Srimad-Bhagavatam 10.63.7-22
Bhakti Vijnana Goswami · Vrindavan · 2024
Chapters
Recitation of Srimad-Bhagavatam opening verses
Omna Mo Bhagavate va su Devaya, Omna Mo Bhavavate Vasudeva.
Djamman Vayat Daratacharte Shwa Bigya Swarateni Brahmahridaya Dikavay Muchyantiya Suraya te Jovari Dam Yatavini Mayoyat Ratri Sargum Risha, Dham nas Vena Sadhani rastakuhapam, sadyam paramdhi, satyam paramd diham Mahi, Jamprava Jantamano Pedamateda, Kritya Dwaipaya, Novirah Katarajuhava, Putreti Danmayata Yotaravobinedus, Tam Sarva Buddha Hridayamunima, Tosmi na Rajam namskritya naram Chaywa na Rotam Devim Sara satiam Biasaam, Taturam Udiray, nashta pray Shwa Badrishu nittyam Bhagavatam Sevaya, Bhagavatama Sloke, Bhakti Bhavatinstiki.
So very similaravatam and Skantha chapter sixty two sixty three sixty three okay yeah and verse number seven, right? Seven to twenty two. Seven to twenty-two. Okay.
Sutumulam Udam Adbudam Romaharsanamarsam Krishna Sankarsanayaha, rajan, pradiumna, guchayo, api, asit Sutumulam Yodham, Adbuddham Ramaharshanam, Ad Buddham Ramaharshanam, Krishna Sankarsha Sankarsha Yorajan Sankarayora Sankarayora, Pradyumnaguhayorati, Asithu sumolam yudam, adbuta muramarshanam, butamarsam, Krishna Sankara Yorajan, Pradyumna Guhayorati, Pradyumna Guhayorati, Asitsu Tumu Lam Yodham. Adbuta m Ramaharshanam, Krishna Shankarayora Jan. Pradyumna Guhayorati Pradyumna Guhayorati
Asit there occurred Sutumulam Very Tumultous Yudham a fight adbuddham astonishing Ramaharshanam causing bodily hair to stand on end. Krishna Shankarayaho between Lord Krishna and Lord Shiva. Rajan O King Parikshit.
Radyum na guhayoho Between Pradyumna and Kartikeya. Also. Translation A most astonishing tumultuous and hair raising battle then commenced with Lord Krishna matched against Lord Shankara and Pradyumna against kartike
i will skip Sanskrit because there's many verses lord balarama fought fought with cumbanha and Kupakarna, Samba Visbana's son, and Satyaki Visbana himself.
Brahma and the other ruling demigods along, with Siddhas, Charanas and great sages, as well as Gandharvas, Apsaras and Yaksas, all came in their celestial airplanes to watch.
With sharp-pointed arrows discharged from his bow, Sharnga, Lord Krishna drove away the various followers of Lord Shiva, Buddhas, Pramathas, Gujakas, Dakinis, Yatudhanas, Vetalas, Vinayakas, Pretas, Matas, Pishachas, Kushmandas, and Brahma Rakshasas.
Lord Shiva, wielder of the Trident, shot various weapons at Lord Krishna, wielder of Sharnga. But Lord Krishna was not in the least perplexed. He neutralized all these weapons with appropriate counter weapons.
Lord Krishna counteracted a brahmastra with another brahmastra, a wind weapon with a mountain weapon, a fire weapon with a rain weapon,
and Lord Shiva's personal Pashupatastra weapon with his own personal weapon, the Narayana Astra.
After bewildering Lord Shiva by making him yawn with a yawning weapon, Lord Krishna proceeded to strike down Banasura's army with his sword, club and arrows.
Lord Kartike was distressed by the flood of Pradyyumnous arrows raining down from all sides, and thus he fled the battlefield on his peacock as blood poured from his limbs.
Kumbanda and uh Kupakarna, tormented by Lord Balarama's club, fell down dead. And when the soldiers of these two demons saw their leaders had been killed, they scattered in all directions.
