Text 1: Maitreya continued: The proud and falsely glorious Daitya paid little heed to the words of Varuṇa. O dear Vidura, he learned from Nārada the whereabouts of the Supreme Personality of Godhead and hurriedly betook himself to the depths of the ocean.
Text 2: He saw there the all-powerful Personality of Godhead in His boar incarnation, bearing the earth upward on the ends of His tusks and robbing him of his splendor with His reddish eyes. The demon laughed: Oh, an amphibious beast!
Text 3: The demon addressed the Lord: O best of the demigods, dressed in the form of a boar, just hear me. This earth is entrusted to us, the inhabitants of the lower regions, and You cannot take it from my presence and not be hurt by me.
Text 4: You rascal, You have been nourished by our enemies to kill us, and You have killed some demons by remaining invisible. O fool, Your power is only mystic, so today I shall enliven my kinsmen by killing You.
Text 5: The demon continued: When You fall dead with Your skull smashed by the mace hurled by my arms, the demigods and sages who offer You oblations and sacrifice in devotional service will also automatically cease to exist, like trees without roots.
Text 6: Although the Lord was pained by the shaftlike abusive words of the demon, He bore the pain. But seeing that the earth on the ends of His tusks was frightened, He rose out of the water just as an elephant emerges with its female companion when assailed by an alligator.
Text 7: The demon, who had golden hair on his head and fearful tusks, gave chase to the Lord while He was rising from the water, even as an alligator would chase an elephant. Roaring like thunder, he said: Are You not ashamed of running away before a challenging adversary? There is nothing reproachable for shameless creatures!
Śrīdhara Svāmi-kṛtā Bhāvārtha-dīpikā Vyākhyā
In the eighteenth (chapter), the great battle without distinction between Hiraṇyākṣa and the boar-form uplifter of the earth, which agitated the gods, is described. (1)
Having heard about the opponent, you will lie down being proud-minded - what was said, considering or not considering that, because (you are) arrogant. (1)
(He saw) Śrī Hari, who conquers all around (abhijit), lifting up excellently the earth with his front tusk, whose own splendor combined with ruddy beauty was dimming the brilliance of Hiraṇyākṣa with (his) eye. Oh wonder! The forest-dwelling deer is a boar dwelling in water. (2)
Come, the earth given to us, the dwellers of the netherworld - otherwise her descent to the netherworld would not happen, this is the meaning. Though used by Hiraṇyākṣa for insult, (this) speech actually praises the Lord. Thus indeed: The forest-dweller lying in water is Śrī Nārāyaṇa himself, who is sought by yogis or hunts to kill the wicked, hence (he is) a deer (mṛga). O ignorant one (in reality: O omniscient one), from whom the gods are lower, O best among gods! Even as I am watching, disregarding me, you staying with her will attain our complete auspicious kingdom, there is no doubt about this, yet by our grace, please release (her) - this is the meaning. (He) who has playfully assumed the form of a boar. (3)
Nourished for destruction (in reality: supported for liberation, meaning sheltered). You who conquer by stealth (in reality: who conquers from afar). Having properly established you who have inconceivable power in the form of yogamāyā, with little human effort (in reality: having firmly fixed you in the heart through devotion) - this is the meaning. O fool (in reality: one who satisfies the extremely deluded)! I wipe away the sorrows of well-wishers, the sufferings of saṃsāra. Because you liberate even the relatives of one who remembers you - this is the meaning. (4)
When you, whose head is unbroken even by the mace fallen from our arm, are comfortably situated, those who now offer tribute to you - new devotees - and those who were previous devotees - sages and gods - all of them will not be without roots even without effort. But they will indeed have firm roots - this is the meaning. (5)
That Hari, being pierced as if by javelins by the harsh words of the enemy, seeing the frightened earth on (his) tusk, enduring the pain of harsh words, emerged just like a female elephant. In reality, being pierced by the enemy's harsh words serving as a pretext, seeing the pain of Brahmā and others who take the meaning literally, (he was) afflicted by compassion - this is the meaning. "Enduring the pain" has the same meaning. (6)
Following (Hari) coming out of the water, the demon whose hair was golden-brown, whose tusks were terrible and tall like a shark, whose roar was like thunder (said): "What is disgraceful for the shameless wicked? Due to absence of fear of censure, even fleeing is not improper" - this is the meaning. In reality, for the compassionate from whom wisdom has not departed, what is disgraceful? Nothing. Therefore, out of compassion, even some fleeing for protecting the earth resting on the tusk is not blameworthy - this is the meaning. Or, thinking it improper to pursue one lifting the earth for the world's benefit, the demon censures himself: "For us wicked ones intent only on self-interest, from whom wisdom has departed, what reckoning of disgrace exists? Rather, it does not exist at all. Shame on us!" - thus he spoke, this is the meaning. (7)
Śrī Vaṃśīdhara-kṛtā Bhāvārtha-dīpikā Prakāśa Vyākhyā
The one who lifted the earth, the earth-lifter, and also that boar-formed one - thus a special comparison emerged from which it is incomparable, that is the meaning. Where there is disturbance of the resting Hari, a reversal of nature, it is thus. Therefore, in this way, great-minded, with an enthusiastic heart, he went to the netherworld, which is indeed the cosmic waters. (1)
In the previously mentioned Varāha episode, the play of battle was not specifically described, so to describe that, it is said - "He saw". There, in the cosmic waters, Abhijit is either the deity presiding over that name or action. Standing in the forest, in a secluded wilderness, visible to sages through austerities and such, or forest-dwelling. Or, in the Rāma incarnation, forest-dwelling by his father's order - this is the meaning. As incarnations are beginningless, this statement is also not inconsistent. Or, though forest-going, even when reaching the forest of samsara, he is indeed unchanging, unmoved by the qualities of samsara such as birth, etc. - this is the idea. (2)
