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Chapter EighteenBattle of Varäha and Hiraëyäkña

|| 3.18.1||maitreya uä!a

tad eam äkarëya "ale#a$%häñita&mahä$manä' tad igaëayya durmada(harer iditä gatim a)ga näradädra'ätala& nirii#e taränita(

*aitreya 'aid+ , Vidura- Hearing the ord' of Varuëa/ thearrogant and fooli'h Hiraëyäkña/ ignored the arning' ofVaruëa/ and learning from 0ärada here he ould nd the2ord/ he ui!kly entered the 4ar%hodaka ,!ean.

 The Eighteenth Chapter describes a conversation between the demon

and Varäha, Brahmä’s fear, and a battle using clubs. Hearing of aworth opponent, and not considering Varu!a’s words that he would liedown on the battle"eld and that the #ord $illed such demons ashimself, since he thought that it was impossible he could beobstructed, proud and eager Hira!ä$%a searched for the #ord.&'here can ( "nd him)* B chance he saw +ärada in the cit anduestioned him. -rom +ärada he learned where to go, and entered thearbhoda$a /cean 0rasätalam1.

|| 3.18.5||dadar#a taträ%hi"ita& dharä$dhara&

pronn6yamänäanim agra$da&ñ7rayämuñëantam akñëä 'a$ru!o ruëa$#riyä "ahä'a !äho ana$go!aro m9ga(

He 'a the 2ord/ holder of the earth/ lifting high the earth onthe tip' of hi' tu'k'/ dimini'hing Hiraëyäkña' 'plendor ithhi' reddi'h eye'. Hiraëyäkña laughed/ :,- ;ou are a %ea't thatlie' in the ater-<

(n the previous discussion of Varäha the pastime of the battle was notdescribed in detail. Here it is described.  Abhijitam means &he who

conuers all around.* /r it can mean he who is the presiding deit of2bhi3it constellation. Varäha was lifting up the earth high. Hediminished Hira!ä$%a’s splendor 0svarucaù1 b his radiance.Vanagocaraù means a being living in the water as well as a beast livingin the forest. The demon’s abuse is also praise for the #ord.Vanagocaraù can mean +äräa!a, who sleeps on the water. Thisvanagocara is sought 0mrgaù1 b the sages. /r vanagocaraù can mean&one who should be seen in an isolated place, not the village.*

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|| 3.18.3||ähainam ehy a"=a mah6& imu=!a no

ra'auka'ä& i#a$'9"eyam arpitäna 'a'ti yä'ya'y anayä mamekñata(

'urädhamä'ädita$'>karäk9te

He 'aid to the 2ord/ :, fool- ?elea'e the earth. @t ha' %eengien %y Brahmä to me for the inha%itant' of the 4ar%hodaka,!ean. ;ou ill not leae in good health if you take the earthithout my permi''ion. , loe't of the devatäs, ho haetaken the form of a %oar-<

Another meaning+, omni'!ient 2ord- ;ou hae %een gien the earth %y Brahmä.o not gie up the earth. ;ou ill o%tain our kingdom' along

ith the earth %y %eing mer!iful to me. , 'upreme among thedevatä, ho hae appeared a' a %oar for your deotee'-<

 The earth has been given b Brahmä to the inhabitants of thearbhoda$a /cean. 4o no one can lift it from the lower regions.'ithout m permission 0mama ékñataù1 ou will not leave carring theearth. There is another meaning to the verse. / omniscient #ord0ajïa1, one beond whom there is no $nowledge5 The word no can be anegative particle. Thus the sentence can mean &6o not give up theearth. Brahmä has presented the earth to ou. 7ou will obtain not onlthe earth, but along with it, ou will obtain our wealth and $ingdoms

0svasti1.* &'h do ou give the earth to me)* (t is because ourmerc on me 0ékñataù1. / best of the devatäs 0sura-adhama15 Thisform of a boar is given to our devotees for service. The word no canbe interpreted as naù, or as a negative, indicating harm to Varäha. Thus two meaning can be given to the verse.

 || 3.18.||

ta& na( 'apatnair a%haäya ki& %h9toyo mäyayä hanty a'urän parokña$"ittä& yogamäyä$%alam alpa$pauruña&

'a&'thäpya m>Dha pram9"e 'uh9!$!hu!a(

ere you/ ho kill the demon' %y de!eption %y remainingini'i%le/ prote!ted %y the devatäs in order to kill meF @ illipe aay the tear' of grief of my friend' after de'troyingyou/ a !oard ith 'trength produ!ed %y yoga-mäyä

Have ou, who $ill b deception, b remaining invisible, been protectedb the devatäs, m enem, for destroing me) 7ou do not $ill them

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directl. 2fter $illing ou who do not have phsical strength, onl yoga-mäyä, ( shall wipe awa the tears of lamentation of m friends. Thereis another meaning to his words.