Banasura was furious to see his entire military force being torn apart, leaving his fight with Satyaki, he charged across the battlefield on his chariot and attacked Lord Krishna.
Excited to a frenzy by the fighting, Bana simultaneously pulled out all his strings of his five hundred bows and fixed two arrows on each string.
Lord Sri Haris split every one of Banasura's bows simultaneously and also struck down his chariot driver, chariot, and horses. The Lord then sounded his conch.
Just then Banasura's mother, Kotara, desiring to save her son's life, appeared before Lord Krishna naked and with her hair undone.
Lord Godagraja turned his face away to avoid seeing the naked woman. And Banasur, deprived of his chariot, his bow scattered, took the opportunity to flee into the city.
And the last verse of this series: after Lord Shiva's followers had been driven away, the Shiva Jvara, who had three heads and three feet, pressed forward to attack Lord Krishna.
As the Shiva Jvara approached, he seemed to burn everything in the ten directions. Sri Visvanatha Cakravarti Thakura quotes the following description of Shiva Jvara.
Jvar's three padas three sirah, shadbu jow na valochanah basma, praharano, rou drah, kalantam y amopamach. The terrible Shiva Jvara had three legs, three heads, six arms, and nine eyes.
Auspicious prayers before class
Showering ashes, he resembled Yamaraja in the time of universal annihilation. Śrīmad-Bhāgavatam ki jaya! Śrīla Prabhupāda ki jaya!
Namaste Saraswati Devi, Gurawani prachari niruvi sha sunyavadi Paschatades Chakripa Sindu Bevachapatitanam Pavane Byovaisnava Pyona Monamaha Ja Sri Krishna Chaitanya Prabhunitananda Sriadvaita Gadathara
Srivastadhi Gaura Bhakta Vrinda Hare Krishna Hare Krishna Krishna Krishna Hare Hare Hare Rama Hare Rama Rama Rama Hare Hare Hare Krishna Hare Krishna Krishna Krishna Hare Hare
Hare Rama Hare Rama Rama Rama Hare Hare Hare Krishna Hare Krishna Krishna Krishna Hare Hare Hare Rama Hare Rama Rama Rama Hare Hare Yuntah
Pravishi Mamavachima Pras Suptam Sandji vaya, te kila Shakti Dara, Swadamna, Nam Shha Starna, Shravnat Vagadim, Pranan, Mau Bhagavat, Purusha Tubim, Swasiastu Vishwasi Callah, Prasida tam dean Tuptaani, Shivam Mitoudia Manashyabadram Bajata Doksha Jam Avesya Tamwatir Abyaituki.
So I was thinking what to tell about three heads and nine eyes of Jwarasura. Let's see what is going to happen?
this section of Śrīmad-Bhāgavatam is meant to illustrate the supremacy of Lord Krishna over everyone, including Lord Shiva, who is in one sense his second half, but nevertheless he is different.
So it's a very peculiar episode where Lord Krishna is fighting personally with Lord Shiva. Usually they don't do it.
And in one sense, this is also a very interesting illustration of how demigods are dependent. Or in this particular case, codependent.
Why is Lord Shiva fighting against Lord Krishna? He perfectly knows that Lord Krishna is the Supreme Personality of Godhead. He perfectly knows that he is the chastiser of everyone. But he feels obliged to fight with Lord Krishna because
he is the worshipable Lord of Banasura. So this codependent relationship of the worshipper and worshipable deity is only possible in case of demigods.
When somebody starts praying and worshiping the demigod, the demigod feels obliged to give favors to this particular person, no matter how nonsensical he is.
And he's ready to do everything, including fighting with Lord Krishna. This is a very amazing point. So uh he has to do it because he feels obliged.
He feels grateful and that's why he's now fighting with Lord Krishna Himself. fighting with Lord Krishna Himself. So this point of codependence, Definitely the worshipper is dependent on whom he is worshiping.
But paradoxically enough there is this mutual dependence which takes place when they start accepting the worship and giving the worship. And this illustrates the point that the only independent entity,
the only one who is completely independent, the only one who is Svarat in the proper sense of the word is Lord Krishna. Everyone else is dependent.
