SRIMAD BHAGAVATAM: CANTO 10

(1) The King said: 'Please, o powerful one, describe that abominable act because of which the devarishi got angry and the two [sons of Kuvera] were cursed.'

(2-3) S'rî S'uka said: 'Proud of being elevated to the association of Rudra were the ones born from the Keeper of the Wealth madly fanatic about a beautiful park at the Mandâkinî river [upper-Ganges] near Kailâsa [S'iva's mountain]. Intoxicated from drinking vârunî with their eyes rolling wandered they in the garden full of flowers with women singing songs to them. (4) Entering the Ganges full of lotus beds enjoyed they the company of the young girls like two male elephants with their she-elephants.

(5) It so happened that Nârada, the all-mighty devarishi got to see them, o son of Kuru, and from the demigods their maddened eyes he understood what state they were in. (6) Seeing him were their adherents ashamed and covered they afraid of being cursed quickly with their garments the nakedness of their bodies, but they, the two guardians of Kuvera's treasures [S'iva-guhyakas], also being naked didn't. (7) Seeing the two drunk, under the influence blind with their prestige and wealth, pronounced he, to teach the two sons of the light a lesson, a curse telling them the following. (8) Nârada said: 'There is indeed for the one in the mode of passion enjoying the things of the world nothing as perplexing to the intelligence as the arrogance of wealth, a good birth, [a nice body, learning and riches] etc. in which one takes interest in women, wine and gambling. (9) In this position killing the animals do the merciless out of control with themselves think that this body, wich is doomed to perish, wouldn't age, wouldn't die [see also 7.15: 7, B.G. 9: 26]. (10) The body however deemed divine is there after death for the worms and turns into stool and ashes; someone acting that [destructive] harms his own interest - what does he know about the hell awaiting him [see also 5.26: 17]? (11) This body, does it belong to the employer, to oneself, to him who gave the seed, to the mother, or does it belong to the father of one's mother or to him who took it by force, to a buyer, to the fire or to the scavengers even? (12) The question is: who would on this basis actually be that person [that Proprietor] to the body that, having manifested from the unmanifested, will vanish again? Who else but the ignorant [animals], who take their bodies for their true self, would kill the poor creatures [see also 4.11: 10]? (13) For materialists who mad about wealth are blinded is being destitute the best ointment to their eyes, because a man in need, compared to others, is much better capable of seeing things the way they are [*]. (14) It is like someone who pricked by a pin understands that it is likewise for other souls with a body: he does not wish any creature such pain; but not so a person who was never pricked by a pin. (15) A poor man free from the falsehood of the self is liberated from all the conceit associated with it; the great difficulty that one in this world may encounter by providence is for him indeed the best austerity. (16) Weak of hunger constantly in need of food [**] are of the body of a man [vowed to or] of poverty the senses less and less dominant and is also the violence [that is the counterpart of the lust (to eat)] diminished. (17) Saintly people indeed may easily seek the company of the poor; the meeting [of the poor] with such honest people reduces the cause of the suffering as well as the hankering so that soon thereafter purification is found [see also 10.8: 4]. (18) Would it be the business of the saintly [the sâdhus], those equal to all whose only interest it is to serve Mukunda, to associate with the rich and proud materialists who seek the company of the nondevoted? They pay no attention to them! [see also B.G. 7: 15] (19) Therefore will I of these womanizing drunkards, who from drinking vârunî arrogantly are blinded with the opulence and are out of control with themselves, take away this ignorant conceit. (20-22) Since these two sons because of their worldly comforts have become so absorbed in the mode of ignorance and in their pride being indifferent to witnesses care for no dress to their bodies at all, do they therefore deserve to become immobile [like trees] so that they do not become like this again. On top of that is it my mercy that their remembrance may continue and is it my special favor that they after a hundred years as counted by the gods [: a day is a year] obtain the personal association of Vâsudeva so that they again may rise to the celestial world with their bhakti revived.'

