Chapter Nineteen

Varha Kills Hirayka

|| 3.19.1||
maitreya uvca
avadhrya viricasya
nirvyalkmta vaca
prahasya prema-garbhea
tad apgena so graht
Hearing the sincere, sweet words of Brahm, the Lord
smiled and accepted those words with a loving glance.
The Nineteenth Chapter describes how, after the demon could not
kill him by using his illusory powers, the Lord withdrew his weapon
and killed him with his hands.
Brahms words were truthful (nirvyalka), since he said that he had
given a boon to the demon. (SB 3.18.22) His words were filled with
love (amtam) since he told the Lord to kill the demon before the
twilight. (SB 3.18.24) This indicates that those words were relished
by the Lord. The Lord smiled. Out of prema for me, one can lose all
memory, since Brahm teaches me, the personification of time, to
choose the correct time to kill the demon. The Lord accepted those
words with a glance filled with love. By this the Lord indicates: Yes,
what you say is true. Just as you instruct, I will kill the demon now.
However, I will kill him in the evening today, since I will fully satisfy
myself with fighting him.
|| 3.19.2||
tata sapatna mukhata
carantam akuto-bhayam
jaghnotpatya gaday
hanv asuram akaja
The Lord leaped up and with his club struck the demon on
his lower cheek as the demon moved in front of him
fearlessly
Mukhata means in front of. He struck him on the lower cheek
(hanau). Akaja means he who appeared from Brahms nose.
|| 3.19.3||
tata sapatna mukhata
carantam akuto-bhayam
jaghnotpatya gaday
hanv asuram akaja

The club of the Lord, loosened from his hand because of a

blow from the demons club, rolled about, fell on the
ground, and glowed. This action was most astonishing.
The club of the Lord (s) struck by the club of the demon, fell from
the hand of the Lord and rolling about, fell to the earth and glowed.
This falling of the Lords club (tat) was most astonishing.
|| 3.19.4||
sa tad labdha-trtho pi
na babdhe niryudham
mnayan sa mdhe dharma
vivaksena prakopayan
Though the demon now had the opportunity, he did not
strike the Lord who was without a weapon. He respected the
rules of fighting and made the Lord angry by this.
Though the demon had the opportunity he did not strike the Lord.
The reason is given. He accepted the rules of fighting. He made the
Lord angry by this. Because you know that I am in trouble, by
making my club fall by the strength of your arms, you display your
sense of dharma, and do not strike me. See! In a moments time, I
will take the club along with your life!
|| 3.19.5||
gadym apaviddhy
hh-kre vinirgate
mnaym sa tad-dharma
sunbha csmarad vibhu
When the club fell from his hand and the devats cried out
in distress, the Lord respected the proper behaviour of the
demon and remembered his cakra as well as his club.
When the club fell for his hand, it is not the same as his bow falling
from his hand in the fight with lva, where other motives are
inferred. Because Hirayka was actually an associate of the Lord,
and thus equal to the Lord, they had equal strength. Thus, it was
possible for the club to fall from the hand of the Lord. Without equal
strength, there would be no pleasure in fighting. Thus this action
increased the enthusiasm of the Lord to fight. It is thus an ornament
of the Lord, not a fault, since the Lord, filled with love for his
devotee, many times accepts defeat at the hands of the devotee.
This is indicated in the next verse, which explains that the Lord
recognized his devotee. The Lord remembered his cakra and
previous to that, he remembered his club. That is indicated by the
word ca.

|| 3.19.6||
ta vyagra-cakra diti-putrdhamena
sva-prada-mukhyena viajjamnam
citr vco tad-vid khe-car
tatra smsan svasti te mu jahti
Seeing the Lord with his zealous cakra engaged in play with
the low son of Diti, who was actually the Lords associate,
the devats, who did not know this, uttered various words.
Let there be auspiciousness to you! Kill the demon!
The Lord had in his hand the cakra which was eager, arriving in a
hurry (vyagra). :Oh! The Lord is remembering me! There are
three
versions:
ditiputrbhidhena,
ditijbhidhena,
and
ditiputrdhamena. Seeing the Lord who was associating with the
demon and his devotee, the devats spoke.
|| 3.19.7||
sa ta nimytta-rathgam agrato
vyavasthita padma-pala-locanam
vilokya cmara-pariplutendriyo
ru sva-danta-cchadam daac chvasan
First seeing his cakra, and then seeing the Lord arrive in
front of him with his lotus eyes, Hirayka, his senses filled
with wrath, breathed heavily in anger and bit his lip.
First he saw the cakra, and then he saw the Lord present before him.
He bit his lip (danta-cchadam).
|| 3.19.8||
karla-dara cakurbhy
sacako dahann iva
abhiplutya sva-gaday
hato sty hanad dharim
The demon with terrible fangs, gazing on the Lord, seemed
to burn him up with his eyes. You are dead! he exclaimed,
and struck the Lord with his club.
Sacaka means seeing. You are dead. Another meaning is
You are known to me.
|| 3.19.9||
pad savyena t sdho
bhagavn yaja-skara
llay miata atro

