# SB 3.19.22 > प्रादुष्कृतानां मायानामासुरीणां विनाशयत् । > सुदर्शनास्त्रं भगवान्प्रायुङ्क्त दयितं त्रिपात् ॥२२॥ ## 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.** ## 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 *yajña.* As further described in *Bhagavad-gītā,* there are sacrifices of goods, sacrifices of meditation and sacrifices of philosophical speculation. Those on the paths of *jñāna, yoga* and *karma* all have to come in the end to the Supreme Lord because *vāsudevaḥ sarvam iti* [[bg/7/19|[Bg. 7.19] ]]—the Supreme Lord is the ultimate enjoyer of everything. That is the perfection of all sacrifice.