"Rasaukasām" is in the genitive case with the meaning of the ablative, meaning "from those dwelling in the rasātala". The descent to the netherworld is the going of this earth. This is the idea. The idea is that because it belongs to us, it is our world's mother. Amarakoṣa states: "vidhātā viśvasṛvidhiḥ". Or, "O Creator of the Universe!" Due to having a penultimate 'i', it becomes 'k'. "Do not release the earth, no prohibition" - this earth is offered to you, made as an offering. Not only this, but you will obtain our well-being along with the kingdom, etc. In "nas svasti" - due to "anaci ca" and "vā śari", there are two explanations for the two 's' sounds. Now, why do you give the earth to me? To this he says - from my glance, from my action, out of compassion, from such a cause - this is the meaning. (3)
Or, "akṣajit" means "one who conquers the senses", hence "para" means "not attracted by the senses". Or, it means that through illusion or compassion, he even slays demons, giving them a good destination through slaying done by himself. As stated in the Mārkaṇḍeya Purāṇa: "May even enemies go to higher worlds, indeed purified by weapons." And as stated: "Those who were slain by Viṣṇu, the wielder of the discus". Hence, indeed due to the abundance of compassion. Though indirect, even when become direct, you conquer. You, who are unseen even with many means, excel over all those other deities who become visible even with few means - this is the meaning. Or, "whose manly prowess", the action of the great creator such as creation of the universe, etc., is also small, not commensurate - you who are such. The venerable commentator, however, has taken "pauruṣa" to mean strength, hence made it a fifth-case compound. This is the idea. The purport is as stated: "The family is purified", etc. (4)
This is the meaning. The idea is that with the master's happiness, the servant's happiness is also possible. (5)
This is the meaning. Or it means: enduring the pain of occasional harsh words out of desire for the pleasure of occasional good words. (6)
"Kapiśāḥ" means "somewhat yellow" - this is the meaning. The idea is: what improper action is there of the unrighteous? This is the meaning. The idea is: there is no fault even in doing improper actions for the benefit of others. In reality, however - as criticism of the Lord is not possible, it was considered by him alone, thus it is said. Or - this is the meaning. The idea is: by remembering harm done to benefactors, we alone are criticized. (7)
Śrī Rādhā Ramaṇa dāsa Gosvāmi Viracitā Dīpanī Vyākhyā
Nirviśeṣaṃ means without any special characteristics, equal in all respects. Therefore, due to the fear of disturbing the gods, to witness such a līlā that could disturb the gods, Śrī Nārada, coming on that very path, [observed] the movement and position. (1) There, in the netherworld, "aruṇaśriyā" is in the instrumental case. Hence, it is appropriately explained as "akṣī". (2) Otherwise, in the absence of dedication, in case of criticism of this earth, based on the doubling in "anaci ca", it should be construed as "Looking at me, you will not go happily with her". In the case of praise, however, based on the option with "sa" in "vā śara", it should be understood that it is explained as "of us". (3) In the case of praise, [it refers to] the foolish ones overwhelmed by devotion, [and] the form of yogamāyā, which is the manifestation of the conscious power. (4) In the case of criticism, however, you are the root; without you, they will not exist, will not live, will die - this is the meaning. (5) This very meaning, [refers to] the pain, the agony caused by self-criticism of Brahmā and others who do not know the hidden meaning, enduring [it] - this is the meaning. (6) In the real sense, even the flight for the sake of benefiting others is not criticized for the compassionate ones, thus it nurtures compassion itself, not the state of being ashamed; or if disliked, [it can be interpreted] alternatively. (7)
Śrīmad Vīrarāghava Vyākhyā
Thus, the sage says that the demon, having been addressed by Varuṇa, went searching for that Lord. Tat (thus), having heard Varuṇa's words as described, mahāmanāḥ (with a great mind), having heard about the opponent, with a delighted mind, durmada (arrogant), therefore disregarding what was said "you will lie down", aṅga (O wise one!), having learned from Nārada the path of the Lord, hurriedly entered the netherworld. (1) There in the netherworld, he saw Hari, who conquers all around, how? Standing like a mountain, lifting the earth with the tip of his tusk, removing the glory of Hiraṇyākṣa with his reddish eye. If read as "amburuhāruṇaśriyam", it means stealing the glory of the red lotus with his eye. And he laughed, [thinking] "Ah, the forest-dweller, the unseen deer, is seen here". (2) Then he spoke to the Lord thus. He said: "Come here, O ignorant one! Release the earth. It was given to us, the netherworld dwellers, by Brahmā, the creator of the universe." Otherwise, her descent to the netherworld would not be possible - this is the idea. Although this speech was used by Hiraṇyākṣa for insulting, in reality it praises the Lord. Thus, "vanagocara" means Nārāyaṇa who resides in water, He alone is sought by yogis, hence [He is] mṛga (deer), or He hunts to kill the wicked. "Ajña" means one from whom there is no knower, i.e., omniscient. "O lowest of gods, while I'm watching, you will go safely with this earth." In the case of praise, however, "O best among gods! Even while I'm watching, disregarding me, you, being with her, will go to all our auspiciousness, our kingdom. Still, by our grace, please release [the earth]" - this is the meaning. It's an address to Him who has playfully assumed the form of a boar. (3) Moreover, "tvam" [means] "You". "Have you been nourished by our rivals, the gods, for our destruction? O one who conquers secretly, who kills the gods through illusion, whose strength is His own māyā, therefore of little prowess, of little strength, O fool! I wipe away the tears of [your] friends." In the case of praise: "Have you, who are nourished by our rivals for our liberation, been resorted to? You who conquer indirectly, through Indra and others, kill the demons by your own will, not out of partiality, but merely as a play" - this is the meaning. "Yogamāyābalam" means one whose strength is His own inconceivable power. Or, "of little prowess" means one from whom there is little human effort. "Having established you firmly in the heart", i.e., having strengthened [your position]. "O nourisher of the foolish!" is an address, meaning "one who satisfies the foolish". "I wipe away the sorrows, the worldly sufferings, of [your] friends, the relatives, as