Text 31: Śrī Maitreya continued: After thus killing the most formidable demon Hiraṇyākṣa, the Supreme Lord Hari, the origin of the boar species, returned to His own abode, where there is always an uninterrupted festival. The Lord was praised by all the demigods, headed by Brahmā.
Text 32: Maitreya continued: My dear Vidura, I have explained to you the Personality of Godhead’s coming down as the first boar incarnation and killing in a great fight a demon of unprecedented prowess as if he were just a plaything. This has been narrated by me as I heard it from my predecessor spiritual master.
Text 33: Śrī Sūta Gosvāmī continued: My dear brāhmaṇa, Kṣattā [Vidura] the great devotee of the Lord achieved transcendental bliss by hearing the narration of the pastimes of the Supreme Personality of Godhead from the authoritative source of the sage Kauṣārava [Maitreya], and he was very pleased.
Text 34: What to speak of hearing the pastimes of the Lord, whose chest is marked with Śrīvatsa, people may take transcendental pleasure even in hearing of the works and deeds of the devotees, whose fame is immortal.
Text 35: The Personality of Godhead delivered the king of the elephants, who was attacked by an alligator and who meditated upon the lotus feet of the Lord. At that time the female elephants who accompanied him were crying, and the Lord saved them from the impending danger.
Text 36: What grateful soul is there who would not render his loving service to such a great master as the Personality of Godhead? The Lord can be easily pleased by spotless devotees who resort exclusively to Him for protection, though the unrighteous man finds it difficult to propitiate Him.
Text 37: O brāhmaṇas, anyone who hears, chants, or takes pleasure in the wonderful narration of the killing of the Hiraṇyākṣa demon by the Lord, who appeared as the first boar in order to deliver the world, is at once relieved of the results of sinful activities, even the killing of a brāhmaṇa.
Text 38: This most sacred narrative confers extraordinary merit, wealth, fame, longevity and all the objects of one’s desire. On the field of battle it promotes the strength of one’s vital organs and organs of action. One who listens to it at the last moment of his life is transferred to the supreme abode of the Lord, O dear Śaunaka.
Śrīdhara Svāmi-kṛtā Bhāvārtha-dīpikā Vyākhyā
Śrīdharasvāmi's Bhāvārthadīpikā commentary:
The meaning is "having killed". Praised by Brahmā and others seated on lotus thrones. (31)
As I have spoken to you without transgressing what was unsaid by the guru. O Sumitra (good friend), in the manner that. (32)
O twice-born Śaunaka. (33)
Having heard the narrative. (34)
He says that by devotion alone, the Lord is easily attainable even for animals, otherwise difficult even for gods - who would not be delighted hearing such stories about Him? With these two verses. The shark (grāha) is called jhaṣa. "Of the crying women" indicates His compassion. He freed from distress. (35-36)
Of Hari in boar form, by the cause of lifting the earth, etc. (37)
For those who hear these playful activities of Hari, in the end Śrī Nārāyaṇa becomes the goal. Highly meritorious, granting heaven etc. Extremely purifying. Bringing wealth. Conferring fame. The abode or protection of life, senses and blessings. O Aṅga, O Vidura. (38)
Thus ends the 19th chapter in the third skandha of the commentary.
