Text 8: The Lord placed the earth within His sight on the surface of the water and transferred to her His own energy in the form of the ability to float on the water. While the enemy stood looking on, Brahmā, the creator of the universe, extolled the Lord, and the other demigods rained flowers on Him.
Text 9: The demon, who had a wealth of ornaments, bangles and beautiful golden armor on his body, chased the Lord from behind with a great mace. The Lord tolerated his piercing ill words, but in order to reply to him, He expressed His terrible anger.
Text 10: The Personality of Godhead said: Indeed, We are creatures of the jungle, and We are searching after hunting dogs like you. One who is freed from the entanglement of death has no fear from the loose talk in which you are indulging, for you are bound up by the laws of death.
Text 11: Certainly We have stolen the charge of the inhabitants of Rasātala and have lost all shame. Although bitten by your powerful mace, I shall stay here in the water for some time because, having created enmity with a powerful enemy, I now have no place to go.
Text 12: You are supposed to be the commander of many foot soldiers, and now you may take prompt steps to overthrow Us. Give up all your foolish talk and wipe out the cares of your kith and kin by slaying Us. One may be proud, yet he does not deserve a seat in an assembly if he fails to fulfill his promised word.
Śrīdhara Svāmi-kṛtā Bhāvārtha-dīpikā Vyākhyā
That blessed Lord, praised by the creator of the universe and being showered with flowers by the gods, or in another reading, praised by the gods with flowers of the creators of the universe, placed the earth on the surface of the water in a location accessible to ordinary perception, and established his own essence as the supporting power in it, while that enemy was watching. (8)
Para means attached behind the back. Tapanīyopakalpa means golden ornament. The demon who had a golden variegated armor. The extreme anger and insults were merely an imitation to alleviate the fear of the gods who were afraid of the demon's words, as in reality he did not speak thus, there being no cause for anger. (9)
Grāmasiṃhān (village lions) means the boasting or pride of dogs that are tied up. (10)
Nyāsaharā means those who steal deposits. Drāvitāḥ means made to flee. Although incapable, we still remain. So what? Because we must stay. Why? He says - we have nowhere else to go. (11)
The chief of the leaders of the foot soldiers. Asvastyaye means for defeat, āśu ghaṭasva means strive quickly. Anūha means without deliberation. One who does not protect or nourish excessively is an asabhya, unfit for the assembly. (12)
Śrī Vaṃśīdhara-kṛtā Bhāvārtha-dīpikā Prakāśa Vyākhyā
Vyavahāragocare means in a place visible to the eyes. Ādhāraśakti means the power of support so that it would not sink in water. In the alternate reading "viśvasṛjāṃ prasūnaiḥ", it means with flowers showered by the Prajāpatis. Tasya means of that demon. Or, praised by the gods who are like the flowers of the creators of the universe. In this case, āpūryamāṇa should also be connected with prasūnaiḥ here to satisfy the expectation of an instrument. (8)
By that demon. Because he did not actually speak insultingly. Kopādī includes afflictions, etc. Or, durukta means extremely angry, smiling at partial praises - this refers to the words of praise composed by Sarasvatī in Hiraṇyākṣa's speech. Since a reply is necessarily expected from forest-dwellers who have abandoned worldly objects, a second meaning should be explained in the Lord's speech as well. (9)
Visible only to devotees, and that too only by grace. Grāmasiṃhān means I seek the main worldly-minded people living in villages to give them my abode. If asked how you show mercy to the ill-mannered who praise themselves, he replies - The patient and compassionate like us do not take offense at your boasting. That is why I show compassion to you who are extremely freed from the noose of death, as death has no power over one who has received my compassion. O inauspicious one, from whom there is no auspiciousness. (10)
