॥ ॐ नमो भगवते वासुदेवाय ॥
॥ अष्टमोऽध्यायः - ८ ॥
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Discourse VIII
Lord Nṛsimha extolled on the death of the demon king (at His hands) (Preamble)
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नारद उवाच ।
अथ दैत्यसुताः सर्वे श्रुत्वा तदनुवर्णितम् ।
जगृहुर्निरवद्यत्वान्नैव गुर्वनुशिक्षितम् ॥ १॥
अथाचार्यसुतस्तेषां बुद्धिमेकान्तसंस्थिताम् ।
आलक्ष्य भीतस्त्वरितो राज्ञ आवेदयद्यथा ॥ २॥
श्रुत्वा तदप्रियं दैत्यो दुःसहं तनयानयम् ।
कोपावेशचलद्गात्रः पुत्रं हन्तुं मनो दधे ॥ ३॥
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Nārada resumed : On hearing his (Prahrāda's) exhortation all the Daityas' sons forthwith accepted it because of its faultlessness, but not the teaching of their preceptor. (1)
Alarmed to perceive their mind intent on (the realization of) a single purpose (viz., devotion to the Lord), the preceptor's son thereupon quickly and correctly reported the matter to the king. (2)
Hearing of that unwelcome misdemeanour on the part of his son (Prahrāda), which was hard to bear, Hiranyakaśipu made up his mind to dispose of his son, his limbs shaking under the impulse of anger. (3) (1-3)
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क्षिप्त्वा परुषया वाचा प्रह्लादमतदर्हणम् ।
आहेक्षमाणः पापेन तिरश्चीनेन चक्षुषा ॥ ४॥
प्रश्रयावनतं दान्तं बद्धाञ्जलिमवस्थितम् ।
सर्पः पदाहत इव श्वसन् प्रकृतिदारुणः ॥ ५॥
हे दुर्विनीत मन्दात्मन् कुलभेदकराधम ।
स्तब्धं मच्छासनोद्धूतं नेष्ये त्वाद्य यमक्षयम् ॥ ६॥
क्रुद्धस्य यस्य कम्पन्ते त्रयो लोकाः सहेश्वराः ।
तस्य मेऽभीतवन्मूढ शासनं किं बलोऽत्यगाः ॥ ७॥
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Reproaching in a harsh language Prahrāda—who was not only (thoroughly) disciplined but was bent low with modesty and standing with joined palms and (as such) was (altogether) undeserving of such treatment—and regarding him with a wicked and crooked eye, the demon, who was cruel by nature, spoke (as follows), hissing (all the time) like a serpent struck with the foot:—(4-5)
"O unruly, stupid wretch, causing discord in our family, I shall despatch you this (very) day to the abode of Yama (the god of death)—you, who have grown (so) obstinate and have slipped away from my authority! (6)
By whose might, O fool, have you violated, like an undaunted person, the authority of one, viz., myself, before whom, when angry, (all) the three worlds, including their guardians, shake (with fear)?" (7) (4-7)
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प्रह्लाद उवाच ।
न केवलं मे भवतश्च राजन्
स वै बलं बलिनां चापरेषाम् ।
परेऽवरेऽमी स्थिरजङ्गमा ये
ब्रह्मादयो येन वशं प्रणीताः ॥ ८॥
स ईश्वरः काल उरुक्रमोऽसा-
वोजःसहःसत्त्वबलेन्द्रियात्मा ।
स एव विश्वं परमः स्वशक्तिभिः
सृजत्यवत्यत्ति गुणत्रयेशः ॥ ९॥
जह्यासुरं भावमिमं त्वमात्मनः
समं मनो धत्स्व न सन्ति विद्विषः ।
ऋतेऽजितादात्मन उत्पथस्थिता-
त्तद्धि ह्यनन्तस्य महत्समर्हणम् ॥ १०॥
दस्यून् पुरा षण् न विजित्य लुम्पतो
मन्यन्त एके स्वजिता दिशो दश ।
जितात्मनो ज्ञस्य समस्य देहिनां
साधोः स्वमोहप्रभवाः कुतः परे ॥ ११॥
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Prahrāda replied : He is unquestionably the strength not only of mine but yours as well, O king, nay, of other powerful beings (too). It is He by whom (all) these (creatures), (both) high and low, animate and inanimate, commencing from Brahmā (the creator), have been held under sway. (8)
