SB 3.17.11-20

 Text 11: O Vidura, the asses ran hither and thither in herds, striking the earth with their hard hooves and wildly braying.

Text 12: Frightened by the braying of the asses, birds flew shrieking from their nests, while cattle in the cowsheds as well as in the woods passed dung and urine.

Text 13: Cows, terrified, yielded blood in place of milk, clouds rained pus, the images of the gods in the temples shed tears, and trees fell down without a blast of wind.

Text 14: Ominous planets such as Mars and Saturn shone brighter and surpassed the auspicious ones such as Mercury, Jupiter and Venus as well as a number of lunar mansions. Taking seemingly retrograde courses, the planets came in conflict with one another.

Text 15: Marking these and many other omens of evil times, everyone but the four sage sons of Brahmā, who were aware of the fall of Jaya and Vijaya and of their birth as Diti’s sons, was seized with fear. They did not know the secrets of these portents and thought that the dissolution of the universe was at hand.

Text 16: These two demons who appeared in ancient times soon began to exhibit uncommon bodily features; they had steel-like frames which began to grow just like two great mountains.

Text 17: Their bodies became so tall that they seemed to kiss the sky with the crests of their gold crowns. They blocked the view of all directions and while walking shook the earth at every step. Their arms were adorned with brilliant bracelets, and they stood as if covering the sun with their waists, which were bound with excellent and beautiful girdles.

Text 18: Prajāpati Kaśyapa, the creator of the living entities, gave his twin sons their names; the one who was born first he named Hiraṇyākṣa, and the one who was first conceived by Diti he named Hiraṇyakaśipu.

Text 19: The elder child, Hiraṇyakaśipu, was unafraid of death from anyone within the three worlds because he received a benediction from Lord Brahmā. He was proud and puffed up due to this benediction and was able to bring all three planetary systems under his control.

Text 20: His younger brother, Hiraṇyākṣa, was always ready to satisfy his elder brother by his activities. Hiraṇyākṣa took a club on his shoulder and traveled all over the universe with a fighting spirit just to satisfy Hiraṇyakaśipu.

Śrīdhara Svāmi-kṛtā Bhāvārtha-dīpikā Vyākhyā

With harsh, sharp (sounds). O charioteer, khārkāra is a word for the donkey species, in which they have rabhas (excitement). Varūthaśaḥ means in groups. (11)

Frightened by the sound of donkeys, crying out in all directions. (12)

The cows became frightened and bled milk. The divine images wept, meaning tears flowed from the statues. (13)

Many auspicious constellations like Guru, Budha etc. and other cruel planets like Mars transgressed, went retrograde, and fought. (14)

Except for the sons of Brahmā, due to their knowledge from their own curse etc. (15)

Whose innate prowess was being manifested. (16)

Whose directions were pervaded. On whose arms bracelets shone. Aṅgada with ṭa is archaic usage. With a beautiful girdle on the waist. (17)

As they know Hiraṇyakaśipu, who was first born from his own body between the twins, so Diti first gave birth to him whom they know as Hiraṇyākṣa, meaning she named him thus. The meaning is: When at the time of conception the semen entering the ovum divides in two, first and last, then twins are formed. Their birth from the mother is in reverse order of the father's entry. As stated in Piṇḍasiddhi: "When the divided seed enters the ovum in two parts, then two embryos are formed, with birth reverse of entry." Thus Diti named Hiraṇyakaśipu, who was born first from her body, as Hiraṇyākṣa when she first gave birth to him. (18)

Emboldened by his arms, death-proof by Brahmā's boon. (19)

Raṇa means battle. (20)

Śrī Vaṃśīdhara-kṛtā Bhāvārtha-dīpikā Prakāśa Vyākhyā

Tala means the upper surface of the earth. (11)

Rāsabha means donkey, nīḍa means bird's nest. Ghoṣa means cowherd village. Śakṛt means feces. (12)

Gāvaḥ means cows. Asṛ means blood. Doha means in place of milk, as stated: "Pūya means blood, purity, and also movement." This is the meaning. Even stone idols wept. (13)

