Text 13: Śrī Maitreya said: The demon, being thus challenged by the Personality of Godhead, became angry and agitated, and he trembled in anger like a challenged cobra.
Text 14: Hissing indignantly, all his senses shaken by wrath, the demon quickly sprang upon the Lord and dealt Him a blow with his powerful mace.
Text 15: The Lord, however, by moving slightly aside, dodged the violent mace-blow aimed at His breast by the enemy, just as an accomplished yogī would elude death.
Text 16: The Personality of Godhead now exhibited His anger and rushed to meet the demon, who bit his lip in rage, took up his mace again and began to repeatedly brandish it about.
Text 17: Then with His mace the Lord struck the enemy on the right of his brow, but since the demon was expert in fighting, O gentle Vidura, he protected himself by a maneuver of his own mace.
Text 18: In this way, the demon Haryakṣa and the Lord, the Personality of Godhead, struck each other with their huge maces, each enraged and seeking his own victory.
Text 19: There was keen rivalry between the two combatants; both had sustained injuries on their bodies from the blows of each other’s pointed maces, and each grew more and more enraged at the smell of blood on his person. In their eagerness to win, they performed maneuvers of various kinds, and their contest looked like an encounter between two forceful bulls for the sake of a cow.
Text 20: O descendant of Kuru, Brahmā, the most independent demigod of the universe, accompanied by his followers, came to see the terrible fight for the sake of the world between the demon and the Personality of Godhead, who appeared in the form of a boar.
Śrīdhara Svāmi-kṛtā Bhāvārtha-dīpikā Vyākhyā
He was indeed insulted, angrily rebuked and mocked with the verses "We are true" and "These are we" respectively. He seized intense anger like a great serpent being played with. (13) His senses were agitated by wrath. (14) (He approached) Death. (15) (16) O gentle Vidura, he struck that mace even before it reached. (17) Haryakṣa means Hiraṇyākṣa. (18) Of the two contending rivals, whose limbs were struck by sharp maces, whose anger was intensified by the smell of blood flowing from wounds. They displayed various intricate movements of mace-fighting on the earth, like two fierce bulls butting heads, with blood dripping from their gored necks, locked in furious combat, putting even herds of elephants to shame, as is well known. (19) Brahmā, the self-born, came there desiring to witness such a fierce battle between the two enemies fighting over the earth - one whose body parts were sacrifices and the other who had assumed a boar form by illusion. (20)
Śrī Vaṃśīdhara-kṛtā Bhāvārtha-dīpikā Prakāśa Vyākhyā
Alternatively, he was cast down from his position as an associate. Hence he was overcome by anger and received a curse by the Lord's will, becoming full of darkness though originally pure goodness. At that time during the battle, he fully seized intense anger. (13) He struck with force, the verb root is used in the active sense here. (14) Moving sideways, he avoided frontal contact. Just as a yogi avoids death when it approaches through prāṇāyāma and samādhi. (15) Whose lower lip was seen bitten. (16) After whirling the mace, in the region of the eyebrow. O gentle one - implying you did not place your mace like Duryodhana due to your gentle nature. Or I say this because you are pleasing due to devotion to the Lord. Both were very enraged. (17) (18) Of Hari and Hiraṇyākṣa. With blood flowing from their necks torn by the clashing of their joined tall horns, intensely engaged in mutual pummeling, with fierce anger, putting even elephant-herd leaders to shame, as is well known. "Bhū, go, vāk are synonyms for ilā" according to Amara. (19) O descendant of Kuru - implying you are eager to hear this as war is the dharma of Kurus. Who had assumed a boar form by his illusory power out of compassion for devotees. The destruction of Hiraṇyākṣa by the boar form is described in other Purāṇas. Also, Brahmā will say later "Fortunately he has himself met the death destined for him." The fierce combat of the two enemies. There at the battle site. (20)
Śrī Rādhā Ramaṇa dāsa Gosvāmi Viracitā Dīpanī Vyākhyā
The insult etc. is stated from the demigods' perspective. In reality, it should be explained that he was engaged for attaining the position of an associate, and intensely attained anger for the sake of divine play. Ājahāra means attained. (13) Amarṣita means intolerant. (14) Voluntary death for one established in yoga. (15) (16) Saṃrambha means anger. (17) Then after charging, "O gentle one" implies listen to his gentleness. With his own mace, before it reached the ground. (18) Haryakṣa means one with green eyes, as such a person is renowned to be extremely wicked in the world. (19) The blood here is only the demon's, attached to the Lord's body. Due to the intensity of anger, he considered it his own, hence smelling it caused increased fury. (20) "Assumed by illusion" means brought into the material realm out of compassion.
