Text 21: Hiraṇyākṣa’s temper was difficult to control. He had anklets of gold tinkling about his feet, he was adorned with a gigantic garland, and he rested his huge mace on one of his shoulders.
Text 22: His mental and bodily strength as well as the boon conferred upon him had made him proud. He feared death at the hands of no one, and there was no checking him. The gods, therefore, were seized with fear at his very sight, and they hid themselves even as snakes hide themselves for fear of Garuḍa.
Text 23: On not finding Indra and the other demigods, who had previously been intoxicated with power, the chief of the Daityas, seeing that they had all vanished before his might, roared loudly.
Text 24: After returning from the heavenly kingdom, the mighty demon, who was like an elephant in wrath, for the sake of sport dived into the deep ocean, which was roaring terribly.
Text 25: On his entering the ocean, the aquatic animals who formed the host of Varuṇa were stricken with fear and ran far away. Thus Hiraṇyākṣa showed his splendor without dealing a blow.
Text 26: Moving about in the ocean for many, many years, the mighty Hiraṇyākṣa smote the gigantic wind-tossed waves again and again with his iron mace and reached Vibhāvarī, the capital of Varuṇa.
Text 27: Vibhāvarī is the home of Varuṇa, lord of the aquatic creatures and guardian of the lower regions of the universe, where the demons generally reside. There Hiraṇyākṣa fell at Varuṇa’s feet like a lowborn man, and to make fun of him he said with a smile, “Give me battle, O Supreme Lord!”
Text 28: You are the guardian of an entire sphere and a ruler of wide fame. Having crushed the might of arrogant and conceited warriors and having conquered all the Daityas and Dānavas in the world, you once performed a Rājasūya sacrifice to the Lord.
Text 29: Thus mocked by an enemy whose vanity knew no bounds, the worshipful lord of the waters waxed angry, but by dint of his reason he managed to curb the anger that had sprung up in him, and he replied: O dear one, we have now desisted from warfare, having grown too old for combat.
Text 30: You are so skilled in war that I do not see anyone else but the most ancient person, Lord Viṣṇu, who can give satisfaction in battle to you. Therefore, O chief of the asuras, approach Him, whom even heroes like you mention with praise.
Text 31: Varuṇa continued: On reaching Him you will be rid of your pride at once and will lie down on the field of battle, surrounded by dogs, for eternal sleep. It is in order to exterminate wicked fellows like you and to show His grace to the virtuous that He assumes His various incarnations like Varāha.
Śrīdhara Svāmi-kṛtā Bhāvārtha-dīpikā Vyākhyā
Whose speed is unbearable. Who has two golden anklets while fighting. Who has placed a great mace on his shoulder. (21)
Proud in mind, valor, virility, strength and boon. Uncontrollable. They hid and disappeared. (22)
Seeing them overpowered by his own brilliance, he considered them intoxicated or impotent. (23-24)
Their courage sank. Being overwhelmed by his splendor. (25)
He struck the great waves with his bowstring made of iron or strong grass fiber. He approached the one named Vibhāvarī (Night). (26)
The realm of the asuras, the netherworld, its protector. To mock, after bowing down. (27)
Because you performed the rājasūya sacrifice. (28)
Cessation from the excitement of battle, etc. (29)
"Go to him who will satisfy you, skilled in the ways of battle." They praise. (30)
Quickly. Astonishment, lost pride. Forms like boar etc. in the battlefield. (31)
Thus ends the 17th chapter of the commentary on the Third Canto of Śrīmad Bhāgavata.