Have the devatäs ta$en shelter of ou, who $ill asuras b our merc

(mäyayä1 in order to award me liberation) B $illing the demons ougive them a spiritual destination. 7ou remain victorious though ou areinvisible. 7our invisibilit is our greater merc. The devatäs showthemselves after a little sädhana but ou do not reveal ourself evenafter plent of sädhana.  2fter "8ing m mind on ou who haveinconceivable powers 0 yoga9mäyä-balam1 and who ma$e :ahävi%!uinsigni"cant 0ala-auruñam!" ( will completel destro 0 ram#je1 thesu;ering of material e8istence 0$ucaù1 of m friends, since ou liberateeven the friends of those who remember ou. / #ord, ou showsatisfaction with the fools b giving them our bhakti 0m%&ha15

|| 3.18.G||tayi 'a&'thite gadayä #6rëa$#6rñaëya'mad$%hu"a$!yutayä ye !a tu%hyam

%ali& haranty 9ñayo ye !a deä('aya& 'are na %haiñyanty am>lä(

hen you are killed %y the !lu% relea'ed from my hand/ tho'eho oer you homage/ the 'age' and devatäs, ill all %eithout foundation.

'hen ou are $illed, the devatäs will also die. The other meaning is asfollows. 'hen our s$ull is not crac$ed b a club released from mhand, the recent devotees who o;er ou homage at this time, and aswell the ancient devatäs" devotees and sages, will spontaneousl(svayam1 no longer be unstead 0am%läù1.

|| 3.18.I||'a tudyamäno ri$durukta$tomarair

da&ñ7rägra$gä& gäm upalakñya %h6tämtoda& m9ñan niragäd am%u$madhyäd

grähähata( 'a$kareëur yathe%ha(

Jhough a''ailed %y the lan!e' of the enemy' a%u'ie ord'/the 2ord/ 'eeing the frightened earth per!hed on the end' ofhi' tu'k'/ %ore the in'ult'/ and emerged from the ater/ likean elephant atta!ked %y a !ro!odile.

 The #ord was assailed b the abusive, lance9li$e words of the enem.He bore the pain of the enem’s abusive words. He was li$e an

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elephant attac$ed b a crocodile. The other meaning is &The #ord waspained b compassion, seeing the pain in Brahmä and others whoheard those words. He was victorious b the happiness gained throughthe praise uttered b the enem. He was li$e an elephant emergingfrom the water, unin3ured b a crocodile.*

|| 3.18.K||ta& ni('aranta& 'aliläd anudruto

hiraëya$ke#o dirada& yathä "haña(karäla$da&ñ7ro #ani$ni'ano %ra6dgata$hriyä& ki& t a'atä& igarhitam

Hiraëyäkña/ ith golden hair and er!e teeth/ !ha'ing the 2orda' he ro'e from the ater/ "u't like a !ro!odile pur'uing anelephant/ then 'poke ith the 'ound of thunder. :hat

!en'ure i' there for tho'e ithout 'hame and %raeryF<

Chasing the #ord, he said, &(s there criticism for those who withoutshame and are cowardl) There is not. But still, it is not unsuitable tocritici

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showered completel with =owers b the >ra3äpatis (vibudhaiù1, whilethe enem watched. This indicates that the demon was not respected.

|| 3.18.N||

paränuñakta& tapan6yopakalpa&mahä$gada& kä=!ana$!itra$daammarmäëy a%h6kñëa& pratudanta& duruktai(pra!aëDa$manyu( praha'a&' ta& %a%häñe

Jhe 2ord replied to Hiraëyäkña/ ornamented ith gold/earing golden armor/ !arrying a huge !lu%/ ho a' folloinghim. @n great anger/ he a''ailed the demon to the heart ith'harp ord' and laughed.

