Text 1: Śrī Maitreya said: After hearing the words of Brahmā, the creator, which were free from all sinful purposes and as sweet as nectar, the Lord heartily laughed and accepted his prayer with a glance laden with love.
Text 2: The Lord, who had appeared from the nostril of Brahmā, sprang and aimed His mace at the chin of His enemy, the Hiraṇyākṣa demon, who was stalking fearlessly before Him.
Text 3: Struck by the demon’s mace, however, the Lord’s mace slipped from His hand and looked splendid as it fell down whirling. This was miraculous, for the mace was blazing wonderfully.
Text 4: Even though the demon had an excellent opportunity to strike his unarmed foe without obstruction, he respected the law of single combat, thereby kindling the fury of the Supreme Lord.
Text 5: As the Lord’s mace fell to the ground and a cry of alarm arose from the witnessing crowd of gods and ṛṣis, the Personality of Godhead acknowledged the demon’s love of righteousness and therefore invoked His Sudarśana discus.
Text 6: As the discus began to revolve in the Lord’s hands and the Lord contended at close quarters with the chief of His Vaikuṇṭha attendants, who had been born as Hiraṇyākṣa, a vile son of Diti, there issued from every direction strange expressions uttered by those who were witnessing from airplanes. They had no knowledge of the Lord’s reality, and they cried, “May victory attend You! Pray dispatch him. Play no more with him.”
Text 7: When the demon saw the Personality of Godhead, who had eyes just like lotus petals, standing in position before him, armed with His Sudarśana discus, his senses were overpowered by indignation. He began to hiss like a serpent, and he bit his lip in great resentment.
Text 8: The demon, who had fearful tusks, stared at the Personality of Godhead as though to burn Him. Springing into the air, he aimed his mace at the Lord, exclaiming at the same time, “You are slain!”
Text 9: O saintly Vidura, while His enemy looked on, the Lord in His boar form, the enjoyer of all sacrificial offerings, playfully knocked down the mace with His left foot, even as it came upon Him with the force of a tempest.
Text 10: The Lord then said: “Take up your weapon and try again, eager as you are to conquer Me.” Challenged in these words, the demon aimed his mace at the Lord and once more loudly roared.
Śrīdhara Svāmi-kṛtā Bhāvārtha-dīpikā Vyākhyā
In the nineteenth (chapter), the praiseworthy slaying of Hiraṇyākṣa by Varāha (the boar incarnation) in a great battle, as requested by Virinci (Brahmā) and others, is described. (1)
That nectar is without deceit, and in another reading, that truth is without fraudulent intention. Even for me, who am the soul of time, it indicates the power of the moment, as shown by the glancing acceptance with a smile. (1)
From the face, in front, on the jaw, in the lower part of the cheek, born from the eye, manifested from Brahmā's sense of smell. (2)
She, being killed by him, then displaced, fallen, and whirling, fell and trembled. That falling was from the Lord's hand. Or, by repetition of that word, there is also a connection with 'trembled', meaning that demon's prowess trembled. (3)
Having obtained an opportunity, he did not strike, did not attack, (but) remained respectful. Due to the division of the sentence, there is no redundancy in (repeating) 'he'. (4) (5)
His discus, moving hastily, becoming especially attached to those who do not know its power. They were all around. (6)
That demon, hearing and seeing him with the raised discus standing before (him), with senses agitated by anger, gnashed (his teeth). (7)
As if burning with his eyes, looking. In reality, it expresses the absence of anger. "You are slain" or "You are known" is the actual meaning. (8)
With the speed of wind. (9)
Make an effort since you wish to conquer. (10) (11)
Śrī Vaṃśīdhara-kṛtā Bhāvārtha-dīpikā Prakāśa Vyākhyā
In the nineteenth [chapter], the praiseworthy slaying of Hiraṇyākṣa by Varāha, who was entreated by Brahmā and others in the great battle, is described. (1)
His sincere and sweet words. In another reading, "sincere and true words". Here there is retention of the original form by the rule "ṛtyakaḥ". It is sincere because of the statement "You are a superior asura to me". The nectar-like words, being full of love as stated in "As long as he does not grow", were relished with respect even by the Lord. Oh, the power of love to make one forget everything, that it instructs about the strength of the moment even to the Lord of Time. Those words, with the love contained within them, made known "I will slay him at night" with affection. (1)
Now, how could the boar with a small body strike the very tall-limbed demon on the jaw? To this he says - by leaping up. The meaning is by jumping. (2)
