rūpeṇa teṣāṁ bala-vīryam īrayan
rūpeṇa teṣāṁ bala-vīryam īrayan
uddīpayan deva-gaṇāṁś ca viṣṇur
daivena nāgendram abodha-rūpaḥ
Thereafter, Viṣṇu entered the demons as the quality of passion. He entered the devatās as the quality of goodness, and entered Vāsuki as the quality of ignorance to stimulate and increase their strength and courage.
Seeing that they would not be able to continue after a few moments, and that Vāsuki would die from the pain of his body rubbing against the mountain, the Lord mercifully took action. He entered the demons as the energy of rajas (asurena). Īrayan means “stimulating.” He entered the devatās as the energy of sattva. He entered Vāsuki as the energy of tamas (abodha). By illusion in ignorance, Vāsuki would not be conscious of his pain.
|| 8.7.12 ||
upary agendraṁ giri-rāḍ ivānya
ākramya hastena sahasra-bāhuḥ
tasthau divi brahma-bhavendra-mukhyair
abhiṣṭuvadbhiḥ sumano-'bhivṛṣṭaḥ
Situated in another form like another huge mountain with a thousand hands, the Lord caught Mandara Mountain with one hand and stood on top of it. From the sky, the associates of Viṣṇu showered flowers upon him.
When he saw the mountain rising up, the Lord then took action. The phrase brahma-bhavendra-mukhyair (by the main persons among Brahmā, Śiva and Indra) indicates the followers of Viṣṇu. Or it can mean the devatās were at the milk ocean and their expansions remained in the sky to shower flowers.
|| 8.7.13 ||
upary adhaś cātmani gotra-netrayoḥ
pareṇa te prāviśatā samedhitāḥ
mamanthur abdhiṁ tarasā madotkaṭā
mahādriṇā kṣobhita-nakra-cakram
Strengthened by the Lord who entered the devatās, demons, the mountain and the snake, and was also above and below the mountain, and eager for the nectar, they energetically churned the ocean, which caused disturbance to all the crocodiles.
The Lord was above as the thousand armed form, below as the turtle, in the devatās as sattva, in the demons as rajas, in Vāsuki as tamas and in the mountain as steadiness.
|| 8.7.14 ||
ahīndra-sāhasra-kaṭhora-dṛṅ-mukha-
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