What is that place, and why should we stay there again? This is sarcastic ridicule. Alternatively, nyāsaharā means those who accept offerings dedicated with devotion, even from demons. Gatahṛyaḥ means we are not ashamed, only because of affection for devotees. Because drāvitā means made of melted heart by your words of praise which are like a mace. The suffix aṅ comes after gad by the rule "bhidādi". Even so, we remain to fight with you, meaning we display our superior strength. The ātmanepada is used for prakāśana by the rule "prakāśanastheyākhyayoś ca". If asked "O powerful ones, why undergo the trouble of battle when you can happily reside in Vaikuṇṭha?", he replies stheyam. Having produced enmity through a curse via Sanaka and others for the pleasure of battle, we must indeed remain to fight with you, Bali. We have nowhere else to go. (11)
This means that you alone are now the king of all the army, not just the foot soldiers. Alternatively, you have promised to produce the pleasure of fighting with me by accepting the mood of a demon to create the opening for battle. Therefore "yaḥ svāmī" etc. Hence "tvam" etc. The dative case in asūnām asvastyaye is by the rule "kriyārthopapadasya". Having done what? Having firmly established in the heart. Wipe away the tears related to your own desires and pleasures. (12)
Śrī Rādhā Ramaṇa dāsa Gosvāmi Viracitā Dīpanī Vyākhyā
Viśvasṛjā means by Brahmā. In the reading viśvasṛjām, it means being filled with flowers by Marīci and others. Paśyata eva means disregarding him. (8)
In reality, in the view that it was praise composed by Sarasvatī, because he (Hiraṇyākṣa) did not speak insultingly, the Lord's insulting remarks are understood through "kopādī" etc. Thus Yudhiṣṭhira's condemnation in the 7th canto that "leprosy did not appear on his tongue" etc. is merely an imitation for instructing people, so everything is consistent. (9)
The insulting tone in the Lord's words beginning with "satyam" is clearly for the satisfaction of the demigods. The actual meaning there and the explanation of the words vanagocara and mṛga has already been given in the view of Sarasvatī's praise. So for the others: grāmasiṃhān means the best among worldly people whom I hunt, i.e. seek to liberate. The plural is used from the perspective of various avatāras. O inauspicious one attached to inauspicious objects! They do not take offense, but show mercy. (10)
Rasa means devotion, and those devotees whose abode is devotion. Nyāsa means self-surrender offered with devotion, which they accept. Thus they are gatahṛyaḥ, ashamed of being indebted. Although you have made them flee with your mace-like words, still due to previous affection for devotees, we remain to display our power to liberate. Tiṣṭhāmahe is ātmanepada because it means to reveal. Since "mataṃ tu me" was said, it means we must somehow remain for the desired battle, having voluntarily produced enmity or the semblance of hatred with you Bali, our dear associate, without granting liberation. We will manifest your previous status as an associate. (11)
Padrathaḥ means our associates. Among them, for giving up material life-airs, strive by firmly establishing in the heart. Wipe away the sorrow of your own associates thinking "Alas, where has he who was here gone?". One who does not nourish excessively is unfit for the assembly, but you are indeed fit, having come forward yourself to act thus. (12)
Śrīmad Vīrarāghava Vyākhyā
That divine being, having placed the earth above the water in a visible region, established his own power in the form of strength as its foundation, while the enemy Hiraṇyākṣa was watching. Praised by the creator Brahmā saying "Well done by you", he was being showered with flowers by the gods as instruments. Alternatively, having been praised, he spoke to that Hiraṇyākṣa, as continues in the next verse. (8)
That divine being, smiling, spoke reproachfully to the demon who had gold ornaments attached behind him, who held a large heavy mace, who had a golden region, who was repeatedly piercing vulnerable points with harsh words, and who had intense anger. (9)
He said those words. O demon! What you said is true - we are forest-dwelling deer. But I, a deer, have become a hunter seeking dogs like you who are lions of the village. The boasting of one bound by the noose of death is not approved by the brave. (10)
Reversing those words, he says: We are not the stealers of the foundation of you dwellers of the netherworld who are devoid of strength. This is sarcasm, meaning the earth is not the foundation of those in the netherworld. We who are shameless have been chased by you with your mace. This is also sarcasm, meaning we will chase you. Even though chased by the mace, we somehow wish to remain alive. Having created enmity with you who are strong, where shall we go? Here too the intended meaning is reversed - how will you go after creating enmity with us who are strong? (11)
