SRIMAD BHAGAVATAM: CANTO 8

(1-2) The son of Vyâsa said: 'The one riding the bull [S'iva] hearing how Lord Hari had assumed the form of a woman [8.9] to enchant the Dânavas and caused the Suras to drink the nectar, mounted his bull and went surrounded by his attendants, together with his goddess [Umâ] to see Madhusûdana [Vishnu] in His place of stay.

(3) The Supreme Personality gave him a cordial welcome with all due respect and the moment Bhava, the Lord of Continuity, and Umâ were comfortably seated, spoke he the following, with a smile offering Lord Hari his obeisances.

(4) S'rî Mahâdeva [S'iva] said: 'O God of Gods, o All-pervading Lord and Master of the Universe, to all forms of existence are You, as the full of this creation, the force that makes them move and because of this You are the Supreme Controller. (5) You are the beginning, the end of this reality and that which is in between and to consider anything as existing apart from You is selfhood; but because You are imperishable is Your Lordship, as that Absolute Truth, that Supreme and that knowing, not of all these differences. (6) It are Your feet indeed that are worshiped by the sages who, desiring the ultimate good, have no material desires and have given up the attachment to this life and a life hereafter. (7) You as the Cosmic complete, undying beyond the modes, free from grief in eternal bliss, are changeless, existing apart from everything are You yet everything. As the cause of the beginning, the manifestation of the universe and its maintenance, are You, of all those who are inward directed, the Supersoul of control and do all depend on You who art the independence [see also B.G. 9: 15]. (8) You indeed as the One, existing as both the temporal and the eternal, are without duality because You in this world, just like gold put in different forms is to its source, are not the difference of the substance, the difference that people in general relating to You acknowledge in their ignorance. Because You are free from the differences created by the modes should one, differentiating, be of no material designation [the conception of the difference of a false world and a true Brahman is there only in name, see also B.G. 7: 4-5]. (9) You are by some [the impersonal vedantists] considered the Supreme Truth of Brahman and by some others [the Mîmâmsakas] as the certain of the religion [dharma]. Some [Sânkya-philosophers] consider you the Original Person, the highest controller to cause and effect and others [the pañcarâtra devotees] describe the transcendence unto You as endowed with nine potencies [see 7.5: 23-24]. Still others [followers of Patañjali e.g.] consider You the Supreme Personality, the independent, imperishable Supersoul. (10) Nor me nor the man in the beyond [Brahmâ], nor the sages headed by Marîci really know by whom this universe was created, even though we were born from goodness. And what to say of the Daityas and the other mortal beings, o Lord, whose hearts, constantly bewildered under the influence of mâyâ, are in the base modes [of passion and ignorance, see B.G. 2: 45]. (11) You, who as the air in the vast sky, are as well involved as free, do, from Your presence as the all-pervading one, know everything of this creation, maintenance and resolution of the world in its entirety, of the living beings and their endeavors and of everything that moves and not moves. (12) I have seen all kinds of avatâras of You displaying the qualities in various pastimes; I, S'iva, would like to see that incarnation of You in which You assumed the body of a woman. (13) We have come here very eager to see with our own eyes the form of the incarnation that captivated the Daityas and fed the Suras the nectar.'

(14) S'rî S'uka said: 'Vishnu the Supreme Lord thus requested by him with the trident in his hand, laughed with gravity and gave Giris'a ['he of the mountain'] a reply. (15) The Supreme Lord said: 'To bewilder the Daityas I assumed the form of a beautiful woman deeming it necessary to the interests of the Suras to take away the vessel filled with nectar. (16) I shall now show you, who longs to see it, o best of the enlightened, the object of adoration which arouses the desires of the ones who are of an unbridled lust.'

(17) S'rî S'uka continued: 'After speaking this way disappeared Lord Vishnu there immediately from the sight of the company, leaving S'iva and Umâ with their eyes moving everywhere.

