Narayaneeyam: Dasakam: 29

Dashakam XXIX

da’ is pronounced as d in mud; ta^ is pronounced as ‘t’ in cut; r is pronounced as r in harsh; tha*------is pronounced as t in ant-hill; dha” is pronounced as dh in god hood; Sho  is pronounced as sh in fish; na is pronounced as n in pun; Cha is pronounced as tch in pitcher; la is pronounced as l in collect

Shloka 1

Udgachchatastava karaadamrtam haratsu

Daityeshu taan-asharanaananuneeya devaan

Sadyastirodadhita deva bhavatprabhaavaat

Udyatsvayoothyakalahaa ditijaa babhoovu:

Daityeshu haratsu -----------------------when the Asuras snatched away

Amrtam tava karaat--------------------the pot of nectar or Ambrosia from “Your” hands

Udgachchatah---------------------------as “You” were emerging from the Milky Ocean

Tirodadhitha sadyah-------------------“You” did disappear suddenly

Anuneeya taan asharanaan devaan-------------after comforting those helpless Devas

Deva bhavatprabhaavaat----------------------O Lord! By the greatness of “Your” Maya

Ditijaah  babhoovuh-----------------------the sons of Diti (Asuras) became

Udyat-svayoothya-kalahaah---------------quarrelsome among themselves

The Asuras thought that they also have struggled for churning the Milky Ocean equally as the Devas, but they got only Varuni, the liquor. The main purpose of this exercise is to get nectar. The Asuras wanted to have the nectar for themselves without giving Devas, so they snatched from “You”, who appeared in the form of Dhanvantri.

FROM BHAGAVATAM

Upon seeing Dhanvantari carrying the jug of nectar, the demons, desiring the jug and its contents, immediately snatched it away by force.

 When the pot of nectar was carried away by the Asuras, the demigods were desolate (depressed, devastated) and turned to the Lord for their protection.  When He saw their sadness the Supreme Lord who always acts according to the desires of His servants said: 'Do not grieve, I will personally see to it that the nectar will be there for all of you.' 

There was a quarrel among them (the Asuras, the demons) over who would get the nectar first. Each of them said, “You cannot drink it first. I must drink it first. Me first, not you!”

This is the symptom of demons. The first concern of a non-devotee is how to enjoy his personal sense gratification (state of being satisfied) at once, whereas the devotee’s first concern is to satisfy the Lord. This is the distinction between the non-devotee and the devotee. In this material world, since most people are non-devotees, they regularly compete, fight, disagree and war among themselves, for everyone wants to enjoy and satisfy his own senses. Therefore, unless such demons become Krishna conscious and are trained to satisfy the senses of the Lord, there can be no question of peace in human society or any society, even that of the demigods. The demigods and devotees, however, always surrender to the lotus feet of the Lord, and thus the Lord is always anxious to satisfy their ambitions. While the demons fight to satisfy their own senses, devotees engage in devotional service to satisfy the senses of the Lord. The members of the Krishna consciousness movement must be alert in regard to this point, and then their preaching of the Krishna consciousness movement will be successful.

Now, as everyone has an equal right to partake in any public sacrifice, according to the eternal religious system it is befitting (appropriate, suitable) that the demigods now have a share of the nectar. In this way the weaker demons forbade (past tense of forbid) the stronger demons to take the nectar.

Desiring to take the nectar, those among the demons who were less strong spoke in favor of the demigods. The weaker Daityas naturally pleaded on behalf of the demigods to stop the stronger Daityas from drinking the nectar without sharing it. In this way, disagreement and trouble arose as they forbade one another to drink the nectar.

Shloka 2

Shyaamaam ruchaa—pi vayasaa—pi tanum tadaaneem

Praapto—si tungakuchamanda’la-bhanguraam tvam

Peeyoosha kumbhakalaham parimuchya sarve

Trshnaakulaah-pratiyayus-tvadurojakumbhe

Tadaaneem tvam praaptah asi tanum----------------------Then, “You” did assume the body of a woman

(Tanum—body, praaptah asi —did assume,)

Shyaamaam -----------------------------------endowed with a dark blue hue (colour/tinge/shade) or it also means a woman who is in the prime of youth

Ruchaa api vayasaa api-----------------------by her exquisite (fine, delicate) beauty as well as by her age

Tunga-kucha-manda’la-bhanguraam------------and bent under the weight of the high breasts

(Tunga—high, bhanguraa—bent)

Parimuchya peeyoosha-kumbha-kalaham--------------giving up the quarrel over the pot of Ambrosia/nectar

Sarve pratiyayuh trshnaakulaah--------------------all the Asuras approached “You” with infatuation

Tvat-uroja-kumbhe------------------------for the pot-like breasts on “Your” chest

FROM BHAGAVATAM

Description of Mohinee avatar

The Supreme Personality of Godhead, Vishnu, who can counteract (neutralize, oppose) any unfavorable situation, then assumed the form of an extremely beautiful woman. This incarnation as a woman, Mohinee-moorti, was most pleasing to the mind. Her complexion resembled in color a newly grown blackish lotus, and every part of “Her” body was beautifully situated. Her ears were equally decorated with earrings, “Her” cheeks were very beautiful, “Her” nose was raised and “Her” face full of youthful luster. Her large breasts made “Her” waist seem very thin. Attracted by the aroma of “Her” face and body, bumblebees hummed around “Her”, and thus “Her” eyes were restless.

Her hair, which was extremely beautiful, was garlanded with mallika flowers. Her attractively constructed neck was decorated with a necklace and other ornaments, “Her” arms were decorated with bangles, “Her” body was covered with a clean sari, and “Her” breasts seemed like islands in an ocean of beauty. She had fresh, firm, young but weighty breasts to her thin waist and a blissful expression on her face. She looked a bit anxious because of the humming bumblebees around “Her”.

“Her” legs were decorated with ankle bells. Because of the movements of “Her” eyebrows as “She” smiled with shyness and glanced over the demons, all the demons were saturated (drenched) with lusty desires, and every one of them desired to possess “Her”.

Thereafter, the demons became inimical (enemy) toward one another. Throwing and snatching the container of nectar, they gave up their friendly relationship. Meanwhile, they saw a very beautiful young woman coming forward toward them.

Upon seeing the beautiful woman, the demons said, “Alas, how wonderful is “Her” beauty, how wonderful the luster of “Her” body, and how wonderful the beauty of “Her” youthful age!” Speaking in this way, they quickly approached “Her”, full of lusty desires to enjoy “Her”, and began to inquire (ask, query) from “Her” in many ways.

Shloka 3

Kaa tvam mrgaakshi vibhajasva sudhaamimaamiti-

Aaroodha”raagavivashaan-abhiyaachato—moon

Vishvasyate mayi katham kulataa^—smi daityaa:

Ityaalapannapi suvishvasitaan-ataanee 

Amoon aarood”a-raagavivashaan-------------To those Asuras who were beside themselves with intense passion/ who were intoxicated with passion

Iti abhiyaachatah------------------------------and were begging thus,

Tvam kaa? Mrgaakshi-------------------------who are you? O doe-eyed one!

(Doe-a female deer)

Vibhajasva imaam sudhaam-------------------distribute this nectar or Ambrosia

Daityaah! Aham kulataa^ asmi-----------------“You” said, O Asuras I m a whore/harlot/Prostitute

Mayi katham vishvasyate----------------------How can “You” have trust in me?