Śrīmad Vīrarāghava Vyākhyā
Insulted by the Lord means disrespected. In that way, he, the demon, intensely overcome by anger and mocked, seized great anger, that is, became angry. The simile is "like the king of snakes being played with." (13) Amarṣita means angered. Hence breathing heavily. Hence whose senses were agitated by wrath. That demon, approaching near, forcefully struck Hari with his mace. (14) But the Lord, moving sideways, avoided the force of the mace released at his chest by the enemy demon, like a perfected yogi avoiding death. (15) Again, as the demon was repeatedly whirling his mace that had not yet struck, Hari became angry at him. Hence out of rage, with bitten lower lip, he charged towards him. (16) Then, after charging, the Lord struck the enemy on the right side with his own mace. O gentle Vidura! But that demon, being skilled in mace-fighting, struck with his mace even before the Lord's mace aimed at his right side reached. (17) Haryakṣa means Hiraṇyākṣa. And Hari. The two, very enraged, desiring to defeat each other, struck each other with their heavy maces. (18) Of those two contending rivals, whose limbs were struck by sharp maces, hence whose anger was intensified by the smell of blood flowing from wounds. Hence on the earth, for the sake of the earth, desiring mutual victory, their combat with various intricate mace-fighting movements shone like that of two fierce bulls. (19) O Kaurava Vidura! Brahmā, the self-born, surrounded by sages like Marīci, came desiring to see the fierce battle on earth between the two enemies - the demon Hiraṇyākṣa who was a part of sacrifice, and the great soul who had assumed a boar form by his own will, whose heart was inclined to bestow grace even on the demon. (20)
Śrīmad Vijayadhvaja Tīrtha-kṛtā Pada Ratnāvalī Vyākhyā
He describes the external manifestation of anger due to being possessed by demonic feelings. He says: Deceived by words means being tricked. Being played with means being made the object of undesirable games, or being tormented. (13) One whose senses have moved from their proper places due to anger. (14) Yogārūḍha means absorbed in yoga. (15) One who has bitten his lower lip. (16) To indicate the intransitive nature of ājagha, "in the southern region" is stated. The reflexive verb form is used with the prefix ā. Kovida means skilled in the various techniques of mace fighting. (17) Haryakṣa means Hiraṇyākṣa. Hari means Acyuta. (18) Of the two contending ones, those whose battle was intensified by the smell of blood flowing from wounds, on the earth (ilā), like two fierce bulls. (19) This battle was not unknown like the actions of crows, but was witnessed by Brahmā and other gods - with this idea, Brahmā's arrival is described. Daitya means one whose limbs contain sacrifices and their implements. By his own power, he illuminates his independent supreme self - thus he is Svarāṭ Brahmā. Indeed, through the knowledge of Brahman instructed by him, liberation is attained by all. (20)
Śrīmaj Jīva Gosvāmi-kṛtā Krama Sandarbha Vyākhyā
Daitya means: By illusion (māyā) means by compassion; having been grasped means having been brought back in relation to the manifest world. (20-21)
Śrīmad Viśvanātha Cakravarti-kṛtā Sārārtha darśinī Vyākhyā
He was insulted - "Truly, we are" - by this verse he was mocked with anger. By the two verses beginning with "These we" he was made to be played with like a great serpent king. Alternatively, he was thrown down from his position as an associate. Therefore he was thoroughly overcome by anger. Though made of pure goodness, he became full of darkness due to Brahmā's curse impelled by the Lord's will. But at that time, during the battle, he fully assumed intense anger. (13-14) Antaka means death. (15-16) That demon struck at the noose obtained from the Lord. (17) Haryakṣa means Hiraṇyākṣa. (18) Of the two contending ones, whose anger was intensified by the smell of blood flowing from wounds, on the earth (ilā) made fragrant, like two maddened bulls. The battle of Hari and Haryakṣa shone on the earth. "Bhū, go, vāc are synonyms for ilā" according to Amara. (19) By illusion (māyā) means by power; he who assumed the boar form as his own - of that illusory husband in boar form. The Sandarbha states: "By illusion means by compassion; having been grasped means having been brought back in relation to the manifest world." Svarāṭ means Brahmā. (20)
Śrīmac Chukadeva-kṛta Siddhānta Pradīpaḥ
O gentle one! (17) Haryakṣa means Hiraṇyākṣa. (18) Of the two contending ones, whose anger was intensified by the smell of blood flowing from wounds, with the cow (ilā) as the cause, like two maddened bulls, the battle shone. (19) By illusion (māyā) means by resolve. With the earth as the cause, of the two enemies. (20)
Śrīmad Vallabhācārya Viracitā Subodhinī Vyākhyā