(18) Thereupon saw they in a beautiful spot in the forest a delightful woman who, in a shining sari with a belt around Her hips, in the midst of pink leafed trees and all sorts of flowers was playing, sporting with a ball. (19) With the bouncing of the ball vibrated Her beautiful breasts and Her garlands that of their weight to Her fragile waist waved along with every step that She here and there made with Her feet reddish like coral. (20) Her face was adorned by restless, at times anxious, wide open eyes that followed the ball in all directions and she had glittering earrings on Her ears and gleaming bluish hair to Her cheeks. (21) The sari and Her hair slipping and slackening She very charmingly tried to bind with Her left hand, as She with Her right hand was striking the ball; thus captivated the [Lord by His] spiritual potency everyone in the universe [compare B.G. 7: 14]. (22) The god observing Her this way playing the ball and hardly noticeable sending a bashful smile, was smitten by the glances of the ravishing beauty and under Her spell not being able to keep his eyes off Her, could he no longer think of himself nor of Umâ nearby or his associates [compare 5.5: 8]. (23) When the ball once jumped far away from Her hand blew in Her pursuit, directly before the eagerly following eyes of S'iva, the dress away with the belt which covered the woman. (24) Thus seeing all Her well-formed glory pleasing to the eye, thought S'iva that She would fancy him indeed. (25) He, gone mad of Her smiles, of Her actions bereft of good sense, went, irrespective of Bhavânî witnessing what happened, shamelessly after Her. (26) The woman all naked, seeing Him coming, very embarrassed with a smile hid among the trees not keeping Her place. (27) Lord S'iva, Bhava whose senses were agitated, was victimized by lust just like a male elephant after a she-elephant. (28) Speeding after Her he caught Her by the braid of Her hair and pulled Her near him to embrace Her against Her will. (29-30) She with Her hair scattered, the she-elephant, captured by the bull that was the Lord His devotee, squirmed like a snake and managed to free Herself, o King, from the tight grip of the Lord of the Demigods and ran quickly away with the heavy hips so very much exhibiting the illusory potency of the Lord. (31) Like harressed by the devil commenced Rudra the pursuit of Him whose acts so wondrous took place before him. (32) Of him who never spills his semen in vain, was, going after Her like a mad bull chasing a female, the semen discharged. (33) Everywhere his semen fell on the earth, became those places mines for silver and gold, o great ruler. (34) Near the shores of the rivers and lakes, near the mountains and in the forests, in the gardens and wherever there lived the sages, was S'iva present. (35) With his semen discharged saw he that he himself had been fooled by the illusory potency of God, o best of kings, and so he restrained himself from more of the illusion. (36) Thus convinced of his own greatness and the greatness of the Soul of the Universe who is of an unlimited potency, didn't he consider what had happened a surprising thing. (37) Seeing him unperturbed and unashamed assumed Madhusûdana very pleased His original form and spoke He.

(38) The Supreme Lord said: 'All good to you o best of the demigods, in spite of your, with Me appearing as a woman, amply being enchanted by My external potency, are you consequent to your own fixed position. (39) Which person but indeed you can, once drawn by the senses, overcome My mâyâ? To those who generally are unable to control their senses are the material reactions that overwhelm them most difficult to surmount. (40) The moment one is joined with Me in the form of eternal time will that illusory energy consisting of the modes of nature, with all her different elements [the goddess Durgâ in sum*] no longer be able to bewilder you.'

(41) S'rî S'uka said: 'Thus applauded by the Supreme Personality of Godhead who has always the S'rîvatsa-mark on His chest, o King, went he, circumambulating Him, with His permission back to his own abode. (42) O descendant of Bharata, the mighty Lord Bhava then in jubilation addressed his wife Bhavânî who by the sages is accepted as a potency of the illusory energy of the Lord: (43) 'Oh, did you see how I myself without noticing it, despite of being the best of all His portions, got bewildered by Her, the illusory energy of the Unborn Supreme Person of the Demigods? Do I have to speak of others then who fully depend on the material illusion? (44) When I ceased with a yogapractice of a thousand years was I approached by you to inquire about Him who indeed now is here directly as the Original Person beyond the grasp of the Vedas and the grip of time.'

(45) S'rî S'uka concluded: 'Thus I explained to you, my best, the prowess of S'ârnga-dhanvâ [Vishnu with His bow] who held the great mountain on His back for the churning of the ocean. (46) The one who takes time to recite or hear this, will never be disappointed in his endeavor because the description of the qualities of Uttamas'loka, the One Hailed by the Scriptures, puts an end to the misery of material existence. (47) For the One not understood by the godless, for the feet known by the devotees of surrender, for Him who only allowed the immortals to drink from the nectar produced from the ocean, for Him who appearing in the disguise of a young girl captivated the enemies of the gods, for Him who fulfills the desires of the devotees, I do bow myself down [compare B.G. 9: 29-34]'.

