Text 1: Śukadeva Gosvāmī said: After hearing from the great sage Maitreya about the Lord’s incarnation as Varāha, Vidura, who had taken a vow, begged him with folded hands to please narrate further transcendental activities of the Lord, since he [Vidura] did not yet feel satisfied.
Text 2: Śrī Vidura said: O chief amongst the great sages, I have heard by disciplic succession that Hiraṇyākṣa, the original demon, was slain by the same form of sacrifices, the Personality of Godhead [Lord Boar].
Text 3: What was the reason, O brāhmaṇa, for the fight between the demon king and Lord Boar while the Lord was lifting the earth as His pastime?
Text 4: My mind has become very inquisitive, and therefore I am not satisfied with hearing the narration of the Lord’s appearance. Please, therefore, speak more and more to a devotee who is faithful.
NOTE: Due to differences in the numbering of the commentaries, I have adjusted the numbering accordingly. In the edition of the Śrīmad Bhāgavatam used by Śrīla Prabhupāda, verse 5 appears to be an extra verse. In this edition, what is numbered as 4a is numbered 5 in his edition.
Text 4a: The great sage Maitreya said: O warrior, the inquiry made by you is just befitting a devotee because it concerns the incarnation of the Personality of Godhead. He is the source of liberation from the chain of birth and death for all those who are otherwise destined to die.
Śrīdhara Svāmi-kṛtā Bhāvārtha-dīpikā Vyākhyā
In the fourteenth, the cause for his killing is said to be spoken. In the evening, Diti conceived from Kaśyapa out of desire. (1) By the same one by whom the earth was lifted. We have heard from your mouth. (2) Mṛdha (battle). (3) The reason for its goodness. Because you ask about the story of Hari's incarnation, it cuts the noose of death, meaning it liberates. (4)
Śrī Vaṃśīdhara-kṛtā Bhāvārtha-dīpikā Prakāśa Vyākhyā
For his killing means for Hiraṇyākṣa's killing. Nidāna (cause) means out of forbidden desire. (1) By that cause, the one whose body is that of the boar who lifted the earth. He is not fully satisfied, as it is said "Who would be satisfied enjoying nectar?" (1) By whom the earth was lifted for Svāyambhuva and also in the Cākṣuṣa period, that is the meaning according to the context. (2) Of that Hari. (3) Although a question about battle is not auspicious, still it is well asked, meaning you ask me about the story of the boar incarnation under the pretext of battle. (4)
Śrī Rādhā Ramaṇa dāsa Gosvāmi Viracitā Dīpanī Vyākhyā
Nidāna means the original cause in the form of Sanaka etc.'s curse to be spoken in the fifteenth chapter. Out of desire means out of intense desire to hear stories of Hari. Having taken a vow means for hearing Hari's stories, and again implies repetition. (1) By whom the earth was lifted for Svāyambhuva and also in the Cākṣuṣa period, by that same one Hiraṇyākṣa was killed - this is the connection. (2) And of him, the word "and" is used to mean again, because of lifting the earth twice. (3) Well asked means an appropriate question was asked. The past participle is used in the sense of state. (4)
Śrīmad Vīrarāghava Vyākhyā
Thus having heard in summary the story of Varāha, Vidura again asks about the incident of Hiraṇyākṣa's killing contained in that story, desiring to hear it in detail - so says the blessed Śuka. Niśamya etc. Having heard the story of Hari in the form of the primeval boar described by Kauṣāraviṇa Maitreya, he who has taken a vow, namely the vow of desiring to hear stories of the Lord, and therefore not fully satisfied, not obtaining satisfaction from hearing that story in brief, with joined palms raised, joining both hands together and raising them, forming the añjali gesture which is said to be "the supreme mudrā quickly pleasing to the gods", he, Vidura, asked. (1) He states the manner of questioning with two verses. Tena iti. Referring back to what was heard in order to introduce the question, Vidura asks: "O best of sages, Maitreya! We have heard that by the same Hari, the primeval boar with the body of sacrifice, by whom the earth was lifted, the primeval demon, first among demons - primacy is meant here in reference to the Varāha kalpa - Hiraṇyākṣa was killed by the primeval boar." (2) He asks what is to be asked. Tasya iti. "For what reason did battle occur between that primeval boar who was playfully lifting the earth with his tusk, and Hiraṇyākṣa? What was the cause of their battle?" is the meaning. (3) Thus asked, Maitreya, about to narrate that story in detail, first praises the question. Sādhu iti with two verses. "O hero! You have asked well. Why? Because you ask about that story of Hari's incarnation which cuts the noose of death for mortals, meaning it liberates those subject to death." (4)
