Chapter Eighteen

Battle of Varha and Hirayka

|| 3.18.1||
maitreya uvca
tad evam karya jalea-bhita
mah-mans tad vigaayya durmada
harer viditv gatim aga nradd
rastala nirvivie tvarnvita
Maitreya said: O Vidura! Hearing the words of Varua, the
arrogant and foolish Hirayka, ignored the warnings of
Varua, and learning from Nrada where he would find the
Lord, he quickly entered the Garbhodaka Ocean.
The Eighteenth Chapter describes a conversation between the demon
and Varha, Brahms fear, and a battle using clubs. Hearing of a
worthy opponent, and not considering Varuas words that he would lie
down on the battlefield and that the Lord killed such demons as
himself, since he thought that it was impossible he could be
obstructed, proud and eager Hirayka searched for the Lord.
Where can I find him? By chance he saw Nrada in the city and
questioned him. From Nrada he learned where to go, and entered the
Garbhodaka Ocean (rastalam).
|| 3.18.2||
dadara tatrbhijita dhar-dhara
pronnyamnvanim agra-daray
muantam ak sva-ruco rua-riy
jahsa cho vana-gocaro mga
He saw the Lord, holder of the earth, lifting high the earth on
the tips of his tusks, diminishing Hiraykas splendor with
his reddish eyes. Hirayka laughed, O! You are a beast that
lives in the water!
In the previous discussion of Varha the pastime of the battle was not
described in detail. Here it is described. Abhijitam means he who
conquers all around. Or it can mean he who is the presiding deity of
Abhijit constellation. Varha was lifting up the earth high. He
diminished Hiraykas splendor (svaruca) by his radiance.
Vanagocara means a being living in the water as well as a beast living
in the forest. The demons abuse is also praise for the Lord.
Vanagocara can mean Nryaa, who sleeps on the water. This
vanagocara is sought (mrga) by the sages. Or vanagocara can mean
one who should be seen in an isolated place, not the village.

|| 3.18.3||
hainam ehy aja mah vimuca no
rasaukas viva-sjeyam arpit
na svasti ysyasy anay mamekata
surdhamsdita-skarkte
He said to the Lord, O fool! Release the earth. It has been
given by Brahm to me for the inhabitants of the Garbhodaka
Ocean. You will not leave in good health if you take the earth
without my permission. O lowest of the devats, who have
taken the form of a boar!
Another meaning:
O omniscient Lord! You have been given the earth by Brahm.
Do not give up the earth. You will obtain our kingdoms along
with the earth by being merciful to me. O supreme among the
devat, who have appeared as a boar for your devotees!
The earth has been given by Brahm to the inhabitants of the
Garbhodaka Ocean. So no one can lift it from the lower regions.
Without my permission (mama kata) you will not leave carrying the
earth. There is another meaning to the verse. O omniscient Lord
(aja), one beyond whom there is no knowledge! The word no can be a
negative particle. Thus the sentence can mean Do not give up the
earth. Brahm has presented the earth to you. You will obtain not only
the earth, but along with it, you will obtain our wealth and kingdoms
(svasti). Why do you give the earth to me? It is because your
mercy on me (kata). O best of the devats (sura-adhama)! This
form of a boar is given to your devotees for service. The word no can
be interpreted as na, or as a negative, indicating harm to Varha.
Thus two meaning can be given to the verse.
|| 3.18.4||
tva na sapatnair abhavya ki bhto
yo myay hanty asurn paroka-jit
tv yogamy-balam alpa-paurua
sasthpya mha pramje suhc-chuca
Were you, who kill the demons by deception by remaining
invisible, protected by the devats in order to kill me? I will
wipe away the tears of grief of my friends after destroying
you, a coward with strength produced by yoga-my
Have you, who kill by deception, by remaining invisible, been protected
by the devats, my enemy, for destroying me? You do not kill them

