CHAPTER XXXI. PRAHLÁDA’S FAITH IN VISHNU.
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Valmiki and Mitra, Viharilala
40. He that is not full with Vishnu in himself, does not benefit by his adoration of Vishnu; but he who worships Vishnu by thinking himself as such, finds himself assimilated to his god, and becomes one with him. (Or rather he loses himself in his God and perceives nought besides).
41. He who knows Hari to be the same with Prahláda, and not different from him, finds Hari to fill his inward soul with his spirit. (So says the Sruti:—Prahláda was the incarnate Hari himself).
42. The eagle of Hari (son of Vinatá) flies through the infinite space of the sky as the presence of Hari fills all infinity, and his golden body-light, is the seat of my Hari also. (Here the bird of heaven means the sun, which is said to be the seat of Hari).
43. The claws of this bird,—Kara (or rays) serve for the weapons of Vishnu; and the flash of his nails, is the flash of the Vishnu’s weapons. (Here Garuda bird of heaven, serves for a personification of the sun, and his claws and nails represent the rays of solar light).
44. These are the four arms of Vishnu and their armlets, which are represented by the four gemming pinnacles of mount Mandara which were grappled by the hands of Hari, at his churning of the milky ocean with it.
45. This moonlike figure with the chouri flapper in her hand and rising from the depth of the milky ocean, is the goddess of prosperity (Laksmi) and associating consort of Vishnu.
46. She is the brilliant glory of Hari, which was easily acquired by him, and is ever attendant on his person with undiminished lustre, and illuminates the three worlds as a radiant medicinal tree—mahaushadhi.
47. There is the other companion of Vishnu called Máyá or illusion, which is ever busy in the creation of worlds upon worlds, and in stretching a magical enchantment all about them.
48. Here is the goddess Victory (Jayá), an easy earned attendant on Vishnu, and shines as a shoot of the kalpa tree, extending to the three worlds as an all-pervading plant.
49. These two warming and cooling luminaries of the sun and moon, which serve to manifest all the worlds to view, are the two eyes situated on the forehead of my Vishnu.
50. This azure sky is the cerulean hue of the body of my Vishnu, which is as dark as a mass of watery cloud; and darkens the sphere of heaven with its sky blue radiance. The meaning of the word Vishnu was afterward changed to the residing divinity in all things from the root vish.
51. Here is the whitish conch in the hand of my Hari, which is sonant with its fivefold notes (panchajanya), and is as bright as the vacuum—the receptacle of sound, and as white as the milky ocean of heavens (the milky path).
52. Here I see the lotus in the hand of Vishnu, representing the lotus of his navel the seat of Brahmá, who rose from and sat upon it, as a bee to form his hive of the world.
53. I see the cudgel of my Vishnu’s hand (the godá) studded with gems about it, in the lofty peak of the mountain of Sumeru, beset by its gemming stones, and hurling down the demons from its precipice.
54. I see here the discus (chakra) of my Hari, in the rising luminary of the sun, which fills all sides of the infinite Space, with the radiant beams emanating from it.
55. I see there in the flaming fire, the flashing sword—nandaka of Vishnu, which like an axe hath cut down the gigantic bodies of Daityas like trees, while it gave great joy to the gods.
56. I see also the great bow of Vishnu (Sáranga), in the variegated rainbow of Indra; and also the quiver of his arrows in the Pushkara and Avarta clouds, pouring down their rains like piercing arrows from above.
57. The big belly (Jathara) of Vishnu, is seen in the vast vacuity of the firmament, which contains all the worlds and all the past, present, and future creations in its spacious womb.
58. I see the earth as the footstool of Virát, and the high sky as the canopy on his head; his body is the stupendous fabric of the universe, and his sides are the sides of the compass.
59. I see the great Vishnu visibly manifest to my view, as shining under the cerulean vault of heaven, mounted on his eagle of mountain, and holding his conchshell, discus, cudgel and the lotus in his hands (in the manner described above).
60. I see the wicked and evil minded demons, flying from me in the manner of the fleeting straws, which are blown and borne away after by the breath of the winds. (Lit.:—as the heaps of straw or hay tarna).
61. This sable deity with his hue of the blue sapphire and mantle yellow, holding the club and mounted on the eagle and accompanied by Lakshmí; is no other than the selfsame Imperishable One. (Vishnu latterly called (Krishna) is the queller of demons, like Christ in the battle of the gods and Titan, and is believed to be the only begotten Son of God).
62. What adverse Spirit can dare approach this all-devouring flame, without being burnt to death, like a flight of moths falling on a vivid fire?
63. None of these hosts of gods or demigods that I see before me, is able to withstand the irresistible course of the destination of Vishnu. And all attempts to oppose it, will be as vain as for our weak-sighted eyes to shut out the light of the sun.
64. I know the gods Brahmá, Indra, Siva and Agni (Ignis—the god of fire), praise in endless verses and many tongues, the Vishnu as their Lord.
65. This Lord is ever resplendent with his dignity, and is invincible in his might; He is the Lord beyond all doubt, dispute and duality, and is joined with transcendent majesty.
66. I bow down to that person, which stands as a firm rock amidst the forest of the world, and is a defence from all fears and dangers. It is a stupendous body having all the worlds situated in its womb, and forming the essence and substance of every distinct object of vision. (Here Vishnu is shown in his microcosmic form of Virát (Virat murti)).