Shloka 125
Narasiṃha’s Greatness and the Slaying of Hiraṇyakaśipu
Boon, Portents, and Cosmic Restoration
ते सर्वे गगने हृष्टाव्यचरंश्च यथासुखम् । अयोगतश्चाप्यचरद्योगं निशि निशाचरः
te sarve gagane hṛṣṭāvyacaraṃśca yathāsukham | ayogataścāpyacaradyogaṃ niśi niśācaraḥ
ทั้งหมดนั้นยินดีร่าเริง ท่องไปในนภาตามใจปรารถนา. และนิศาจรผู้ออกหากินยามราตรี แม้มิได้มีวินัยแท้ ก็ยังปฏิบัติ ‘โยคะ’ อย่างหนึ่งในยามคืน.
Narrator (contextual; specific dialogue speaker not identifiable from the single verse alone)
Concept: Not every ‘yoga’ is yoga: discipline without right intention and sattva becomes a counterfeit practice.
Application: Examine motives behind spiritual routines—are they for humility and service, or for control and display? Align practice with compassion and devotion.
Primary Rasa: bibhatsa
Secondary Rasa: adbhuta
Type: celestial_realm
Visual Art Cues: {"scene_description":"In a moonlit sky, the wind-forces glide joyfully like luminous currents, weaving patterns above sleeping forests. Below, a lone night-roaming demon sits in a twisted imitation of meditation—posture rigid, eyes burning with ambition—surrounded by faint, unsettling shadows that reveal the hollowness of his ‘yoga’.","primary_figures":["Seven Maruts (as delighted sky-movers)","A night-roaming demon (niśācara)"],"setting":"Nocturnal wilderness beneath a vast sky—silent treetops, distant mountains, a clearing where the demon practices","lighting_mood":"moonlit with eerie undertones","color_palette":["moon silver","night blue","shadow violet","pale green","ember orange"],"tanjore_prompt":"Tanjore painting style: a moonlit sky rendered with gold-leaf highlights on the maruts’ flowing forms; below, the niśācara in a dramatic seated pose with sharp, asuric features and ember-like eyes; ornate border, rich blues and reds, jewelry details, and a clear contrast between divine airy movement and tamasic stillness.","pahari_prompt":"Pahari miniature style: serene night landscape with delicate trees and cool gradients; maruts as soft luminous streaks; the demon in a clearing, posture precise but expression tense; subtle storytelling through refined facial cues and gentle moonlight.","kerala_mural_prompt":"Kerala mural style: bold outlines, stylized moon and cloud bands; maruts in rhythmic arcs; the niśācara with exaggerated eyes and angular features, seated in pseudo-yoga; flat pigments in blue/green with red accents, temple-wall narrative clarity.","pichwai_prompt":"Pichwai cloth painting style: central moon-disc above, maruts arranged in symmetrical swirling patterns like a nocturnal mandala; below, the demon seated at the bottom center, framed by floral borders that turn thorny near him; deep indigo cloth, gold highlights, intricate motifs blending devotion and cautionary symbolism."}
Audio Atmosphere: {"recitation_mood":"narrative","suggested_raga":"Yaman","pace":"moderate-narrative","voice_tone":"serene","sound_elements":["night insects","soft wind","distant owl call","single bell chime","long pauses of silence"]}
Sandhi Resolution Notes: hṛṣṭāvyacaraṃśca = hṛṣṭāḥ + vyacaran + ca; yathāsukham = yathā + sukham (avyayībhāva); ayogataścāpy- = ayogataḥ + ca + api; acarat yogam (separated from -dyogam in the given text).
FAQs
The plain sense is literal movement “in the sky” (gagane), but Purāṇic narration often also implies freedom of movement gained through supernatural power or austerity.
It contrasts authentic discipline with a distorted or merely external imitation—suggesting that not all ‘yoga’ labeled as such is rooted in right conduct or true inner restraint.
Practice without right intention and moral grounding can become hollow; the verse hints that spiritual techniques alone do not guarantee spiritual purity.