Shloka 11
Kūrma Supports Mandara; Hālahala Appears; Śiva Becomes Nīlakaṇṭha
तथासुरानाविशदासुरेण रूपेण तेषां बलवीर्यमीरयन् । उद्दीपयन् देवगणांश्च विष्णु- र्दैवेन नागेन्द्रमबोधरूप: ॥ ११ ॥
tathāsurān āviśad āsureṇa rūpeṇa teṣāṁ bala-vīryam īrayan uddīpayan deva-gaṇāṁś ca viṣṇur daivena nāgendram abodha-rūpaḥ
ఆ తరువాత భగవాన్ విష్ణువు అసురులలో రజోగుణంగా, దేవతలలో సత్త్వగుణంగా, వాసుకి నాగేంద్రునిలో తమోగుణంగా ప్రవేశించి, వారి వారి బలాన్ని, వీర్యాన్ని, ఉత్సాహాన్ని ప్రేరేపించి పెంచాడు.
Everyone in this material world is under the different modes of material nature. There were three different parties in the churning of Mandara Mountain — the demigods, who were in the mode of goodness, the demons, who were in the mode of passion, and the snake Vāsuki, who was in the mode of ignorance. Since they were all becoming tired (Vāsuki so much so that he was almost going to die), Lord Viṣṇu, to encourage them to continue the work of churning the ocean, entered into them according to their respective modes of nature — goodness, passion and ignorance.
FAQs
This verse shows that Viṣṇu can simultaneously stimulate the demons’ confidence and encourage the demigods, because His purpose is the divine outcome of the līlā (here, the churning), not partisan victory.
He entered among the asuras in a form suited to their mentality to direct their energy toward the providential plan, while also strengthening the devas—guiding both sides without revealing everything to all participants.
The verse teaches that events may be orchestrated beyond our limited view; a devotee focuses on righteous effort and remembrance of God, trusting that the larger outcome is governed by higher intelligence.