Text 29: Diving into the water like a giant mountain, Lord Boar divided the middle of the ocean, and two high waves appeared as the arms of the ocean, which cried loudly as if praying to the Lord, “O Lord of all sacrifices, please do not cut me in two! Kindly give me protection!”
Text 30: Lord Boar penetrated the water with His hooves, which were like sharp arrows, and found the limits of the ocean, although it was unlimited. He saw the earth, the resting place for all living beings, lying as it was in the beginning of creation, and He personally lifted it.
Text 31: Lord Boar very easily took the earth on His tusks and got it out of the water. Thus He appeared very splendid. Then, His anger glowing like the Sudarśana wheel, He immediately killed the demon [Hiraṇyākṣa], although he tried to fight with the Lord.
Text 32: Thereupon Lord Boar killed the demon within the water, just as a lion kills an elephant. The cheeks and tongue of the Lord became smeared with the blood of the demon, just as an elephant becomes reddish from digging in the purple earth.
Śrīdhara Svāmi-kṛtā Bhāvārtha-dīpikā Vyākhyā
He then imagines the sound of the ocean at that time. That ocean, as if in distress, making a roaring sound, cried out "O Lord of sacrifice, protect me, do not destroy me!" He describes its similarity to a distressed person: With extended, long waves like arms stretched out. The reason for its distress: Its belly was shattered by the impact of the Lord's body, which was like a thunderbolt mountain. (29)
Then he saw the earth in rasātala (the netherworld). Who? Triparu, one who has three parvas (joints) representing the three soma pressings. Meaning the embodiment of sacrifice. What was he doing? Splitting the waters with his hooves that were like sharp-tipped arrows. How? Utterly destroying them so that even the endless waters had an end. What was his state? About to sleep there in those waters at the time of dissolution, he himself held up the earth which is the support of all beings and in which beings are contained. Meaning he held it in his belly. This indicates the effortlessness of lifting it. (30)
Having risen from the netherworld, he shone brilliantly. There too, in the water, (he saw) the demon who was coming lifting his mace, trying to obstruct, whose prowess was irresistible. The Lord whose fierce anger was inflamed like the Sudarśana discus. Or alternatively: The Lord whose intense anger was inflamed by the Sudarśana discus (thinking) "Why do you tolerate this insult when I am present?" He playfully slew him like a lion (slays) an elephant, as stated in the next verse. (31)
Like an elephant king tearing up the earth in play, reddening his cheeks and trunk with red ochre. His cheeks and trunk were marked with mud, which was actually blood. (32)
Śrī Vaṃśīdhara-kṛtā Bhāvārtha-dīpikā Prakāśa Vyākhyā
The meaning is that just as a distressed person cries out stretching out their hands. (29)
At that time, when praying to the ocean. In rasātala, referring to the cosmic waters, since the seven nether regions like Atala etc. are cavities of the earth, the earth cannot exist in rasātala. As stated in the Viṣṇudharma: "Placing his feet on the coiled serpent at the base of the netherworlds and supporting the earth, for whom there was no comparison - may that infallible Hari increase my auspiciousness." He will also say "treading the water with his hooves". The idea is that at the time of dissolution, he takes everything into his belly. Or it means he lifted it from the water in the form of the Vedas. Or it means he himself placed it above, on top of the water. By mentioning entering the belly, he indicates the effortlessness. (30)
Thinking it inappropriate to compare the discus to earthly fire etc., he says "alternatively". With me, named Sudarśana, capable of destroying everything, present. Some readings have "that primordial demon" here. (31)
Like an elephant king, dwelling on Mount Trikūṭa, slayer even of lions and śarabhas, tearing up the earth there - this is the comparison to the boar. The Amara lexicon states: "Jagatī means both a type of meter and the earth." Tuṇḍa means the tip of the mouth. (32)
Śrī Rādhā Ramaṇa dāsa Gosvāmi Viracitā Dīpanī Vyākhyā
He imagines it as the sound of distress, which is possible because it was accepted by the Lord entering it. (29)
"Then" is to be supplied. It means: Then, at the time of splitting. It is explained: kṣuraprāḥ means "sharp-tipped arrows" - kṣura means a cutting instrument, and prā means "filling the high places by making them low". By holding it in his belly, (he held it) with his tusk, as stated in half the verse. (30)