Śrī Vaṃśīdhara-kṛtā Bhāvārtha-dīpikā Prakāśa Vyākhyā
The construction continues with "Seeing that Hiraṇyākṣa, the gods hid." According to the definition "A vaijayantī garland is made of eight types of pearls", it means adorned with an eight-fold pearl necklace. The eight types of pearls are described in the Ratnaparīkṣārṇava as: "Pearls from clouds, elephants, fish, snakes, bamboo, conch, boar and oysters are considered the eight types in the scriptures." But Tīrtha says: "The wise know a vaijayantī garland to be four times as long as a flower garland." (21)
By the boon, by divine grace. Since it is said elsewhere that he obtained a boon through austerities. Asṛṇya means one who cannot be controlled by an elephant goad (aṅkuśa). The etymology is "sṛṇi means goad or path." (22)
That daitya (demon). (23)
Not seeing any opponent in the ten directions, heated by the intensity of his own great strength, he entered the ocean, thinking perhaps someone might be there to fight with. Thus it says "Then". Then, after antagonizing the gods. (24)
Dejected means frightened and fearful, when that daitya entered. (25)
That daitya, spanning many years. The mace being made of iron is well-known, so why mention it again? To address this, it says "Or". This means: Because mūrvā grass fibers are very flexible and cannot be broken. The address "O dear" indicates "I am narrating this story about you to you." (26)
There, in the night. The asura realm means the people mostly consisting of dānavas. Since it will be said in the 10th Canto: "The asura messenger brought him forcibly to Varuṇa." (27)
"You performed sacrifice" is a separate sentence. "After conquering" has the opposite meaning. Since the daityas did not exist then, everyone could perform the rājasūya. So the implication is "Now conquer me again and perform another rājasūya." The meaning is that even if you perform the rājasūya, it will only be successful when you defeat me. (28)
That Varuṇa. Mocked by his excessive pride. "Calming" means realizing "My anger cannot do anything now." They have attained peace means they have now become aged. The implication is "If I had encountered you in my youth, I would have defeated a thousand like you." Or, peace means renunciation. So "If I had not taken renunciation, I would have defeated you even now." (29)
Then how will my eagerness for battle be satisfied? To this he says "I see". The meaning is "From him who will satisfy you". The spirited heroes praise him as one who removes the itch for battle. (30)
If asked "In how many days will you find him?", he answers "Him". The meaning is in just five days. But for now you are afflicted by the disease of pride, agitated by the itch for battle. The battlefield is where heroes lie. There your bed will also be appropriate. Then you will also have many attendants for your limbs, feet etc. This is expressed by "with dogs". If asked "Then reveal his form so I can search for him inside and outside the universe right now and fight him. How will he kill me? You all watch." To this he says: For the destruction of ones like you. "Etc." includes forms like Nṛsiṃha. "I know generally, but I don't know specifically in which form he will kill you." (31)
Thus ends the 17th chapter of the Bhāvārthadīpikāprakāśa commentary on the Third Canto of Śrīmad Bhāgavata.
Śrī Rādhā Ramaṇa dāsa Gosvāmi Viracitā Dīpanī Vyākhyā
"Him" is a pair. Tārkṣya is Garuḍa. (21-22)
Since Vyāsa uses "Śrīvāṇī understood" in the 10th Canto, and since kṣība (intoxicated) is singular, it is understood there is also a word kṣīvan ending in a nasal. But in the text ending in a vowel, the plural form doesn't fit as a descriptor of the gods, since their intoxication is impossible due to fear. (23)
Then, from heaven. (24)
When that Hiraṇyākṣa entered the ocean. Dejected means distressed. The reason for that is they were fearful. (25)
The word mūrvā being unfamiliar as referring to iron, it says "or". The address "dear" is to convey astonishment that even one of such prowess was easily killed by the Lord. (26)
There, in the night. (27)
In the world means in the three worlds. (28)
Mocked by unrestrained pride from excessive intoxication. Restraining with the determination that anger towards a stronger person brings harm to oneself. (29-30)
He manifests in the world. (31)
Thus ends the 17th chapter of Śrīrādhāramaṇadāsagosvāmi's Dīpinī commentary notes on the Dīpikā commentary on the Third Canto of the great Purāṇa Śrīmad Bhāgavata.
Śrīmad Vīrarāghava Vyākhyā
That Hiraṇyākṣa, with unbearable strength, adorned with jingling golden anklets, decorated with a vaijayantī (victorious) garland made of flowers and leaves, with a heavy mace placed on his shoulder. (21)
Seeing him arrogant with mental prowess, strength and boons, merciless and fearless, they became afraid and hid, like snakes frightened by Garuḍa. (22)
That demon king Hiraṇyākṣa, knowing the groups of gods including Indra were hidden by his splendor, intoxicated and not seeing them, roared loudly. (23)
Then, returning from heaven, wishing to play, the mighty Hiraṇyākṣa plunged into the deep, fearsome ocean with terrible roaring waves, like an elephant. (24)
When he entered, Varuṇa's aquatic soldiers became frightened and depressed. Though unharmed, overwhelmed by his power, they fled far away. (25)
For many years he roamed the ocean, repeatedly striking the high waves raised by the wind with his iron mace. There he reached Vibhāvarī, the city of Varuṇa. (26)
There, finding Varuṇa, lord of the aquatic creatures and guardian of the demon realm Pātāla, he smiled slightly and bowed mockingly, saying "O supreme king Varuṇa, give me battle!" (27)
Desiring to provoke him to fight, he said: "You are the lord of the world guardians, of great fame. How can I, who takes away the valor of those proud of their heroism, be dismissed by you? You who formerly conquered all the Daityas and Dānavas and performed the Rājasūya sacrifice." (28)
The lord Varuṇa, mocked, calming his rising anger with his intellect, said: "O demon, we have completely given up the desire to fight." (29)
"O best of demons, I do not see anyone else who can satisfy you in battle, skilled in warfare, other than the eternal Supreme Person. Go to that Person whom self-controlled, thoughtful ones like you praise." (30)
"You will soon lie on the battlefield surrounded by dogs, bereft of pride, like a hero. He who indeed assumes forms like the boar for destroying the wicked like you and showing grace to the good." (31)
Thus ends the 17th chapter of the third canto of the Śrīmad Bhāgavata Mahāpurāṇa, with Śrīmad Vīrarāghavācārya's Bhāgavatacandracandrikā commentary.