Śrīmad Vijayadhvaja Tīrtha-kṛtā Pada Ratnāvalī Vyākhyā
In this chapter it is enjoined that a person should cultivate devotion to Hari, who is the mine of the quality of unparalleled independence in conduct, being subject to the control of Rudra and others who carry out Hari's orders. At the beginning, Vidura, having heard the boar story narrated again by the sage, not having enough intelligence for Hari's stories and especially desirous to hear, asks Maitreya - thus Śuka tells Parīkṣit. Niśamya iti. With raised palms towards Hari is understood. How is this understood? Therefore it is said na ca iti. By this he suggests an excess of thirst for hearing Hari's stories. Then, thinking that by Hari's grace there would be hearing of Hari's stories, with hands folded on his head is the meaning. Dhṛtavrata iti is to remove obstacles to hearing the story. (1) To show that there is nothing to be said about the part of the story already told, Vidura repeats what was heard, it is said. Tena iti. By whom the earth submerged in the waters of dissolution was lifted, by that same one in another form. (2) He asks what is to be heard in that. Tasya iti. The meaning of the question is: what great offense caused the battle to arise? (3) Maitreya praises Vidura's question, it is said. Sādhu iti. Well asked, as indicated in the assembly of the good. Vīra means one who delights in Hari's will. He states the reason for its goodness: Yat tvam iti, because of its usefulness for the goals of human life. (4)
Śrīmaj Jīva Gosvāmi-kṛtā Krama Sandarbha Vyākhyā
Tenaiva iti means by whom the earth was lifted for Svāyambhuva and also in the Cākṣuṣa period, by that same one. (1) (2) The word ca (and) means again. (3) (4)
Śrīmad Viśvanātha Cakravarti-kṛtā Sārārtha darśinī Vyākhyā
In the fourteenth, Diti in the evening desired the sage unwillingly. She repented and had evil sons but good grandsons.
Ca means indeed. (1) It should be explained: By that same Hari by whom the earth was lifted for Svāyambhuva, by that same one Hiraṇyākṣa was killed in the Cākṣuṣa period. (2) Mṛdha means battle. (3) O hero! This is well asked by you who desire to hear about Hari's battle play, because under the pretext of this question you ask about the stories of the boar and man-lion incarnations, as when stating the cause of enmity towards them, they are introduced, in order to bless others also. He says martyānām iti. (4)
Śrīmac Chukadeva-kṛta Siddhānta Pradīpaḥ
Thus having heard the boar story in brief, to hear that story in detail Vidura asked again - so says the blessed Śuka. Niśamya iti. (1) In that also, "he killed the demon falling with his mace" - we have heard from your mouth. (2) Mṛdha means battle. (3) Of mortals subject to death, it cuts the noose of death, meaning it liberates from the ego of "I" and "mine", therefore that story. (4)
Śrīmad Vallabhācārya Viracitā Subodhinī Vyākhyā
The threefold creation play performed by the Lord is described here. The introduction to that is indeed explained here as a different view. (1)
The worldly and other languages are nourishing for samādhi (deep meditation). They are authoritative due to intention, not entirely like before. (2)
What is described here in a different way is considered a different view. There is no fault of contradiction anywhere in the words, scriptures or meanings. (3)
The destruction of the path of karma etc. by desire, anger and greed is described, by which the possibility of liberated souls is explained here. (4)
The description of creation, sustenance and destruction is explained through those three. Therefore, the introduction to creation is explained in six chapters here. (5)
In the different view, the excellence of Śiva and the excellence of Brahmins, as well as the deluding play of the devotee and Viṣṇu, are considered here. (6)
Otherwise, the Lord's play would certainly not be creation. In the fourteenth [chapter], the destruction of karma by desire is explained here. (7)
First the foundation is explained, then the transmigration of the soul in creation. This desire is indeed tāmasa (dark), hence the discussion of Śiva here. (8)
