Narayaneeyam: Dasakam: 13

Dashakam XIII

Shloka: 1

He Varada! -------------------------------------------------O Lord, ever eager bestow (confer, present, grant) boons on devotees/Bestower of boons

Taavat Naradamunihi Bhavadbhaktah----------------- At that time, Sage Narada, “Your” devotee

Kapata-Patu-Dheeh Gatvaa-------------------------------with an intellect clever at stratagems (a plan or scheme one uses to outwit an opponent or cunning), approaching

Hiranyaaksham Charantam--------------------------------Hiranyaksha, who was roaming about or running about

BhavadanVeshanaparam Saamvarte Payasi-------------in search of “You” in the cosmic waters

Nija-Janghaa-Parimite------------------------------------which came only up to his shank (A person’s leg—the part from the knee to the ankle)

Shanaihi ooche nandan danujam----------------------calmly spoke to him, praising the Asuras

Nindan Api Tava Balam--------------------------------and disparaging (belittle, underestimate, depreciate) “Your” Prowess (bravery in battle, skill or expertise in a field, valor)

Shloka: 2

Sah Vishnuh Maayaavi------------------------------------That Vishnu, who is conjurer (deceitful, one who plays tricks)

Harati Vasumateem Bhavadeeyaam---------------------is stealing the earth which is rightfully yours

He Prabho! Kashtam! Kashtam! Kim Idam---------------O Mighty one! What a pity? What is all this?

Iti Abhigaditah tena sah----------------------------------Thus addressed by him (Narada), he (Hiranyaksha)

Nadan Iti Kva asau? Kva asau? -------------------------roaring thus, ‘Where is he? Where is he?’ and

Darshitapathah Muninaa-------------------------------being shown the way by the sage

Sampraapat Bhavantam Udyantam------------------reached “You” (who were) coming up

Udakaat Dharanidharam--------------------------------from the waters, carrying the Earth

Here, the Sage Narada hints to Hiranyaksha that Vishnu has only the strength of Maya—illusory power and does not have real physical strength and hence, it is not at all difficult to defeat him in battle.

Shloka: 3

 He Bhagavan Avajnyaaya ---------------------O Lord! Showing contempt (disdain or disregard--lack of respect accompanied by a feeling of intense dislike)

Ditisutam Hasantam--------------------------------for the son of Diti (Asura) who was ridiculing

Iti Aho Ayam Aaranyah Mrgah-------------------- “You” thus-Alas! This is only a wild animal

Vidyantam Bahutaraih Duruktairh----------------and abusing “You” with many kinds of bad words

Tvam Drshtvaa Maheem(sthitaam)Damshtraashirasi-------------------“You” seeing Earth held on the tip of “Your” tusk

Chakitaam Aadhaaya-----------------------------------getting frightened / trembling and depositing her

Svena Mahasaa-------------------------------------------by “Your” own Yogic power

Payodhau-------------------------------------------------on the waters of the ocean

Prasabham Udayunkthaah Mrdhavidhau--------------------perforce (forcibly, necessarily/ by necessity) got ready for action in battle

Shloka: 4

Daitye Gadaapaanau----------------------------------------As the Asura, with mace in hand

Tvam api Grheeta-annata-gadah-------------------------“You” also being armed with “Your” mighty mace

Niyuddhena Kreedan hi------------------------------were engaged in a duel (prearranged, formal combat –battle between two persons, usually fought to settle a point of honour) sportively (entertaining, playful) indeed

Ghata-Ghata-rava-Udghushta-viyataa--------------------------with the sky reverberating, (to resound in a succession of echoes; re-echo, appear to vibrate or disturbed by loud noises) with the clang of maces

Surasanghe Milati- ----------------------------------------when the host of devas/ gods had assembled in the heavens

Rana-aaloka-Autsukyaat------------------------------------------on account of eagerness to visit the battle

Jagadishe dhaatraa iti-----------------------------------------“You were exhorted (urge or advise) by Brahma thus

Nirundhyaah Amum Drutam--------------------------Please, kill him quickly

Prathamam Sandhyaatah-------------------------------before twilight or dusk

Asuras become more powerful and energetic at fall of dusk

Shloka: 5

Tasmin Gadon marde-------------------------------------------during that great duel with maces

Khalu tava Gadaayaam Jatiti----------------------------------when, indeed, “Your” mace suddenly

Patitaayaam Bhoomau-----------------------------------------fell on the ground

Ditibhuvah Gadaaghaataat-----------------------------------on account of a blow from the demon’s mace

Ahaha Bhoh Tvam Mrdu-Smeraasyah---------------to the surprise of all, Lord! “You” with a gentle smile

Smrtvaa Mahaachakram--------------------------------having remembered the great Sudarshana Chakram

Danuja-Kula-nirmoolana-chanam---------------------well-known for exterminating (destroy completely) the race of demons

Ruruchishe Dadhaanah karabhuvi---------------------did shine holding the discus in hand

Here the poet wonders whether the Lord let go his mace which therefore, fell on the ground to please his devotee the demon (here), at least once to fulfil the wish of “His” devotee, who was constantly thinking of “Him” by adopting the mode of confrontation. The Lord’s love is remarkable, indeed.