directly. After killing you who do not have physical strength, only yogamy, I shall wipe away the tears of lamentation of my friends. There
is another meaning to his words.
Have the devats taken shelter of you, who kill asuras by your mercy
(myay) in order to award me liberation? By killing the demons you
give them a spiritual destination. You remain victorious though you are
invisible. Your invisibility is your greater mercy. The devats show
themselves after a little sdhana but you do not reveal yourself even
after plenty of sdhana. After fixing my mind on you who have
inconceivable powers (yoga-my-balam) and who make Mahviu
insignificant (alpa-pauruam), I will completely destroy (pramje) the
suffering of material existence (uca) of my friends, since you liberate
even the friends of those who remember you. O Lord, you show
satisfaction with the fools by giving them your bhakti (mha)!
|| 3.18.5||
tvayi sasthite gaday ra-ray
asmad-bhuja-cyutay ye ca tubhyam
bali haranty ayo ye ca dev
svaya sarve na bhaviyanty aml
When you are killed by the club released from my hand, those
who offer you homage, the sages and devats, will all be
without foundation.
When you are killed, the devats will also die. The other meaning is as
follows. When your skull is not cracked by a club released from my
hand, the recent devotees who offer you homage at this time, and as
well the ancient devats, devotees and sages, will spontaneously
(svayam) no longer be unsteady (aml).
|| 3.18.6||
sa tudyamno ri-durukta-tomarair
dargra-g gm upalakya bhtm
toda man niragd ambu-madhyd
grhhata sa-kareur yathebha
Though assailed by the lances of the enemys abusive words,
the Lord, seeing the frightened earth perched on the ends of
his tusks, bore the insults, and emerged from the water, like
an elephant attacked by a crocodile.
The Lord was assailed by the abusive, lance-like words of the enemy.
He bore the pain of the enemys abusive words. He was like an

elephant attacked by a crocodile. The other meaning is The Lord was

pained by compassion, seeing the pain in Brahm and others who
heard those words. He was victorious by the happiness gained through
the praise uttered by the enemy. He was like an elephant emerging
from the water, uninjured by a crocodile.
|| 3.18.7||
ta nisaranta salild anudruto
hiraya-keo dvirada yath jhaa
karla-daro ani-nisvano bravd
gata-hriy ki tv asat vigarhitam
Hirayka, with golden hair and fierce teeth, chasing the Lord
as he rose from the water, just like a crocodile pursuing an
elephant, then spoke with the sound of thunder. What
censure is there for those without shame and bravery?
Chasing the Lord, he said, Is there criticism for those who without
shame and are cowardly? There is not. But still, it is not unsuitable to
criticize opponents who flee. The other meaning is as follows. Can
there be criticism of those who are merciful and modest. Those who,
being merciful, flee for the purpose of protecting the earth who has
taken shelter of your tusks should not be criticized. Or another
meaning is as follows. Thinking that it was not proper to pursue the
Lord who was lifting the earth for helping the populace, the demon
criticizes himself. Is there censure for me, a demon, dedicated to my
own pleasure, devoid of shame? No, there is not. How unfortunate I
am!
|| 3.18.8||
sa gm udastt salilasya gocare
vinyasya tasym adadht sva-sattvam
abhiuto viva-sj prasnair
pryamo vibudhai payato re
Placing the earth on the water within his sight, the Lord
invested her with his energy so that she did not sink in the
water, while Brahm uttered praise, the Prajpatis showered
flowers over him, and the enemy watched.
Since the earth is frightened it is not good that I fight with the
demon. Thus the Lord placed the earth upon the water within his
sight and endowed her with his own energy (sva-sattvam), so that the
earth would not sink in the water. He was praised by Brahm. He was

showered completely with flowers by the Prajpatis (vibudhai), while

the enemy watched. This indicates that the demon was not respected.
|| 3.18.9||
parnuakta tapanyopakalpa
mah-gada kcana-citra-daam
marmy abhka pratudanta duruktai
pracaa-manyu prahasas ta babhe
The Lord replied to Hirayka, ornamented with gold,
wearing golden armor, carrying a huge club, who was following
him. In great anger, he assailed the demon to the heart with
sharp words and laughed.
The Lord spoke to the demon ornamented with gold, wearing gold
armor, who following him, and assailed him with abusive words, not
with praise. He was angry because of the hearing the abusive words of
the demon, and laughed on hearing the other meaning of the words,
which were praise. One would expect a fitting answer to the words of
Hirayka. Thus the reply of the Lord has two meanings as well.
|| 3.18.10||
r-bhagavn uvca
satya vaya bho vana-gocar mg
yumad-vidhn mgaye grma-sihn
na mtyu-pai pratimuktasya vr
vikatthana tava ghanty abhadra
The Lord said: It is true! I am a beast of the forest and am
searching for dogs such as you. O sinful demon! Heroes such
as I do not react to arrogant words of persons such as you who
are bound by the ropes of death.
I am searching for dogs like you. Heroes like me do not take notice of
arrogant words of you who are bound by the ropes of death. The other
meaning is as follows. We are seen by the devotees who have given
up material enjoyment (vana-gocar). Mercifully, I search out those
who are most prominently attached to material enjoyment (grmasihn) to offer them a place with me. But why do you give mercy to
proud, sinful persons? Heroes like me are generous, and do not feel the
faults in your boasting words. What is your position? You become
completely freed from the ropes of death, since one who receives my
mercy is not subject to death. O person from whom no
inauspiciousness arises (abhadra)!