The son of Vyâsa said: 'The one riding the bull [S'iva] hearing how Lord Hari had assumed the form of a woman [8.9] to enchant the Dânavas and caused the Suras to drink the nectar, mounted his bull and went surrounded by his attendants, together with his goddess [Umâ] to see Madhusûdana [Vishnu] in His place of stay.

S'ukadeva Gosvâmî said: The Supreme Personality of Godhead, Hari, in the form of a woman, captivated the demons and enabled the demigods to drink the nectar. After hearing of these pastimes, Lord S'iva, who is carried by a bull, went to the place where Madhusûdana, the Lord, resides. Accompanied by his wife, Umâ, and surrounded by his companions, the ghosts, Lord S'iva went there to see the Lord's form as a woman. (Vedabase)

Text 3

The Supreme Personality gave him a cordial welcome with all due respect and the moment Bhava, the Lord of Continuity, and Umâ were comfortably seated, spoke he the following, with a smile offering Lord Hari his obeisances.

The Supreme Personality of Godhead welcomed Lord S'iva and Umâ with great respect, and after being seated comfortably, Lord S'iva duly worshiped the Lord and smilingly spoke as follows. (Vedabase)

Text 4

S'rî Mahâdeva [S'iva] said: 'O God of Gods, o All-pervading Lord and Master of the Universe, to all forms of existence are You, as the full of this creation, the force that makes them move and because of this You are the Supreme Controller.

Lord Mahâdeva said: O chief demigod among the demigods, O all-pervading Lord, master of the universe, by Your energy You are transformed into the creation. You are the root and efficient cause of everything. You are not material. Indeed, You are the Supersoul or supreme living force of everything. Therefore, You are Parames'vara, the supreme controller of all controllers. (Vedabase)

Text 5

You are the beginning , the end of this reality and that which is in between and to consider anything as existing apart from You is selfhood; but because You are imperishable is Your Lordship, as that Absolute Truth, that Supreme and that knowing, not of all these differences.

The manifest, the unmanifest, false ego and the beginning, maintenance and annihilation of this cosmic manifestation all come from You, the Supreme Personality of Godhead. But because You are the Absolute Truth, the supreme absolute spirit soul, the Supreme Brahman, such changes as birth, death and sustenance do not exist in You. (Vedabase)

Text 6

It are Your feet indeed that are worshiped by the sages who, desiring the ultimate good, have no material desires and have given up the attachment to this life and a life hereafter.

Pure devotees or great saintly persons who desire to achieve the highest goal in life and who are completely free from all material desires for sense gratification engage constantly in the transcendental service of Your lotus feet. (Vedabase)

Text 7

You as the Cosmic complete, undying beyond the modes, free from grief in eternal bliss, are changeless, existing apart from everything are You yet everything. As the cause of the beginning, the manifestation of the universe and its maintenance, are You, of all those who are inward directed, the Supersoul of control and do all depend on You who art the independence [see also B.G. 9: 15].

My Lord, You are the Supreme Brahman, complete in everything. Being completely spiritual, You are eternal, free from the material modes of nature, and full of transcendental bliss. Indeed, for You there is no question of lamentation. Since You are the supreme cause, the cause of all causes, nothing can exist without You. Yet we are different from You in a relationship of cause and effect, for in one sense the cause and effect are different. You are the original cause of creation, manifestation and annihilation, and You bestow benedictions upon all living entities. Everyone depends upon You for the results of his activities, but You are always independent. (Vedabase)

Text 8

You indeed as the One, existing as both the temporal and the eternal, are without duality because You in this world, just like gold put in different forms is to its source, are not the difference of the substance, the difference that people in general relating to You acknowledge in their ignorance. Because You are free from the differences created by the modes should one, differentiating, be of no material designation [the conception of the difference of a false world and a true Brahman is there only in name, see also B.G. 7: 4-5].