He is the (supreme) Ruler; He, the mighty Kāla (Time-Spirit) and the (very) embodiment of organic and mental powers, physical strength and fortitude. The supreme Controller of the three Guṇas (modes of Prakṛti), it is He alone who creates, protects and devours (dissolves) the universe by means of His potencies (in the form of Rajas, Sattva and Tamas). (9)
Abandon you this demoniac disposition of yours and keep your mind equipoised. There are no enemies other than an unsubdued and errant mind. For that (viz., maintaining the poise of the mind) constitutes the eminent and correct procedure of worshipping the Infinite. (10)
Some regard the four quarters, the four intermediate points, the sky overhead and the subterranean regions below as conquered by themselves, without first having curbed the six marauding thieves (in the shape of the five senses of perception and the mind). (Indeed) whence can there be enemies, born of one's own ignorance, in the eye of the knowing and pious soul who has conquered his mind and is (thus) alike to all embodied beings ? (11) (8-11)
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हिरण्यकशिपुरुवाच ।
व्यक्तं त्वं मर्तुकामोऽसि योऽतिमात्रं विकत्थसे ।
मुमूर्षूणां हि मन्दात्मन् ननु स्युर्विप्लवा गिरः ॥ १२॥
यस्त्वया मन्दभाग्योक्तो मदन्यो जगदीश्वरः ।
क्वासौ यदि स सर्वत्र कस्मात्स्तम्भे न दृश्यते ॥ १३॥
सोऽहं विकत्थमानस्य शिरः कायाद्धरामि ते ।
गोपायेत हरिस्त्वाद्य यस्ते शरणमीप्सितम् ॥ १४॥
एवं दुरुक्तैर्मुहुरर्दयन् रुषा
सुतं महाभागवतं महासुरः ।
खड्गं प्रगृह्योत्पतितो वरासना-
त्स्तम्भं तताडातिबलः स्वमुष्टिना ॥ १५॥
तदैव तस्मिन्निनदोऽतिभीषणो
बभूव येनाण्डकटाहमस्फुटत् ।
यं वै स्वधिष्ण्योपगतं त्वजादयः
श्रुत्वा स्वधामात्ययमङ्ग मेनिरे ॥ १६॥
स विक्रमन् पुत्रवधेप्सुरोजसा
निशम्य निर्ह्रादमपूर्वमद्भुतम् ।
अन्तःसभायां न ददर्श तत्पदं
वितत्रसुर्येन सुरारियूथपाः ॥ १७॥
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Hiranyakaśipu replied : "Evidently you are keen to die, now that you are bragging too much. For the words of those who are anxious to die, O slow-witted one, are sure to be incoherent. (12)
Where is that Lord of the universe other than me, that has (just) been mentioned by you, O wretched one? If it is urged that he is (present) everywhere, wherefore is he not seen in the pillar (over there)? (13)
I being all-in-all, here do I sever your head from your trunk, a braggart that you are. Let Hari, who is the asylum sought for by you, protect you today." (14)
Thus tormenting again and again his son (Prahrāda), that eminent devotee of the Lord, with abusive words (uttered) in anger, the great and mighty demon (Hiranyakaśipu) sprang from his exalted seat, taking his sword, and knocked the pillar with his fist. (15)
That very moment there rose in that pillar a most terrific crash, as a result of which the shell of the cosmic egg cracked (as it were) and on hearing which, as it reached the spheres of Brahmā (the creator) and others, they for their part actually suspected the dissolution of their very abodes, O dear Yudhiṣṭhira ! (16)
Displaying his valour in his anxiety to get rid of his son (Prahrāda), he heard that unprecedented and weird sound; but he did not descry inside the court the source of that sound, due to which the leaders of the Asuras (the enemies of the gods) had got frightened. (17) (12-17)
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सत्यं विधातुं निजभृत्यभाषितं
व्याप्तिं च भूतेष्वखिलेषु चात्मनः ।
अदृश्यतात्यद्भुतरूपमुद्वहन्
स्तम्भे सभायां न मृगं न मानुषम् ॥ १८॥
स सत्त्वमेनं परितोऽपि पश्यन्
स्तम्भस्य मध्यादनु निर्जिहानम् ।
नायं मृगो नापि नरो विचित्र-
महो किमेतन्नृमृगेन्द्ररूपम् ॥ १९॥
