Shloka 38
Aghāsura-vadha: The Killing and Deliverance of Aghāsura
नैतद् विचित्रं मनुजार्भमायिन: परावराणां परमस्य वेधस: । अघोऽपि यत्स्पर्शनधौतपातक: प्रापात्मसाम्यं त्वसतां सुदुर्लभम् ॥ ३८ ॥
naitad vicitraṁ manujārbha-māyinaḥ parāvarāṇāṁ paramasya vedhasaḥ agho ’pi yat-sparśana-dhauta-pātakaḥ prāpātma-sāmyaṁ tv asatāṁ sudurlabham
హే ద్విజులారా, మనుష్య బాలుడిలా లీల చేసే పరమ విధాత శ్రీకృష్ణునికి ఇది ఆశ్చర్యం కాదు. ఆయన స్పర్శతో పాపం కడిగి, అఘాసురుడంత మహాపాపి కూడా ఆయనతో సారూప్య-సామ్యాన్ని పొందాడు; అది భౌతికాసక్తులకు అత్యంత దుర్లభం.
The word māyā is also used in connection with love. Out of māyā, love, a father has affection for his child. Therefore the word māyinaḥ indicates that Kṛṣṇa, out of love, appeared as the son of Nanda Mahārāja and assumed the form of a human child ( manujārbha ). Kṛṣṇa is the cause of all causes. He is the creator of cause and effect, and He is the supreme controller. Nothing is impossible for Him. Therefore, that He enabled even a living being like Aghāsura to attain the salvation of sārūpya-mukti was not at all wonderful for Kṛṣṇa. Kṛṣṇa took pleasure in entering the mouth of Aghāsura in a sporting spirit along with His associates. Therefore, when Aghāsura, by that sporting association, as maintained in the spiritual world, was purified of all contamination, he attained sārūpya-mukti and vimukti by the grace of Kṛṣṇa. For Kṛṣṇa this was not at all wonderful.
FAQs
This verse states that even Aghasura, though sinful, had his sins cleansed simply by contact with Krishna and attained a rare liberated state—showing the extraordinary purifying power of Krishna’s mercy.
After describing Krishna’s slaying of Aghasura and the resulting liberation, Shukadeva explains to Parikshit that such outcomes are natural for the Supreme Lord, who effortlessly grants purification and liberation even to the unworthy.
It encourages sincere contact with Krishna through bhakti—hearing, chanting, and remembering—trusting that devotion purifies past faults and elevates one toward liberation.