Śrīmad Vijayadhvaja Tīrtha-kṛtā Pada Ratnāvalī Vyākhyā
With jingling golden anklets, i.e. with resounding golden foot ornaments. The vaijayantī garland is defined as "a four-stranded garland made of flowers". (21)
Arrogant with the intoxication of desired mental prowess. They hid, became concealed. Tārkṣya means Garuḍa. (22)
Suddenly, forcefully. (23-24)
Sanna-dhiyaḥ means with lost intelligence. Pradharṣitāḥ means overpowered. (25)
O dear Vidura! He reached Vibhāvarī, the city named after Varuṇa. He struck with a great mace - this is the connection. (26)
To mock. Smiling arrogantly. Like a low person, bowing with one hand like an outcaste. (27)
Bṛhac-chravāḥ means of widespread fame. Durmadāḥ means intoxicated with pride, those accustomed to thinking "We are heroes." He takes away their valor, i.e. makes them devoid of valor. This is explained by "Having conquered..." He performed a sacrifice with the Rājasūya. Because he takes away the valor of the arrogantly proud and is the supreme king, "give me battle" is connected with what was said before. (28)
He spoke a prohibition. How? To this it is said: Or he begged for a separate person. (29)
Who is he? To this he says: "I see..." He will properly restrain or completely stop. Or he creates interest in that. Manasvinaḥ means thoughtful ones. (30)
So there may not be doubt about where he is, he says "Him..." Vīraṃ means brave. Ārāt means nearby, now itself. Vīrāḥ śerate asmin iti vīraśayaḥ - the battlefield, by the bahulaka rule or by the rule "puṃsi saṃjñāyāṃ ghaḥ prāyeṇa" in the locative. So there may not be doubt how my meeting with him in a different form can happen, he says "Who for those like you..." For destruction, i.e. for annihilation. Forms like the boar. The doubt "How can there be victory for gods etc. who are vessels of natural victory?" should be removed by "No one but Hari can conquer the gods, Prajāpatis, etc. by strength or knowledge, not even all their lords together. Even a boon is like that as long as he does not take another body." (31)
Thus ends the 17th chapter of the third canto of the Śrīmad Bhāgavata Mahāpurāṇa, with Śrīmad Vijaya Dhvaja Tīrtha's Padaratnāvalī commentary.
Śrīmaj Jīva Gosvāmi-kṛtā Krama Sandarbha Vyākhyā
This is a pair. (21-26) Asura worlds are places mostly inhabited by demons. "Taking him, Varuna's servant brought him near the asura," from the tenth [chapter]. (27-31)
Thus ends the seventeenth chapter of Śrīmajjīva Gosvāmī's Kramasandarbha on the Third Canto of the great Purāṇa Śrīmad Bhāgavata. (17)
Śrīmad Viśvanātha Cakravarti-kṛtā Sārārtha darśinī Vyākhyā
Intoxicated with the strength of mind, body and divine powers, proud, merciless and unrestrained. (22) Not seeing, being intoxicated and excited. In another reading, "klīvān" means devoid of manliness. (22) Not seeing any opponent in the ten directions. Burning with the heat of his own great strength, he entered the ocean, thinking "Perhaps someone will be there to fight with." (24-25) For many years, moving swiftly like great waves, he roamed about, [carrying] a bow made of murvā grass or metal. Thinking "Aha, there must be some city in this water, let me enter it," he reached a place called Vibhāvarī. (26) To mock the ruler of the asura world, Pātāla, he bowed down. (27) "You have not performed sacrifice" is a separate sentence. "After conquering" is an ironic statement, meaning that since there were no demons at that time, everyone could perform the Rājasūya sacrifice, so "Now conquer me and perform the Rājasūya again." Or it means "Even if you perform the Rājasūya, it will only be successful if you defeat me." (28) "Calming with his own mind" here means thinking "My anger will not bear fruit." It means "We have now become pacified and old." The implication is "If I had met you in my youth, I would have conquered thousands like you." Or it means "If I had not taken sannyāsa (renunciation), I would have defeated you even now." (29) Then how to satisfy his desire for battle? He says "I see." Therefore, "O best of asuras! Go there where brave-minded heroes praise [others] for relieving the itch for battle." (30) How long will it take to attain him? He says "Him." In about five years, meaning days. You will lie down having lost your pride. But now you lie tormented by the disease of pride and the agitation of battle-lust. Your bed will also be appropriate - the battlefield where heroes lie. Then you will have many attendants causing pain to your limbs, etc. He says "By dogs." "If so, tell me his form so that I may search for him inside and outside the universe right now, draw him out and fight with him. How will he kill me? You all watch!" To this he says "He who." "He assumes forms like the boar, man-lion, etc. for destroying [evil]. I know this generally, but I don't know specifically which form he will use to kill you." (31)
Thus ends the seventeenth chapter of the Third Canto in the Sārārthadarśinī, which gives joy to the hearts of devotees and is agreeable to the good.
