Devanagari
प्रादुष्कृतानां मायानामासुरीणां विनाशयत् ।
सुदर्शनास्त्रं भगवान् प्रायुङ्क्त दयितं त्रिपात् ॥ २२ ॥
Verse text
prāduṣkṛtānāṁ māyānām
āsurīṇāṁ vināśayat
sudarśanāstraṁ bhagavān
prāyuṅkta dayitaṁ tri-pāt
Synonyms
prāduṣkṛtānām
—
displayed
;
māyānām
—
the magical forces
;
āsurīṇām
—
displayed by the demon
;
vināśayat
—
desiring to destroy
;
sudarśana
—
astram — the Sudarśana weapon
;
bhagavān
—
the Supreme Personality of Godhead
;
prāyuṅkta
—
threw
;
dayitam
—
beloved
;
tri
—
pāt — the enjoyer of all sacrifices .
Translation
The Lord, the personal enjoyer of all sacrifices, now discharged His beloved Sudarśana, which was capable of dispersing the magical forces displayed by the demon.
Translation (Visvanatha Cakravarti Thakura)
To destroy the illusions created by the demon, the Lord, the form of dharma, used his dear cakra.
There are three variations here: vināśanaṁ, vināśakaṁ, and vināśayan. The object is in the genitive case. He who possesses three feet of dharma beginning with austerity is called tripāt. He is the personification of dharma. Or it can mean “he who is the three oblations of sacrifice.” Śruti says trayo ‘sya pādā: the Lord has three feet in the form of these oblations. (Ṛg Veda 4.58.3) This means he is the form of sacrifice.
Purport
Even famous
yogīs
and demons can sometimes enact very magical feats by their mystic power, but in the presence of the Sudarśana
cakra,
when it is let loose by the Lord, all such magical jugglery is dispersed. The instance of the quarrel between Durvāsā Muni and Mahārāja Ambarīṣa is a practical example in this matter. Durvāsā Muni wanted to display many magical wonders, but when the Sudarśana
cakra
appeared, Durvāsā himself was afraid and fled to various planets for his personal protection. The Lord is described here as
tri-pāt,
which means that He is the enjoyer of three kinds of sacrifices. In
Bhagavad-gītā
the Lord confirms that He is the beneficiary and enjoyer of all sacrifices, penances and austerities. The Lord is the enjoyer of three kinds of
yajṣa.
As further described in
Bhagavad-gītā,
there are sacrifices of goods, sacrifices of meditation and sacrifices of philosophical speculation. Those on the paths of
jṣāna, yoga
and
karma
all have to come in the end to the Supreme Lord because
vāsudevaḥ sarvam iti:
the Supreme Lord is the ultimate enjoyer of everything. That is the perfection of all sacrifice.