(23) S'rî S'uka said: 'The devarishi having spoken so left that place for Nârâyana-âs'rama [his own place], leaving Nalakûvara and Manigrîva to become twin arjuna [***] trees. (24) [and now..] To prove the words of the seer, His topmost, true devotee, moved the Lord [bound to the mortar] very slowly to the spot where the pair of arjuna trees was standing. (25) [He thought:] 'The devarishi is most dear to Me and although these two were born from the rich man, will I just so execute to the words as the great soul has stated.' (26) Thus decided moved Krishna in between the arjunas and doing so got the big mortar stuck across. (27) The boy dragging the wooden mortar that was tied to His belly behind Him, with great force pulled over the two trees that by His supreme power shook heavily and with trunk, branches and leaves, roots up came down making a tremendous noise [*4]. (28) Right there then came out of the two trees resplendently beautiful, illuminating all directions, two persons like fire personified who offered Krishna with folded hands, head down, their obeisances while they before the Lord of the Whole World completely purified uttered the following: (29) 'Krishna, o Krishna, o Greatest of Yoga, You are the root cause, the Original Person in the beyond of this world, of this creation gross and subtle, that the brahmins know as Your form. (30-31) You are the One for all living beings, You are the master of the living force, of the body, of the soul and the senses; You indeed are the time, the Supreme Lord Vishnu, the imperishable controller. You as the greatest, the cosmic creation ànd the subtle are, consisting of the passion, goodness and slowness, indeed the Original Personality and Proprietor, the knower of the restless mind in all fields. (32) Who, locked up in a body with a mind agitated by the modes of nature, is capable of knowing You who are not confined to a body; who now out here covered by the modes is worthy of You who existed before the creation? (33) Therefore unto You, Vâsudeva, the Supreme Personality, the Origin of Creation, unto You whose own light is covered by the great of Your natural modes, unto the Brahman [the inside and the outside], our respectful obeisances. (34-35) Of the nonmaterial of Your different embodiments as avatâras, we by and by may witness the incomparable, the unlimited strength that is out of reach for the ones [normally] embodied. That same Lordship, that Master Benevolent there for the liberation and elevation of everyone, has now appeared with all His potencies and expansions! (36) Our respects for the Highest Virtue, our respects for the Supreme Auspiciousness; unto Vâsudeva, the Peaceful One, unto the Master of the Yadus, our reverence. (37) May we, who from the mercy of the rishi, that most confidential devotee, as servants could see You, the Supreme Lord in person, resume our lives, o Greatest Universal Form? (38) May our words always concern Your pastimes, may our ears hear the talks about You, may our limbs be working for You, may the mind always remember Your lotus feet, may our heads bow to You the All-pervading One, may our sight be of the truthful [the Vaishnavas especially] and may we see them all as being non-different from You!'

(39) S'rî S'uka said: 'This way being glorified by the two spoke the Supreme Lord, the Master of Gokula who with ropes was bound to the mortar, smiling to the Guhyakas. (40) The Supreme Lord said: 'Everything of this incident that happened in the past with Nârada is known to Me: what a great favor he did being so kind to you in his condemning you of your being fallen blind in madness about the wealth. (41) The way the eyes of a person facing the sun [are freed from darkness] is one simply by being in the presence of the saintly who are equal to all, with persons fully dedicated to Me, freed from all bondage. (42) Now, you reeds [*5] of Kuvera, saturated with love towards Me, return to your home with Me as the Supreme Destination, Me, the Highest of your desire, from whom one never turns back [see also B.G. 5: 17].'

(43) S'rî S'uka said: 'Thus addressed circumambulated the two Him who was bound to the mortar, offering their repeated respects and took they leave departing in the northern direction [where Kailâsa is].'

The King said: 'Please, o powerful one, describe that abominable act because of which the devarishi got angry and the two [sons of Kuvera] were cursed.'

The King said: 'Please, o powerful one, describe that abominable act because of which the devarishi got angry and the two [sons of Kuvera] were cursed.' (Vedabase)

Text 2-3

S'rî S'uka said: 'Proud of being elevated to the association of Rudra were the ones born from the Keeper of the Wealth madly fanatic about a beautiful park at the Mandâkinî river [upper-Ganges] near Kailâsa [S'iva's mountain]. Intoxicated from drinking vârunî with their eyes rolling wandered they in the garden full of flowers with women singing songs to them.