You who are the lord of the leaders of those with chariots and infantry, quickly strive for our destruction. You who are fearless, having killed us, wipe away the tears of your own people. A man who does not fulfill his promise by completing what was pledged is unfit for the assembly. Here too the reversal of the words "You who are the lord..." etc. is intended by the Lord. (12)
Śrīmad Vijayadhvaja Tīrtha-kṛtā Pada Ratnāvalī Vyākhyā
He describes how the earth was established, with the idea that Hari was not afraid even when the three worlds came together, so what of just Hiraṇyākṣa following? The earth in a visible region above the water, his own power in the form of steadiness... (8)
Then having established the earth in the water, what did Hari do to the enemy following behind, disregarding him? With gold ornaments attached behind, adorned with golden ornaments. With a large mace, with limbs decorated with golden ornaments. Smiling - this indicates suppressing outward anger, which is a sign of great ones. (9)
What did he say? "It is true" - Being water-dwelling, we are forest-dwellers with water as our domain. Being sought by the wise and hunted, we are deer. This is true. Who is being hunted? "Those like you" - dogs who are village lions. The boasting of a man bound by death's noose is senseless talk. (10)
"Stealers of deposits" - How can there be stealing of deposits from those dwelling in the netherworld? So it says "shameless". If you also flee shamelessly, the remedy is the same, so it says "we remain". Having created enmity with a strong enemy, how can one remain in battle? Where to go, with no place to go? Therefore we remain, revealing ourselves and staying. The ātmanepada is used for revealing and staying as per the sūtra. (11)
"You are not strong" - he refutes this saying "You...". "Of chariots" - Chariot-riders are meant. You who are the lord of the leaders of chariot-riders, you have acted harmfully towards us for our destruction. That was indeed the play of demons, harming for sport, as that is their nature. So strive for battle, is the meaning. What is the result of that? "Having killed..." This is your promise. If you don't keep it, your action would be blameworthy, so he says "A man who...". "Atipip arti" means praising and protecting. Pṛ means protecting and fulfilling. "Ati means speaking excessively, in praise, and transgression." (12)
Śrīmaj Jīva Gosvāmi-kṛtā Krama Sandarbha Vyākhyā
Parānuṣakteti. Here also like that. In the next chapter also in "karāla" etc. However, in the 7th canto, the criticism of that statement by Śrī Yudhiṣṭhira and the conclusion by Śrī Nārada that the Lord is untouched by that, should be understood as merely imitating that condition. (9) The words of the Lord beginning with "satyam" etc. are from the perspective of mere conditions and are also jesting, but they also carry the true meaning. There, "vanagocara" should be understood as solitude. Still, out of compassion, I seek to liberate you and others like you who are attached to worldly objects. Now, how do you show compassion to us who are unruly? To this he says "na mṛḍayati". (10-19)
Śrīmad Viśvanātha Cakravarti-kṛtā Sārārtha darśinī Vyākhyā
Thinking "This earth is afraid, my battle with the demon is not good", that Lord placed the earth, the cow, above the water in a visible place, and invested his own power in her so that she would not sink in the water. Filled with flowers showered by Brahmā the creator of the universe, or in the reading "viśvasṛjām", by the Prajāpatis and gods, disregarding the watching enemy. (8) "Parā" means attached behind, "tapanīyopakalpa" means golden ornaments, "daṃśa" means armor, hurting with harsh words, not with good words. Hence hearing harsh words made him furiously angry, but hearing good words made him laugh. Since Hiraṇyākṣa's words definitely require a response to the praise composed by Sarasvatī, a second meaning is explained even in the Lord's words. (9) "Grāmasiṃhān" means dogs. "We heroes" means like us. For one who is bound, "vanagocara" means visible only to forest-dwelling devotees who have renounced sensual enjoyments. Even that is only out of compassion. I seek to give my abode even to the chief village-dwellers attached to sense objects. Now, how do you show compassion to us who are proud and