Battle of Varaha and Hiranyaksa

lad evam dkarnya jalcsa-bhasitam mahd-mands lad viganayya durmadali ham viditvd gatim nrigri naradad rasatalam nirvivisr (vuraiivinilt

Mailrcya said: O Vidura! Hearing the words of Varuna, the arrogant and foolish Hiranyaksa, ignored the warnings of Varuna, and learning from Narada where he would find the Lord, he quickly entered the Garbhodaka Ocean.

The Lightecnth Chapter describes the conversation between the demon and Varaha, Brahma’s fear, and a battle using clubs. Hearing of a worthy opponent, and not considering Varuna's words that he would lie down on the battlefield and that the Lord killed such demons as himself, since he thought that it was impossible he could be obstructed, proud and eager Hiranyaksa searched for the Lord. “Where can I find him?” By chance he saw Narada in the city and questioned him. From Narada he learned where to go, and entered the Garbhodaka Ocean (rasatalam).

dadarsa <a(rdbhiji(am ilhara-tlliuram pronniyamanavanim agra-damstraya musnanlam aksna sva-ruco 'runa-sriya jahasa caho vana-gocaro mrgah

He saw (he Lord, holder of the earth, lifting high the earth on the tips of his tusks, diminishing Hiranyaksa’s splendor with his reddish eyes. Hiranyaksa laughed, “O! You are a beast that lives in the water!”

In the previous discussion of Varaha the pastime of the battle was not described in detail. Here it is described. Abhijitam means “he who conquers all around.” Or it can mean he who is the presiding deity of Abhijit constellation. Varaha was lifting up the earth high. He diminished Hiranyaksa’s splendor (svarucali) by his radiance. Vanagocarah means “a being living in the water as well as a beast living in the forest.” The demon’s abuse is also praise for the Lord. Vanagocarah can mean “Narayana, who sleeps on the water." This vanagocara is sought (mrgah) by the sages. Or vanagocarah can mean “one who should be seen in an isolated place, not the village."

ahainam ehy ajha mahirii vimunca no rasaukasilm viSva-srjeyam ttrpita nu svast I
yasyasy anaya mameksatah surtidhamasaditci-sukarakrte

He said to the Lord, “O fool! Release the earth. It has been given by Brahma to me for the inhabitants of the Garbhodaka Ocean. You will not leave in good health if you take the earth without my permission. O lowest of the devatas, who have taken the form of a boar!”

O omniscient Lord! You have been given the earth by Brahma. Do not give up the earth. You will obtain our kingdoms along with the earth by being merciful to me. O supreme among the devata, who have appeared as a boar for your devotees!"

The earth has been given by Brahma to the inhabitants of the Garbhodaka Ocean. So no one can lift it from the lower regions. Without my permission (mama iksatah) you will not leave carrying the earth. There is another meaning to the verse. O omniscient Lord (ajria), one beyond whom there is no knowledge! The word no can be a negative particle. Thus the sentence can mean “Do not give up the earth. Brahma has presented the earth to you. You will obtain not only the earth, but along with it, you will obtain our wealth and kingdoms (svasti)." “Why do you give the earth to me?" It is because your mercy on me (iksatah). O best of the devatas (sura-adhama)! This form of a boar is given to your devotees for service. The word no can be interpreted as nail, or as a negative, indicating harm to Varaha. Thus two meanings can be given to the verse.

tvarii nail sapatnaii ablmvaya him hitrto yo imiyayd luuity asuran paroksa-jit tvdrii yvgamdyd-baUim alpa-pauiusarii sariisthdpya nu'ullui pramrjc suhrc-chucah

Were you, who kill the demons by deception by remaining invisible, protected by the devatas in order to kill me? I will wipe away the tears of grief of my friends after destroying you, a coward with strength produced by yoga-maya.