you liberate even the relatives of one who remembers you" - this is the meaning. (4) "When you, whose head is broken by the mace released from our arm, are yourself killed, all those sages and gods who offer worship to you, becoming rootless, without support, will cease to exist by themselves, without effort" - this is the meaning. In the case of praise: "Even when you, whose head is broken by the mace released from our arm, are well-established, the sages and gods who offer worship to you will not become rootless, but will become firmly rooted" - this is the meaning. (5) That Lord, being pierced by the enemy demon's harsh words as if by javelins, enduring the pain of harsh speech, noticing the frightened earth gripped in His tusk, emerged from the water like an elephant accompanied by a female elephant [emerges] from a crocodile. (6) As Hiraṇyākṣa, with terrible tusks, making a sound like thunder, chased after the Lord who was emerging from the water, like a crocodile chases an elephant, he said: "What is there to be censured for those who have lost shame? But fleeing is not improper for the wicked due to the absence of censure" - this is the idea. In the case of praise, however: "What is there to be censured for us who have lost shame? It is indeed improper for us wicked ones to chase after you who are lifting the earth for the benefit of the world" - this is the meaning. (7)
Śrīmad Vijayadhvaja Tīrtha-kṛtā Pada Ratnāvalī Vyākhyā
The great-minded one, understanding one meaning in many ways, comes after calculating, disregarding, or considering what Varuna said. Although 'viśateḥ' with the prefix 'sam' means 'to sleep', here it is used with the intention of entering the water with closed eyes. (1)
With his front tusk (agradaṃṣṭrayā), by which the earth is being lifted up forcefully, he is thus called. Is he not the mountain (dharādhara) that is undefeated (avijitam)? With his eye (akṣṇā) stealing the beauty of the red lotus petal (amburuha-aruṇa-śriyaṃ), he roams in the forest, water, and on earth - this forest-dwelling animal is the boar (varāha). (2)
Now, striving on earth, in the forest, and in water, he became visible. Oh! Laughing at this, he went sideways. What is it, he says. It is said by the creator of the universe, Brahma, that this earth was given to the demons (daitya) dwelling in the netherworld. Therefore, he is called Surādhama (the lowest of the gods). By this, he hints at Hiraṇyākṣa's inner devotion while outwardly showing hatred. This should be inferred similarly in the following verses as well. (3)
"You kill us demons under the pretext of being a boar, etc., through illusion, because you have been chosen by the gods, our enemies, for their protection. Elsewhere, are you not chosen by rivals for their protection, you who kill demons through illusion? What kind of being are you? One who conquers indirectly (parokṣajit), conquering through indirect means, not directly, like a thief. You conquer the senses (akṣajit), and thus you are superior. Establishing your insignificant valor through the power of deceptive illusion, I will wipe away the sorrows of friends after killing you." This is the construction. In reality: "Establishing your true form, desire, and strength, which is devoid of a group of equal beings, properly in the one-pointed mind, making it captivated by devotion, I, being a friend everywhere, will wipe away the sorrows of worldly existence." This is the construction. (4)
Now he dissolves the outer hatred. "In you" - Rootless, without foundation. (5)
As if prescribing his inner devotion while tolerating outer hatred, thinking "I will do what I came to do by diving into the water," he plunged, it is said. "He" - Having seen, kareṇu means a female elephant. (6)
What did Hiraṇyākṣa do in the midst of Hari's desired task? "Him" - Followed, pursued. Hiraṇyakeśa means Hiraṇyākṣa. (7)
Śrīmaj Jīva Gosvāmi-kṛtā Krama Sandarbha Vyākhyā
Having calculated, especially having counted, having agreed. (1)
"Aruṇaśriye" - The agreement in gender with "akṣṇaḥ" and its masculinity is due to the spoken masculine nature. (2)
He reveals the illusory nature of the demonic state through their meaningless speech. "It is said" in three verses. "Rasaukasām" - It is understood that presently, after the conquest of heaven, their residence is established there only. Since the netherworld is also an opening in the earth, it's not comfortable. Here, due to "anaci ca" or "śar", the two 's' sounds are established, hence there are two explanations. (3)
In the real sense, for the bewildered ones controlled by devotion. (4-5)
"Sa tudyamāne" - Here, in the real sense, their hidden devotional nature is clearly accepted. (6)
"Tam" - Here, in reality, by the principle of "what more to say", it is understood that the praise of both Lord Varāha and Hiraṇyākṣa culminates in the real meaning of their knowledge. (7-8)
Śrīmad Viśvanātha Cakravarti-kṛtā Sārārtha darśinī Vyākhyā
After the dialogue between the demon and the boar, in the eighteenth chapter, the battle with maces, which removes fear, is described. (1)
Having heard about the challenger, the great-minded one, with an enthusiastic heart, thought, "You will lie down," and "Be calm." Indeed, considering the impossibility of his own death, disregarding it, and thinking, "I will attain him," he entered Rasātala, the subterranean region, having learned of Hari's movement from Nārada, who was seen in front of the gods. (1)
To elaborate on the previously mentioned battle scene in the boar's story, it is said: "He saw," etc. Abhijit is one who conquers in all directions, or the deity presiding over the Abhijit constellation. The one by whom the earth is being lifted upwards with great effort. Svaruci refers to Hiraṇyākṣa's splendor. Vanagocara means water-dwelling. Sarasvatī, though employed by Hiraṇyākṣa for the purpose of insult, in reality praises the Lord. Vanagocara also means Nārāyaṇa sleeping on water, who is indeed the deer sought after by sages. Alternatively, vanagocara means one who is worthy of being seen by you only in the forest, in a secluded place, not in the village. (2)
