Text 21: After arriving at the place of combat, Brahmā, the leader of thousands of sages and transcendentalists, saw the demon, who had attained such unprecedented power that no one could fight with him. Brahmā then addressed Nārāyaṇa, who was assuming the form of a boar for the first time.
Texts 22-23: Lord Brahmā said: My dear Lord, this demon has proved to be a constant pinprick to the demigods, the brāhmaṇas, the cows and innocent persons who are spotless and always dependent upon worshiping Your lotus feet. He has become a source of fear by unnecessarily harassing them. Since he has attained a boon from me, he has become a demon, always searching for a proper combatant, wandering all over the universe for this infamous purpose.
Text 24: Lord Brahmā continued: My dear Lord, there is no need to play with this serpentine demon, who is always very skilled in conjuring tricks and is arrogant, self-sufficient and most wicked.
Text 25: Brahmā continued: My dear Lord, You are infallible. Please kill this sinful demon before the demoniac hour arrives and he presents another formidable approach favorable to him. You can kill him by Your internal potency without doubt.
Text 26: My Lord, the darkest evening, which covers the world, is fast approaching. Since You are the Soul of all souls, kindly kill him and win victory for the demigods.
Text 27: The auspicious period known as abhijit, which is most opportune for victory, commenced at midday and has all but passed; therefore, in the interest of Your friends, please dispose of this formidable foe quickly.
Text 28: This demon, luckily for us, has come of his own accord to You, his death ordained by You; therefore, exhibiting Your ways, kill him in the duel and establish the worlds in peace.
Śrīdhara Svāmi-kṛtā Bhāvārtha-dīpikā Vyākhyā
Coming to Nārāyaṇa, he said: What did he do after seeing the demon? How was he? Approaching, with his valor or intoxication of bravery gone, from whom fear had departed, by whom counteraction was made, whose prowess was irresistible, the leader of thousands of sages. (21)
O God, this demon has reached the root of the gods and others. (22)
Offender, falsely accusing others, engaged in averting that, causing fear, taking away the purpose and life of the frightened evil-doer, having obtained a boon from us, looking for an opponent but finding none. (23)
Since he is like this, O God, do not play with him. Just as a child plays with an agitated poisonous snake by pulling its tail. (24)
Your demonic. O God, your own illusion. Sin in the form of evil. (25)
He speaks of the limit. This one: Destroyer of worlds. The word "chamba" is an indeclinable meaning destruction. (26)
Abhijit is midday, that very auspicious time being a muhūrta. The time is almost over, so cross over this very difficult one, slay him, as much time remains in the muhūrta. (27)
You as death, created by you at the time of curse and blessing. Having reached happiness, establish (him). (28)
Thus ends the 18th chapter of the commentary on the Third Canto of the Śrīmad Bhāgavata Mahāpurāṇa.
Śrī Vaṃśīdhara-kṛtā Bhāvārtha-dīpikā Prakāśa Vyākhyā
The etymological explanation is: "Śauṇḍīra means skill in valor and wine." (21)
"This" is a pair. (22-23)
Thorn means painful like a thorn. (23)
Being thus, causing pain to gods, brahmins, etc. Like a child, like an ignorant person. But you were indeed the crest-jewel of the wise. Just as Garuḍa with a black snake. Or, as people consider a snake that has risen up to look, so consider him. (24)
"Does not increase" means: Thus you will not be able to kill him who has increased in strength during the demon's time. Even for Brahmā who knows sovereignty, suspicion of the undesirable should be understood as arising from love alone, just as for Vasudeva and Devakī who know sovereignty, there is the statement "I am disturbed because of you, O fearful-minded one, from Kaṃsa." Māyā means ability. (25)