Here it is important to note that the Sudarshana Chakra comes in to the hand of the Lord as soon as “He” thinks of it.

Shloka: 6

Tatah Daitye Shoolam Visrjati-------------------Thereafter, as the demon used a trident (a three-pronged spear or trishoolam)

Kaala-Pratima-rushi-------------------------------------with the anger similar to that of God of destruction (Rudra)

Tvayi Chindati Yenat------------------------------------and when “You” broke it or that

Kara-kalita-Chakra-Praharanaat----------------------by the strike/ blow of the discus held in “Your” hand

Sah Khalu Samaarushtah-----------------------------he, indeed, having got highly exasperated (enraged, provoked, irritated)

Vitudan tvaam Mushtyaa------------------------------and striking “You” with his fist

Samatanot Kila Maayaah------------------------------verily practised delusive (magic) tricks

Jaganmohanakareeh---------------------------------that could enchant (fascinate, charm) the whole world

Tvayi Galanmaaye-------------------------------------on “You” who are beyond Maya

The demon became extremely angry like the fiery Kaala-agni (the fire emanates—originates, arise from the one-thousand mouths of Adhisesha and is responsible for reducing the 3 worlds to ashes, prior to Pralaya) on seeing “You” aiming the Sudarshana Chakram at him.

Hiranyaksha employed several delusive devices causing astonishment to the people of 3 worlds. No tricks or of any avail—(help or serve) against the Lord who is the controller of Maya. He was ignorant of the fact that his action was like employing Varuna’s missile (weapon) against Varuna himself

Shloka: 7

Tatah Maayaachakre------------------------------Thereupon when the delusive devices of the Asura/ when the illusions created by Asura

Chakram—multitude,

Vidhute Bhavachchakra-Jyotishkana-lava-nipaatena----------------were destroyed by the fall of a tiny spark of fire from “Your” discus

Tvam svena karaagrena/svapaadaangushtena---------------------------“You” by using “Your” clenched fist/ using “Your” big toe

Both Karaagrena svena and Svapaadaangushtena usages are correct –Lord dealt the demon by using His clenched fist or toe of His foot. As the forelegs of the boar is a quadruped,(four legged animal) represents the hand of a biped and serve as the Boar’s hands and feet.

Niravadheeh Shravana-Pada-moola-Asuram---------------struck at the base of his ear killing that Asura

Vitata-Ghanaroshaanandha-Manasam----------------------whose mind blinded by extreme intense rage/ rising anger

Abhighnantam------------------------------------------------------and who was attacking “You”

Mushti Prahrtibhih Garishthaabhihi-----------------------------with strong blows from his fist which were heavy indeed

Shloka: 8

Sah Ayam Mahaakaayah----------------------------That Asura of gigantic proportions (Hiranyaksha)

Tava Charanam Paada/Kara Saroja Pramathitah-------------------Crushed by the blow from “Your” foot/ Crushed by the blow with “Your lotus hand

Galadraktah Vaktraat Apatat---------------------------------------with blood gushing out of his mouth, fell

Apatat—fell

Shlaaghita-Hatih Krshibhih-----------------------------------------his slaying being praised by the sages

Tadaa Muneendraah------------------------------------------------At that time, the great sages

Uddaama-Pramadabhara-Vidyoti-Hrdayaah--------------------with their hearts brimming with joy/ filled with uncontrollable joy

Anuvan tvaam Adhvara-tanum-------------------------Praised “You” as the embodiment (personification; a visible form of idea, quality or feeling) of Yagna

Stutibhih Saandraabhih----------------------------------------------with hymns, pregnant with meaning (rich in significance/weighty, significant/implication) and reverberating (reflect) in all directions

Shloka: 9

He Varada! Prabho! Parapurusha! -----------------O bestower of boons, Omnipotent and Supreme Lord

Chanda Te tvachi----------------------------------------Vedic metres are in “Your” skin

Kushaganah Api Romasu------------------------------ the Kusa grass in “Your” hair

Ghrtam Chakshushi-------------------------------------Ghee (clarified butter) in “Your” eyes

Chaturhotaarah Anghrau-------------------------------the four sacrificing priests in “Your” feet

