Danava

http://www.hindupedia.com/en/Dānava
https://en.wikipedia.org/wiki/Danava_(Hinduism)
https://sites.google.com/site/greekinfluenceonindia/danava
http://www.earthbeforeflood.com/adityas_daityas_and_danavas.html

Kuvalayapida

Text 12

shri-bahulashva uvaca ko 'yam kuvalayapidah purva-janmani narada katham gajatvam apannah shri-krishne linatam gatah

shri-bahulashva uvaca—Shri Bahulashva said; kah—who?; ayam—he; kuvalayapidah—Kuvaslayapida; purva-janmani—in his previous birth; narada—O Narada; katham—why?; gajatvam—the status of an elephant; apannah—attained; shri-krishne—in Shri Krishna; linatam—merged; gatah—attained.

Shri Bahulashva said: O Narada, who was Kuvalayapida in his previous birth? Why did he become an elephant? Why did he merge into Shri Krishna?

Text 13

shri-narada uvaca bali-putro maha-kayo namna mandagatir bali sarva-shastra-bhritam shreshöho laksha-naga-samo bali

shri-narada uvaca—Shri Narada said; bali-putrah—the son of Bali; maha-kayah—with a great body; namna—by name; mandagatih—Mandagati; bali—powerful; sarva-shastra-bhritam—of they who wield weapons; shreshöhah—the best; laksha-naga-samah—equal to a hundred thousand elephants; bali—strong.

Shri Narada said: Bali Maharaja's son was a giant named Mandagati. Strong as a hundred thousand elephants, he was the best of warriors bearing weapons.

Text 14

ekada nirgatah so 'pi ranga-yatram janeshu ca mattebha-vaj janan vegad bhujabhyam parimardayan

ekada—one day; nirgatah—gone; sah—he; api—also; ranga-yatram—on a pilgrimage to Ranga-ksetra; janeshu—among the people; ca—and; mattebha-vaj—like a maddened elephant; janan—the people; vegat—forcibly; bhujabhyam—with both arms; parimardayan—crushing.

One day, when he was on a pilgrimage to Ranga-kshetra, he pushed his way through a crowd, pressing people with both arms as if he were a maddened wild elephant.

Text 15

tad-bahu-vegat patitah pathi vriddhas trito munih kruddhah sashapa tam mattam balishöham bali-nandanam

tad-bahu-vegat—by the power of his arms; patitah—fallen; pathi—on the path; vriddhah—elderly; tritah—Trita; munih—Muni; kruddhah—angry; sashapa—cursed; tam—him; mattam—maddened; balishöham—powerful; bali-nandanam—the son of Bali.

Pushed to the ground in this way, the elderly sage Trita Muni became angry and cursed Bali's wild and powerful son.

Text 16

shri-trita uvaca gajavat tvam madonmatto 'bhur janan parimardayan vicaran ranga-yatrayam tvam gajo bhava durmate

shri-trita uvaca—Shri Trita said; gajavat—like an elephant; tvam—you; madonmattah—wild; abhuh—have become; janan—the people; parimardayan—pushing; vicaran—going; ranga-yatrayam—an a pilgrimage ot Ranga-ksheyra; tvam—you; gajah—an elephant; bhava—become; durmate—fool.

Shri Trita said: Pushing the people on the way to Ranga-kshetra, you have become like a wild elephant. Fool, then I curse you to become an elephant.

Text 17

evam shaptas tada daityo namna mandagatir bali patat kancuka-vad deho bhrashöa-teja babhuva ha

evam—thus; shaptah—cursed; tada—then; daityah—the Daitya; namna—by name; mandagatih—Mandagati; bali—powerful; patat—falling; kancuka-vat—like a garment; dehah—the body; bhrashöa-teja—lost its splendor; babhuva—became; ha—indeed.

Cursed in this way, the powerful Daitya named Mandagati at once shed his body as one sheds a garment. Now his power and splendor were all gone.

Text 18

muneh prabhava-vit sadyo daityo bhutva kritanjalih natva pradakshini-kritya tritam munim uvaca ha

muneh—of the sage; prabhava-vit—knowing the power; sadyah—at once; daityah—the Daitya; bhutva—becoming; kritanjalih—with folded hands; natva—bowing; pradakshini-kritya—circumambulating; tritam—Trita; munim—Muni; uvaca—said; ha—indeed.