"This" due to the perception of closeness from fear. (26)
He explains the meaning of Abhijit: "Midday is called Abhijit, and also the latter part of Āṣāḍha. The first half of Śravaṇa, or the equinox, is remembered as Abhijit." But Kāśīnātha says: "Twenty digits for the Sun, sixteen for the Moon, fifteen for Mars, fourteen for Mercury, thirteen for Jupiter, twelve for Saturn and Venus. When the shadow at the base of the gnomon is produced at midday, that is called Abhijit, remembered by the wise as one ghaṭikā. All actions done at this time succeed. One born in Abhijit becomes a king, there is supreme success in business." The meaning of this is: Here a twelve-digit gnomon should be understood, as it is stated thus in the Sūryasiddhānta, etc.: "The gnomon should be two digits wide at the base, twelve digits high, and needle-pointed at the top." The measure of a digit is also stated in the Līlāvatī: "Eight barley-corns make a digit." When at midday the shadow is produced at the base of that gnomon, then the wise remember one ghaṭikā called Abhijit, meaning one ghaṭikā after midday. This is a universal rule, hence "at midday and." The word "and" indicates that Abhijit time is stated again: when on Sunday the shadow of that gnomon measures twenty digits, and on Monday the shadow measures sixteen digits, then that is the time - this should be understood to mean one ghaṭikā called Abhijit starting from midday. And this Abhijit occurs twice, in the forenoon and afternoon - this should be known by the intelligent. Similarly, on Mars and other days also, Abhijit occurs twice according to the digit measure of the shadow on each day. But those dear to the gods explain: On Sunday, making a twenty-digit gnomon, when the shadow occurs at its base at midday, that ghaṭikā is called Abhijit. Similarly for Moon etc., making a gnomon of their respective digit measures, Abhijit occurs from the shadow at its base - this explanation is incorrect. Because whatever digit measure the gnomon has, the shadow at its base at midday will always have that same digit measure. If so, then what is the purpose of different digit gnomons for Sun etc. days? Astrology is not a science that produces imperceptibility like other sciences, but indeed produces perceptibility, as stated in the Siddhānta: "Astrology is a perceptible science, with the Sun and Moon as witnesses." Enough with discussion of other sciences, let us follow the context. Hence, as the muhūrta is almost over. (27)
"By you" means: I alone will kill you in demon form with Boar and Man-lion forms, in demon form with human form, as promised - this should be understood from other Purāṇas. Or, created by me at the time of granting boons after austerities. (28)
Thus ends the 18th chapter of the Bhāvārthadīpikāprakāśa on the Third Canto of the Śrīmad Bhāgavata.
Śrī Rādhā Ramaṇa dāsa Gosvāmi Viracitā Dīpanī Vyākhyā
Apratikārya means irresistible. Netā means instigator. (21)
"This" is a pair. (22-23)
Being thus characterized as an offender, etc. The reading "as a poisonous snake" alone is approved by Svāmī, not "as an agitated poisonous snake", as explained by the word "since" before and "as" is just the meaning of the suffix vat. (24)
Although his increase, time limit, etc. are nothing before the Lord, seeing his absorption in the battle play, it should be known that Brahmā spoke thus due to the nature of love, from the covering of knowledge of sovereignty. (25)
"This" due to the flash of closeness in the heart from fear. The Bengali reading is "chamchaḍi" instead of "chamvaḍi". "In all souls" means destroy this power, as this is also his soul. (26)
Of well-wishers desiring benefit due to the nature of love. (27)
Created by my own words "with absorption in me". (28)
Thus ends the 18th chapter of Śrī Rādhāramaṇadāsa Gosvāmī's Dīpikā commentary on the Third Canto of the Śrīmad Bhāgavata Mahāpurāṇa.