"There too" comprises one and a half verses. The word "api" (too) in "tatrāpi" suggests that water is not a suitable place for battle. In the first meaning, comparing the embodied discus to formless anger is inappropriate, so he says "alternatively" to avoid the awkwardness of inferring redness of eyes etc. indirectly from its effects rather than directly. (31-33)
Vīrarāghava's commentary:
He then imagines the sound of the ocean at that time, that ocean: That ocean, whose belly was shattered by the impact of the Lord's body which was like a thunderbolt mountain, therefore as if in distress, making a roaring sound, cried out "O Lord of sacrifice! Protect me, do not split me!" He describes its similarity to a distressed person: Distinguished by long waves stretched out like arms. (29)
What did the Lord do after entering the water? He says "with his hooves": Triparu means one who has three parvas (joints) representing the three soma pressings. Or it means one who has three lines on his hump. Utpārapāra means one who has crossed beyond the far shore, i.e. one who takes beings across saṃsāra. There is also a reading ending in the accusative, in which case it modifies the action as "splitting utterly". Splitting, churning the waters with his hooves that were like razors, in such a way that even the endless waters had an end. He saw the earth, the support of living beings in which beings are contained, in the netherworld, about to sleep there in those waters at the time of dissolution. He himself directly held it, meaning he held it in his belly. (30)
The Lord by whom the earth stuck to his tusk was lifted, having risen from the netherworld, shone brilliantly. There too in the water, he playfully slew the primordial demon Hiraṇyākṣa who was coming lifting his mace, trying to obstruct, whose prowess was irresistible, like a lion (slays) an elephant - the Lord whose intense anger was inflamed by the Sudarśana discus. Just as an elephant king becomes red-cheeked and red-trunked while splitting the earth, similarly his cheeks and trunk were marked with mud, which was actually blood - this connects with the previous statement that he slew him. (31-32)
Śrīmad Vīrarāghava Vyākhyā
He then imagines the sound of the ocean at that time, that ocean: That ocean, whose belly was shattered by the impact of the Lord's body which was like a thunderbolt mountain, therefore as if in distress, making a roaring sound, cried out "O Lord of sacrifice! Protect me, do not split me!" He describes its similarity to a distressed person: Distinguished by long waves stretched out like arms. (29)
What did the Lord do after entering the water? He says "with his hooves": Triparu means one who has three parvas (joints) representing the three soma pressings. Or it means one who has three lines on his hump. Utpārapāra means one who has crossed beyond the far shore, i.e. one who takes beings across saṃsāra. There is also a reading ending in the accusative, in which case it modifies the action as "splitting utterly". Splitting, churning the waters with his hooves that were like razors, in such a way that even the endless waters had an end. He saw the earth, the support of living beings in which beings are contained, in the netherworld, about to sleep there in those waters at the time of dissolution. He himself directly held it, meaning he held it in his belly. (30)
The Lord by whom the earth stuck to his tusk was lifted, having risen from the netherworld, shone brilliantly. There too in the water, he playfully slew the primordial demon Hiraṇyākṣa who was coming lifting his mace, trying to obstruct, whose prowess was irresistible, like a lion (slays) an elephant - the Lord whose intense anger was inflamed by the Sudarśana discus. Just as an elephant king becomes red-cheeked and red-trunked while splitting the earth, similarly his cheeks and trunk were marked with mud, which was actually blood - this connects with the previous statement that he slew him. (31-32)
Śrīmad Vijayadhvaja Tīrtha-kṛtā Pada Ratnāvalī Vyākhyā
At the time of entering the water, the ocean only made a plea, not a cry - this is expressed in "sa vai". That ocean, oh Lord of Sacrifice, cried out "Protect me!" with that sentiment. When asking for protection, what distress was experienced? To this it is said: With the impact force of his body equipped with adamantine-pointed, iron-hard hooves, its belly was crushed and pulverized. Thus groaning with abdominal pain, as if in agony, with upraised, and therefore long, waves for arms - just as a person in pain puts his hand to his head and cries out - that is the worldly meaning. The spiritual meaning is that praise alone was offered. (29)