S'rî S'uka said: 'Proud of being elevated to the association of Rudra were the ones born from the Keeper of the Wealth madly fanatic about a beautiful park at the Mandâkinî river [upper-Ganges] near Kailâsa [S'iva's mountain]. Intoxicated from drinking vârunî with their eyes rolling wandered they in the garden full of flowers with women singing songs to them. (Vedabase)

Text 4

Entering the Ganges full of lotus beds enjoyed they the company of the young girls like two male elephants with their she-elephants.

Entering the Ganges full of lotusbeds enjoyed they the company of the young girls like two male elephants with their she-elephants. (Vedabase)

Text 5

It so happened that Nârada, the all-mighty devarishi got to see them, o son of Kuru, and from the demigods their maddened eyes he understood what state they were in.

It so happened that Nârada, the all-mighty devarishi got to see them, o son of Kuru, and from the demigods maddened eyes he understood what state they were in. (Vedabase)

Text 6

Seeing him were their adherents ashamed and covered they afraid of being cursed quickly with their garments the nakedness of their bodies, but they, the two guardians of Kuvera's treasures [S'iva-guhyaka], also being naked didn't.

Seeing him were their adherents ashamed and covered they afraid of being cursed quickly with their garments the nakedness of their bodies, but they, the two guardians of Kuvera's treasures [S'iva-guhyakas], also being naked didn't. (Vedabase)

Text 7

Seeing the two drunk, under the influence blind with their prestige and wealth, pronounced he, to teach the two sons of the light a lesson, a curse telling them the following.

Seeing the two drunk, under the influence blind with their prestige and wealth, pronounced he, to teach the two sons of the light a lesson, a curse telling them the following. (Vedabase)

Text 8

Nârada said: 'There is indeed for the one in the mode of passion enjoying the things of the world nothing as perplexing to the intelligence as the arrogance of wealth, a good birth, [a nice body, learning and riches] etc. in which one takes interest in women, wine and gambling.

Nârada said: 'There is indeed for the one in the mode of passion enjoying the things of the world nothing as perplexing to the intelligence than the arrogance of wealth, the good birth etc. [a nice body, learning and riches] of which one finds women, wine and gambling. (Vedabase)

Text 9

In this position killing the animals do the merciless out of control with themselves think that this body, wich is doomed to perish, wouldn't age, wouldn't die [see also 7.15: 7, B.G. 9: 26].

(9) Killing the animals in this do the merciless out of control with themselves think that this body doomed to perish wouldn't age, wouldn't die [see also 7.15: 7, B.G. 9: 26]. (Vedabase)

Text 10

The body however deemed divine is there after death for the worms and turns into stool and ashes; someone acting that [destructive] harms his own interest - what does he know about the hell awaiting him [see also 5.26: 17]?

The body however deemed divine is there after death for the worms and turns into stool and ashes; someone acting so [destructive] harms his own interest - what does he know about the hell awaiting him [see also 5.26: 17]? (Vedabase)

Text 11

This body, does it belong to the employer, to oneself, to him who gave the seed, to the mother, or does it belong to the father of one's mother or to him who took it by force, to a buyer, to the fire or to the scavengers even?

This body, does it belong to the employer, to oneself, to him who gave the seed, to the mother, or does it belong to the father of one's mother or to him who took it by force, to a buyer, to the fire or to the scavengers even? (Vedabase)

Text 12

The question is: who would on this basis actually be that person [that Proprietor] to the body that, having manifested from the unmanifested, will vanish again? Who else but the ignorant [animals], who take their bodies for their true self, would kill the poor creatures [see also 4.11: 10]?

On this ground who would that person [that Proprietor] to the body, manifested from the unmanifested, actually be that is vanishing? Knowing this, who else but ignorants claiming it as their own, would kill poor creatures [see also 4.11: 10]? (Vedabase)

Text 13

For materialists who mad about wealth are blinded is being destitute the best ointment to their eyes, because a man in need, compared to others, is much better capable of seeing things the way they are [*].