By the creator of the universe, Brahmā, the earth was given to the inhabitants of the netherworld, through a change in grammatical case. Otherwise, her descent into the netherworld would not be possible. This is the meaning. Īkṣataḥ means "to the one who is watching." Disregarding me, along with her - in this case, there is no knower from whom, meaning "O omniscient one." No is used in negation, meaning "Do not release the earth." O creator of the universe - the suffix ka is added due to the presence of i as penultimate. This earth has been offered, made as a gift to you. Not only this, but also our well-being, kingdom, etc., you will obtain along with her. For svasti, due to the absence of a vowel ending and the presence of sa, two explanations are given. Why do you give the earth to me? To this, he says: From my watching, from my merciful glance, for this reason. Surā means "the lowest," hence "O best among the gods." Āsāditā means "obtained," "given to your devotees for service," the one who has the form of a boar. (3)
Are you maintained by our rivals, the gods, for our destruction? One who kills only through illusion, thus conquers indirectly. Indeed, I will wipe away the tears of sorrow of friends, having firmly established you, who possess yogamāyā (divine illusion) rather than physical strength, and having slain you directly. Alternatively, abhavāya means "for liberation," bhṛtaḥ means "maintained," "taken refuge in." But through illusion, meaning compassion, he who kills even the demons, by his own act of killing, grants them a good destination. Therefore, due to the abundance of compassion, though indirect, he becomes visible to all. Though visible, you excel all other deities with little means, while they, despite having many more means, remain unseen. Yogamāyā means one whose strength is inconceivable. Having firmly established you, who possess little human-like effort, in my heart-temple through devotion. O delighter of the foolish! One who pleases even the foolish by granting them devotion. I wipe away the sorrows, the worldly sufferings, of friends, as you liberate even the relatives of one who remembers you. (4)
When he is established (dead), they will not exist (will die). Alternatively, even when struck by our mace, when he whose head is unbroken is established, those who now offer tribute to you, the new devotees, and those who were previous devotees, sages, and gods, all of them, without any effort, will not become rootless, but will indeed become firmly rooted. (5)
That Hari, being pierced by the javelins of harsh words from the enemy demon, alternatively, being pierced by the javelins of harsh words about Hari, which were the instrumental cause, seeing the distress of Brahmā and others who take the words literally, being afflicted by compassion. Alleviating the pain, the distress from the harsh words in one sense, enduring with the attainment of happiness from the good words in the other sense. Therefore, like a female elephant struck and not struck by a crocodile. (6)
Following him, the Lord, what is reproachable for the shameless, the wicked, the cowardly? Indeed, there is no blame. It is not proper to flee after seeing the opponent. Alternatively, for those who have attained fame, for the modest, what is reproachable for the compassionate who are not good? Indeed, due to compassion, even a little fleeing for the sake of protecting the earth held in the tusk is not blameworthy. Or, thinking it improper to run after the Lord who is lifting the earth for the welfare of the world, the demon reproaches himself: "What is reproachable for us shameless, selfish, and wicked ones? Indeed, there is nothing. Shame on us!" Thus he spoke. (7)
Śrīmac Chukadeva-kṛta Siddhānta Pradīpaḥ
In the eighteenth (chapter), it describes the battle between Śrī Varāha and Hiraṇyākṣa. In this battle, (saying) "He will worship you, skilled in the ways of war" - hearing these words of Jaleśa (Varuṇa), the great-minded one, with a delighted heart, will lie down on the hero's bed surrounded by dogs. Disregarding those words, not heeding them, because he was arrogant, (he went towards) Hari's path, way. (1)
He saw (Varāha) stealing, taking away the luster of the demon with the tip of his tusk, the foremost tusk. He laughed (thinking), "Ah, a forest-dwelling beast, a water-dwelling boar!" (2)
"O you who have assumed the form of a boar that has been encountered!" (3)
"The one who kills through illusion, through deceit, that Viṣṇu - but you have been nourished, raised for destruction, for ruin." (4)
With you as the root cause here, the speech beginning with "Come, fool" has ignorance as its root. The knowledge that Viṣṇu is the root of everything (comes from the prayer), "May the curse be a blessing that destroys the remembrance of Bhagavān that causes repentance," etc. (5)
Gām means the earth. (6, 7)
Śrīmad Vallabhācārya Viracitā Subodhinī Vyākhyā
In the eighteenth, his steadfastness in the presence of the Lord is clearly described, as well as the harshness from the curse, and then the victory. (1)
This chapter is called the chapter on steadfastness; that was established by Brahmā. Indeed, at the very beginning, the curse and the killing were due to Brahmā's words. (2)
In mere battle, "Hari's desire is indeed through body, speech and mind. The effort of both is expressed; the battle is said to be mental. (3)
The physical (battle) is in the next chapter, the middle one is considered to be in the middle. Therefore, there is no fault in the contradictory statements of both. (4)
The context, the vision, the speech - with these three is the devotees' pleasing. Then the speech of objection, and also making (oneself) a target. (5)
The beginning of speech, the speech with three, and also the mental effort. The battle with six, due to being divine; at the end, Brahmā's prayer. (6)
The speech of both with six, and also the battle of both. This is his steadfastness in Hari; here is another that nourishes it. (7)
First, it describes their encounter for battle - "Then thus". Jaleśa is Varuṇa. Then, hearing those words thus, he became great-minded, full of enthusiasm. Although death was heard, disregarding that, he became great-minded - this is the connection. The reason for this: "arrogant". Bad pride does not make one aware of one's own harm. Only a devotee knows the Lord, as Nārada asked. Due to Nārada being the doer of the Lord's work, his arrival also. Therefore, due to Nārada, knowing Hari's movement, because the place of his existence was heard, intent on battle, filled with haste, he entered Rasātala. (1)