Have you, who kill by deception, by remaining invisible, been protected by the devatas, my enemy, for destroying me? You do not kill them directly. After killing you who do not have physical strength.

bui only illusory powers, I shall wipe away the tears of lamentation |
of my friends. There is another meaning to his words. f

Have the devatas taken shelter of you, who kill asuras by your mercy (mayayd) in order to award me liberation? By killing the demons i you give them a spiritual destination. You remain victorious though you are invisible. Your invisibility is your greater mercy. The devatas show themselves after a little sadhana but you do not reveal yourself

even after plenty of sadhana. After fixing my mind on you who have inconceivable powers (yoga-mayd-balam) and who make MahaVishnu insignificant (alpa-paurusam), I will completely destroy (pramrje) the suffering of material existence (surah) of my friends, since you liberate; even the friends of those who remember you. O Lord, you show satisfaction with the fools by giving them your bluikti (mudha)!

fvayi samsthite gadayii iinta-iirsany asmad-bhuja-cyutaya ye ca lubhyam balim haranly rsayoye ca devdh Svayam sarve na bhavisyanty amulah

When you are killed by the club released from my hand, those who offer you homage, the sages and devatas, will all be without foundation.

When you are killed, the devatas will also die. The other meaning is as follows. When your skull is not cracked by a club released from my hand, the recent devotees who offer you homage at this time, and as well the ancient devatas, devotees and sages, will spontaneously (svayam) no longer be unsteady (amulah).

sa ludyamano ’ri-durukta-tomarair damslragra-gam gam itpalaksya bhitam todam mrsan iliragdd ambu-madhyad grahahatah sa-karenur yathebhah

Though assailed by the lances of the enemy’s abusive words, the Lord, seeing the frightened earth perched on the ends of his tusks, bore the insults, and emerged from the water, like an elephant attacked by a crocodile.

The Lord was assailed by the abusive, lance-like words of the enemy. Me bore the pain of the enemy’s abusive words. He was like an elephant attacked by a crocodile. The other meaning is “The Lord was pained by compassion, seeing the pain in Brahma and others who heard those words. He was victorious by the happiness gained through the praise uttered by the enemy. He was like an elephant emerging from the water, uninjured by a crocodile."

lam nihsarantam saliliid amuhuto liiranya-kesi) dviradaih yathd jhasah karcila-daihftro sani-nisvano 'bravid gata-hiiyditi him tv asatdrii vigarhitam

Hiranyaksa, with golden hair and fierce teeth, chasing the Lord as he rose from the water, just like a crocodile pursuing an elephant, then spoke with the sound of thunder. “What censure is there for those without shame and bravery?’’

Chasing the Lord, he said, “Is there criticism for those who are without shame and are cowardly? There is not. But still, it is not unsuitable to criticize opponents who flee.” The other meaning is as follows. Can there be criticism of those who are merciful and modest? Those who, being merciful, flee for the purpose of protecting the earth who has taken shelter of your tusks should not be criticized. Or another meaning is as follows. Thinking that it was not proper to pursue the Lord who was lifting the earth for helping the populace, the demon criticizes himself. “Is there censure for me, a demon, dedicated to my own pleasure, devoid of shame? No, there is not. How unfortunate I am!”

sa gam udastat salilasya gocare vinyasya tasydm adadhat sva-sauvam abhistuto visva-srja prasunair opuryaitmno vibutihaih paiyato ’reh

Placing the earth on the water within his sight, the Lord invested her with his energy so that she did not sink in the water, while Brahma uttered praise, the Prajapatis showered flowers over him, and the enemy watched.

"Since the earth is frightened it is not good that I fight with the demon.” Thus the Lord placed the earth upon the water within his sight and endowed her with his own energy (sva-scitlvam), so that the earth would not sink in the water. He was praised by Brahma. He was showered completely with flowers by the Prajapatis (vibudliaili), while the enemy watched. This indicates that the demon was not respected.

pardnusaktam tapaniyopahalpam maha-gadam kilncaim-dtra-damiam manually abhiksnaiii pratudanlaiit durultlailt pracaiida-manyuli prahasariis lam bahhdsc

The Lord replied to Hiratiyaksa, ornamented with gold, wearing golden armor, carrying a huge club, who was following him. In great anger, he assailed the demon to the heart with sharp words and laughed.

The Lord spoke to the demon who was following him ornamented with gold and wearing a golden armorand assailed him with abusive words, not with praise. He was angry because of hearing the abusive words of the demon, and laughed on hearing the other meaning of the words, which were praise. One would expect a fitting answer to the words of Hiranyaksa. Thus the reply of the Lord has two meanings as well.

sri-bhagavan uvachci sotyarn vayam Mio vana-gocara mrgd yusmad-vidhan mrgaye grdma-simhan na mrtyu-pdsaih pralimuktasya vird vikdtthandm lava grhnanty abhadia

The Lord said: It is true! I am a beast of the forest and am searching for dogs such as you. O sinful demon! Heroes such as I do not react to arrogant words of persons such as you who are bound by the ropes of death.