prharad vta-rahasam
O Vidura! The boar, the form of sacrifice, easily deflected the
club which had the speed of the wind using his left foot,
while the enemy watched.
Vta-rahasam means with the speed of the wind.
|| 3.19.10||
ha cyudham dhatsva
ghaasva tva jigasi
ity ukta sa tad bhyas
tayan vyanadad bham
The Lord said, You desire to win. Take up your weapon and
fight with enthusiasm. Addressed thus, the demon again
attempted to strike the Lord with his club, making a loud
noise.
|| 3.19.11||
t sa patat vkya
bhagavn samavasthita
jagrha llay prpt
garutmn iva pannagm
Seeing the enemys club approaching, the Lord playfully
caught as it arrived, just as Garua catches a female snake.
Tm refers to the club.
|| 3.19.12||
sva-paurue pratihate
hata-mno mahsura
naicchad gad dyamn
hari vigata-prabha
His prowess thwarted, his pride deflated, the great demon
did not desire to receive that club offered back to him by the
Lord.
|| 3.19.13||
jagrha tri-ikha la
jvalaj-jvalana-lolupam
yajya dhta-rpya
viprybhicaran yath
The demon threw a lance with three points, which, like a
blazing fire, was eager to devour the Lord in the form of a
boar, just as a person performs sacrifice to kill a brhmaa.

He threw a lance which was eager to devour everything, like a

blazing fire with flames, at the Lord who was the form of sacrifice.
An example is given to show how this act was improper.
|| 3.19.14||
tad ojas daitya-mah-bharpita
caksad anta-kha udra-ddhiti
cakrea ciccheda nita-nemin
harir yath trkya-patatram ujjhitam
Just as Indra cut off the wing that Garua abandoned, the
Lord, using the sharp blade of his cakra, cut the trident
thrown by the greatest among demons with force, whose
brilliance lit up the sky.
The Lord cut up the trident which, radiating great light within itself,
even lit up the sky, or which radiated light which spread in the sky,
with the sharp blade of his cakra, just as Indra (hari) cut off the
wing that Garua had already rejected. Garua, who was carrying
the pot of nectar, gave up one of his wings in order to protect the
infallibility of the thunderbolt employed by Indra. The trident
appeared like the already cut wing of Garua, lighting up the sky.
|| 3.19.15||
vke sva-le bahudhri hare
pratyetya vistram uro vibhtimat
pravddha-roa sa kahora-muin
nadan prahtyntaradhyatsura
When the trident was split into many pieces by the cakra,
Hirayka roared loudly, approached the Lord, struck the
Lords broad chest, the residence of Lakm, with his hard
fist, and disappeared.
Vkne means split.
Striking the Lord on the chest and
understanding that it was impossible to gain victory by direct
fighting, he utilized his illusory powers and disappeared.
|| 3.19.16||
tenettham hata kattar
bhagavn di-skara
nkampata mank kvpi
sraj hata iva dvipa
O Vidura! The boar form of the Lord, struck by the demon in
this way, did not tremble at all. He was like an elephant
struck by a garland.