मीमांसमानस्य समुत्थितोऽग्रतो
नृसिंहरूपस्तदलं भयानकम् ।
प्रतप्तचामीकरचण्डलोचनं
स्फुरत्सटाकेसरजृम्भिताननम् ॥ २०॥
करालदंष्ट्रं करवालचञ्चल-
क्षुरान्तजिह्वं भ्रुकुटीमुखोल्बणम् ।
स्तब्धोर्ध्वकर्णं गिरिकन्दराद्भुत-
व्यात्तास्यनासं हनुभेदभीषणम् ॥ २१॥
दिविस्पृशत्कायमदीर्घपीवर-
ग्रीवोरुवक्षःस्थलमल्पमध्यमम् ।
चन्द्रांशुगौरैश्छुरितं तनूरुहै-
र्विष्वग्भुजानीकशतं नखायुधम् ॥ २२॥
दुरासदं सर्वनिजेतरायुध-
प्रवेकविद्रावितदैत्यदानवम् ।
प्रायेण मेऽयं हरिणोरुमायिना
वधः स्मृतोऽनेन समुद्यतेन किम् ॥ २३॥
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In order to substantiate the utterance of His servant and His presence in all objects, the Lord appeared in the (aforementioned) pillar of the court, assuming a queer form, which was neither of a beast nor of a human being. (18)
Thus looking intently on all sides, he (Hiraṇyakaśipu) beheld a being issuing forthwith from the interior of the pillar and said to himself, "He is neither a beast nor a human being. Oh, what may be this strange creature, bearing the form of a man-lion?" (19)
Before (the eyes of) Hiraṇyakaśipu, who was (busy) musing on that most terrible figure, visibly stood the Lord in the form of a man-lion. It had fierce eyes shining as molten gold and a face swollen with its dazzling hair and manes. (20)
It had fearful teeth and a tongue waving like a sword and sharp as the blade of a razor, and looked (all the more) frightful because of its frowning aspect. It had erect and motionless ears and a gaping mouth and nostrils amazing as a mountain-cave, and excited terror with the parting of its jaws. (21)
The body touched the (very) skies and it had a short thick neck, a broad chest and a slender waist; it was covered all over with hair white as moonbeams, was endowed with multitudes of arms extending on all sides and had claws that served as weapons. (22)
Hard to approach (because of its terrible aspect), it had driven away the Daityas and the Dānavas with all its own and other choicest weapons (such as the thunderbolt). "Surely enough this is (nothing but) an expedient thought out for my death by Hari, who is adept in many a conjuring trick. But what can be done by him, though fully prepared?" (23) (18-23)
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एवं ब्रुवंस्त्वभ्यपतद्गदायुधो
नदन् नृसिंहं प्रति दैत्यकुञ्जरः ।
अलक्षितोऽग्नौ पतितः पतङ्गमो
यथा नृसिंहौजसि सोऽसुरस्तदा ॥ २४॥
न तद्विचित्रं खलु सत्त्वधामनि
स्वतेजसा यो नु पुरापिबत्तमः ।
ततोऽभिपद्याभ्यहनन्महासुरो
रुषा नृसिंहं गदयोरुवेगया ॥ २५॥
तं विक्रमन्तं सगदं गदाधरो
महोरगं तार्क्ष्यसुतो यथाग्रहीत् ।
स तस्य हस्तोत्कलितस्तदासुरो
विक्रीडतो यद्वदहिर्गरुत्मतः ॥ २६॥
असाध्वमन्यन्त हृतौकसोऽमरा
घनच्छदा भारत सर्वधिष्ण्यपाः ।
तं मन्यमानो निजवीर्यशङ्कितं
यद्धस्तमुक्तो नृहरिं महासुरः ।
पुनस्तमासज्जत खड्गचर्मणी
प्रगृह्य वेगेन जितश्रमो मृधे ॥ २७॥
तं श्येनवेगं शतचन्द्रवर्त्मभि-
श्चरन्तमच्छिद्रमुपर्यधो हरिः ।
कृत्वाट्टहासं खरमुत्स्वनोल्बणं
निमीलिताक्षं जगृहे महाजवः ॥ २८॥
विष्वक्स्फुरन्तं ग्रहणातुरं हरि-
र्व्यालो यथाऽऽखुं कुलिशाक्षतत्वचम् ।
द्वार्यूर आपात्य ददार लीलया
नखैर्यथाहिं गरुडो महाविषम् ॥ २९॥
संरम्भदुष्प्रेक्ष्यकराललोचनो
व्यात्ताननान्तं विलिहन् स्वजिह्वया ।
असृग्लवाक्तारुणकेसराननो
यथान्त्रमाली द्विपहत्यया हरिः ॥ ३०॥
नखाङ्कुरोत्पाटितहृत्सरोरुहं
विसृज्य तस्यानुचरानुदायुधान् ।
अहन् समन्तान्नखशस्त्रपार्ष्णिभि-
र्दोर्दण्डयूथोऽनुपथान् सहस्रशः ॥ ३१॥