I am searching for dogs like you. Heroes like me do not take notice of arrogant words of you who are bound by the ropes of death. The other meaning is as follows. We are seen by the devotees who have given up material enjoyment (vana-gocarah). Mercifully, I search out those who are most prominently attached to material enjoyment (grdma-simhdn) to offer them a place with me. But why do you give mercy to proud, sinful persons? Heroes like me are generous, and do not feel the faults in your boasting words. What is your position? You become completely freed from the ropes of death, since one who receives my mercy is not subject to death. O person from whom no inauspiciousness arises (abhadra)!

etc vayam nyasa-hara rasaukasdm gata-hriyo gadaya drdvitds te listhamahe ’thdpi kathancid djdu stheydm kva yamo balinotpadya vairam

Taking the inhabitants of the lower planets who were entrusted to you, and fleeing shamelessly from your club, I remain here. I must remain here to fight since, having created enmity with you where can I go?

Speaking with lamenting voice, the Lord joked with the demon. I have stolen things entrusted to you and fled away, but that is impossible. “Have you fled far enough because of the suffering inflicted on you?” I must remain here, since I have nowhere to go.

There is another meaning. I am the receiver of the offerings (nyasa- hara) made with devotion even by the demons (rasaukcisctm). I am not ashamed of doing this (gata-hriyah), because I am affectionate to my devotees. This is because you have melted (dravitah) my heart with your words of praise (gadaya). Gada (which becomes gadaya) can come from the verb gad, meaning” to speak,” in the manner of words such as hhid. Thus I will remain with you even during battle, to show you my extraordinary powers. Atmanepada form (tislhdmahe) is used to indicate that he is showing something. "O cause of existence! Going to Vaikuntha, you will remain (here happily. Why would you want to endure suffering by fighting?” I must remain (stheyam) engaged in battle with you in order to derive bliss from fighting because of the enmity in you caused by the curse of the Kumaras. Where else should I go?

tvam pad-rathdneim kila yutlmpadhipo glwtasva no 'svastaya asv anuhah samstliapya ccisman pnimrjciiru svahanari I yah svaiil pratijiiahi natipiparty asabhyah

As the commander of leaders of soldiers, you should act in order to quickly bring about my defeat without considering the matter further. After killing me, wipe away the tears of your relatives. One who does not fulfill his promise is unfit to sit in the assembly.

You, the commander of leaders of the foot soldiers, should immediately act to bring about my defeat (asvastaye), without thinking twice (anuhah). He who does not fulfill his promise is not fit to sit in the assembly. There is another meaning. Filled with prema, you have accepted the mood of a demon as a promise to give me happiness by fighting with me. He who does not keep that promise is unfit to sit in the assembly. Therefore, as commander of the troops, act now to make me happy by fighting, in order to give up your life (asvastaye), after having fixed me in your heart. Wipe away your tears of bliss.

maitre.ya uvacha so 'dhilisipto bhagavata pralabdhaS ca rusa bhriam ajaharolbanam krodham krulyamdno 'hi-rad iva

Mailreya said: Hiranyaksa, being insulted by the Lord and made an object of the Lord’s joking which was made in great anger, became intensely angry, like a snake who was being teased.

The demon, having been insulted in verse 10, became angry, since he was the object of a joke (pralahdhah). He became like a large snake which was being teased by the words in verses 11 and 12. The other meaning is as follows. Having fallen from his position as an associate of the Lord (adhihsiptah), he became overcome with great anger. Though suddha-sattva by nature, because of the curse of the Kumaras arising from the will of the Lord, he became full of ignorance. At the time of fighting he displayed great anger, though it was not real anger.

srjann amarsitah Svasan ma nyu-pracali tend riya h
asadya tarasa daityo gadaya nyahanad dharim

Letting out his breath, the angry demon, whose senses were agitated with wrath, quickly approached the Lord and struck him with his club.

bhagavdms tu gada-vegam visrstam ripunorasi avaficayat tirascino yogarudha ivantakam

Moving sideways, the Lord avoided the blow of the club released by his enemy, which was aimed at his chest, just as an accomplished yogi avoids death.

punar gadam svam adaya bhramayantam abhtksnaiah abhyadhavad dharih kruddhah samrambhad dasta-dacchadam

The angry Lord pursued the demon, who bit his lip in rage and, taking up his club again, whirled it about repeatedly.