Iti aalapan api------------------------------------Even though telling them such words, “You”

Ataaneeh suvishvasitaan--------------------did make them repose (trust in) full faith in “You”/ did make them fully trust “You”

FROM BHAGAVATAM

O wonderfully beautiful girl, “You” have such nice eyes, resembling the petals of a lotus flower. Who are “You”? Where do “You” come from? What is “Your” purpose in coming here, and to whom do “You” belong? O You whose thighs are extraordinarily beautiful, our minds are becoming agitated simply because of seeing “You”.

We are now all engaged in enmity among ourselves because of this one subject matter — the container of nectar. Although we have been born in the same family, we are becoming increasingly inimical. O thin-waisted woman, who are so beautiful in “Your” prestigious position, we therefore request You to favour us by settling our dispute.

All of us, both demons and demigods, have been born of the same father, Kashyapa, and thus we are related as brothers. But now we are exhibiting our personal prowess (bravery, heroism) in dissension (disagreement). Therefore we request “You” to settle our dispute and divide the nectar equally among us.

The Supreme Personality of Godhead, in the form of Mohinee, told the demons: O sons of Kashyapa Muni, I am only a prostitute. How is it that you have so much faith in “Me”? A learned person never puts his faith in a woman.

After the demons heard the words of Mohinee-moorti, who had spoken as if it was a fun, they were all very confident. Thus joking with them all the Asuras laughing felt comforted by “Her” and with a serious expression on their face handed over the jar of nectar.

Shloka 4

Modaat sudhaakalasham-eshudadtsu saa tvam

Dushcheshti^tam mama sahadhvamiti bruvaanaa

Panktiprabheda-viniveshita-devadaityaa

Leelaavilaasa gatibhis-samadaas-sudhaam taam

Eshu modaat dadatsu --------------when the Asuras joyfully gave

Sudhaakalasham tvam------------------the pot of nectar, “You”

Saa-------------------------------------who were in the form of Mohini

Bruvaanaa iti sahadhvam---------------by telling them thus: ‘You should bear with’

Dushcheshti^tam mama-----------------any improper act on my part/ my wrong deed

Panktiprabheda-viniveshita-deva-daityaa----------and making in the devas and asuras sit in separate rows

(Panktiprabheda—in different rows, viniveshita—seated)

Samadaah taam sudhaam--------------served appropriately, that nectar/ distributed that nectar

Leelaa vilaasa gatibhih-------------------with sportive and charming gait (a manner of walking or stepping)

FROM BHAGAVATAM

Thereafter, the Supreme Personality of Godhead, having taken possession of the container of nectar, smiled slightly and spoke in attractive words. She said: My dear demons, if you accept whatever I may do, whether honest or dishonest, then I can take responsibility for dividing the nectar among you.

Shloka 5

Asmaasviyam pranayineetyasureshu teshu

Josham sthiteshvatha samaapya sudhaam sureshu

Tvam bhaktalokavashago nijaroopametya

Svarbhaanumardhaparipeeta sudham vyalaavee:

Atha teshu asureshu-----------------Thereafter, when those Asuras

Sthiteshu josham iti------------------sat quietly thinking thus:

Iyam pranayinee asmaasu-----------this lady is in love with us

Tvam bhaktaloka vashagah-----------“You” are ever at the service of “Your”devotees

Etya nijaroopam-------------------having assumed “Your” real form

Samaapya sudhaam sureshu-------------------after distributing the nectar among the Devas

Vyalaaveeh svarbhaanum----------------------cut off the head of the Asura by name Swarbhanu (Raahu)

Ardhapaaripeeta sudham------------------who had half-swallowed the nectar

FROM BHAGAVATAM

The demons were so captivated by the tricks and friendly words of Mohinee-moorti that although the demigods were served first, the demons were pacified merely by sweet words. The Lord said to the demons, “The demigods are very miserly and are excessively anxious to take the nectar first. So let them have it first. Since you are not like them you can wait a little longer. You are all heroes and are so pleased with “Me”. It is better for you to wait until after the demigods drink.”

Raahu, the demon who causes eclipses of the sun and moon, covered himself with the dress of a demigod and thus entered the assembly of the demigods and drank nectar without being detected by anyone, even by the Supreme Personality of Godhead. The moon and the sun, however, because of permanent animosity toward Raahu, understood the situation. Thus Raahu was detected.

The Supreme Personality of Godhead, Hari, using His disc, which was sharp like a razor, at once cut off Raahu’s head.

When the Personality of Godhead, Mohinee-moorti, severed Raahu’s head from his body, the head remained alive although the body died. Raahu had been drinking nectar through his mouth, and before the nectar entered his body, his head was cut off. Thus Raahu’s head remained alive whereas the body died. This wonderful act performed by the Lord was meant to show that nectar is miraculous ambrosia.

Since Raahu had become immortal, Lord Brahma accepted him as one of the grahas, or planets, like the moon and the sun. Raahu, however, being an eternal enemy of the moon and sun, attacks them periodically during the nights of the full moon and the dark moon.

Shloka 6

Tvattas-sudhaaharanayogyaphalam pareshu

Datvaa gate tvayi surai: khalu te vyagrhnan

Ghore—tha moorchchati rane balidaityamaayaa-

Vyaamohite suragane tvamihaaviraasee:

Tvayi gate datvaa------------------when “You” had disappeared after giving

Pareshu sudhaaharana-yogyaphalam-------------the enemies (the Asuras), the appropriate reward for having snatching the pot of nectar

Tvattah te khalu------------------------from “Your” hands,the Asuras indeed

Vyagrhnan suraih---------------------fought with the Devas

Atha ghore rane moorchchati----------thereafter, when the fierce battle reached its peak

Suragane balidaityamayaa-vyaamohite---------------and the Devas fainted on account of the illusory (causing illusion, false) magic invoked by the Asura, Bali

Tvam aaviraaseeh iha-------------------------“You” did appear on the battle field

FROM BHAGAVATAM

The demons and Daityas all engaged with full attention and effort in churning the ocean, but because they were not devotees of Vasudeva, the Supreme Personality of Godhead, Krishna, they were not able to drink the nectar.

After the Supreme Personality of Godhead had brought to completion the affairs of churning the ocean and feeding the nectar to the demigods, who are His dear devotees, He left the presence of them all and was carried by Garuda to His own abode.

A fierce battle on the beach of the Ocean of Milk ensued between the demigods and the demons. The fighting was so terrible that simply hearing about it would make the hair on one’s body stand on end

My dear King, Bali Maharaja then disappeared and resorted to demoniac illusions. A giant mountain, generated from illusion, then appeared above the heads of the demigod soldiers. From that mountain fell trees blazing in a forest fire. Chips of stone, with sharp edges like picks, also fell and smashed the heads of the demigod soldiers.

When the demigods could find no way to counteract the activities of the demons, they wholeheartedly meditated upon the Supreme Personality of Godhead, the creator of the universe, who then immediately appeared.