The entry into water of Hari, the remover of the scorching heat of the harsh sun's rays on the world, was not for that purpose, but to see what he had entered to see - this is expressed in "khuraiḥ". "Utpāravāre" is an adverbial modifier meaning "so that the water on the opposite shore rises up". With hooves sharp like razors (kṣurapra), i.e. razor-sharp. Or ardhacandra, as Yādava says "ardhacandra means kṣurapra". Churning the waters of that ocean with his hooves, trivaruḥ means "chosen for incarnation in three ages", formed like guru with the rule "After ṭu-elision, the preceding vowel is lengthened". Having dissolved everything in front, wishing to sleep, that Hari placed the living world, the basis of all beings, on top of the water. He saw that earth there in the netherworld - this is the word order. Or "having a neck marked with three lines" according to the lexicon "varuḥ means a beautiful line and also the extended neck of a boar". Pāravāra means "encompassing the shore", with the aṇ suffix in the instrumental. Or so that all animal species etc. would emerge as they were. (30)
What did the Lord do after seeing the earth? To this it is said: "svadaṃṣṭrayā". Lifting up with his tusk the earth stuck in the netherworld like in a prison, that primeval boar rose up from the netherworld. What about the demons of the netherworld trying to obstruct him while lifting the earth? To this it is said: "tatrāpi". There, even while lifting the earth, that Hari slew with his tusk the demon trying to obstruct him, the primordial Hiraṇyākṣa, falling with his mace - this is the word order. What was he like? With terrible anger ignited like the wheel with a beautiful hub, and thus with unbearable prowess. Like a lion king (kills) an elephant, (he killed the demon) in the water - this indicates he had come up somewhat from the netherworld. His special brilliance is described: "tadrakta". Just as (a boar) splitting open the earth's surface, digging with sideways tusk-strikes, gets its snout and cheeks marked with that mud, so having slain Hiraṇyākṣa with his tusk, he shone forth with snout and cheeks marked by his blood - this is to be supplied. By this description it is known there were two Hiraṇyākṣas - one killed by the tusk, the other by a different weapon. As stated: "The Brahmaja Hiraṇyākṣa was first killed by the tusk. The same one, possessed by an attendant, was second killed by ear-striking. The first (earth) sunk in the waters of dissolution, the second sunk by him, that Hari in boar form lifted up." Here in the later text, wishing to answer Vidura's question, Hari speaks of only one Hiraṇyākṣa in a mixed-up way - this unclear telling is to confuse the wicked and please the gods. As stated: "Sometimes things are spoken of in a mixed-up, undiscerning way, to bewilder the wicked and in some stories here and there." Lack of discernment means lack of knowledge of the new Kruta Hari, as it is said "How can the all-knowing, noble-deeded Vyāsa have ignorance?" (31-32)
Śrīmaj Jīva Gosvāmi-kṛtā Krama Sandarbha Vyākhyā
Half verse beginning with "svadaṃṣṭrayā". Here there is a special detail in the Viṣṇu Dharma: "Placing his feet on the coils of the Lord of Pātāla's serpent, and bearing the earth, that infallible Hari, for whom there was no comparison, may he be for my auspicious increase." But here it will be said "his hooves pressed into the water". (31)
One and a half verses beginning with "tatrāpi", meaning "even in such flood waters". The api here expresses wonder. This is not a statement of non-difference in the commonality of floods etc. In reality, this episode occurs in the flood at the end of the Cākṣuṣa Manvantara. Therefore, due to the non-production of those in the three worlds in the floods of Svāyambhuva etc., and for protecting those dwelling in Maharloka, it was praised only by the inhabitants of Jana, Tapas and Satya lokas. But in Hiraṇyākṣa's world conquest at the end of the Cākṣuṣa flood, the existence of created beings for a long time is clearly established. Or "even in that very boar incarnation", meaning "even occasionally". The similes of lion etc. are merely steps to experience his prowess etc. (32-33)
Śrīmad Viśvanātha Cakravarti-kṛtā Sārārtha darśinī Vyākhyā
At that time, he imagines the ocean's sound: "vajrakūṭa" means a mountain made of diamond - like that was the Lord's body, by the force of whose impact (the ocean's) belly was crushed. The ocean, as if fearing for its life, cried out in distress. With outstretched, long waves for arms, it cried "O Lord of Sacrifice, protect me!" (29)
With hooves like razor-edged weapons, tearing the waters so that even the endless waters would reach an end, having three joints which are the forms of the three soma pressings, i.e. in sacrificial form. He saw the earth in rasā, meaning in Pātāla which indicates the netherworld, i.e. in the womb etc. Since only the seven realms like Atala etc. are earth-cavities and thus earthly, the earth cannot exist in Rasātala. As stated in the Viṣṇu Dharma: "Placing his feet on the coils of the Lord of Pātāla's serpent, and bearing the earth, that infallible Hari, for whom there was no comparison, may he be for my auspicious increase." Here too it will be said "his hooves pressed into the water". He saw the earth (gām). There in the primordial waters, wishing to sleep during the daily dissolution, he himself spoke of that earth as the receptacle of living beings, i.e. he himself declared it in Vedic form. (30)