 The #ord spo$e to the demon ornamented with gold, wearing gold

armor, who following him, and assailed him with abusive words, notwith praise. He was angr because of the hearing the abusive words of the demon, and laughed on hearing the other meaning of the words,which were praise. /ne would e8pect a "tting answer to the words ofHira!ä$%a. Thus the repl of the #ord has two meanings as well.

|| 3.18.1O||#r6$%hagaän uä!a

'atya& aya& %ho ana$go!arä m9gäyuñmad$idhän m9gaye gräma$'i&hän

na m9tyu$pä#ai( pratimukta'ya 6räikatthana& taa g9hëanty a%hadra

Jhe 2ord 'aid+ @t i' true- @ am a %ea't of the fore't and am'ear!hing for dog' 'u!h a' you. , 'inful demon- Heroe' 'u!ha' @ do not rea!t to arrogant ord' of per'on' 'u!h a' you hoare %ound %y the rope' of death.

( am searching for dogs li$e ou. Heroes li$e me do not ta$e notice ofarrogant words of ou who are bound b the ropes of death. The othermeaning is as follows. 'e are seen b the devotees who have given

up material en3oment 0vana-gocaräù1. :ercifull, ( search out thosewho are most prominentl attached to material en3oment 0gräma-si'hän1 to o;er them a place with me. But wh do ou give merc toproud, sinful persons) Heroes li$e me are generous, and do not feel thefaults in our boasting words. 'hat is our position) 7ou becomecompletel freed from the ropes of death, since one who receives mmerc is not sub3ect to death. / person from whom noinauspiciousness arises 0abhadra15

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|| 3.18.11||ete aya& nyä'a$harä ra'auka'ä&

gata$hriyo gadayä dräitä' tetiñ7hämahe thäpi katha=!id ä"au

'theya& ka yämo %alinotpädya airam

Jaking the inha%itant' of the loer planet' ho ereentru'ted to you/ and Meeing 'hamele''ly from your !lu%/ @remain here. @ mu't remain here to ght 'in!e/ haing !reatedenmity ith you here !an @ goF

4pea$ing with lamenting voice, the #ord 3o$ed with the demon. ( havestolen things entrusted to ou and =ed awa, but that is impossible.*Have ou =ed far enough because of the su;ering in=icted on ou)*( must remain here, since ( have nowhere to go.

 There is another meaning. ( am the receiver of the o;erings 0nyäsa-harä1 made with devotion even b the demons (rasaukasäm1. ( am notashamed of doing this 0gata-hriyaù1, because ( am a;ectionate to mdevotees. This is because ou have melted 0drävitäù1 m heart withour words of praise 0gadayä1. adä 0which becomes gadayä1 cancome from the verb gad, meaning *to spea$,* in the manner of wordssuch as bhid. Thus ( will remain with ou even during battle, to showou m e8traordinar powers. )tmaneada form 0tiñ*hämahe1 is usedto indicate that he is showing something. */ cause of e8istence5 oingto Vai$u!?ha, ou will remain there happil. 'h would ou want to

endure su;ering b "ghting)* ( must remain 0stheyam1 engaged inbattle with ou in order to derive bliss from "ghting because of theenmit in ou caused b the curse of the @umäras. 'here else should( go)

|| 3.18.15||ta& pad$rathänä& kila y>thapädhipogha7a'a no 'a'taya ä# an>ha(

'a&'thäpya !ä'män pram9"ä#ru 'akänä&ya( 'ä& prati"=ä& nätipiparty a'a%hya(

A' the !ommander of leader' of 'oldier'/ you 'hould a!t inorder to ui!kly %ring a%out my defeat ithout !on'idering thematter further. After killing me/ ipe aay the tear' of yourrelatie'. ,ne ho doe' not fulll hi' promi'e i' unt to 'it inthe a''em%ly.

 7ou, the commander of leaders of the foot soldiers, should immediatelact to bring about m defeat 0asvastaye1, without thin$ing twice

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0an%haù1. He who does not ful"ll his promise is not "t to sit in theassembl. There is another meaning. -illed with rema, ou haveaccepted the mood of a demon as a promise to give me happiness b"ghting with me. He who does not $eep that promise is un"t to sit inthe assembl. Therefore, as commander of the troops, act now to ma$e

me happ b "ghting, in order to give up our life 0asvastaye1, afterhaving "8ed me in our heart. 'ipe awa our tears of bliss.

. || 3.18.13||maitreya uä!a

'o dhikñipto %hagaatäprala%dha# !a ruñä %h9#am

ä"ahärol%aëa& krodha&kr6Dyamäno hi$räD ia

*aitreya 'aid+ Hiraëyäkña/ %eing in'ulted %y the 2ord/ made

an o%"e!t of the 2ord' "oking hi!h a' made in great anger/%e!ame inten'ely angry/ like a 'nake ho a' %eing tea'ed.