Shloka 7

Tvam kaalanemi-matha maalimukhaan jaghantha

Shakro jaghaana balijambhavalaan sapaakaan

Shushkaardradushkaravadhe namuchau cha loone

Phenena naaradagiraa nyaruno ranam tam

Atha tvam jaghantha-------------------------Thereafter “You” killed

Kaalanemim Maalimukhaan------------the Asura named Kalanemi, Maali and others

Shakrah jaghaana-------------------------Indra killed

Bali Jambhavalaan sapaakaan-------------Bali, Jambha and Vala along with Paakaasura

Namuchau cha--------------when the Asura by name Namuchi too,

Shushka-aardra-dushkara-vadhe---------who could not be killed by dry or wet (by any solid or liquid weapon)

Shushkah—dry, aardra—wet

Loone phenena ----------------------was beheaded by foam (frothy bubbles of the sea here)

Tam nyarunah ranam naaradagiraa-------------“You” did stop that battle on Sage Sri Narada’s advice

FROM BHAGAVATAM

When the demon Kalanemi, who was carried by a lion, saw that the Supreme Personality of Godhead, carried by Garuda, was on the battlefield, the demon immediately took his trident, whirled it and discharged it at Garuda’s head. The Supreme Personality of Godhead, Hari, the master of the three worlds, immediately caught the trident, and with the very same weapon he killed the enemy Kalanemi, along with his carrier, the lion.

Kalanemi and all the other demons were killed by the Supreme Personality of Godhead, Hari, and when Shukracharya, their spiritual master, brought them back to life, they were again killed by the Supreme Personality of Godhead.

Thereafter, two very powerful demons named Mali and Sumali were killed by the Supreme Lord, who severed their heads with His disc. Then Malyavan, another demon, attacked the Lord. With his sharp club, the demon, who was roaring like a lion, attacked Garuda, the lord of the birds, who are born from eggs. But the Supreme Personality of Godhead, the original person, used His disc to cut off the head of that enemy also.

Having been graced by the Supreme Personality of Godhead, the demigods began fighting the demons again, with renewed energy. King Indra released his thunderbolt against Bali, and when Bali fell, his friend Jambhasura attacked Indra, who then cut off Jambhasura’s head with his thunderbolt. When Narada Muni learned that Jambhasura had been killed, he informed Jambhasura’s relatives Namuchi, Vala and Paka, who then went to the battlefield and attacked the demigods. Indra, King of heaven, severed the heads of Vala and Paka and released the weapon known as kulisha, the thunderbolt, against Namuchi’s shoulder. The thunderbolt, however, returned unsuccessful, and thus Indra became morose (sad, gloomy). At that time, an unseen voice came from the sky. The voice declared, “A dry or wet weapon cannot kill Namuchi.” Hearing this voice, Indra began to think of how Namuchi could be killed. He then thought of foam, which is neither moist nor dry. Using a weapon of foam, he was able to kill Namuchi. Thus Indra and the other demigods killed many demons. Then, at the request of Lord Brahma, Narada went to the demigods and forbade them to kill the demons any longer. All the demigods then returned to their abodes. Following the instructions of Narada, demons whoever remained alive on the battlefield took Bali Maharaja to Asta Mountain.

There, by the touch of Shukracharya’s hand, Bali Maharaja regained his senses and consciousness, and those demons whose heads and bodies had not been completely lost were brought back to life by the mystic power of Shukracharya.

Shloka 8

Yoshaavapur-danujamohanam-aahitam te

Shrutvaa vilokana-kutoohalavaan mahesha:

Bhootais-samam girijayaa cha gata: padam te

Stutvaa—braveed-abhimatam tvamatho tirodhaa:

Shrutvaa yoshaavapuh aahitam te----------------On hearing about the female form assumed by “You”

Danujamohanam-------------------which had deluded (deceive the mind) the Asuras

Maheshah vilokana-kutoohalavaan------------Lord Shiva, eager to see that form

Gatah te padam te----------reached “Your” abode (Vaikunta-Loka)

Samam bhootaih girijayaa cha---------------accompanied by the large group of Bhootas and parvati-devi

Stutvaa abraveet abhimatam------------and after praising “You” expressed his desire

Atha tvam tirodhaah-----------------------Then “You” did disappear

FROM BHAGAVATAM

The Supreme Personality of Godhead, Hari, in the form of a woman, captivated the demons and enabled the demigods to drink the nectar.

After hearing of these pastimes, Lord Shiva, who is carried by a bull, went to the place where Madhusoodana, the Lord, resides. Accompanied by his wife, Uma, and surrounded by his companions, the ghosts, Lord Shiva went there to see the Lord’s form as a woman.

Lord Shiva offered obeisances to the Supreme Lord as the all-pervading Lord, the universal form, the supreme controller of creation, the Super soul, the resting place for everyone, and the completely independent cause of all causes. Thus he offered prayers giving truthful descriptions of the Lord. Then he expressed his desire.

My Lord, we have come here desiring to see that form of Your Lordship which “You” showed to the demons to captivate them completely and in this way enable the demigods to drink nectar. I am very eager to see that form.

The Supreme Personality of Godhead, Vishnu, immediately disappeared, and Lord Shiva remained there with Uma, looking for Him all around with moving eyes.

Shloka 9

Aaraamaseemani cha kanduka-ghaataleelaa-

Lolaayamaana-nayanaam kamaneem manojnyaam

Tvaamesha veekshya vigaladvasanaam manobhoo-

Vegaadananga-ripuranga samaalilinga

Veekshya tvaam aaraama-seemani--------gazing/seeing at “You” in a portion of the garden

Manojnyaam kamaneem---------------------in the captivating and charming feminine form

Kanduka-ghaata-leelaa-

lolaayamaana-nayanaam-------------------with eyes moving about while playing with a ball/engaged in the game of striking a ball

Vigalat-vasanaam----------------------and with robes slipping down

Eshah ananga-ripuh------------------this enemy of Kama-deva (cupid) that is Lord Shiva

Anga! Manobhoovegaat---------------O Lord! Beauty incarnate! By force of infatuation (short-lived, foolish passion)

Sammalilinga--------------------------did tightly embrace “You”

FROM BHAGAVATAM

Thereafter, in a nice forest nearby, full of trees with reddish-pink leaves and varieties of flowers, Lord Shiva saw a beautiful woman playing with a ball. Her hips were covered with a shining sari and ornamented with a belt.

When the ball leaped from “Her” hand and fell at a distance, the woman began to follow it, but as Lord Shiva observed these activities, a breeze suddenly blew away the fine dress and belt that covered her.

His senses being agitated, Lord Shiva, victimized by lusty desires, began to follow “Her”, just as a lusty elephant follows a she-elephant.

Being embraced by Lord Shiva like a female elephant embraced by a male, the woman, whose hair was scattered, swirled like a snake. O King, this woman, who had large, high hips, was a woman of yoga-maya presented by the Supreme Personality of Godhead. She released “Herself” somehow or other from the fond embrace of Lord Shiva’s arms and ran away.

 Shloka 10

Bhooyo—pi vidrutavateem-upadhaavya devo

Veeryapramokshavikasat-paramaartha bodha:

Tvanmaanitastava mahatvamuvaacha devyai

Tattaadrshastvamava vaataniketanaatha

Upadhaavya vidrutavateem-------------chasing “Her” who ran away from his embrace

Bhooyah api-----------------------------------even repeatedly

Devah veerya-pramoksha-vikasat-

paramaartha-bodhah---------------------Lord Shiva who realized the truth/ gained the knowledge of the Truth only after his seed had escaped

Tvan maanitah ----------------------------and who was honoured by “You”

Vaataniketanaatha –---------------------O Lord of Guruvayoor

Tvam tattaadrshah ava----------------“You” of such greatness protect me

FROM BHAGAVATAM

As if harassed by an enemy in the form of lusty desires, Lord Shiva followed the path of Lord Vishnu, who acts very wonderfully and who had taken the form of Mohinee.

Just as a maddened bull elephant follows a female elephant who is able to conceive pregnancy, Lord Shiva followed the beautiful woman and discharged semen, even though his discharge of semen never goes in vain.

