for you, O highly fortunate ones, and for the world as well. Let us take refuge in Govinda, the cause of all auspiciousness.

brahmovāca

bhadramastu mahābhāgā yuṣmākaṃ jagatastathā |

govindaṃ śaraṇaṃ yāma sarvamaṅgalakāraṇam

भद्रम् · bhadram — well-being

अस्तु · astu — let there be

महाभागाः · mahābhāgāḥ — O highly fortunate ones

युष्माकम् · yuṣmākam — for you

जगतः · jagataḥ — for the world

तथा · tathā — also

गोविन्दम् · govindam — unto Govinda

शरणम् · śaraṇam — refuge

याम · yāma — let us seek

सर्वमङ्गलकारणम् · sarvamaṅgalakāraṇam — the cause of all auspiciousness

महाभागाः, युष्माकं जगतः तथा भद्रम् अस्तु। सर्वमङ्गलकारणम् गोविन्दं शरणं याम।

well-being · let there be · O highly fortunate ones · for you · for the world · also · unto Govinda · refuge · let us seek · the cause of all auspiciousness

Brahmā provides the theological solution, shifting the focus from the Devas' own strength to the necessity of surrendering to Govinda.

Just as watering the root of a tree nourishes its trunk and branches, so indeed is the worship of Viṣṇu for the benefit of all beings and of oneself.

yathā hi skandhaśākhānāṃ tarormūlaniṣecanam |

evamārādhanaṃ viṣṇoḥ sarveṣāmātmanaśca hi

यथा · yathā — just as

हि · hi — indeed

स्कन्धशाखानाम् · skandhaśākhānām — of the trunk and branches

तरोः · taroḥ — of the tree

मूलनिषेचनम् · mūlaniṣecanam — watering the root

एवम् · evam — so

आराधनम् · ārādhanam — worship

विष्णोः · viṣṇoḥ — of Vishnu

सर्वेषाम् · sarveṣām — for all

आत्मनः · ātmanaḥ — for oneself

च · ca — and

यथा हि तरोः मूलनिषेचनं स्कन्धशाखानां (पोषणं भवति), एवम् विष्णोः आराधनं सर्वेषां आत्मनः च (पोषणं भवति)।

just as · indeed · of the trunk and branches · of the tree · watering the root · so · worship · of Vishnu · for all · for oneself · and

This verse provides the philosophical justification for the worship of Viṣṇu, using the metaphor of the tree to explain how devotion to the Lord naturally fulfills all other duties.

The Revered Guru said:

Having spoken thus, the Lotus-seated one brought all those Suras with him. Approaching the Ocean of Milk, he took refuge in Hari.

śrīsadgururuvāca

ityuktvā tān surān sarvānānīya kamalāsanaḥ |

kṣīrasindhumupāgatya hariṃ śaraṇamāyayau

इत्युक्त्वा · ityuktvā — having spoken thus

तान् · tān — them

सुरान् · surān — the gods

सर्वान् · sarvān — all

आनीय · ānīya — having brought

कमलासनः · kamalāsanaḥ — the Lotus-seated one

क्षीरसिन्धुम् · kṣīrasindhum — the Ocean of Milk

उपागत्य · upāgatya — having approached

हरिम् · harim — unto Hari

शरणम् · śaraṇam — refuge

आययौ · āyayau — he went

इत्युक्त्वा कमलासनः तान् सर्वान् सुरान् आनीय, क्षीरसिन्धुम् उपागत्य हरिं शरणम् आययौ।

having spoken thus · them · the gods · all · having brought · the Lotus-seated one · the Ocean of Milk · having approached · unto Hari · refuge · he went

This verse marks the transition from deliberation to action, as Brahmā leads the Devas to the ultimate refuge, the Ocean of Milk.

Then, Lord Viṣṇu, the sovereign one whose movements are unhindered, joyfully dispatched them to churn the milk ocean.

tadā tān bhagavān viṣṇuḥ kṣīrābdhimathanāya ca |

preṣayāmāsa sānandaṃ svacchandagatirīśvaraḥ

तदा · tadā — then

तान् · tān — them

भगवान् · bhagavān — the Lord

विष्णुः · viṣṇuḥ — Vishnu

क्षीराब्धिमथनाय · kṣīrābdhimathanāya — for churning the milk ocean

च · ca — and

प्रेषयामास · preṣayāmāsa — dispatched

सानन्दम् · sānandam — joyfully

स्वच्छन्दगतिः · svacchandagatiḥ — whose movements are unhindered

ईश्वरः · īśvaraḥ — the sovereign

तदा स्वच्छन्दगतिः ईश्वरः भगवान् विष्णुः सानन्दं तान् क्षीराब्धिमथनाय प्रेषयामास।

then · them · the Lord · Vishnu · for churning the milk ocean · and · dispatched · joyfully · whose movements are unhindered · the sovereign

Viṣṇu's response demonstrates His sovereignty and His role as the director of cosmic events, setting the stage for the churning of the ocean.