You may be dependent, everyone else definitely depends on Krishna because he is the Ishvara and uh everyone is his Britya, his servant. And uh uh and moreover, it would not be so bad if we were only dependent on Krishna.
It's ultimately a very dignified position to be dependent on somebody who is totally independent. But to be dependent on somebody who is dependent himself is very humiliating. And that's why this story illustrates
how demigods put themselves into a very humiliating position by accepting the worship
Proper mindset when receiving worship
of some improper people or for this case of anyone. It's actually a very proper position and because we also in
the position of accepting worship from somebody, you know, being a sannyāsī or guru or senior devotee, or whoever in the society, mother, father, demigod again, you know, we're accepting the worship.
And it's a very important art to understand that the only proper way of accepting the worship of others is to be completely dependent on the Supreme Lord Himself, not to be dependent on somebody who is worshiping you.
The moment you start depending on the worship of your worshiper, the moment you become somehow rather dependent on him or in in any way, materially, emotionally, economically, whatever sense you are dependent, you lose your independence, and you find yourself in a very humiliating position.
So, and the only way not to be not to become dependent, because there is a great sense temptation to accept the worship in a proper sense. Yes, he's worshiping me. What am I supposed to do?
I should reciprocate with the worship. It means I accept the worship myself. And immediately at this very moment of time I'm trapped. I am trapped in this trap of worship. And I take myself too seriously and, sooner or later
I will find myself fighting with Lord Krishna. Either literally or in some other more symbolic sense,
but still I will be competing with him by accepting somebody's worship, by accepting the worship seriously, that yes, I am worshipable object, yes, right. Look where I'm sitting, you know, and you're sitting there.
So by doing this, by taking yourself too seriously, and by uh really accepting the worship seriously, thinking that you are the worshipable object, you're trapped and you become dependent, and ultimately you will be humiliated and you will compete with Lord Krishna.
But the only proper way, the only one way. There is only one way of accepting worship is accepting it on behalf of Krishna. Yes, I'm playing some role, yes, I'm a very insignificant uh fellow.
Uh I'm an insignificant creature somehow rather this little uh worm is sitting on Vyasasana by some inconceivable strike of fortune. But I shouldn't take seriously. I shouldn't think that I am worshipable.
I am only as worshipable as I am close to Krishna, and I'm close to Krishna when I worship Him. When I am directly in connection with Him.
And that's why while doing something where you are forced or obliged rather, not forced, but obliged to accept the worship, we should always remember Krishna. We should always remember the one who is the really worshipable object.
We should always remember on whose behalf we are doing this very difficult and very dangerous service of accepting somebody's respect, somebody's honor, and so on so forth.
So in one sense this uh story reminds us uh about this point when uh we have to clearly understand that uh otherwise uh the fight with Krishna is inevitable. At one point, we will start competing with him and trying to fight with him, which is a useless endeavor.
Shiva Jvara as ultimate destructive weapon
And here it is very clearly and very interestingly illustrated how Krishna was reciprocating. He says in Bhagavad-gītā: «Ye yathā māṁ prapadyante tāṁs tathaiva bhajāmyaham».
And he is perfectly illustrating this point in this battle, you know, if you throw into him brahmastra, he will throw brahmastra into you, no problem. He has all his astras.
If you throw any other astras in him, he has an appropriate astra to throw unto you. And his astra will be more powerful than your own astra. Don't worry.
And there is a very particular Astra which is not yet being invented in this material world is yawning Astra. At one point, Lord Shiva.
uh through uh yawning astra at Lord Krishna and Lord Krishna through his yawning astra at uh at Lord Shiva, and sure enough, Lord Shiva started yawning like anything.
So, in any case, what we see now, and it's also a very important
point of this whole story, is that after all the astras were exhausted, after Lord Shiva started basically destroying the whole army of Lord uh Lord Krishna of Lord Shiva then the last and the most uh formidable uh weapon uh was applied by Lord Shiva, his Shaiva Jvara.