Each and every place where his semen fell on the earth, those places became mines for silver and gold.

Following Mohinee, Lord Shiva went everywhere — near the shores of the rivers and lakes, near the mountains, near the forests, near the gardens, and wherever there lived great sages.

 When Lord Shiva had fully discharged semen, he could see how he himself had been victimized by the illusion created by the Supreme Personality of Godhead. Thus he restrained himself from any further maya.

Thus Lord Shiva could understand his position and that of the Supreme Personality of Godhead, who has unlimited potencies. Having reached this understanding, he was not at all surprised by the wonderful way Lord Vishu had acted upon him.

Seeing Lord Shiva un-agitated and unashamed, Lord Vishnu [Madhusoodana] was very pleased. Thus He resumed His original form and spoke as follows.

The Supreme Personality of Godhead said: O best of the demigods, although you have been amply harassed because of “My” potency in assuming the form of a woman, you are established in your position. Therefore, may all good fortune be upon you.

My dear Lord Shambhu, who within this material world but you can surpass “My” illusory energy? People are generally attached to sense enjoyment and conquered by its influence. Indeed, the influence of material nature is very difficult for them to surmount (overcome or conquer)

Of the three chief demigods — Brahma, Vishu and Maheshvara — all but Vishnu are under the influence of maya. 

In Chaitanya-charitamrta, they are described as mayi, which means “under maya’s influence.”

But even though Lord Shiva associates with maya, he is not influenced.

In other words, all living entities within this material world except for Lord Shiva are swayed by maya. Lord Shiva is therefore neither vishnu-tattva nor jeeva-tattva. He is between the two.

Having thus been praised by the Supreme Personality, who bears the mark of Shreevatsa on His chest, Lord Shiva circumambulated Him. Then, after taking permission from Him, Lord Shiva returned to his abode, Kailasa, along with his associates.

When Lord Shiva was offering obeisances unto Lord Viṣṇu, Lord Viṣṇu arose and embraced him. Therefore the word Shreevatsaankena is used here. The mark of Shreevatsa adorns the chest of Lord Visnu, and therefore when Lord Vishnu embraced Lord Shiva while being circumambulated, (walk around) the Shreevatsa mark touched Lord Shiva’s bosom.

Lord Shiva, in jubilation, (in expression of joy) then addressed his wife, Bhavaanee, who is accepted by all authorities as the potency of Lord Viṣṇu.

Lord Shiva said: O Goddess, you have now seen the illusory energy of the Supreme Personality of Godhead, who is the unborn master of everyone. Although I am one of the principal expansions of His Lordship, even I was illusioned by His energy. What then is to be said of others, who are fully dependent on maya?

When I finished performing mystic yoga for one thousand years, you asked me upon whom I was meditating. Now, here is that Supreme Person to whom time has no entrance and who the Vedas cannot understand.

Eternal time enters anywhere and everywhere, but it cannot enter the kingdom of god. Nor can the Vedas understand the Supreme Personality of Godhead. This is an indication of the Lord’s being omnipotent, omnipresent and omniscient.

Assuming the form of a young woman and thus bewildering the demons, the Supreme Personality of Godhead distributed to His devotees, the demigods, the nectar produced from the churning of the Ocean of Milk. Unto that Supreme Personality of Godhead, who always fulfills the desires of His devotees, I offer my respectful obeisances.

For Shloka 6

Seeing the victory of the demigods, the demons became intolerant of their superior opulence. Thus they began to march toward the demigods with raised weapons.

For that battle the most celebrated commander in chief, Mahārāja Bali, son of Virocana, was seated on a wonderful airplane named Vaihāyasa. O King, this beautifully decorated airplane had been manufactured by the demon Maya and was equipped with weapons for all types of combat. It was inconceivable and indescribable. Indeed, it was sometimes visible and sometimes not. Seated in this airplane under a beautiful protective umbrella and being fanned by the best of chamaras, Maharaja Bali, surrounded by his captains and commanders, appeared just like the moon rising in the evening, illuminating all directions.

Surrounding Maharaja Bali on all sides were the commanders and captains of the demons, sitting on their respective chariots. Among them were the following demons:

Namuchi, Shambara, Bana, Viprachitti, Ayomukha, Dvimoordha, Kalanabha, Praheti, Heti, Ilvala, Shakuni, Bhootasantapa, Vajradamshtra, Virochana, Hayagrīva, Shankushira, Kapila, Meghadundubhi, Taraka, Chakradrk, Shumbha, Nishumbha, Jambha, Utkala, Arista, Aristanemi, Tripuradhipa, Maya, the sons of Puloma, the Kāleyas and Nivatakavacha.

All of these demons had been deprived of their share of the nectar and had shared merely in the labor of churning the ocean. Now, they fought against the demigods, and to encourage their armies, they made a tumultuous sound like the roaring of lions and blew loudly on conchshells.

Balabhit, Lord Indra, upon seeing this situation of his ferocious rivals, became extremely angry. Maharaja Bali then attacked Indra with ten arrows and attacked Airavata, Indra’s carrier elephant, with three arrows. With four arrows he attacked the four horsemen guarding Airavata’s legs, and with one arrow he attacked the driver of the elephant.

When Bali Maharaja saw the expert military activities of Indra, he could not restrain his anger. Thus he took up another weapon, known as shakti, which blazed like a great firebrand. But Indra cut that weapon to pieces while it was still in Bali’s hand.

My dear King, Bali Maharaja then disappeared and resorted to demoniac illusions. A giant mountain, generated from illusion, then appeared above the heads of the demigod soldiers. From that mountain fell trees blazing in a forest fire. Chips of stone, with sharp edges like picks, also fell and smashed the heads of the demigod soldiers.

Scorpions, large snakes and many other poisonous animals, as well as lions, tigers, boars and great elephants, all began falling upon the demigod soldiers, crushing everything.

A great devastating fire created by Bali Mahārāja began burning all the soldiers of the demigods. This fire, accompanied by blasting winds, seemed as terrible as the Sāṁvartaka fire, which appears at the time of dissolution

As the dangers of a dream cease when the dreamer awakens, the illusions created by the jugglery of the demons were vanquished by the transcendental prowess of the Supreme Personality of Godhead as soon as He entered the battlefield. Indeed, simply by remembrance of the Supreme Personality of Godhead, one becomes free from all dangers.

For Shloka 9

Because the ball was falling down and bouncing up, as She played with it Her breasts trembled, and because of the weight of those breasts and Her heavy flower garlands, Her waist appeared to be all but breaking at every step, as Her two soft feet, which were reddish like coral, moved here and there.

The woman’s face was decorated by broad, beautiful, restless eyes, which moved as the ball bounced here and there from “Her” hand. The two brilliant earrings on “Her” ears decorated “Her” shining cheeks like bluish reflections, and the hair scattered on “Her” face made Her even more beautiful to see.

As “She” played with the ball, the sari covering “Her” body became loose, and “Her” hair scattered. She tried to bind “Her” hair with “Her” beautiful left hand, and at the same time “She” played with the ball by striking it with “Her” right hand. This was so attractive that the Supreme Lord, by “His” internal potency, in this way captivated everyone.

While Lord Shiva observed the beautiful woman playing with the ball, She sometimes glanced at him and slightly smiled in bashfulness. As he looked at the beautiful woman and “She” watched him, he forgot both himself and Uma, his most beautiful wife, as well as his associates nearby.