Commanded by Viṣṇu, they, along with the Dānavas, brought Mount Mandara and Vāsuki, the lord of serpents.

sarve coditāstena viṣṇunā saha dānavaiḥ |

ājahurmandaraṃ śailaṃ vāsukim uragādhipam

सर्वे · sarve — all

चोदिताः · coditāḥ — commanded

तेन · tena — by him

विष्णुना · viṣṇunā — by Vishnu

सह · saha — together with

दानवैः · dānavaiḥ — the demons

आजहुः · ājahuḥ — they brought

मन्दरम् · mandaram — Mandara

शैलम् · śailam — mountain

वासुकिम् · vāsukim — Vasuki

उरगाधिपम् · uragādhipam — lord of serpents

तेन विष्णुना चोदिताः सर्वे दानवैः सह मन्दरं शैलम् उरगाधिपं वासुकिम् आजहुः।

all · commanded · by him · by Vishnu · together with · the demons · they brought · Mandara · mountain · Vasuki · lord of serpents

This verse details the practical preparations for the churning, showing the cooperation between the Devas and Dānavas under Viṣṇu's command.

Making that mountain the churning rod and Vāsuki the rope, they churned the milk ocean with a thirst for the nectar of immortality.

manthānaṃ taṃ giriṃ kṛtvā vāsukiṃ sūtrameva ca |

kṣīrābdhimathanaṃ cakruramṛtasya pipāsayā

मन्थानम् · manthānam — as a churning rod

तम् · tam — that

गिरिम् · girim — mountain

कृत्वा · kṛtvā — having made

वासुकिम् · vāsukim — Vāsuki (the serpent)

सूत्रम् · sūtram — as a rope

एव · eva — indeed

च · ca — and

क्षीराब्धिमथनम् · kṣīrābdhimathanam — churning of the milk ocean

चक्रुः · cakruḥ — they performed

अमृतस्य · amṛtasya — of the nectar

पिपासया · pipāsayā — with a thirst

ते तं गिरिम् मन्थानं कृत्वा वासुकिं सूत्रं च कृत्वा अमृतस्य पिपासया क्षीराब्धिमथनं चक्रुः।

as a churning rod · that · mountain · having made · Vāsuki (the serpent) · as a rope · indeed · and · churning of the milk ocean · they performed · of the nectar · with a thirst

This verse establishes the mechanical process of the churning of the ocean, highlighting the collaborative effort between the Suras and Asuras. It sets the stage for the divine intervention that follows.

At that very juncture, Lord Kṛṣṇa himself, assuming the form of a tortoise and worshipped by Suras and Asuras, lifted the mountain on his back.

atraiva bhagavān kṛṣṇaḥ svayaṃ kacchaparūpadhṛt |

uddadhāra giriṃ pṛṣṭhe surāsuranamaskṛtaḥ

अत्रैव · atraiva — at this very moment

भगवान् · bhagavān — the Lord

कृष्णः · kṛṣṇaḥ — Kṛṣṇa

स्वयम् · svayam — himself

कच्छपरूपधृत् · kacchaparūpadhṛt — assuming the form of a tortoise

उद्दधार · uddadhāra — lifted up

गिरिम् · girim — the mountain

पृष्ठे · pṛṣṭhe — on his back

सुरासुरनमस्कृतः · surāsuranamaskṛtaḥ — worshipped by gods and demons

अत्रैव भगवान् कृष्णः स्वयं कच्छपरूपधृत् सुरासुरनमस्कृतः सन् गिरिं पृष्ठे उद्दधार।

at this very moment · the Lord · Kṛṣṇa · himself · assuming the form of a tortoise · lifted up · the mountain · on his back · worshipped by gods and demons

This verse introduces the Kūrma avatāra, emphasizing the Lord's role as the foundation of all divine endeavors. It illustrates His accessibility to both gods and demons.

Then, from it arose a dreadful poison called Hālahala. Terrified, the gods and demons took refuge in Śaṅkara.

tadā viṣamabhūttasmādghoraṃ hālāhalāhvayam |

śaṅkaraṃ śaraṇaṃ bhejurbhītāstvamaradānavāḥ

तदा · tadā — then

विषम् · viṣam — poison

अभूत् · abhūt — arose

तस्मात् · tasmāt — from that (ocean)

घोरम् · ghoram — dreadful

हालाहलाह्वयम् · hālāhalāhvayam — named Hālahala

शङ्करम् · śaṅkaram — Śaṅkara

शरणम् · śaraṇam — refuge

भेजुः · bhejuḥ — sought

भीताः · bhītāḥ — terrified

अमरदानवाः · amaradānavāḥ — gods and demons

तदा तस्मात् घोरं हालाहलाह्वयं विषम् अभूत्। भीताः अमरदानवाः शङ्करं शरणं भेजुः।

then · poison · arose · from that (ocean) · dreadful · named Hālahala · Śaṅkara · refuge · sought · terrified · gods and demons

This verse depicts the emergence of the Hālahala poison, a critical turning point that forces the beings to seek refuge in the Supreme, highlighting the dangers inherent in worldly pursuits.

