Text 21: Cruel and savage slogans were uttered by hosts of ruffian Yakṣas and Rākṣasas, who all either marched on foot or rode on horses, elephants or chariots.
Text 22: The Lord, the personal enjoyer of all sacrifices, now discharged His beloved Sudarśana, which was capable of dispersing the magical forces displayed by the demon.
Text 23: At that very moment, a shudder suddenly ran through the heart of Diti, the mother of Hiraṇyākṣa. She recalled the words of her husband, Kaśyapa, and blood flowed from her breasts.
Text 24: When the demon saw his magic forces dispelled, he once again came into the presence of the Personality of Godhead, Keśava, and, full of rage, tried to embrace Him within his arms to crush Him. But to his great amazement he found the Lord standing outside the circle of his arms.
Text 25: The demon now began to strike the Lord with his hard fists, but Lord Adhokṣaja slapped him in the root of the ear, even as Indra, the lord of the Maruts, hit the demon Vṛtra.
Text 26: Though struck indifferently by the Lord, the conqueror of all, the demon’s body began to wheel. His eyeballs bulged out of their sockets. His arms and legs broken and the hair on his head scattered, he fell down dead, like a gigantic tree uprooted by the wind.
Text 27: Aja [Brahmā] and others arrived on the spot to see the fearfully tusked demon lying on the ground, biting his lip. The glow of his face was yet unfaded, and Brahmā admiringly said: Oh, who could meet such blessed death?
Text 28: Brahmā continued: He was struck by a forefoot of the Lord, whom yogīs, seeking freedom from their unreal material bodies, meditate upon in seclusion in mystic trance. While gazing on His countenance, this crest jewel of Diti’s sons has cast off his mortal coil.
Text 29: These two personal assistants of the Supreme Lord, having been cursed, have been destined to take birth in demoniac families. After a few such births, they will return to their own positions.
Text 30: The demigods addressed the Lord: All obeisances unto You! You are the enjoyer of all sacrifices, and You have assumed the form of a boar, in pure goodness, for the purpose of maintaining the world. Fortunately for us, this demon, who was a torment to the worlds, has been slain by You, and we too, O Lord, are now at ease, in devotion to Your lotus feet.
Śrīdhara Svāmi-kṛtā Bhāvārtha-dīpikā Vyākhyā
(21) Words such as "hiṃsrāś chidrabhindī" (violent, piercing, splitting) are extremely cruel. The sentence ends here with "atyugrā vāca utsṛṣṭā" (extremely fierce words were uttered).
(22) In "prāduṣkṛtānām", the manifested māyā (illusion) destroys. In the reading "vināśanam", the sixth case is used as it is heard. The three savanas (soma pressings) are the feet of the one whose form is sacrifice, as per the śruti (Vedic text): "trayo asya pādāḥ" (three are his feet).
(23) The Lord's command is of the form "Your son, the Lord, will kill".
(24) Ābrajya means approaching closely, upagūhamāna means embracing, placing within the arms, saṃghaṭṭayan means pressing.
(25) Ahan means he killed, jaghāna means he slew Tvaṣṭṛ's son Vṛtra. Marutpati is Indra.
(26) Parito bhramadgātraṃ means whose body was spinning around, udaste means whose eyes came out, viśīrṇā means whose arms etc. were torn apart, nagendro mahādrumaḥ means a great tree, lulitaḥ means uprooted, nabhasvatā means by the wind.
(27) Saṃsthiti means death.
(28) Out of desire to be freed from the false superimposed subtle and gross body, since the boar's action was only with its front legs, the words "kareṇāhan" (struck with its hand) and "padāhata" (struck with its foot) are not contradictory.
(30) Tantave means for the expansion or for the cause of all sacrifices. Aruntudaḥ means piercing the vital parts.