When the ball leaped from “Her” hand and fell at a distance, the woman began to follow it, but as Lord Shiva observed these activities, a breeze suddenly blew away the fine dress and belt that covered her.

Lord Shiva, his good sense taken away by the woman because of lusty desires to enjoy with “Her”, became so mad for “Her” that even in the presence of Bhavaanee, he did not hesitate to approach “Her”.

The beautiful woman was already naked, and when “She” saw Lord Shiva coming toward Her, She became extremely bashful. Thus “She” kept smiling, but “She” hid “Herself” among the trees and did not stand in one place.

THE STORY OF RAHU

Rahu, the 8th planet, in shadows and like Ketu, this planet is also not visible in the galaxy. A mine of information (Someone or something provide you with a lot of information) about Rahu is available in Brahma puraana, Mahabhagavata, Mahabharat, Matsya puraan, Vishnu puraan and Rigveda.

Rahu was born to Simhika and Viprachitti. Rahu’s mother simhika (also known as Simhita) was the daughter of Hiranyakashipu (Bhakta Prahlada’s father). There are several brothers to Rahu and they are Salya, Nabha, Vaataapi, Ilvala and Namuchi. It is also believed that Rahu is the eldest of the 100 brothers. He also has a sister by name Maahishmati.

Born into paithenasa gotra, He was born in the year parthiva in bhaadrapada maasa, krishna paksha on the fourteenth day of the wanning moon on a Sunday. Two days before NAVRATRI. Visakha is his birth star.

It so happened that Sukracharya (Venus) was blessed with the knowledge of “Sanjivani Mantra” also known as the Maha Mrityunjay Mantra after great tapasya for the benefit of all people (universal benefit). Armed with this knowledge, Sukracharya could now revive all the dead people. However, Asuraguru as he was, he chose to use the knowledge for the benefit of the Asuras Contrary to the purpose for which he was blessed with this mantra. Armed with the powers of Sukracharya, the Asuras attacked Devas. Sukracharya would revive all the dead Asura soldiers while those on the other hand the Devas were getting killed. Eventually, being hugely outnumbered, Indra lost his kingdom. When the defeated Devas approached Lord Vishnu for his protection, he advised them to perform “Samudra Manthan” to attain Amrit (Nectar) consuming which would make them immortal.

The churning of the Ocean of Milk was an elaborate process. Mount Meru was used as the dasher (churning tool), and Vasuki, the king of serpents, became the churning rope. The gods held the tail of the snake, while the demons (Asuras) held its head, and they pulled on it alternately causing the mountain to rotate, which in turn churned the ocean. However, once the mountain was placed on the ocean, it began to sink. Vishnu in his second incarnation, in the form of a turtle Koorma, came to their rescue and supported the mountain on his back. As the Asuras and the Devas went on churning the milky ocean with Meru parvata, several interesting things like Gems, Poison etc surfaced and the Ambrosia (Amrita) is one among them. Poison was drank by Lord Shiva to save the universe and there after he was also named as Nilkanth (Blue Necked).

When Mohini started giving Amrita to Svarbhanu, Surya and Chandra alerted mohini that the person sitting between them is suspicious and seems to be an Asura. Mohini, lost no time and came out from disguise into the original form which is Lord Vishnu, in anger Lord Vishnu throwed his Sudarshan Chakra towards Svarbhanu. Lord Bhrahma alerted Lord Vishnu not to do so, but till that time the Sudarshan Chakra was thrown and Svarbhanu's head was cut. But as Svarbhanu swallowed the amrita so he could not be killed. Lord Brahma had already conferred upon him the status of a planet much before this event, but he did promise Svarbhanu that in future he will get that status. Henceforth the neckline became Rahu and the torso is referred to as Ketu. 

The head fell on the other side of Surya. So assume the placement like Chandra, Ketu, Surya and Rahu four of them in a row. So from then onwards Surya had stopped his movement, so that Rahu and Ketu cannot join together. All the other planets there after started revolving around Surya. Rahu, Surya and Ketu came into 180 degree placement. Since then Rahu in intention to meet Ketu, is said to have cursed a gurdge against the surya and chandra, and swallows them up which follows an Lunar and Solar Eclipse. When Svarbhanu's head was cut blood dropped on the earth and from that a plant of Garlic & Onion emerged. Then the Head (Rahu) was taken away by his mother Simhika and nursed for years. The body of the snake was then formed from the neckline of Rahu for transit. The head of snake was formed on Ketu for vision. Rahu worshipped Lord Shiva.

Lord shiva blessed Rahu with the body of snake and Ketu with snake head.

Nature: The fierce face of Rahu adorns a crown and a garland runs round his neck. Clad is black/blue, Rahu sports sword and trishul in his hands. He sits on a lion. The eight black horses driven chariot of Rahu is for transit. His position in the galaxy is south - westwards. 

Narayaneeyam: Dasakam: 28

Dashakam XXVIII

Shloka 1

Garalam kaalakoota^h------------the poison called kala kuta

(ta^ is pronounced as ‘t’ in cut)

Taralaanalam udvija gaala-------------------which was blazing like a fire emerged or gushing

Jaladeh purastaat------------------------------from/out of the ocean in front of Devas and others

Girishah amara-stutivaada-modanighnah---------------Lord Shiva who was immensely pleased by the hymns os praise sung by the Devas

Nipapau tat bhavatpriyaartham-----------------------drank it in order to please “You”

When the ocean was churned, a blazing deadly poison, Kaalakoota was the first to emerge from the ocean. It came flowing before devas and others. On seeing the deadly poisonous effervescence and virulent (toxic) liquid pouring out of the ocean, devas, along with Lord Vishnu extolled Lord Shiva with hymns. Lord Shiva, Pleased with the prayers, swallowed the poison out of compassion for devas who were dear to Lord Vishnu.

It is said Lord Shiva consumed the poison Halahala that originated from the sea when Devas (Gods) and Asuras (Demons) churned the ocean in order to obtain Amrita. This poison that emanated during the Samudramanthan (churning of ocean) made his throat blue in color. Thus, Lord Shiva is also known as Nilkanth, literally meaning “The Blue Throated One”.

Shloka 2

He Tridhaaman --------------------O Lord who pervades effulgently (shining brightly) in the three regions

Suraasureshu vimathatsu----------------As the Devas and the Asuras continued to churn

Jaataa surabhih-----------------------------came out Kamadhenu (the wish-yielding divine cow)

Nyadhaah taam r*isheeshu---------------You gave her to the sages,rishis

(r* is pronounced as r in harsh)

Atha abhoot hayaratnam------------------then emerged a jewel of horse, ‘Ucchaishravas’

Atha ibharatnam----------------------------then the great elephant, “Airavata”

Dyutaruh--------------------------------------the divine tree or heavenly wish-yielding tree, “Kalpaka/kalpa-taru/parijatam”

Aapsarasasah cha --------------------------and “Apsaras”, the celestial nymphs, (young and beautiful women) too emerged

Taani sureshu (nyadhaaah) -----------------You gave them to the gods

Surabhi---------given to rishis, for obtaining sacred materials like milk, ghee etc,

Ucchaishravas-------given to Maha Bali, the King of Asuras

Airavata---------------given to Indra, King of Devas

Kaustubha jewel --------You took this jewel as an adornment (beautify) for “Your” chest

Kalpaka Tree, Apsaras--------given to Devas by You.