Mank means not even a little.

|| 3.19.17||
athorudhsjan my
yoga-myevare harau
y vilokya prajs trast
menire syopasayamam
Then the demon employed many illusions against the Lord,
master of all illusions, seeing which the terrified inhabitants
of the planets thought that the universe was being
destroyed.
Asjat means he created. They thought the universe (asya) was
being destroyed (upasayamam).
|| 3.19.18||
pravavur vyava cas
tama psavam airayan
digbhyo nipetur grva
kepaai prahit iva
A terrible wind began to blow, producing darkness because
of the dust. Pellets fired from guns fell in all directions.
Kepaai means by dispersion weapons.
|| 3.19.19||
dyaur naa-bhagabhraughai
sa-vidyut-stanayitnubhi
varadbhi pya-kesgvi-mtrsthni csakt
The sky became devoid of constellations because of the
mass of clouds filled with thunder and lightning and which
rained puss, hair, blood stool and urine continuously.
From this description it is understood that the Lord, absorbed in the
pleasure of fighting, went beyond the auspicious time indicated by
Brahm.
|| 3.19.20||
giraya pratyadyanta
nnyudha-muco nagha
dig-vsaso ytudhnya
linyo mukta-mrdhaj

O sinless Vidura!
It seemed that the mountains were
releasing various weapons. Many naked witches, with wild
hair, holding tridents, appeared.
The verb pratyadyanta applies to both the mountains and the
witches.
|| 3.19.21||
bahubhir yaka-rakobhi
patty-ava-ratha-kujarai
tatyibhir uts
hisr vco tivaias
Murderous Yakas and Rkaas, with soldiers, horses,
chariots and elephants, uttered fierce, violent words, such
as Kill! Kill!
Ativaias means very fierce. Utst means produced.
|| 3.1 9.22||
prduktn mynm
sur vinayat
sudaranstra bhagavn
pryukta dayita tri-pt
To destroy the illusions created by the demon, the Lord, the
form of dharma, used his dear cakra.
There are three variations here: vinana, vinaka, and
vinayan. The object is in the genitive case. He who possesses
three feet of dharma beginning with austerity is called tript. He is
the personification of dharma. Or it can mean he who is the three
oblations of sacrifice. ruti says trayo sya pd: the Lord has
three feet in the form of these oblations. (g Veda 4.58.3) This
means he is the form of sacrifice.
|| 3.19.23||
tad dite samabhavat
sahas hdi vepathu
smaranty bhartur dea
stanc csk prasusruve
Ditis heart suddenly began to tremble as she remembered
the prediction of her husband. Blood began to flow from her
breasts.
The prediction of her husband was that her two sons would be killed
by the Lord.

|| 3.19.24||
vinasu sva-mysu
bhya cvrajya keavam
ruopaghamno mu
dade vasthita bahi
When his illusions were destroyed, the demon again rushed
towards the Lord, and began squeezing him in his arms. He
saw however that the Lord was outside of his grasp.
Though the demon put the Lord between his arms and squeezed
(upaghamna), he saw that the Lord was situated beyond his
grasp.
|| 3.19.25||
ta muibhir vinighnanta
vajra-srair adhokaja
karea kara-mle han
yath tvra marut-pati
When the demon began hitting the Lord with fists hard as
thunderbolts, the Lord hit him below the ear with his hand,
just as Indra struck Vtrsura.
Tam refers the demon.
Indra.

Vrstram is Vtrsura and marutpati is

|| 3.19.26||
sa hato viva-jit hy avajay
paribhramad-gtra udasta-locana
vira-bhv-aghri-iroruho patad
yath nagendro lulito nabhasvat
When the Lord hit the demon nonchalantly, the demon
began to stagger around. His eyes popped out, and his
hands, feet and hair scattered about. Like a tree uprooted
by a strong wind, he fell to the ground.
Nagendra means a large tree. Lulita means uprooted.
|| 3.19.27||
kitau ayna tam akuha-varcasa
karla-dara paridaa-dacchadam
ajdayo vkya aasur gat
aho ima ko nu labheta sasthitim

Seeing the demon, with terrible fangs biting his lips,

glowing brightly, Brahm and the devats praised him,
saying, Who would not attain such a fortunate death?
Sasthitim means death.
|| 3.19.28||
ya yogino yoga-samdhin raho
dhyyanti ligd asato mumukay
tasyaia daitya-abha padhato
mukha prapayas tanum utsasarja ha
Struck by the foot of the Lord upon whom yogs meditate in
samdhi in solitary places with a desire to become free from
the subtle body, a product of matter, the best of demons
gave up his body while seeing the lotus face of the Lord.
In this verse it mentions that the Lords foot struck the demon. In
verse 25 it mentions that the hand of the Lord struck the demon.
Since the two front feet of the boar are also his hands there is no
contradiction.
|| 3.19.29||
etau tau pradv asya
pd ytv asad-gatim
puna katipayai sthna
prapatsyete ha janmabhi
The two demons were associates of the Lord, but because of
a curse, they were born as demons. They will again attain
their position in the spiritual world after some births.
Ha indicates this is clearly because of the sages curse.
|| 3.19.30||
dev cu
namo namas te khila-yaja-tantave
sthitau ghtmala-sattva-mrtaye
diy hato ya jagatm aruntudas
tvat-pda-bhakty vayam a nirvt
The devats said: We offer repeated respects to you, the
distributor of all sacrifices, who have accepted a form of
pure sattva for protecting the world. By good fortune, you
have killed this tormenting demon.
Tantave means unto the distributor or cause. Aruntuda means
one who pierces the organs.