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Thus murmuring and arming himself with a mace, Hiranyakaśipu (who was a veritable elephant among the Daityas) rushed roaring towards Nṛsiṁha (the Lord appearing in the form of a man-lion). Fallen into the nimbus of Lord Nṛsiṁha at that time, the said demon vanished like a moth fallen into a flame. (24)
Indeed it was no wonder that the demon (who was darkness personified) should have disappeared into that Embodiment of Sattva (unmixed with Rajas and Tamas), who had of yore (at the dawn of creation) actually swallowed up the darkness (in the form of Tamoguna, which was responsible for the dissolution of the universe) by His own effulgence. Then, coming near, the mighty demon angrily assailed Nṛsiṁha with his mace of tremendous force. (25)
Nṛsiṁha (who was no other than Lord Viṣṇu, the Wielder of a mace) seized him even as he paced forward, mace in hand, just as Garuḍa (the son of Tārksya, nicknamed Kaśyapa) would catch hold of a huge serpent. At that time the demon slipped from His hand, even as a serpent would from the clutches of Garuḍa sporting with it. (26)
The divinities, including the guardians of all the spheres whose abodes had been usurped (by him) and who stood behind a curtain of clouds, O Yudhiṣṭhira (a scion of Bharata), regarded this as something not good. Believing Lord Nṛsiṁha, from whose hand he had (just) escaped, to be afraid of his own prowess, the great Asura, who knew no fatigue in battle, encountered Him with vehemence, tightly grasping his sword and buckle. (27)
Giving forth a shrill peal of laughter, rendered (more) terrific by a roar (that accompanied it), Śrī Hari, who was possessed of extraordinary impetuousity, seized the demon, who was darting up and down with the swiftness of a hawk, brandishing his sword in many ways so as to leave no weak point, but whose eyes had (now) closed (due partly to his enemy's roar and laughter and partly to His dazzling splendour). (28)
Throwing down, at the entrance (of the hall) on His thighs, the demon—who was impatient at having been caught and was wriggling all over, and whose skin had remained unscratched (even) by (Indra's thunderbolt)—(just) as a serpent would knock down a rat, Lord Nṛsiṁha tore him with His claws in (mere) sport even as Garuḍa (the king of the birds) would tear a most venomous snake. (29)
Licking with His tongue the corners of His gaping mouth, the Lord, whose frightful eyes were difficult to gaze at due to fury and whose manes and countenance had turned reddish, stained as they were with drops of blood, and who wore a garland of (the demon's) entrails, shone as a lion would by having killed an elephant. (30)
Casting off the demon, whose lotus-like heart had been split open by His pointed claws, the Lord, endowed as He was with a multitude of stout arms, slew with His nails, weapons and heels his bodyguards that had followed Him on every side in thousands with uplifted arms. (31) (24-31)
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सटावधूता जलदाः परापतन्
ग्रहाश्च तद्दृष्टिविमुष्टरोचिषः ।
अम्भोधयः श्वासहता विचुक्षुभु-
र्निर्ह्रादभीता दिगिभा विचुक्रुशुः ॥ ३२॥
द्यौस्तत्सटोत्क्षिप्तविमानसङ्कुला
प्रोत्सर्पत क्ष्मा च पदाभिपीडिता ।
शैलाः समुत्पेतुरमुष्य रंहसा
तत्तेजसा खं ककुभो न रेजिरे ॥ ३३॥
ततः सभायामुपविष्टमुत्तमे
नृपासने सम्भृततेजसं विभुम् ।
अलक्षितद्वैरथमत्यमर्षणं
प्रचण्डवक्त्रं न बभाज कश्चन ॥ ३४॥
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Shaken by His hair, clouds began to scatter away and the planets were robbed of their lustre by His (very) glances. Tossed by His breath, the oceans grew turbulent and, frightened by His roar, the elephants guarding the quarters trumpeted. (32)