His weapon of fever. This feverish weapon, which is being described and the beautiful prayers.
I was actually regretting that I was not given a chance to speak on Jvarasura weapons prayers, sorry, they're beautiful and very, very philosophica. How he surrenders himself and explains the actually secrets of the anthology, the secrets of the creation of our human body and human mind.
Very interesting prayers. Actually, Śrīla Jīva Gosvāmī uses his prayer as an illustration of what is the composition of the subtle body of human being.
But putting this aside, this uh it's a very interesting point of Śrīmad-Bhāgavatam is that uh Jvarasura or Śaiva-jvara Bhagavatam is that uh Jvarasura or Shaiva Jvara is the ultimate weapon of Lord Shiva.
What it basically means, it means that Lord Shiva is the destruction deity. He is the God who is destroying everything, including us. And because we're all doomed to be destroyed, Lord Shiva is definitely present in us.
And Lord Shiva is present in us by being the uh presiding deity of false ego.
Ultimately, the destructive element, the element which dooms us into destruction, which brings about the inevitable death, is the The false ego, ahaṅkāra.
And the weapon, the ultimate weapon of Ahankara, he is the Abhimani deity of false ego.
And Jvara, or Jvarasura, how he is called in some other places, He is the abhimānī deity or presiding Abhimani Devata or presiding deity of Dvara, which is the ultimate means of destruction.
It is said in Ayurveda that everyone dies from jvara, from fever. And there are different, you know, unlimited varieties of fever, of feverish condition, uh but uh ultimately the cause of this is jvara.
It is said in the Caraka-saṁhitā that you are born with jvara in the moment when you you're born,'re born with this fever in your body. Because this is again a very dangerous condition when you're born.
And you're dying again from the same cause from jvara. So therefore it's very important for us to be familiar who this demon or demigod in one
Origin story of Jvarasura from Mahabharata
sense is actually in Tamil Nadu in South India uh there is a special temple uh where Jvarāsura is being worshipped and there is a special temple of Lord Shiva. It's called Jvara Hara Hareshvara. Jvara Hareshvara.
It's the temple of Lord Shiva who is Hara, who is depriving you or who is releasing you from Jvara.
And there the deity of Jvarāsura is there and the story of appearance of Jvarasura on this in this world is described in the Mahābhārata.
It is said in the Mahābhārata that uh uh during Dakṣa Yajña, the famous Dakṣa Yajña described in the fourth canto of Śrīmad-Bhāgavatam, when Sati was observing this universal festival, the big Utsov, when all the demigods and you know all this representatives of different
species of life are flying to this big festival of Dakṣa yajña on their sky.
And she became righteous and she became sentimentally mad by this festivities and started really to manifest her uh childish feminine nature by socializing with her relatives, this and that.
And she came to Lord Shiva and she started expressing her desire to go there and her sorrow that she is not invited and he is not invited.
While she was doing this, Lord Shiva was listening to her with very a compassionate mood. And at this very moment, the compassion or the grief of Lord Shiva became personified.
We have to really understand that whatever emotion is being experienced by these great personalities, celestial personalities, he becomes a real personality with real function in this world.
And from his third eye, the third eye of Lord Shiva, the tear came, the tear of grief, very hot tear of grief. Śrīla Prabhupāda explains that there are two kinds of tears: the tears of joy and the tears of joy are cool.
And the tears of grief. And the tears of grief are very hot. So this boiling hot tear of grief came down from the third eye of Lord Shiva, and immediately it took the form of Jvarasura.
And Mahābhārata explains, uh depicts very graphically this rupa, uh, beautiful rupa of Jvarasura. He had his hairs on his body all over the place were standing on end. They were erect. They were you know huge hairs.
And he had long moustache. You know, just imagine a newborn baby with moustache. It's horrifying itself. And moreover, this moustache was green a green moustache and and he was deep black he was really black,
his whole body was black, and he was dressed in a blood-red cloth. That was the creature which appeared at that time from Lord Shiva's third eye. And that was Jvara, and he became his favorite weapon, his favorite son.