Śrīmad Vīrarāghava Vyākhyā
Brahmā, the lord who leads thousands of gods, came and said to Nārāyaṇa, who easily accomplishes tasks like destroying demons, about the demon: "The one who has attained courage, from whom fear has departed, who has made a counterattack, whose valor is unbearable." (21)
He spoke the same statement. From "eṣa" until the end of the chapter: O Lord Nārāyaṇa! This demon is committing offenses against the Brahmins who have taken refuge at your feet, against the cows, and against innocent beings and all living creatures. (22)
He commits offenses without cause. When those afraid try to prevent it, he becomes a cause of fear. He is an evildoer who takes away wealth, life, etc. Having obtained a boon from us, he roams the worlds like a thorn, seeking an opponent, though he himself has no equal. (23)
O Lord! Do not play with this vile demon who is skilled in magic, proud because of his astonishing powers to create armies, arrogant and uncontrolled like a wild elephant, as if he were a poisonous snake lifted by its tail like a child. (24)
O Acyuta! Before this terrible demon reaches his power-giving twilight time and grows stronger, destroy him by resorting to your own magical power. (25)
O Lord! This most frightful twilight that causes harm to the worlds is approaching. O Soul of all! Bring victory to the gods. (26)
Now the auspicious time called Abhijit, which is the midday muhūrta, has arrived. Therefore, quickly overcome this invincible demon for the welfare of your friends and us. (27)
By good fortune, this demon has himself approached the death that was ordained by you at the time of curse and blessing. Or, ordained by his father Kaśyapa. Having conquered this demon in battle, establish the worlds in happiness. (28)
Thus ends the 18th chapter of the third canto of Śrīmad Bhāgavata Mahāpurāṇa with the commentary Bhāgavatacandracandrikā by Śrīmad Vīrarāghavācārya.
Śrīmad Vijayadhvaja Tīrtha-kṛtā Pada Ratnāvalī Vyākhyā
Not only did Brahmā come to watch the battle, but also to inform about other matters related to ways of killing the demon. With this intent, he tells Hari about Brahmā's manner of informing. "Āsanna" - By this it is meant that even in times of crisis, a wise person should explain ways to overcome it, in order to demonstrate proper conduct, not because Hari was unaware of the methods.
Having observed him who had attained prowess and whose valor was irresistible, the thousand-eyed one (epithet of Brahmā due to leadership over many ages) [said]. (21)
First he states the faults in the demon being killed. "Eṣa" (22)
A wrongdoer through theft of wealth etc. "Āgas" means both sin and displeasure. An evildoer causing fear through killing etc. and defiling rituals like the agnihotra. The reason for this is stated: "Asmallabdha" (23)
He states the reason for not acting playfully. "Yad" - From the risen, blazing venom of a black snake. (24)
His own demonic time, the afternoon. Before that, his own māyā (illusory power) - meaning he cannot be killed by anyone other than you. "Brahmācyuta" indicates the verse: "Viṣṇu, though unharmed, appears harmed; though unequaled, appears equal; though victorious, appears defeated; though all-knowing, appears ignorant. Though unlimited in all forms, Brahmā and others, following his will, speak and act as if he experiences sorrow." (25)
What kind of demonic time? He explains: "Eṣa". According to the statement: "Know that ādaraṃ refers to the face, while śambakāraṃ refers to devouring." Destroyer of the world, devourer of all people. (26)
Now he explains which is the proper time. "Adhunā" - According to "The midday is called abhijit, and also the latter part of āṣāḍha. The first half of śravaṇa and the equinox are also considered abhijit." Therefore abhijit refers to the midday muhūrta. (27)
He clearly implies that this demon cannot be killed by anyone else. "Diṣṭa" - May you, the slayer, establish death in happiness. (28)
Thus ends the 18th chapter of Śrīmad Vijayaḍhvajatīrtha's Padaratnāvalī commentary on the Third Canto of the great Śrīmad Bhāgavata Purāṇa. (18)