Sruk Api Vadane-------------------------------------------the Sruk, ladle used to pour the ghee in “Your” face

Idaa cha Udare---------------------------------------- the ida vessel for keeping oblation (offering to God) in “Your” stomach

Grahaah Jihvaayaam---------------------------------- the vessel for soma juice in “Your” tongue

Chamasaah Cha Karne--------------------------------the cups for drinking soma juice in “Your” ears

Upasadah Api Galadeshe------------------------------the sacrifice called Upasat in “Your” neck region

Somah Veeryam----------------------------------------the soma juice is “Your” virility ( manly character)

This shloka describes the Yajna aspect of the Lord

Vedicmetres like Gayatri and others used for chanting of mantras--------------“Your” Skin

A Bunch of kusa grass, Darbhai------------------------------------------------------Hair

Ghee--------------------------------------------------------------------------------------Eyes

The functions of 4 priests, Adhvaryu, Brahma, Hotri and Udgatha-------------Feet

Sruk, the ladle for poring the ghee---------------------------------------------------Face

Sruva, the smaller ladle for pouring the ghee in to Sruk--------------------------Nostrils

The Ida, a dish or plate from which oblation is taken at a sacrifice--------------Belly

Chamasaa, the vessel for storing Soma juice----------------------------------------Ears

Soma Juice-------------------------------------------------------------------------------Virility

Three sacrificial rites known as Upasada--------------------------------------------Neck

In this way the Cosmic Boar is described in Bhagavatam. It is the description of Yajna-Varaha-Murthy and only a few are given here. Every limbs of His sacred body is linked to the Yajnam.

{The third Canto of Bhagavatam in the verses 13 to 35 describe the body of the Lord as made up of the various utensils used in the yajnas, the ceremonies and all the havis. In this description, the havis known as purodasam is seen as the stomach of the Lord, Pracityam (Brahma's havis) as the mouth of Yajna Varaha-murti. Bhagavatam also describes the 7 Soma yajnas(Agnishtomam,Atyagnishtomam, Ukthyam, Sodashi, Vajapeyam, Atiratram, Abtoryamam) as taking the parts of skin, flesh, medhas, bones, majjai, blood and shukra . The total view of the Yajna Varaha-murti is that of a yajna without the affiliation of the soma creeper (lata) .}

{Yaga is generally associated with elaborate performance of fire sacrifices on a large scale (Vajapeyam, Paundarikam, Ashvamedham etc ) Special priests with expertise in Vedic injunctions(vidhis) such as advharyu (officating priest), hotr(for Rig Vedic recitation), udgata(Sama Vedic passage reciter ) and brahma (presiding priest, often employed at a Soma Yaga) are involved in the successful conductance of these Yagas. The Number of priests can go as high as16 in complicated sacrifices.}

Soma (Sanskrit sóma), or Haoma (Avestan), from Proto-Indo-Iranian *sauma-, was a Vedic ritual drink of importance among the early Indo-Iranians, and the subsequent Vedic and greater Persian cultures. It is frequently mentioned in the Rigveda, whose Soma Mandala contains 114 hymns, many praising its energizing qualities. In the Avesta, Haoma has the entire Yašt 20 and Yasna 9-11 dedicated to it.

It is described as being prepared by extracting juice from the stalks of a certain plant. In both Vedic and Zoroastrian tradition, the name of the drink and the plant are the same, and the three forming a religious or mythological unity.

The Rig-Veda calls the plant "God for Gods" seemingly giving him precedence above Indra and the other Gods (RV 9.42)

There has been much speculation concerning what is most likely to have been the identity of the original plant. There is no solid consensus on the question, although some Western experts outside the Vedic and Avestan religious traditions now seem to favour a species of Ephedra, perhaps Ephedra sinica.

Shloka: 10

He Madhuripo------------------------------------------------ O Enemy of Madhu

Moditamanaah Muneendraihi-----------------------------with “Your” mind gladdened by the great sages

Ityaadi Stavana-Mukharaih----------------------------------by chanting of these and similar hymns of praise

Vilasan Maheeyasyaa Moortyaa---------------------------Shining with a mightier form /huge and adorable form

Cha Vimalatara-Keertyaa------------------------------------and the most unblemished (free from physical or moral spots or stains) glory

Tvam Sampraaptah Svadishnyam--------------------------“You” retired to “Your” abode---Vaikunta loka

Sukharasa-Vihaaree-----------------------revelling (to take great pleasure or delight) in “Your” own bliss

Vaataalayapate Nirundhyaa--------------O Lord of Guruvayoor, Eradicate

Sakalam Rogam Api------------------------all my ailments too