The firmament was overcrowded with aerial cars thrown up (from below) by His hair and, sore pressed by His feet, the earth was shaken from its foundations. Mountains flew as a result of His rapid movement, while the sky and the quarters were eclipsed by His splendour. (33)
Nobody dared approach the almighty Lord, who had then taken His seat on the excellent royal throne in the court and had collected His (consummate) brilliance (in that person), (nay,) who was (yet) furious, even though no adversary was visible, and wore a most dreadful countenance.(34) (32-34)
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निशाम्य लोकत्रयमस्तकज्वरं
तमादिदैत्यं हरिणा हतं मृधे ।
प्रहर्षवेगोत्कलितानना मुहुः
प्रसूनवर्षैर्ववृषुः सुरस्त्रियः ॥ ३५॥
तदा विमानावलिभिर्नभस्तलं
दिदृक्षतां सङ्कुलमास नाकिनाम् ।
सुरानका दुन्दुभयोऽथ जघ्निरे
गन्धर्वमुख्या ननृतुर्जगुः स्त्रियः ॥ ३६॥
तत्रोपव्रज्य विबुधा ब्रह्मेन्द्रगिरिशादयः ।
ऋषयः पितरः सिद्धा विद्याधरमहोरगाः ॥ ३७॥
मनवः प्रजानां पतयो गन्धर्वाप्सरचारणाः ।
यक्षाः किम्पुरुषास्तात वेतालाः सिद्धकिन्नराः ॥ ३८॥
ते विष्णुपार्षदाः सर्वे सुनन्दकुमुदादयः ।
मूर्ध्नि बद्धाञ्जलिपुटा आसीनं तीव्रतेजसम् ।
ईडिरे नरशार्दुलं नातिदूरचराः पृथक् ॥ ३९॥
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Hearing that the celebrated Hiranyakaśipu (the first and foremost son of Diti), the headache of (all) the three worlds, had been killed in a combat by Lord Śrī Hari, celestial women, whose faces were blooming with an outburst of joy, sent down showers of flowers upon Him again and again. (35)
At that time the sky was crammed with rows of aerial cars of heavenly beings eager to have a look (at the Lord). The tabors and drums of the gods were then sounded; while the foremost of the Gandharvas (celestial musicians) sang and their wives (the celestial nymphs) danced. (36)
Resorting to that place (the court of Hiranyakaśipu), gods like Brahmā (the creator), Indra (the ruler of the gods) and Lord Śiva (who lives on Mount Kailāsa), Ṛṣis (seers), manes, Siddhas (a class of demigods endowed with mystic powers from their very birth), Vidyādharas (heavenly artistes), mighty Nāgas (serpent-demons, having a human face with a serpent-like lower end), the Manus (progenitors of mankind, each presiding over a whole Manvantara), Prajāpatis (the lords of creation), Gandharvas, Apsarās and Cāraṇas (heavenly bards), Yakṣas (attendants of Kubera, the god of riches), Kimpuruṣas (another class of demigods), Vetālas (celestial minstrels) and accomplished Kinnaras (a class of demigods with a human figure and the head of a horse and celebrated as musicians), as well as all those attendants of Lord Viṣṇu such as Sunanda and Kumuda severally hymned Lord Nṛsiṃha (the Man-Lion) of dazzling splendour, seated there, with the hollows of their palms joined together on the head and remaining at a short distance (from Him), O dear one ! (37—39) (35-39)
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ब्रह्मोवाच ।
नतोऽस्म्यनन्ताय दुरन्तशक्तये
विचित्रवीर्याय पवित्रकर्मणे ।
विश्वस्य सर्गस्थितिसंयमान् गुणैः
स्वलीलया सन्दधतेऽव्ययात्मने ॥ ४०॥
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Brahmā said : I bow down to please the infinite Lord of wonderful prowess and holy deeds, whose potency is hard to fathom, (nay,) who duly carries on by way of His sport through the (three) Guṇas (Sattva etc.) the creation, preservation and dissolution of the universe and is (yet) undecaying by nature. (40) (40)