Śrī Vaṃśīdhara-kṛtā Bhāvārtha-dīpikā Prakāśa Vyākhyā
This meaning is obtained by the tvā suffix being prescribed after the verbal root sad with sva. Puṣkara means lotus, viṣṭara means seat - one who has a lotus seat is Puṣkaraviṣṭara, i.e. Brahmā. He is foremost among Indra and others. (31)
To you who are a good friend (sumitra) of Śrī Kṛṣṇa, O Vidura. This was spoken to you because of your devotion to Kṛṣṇa, as per the maxim "I never speak this to one who is not a devotee." (32)
"O twice-born" - Because he is a Brahmin, it is spoken as a form of gift. Also, to indicate his own great generosity, as speaking this is like a great gift. From "Your nectarean stories give life to the suffering" up to "The generous ones sing about You on earth" will be spoken by the gopīs who are direct incarnations of the Vedas in the 10th Canto. (33)
Of the virtuous and famous like Nala, Yudhiṣṭhira etc. as stated in "The virtuous and famous king Nala". "Story" is understood from the context. (34)
Otherwise, in the absence of devotion, Hari who is "A female elephant is called kareṇu" according to Amara. From the difficult near-death situation. (35)
By the straight (non-crooked) and the crooked (evil). (36)
He states the fruit of hearing to quickly inspire one to do so. Knowledge of Brahman, as per the śruti "Brahman is truth, knowledge, infinite". And from the lexicon "Brahman is in the form of supreme knowledge". Brahma-vadha means being bound by or destroyed by that, or saṃsāra. He approves of even that. It encourages the speaker to narrate Varāha's deeds, or praises what was heard. (37)
"In the end" - By repeatedly hearing, reflection becomes possible. Then by direct knowledge, the subtle body is destroyed and one attains the sole nature of Nārāyaṇa. Based on the lexicon beginning "Pada means determination, protection...", he says "or protection". He addresses him as "Aṅga" to show "You are dear to me because of your devotion to the Lord". (38)
Thus ends the 19th chapter of the third skandha in the Bhāvārthadīpikāprakāśa.
Śrī Rādhā Ramaṇa dāsa Gosvāmi Viracitā Dīpanī Vyākhyā
Here, the meaning of "destroying" is stated as a secondary meaning in the action of killing. His own boar form. (31)
The construction is: "I have narrated the activities characterized by the manner in which he was defeated." (32)
"Thus spoke Sūta" etc. should be understood as Sūta's words in addition to Śuka's speech. (33-34)
Otherwise, in the absence of devotion, in hearing the story of Him who is easily attained through devotion. (35)
By the straight (non-crooked) and the crooked (evil). (36)
By "etc." in "by lifting the earth etc.", killing demons and delighting devotees is included. (37)
Sthāna means cause, paritrāṇa means protector. As per Amara: "Pada means determination, place, protection, mark, in things". In the commentary, the reading is "O Śaunaka!" - "O Vidura" is mistaken. (38)
Thus ends the 19th chapter of the third skandha in Śrī Rādhāramaṇadāsa Gosvāmī's Dīpinī commentary.
Śrīmad Vīrarāghava Vyākhyā
Thus, Maitreya concludes in two verses the detailed account of Hiraṇyākṣa's killing that was asked by Vidura beginning with "O best of sages, that very Hari in His sacrificial form...". Having defeated (sādayitvā meaning having killed) the mighty (asahya-vikrama) and formidable (durdharṣa) Hiraṇyākṣa in the manner described, the primeval boar incarnation of the Lord, praised by Brahmā and others, went to His own abode of Vaikuṇṭha which is filled with endless joy. (31)
He says one should not be amazed that the Lord accomplished such a difficult task: O good friend (sumitra) Vidura! I have narrated to you just as it was spoken, without elaboration, the activities of Hari who took the boar incarnation. The mighty Hiraṇyākṣa was defeated by the Lord as if in play during the battle. If the reading is "yathā hiraṇyākṣaḥ", it should be construed as a conclusion: "In the manner that Hiraṇyākṣa was defeated by the Lord as if in play, I have narrated Hari's activities to you just as they were spoken, without transgressing the guru's words." (32)
Śrī Śuka concludes the Vidura-Maitreya dialogue containing questions and answers about Svāyambhuva Manu's history and the related Varāha incarnation, which was begun with "Having thus heard the sage's words...", up to the end of the chapter: O King Parīkṣit! The great devotee Vidura, having heard this narrative of the Lord spoken by Maitreya, experienced supreme joy. He is called a great devotee to indicate the reason - because he was a great devotee, he experienced supreme joy upon hearing the Lord's narrative. (33)
This is stated by the rule of a fortiori. For others, etc. Even after hearing the story of other virtuous people, those of purely virtuous conduct, those of great fame, those of exalted glory, there would be joy; how much more so after hearing the story of Lord Śrīvatsa-aṅka (marked with Śrīvatsa on His chest) - this is the meaning. (34)