Śrīmac Chukadeva-kṛta Siddhānta Pradīpaḥ
Him whose anklets are made of gold. Merciless, unrestrained, they disappeared, vanished. (21-22) Not seeing the intoxicated and excited ones due to his brilliance. He roared excessively. (23-24) With depressed minds. With brilliance. (25) He reached. (26) The ruler of the asura world, Pātāla. (27-28) Cessation from battle, etc. (29) "O best of asuras! Go to him who will worship you. [People] praise [such a person]." (30) Amazement, lost pride. You will soon lie on the battlefield. (31)
Thus ends the illumination of the meaning of the seventeenth chapter in Śrī Śukadeva's Siddhāntapradīpa on the Third Canto of the great Purāṇa Śrīmad Bhāgavata. (17)
Śrīmad Vallabhācārya Viracitā Subodhinī Vyākhyā
Then, to describe the fear arising in the gods, it depicts his form as seen by the gods - taṃ vīkṣyeti. From the very beginning, his speed was unbearable. Seen from afar, he would come in an instant and kill, indicating the inability to counteract. raṇatkāñcananūpuram iti. His victory garlands are described as indicating a succession of victories. vaijayantyā śriyā juṣṭam iti indicates his belonging to the Lord, for only He is adorned with Vaijayantī. aṃsanyastamagāgadam iti indicates exertion and abundance of means. (21)
Thus, having described the fear-inducing form with four attributes, it states that the frightened gods fled - manovīryeti. mana is enthusiasm, vīrya is valor, mada is pride; with these he was elated, that is, he exceeded limits. asṛṇyo means unrestrained. Though his brother was meant to control him, due to his own such actions, he became uncontrollable through arrogance. sṛṇi means restraint. Hence he had no fear from anywhere. Seeing him afflicted with these three faults, they became frightened and hid without fighting. To the doubt of how they hid leaving behind women, wealth etc., it says - tārkṣyatrastā ivāhaya iti. As Garuda kills snakes mercilessly, not sparing them even for wealth, thinking this one to be the same, they hid to protect their lives. (22)
Then he became even more proud, as it says - samānatāyāṃ śatrutvaṃ. A man becomes equal to a man, not to a eunuch. Divinity or heroism is far off. He thinks thus with great pride. To the doubt that everyone disappears due to time etc., what's so special, it says - mahasā sveneti. Even without fighting, they disappeared by his radiance alone, like darkness by sunlight. All the gods including Indra became incapable of their duties, useless in their very nature. Hence he roared loudly not seeing them. The knowledge of their disappearance caused the knowledge of them being eunuchs. "Disappeared by his own radiance, the king of demons became so by his own radiance" is a separate sentence. Hence, even though endowed with qualities of eunuchs etc., not seeing them he roared loudly. If nearby, they would die by the roar alone. (23)
Thus, having killed those in the womb even more, with great pride and blazing body he played in the ocean's waters, as it says - mahā. It indicates great intoxication - tato nivṛtta iti. krīḍiṣyann iti. He came to the ocean from heaven just to play. Since play is accomplished by desire, when anger or battle-fixation is present, play would not happen, so he turned away from that state. Knowing the ocean to be greater compared to the gods, he approached it. To indicate this, the ocean is described - gambhīraṃ bhīmaniḥsvanam iti. gambhīram means fearsome, unfathomable waters. This indicates equality and inability to dry it up. bhīmaniḥsvanam indicates battle-readiness by generating opposing speech. This knowledge is due to intoxication. Still he did not come with battle-desire, but only to play, indicating its excess. vigāhanaṃ means entering the middle. In doing so, it states his power - mahāsatva iti. One who has great strength. This should be understood as follows: These two were born in the Padma kalpa. Having conquered death, there is no death at the end of the kalpa. Then he conquered the three worlds. Then due to delusion, sleeping in the netherworld in the Adi-varaha kalpa and dissolution. There the Adi-varaha kalpa was not completed fully, so the earth was created. Brahma created some gods and subjects. Then this younger one, while the elder was sleeping, went to heaven in Brahma's morning. Due to equality, the earth sank again in the middle. Turning away from that too, he fell into the dissolution waters. As the gods were created and he was lord of demons, Varuna stayed in the netherworld or the western part of the same hemisphere. As Manu etc. were born, Narada etc. were also born in the Padma kalpa itself and stayed above. Diti was in the netherworld, but Kashyapa was above. When the earth sank, there was no obstruction to water, so demons enjoyed it. Hence from Narada's words, the connection with Varaha is all proper. The Puranas mainly narrate the events of one four-yuga period, while general dharmas are described. Events of other four-yuga periods or other kalpas are other views, so their contradiction should not be suspected. Inference from what is heard is the evidence here. Due to intoxication he entered even prosperity. There water arises continuously. "Like an intoxicated one" is said due to intoxication with discrimination, otherwise it would just say "elephant". Making a great sound is the meaning, for which there is an example. The word "elephant" indicates his not sinking, as except for the trunk, it enters the water. (24)