My dear Lord, Your Lordship alone is the cause and the effect. Therefore, although You appear to be two, You are the absolute one. As there is no difference between the gold of a golden ornament and the gold in a mine, there is no difference between cause and effect; both of them are the same. Only because of ignorance do people concoct differences and dualities. You are free from material contamination, and since the entire cosmos is caused by You and cannot exist without You, it is an effect of Your transcendental qualities. Thus the conception that Brahman is true and the world false cannot be maintained. (Vedabase)

Text 9

You are by some [the impersonal vedantists] considered the Supreme Truth of Brahman and by some others [the Mîmâmsakas] as the certain of the religion [dharma]. Some [Sânkya-philosophers] consider you the Original Person, the highest controller to cause and effect and others [the pañcarâtra devotees] describe the transcendence unto You as endowed with nine potencies [see 7.5: 23-24]. Still others [followers of Patañjali e.g.] consider You the Supreme Personality, the independent, imperishable Supersoul.

Those who are known as the impersonalist Vedantists regard You as the impersonal Brahman. Others, known as the Mîmâmsaka philosophers, regard You as religion. The Sânkhya philosophers regard You as the transcendental person who is beyond prakriti and purusha and who is the controller of even the demigods. The followers of the codes of devotional service known as the Pañcarâtras regard You as being endowed with nine different potencies. And the Patañjala philosophers, the followers of Patañjali Muni, regard You as the supreme independent Personality of Godhead, who has no equal or superior. (Vedabase)

Text 10

Nor me nor the man in the beyond [Brahmâ], nor the sages headed by Marîci really know by whom this universe was created, even though we were born from goodness. And what to say of the Daityas and the other mortal beings, o Lord, whose hearts, constantly bewildered under the influence of mâyâ, are in the base modes [of passion and ignorance, see B.G. 2: 45].

O my Lord, I, who am considered to be the best of the demigods, and Lord Brahmâ and the great rishis, headed by Marîci, are born of the mode of goodness. Nonetheless, we are bewildered by Your illusory energy and cannot understand what this creation is. Aside from us, what is to be said of others, like the demons and human beings, who are in the base modes of material nature [rajo-guna and tamo-guna]? How will they know You? (Vedabase)

Text 11

You, who as the air in the vast sky, are as well involved as free, do, from Your presence as the all-pervading one, know everything of this creation, maintenance and resolution of the world in its entirety, of the living beings and their endeavors and of everything that moves and not moves.

My Lord, You are the supreme knowledge personified. You know everything about this creation and its beginning, maintenance and annihilation, and You know all the endeavors made by the living entities, by which they are either implicated in this material world or liberated from it. As the air enters the vast sky and also enters the bodies of all moving and nonmoving entities, You are present everywhere, and therefore You are the knower of all. (Vedabase)

Text 12

I have seen all kinds of avatâras of You displaying the qualities in various pastimes; I, S'iva, would like to see that incarnation of You in which You assumed the body of a woman.

My Lord, I have seen all kinds of incarnations You have exhibited by Your transcendental qualities, and now that You have appeared as a beautiful young woman, I wish to see that form of Your Lordship. (Vedabase)

Text 13

We have come here very eager to see with our own eyes the form of the incarnation that captivated the Daityas and fed the Suras the nectar.'

My Lord, we have come here desiring to see that form of Your Lordship which You showed to the demons to captivate them completely and in this way enable the demigods to drink nectar. I am very eager to see that form. (Vedabase)

Text 14

S'rî S'uka said: 'Vishnu the Supreme Lord thus requested by him with the trident in his hand, laughed with gravity and gave Giris'a ['he of the mountain'] a reply.

S'ukadeva Gosvâmî said: When Lord Vishnu was thus requested by Lord S'iva, who carries a trident in his hand, He smiled with gravity and replied to Lord S'iva as follows. (Vedabase)

Text 15

The Supreme Lord said: 'To bewilder the Daityas I assumed the form of a beautiful woman deeming it necessary to the interests of the Suras to take away the vessel filled with nectar.

The Supreme Personality of Godhead said: When the demons took away the jug of nectar, I assumed the form of a beautiful woman to bewilder them by directly cheating them and thus to act in the interest of the demigods. (Vedabase)

Text 16

I shall now show you, who longs to see it, o best of the enlightened, the object of adoration which arouses the desires of the ones who are of an unbridled lust.'