|| 3.18.11||
ete vaya nysa-har rasaukas
gata-hriyo gaday drvits te
tihmahe thpi kathacid jau
stheya kva ymo balinotpdya vairam
Taking the inhabitants of the lower planets who were
entrusted to you, and fleeing shamelessly from your club, I
remain here. I must remain here to fight since, having created
enmity with you where can I go?
Speaking with lamenting voice, the Lord joked with the demon. I have
stolen things entrusted to you and fled away, but that is impossible.
Have you fled far enough because of the suffering inflicted on you?
I must remain here, since I have nowhere to go.
There is another meaning. I am the receiver of the offerings (nysahar) made with devotion even by the demons (rasaukasm). I am not
ashamed of doing this (gata-hriya), because I am affectionate to my
devotees. This is because you have melted (drvit) my heart with
your words of praise (gaday). Gad (which becomes gaday) can
come from the verb gad, meaning to speak, in the manner of words
such as bhid. Thus I will remain with you even during battle, to show
you my extraordinary powers. tmanepada form (tihmahe) is used
to indicate that he is showing something. O cause of existence! Going
to Vaikuha, you will remain there happily. Why would you want to
endure suffering by fighting? I must remain (stheyam) engaged in
battle with you in order to derive bliss from fighting because of the
enmity in you caused by the curse of the Kumras. Where else should
I go?
|| 3.18.12||
tva pad-rathn kila ythapdhipo
ghaasva no svastaya v anha
sasthpya csmn pramjru svakn
ya sv pratij ntipiparty asabhya
As the commander of leaders of soldiers, you should act in
order to quickly bring about my defeat without considering the
matter further. After killing me, wipe away the tears of your
relatives. One who does not fulfill his promise is unfit to sit in
the assembly.
You, the commander of leaders of the foot soldiers, should immediately
act to bring about my defeat (asvastaye), without thinking twice

(anha). He who does not fulfill his promise is not fit to sit in the
assembly. There is another meaning. Filled with prema, you have
accepted the mood of a demon as a promise to give me happiness by
fighting with me. He who does not keep that promise is unfit to sit in
the assembly. Therefore, as commander of the troops, act now to make
me happy by fighting, in order to give up your life (asvastaye), after
having fixed me in your heart. Wipe away your tears of bliss.
. || 3.18.13||
maitreya uvca
so dhikipto bhagavat
pralabdha ca ru bham
jahrolbaa krodha
kryamno hi-r iva
Maitreya said: Hirayka, being insulted by the Lord, made
an object of the Lords joking which was made in great anger,
became intensely angry, like a snake who was being teased.
The demon, having been insulted in verse 10, became angry, since he
was the object of a joke (pralabdha). He became like a large snake
which was being teased by the words of verses 11 and 12. The other
meaning is as follows. Having fallen from his position as an associate
of the Lord (adhikipta), he became overcome with great anger.
Though uddha-sattva by nature, because of the curse of the Kumras
arising from the will of the Lord, he became full of ignorance. At the
time of fighting he accepted great anger, though it was not real anger.
|| 3.18.14||
sjann amarita vsn
manyu-pracalitendriya
sdya taras daityo
gaday nyahanad dharim
Letting out his breath, the angry demon, whose senses were
agitated with wrath, quickly approached the Lord and struck
him with his club.
|| 3.18.15||
bhagavs tu gad-vega
visa ripuorasi
avacayat tiracno
yogrha ivntakam

Moving sideways, the Lord avoided the blow of the club

released by his enemy, which was aimed at his chest, just as
an accomplished yog avoids death.
Antakam means death.
|| 3.18.16||
punar gad svm dya
bhrmayantam abhkaa
abhyadhvad dhari kruddha
sarambhd daa-dacchadam
The angry Lord pursued the demon, who bit his lip in rage and,
taking up his club again, whirled it about repeatedly.
|| 3.18.17||
tata ca gadayrti
dakiasy bhruvi prabhu
jaghne sa tu t saumya
gaday kovido hanat
O Vidura! The Lord struck the enemy on his right brow with his
club. The demon, expert in fighting, struck the club of the
Lord which did not reach him.
The demon struck the club of the Lord which did not touch him.
|| 3.18.18||
eva gadbhy gurvbhy
haryako harir eva ca
jigay susarabdhv
anyonyam abhijaghnatu
In this way Hirayka and the Lord, both enraged, struck at
each other with a desire to win, using their huge clubs.
Haryaka means Hirayka.
|| 3.18.19||
tayo spdhos tigma-gadhatgayo
katsrava-ghra-vivddha-manyvo
vicitra-mrg carator jigay
vyabhd ilym iva umior mdha