And of course, what this stupid guy did, immediately he attacked all the demigods. And all the demigods, including Lord Brahmā, they begy became feverish.
He had this power of being everywhere, and he became very feverish, and uh everyone became very feverish, and you know weak. We all know what jvara means.
Jvara, the fever is the most common disease, and every one of us experiences it again and again and again. And we all know how unpleasant it is. You are just, you know, you're good for nothing.
You you can just only uh lay down with terrible headache and uh yawning and you know being sleepy all the time.
So just imagine all the demigods in the moment when this happened, all the demigods immediately felt sleepy and feverish and you know like laying down and yawning. And Lord Brahma he started praying to Lord Krishna.
He started praying to Narayana, please do something about this guy. And uh Lord Nārāyaṇa said no no no.
From now on uh you don't touch the demigods, and he kind of extracted him from the body of the demigods and uh happily uh Jvarāsura started jumping on the bodies of everyone else.
But we will see that benedictions which Lord Krishna will give to him very soon. It's a very interesting story.
Actually, what happened after that, when Jvarasura was ordered to leave the bodies of demigods, he decided to attack Lord Krishna himself. Because he's not a demigod, right?
So he is a good prey, he is a good target for him.
And very uh lightheartedly and without uh singing twice he attacked the body of Lord Krishna and Lord Krishna at that time Lord Nārāyaṇa at that time was in his Hayagrīva mood. It's interesting because Hayagrīva is the presiding deity of knowledge and uh he was attacked by this jvara.
Sometimes in our you know zeal to obtain knowledge we become little feverish. But uh Hayagrīva took his uh Sudarśana chakra and he cut the body of Jvara into three pieces vertically.
And uh you know this guy uh was laying there uh cut into three pieces uh and that's why actually he had three heads.
Uh the story is like this: he was laying there, cut in three pieces, and somehow rather Lord Brahma who had some compassion to him because ultimately Jvara is a very useful part of Lord Brahmā's creation, you know, if nobody will die here, very soon there will be overpopulation in this material world.
So being compassionate to this Jvarāsura, he put them all together but said you keep your heads separate.
So this guy cut into three pieces, he became three-headed, three-legged uh he had uh six uh arms and of course nine eyes because he had three eyes uh from Lord Shiva uh from the genes of Lord Shiva, so he had. DNA was there.
So this creature is still there.
Jvarasura encounter with Balarama and Krishna
And as we see here in this peculiar history, he was employed by Lord Shiva to fight with Krishna as his ultimate weapon.
In Harivamsa Purana, this fight between Lord Krishna and uh Jvarasura is described in more details. And I will explain a little bit about uh this uh story which is described there.
It is said that Jvarasura first attacked Lord Balaram. He thought that this you know big guy is a good prey for me, and he attacked him, and Lord Balaram was trying to fight with Jvara with this fever.
And it is said that, you know, Jvara Surah started whirling, you know, as if he was many, many bodied, he was whirling all over the battlefield and uh ultimately uh Lord Balaram became completely bewildered.
He didn't know how to uh cut this guy into pieces because he was too quick. He was just all over the place. And at the point when he became totally dizzy, Jvarasura entered his body.
And immediately the moment when Balaram's body was attacked by Jvarasura by Jvara, he felt very,
you know, Ah and he he wanted to lay down and he was yawning and he was ah and uh uh he became very weak and from his last power he started crying.
Krishna, Krishna, Mahabha, save me. I'm dying here from this fever. Save me. And Krishna immediately ran to him during this battle, this fierce battle, and he embraced Lord Balaram.
It's actually very interesting again because Balaram is Sankarshan and Sankarshan again is connected with Lord Shiva. So he was attacked by this Jvarasura, and he was the prey of Jvara of this feverish condition.
But Lord Krishna is free from all this. So just his embrace immediately relieved Balaram from this disease, from this feverish condition. And Balaram became strong again.
And by the embrace of Lord Krishna, Lord Krishna extracted this jvara, this fever from the body of Balaram and threw him far away. And thought that he is dead.