Rudra drank the Hālahala; for that reason, he is the 'Hālāsya-sundara' (He who is beautiful with poison in his mouth), in whose mouth the Hālahala poison shines with a blue lustre.

papau hālāhalaṃ rudrastasmāddhālāsyasundaraḥ |

āsye hālāhalaṃ yasya nīlakāntyā virājate

पपौ · papau — drank

हालाहलम् · hālāhalam — the Hālahala poison

रुद्रः · rudraḥ — Rudra

तस्मात् · tasmāt — therefore

हालास्यसुन्दरः · hālāsyasundaraḥ — beautiful with the poison in his mouth

आस्ये · āsye — in the mouth

यस्य · yasya — whose

नीलकान्त्या · nīlakāntyā — with blue lustre

विराजते · virājate — shines

रुद्रः हालाहलं पपौ, तस्मात् सः हालास्यसुन्दरः। यस्य आस्ये हालाहलं नीलकान्त्या विराजते।

drank · the Hālahala poison · Rudra · therefore · beautiful with the poison in his mouth · in the mouth · whose · with blue lustre · shines

This verse explains the origin of the epithet 'Hālāsya-sundara', showcasing the glory of Lord Śiva in protecting the universe by consuming the poison.

As the ocean was churned again, there arose Kāmadhenu (the wish-fulfilling cow), the Kalpaka tree, Uccaiḥśravas (the divine horse), Gajendra (the king of elephants), the Kaustubha gem, and the host of Apsaras.

punaśca mathyamāne'bdhau kāmadhenuśca kalpakaḥ |

uccaiḥśravā gajendraśca kaustubhaṃ cāpsarogaṇaḥ

पुनः · punaḥ — again

च · ca — and

मथ्यमाने · mathyamāne — being churned

अब्धौ · abdhau — in the ocean

कामधेनुः · kāmadhenuḥ — the wish-fulfilling cow

कल्पकः · kalpakaḥ — the Kalpaka tree

उच्चैःश्रवा · uccaiḥśravā — the divine horse

गजेन्द्रः · gajendraḥ — the king of elephants

कौस्तुभम् · kaustubham — the Kaustubha gem

अप्सरोगणः · apsarogaṇaḥ — the host of Apsaras

पुनः अब्धौ मथ्यमाने सति कामधेनुः, कल्पकः, उच्चैःश्रवा, गजेन्द्रः, कौस्तुभं, अप्सरोगणः च अभूवन्।

again · and · being churned · in the ocean · the wish-fulfilling cow · the Kalpaka tree · the divine horse · the king of elephants · the Kaustubha gem · the host of Apsaras

This verse lists the auspicious treasures emerging from the ocean, symbolizing the rewards of persistent spiritual effort and the manifestation of divine grace.

They arose from the ocean, and the Suras and Asuras received them. Then, from a thousand-petalled lotus, the beautiful-faced Lakṣmī herself appeared and chose Viṣṇu alone, the Lord of the worlds, as her husband.

abhūvannambudhestasmāllebhire tān surāsurāḥ |

sahasradalapadme'tha sākṣāllakṣmīrvarānanā

āvirbhūtā viṣṇumeva patiṃ vavre jagatpatim

अभूवन् · abhūvan — arose

अम्बुधेः · ambudheḥ — from the ocean

तस्मात् · tasmāt — from that

लेभिरे · lebhire — received

तान् · tān — them

सुरासुराः · surāsurāḥ — gods and demons

सहस्रदलपद्मे · sahasradalapadme — in the thousand-petalled lotus

साक्षात् · sākṣāt — manifestly

लक्ष्मीः · lakṣmīḥ — Lakṣmī

वरानना · varānanā — beautiful-faced

आविर्भूता · āvirbhūtā — appeared

विष्णुमेव · viṣṇumeva — Viṣṇu alone

पतिम् · patim — as husband

वव्रे · vavre — chose

तस्मात् अम्बुधेः ते अभूवन्, सुरासुराः तान् लेभिरे। अथ सहस्रदलपद्मे साक्षात् वरानना लक्ष्मीः आविर्भूता, जगत्पतिं विष्णुमेव पतिं वव्रे।

arose · from the ocean · from that · received · them · gods and demons · in the thousand-petalled lotus · manifestly · Lakṣmī · beautiful-faced · appeared · Viṣṇu alone · as husband · chose

The appearance of Lakṣmī and her choice of Viṣṇu as her consort establishes the eternal union of the Lord and His Śakti, which is central to the Vaishnava tradition.

