# SB 10.12.33 > पीनाहिभोगोत्थितमद्भुतं महज्ज्योतिः स्वधाम्ना ज्वलयद्दिशो दश > प्रतीक्ष्य खेऽवस्थितमीशनिर्गमं विवेश तस्मिन्मिषतां दिवौकसाम ॥३३॥ ## Text > pīnāhi-bhogotthitam adbhutaṁ mahaj > jyotiḥ sva-dhāmnā jvalayad diśo daśa > pratīkṣya khe 'vasthitam īśa-nirgamaṁ > viveśa tasmin miṣatāṁ divaukasām ## Synonyms *pīna*—very great; *ahi-bhoga-utthitam*—issuing from the serpent's body, which was meant for material enjoyment; *adbhutam*—very wonderful; *mahat*—great; *jyotiḥ*—effulgence; *sva-dhāmnā*—by his own illumination; *jvalayat*—making glaring; *diśaḥ daśa*—all the ten directions; *pratīkṣya*—waiting; *khe*—in the sky; *avasthitam*—individually staying; *īśa-nirgamam*—until the Supreme Personality of Godhead, Kṛṣṇa, came out; *viveśa*—entered; *tasmin*—in the body of Kṛṣṇa; *miṣatām*—while observing; *divaukasām*—all the demigods. ## Translation **From the body of the gigantic python, a glaring effulgence came out, illuminating all directions, and stayed individually in the sky until Kṛṣṇa came out from the corpse's mouth. Then, as all the demigods looked on, this effulgence entered into Kṛṣṇa's body.** ## Purport Apparently the serpent named Aghāsura, because of having received association with Kṛṣṇa, attained *mukti* by entering Kṛṣṇa's body. Entering the body of Kṛṣṇa is called *sāyujya-mukti,* but later verses prove that Aghāsura, like Dantavakra and others, received *sārūpya-mukti.* This has been broadly described by Śrīla Viśvanātha Cakravartī Ṭhākura with references from the *Vaiṣṇava-toṣaṇī* of Śrīla Jīva Gosvāmī. Aghāsura attained *sārūpya-mukti,* being promoted to the Vaikuṇṭha planets to live with the same four-armed bodily features as Viṣṇu. The explanation of how this is so may be summarized as follows. The effulgence came out from the python's body and became purified, attaining spiritual *śuddha-sattva,* freedom from material contamination, because Kṛṣṇa had stayed within the serpent's body, even after the serpent's death. One may doubt that such a demon, full of mischievous activities, could attain the liberation of *sārūpya* or *sāyujya,* and one may be astonished about this. But Kṛṣṇa is so kind that in order to drive away such doubts, He had the effulgence, the individual life of the python, wait for some time in its individuality, in the presence of all the demigods. Kṛṣṇa is the full effulgence, and every living being is part and parcel of that effulgence. As proved here, the effulgence in every living being is individual. For some time, the effulgence remained outside the demon's body, individually, and did not mix with the whole effulgence, the *brahmajyoti.* The Brahman effulgence is not visible to material eyes, but to prove that every living being is individual, Kṛṣṇa had this individual effulgence stay outside the demon's body for some time, for everyone to see. Then Kṛṣṇa proved that anyone killed by Him attains liberation, whether *sāyujya, sārūpya, sāmīpya* or whatever. But the liberation of those who are on the transcendental platform of love and affection is *vimukti,* special liberation. Thus the serpent first entered the body of Kṛṣṇa personally and mixed with the Brahman effulgence. This merging is called *sāyujya-mukti.* But from later verses we find that Aghāsura attained *sārūpya-mukti.* Text 38 explains that Aghāsura attained a body exactly like that of Viṣṇu, and the verse after that also clearly states that he attained a completely spiritual body like that of Nārāyaṇa. Therefore in two or three places the *Bhāgavatam* has confirmed that Aghāsura attained *sārūpya-mukti.* One may then argue, How is it that he mixed with the Brahman effulgence? The answer is that as Jaya and Vijaya, after three births, again attained *sārūpya-mukti* and association with the Lord, Aghāsura received a similar liberation.