Thus, having stated the attainment of joy from hearing the Lord's stories by the rule of a fortiori, he states in two verses that who except an ungrateful person would not serve the Lord, whose nature is to remove the distress of those who take shelter of Him, who is easily accessible to devotees, and who grants the goals of human life to those who seek them. Who, etc. The Lord who quickly freed from great distress the elephant king who was meditating on His lotus feet while seized by a crocodile, as the she-elephants were crying - this is the meaning. (35)
Who except an ungrateful person would not serve that Lord, who can be easily worshipped by simple means by people who have no other shelter, who is difficult to be worshipped by the wicked, and who is grateful? Everyone except an ungrateful person would certainly serve Him - this is the meaning. (36)
Thus, having stated that the Lord's stories should be accepted by all, he states in two verses the intermediate and primary results of hearing, singing and approving the account of the previously mentioned killing of Hiraṇyākṣa. Who, etc. The brāhmaṇa who hears, sings, narrates or approves the great wonderful play-like activity, the killing of Hiraṇyākṣa, of the Lord who assumed the body of a boar for protecting the world, he is quickly freed from even the killing of a brāhmaṇa, which is declared to be the greatest sin by the statement "There is no greater merit or sin than the horse sacrifice and killing of a brāhmaṇa respectively." (37)
This account of the killing of Hiraṇyākṣa, which is the Lord's pastime, produces great merit and therefore increases valor and strength. Thus, having the intermediate result, he states the primary result. O king! For those who hear, at the end of life Nārāyaṇa is the goal. Attaining Him is the result - this is the meaning. (38)
Thus ends the 19th chapter of the Third Canto of Śrīmad Bhāgavatam Mahāpurāṇa, in the Bhāgavatacandracandrikā commentary composed by Śrīmad Vīrarāghavācārya.
Śrīmad Vijayadhvaja Tīrtha-kṛtā Pada Ratnāvalī Vyākhyā
He states in response to Vidura's mental doubt "What feat did Hari perform after killing Hiraṇyākṣa? If there is one, please narrate it." Thus, etc. Having completely destroyed, he shows independence in the thorough killing. By Puṣkaraviṣṭara and others means by Brahmā and others. (31)
He concludes the account of Lord Varāha's incarnation. By me, etc. Just as, in the manner in which Hiraṇyākṣa was killed and defeated, in that way the activities of Hari who assumed the Varāha incarnation have been narrated by me as I heard, beginning from "Now therefore the commencement of alternative meanings immediately following" as said by Yādava. (32)
Śuka also makes this story agreeable to hear for the listeners. Thus, etc. Just as I experienced supreme bliss, similarly Vidura also - thus Śuka removes the mental doubt of Parīkṣit. (33)
Here he produces supreme bliss by the a fortiori argument. For others, etc. (34)
He states that even more supreme bliss is attained from hearing the Lord's stories. Who, etc. Of the she-elephants crying, without delay after remembering Him when death was near. (35)
He states that such a Hari is attainable only through devotion. Him, etc. To exclude connection with others, he states: Difficult to worship. (36)
He states the result so there is quick engagement in hearing. Who indeed, etc. By the word "also" other misdeeds are included. Brahman, the Supreme Self truth, is killed by ignorant people, hence brahman-killing means saṃsāra. From that. He states who is eligible for the stated result. A twice-born, etc. Because only for him is unsurpassed devotion possible. (37)
He states here what is the result for those unable to sing etc. who are devoted only to hearing. This, etc. By the qualification "at the end", through repeated hearing the ability for reflection etc. arises. When the subtle body is destroyed with all the materials for direct knowledge, Nārāyaṇa is attained, hence He becomes the goal - this is suggested. (38)
Thus ends the 19th chapter of the Third Canto of Śrīmad Bhāgavatam Mahāpurāṇa, in the Padaratnāvalī commentary composed by Śrīmad Vijayaḍḥvajatīrtha.
Śrīmaj Jīva Gosvāmi-kṛtā Krama Sandarbha Vyākhyā
His own boar form. (31-32)
"Thus Kauṣārava" etc. is understood to be the statement of Sūta in addition to the statement of Śrī Śuka. (33-35)
Him, etc. By straightforward means simple, hence having no other shelter. By the wicked means different from that. Grateful means knowing He is easily worshipped just by surrender. Because He gives the four goals of life. This being so, who would not serve, meaning by abandoning His service, who would desire anything else? (36)
The cause of everything, that truth, that indeed is His self, His form, in the form of a boar. (37)
This, etc. O dear Śaunaka! (38)
Thus ends the 19th chapter of the Third Canto of Śrīmad Bhāgavatam Mahāpurāṇa, in the Kramasandarbha composed by Śrīmad Jīva Gosvāmī.