He who is the abode of Śrī (Śrīnivāsa) gave his chest to her. Then Viṣṇu, the repository of compassion, appeared as Dhanvantari, wonderfully beautiful, holding a pot of nectar in his hand.

dadau vakṣaḥsthalaṃ tasyai śrīnivāso babhūva saḥ |

tato dhanvantarirviṣṇurāvirbhūtaḥ kṛpānidhiḥ |

ādāyāmṛtakumbhaṃ ca hastenādbhutasundaraḥ

ददौ · dadau — gave

वक्षःस्थलम् · vakṣaḥsthalam — chest

तस्यै · tasyai — to her

श्रीनिवासः · śrīnivāsaḥ — the abode of Śrī

बभूव · babhūva — became

सः · saḥ — he

ततः · tato — then

धन्वन्तरिः · dhanvantariḥ — Dhanvantari

विष्णुः · viṣṇuḥ — Viṣṇu

आविर्भूतः · āvirbhūtaḥ — appeared

कृपानिधिः · kṛpānidhiḥ — repository of compassion

आदाय · ādāya — having taken

अमृतकुम्भम् · amṛtakumbham — pot of nectar

हस्तेन · hastena — in hand

अद्भुतसुन्दरः · adbhutasundaraḥ — wonderfully beautiful

सः तस्यै वक्षःस्थलं ददौ, श्रीनिवासः बभूव। ततः कृपानिधिः विष्णुः अद्भुतसुन्दरः धन्वन्तरिः हस्तेन अमृतकुम्भम् आदाय आविर्भूतः।

gave · chest · to her · the abode of Śrī · became · he · then · Dhanvantari · Viṣṇu · appeared · repository of compassion · having taken · pot of nectar · in hand · wonderfully beautiful

This verse describes the emergence of Dhanvantari and the establishment of Śrīnivāsa, bridging the narrative between the churning and the distribution of nectar.

All the Suras praised him with folded hands. But the Dānavas, deceiving them, snatched the nectar from his hand.

tuṣṭuvustaṃ surāḥ sarve baddhāñjalipuṭāstathā |

tatkarādamṛtaṃ jahrurvañcayitvā tu dānavāḥ

तुष्टुवुः · tuṣṭuvus — praised

तम् · tam — him

सुराः · surāḥ — gods

सर्वे · sarve — all

बद्धाञ्जलिपुटाः · baddhāñjalipuṭāḥ — with folded hands

तथा · tathā — also

तत्करात् · tatkarāt — from his hand

अमृतम् · amṛtam — nectar

जह्रुः · jahruḥ — snatched

वञ्चयित्वा · vañcayitvā — having deceived

तु · tu — but

दानवाः · dānavāḥ — demons

सर्वे सुराः बद्धाञ्जलिपुटाः तं तुष्टुवुः। दानवाः तु वञ्चयित्वा तत्करात् अमृतं जह्रुः।

praised · him · gods · all · with folded hands · also · from his hand · nectar · snatched · having deceived · but · demons

This verse highlights the deceitful nature of the Dānavas, which necessitates the Lord's subsequent intervention in the form of Mohinī.

To deceive the deceitful Asuras in turn, the capable Lord Viṣṇu assumed the form of Mohinī (the enchantress) and shone forth, captivating the universe.

vañcakānasurān viṣṇuḥ punarvañcayituṃ prabhuḥ |

mohinīṃ mūrtimādhāya babhau bhuvanamohanaḥ

वञ्चकान् · vañcakān — deceitful

असुरान् · asurān — demons

विष्णुः · viṣṇuḥ — Viṣṇu

पुनः · punaḥ — again

वञ्चयितुम् · vañcayitum — to deceive

प्रभुः · prabhuḥ — the capable Lord

मोहिनीम् · mohinīm — Mohinī

मूर्तिम् · mūrtim — form

आधाय · ādhāya — having assumed

बभौ · babhau — shone

भुवनमोहनः · bhuvanamohanaḥ — enchanter of the universe

प्रभुः विष्णुः वञ्चकान् असुरान् पुनः वञ्चयितुं मोहिनीं मूर्तिम् आधाय भुवनमोहनः बभौ।

deceitful · demons · Viṣṇu · again · to deceive · the capable Lord · Mohinī · form · having assumed · shone · enchanter of the universe

This verse introduces the Mohinī form, emphasizing the Lord's supreme ability to use enchantment to restore cosmic order and defeat the deceitful.

Coming to Mohana Kṣetra, near Madhurā, those Daityas quarrelled amongst themselves, desiring to drink that nectar.

mohanakṣetramāgatya madhurāyāḥ samīpataḥ|

daityāste kalahaṃ cakruḥ sudhāṃ tāṃ pātumicchayā

मोहनक्षेत्रम् · mohanakṣetram — Mohana Kṣetra

आगत्य · āgatya — having arrived

मधुरायाः · madhurāyāḥ — of Madhurā

समीपतः · samīpataḥ — near

दैत्याः · daityāḥ — demons

ते · te — they

कलहम् · kalaham — quarrel

चक्रुः · cakruḥ — made

सुधाम् · sudhām — nectar

ताम् · tām — that

पातुम् · pātum — to drink

इच्छया · icchayā — with desire

ते दैत्याः मधुरायाः समीपतः मोहनक्षेत्रम् आगत्य तां सुधां पातुम् इच्छया कलहं चक्रुः।

Mohana Kṣetra · having arrived · of Madhurā · near · demons · they · quarrel · made · nectar · that · to drink · with desire

This verse sets the geographical context of the Mohana Kṣetra, linking the divine event to a specific earthly location, which is the focus of the chapter's glory.