Anger is also related to desire; grace is caused by devotion. In the previous chapter, the deeds of Varāha were described. (9)
There the killing of Hiraṇyākṣa was briefly described. Desiring to hear that in detail, Vidura, with his mind attached to the Lord's battle play, asks - thus it is said "Having heard". "By Kauṣāraviṇa" indicates he will narrate the battle play due to his ancestral connection. "Of Hari" indicates the absence of suffering there. "Whose self has the indicative sacrifice which is the cause" - by this it is indicated that the nature of the Varāha incarnation was known by him. The story of the Varāha incarnation was asked about before, now he asks again in a different way - "With joined palms". He begs for the story like alms. The reason for such begging: "And not fully satisfied". "Vidura" indicates expertise due to knowledge of place and time. The reason for the definite question: "Who has maintained". For he has maintained devotion to the Lord, and cannot remain without hearing stories of the Lord. (1)
Briefly continuing the previously mentioned relevant story of the Lord - "by him alone" means by the boar alone. "Best of sages" is the reason for knowledge. "By Hari" is a contradiction, how could the remover of all sorrows have killed him? Much needs to be said to resolve this contradiction. "In the form of sacrifice" - killing was inevitable due to his being a demon. The two words "first demon" are the reason for both killing and not killing. Being the first, he would be the root destroyer of demons. "Hiraṇyākṣa" (golden-eyed) - whose eyes are golden. This shows his form as a treasure. This is also a reason for not killing, or for killing. Because gold would appear on any land touched by his gaze, if everything became gold there would be immortality and creation would not occur. "Hearing" is after utterance, as a reply is not possible when heard by mistake. (2)
Now he asks how this one was an obstacle, on the view that he came as an obstacle and was killed, with "as he was lifting". The genitive for both related things is to show the strength of the relationship. One is an eager doer of deeds, the other has accomplished all purposes as the demon king. So because there is naturally no cause for conflict, the question is "for what reason did battle occur?" (3)
Seeing him absorbed in the Lord's story, Maitreya praises him - "Well done, hero". The address "hero" indicates the mind's absorption in such pastimes. "You have asked well" means you would be fulfilled by somehow engaging the mind. The previously mentioned action itself is referred to as good. Or the goodness of what was asked is affirmed. In any case, that statement is distinct. He explains the goodness - "because you ask about the Lord's incarnation story". For the saintly are destroyers of others' sorrows. The question's goodness is due to the subject's goodness. He explains the goodness of the story subject - "destroyer of death's noose". Because it destroys the noose of death. (4)
Śrīmad Gosvāmi Śrī Puruṣottama Caraṇa Viracitaḥ Śrī Subodhinī Prakāśaḥ
Now desiring to explain the fourteenth chapter, they state a particular method in the connection while recounting the previous context and repeating their meaning: "Having described" etc. The creation pastime was described in twelve chapters, but in the thirteenth an introduction was described. Certainly another related view of that introductory pastime is stated here in this group of six chapters. In response to the doubt "How can an alternative view enter the introduction?", they state the method: "Worldly" etc. Here "worldly" is incidental, as something exists in between. As before, like the language of samādhi, there is no basis in the form of syllables, words, sentences and meanings. For indeed both of those nourish, i.e. support by producing firmness, the meaning obtained in samādhi, thus they are like that. In response to some doubting how an alternative view is determined without the word "etc.", they state its form: "Whatever" etc. Thus even without an indicative word, the difference in method itself indicates it, so it is an alternative view in meaning. In response to the doubt "How can it be nourishing when there must be contradiction due to having different methods?", they state: "Not that" etc. There is not contradiction everywhere, but somewhere in the word meaning, somewhere in the scripture's meaning. Therefore due to being occasional, contradiction