O best of the demigods, I shall now show you My form that is very much appreciated by those who are lusty. Since you want to see that form, I shall reveal it in your presence. (Vedabase)

Text 17

S'rî S'uka continued: 'After speaking this way disappeared Lord Vishnu there immediately from the sight of the company, leaving S'iva and Umâ with their eyes moving everywhere.

S'ukadeva Gosvâmî continued: After speaking in this way, the Supreme Personality of Godhead, Vishnu, immediately disappeared, and Lord S'iva remained there with Umâ, looking for Him all around with moving eyes. (Vedabase)

Text 18:

Thereupon saw they in a beautiful spot in the forest a delightful woman who, in a shining sari with a belt around Her hips, in the midst of pink leafed trees and all sorts of flowers was playing, sporting with a ball.

Thereafter, in a nice forest nearby, full of trees with reddish-pink leaves and varieties of flowers, Lord S'iva saw a beautiful woman playing with a ball. Her hips were covered with a shining sari and ornamented with a belt. (Vedabase)

Text 19:

With the bouncing of the ball vibrated Her beautiful breasts and Her garlands that of their weight to Her fragile waist waved along with every step that She here and there made with Her feet reddish like coral.

Because the ball was falling down and bouncing up, as She played with it Her breasts trembled, and because of the weight of those breasts and Her heavy flower garlands, Her waist appeared to be all but breaking at every step, as Her two soft feet, which were reddish like coral, moved here and there. (Vedabase)

Text 20:

Her face was adorned by restless, at times anxious, wide open eyes that followed the ball in all directions and she had glittering earrings on Her ears and gleaming bluish hair to Her cheeks.

The woman's face was decorated by broad, beautiful, restless eyes, which moved as the ball bounced here and there from Her hand. The two brilliant earrings on Her ears decorated Her shining cheeks like bluish reflections, and the hair scattered on Her face made Her even more beautiful to see. (Vedabase)

Text 21:

The sari and Her hair slipping and slackening She very charmingly tried to bind with Her left hand, as She with Her right hand was striking the ball; thus captivated the [Lord by His] spiritual potency everyone in the universe [compare B.G. 7: 14].

As She played with the ball, the sari covering Her body became loose, and Her hair scattered. She tried to bind Her hair with Her beautiful left hand, and at the same time She played with the ball by striking it with Her right hand. This was so attractive that the Supreme Lord, by His internal potency, in this way captivated everyone. (Vedabase)

Text 22:

The god observing Her this way playing the ball and hardly noticeable sending a bashful smile, was smitten by the glances of the ravishing beauty and under Her spell not being able to keep his eyes off Her, could he no longer think of himself nor of Umâ nearby or his associates [compare 5.5: 8].

While Lord S'iva observed the beautiful woman playing with the ball, She sometimes glanced at him and slightly smiled in bashfulness. As he looked at the beautiful woman and She watched him, he forgot both himself and Umâ, his most beautiful wife, as well as his associates nearby. (Vedabase)

Text 23:

When the ball once jumped far away from Her hand blew in Her pursuit, directly before the eagerly following eyes of S'iva, the dress away with the belt which covered the woman.

When the ball leaped from Her hand and fell at a distance, the woman began to follow it, but as Lord S'iva observed these activities, a breeze suddenly blew away the fine dress and belt that covered her. (Vedabase)

Text 24:

Thus seeing all Her well-formed glory pleasing to the eye, thought S'iva that She would fancy him indeed.

Thus Lord S'iva saw the woman, every part of whose body was beautifully formed, and the beautiful woman also looked at him. Therefore, thinking that She was attracted to him, Lord S'iva became very much attracted to Her. (Vedabase)

Text 25:

He, gone mad of Her smiles, of Her actions bereft of good sense, went, irrespective of Bhavânî witnessing what happened, shamelessly after Her.

Lord S'iva, his good sense taken away by the woman because of lusty desires to enjoy with Her, became so mad for Her that even in the presence of Bhavânî he did not hesitate to approach Her. (Vedabase)

Text 26:

The woman all naked, seeing Him coming, very embarrassed with a smile hid among the trees not keeping Her place.