ill-mannered? To this he says: Heroes like us do not take offense at your boasting. Therefore, how are you, who are extremely freed from the nooses of death, as death has no power over one who has received our compassion, O inauspicious one! (10) He mocks with sarcasm. "Nyāsahara" means those who steal deposited items, "drāvitāḥ" means made to flee. Now useless, what is the need for this trouble, flee as you wish. To this he says "stheyam eva" etc. In another sense, "nyāsahara" for demons means accepting worship offerings dedicated by devotees. "Gatahṛyaḥ" means we are not ashamed due to affection for devotees. Since by your words of praise we are melted-hearted, yet even then we stand in battle with you to display our great strength. The ātmanepada is used for displaying. Now, O mighty ones, why undergo the trouble of battle, go to Vaikuṇṭha and dwell happily? To this he says "stheyam" etc. Having produced enmity through the curse by Sanaka and others, for the pleasure of battle, we must indeed remain in battle with you, O mighty one. (11) "Padra" means foot-soldiers, the leader of their troops, exert quickly for defeat. "Anūha" means without deliberation. One who does not fulfill is uncouth, unfit for the assembly. In another sense, out of love you promised to produce the pleasure of battle by accepting the role of a demon. Therefore, "yaḥ svām" etc. Hence "tvam" etc. To give us pleasure, exert. By the rule "kriyārthopapasasya", the dative case is used. "Asūnām asvastaye" means for sacrificing one's own life. Having done what? Having firmly established in the heart. Wipe away the tears related to your own pleasures. (12)
Śrīmac Chukadeva-kṛta Siddhānta Pradīpaḥ
Above the water, in a place suitable for activity, his own power means supporting power. (8) "Parā" means attached behind, "tapanīya" means made of gold, "upakalpa" means ornaments, having those. Having a golden, variegated armor. "Pracaṇḍamanyu" means appropriate for the sport of battle. (9) "Pratimukta" means bound. (10) "Nyāsa" means deposit, those who steal that. (11) Om. Of foot-soldiers. (12-16)
Śrīmad Vallabhācārya Viracitā Subodhinī Vyākhyā
Thus instructed, the Lord quickly performed the earth-establishing act, as stated: "He [lifted] the earth from the water." He, the Lord, [lifted it] from above the water. In a safe place for cows to roam; for that is where cows graze. Or standing in Vaikuṇṭha, the place he sees is called the cow pasture. Or in the midst of the celestial sphere, hence there is great radiance there. Placing the earth in such a place, establishing it like an offering among the guardian deities of that place, he infused his own essence into it to indicate to the gods that it belongs to the Lord. Hence on this earth everywhere there are forms of the Lord, qualities of the Lord, and devotees. His own essence means the pure sattva quality, for that alone is the sustaining power and form. When this was done, the gods became pleased, so they offered praises and a shower of flowers, as stated: "He was praised." Praised by the creators of the universe, and showered with flowers by the gods, or both by both. To counter the disrespect shown earlier by not fighting Hiraṇyākṣa, it states: "As the enemy watched." For excellence seen by an enemy produces the highest excellence. Regarding the praise, in response to the question of why the gods praised him from all sides and showered flowers, it states: "As the enemy watched." This praise etc. is not for any desire, nor in excess of what is regular; to indicate it is occasional, two reasons are given. When the earth arrives, everywhere there will be rituals etc. - all those should be seen, and the praise is done for that blessing. Because he is watching, his own form will be seen in the future, so pleased by the praise he will do so. And the flower shower is because of the enemy - the gods had great fear of enemies, so it is to remove that. To indicate "Our prosperity is due to you", they acted thus. (8)