Śrī Vaṃśīdhara-kṛtā Bhāvārtha-dīpikā Prakāśa Vyākhyā
Fierce, "Cut! Pierce!" - such extremely cruel and harsh words were uttered. The sentence ends here itself. (21)
Praduṣkṛtānām means manifested. Māyā destroys. In the reading vinaśanam, the genitive case is as heard. The three savanas (soma pressings) are its feet, meaning it has the form of sacrifice, according to the śruti "trayo asya pādāḥ" (it has three feet). (22)
The order of the master that "Your son, the Lord, will kill" - such was the meaning. (23)
Ābrajya means approaching. Upagūhamāno means embracing. Placing within the arms, pressing. (24)
Ahan means he killed. Tvāṣṭram vṛtram means Vṛtra, son of Tvaṣṭā. Marutpati means Indra. (25)
With limbs whirling around, eyes protruding outwards, arms etc. scattered, like a great tree uprooted by the wind. (26)
Saṃsthiti means death. (27)
Out of desire to be liberated from the false superimposed subtle and gross bodies. Since the boar's front legs act as hands, there is no contradiction in saying "struck with his hand" and later "kicked". (28)
Tantave means for the expansion or cause of all sacrifices. Aruntuda means piercing the vital parts. (30)
Śrīvaṃśīdharakṛto Bhāvārthadīpikāprakāśaḥ
(21) To avoid the need to supply verbs like "āsan" (were), it is said "atraiva" (right here) etc.
(22) Here, the sixth case is used in the sense of the second case. The śruti will be explained in the eighth skandha (canto) - the meaning is that this sacrifice-formed Viṣṇu has three feet, which are the three soma pressings.
(23) The meaning is: when the Sudarśana weapon was countered by the Lord.
(24) The meaning is: he saw him standing outside, beyond the embrace of his arms. Taṅ is used in the Vedic sense. Ābrajya means having approached nearby.
(25) Kareṇa means with the foot, which served as an instrument like a hand. This is because later it will be said "padāhata" (struck with the foot).
(26) (27) By ādi, other sages etc. are included. Aho means "Oh, wonderful!" This refers to the death caused by the Lord's hand-strike. The meaning is that without the Lord's grace, no one can attain this.
(28) This verse states the special nature of this death compared to other deaths. He means: to indicate the beginning of another body.
(29) They are Jaya and Vijaya. Because it will be said later: "Let them be for three lifetimes each for the world's benefit." And also according to Śaiva tradition.
(30) The etymology is: "tantu is said to mean expansion, continuity, and cause." Nirvṛtāḥ means they became joyful.
Śrīmad Vīrarāghava Vyākhyā
Similarly, by many murderous Yakṣas and Rākṣasas with violent nature, and by foot soldiers etc., extremely cruel, fierce words like "Cut! Pierce!" were uttered. Horse-riders etc. are indicated by words for horses etc. (21)
Destroying (accusative) the manifested demoniac māyās. Or in the reading vināśanam, the genitive is appropriate as heard. The three-footed Lord used his extremely dear Sudarśana weapon. By "three-footed" his three-fold cosmic manifestation is figuratively meant. (22)
Then, remembering her husband Kaśyapa's instruction "The world-protecting Lord will incarnate on earth", Diti's heart suddenly trembled and blood flowed from her breasts. (23)
With his māyās destroyed, the demon again approached and embracing Keśava, placing him within his arms and pressing, saw him standing outside his arms' embrace. (24)
Striking him with adamantine fists, he hit the demon on the ear with his hand, just as Indra killed Tvaṣṭā's son Viśvarūpa. (25)
Struck by the Creator Lord's contempt which was the instrumental cause, that demon fell - the Lord's and devotees' disrespect itself being the cause of his death, as indicated by "contempt". His body whirling around, eyes protruding, arms etc. scattered - like a great tree uprooted by the wind. (26)
Seeing him lying on the ground, yet still with undiminished power, with fearsome fangs and lips visible all around, Brahmā and others arriving exclaimed in wonder. The meaning is: Who else could attain such a death at the hands of the Lord? No one. (27)