By that demon, then from the hand of Hari. Out of propriety, he states another connection - or. (3)
That demon. Then, at the opportunity of the mace falling. From the lexicon: "Tīrtha means a sacred place, opportunity, menstrual discharge, scripture, and sacrifice." Dharma means not striking one without a weapon. Or, the dharma that exists in a person engaged in battle. The cakravartī (Viṣṇu) did not strike or attack. The reason for that is - honoring. By that, provoking, as if saying "Hey, do you think I am agitated just from the fall of the mace by your arm's strength, that you do not strike while displaying your righteousness? Look, look, in just a moment I will take your very life." Thus the Lord became angry. When it had fallen, this should not be suspected to be like the falling of the Śārṅga bow in the Saubha battle, because Hiraṇyākṣa was an associate. And an associate has strength equal to the Lord. And because there is no impossibility of the mace falling when there is equal strength. And without equal strength, the pleasure of battle does not arise. So this falling of the mace, being an increaser of the Lord's enthusiasm, is only an ornament, not a flaw. The Lord, an ocean of love, having accepted hundreds of defeats in the place of a devotee, this should be connected with "by his chief associate" in the next verse, which expresses that meaning. And from the word "and", it is understood that he previously remembered the mace also. (4)
Sunābha, the Sudarśana discus. As you truly direct the taking up of cast-off weapons, acting accordingly I will slay him, but let the pleasure of battle be fulfilled for me and him. Therefore, because it is improper for warriors, remembering the discus. (5)
Even a great one acts only when impelled by another, not independently - with this idea, he says the celestial beings urged his slaying in "him". Confused means agitated. "Oh! Oh! The Lord remembers me!" - thinking thus, the discus came of its own accord and stuck to his hand. Cakravartī also mentions the reading "by the one called Diti's son". The context is "by Diti's offspring". The meaning is merely in name, in that respective form. That power means divine effulgence. Because of being overwhelmed by love, of the celestial beings, siddhas, and special gods. (6-7)
"O noble one" - because of being engrossed in hearing the Lord's pastimes, the meaning is "you are a sādhu". (9)
That demon. "By her" refers to the opportunity. (10)
Śrī Rādhā Ramaṇa dāsa Gosvāmi Viracitā Dīpanī Vyākhyā
By Varāha as the agent. Amṛta means to be relished like that, because it is full of nothing but love. In another reading "sincere and true", there are two separate words. Ṛta means truth, as in "Fortunately you are appointed" etc. (1)
Utpatya means leaping up. (2)
That [mace] thrown by the Lord. "The mace fell and shone" - the word "and" is to be supplied. By the Lord's wish, by the strength of His own associate, that falling is not actually extraordinary - this is indicated by the word "as if". Therefore, like the falling of the bow in the Śālva battle, this should not be suspected by others. In the first meaning, because it is incongruous that one who is defeated would display the fallen mace, he says "or" - that demon's prowess shone, that falling from the Lord's hand was as if extraordinary - this is the connection by repeating "that". (3)
Dharma means one without a weapon should not be killed. (4)
When it had fallen, from the word "and" in "and Sunābha", it is understood that he previously remembered the mace also. (5)
Some read "called Diti's son". There, in name only a son of Diti, but actually His chief associate. (6-7)
The actual meaning is he honored his own mace according to the warrior's duty. (8)
Her coming. (9)
That demon, addressed by the Lord. (10)
Śrīmad Vīrarāghava Vyākhyā
The sage says that the Lord, thus addressed by Brahmā, appreciated his words and fought again with the desire to demonstrate his own prowess even at the time of the strength of the asuras. Having heard Brahmā's flawless, faultless and nectar-like words, the Lord smiled and accepted his words saying "You speak of fear from the enemy's strength even for me, the destroyer of all", with a loving sidelong glance, telling him to kill this one and protect the worlds with comfort. (1)
Then, after accepting those words, the fearless Lord, moving directly towards the enemy asura, leapt up and struck him on the cheek with his mace. (2)
That mace wielded by the Lord, having been struck and fallen from the Lord's hand, whirled around making noise as it fell. Its fall from the Lord's hand after striking appeared wondrous to the onlookers. (3)