The Lord, having thus fulfilled the earth's purpose, began to give an answer to the question of the devotee Hiraṇyākṣa, as stated. In response to the doubt "Why does the Lord give an answer?", it states: "Attached to the Supreme." Attached to the Supreme Brahman. One who wishes to go on the right path should be instructed, that is the meaning. To remove the doubt "Even so, he will not accept what the Lord says", it states: "Like refined gold." Whose body and senses are all perfected by intense austerities; one who has not performed austerities does not attain this. Moreover - "great medicine." He has great medicine. He has great devotion that removes all afflictions - that itself is his great medicine. Still, due to the possibility of mental defects caused by time etc., how can the words be grasped with certainty? To address this doubt, it states: "With a golden miraculous mark." Whose miraculous mark is toward extraordinary golden devotion. For the Lord has made such a mark, by which supreme devotion will arise. The miraculous mark of the sages' curses becomes extraordinary - it removes what is improper while in the body, and establishes independent devotion. In the world, one bitten by a snake etc. becomes adverse. Hence repeatedly piercing his own vulnerable spots, which are the openings for sin; exercising supreme control over the senses. Thus, being endowed with all means, he should be instructed. In response to the doubt "According to the statement 'One should seek knowledge from the Lord', Mahādeva alone will instruct him, what is the use of your instruction?", it states: "Fierce anger at harsh words." Although Mahādeva is the guru, he becomes fierce at harsh words, as there are many things that should not be said. Or whose fierce goddess is excellent. Going there, she would delude him, and people would speak otherwise. Whose anger is fierce. Śiva is anger. Laughing intensely, as one beyond all qualities will experience the taste of devotional sentiment. Even delusion culminates in results, hence the intensity. He spoke to that previous questioner. He removed doubt by giving an answer, that is the meaning.
In the story context, the Lord, having established the earth, wishing to kill him, angers him with words, as stated in "Attached from behind." Attached from behind, if seeing the gods honored he would go, but he does not go, so he should be killed. In response to the doubt "How does the all-pervading Lord not disregard him?", it states: "With golden ornaments" - whose ornaments like armlets are made of gold. This indicates his pride. Or his demonic powers etc. that he has obtained should be well heated, so he should be killed, that is the meaning. There is also suitability for battle, as stated in "With a great mace." Who has a great mace. Whose golden miraculous bite-mark. Armor for self-protection, mace for killing others. And to encourage others, repeatedly piercing vulnerable spots intensely. What the Lord does extraordinarily out of affection for devotees is called a vulnerable spot. To distinguish from worldly devotees' words - "With harsh words." The same meaning is expressed in good words and unpleasant words based on like and dislike; as in "victor" and "killer". Thus even the Lord's faultless perfect qualities, when expressed in harsh words, become like vulnerable spots, hence they pierce when touched. Hearing disparagement of the Lord, Mahādeva situated within became fierce for killing him, hence "fierce anger" is stated. The laughter indicates enthusiasm for starting battle. "Him" refers to the previously mentioned evil speech. Perceiving that, he spoke. (9)
Having put forth an enemy attitude, as those were declared invincible by him, the Lord spoke with three verses - "Satyam" etc. "Bho" is a general address, to indicate that the name of the Lord's opponent should not be uttered. We are visible as prey only in the forest, not in the house. This is indeed true. It is also true that we have become your prey in the forest or water. What was said as "mṛga" (deer), that too is true. "Mṛgāḥ" means "those who hunt". In us, every etymological meaning is accomplished, as we are the doers of everything and denoted by all words. And regarding what was said here that deer are to be killed, there too we have a connection, hence he says - "mṛgāḥ". "Mṛgāḥ" means "those who hunt". Even those who are killed in hunting, they hunt the village lions. For dogs are the killers of their killers, as without them there is no hunter, as the statement "A dog is pure in catching deer" is established. But here there is some distinction, so he restates the established meaning - "yuṣmadvidhāni" (like you). As we are deer, so are the village lions. If praise is intended by calling us deer, then we too praise by calling them lions. But if it is said as an insult, then due to its contradictory meaning and opposite sense, we do not accept it as valid