 The demon, having been insulted in verse A, became angr, since hewas the ob3ect of a 3o$e (ralabdhaù1. He became li$e a large sna$ewhich was being teased b the words of verses AA and A. The othermeaning is as follows. Having fallen from his position as an associateof the #ord 0adhikñitaù1, he became overcome with great anger. Though $uddha-sattva b nature, because of the curse of the @umärasarising from the will of the #ord, he became full of ignorance. 2t thetime of "ghting he accepted great anger, though it was not real anger.

|| 3.18.1||'9"ann amarñita( #ä'änmanyu$pra!alitendriya(

ä'ädya tara'ä daityogadayä nyahanad dharim

2etting out hi' %reath/ the angry demon/ ho'e 'en'e' ereagitated ith rath/ ui!kly approa!hed the 2ord and 'tru!khim ith hi' !lu%.

|| 3.18.1G||%hagaä&' tu gadä$ega&

i'9ñ7a& ripuëora'iaa=!ayat tira#!6no

yogär>Dha iäntakam

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*oing 'ideay'/ the 2ord aoided the %lo of the !lu%relea'ed %y hi' enemy/ hi!h a' aimed at hi' !he't/ "u't a'an a!!ompli'hed yogé aoid' death.

 Antakam means death.

|| 3.18.1I||punar gadä& 'äm ädäya

%hrämayantam a%h6kñëa#a(a%hyadhäad dhari( kruddha('a&ram%häd dañ7a$da!!hadam

Jhe angry 2ord pur'ued the demon/ ho %it hi' lip in rage and/taking up hi' !lu% again/ hirled it a%out repeatedly.

|| 3.18.1K||tata# !a gadayäräti&dakñiëa'yä& %hrui pra%hu(

ä"aghne 'a tu tä& 'aumyagadayä koido hanat

, Vidura- Jhe 2ord 'tru!k the enemy on hi' right %ro ith hi'!lu%. Jhe demon/ ePpert in ghting/ 'tru!k the !lu% of the2ord hi!h did not rea!h him.

 The demon struc$ the club of the #ord which did not touch him.

|| 3.18.18||evaD gadäbhäD gurvbhäD

hara$%o harir eva ca 3ig%aä susaDrabdhäv

anyonyam a%hi"aghnatu(

@n thi' ay Hiraëyäkña and the 2ord/ %oth enraged/ 'tru!k atea!h other ith a de'ire to in/ u'ing their huge !lu%'.

+aryakñaù means +ira,yäkña.

|| 3.18.1N||tayo( 'p9dho' tigma$gadähatä)gayo(kñatä'raa$ghräëa$i9ddha$manyo(

i!itra$märgä !arator "ig6ñayäya%häd iläyäm ia #uñmiëor m9dha(

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hen the to rial !om%atant'/ their %odie' 'tru!k ith the'harp !lu%'/ in!rea'ed their anger ith the 'mell of Moing%lood and made ariou' moement' ith a de'ire to in/ theyappeared like to %ull' ghting oer a !o.

'hen the two combatants full of rivalr 0s#dhoù1 increased in angerb the smell of blood =owing from their wounds, it appearedspectacular (vyabhät 1, li$e the "ghting of two enraged bulls for a cow0iläyäm1. (n this wa the #ord and Hira!ä$%a fought over the earth.2ccording to Amara-koña the word ilä means the earth, a cow, wordsor oblation.

|| 3.18.5O||daitya'ya ya"=äayaa'ya mäyä$

g9h6ta$äräha$tanor mahätmana(

kauraya mahyä& diñator imardana&did9kñur ägäd 9ñi%hir 9ta( 'arä7

, Vidura- Brahmä/ 'urrounded %y many 'age'/ !ame to 'ee the'truggle %eteen the !om%atant' ghting for the earthQ%eteen the 2ord ith the form of a %oar/ ho'e %ody i''a!ri!e and ho had a!!epted hi' energy a' hi' !on'ort/ andthe demon.

 The #ord had assumed the form of a boar with his consort whoaccepted him as her husband 0mäyä-g#héta1. Fva osväm e8plains

the phrase as &accepting this form b his merc.* varät  meansBrahmä.

|| 3.18.51||ä'anna$#auëD6ram apeta$'ädha'a&k9ta$prat6käram ahärya$ikramam

ilakñya daitya& %hagaän 'aha'ra$ë6r "agäda näräyaëam ädi$'>karam

Reeing the fearful demon ho had attained great poer/oppo'ing the 2ord ith in'urmounta%le proe''/ Brahmä/

leader of a thou'and 'age'/ addre''ed the 2ord ith the formof the original %oar.