Then great calamity befell those there, as it says - When Hiranyaksha entered, Varuna's soldiers skilled in battle, the aquatic beings very powerful in water, endowed with treasure, surpassing all others, nourished in every way, even such as these became frightened. Hence even when not attacked, like the gods, they were overwhelmed by his radiance alone and fled far away having lost their strength. (25)
Thus, having spoken about his physical actions as the cause of all calamities, he now speaks about his verbal actions, relating to his previous conduct, in six verses beginning with "sa varṣapūgān" (he for many years) --
First, knowing that the ocean considered itself great, he struck its wave-like hands with his mace, it is said. He is Hiraṇyākṣa. "For many years" means until the end of the kalpa. "Mighty" indicates that his strength did not diminish over time. Moving about in that very ocean, knowing the waves created by his own breath to be its hands, he struck them all around with his great mace made of a special grass called maurya. If the waves were created just by his breathing, what need be said of his movement or striking?
When the ocean was thus being subdued, seeing even more waves, he approached the city of its lord Varuṇa to strike him. He reached near the city. Or he went to his house there. The meaning is he went to his residence. Pracetas means due to his excellent mind, he did not fear or flee. (26)
Going there, he mocks him, saying "There, seeing him". He would have killed him, but because he is the protector of the demons, he did not kill him, it is said - "the guardian of the demon worlds". Of however many demon worlds there are situated in Rasātala etc., he is their protector. Those who cause trouble in the demon world, the aquatic creatures that kill them, and those who nourish the worlds. In this world, like elephants and horses, they too are under Varuṇa's control. Therefore he should not be killed, it is said - "the bull among aquatic creatures". Moreover, by nature he is of excellent mind, free from pride etc. Therefore, without killing him, but still full of pride, smiling slightly, in order to deceive him with crooked speech, bowing down as if lower than a servant, he spoke, uttering a few words respectfully. That is what is said - "O great king! Give me battle." This is amusing because he does not know me; this should be made known through action, hence the deceptive speech. The prostration is to generate pride; imitating an inferior is to show disregard, otherwise he would not engage in battle. The address "great king" is to indicate he has no fear of him, that he himself should fight is the request for a boon. "Battle" means combat. (27)
Thus having made this request, when he remained silent, he encourages him by praising his qualities, saying he is a world protector. "You are divine, endowed with the six qualities and lordship." He states his six qualities: First, you are a world protector, a ruler. You are the overlord of all lords. By the maxim "He alone would be the lord", only one with prowess becomes an overlord. Hence bṛhacchrāva means of great fame. His glory is manifest. He takes away the prowess of the arrogant and those proud of their heroism, hence he has prosperity. Prosperity follows victory over enemies. Those who are arrogant and proud thinking "we are heroes"; to the extent their heroism departs, to that extent he accomplishes. If they become devoid of prosperity, then he becomes prosperous. He states his knowledge: "Having conquered the Daityas and Dānavas in the world". From the statement "By false knowledge darkness, by true knowledge the supreme state", the Daityas are opposed to knowledge. There the Daityas are rajasic, the Dānavas are tamasic. The two are compounded as a dvandva. For they can only be overcome by knowledge. Moreover, they can be overcome by action too, hence it is said he formerly performed the Rājasūya sacrifice. Due to the valor of the divine world protectors, "For Kṣatriyas, the Rājasūya is the cause of supreme excellence." By that the Daityas are conquered. "Lord" indicates detachment, for one with attachments is incapable, only one without attachments is the lord. (28)