Then it describes the vision - to show that as in seeing another, disrespect arose in him, not so in seeing the Lord, it qualifies the Lord. There in Rasātala, (he saw the Lord) in four ways: victorious on all sides, bearing the earth, lifting up the earth, and stealing. "Prowess, then action, thus showing heroism. And the enemy's defeat - these four are innate." Victorious on all sides. Just by seeing his form, his victory in all directions is observed. Thus he bears the earth. Or, whose lower part is in the earth. That is not seen, so even upon seeing the Lord, no desire arose in himself or in the Lord. The tip of the tusk, the foremost tusk was described before, by that the earth is being lifted up. By this it is indicated that the enemy is engaged in action. Stealing the luster, the ruddy glory of the eye of Hiraṇyākṣa himself. The demon is golden-colored; even the eye of the Lord engaged in action is ruddy-colored, due to the manifestation of the quality of rajas. By this it is said that he did not see himself or the Lord before the Lord. Even knowing this, due to the predominance of the desire for the Lord's future play, he laughed. He saw and laughed. And by the word "and", the following words are also included. It states these: "Ah, a forest-dwelling beast". This is in the form of laughter. Ah, how strange, a beast that dwells in the forest, not going on land without forest, is standing on land without forest. Or, one that moves in the forest or in water - such a beast is this. It came with the understanding of the Lord, but this one (thought), "This is a forest-dwelling beast" - this is the meaning. (2)
Let the form be as it may, but battle must be done - with this intention, he says - he addresses the Lord himself: "O Lord, come". Sometimes he does not know himself, so the address is like that. I call you for battle. If you say "I am engaged in another task", to that he says "Release my earth". If you say "The begun work should be completed and then another should be done", to that he says "This earth is ours, having been given by the creator of the universe for the sake of those dwelling in the rasātala". Therefore, the earth should not be taken by another. If it is taken by the duty of a kṣatriya, then it should be taken after fighting - so in both ways, release this, for it is ours. And no worry should be done for this, because this is ours. Indeed, when the owner is present, worry by another is not proper - this is the meaning. And to show that this is obtained by the rule of embodiment, the mention of being given by Brahmā. Even so, to one not giving up, he says "You will not go safely". While I am watching, you will not go in such a way that it is well with this (earth) - this is the meaning. The two forms of address are insulting, for the purpose of generating anger. Even by great gods, in opposition to us, action cannot be done, those whose form is supreme. Indeed, by form greatness and non-greatness are known. One who has taken on the form like that of a boar. The reason for the previous. (3)
Inspired by the gods, if he has come, then it says - tvam naḥ sapatnair iti. "Have you been brought by our rivals, the gods, for our destruction?" - this is a mocking question. The implication is that the gods who assigned you to this impossible task are actually your enemies. If one objects that "I am Viṣṇu, independently your enemy, how can I be said to be sent by the gods?", to that it replies - yo māyayā haṃsīti. You are indeed truly known to be Viṣṇu. It states the recognition: "You who kill the demons by māyā (illusion), by deception alone." Māyā is the cause, as per the statement "However men approach me" and the śruti "māyā means the demons"; and for the sake of preventing liberation. Or you kill by māyā for the removal of the undesirable. Deceptive warfare is not indicative of heroism. Thus it says - parokṣajid iti. "You accomplish victory by approaching indirectly, therefore direct battle should not be done." The advice is to leave the earth and go. If that is not done, then it says - tvāṃ yogamāyābalam iti. "Your strength is not innate, but through yogamāyā. That being ours, it will not be effective in our place" - meaning your own prowess will be very little. Therefore, having properly established this, "I wipe away the sorrows of friends; I will become free of debt to those killed by you" - this is the meaning. "You do not know me as related to the enemies killed by you" - hence addressing thus. (4)
Now, given the existence of the gods, how can there be no sorrow for the demons? To that it says - tvayi saṃsthita iti. "When struck by the mace fallen from our arms, though your body is impenetrable by weapons, it is properly established through the blow." The phrase "fallen from our arms" indicates connection to great strength. What follows from that? It says - ye ca tubhyaṃ baliṃ haranti, ṛṣayo devāś ca. "Those who offer tribute to you - the sages and gods. And others who are independent and proud, they too all have their root in you alone" - meaning even if not killed by you directly, they will not exist, they will not attain origin. The reason for that: amūlā iti. (5)
Thus, even harsh words are accepted for the benefit of devotees, as stated in "sa tudyamāna iti". Ari is Hiraṇyākṣa, whose harsh words are like tomara (a kind of spear) and bhalla (a type of arrow) used to goad elephants. Though being goaded in this way, upon seeing the frightened Earth, as if ignoring the pain, He emerged from the midst of the waters. Even though such emergence is improper, an example is given - "prāheṇāhataḥ kareṇusahito yathebha iti" (like an elephant struck by a goad, along with its female companion). Here, the Lord's battle play is being described, and since there is the possibility of battle with an opponent, the opponent's words are also appropriate, just like the blow of a mace. If the words are interpreted differently, then the action should also be interpreted differently. If that is interpreted as an act, like that of an actor, the same applies to the words as well. Even so, because these words are unpleasant for devotees to hear, they are interpreted differently, but that is not the true meaning of the Bhāgavata. In reality, Hiraṇyākṣa is a devotee, and so is Bhāratī. In that case, those statements are actually praises, so they are re-interpreted:
"Aho" expresses admiration for one's good fortune. "One who is known by cows (go) and Upaniṣads in the forest" refers to one who is understood through Vedānta by qualified individuals. It is amazing that He now seeks us out. Therefore, he says to the Lord: "O Lord, come, come to deliver us." If the Earth does not want to move, then he says: "O ignorant one, release the Earth." She who is ignorant and is the Earth does not know our suffering. A devotee is aware of others' suffering, so she should be abandoned. "No" refers to those whose abode is rasa (devotional sentiment). We are devotees full of rasa, so first deliver us. If asked what will happen to the Earth, he replies: "This was entrusted to the creator of the universe." She did not come to your place naturally, but was entrusted by Brahmā. Since she was entrusted, she should be returned, then Brahmā himself will rescue her. We have no other refuge, while she has other options. Moreover, if you go with her without rescuing us, it will not be pleasant for you who are supremely compassionate, as stated in "na svasti yāsyasi". It means you will not be happy going with her while seeing me unrescued. Indeed, no compassionate person enjoys happiness with his wife without rescuing a devotee. If it is said that the gods do not approve of your rescuing us, he replies: "surādhama" - inferior to the gods. They are base, so what does their approval matter? If it is said "I am tired from rescuing the Earth, I will rescue in another form", he addresses this by saying "āsāditasūkarākṛta". The boar form has not been exhausted. Even now this form is not tired, so rescue me without rescuing the Earth. If it is said "I was requested by the gods to rescue the Earth, for they will attain liberation by worshipping me on Earth, so the Earth should be rescued for the benefit of many", he replies: "vaṃ naḥ sapatnair". By our enemies like Sanaka and others, or by gods along with them, were you engaged for liberation? Liberation will not happen through worshipping the Lord on Earth, due to offense against devotees. Because they are our enemies, there is no liberation in offending devotees. If it is said "I am also your enemy", he refutes this saying: "yo māyayā haṃsī". You kill demons deceitfully to delude people. In reality, you grant them union with yourself, because they are asuras - those who make sound with their life-breath, meaning yogis. Or those who praise prāṇa. Indeed, worshippers of prāṇa do not die, as stated in the śruti "mṛtyumatyamucyate". Moreover, you are parokṣajit - one who conquers those whose senses are external, meaning you kill those attached to sense objects; or demons. Parokṣajit means you conquer indirectly, making demons the target. You say demons are conquered instead of worlds, but in reality you become subservient to them, as in Bali's case. If asked what should be done now that you have come, he says: "svām". I will wipe away the sorrows of friends by establishing you. If asked how to establish properly, through yoga or weapons, he replies: "yogamāyā balam". Even yogamāyā has strength from you. As stated "Even the minds of the wise", yogamāyā is stronger than yoga, etc. So how can you be controlled by yoga? If told to meditate on the Puruṣa form in the heart as per "Thus in ancient times through meditation", he replies: "alpa-pauruṣam". The form related to Puruṣa is pauruṣa, which is limited in you. You have a form of billions of universes. Therefore, by establishing you alone, I along with my family will become fulfilled. If asked how you can attain liberation without knowledge, he replies: "he mūḍhapra". O you who are foremost among the foolish, you make even the foolish fulfilled, so knowledge is not required in the path of devotion. Moreover, not only will I and my family be liberated, but all devotees will become fulfilled with supreme faith in this way - this is stated in "tvayi saṃsthita" (when you are established). When you are established for our sake, and when the mace fallen from your arm has crushed the head, and when sages and gods offer oblations to you - and by implication also to devotees - they will all not be without roots, meaning they will all have roots. When the Lord becomes firmly established in the heart, then the suṣumṇā nāḍī (central energy channel) gives movement; by which there is falling away of the arms' power of action; and when the brahmarandhra (crown chakra) is pierced, allowing the prāṇa (life force) and other energies to move through that path, and when one's self is united with the Lord, all will indeed attain sāyujya (union) and have roots - this is the meaning. In this way, the other-oriented meanings of words should be applied as other-oriented. The demons who are afflicted and pained, along with them the Lord has become manifested by the devotees. "Those whose enemies speak harshly and use weapons" - their supremely divisive improper words never exist, for they are indeed devotees like Nārada and others. By them, along with Hiraṇyākṣa and others, the Lord has become manifested - thus by that connection there is self-forgetfulness, which is the fear of the earth. And because the tusk has the nature of Yama (god of death), even those situated at its end. In the absence of the Lord's glance, again that Yama will devour - thus the demonic nature itself is their source of pain. The Lord truly does not tolerate that. For removing their demonic nature, if the glance pervades (?), then there will be fear for the earth - thus tolerating their pain, he emerged from the midst of the waters, although they are to be refined in the water. Now, why did he act in this way - anticipating this question, he gives an example - "Seized by a crocodile", just as a great elephant along with a female elephant. The elephant is indeed subject to time, thus the planets there become obstructors. If they are not obstructors, then he rejoices along with the female elephant. The demonic nature is not an obstruction for the Lord, thus because it is conducive to the action of happiness, he emerged along with the servant woman - this is the meaning. (6)
Thus the conduct of the Lord accompanied by both is beneficial for both - this is stated in two verses beginning with "taṃ niḥsarantam" (him emerging). First, the fulfillment of Hiraṇyākṣa is stated - "taṃ bhagavantaṃ salilān niḥsarantam anudrutaḥ" (him, the Lord, emerging from the water, followed). As soon as the Lord emerged from the water, immediately for the sake of union with the Lord, like a lump of salt, he followed after, having abandoned his hardness. The demonic nature was gone - this is the meaning. Then what happened - anticipating this question, it is said - "hiraṇyakeśa" (golden-haired). The form of the Lord situated in the solar orb becomes golden-haired, thus he assumed such a form - this is the meaning. Now, how did he attain a divine form merely by the Lord's proximity - anticipating this doubt, it is said - just as Hūhū the gandharva attained a divine form after the elephant king, similarly - this is the meaning. This resultant effect occurred incidentally, as stated; the ultimate result of union will be stated later. Now, what happened to his death - anticipating this question, it is said - "karāladaṃṣṭra" (with terrible fangs). He whose fangs are in