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श्रीरुद्र उवाच ।
कोपकालो युगान्तस्ते हतोऽयमसुरोऽल्पकः ।
तत्सुतं पाह्युपसृतं भक्तं ते भक्तवत्सल ॥ ४१॥
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Śrī Rudra said : The end of a Kalpa (a thousand revolutions of the four Yugas) is the (proper) time for (venting) Your anger and (if it was directed towards Hiranyakaśipu,) this puny demon has (already) been slain. (Pray,) protect his son (Prahrāda), a devotee of Yours, who has approached You (for shelter), O lover of (Your) devotees ! (41) (41)
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इन्द्र उवाच ।
प्रत्यानीताः परम भवता त्रायता नः स्वभागा
दैत्याक्रान्तं हृदयकमलं त्वद्गृहं प्रत्यबोधि ।
कालग्रस्तं कियदिदमहो नाथ शुश्रूषतां ते
मुक्तिस्तेषां न हि बहुमता नारसिंहापरैः किम् ॥ ४२॥
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Indra said : It is Your own shares (in the sacrificial offerings) that have been recovered by You, O supreme Lord, while protecting us; (for, seated in the hearts of us gods, it is You who enjoy all sacrificial offerings) ! (Nay,) the lotus of our heart, which is Your abode (You being our Inner Controller), and which had till now been possessed by this demon, has been opened by You. Oh, of what account is this (sovereignty of the three worlds)—which is (soon) going to be devoured by Time—in the eyes of those who are eager to serve You ? (Even) Liberation is not thought much of by them, O Lord Narasimha; of what use (then) are other objects (of human pursuit to them)? (42) (42)
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ऋषय ऊचुः ।
त्वं नस्तपः परममात्थ यदात्मतेजो
येनेदमादिपुरुषात्मगतं ससर्ज ।
तद्विप्रलुप्तममुनाद्य शरण्यपाल
रक्षागृहीतवपुषा पुनरन्वमंस्थाः ॥ ४३॥
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The Ṛṣis said : By this body assumed for the sake of protection (of Your devotees), O Guardian of those needing shelter, You have once more countenanced this day (the practice of) that supreme austerity (in the form of meditation) which You enjoined upon us, (nay,) which is Your own glory and by (recourse to) which, O most ancient Person, You evolved this (cosmos)—that lay merged in You—and which had been stopped by this fellow. (43) (43)
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पितर ऊचुः ।
श्राद्धानि नोऽधिबुभुजे प्रसभं तनूजै-
र्दत्तानि तीर्थसमयेऽप्यपिबत्तिलाम्बु ।
तस्योदरान्नखविदीर्णवपाद्य आर्च्छ-
त्तस्मै नमो नृहरयेऽखिलधर्मगोप्त्रे ॥ ४४॥
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The manes said : This fellow forcibly appropriated and enjoyed the reverential offerings (in the shape of balls of boiled rice etc.) given by our sons (and their descendants) and even drank the water with sesame seeds offered by them at the time of bath in sacred waters. Hail to that Lord Nṛsimha, the Protector of all righteousness, who recovered those offerings (as it were) from his abdomen, the omentum of which was split open by His claws. (44) (44)
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सिद्धा ऊचुः ।
यो नो गतिं योगसिद्धामसाधु-
रहार्षीद्योगतपोबलेन ।
नानादर्पं तं नखैर्निर्ददार
तस्मै तुभ्यं प्रणताः स्मो नृसिंह ॥ ४५॥
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The Siddhas said : You tore with Your claws this demon, proud of his numerous achievements, who, impious as he was, snatched by dint of Yoga (breath-control) and asceticism our mystic powers acquired through concentration of mind. To You as such we reverently bow, O Nṛsimha ! (45) (45)