is not a fault. And thus, when the main purport is understood, what was superficially accepted becomes insignificant, so it is nourishing in that way. Having thus determined the manner of nourishment through the introduction, they state the purpose of the six chapters at hand: "By desire" in two verses. Thus the cause of liberation's arising is stated in four, the description of their states in three, (this description) is stated in six chapters. In response to "What is the form that determines the alternative view in these six chapters?", they state that: "In the alternative view" etc. Thus this set of four is the form determining the alternative view. They state the manner of being an introduction: "Otherwise" etc. If there were no destruction of the three paths, the Lord would not incarnate. And if he did not perform the bewildering pastime, there would be no arising etc. of the liberated. If that did not exist, creation would only be produced by karma, not be a pastime. Therefore it is an introduction by describing both of those. Having thus summarized the subject matter, they state the present topic generally and specifically: "In the fourteenth" etc. "Here" means in the six chapters. The support is Diti. The rest is clear. In "having heard" - "with absorbed mind" indicates the context of the question in Vidura's speech as the connection. (1)
In "by him" - "Immortality" means because gold is immortal according to the shruti "Gold is indeed immortal". (2)
In "his" - "Because of absence of cause for conflict" - This indicates the question is not about the cause, but just about the incarnation story. Therefore the praise is stated that way. This is indeed explanatory here. (3)
In "Well done, hero" - "Previously stated" means in the form of the story of Hiraṇyākṣa's killing. "Of what was asked" - They state the determining form for the goodness of the question: "In every way" etc. (4)
Śrī Giridhara-kṛtā Bāla Prabodhinī
The cause of Hiraṇyākṣa's words and in the fourteenth. Diti's desire during twilight, the conception is described. (1)
Thus, after hearing a summary of Hiraṇyākṣa's slaying, desiring to know more details, Vidura asked again - this is stated in "niśamya". Having heard from Kauṣāravi Maitreya the narration about Hari, the world-cause Boar incarnation, or the Boar incarnation for the purpose of lifting the Earth, Vidura with folded hands asked Maitreya again - this is the syntactical connection. The reason for the question is stated in "na ca" - because he was not fully satisfied by hearing the story. The reason for that is also stated - "dhṛtavrata", one who has firmly resolved to hear stories of the Lord, etc. (1)
The question itself is stated in two verses. There, indicating his own qualification to hear, he repeats what was said - "tena". O best of sages, we have heard from you that the primeval demon Hiraṇyākṣa was killed by that same Hari in the form of the sacrificial boar by whom the Earth was lifted. (2)
Having thus repeated what was said, he asks what is to be asked in "tasya". O brahman, for what reason did the battle occur between that boar who playfully lifted the Earth with his tusk, and the demon king Hiraṇyākṣa? What was the cause of the fight? - this is the syntactical connection. (3)
Thus asked, Maitreya, about to narrate that story in detail, first appreciates the question in two verses. Suggesting that you alone are able to remain devoted to the Lord by conquering the urges of lust, anger etc., he addresses - "vīra". You have asked very well, beneficial for all. The reason for that is stated - "yad". Because you are asking about the incarnation story of Hari which cuts the death-noose of mortals - this is the syntactical connection. (4)
Hindī Anuvāda
Diti's Conception
Śrī Śukadeva said - O King! Although he had heard the story of Hari who became a boar for a purpose from Maitreya's mouth, the devotee Vidura was not fully satisfied; therefore he asked again with folded hands. (1)
Vidura said - O sage! We have just heard from your mouth that the primeval demon Hiraṇyākṣa was killed by the Lord in sacrificial form himself. (2)
O brahman! For what reason did the demon king Hiraṇyākṣa encounter the Lord when He was playfully lifting the Earth from the water with His tusk? (3)
Śrī Maitreya said - Vidura! Your question is very beautiful; because you are asking about the incarnation story of Śrī Hari, which cuts the death-noose of humans. (4)