tatai ca gadayaratim dahsinasyam bhruvi prabhuh ajaghne sa tu turn saumya gadaya kovido ’hanat

O Vidura! The Lord struck the enemy on his right brow with his club. The demon, expert in fighting, struck the club of the Lord which did not reach him.

evarh gadabhydm gurvibhyam haryakso harir eva ca jigisaya susamrabdhdv anyonyam abhijaghnatuh

In this way Hiranyaksa and the Lord, both enraged, struck at each other with a desire to win, using their huge clubs.

tayoh sprdhos tigina-gaddluitcuigayoh ksatcisrava-ghrdna-vivrddha-manyvoh vicilra-margams curator jigisaya vyabhad Hay am iva susminor mrdhali

When the two rival combatants, their bodies struck with the sharp clubs, increased their anger with the smell of flowing blood and made various movements with a desire to win, they appeared like two bulls fighting over a cow.

When the two combatants full of rivalry (sprdhoh) increased in anger by the smell of blood flowing from their wounds, it appeared spectacular (vyabhdt), like the fighting of two enraged bulls for a cow (ildyam). In this way the Lord and Hiranyaksa fought over the carlh. According to Amara-kosa the word ila means the earth, a cow, words or oblation.

daityasya yajnavayavasya mayd- grhita-vdrdha-tanor mahatmanah kauravya mahyam dvisator vimardanam didrhsur agad rsibbir vrtah svarat

O Vidura! Brahma, surrounded by many sages, came to see the struggle between the combatants fighting for the earth — between the Lord with the form of a boar, whose body is sacrifice and who had accepted his energy as his consort, and the demon.

The Lord had assumed the form of a boar with his consort who accepted him as her husband (maya-grhUa). Jiva Gosvami explains the phrase as “accepting this form by his mercy.” Svarat means “Brahma."

asanna-iaundlram apeta-sddhvasam krta-pralikaram aharya-vikramam vilaksya daityam bhagavan sahasra-nir jagada narayanam adi-sukaram

Seeing the fearful demon who had attained great power, opposing the Lord with insurmountable prowess, Brahma, leader of a thousand sages, addressed the Lord with the form of the original boar.

The demon has assumed great power or intoxication (saundiram). Brahma was the leader of thousands of sages (sahasra-nih).

hrahmovacha esa te deva devdnam arighri-mulam upeyusdm vipranam saurabheyindm bhutanam apy anagasam agas-krd bhaya-krd duskrd asmad-raddha-varo ’surah anvesann apratiratho lokdn atati kantakah

Brahma said: This demon is an offender to the devatas, to the devotees surrendered to your feet, to the brahmanas, to the cows and to all sinless living beings. He causes fear and then attacks them. Having attained a boon from me, without a proper opponent, searching everywhere, he wanders the universe, giving trouble to all.

Without purpose he commits violence (agas-krt). He gives fear (bhaya-krt) to those who try to prevent his sinful acts. Seeing that they are afraid, he kills them or takes their property (duskrt).

mainam maydvinam drptam nirahkusam asattamam akrida balavad deva yathasivisam utthitam

O Lord! Do not play like a child with this demon, expert at magic, proud, uncontrollable, and wicked, just as Garuda plays with a snake raising his hoods in anger.

Do not play with him like an ignorant person (bdla-vat). You are actually the crown jewel of knowledge. You are just like (yat) Garuda playing with an enraged snake. Or do not play with him, since I consider him an enraged snake.

na yavad esa vardheta svarii velam prapya darunah svam deva may&tn Gsthaya t&vajjahy agham acyuta

O infallible Lord! Before his demonic hour arrives and his cruel power increases, you, fixed in your own energy, should kill this sinful person.

Before his favorable time (svdm velum) arrives, when his power increases, and you, though the Supreme Lord, cannot kill him, you should kill him. Though Brahma is full of power and knowledge, out of prema he becomes unsteady with apprehension. Similarly, though Vasudeva and Devaki are full of power and knowledge they say samudvije bhavaddhetoh kamsad aham adhih: l am trembling in fear from Karhsa for your safety. (SB 10.3.29)

esa ghoratama sandhya loka-cchambat-karl prahho upasarpati sarvatman suranam jayam avaha

The frightening twilight, the destroyer of all planets, is approaching. O Lord! Soul of all beings! Be victorious for the devatas.

adhunaiso ’Miijin nama yogo mauhurtiko hy agdt sivaya nas tvam suhridam asu nistara dustaram

The auspicious time of noon has almost passed. Quickly kill this demon for us, your friends, while a portion of this time remains.