"Even there" means "even in such flood waters" - api expresses wonder. He slew the demon Hiraṇyākṣa. There is also the reading "the primordial demon". What was he like? Falling together with his mace. What was He (the Lord) like? With anger ignited by Sudarśana, the discus. "Though I am present, you raise your mace against me?" - with anger thus inflamed. He compares Śrī Varāha killing the demon who was trying to obstruct him, circling in the four directions. A lion standing on a mountain peak, killer even of elephants, playfully tears open the earth there, his cheeks and snout becoming red with red ochre - like that. "Jagatī means both a type of meter and the earth" according to Amara. (31-32)
Śrīmac Chukadeva-kṛta Siddhānta Pradīpaḥ
Making a thundering sound, he cried out "Do not kill me!" (29)
He who has three parts (parvāṇi) in the form of sacrificial offerings is the embodiment of sacrifice. Just as there is an end to even vast expanses of water, so with his sharp and extended hooves he churned up the earth in the netherworld (rasātala). How was the earth? At the time of dissolution, it is that in which living beings who wish to sleep in those waters are held. He lifted up and supported such an earth. (30)
He rose up gloriously from the netherworld. (31)
Even though this refers to a demon, it indicates the earth submerged in water that was to be lifted up by the boar incarnation born to rescue it, as will be stated later: "When the Cākṣuṣa Manvantara arrived, in the previous creation at the time of dissolution, Dakṣa who was divinely inspired created the desired progeny." Here the exploits of the primordial boar and the present boar incarnation are described together. Illuminated by the Sudarśana discus and filled with intense anger, the great boar playfully split open the earth. Just as an elephant's cheeks and trunk become reddened with red chalk, his cheeks and trunk were marked with blood-stained flesh. (32)
Śrīmad Vallabhācārya Viracitā Subodhinī Vyākhyā
Having described his form, the text now describes his action with "by his sense of smell" (ghrāṇena). He was sniffing out the path of the earth with his nose. For the earth has a scent, and scent is its distinguishing characteristic. The path by which the earth had gone was the best path for him to take, for there the water was sparse. Specifically, the boar form and play was just a pretext for the act of smelling. Though omniscient, having taken an incarnation he acts in accordance with that body, so he finds the earth's path by smell alone. The mention of "kroda" (boar) here is just an allusion to the Mīmāṃsā system of ritual exegesis, which emphasizes the primacy of ritual action. But since the deity is actually primary, the text establishes that by saying "he himself is the limbs of sacrifice" (svayamadhvarāṅga). He whose limbs are the sacrifices, meaning he is the essence of all sacrifices. "Adhvara" means "having speed on the road" - his sound is everywhere on every path. For there is no path devoid of sacrifice, though others are incomplete. The word "limb" (aṅga) is used to show that even such incomplete paths are not authoritative. Although he is known as a slayer of animals, to show that he is to be worshipped by all as the giver of knowledge, it says "though with terrible tusks, with un-terrible eyes." "Glancing at the Brahmins" indicates that knowledge and compassion are the cause of devotion to God who acts for the welfare of all in every way. He entered the water, making the devotees full of knowledge, and himself happily entered the water for the sake of rescuing others. (29)
He punished the ocean in the middle for its offense, as stated: "He whose thunderbolt-like." The ocean into which the Lord had entered and in which the earth was submerged had a blazing body extremely hard like a mass of thunderbolts. For nothing surpasses the power of a thunderbolt in water or increases it. It causes clouds to release water. If all such were to come together, they would cause even the ocean to release its water. And if they were to come deceptively, they would destroy their very nature. The Lord has such a form. The impact of such a body - even the strike of a single thunderbolt leaves nothing alive, let alone a mass of them, and with deception too, and that being his very body. And the fall is like an unexpected blow from above. Even in falling there is great speed, like an arrow piercing through. By that his belly