Śrīmad Viśvanātha Cakravarti-kṛtā Sārārtha darśinī Vyākhyā
He whose expansive seat is the lotus flower is Brahmā, along with those similar to him. || 31 || As stated, not transgressing what the guru said, or as understood from the meaning of what Śrī Guru said. Thus, subsequently it was spoken to you. O Sumitra! How exactly was the activity known - he explains that. Yathā - in which manner. || 32 || 33 || Of the puṇyaśloka (those of virtuous fame) like Yudhiṣṭhira etc., Yudhiṣṭhira is known as puṇyaśloka. || 34 || What need be said about delivering humans just by hearing the story, when even animals are delivered by mere remembrance - he states this with "Ya iti". Jhaṣa means shark - what need be said about sharks when even those in great difficulty in saṃsāra (are delivered). Kareṇūnām means their lord. || 35 || Thus He alone is always worthy of worship - he states this with "Tam iti". Kṛtajña means knowledgeable in protecting those who have taken shelter. By the wicked, the crooked, and those with no other shelter. || 36 || He engages even those with desires in hearing the story. "Yo vā iti". || 37 || 38 ||
Thus in the Sārārthadarśinī, delightful for the hearts of devotees, in the third (canto), the nineteenth (chapter) is completed, agreeable for the good.
Śrīmac Chukadeva-kṛta Siddhānta Pradīpaḥ
O Sumitra! Vidura! As instructed, as per the teaching, I have spoken to you. O twice-born Śaunaka! || 32 || 33 || This varāhavikrīḍitam verse is protective. || 37 || 38 ||
Thus ends the illumination of the meaning of the nineteenth chapter in the Siddhāntapradīpa composed by Śrī Śukadeva on the third canto of the great Purāṇa Śrīmad Bhāgavata. || 19 ||
Śrīmad Vallabhācārya Viracitā Subodhinī Vyākhyā
Thus the Lord, having incarnated, concluded that incarnation - he states this with "Evam iti". Having properly subdued Hiraṇyākṣa of unbearable prowess, He went to His own abode - this is the connection. "Asahyavikrama" indicates the fault in him that was the reason for killing him. "Hari" indicates that acting thus was His own nature. "Ādisūkara" is the reason for quick disappearance; the word "ādi" refers to the transcendental, thus there is no fault in Him. "Svam" is necessary. Although staying here also generates fame, the abode called Vaikuṇṭha has uninterrupted festivals. It indicates the completion of the incarnation's purpose by stating that the causes of joy are never interrupted. Properly praised by those with lotus seats etc. like Brahmā etc. || 31 || Having thus spoken of Varāha's acts, apprehending that His other acts would also be like this, he says "Mayā iti". Be it so or not; as much as was stated, obtained through guru lineage, as stated by our guru; thus I have spoken to you. The reason for necessary action is "Hareḥ iti". The reason even gurus know is that He has incarnated. The address "Sumitra" is for telling secrets. "Suṣṭhu mitra" means just as I am, so there is nothing to be concealed here - this is the reason for speaking properly. He prevents blindness in the lineage with "Yathā hiraṇyāca iti". One whose prowess is generous. All singers have fame among all heroes, He gives everything to them by His own ability - thus in the great battle, the worldly war done by Hiraṇyākṣa, He was dismissed like a toy, like a wooden doll. As was done by the Lord, so was spoken by our gurus; just so I have spoken - this is the meaning. || 32 || He states the threefold fruit of this narrative in six ways. Two each for one. There, he first states what was seen by Vidura upon hearing that story in two ways - with "Iti" and its explanation. There, first anticipating what happened to him upon hearing that story, he says "Ityamunā prakāreṇa". Kauṣārava Maitreya is the son of Kuṣāru. Mentioning by the father's name is for confidence in the telling. "Bhagavatkathām" - even the story has six qualities described. "Kṣattā" means intelligent, said for grasping the main pastime abandoning deluding ones. He attained the supreme bliss present in the story itself, manifested due to the special listener - the reason for this is "Bhagavataḥ iti". Apprehending invalidity for Śaunaka etc. not being so, he refutes it with "He dvijāḥ iti". The meaning is that due to the burden of Vedic rituals etc., that did not manifest for them. || 33 || Therefore he justifies that - "Anyeṣām iti" - those like Nala etc. who have virtuous fame. The previous distinction of fame and glory was stated, created by good conduct and prowess, divided as Vedic and worldly. Sattva is in having both. Or the three are reasons for joy. Compassion etc. which are good qualities are causes of excellence of the inner faculty. Righteous deeds done repeatedly, being effective, attain fame of virtue. Those of unrestrained glory, meaning born of unobstructed prowess. Having heard their story, there would be joy, happiness in hearing. The word "Śrīvatsāṅka" indicates good conduct and all qualities, being the abode of Lakṣmī. That mark is like a symbol. There being many such symbols, the a fortiori argument is appropriate. || 34 ||