That asura, though getting an opportunity, did not attack or strike the unarmed Lord, respecting the rules of combat. If read as "samṛdhe", it should be understood as avoiding repetition by a different sentence construction. (4)
When the mace was thrown away and fell from his hand, and the onlookers cried out, the all-pervading Lord respected the dharma of not attacking an unarmed opponent, and remembered his excellent discus Sudarśana, making it appear in his hand by remembering it. (5)
Towards that discus being remembered by the Lord, which was being grasped by his chief attendant known as Ditipūtra, and which was agitated, the aerial beings who did not know its power uttered various words like "Kill this asura", "May you be victorious" etc. in that battlefield. (6)
That asura, seeing the lotus-eyed Lord holding the discus, and looking at him standing firm, with his senses agitated by uncontrollable anger, gnashed his teeth breathing heavily in rage. (7)
The asura with terrifying teeth, glaring as if burning with his eyes, rushed towards the Lord shouting "You are dead!" and struck him with his mace. (8)
The Lord in his boar incarnation playfully kicked away with his left foot the mace coming with the speed of wind, while the enemy was watching. (9)
Then he said "Take up your weapon, prepare yourself, make an effort, you must try to win" etc. Thus addressed, that asura, taking up the mace that was kicked away, struck the Lord again forcefully and roared loudly. (10)
Śrīmad Vijayadhvaja Tīrtha-kṛtā Pada Ratnāvalī Vyākhyā
What does Hari say here after hearing Brahma's words? He says "Having understood". With a sidelong glance. (1)
How is it known that Hari grasped Virinci's words? To that he says "Then". After the mouth, on the jaw, on the cheek - how did the short boar strike the raised demon's cheek? To that it is said "Leaping up". (2)
For bewildering the wicked people, that [mace] having been struck, whirled around and abandoned, shone like a meteor. (3)
Then the demon also demonstrates to the people his knowledge of the rules of righteous combat. He says "He". Having gained strength, having found an opportunity, for the sake of dharma, [he thought] "One should not strike with weapons against one who is unarmed" - this is worldly [dharma]. (4)
Now another dear to Hari is stated: "Truth is declared to be dharma, and dharma is dear to Hari." By this it is meant that what is dear to Hari is dharma, not worldly [dharma]. Therefore it is said "he honored", not "he loved". What did Hari do about the warriors' disgust at picking up the discarded mace? To that he says "Sudarśana". Sunābha means Sudarśana. (5)
Even a great one acts on his own duty only when inspired by others, not on his own - knowing this sentiment, the celestial beings urge him to kill this one, saying "Him". Whose discus is agitated and whirling for killing the enemy, him [they urge]. Of those who know him, who know Hari's true nature. (6)
He shows the heroic nature of the demon. He says "He". Having heard the words of the celestial beings, with anger, with unbearable hatred, his senses agitated and displaced, he bit his own lip. (7)
He states the result of biting the lip out of heroism. "With a terrible". Gazing, seeing, addressing [him] saying "You are slain". (8)
He describes Hari's swiftness in battle. "With his foot". The enemy's mace [he struck] with the speed of wind. By this, demonstrating the ability to dodge a counter-attack, Hari's great prowess is revealed. (9)
He suggests this very thing. He says "He said". "Ca" is for conjunction. For one of little greatness, statements like "Take up your weapon" are not appropriate. He hints at speaking cryptically out of fear, saying "You". Thinking "This has been said", he reveals his own skill. Thus. (10)
Śrīmaj Jīva Gosvāmi-kṛtā Krama Sandarbha Vyākhyā
Sincere, without deceit, immortal and dear. Because it is filled with love alone. In another reading, ṛtam (truth) also means without deceit. (1)
Akṣaja means one who is beyond the senses. Now manifested in the eyes etc. is the meaning. (2)
The word "iva" (as if) indicates that the fall from the Lord's hand was as if wonderful, teaching that it was not actually wonderful since everything is possible by the Lord's wish. (3)
The dharma for one engaged in battle. (4)
By "ca" (and) in "sunābhava", it is understood that he also remembered the mace earlier. (5)
Outwardly by the lowest son of Diti, but inwardly by his own chief associate is the meaning. In the reading "ditijābhivena", [it means] in the form of a son of Diti in name only. (6-12)
Śrīmad Viśvanātha Cakravarti-kṛtā Sārārtha darśinī Vyākhyā
In battle, when he became incapable and created illusions, Hari took away his weapon and killed him with His own hand in the twentieth [round].