terrible things. The hand (kara) of the Lord is sufficient (alam) for those to be bound by the Lord, in them alone death in the form of fangs has gone - this is the meaning. Or, in terrible things like the Sudarśana disc alone, his death too is situated. Now, what happened to the obstructing planets - regarding that it is said - "aśaniniḥsvana" (sounding like thunder). Where there is the great sound of planets free from Saturn and not malefic. All auspicious planets united - thus the planetary affliction was removed - this is the meaning. Therefore it is said to the Lord - "gatahniyām" (free from shame). By the word "hi" all qualities in the form of identification with the body etc. are indicated. By the word "tu" their being devoid of previous qualities is stated. Thus for liberated souls moving without the three guṇas, what is reproachable - this is the intent of the question. There too, "a" is Kṛṣṇa, of his supreme devotees. Although free from the three guṇas, still there is doubt whether objects opposed to devotees should be created or not - hence the question. In the apparent view, he quickly followed after the Lord. Indicating his capability thus - "hiraṇyakeśa" (golden-haired). An obstruction to his movement also arose - this is the example. Now, how is there anger in one desiring battle when battle is offered - regarding that it is said - "karālā daṃṣṭrā yasya" (he whose fangs are terrible). By nature full of anger - this is the meaning. By this it is indicated that he set out only to kill. Still, out of pride in his own prowess, without even killing, thinking "my words alone are like a thunderbolt", he spoke thus with wicked speech - this is stated in "aśaniniḥsvano 'bravīt" (thundering, he said). "One who is challenged should not turn back" - according to this scriptural injunction, for one summoned for battle, fleeing is shameful even for heroes. Therefore, what is reproachable for those who protect only their life, abandoning the main duty and shame - this is mockery. By the word "asat" (unrighteous), being devoid of dharma is also indicated. By this, inability for battle is described for the sake of his own withdrawal. Therefore the Lord spoke words challenging him, thinking he will not turn back. (7)
Śrīmad Gosvāmi Śrī Puruṣottama Caraṇa Viracitaḥ Śrī Subodhinī Prakāśaḥ
Now, to explain the eighteenth chapter, they state the chapter's meaning while conveying the contextual connection that serves as an opportunity: "Aṣṭādaśa" and so on, with half a verse. Indeed, since the beginning of killing is also mentioned at the conclusion, it is not possible to determine with certainty that this is a chapter on stability. In response to this expectation, they say: "Brahmaṇe" and so on. By stating "ākriḍabālava deva", it indicates the absence of destructive elements, and thus Brahma firmly established harshness with all statements. Therefore, it can be easily determined that this is a chapter on stability. If so, why is killing prayed for by Brahma? In response to this expectation, they explain that even that ultimately indicates stability: "Utpattāv" and so on, with one and a half verses. "Sa" means the act of fighting. "Madhyamam" means verbal. Thus, if Brahma did not speak, he would not kill, as the desire to fight would remain unfulfilled. Therefore, since it expresses desire, Brahma's statement also ultimately pertains to stability. Having thus described the chapter's meaning, they divide those statements: "Prasaṅga" and so on, with two verses. In "dadarśa". Previously described means described by "prāyaṇīyodayanīyadaṃṣṭraḥ". (2)
Śrī Giridhara-kṛtā Bāla Prabodhinī
aṣṭādaśe viśeṣeṇa hiraṇyākṣavarāhayoḥ | yuddhaṃ bhayaṅkaraṃ devamanuṣyāṇāṃ nirūpyate || 1 ||
In the eighteenth chapter, the terrifying battle between Hiraṇyākṣa and Varāha, which is especially frightening for gods and humans, is described.
Thus, in response to the question of what Hiraṇyākṣa did after being told by Varuṇa, it is said "tat". In this way, Varuṇa, the lord of water and aquatic creatures, upon hearing that speech, became greatly pleased in mind due to hearing about obtaining an opponent from that very statement. Indeed, he also heard about death from the same source: "You will lie surrounded by dogs." How then could there be joy? In response to this concern, it is said "tadvigaṇayya", meaning "disregarding". The reason for this is given: "durmada", meaning arrogant. Therefore, intent on searching for Him, knowing the whereabouts of Hari from Nārada, he quickly entered the netherworld, fearing He might go elsewhere. (1)
There in the netherworld, he saw the victorious boar form of the Lord all around. Seeing Him, he laughed, saying, "Ah! What a wonder! I am searching for an opponent, but this is a forest-dwelling animal." He describes the Lord as seen by him: mountain-like, lifting the earth with the tip of His tusk, stealing Hiraṇyākṣa's splendor with His reddish eye full of His own radiance. Thus, although Hiraṇyākṣa's speech was intended as an insult, it actually praises the Lord. For "forest" means water, "forest-dweller" means resting on water, which is Śrī Nārāyaṇa, who is sought by those desiring the highest good, thus He is the "deer" that was seen. What good fortune! (2)
Then he spoke to the Lord. This is shown: suggesting "You don't know what has happened," he addresses Him: "O ignorant one! Let go of the earth." He gives the reason: "This belongs to us, the residents of the netherworld." In response to "How was it obtained?", he says: "It was given to us by Brahmā, the creator of the universe." Otherwise, it would not have come here. Even as He was leaving, he says, "Come!", meaning if you wish to take it by force, then come to fight. Even then, as He was leaving, he says: "O lowest of the gods!" Suggesting the reason for this, he adds another address: "O one who has taken the form of a boar!" "You will not go safely with this earth while I am watching." In the perspective of praise: "ajna" means "one from whom there is no knower", addressing "O omniscient one!" meaning "What more can I say before you?" "While I, your devotee, am watching and waiting for the earth, disregarding me, you will not attain excellence with this earth alone" means that due to being naturally full of qualities like lordship, etc., "if this was given to us by you, the creator of the universe, that alone would be your excellence through devotee-affection, etc. Therefore, release the earth for us, the residents of the netherworld. Come to me for my grace." Indeed, thinking "It is improper for me, who favors the gods, to give the earth to you," he addresses him twice to convey: "Since the gods are lower than you, the best of gods has nothing to do with the gods, but has taken the boar form solely out of affection for devotees. Therefore, since I am also a devotee, it is proper to show grace to me as well." Hence the addresses: "O lowest of the gods" and "O one who has taken the form of a boar". (3)