Then, seeing Mohinī arrive there, they themselves were enchanted. They gave the pot of nectar to her to perform the distribution.

tadā tatrāgatāṃ dṛṣṭvā mohinīṃ mohitāḥ svayam|

dadustasyai sudhākumbhaṃ kartuṃ te pariveṣaṇam

तदा · tadā — then

तत्र · tatra — there

आगताम् · āgatām — having arrived

दृष्ट्वा · dṛṣṭvā — having seen

मोहिनीम् · mohinīm — Mohinī

मोहिताः · mohitāḥ — enchanted

स्वयम् · svayam — themselves

ददुः · daduḥ — they gave

तस्यै · tasyai — to her

सुधाकुम्भम् · sudhākumbham — the pot of nectar

कर्तुम् · kartum — to perform

ते · te — they

परिवेषणम् · pariveṣaṇam — distribution

तदा तत्र आगतां मोहिनीं दृष्ट्वा ते स्वयम् मोहिताः अभवन्। ते तस्यै परिवेषणं कर्तुं सुधाकुम्भं ददुः।

then · there · having arrived · having seen · Mohinī · enchanted · themselves · they gave · to her · the pot of nectar · to perform · they · distribution

This verse marks the climax of the Asuras' delusion, where their obsession with Mohinī leads them to surrender the very nectar they fought to obtain. It highlights the power of the Lord's māyā to blind even the most powerful beings.

Seating the Devas and the Daityas separately, Mohinī, while singing and dancing, began the distribution.

devānniveśya daityāṃśca mohinī tān pṛthak pṛthak |

gāyantī ca naṭantī ca cakāra pariveṣaṇam

देवान् · devān — the Devas

निवेश्य · niveśya — having seated

दैत्यान् · daityān — the Daityas

च · ca — and

मोहिनी · mohinī — Mohinī

तान् · tān — them

पृथक् पृथक् · pṛthak pṛthak — separately

गायन्ती · gāyantī — singing

नटन्ती · naṭantī — dancing

चकार · cakāra — she performed

परिवेषणम् · pariveṣaṇam — distribution

मोहिनी देवान् दैत्यांश्च पृथक् पृथक् निवेश्य, गायन्ती नटन्ती च परिवेषणं चकार।

the Devas · having seated · the Daityas · and · Mohinī · them · separately · singing · dancing · she performed · distribution

Mohinī's methodical separation of the groups serves as a divine strategy to ensure the nectar reaches the Devas. Her singing and dancing represent the captivating nature of the Lord's pastimes.

Then, seeing her beauty and desiring to possess her, all the Dānavas became infatuated and did not even remember the nectar. But she, the enchantress of all, gave the nectar to the Devas.

tadā tasyāstu saundaryaṃ dṛṣṭvā tadgrahaṇecchayā |

mumuhurdānavāḥ sarve sudhāṃ cāpi na sasmaruḥ

devebhyaḥ pradadau sā tu sudhāṃ sarvavimohinī

तदा · tadā — then

तस्याः · tasyāḥ — her

सौन्दर्यम् · saundaryam — beauty

दृष्ट्वा · dṛṣṭvā — having seen

तद्ग्रहणेच्छया · tadgrahaṇecchayā — by the desire to possess her

मुमुहुः · mumuhuḥ — they became infatuated

दानवाः · dānavāḥ — the Dānavas

सर्वे · sarve — all

सुधाम् · sudhām — the nectar

न सस्मरुः · na sasmaruḥ — did not remember

देवेभ्यः · devebhyaḥ — to the Devas

प्रददौ · pradadau — she gave

सर्वविमोहिनी · sarvavimohinī — the enchantress of all

तदा तस्याः सौन्दर्यं दृष्ट्वा तद्ग्रहणेच्छया सर्वे दानवाः मुमुहुः, सुधां चापि न सस्मरुः। सा सर्वविमोहिनी देवेभ्यः सुधां प्रददौ।

then · her · beauty · having seen · by the desire to possess her · they became infatuated · the Dānavas · all · the nectar · did not remember · to the Devas · she gave · the enchantress of all

This verse emphasizes the absolute efficacy of the Lord's enchantment, where the desire for material beauty completely eclipses the pursuit of immortality. It underscores the contrast between the infatuated Asuras and the favored Devas.

A Daitya named Svarbhānu, seeing this great deception, left the row of Daityas and sat down in the row of the Devas.

svarbhānurnāma daityastu tad dṛṣṭvā vañcanaṃ mahat |

daityapaṅktiṃ vihāyaiva devapaṅktyāmupāviśat

स्वर्भानुः · svarbhānuḥ — Svarbhānu

नाम · nāma — named

दैत्यः · daityaḥ — the Daitya

तत् · tat — that

दृष्ट्वा · dṛṣṭvā — having seen

वञ्चनम् · vañcanam — deception

महत् · mahat — great

दैत्यपङ्क्तिम् · daityapaṅktim — the row of Daityas

विहाय · vihāya — having left

देवपङ्क्त्याम् · devapaṅktyām — in the row of Devas

उपाविशत् · upāviśat — sat down

स्वर्भानुर्नाम दैत्यस्तु तत् महत् वञ्चनं दृष्ट्वा, दैत्यपङ्क्तिं विहायैव देवपङ्क्त्याम् उपाविशत्।

Svarbhānu · named · the Daitya · that · having seen · deception · great · the row of Daityas · having left · in the row of Devas · sat down

Svarbhānu's attempt to infiltrate the Devas' row introduces the conflict that leads to the creation of the planetary system, showing that even in divine settings, deception is met with divine justice.