"Without deceit" means the demon is worthy of our trust. "Immortal" means "until he grows" etc. - because it is filled with love, the speech is like nectar. The Lord also relished it with respect. He says this in "Smiling". "Ah, the power of My love to make one forget everything, that it instructs even Me, the controller of time, about the right moment!" With a sidelong glance full of love, He accepted, [thinking] "Truly, I will do just as you instruct and kill him now. But let our desire for battle be fulfilled, so I will kill him tonight" - thus He indicated. (1)
"From the mouth" means right in front, on the jaw, on the lower part of the cheek. Akṣaja means manifested from Brahmā's nose. (2)
That mace of Hari, having been struck by that demon, became dislodged, whirled around and fell. And that falling from the Lord's hand shone. (3)
"Having gained an opportunity" but did not attack, did not strike. The reason is "honoring", and thereby provoking. [Thinking] "Hey, do you think I am agitated and powerless like the fallen mace, that you do not attack while showing your righteousness? Look, hey! Look, in just a moment I will take away your very life!" Thus the Lord became angry. (4)
When the mace was thrown down, this should not be suspected to be a supreme cause for concern like the falling of the Śārṅga bow in the battle with Śālva. Because Hiraṇyākṣa was an associate [of the Lord], and an associate has strength equal to the Lord, and without equal strength there is no pleasure in battle, the falling of the mace is an ornament that increases the Lord's enthusiasm, not a fault. The Lord, an ocean of love, has accepted hundreds of defeats in the position of a devotee, so the word "by his chief associate" in the next verse should be connected to indicate this meaning. From "ca" (and) in "sunābhava", it is understood that he also remembered the mace earlier. (5)
"Agitated" means filled with excitement. Whose discus came eagerly to his hand, thinking "Alas! Alas! The Lord remembers me!" Him. Here there are three readings: "by the son of Diti", "as if by a son of Diti", and "by the lowest son of Diti". "Seeing it clinging" is to be supplied. (6)
First hearing that he had taken up the discus, then seeing him standing before [him], he bit his lip. (7)
Gazing, seeing. "You are slain", or alternatively, "You are known". (8)
"With the speed of wind" means with the speed of air. (9-10)
Śrīmac Chukadeva-kṛta Siddhānta Pradīpaḥ
In the nineteenth chapter, he describes the slaying of Hiraṇyākṣa. "Avadhārya" etc. Having understood, smiling with a sidelong glance and narrowing of the eyes, he accepted that the omniscient one was now informing me "This is Abhijit" etc. (1) Akṣajaḥ: Born from Brahmā's eye. (2) Where did that mace, whirling, fall and shine? That fall of the Lord's mace due to the demon's prowess seemed wondrous. (3) That demon got an opportunity to strike. Even then, at that moment, honoring the ethics of battle that an unarmed one should not be killed, and provoking Viṣvaksena, he did not strike. Due to the difference in wording, there is no redundancy of "sa". (4) He elaborates on the wonderfulness of the mace's fall in "gadāyām" etc. (5) Distracted and unfocused, thinking it will incinerate all gods and demons, the discus which was especially attached to and engaging with only the lowest son of Diti - for those who did not know this, those who did not know the Lord bestows punishment and grace according to the recipient, your aerial beings or those from you, may there be well-being for us, but slay him - thus various other diverse voices were there all around. (6) Having seen him take up the wheel of the chariot and standing before [him]. (7-8) With the speed of wind. (9) Exert yourself, make an effort. (10-11)
Śrīmad Vallabhācārya Viracitā Subodhinī Vyākhyā
Thus his situation in relation to Hari was described in the previous chapter. The dissolution is said to be done by the Lord according to Brahmā's words. (1)
In the nineteenth, it is described how the Lord, as if playing, slayed the great demon for the great benefit of the gods. (2)