Ādi includes Venus. Dīpitāḥ means angry. The retrograde motion, fighting etc. of planets should be understood from works like Sūryasiddhānta. The general principle is: "A planet 5 signs from the Sun is retrograde, 4 signs is direct. It sets when conjunct the Sun and rises when separated. In the 2nd and 12th from the Sun it is swift, equal, or slow in motion." This can be understood from our Pañcāṅga. (14)

Others means other omens like meteors not mentioned. They know the truth of those omens to be the curse given by Sanaka etc. to Jaya and Vijaya. (15)

Though cursed by Brahmā, the Lord's attendants did not go to hell despite infinite misdeeds, due to their merits of world rulership etc., showing their superiority. The two great mountains with adamantine hardness. Manifesting means suddenly appearing. (16)

Aṅgada like somapā. Kaṭyā means with the waist. (17)

Prajāpati means Kaśyapa. The meaning is: He named the elder born first from himself, and the younger born first from Diti, with difference in name syllables. Or as said earlier, with both being firstborn in two ways, Hiraṇyakaśipu is considered elder due to the father's primacy, as will be said "Hiraṇyākṣa was his younger brother". Svāmī explains the intent: Yonipuṣpa means the flower-shaped receptacle for semen inside the womb. Yamau means the two twins. Kramaviparya-yena means: What is placed in a vessel first comes out last, what is placed last comes out first. The Piṇḍasiddhi text confirms: "When the divided seed enters the flower-like womb, two embryos are formed, with birth order reverse of entry." Thus due to reverse order of entry and birth. (18)

Akutomṛtyuḥ means not subject to death from any external or internal, dry or wet causes. Dorbhyām means with his arms. (19)

Tasya means of that Hiraṇyakaśipu. Mṛgayan means searching. Yuyutsur means desiring to fight. (20)

Śrī Rādhā Ramaṇa dāsa Gosvāmi Viracitā Dīpanī Vyākhyā

Rāsabha-śabda has figurative meaning in that word. (12) Since crying is impossible for statues, aśru-srāva (tear flow) is figurative, thus ityarthaḥ is said. (13-14)

Brahmaputrān means Sanaka etc. They thought universal destruction was near. (15)

By explaining pūrvasiddham, it is indicated their aṇimā and other powers were hidden in the demon bodies. (16)

Caraṇaiḥ means by moving them. (17)

Yathā tathā is supplied, hence ityarthoktih. The meaning is: Of those twins, from the father's seed entering the ovum in two parts, birth is reverse of entry order - the first entered is born last, the last entered is born first. Just as in a narrow street, a chariot entering first exits last, while one entering last exits first. When the divided male seed enters the ovum, two embryos form. Due to reverse entry, birth from the mother is opposite the father's entry order. This is the meaning of the Piṇḍasiddhi verse. Hence, due to the rule explained earlier. (18)

Uddhataḥ means arrogant, improper. Avinīte samuddhata is from Viśvaprakāśa. Ca has the sense of tu. (19)

Tasya means of that Hiraṇyakaśipu. (20)

Śrīmad Vīrarāghava Vyākhyā

Donkeys with harsh, hard hooves striking the ground, making their braying sound (kharakhārkāra), excited and rushing about in herds. (11)

Birds frightened by the donkeys' noise cried out as they flew up from their nests and fell down. In the cowherd village and forest, animals discharged dung and urine. (12)

Cows gave blood instead of milk, being greatly disturbed. Clouds rained pus and filth. Statues of deities wept, shedding tears. Trees fell without wind. (13)

The most auspicious planets like Jupiter and Mercury, and many constellations, were severely afflicted by malefic planets like Mars, transgressing their orbits and fighting each other. (14)

Seeing these and other great portents, all creatures except the sons of Brahmā like Marīci, not knowing their true significance, feared the dissolution of the world. The sons of Brahmā, having knowledge of past, present and future, were not afraid. (15)

Those two demon brothers suddenly manifested their innate prowess, growing like two great mountains with bodies hard as adamant. (16)

With golden crown tips touching the sky, blocking the directions, with arms flashing with armlets, shaking the earth with every step, with beautiful girdles outshining the sun around their waists, they stood. (17)

Prajāpati Kaśyapa named the one born first from his body Hiraṇyakaśipu, as Diti knew, and the one she gave birth to first Hiraṇyākṣa, as they knew. This is because when the semen enters divided in two at conception, twins are formed with reversed order of paternal entry and maternal birth. (18)