Now aware of the sage's great power, Mandagati bowed with folded hands before him, circumambulated him, and then spoke.

Text 19

mandagatir uvaca he mune he kripa-sindho tvam yogindro dvijottamah gajatvan me kada muktir bhavishyati vadashu mam

mandagatih—Mandagati; uvaca—said; he—O; mune—sage; he—O; kripa-sindhah—ocean of mercy; tvam—you; yogindrah—the king of yogis; dvijottamah—the best of brahmanas; gajatvat—from being an elephant; me—of me; kada—when?; muktih—freedom; bhavishyati—will be; vada—please tell; ashu—now; mam—to me.

Mandagati said: O sage, O ocean of mercy, You are the king of yogis. You are the the best of brahmanas. When will I become free from being an elephant. Please tell me.

Text 20

tvadrishanam satam mabhud dhelanam me kvacin mune tvadrisha munayo brahman samartha vara-shapayoh

tvadrishanam—like you; satam—of saints; ma—should not; abhut—have been; helanam—offense; me—of me; kvacin—at any time; mune—O sage; tvadrisha—like you; munayah—sages; brahman—O brahmana; samartha—able; vara-shapayoh—to bless or to curse.

O sage, I should never have offended a great saint like yourself. O brahmana, sages like yourself have the power to bless or to curse.

Text 21

shri-narada uvaca evam prasaditas tena trito nama maha-munih gata-krodho 'bravid daityam kripalur brahmanottamah

shri-narada uvaca—Shri Narada said; evam—thus; prasaditah—pacified; tena—by that; tritah—Trita; nama—named; maha-munih—the great sage; gata-krodhah—his anger gone; abravit—spoke; daityam—to the Daitya; kripaluh—merciful; brahmanottamah—the best of brahmanas.

Shri Narada said: Pacified by this, and his anger now gone, the kind and exalted brahmana sage Trita Muni spoke to the Daitya.

Text 22

shri-trita uvaca vacanam me mrisha na syat tvad-bhaktya harshito 'smy aham te dasyami varam divyam devanam api durlabham

shri-trita uvaca—Shri Trita said; vacanam—words; me—of me; mrisha—false; na—not; syat—may be; tvad-bhaktya—by your devotion; harshitah—pleased; asmi—am; aham—I; te—to youi; dasyami—I will give; varam—blessing; divyam—transcendental; devanam—by the demigods; api—even; durlabham—unattainable.

Shri Trita said: I am pleased by your devotion. Still, my words cannot become false. I will give you a transcendental blessing even the demigods cannot attain.

Text 23

ma shokam kuru daityendra mathurayam hareh puri shri-krishna-hastat te muktir bhavishyati na samshayah

ma—don't; shokam—lamentation; kuru—do; daityendra—O king of the Daityas; mathurayam—in Mathura; hareh—of Lord Krishna; puri—the city; shri-krishna—of Shri Krishna; hastat—by the hand; te—of you; muktih—liberation; bhavishyati—will be; na—no; samshayah—doubt.

O king of the Daityas, don't lament. In Lord Krishna's city of Mathura you will attain liberation from Lord Krishna's own hand.

Text 24

shri-narada uvaca so 'yam mandagatir daityo gajo 'bhud vindhya-parvate namna kuvalayapido nagayuta-samo bale

shri-narada uvaca—Shri Narada said; sah—he; ayam—he; mandagatih—mandagati; daityah—the Daitya; gajah—an elephant; abhut—became; vindhya-parvate—in the Vindya mountains; namna—by the name; kuvalayapidah—Kuvalayapida; nagayuta-samah—equao to tne thousand elephants; bale—in strength.

Shri Narada said: In this way the Daitya Mandagati became an elephant in the Vindhya Hills. He was as strong as ten thousand other elephants.

Text 25

grihito magadhendrena balal laksha-gajair vane so 'yam dattas tu kamshaya paribarhe videha-raö

grihitah—taken; magadhendrena—by the king of Magadha; balal—forcibly; laksha-gajaih—with a hundred thousand elephants; vane—in the forest; so 'yam—he; dattah—given; tu—indeed; kamshaya—to Kamsa; paribarhe—as a wedding present; videha-raö—O king of Videha.

O king of Videha, with the aid of a hundred thousand elephants King Jarasandha captured him and eventually gave him to Kamsa as a wedding present.