"That Hari who freed the king of elephants, caught by a crocodile or sunk in the earth, from distress." The reason for freeing is "meditating". "On the lotus feet" indicates meditation through the path of loving devotion. "The crying female elephants" indicates pitifulness. He quickly freed him from that difficulty. It is said that the Lord alone gives results through direct perception. That being so, he will say "Who would worship another unseen one, abandoning what is directly perceived?" This story gives both the means of worship and the unattainable, so it is described as giving joy due to its relevance here.
Here "fish" refers to a particular aquatic creature, the crocodile. All crocodiles are called fish. The compassion of the female elephants was the cause of rescuing with the body itself, while meditation was special for complete rescue. This also indicates the absence of means. The best elephant indeed becomes greatly intoxicated, while one caught by a crocodile becomes devoid of all means. Due to the faultiness of obstacles related to caste and form, the Lord's grace is difficult to obtain - this is shown through the elephant king. Due to the faultiness and worldliness of relationships of state and form, he made even those related to him happy with just one meditation - this is shown through mentioning the female elephants. (35)
Having thus described a story conveying multiple meanings, he now affirms worship as the result, describing the form that serves as an example here: "Him". Where there are means that give greater happiness than medicinal pleasures and an extraordinary great result, he is easily worshipped, able to be worshipped easily. To prevent overapplication there, he gives a qualifier: "by the straightforward". Those who do not grasp or practice crookedness with body, speech and mind. This is also their natural quality, not an acquired means. To distinguish from such people on other paths as well, he says "Those with no other shelter". Those who have no other shelter. This indicates exclusive surrender. It means they do not remain without shelter, so they take shelter of the Lord. "By ordinary men" is said to remove pride and for relevant discernment. "Grateful" - who knows what the Lord has done, due to being the creator, inner controller, protector, or doing special favors in previous worship - who would not serve him? The ungrateful do not serve. The Lord's qualities alone are the reasons for this, as he says "difficult to worship". Otherwise he would be worthy of partial worship. It's not that they don't worship, but the Lord himself is difficult to worship, impossible to worship even with difficulty. The wicked are intent on harming others. (36)
Having thus affirmed worship, he describes the extraordinary result in two verses, removing sin and producing results. First he describes the removal of sin: "The killing of Hiranyaksha". Otherwise, since Hiranyaksha was a Brahmin, the killing should not be heard. "Great wonder" is established in other views, or because the killing took the form of benefit. It becomes greatness because it is a means of benefit even for listeners. Still, he gives a reason for it being worthy of hearing: "Sport". Where there is special play. The Lord's war play is indeed clear there, thus it is so due to being purified by connection to the Lord. "In the form of the primeval boar" indicates that such action is appropriate for the sake of sacrifice and creation. According to the maxim "of the doer, instructor and approver", he states the result for all three: "hears, sings, approves". Hearing is primary, singing is in the form of scripture. Fearing it may not be an atonement since pleasure is seen as the cause there, he says "sings". Approval is such that it accomplishes both. Some say it is in the form of praise being performed. "Easily" means hearing everywhere in all moods; in meaning, purport and words. In singing also these three, and absence of cause. Approval also due to absence of cause. Then one is freed from the fault of killing alone. It will not be primary, so he says "even from killing a Brahmin". "Twice-born" is said for the sake of knowledge. When there is knowledge, it happens for others also - this should be known. Or it happens for the twice-born alone due to connection with sacrifice. (37)