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विद्याधरा ऊचुः ।
विद्यां पृथग्धारणयानुराद्धां
न्यषेधदज्ञो बलवीर्यदृप्तः ।
स येन सङ्ख्ये पशुवद्धतस्तं
मायानृसिंहं प्रणताः स्म नित्यम् ॥ ४६॥
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The Vidyādharaś said : Proud of his bodily strength and valour, this fool banned (the practice of) our art (of becoming invisible and so on) cultivated (by us) through concentration of mind on diverse objects. We ever bow low to the Lord, appearing in the form of a man-lion by way of sport, by whom the fellow has been killed in an encounter even as a beast. (46) (46)
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नागा ऊचुः ।
येन पापेन रत्नानि स्त्रीरत्नानि हृतानि नः ।
तद्वक्षःपाटनेनासां दत्तानन्द नमोऽस्तु ते ॥ ४७॥
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The Nāgas said : Our salutation be to You, O Lord, who have afforded delight to our wives (who are jewels among women) by splitting open the breast of this wicked fellow, by whom they had been abducted and our jewels (too) wrested ! (47) (47)
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मनव ऊचुः ।
मनवो वयं तव निदेशकारिणो
दितिजेन देव परिभूतसेतवः ।
भवता खलः स उपसंहृतः प्रभो
करवाम ते किमनुशाधि किङ्करान् ॥ ४८॥
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The Manus said : We are Manus—(ever) disposed to do Your bidding—the bounds of morality fixed by whom were set at nought, O god of gods, by this demon. That wicked fellow has been made short work of by You, O Lord ! What can we do for You (now) ? (Pray,) instruct (us,) Your servants. (48) (48)
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प्रजापतय ऊचुः ।
प्रजेशा वयं ते परेशाभिसृष्टा
न येन प्रजा वै सृजामो निषिद्धाः ।
स एष त्वया भिन्नवक्षा नु शेते
जगन्मङ्गलं सत्त्वमूर्तेऽवतारः ॥ ४९॥
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The Prajāpatis said : We are Prajāpatis (lords of created beings) evolved by You, O supreme Ruler ! This fellow, prohibited by whom we procreate no more progeny, surely lies (before us) with his bosom split open by You. Your descent, O Embodiment of Sattva (unmixed with Rajas and Tamas), is conducive to the good of the world. (49) (49)
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गन्धर्वा ऊचुः ।
वयं विभो ते नटनाट्यगायका
येनात्मसाद्वीर्यबलौजसा कृताः ।
स एष नीतो भवता दशामिमां
किमुत्पथस्थः कुशलाय कल्पते ॥ ५०॥
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The Gandharvas said : We, O almighty Lord, are Your dancers and singers in dramatic performances. This fellow, by whom we were brought into subjection by dint of valour, physical strength and organic power, has been reduced to this plight by You ! Can one who has taken to evil ways attain happiness? (50) (50)
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चारणा ऊचुः ।
हरे तवाङ्घ्रिपङ्कजं भवापवर्गमाश्रिताः ।
यदेष साधुहृच्छयस्त्वयासुरः समापितः ॥ ५१॥
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The Cāraṇas said : We have (once more freely) taken shelter under Your lotus-feet, which rid one of transmigration, now that this demon a thorn in the heart of pious souls, has been disposed of by You. (51) (51)
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यक्षा ऊचुः ।
वयमनुचरमुख्याः कर्मभिस्ते मनोज्ञै-
स्त इह दितिसुतेन प्रापिता वाहकत्वम् ।
स तु जनपरितापं तत्कृतं जानता ते
नरहर उपनीतः पञ्चतां पञ्चविंश ॥ ५२॥