The beautiful woman was already naked, and when She saw Lord S'iva coming toward Her, She became extremely bashful. Thus She kept smiling, but She hid Herself among the trees and did not stand in one place. (Vedabase)

Text 27:

Lord S'iva, Bhava whose senses were agitated, was victimized by lust just like a male elephant after a she-elephant.

His senses being agitated, Lord S'iva, victimized by lusty desires, began to follow Her, just as a lusty elephant follows a she-elephant. (Vedabase)

Text 28:

Speeding after Her he caught Her by the braid of Her hair and pulled Her near him to embrace Her against Her will.

After following Her with great speed, Lord S'iva caught Her by the braid of Her hair and dragged Her near him. Although She was unwilling, he embraced Her with his arms. (Vedabase)

Text 29-30:

She with Her hair scattered, the she-elephant, captured by the bull that was the Lord His devotee, squirmed like a snake and managed to free Herself, o King, from the tight grip of the Lord of the Demigods and ran quickly away with the heavy hips so very much exhibiting the illusory potency of the Lord.

Being embraced by Lord S'iva like a female elephant embraced by a male, the woman, whose hair was scattered, swirled like a snake. O King, this woman, who had large, high hips, was a woman of yogamâyâ presented by the Supreme Personality of Godhead. She released Herself somehow or other from the fond embrace of Lord S'iva's arms and ran away. (Vedabase)

Text 31:

Like being haunted by the devil commenced Rudra the pursuit of Him whose acts so wondrous took place before him.

As if harassed by an enemy in the form of lusty desires, Lord S'iva followed the path of Lord Vishnu, who acts very wonderfully and who had taken the form of Mohinî. (Vedabase)

Text 32:

Of him who never spills his semen in vain, was, going after Her like a mad bull chasing a female, the semen discharged.

Just as a maddened bull elephant follows a female elephant who is able to conceive pregnancy, Lord S'iva followed the beautiful woman and discharged semen, even though his discharge of semen never goes in vain. (Vedabase)

Text 33:

Everywhere his semen fell on the earth, became those places mines for silver and gold, o great ruler.

O King, wheresoever on the surface of the globe fell the semen of the great personality of Lord S'iva, mines of gold and silver later appeared. (Vedabase)

Text 34:

Near the shores of the rivers and lakes, near the mountains and in the forests, in the gardens and wherever there lived the sages, was S'iva present.

Following Mohinî, Lord S'iva went everywhere - near the shores of the rivers and lakes, near the mountains, near the forests, near the gardens, and wherever there lived great sages. (Vedabase)

Text 35:

With his semen discharged saw he that he himself had been fooled by the illusory potency of God, o best of kings, and so he restrained himself from more of the illusion.

O Mahârâja Parîkshit, best of kings, when Lord S'iva had fully discharged semen, he could see how he himself had been victimized by the illusion created by the Supreme Personality of Godhead. Thus he restrained himself from any further mâyâ. (Vedabase)

Text 36:

Thus convinced of his own greatness and the greatness of the Soul of the Universe who is of an unlimited potency, didn't he consider what had happened a surprising thing.

Thus Lord S'iva could understand his position and that of the Supreme Personality of Godhead, who has unlimited potencies. Having reached this understanding, he was not at all surprised by the wonderful way Lord Vishnu had acted upon him. (Vedabase)

Text 37:

Seeing him unperturbed and unashamed assumed Madhusûdana very pleased His original form and spoke He.

Seeing Lord S'iva unagitated and unashamed, Lord Vishnu [Madhusûdana] was very pleased. Thus He resumed His original form and spoke as follows. (Vedabase)

Text 38:

The Supreme Lord said: 'All good to you o best of the demigods, in spite of your, with Me appearing as a woman, amply being enchanted by My external potency, are you consequent to your own fixed position.

The Supreme Personality of Godhead said: O best of the demigods, although you have been amply harassed because of My potency in assuming the form of a woman, you are established in your position. Therefore, may all good fortune be upon you. (Vedabase)

Text 39:

Which person but indeed you can, once drawn by the senses, overcome My mâyâ? To those who generally are unable to control their senses are the material reactions that overwhelm them most difficult to surmount.