Thus having praised him, in order to state what was requested, to point out that he is indeed endowed with the six main qualities and lordship, having dispelled even the anger arising from the deceptive speech, he spoke thus, it is said - "He thus". But how did he, himself the lord of the demons, speak of what is detrimental to the demons? To this he says - "With overflowing pride". Though the demons have pride, it is not excessive to the point of total delusion. But his excessive pride will cause total destruction, therefore their destruction should be brought about, that is the meaning. To show the instruction, he says "hating". He hates intensely, thus. "Firmly" means piercing to the core. To remove the doubt that being unable, he speaks otherwise, he says "the Lord". Then why does he not kill him? To this he says "the lord of waters". For fire situated in water does not blaze. Therefore he calmed even the rising anger with self-knowledge. That is what is said - "by his own intelligence". He spoke clearly in detail. Do you desire merely battle, or battle with me? To the second he gives the answer. The gentle address "O friend" indicates he is full of knowledge, for no one injures their own limb. "We have attained peace, given up weapons" - that is the meaning. (29)
If merely battle is desired, then too there is only one who fulfills all desires, no other, he says "I see". The insignificant indeed do not consider you so, for a wise man does not abuse, thus it is said he will worship. But another who is not the Self will not worship. Here my knowledge is the authority. That is what he says - "I see". "Other than the ancient Person I see no one" is a separate sentence referring to knowledge, otherwise he would not speak in this roundabout way. For the Person is endowed with manliness, all others due to connection with material bodies are women, for they alone are seen. "Ancient" is to indicate superiority of strength, for strength diminishes with time. Therefore "who will worship you in battle". Worship means generating satisfaction. Satisfaction comes from knowledge superior to one's own. For that purpose he states his knowledge - "skilled in the ways of battle". Skilled in the traditional methods of combat. The address "bull among demons" is for killing even though he is the Self. One whose prowess is complete in all ways, skilled in all types of combat. Or whose prowess is among the bulls among demons; as great demons are, so are you, that is the meaning. Or the bulls among demons are his prowess, this is the reason for the statement, by killing him all the demons are killed. Or in the demon bull, i.e. Hiraṇyakaśipu, is his prowess. This is a qualifying adjective to be supplied. What ability does he have to do this? To this he says - "whom the spirited praise". The spirited, heroic, firm-minded praise that Lord. Even after fighting with him and being defeated, they praise him alone. This statement is encouraging, for one should fight with the great. "Like you" is praise. (30)
Thus, describing the Lord as an opponent for battle, he speaks of attaining Him - "that hero". That Lord is indeed a hero, desiring battle alone. The meaning is that He gives curses etc. only for that purpose. There is also no delay in time, he says - "near" means very close. "Approaching" - the meaning is that you will fall like a moth falls into fire. Even so, you are fearless, free from the fear of death. Indeed, no one who attains the Lord is seized by death, hence the meaning is free from fear of death. In the reading "astonishment", it means without pride, as pride lasts only that long. Then, in response to the doubt "Who will be victorious?", he says - "You alone will lie on the hero's bed". The meaning is you will sleep on the battlefield. Even after winning, to show fearlessness. To remove the idea that sleeping on the battlefield could be as comfortable as sleeping in bed, he says - "surrounded by dogs". Dogs surround only the dead. Now, in response to the doubt "When only battle is requested, why would the Lord who fulfills desires kill?", he says - "For those like you". Although your desire is only for that much, the gods' desire is for your death, so He will kill. Because - The Lord bears various forms like the boar etc. only for subduing the wicked, otherwise there would be no purpose to the avatars. Now, in response to the doubt "The Lord is the Self, why does He take such forms only for killing?", he says - "Desiring grace for the good". But He assumes forms only for the sake of blessing the good. The activity is only for protecting dharma, while killing the wicked is incidental and unavoidable. By this it is also stated that desire will not arise again, otherwise who would resolve it if the same situation arises again after some time - this is the idea. (31)
Thus ends the explanation of the seventeenth chapter of the third canto in the Subodhinī commentary on the Śrīmad Bhāgavatam composed by Śrī Vallabha Dīkṣita, son of Śrī Lakṣmaṇa Bhaṭṭa.