This is elaborated in two verses. Yogis, desiring liberation from the subtle body born of insentient matter, i.e. desiring cessation of saṃsāra - those who meditate in solitude on the Lord through samādhi-yoga, or karma-yoga and jñāna-yoga, or discriminative detachment etc. - that same Lord's foot struck the demon's face as he gazed at the Lord's face. Since the boar's front legs act as hands, there is no contradiction in saying "struck with his hand". He gave up his body. Ha expresses wonder. (28)
These two, Hiraṇyākṣa and Hiraṇyakaśipu, were the Lord's attendants who due to a brāhmaṇa's curse attained the demoniac state. After a few births they will again attain the Lord's abode. (29)
Thus praising his death, the gods bowed to the Lord and said: To you who are the cause of all sacrifices, i.e. the instigator; who have voluntarily assumed a pure sattva form untouched by rajas and tamas for the protection of the world; to you we bow again and again respectfully. This demon who pierced the vitals of the worlds has been providentially killed. O Lord! We are delighted by devotion to your feet. Devotion to your feet alone achieves the desired good, hence we are happy with our enemies destroyed. (30)
Śrīmad Vijayadhvaja Tīrtha-kṛtā Pada Ratnāvalī Vyākhyā
Extremely cruel and fierce words uttered by yakṣas and others were heard, as the remainder. (21)
As per the statement "Though capable of doing everything at will, mentally or physically, the Lord with infinite power playfully uses weapons etc.", even though the Lord is capable of destroying the demon's illusion by His mind etc., He playfully uses the Sudarśana disc to destroy it. This is stated in "prāduṣkṛtānām". Vināśanaṃ means the cause of destruction. Amṛtaṃ means auspiciousness and fearlessness - these are the three feet of the tripāda (three-footed one). (22)
Through the use of the Sudarśana, the Lord informs Diti about her son's death. This is stated in "tad". (23)
To show that the demon's illusion was destroyed like a nocturnal creature at dawn, it is said "vyudastāsv". Anticipating the doubt "How did he come to fight without weapons?", to indicate that even the idea of crushing by coiling around like a two-headed snake would be futile, it is said "upa". The meaning is: The demon, who was extremely close to the Lord, saw Hari situated outside his arm's embrace as he tried to grasp the Lord. (24)
To show that taking up weapons for killing enemies etc. is only an imitation of slow-witted people, not due to incapability, and that there is power even in one's own hands etc., the enemy Vṛtra (is killed) by Indra, the lord of the Maruts. (25)
To indicate that Hari's blow caused the enemy to fall into a deep sleep, it is said "samāhata". Struck contemptuously and effortlessly by Hari the creator of the universe, he was uprooted like a great tree by the wind. (26)
With the feeling that death on the battlefield is glorious for heroes, especially when caused by the Lord, Brahmā and others praise this demon's death, as stated in "kṣitāv". Saṃsthiti means death. (27)
To explain what is special about his death compared to other deaths, it is said "yam". From the subtle inauspicious body, for those desiring liberation, due to the unity and mutual capability of hands and feet, it is said "padāhata" to indicate the great distinction of this demon for yogis. And by "heti" it is hinted that even after giving up this body, another body will be attained. Hence his great merit is by seeing Hari's face at death, but that is only for the associate, not for the demon possessed by him. (28)
He reminds of the associate status. "Etāv" - By the plural "births" in "janmabhir" it is indicated that after the curse was lifted, he attained knowledge in another birth and reached the abode of liberation in Vaikuṇṭha. (29)
Now they praise directly, as stated in "nama". To the thread of all sacrifices means the cause of the continuation of all sacrifices in creation. Aruntuda means tormenting. They say this valor of yours became the cause of supreme bliss even for us, as stated in "tvatpāda". (30)
Śrīmaj Jīva Gosvāmi-kṛtā Krama Sandarbha Vyākhyā
"Tam" - Marutpati means Indra. "With the thunderbolt" is to be supplied. (25-26)
"Ajādaya" - Because accompanied by sages. (27-29)
"Devā ūcur" - The gods means Indra and others. To the form of Śrī Viṣṇu manifesting the nature of pure goodness at the time of maintenance. (30)
Śrīmad Viśvanātha Cakravarti-kṛtā Sārārtha darśinī Vyākhyā
Ativaiśasā means extremely fierce. Vācaś ca utsṛṣṭā means were uttered. (21)