Śrīmaj Jīva Gosvāmi-kṛtā Krama Sandarbha Vyākhyā
The couplet "Eṣa". (22-23)
"Mainam" etc. is the speech of Śrī Brahmā. Due to the special love arising from the Lord's battle play, his knowledge of the Lord's supremacy was diminished. In the commentary, since it is explained as "yad yasmāt", the reading should be "yadāśīviṣam". Everywhere this alone is to be supplied and explained as "yathā". (24)
Āsthāya means having manifested his power (māyā). (25)
"Eṣa" - due to the awareness of proximity from fear. (26)
Mauhūrtika yoga means the special time occurring in a muhūrta. (27-28)
Thus ends the 18th chapter of Śrījīva Gosvāmī's Kramasandarbha on the Third Canto of Śrīmad Bhāgavata Mahāpurāṇa. (18)
Śrīmad Viśvanātha Cakravarti-kṛtā Sārārtha darśinī Vyākhyā
Āsannaṃ means one who has attained śauṇḍīra (valor or intoxication). Sahasraṇīḥ means Brahmā, the leader of thousands of sages. (21-22)
O Lord! Āgaskṛt means one who falsely accuses of wrongdoing. When one tries to counteract that, he causes fear. Knowing people are afraid, he becomes duṣkṛt - a stealer of wealth, life, etc. (23)
Do not play with him like a child. Though you yourself are the crest jewel of the wise, the implication is that he is ignorant. Yad means just as Garuḍa [deals with] a risen venomous serpent. Or yad means because I consider him a risen venomous serpent. (24)
Svāṃ velām āsurīṃ - O Lord! Svāṃ māyām - Even you, the Supreme Lord, will not be able to kill him when his strength increases at the demon's time. This shows that even Brahmā, though full of knowledge of the Lord's supremacy, still feared out of love, like Vasudeva and Devakī who said "I am disturbed because of you, O Lord" despite their full knowledge. (25)
Chambatkarī means destroyer. Chavada is an indeclinable meaning destruction. (26)
Abhijit means midday. Mauhūrtika means occurring over three muhūrtas. Agāt means nearly gone. Therefore, kill this invincible demon in whatever little time remains. (27)
Tvā means you. Vihitaṃ means created by you at the time of giving boons and curses. (28)
Thus the 18th chapter of the Third Canto is completed in the Sārārthadarśinī commentary, which gives joy to the hearts of devotees and is agreeable to the saintly. (18)
Śrīmac Chukadeva-kṛta Siddhānta Pradīpaḥ
Brahmā, who leads thousands of sages. Āsannaṃ means one who has attained śauṇḍīraṃ (valor), who is fearless and not lazy, who has made a counterattack, whose prowess cannot be stolen by gods or demons. Seeing that demon, he spoke to Nārāyaṇa. (21-22)
O Lord! This demon is āgaskṛt (offender) in mind, bhayakṛt (fear-causer) in speech, and duṣkṛt (evildoer) in body. Since he is like this, do not play with him. (23-24)
Svām āsurīm - O Lord! Māyām means wonderful power. (25)
He describes the demonic time: Eṣa - Destroyer of the world, destroyer of living beings. Chambat is an indeclinable meaning destruction. (26)
Adhunā means now. Abhijit means midday. That is the mauhūrtika yoga, the auspicious time occurring in a muhūrta. Agāt means it has come. For welfare, kill this invincible one who cannot be conquered by others. (27)
Vihitaṃ means beneficial in an opposite way, in the form of an enemy. Or as stated: "Then the angry Supreme Lord, maintainer of the worlds, will descend and kill him, as Indra strikes down mountains with his thunderbolt." Vihitaṃ means ordained by Kaśyapa. You are death, the killer. (28)
Thus ends the 18th chapter of Śrī Śukadeva's Siddhāntapradīpa commentary on the Third Canto of Śrīmad Bhāgavata Mahāpurāṇa. (18)
Śrīmad Vallabhācārya Viracitā Subodhinī Vyākhyā