The reason for calling our Lord as Tridhaaman is given below:

Lord pervades

all the three worlds in the form of Brahma, Vishnu and Mahesha,

In the three qualities of gunas- Sattvam,Rajas and Tamas,

In the three letters of A,U,M of the Pranava mantra

In the three vedas of Rik, Yajus and Sama

In the three fires of Dakshinagni, Garhapatya and Aahvaniya

{The Garhapatya is circular in shape and is situated in the west of the offering ground. Fire is taken from the Garhapatya and kindled in the remaining two fires. The Dakshinagni is semi-circular, situated in the south and used for certain rituals, mainly for offerings to the forefathers. The Ahavaniya is square, situated in the east, and is used as the main offering fire of most Srauta rituals (Devanagari  traditions are conservative ritualistic traditions of the historical Vedic religion inHinduism, based on the body of Śruti literature. They are still practiced in India today although constituting a small minority within Hinduism.)}

In the three worlds of Heaven, Earth and Patala

In the three Savanas of Dawn, Noon and Dusk

In the three powers of Icchaa Shakti, (wish) Jnyaana Shakti (knowledge) and Kriyaa Shakti (action)

In the three Yugas Krita, Treta and Dwapara

At the time of churning the ocean Lord was present in three places- as Koorma, the giant tortoise

Supporting the Mandara Mountain from bottom

With a gigantic form stabilizing the mountain from the top

And as an invisible engineer of the Devas, Asuras and Serpent Vasuki.

Shloka 3

He Jagadeesha! -----------------O Lord of the Universe

Tadaaneem babhoova devee kamalaa----------Then emerged the Goddess Kamala, Lakshmi

Kamaneeyaa bhavatparaa ------------------------enchanting (charming, ravishing) and ever devoted to “You”

Avalokya yaam amalaam---------------------seeing whose pure, spotless form

Sakalah api vilolah lokah--------------------the whole world of fickle-minded people (liable to sudden unpredictable changes in attitude or behavior)

Sprhayaambabhoova---------------------were filled with a desire to possess her/ were longing to possess her

All, including Gods, Demon and men were longing for Goddess Lakshmi when she emerged from the ocean thinking of “Your” pre-eminence and ever attached to “You” with devotion. She illumined the quarters with “Her” splendour, like a streak of lightning.  All those present in the assembly coveted (yearn/ craving/ longing to possess) Goddess Lakshmi only because they knew that she is the presiding deity over fortune. Her grace would make them masters of fortune. Otherwise they are all great devotees, as it is evident from the fact that they all offered presents to “Her” as a token of reverence and homage (respect, honour)

FROM BHAGAVATAM

After that had happened the Goddess of Splendor [Rama or Lakshmi] manifested in person. With her lightening luster she as [bright as] Saudamanee [mountain] illumined along with the Lord all the directions. Each Sura, Asura and human being desired her, for the magnificent beauty of her features, youth, complexion and glories had caught their minds

Shloka 4

Tadaa eva  tridashendrah----------------------Then itself, the Lord of the Devas, Indra

Vyataareet manipeethi*kaam devyai-------------presented a bejeweled (adorned with jewels) throne to the Goddess

(thi* is pronounced as t in ant-hill)

Dattahrde tvayi ------------------------------------whose heart had been surrendered to “You”

R*shayah abhyashinchan taam-------------------the sages consecrated (make holy or sacred) her

(R* is pronounced as r in harsh)

Shrtigeerbhih --------------------------------with chanting of vedic hymns and

Sakala-upahrta-

abhishechaneeyaih------------ingredients for consecration brought by them all

Indra, after knew that Goddess Lakshmi’s heart was set on “You”

He brought a wonderful throne studded with gems.

The principal rivers like Ganga and others in the form of deity, brought sacred water in golden jars to consecrate the Goddess as the mother of the world.

Mother Earth gave all herbs required for the consecration.

Cows gave their five sacred products like milk, curd, ghee, urine and dung. Mixing a small quantities of the above products constitute Pancha-gavyas

Spring brought “Her” the produce of the two vernal (fresh and young) months in the shape of flowers and fruits according to the season

Seers laid down the procedure for ablutions (washing). And while the twice-born ones, the brahmins, were singing hymns the elephants next poured jugs full of sacred water over the chaste goddess so beautiful with the lotus in her hand.

The Great sages seated the Goddess on the bejeweled throne and consecrated according to spiritual ordinance (order, command)

Gandharvas sang auspicious songs and their wives danced

Clouds sounded with melodious vibrations as it from drums, conches, flutes and lutes.

Shloka 5

Amaraadayah anvabhooshan taam-------------------The Devas and other embellished (make attractive by the action of decorative details) her

Manikunda’la-peetachela-haara-pramukhaih--------------with diamond-studded ear-rings, necklaces, robes of yellow silk, garlands and the like

Avabhooshitaangavalleem ----------------whose creeper-like form or body was already adorned

Abhisheka-jala-anupaati-

Mugdha-tvadapaangaih---------------------by “Your” charming sidelong glances which fell on “Her” following the consecration with the holy waters.

Following the holy consecrations by the seers, O Lord! “Your” attractive side-glances fell on every limb of Goddess Sri and settled on “Her” as a decoration with great love and affection. “Her” form which was like a creeper was also adorned or beautified. It reached its peak, beyond description.  The Devas and others further adorned her with the followings:

Diety presiding over oceans offered her robes of Yellow silk

Varuna offered “Her” a garland called Vaijayanti

Vishwakarma gave “Her” a wonderful ornaments  

Sarasvati, the Goddess of Learning gave a Necklace of Pearls

Brahma, a Lotus and Nagas a pair of ear-rings.

FROM BHAGAVATAM

The ocean presented yellow silks for her to dress from top to toe and Varuna offered a large garland swarming with bumblebees intoxicated by its sweetness. 

From Prajapati Vishvakarma there was a choice of ornaments, Sarasvatee [the goddess of learning] supplied a necklace, Lord Brahma provided a lotus flower and the Nagas [the excellent ones] gave earrings. 

Shloka 6

Saa aasasaada tvaam---------------Goddess Lakshmi approached “You”

Dadhatee varanasrajam-------------carrying a wedding garland

Aatta-bhrnga-naadam----------------which attracted humming-bees

Kucha-Kunbha-mandayaanaa----------with a gait rendered slow on account of “Her” pot-like breasts/ walking slowly because of the weight of her bosom or breasts

Pada-shinjita-manju-noopuraa-------------“Her” beautiful anklets generating a tingling sound at every step

Kalita-vreela-vilaasam----------------------and “Her” beauty enhanced/ increased by the touch of coyness or shy on “Her” face

FROM BHAGAVATAM

Thereafter, mother Lakṣmī, the goddess of fortune, having been properly celebrated with an auspicious ritualistic ceremony, began moving about, holding in her hand a garland of lotus flowers, which were surrounded by humming bumblebees. Smiling with shyness, her cheeks decorated by her earrings, she looked extremely beautiful.

With her two symmetrical breasts, her thin waist in harmony and smeared with sandalwood pulp and kunkuma, she, moving here and there with the sweet tingling sound of her ankle bells, appeared exactly like a golden creeper. 

Shloka 7

Avamrshya gunabhaajah api-----------after finding out that though possessed of good virtues,

Girisha-druhinaadi-sarvadevaan -----------all the other gods such as Shiva and Brahma

Avimukta-dosha-leshaan-----------------were not completely free from defects/faults/blemishless

Divyamaalaa nihitaa-----------------------the divine garland was put or bestowed

Anayaa api tvayi---------------------------by “Her” also on “You”

Sadaa sarvaramye eva-------------------are always perfect in every way/ are ever embellished by all noble qualities without any defects or faults

The Goddess Lakshmi had realized that all Gods including Shiva and Brahma were not without some defects or faults, in spite of their greatness.