evidence, hence he says - "na mṛtyu-pāśaiḥ" (not by the nooses of death). The plural is used to indicate the common enmity between gods and demons. But in the latter half, the singular is used as the insult was done by him alone. And all are insulted, so from the gods' side the plural is used. If anyone would accept your words, then we too would accept. The reason for non-acceptance - "mṛtyupāśaiḥ pratimukatasya" (bound by the nooses of death). Just as one with fever trembles, so one bound by the nooses of death is tied. One bound even by a single noose is not freed, what to speak of many. On that day, the nature of time and action, and the Lord himself, all appeared as killers, hence the abundance of nooses. "Pratimukta" means bound in an opposing manner. Moreover, heroes do not accept words, but only deeds. Even there, they do not accept boasting. Victory etc. accomplished on the battlefield is proclaimed elsewhere, who would accept boasting there itself contradicting action? Especially yours, who is alone and without allies. And your greatness is like that of a thief causing trouble, hence he says - "he abhadra" (O evil one). "Abhadra" means sin. Even one famous as an evildoer is only a cause of infamy. (10)
Although we have been designated as doers of unrighteousness by "Give up the earth", even to that a reply is given - "ete vayam" (these we). Those who are your associates who steal deposits, we are those. By showing our true nature, thievery is refuted and lordship is established, not merely restating thievery. By this, "I am the sacrifice" is also stated. Or the meaning is informing what should be done properly. Even in the indirect statement, due to truthfulness, the indication "These we" referring to stealing deposits would be accepting the accusation, as it is not a restatement. Regarding what was excessively said "gatahṛyām", to that he says - "gatahṛya". Those who flee without fighting and boast are shameless. This too is true, for one with shame does not fight with a servant. Or "one whose shame has gone", as it is determined thus in "There are three indeed who have lost their glory". Even when there is an internal obstructing cause, abandoning one's own obstructing factor is shamelessness. He states the external nature thus - "gadayā drāvitās te" (they were chased away by the club). Departing without fighting is indeed fleeing. It is proper for deer to flee from a stick, and there is no shame. Then why is it being restated, why is fleeing not done? Anticipating this, he says - "tiṣṭhāmahe 'thāpi" (yet we stand). Even though there is inferiority, thinking there will be superiority, somehow we stand in battle. "Somehow" means for some time. He knows the Lord does not stand before those facing outwards in battle, still for removing the dejection of devotees, the meaning is we somehow stand. Moreover, having created enmity with the strong one, where shall we go? We also stand due to lack of a place to go, that is the meaning. For the strong one would pursue and kill even in fleeing, so as death is certain, battle alone is done, hence "somehow". "We stand" is an indirect statement. Enmity was created by stealing deposits and disobeying orders. (11)
When spoken thus, a feeling of dejection will arise in his mind, then he will depart without fighting - anticipating this, he says - "tvaṃ padrathānām" (you of foot soldiers and chariots). You are indeed the overlord of those who are leaders of foot soldiers and chariots. Or those whose chariots are like feet; by this it is said they have strength in chariots as they please; their leaders are the army commanders. Therefore you alone should not fight, but all should come together - thus his own excellence is indicated. Fight with us. We too are many, for the great should fight with the great. That battle too is not for sport, but for ill-fate, as killing on one side is certain. Or "na" (not) is connected, then indeed he is encouraged. In the contrary statement there is deception. Either way there is only harm for us, from trivial victory or killing a servant. Hence indeed the Lord said "na" (not). Let it be somehow. Being without deliberation, fight quickly. No deliberation should be done on any aspect. "Ūha" means deliberation. Or "anūha" means endowed with lack of obstacles, unobstructed is the meaning. Then what will happen? To this he says indirectly - Having established us, and also the gods by "ca" (and), wipe the tears of your own people. By mere establishment indeed tears cease, as somehow a trace will remain, so "aśru" (tear) in singular is said though related to many. In the case of fighting, there is benefit to many, in one's own mind there is inferiority from killing very few. There is another virtue in battle too, so he says - "yaḥ svāṃ pratijñām" (he who his own promise). He who does not excessively fulfill his own promise is unsophisticated. Therefore in this case, as sophistication is accomplished by fulfilling the promise, and due to benefiting many, battle should certainly be done in all ways - this is the meaning. (12)
