Shloka 122
Narasiṃha’s Greatness and the Slaying of Hiraṇyakaśipu
Boon, Portents, and Cosmic Restoration
तस्मिन्क्रुद्धे तु दैत्येंद्रे तमोभूतमभूज्जगत् । आवहः प्रवहश्चैव विवहोथ समीरणः
tasminkruddhe tu daityeṃdre tamobhūtamabhūjjagat | āvahaḥ pravahaścaiva vivahotha samīraṇaḥ
ദൈത്യേന്ദ്രൻ ക്രുദ്ധനായപ്പോൾ ലോകം മുഴുവൻ തമസ്സാൽ മൂടപ്പെട്ടു. അപ്പോൾ ആവഹ, പ്രവഹ, വിവഹ, സമീരണ എന്നീ കാറ്റുകൾ ഉയർന്ന് വീശിത്തുടങ്ങി।
Narrator (contextual speaker not explicit in the provided verse)
Concept: Adharmic power disturbs the elements; inner turbulence externalizes as environmental and social chaos.
Application: Treat anger as a ‘weather system’—when it rises, clarity (light) is lost; pause, regulate breath, and return to sattva through japa or prayer.
Primary Rasa: bhayanaka
Secondary Rasa: raudra
Type: celestial_realm
Visual Art Cues: {"scene_description":"The sky turns ink-dark as if a veil of soot is drawn across the sun; clouds coil like serpents. Four named winds surge in distinct streams—one spiraling upward, one driving forward, one sweeping sideways, one whistling in cutting gusts—bending banners, trees, and even the flight of birds into frantic arcs.","primary_figures":["Hiraṇyakaśipu (as distant causal presence)","Personified winds (Āvaha, Pravaha, Vivaha, Samīraṇa)"],"setting":"Cosmic horizon over a trembling world—mountain silhouettes, storm-tossed forests, and a darkened firmament","lighting_mood":"storm-darkened, lightning-slashed","color_palette":["midnight blue","charcoal black","storm gray","electric violet","pale ash"],"tanjore_prompt":"Tanjore painting style: a dramatic cosmic sky with thick gold-leaf lightning and stylized wind-deities in dynamic poses; the world below in miniature—trees and flags bent by gusts; deep indigo background, ornate borders, high-relief gold accents to emphasize the supernatural storm.","pahari_prompt":"Pahari miniature style: layered storm clouds with delicate stippling; personified winds as translucent figures riding currents; cool palette with sharp white lightning; distant hills and tiny villages under a darkened sun, lyrical yet ominous.","kerala_mural_prompt":"Kerala mural style: bold outlines of swirling cloud bands; wind-deities with characteristic large eyes and flowing scarves; flat fields of dark blue and gray with red-yellow lightning motifs; rhythmic, temple-wall composition.","pichwai_prompt":"Pichwai cloth painting style: circular storm mandala replacing lotus mandala; four wind-streams arranged like petals around a dark sun-disc; intricate border of cloud-scrolls and lightning; deep blues with gold highlights, devotional textile symmetry applied to a fearsome cosmic mood."}
Audio Atmosphere: {"recitation_mood":"dramatic","suggested_raga":"Durga","pace":"fast-dramatic","voice_tone":"authoritative","sound_elements":["howling wind","thunder","fluttering banners","distant conch shell","sudden silence between gusts"]}
Sandhi Resolution Notes: tasminkruddhe = tasmin + kruddhe; daityeṃdre = daitya-indre; tamobhūtamabhūt = tamaḥ-bhūtam + abhūt; pravahaścaiva = pravahaḥ + ca + eva; vivahotha = vivahaḥ + atha.
FAQs
It describes the demon-king (Daityendra) becoming enraged, after which the world is said to be covered in darkness and specific cosmic winds (Āvaha, Pravaha, Vivaha, Samīraṇa) begin to operate.
They are named forms of wind (vāyu) found in Purāṇic cosmology, representing distinct functions of atmospheric or cosmic movement; the verse lists them as active forces arising in response to the upheaval.
The verse uses cosmic imagery to suggest that uncontrolled wrath disrupts harmony and clarity—symbolized by darkness—triggering turmoil in the natural order.