Having seen their battle, thinking "These two are engaging in play", he prays for killing (them), thus he says - āsannaśauṇḍīram. The Lord's excellence is proper, his (Hiraṇyākṣa's) is improper - thus he describes that very thing. One who has accepted (āsannam) bravery (śauṇḍīram). Śauṇḍīram means boldness and enthusiasm. One whose fear has been removed by the Lord. One who has made retaliation. One whose valor cannot be taken away by anyone. Seeing such a demon and knowing "This one is invincible", (he addresses) his father the Lord, the first incarnation form of all incarnations - "If the Lord wishes to kill him, only then will his death occur, not through indifference" - thinking thus, he addresses the primordial boar (ādi-sūkara), this is the connection. The reason that he has such knowledge is - "He is the Lord". If it is said thus, if he were to kill Brahmā himself, then what would be the outcome - anticipating this objection, he says - sahasraṇīr. He who leads a thousand. For Brahmā indeed leads a thousand warriors like himself, therefore there is no fear for him, this is the meaning. (21)
Brahmā states only his faults for the purpose of killing him - eṣa, with two verses - "Killing is prescribed for one who harms devotees" - from the Lord's heart, this one has indeed committed harm to devotees, thus he says - This Hiraṇyākṣa. The address "O God" is for the purpose of showing partiality. "Of the gods" is said to indicate that killing is not a fault for harming the gods. adhimūlam upeyuṣām - this is the main reason. viprāṇāṁ saurabheyīṇām - of the brahmins and cows. Because of their use in sacrifice, by opposing them he must necessarily be killed by the sacrificial boar - this is stated as relevant to the current incarnation. Because Viṣṇu is generally the protector, it is said "also of innocent beings" for their protection. Innocent beings must be protected in every way by a protector. Four reasons why he should be killed are described. (22)
His four faults are also stated - āgaskṛd. First he makes the innocent appear guilty, meaning he falsely creates offenses. Then he generates fear through threats etc. Then he commits wicked killing or stealing of everything. To produce other faults also, his strength is stated - asmad-rāddha-vara. One who has a boon granted by us. How did he become wicked after obtaining a boon from the gods - anticipating this question, he says - asura, like serpents drinking milk. The fourth fault is stated - ayaṁ kaṇṭaka. He destroys movement itself. Even though small, he causes extreme pain, this is the meaning. And he has no equal, there is no one in the world equal to him in battle. Therefore seeking an equal opponent he roams the worlds. Thus the proud evil one must be killed, this is the meaning. (23)
He should not be ignored, thus he says - mainam. Do not play with him, do not make him play, this is the meaning. Or do not play making him the target, this is the meaning. There are four reasons for this. māyāvinam - He is deceitful, his strength is not known; when he becomes weak he will flee, therefore he should be killed now itself. Moreover he is proud without cause, if ignored he will kill the whole world. Furthermore, niraṅkuśam - There is no one to restrain him other than you, therefore there is no other remedy for him. It should not be thought that he will abandon his childishness after some time, because he is most wicked. Therefore O God! Do not play as with a child. For a child does not consider the water. Moreover, he will harm even you, thus he says - yadāśīviṣam utthitam. An arisen serpent. When a sleeping serpent is aroused by movement, it must be killed, otherwise it would cause harm. (24)
Moreover, he is naturally very strong, at twilight he will become extremely strong; therefore he should be killed before his time of growth arrives, thus he says - na yāvad. He states the fault in growth - dāruṇa. Their time is twilight; for the demons are born then, these two were also born then. How then should he be killed? Therefore he says - svāṁ devamāyām. For divine illusion obstructs demons, as per the statement "Overcoming rajas and tamas, sattva arises, O Bharata!". It should not be thought there will be fault in killing, because he is in the form of sin. No doubt should be entertained about oneself in this, thus he says - acyuta. (25)