Though Lord Shiva is the abode of all auspicious qualities, he lives in the cremation ground, wears snakes around his neck in addition to the garland of skulls and does not wear any clothes.

Lord Brahma is the creator of all universe and deserves all respect, but his control over sexual desire is not complete and his mastery over the vedas are not that perfect.

Other Devas also have some faults or the other, though they were rich in virtues.

Therefore, Goddess Lakshmi decided that “You”, Lord of Guruvayoor deserved to be “Her” consort and she placed the wedding garland “You” who are ever adorned by all good qualities and untouched by even traces of blemishes.

Shloka 8

Urasaa-------------------------------------By offering “Her” “Your” chest as “Her” abode

Tvam mamaanitha tarasaa-------------“You” immediately honoured

Enaam jananeem bhuvanaanaam------------ “Her” the Goddess Lakshmi, the mother of the worlds

Ananyabhaavaam ---------------------who was devoted to not to anyone else but “You” 

Tvadurovilasat-tadeekshana-shree-

Parivrsht^yaa-----------------------------by the shower of glances of that Goddess Lakshmi who was shining on “Your” bosom or chest/ who was settled comfortably safe on “Your” chest

Vishvam aasa paripushta^m-------------the universe attained prosperity

FROM BHAGAVATAM

The Supreme Personality of Godhead is the father of the three worlds, and His bosom is the residence of mother Lakshmi, the goddess of fortune, the proprietor of all opulence (wealth). The goddess of fortune, by her favorable and merciful glance, can increase the opulence of the three worlds, along with their inhabitants and their directors, the demigods.

The servants of the gods and their women [Gandharvas and their wives, the dancers and singers of heaven], all became engaged in singing and dancing accompanied by the loud sound of musical instruments like conch shells, bugles and drums. 

Brahma, Shiva and all the directors of the world headed by Angira honored the Supreme Personality by showering flowers and chanting mantras that described His true nature. 

With the merciful glance of the Goddess resting upon the godly ones, the fathers of mankind and their generations, they were all blessed with good conduct and good qualities and thus achieved the ultimate satisfaction.

Shloka 9

Tadaaneem niraagaat vaarunee-------------------then emerged vaaruni, the deity presiding over wine or liquor

Atimohanavibhramaa-----------------------------highly deluding (deceiving) and exciting

Madayantee khalu --------------------------------- and indeed intoxicating too

Tvam adaah enaam--------------------------------“You” gave her

Padaveem tamasah---------------------the source of/ abode of Tamo-guna

Or the source of ignorance and sin

Mahaasurebhyah-------------------------to the mighty or the great Asuras

Atisammaan-anayaa--------------------with a great show of respect

Asuras had not been rewarded for their effort in churning the ocean so far with anything except the white horse to Bali. As soon as Varuni emerged from the ocean, “You” gave her to the mighty Asuras. “You” did not want “Your” devotees to come under the influence of her.

Varuni was an appropriate gift to the Asuras, as they were tamasic by nature and hence ignorant, lustful (very strong sexual desire), covetous (greedy) and proud.

“You”gave her the source of all sins and vices (wicked behavior, defects).

FROM BHAGAVATAM

Thereupon Varuni the goddess of the drunkards appeared, a young lotus-eyed girl who, with the permission of the Lord, was accepted by the Asuras.

Shloka 10

Tadaa tvam utthitah amburaashe--------------then “You” arouse from the Ocean

Dhanvantarih--------------------------------------as Dhanvantari-moorthy

Tarunaambuda-sundarah-----------------------with a form like the fresh rain-bearing cloud

Vahan karaabhyaam--------------------------and carrying by “Your” hands

Amrtam nanu kalashe-----------------------ambrosia, the nectar itself in a pot

He maarutaalayesha------------------------O Lord of Guruvayoor

Hara akhilaartim-----------------------------may “You” destroy all my ailments/afflictions

FROM BHAGAVATAM

With the sons of Kashyapa thereupon, again zealously (keen, eagerly) churning the Ocean of Milk for the nectar, a most wonderful male person appeared finally. 

He was tall and well built; youthful, his arms were long, stout and strong; his neck, which was marked with three lines, resembled a conchshell; his eyes were reddish; and his complexion was blackish. He was very young, he was garlanded with flowers, and his entire body was fully decorated with various ornaments.

He was dressed in yellow garments and wore brightly polished earrings made of pearls. The tips of his hair were anointed (apply or smear or rub) with oil, and his chest was very broad. His body had all good features, he was stout and strong like a lion, and he was decorated with bangles. In his hand he carried a jug filled to the top with nectar.

He was a partial appearance of a part of Lord Vishnu Himself known by the name of Dhanvantari who, seeing to medical science, was one of the demigods entitled to a share in the offerings.

You are Dhanvantari, Lord of Ayurveda, capable of curing all ailments.

FROM BHAGAVATAM

For Shloka 1

There was first of all a very strong poison called Halahala [or Kaalakootha.  The terribly strong, unbearable poison, that unstoppably spread itself in all directions upwards and downwards, scared all the people so that they, missing the protection of their Lord and Master oh my best, sought the shelter of Lord Shiva. 

When they saw him who for the welfare of the three worlds together with his wife sits on his mountain [Kailaasa], he, the best of the demigods served by saints who in austerity walk the path of liberation, they offered him their obeisances.
The lords of the created beings [the Prajâpatis] said: 'Oh Lord of Lords, oh Mahâdeva, oh soul of each, oh love of all, deliver us, who took shelter at your lotus feet, from this poison burning the three worlds. 

You are the one lord and master over bondage and liberation in the entire universe. You whom we worship are the spiritual master able to carry the burden of the surrendered followers.

Oh mighty one, oh greatness, by your material potency, do you operating with the three modes of nature, in acceptance of the creation, maintenance and destruction of this material world, manifest yourself as Brahma, Vishnu or Shiva. 

You are the Supreme Brahman, the secret of the cause and effect of all the life forms of creation. You are with all the potencies that you manifest the Controller and Supersoul of the universe. 

You are the source of the [spiritual, Vedic] sound, the origin of the universe, the soul, the life breath, the senses and the elements. You are the modes of nature and the natural disposition, the eternal time, the sacrifice and the dharma of truth [satya] and truthfulness [rita]. It is unto you that one utters the original syllable consisting of the three letters [A-U-M]. 

Oh soul of all the godly ones, fire constitutes your mouth; oh Lord of all the worlds the surface of the globe is known as your lotus feet; oh self of the gods, time constitutes your movement, the directions are your ears and the controller of the waters [Varuna] is your taste

With the ether for your navel, the air for your breath, the sun globe for your eyes, the water for your semen, the moon for your mind and the higher worlds oh Lord, for your head, yourself constitutes the shelter of all living beings high and low 

The oceans are your belly, the mountains are your bones, all the plants, creepers and herbs are your hairs, the  [seven types of] mantras  are your seven layers [koshas] and all the religions oh you three Vedas [Rig, Yajur and Sâma] in person, constitute the core of your heart.