Even as Brahmā was offering praise, due to his devotion there was doubt whether He would kill or not, so it is said "Avadhārya" etc. The Lord considered his words - whether he was speaking out of hatred for the gods, or if it was really so. Having ascertained that, He accepted to act accordingly. The word "virañcya" also refutes that his words were untrue. The word "ravi" is reversed - "viram ravim cinoti" means he arranges the sun etc., not the creator of darkness. Therefore it is guileless. Amṛta means beneficial and sweet. Having ascertained that words with such qualities are true, considering Brahmā to be afraid, smiling, either due to proximity or to prevent knowledge arising, He accepted his profound words with just a sidelong glance out of love. If the reading is "premagarbheṇa" - the glance was full of love, and will produce even more love, indicating their fearlessness. "Sa" refers to the Lord. Having lifted the earth, He did not disappear, nor did He enter into that form, this is indicated. (1)
Having thus stated the Lord's previous state and wish, before the killing He fulfills his desire due to being the Self of all. For he had a great desire to fight and to be victorious. So first He accomplishes both of those. First He brought about his victory in battle, as stated in the five verses starting with "tataḥ sapatnam". The demon's victory should be stated first, so first the battle with the Lord as the agent is described:
The battle is his counterattack, and the demon's dharma is favorable.
It is well-known to all people, and the blessings of devotees. (1)
Victory for him had come in everyone's heart.
To show this, the gods are described as saying that. (2)
Then after Brahmā's words, "He slew the enemy" is the connection. For obtaining - "moving from the face". "From the face" means in front, or prominently. He moves only from the mouth. But when the desire to kill arose within, death also came to his heart, so movement only from the mouth in battle is stated. Even knowing this, his fearlessness is stated by the absence of fleeing. Leaping up, or falling from above. Akṣaja means the Lord born from Brahmā's nostril. He struck his jaw with the mace. The jaw is below the mouth. (2)
Then the counterattack is stated - "That was struck by him" etc. As the mace Kaumodakī was falling on him from above, the demon struck it with his own mace. Then that Kaumodakī, struck by him, slipped from the Lord's hand, whirled in the sky, and fell - it fell to the ground, but was not broken; rather it shone on reaching the ground. The fall of Kaumodakī from the Lord's hand was extremely wondrous, as stated in "That wonder". It was even more astonishing than astonishing, as indicated by "iva". The fall from the Lord's hand itself is astonishing, even more so for Kaumodakī; for it has the nature of a seat, demons are indeed destroyed by it, for He is free from all sin. Therefore this is more astonishing than astonishing. If the Lord fulfills desire, then even transgressing bounds is fulfilled, so it happened thus. (3)
To indicate this was indeed done by the Lord, his sense of dharma is stated, otherwise how could a wicked one who causes harm and fear to people without reason then remain silent? Nor does he say it was due to the Lord's power; therefore dharma is described - "sa tadā" etc. Then, after the fall of Kaumodakī, even though he had gained an opportunity - thinking the Lord was now weaponless and could be conquered according to worldly thinking, even when the chance for victory was present - he did not attack the unarmed Lord. If he desired victory, why did he not attack? To this it is said - "Honoring the dharma in battle". The dharma in war is that an unarmed enemy should not be killed. Observing this dharma he did not kill, is the meaning. Having established this dharma for the sake of the Lord's victory, to show this dharma was not natural to him, suspecting he had some other desire, it is said - "Provoking Viṣvaksena". Viṣvak means "all around", sena means "army". This indicates his delusion. Even his silence indicates victory, revealing the thought "I have won". Thus the demon's sense of victory is described. (4)