But Jvarasura immediately became alive again and attacked Lord Krishna himself.
Here we are in this battle between Jvarasura and Lord Krishna, and Lord Krishna just for the uh sake of pastime, he pretended that he succumbed to the attack of uh Jyvara. And he also started yawning.
Somehow or other yawning is a very you know important part of this whole pastime
and uh I guess it's because it's supposed to be discussed during Bhagavatam class and uh and the yearning is a very integral part of Bhagavatam class.
Anyway, Krishna himself kind of pretended that he is he is a prey of this jwara of this feverish condition for some time but was not for a long time. But then immediately he took him out and he started whirling him.
And he wanted to kill him finally. He was whirling and whirling and whirling because we all know that when uh again this is the reciprocation of Lord Krishna.
He is perfectly capable of reciprocating with you in a perfect way. We know when there is this fever we have, we have this dizziness, you know, and our head is whirling.
So Lord Krishna told him, you know, you will see how it is to be feverish. You know. You will experience yourself according to the karmic reaction. So he was really keen.
And this Jvarasura was actually ready to leave his body and liberate it from Lord Krishna or by Lord Krishna rather but then the celestial voice stopped Lord Krishna and he said: please don't kill this guy.
He's a useful part of this creation. Instead, give him blessings. And immediately Lord Krishna changed his mood. Of course he never really was angry at this Jvarasuri. He was just enjoying by uh that was his Lila.
You know, he had some ventilator around to cool down the fever which he experienced just moment a moment before. So he was using the fever himself to cool down his body. So that was his beautiful pastime of fighting with
him, and immediately Jvarasura said, Oh, I am the surrendered soul, I am the soul surrendered unto you. Please give me the benediction, give me the proper targets.
Distribution of fever across the creation
And it's actually mm very important to understand why Jvara Sura uh or this uh Jvara demon has three heads. Ayurveda explains this point. Why it has three heads? Because there are three doshas.
So there are three kinds of fever. There is vataja jvara, pitaja jvara, and Kapha-jvara. Tridoshaja jvara which is created by imbalances of all these three doshas.
And that's why there is uh such a high, you know, huge range of different kinds of diseases uh which create feverish condition.
So and um when uh this jvarasura again this three-headed nature, uh, it's uh it's a very important and very beautiful part of the whole Śrīmad-Bhāgavatam philosophy and and the whole Vedic philosophy is that the Sri is a very important part of creation.
So when Jvarasura asked the benediction from Lord Krishna, Lord Krishna gave him the benediction and he said, now you divide yourself into three parts again.
You know, he's already divided into three parts, but Lord Krishna is kind of being merciful, he said, you already divided it into three parts, so why don't you know divide your labor into three parts as well?
And he said that one part of your subjects will be quadruples, quadrupeds, those animals who are walking in four legs. So you will attack them, then another part of your praise would be immovable living entities.
It's interesting that the trees and even the water and even the mountains, a subject matter of jvara. And it will be explained how they experience this disease of jvara in these benedictions of Lord Krishna.
And uh and the third part is of course for us uh human beings. Uh you're not exception of his domain.
So uh this Dvarasura was uh divided into three parts and his uh labor, his duties were also divided into the three, and actually it is very interestingly said that
Jvarasura that the one-fourth part of this part which is given from Jvara to the human beings will be given to the birds. I was thinking about this.
Now we have all kinds of feverish conditions which are coming from the birds. We are contracting these diseases. Why?
Because we are kind of you know same uh the same ideology is there that the births are also experiencing the same diseases, and that's why we can contract all these very dangerous diseases from the birds.
So, and then Lord Krishna actually explained and he said when the trees he said that the water will become feverish. How the fever will manifest in water. It's interesting.
The fever will manifest in water that it become greenish. We all know that during this hot season the water in the ponds in Vrindavan become all green.
earth will experience fever by becoming saline. You know, all this salty earth which is not. where practically nothing can grow. This is the feverish condition of the earth.
And then he said that the elephants when they experience headache, and elephants become mad of the headaches. You know, they have huge head and uh huge headache when they experience it.