He describes the production of results: "This". This accomplishes the fourfold aims of human life. Among those, dharma is twofold - accomplishing the results of heaven etc. and accomplishing purification of the body etc. He describes both forms of that: "Great merit, fully purifying". Great merit is the unfailing means of welfare, fully purifying is the cause of complete inner purification. Artha is twofold - in the form of wealth and fame. "Fame is indeed in prosperity" will be said later. He describes both of those: "Prosperity, fame". Kama is threefold - consisting of life, enjoyment and victory over enemies, according to the statement "health of body, prosperity, destruction of enemy factions". Among those he describes: "Foundation of life and blessings, increasing courage of the senses in battle". Blessings are objects like sons, this alone is their foundation, since this story is the cause of creation. Prana is the means of strength, the senses are instruments. Or there is connection with the previous as objects of food and enjoyment. Since courage increases in battle. Victory comes from courage alone, courage is described in connection with that as cooperating with strength and senses. To exclude peaceful heroes - "in battle". He describes the accomplishment of liberation: "Of Narayana". In our scripture, attainment of Narayana alone is described as the one type of liberation. There, in the Lord's scripture, attainment of Narayana is threefold - absorption in Narayana in the cosmic form, in the Imperishable, or in the Supreme Person. The word Narayana itself expresses all three, hence the use of the term Narayana. "The wise know the elements born from humans as nara", "The collection of humans is nara", and "The waters are declared to be nara". In the first meaning is the Supreme Person, in the second the Imperishable, in the third the father Brahma. From hearing this, the threefold happens, hence the term Narayana. The vocative "O dear one" indicates affection to prevent deception. The meaning is "becomes the goal". The word "goal" expresses the final result. "For listeners" indicates this result is for the primary one alone. (38)
Thus ends the explanation of the nineteenth chapter of the third canto in the Subodhini commentary on the Bhagavata Purana, composed by Sri Vallabha Dikshita, son of Sri Lakshmana Bhatta.
Śrīmad Gosvāmi Śrī Puruṣottama Caraṇa Viracitaḥ Śrī Subodhinī Prakāśaḥ
Here in "maya". In "āvaśyakakaraṇa". Necessarily in the descent. (32)
Here in "iti kauṣārave". He says. Vyāsa speaks through Sūta. (33)
Thus ends the explanation of the nineteenth chapter in the Subodhinī Prakāśa of the third Skandha.
Śrī Giridhara-kṛtā Bāla Prabodhinī
Having thus elaborately described the account of Hiraṇyākṣa's slaying that was asked by Vidura saying "O best of sages, by Hari himself in the form of sacrifice" etc., he concludes - with two verses beginning with "evam". The Lord Hari, the primeval boar, having slain Hiraṇyākṣa of irresistible prowess in the manner described, and having been praised by Brahmā seated on the lotus and other gods, went to his own abode Vaikuṇṭha which has unbroken, endless festivities - this is the connection. (31)
Indicating affection to instill confidence, he addresses Vidura - "O good friend". Just as the mighty Hiraṇyākṣa of great prowess was effortlessly destroyed by Hari like a toy or clay doll, so have I narrated to you the deeds of Hari who had incarnated in the form of a boar, as told by the guru without deviation - this is the connection. (32)
He concludes the incident of the boar avatar that was narrated at length - with "iti" etc. Having heard the story of Lord Varāha thus narrated by Kauṣārava (Maitreya), Kṣattā (Vidura) attained great joy. He states the reason for that - "mahābhāgavata". Sūta addresses Śaunaka as "O twice-born" with the intention that "Being a devotee, I have already narrated this to you earlier". (33)
He states the a fortiori argument there itself - "anyeṣām". If even other devotees attain joy on hearing the stories of the righteous ones of pure fame and widespread glory, what more needs to be said about the joy on hearing the story of the Lord marked with Śrīvatsa? This is the meaning. (34)