Twilight itself is also destructive, thus he says - eṣā ghoratamā. This is the twilight of the gods. Because of the fixed position of the wheel of light, and the earth being placed in the middle. Because Brahmā etc. are deities, it is determined by the divine measure. Or, this is Brahmā's day, as per the statement "Destroyer of the world", because of the dissolution of the kalpa at the end of his year. In the first view, twilight is naturally world-destroying, hence it is called thus. Or the human measure by the revolution of the wheel of light. Or the presiding deities appear in succession for the time that has come for serving the Lord, hence that is called twilight; similarly Abhijit also. Though reconciliation is possible in all four views, this one is superior. The Vedic word "chambata" means destruction, synonym of emptiness, as per the śruti "They make the eighth day empty with that". Therefore twilight is also world-destroying, and so is the demon. When both combine there will be great calamity, so the demon should be killed before that, this is the meaning. He indicates the capability thus - prabhu. In all incarnations, due to the veil of the sattva portion, there seems to be concealment of knowledge, hence the enlightenment. Three watches have passed, so twilight will be near, thus it is said "approaching". Your protection of all is necessary, thus he addresses - sarvātman. Though killing one protects many, killing is not contradictory even for the Self of all. Even so, if he should not be killed in any way, and only protection should be done, to that he says - surāṇāṁ jayam āvaha. Victory for the gods should be accomplished in the time of sattva. (26)
Now, anticipating the objection "Why am I being instructed, when I myself will kill him?", he says - "Now this" (adhunaiṣa). The presiding deity of that is directly present, hence "this" (eṣa) is used. The Abhijit constellation meets at midday through the zodiac signs, hence it is described thus. Eight days after the sun's entry into Libra, on that very day in the fourth quarter of Uttarāṣāḍhā, at midday there is the Abhijit conjunction for a muhūrta. In the story "The gods conquered in that constellation", the gods' victory over the demons is described in the Abhijit constellation. But that has just passed; he should be killed right then, due to being unconquerable. Or, according to the śruti "as if defeated by sin", the Abhijit constellation is not extremely excellent, having been defeated by sin. Therefore that too has passed and evening has not yet come, so he should be killed - this is the meaning. For the welfare of us, the gods who are friends. Thus quickly cross over this evil, difficult to cross, death-like one; thoroughly cross over. (27)
Now, anticipating the objection "How can he die when his destined lifespan still remains?", he says - "By fortune" (diṣṭyā). That he has encountered you at this time indicates he has no destined lifespan remaining. You yourself are death for him, so he himself has fortunately encountered you, death. Just as death kills him through the power of disease etc., similarly having overpowered him and killed him in battle, may you establish all people in supreme happiness - this is the prayer. There is also no fault in killing in battle. (28)
Thus ends the explanation of the 18th chapter in the third canto of the Subodhinī commentary on the Bhāgavata composed by Śrī Vallabha Dīkṣita, son of Śrī Lakṣmaṇa Bhaṭṭa.
Śrīmad Gosvāmi Śrī Puruṣottama Caraṇa Viracitaḥ Śrī Subodhinī Prakāśaḥ
On "eṣa": This means "this very one". This refers to the aspect of the arrival of the deity in the form of twilight. (26)
On "adhunā": It is described thus. It is described as a conjunction. "Te devāḥ" etc.: "There is a constellation named Abhijit. Above the Āṣāḍhās. Below Śroṇā. The gods and demons were engaged in battle. The gods conquered in that constellation. Because they conquered (abhyajayan), that is the Abhijitness of Abhijit. One who desires should perform the sacrifice in that constellation for unconquerable victory. He conquers unconquerably, but as if defeated by sin." This is the meaning of the story stated in the śruti. (27)
Thus ends the explanation of the 18th chapter in the Subodhini Prakasha on the third canto.