was split open. This prevents filling his own belly, otherwise his own belly alone would not be filled. The ocean-like nature resides only in his belly, so the breaking of the belly indicates no further increase in strength is possible. To show that this happened, it describes the result: "With arms upraised" - His long, outstretched waves are his arms, characterized by them. "As if in pain" - though full of bliss even when falling, it is as pleasurable as being embraced by a woman's arms, so "as if in pain" is said. If all the water dried up, its very nature would be destroyed; with the belly split, there is no increase. Then there would be equality through drying up and raining, and the earth could not be established by doing that. "He cried out" is clear. Punishment of that ocean-deity, the abode of demons, was indeed proper. Yet because it is a deity, it prays to the Lord who is the enjoyer of all deities: "O Lord of sacrifice, protect me!" The ocean too is a deity, as scripture states "Svāhā to the ocean" and "Svāhā to those belonging to the ocean." The address "Lord of sacrifice" is to indicate its own connection. "Protect me even while slaying the demons." (30)
Having thus punished the ocean and instructed it so that it would not submerge again, he himself proceeded to rescue the earth, as stated: "With sharp hooves." Splitting those waters with sharp hooves. Just as there is an end even for that which has an extensive end. The sacrificial boar has three joints - two feet each being one joint, and the mouth being one; just as with the flowing of Soma. As scripture states: "He grasped two with his feet, one with his mouth." Another text states the morning offering has two forms. The mouth also has two forms with the two lips. He saw me situated in the netherworld. Then having lifted her, he states the reason for that: "Wishing to sleep there in the future." There, in the unmodified earth. The presiding deity of the earth becomes the Lord's bed. His wife is already established. "In the future" means after the rescue. Having lifted the earth, I will sleep on it - thus at the time of dissolution the Lord slept on Śeṣa. At creation he again sleeps in all cities, as per the etymology of "puruṣa" (one who sleeps in a city), meaning he will lift the earth in order to create all cities. If one objects that the earth will not create many bodies, he responds: "Which is the repository of living beings." The earth which is the support of all living beings indeed provides bodies for all. Therefore he himself lifted her, for by rescuing her all living beings are rescued. (31)
Thus, he describes him going out after taking her - "With his tusk" etc. "With his own tusk" is said anticipating obstruction in bringing Bhū due to the great strength of the demons. Indeed, one taken by Yama cannot be released by anyone, even there by the divine Yama, otherwise his guards would create obstacles there. The singularity of the tusk is to proclaim its greatness. The word "lifting" is to proclaim the connection with deities of the earth being carried. "Deeply sunken" refutes the innate demonic nature of the earth. For the supportless, downward motion is possible, upward motion is also possible like for birds, but not rising, and even there that weight. Therefore, having taken her, he rose properly and shone beautifully. Even one who has come in a beautiful form does not shine when burdened with weight. Shining with the earth is like with a woman - with inner satisfaction and outer beauty. The meaning of the word "sam" is shining. Even one who has risen from rasātala (the netherworld) does not shine in the world, but this one is from rasātala. This indicates that the undivided earth was lifted. By the two words "own tusk", the refutation of the spiritual and material demons is stated. The refutation of the divine is stated by "the primal demon" etc. Primal nature is divine nature. Or demonhood was attained in the beginning. "Falling with the mace" indicates his heroism, devotion to the Lord, and extreme obstructiveness. His fierce anger was inflamed by Sudarśana, whose hub is beautiful. The generation of anger by Sudarśana indicates the repulsion of the mace etc. The weapons like the mace were repelled there in the battle. Later, taking up Sudarśana, he considers - "If the Lord were to throw me in anger, then I would also be useless like the mace etc. Therefore the Lord's anger should be aroused" - thus his hostility to Brahmins etc. was reminded to the Lord; then he threw Sudarśana in anger - thus the proper inflaming culminated in the result. The intensity is for the absence of delay in the result. (32)
Śrīmad Gosvāmi Śrī Puruṣottama Caraṇa Viracitaḥ Śrī Subodhinī Prakāśaḥ
On "by smell" - "As if with pleasure" - This meaning is indicated by the word "ka".