Text 26

trita-vakyat tasya dhama shri-krishne linatam gatam idam maya te kathitam kim bhuyah shrotum icchasi

trita—of Trita; vakyat—from the statement; tasya—of him; dhama—the abode; shri-krishne—in Shri Krishna; linatam—merging; gatam—attained; idam—this; maya—by me; te—to you; kathitam—spoken; kim—what?; bhuyah—more; shrotum—to hear; icchasi—you wish.

Because of the blessing spoken by Trita Muni, he merged into Shri Krishna. Now I have told you this pastime. What more do you wish to hear?

http://krsnabook.com/ch43.html


Source
Garga Samhita

Lotus

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Gifts

At his birthday ceremony all the demigods and sages presented Him gifts.

1. The sun-god chanted Vedic mantras, 
2. the priest of the demigods decorated His chest with the sacred thread, and 
3. Kashyapa Muni put a straw belt around His waist. 
4. Mother Earth and His own mother provided Him a deerskin and a loincloth. 
5. The Moon (king of the forests) offered Him the rod of a celibate, and the heavens furnished an umbrella. 
6. Brahma supplied a water pot, 
7. the seven sages handed Him sacred grass, and 
8. the goddess of learning equipped Him with prayer beads. 
9. The treasurer of the demigods gave a begging pot, and 
10. Bhagavati, Lord Shiva's wife, gave Him His first alms.

Trivikram

The iconographical representation of Vishnu in this incarnation is mainly shown in two ways; either as a dwarf Vaman or the Trivikram Vishnu.

1.   Vaman

According to Vishnudharmottarpuran, the image of Vaman should have two arms. One hand should hold a Kamandalu and the other an umbrella. There should be a tuft of hair tied together. He should be wearing a deer-skin along with a yadnyopavita(sacred thread worn by brahmhans) and a kaupina (loin-cloth). He should carry a book with him. All these are the emblems of a vedic student or a brahmhachari.

Sometimes we can see the sculptures of Vaman as a deformed dwarf. The image is ill-shaped man with a hunch back, protruding joints and a big belly.

2.   Trivikram

The image of Trivikram Vishnu is sculptured in three ways i.e. with the left foot raised up to the level of,

i)     the right knee,

ii)   the navel

iii)  the forehead.

It is to represent him as striding over all the three worlds.

He should have either four or eight hands.

1. If he has four hands, one right hand should hold shankh, and a left hand carries chkra. The other right hand should be held in abhayamudra and the other left hand should be stretched out parallel to the uplifted leg. 
2. If the image has eight hands, five of the hands should carry shankh, chakra, gada (mace), bow and hal (plough). Others carry the symbols of the four-handed image. 

The right leg of Trivikrama is to be firmly placed on the earth and the left has to be in position of taking a stride.

1. Indra should be shown holding an umbrella over his head. 
2. Varun, Vayu, Surya and Chandra are to be shown as flying whisks. 
3. Brahmha should be shown washing the uplifted foot of Trivikram. 

Below his left leg, the dwarf Vaman has to be presented in the position to receive the grant of three steps land. Opposite to him, the asura king Bali should be shown with a water vessel indicating that he is ready to pour the sacred water as proof of his gift.

Sri Vamana Ekadasi / Dwadasi

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http://fastinginformation.blogspot.com/search/label/JayanthiParsvaVamana
http://www.iskcondesiretree.com/page/lord-vamana-dvadasi-appearance

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Bali indra laxmi

Through Indra Bali saw a Devee in his dream, she was Lakshmee - Devee of wealth, leaving his body. The Bali asked her  "Who are you?" She replied - "I am Lakshmee, Devee of wealth and prosperity as you have given me in charity to indra." The King saluted her respectfully and she went away.

Next came a Devtaa of Vaibhav (glory) who also left him as he also could not stay there where there was no Lakshmee. The King saluted him also and he also went away. In the same way others : Dharm (righteousness), Dayaa (compassion), Kshamaa (forbearance) also left him, but when Satya (truthfulness) started leaving, the King held his feet and said - "I never left you all these days so you cannot leave me now."

All other qualities were waiting out side for Satya to join them, so that they could go somewhere else. When Satya did not come out for quite some time, Dharm said - "I have to go back, I can't exist without him." and he returned to the king's palace. Then others also followed him, one by one, in reverse order. At last Lakshmee also had to return, because she also could not exist without them. She said to the King - "Thanks to your love for Satya which brought all of us back to you. Who holds the Satya so firmly has never have to suffer with any misery."

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