Hiraṇyakaśipu, exalted by his own arms and made immortal by Brahmā's boon, brought the worlds with their guardians under his control. (19)

His younger brother Hiraṇyākṣa, dear to him, with mace in hand daily desiring battle, went to heaven seeking a fight. (20)

Śrīmad Vijayadhvaja Tīrtha-kṛtā Pada Ratnāvalī Vyākhyā

Cruel camels and donkeys, making their harsh sounds, rushed swiftly. (11)

Birds frightened by the donkey sounds flew up from their nests. (12)

Cows were frightened. Statues of deities [wept]. (13)

Other malefic planets [transgressed]. (14)

Others not knowing the truth about those two Jaya and Vijaya, the cause of the portents being the curse etc., or not knowing the truth of those portents being caused by Jaya and Vijaya. (15)

Now he describes the nature of the two demons. Suddenly with strength, prowess means valor, with bodies firm as stone. (16)

The plural "tips" is with reference to the four corners. Kāṣṭhā means directions. (17)

He tells their naming. Prajāpati means Kaśyapa named them, construed thus. Of the twins, the one born first from his body they know as Hiraṇyakaśipu. The one their mother Diti gave birth to after, they know as Hiraṇyākṣa. (18)

He tells the world conquest of the elder Jaya. "Brought under control" means immortal from nowhere, not even dryness etc. internally or externally. (19)

He elaborates on the younger's conquest of the directions. Hiraṇyākṣa means desiring to fight. (20)

Śrīmaj Jīva Gosvāmi-kṛtā Krama Sandarbha Vyākhyā

"Seeing" - All creatures except the sons of Brahmā like Sanaka, created by Brahmā, not knowing the truth, feared the dissolution of the world. But the gods, knowing the truth from Brahmā's words, were unafraid and did not think it was the world's dissolution. (15)

"Those two" - Here their being hidden by powers like aṇimā is agreed with in the commentary. (16)

Like the word somapā, the word aṅgadā may also occur. (17)

Śrīmad Viśvanātha Cakravarti-kṛtā Sārārtha darśinī Vyākhyā

O charioteer! Those whose joy (rabhasa) comes from the donkey-like sound "khārkāra" (11). Frightened by the sound of donkeys (rāsabha) (13). Asṛgdohā (blood-milking) means bleeding idols of gods (13). The most auspicious (puṇyatamān) planets like Jupiter and Venus were surpassed by other cruel planets like Mars, which moved in retrograde motion and fought (14). The sons of Brahma like Sanaka, due to knowledge of their own curse, etc. (15). To show that devotees of the Lord are superior even when cursed by Brahma, it is said about those two: Even with their great merits of sovereignty over the three worlds, strength, influence, mystic powers etc., and despite external misdeeds, there was no trace of hellish suffering. Thus it is said "tau" (those two) (16). It says they became like this in just five days. Divi means directions. Aṅgade is an honorific feminine form (17). On the tenth day, the naming ceremony is described. Prajāpati Kaśyapa named the one born first from his body between the twins as Hiraṇyakaśipu, as is known. Similarly, Diti first gave birth to the one known as Hiraṇyākṣa. Thus he named the two. The connection is made by supplying "yathā" and "tathā". According to the Piṇḍasiddhi text: "When the seed divides in two, shedding its outer covering, then two embryos are formed, with birth order reversed." By paternal order, Hiraṇyakaśipu was elder as he was invoked first by father Kaśyapa. By maternal order, Hiraṇyākṣa was elder as he was born first from mother Diti. Thus with dual seniority, Hiraṇyakaśipu is referred to as elder due to paternal precedence (18). Dordhyāṁ means by strength of arms. Ca in "brahmavarena ca" implies Brahma's boon also aided him (19, 20, 21).