Abhijit means “noon time." The auspicious moment (mauhurtikah) has almost passed. While a portion of this time remains, quickly kill this evil person.

distya tvdm vihitam mrtyum ayam asaditah svayam vikramyainam mrdhe hatva lokdn adhehi sarmani

This demon has attained death as prescribed by you. After displaying prowess and killing him in the battlefield, bestow auspiciousness to the worlds.

The demon has attained death as ordained by you, who created this scene at the time of accepting the curse made by the Kumaras.

Thus ends the commentary on Eighteenth Chapter of the Third Canto of the Bhagavatam for the pleasure of the devotees, in accordance with the previous acharyas.

maitreya uvacha avadharya virihcasya nirvyalikamrtam vachah prahasya prema-garbhena lad apdhgena so 'grahit

Hearing the sincere, sweet words of Brahma, the Lord smiled and accepted those words with a loving glance.

The Nineteenth Chapter describes how, after the demon could not kill him by using his illusory powers, the Lord withdrew his weapon and killed him with his hands.

Brahma’s words were truthful (nirvyalika), since he said that he had given a boon to the demon. (SB 3.18.22) His words were filled with love (amrtam) since he told the Lord to kill the demon before the twilight. (SB 3.18.24) This indicates that those words were relished by the Lord. The Lord smiled. Out of prana for me, one can lose all memory, since Brahma teaches me, the personification of time, to choose the correct time to kill the demon. The Lord accepted those words with a glance filled with love. By this the Lord indicates: “Yes, what you say is true. Just as you instruct, I will kill the demon now. However, I will kill him in the evening today, since I will fully satisfy myself with fighting him.”

tatah sapatnam mukbatai carantam akuto-bhayam jaghanotpatya gadaya hanav asuram aksajah

The Lord leapt up and with his club struck the demon on his lower check as the demon moved in front of him fearlessly

Mukhatah means “in front of.” He struck him on the lower cheek (hanau). Aksajah means “he who appeared from Brahma’s nose.”

sd hata tena gadaya vihata bhagavat-kardl vighurnitapatad rejc lad adblwlam ivabhavat

The club of the Lord, loosened from his hand because of a blow from the demon’s club, rolled about, fell on the ground, and glowed. This action was most astonishing.

The club of the Lord (sd) struck by the club of the demon, fell from the hand of the Lord and rolling about, fell to the earth and glowed. This falling of the Lord’s club (tat) was most astonishing.

sa tada labdha-tirtho 'pi na babadhe nirayudham mdnayan sa mrdhe dharmam visvaksenam prakopayan

Though the demon now had the opportunity, he did not strike the Lord who was without a weapon. He respected the rules of fighting and made the Lord angry by this.

Though the demon had the opportunity he did not strike the Lord. The reason is given. He accepted the rules of fighting. He made the Lord angry by this. “Because you know that I am in trouble, by making my club fall by the strength of your arms, you display your sense of dhanna, and do not strike me. See! In a moment’s time, I will take the club along with your life!”

gadayam apaviddliayath haha-kare vinirgate manayam asa tad-dharmam sunabham casmarad vihhuh

When the club fell from his hand and the devatas cried out in distress, the Lord respected the proper behaviour of the demon and remembered his cakra as well as his club.

When the club fell from his hand, it is not the same as his bow falling from his hand in the fight with Salva, where other motives are inferred. Because Hirayaksa was actually an associate of the Lord, and thus equal to the Lord, they had equal strength. Thus, it was possible for the club to fall from the hand of the Lord. Without equal strength, there would be no pleasure in fighting. Thus this action increased the enthusiasm of the Lord to fight. It is thus an ornament of the Lord, not a fault, since the Lord, filled with love for his devotee, many times accepts defeat at the hands of the devotee. This is indicated in the next verse, which explains that the Lord recognized his devotee. The Lord remembered his cakra and previous to that, he remembered his club. That is indicated by the word ca.

lain vyagra-cakram diti-putradhamena sva-parsada-mukhycna visajjamanam citra vaco 'tad-vidam khe-cardnam tatra smdsan svasti te ’mum jaluti

Seeing the Lord with his zealous cakra engaged in play with the low son of Diti, who was actually the Lord’s associate, the devatds, who did not know this, uttered various words. “Let there be auspiciousness to you! Kill the demon!”