Ke vināśanaṃ vināśakaṃ - If read as vināśayann, the sixth case ending has the sense of the second case. Tripāt means having three feet as tapas etc., the form of dharma. Or the three savanas are his feet, as per the śruti "He has three feet", meaning the form of sacrifice. (22)
Bhartur ādeśaṃ means the instruction of the husband that "The Lord will kill your sons". (23)
Placing within his arms, while trying to crush him by embracing, he saw him situated outside himself. (24)
Then that demon, the son of Tvaṣṭṛ, Vṛtra, (was killed) by Indra, the lord of the Maruts. (25)
Nagendra means a great tree. Lulita means uprooted. (26)
Saṃsthiti means death. (27)
In "padāhata", since only the front feet of the boar have the status of hands, there is no contradiction with "struck with his hand". By the sages' curse, ha is clear. (28-29)
Tantave means for expansion, or for the cause of the effect. Aruntuda means piercing the vital points. (30)
Śrīmac Chukadeva-kṛta Siddhānta Pradīpaḥ
Tripāt means having the three savanas as feet, as per the śruti "He has three feet". (22)
Bhartuḥ means Kaśyapa's instruction that "He will descend and kill". (23-24)
Ahan means killed. (25)
Paribhramat gātraṃ means whose body was whirling. (26)
Sthiti means the five elements (death). (27)
Asataḥ means from the subtle. (28-29)
Akhilayajñānāṃ tantave means the root of all sacrifices. (30-31)
Śrīmad Vallabhācārya Viracitā Subodhinī Vyākhyā
He describes the illusory form useful for battle even in the ordinary way - "bahubhir yakṣarakṣobhir". The difference between yakṣas and rākṣasas should be stated. By "bahubhir" their sub-species are included. In demonhood these are the warriors. He describes the fourfold army by nature - "patyaśvarathakuñjarair". Infantry, cavalry, chariots and elephants are the parts of the army. Having thus described the deadly form, he also describes it as such by speech - "ātatāyibhir". Words were uttered by all wielding weapons, like "Kill! Strike!" etc. He gives two adjectives for those - hiṃsrāḥ means causing harm by their very nature, like the sounds khaṭ phaṭ jhī etc. Ativaiśasāḥ means in the form of mantras for killing living beings, by which human sacrificial victims are killed. (21)
Having described the four types of māyā forms, he now explains their remedy - prāduṣkṛtānām iti. The māyās that were created but did not manifest due to fear of the Lord, and those that manifested to obstruct similar ones, their purpose is stated as - āsurīṇām iti. Special destruction, since they will not arise again elsewhere. Sudarśanāstram iti means after infusing the mantra-essence Sudarśana into the weapon-form Sudarśana, he then hurled the Sudarśana. Anticipating the objection that he should not kill that deity since she is sāttvika, he says - dayittam iti. It is extremely dear, meaning it will certainly do what is beneficial for the dear one. Tripādyajñaḥ (three-footed sacrifice), because it consists of three pressings. The destruction of māyā is necessary for the origination of sacrifice, that is the meaning. To preclude the notion that sacrifice is accomplished by nature, he says - bhagavān iti. (22)
Thus having described the māyā battle, fulfilling his desire, he made the intention to kill. Then an inauspicious omen indicating his death occurred, as stated - tadā diter iti. At that time, Diti who was in her place felt a trembling in her heart. It is said that if fear first enters the cause and then comes to the effect, it becomes certain. Vepathuḥ (trembling). The giving of something unpleasant from afar was mentioned earlier. She realized that her son's death would certainly happen, as stated - smarantyā bhartur ādeśam iti. Remembering Kaśyapa's words "Then the Lord of the Universe became angry", when the sudden trembling occurred in her heart, she concluded it meant her son's destruction. Moreover, another sign also appeared, as stated - stanāc cāsṛk prasusruve iti. This indicated the son's destruction, as milk from the breast is nourishing, while blood is destructive. The word "ca" (and) indicates the heart was also saying the same. (23)