For materialists who mad about wealth are blinded is being destitute the best ointment to their eyes as a man in need compared to others much better can see the things as they are [*]. (Vedabase)

Text 14

It is like someone who pricked by a pin understands that it is likewise for other souls with a body: he does not wish any creature such pain; but not so a person who was never pricked by a pin.

It is like someone who pricked by a pin understands that it is likewise for other souls with a body: he does not wish any creature such pain, but not so a person who was never pinpricked. (Vedabase)

Text 15

A poor man free from the falsehood of the self is liberated from all the conceit associated with it; the great difficulty that one in this world may encounter by providence is for him indeed the best austerity.

A poor man free from the falsehood of the self is liberated from all conceit about it; the great difficulty that one in this world may have by providence, that indeed is for him the best austerity. (Vedabase)

Text 16

Weak of hunger constantly in need of food [**] are of the body of a man [vowed to or] of poverty the senses less and less dominant and is also the violence [that is the counterpart of the lust (to eat)] diminished.

Weak with hunger constantly in need for food [**] are of the body of a man [vowed to or] of poverty the senses less and less dominant and is also the violence [that is the counterpart of the lust (to eat)] diminished. (Vedabase)

Text 17

Saintly people indeed may easily seek the company of the poor; the meeting [of the poor] with such honest people reduces the cause of the suffering as well as the hankering so that soon thereafter purification is found [see also 10.8: 4].

Saintly people indeed may easily seek the company of the poor; the meeting [of the poor] with such honest people reduces the cause of the suffering as well as the hankering so that soon thereafter purification is found [see also 10.8: 4]. (Vedabase)

Text 18

Would it be the business of the saintly [the sâdhus], those equal to all whose only interest it is to serve Mukunda, to associate with the rich and proud materialists who seek the company of the nondevoted? They pay no attention to them! [see also B.G. 7: 15]

Would it be the business of the saintly [the sâdhus], those equal to all whose only interest it is to serve Mukunda, to associate with the rich and proud materialists who seek the company of the nondevoted? They disregard them! [see also B.G. 7: 15] (Vedabase)

Text 19

Therefore will I of these womanizing drunkards, who from drinking vârunî arrogantly are blinded with the opulence and are out of control with themselves, take away this ignorant conceit.

Therefore will I of these womanizing drunkards, who from drinking vârunî arrogantly are blinded with the opulence and out of control with themselves, take away this ignorant conceit. (Vedabase)

Text 20-22

Since these two sons because of their worldly comforts have become so absorbed in the mode of ignorance and in their pride being indifferent to witnesses care for no dress to their bodies at all, do they therefore deserve to become immobile [like trees] so that they do not become like this again. On top of that is it my mercy that their remembrance may continue and is it my special favor that they after a hundred years as counted by the gods [: a day is a year] obtain the personal association of Vâsudeva so that they again may rise to the celestial world with their bhakti revived.'

Because these two sons of the worldly comforts have become so absorbed in the mode of ignorance and in their pride indifferent to witnesses care for no dress to their bodies at all, do they therefore deserve to become immobile [like trees] so that they do not become like this again. On top of that is it my mercy that their remembrance may continue and is it my special favor that they after a hundred years counted to the gods [: a day is a year] obtain the personal association of Vâsudeva so that they again may live up to the celestial world with their bhakti revived.' (Vedabase)

Text 23

S'rî S'uka said: 'The devarishi having spoken so left that place for Nârâyana-âs'rama [his own place], leaving Nalakûvara and Manigrîva to become twin arjuna [***] trees.

S'rî S'uka said: 'The devarishi having spoken so left that place for nârâyana-âs'rama [his own place], leaving Nalakûvara and Manigrîva to become twin arjuna [***] trees. (Vedabase)

Text 24

[and now..] To prove the words of the seer, His topmost, true devotee, moved the Lord [bound to the mortar] very slowly to the spot where the pair of arjuna trees was standing.

[and now..] To prove the words of the seer, His topmost devotee, true, moved the Lord [bound to the mortar] very slowly to the spot where the pair of arjuna trees was standing. (Vedabase)

Text 25

[He thought:]' The devarishi is most dear to Me and although these two were born from the rich man, will I just so execute to the words as the great soul has stated.

