रूपेण तेषां बलवीर्यमीरयन् ।
उद्दीपयन् देवगणांश्च विष्णु
र्दैवेन नागेन्द्रमबोधरूपः ॥११॥
tathÄsurÄn ÄviÅ›ad Äsureṇa
rÅ«peṇa teá¹£Äá¹ bala-vÄ«ryam Ä«rayan
uddÄ«payan deva-gaṇÄmÅ› ca viṣṇur
daivena nÄgendram abodha-rÅ«paḥ
tathÄ - thereafter; asurÄn - unto the demons; ÄviÅ›at - entered; Äsureṇa - by the quality of passion; rÅ«peṇa - in such a form; teá¹£Äm - of them; bala-vÄ«ryam - strength and energy; Ä«rayan - increasing; uddÄ«payan - encouraging; deva-gaṇÄn - the demigods; ca - also; viṣṇuḥ - Lord Viṣṇu; daivena - by the feature of goodness; nÄga-indram - unto the King of the serpents, VÄsuki; abodha-rÅ«paḥ - by the quality of ignorance.
Thereafter, Lord Viṣṇu entered the demons as the quality of passion, the demigods as the quality of goodness, and VÄsuki as the quality of ignorance to encourage them and increase their various types of strength and energy.
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 VÄsuki, who was in the mode of ignorance. Since they were all becoming tired (VÄsuki 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.