Seeing him, Govinda, of equal vision due to his compassion, (gave) nectar to him also, the Lord of the world, even while knowing who he was.

taṃ vilokyāpi govindaḥ kṛpayā samadarśanaḥ |

sudhāṃ tathā tasmai jānaneva jagatprabhuḥ

तम् · tam — him

विलोक्य · vilokya — having seen

गोविन्दः · govindaḥ — Govinda

कृपया · kṛpayā — by compassion

समदर्शनः · samadarśanaḥ — of equal vision

सुधाम् · sudhām — nectar

तस्मै · tasmai — to him

जानन् · jānan — knowing

एव · eva — indeed

जगत्प्रभुः · jagatprabhuḥ — Lord of the world

जगत्प्रभुः गोविन्दः तम् विलोक्य अपि, कृपया समदर्शनः सन्, जानन् एव तस्मै सुधाम् अददात्।

him · having seen · Govinda · by compassion · of equal vision · nectar · to him · knowing · indeed · Lord of the world

This verse reveals the Lord's supreme nature; He is not bound by the rules of the game He creates, and His compassion extends even to those who oppose Him, as He fulfills the destiny of the nectar.

"This Svarbhānu is an Asura! Let him be slain! Let him be slain!" said the Sun and Moon, who were extremely angry and envious.

ayaṃ svarbhānurasuro hanyatāṃ hanyatāmiti

ūcatuḥ paramakruddhau candrādityāvasūyayā

अयम् · ayam — this

स्वर्भानुः · svarbhānuḥ — Svarbhānu

असुरः · asuraḥ — Asura

हन्यताम् · hanyatām — let him be slain

इति · iti — thus

ऊचतुः · ūcatuḥ — they said

परमक्रुद्धौ · paramakruddhau — extremely angry

चन्द्रादित्यावसूयया · candrādityāvasūyayā — the Sun and Moon out of envy

परमक्रुद्धौ चन्द्रादित्यावसूयया 'अयम् स्वर्भानुरसुरः, हन्यतां हन्यताम्' इति ऊचतुः।

this · Svarbhānu · Asura · let him be slain · thus · they said · extremely angry · the Sun and Moon out of envy

The intervention of the Sun and Moon highlights the cosmic order. Their envy and anger act as the catalyst for the divine punishment that transforms the Asura into a celestial body.

Instantly, Lord Viṣṇu severed his head. By the power of the nectar, the head and the trunk remained alive, separate from each other.

sahasā bhagavān viṣṇuḥ śiraściccheda tasya ca |

sudhayā jīvitaṃ cāsīcchiro ruṇḍaṃ pṛthak pṛthak

सहसा · sahasā — instantly

भगवान् · bhagavān — the Lord

विष्णुः · viṣṇuḥ — Viṣṇu

शिरः · śiraḥ — head

अच्छिद्यत् · acchidyat — severed

तस्य · tasya — his

सुधया · sudhayā — by the nectar

जीवितम् · jīvitam — alive

आसीत् · āsīt — remained

शिरः · śiraḥ — head

रुण्डम् · ruṇḍam — trunk

पृथक् पृथक् · pṛthak pṛthak — separately

सहसा भगवान् विष्णुः तस्य शिरः अच्छीदत्। सुधया शिरः रुण्डं च पृथक् पृथक् जीवितम् आसीत्।

instantly · the Lord · Viṣṇu · head · severed · his · by the nectar · alive · remained · head · trunk · separately

The severing of Svarbhānu's head illustrates that the nectar's power is absolute, rendering the body immortal even when divided. This event is the mythological origin of the two distinct parts of the demon.

He made them Rāhu and Ketu and established them among the planets. From that time onwards, there came to be nine planets in the world.

rāhuṃ ketuṃ tathā cakre grahaiśca samayojayat |

tadāprabhṛti loke tu babhūvuśca navagrahāḥ

राहुम् · rāhum — Rāhu

केतुम् · ketum — Ketu

तथा · tathā — also

चक्रे · cakre — he made

ग्रहैः · grahaiḥ — among the planets

समयोजयत् · samayojayat — he established

तदाप्रभृति · tadāprabhṛti — from that time

लोके · loke — in the world

बभूवुः · babhūvuḥ — there came to be

नवग्रहाः · navagrahāḥ — nine planets

सः तौ राहुं केतुं तथा चक्रे, ग्रहैः च समयोजयत्। तदाप्रभृति लोके नवग्रहाः बभूवुः।

Rāhu · Ketu · also · he made · among the planets · he established · from that time · in the world · there came to be · nine planets

This verse explains the expansion of the celestial order from seven to nine planets, grounding the mythological narrative in the established Vedic cosmology of the Navagrahas.