[He thought:] 'The devarishi is most dear to Me and although these two were born from the rich man will I just so execute to the words as the great soul has stated.' (Vedabase)

Text 26

Thus decided moved Krishna in between the arjunas and doing so got the big mortar stuck across.

Thus decided got Krishna in between the arjunas and doing so got the big mortar across. (Vedabase)

Text 27

The boy dragging the wooden mortar that was tied to His belly behind Him, with great force pulled over the two trees that by His supreme power shook heavily and with trunk, branches and leaves, roots up came down making a tremendous noise [*4].

The boy dragging the wooden mortar that was tied to His belly behind Him, with great force pulled over the two trees that by His supreme power shook heavily and with trunk, branches and leaves, roots up came down making a tremendous noise [*4]. (Vedabase)

Text 28

Right there then came out of the two trees resplendently beautiful, illuminating all directions, two persons like fire personified who offered Krishna with folded hands, head down, their obeisances while they before the Lord of the Whole World completely purified uttered the following:

Right there then came out of the two trees resplendently beautiful, illuminating all directions, two persons like fire personified who offered Krishna with folded hands, head down, their obeisances while they before the Lord of the Whole World completely purified uttered the following: (Vedabase)

Text 29

'Krishna, o Krishna, o Greatest of Yoga, You are the root cause, the Original Person in the beyond of this world, of this creation gross and subtle, that the brahmins know as Your form.

'Krishna, o Krishna, o Greatest of Yoga, You are the root cause, the Original Person in the beyond of this world, of this creation gross and subtle, that the brahmins know as Your form. (Vedabase)

Text 30-31

You are the One for all living beings, You are the master of the living force, of the body, of the soul and the senses; You indeed are the time, the Supreme Lord Vishnu, the imperishable controller. You as the greatest, the cosmic creation ànd the subtle are, consisting of the passion, goodness and slowness, indeed the Original Personality and Proprietor, the knower of the restless mind in all fields.

You are the One for all living beings, You are the master of the living force, of the body, of the soul and the senses; You indeed are the time, the Supreme Lord Vishnu, the imperishable controller. You as the greatest, the cosmic creation ànd the subtle are, consisting of the passion, goodness and slowness, indeed the Original Personality and Proprietor, the knower of the restless mind in all fields. (Vedabase)

Text 32

Who, locked up in a body with a mind agitated by the modes of nature, is capable of knowing You who are not confined to a body; who now out here covered by the modes is worthy of You who existed before the creation?

Who, locked up in a body with a mind agitated by the modes of nature, is there to know You who are not confined to a body; who now out here covered by the modes is worthy of You who existed before the creation? (Vedabase)

Text 33

Therefore unto You, Vâsudeva, the Supreme Personality, the Origin of Creation, unto You whose own light is covered by the great of Your natural modes, unto the Brahman [the inside and the outside], our respectful obeisances.

Therefore unto You, Vâsudeva, the Supreme Personality, the Origin of Creation, unto You whose own light is covered by the great of Your natural modes, unto the Brahman [the inside and the outside], our respectful obeisances. (Vedabase)

Text 34-35

Of the nonmaterial of Your different embodiments as avatâras, we by and by may witness the incomparable, the unlimited strength that is out of reach for the ones [normally] embodied. That same Lordship, that Master Benevolent there for the liberation and elevation of everyone, has now appeared with all His potencies and expansions!

Of the nonmaterial of Your different embodiments as avatâras, we by and by may witness the incomparable, the unlimited strength that is out of reach for the ones [normally] embodied. That same Lordship, that Master Benevolent there for the liberation and elevation of everyone, has now appeared with all His potencies and expansions! (Vedabase)

Text 36

Our respects for the Highest Virtue, our respects for the Supreme Auspiciousness; unto Vâsudeva, the Peaceful One, unto the Master of the Yadus, our reverence.