Thus when the omen occurred, even though the māyā was destroyed and all human efforts were thwarted, if he did not come, then the Lord who performs actions effortlessly would not kill him. To indicate this, his transgression is described again - vinaṣṭāsv iti. All the māyās were destroyed, however many had fallen in his own part. This is conveyed by - stre iti. As he had come before for striking with his fists, he came again in the same way and angrily embraced the Lord, intending to grab him and take him elsewhere. Then the Lord became subtle and emerged from the middle of his hands, remaining outside. Then he saw the Lord standing nearby, as stated - dadṛśe 'vasthitam iti. (24)
Taṁ muṣṭibhir iti. Even though the Lord was not killing him in this way, he struck him again with his fists, like a child striking his mother or father. Viśeṣeṇa nidhnan tam iti indicates the reason for killing in that manner. Another reason is given - vajrasarir iti. With blows harder than thunderbolts. To dispel the notion of killing out of agitation, he says - adhokṣaja iti. Knowledge or action born of the senses does not touch the Lord, so killing is not due to external orientation, that is the idea. The manner of killing is described - kareṇa karṇamūle 'hann iti. The front foot is the hand. Killing with the discus would result in liberation, so killing with kriyāśakti (power of action) indicates rebirth. The purpose of this killing is stated - yathā svāṣṭre marutpatir iti. Just as Indra killed Vṛtra who had swallowed the splendor and weapons, and they were regained; otherwise he would have oppressed the worlds excessively if he had grown too powerful. So the killing was for protecting the world, benefiting the gods, and fulfilling his devotees, that is the meaning. (25)
He describes the form that appeared after Hiraṇyākṣa was killed - sa āhata iti. Struck by the creator of the universe, he fell down, that is the connection. Ā means slightly. Anticipating the objection of what benefit there is to the Lord in his death, he says - viśvasṛje iti. His death was for the purpose of creation, that is the meaning. For he who has pride in rajas obstructs rajas by remaining. The slight striking was only to remove the subtle elements, not rajas itself. This very meaning is conveyed by the word, as rajas would be incapable of action if not killed. Although rajas itself could be separated without killing, still killing was done since the effort is the same. That is why he says - avajñayā iti. Death is not the Lord's objective, that is the meaning. Paribhramadgātraṁ yasya means his limbs were rotating when struck by the hand. Udaste locane yasya means his eyes protruded upwards. Though purely rajasic, due to his seed he also has some sattva. Through sattva there is benefit later, but destruction in this case, otherwise rajas would be obstructed. That is why the disturbance of rajas is mentioned first - paribhramadgātra iti. The eyes being dual indicates sattva is twofold due to the difference between seed and life. By rotating, the dispersion of arms etc. is due to the manifold activity of rajas. Vikīrṇa means his arms, legs and hair were scattered for the manifold origination of varṇas in this kalpa. All his saṁskāras were removed due to his debilitated state, his prāṇas went to the sky, hence his rākṣasa and devotee nature. But his prāṇas did not go to the earth, as stated - vyasur apatad iti. To indicate this state, an example is given - yathā nagendra iti. Just as a great tree falls when uprooted by the wind, that is the meaning. (26)
He describes the dead body - kṣitau śayānam iti. One seized by death becomes discolored, but he was withdrawn by the Lord so his speech was not dull. Karālādaṁṣṭra yasya means at the time of death Yama's ferocity indicates his rākṣasa nature; the lower lip pierced by affection indicates human nature; being pierced all around indicates greed until death. To indicate that his death was proper as agreed by all schools, the gods led by Brahmā offer praise. It is amazing that Hiraṇyākṣa attained such a state, as the fruit is contrary to his actions. Saṁsthitiṁ means death. One who acts contrary does not attain this, hence the expression of wonder "who indeed would obtain". His action contrary to the fruit is determined by Brahmā himself. (27)