The Lord had in his hand the cakra which was eager, arriving in a hurry (vyagra). “Oh! The Lord is remembering me!’’ There are three versions: ditiputrabhidhena, ditijabhidhena, and ditiputradhamena. Seeing the Lord who was associating with the demon and his devotee, the devatds spoke.

sa lam imamyatta-ralhangam agrato vyavasthilaiii padma-palasa-locanam viloliya cdmarsa-pariplutcnariyo rusa sva-danta-cchadam adaiac chvasan

First seeing his cakra, and then seeing the Lord arrive in front of him with his lotus eyes, Hiranyaksa, his senses filled with wrath, breathed heavily in anger and bit his lip.

First he saw the cakra, and then he saw the Lord preseht before him. He bit his lip (danta-cchadam).

karala-dariislraS caksurbhyam sancaksdiw daliann iva abhiplulya sva-gadaya halo 'slty dhanad dharim

The demon with terrible fangs, gazing on the Lord, seemed to burn him up with his eyes. “You are dead!” he exclaimed, and struck the Lord with his club.

Sariu aksanah means “seeing.” Hato'si means “You are dead.” Another meaning is “You are known to me.”

pada savyena tdm sadho bhagavan yajna-sukarah I
i lay a misatah satroh praharad vata-ramhasam

O Vidura! The boar, the form of sacrifice, easily deflected the club which had the speed of the wind using his left foot, while the enemy watched.

alia cayudham adhatsva ghalasva ivam jigisasi ity u la ah sa tada bhtiyas tadayan vyanadad bhriam

The Lord said, “You desire to win. Take up your weapon and fight with enthusiasm.” Addressed thus, the demon again attempted to strike the Lord with his club, making a loud noise.

tdm sa apatatUii viltsya bhagavan samavasthitah jagraha lilayd praptam garutman iva pannagim

Seeing the enemy’s club approaching, the Lord playfully caught as it arrived, just as Garuda catches a female snake.

sva-pauruse pralihate hata-mano mahdsurah naicchad gadam diyamdnfim harina vigata-prabhah

His prowess thwarted, his pride deflated, the great demon did not desire to receive that club offered back to him by the Lord.

jagraha tri-sikham sulam jvalaj-jvalana-lolupam yajnaya dhrla-rupaya viprayabhicaran yatha

The demon threw a lance with three points, which, like a blazing fire, was eager to devour the Lord in the form of a boar, just as a person performs sacrifice to kill a brdhmana.

He threw a lance which was eager to devour everything, like a blazing fire with flames, at the Lord who was the form of sacrifice. An example is given to show how this act was improper.

tad ojasa daitya-maha-bhatarpitam cakasad antah-klui udtrna-didhiti cakrena ciccheda nisata-ncmina hariryatha tarksya-patatram ujjhitam

Just as Inara cut off the wing that Garuda abandoned, the Lord, using the sharp blade of his cakra, cut the trident thrown by the greatest among demons with force, whose brilliance lit up the sky.

The Lord cut up the trident which, radiating great light within itself, even lit up the sky, or which radiated light which spread in the sky, with the sharp blade of his cakra, just as Inara (harih) cut off the wing that Garuda had already rejected. Garuda, who was carrying the pot of nectar, gave up one of his wings in order to protect the infallibility of the thunderbolt employed by Inara. The trident appeared like the already cut wing of Garuda, lighting up the sky.

vrkne sva-sulc bahudharina hareh pratyctya vistirnam uro vihhutimat pravrddha-rosah sa kathora-mustina ncidan prahrtyantaradhiyatasurah

When the trident was split into many pieces by the cakra, Hiranyaksa roared loudly, approached the Lord, struck the Lord’s broad chest, the residence of Laksmi, with his hard fist, and disappeared.

Vrkne means “split.” Striking the Lord on the chest and understanding that it was impossible to gain victory by direct fighting, he utilized his illusory powers and disappeared.

tenettham ahatah ksattar hhagavan adi-sukarah nakampata mandk kvapi sraja halo iva dvipah

O Vidura! The boar form of the Lord, struck by the demon in this way, did not tremble at all. He was like an elephant struck by a garland.

athorudhasrjan mayam yoga-mayesvare harau yam vilokya prajas trasta menire ’syopasamyamam

Then the demon employed many illusions against the Lord, who is master of all illusions, seeing which the terrified inhabitants of the planets thought that the universe was being destroyed.