Śrīmad Gosvāmi Śrī Puruṣottama Caraṇa Viracitaḥ Śrī Subodhinī Prakāśaḥ
On "Then he returned" here. Previously at the beginning of the thirteenth chapter, the story context was explained through the Vārāha and other Vārāha kalpas. But here, due to a different view, they explain it in a different way - "Here it should be understood as follows" etc. "Here" means in this alternative view. In this version, the earth sinks twice. The rest is the same as before. Now, even if this is so, how does Diti's statement "When their prosperity was being burnt along with their wives" fit? In response to this question, as only the creations of Brahmā born of Time and Brahmā born in the Padma kalpa have been mentioned, and others do not exist, they say - "The Purāṇas" etc. (24)
On "I see". "Whose actions extend in all directions". Here the word "īhita" means actions. In the view that takes "asuraṛṣabhamehitam" as one word, they explain the meaning as - "The best of the asuras" etc. "īhita" means desired object. Even in this view, this is a modifier of "tvām" which refers to Hiraṇyākṣa. Likewise "svam". Here "tathā" is a separate word. Taking this as a modifier of "yam" which refers to the Lord, they state an alternative view - "O best of asuras" etc. Even so, due to being complicated, they state another alternative - "In the best of asuras" etc. "Predicate modifier" means modifier of the action. Thus the meaning is - you will worship him in such a way that it will be detrimental to him. (30)
Thus ends the explanation of the seventeenth chapter in the Subodhinī Prakāśa on the third canto.
Śrī Giridhara-kṛtā Bāla Prabodhinī
Seeing him, the frightened gods hid and disappeared - this is the connection of the two. Describing him to show the reason for fear - "Whose speed was irresistible". "Whose golden anklets were jingling". "Adorned with a garland made of flowers and leaves etc." "Who had placed a large heavy mace on his shoulder". "Puffed up with pride due to his courage, prowess, strength and boon from Brahmā". "Uncontrollable and fearless on all sides". He gives an example for disappearing out of fear - "Like snakes". Just as snakes frightened by Garuḍa disappear without any concern for their wealth, sons, wives etc. out of desire to protect their own lives, so too the gods disappeared abandoning their wealth etc. - this is the meaning. (21-22)
And that king of demons Hiraṇyākṣa, not seeing the groups of gods along with Indra, who had disappeared by his mere splendor without even fighting, and thus seeing them as intoxicated and cowardly - or in the reading "klība" as devoid of manliness - roared very loudly. (23)
Then, returning from heaven, desiring to play, he churned the deep ocean which had a fearsome thunderous roar from its waves. He describes his capability there - "of great strength", meaning of great power. He gives an example for that - "like a maddened elephant". (24)
When that Hiraṇyākṣa entered there, Varuṇa's soldiers fled far away even though struck by him - this is the connection. He states the reason for that - "with scattered minds", meaning with confused intellects. He states the reason for that - "with fear", meaning filled with fear. He states the reason even for that - "by his", meaning overpowered by Hiraṇyākṣa's splendor. Then, suspecting their weakness, he indicates their strength in water while specifying - "groups of aquatic creatures", meaning groups of water-dwelling beings. (25)
He, roaming in the ocean for many years, repeatedly struck the great waves raised high by his breathing with his mace made of muñja grass or a type of reed, as he was of great strength. The address "O father" indicates affection to create trust. Then he reached Varuṇa's city Vibhāvarī at night. Here by "for many years" it is indicated that Hiraṇyakaśipu and Hiraṇyākṣa who were born in the Padma kalpa were killed by the Lord in the Vārāha kalpa. And it should not be doubted how they survived the dissolution, because it is certain that they could not die in any way except by being killed by the Lord, as stated "Made invincible by Brahmā's boon". Otherwise, the description of the battle etc. between the Lord as Varāha and Hiraṇyākṣa would be inconsistent, as it would be impossible for the son of Diti, who was born among the sixty daughters of Dakṣa Prācetasa born in the sixth Manu period of Cākṣuṣa, to exist in the first Manu period of Svāyambhuva. And it should not be doubted how the difference in kalpas is reconciled when the birth of Dakṣa Prācetasa is narrated in the lineage of Manu's son Uttānapāda, because it is stated in the Kāśī Khaṇḍa "In śruti, smṛti and Purāṇa, three times are spoken of - past, future and present. Do not doubt in vain" in Śiva's words to Umā, and because dynastic accounts are generally the same in every kalpa, and because in the sixth canto when asked by the king, Śuka narrated the Padma kalpa account in the Purāṇic style starting with "When the sons of Pracetas". Hence the consolation of the Pracetas by Brahmā at the end of the fourth canto and by the Moon in the sixth canto is consistent. Otherwise even that would be contradictory - this should be understood. (26)