Previously, there were only seven planets, which are the causes of the days of the week. As shadow-forms, those two (Rāhu and Ketu) seize the Sun and Moon.

pūrvaṃ saptagrahā eva hyāsan vāsarahetavaḥ |

chāyārūpeṇa tau cāpi gṛhṇītaścandrabhāskarau

पूर्वम् · pūrvam — previously

सप्तग्रहाः · saptagrahāḥ — seven planets

एव · eva — only

आसन् · āsan — were

वासरहेतवः · vāsarahetavaḥ — causes of the days of the week

छायारूपेण · chāyārūpeṇa — as shadow-forms

तौ · tau — those two

गृह्णीतः · gṛhṇītaḥ — they seize

चन्द्रभास्करौ · candrabhāskarau — the Sun and Moon

पूर्वम् वासरहेतवः सप्तग्रहाः एव आसन्। तौ छायारूपेण चन्द्रभास्करौ गृह्णीतः।

previously · seven planets · only · were · causes of the days of the week · as shadow-forms · those two · they seize · the Sun and Moon

This verse provides the astronomical context for the eclipse, explaining the interaction between the shadow-planets and the luminaries, which is a recurring theme in the cosmic drama.

Again and again, the Lord drives them away with his discus. An eclipse occurs because of the touch of their shadow upon those two.

muhurmuhuḥ svacakreṇa tau nivārayati prabhuḥ |

uparāgo bhavettasmācchāyāsparśena vai tayoḥ

मुहुर्मुहुः · muhurmuhuḥ — again and again

स्वचक्रेण · svacakreṇa — with his own discus

तौ · tau — those two

निवारयति · nivārayati — drives away

प्रभुः · prabhuḥ — the Lord

उपरागः · uparāgaḥ — eclipse

भवेत् · bhavet — occurs

तस्मात् · tasmāt — therefore

छायास्पर्शेन · chāyāsparśena — by the touch of the shadow

तयोः · tayoḥ — of those two

प्रभुः मुहुर्मुहुः स्वचक्रेण तौ निवारयति। तस्मात् तयोः छायास्पर्शेन उपरागः भवेत्।

again and again · with his own discus · those two · drives away · the Lord · eclipse · occurs · therefore · by the touch of the shadow · of those two

The Lord's continuous protection of the Sun and Moon with His discus signifies the maintenance of cosmic order, where the eclipse is merely a temporary shadow-touch rather than a permanent destruction.

Thus, having given his nectar, Hari, in the form of Mohinī, immediately vanished from that very spot, along with the nectar pot.

evaṃ svamamṛtaṃ datvā mohinīrūpadhṛgdhariḥ

tatraivāntardadhe tūrṇaṃ sudhākumbhena mādhavaḥ

एवम् · evam — thus

स्वम् · svam — his own

अमृतम् · amṛtam — nectar

दत्वा · datvā — having given

मोहिनीरूपधृक् · mohinīrūpadhṛk — assuming the form of Mohinī

हरिः · hariḥ — Lord Hari

तत्रैव · tatraiva — in that very place

अन्तर्दधे · antardadhe — vanished

तूर्णम् · tūrṇam — quickly

सुधाकुम्भेन · sudhākumbhena — with the nectar pot

माधवः · mādhavaḥ — Lord Mādhava

मोहिनीरूपधृक् हरिः माधवः एवम् स्वम् अमृतम् दत्वा सुधाकुम्भेन सह तत्रैव तूर्णम् अन्तर्दधे।

thus · his own · nectar · having given · assuming the form of Mohinī · Lord Hari · in that very place · vanished · quickly · with the nectar pot · Lord Mādhava

This verse marks the conclusion of the divine deception, showing Hari's withdrawal after fulfilling the purpose of the Mohinī avatar. It transitions the narrative from the distribution of nectar to the aftermath of the divine play.

He placed the remaining pot in the submarine fire (Vaḍavānala). Suddenly, a terrible war between the Devas and Asuras broke out.

taṃ kumbhamavaśiṣṭaṃ ca nidadhe vaḍavānale|

daivāsuramabhūdyuddhaṃ sahasaiva bhayaṅkaram

तम् · tam — that

कुम्भम् · kumbham — pot

अवशिष्टम् · avaśiṣṭam — remaining

च · ca — and

निदधे · nidadhe — placed

वडवानले · vaḍavānale — in the submarine fire

दैवासुरम् · daivāsuram — between gods and demons

अभूत् · abhūt — occurred

युद्धम् · yuddham — war

सहसैव · sahasaiva — suddenly

भयङ्करम् · bhayaṅkaram — terrible

तम् अवशिष्टम् कुम्भम् च वडवानले निदधे। सहसैव दैवासुरम् भयङ्करम् युद्धम् अभूत्।

that · pot · remaining · and · placed · in the submarine fire · between gods and demons · occurred · war · suddenly · terrible

This verse explains the preservation of the remaining nectar and the immediate eruption of conflict, setting the stage for the divine intervention that follows.