This result should not be suspected to be exactly the same, but rather it is the fruit of the highest yoga, as stated in "yaṃ yoginaḥ" (which the yogis). The Lord, whom the yogis who have mastered yoga, having attained samādhi through yoga alone, meditate upon in solitude. From the unreal, material aggregate, with a desire for liberation. Even the mental form of this Varāha, when contemplated in samādhi by those on other paths, produces liberation; there the Lord is directly present. His foot, which is the refuge of devotees, is also the giver of liberation for that (prakṛti). And this (Hiraṇyakaśipu) was devoted to his own dharma, as stated in "daityarṣabhaḥ" (the foremost of demons). Moreover, at the time of death, his knowledge was complete, as he left his body while looking at His face. The meaning is that he abandoned that lineage. Brahmā declares the result of this to the gods, saying "āścaryam" (wonderful). (28)
Even so, in the case of death and rebirth in another life, to those amazed with wonder, he says "etau" (these two). Those two mentioned before. "As His own attendants" - thus the result is not surprising. He states the reason for this condition: "śāpāyātāvasaṅgatim" (they attained an improper state due to a curse). Then, in response to the question of when they will be liberated, he says "punaḥ katipayaiḥ" (again after a few). This indicates three types of births. The plural is used speculatively, as karma is difficult to know. (29)
Having thus praised Him and realizing the unfathomable greatness of the Lord, he bows to Him - "namo namaḥ" (obeisance, obeisance). The repetition indicates respect. One action of the Lord accomplishes many results, so they describe many actions of the Lord. First, the manifestation of sacrifice for creation is described, otherwise sometimes only some sacrifices manifest for some, but here all are manifested. They say: "akhilayajñatantave" (to Him who is the essence of all sacrifices). You are in the form of all the sacrificial procedures, the establishments of sacrifice. Moreover, protection is the Lord's direct dharma in a special form; that too is accomplished through this form, as stated in "sthityarthaṃ gṛhītā amalā sattvamūrtir yena" (who has assumed a pure form of goodness for the purpose of maintenance). "Amala" means unconnected with other qualities. He also removes the decline of dharma, as stated in "diṣṭyā ito'yam" (fortunately this one). By supreme fortune, this one has been slain. For dharma is fortune, the nourisher of dharma. He states the seed for protecting dharma in this slaying: "jagatām aruntuda" (the tormentor of the worlds). "Aru" means vital spot. The protection of devotion to the gods is also accomplished by this, as stated in "tvatpādabhaktyā" (through devotion to Your feet). "We" refers to the gods. The address "īśa" (Lord) everywhere indicates capability, or indicates the nature of that single capability. "Nivṛtāḥ" means happy, due to the absence of Hiraṇyakaśipu's arrogance, or due to the destruction of impending suffering. (30)
Śrīmad Gosvāmi Śrī Puruṣottama Caraṇa Viracitaḥ Śrī Subodhinī Prakāśaḥ
In "vinaṣṭāsu", "svāṃśe" means in one's own portion. (24) In "sa āhata", "bhaktatvam" means devotion to Rudra, because the sky belongs to Rudra. Here, death is indicated only by the signs. Thus, even though destroyed by the Lord's blow, it should be understood from the scattering of the feet. "Tathātve" means in falling to another place. (26) In "yam", "tasyā api" refers to prakṛti also. "tāṃ santatim" means the lineage of demons. (28) In "namo namaḥ", "paramabhāgyena" is one word meaning "by great fortune". "vayaṃ devāḥ" - the natural dharma of the gods is devotion to Viṣṇu, as is well-known in the Vāmana Purāṇa. "tathātvabodhakaṃ" means indicating the ability to perform multiple actions. (30)
Śrī Giridhara-kṛtā Bāla Prabodhinī