Thus the verbal battle between them has been described. Then the physical battle began - this is stated in five verses. The battle consists of two parts for the demon: the beginning of the fight and the actual combat. For the Lord there are two parts: counterattack and combat. Then there is mixed combat, followed by the gross battle, and finally the conclusion. (1)
First is Hiraṇyākṣa's battle, described in two verses. In battle, anger is the main ingredient, which is first described: "He was insulted" - this is the cause of anger. But this does not occur in a devotee or in one who is insignificant, hence "he" is stated. He is a demon and very powerful. Then the Lord manifested his nature, hence "by the Lord" is stated. The insult was "village lions". Deceived means tricked by indirect speech like "These we" etc. The ca implies he was also challenged to fight. Even then he was deceived by anger, not by good advice. Thus because three faults arose in him, it is said he assumed great anger in the form of three faults: "He fully assumed". As if he had kept it somewhere and brought it. Intense, resulting in harm. What need be said of one naturally angry when provoked? To illustrate this, it says "being played with". Just as the king of serpents, whether Kāliya or another. (13)
Just as he displays his prowess, so he displayed it, saying "emitting". Extremely angered, emitting breath, he struck with his mace - this is the connection. Anger within produced breath, while anger without, denoted by the word manyu, caused his senses to move excessively. Thus the pervasion of his anger is described. Therefore quickly approaching, coming near the Lord. Thinking it improper to fight with the Lord, his species is mentioned - "demon". "He struck with his mace" - the Lord kills great beings only later, not first. To indicate the Lord's excellence, his killing first is stated. To suggest that killing a lion or remover of sorrow would be the cause of one's own harm, "Hari" is stated. Thus his battle up to the point of being killed is described. (14)
The Lord's battle is described in two verses: "But the Lord". The word "but" indicates He did not become angry like that, but calmly counterattacked. The Lord's ability to counterattack is stated by His own name. "The force of the mace" - the mace has irresistible force, for it strikes when near. It was especially hurled at the chest, and by the enemy. Three reasons for not being deceived are described. Still He spoke, saying "He evaded". How He evaded is explained: "Sideways" - the Lord very swiftly went to the side. But how could a blow coming near be avoided just by moving sideways? To this it says: "As if mounted in yoga". For yoga enables control of the breath. Death is the taker of breath. Through yoga one dissolves the breath, then death searching cannot find it. Thus the Lord made His form before the enemy. By that alone He disappeared, so deception occurred due to dissolution at the place of the blow. (15)
Having thus counteracted the previous attack and remained silent, when he again rushed to kill, the Lord then struck him, saying "Again the mace". "Whirling his own bowstring repeatedly" - the prior timing of the whirling for firm counterattack is described. Hari the boar rushed to kill - he ran and came near. Due to the futility of his previous effort, in extreme angry excitement "he bit" - bit his lower lip which covers his teeth. He did this for the sake of "However they approach Me" - this is the idea. (16)
Then, in response to the question "What did he do?", it is said - "Then". With the mace Kaumodakī. On the right eyebrow. He was struck on the right eyebrow so that his demonic death would be destroyed, due to his being a person. In response to the doubt "How is it possible to strike such a small spot?", it is said - "The Lord". That mace Kaumodakī. O gentle one, with his own mace Maurya, the skilled one struck. (17)
Thus having described their mutual combat, he concludes - "Thus with the maces". Heavy ones for prolonged battle use. Haryakṣa is Hiraṇyākṣa. The word haryakṣa is used to indicate similarity, meaning "one in whose eye Hari resides". Hari is the Lord. Note the use of the word "Hari" in both cases. It is said "for victory only, not for killing" to indicate the desire for conquest. "Furiously enraged" indicates the cause of battle for both. They struck each other all around. (18)
Having thus described the Lord's battle play, he now describes it - "Of those two rivals". Mutually competing. Whose bodies were struck by sharp maces. Fearing they would stop fighting due to experiencing pain, he states the increase of anger with reason - "From the wounds, the flowing blood increasing the fury". The wounds caused by the mace blows, from which flowed blood, the tasting of which increased the fury of both. The maces moving in various paths indicates absorption in the rasa of battle play. Here too the desire for victory alone is the cause, both inherently and intentionally. In response to the doubt "How can mere victory be the cause for enemies?", he says - "Like two rutting bulls on earth". Ilā means earth. In one case it is a locative of location, in the other a locative of cause. Just as two extremely powerful bulls fight on earth out of mutual desire for conquest when in rut, or their battle is for the sake of a cow. The battle shone. (19)