He speaks of the victory perception of the people - with the mace. When it was thrown away, fallen after being struck, and when a great cry of despair arose everywhere among the people. The cry was due to the fall of the mace. The Lord, being in accordance with the people, also accepted his victory, as stated - "He honored that dharma". He honored his dharma characterized by the absence of killing without weapons. Otherwise, a dharma not accepted by the Lord would not be fruitful. Then what did he do? It is said - "And he remembered Sunāma". Sunābha (the discus Sudarśana) and through 'ca' also his own nature. Now, how can his own nature, divinity, and Sudarśana come just by remembering? Addressing this doubt, he explains - "vibhu" (all-powerful). For he is omnipotent. (5)
Then, even the devotees of the Lord felt his victory in their hearts. Seeing the Lord again with weapons, they immediately pray for his killing - "Him with the agitated discus". Him who was previously described as playful. Even Sudarśana does not honor the Lord's play in its heart, nor the fall of the mace; hence his discus is agitated for killing the demon. Now, how does the Lord, who has engaged in creation, kill him? Shouldn't demons also be created? Addressing this doubt, he says - "By the lowest of Diti's sons". By the lowest among Diti's sons. For creation is not excellent through the lowest. And his lowness is due to lack of demonic propriety. Hence, remembering Sudarśana etc. for his killing. Now, why does he fight with that inferior one? It would be proper to just kill him with Sudarśana. Addressing this doubt, he says - "With the chief of his attendants". For he is the chief among attendants, hence it is proper to play with the chief of one's own servants. Specially prepared for battle with him, full of attachment. Hence, the gods not knowing this secret, merely standing in the sky watching, at that time diverse speeches arose. Someone said he will kill; someone said no; someone said it's possible; someone said impossible - thus varied speeches. It is well-known. Being anxious, they uttered blessings - "May there be well-being for you, and kill this one". They pray for both well-being and victory over the enemy. The varied speech itself is the cause of anxiety, and due to anxiety such speech. But this speech is not varied. Although 'iti' denotes manner, three sentences should be stated. (6)
Thus, having described his victory as universal, he describes the battle with eighteen verses, for the Lord's play is to be described by all speech -
"Ten describe the real battle, and eight the illusory battle. The play is narrated with both types of battle. (1)
The demon's battle fervor, then the battle with speech, and with words of counteraction, then battle with anger. (2)
Then the enemy's loss of manhood by the Lord's play. Thus six describe the mace battle, two the trident battle, (3)
Two with fists, then his own divine weapon, and his own. The battle is described, the general description of illusion. (4)
Four describe its specifics and its counteraction. Then six describe the illusory battle, with reasons given by himself. (5)
The battle with bad omens is described here for killing. One describes the killing and then the great death. (6)
Three describe the dead one - this is the summary. Praise of the Lord, his vehicle, and conclusion. (7)
Two types of greatness of hearing are described. The summary of qualities is stated here with examples. (8)
The fruits past and future are described here. With two and two, then six, the fruit of hearing is stated." (9)
First he describes the battle with his own mace weapon in two verses, distinguishing preparation and battle - "He hearing him". For after victory, beings become enthusiastic. Suddenly seeing the Lord's excellence on obtaining another means, he became angry, as stated - That demon, in front, hearing him (the Lord) with his chariot weapon. Out of anger, he considers even what is seen as if heard. The reading "niśāmya" is clear. "With eyes like lotus petals" - described as the discus-wielder with lotus eyes to be meditated on at his death time. Or with an unperturbed gaze even on the enemy's victory. Seeing him thus, unable to tolerate the Lord's excellence characterized by imperturbability, he became overwhelmed with fury in his senses. Whose senses are overwhelmed, i.e. immersed, in fury, i.e. anger. Again with intensified anger he bit his lower lip with his teeth. Again he became breathing heavily with anger increased within. Thus three types of anger are described as the cause for battle.