The connection of the two is: Who would not serve that easily worshippable one who quickly rescued the king of elephants from distress when it was being swallowed by the crocodile? The pitiable state is shown by "crying female elephants". The main reason for the rescue is stated - "meditating on His lotus feet", by which His easy worshippability is also shown. By "king of elephants" it is indicated that caste, sacraments etc. are also not required. Then why are many seen not serving Him? Anticipating this, he says - "grateful". They do not serve due to lack of knowledge of His favors. If it is asked why they do not know His favors given His being the inner controller, creator and merciful one, he says "difficult to worship" with the intention that there is no remembrance of Him due to minds engrossed in sense objects. It means difficult to worship by the unrighteous whose minds are engrossed in sense objects, devoid of means for their highest good. Anticipating the doubt "How is He easily worshippable when many devoted to His worship are not seen attaining Him?", he says "by the straightforward", meaning by the guileless. To the question "Who are they?", he answers "by men who have no other shelter", meaning by those who are independent, exclusively devoted. (35-36)
Having thus stated that the Lord's stories should be accepted by all, he states the result of hearing etc. about the killing of Hiraṇyākṣa which is the current topic - "yaḥ vā". Whoever hears, sings, glorifies or approves after hearing the greatly wonderful, mind-delighting playful act of killing Hiraṇyākṣa by the Lord in the form of the primeval boar who is the cause of the world, is quickly freed even from the sin of killing a Brahmin which is stated to be the greatest sin as "There is no greater merit or sin than a horse sacrifice and killing a Brahmin". What more needs to be said about freedom from other sins? He addresses "O twice-born ones" with the intention that this is acceptable to you also. (37)
The reason for that is - "alam pavitram", meaning extremely purifying. He says "etad" to state that it is not only a remover of sin but also an accomplisher of all human goals. "For those who hear" also implies those who glorify etc. this story of the Lord. "mahāpuṇyam" means producing unexcelled merit. "dhanyam" means wealth-producing. "yaśasyam" means fame-producing. "āyuṣaḥ" means accomplishing lifespan, blessings and all desires. "yudhi" means increasing the prowess and strength of the vital forces and senses in battle. "ante" means at the end when prārabdha karma is exhausted, Nārāyaṇa is attained as the ultimate result. The address "aṅga" indicates His non-deceptive nature. (38)
Thus in the Bālaprabodhinī commentary on Śrīmad Bhāgavata
Composed by Śrī Giridhara named Mukunda Rāya
A servant entitled to serve the feet of those in Śrī Vallabhācārya's lineage
For the attainment of the bliss of devotion
In the third Skandha describing creation and bondage
The nineteenth chapter narrating the demon's slaying has been completed. (1-3)
Hindī Anuvāda
Śrīmaitreya says - Viduraji! Having slain the mighty Hiraṇyākṣa in this manner, Lord Ādivarāha returned to His unbroken blissful abode. At that time, Brahmā and other deities were praising Him. (31)
Friend Viduraji! I have narrated to you all the pastimes as I heard them from my guru's mouth, how the Lord incarnates and performs His līlās, and how He slew the mighty Hiraṇyākṣa in a fierce battle as if playing with a toy. (32)
Sūtaji says - Śaunakaji! Upon hearing this story of the Lord from Maitreyaji's mouth, the supreme devotee Viduraji was greatly delighted. (33)
When even hearing the character of other pure-famed and supremely glorious great personalities brings great joy, what can be said of the charming and ornamental līlās of the Lord who bears the Śrīvatsa mark? (34)
Who is that person, knowing the Lord's benevolence, who would not serve Him - the one who immediately rescued the elephant king when he remembered the Lord's feet upon being caught by the crocodile, and his female elephants began trumpeting in distress; the one who is easily pleased with simple-hearted devotees who come to His shelter in complete despair, but is extremely difficult to please for wicked persons? (35-36)
O sages led by Śaunaka! One who listens to, sings, or approves of this supremely wonderful līlā of Śrīhari, who assumed the form of a boar to rescue the Earth, known as the slaying of Hiraṇyākṣa, is easily freed even from grave sins like brahmahatyā (killing of a Brahmin). (37)
This character is extremely meritorious, supremely purifying, bestows wealth and fame, increases longevity, fulfills desires, and enhances the strength of life force and senses in battle. Those who listen to it ultimately attain the shelter of the Lord. (38)
End of the 19th chapter.
SB 3.19.31-38