On "that thunderbolt" - "For he" - "For you". The commentators state the meaning indicated by the key word: "But they" etc. "Of the belly" means the ocean is indeed the Lord's belly, that is the meaning. "Not previously" - The meaning is that since it is in the form of anger, to fill that, only a violent act would be appropriate. They state the relevant purpose of tearing open the belly: "All" etc. (30)
On "with hooves" - The śruti "Two stomas" is in the seventh aṣṭaka. "Two stomas carry the morning pressing, like prāṇa and apāna; two the midday pressing, like the eye and ear; two the third pressing, like speech and foundation. This sacrifice is indeed measured by man." (31)
Śrī Giridhara-kṛtā Bāla Prabodhinī
"Though with terrible tusks" means though he had frightening tusks, "with unfrightening eyes" means with eyes full of compassion, "having looked upon" means having properly seen, "the praising" means the praising Brahmins, "by smell" means searching for the path of the fragrant earth, "he entered the water" - this is the syntactical connection. He states the reason for searching for the earth by smell: "In the guise of a boar" means in the form of a boar. Just as he had assumed the form of a boar, he also imitated its behavior - this is the meaning. In reality, he himself had the limbs of sacrifice, meaning sacrifices were his limbs. (29)
He imagines the sound of the ocean at that time: "That" etc. The ocean into which the Lord had entered, as if in distress, thundering, cried out "O Lord of sacrifice, protect me, save me!" - this is the syntactical connection. He states the similarity to distress: "With outstretched" etc. - With outstretched, extended long waves which are like arms. He states the reason for the distress: "Thunderbolt" etc. - Whose belly was torn by the impact of the Lord whose limb was like a thunderbolt mountain. (30)
He states what the Lord did after entering the water: "With hooves" etc. The Lord who is the embodiment of sacrifice with three joints, meaning the three pressings, tearing the waters with His hooves which were like sharp razors, then saw the earth in rasātala there - this is the syntactical connection. If one asks how it is possible to tear the boundless waters, with the intention that everything is possible for the Lord of inconceivable greatness, he says: "Reaching the far shore" etc. - Tearing in such a way that there is an end even for the boundless waters - this is the meaning. Anticipating excessive effort in lifting the earth, suggesting the absence of effort there, he says: "Desiring to sleep" etc. - At the time of dissolution in the future, desiring to sleep in those waters, He himself held that earth which He carried in His belly - this is the meaning. Suggesting the reason for holding in the belly then and lifting now, he qualifies: "The abode of life" etc. - That which is the foundation for all living beings - this is the meaning. (31)
Having lifted the earth submerged in water with His tusk from rasātala, rising upwards, that Lord shone brilliantly. By "from rasātala" it should be understood that the six divisions of the earth called Bhū, Tala, Atala, Vitala, Sutala, Talātala and Mahātala were submerged in water and lifted by the Lord and established in their respective places. Otherwise the repetition of the word rasātala would be inappropriate, due to Atala etc. being obstructions in the middle. Thus even in the pastime of lifting the earth, he describes the pastime of slaying the demon: "There" etc. with one and a half verses. There in the water, "falling with a mace" means coming wielding a mace, the Lord slew that primal demon Hiraṇyākṣa - this connects with what follows. There is also the alternate reading "Even there". He states the reason for slaying: "Obstructing" etc. - Obstructing by roaming in all four directions - this is the meaning. With the intention that He also slew him because he was tormenting the gods etc., he says: "Of unbearable prowess" etc. Even then, since it is not possible for that supremely merciful one to have anger, how is it possible to slay him without that? Anticipating this, he says: "Whose fierce anger" etc. - Whose fierce anger was inflamed by Sudarśana of beautiful hub, having been manifested by saying "Why do you tolerate insult when I am present?" He allays concern about His exertion there: "Playfully" etc. - meaning effortlessly. He gives an example for that: "Like a lion a great elephant" etc. - Just as a lion slays a great elephant, so too - this is the meaning. He describes another beauty of His with an example: "That" etc. - Just as a lordly elephant playfully tearing up the edge of a mountain becomes red-cheeked from the red ochre, so too the Lord became with cheeks and mouth marked by the mud which was the blood itself - this is the meaning. (32-33)
Hindī Anuvāda
At the time when his adamantine body, as hard as a mountain, fell into the water, it seemed as if the ocean's belly burst from the impact and a terrifying sound like the rumbling of clouds was heard. At that moment, it appeared as if raising its towering wave-like arms, it was crying out in great anguish, "O Lord of Sacrifice! Protect me!" (29)
Then the Lord, embodiment of sacrifice, reached the other shore of that vast expanse of water, cleaving it with his hoof-tips sharp as arrows. There in the netherworld, he saw the Earth, refuge of all beings, which Śrī Hari (English: Lord Vishnu) himself had absorbed into his own stomach at the end of the kalpa, ready for his cosmic sleep. (30)
Then lifting the submerged Earth on his tusks, he emerged from the netherworld. At that time he looked most splendid. As he was coming out of the water, the mighty Hiraṇyākṣa (English: Golden-eyed demon) attacked him with a mace underwater to obstruct his path. This made his anger as sharp as a discus, and he playfully killed him, just as a lion kills an elephant. At that time, with his snout and temples smeared with its blood, he looked like a great elephant that had come after butting against a red clay mound. (31-32)
SB 3.13.29-32
