Shloka 10

Vāmanadeva Praises Bali; the Measure of Three Steps; Śukrācārya Warns Against the Gift

Devanagari script

एवं स निश्चित्य रिपो: शरीर- माधावतो निर्विविशेऽसुरेन्द्र । श्वासानिलान्तर्हितसूक्ष्मदेह- स्तत्प्राणरन्ध्रेण विविग्नचेता: ॥ १० ॥

Transliteration

evaṁ sa niścitya ripoḥ śarīram ādhāvato nirviviśe ’surendra śvāsānilāntarhita-sūkṣma-dehas tat-prāṇa-randhreṇa vivigna-cetāḥ

Translation

Having thus decided, Mādhava entered the body of His enemy, the asura king who was rushing after Him with great force. In a subtle form inconceivable to Hiraṇyakaśipu, Viṣṇu slipped in through his nostril along with his breath.

Synonyms

• एवम्: thus
• एवम्: Kriyāviśeṣaṇa (क्रियाविशेषण)
• Type: Indeclinable
• Root: एवम् (अव्यय)
• Form: प्रकारवाचक अव्यय (manner adverb)

• सः: he
• सः: Karta (कर्ता)
• Type: Noun
• Root: तद् (सर्वनाम-प्रातिपदिक)
• Form: पुंलिङ्ग, प्रथमा, एकवचन

• निश्चित्य: having decided
• निश्चित्य: Kriyāviśeṣaṇa (क्रियाविशेषण)
• Type: Indeclinable
• Root: नि-चित् (धातु)
• Form: क्त्वान्त अव्यय (Gerund), ‘having ascertained/decided’

• रिपोः: of the enemy
• रिपोः: Ṣaṣṭhī-sambandha (षष्ठी-सम्बन्ध)
• Type: Noun
• Root: रिपु (प्रातिपदिक)
• Form: पुंलिङ्ग, षष्ठी, एकवचन

• शरीरम्: body
• शरीरम्: Karma (कर्म)
• Type: Noun
• Root: शरीर (प्रातिपदिक)
• Form: नपुंसकलिङ्ग, द्वितीया, एकवचन

• आधावतः: of (him) rushing
• आधावतः: Ṣaṣṭhī-sambandha (षष्ठी-सम्बन्ध)
• Type: Adjective
• Root: आ-धाव् (धातु)
• Form: शतृ-प्रत्ययान्त वर्तमान कृदन्त, पुंलिङ्ग, षष्ठी, एकवचन; ‘of (him) running/charging’ (agreeing with ‘रिपोः’)

• निर्विविशे: entered
• निर्विविशे: Kriyā (क्रिया)
• Type: Verb
• Root: निर्-विश् (धातु)
• Form: लिट् (Perfect/लिट्), प्रथमपुरुष, एकवचन; आत्मनेपद

• असुरेन्द्र: O lord of the Asuras
• असुरेन्द्र: Sambodhana (सम्बोधन)
• Type: Noun
• Root: असुर (प्रातिपदिक) + इन्द्र (प्रातिपदिक)
• Form: तत्पुरुष: ‘lord of the Asuras’; पुंलिङ्ग, संबोधन (8th/सम्बोधन), एकवचन

• श्वास-अनिल-अन्तर्हित-सूक्ष्म-देहः: (he) whose subtle body was hidden within the breath
• श्वास-अनिल-अन्तर्हित-सूक्ष्म-देहः: Karta (कर्ता)
• Type: Noun
• Root: श्वास (प्रातिपदिक) + अनिल (प्रातिपदिक) + अन्तर्हित (कृदन्त; √धा with antar-hita) + सूक्ष्म (प्रातिपदिक) + देह (प्रातिपदिक)
• Form: बहुव्रीहि: ‘whose subtle body is concealed within the breath-wind’; पुंलिङ्ग, प्रथमा, एकवचन (qualifying ‘सः’)

• तत्-प्राण-रन्ध्रेण: through his vital aperture
• तत्-प्राण-रन्ध्रेण: Karaṇa (करण)
• Type: Noun
• Root: तद् (सर्वनाम) + प्राण (प्रातिपदिक) + रन्ध्र (प्रातिपदिक)
• Form: तत्पुरुष: ‘through that (enemy’s) life-opening’; नपुंसकलिङ्ग, तृतीया (3rd/तृतीया), एकवचन

• विविग्न-चेताः: with agitated mind
• विविग्न-चेताः: Karta (कर्ता)
• Type: Noun
• Root: विविग्न (कृदन्त; √विज्/विग्) + चेतस् (प्रातिपदिक)
• Form: बहुव्रीहि: ‘one whose mind is agitated’; पुंलिङ्ग, प्रथमा, एकवचन (qualifying ‘सः’)

Purport

The Supreme Personality of Godhead is already in the core of everyone’s heart. īśvaraḥ sarva-bhūtānāṁ hṛd-deśe ’rjuna tiṣṭhati ( Bg. 18.61 ). Logically, therefore, it was not at all difficult for Lord Viṣṇu to enter Hiraṇyakaśipu’s body. The word vivigna-cetāḥ, “very anxious,” is significant. It is not that Lord Viṣṇu was afraid of Hiraṇyakaśipu; rather, because of compassion, Lord Viṣṇu was in anxiety about how to act for his welfare.

Characters & Entities

• Mādhava (Lord Viṣṇu)
• asura-indra (king of the demons)

FAQs

What does the Srimad Bhagavatam say about entering another body through prāṇa (life-air)?

This verse describes an asura using a subtle body to enter through an opening connected with the Lord’s prāṇa, illustrating yogic-like subtle movement—but also showing that such power does not grant victory over the Supreme.

Why did the asura-king try to enter Mādhava (Viṣṇu)’s body?

Within the narrative of Canto 8, the demons repeatedly scheme to overcome the devas; here the asura-king adopts an extreme, covert method—entering the Lord’s body—yet remains inwardly fearful, indicating the futility of opposing Viṣṇu.

What is a practical lesson from this shloka for modern life?

Cleverness and hidden strategies may give temporary advantage, but an anxious, hostile heart stays disturbed; peace comes from alignment with dharma and devotion rather than opposition to the divine order.