Śrīmac Chukadeva-kṛta Siddhānta Pradīpaḥ

Those whose confusion (rabhasa) comes from the donkey-like sound "khārkāra", varūthaśaḥ means gathered in groups (11). Frightened by donkeys (rāsabha) means scared by the sounds of donkey hooves and mouths (12). Asṛgdohāḥ means they were agitated (13). The most auspicious (puṇyatamān) benign planets were surpassed by other cruel ones, which moved in retrograde motion and fought (14, 15, 16). Niruddhāḥ means pervaded. Kāṣṭhā means directions which they filled. Those whose arms have flashing armlets. Aṅgade has a long vowel due to metrical requirements (17). Prajāpati Kaśyapa named the one first extracted from his body during conception between the twins as Hiraṇyakaśipu, as is known. Similarly, Diti first gave birth to the one known as Hiraṇyākṣa, due to reversal of entry and exit order. Thus he named them (18). By Brahma's boon, he could not be killed by anything (19, 20).

Śrīmad Vallabhācārya Viracitā Subodhinī Vyākhyā

The inauspicious signs of donkeys are described: "Kharāśca" - Donkeys digging the ground with harsh sounds, extremely intoxicated by their species' cry "khārkhāra", or intoxicated with frenzy, ran about in herds. Another ill omen is mentioned by that sound - birds cried and fell from their nests, frightened by donkeys. Rāsabha means they too were frightened (11, 12).

The inauspicious signs of cattle are described: In the cowherd settlement and forest, they defecated and urinated out of fear. Or they urinated mixed with dung. Cows mooed. Asṛgdohā means milking blood. Clouds rained pus. Previously only their covering nature was mentioned. The idols of gods cried especially, shedding tears. Trees fell without wind (13).

Planetary war occurred: The most auspicious (puṇyatamān) like Venus were observed falling, or implicitly, were afflicted by others like Saturn. All constellations (bhagaṇāḥ) became illuminated as if set aflame by someone (14).

After describing such omens, their result is stated: Seeing these and other great portents like solar and lunar eclipses, people ignorant of the truth thought it was the dissolution of the universe. But the four primordial sages like Sanaka were not afraid, apart from them all others became frightened and thought it was dissolution (15).

After describing the inauspicious omens with their results, the auspicious birth is described: Madhu and Kaiṭabha were the first to become demons, or were the first of Diti's sons. Suddenly means without delay of the proper time. In whom prowess was manifesting. Or, manifesting as persons. For in their previous birth they had attained similarity to the Lord, and now too were born as persons manifesting the same form, not in a different form. Or, by whom the person within was manifesting. If the Lord is in such a form inside, then externally He takes a four-armed form, so these two also had garlands etc. They grew with bodies hard as stone, like two unrivaled mountains (16).

Their growth is described: Their golden crowns touched the sky. Accusative used for locative, with retention of case ending. Arms adorned with flashing armlets. Aṅgadau becomes aṅgadā by vowel substitution. At every step they shook the earth, as if trying to push it down to the netherworld. Their form is inferred from the effect. With beautiful girdles, their hips surpassed the sun. Their height was such that their hips were above the sun's orb (17).

After describing their growth, their naming and other rites are stated: Prajāpati Kaśyapa named them. Among them, the one first born from his body as semen - though there is no entry into himself, still due to later connection with the produced seed, it is said "born from his own body". For the seed alone is the cause of sonship. Among twins, the one born later from the mother is known to be born first from the father, since those entering in order must exit in reverse. People know him as Hiraṇyakaśipu. The one Diti bore first, they know as Hiraṇyākṣa. Thus Hiraṇyākṣa though born first is younger (18).

There, only the state of Hiraṇyakaśipu's fault-like vāsanā needs to be mentioned, to avoid transgression of the second - Although he had only two arms, he brought the three worlds including the lokapālas under his control with just those two arms, along with Brahmā's boon. It is said that he had neither dharma nor mokṣa - He became invincible and arrogant. As there was no death for him, the special state of death called liberation was certainly not there. Due to arrogance there was no dharma, as humility alone is its source. (19)

Thus, after generally mentioning Hiraṇyakaśipu's prowess, to indicate Hiraṇyākṣa's faultiness, his harassment in heaven etc. is stated in six verses starting with "Hiraṇyākṣa the younger brother". His effort and the resulting fear-inducing effect. From that came pride, and from that all fear again. First his effort to oppose the gods is stated - "Hiraṇyākṣa the younger brother". The younger brother of Hiraṇyakaśipu. This implies he too had the three worlds under his control. By saying "dear", it is indicated that being the object of his affection, he also attained the victories etc. achieved by Hiraṇyakaśipu. He too was affection-inducing, as affection does not arise without similar conduct and vices. It is said he made efforts to oppose the gods to please his elder brother - Daily becoming mace-wielding, seeking battle; not for darśana like Nārada, but desiring to fight, he went to heaven to battle with the gods. (20)