There in the city, seeing Varuna, the lord of the asura worlds and the chief of aquatic creatures, he smiled mockingly and bowed low like a mean person, intending to deceive him, and said "O great king, give me battle." He requested "Fight with me." (27)
Even when asked thus, as Varuna remained silent, mocking his cowardice despite being capable, he said - "You". O mighty lord, you are the overlord even of the world guardians, therefore you are the one who takes away the valor of those who proudly consider themselves heroes, hence you are of great fame. How am I like this - to explain that he says - "By conquering". Because formerly in the world, having conquered all the daityas and danavas, he performed the rajasuya sacrifice. (28)
That lord of waters, Varuna, though provoked strongly by that arrogant enemy swollen with pride, suppressing even the rising anger with his own wisdom born of deliberation, replied to him. What did he say - addressing him gently as "Friend". Is battle with me desired by you, or just fighting in general? Considering these two options, to the first he replies - "We have given up interest in battle and such amusements." (29)
To the second option he replies - "I see". O bull among asuras, I do not see anyone other than the ancient Purusha who will satisfy you in battle with his skill, as you are expert in the ways of war. Therefore go to him. Lest you think he is weak, he qualifies him - "Whom the high-minded". Whom heroes like yourself, defeated in battle, praise. (30)
Expecting the question "How shall I find him?", he curses him in the guise of a blessing - "Him". Having quickly approached that hero, you will lie devoid of pride on the battlefield surrounded by dogs. Even if told this, if like you he also does not wish to fight, then what should be done - to this implied question he replies - "Who". The Lord who assumes forms like Narasimha, Hayagriva, Varaha etc. for destroying wicked ones like you, for the pacification of the righteous. To the expectation "What is his purpose in destroying us?", he says - out of desire to bless his own devotees. (31)
Thus by Shri Giridhara, of the lineage of Shri Vallabhacharya,
Entitled to serve at the feet of Shri Mukundaraya,
For attaining the bliss of devotion,
This commentary on Shrimad Bhagavata called Bala Prabodhini has been composed. (1-2)
In the third skandha here describing creation and bondage,
The seventeenth chapter explaining the birth of Diti's sons is completed. (3)
Hindī Anuvāda
His speed was very unbearable. The jingling of golden anklets could be heard from his feet, he was wearing a victory garland around his neck and carrying a huge mace on his shoulder. (21) His mental strength, physical strength and Brahma's boon had made him intoxicated; therefore he was always unrestrained and fearless. Seeing him, the gods hid here and there out of fear just as snakes hide from fear of Garuda. (22) Om. When the king of demons Hiranyaksha saw that even the proud Indra and other gods had hidden before his brilliance, then not seeing them before him, he began to roar terribly again and again. (23) Then that mighty demon returned from there and entered the deep ocean to sport in the water like an intoxicated elephant, where there was a very terrible roar of waves. (24) As soon as he set foot in the ocean, Varuna's aquatic soldiers were startled with fear and although he did not harass them in any way, they fled far away troubled just by his presence. (25) The mighty Hiranyaksha roamed in the ocean for many years and not finding any opponent before him, he kept testing his iron mace on the fierce waves rising with the speed of wind. Roaming thus, he reached Varuna's capital city Vibhavari. (26) There seeing Varuna, the lord of the nether worlds and master of aquatic creatures, he bowed like a lowly person while laughing at him and said with a smile mockingly - "O great king! Give me the alms of battle." (27) "O Lord! You are the king and guardian of the worlds and very famous. You have crushed the pride of valor of those who considered themselves great heroes, and once before you had conquered all the demons and daityas of the world and performed the rajasuya sacrifice." (28) Though greatly angered by the mockery of that intoxicated enemy, Lord Varuna suppressed his rising anger with his wisdom and replied to him, "Friend! We no longer have any desire for battle." (29) "O king of demons! We do not see anyone else except the ancient Purusha who can satisfy you in battle, as you are skilled in warfare. Go to him alone. Heroes like you who are defeated in battle praise him." (30) "Approaching that hero quickly, you will lie on the battlefield surrounded by dogs, devoid of all pride. He assumes various forms like Narasimha, Hayagriva, Varaha etc. to destroy wicked ones like you and to bless his devotees." (31)
Chapter 17 ends.
On this blogspot, you can find the commentaries of the acaryas on Srimad Bhagavatam, the book, which Srila Prabhupada always carried with himself. Translations: Claude 3 Sonnet.
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SB 3.17.21-31
SB 3.20.49-53
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