It's again at the cause of jvarasura. And the cows, when they have problems with the hoofs, it's their manifestation of jvara.
And the trees, when they become, when the leaves become like covered by frost, you know, like whitish. Sometimes Tulisi Devi becomes whitish when she's attacked by some microbes and germs. So this is again jvara.
This is how jvara manifests in the trees. And sometimes we see the trees die from this fever.
So Lord Krishna very mercifully explained to him: this is where you can be and this is where you can be and um uh be happy with this and Jwarasura became so pleased he just looked at the source and he understood that
there is plenty of job to do. Because we all need some job to perform. He he felt very empowered, actually. This is very important. He felt, yes, I'm very important here. I'm a celebrity in this world.
Everyone knows me and everyone is subjugating to me, everyone is obeying to my orders and yawning and doing everything which I tell.
And then ultimately this guy he approached Lord Krishna and said, Maybe I can do something for you. You gave me this benediction and I'm very grateful to you. Maybe I can also do something for you.
And Lord Krishna said, yes, you can do something for me. And because there's already time I I I have to finish now. Shall I continue or not? Anyway, this is a little joke.
I will not speak too much longer, just a couple of minutes.
Mantras for relief from feverish conditions
So Krishna said, please do me one favor. Now I will give you two mantras, two verses in Sanskrit. And whoever while remembering me in the heart will pronounce these verses.
These two verses in Sanskrit when he is feverish. Of course, it's not about the cows and elephants, it's about human beings. Whoever among human beings will remember these mantras, then please leave his body immediately.
So there is a very useful part of this whole story how to get rid of this feverish condition. For that you have to somehow rather strain your brain and remember two verses in Sanskrit.
I will chant them now and you can repeat after me. Yeah, actually the whole body of this guy was covered by Basma.
When he attacked Lord Balaram, you know there was mountains of uh of uh ash produced by the from the body of uh of the Jvarasura.
You know, and we know why some great mystics also produce some body, some ash from their body. Anyway, this is a joke. But this is the mantras.
Tripadbhasma praharanas, tripad bhasma prakaranas,ma praharanas, praharanas, praharanas, tripat means he has three legs and basma, uh he has uh you know ash all over his body. Tripadbasma praharanas.
Three shirana valochanah. He has three heads and nine eyes. Same pritav sukkum dadyat Samyat Budja was sorry S Russian please be uh pleased with me and make me happy.
Sami pritah, be happy with me, sukam dadya, give me happiness. Sarva Maya patir jvarah. Sarva Maya pati. Oh jvara, you are Sarva Maya Patiir, you are the head, you are the master of all the diseases.
And Adhyantavanta Kavayah Puranah, Adya Vanta Kaway suksma branto suksma brihanta pjana sushitara suksma brihanta pyta sushitara suksma brihanta pjana nu As you know, I'm not prepared to experience fever yet.
Sarvanjva Ranghantu uh Mama Nirudha Vajvavanrangantu Mamani Rudha Pradyumna Sankarsana Vasudeva. This is easy. Okay. Adjanda vanta kavayah Purana Sukhma Brihanto Pya Anush Anu Shashitaraha Sarvanja Varangantu
Mamani Rudha Pradyumna Sankarsana Vasudeva. Those who are at the beginning and end. Those who are experiencing fever in the beginning and end. Those who are wise. Those who are ancient means old.
Those who are subtle, abundant, no. Actually he is he is meaning the uh Pradyumna Aniruddha.
Those who are in uh at the beginning and end, those who are wise, those who are ancient, those who are subtle, abundant, and great instructors.
The son of Vasudeva Krishna, Sankarshana Balarama, Pradyumna and Aniruddha, may be pleased to remove my fever.
So this is the two mantras which should be remembered if we want properly to fight with this Jvarasura by using the power of all powerful Supreme Lord Sri Sri Krishna Balarama and Sri Sri Radha Syama Sundara.
Śrīla Prabhupāda ki jai, gaura-premanande! Okay, so that's it. Thank you. Thank you very much. Srila Prabhupada.