The five secret texts of [the Vedic] philosophy [called Tatpurusha, Aghora, Sadyojata, Vamadeva and Ishana] constitute your faces with the collection of the thirty-eight important mantras, that describe the reality of the Supersoul, of you oh Lord, who in your position of enlightenment are celebrated as Shiva

The waves of irreligion [lust, anger, greed and illusion] are nothing but your shadow, the shadow on the basis of which there are so many secondary creations. Your three eyes stand for the goodness, the passion and the darkness and simply glancing over [the creation with them] brought about the analytic scriptures of the Supersoul oh Lord full of verses, oh god of the Vedic literatures and their supplements. 

None of the directors of the world oh Ruler on the Mountain, neither Brahma, nor Vishnu, nor the king of the Suras [Indra], can fathom (understand) your transcendental effulgence (radiance), the impersonal spirit [of Brahman] equal to everyone wherein the modes of passion, ignorance and goodness are not found. 

In this world that has originated from you and at the time of her destruction is burned to ashes by you with the sparks of the fire emanating from your eyes, you have out of your mercy for the living beings annihilated (destructed) Tripura as also put an end to the sacrifices out of desire, the poison of [false] time [in this story] and many other forms of misery. But these matters are not part of your praises, since you ban this world from your mind. 

People not knowing your help and kindness shamelessly criticize you for being a savage person whom one always finds at the burial place [smeared with ashes] and for moving with your consort Uma despite of your highly advanced austerity and the fact that your lotus feet are remembered by the [mystical] gurus of contentment with the soul. 

Because you are transcendentally situated above the moving and the not moving living beings, you are difficult to understand. And when it is not possible for even Brahma and the ones belonging to him to properly understand your real nature oh great one, how much more would that not be true for us, we who, living their lives in line with what was created after the creation [that is of Brahma], still do our best to offer you our prayers?

We see the supreme of the form that you manifested to bless the world, but not the supreme of your transcendence(a state of being or existence above and beyond the limits of material exerience) oh great Lord whose ways are inscrutable(impossible to understand, mysterious).'

'Seeing their pernicious (harmful or tending to cause death or serious injury) predicament (unpleasant situation) he, Mahadeva, the friend of all living beings out of his compassion for the great distress spoke to his beloved Sati 

Lord Shiva said: 'Dear Bhavaanee, just see how pitiable this situation is of all the living beings that are threatened by the poison resulting from churning the ocean. 

Feeling responsible for all their lives, I must do something for their safety; is it my duty as the master to protect against distress. 

Devotees at the cost of their own lives protect other living beings who, time bound and bewildered (confused and perplexed) by the external energy, are of enmity with one another. 

The Soul of All, the Lord, is pleased when one takes pity on others oh gentle one. When the Supreme Personality of the Lord is pleased also I and all other moving and not moving entities are happy. May there be the well-being of all creatures, with me drinking this poison.' 'After Lord Shiva, the well-wisher of the universe thus had addressed Bhavaanee she gave her permission, very well knowing his capabilities, whereupon he proceeded to drink the poison. 

Mahâdeva out of compassion for the welfare of all living beings consequently took the widespread Haalahala poison in his hand and drank it. 

That poison from the water exhibited its potency to him by turning his neck dark-blue, a feature considered an ornament by the virtuous ones, the saints and the sages. 

Good and honest people practically always take to heart the sufferings of their fellow men. This is considered the highest form of worshiping the Original Person, He who stands for the completeness of the soul 

Hearing about that act of Shiiva, the god of gods, the graceful one, he was highly praised by the daughter of Daksha by Brahma, by the Lord of Vaikunthha and by all the people. 

Scorpions, cobras and other poisonous animals and plants are the beings who took care of the little bit that was scattered here and there as he drank from his palm.'

For Shloka 2

'When the poison had been drunk by him who rides the bull [Lord Shiva], the immortals and Danavas gladly resumed the churning of the ocean quickly whereupon the cow of plenty appeared [the surabhi, the source of the ghee]. 

The sages conversant with the injunctions for the yajnyas took care of her oh King, for she was useful for the divine sacrifices because of her clarified butter.
Next a horse as white as the moon manifested named Uccaihshrava that Maharaja Bali liked to have, while Indra desisted (Stopped) from claiming it on the advice of the Lord

Thereafter the king of resistance, the elephant Airavata appeared who with his four tusks defied (challenge or dare, oppose, resist) the glories of the white mountain [Kailasa, the abode] of the First Devotee [Lord Shiva] and again  Airavana was the first of eight elephants manifesting for each direction of the sky and also a group of eight she-elephants was generated that was headed by one named Abhramu, oh King.
Then a valuable lotus-hued (shade, tinge) gem known as the Kaustubha jewel was generated from the wide expanse of milk. Lord Hari who desired to possess it decorates His chest with it. Thereupon the pârijâta tree was generated that adorns the heavenly places and, just as you who likes to fulfill each his wishes, fulfills every wish on this planet by providing whatever that is wanted 

Next the Apsaras were generated, the extremely beautiful and attractive inhabitants of heaven who, exquisitely dressed and decorated with gold, smoothly moving around divert each his heart.

For Shloka 4

The great Indra brought a glorious, wonderful seat for her and the most sacred rivers and reservoirs assumed a personal form by filling golden water pots with pure water. 

The land offered all the herbs needed for installing the deity. The cows contributed with their five pure products [milk, yogurt, ghee, dung and urine] and springtime delivered fresh flowers and fruits. 

The sages performed the bathing ceremony as prescribed, the Gandharvas sang the all-auspicious mantras and their wives danced and sang along. 

The clouds vibrated two-sided drums, kettledrums, murajas and ânakas [two other types of drums] and that created, combined with the sounds of bugles, conch shells, flutes and vînâs, a great tumult. 

And while the twice-born ones, the brahmins, were singing hymns the elephants next poured jugs full of sacred water over the chaste goddess so beautiful with the lotus in her hand.

For Shloka 7

The goddess of fortune, Lakṣmīdevī, having been generated from the Ocean of Milk, was the daughter of the ocean. Thus she was allowed to select her own husband in a svayaṁvara ceremony. She examined every one of the candidates, but she could not find anyone suitably qualified to be her shelter. In other words, Nārāyaṇa, the natural husband of Lakṣmī, cannot be superseded by anyone in this material world.

The goddess of fortune, examining the assembly, thought in this way: Someone who has undergone great austerity has not yet conquered anger. Someone possesses knowledge, but he has not conquered material desires. Someone is a very great personality, but he cannot conquer lusty desires. Even a great personality depends on something else. How, then, can he be the supreme controller?

Someone may possess full knowledge of religion but still not be kind to all living entities. In someone, whether human or demigod, there may be renunciation, (abandon) but that is not the cause of liberation. Someone may possess great power and yet be unable to check the power of eternal time. Someone else may have renounced attachment to the material world, yet he cannot compare to the Supreme Personality of Godhead. Therefore, no one is completely freed from the influence of the material modes of nature.

Someone may have longevity but not have auspiciousness or good behavior. Someone may have both auspiciousness and good behavior, but the duration of his life is not fixed. Although such demigods as Lord Shiva have eternal life, they have inauspicious habits like living in crematoriums. And even if others are well qualified in all respects, they are not devotees of the Supreme Personality of Godhead.

In this way, after full deliberation, the goddess of fortune accepted Mukunda as her husband because although He is independent and not in want of her, He possesses all transcendental qualities and mystic powers and is therefore the most desirable.

Approaching the Supreme Personality of Godhead, the goddess of fortune placed upon His shoulders the garland of newly grown lotus flowers, which was surrounded by humming bumblebees searching for honey. Then, expecting to get a place on the bosom of the Lord, she remained standing by His side, her face smiling in shyness.