Our respects for the Highest Virtue, our respects for the Supreme Auspiciousness; unto Vâsudeva, the Peaceful One, unto the Master of the Yadus, our reverence. (Vedabase)

Text 37

May we, who from the mercy of the rishi, that most confidential devotee, as servants could see You, the Supreme Lord in person, resume our lives, o Greatest Universal Form?

May we, who from the mercy of the rishi, that most confidential devotee, as servants could see You, the Supreme Lord in person, resume our lives, o Greatest Universal Form? (Vedabase)

Text 38

May our words always concern Your pastimes, may our ears hear the talks about You, may our limbs be working for You, may the mind always remember Your lotus feet, may our heads bow to You the All-pervading One, may our sight be of the truthful [the Vaishnavas especially] and may we see them all as being non-different from You!'

May our words always concern your pastimes, may our ears hear the talks about You, may our limbs be working for You, may the mind always remember Your lotusfeet, may our heads bow to You the All-pervading One, may our sight be of the truthful [the vaishnavas especially] and may we see them all as being non-different from You!' (Vedabase)

Text 39

S'rî S'uka said: 'This way being glorified by the two spoke the Supreme Lord, the Master of Gokula who with ropes was bound to the mortar, smiling to the Guhyakas.

S'rî S'uka said: 'This way being glorified by the two spoke the Supreme Lord, the Master of Gokula who by rope was bound to the mortar, smiling to the guhyakas. (Vedabase)

Text 40

The Supreme Lord said: 'Everything of this incident that happened in the past with Nârada is known to Me: what a great favor he did being so kind to you in his condemning you of your being fallen blind in madness about the wealth.

The Supreme Lord said: 'Everything of what happened in the past of this incident with Nârada is known to Me: what a great favor he did being so kind to you in his condemnation of your being fallen blind in madness about the wealth. (Vedabase)

Text 41

The way the eyes of a person facing the sun [are freed from darkness] is one simply by being in the presence of the saintly who are equal to all, with persons fully dedicated to Me, freed from all bondage.

Like the eyes of a person facing the sun [are feed from darkness] is one simply by the audience with the saintly equal to all, with persons fully dedicated to Me, freed from all bondage. (Vedabase)

Text 42

Now, you reeds [*5] of Kuvera, saturated with love towards Me, return to your home with Me as the Supreme Destination, Me, the Highest of your desire, from whom one never turns back [see also B.G. 5: 17].'

Now, you reeds [*5] of Kuvera, saturated with love towards Me, return to your home with Me as the Supreme Destination, Me, the Highest of your desire, from whom there is no return [see also B.G. 5: 17].' (Vedabase)

Text 43

S'rî S'uka said: 'Thus addressed circumambulated the two Him who was bound to the mortar, offering their repeated respects and took they leave departing in the northern direction [where Kailâsa is].'

S'rî S'uka said: 'Thus addressed circumambulated the two Him who was bound to the mortar, offering their repeated respects and took they leave departing in the northern direction [where Kailâsa is].' (Vedabase)

*: To this Prabhupâda comments: 'There is an instructive story called punar mûshiko bhava, "Again Become a Mouse." A mouse was very much harassed by a cat, and therefore the mouse approached a saintly person to request to become a cat. When the mouse became a cat, he was harassed by a dog, and then when he became a dog, he was harassed by a tiger. But when he became a tiger, he stared at the saintly person, and when that saintly person asked him, "What do you want?" the tiger said, "I want to eat you." Then the saintly person cursed him, saying, "May you again become a mouse".'

**: In fact is systematic hunger or regular fasting a standard procedure for the devotees who regularly fast for a day like with ekâdas'i: each eleventh day after the new and full moon the Vaishnava fasts from cereal and beans and chants he. Modern medicine confirms that a regular fast, or systematic hunger prolongs one's life. See also 8.16: payo vrata, fasting from solid food as the best of all sacrifices.

***: Arjuna trees are still found in many forests. The bark is used by cardiologists to prepare medicine against heart trouble.

*4: It is because of this dâmodara-lîlâ that Lord Krishna as a toddler is sometimes called Dâmodara: tied to the belly [see also the bhajan Damodarâshthaka].

*5: 'reeds' is an expression referring to the hollowness of being surrendered.