Asrjat means “he created.” They thought that the universe (asya) was being destroyed (upasamyamam).

pravavur vayavas candas tamah pamsavam airayan dighhyo nipetur gravanah ksepanaih prahita iva

A terrible wind began to blow, producing darkness because of the dust. Pellets fired from guns fell in all directions.

dyaur nasta-bhaganabhraughaih sa-vidyut-sianayitnubhih
varsadbhih puya-kesasrg- vin-mutrasthini cdsakrt

The sky became devoid of constellations due to the mass of clouds which were filled with thunder and lightning and which rained puss, hair, blood stool and urine continuously.

From this description it is understood that the Lord, absorbed in the pleasure of fighting, went beyond the auspicious time indicated by Brahma.

girayah pratyadrsyanta nanayudha-muco ’nagha dig-vdsaso yatudlumyah sulinyo mukta-murdhajah

O sinless Vidura! It seemed that the mountains were releasing various weapons. Many naked witches, with wild hair, holding tridents, appeared.

hahubhir yaksa-raksobhih patty-aiva-ratha-kunjaraih dtatdyibbir utsrsta himsra vdeo ’tivaisasdh

Murderous Yaksas and Raksasas, with soldiers, horses, chariots and elephants, uttered fierce, violent words, such as “Kill! Kill!”

praduskrtanam mayanam asurindm vinasayal sudarsanastram bhagavan prayuiikta dayitam tri-pat

To destroy the illusions created by the demon, the Lord, the form of dharma, used his dear cakra.

There are three variations here: vinasanam, vindsakam, and vinasayan. The object is in the genitive case. He who possesses three feet of dharma beginning with austerity is called tripat. He is the personification of dharma. Or it can mean “he who is the three oblations of sacrifice.” Sntli says trayo 'sya pada: the Lord has three feet in the form of these oblations. (Rg Veda 4.58.3) This means he is the form of sacrifice.

tada diteh samahhavat sahasd hrdi vcpathuh smarantya hhartur adesam stanac casrk prasusruve

Dili’s heart suddenly began to tremble as she remembered the prediction of her husband. Blood began to flow from her breasts.

The prediction of her husband was that her two sons would be killed by the Lord.

vinastasu sva-maydsu hhuyas cavrajya kesavam
rusopaguhamano ’mum dadrsc 'vasthitarii bahih

When his illusions were destroyed, the demon again rushed towards the Lord, and began squeezing him in his arms. He saw however that the Lord was beyond his grasp.

Though the demon put the Lord between his arms and squeezed (upaguhamanah), he saw that the Lord was situated beyond his grasp.

tam mustibhir vinighnantam vajia-sarair adhoksajah karetia karna-mvde ’han ycitha tvastiam marut-palih

When the demon began hitting the Lord with fists hard as thunderbolts, the Lord hit him below the car with his hand, just as lnara struck Vrtrasura.

sa ahato visva-jita hy avajnaya paribhramad-gatra udasia-loatnah visima-bdhv-arighri-Siroruho 'patad yatha nagenaro lulito nahluisvata

When the Lord hit the demon nonchalantly, the demon began to stagger around. His eyes popped out, and his hands, feet and hair scattered about. Like a tree uprooted by a strong wind, he fell to the ground.

fesitdu iayanam lam akiauha-varcasam hardla-damstram paridasta-dacchadam ajadayo vifesya iaiaritsur again alio imam ho nu labhcla uiiiisiliilini

Seeing the demon, with terrible fangs biting his lips, glowing brightly, Brahma and the devalds praised him, saying, “Who would not attain such a fortunate death?”

yam yogino yoga-sanuulhind ratio dhydyanti liiigad asato mumuksaya tasyaisa daitya-rsabhah paddhalo mukham prapasyams tanum utsasarja ha

Struck by the fool of the Lord upon whom yogis meditate in scinuidhi in solitary places with a desire to become free from the subtle body, a product of matter, the best of demons gave up his body while seeing the lotus face of the Lord.