When the two rival combatants, their bodies struck with the
sharp clubs, increased their anger with the smell of flowing
blood and made various movements with a desire to win, they
appeared like two bulls fighting over a cow.
When the two combatants full of rivalry (spdho) increased in anger
by the smell of blood flowing from their wounds, it appeared
spectacular (vyabht), like the fighting of two enraged bulls for a cow
(ilym). In this way the Lord and Hirayka fought over the earth.
According to Amara-koa the word il means the earth, a cow, words
or oblation.
|| 3.18.20||
daityasya yajvayavasya myghta-vrha-tanor mahtmana
kauravya mahy dviator vimardana
didkur gd ibhir vta svar
O Vidura! Brahm, surrounded by many sages, came to see the
struggle between the combatants fighting for the earth
between the Lord with the form of a boar, whose body is
sacrifice and who had accepted his energy as his consort, and
the demon.
The Lord had assumed the form of a boar with his consort who
accepted him as her husband (my-ghta). Jva Gosvm explains
the phrase as accepting this form by his mercy. Svart means
Brahm.
|| 3.18.21||
sanna-auram apeta-sdhvasa
kta-pratkram ahrya-vikramam
vilakya daitya bhagavn sahasra-r
jagda nryaam di-skaram
Seeing the fearful demon who had attained great power,
opposing the Lord with insurmountable prowess, Brahm,
leader of a thousand sages, addressed the Lord with the form
of the original boar.
The demon has assumed great power or intoxication (auram).
Brahm was the leader thousands of sages (sahasra-n).
|| 3.18.22-23||

brahmovca
ea te deva devnm
aghri-mlam upeyum
vipr saurabhey
bhtnm apy angasm
gas-kd bhaya-kd dukd
asmad-rddha-varo sura
anveann apratiratho
lokn aati kaaka
Brahm said: This demon is an offender to the devats, to the
devotees surrendered to your feet, to the brhmaas, to the
cows and to all sinless living beings. He causes fear and then
attacks them. Having attained a boon from me, without a
proper opponent, searching everywhere, he wanders the
universe, giving trouble to all.
Without purpose he commits violence (gas-kt). He gives fear
(bhaya-kt) to those who try to prevent his sinful acts. Seeing that
they are afraid, he kills them or takes their property (duskt).
|| 3.18.24||
maina myvina dpta
nirakuam asattamam
kra blavad deva
yathviam utthitam
O Lord! Do not play like a child with this demon, expert at
magic, proud, uncontrollable, and wicked, just as Garua plays
with a snake raising his hoods in anger.
Do not play with him like an ignorant person (bla-vat). You are
actually the crown jewel of knowledge. You are just like (yat) Garua
playing with an enraged snake. Or do not play with him, since I
consider him an enraged snake.
|| 3.18.25||
na yvad ea vardheta
sv vel prpya drua
sv deva mym sthya
tvaj jahy agham acyuta
O infallible Lord! Before his demonic hour arrives and his cruel
power increases, you, fixed in your own energy, should kill this
sinful person.

Before his favorable time (svm velm) arrives, when his power
increases, and you, though the Supreme Lord, cannot kill him, you
should kill him. Though Brahm is full of power and knowledge, out of
prema he becomes unsteady with apprehension. Similarly, though
Vasudeva and Devak are full of power and knowledge they say
samudvije bhavaddheto kasd aham adh: I am trembling in fear
from Kaa for your safety. (SB 10.3.29)
|| 3.18.26||
e ghoratam sandhy
loka-cchamba-kar prabho
upasarpati sarvtman
sur jayam vaha
The frightening twilight, the destroyer of all planets, is
approaching. O Lord! Soul of all beings! Be victorious for the
devats.
Chambat-kar means destroyer.
|| 3.18.27||
adhunaio bhijin nma
yogo mauhrtiko hy agt
ivya nas tva suhdm
u nistara dustaram
The auspicious time of noon has almost passed. Quickly kill
this demon for us, your friends, while a portion of this time
remains.
Abhijit means noon time. The auspicious moment (mauhrtika) has
almost passed. While a portion of this time remains, quickly kill this evil
person.
|| 3.18.28||
diy tv vihita mtyum
ayam sdita svayam
vikramyaina mdhe hatv
lokn dhehi armai
This demon has attained death as prescribed by you. After
displaying prowess and killing him in the battlefield, bestow
auspiciousness to the worlds.

The demon has attained death as ordained by you, who created this
scene at the time of accepting the curse made by the Kumras.
Thus ends the commentary on Eighteenth Chapter of the Third Canto
of the Bhgavatam for the pleasure of the devotees, in accordance
with the previous cryas