Śrī Giridhara-kṛtā Bāla Prabodhinī
Brahmā who had arrived one less (in number), intoxicated with courage and enthusiasm. Free from fear, having made preparations, whose valor is irresistible or unbearable - seeing the demon who was such, he addressed the primeval boar, his father Nārāyaṇa who had assumed the form of a boar. The reason for that is "sahasraṇī" - the word "sahasra" means infinite. The meaning is controller of all. He states the capability for that - "bhagavān", endowed with lordship etc. (21)
He shows that very statement - "eṣa" until the end of the chapter. Addressing him as "deva", suggesting that for you who are engaged in various pastimes, this killing alone is appropriate, otherwise your play would not be accomplished by the destruction of everything. Since this demon is the creator of affliction for the brāhmaṇas etc. who have taken sole shelter at your lotus feet, therefore do not play with him but kill him - this is the construction of the four (statements). You must certainly protect the gods, brāhmaṇas, and cows who are limbs of sacrifice, since you are the incarnation for sacrifice. You who are affectionate to devotees must certainly protect the devotees who have taken shelter at your feet. You who are the protector of all must certainly protect even innocent creatures - this is the intention. (22)
Creator of affliction, falsely accusing without cause; to remove that, creator of fear when engaged in activity, knowing they are afraid; evildoer, stealer of wealth, life etc.; one who has obtained a boon from us, therefore himself without an opponent, therefore roaming the worlds seeking an opponent. A thorn, obstructing the good path like a thorn. (23)
The address "O God" indicates the intended meaning, suggesting urgency. Do not play with him, as he is the cause of calamity. He gives an example for that - Just as one playing with a raised cobra receives calamity from it, similarly (with the demon). Suggesting he is the cause of calamity, he describes him - possessing illusory power, endowed with the ability to create unimaginable things, therefore arrogant, unrestrained, without any controller other than you, most wicked, with an evil mind. (24)
Addressing him as "God of gods", with the intention that there is no fault in killing him due to your partiality for the gods. Suggesting the reason for that, he again addresses him - "O infallible one". This one who is cruel by nature, before he grows having reached his own tide that increases his strength, assuming your own illusory power, your inconceivable potency, kill this sinful one - this is the construction. (25)
When will that time come? In anticipation of this, he says - This. O Lord, although nothing is unknown to you who are the Self of all, still I address you as "O Self of all" to indicate that I am informing you out of my own distress. chambadi is an indeclinable word meaning destruction. That which destroys the worlds, since dissolution is known to occur at twilight. Therefore this most terrible and frightening twilight (saṃdhyā) is approaching. Before that, bring about victory for the gods - this is the meaning. (26)
Now this astrological conjunction called abhijit, the midday time - in the story "The gods conquered in that constellation", it is stated as the cause of the gods' victory, as defeat is heard. That too has already passed, so before twilight comes, quickly cross over this invincible one for the happiness of friends, your devotees, and us. (27)
With the intention that no one but you can kill him, he says - By fortune. Ordained at the time of curse and blessing, "These two, having immediately attained the state of demons" etc., created by you alone. Or as ordained by Kaśyapa himself: "Then the angry Lord of the universe will descend and kill", this death-form of you he has himself encountered. By the fortune of all, therefore in battle, conquering him by your prowess, killing him, bring the worlds to happiness, make them happy - this is the meaning. (28)
By the son of Gopāla of the lineage of Śrī Vallabhācārya,
Entitled to serve the feet of Śrī Mukundarāya, (1)
For the attainment of the bliss of devotion,
This commentary on the Śrīmad Bhāgavata called Bālaprabodhinī (2)
Has been composed, here in the third on the description of creation,
The eighteenth describing the battle with the demon Kroḍa has passed. (3)
Thus ends the commentary by one named Śrī Giridhara
Hindī Anuvāda
They were surrounded by thousands of sages when they saw that the demon was very valiant, there was no trace of fear in him, he was capable of confrontation, and it was very difficult to crush his prowess. Then they began to speak thus to Lord Ādi Sūkara (Primeval Boar) form of Nārāyaṇa. (11)
Brahmā said - O Lord! Having received a boon from me, this wicked demon has become very powerful. At this time, he is causing great harm, sorrow and fear to the gods, brahmins, cows and other innocent beings who are under the shelter of your feet. There is no other warrior equal to him, so this great thorn is roaming all the worlds in search of a hero to confront him. (22-23) This wicked one is very deceitful, arrogant and unrestrained. Do not play with him as a child plays with an angry snake. (24) O Lord! O Acyuta! Before this terrible demon becomes powerful by attaining the time of his strength increase, accept your yogamāyā and kill this sinner. (25) O Lord! Look, the terrifying time of twilight that destroys the worlds is about to come. O Self of all! Before that, kill this demon and grant victory to the gods. (26) Now the auspicious muhūrta named Abhijit has also arrived. Therefore, for the welfare of your friends, us, quickly deal with this invincible demon. (27)
O Lord! His death is destined by your hand alone. It is our great fortune that he has himself come to you who are his death. Now, powerfully kill him in battle and grant peace to the worlds. (28)
SB 3.18.21-28