In this verse it mentions that the Lord’s foot struck the demon. In verse 25 it mentions that the hand of the Lord struck the demon. Since the two front feet of the hoar are also his hands there is no contradiction.

clau tail parsadav a.tya sapad yalav asad-galim
punali kalipayaih sthcmam prapatsyetc ha janmahhih

The iwo demons were associalcs of ihe Lord, but because of a curse, they were born as demons. They will again attain their position in the spiritual world after some births.

mtmo nonius le 'hhila-yajna-tantave sthitau grhitamala-sallva-murtayc (iistyii halo 'yam jagaiam arunlmlas tvat-pada-bhaktya vayam ivi lUivitah

The devoids said: We offer repeated respects to you, the distributor of all sacrifices, who have accepted a form of pure saliva for protecting the world. By good fortune, you have killed this tormenting demon.

lantave means "unto the distributor or cause.” Antnludah means “one who pierces the organs.”

rvam hiranyaksam asahya-vikranuim sa sadayilva harir ddi-siiharah jagdma lokaiii svam akhanditoisavarii uimidilah puskara-vistarddibhih

Maitreya said: O Vidura! Having killed the king of the demons who had intolerable prowess, the Lord, the original boar, praised by Brahma and the devoids, went to his planet of uninterrupted bliss.

Puskara-vistarddibhih means “Brahma, whose seat is a lotus, and others was well."

maya yathdnuktam avadi te hareh krtavatd'rasya sumitra cestitam yathd hiranydksa udara-vikramo tnahd-mrdhe hridanavan nirakrtah

I have recited to you the story of the Lord as the boar avatara in which Hiranydksa was killed by the Lord in battle like a play thing, just as I have heard from the guru.

Yathdnuktam means “I have said what the guru has said, and did not go beyond that." Or it can mean “I have gained the meaning of what the guru said (uktam), and then (anu), I have spoken (avadi) it to you.” O Vidura! How are the activities recognized? In that activity, the demon was killed by the Lord in battle.

iti kausdravdkhydtam dsrutya bhagaval-kathdm fcsattanandam param lehlif mahd-bhagavato dvija

Suta said: O Saunaka! Hearing the story of the Lord recited by Maitreya in this manner, the exalted devotee Vidura became most delighted.

anyesam punya-slokdndm uddama-yaiasam satam upairutya hhaven model li Shrivatsahkasya him punah

When one attains such bliss on hearing the stories of the famous devotees such as Yudhisthira, how much more bliss one will derive from from stories of the Lord marked with the Srivatsa?

Punyaslokanam means “Yudhisthira and others.” He is famous by the name Punyasloka.

yo gajenaram jhasa-graslaiit dhydyanlam caranambujam
kroiantinam karenundm krcchralo ’mocayad drulam

lam sukhdrddhyam rjubhir ananya-Saranair nrbhib
linajnah ko na seveta duraradhyam asadhuhhih

What grateful person would not worship the Supreme Lord who quickly rescued the king of the elephants from the material world when he was caught by the crocodile while his wives lamented, as he meditated on the lotus feet of the Lord, and who is willingly worshipped by the sincerely surrendered souls and not worshiped by the crooked?

The Lord delivers humans just by their hearing his pastimes, but he even delivers animals, just by their remembrance of him. Jhasa means crocodile. What to speak of delivering the elephant from the crocodile, he delivered the elephant even from the material world (hrcchratah). Karenundm means “of the female elephants, his wives.” One recognizes that the Lord is the protector of the surrendered souls, andone who is grateful (krtajhah), should always worship that Lord. He is not worshipped by those who are crooked (asadhuhhih), who surrender to someone else.

yo vai hiranyaksa-vadlumi mahadbliutam vikridilam kdrana-sukaralmanah srnoli gayaly anumodate 'njasa vimucyate brahma-vadhad api dvijah

O lirdhmanas! The person who hears, chants or relishes the astonishing pastime of Varaha killing Hiranyaksa in order to save the earth will be easily delivered from the sin of killing a brahmana.

This verse encourages even those with material desires to listen to this pastime.

emit maha-puiiyam alum /tavilram dlianyam yaiasyam padam ayur-dsistim pranenariyandm yudhi saurya-vardhanam narayano 'Me galir ariga srnvatdm

O Saunaka! The Supreme Lord will be the shelter at the time of death for those persons who hear this story, which elevates one to Svarga, purifies the heart, brings wealth, fame, position, blessings of long life, and prowess of the senses and life airs during battle.

Thus ends the commentary on Nineteenth Chapter of the Third Canto of the Bhagavatam for the pleasure of the devotees, in accordance with the previous dcaryas.

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