Cruel words like "Kill! Pierce!" were heard, uttered by many violent Yakṣas, Rākṣasas and foot soldiers. "Patti" means foot soldier. (21) To destroy the manifested demonic illusions. The sixth case is used in the sense of the second case. If the reading is "vināśanam", it is to be taken literally. The Lord, in His three-footed Yajña form, employed His very dear Sudarśana weapon. He who has three libations as His feet is the embodiment of sacrifice, according to the Vedic text "He has three feet". (22) Remembering her husband Kaśyapa's words that the Lord would incarnate and kill her son, Diti's heart suddenly began to tremble, and blood flowed from her breast. (23) When his illusory powers were destroyed, he again approached, embracing Keśava with his arms, trying to crush Him, but saw Him standing outside his arms. Here, the capability is indicated by the word "Keśava", meaning He who gives pleasure to Brahmā and Rudra. (24) The Lord, Adhokṣaja, struck him at the base of the ear with His hand as he was hitting with his adamantine fists, just as Indra struck Vṛtra, the son of Tvaṣṭā. (25) Struck by the Creator Lord with mere indifference, not by force, he fell with his eyes bulging out and limbs scattered, whirling like a great tree uprooted by the wind. (26) Seeing him lying on the ground, with terrible fangs and bitten lips, yet still radiant due to the Lord's touch, the assembled gods led by Brahmā exclaimed in wonder, "Who else could meet such an end?" (27) They explain this further with two verses starting with "yam". The yogis meditate in solitude, through yoga and samādhi, on the Lord whom they wish to attain for liberation from the subtle body mistakenly considered as the self due to ignorance. This foremost of demons was slain by His foot, and left his body while looking at His face. Thus they express wonder at the difficulty of attaining such a death, saying "Ah!". There is no contradiction between "struck with His hand" and "slain by His foot", as the Varāha form's front legs serve as hands. (28) They state the reason for this rare attainment: "etau" (these two). These two, Hiraṇyākṣa and Hiraṇyakaśipu, were the Lord's attendants Jaya and Vijaya, who attained demonhood due to a brāhmaṇa's curse, but will return to the Lord's abode after a few more births. "Ha" indicates certainty. (29) Having thus praised the demon's death, they bow to the supremely beneficent Lord and address Him: "namaḥ" (obeisance). To You who are the essence of all sacrifices, who have assumed a pure form of goodness for the purpose of maintaining the world, obeisance, obeisance. The repetition indicates respect. This demon, who tormented the vital spots of living beings, has fortunately been slain by his own evil karma. O Lord, we have been made happy by You through devotion to Your feet and the slaying of our enemy. (30)
Hindī Anuvāda
Many foot soldiers, horsemen, charioteers, and elephant-mounted soldiers, along with the attacking yakṣa-rākṣasa (demons), began to make an extremely cruel and violent uproar of "Kill, kill! Cut, cut!" (21) To destroy this demonic illusion that had appeared, the sacrificial Lord Varāha released his beloved sudarśana-cakra (discus). (22) At that time, suddenly remembering her husband's words, Diti's heart trembled, and blood began to flow from her breasts. (23) After his illusion was destroyed, that demon came again to the Lord. Desiring to crush Him with anger, he embraced Him in his arms, but saw that He was standing outside. (24) Now he began to strike the Lord with thunderbolt-like hard fists. Then, as Indra had struck Vṛtrāsura, the Lord slapped him on the temple. (25) Although the all-conquering Lord had slapped him with great indifference, from that blow Hiraṇyākṣa's body began to spin, his eyes protruded, his limbs and hair were scattered, and he fell lifeless to the earth like a great tree uprooted by a storm. (26) Hiraṇyākṣa's radiance had still not diminished. Seeing that terrifying fanged demon lying on the earth, chewing his lips with his teeth, the gods who had come there to watch the battle began to praise him, saying, "Ah! Who else could attain such an rare death?" (27) This demon king has given up his body by the kick of the very feet that yogis meditate upon in solitude through samādhi yoga to free themselves from false designations. (28) These Hiraṇyākṣa and Hiraṇyakaśipu are the Lord's own associates. They have attained this downfall due to a curse. After a few births, they will again reach their original position. (29) The demigods began to say: "O Lord, repeated obeisances to You. You expand all sacrifices and manifest a pure sattva auspicious form for the maintenance of the world. It is a matter of great joy that this wicked demon who was tormenting the world has been slain. Now, by the power of devotion to Your feet, we too have attained peace and happiness." (30)
SB 3.19.21-30