On seeing excellence, envy; on seeing the discus, fear of death;
Great rage from pride that cannot tolerate delay. (1)
Thus his anger for battle is described. (7)
He describes the battle - "With terrible fangs". The demon whose fangs are terrible. Yama has come in his fangs - thus described with his divine accessories. "Glaring with his eyes" - his full gaze is described there, thereby averting his gaze elsewhere and removing doubt of absence of battle by other considerations. To avert the existing gaze, he says - "As if burning". His ignorance, or the world. Though having hot touch like fire, it is said "burning" as arising from the eyes. Still, fire burns others only after burning its own substratum, hence "as if" is said. Thus having looked with a cruel gaze, along with his mace, approaching directly, saying "You are struck", he struck. For this is a sacrifice; thus saying the opposite like "O axe, do not harm him" and "You do not die", he struck. Now what is the reason for speaking the opposite? To that he says - "Hari". For how can he who removes all sorrow be killed? Or, addressing the doubt "How do you kill one who is not fighting?", he says - Saying "You are struck", he struck. You have previously struck all around - this is the meaning. Some say he kills even while praising with his mouth. If for praise - "You are reached" means he went. (8)
Having thus stated his battle, he states its counteraction - "With his left foot". The left foot behind is called the right foot. The Lord playfully struck that mace, i.e. made it fall to the ground with a kick. The address "O noble one" is for creating trust. Or it is indicated he did so for protecting the noble. "Bhagavān" (the Lord) - his ability in such counteraction by a kick with disrespect. "Yajña-sūkara" (sacrificial boar) - his incarnation is only for that purpose, hence counteraction is necessary. "Playfully" - again for generating anger. "In front of him" - for making that (mace) so. "Swift as wind" - the mace's excellence for absence of counteraction. (9)
Thus while counteracting, he generates anger - "And said". He also said: Take up your weapon; then engage in battle, or be ready for battle; for you desire victory. The three statements are for breaking his pride. The action of a prideless person is picking up what has fallen, of a shameless person is fighting again, of a deluded person is thinking "Even in this state I will win". Even when thus spoken to, not understanding the implied meaning due to anger, that very demon, with that very mace, struck again forcefully. This is his second battle in a middling manner. (10)
Śrīmad Gosvāmi Śrī Puruṣottama Caraṇa Viracitaḥ Śrī Subodhinī Prakāśaḥ
Now, beginning to explain the nineteenth chapter, they remind of the contextual connection in the form of opportunity - Thus, etc. Here in "having ascertained". "Not entered inside". With ṇic in the reflexive sense, the meaning is "not entered inside". (1) Here in "then". "In the desire to kill" means in the Lord's desire to kill him. (2) Here in "having approached him". The reason for Sudarśana's eagerness is such a statement. Benediction and death sentence. They state the seed for imagining other colorful statements beyond this - "But this", etc. (6) Here in "he, having heard that". In the verses. "Illusory battle" means battle preceded by illusion and other. "And with statements of counteraction" means with statements accompanied by counteraction, thus with each one. "Again thus" means with one. They state the meaning of the eleventh: "From one's own divine weapon" with this quarter verse. Thus. With one. By one's own will only. One's own, i.e. the demon's, divine power is illusion, from its weapon, from "asu" meaning "to throw", from throwing. Where a description of illusion in general is delineated, such a battle is described - this is the meaning. They state the meaning of the sixteenth: "Its counteraction is also stated". The counteraction to illusion through the use of Sudarśana is also stated with one verse. They conclude: "The illusory battle thus with six". For that reason, the illusory battle is stated with the mentioned six verses - this is the meaning. They state the meaning of the next two: "By oneself", etc. But the battle in the form of concealing one's true nature mentioned in the verse "When destroyed" is caused by what follows, caused by the inauspicious omen after the use of Sudarśana. In the previous verse is Diti's seeing of the inauspicious omen. How are these included in the battle? To this they say: "Battle", etc. It is included in the battle because it is the cause of death - this is the meaning. Thus the purport of eighteen is stated. "This is the summary". Thus the summary of his destruction is in twenty-one verses. They state the purport of the following: "Praise", etc. The praise of death, of those two, and of the Lord, one each in order; the Lord's departure in one, the conclusion in one. Ahead, the fruit of hearing is stated with six verses beginning with "In the Kauṣārava". They state the purport: "Glory", etc. "Twofold" means directly perceived and to be inferred. They state the purport of the a fortiori argument in the second: "Bringing together of qualities", etc. "Bringing together of qualities" means the existence of qualities like good conduct, valor, etc. in one place. Both these types of glory are to be stated ahead as having visible results. The rest is clear. (7) Here in "foot". "For its being thus" means for that club's being unable to withstand the Lord's blow. (9)