My dear Lord S'ambhu, who within this material world but you can surpass My illusory energy? People are generally attached to sense enjoyment and conquered by its influence. Indeed, the influence of material nature is very difficult for them to surmount. (Vedabase)

Text 40:

The moment one is joined with Me in the form of eternal time will that illusory energy consisting of the modes of nature, with all her different elements [the goddess Durgâ in sum*] no longer be able to bewilder you.'

The material, external energy [mâyâ], who cooperates with Me in creation and who is manifested in the three modes of nature, will not be able to bewilder you any longer. (Vedabase)

Text 41:

S'rî S'uka said: 'Thus applauded by the Supreme Personality of Godhead who has always the S'rîvatsa-mark on His chest, o King, went he, circumambulating Him, with His permission back to his own abode.

S'ukadeva Gosvâmî said: O King, having thus been praised by the Supreme Personality, who bears the mark of S'rîvatsa on His chest, Lord S'iva circumambulated Him. Then, after taking permission from Him, Lord S'iva returned to his abode, Kailâsa, along with his associates. (Vedabase)

Text 42:

O descendant of Bharata, the mighty Lord Bhava then in jubilation addressed his wife Bhavânî who by the sages is accepted as a potency of the illusory energy of the Lord:

O descendant of Bharata Mahârâja, Lord S'iva, in jubilation, then addressed his wife, Bhavânî, who is accepted by all authorities as the potency of Lord Vishnu. (Vedabase)

Text 43:

'Oh, did you see how I myself without noticing it, despite of being the best of all His portions, got bewildered by Her, the illusory energy of the Unborn Supreme Person of the Demigods? Do I have to speak of others then who fully depend on the material illusion?

Lord S'iva said: O Goddess, you have now seen the illusory energy of the SupremePersonality of Godhead, who is the unborn master of everyone. Although I am one of the principal expansions of His Lordship, even I was illusioned by His energy. What then is to be said of others, who are fully dependent on mâyâ? (Vedabase)

Text 44:

When I ceased with a yogapractice of a thousand years was I approached by you to inquire about Him who indeed now is here directly as the Original Person beyond the grasp of the Vedas and the grip of time.'

When I finished performing mystic yoga for one thousand years, you asked me upon whom I was meditating. Now, here is that Supreme Person to whom time has no entrance and who the Vedas cannot understand. (Vedabase)

Text 45:

S'rî S'uka concluded: 'Thus I explained to you, my best, the prowess of S'ârnga-dhanvâ [Vishnu with His bow] who held the great mountain on His back for the churning of the ocean.

S'ukadeva Gosvâmî said: My dear King, the person who bore the great mountain on His back for the churning of the ocean of milk is the same Supreme Personality of Godhead, known as S'ârnga-dhanvâ. I have now described to you His prowess. (Vedabase)

Text 46:

The one who takes time to recite or hear this, will never be disappointed in his endeavor because the description of the qualities of Uttamas'loka, the One Hailed by the Scriptures, puts an end to the misery of material existence.

The endeavor of one who constantly hears or describes this narration of the churning of the ocean of milk will never be fruitless. Indeed, chanting the glories of the Supreme Personality of Godhead is the only means to annihilate all sufferings in this material world. (Vedabase)

Text 47:

For the One not understood by the godless, for the feet known by the devotees of surrender, for Him who only allowed the immortals to drink from the nectar produced from the ocean, for Him who appearing in the disguise of a young girl captivated the enemies of the gods, for Him who fulfills the desires of the devotees, I do bow myself down [compare B.G. 9: 29-34]'.

Assuming the form of a young woman and thus bewildering the demons, the Supreme Personality of Godhead distributed to His devotees, the demigods, the nectar produced from the churning of the ocean of milk. Unto that Supreme Personality of Godhead, who always fulfills the desires of His devotees, I offer my respectful obeisances. (Vedabase)

*: Svâmî Prabhupâda quotes:

'srishthi-sthiti-pralaya-sâdhana-s'aktir ekâ
châyeva yasya bhuvanâni bibharti durgâ' [Bs. 5.44]

The entire cosmos is created by Durgâ in cooperation with Lord Vishnu in the form of kâla, time. This is de version of the Vedas. (Aitareya Upanishad 1.1.1-2).