You, who are you to us? Have you been hired, sheltered, or nourished by our rivals, the enemy gods, for our destruction? You, who through deception takes on various forms like that of a boar and others, yet defeats the asuras in their absence. Addressing him as "fool", implying that he does not know his power. Now, having slain you, I will wipe away the tears of your grieving kinsmen. Suggesting that killing you requires no effort, he says - "One whose strength is yogamāyā (illusion that deludes the world)". Therefore, one whose heroic strength is small. In the perspective of praise - Have you been sheltered by our rival gods for our liberation from saṃsāra? You, who conquers indirectly, deluding the gods and others with māyā (illusion) that bewilders the world, kills the asuras, and though seemingly killing from the gods' perspective, in reality leads to liberation. If so, then you whose strength is yogamāyā, the form of inconceivable power. Having established you, whose heroic strength is small compared to the world, firmly in the heart, may you bless me so that I may wipe away the sorrows, the miseries of saṃsāra, of my kinsmen like my father and others. Since you teach even fools, he addresses him as "O teacher of fools". The root is 'prā' meaning 'to fill'. Hence the words of Narasiṃha to Prahlāda: "O sinless one, your father is purified along with twenty-one generations of ancestors." (4)
When you, whose head has been shattered by the mace hurled from my arm, are slain, all those gods, sages, and other devotees like humans who offer sacrifices to you will themselves, without any effort on my part, become rootless and without shelter, as they depend on you, meaning they will certainly perish. In the perspective of praise - Not only will I and my family be liberated in this way, but all your other devotees as well, as he says - "In you". When you are firmly established in the heart, and when the skull is shattered by the mace released from our hands, which is the suṣumṇā nāḍī that is the path to liberation, all those sages and other devotees who offer sacrifices to you, dedicating everything to you, will themselves, without any other refuge, not become rootless and shelterless like other worldly beings. Or, being without the root of ignorance which is the cause of worldly existence, they will never again become worldly beings. Rather, having attained you and taken shelter in you, they will experience supreme bliss. Here, the word 'mace' should be understood as the suṣumṇā nāḍī, which is the cause of liberation from worldly bondage. The phrase "hurled from the arm" should be understood as its destruction, as it serves no purpose for the liberated. "Shattered skull" should be understood as the devotees attaining you through departure via the brahmarandhra. (5)
That Lord in the form of a boar, though pierced by Hari's harsh words which were like spears, enduring the pain, emerged from the midst of the water. He gives an example for this: As an elephant, along with its female companions, would emerge from the water when hurt by a crocodile. Now, why did such a capable being endure the pain with patience? Anticipating this question, he says - Out of compassion, to protect the earth held in his tusk. (6)
Hiraṇyākṣa, whose hair was golden, chased after that Lord emerging from the water and said. He describes the fearsome nature of his form: With terrifying tusks. He also describes the terrifying nature of his voice: With a thunderous roar that causes pain like a thunderbolt. He gives an example for the chase: Like a shark would chase an elephant. What did he say? He said: "For the shameless, what is there to be ashamed of? There is no fear of criticism, so fleeing is not inappropriate." In the perspective of praise - For those who have attained shame, what is reproachable for the compassionate who are not righteous? Nothing. Therefore, out of compassion, even a little fleeing to protect the earth held in the tusk is not blameworthy. Or, thinking it improper to chase one who is lifting the earth for the world's benefit, Hiraṇyākṣa criticizes himself - "For us shameless ones who care only for ourselves, what is reproachable? Nothing at all, shame on us," he said. (7)
Hindī Anuvāda
The Battle between Lord Varaha and Hiranyaksha
Sri Maitreya said—Dear one! Hearing these words of Varuna, that intoxicated demon became very pleased. He paid no attention to his statement that 'you will be killed by his hands' and immediately, after finding out Sri Hari's whereabouts from Narada, he reached Rasatala (1). There he saw the world-conquering Lord Varaha carrying the earth upwards on the tip of His tusks. His red, shining eyes were consuming the demon's brilliance. Seeing Him, the demon burst into laughter and said, "Hey! Where did this wild animal come from in this water?" (2). Then he said to Varaha, "Hey fool! Come here, let go of this earth; the universal creator Brahma has handed it over to us, the residents of Rasatala. O lowest of the gods in the form of a boar! You cannot take this away safely while I'm watching (3). You defeat and kill the demons only by hiding through illusion. Is it for this reason that our enemies have nurtured you to destroy us? Fool! Your strength is only yogamāyā (illusory power); you have little else in terms of prowess. Today, by finishing you off, I will remove the sorrow of my kinsmen (4). When you die due to your head being split open by the blow of the mace released from my hand, then all the gods and sages who worship you will also perish on their own like trees with their roots cut off" (5). Hiranyaksha was piercing the Lord with arrows of harsh words; but seeing the earth frightened on the tip of His tusk, He endured that blow and emerged from the water in the same way as a lordly elephant emerges with its female after being struck by a crocodile (6). When He began to come out of the water without giving any answer to his challenge, then just as a crocodile pursues an elephant, that demon with yellow hair and sharp tusks pursued Him and thundering like a thunderbolt, he began to say, "Are you not ashamed to run away? It's true; for unrighteous persons, what deed is not worth doing!" (7).
SB 3.18.1-7