Śrīmad Gosvāmi Śrī Puruṣottama Caraṇa Viracitaḥ Śrī Subodhinī Prakāśaḥ
In "sa gām", he will see his own form. The meaning is he will see the Lord in the form of the praiser. (8) In "parānuṣaktam", they state the nature of the mark made by the Lord - "munīnām" etc. "anyathā vadeyuḥ" means they would say "This is a Shaiva". (9) In "satyam", regarding the derivation "mṛgayantīti mṛgāḥ", the root "mṛgaye" itself should be known as the seed. "Mṛgaṃ karoti" means "mṛgayate", due to the use of a denominative verb. Here "vyatyayo bahulaṃ" teaches that singular should be understood in place of plural. Hence they say - "sarvakartāraḥ" by this. "Pāradhāv" means in hunting. (10) In "ete", "anena" means by the sentence indicating fullness of power of action. "Dūṣaṇāṅgīkāraparaḥ syāt" means that would be proper. (11) In "tvam", "na" means "O man". (12)
Śrī Giridhara-kṛtā Bāla Prabodhinī
That Lord, placing the earth above the water in a suitable place for habitation, infused His own power into it so that it would not sink again. Then, while Hiraṇyākṣa watched, Brahmā the creator of the universe along with the wise gods praised Him and showered flowers upon Him. Though inwardly filled with fierce anger, outwardly smiling, He spoke to him as follows. (8)
Describing Hiraṇyākṣa while hinting at the reason for the Lord's fierce anger: Following behind, adorned with golden ornaments, wielding a great mace, wearing a marvelous golden armor, repeatedly wounding the inner organs like the mind with harsh words. (9)
The Lord's speech is shown: O wicked demon, what you said is true - we are forest-dwelling water creatures. Even so, I hunt for village lions like you. As for your boast that I will not escape safely before your eyes, such bragging from one bound by death's noose is not heeded by heroes like me. (10)
We are the thieves who have stolen the trust of you dwellers of the netherworld, those who have taken the earth given by Prajāpati. Thus your people fled in fear of my mace. Though shameless, we somehow stand in battle despite lacking strength as you say. Why? Because we must stand our ground. How can we escape after incurring enmity with a roving one like you? Even in fleeing, there is no escape from you who move everywhere. (11)
You are indeed famous as the lord of the leaders of foot soldiers. Therefore, act quickly and confidently for our defeat. Having slain us, console your own people. A man who does not properly fulfill his own promise is uncivilized and unfit for respectable company. So fulfill what you have promised. (12)
Hindī Anuvāda
The Lord took the Earth and placed it in a suitable location above the water, infusing it with His supporting power. At that time, Brahmaji praised Him in front of Hiranyaksha, and the gods showered flowers [8].
Then Sri Hari, carrying a huge mace, laughed furiously and said to Hiranyaksha, who was following Him, wearing golden ornaments and a wonderful armor, and constantly wounding Him with his harsh words [9].
The Lord said: Indeed, we are wild animals who roam around searching for village lions (dogs) like you. O wicked one! Brave men do not pay attention to the self-praise of unfortunate beings like you who are bound by the noose of death [10].
Yes, we have stolen the treasure of the netherworld dwellers and, abandoning shame, have fled here out of fear of your fortress. We do not have the ability to stand in battle against an unparalleled hero like you. Still, we are somehow standing before you; where else can we go after making enemies with powerful ones like you? [11]
You are the leader of foot soldiers, so now fearlessly - without hesitation - try to harm us, kill us and wipe the tears of your brothers and relatives. Do not delay in this. One who does not keep his promise is uncivilized - not fit to sit among gentlemen [12].
SB 3.18.8-12