Śrīmad Gosvāmi Śrī Puruṣottama Caraṇa Viracitaḥ Śrī Subodhinī Prakāśaḥ

"Planets" here. The connection is with "fell observing". And since "with crooked motion" is to be stated later, and due to its connection with "transgressed", and since the accusative "planets" has no connection with "fought intensely", it is explained thus by taking the verb from the previous verse. (14)

Śrī Giridhara-kṛtā Bāla Prabodhinī

O Kṣattā, harsh donkeys striking the earth's surface with their sharp hooves, excited making donkey sounds, ran about in herds. (11)

Birds frightened by the donkey sounds, crying, flew up from their nests and fell down. Animals in the cowherd settlements and forests released excrement and urine. (12)

Cows were frightened and produced blood instead of milk. Clouds rained pus and filth. Divine idols shed tears. Trees fell without wind. (13)

The most auspicious planets like Mercury and Jupiter, and many other constellations, were transgressed by other cruel planets like Saturn and Mars which became extremely bright. They fought each other with retrograde motion. (14)

Seeing these and other great omens, the frightened people thought the dissolution of the universe had come, not knowing the reality of those omens, except for Brahmā's four sons. (15)

Those two foremost demons suddenly manifested their innate prowess, growing like two chief mountains with bodies hard as iron. (16)

Touching the sky with the tips of their golden crowns, filling the directions, with sparkling armlets on their arms, shaking the earth with every step, they stood surpassing the sun with their lustrous brilliant waists adorned with beautiful girdles. (17)

Thus describing their form, their naming is stated - Prajāpati Kaśyapa named the one born first from his body as people know him as Hiraṇyakaśipu, and the one Diti gave birth to first as people know him as Hiraṇyākṣa. (18)

Their power is described - Hiraṇyakaśipu, invincible by death from anywhere, arrogant, brought the three worlds with their protectors under his control by his own arms or by Brahmā's boon. (19)

Hiraṇyākṣa, his younger brother and thus dear to him, also acting to please him, desiring to fight, mace in hand, daily seeking battle, sometimes went to heaven. (20

Hindī Anuvāda

O Viduraji! Herds of donkeys, intoxicated, began digging the earth with their hard hooves and braying, running here and there. (11)

Birds, frightened by the sound of donkeys, began to fly from their nests, crying and screaming. Cows, oxen, and other animals tied in their stalls or grazing in the forest began to excrete out of fear. (12)

Cows became so frightened that blood started flowing from their udders when milked, clouds began to rain pīva (blood), tears flowed from the eyes of deity statues, and trees began to uproot and fall without any wind. (13)

Cruel planets like Śani (Saturn), Rāhu (rāhu) etc. became powerful and began to move in retrograde motion, crossing over benign planets like the Moon, Jupiter, and many stars, and started fighting among themselves. (14)

Seeing these and many other terrifying omens, all beings except Sanaka and others became frightened, and not knowing the meaning of these omens, they thought that the dissolution of the world was about to happen. (15)

Those two primordial demons, soon after birth, quickly grew with their steel-like hard bodies to become like great mountains, and their previous prowess was also revealed. (16)

They were so tall that the tops of their golden crowns touched the heavens, and their huge bodies covered all directions. Golden armlets were shining on their arms. When they took a single step on the earth, it caused earthquakes, and when they stood, their waists adorned with shimmering bright belts outshone the sun with their radiance. (17)

They were twins. Prajapati Kashyapa named them. The one who was first established in Diti's womb by his semen was named Hiranyakashipu. The one who came out of Diti's womb first became famous by the name of Hiranyaksha. (18)

Hiranyakashipu, being free from the fear of death due to the boon of Brahmaji, became very arrogant. He brought the three worlds including the Lokapalas under his control by the strength of his arms. (19)

He loved his younger brother Hiranyaksha very much, and he too always did what pleased his elder brother. One day, Hiranyaksha, holding a mace in his hand and looking for an opportunity to fight, reached Svargaloka (heaven). (20)