Śrī Giridhara-kṛtā Bāla Prabodhinī
The nineteenth chapter describes the killing of Hiraṇyākṣa by Hari in His boar form, who was thus prayed to by Brahmā. (1) Having heard Virivi's, i.e. Brahmā's, sincere words, which were like nectar to the ears due to being filled with devotion, the great Lord, though amused thinking "Even he who is Time incarnate advises Me about the right moment", approved with a sidelong glance full of love. (1) Then, after approving Brahmā's words, the Lord who was born from Brahmā's nose, leaping up fearlessly, struck the demon enemy who was moving about face to face, on the cheek below the ear with His mace. (2) That mace thrown by the Lord, before reaching the demon's jaw, was struck by the demon's own mace and deflected from the Lord's hand, whirling as it fell to the ground. Its falling from the Lord's hand appeared wondrous to those watching there. (3) That demon, though having gained the opportunity, did not bind or strike the Lord who was without a weapon. Rather, honoring the dharma that one without a weapon should not be killed in fair combat, he became angry at the Lord of hosts. Thus there is no repetition of "he" due to the different constructions. (4) Even when the mace was struck and fell from His hand, and a cry of fear arose from the watching Brahmā and others, the all-powerful Lord still honored that demon's dharma of not attacking one without a weapon, and remembered His Sudarśana discus, making it appear in His hand by remembrance. (5) There, at that place and time, the celestial beings watching the battle from the sky had various wonderful exclamations for the Lord like "May there be well-being for You! Kill this demon!" He specifies the reason for this, describing Him as "with eager discus" - with the discus eager in haste to kill the demon, yet still sporting with that lowest son of Diti without giving the order to kill, since he was the chief of His own associates and He wanted to fulfill his desire for battle. To the question of how benedictions are appropriate for the Supreme Lord who is self-established, he says "for those who did not know this", i.e. those unaware of the Lord's power. (6) That Hiraṇyākṣa, seeing the Lord in boar form holding the discus, with eyes clear like lotus petals due to lack of fatigue even in battle, standing before him, with mind and senses overcome by anger, gnashed his teeth all around, breathing heavily. (7) The demon with terrifying fangs, as if burning with angry eyes, saying "Now you are killed!", leapt suddenly and struck Hari with his mace. (8) Indicating that all the Lord's play is only to protect the saintly, he addresses Him as "O Noble One". The sacrificial boar, the Lord in His boar incarnation for sacrifice, playfully and effortlessly struck with His left foot that swift mace coming from the enemy, knocking it to the ground even as he watched. (9) "Take up your weapon, make an effort, for you desire victory" - thus spoken to by the Lord, that demon, taking up the fallen mace again, striking the Lord once more, roared loudly. (10)
Hindī Anuvāda
Hiraṇyākṣavadha
Maitreya says - Viduraji! Hearing these nectar-like words of Brahmaji, free from deceit, the Lord smiled at his innocence and accepted his prayer with a loving glance. (1)
Then He swiftly struck the chin of the fearlessly roaming enemy with His mace. However, upon colliding with Hiraṇyākṣa's mace, the mace slipped from the Lord's hand and fell to the ground, spinning beautifully. But this was a very strange occurrence. (2-3)
At that time, even though he had a good opportunity to strike the enemy, Hiraṇyākṣa, seeing Him unarmed, did not attack Him, adhering to the rules of combat. He did this only to increase the Lord's anger. (4)
After the mace fell and the people's cries ceased, the Lord praised his sense of righteousness and remembered His Sudarśana cakra. (5)
The cakra immediately appeared and began spinning in the Lord's hand. However, He began to play especially with Hiraṇyākṣa, His chief attendant among the demons. At that time, those who did not know His power began to utter these strange words: "Lord! Victory to You; don't play with him anymore, kill him quickly." (6)
When Hiraṇyākṣa saw that lotus-eyed Śrīhari was standing before him with the cakra, all his senses were enraged with anger, and he began to bite his lips, breathing heavily. (7)
At that time, the sharp-fanged demon began to glare at Him with his eyes as if he would reduce the Lord to ashes. He leaped up and struck at Śrīhari with his mace, challenging, "Take this! Now you can't escape." (8)
O virtuous Viduraji! Yajñamūrti Śrī Varāha Bhagavān playfully knocked down the enemy's mace, which was as swift as the wind, with His left foot in full view of the enemy, and said to him, "O demon, you wish to defeat me, so pick up your weapon and strike once more." Upon the Lord saying this, he swung his mace again and began to roar terribly. (9-10)
SB 3.19.1-10