Then Nārada pacified the Suras and Dānavas by explaining their respective powers, for the sake of the world's welfare.

atha tān sāntvayāmāsa nāradaḥ suradānavān |

tattatprabhāvaṃ vijñāpya lokamaṅgalakāraṇāt

अथ · atha — then

तान् · tān — them

सान्त्वयामास · sāntvayāmāsa — pacified

नारदः · nāradaḥ — Sage Nārada

सुरदानवान् · suradānavān — gods and demons

तत्तत्प्रभावम् · tattatprabhāvam — their respective powers

विज्ञाप्य · vijñāpya — having explained

लोकमङ्गलकारणात् · lokamaṅgalakāraṇāt — for the sake of world welfare

अथ नारदः लोकमङ्गलकारणात् तत्तत्प्रभावम् विज्ञाप्य तान् सुरदानवान् सान्त्वयामास।

then · them · pacified · Sage Nārada · gods and demons · their respective powers · having explained · for the sake of world welfare

Nārada's intervention serves to restore balance, emphasizing that even the conflicts of the gods have a purpose in the cosmic order, leading to the sanctification of the site.

That very place on earth where the Lord performed the distribution of nectar, he made into the excellent holy site named Mohana.

tadeva kṣetrapravaraṃ mohanākhyaṃ dharātale|

cakāra yatra bhagavān sudhāyāḥ pariveṣaṇam

तदेव · tadeva — that very

क्षेत्रप्रवरम् · kṣetrapravaram — excellent holy site

मोहनाख्यम् · mohanākhyam — named Mohana

धरातले · dharātale — on the earth surface

चकार · cakāra — made

यत्र · yatra — where

भगवान् · bhagavān — the Lord

सुधायाः · sudhāyāḥ — of nectar

परिवेषणम् · pariveṣaṇam — distribution

यत्र भगवान् सुधायाः परिवेषणम् चकार, तदेव क्षेत्रप्रवरम् धरातले मोहनाख्यम् चकार।

that very · excellent holy site · named Mohana · on the earth surface · made · where · the Lord · of nectar · distribution

This verse identifies the geographical and spiritual significance of the location, transforming a site of conflict into a permanent place of pilgrimage.

Viṣṇu is known as Kāḷamegha, and Śrī is named Meghalatā. The sacred pond is Sudhāpuṣkariṇī, and the holy site is Mohana Kṣetra.

viṣṇuṃ ca kālameghākhyaṃ śriyaṃ meghalatābhidhām |

sudhāpuṣkariṇīṃ cāpi mohanakṣetrameva ca

विष्णुम् · viṣṇum — Lord Viṣṇu

कालमेघाख्यम् · kālameghākhyam — named Kāḷamegha

श्रियम् · śriyam — Goddess Śrī

मेघलताभिधाम् · meghalatābhidhām — named Meghalatā

सुधापुष्करिणीम् · sudhāpuṣkariṇīm — the Sudhā pond

च · ca — and

अपि · api — also

मोहनक्षेत्रम् · mohanakṣetram — Mohana holy site

एव · eva — indeed

च · ca — and

विष्णुम् कालमेघाख्यम्, श्रियम् मेघलताभिधाम्, सुधापुष्करिणीम् च, मोहनक्षेत्रम् एव च (इति कथयन्ति)।

Lord Viṣṇu · named Kāḷamegha · Goddess Śrī · named Meghalatā · the Sudhā pond · and · also · Mohana holy site · indeed · and

This verse establishes the specific nomenclature for the deity and the sacred geography of the Mohana Kṣetra, providing the devotee with the objects of meditation.

For those people who serve them, all diseases are destroyed. They become equal to the gods, free from old age and illness.

**Thus, the eighth chapter, titled "The Glory of Mohana Kṣetra," in the Fifth Volume of the Divyadeśavaibhavam, composed by Śrī Kṛṣṇapremi Mahāprabhu.**

ye sevante janāsteṣāṃ rogā naśyanti sarvaśaḥ |

bhavanti devatulyāśca jarāmayavivarjitāḥ

ये · ye — those who

सेवन्ते · sevante — serve

जनाः · janāḥ — people

तेषाम् · teṣām — of them

रोगाः · rogāḥ — diseases

नश्यन्ति · naśyanti — are destroyed

सर्वशः · sarvaśaḥ — completely

भवन्ति · bhavanti — become

देवतुल्याः · devatulyāḥ — equal to gods

च · ca — and

जरामयविवर्जिताः · jarāmayavivarjitāḥ — free from old age and illness

ये जनाः सेवन्ते, तेषाम् रोगाः सर्वशः नश्यन्ति। ते देवतुल्याः जरामयविवर्जिताः च भवन्ति।

those who · serve · people · of them · diseases · are destroyed · completely · become · equal to gods · and · free from old age and illness

The chapter concludes with the phala-śruti, promising spiritual and physical liberation to those who worship at this sacred site, thereby cementing its importance in the Vaishnava tradition.