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The Yakṣas said : We, who are well-known as the chief among Your servants by virtue of (our) agreeable actions, had hitherto been reduced to the position of mere palanquin-bearers by Hiraṇyakaśipu (Diti's son). He, however, has (now) been put to death by You, O Narasimha, the Controller of the twenty-four categories*, knowing as You did the agony caused to the people by him. (52) (52)
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किम्पुरुषा ऊचुः ।
वयं किम्पुरुषास्त्वं तु महापुरुष ईश्वरः ।
अयं कुपुरुषो नष्टो धिक्कृतः साधुभिर्यदा ॥ ५३॥
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The Kimpuruṣas said : We are Kimpuruṣas (insignificant creatures), while You are the almighty Supreme Person. This wretched fellow was no more (even) when he was reproached by pious souls. (53) (53)
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वैतालिका ऊचुः ।
सभासु सत्रेषु तवामलं यशो
गीत्वा सपर्यां महतीं लभामहे ।
यस्तां व्यनैषीद्भृशमेष दुर्जनो
दिष्ट्या हतस्ते भगवन् यथाऽऽमयः ॥ ५४॥
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The Vaitālikas said : Celebrating as we did Your untarnished glory in assemblies and sacrificial sessions, we used to receive great honours (and handsome fees). This extremely wicked fellow, who had stopped it, has luckily been got rid of by You, O Lord, even as a malady. (54) (54)
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किन्नरा ऊचुः ।
वयमीश किन्नरगणास्तवानुगा
दितिजेन विष्टिममुनानुकारिताः ।
भवता हरे स वृजिनोऽवसादितो
नरसिंह नाथ विभवाय नो भव ॥ ५५॥
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The Kinnaras said : We, hosts of Kinnaras, (who are) Your servants, O Master, were constantly made to do unpaid labour by this Hiraṇyakaśipu (son of Diti). That wicked fellow, O Hari, has been slain by You. Make for our prosperity (henceforward), O Lord Narasimha. (55) (55)
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विष्णुपार्षदा ऊचुः ।
अद्यैतद्धरिनररूपमद्भुतं ते
दृष्टं नः शरणद सर्वलोकशर्म ।
सोऽयं ते विधिकर ईश विप्रशप्त-
स्तस्येदं निधनमनुग्रहाय विद्मः ॥ ५६॥
इति श्रीमद्भागवते महापुराणे पारमहंस्यां संहितायां सप्तमस्कन्धे
प्रह्लादानुचरिते दैत्यराजवधे नरसिंहस्तवो नामाष्टमोऽध्यायः ॥ ८॥
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The attendants of Lord Viṣṇu said : It is but today that this weird form of Yours, half lion, half man, which is a source of happiness to all the world, has been beheld by us, O Lord affording protection (to all) ! This demon was (none but) Your servant, cursed by the Brāhmaṇas (Sanaka and others). (Hence) we know this death of his as an instrument of Your grace (on him). (56)
Thus ends the eighth discourse, entitled "Lord Nṛṣiṁha extolled on the death of Hiraṇyakaśipu (the demon king)", forming part of the Narrative of Prahrāda in Book Seven of the great and glorious Bhāgavata-Purāṇa, otherwise known as the Paramahāṃsa-Sarhhitā.
* Mūla Prakṛti (Primordial Matter), the Mahat-tattva (the principle of cosmic intelligence), Ahaṅkāra (the Ego), the five subtle elements, the ten Indriyas and the mind and the five gross elements: these are the twenty-four categories into which the whole range of objective existence has been broadly divided by the Sāṅkhya system of philosophy. God or the Spirit, who controls all these, is the twenty-fifth. This classification has been followed more or less by the other systems too. (56)
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