 The demon has assumed great power or into8ication 0$au,&éram1.Brahmä was the leader thousands of sages 0sahasra-néù1.

|| 3.18.55$53||

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%rahmoä!aeña te dea deänäm

a)ghri$m>lam upeyuñämipräëä& 'aura%hey6ëä&%h>tänäm apy anäga'äm

äga'$k9d %haya$k9d duñk9da'mad$räddha$aro 'ura(

aneñann apratiratholokän a7ati kaë7aka(

Brahmä 'aid+ Jhi' demon i' an oender to the devatäs, to thedeotee' 'urrendered to your feet/ to the brähmaëas/ to the!o' and to all 'inle'' liing %eing'. He !au'e' fear and thenatta!k' them. Haing attained a %oon from me/ ithout aproper opponent/ 'ear!hing eeryhere/ he ander' the

unier'e/ giing trou%le to all.

'ithout purpose he commits violence 0ägas-k#t 1. He gives fear0bhaya-k#t 1 to those who tr to prevent his sinful acts. 4eeing thatthe are afraid, he $ills them or ta$es their propert 0dusk#t 1.

|| 3.18.5||maina& mäyäina& d9pta&

nira)ku#am a'attamamäkr6Da %älaad dea

yathä#6iñam utthitam

, 2ord- o not play like a !hild ith thi' demon/ ePpert atmagi!/ proud/ un!ontrolla%le/ and i!ked/ "u't a' 4aruDa play'ith a 'nake rai'ing hi' hood' in anger.

6o not pla with him li$e an ignorant person 0bäla-vat 1. 7ou areactuall the crown 3ewel of $nowledge. 7ou are 3ust li$e 0 yat 1 aruGaplaing with an enraged sna$e. /r do not pla with him, since (consider him an enraged sna$e.

|| 3.18.5G||

na yäad eña ardheta'ä& elä& präpya däruëa('ä& dea mäyäm ä'thäyatäa" "ahy agham a!yuta

, infalli%le 2ord- Before hi' demoni! hour arrie' and hi' !ruelpoer in!rea'e'/ you/ Ped in your on energy/ 'hould kill thi''inful per'on.

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Before his favorable time 0sväm veläm1 arrives, when his powerincreases, and ou, though the 4upreme #ord, cannot $ill him, oushould $ill him. Though Brahmä is full of power and $nowledge, out of rema he becomes unstead with apprehension. 4imilarl, though

Vasudeva and 6eva$ are full of power and $nowledge the sasamudvije bhavaddhetoù ka'säd aham adhéù ( am trembling in fearfrom @aDIa for our safet. 04B A.J.K1

|| 3.18.5I||eñä ghoratamä 'andhyä

loka$!!ham%a7$kar6 pra%houpa'arpati 'arätman'uräëä& "ayam äaha

Jhe frightening tilight/ the de'troyer of all planet'/ i'

approa!hing. , 2ord- Roul of all %eing'- Be i!toriou' for thedevatäs. 

hambat-karé means destroer.

|| 3.18.5K||adhunaiño %hi"in näma

yogo mauh>rtiko hy agät#iäya na' ta& 'uh9däm

ä#u ni'tara du'taram

Jhe au'pi!iou' time of noon ha' almo't pa''ed. Sui!kly killthi' demon for u'/ your friend'/ hile a portion of thi' timeremain'.

 Abhijit means noon time. The auspicious moment 0mauh%rtikaù1 hasalmost passed. 'hile a portion of this time remains, uic$l $ill this evilperson.

|| 3.18.58||diñ7yä tä& ihita& m9tyum

ayam ä'ädita( 'ayamikramyaina& m9dhe hatä

lokän ädhehi #armaëi

Jhi' demon ha' attained death a' pre'!ri%ed %y you. Afterdi'playing proe'' and killing him in the %attleeld/ %e'toau'pi!iou'ne'' to the orld'.

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 The demon has attained death as ordained b ou, who created thisscene at the time of accepting the curse made b the @umäras.

 Thus ends the commentar on Eighteenth Chapter of the Third Cantoof the /hägavatam for the pleasure of the devotees, in accordance

with the previous äcäryas