|| 3.19.31||
maitreya uvca
eva hiraykam asahya-vikrama
sa sdayitv harir di-skara
jagma loka svam akhaitotsava
samita pukara-viardibhi
Maitreya said:
O Vidura! Having killed the king of the
demons who had intolerable prowess, the Lord, the original
boar, praised by Brahm and the devats, went to his on
planet of uninterrupted bliss.
Pukara-viara means Brahm, whose seat is a lotus.
|| 3.19.32||
may yathnktam avdi te hare
ktvatrasya sumitra ceitam
yath hirayka udra-vikramo
mah-mdhe kranavan nirkta
I have recited to you the story of the Lord as the boar
avatra in which Hirayka was killed by the Lord in battle
like a play thing, just as I have heard from the guru.
Yathnktam means I have said what the guru has said, and did
not go beyond that. Or it can mean I have gained the meaning of
what the guru said (uktam), and then (anu), I have spoken (avdi) it
to you. O Vidura! How are the activities recognized? In that
activity, the demon was killed by the Lord in battle.
|| 3.19.33||
sta uvca
iti kauravkhytm
rutya bhagavat-kathm
kattnanda para lebhe
mah-bhgavato dvija
Sta said: O aunaka! Hearing the story of the Lord recited
by Maitreya in this manner, the exalted devotee Vidura
became most delighted.
|| 3.19.34||
anye puya-loknm
uddma-yaas satm
uparutya bhaven moda
rvatskasya ki puna

When one attains such bliss on hearing the stories of the

famous devotees such as Yudhihira, what doubt is there
that one will derive bliss from stories of the Lord marked
with the rvatsa?
Puyaloknm means Yudhihira and others. He is famous by the
name Puyaloka.
|| 3.19.35-36||
yo gajendra jhaa-grasta
dhyyanta carambujam
kroantn karen
kcchrato mocayad drutam
ta sukhrdhyam jubhir
ananya-araair nbhi
ktaja ko na seveta
durrdhyam asdhubhi
What grateful person would not worship the Supreme Lord
who quickly rescued the king of the elephants from the
material world when he was caught by the crocodile while
his wives lamented, as he meditated on the lotus feet of the
Lord, and who is willingly worshipped by the sincerely
surrendered souls while not worshiped by the crooked?
The Lord delivers humans just by their hearing his pastimes, but he
even delivers animals, just by their remembrance of him. Jhaa
means crocodile. What to speak of delivering the elephant from the
crocodile, he delivered the elephant even from the material world
(kcchrata). Karenm means of the female elephants, his
wives.
One recognizes that the Lord is the protector of the
surrendered souls, one who is grateful (ktaja), should always
worship that Lord. He is not worshipped by those who are crooked
(asdhubhi), who surrender to someone else.
|| 3.19.37||
yo vai hirayka-vadha mahdbhuta
vikrita kraa-skartmana
oti gyaty anumodate jas
vimucyate brahma-vadhd api dvij
O brhmaas! The person who hears, chants or relishes the
astonishing pastime of Varha killing Hirayka in order to
save the earth will be easily delivered from the sin of killing
a brhmaa.

This verse encourages even those with material desires to listen to

this pastime.
|| 3.19.38||
etan mah-puyam ala pavitra
dhanya yaasya padam yur-im
prendriy yudhi aurya-vardhana
nryao nte gatir aga vatm
O aunaka! The Supreme Lord will be the shelter at the
time of death for those persons who hear this story, which
elevates one to Svarga, purifies the heart, brings wealth,
fame, position, blessings of long life, and prowess of the
senses and life airs during battle.
Thus ends the commentary on Nineteenth Chapter of the Third
Canto of the Bhgavatam for the pleasure of the devotees, in
accordance with the previous cryas.