Thus as the battle was being playfully conducted by the Lord, fearing that his death would not occur, Brahmā himself came and prayed for his killing in two verses - "Of the demon". He describes their forms to indicate equal strength through the difference in coming and praying. There the demonhood alone is mentioned as useful for battle etc. "Whose limbs are sacrifices" indicates his power of action is complete there. In response to the doubt "How can one whose limbs are sacrifices have such a form?", he removes the flaw while stating the special ability - "Who had assumed a boar form through illusion". "Great soul" suggests the reason for such a one engaging in battle is unknown. The address "O descendant of Kuru" is to inspire confidence in the conduct of great souls. In the aquatic battle interpretation, it means "not seen by him". Desiring to thoroughly crush the two enemies on the great earth, he himself came. In response to "What purpose would be served for Brahmā by Hiraṇyākṣa's death?", he says - "The lord of creation". For he is the king of all creation, Indra and others are his portions. The sages came to witness. (20)
Śrīmad Gosvāmi Śrī Puruṣottama Caraṇa Viracitaḥ Śrī Subodhinī Prakāśaḥ
On "The Lord" - By his own word, i.e. by the word Bhagavān. (15)
On "Of the demon" - "Not seen by him" means the aquatic battle is not seen. (20)
Śrī Giridhara-kṛtā Bāla Prabodhinī
Having described their verbal battle, he now describes their physical battle - "He". Extremely provoked and insulted by the angry Lord, that Hiraṇyākṣa developed intense, deadly anger. He gives an example - "Like a great serpent being played with". (13)
Enraged and thus exhaling breaths, his senses agitated by fury, that demon approached and forcefully struck Hari with his mace. (14)
But the Lord, turning sideways, evaded the mace's impact thrown at his chest by the enemy. He gives an example - "As one established in yoga conquers death". (15)
Again taking up his mace and whirling it repeatedly, the angry demon rushed at Hari to kill him, biting his lip in rage. (16)
Then the capable Lord struck the enemy on the right eyebrow with his own mace. This battle play being disturbing, he addresses him "O gentle one" to indicate it is described briefly as not suitable for your gentle nature to hear. That demon too, being skilled in mace fighting, struck the Lord's approaching but not yet arrived mace with his own mace. (17)
Hiraṇyākṣa, whose eyes were on Hari, and Hari himself, both extremely enraged, out of mutual desire for victory, thus struck each other repeatedly with their heavy maces. (18)
Of those two, Hari and the demon, competing, whose bodies were struck by sharp maces, therefore from whose wounds flowed blood, the smell of which increased the fury of both, moving in various paths of mace fighting techniques on earth which was the cause, out of mutual desire to conquer, their battle shone like that of two rutting bulls fighting for a cow. (19)
O descendant of Kuru Vidura, Brahmā, the self-born, surrounded by sages like Marīci, came desiring to see the fierce battle on earth of those two enemies - the demon whose limbs are sacrifices, and that great soul who had assumed a boar form through illusion. (20)
Hindī Anuvāda
Śrī Maitreya said - Viduraji! When the Lord had thus thoroughly mocked and insulted that demon in anger, he became furious like a serpent being played with. (13)
Enraged, he began taking long breaths, his senses became agitated with anger, and that wicked demon leapt forward and forcefully struck the Lord with his mace. (14)
But the Lord avoided the enemy's mace blow aimed at his chest by turning slightly sideways - just as a yoga adept avoids the attack of death. (15)
Then when he began whirling his mace again and again, biting his lip in anger, Śrī Hari rushed at him furiously with great speed. (16)
O gentle Vidura! Then the Lord struck the enemy's right eyebrow with his mace. But Hiraṇyākṣa, skilled in mace fighting, intercepted it midway with his own mace. (17)
In this way, Śrī Hari and Hiraṇyākṣa, extremely enraged and desiring to defeat each other, began striking each other with their heavy maces. (18)
At that time, a competition to win arose between them both, both their bodies were wounded by mace blows, the smell of blood flowing from their wounds increased both their anger; and they both kept changing various tactics. Thus a terrible battle occurred between them out of desire to defeat each other, like two bulls fighting for a cow. (19)
Viduraji! When Hiraṇyākṣa and the sacrifice-embodied Lord who had assumed a boar form through illusion began fighting with enmity for the earth in this way, Brahmā came there with the sages to see it. (20)
SB 3.18.13-20
